Question:
Did Sahl Ibn Ziyad Al-Adami narrate at least forty traditions?
Answer:
[ 1. ] Sahl ibn Ziyad reported that Muhammad Al-Uqba said: “The Commander of the Faithful (a.) preached a sermon, praised and glorified God and said: “O people, Adam begat neither a slave nor a maid. All men are free, but Allah gave authority over others to some of you. Whoever is tested, is patient in a good way, lest God should pardon him in it, and it may be that something has happened in which we are equal between the black and the red.” Marwan then said to Talhah and Zubair: “He meant only you two.” He said: “Give each of you three gold pieces, and give each of the helpers (from Medina) three gold pieces, and if another black servant turns up, give him three gold pieces.” Then said the Helper: “O Commander of the Faithful, you make us equal with that servant whom you set free yesterday?” He said: “I looked into the Book of God and did not find that the descendants of Ishmael (a.) had any advantage over the descendants of Isaac (a.).” [Hilyat-ul-Abrar of Al-Bahrani, Volume 2 Page 357 Hadith 3]
عن سهل بن زياد بإسناده عن محمد العقبى مرفوعا قال: خطب أمير المؤمنين عليه السلام فحمد الله وأثنى عليه ثم قال أيها الناس إن آدم لم يلد عبدا ولا أمة وإن الناس كلهم أحرار ولكن الله خول بعضكم بعضا، فمن كان له بلاء فصبر في الخير فلا يمن به على الله عزوجل، ألا وقد حضر شئ ونحن مسوون فيه بين الاسود والاحمر فقال مروان لطلحة والزبير: ما أراد بهذا غير كما قال: فأعطى كل واحد ثلاثة دنانير وأعطى رجلا من الانصار ثلاثة دنانير وجاء بعد غلام أسود فأعطاه ثلاثة دنانير فقال الانصاري يا أمير المؤمنين هذا غلام أعتقته بالامس تجعلني وإياه سواء؟ فقال عليه السلام: إنى نظرت في كتاب الله عزوجل فلم أجد لولد إسماعيل على ولد إسحاق فضلا
[ 2. ] Sahl ibn Ziyad reported that Muhammad ibn Ubaidah said: “Ali Ar-Rida (a.) asked me: “O Muhammad, are you more devoted to imitation (taqlid) or the group of Murji’ah (postponers)?” I said: “We are imitating and they are imitating.” He said: “I did not ask you for this.” I had no more detailed answer than the first. To this Ali Ar-Rida said: “The group of the Murji’ah ( postponers ) chose a man to whom they were not obliged to obey, and yet they imitated him and you chose a man to whom you were obliged to obey, and yet you did not imitate him. Therefore they are more devoted to imitation (taqlid) than you.” [Al-Kafī from al-Kulaini, Volume 1 Page 50 Hadith 13]
عن سهل بن زياد بإسناده عن محمد بن عبيدة قال: قال لي أبو الحسن عليه السلام، يا محمد أنتم أشد تقليدا أم المرجئة؟ قال: قلت قلدنا وقلدوا فقال: لم أسألك عن هذا، فلم يكن عندي جواب أكثر من الجواب الأول فقال أبو الحسن عليه السلام: إن المرجئة نصبت رجلا لم تفرض طاعته وقلدوه وأنتم نصبتم رجلا وفرضتم طاعته ثم لم تقلدوه فهم أشد منكم تقليدا
[ 3. ] Sahl ibn Ziyād reported that Ismāʿīl ibn Jābir said: “I asked Muḥammad Al-Bāqir (ʿa.): “Shall i introduce you to my religion, with which i worship God as a religion?” He said: “Bring it forth.” I said: “I testify that no one is worthy of worship except God alone, Who has no partner, and that Muḥammad is His servant and His messenger, and acknowledge what He brought from God, and that ʿAlī was a Imām to which God made obedience obligatory (Farḍ). After him Al-Ḥasan was a Imām to which God made obedience obligatory. After him, Al-Ḥusain was a Imām, to which God made obedience obligatory. After him was ʿAlī, the son of Al-Ḥusain, a Imām, to which God obligated obedience. Therefore, the matter resulted with him.” Then i said: ” You, may God have mercy on you?” He said: “This is the religion of God and the religion of His angels.” [Al-Kāfī from al-Kulainī, Volume 1 Page 188 Ḥadīth 13]
عن سهل بن زياد بإسناده عن عن إسماعيل بن جابر، قال قلت لابي جعفر عليه السلام: أعرض عليك ديني الذي أدين الله عز وجل به؟ قال: فقال: هات قال فقلت: أشهد أن لا إله إلا الله وحده لا شريك له وأن محمدا عبده ورسوله والاقرار بما جاء به من عند الله وأن عليا كان إماما فرض الله طاعته، ثم كان بعده الحسن إماما فرض الله طاعته، ثم كان بعده الحسين إماما فرض الله طاعته، ثم كان بعده علي بن الحسين إماما فرض الله طاعته حتى انتهى الامر إليه، ثم قلت: أنت يرحمك الله؟ قال: فقال: هذا دين الله ودين ملائكته
[ 4. ] Sahl ibn Ziyād reported that Imām Al-Jawād (ʿa.) said: “The Commander of the Believers (ʿa.) said to ʿAbdullāh ibn ʿAbbās: “The night of destiny is in each year and on this night the command for the year comes down” (97:1) and for this command there are responsible people after the Messenger of God (ṣ.). ʿAbdullāh ibn ʿAbbās asked: “Who are they?” He said: “I and the eleven enlightened Imāms from my descendants.” [Al-Kāfī from al-Kulainī, Volume 1 Page 533 Ḥadīth 11]
عن سهل بن زياد بإسناه عن الإمام الجواد عليه السلام قال: إن أمير المؤمنين عليه السلام قال لابن عباس إن ليلة القدر في كل سنة وإنه ينزل في تلك الليلة أمر السنة ولذلك الامر ولاة بعد رسول الله صلى الله عليه وآله، فقال ابن عباس من هم؟ قال أنا وأحد عشر من صلبي أئمة محدثون
[ 5. ] Sahl ibn Ziyād reported that Imām Kāẓim (ʿa.) had written about the verse: “What have you prepared, if your waters run dry, who shall bring you sparkling water?” (67:30) Said: “If your Imām went away from you into concealment (Ghaibah), who would bring you a new Imām?” [Al-Kāfī from al-Kulainī, Volume 1 Page 340 Ḥadīth 14]
عن سهل بن زياد بإسناده عن الإمام الكاظم عليه السلام في الآية قل أرأيتم إن أصبح ماؤكم غورا فمن يأتيكم بماء معين قال: إذا غاب عنكم إمامكم فمن يأتيكم بإمام جديد
[ 6. ] Sahl ibn Ziyād reported from Jaʿfar As-Ṣādiq (ʿa.) that the prophet Muḥammad (ṣ.) said: “Whoever takes a path to gain knowledge through it, then God lets him take a path into paradise and the angels certainly lower their wings on the one who seeks knowledge, out of satisfaction for him. “And for him who seeks knowledge, those who are in heaven and on earth ask forgiveness, even the fish in the ocean, and the preference of the knowledgeable (Alim) over the servant (Abid) is like the preference of the moon over the other stars on the night of a full moon, and the knowledgeable are the heirs of the prophets, and the prophets inherited neither gold coins nor silver coins, but they inherited the knowledge. Whoever took this, gained a considerable favour.” [Al-Kāfī of al-Kulainī, Volume 1 Page 34 Ḥadīth 1]
عن سهل بن زياد بإسناده عن جعفر الصادق عليه السلام عن النبي صلى الله عليه وآله قال: من سلك طريقا يطلب فيه علما سلك الله به طريقا إلى الجنة وإن الملائكة لتضع أجنحتها لطالب العلم رضا به وإنه يستغفر لطالب العلم من في السماء ومن في الأرض حتى الحوت في البحر وفضل العالم على العابد كفضل القمر على سائر النجوم ليلة البدر وإن العلماء ورثة الأنبياء إن الأنبياء لم يورثوا دينارا ولا درهما ولكن ورثوا العلم فمن أخذ منه أخذ بحظ وافر
[ 7. ] Sahl ibn Ziyād reported that Imām Ṣādiq (ʿa.) said: “God has two kinds of knowledge (ʿIlm): A knowledge that He revealed to His angels, His prophets and His messengers – and He let us know what He revealed to His angels, His messengers and His prophets – and a knowledge that only He distinguished Himself with. So if something appeared (Badāʾ) to God in any of these things, He let us know and show it to the Imāms who preceded us.” [Al-Kāfī from al-Kulainī, Volume 1 Page 255 Ḥadīth 1]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: إن الله تبارك وتعالى علمين علما أظهر عليه ملائكته وأنبياءه ورسله فما أظهر عليه ملائكته ورسله وأنبياءه فقد علمناه وعلما استأثر به فإذا بدا لله في شئ منه أعلمنا ذلك وعرض على الائمة الذين كانوا من قبلنا
[ 8. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “If the Imām wants to know, then the knowledge is given to him.” [Al-Kāfī from al-Kulainī, Volume 1 Page 258 Ḥadīth 1]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: إن الامام إذا شاء أن يعلم اعلم
[ 9. ] Sahl ibn Ziyād reported that Imām Al-Kāẓim (ʿa.) said: “The Messenger of God (ṣ.) entered the house of prayer when a group circled a man, whereupon he said: “Who is this? They said: “A high knowledgeable man (ʿAllāmah).” He said: “What is the high knowledgeable?” One said to him: “The most knowledgeable (Aʿlam) of the people about the ancestral lines of the Arabs, their events, the days of ignorance and Arabic poetry.” Then the Prophet (ṣ.) said: “This is a knowledge that does not harm the one who did not know and whose knowledge is of no use.” Then the Prophet (ṣ.) said: “The knowledge (ʿIlm) is of only three kinds: a clear sign (Āyah) or a steadfast duty (Farḍ) or a stable custom (Sunnah) and everything else except this is a benefit (Faḍl).” [Al-Kāfī from al-Kulainī, Volume 1 Page 32 Ḥadīth 1]
عن سهل بن زياد بإسناده عن الإمام الكاظم عليه السلام قال: دخل رسول الله صلى الله عليه وآله المسجد فإذا جماعة قد أطافوا برجل فقال: ما هذا؟ فقيل: علامة فقال: وما العلامة؟ فقالوا له: أعلم الناس بأنساب العرب ووقائعها، وأيام الجاهلية، والأشعار العربية، قال: فقال النبي صلى الله عليه وآله: ذاك علم لا يضر من جهله، ولا ينفع من علمه، ثم قال النبي صلى الله عليه وآله: إنما العلم ثلاثة آية محكمة أو فريضة عادلة أو سنة قائمة، وما خلاهن فهو فضل
[ 10. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “Recognize the levels of the people by the amount of sayings they are narrating from us.” [Al-Kāfī from al-Kulainī, Volume 1 Page 50 Ḥadīth 13]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: اعرفوا منازل الناس على قدر روايتهم عنا
[ 11. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “My saying is the saying of my father, the saying of my father is the saying of my grandfather, the saying of my grandfather is the saying of Al-Ḥusain, the saying of Al-Ḥusain is the saying of Al-Ḥasan, the saying of Al-Ḥasan is the saying of the commander of the believers (ʿa. ), the saying of the Commander of the Faithful is the saying of the Messenger of God (ṣ.) and the saying of the Messenger (ṣ.) is the saying of God.” [Al-Kāfī from al-Kulainī, Volume 1 Page 53 Ḥadīth 14]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: حديثي حديث أبي وحديث أبي حديث جدي، وحديث جدي حديث الحسين وحديث الحسين حديث الحسن، وحديث الحسن حديث أمير المؤمنين عليه السلام وحديث أمير المؤمنين حديث رسول الله صلى الله عليه وآله وحديث رسول الله قول الله عزوجل
[ 12. ] Sahl ibn Ziyād reported that Ḥumrān ibn Aʿyun said: “I heard Muḥammad Al-Bāqir (ʿa. ) say: “Faith (Īmān) is that which is established in the heart and through which one came to God and its affirmation is acting in accordance with obedience to God and submitting to His command and submission (Islām) is that which made itself noticeable at the surface (Ẓāhir) in word and deed and to this belongs the community of people from all groups and through this the blood is protected and on this the inheritances are fulfilled and the intercourse is legitimized and they agreed on the prayer, the giving of alms , the fasting and the pilgrimage and in them left the disbelief (kufr) and have been added to the faith (Īmān) and the submission (Islām) has no part in the faith (Īmān) and the faith has part in the submission (Islām) and both are united in word and deed, just as the house of God (Kaʿbah) emerged in the holy place of prayer (Masjid Ḥarām), but the place of prayer is not in the house of God and in the same way faith (Īmān) has a share in submission (Islām) and submission has no share in faith and God already reported that the Bedouin said: “We have become believers (Muʾmin).” «« Say: “You have not become believers.” Say:”We have become submitters (Muslims).” For faith (Īmān) has not yet penetrated your hearts (49:14) and the word of God is the most truthful word.” I said: “Does the believer (Muʾmin) in any matter of excellence, judgement, limits and others besides these, have any preference over the submitter (Muslim)?” He said: ” No, both of them flow together in a river, but the believer (Muʾmin) has a preference over the Submitter (Muslim) with regard to the deeds of both and how they approach God.” I said: “Doesn’t God say: “Whoever comes in with a benefit (Ḥasanah) has ten times as much as they do?” (6:160) While you said that they join the believer in prayer, giving, fasting and pilgrimage?” He said: ” Did God not say: “Thus he doubled it unto him many times over?” (2:245)So the believers (Muʾmin) are those to whom God doubles every single one of their good deeds (Ḥasanah) by a multiple of seven and this is the merit of the believer and God doubles it in terms of his good deeds according to the measure of the correctness of his faith (Īmān) many times over and God does with the believers what He wants in terms of good things.” I said: “Have you seen the one who entered Submission (Islām)? Does he not also enter the faith (Īmān)?” He said: “No, but he was admitted to faith (Īmān) and he left disbelief (kufr) and I will give you an example by which you will understand the advantage of faith (Īmān) over Submission (Islām). If you saw a man in the place of prayer (Masjid Ḥarām), did you see him in the house of God (Kaʿbah)?” I said: “In my opinion, this is not permissible.” He said: “If you saw a man in the house of prayer, would you testify that he entered the holy place of prayer?” I said: “Yes.” He said: “Why?” I said: “He only comes to enter the house of God (Kaʿbah) when he enters the place of prayer (Masjid Ḥarām).” He said: “You have grasped it and did well by it.” Then he said: ” This is what faith (Īmān) and submission (Islām) are like.” [Al-Kāfī of al-Kulainī, Volume 2 Page 26 Ḥadīth 5]
عن سهل بن زياد بإسناده عن حمران بن أعين عن الإمام الباقر عليه السلام قال: سمعته يقول الايمان ما استقر في القلب وأفضى به إلى الله عز وجل وصدقه العمل بالطاعة لله والتسليم لامره والاسلام ما ظهر من قول أو فعل وهو الذي عليه جماعة الناس من الفرق كلها وبه حقنت الدماء وعليه جرت المواريث وجاز النكاح واجتمعوا على الصلاة والزكاة والصوم والحج فخرجوا بذلك من الكفر واضيفوا إلى الايمان، والاسلام لا يشرك الايمان والايمان يشرك الاسلام وهما في القول والفعل يجتمعان، كما صارت الكعبة في المسجد والمسجد ليس في الكعبة وكذلك الايمان يشرك الاسلام والاسلام لا يشرك الايمان وقد قال الله عز وجل: قالت الاعراب آمنا قل لم تؤمنوا ولكن قولوا أسلمنا ولما يدخل الايمان في قلوبكم فقول الله عز وجل أصدق القول قلت: فهل للمؤمن فضل على المسلم في شئ من الفضائل والاحكام والحدود وغير ذلك؟ فقال: لا، هما يجريان في ذلك مجرى واحد ولكن للمؤمن فضل على المسلم في أعمالهما وما يتقربان به إلى الله عز وجل، قلت: أليس الله عز وجل يقول: من جاء بالحسنة فله عشر أمثالها وزعمت أنهم مجتمعون على الصلاة والزكاة والصوم والحج مع المؤمن؟ قال: أليس قد قال الله عز وجل: يضاعفه له أضعافا كثيرة فالمؤمنون هم الذين يضاعف الله عز وجل لهم حسناتهم لكل حسنة سبعون ضعفا، فهذا فضل المؤمن ويزيدة الله في حسناته على قدر صحة إيمانه أضعافا كثيرة ويفعل الله بالمؤمنين ما يشاء من الخير، قلت: أرأيت من دخل في الاسلام أليس هو داخلا في الايمان؟ فقال: لا ولكنه قد اضيف إلى الايمان وخرج من الكفر وسأضرب لك مثلا تعقل به فضل الايمان على الاسلام، أرأيت لو بصرت رجلا في المسجد أكنت تشهد أنك رأيته في الكعبة؟ قلت: لا يجوز لي ذلك، قال: فلو بصرت رجلا في الكعبة أكنت شاهدا أنه قد دخل المسجد الحرام، قلت: نعم، قال: وكيف ذلك؟ قلت: إنه لا يصل إلى دخول الكعبة حتى يدخل المسجد، فقال: قد أصبت وأحسنت، ثم قال: كذلك الايمان والاسلام
[ 13. ] Sahl ibn Ziyād reported that Abū Baṣīr said: “I said to Muḥammad Al-Bāqir (ʿa.): “I am the closest to you (Mawlā) and a weak and blind from your followers (Shiʿah), so guarantee me paradise!” He said: “Shall i guarantee you paradise or grant you the sign of the Imāms or anything besides these?” I said: “What is there against you giving me both?” He said: ” Would you not like that?” I said: “How could i not like it?” And as soon as he stroked my eyes, i saw all Imāms with him. Then he said: “O father of Muḥammad, widen your view and look! What do you see with your own eyes?” By God, i saw nothing but a dog, a pig and an ape!” I said: “Who are these transformed creatures?” He said: “That which you see is the greater majority, and if the veil were to be lifted by men, the followers (Shiʿah) would see their adversaries (Mukhālif) no differently than in these figures (Surah).” Then he said: “O Father of Muḥammad, if you like, then i leave you in your present state and your reckoning is incumbent on God and if you like, then i guarantee you paradise on the side of God and put you back into your former state.” I said: “I have no need to look at these perverse creatures, put me back, put me back, for there is nothing to replace paradise. Then he stroked my eyes with his hand and i returned to the state i was in.” [Madīnat-ul-Maʿājiz by al-Baḥrānī, Volume 5 Page 187 Ḥadīth 138]
عن سهل بن زياد بإسناده عن أبي بصير قال: قلت لابي جعفر عليه السلام أنا مولاك ومن شيعتك ضعيف ضرير فاضمن لي الجنة فقال عليه السلام أضمن لك الجنة أو لاعطيك علامة الائمة؟ أو غيرهم قلت: وما عليك أن تجمعهما لي ؟ قال: وما تحب ذلك؟ قلت: وكيف لا احب، فما زاد أن مسح على بصري، فأبصرت جميع الائمة عنده ثم قال: يا أبا محمد مد بصرك، فانظر ماذا ترى بعينك؟ قال فوالله ما أبصرت إلا كلبا وخنزيرا وقردا ! قلت: من هذا الخلق الممسوخ؟ قال: هذ الذي تراى، هو السواد الاعظم، ولو كشف الغطاء للناس ما نظر الشيعة إلى من خالفهم إلا في هذه الصور ثم قال: يا أبا محمد إن أحببت تركتك على حالك هكذا فحسابك على الله، وإن أحببت ضمنت لك على الله الجنة، ورددتك إلى حالك الاول قلت: لا حاجة لي في النظر إلى هذا الخلق المنكوس، ردني ردني فما للجنة عوض، فمسح يده على عيني، فرجعت كما كنت
[ 14. ] Sahl ibn Ziyād reported that Abd-ul-Azim Al-Hasani said: “I said to Muhammad Al-Jawād (a.): “I hope you are the rising one (Qāʾim) of the people of the house of Muhammad (s.) who fills the earth with justice and equality as it was filled with oppression and injustice.” He said: “O Father of Qāsim, there is none of us, except that he is an Rising One (Qāʾim) by the command of God and a Guide to His Religion, but the Rising One (Qāʾim) through whom God cleanses the earth from the disbelieving and rejecting people and fills it with justice and equality, as it was filled with oppression and injustice, is he whose birth remains veiled to the people, who goes away from them into concealment (Ghaibah), whose naming is forbidden for them (Ḥarām), who takes the name of the Messenger of God (ṣ. ) as well as his epithet, for whom the earth is folded up and for whom any difficulty is avoided.With him his companions gather in the number of the people of Badr and that is 313 men from the remotest parts of the earth and that is the verse: “From wherever you come, God will bring you all together. God is mighty over all things.” (2:148) So when this number of sincere people gathered for him, then his matter came out and when the covenant is completed for him and this covenant consists of 10,000 men, then he went into the field with the permission of God and he does not stop killing the enemies of God until God is satisfied. I said to him: “O my Lord, how does he know that God is pleased?” He said: “He shows mercy to His heart.” When he entered Medina, he put out Lāt and ʿUzzā and burned them both.” Muḥammad Bāqir al-Majlisī writes: “By Lāt and ʿUzzā are meant the two idols of the Quraish, Abū Bakr and ʿUmar.” [Biḥār-ul-Anwār from al-Majlisī, Volume 52 Page 283 – 184 Ḥadīth 10]
عن سهل بن زياد عن عبد العظيم الحسني قال: قلت لمحمد بن علي بن موسى عليهم السلام: إني لارجو أن تكون القائم من أهل بيت محمد الذي يملا الارض قسطا وعدلا كما ملئت ظلما وجورا، فقال عليه السلام: يا أبا القاسم ما منا إلا قائم بأمرالله عزوجل وهاد إلى دينه، ولكن القائم الذي يطهر الله به الارض من أهل الكفر والجحود، ويملاها عدلا وقسطا هو الذي يخفى على الناس ولادته ويغيب عنهم شخصه، ويحرم عليهم تسميته، وهو سمي رسول الله وكنيه، وهو الذي تطوى له الارض، ويذل له كل صعب، يجتمع إليه أصحابه عدة أهل بدر ثلاثمائة وثلاثة عشر رجلا من أقاصي الارض وذلك قول الله عزوجل أينما تكونوا يأت بكم الله جميعا إن الله على كل شئ قدير فإذا اجتمعت له هذه العدة من أهل الاخلاص أظهر أمره، فإذا أكمل له العقد، وهو عشرة آلاف رجل، خرج بإذن الله عزوجل، فلا يزال يقتل أعداء الله حتى يرضى الله عزوجل. قال عبد العظيم: فقلت له: يا سيدي وكيف يعلم أن الله قد رضي ؟ قال: يلقي في قلبه الرحمة. فإذا دخل المدينة أخرج اللات والعزى فأحرقهما قال محمد باقر المجلسي: يعني باللات والعزى صنمي قريش أبا بكر وعمر
[ 15. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) about the verse: “Keep your perseverance, be patient, and be ready.” (3:200) Said: “Persevere in your duties, be patient in calamities, and be ready for the Imām (ʿa.).” [Al-Kāfī from al-Kulainī, Volume 2 Page 81 Ḥadīth 3]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام في الآية اصبروا وصابروا ورابطوا قال: اصبروا على الفرائض وصابروا على المصائب ورابطوا على الائمة عليهم السلام
[ 16. ] Sahl ibn Ziyād reported that the Prophet Muḥammad (ṣ.) said: “Shall i not point out to you the best trait (Akhlāq) of this world and the next? You make contact with him who broke off with you, you give to him who denied you and you forgive him who wronged you.” [Al-Kāfī from al-Kulainī, Volume 2 Page 107 Ḥadīth 2]
عن سهل بن زياد بإسناده مرفوعا عن النبي صلى الله عليه وآله قال: ألا أدلكم على خير أخلاق الدنيا والآخرة تصل من قطعك وتعطي من حرمك، وتعفو عمن ظلمك
[ 17. ] Sahl ibn Ziyād reported from Jaʿfar As-Ṣādiq (ʿa.) that Luqmān (ʿa.) said: “O my son, if you claim that speech is silver, than silence is gold.” [Al-Kāfī from al-Kulainī, Volume 2 Page 114 Ḥadīth 6]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام عن لقمان عليه السلام قال: يا بني إن كنت زعمت أن الكلام من فضة، فإن السكوت من ذهب
[ 18. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “Those who loved for God and hated for God and gave out for God belong to those who completed their faith (Īmān).” [Al-Kāfī from al-Kulainī, Volume 2 Page 124 Ḥadīth 1]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: من أحب لله وأبغض لله وأعطى لله فهو ممن كمل إيمانه
[ 19. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “O Isḥāq, fear God as if you see Him and even if you do not see Him, He sees you, but if you think that He does not see you, then you have become an disbeliever (Kāfir) and if you know that He sees you but you disobey Him, then you have placed Him among those who is watching you the least.” [Al-Kāfī from al-Kulainī, Volume 2 Page 68 Ḥadīth 2]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: يا إسحاق خف الله كأنك تراه وإن كنت لا تراه فإنه يراك فإن كنت ترى أنه لا يراك فقد كفرت، وإن كنت تعلم أنه يراك ثم برزت له بالمعصية فقد جعلته من أهون الناظرين عليك
[ 20. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “The proof of God for the servants is the prophet (ṣ.) and the proof of what is between the servants and God is reason.” [Al-Kāfī from al-Kulainī, Volume 1 Page 25 Ḥadīth 22]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: حجة الله على العباد النبي والحجة فيما بين العباد وبين الله العقل
[ 21. ] Sahl ibn Ziyād reported that Abū ʿUbaidah said: “Muḥammad Al-Bāqir (ʿa.) asked me: “O Ziyād, what do you say if i, out of caution (Taqiyyah) to a man of those who is near us (Wilāyah), enlighten (Fatwā) him about something?” I answered him: “You know better, may my life be sacrificed to you.” He said: “If he accepted that, it is better for him, and more abundant in reward.” Another tradition says: “If he accepted it, he will be rewarded the most, but if he refrained from doing so, he sinned.” [Al-Kāfī from al-Kulainī, Volume 1 Page 65 Ḥadīth 4]
عن سهل بن زياد بإسناده عن أبي عبيدة عن الإمام الباقر عليه السلام قال: قال لي يا زياد ما تقول لو أفتينا رجلا ممن يتولانا بشئ من التقية؟ قال: قلت له أنت أعلم جعلت فداك قال: إن أخذ به فهو خير له وأعظم أجرا وفي رواية أخرى إن أخذ به اوجر وإن تركه والله أثم
[ 22. ] Sahl ibn Ziyād reported that Ḥamzah ibn Muḥammad said: “I sent a letter to Mūsā Al-Kāẓim (ʿa.) and questioned him about the body and form, whereupon he wrote: “Praise be to Him to Whom nothing is equal (42:11), no body and no form.” [Al-Kafi from Al-Kualini, Volume 1 Page 104 Ḥadīth 2]
عن سهل بن زياد عن حمزة بن محمد قال: كتبت إلى أبي الحسن عليه السلام أسأله عن الجسم والصورة فكتب: سبحان من ليس كمثله شئ لا جسم ولا صورة
[ 23. ] Sahl ibn Ziyād reported that Imām Al-Bāqir (ʿa.) said: “Talk about the creatures of God, but do not talk about God, because talking about God increases nothing but confusion amongst its participants.” Another tradition from Ḥarīz says: “Talk about everything, but do not talk about the essence of God.” [Al-Kāfī from al-Kulainī, Volume 1 Page 92 Ḥadīth 1]
عن سهل بن زياد بإسناده عن الإمام الباقر عليه السلام قال: تكلموا في خلق الله ولا تتكلموا في الله فإن الكلام في الله لا يزداد صاحبه إلا تحيرا وفي رواية اخرى عن حريز: تكلموا في كل شئ ولا تتكلموا في ذات الله
[ 24. ] Sahl ibn Ziyād reported that Imām Ar-Riḍā (ʿa.) about the verse: “God is the light of the heavens and the earth.” (24:35) Said: “He is a guide for the inhabitants of the heavens and a guide for the inhabitants of the earth.” Another tradition from al-Barqī says: “He guided him who is in the heavens and He guided him who is on earth.” (24:35) [Al-Kāfī from al-Kulainī, Volume 1 Page 115 Ḥadīth 4]
عن سهل بن زياد بإسناده عن الإمام الرضا عليه السلام في الآية: الله نور السماوات والارض فقال: هاد لاهل السماء وهاد لاهل الارض وفي رواية البرقي هدى من في السماء وهدى من في الارض
[ 25. ] Sahl ibn Ziyād reported that ʿAbdullāh ibn Kaisān said: “I said to Jaʿfar As-Ṣādiq (ʿa.): ” May my life be sacrificed to you, i am the closest to you (Mawlā), ʿAbdullāh, the son of Kaisān.” He said: “As for descent, I know it, but as for you, i do not know you.” I said: “I was born in the mountains and raised on Persian earth. I mingled with people for trade and other things besides that, and i was involved with a man with whom i discovered good manners, good morals, and much trustworthiness. So I did some research on him and i found out that he was hostile to you (ʿAdāwah) and i hung out with a man with whom i discovered bad morals, little trustworthiness and malice. So i made some research about him and found out that he was close to you (Wilāyah), but how can that be?” He said: “O son of Kaisān, God took clay from Paradise and clay from Fire and mixed both. Then He took this from that one and that one from this one. So what you found in these persons in trustworthiness, good morals and good manners is due to their contact with the clay of Paradise, and they return to what they were created from, and what you found in those persons in low trustworthiness, bad morals and wickedness is due to their contact with the clay of Fire, and they return to what they were created from.” [Al-Kāfī from al-Kulainī, Volume 2 Page 4 Ḥadīth 5]
عن سهل بن زياد بإسناده عن عبد الله بن كسيان عن الإمام الصادق عليه السلام قال: قلت له: جعلت فداك أنا مولاك عبد الله بن كيسان قال: أما النسب فأعرفه وأما أنت، فلست أعرفك قال قلت له إني ولدت بالجبل ونشأت في أرض فارس وإنني اخالط الناس في التجارات وغير ذلك فاخالط الرجل فأرى له حسن السمت وحسن الخلق وكثرة أمانة ثم افتشه فأتبينه عن عداوتكم واخالط الرجل فأرى منه سوء الخلق وقلة أمانة وزعارة ثم افتشه فأتبينه عن ولا يتكم، فكيف يكون ذلك؟ فقال لي: أما علمت يا ابن كيسان أن الله عز وجل أخذ طينة من الجنة وطينة من النار، فخلطهما جميعا، ثم نزع هذه من هذه، وهذه من هذه فما رأيت من اولئك من الامانة وحسن الخلق وحسن السمت فمما مستهم من طينة الجنة وهم يعودون إلى ما خلقوا منه، وما رأيت من هؤلاء من قلة الامانة وسوء الخلق والزعارة، فمما مستهم من طينة النار وهم يعودن إلى ما خلقوا منه
[ 26. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) was asked: “We are settled in the winter time and one day and two days we see neither sun nor stars, from which day do we fast?” He said: “Look for the day from which you fasted the previous year, and count five days and fast on the fifth day.” [At-Tahdhīb from aṭ-Ṭūsī, Volume 4 Page 179 Ḥadīth 69]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام أنه سئل انا نمكث في الشتاء اليوم واليومين لا نرى شمسا ولا نجما فأي يوم نصوم؟ قال: انظر اليوم الذي صمت من السنة الماضية وعد خمسة ايام وصم اليوم الخامس
[ 27. ] Sahl ibn Ziyād reported that Imām Ar-Riḍā (ʿa.) was asked: “Does a man pay his complete alms (Zakāh) to the people of his house, who are your near ones (Muwālī)?” He said: “Yes, but if they are adversaries (Mukhālif), then it is not lawful to give it to them, even if they are relatives.” [At-Tahdhīb from aṭ-Ṭūsī, Volume 4 Page 55 Ḥadīth 2]
عن سهل بن زياد بإسناده عن الإمام الرضا عليه السلام أنه سئل عن الرجل يضع زكاته كلها في أهل بيته وهم يتولونك؟ فقال: نعم. فأما إذا كانوا مخالفين فلا يجوز أن يعطوا وإن كانوا أقارب
[ 28. ] Sahl ibn Ziyād reported that Zurārah ibn Aʿyun said: “I asked Muḥammad Al-Bāqir (ʿa.) about the request (Tayammum), whereupon he struck the earth with his right hand. Then he lifted it up and shook it off. Then he stroked his forehead and once over his hands with it.” [At-Tahdhīb from aṭ-Ṭūsī, Volume 1 Page 211 Ḥadīth 16]
عن سهل بن زياد بإسناده عن زرارة بن أعين قال: سألت أبا جعفر عليه السلام عن التيمم فضرب بيده اليمنى الارض ثم رفعها فنفضها ثم مسح بها جبينه وكفيه مرة واحدة
[ 29. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) was asked: “What about nosebleeds, cupping and any blood flow?” He said: “This does not require a wash (Wuḍūʾ). The ablution (Wuḍūʾ) is only required because of your two body parts by which God has shown you mercy.” [At-Tahdhīb from aṭ-Ṭūsī, Volume 1 Page 15 Ḥadīth 33]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام أنه سئل عن الرعاف والحجامة وكل دم سائل فقال ليس في هذا وضوء إنما الوضوء من طرفيك اللذين أنعم الله بهما عليك
[ 30. ] Sahl ibn Ziyād reported that Muḥammad ibn Walīd said: “Yūnus ibn Yaʿqūb told that a man was in Hamadān and mentioned that his father died and did not recognize this thing (Wilāyah). He made a legacy at his death and bequeathed that something would be spent in the way of God. Then Jaʿfar As-Ṣādiq (ʿa.) was asked about him: “How does he act?” We told him that he did not recognize this thing (Wilāyah) and made a legacy at his death.” He said: “If he bequeathed me to hand over his fortune to a Jew or Nazarene, i would hand it over to them, God says: “Whoever exchanged it after he heard it, the sin rests only on those who exchange it, God is hearing and knowing.” (2:181) So look to him who is separated on these points, so from the limits, and give it to him.” [Al-Faqīh from as-Saduq, Volume 4 Page 200 Ḥadīth 5463]
عن سهل بن زياد عن محمد بن الوليد عن يونس بن يعقوب أن رجلا كان بهمذان ذكر أن اباه مات وكان لايعرف هذا الامر فأوصى بوصية عند الموت وأوصى أن يعطى شئ في سبيل الله، فسئل عنه أبو عبد الله عليه السلام كيف يفعل به؟ وأخبرناه أنه كان لايعرف هذا الامر وأوصى بوصية عند الموت، فقال: لو أن رجلا أوصى إلى أن أضع ماله في يهودى أو نصراني لوضعته فيهم، إن الله عزوجل يقول فمن بدله بعد ما سمعه فإنما إثمه على الذين يبدلونه إن الله سميع عليم فانظر إلى من يخرج في هذه الوجوه يعنى الثغور فابعثوا به إليه
[ 31. ] Sahl ibn Ziyād reported that ʿAlī ibn Rayyān said: “I wrote to ʿAlī Ar-Riḍā (ʿa.): “A man was called by his father to accept his bequest. Is it his right to refuse to accept the bequest of his father? He wrote: “It is not for him to refuse.” [Al-Faqīh from aṣ-Saduq, Volume 4 Page 195 Ḥadīth 5447]
عن سهل بن زياد عن علي بت الريان قال: كتبت إلى أبى الحسن عليه السلام رجل دعاه والده إلى قبول وصيته هل له أن يمتنع من قبول وصية والده؟ فوقع عليه السلام: ليس له أن يمتنع
[ 32. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “The Messenger of God (ṣ.) used to remove the hair from the intimate area and between the two buttocks every Friday.” [Ḥilyat-ul-Abrār from al-Baḥrānī, volume 1 page 363 Ḥadīth 2]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: كان رسول الله صلى الله عليه وآله يطلي العانة وما تحت الانثيين في كل جمعة
[ 33. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “The Messenger (ṣ.) used to say when he went to bed: “God, in Your name i live and in Your name i die. When he woke up from his sleep, he used to say: “Praise be to God, Who gave me life after He let me die and to Him is the resurrection.” [Ḥilyat-ul-Abrār by al-Baḥrānī, Volume 1 Page 279 Ḥadīth 6]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: كان رسول الله صلى الله عليه وآله إذا أوى إلى فراشه قال اللهم باسمك أحيى وباسمك أموت فإذا قام من نومته قال الحمد لله الذي أحياني بعد ما أماتني وإليه النشور
[ 34. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “The Messenger (ṣ.) used to turn to God (tawbah) and ask Him for forgiveness a hundred times every day and night (Istighfār) without any sin.” [Ḥilyat-ul-Abrār from al-Baḥrānī, Volume 1 Page 271 Ḥadīth 6]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: إن رسول الله صلى الله عليه وآله كان يتوب إلى الله ويستغفره في كل يوم وليلة مائة مرة من غير ذنب
[ 35. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “Gabriel (ʿa.) appeared to the Messenger of God (ṣ.). After that he delegated his decisions to him and pointed out humility and advised him. The Messenger (ṣ.) used to eat like a slave and sit like a slave out of humility before God. When Gabriel (ʿa.) then brought him the keys of the treasures of this world at the time of his death, he said: “These are the keys of the treasures of this world with which your Lord sent me to you. To you shall belong that which the earth carried, without decreasing anything to you.” The Messenger of God (ṣ.): said: “For the highest companion.” [Ḥilyat-ul-Abrār from al-Baḥrānī, Volume 1 Page 227 Ḥadīth 18]
٣٥ – عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: إن جبرئيل أتى رسول الله صلى الله عليه وآله فخيره وأشار عليه بالتواضع، وكان له ناصحا فكان رسول الله يأكل أكلة العبد ويجلس جلسة العبد، تواضعا لله تبارك وتعالى ثم أتاه عند الموت بمفاتيح خزائن الدنيا فقال هذه مفاتيح خزائن الدنيا، بعث بها إليك ربك ليكون لك ما أقلت الارض من غير أن ينقصك شيئا فقال رسول الله صلى الله عليه وآله في الرفيق الاعلى
[ 36. ] Sahl ibn Ziyād reported from Jaʿfar As-Ṣādiq (ʿa.) that the Prophet Muḥammad (ṣ.) said: “We the people of the Quraish are people who like meat very much.” [Ḥilyat-ul-Abrār from al-Baḥrānī, volume 1 page 393 Ḥadīth 2]
عن سهل بن زياد بإسناده عن جعف الصادق عليه السلام عن النبي صلى الله عليه وآله قال: إنا معاشر قريش قوم لحمون
[ 37. ] Sahl ibn Ziyād reported that Imām As-Ṣādiq (ʿa.) said: “The commander of the believers (ʿa.) used to take vinegar and oil and put his expenditure money under his carpet.” [Al-Kāfī from al-Kulainī, Volume 2 Page 225 Ḥadīth 2]
عن سهل بن زياد بإسناده عن الإمام الصادق عليه السلام قال: كان امير المؤمنين عليه السلام ياكل الخل والزيت ويجعل نفقته تحت طنفسته
[ 38. ] Sahl ibn Ziyād reported that Abū Baṣīr said: “One day the Messenger of God (ṣ.) took his seat when the Commander of the Faithful (ʿa.) arrived. He said to him: “You have a resemblance to Jesus, the Son of Mary (ʿa.), and if crowds from my community would not say about you what the Nazarenes said about Jesus, the Son of Mary (ʿa.), then no group of people would pass by you without picking up the dust under your feet to seek blessings through it.” As a result, the two Bedouins, as well as Mughīrah ibn Shuʿbah and a number of the Quraish who were with them, were angry and said: “He was not content to set an example for his uncle’s son other than Jesus, the Son of Mary!” {Muḥammad Bāqir al-Majlisī writes: “With his statement “On this the two Bedouins were angry” Abū Bakr and ʿUmar are meant, when the two did not emigrate for Submission (Islām) and stayed on their disbelief (kufr) and their Submission (Islām) was a hypocrisy and their emigration a quarrel, for which they found a place in the verse: “The Bedouins are subject to disbelief and hypocrisy at their worst. «”(9:97)} Then God revealed His prophet (ṣ.) and said: “When an example was given for the Son of Mary, your people turned away.” (43:57) They said: “Are our gods better or him?” (43:58) They suggested it to you only for argument. Much more are they disputing people: “He is but a servant whom We pardoned and made an example for the sons of Israel, (43:59) if We would, We would have made of you sons Hāshims angels to walk on earth as followers.” (43:59) And they said: “He is but a servant whom We pardoned and made an example for the sons of Israel, (43:59) if We would, We would have made of your sons of Hāshim as angels to walk on earth as the successors.” (43:60) Thereupon Ḥārith ibn ʿAmr al-Fahrī enraged and said: “God, if this is the truth from You, that the sons Hāshims inherit one Heracles after the other Heracles, then let stones rain down on us from heaven and inflict a painful punishment on us!” Then God revealed to him what Ḥārith said and the verse came down: “God does not punish them as long as you are among them and God does not punish them when they ask for forgiveness.” (8:33) Then he said to him: “O son of ʿAmr, either you repent or you will disappear.” He said: “O Muḥammad, do you provide the rest of the Quraish with some of what is in your hands, with the sons Hāshims already snatching the appreciation from the Arabs and foreigners?” (8:33) Then the Prophet (ṣ.) said to him: “It does not depend on me, but on God.” He said: “O Muḥammad, i bring no remorse over my heart, so i am leaving you.” He called for his horse and mounted it, but when he left Medina behind him, a stone crushed his head. After that, the Prophet (ṣ.) received a revelation and said: “An inquiring person asked for a punishment to come (70:1) for the disbelievers in the nearness (Wilāyah) to ʿAlī there is no protector (70:2) for God, the owner of the ascending paths.” (70:3) I said: “We do not read it that way.” He said: “By God, this is exactly how it was revealed to Muḥammad (ṣ.) by Gabriel (ʿa.) and by God, this is exactly how it can be proven in the manuscript (Muṣḥaf) of Fāṭimah (ʿa.). The messenger (ṣ.) said to the hypocrites around him: “Go to your companion, for he was struck by the victory he implored.” God said: “They implored victory and every stubborn violent man was disappointed.” (14:15) [Mirʾāt-ul-ʿUqūl from al-Majlisī, Volume 25 Page 125 – 126 Ḥadīth 18]
عن سهل بن زياد بإسناده عن أبي بصير رضي الله عنه قال: بينا رسول الله صلى الله عليه وآله ذات يوم جالسا إذ أقبل أمير المؤمنين عليه السلام فقال له رسول الله صلى الله عليه وآله إن فيك شبها من عيسى بن مريم ولو لا أن تقول فيك طوائف من أمتي ما قالت النصارى في عيسى بن مريم لقلت فيك قولا لا تمر بملا من الناس إلا أخذوا التراب من تحت قدميك يلتمسون بذلك البركة قال: فغضب الاعرابيان و المغيرة بن شعبة وعدة من قريش معهم، فقالوا ما رضي أن يضرب لابن عمه مثلا إلا عيسى ابن مريم { قال محمد باقر المجلسي: قوله صلوات الله عليه فغضب الأعرابيان أي أبو بكر وعمر إذ هما لم يهاجرا إلى الإسلام وكانا على كفرهما وكان إسلامهما نفاقا وهجرهما شقاقا فهم داخلون في قوله تعالى الأعراب أشد كفرا ونفاقا } فأنزل الله على نبيه صلى الله عليه وآله فقال: ولما ضرب ابن مريم مثلا إذا قومك منه يصدون وقالواء آلهتنا خير أم هو ما ضربوه لك إلا جدلا بل هم قوم خصمون إن هو إلا عبد أنعمنا عليه وجعلناه مثلا لبني إسرائيل ولو نشاء لجعلنا منكم يعني من بني هاشم ملائكة في الارض يخلفون قال: فغضب الحارث بن عمرو الفهري فقال: اللهم إن كان هذا هو الحق من عندك إن بني هاشم يتوارثون هرقلا بعد هرقل فأمطر علينا حجارة من السماء أو ائتنا بعذاب أليم فأنزل الله عليه مقالة الحارث ونزلت هذه الآية وما كان الله ليعذبهم وأنت فيهم وما كان الله معذبهم وهم يستغفرون ثم قال له: يا بن عمرو إما تبت وإما رحلت؟ فقال: يا محمد بل تجعل لسائر قريش شيئا مما في يديك فقد ذهبت بنو هاشم بمكرمة العرب والعجم، فقال له النبي صلى الله عليه وآله: ليس ذلك إلي ذلك إلى الله تبارك وتعالى، فقال: يا محمد قلبي ما يتابعني على التوبة ولكن ارحل عنك فدعا براحلته فركبها فلما صار بظهر المدينة أتته جندلة فرضخت هامته ثم أتى الوحي إلى النبي صلى الله عليه وآله فقال: سأل سائل بعذاب واقع للكافرين بولاية علي ليس له دافع من الله ذي المعارج قال قلت: جعلت فداك إنا لا نقرؤها هكذا فقال: هكذا والله نزل بها جبرئيل على محمد صلى الله عليه وآله وهكذا هو والله مثبت في مصحف فاطمة عليها السلام فقال رسول الله صلى الله عليه وآله لمن حوله من المنافقين: انطلقوا إلى صاحبكم فقد أتاه ما استفتح به قال الله عز و جل واستفتحوا وخاب كل جبار عنيد
[ 39. ] Sahl ibn Ziyād reported that Abū Baṣīr said: “I questioned Jaʿfar As-Ṣādiq (ʿa.) about the verse: “This is our book that speaks truthfully against you.” (45:29) He said: “Neither did the book speak nor will it speak, but the Messenger (ṣ.) brings the book to address.” God said: “This is our book that speaks truthfully against you.” (45:29) I said: “We do not read it this way.” He said: “By God, this is exactly how it was revealed Muḥammad (ṣ.) by Gabriel (ʿa.), but this is part of what was falsified from the Book of God.” [Al-Kāfī from al-Kulainī, Volume 8 Page 50 Ḥadīth 11]
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