محمد بن يونس

Everything in this book that is narrated from Ja'far ibn Muhammad ibn Yunus has been transmitted by me from my father - may Allah (swt) be pleased with him - from Sa'd ibn Abdullah, from Ibrahim ibn Hashim, from Ja'far ibn Muhammad ibn Yunus.

"There is no harm in it”.

Each Prophet has a special supplication which he has said to God and in which he has asked God for something. However, I put off my special supplication to intercede on behalf of my nation on the Resurrection Day.”

I would intercede on behalf of whoever from my nation who memorizes forty traditions.”

On the Resurrection Day, the Honorable the Exalted God shall raise anyone in my nation who remembers forty traditions regarding his religious affairs for the sake of God and the Hereafter as a learned scholar.”

Dye your hair in such a way that you do not look like the Christians or the Jews.”

`Ali b. Abi Talib is the best of the people; whoever disagrees has disbelieved.

Prophet (MGB) said, “God - the Blessed the Sublime said, ‘All the deeds of the descendants of Adam are for themselves, except for their fasting which is for Me. I Myself am the reward for his fasting. Fasting is a believer’s armor on the Resurrection Day as you guard yourselves with armor in this world. To the Honorable the Exalted God, the smell of the mouth of one who is fasting is better than the smell of musk. There are two pleasures for one who fasts: one is for when he breaks his fast, eats and drinks and the second one is for when he meets Me and I take him to Paradise.”

Abu Abdillah, peace be upon him, said: Indeed, Fatima bint Asad, may Allah grant her mercy, came to Abu Talib, giving him glad tidings about the birth of the Prophet, Allah’s blessings be upon him and his Family, and so Abu Talib said to her: Be patient for me with a Saturday , and I will bring to you the same as he, except for Prophethood. He said: A Saturday is thirty years. There was between the Messenger of Allah, Allah’s blessings be upon him and his Family, and the Commander of the Believers, peace be upon him, thirty years.

On the Resurrection Day, God shall raise anyone in my nation as a learned scholar who remembers forty traditions in order to fulfill the needs of the people relating to their religious deeds.”

If you see him, recite upon him peace, from me, and say to him: How do you find yourself? He said: Then I kept seeking him among the slain until I found him between a hit by the sword, a stab of a spear and a hit by an arrow, and I said to him: Indeed, the Messenger of Allah, Allah’s blessings be upon him and his Family, recites peace upon you and says to you: How do you find yourself? He said: Send peace upon the Messenger of Allah, Allah’s blessings be upon him and his Family, and say to my people, the Ansar: There is no excuse for you, in the sight of Allah, if the Messenger of Allah, Allah’s blessings be upon him and his Family, reaches and there is among you ones who are edges of eyelids. His soul then burst out.

Prophet (sw) said: Jibra’il said: Allah, the Blessed and Exalted, said: Whoever insults My Beloved one has declared war on Me. I do not hesitate in anything like I do when I seize the soul of a believer. He abhors death, and I abhor his evil deeds. However, there is no escape from it. My Servant is never so close to Me as when he fulfils all that I have made obligatory on him. My servant continues to perform superogatory prayers until I star to love him. And when I love him, I become his hearing, his seeing, his hand, and his supporter. When he calls Me, I answer him. And if he asks Me for something, I bestow it upon him.
Verily, among My believing servants is one that intends an act of service, but I prevent him from it so self-admiration does not enter him, as this would lead to his destruction. Among My believing servants is one whose faith will not be proper unless he remains poor, for if I made him wealthy, it would lead to his destruction. Among My believing servants is one whose faith will not be proper unless he is wealthy, for if I made him poor it would lead to his destruction. Among My believing servants is one whose faith will not be proper unless he is ill, for if I made him healthy, it would lead to his destruction. Among My believing servant sis one whose faith would not be proper unless he was healthy, for if I made him ill, it would lead to his destruction. Verily, I mange My Servants though my Knowledge of what is in their hearts. Verily, I am the All-Knowing, the All-informed.

“Ali ibn Abi Talib (MGB) came to me, took my hand and took me out to the desert (outside of the town of Kufa). He sat down. I sat down, too. Then he (MGB) raised his head up and told me, ‘O Komayl! Remember what I will tell you. The people are in three groups: divine scholars; students seeking to be saved; and the pests in the air which fly in whichever direction the wind blows. They are the ones who have not benefitted from any rays of knowledge and have not sought refuge in any strong base. O Komayl! Knowledge is better than wealth. Knowledge will guard you, but you must guard your wealth. Wealth will be reduced once spent, but knowledge will increase when it is spread. O Komayl! Expressing love by the students for the scholars is in return for what they have borrowed from them (i.e. their knowledge). Students must obey their teachers for as long as they are alive and should honor their names after their death. There will be no return of wealth once it is lost. O Komayl! Those who hoard up wealth are the living dead! The scholars are the ones who are alive. They shall even survive after their death to the end of time. Their bodies shall perish, but their teachings shall be living in the people’s hearts. Yes, there exists in here (while he was pointing to his heart) an endless treasure of knowledge. I wish I could find good students who deserved to receive it. I have a student who learns it, but is not trustworthy. He uses the religion as a tool to gain worldly benefits. He oppresses the servants of God using God’s Proofs and overcomes them using God’s Blessings. He does so to gather the weak and uneducated people around himself to support him, and oppose the true Friend of God. I have another student who is a sincere follower of his teacher, but he is not wise enough to be able to retain his knowledge. He starts to doubt things with the slightest bit of doubt in his heart. I have another student who is neither like the former nor like the latter. However, he delves into pleasure-seeking. He is extremely lustful and in love with worldly treasures. Neither of these can propagate the religion. They are more or less like the four-legged animals. Therefore, knowledge will vanish upon the death of the one who possesses it. I swear by God that the Earth shall not be left void of God’s Proof . It will either be apparent, but oppressed by the oppressors, hidden behind curtains, on deep waves and invisible to the eyes so that God’s Proofs and His Clear Signs do not get destroyed.How many of them are there? They are small in number, but are always of the highest rank. It is through them that God will retain His Proofs and Clear Signs so that they may entrust them to worthy men like themselves; and can foster them in the hearts of those who are similar to themselves. They have delved deeply into the affairs of the world and have attained the utmost level of certitude. What is extremely difficult for the lovers of this world is easy for them. They are accustomed to what the illiterate ones evade. Their bodies are in this world, but their souls are eager for the heavens. O Komayl! Your masters are God’s successors and the ones who invite others to His Religion. O I am very eager to see them. I beseech God’s forgiveness for both you and I.”The compiler of this book - may God be pleased with him - said, “I have reported this tradition in many various ways in the book Kamal ad-Din wa Itamam an-Ne’mat Fi Isbat al-Qaybat va Kashf al-Hayrat.”

Al-Samad is He who has no interior, and al-Samad is He at whom sovereignty ends, and al-Samad is He who does not eat nor drink, and al-Samad is He who does not sleep, and al-Samad is He who has not perished and does not perish. Al-Baqir, peace be upon him, said: Muhammed bin Hanafiya – may Allah sanctify his soul – used to say: Al-Samad is He who is Upright by Himself, the Self-Sufficient from any other.» Another have said: Al-Samad is the Elevated above creation and termination, and al-Samad is He who is not characterized by change. Al-Baqir, peace be upon him, said: Al-Samad is the obeyed Master above whom there is no commander nor prohibitor. He said: Also, Ali bin Hussain, Zain-ul-Abideen, peace be upon him, was asked about al-Samad, so he said: Al-Samad is He who has no associate, nor is tired by preserving anything, nor is anything absent from Him. Wahab bin Wahab al-Qurashi said: Zaid bin Ali, peace be upon him, said: Al-Samad is He who if He wants something, He says to it: «Be», and it is, and al-Samad is who innovated things and created them in opposites, shapes and couples, and who unequaled Himself in Oneness with no opposite, nor shape, nor equal, nor rival. Also, Wahab bin Wahab al-Qurashi said: I heard al-Sadiq, peace be upon him, say: A delegation from Palestine came to al-Baqir, peace be upon him, and they asked him about matters, to which he answered, and then they asked him about al-Samad, so he said: Its interpretation: Al-Samad is of five letters. As for the Alif [1], it is a denotation that His Essential Existence, and that is His saying, Exalted and Glorious is He: «Allah witnessed that there is no god but Him» (3:18). In that is a reminder and indication to that which is absent from being perceivable by the senses. The Laam is a denotation that His Godness, that he is the God. Furthermore, the Alif and the Laam are diphthonged, and they do not appear (separately) on the tongue, and they are not heard (separately), and they appear in writing. They are two denotations that His Godness is, with His unmerited favor, hidden and not perceived by the senses, and that it does not come on the tongue of any describer, nor the ear of any hearer, because the interpretation of the God is He who protected the creation from comprehending His Essence and Nature by sense or by imagination. No, but rather, He is the Innovator of imaginations and Creator of senses. This only appears in writing as a denotation that Allah, Glorious is He, made apparent His Lordship by innovating the creation and forming their gentle souls into their solid bodies; so, if a servant looks at himself, he will not see his own soul, in similarity to how the Laam of al-Samad does not appear nor enter any sense of his five senses. However, when he looks at the writing, it appears to him what has been hidden and softened; so, whenever a servant ponders upon the Essence and Nature of the Maker, he will be exposed (to loss) and confused in it, and his imagination will not encompass anything that is imaginable of Him, because He, Exalted and Glorious is He, is the Creator of images. So, when he looks at His creation, it is affirmed to him that He, Exalted and Glorious is He, is their Creator and Former of their souls into their bodies. As for the Ssaad, it is a denotation that He, Exalted and Glorious is He, is Truthful, and that His saying is truth, and that His words are truth, and that He called His servants to follow the truth with the truth, and He promised with the truth, the World of Truth. As for the Miim, it is a denotation of His Kingdom, and that He, Exalted and Glorious is He, is the True King, that He did not perish nor does perish, nor does His Kingdom perish. As for the Daal, it is a denotation of the continuity of His Kingdom, and that He, Exalted and Glorious is He, is Everlasting, Exalted is He above creation and termination. Rather, He, Exalted and Glorious is He, is the Creator of the creations, by whose creation, every creature exists.»

“I came to Ali bin Ibrahim bin Mahziyar Ahwazi and asked him about the progeny of Abu Muhammad (a.s) and he replied: “Brother, you have indeed asked me about a great matter. Listen, I performed twenty Hajjs hoping to meet Imam Mahdi (a.s), but I was not successful. One night I dreamt that a caller was saying: O Ali bin Ibrahim, the Almighty Allah has permitted me to perform the Hajj. I could not understand that statement that night, but in the morning, when I got the import of it, I began to wait eagerly for the Hajj season. When the Hajj season arrived, I prepared for the journey and set out to Medina. When I reached Medina, I inquired from the people about the descendants of Imam Hasan Askari (a.s), but could not get any information. I was very much worried and at last set out for Mecca. On the way, one day at Johfa I headed for Ghadeer, which is at a distance of four miles from Johfa. I reached there and prayed in the Masjid and after that I supplicated the Almighty Allah very fervently; but the aim was not fulfilled there also. So I went to Asfsan and thus passing each stage in turn, reached Mecca. I stayed there for some days and was engrossed in Tawaf and other devotions. One night, when I was doing the Tawaf, I noticed an extremely handsome and fragrant young man walking about and doing the Tawaf of the Kaaba. Some feelings arose in my heart; I moved towards him and touched him. He asked: Where do you belong to? I said: Iraq. He asked: Where in Iraq? I said: Ahwaz. He asked: Do you know Ibn Khazib? I said: May Allah have mercy on him, he has passed away. He also expressed regret and said: May Allah have mercy on him, he used to spend the nights in worship and was a sincere supplicant. Do you know Ali bin Ibrahim Mahziyar also? I said: I am Ali bin Ibrahim. He said: O Abul Hasan, may Allah keep you in health. Where is the sign that you received from Imam Hasan Askari (a.s)? I said: It is with me. He said: All right, take it out. When I took it out and he saw it, he was moved by it. After that he said: O Mahziyar, the order for you is that you go on your way and make preparations. When a part of the night has passed, you should come to the pass of Bani Aamir. You will find me there. Thus, I returned to my lodging and when it was past midnight, I prepared my mount, loaded my belongings and sat astride the animal to set out for the pass of Bani Aamir. On reaching there, I found that same youth calling out for me, saying: O Abul Hasan, come this side. I turned my mount in that direction. When I reached him, he greeted me and said: Follow me, brother. We set out from there making conversation, passing the mountains of Arafat and finally reached the mountains of Mina. The dawn was about to break when we were between the hills of Taif. That youth asked me to dismount and recite the Midnight Prayer. I performed the Midnight Prayer and he asked me to recite the Watr Prayer; which I also performed. Then he said: Recite the dawn recitations and perform the prostration of thanks, which I also completed. After that he mounted and asked me also to mount my beast. Then we set out from there till we reached the mountain peaks of Taif. He asked: Can you see anything? I replied: Yes, I can see a sand dune on which a woolen tent is fixed through which light is filtering and this sight is pleasing to me. He said: That is our destination. Then he said: All right brother, move on. He started and I followed him till we came down from the mountains and he said: Now dismount from your beast as even tyrants have to show humility here, and leave the rein free. I asked: Who is there to take care of my beast? He said: This is the sanctuary of Imam Qaim (a.s) and none, but a believer can enter and neither will anyone leave it, except for a believer. I left the rein and the two of us began to walk till that youth reached the tent entrance asking me to wait outside. He returned after a few moments and asked me to enter. When I entered, I saw a person dressed in waist cloth, with a sheet covering him. He was wheaten complexion, medium height, round head, wide forehead, eyebrows joined, prominent nose, full cheeks and a mole on his right cheek; it seemed as if a grain of musk was placed on Amber. When I noticed His Eminence, I greeted him and he replied to me and asked me about the people of Iraq. I said: Master, the people of Iraq are living a life of disgrace and they are the most degraded of all. He said: O Ibn Mahziyar, one day you will rule them just as they are ruling you today and that day, they shall be humiliated. I said: Master, you are very remote from your country and this will take a long time. He said: O Ibn Mahziyar, my father, His Eminence, Abu Muhammad (a.s) has told me not to live in the community on which the Almighty Allah is infuriated and that which is failure in the world as well as the hereafter; and a painful chastisement is reserved for them. He also told me to live in inaccessible mountains away from habitations. Allah is your helper, live in dissimulation till the Almighty Allah allows me to reappear. I asked: When will this reappearance be? He replied: When you would be denied access to Kaaba. When the sun and the moon come together and will be surrounded by planets and stars. I asked: Son of the Messenger of Allah, when will this come about? He replied: In so-and-so year, when Dabbatul Ardh will appear between Safa and Marwah. Who would be having the staff of Prophet Musa (a.s), the ring of Prophet Sulaiman (a.s). He will usher people to the field of gathering. The narrator says: I stayed there for some days, after which I was ordered to return. I came back to my lodge and then set out from Mecca to Kufa. My servant was present to serve me on the way and throughout the journey I was in absolute comfort. May the Almighty Allah bless Muhammad and his Purified Progeny.”