الحسين بن عبد الله بن عبيد الله

"Whoever prays in his own mosque and then goes to one of their mosques and prays with them, he will leave with the reward of their good deeds."

“Abū Jaʿfar [al-Bāqir] (a) said, ‘One who refrains from [impugning] the honor of people, Allah will pardon him [and protect his reputation] onthe Day of Resurrection, and whoever restrains his anger from the people, Allah will restrain His anger from him on the Day of Resurrection.’”

“Abu ‘Abd Allah (a.s.), has said, ‘If one performs Salah (prayer) in his house then comes to one of their Masjid and performs Salah (prayer) with them, he leaves with all of their good deeds.’”

“Abu ‘Abd Allah (a.s.), has said, ‘If I had control over the market places of the Muslims I would ban this wine, that is, al-Fuqa ’ (beer).”’

I asked Abu’l-Hasan al-Rida, peace be upon him, about the noun: What is it? He said: It is an attribute to that which is attributed.

“I once asked abu ‘Abd Allah (a.s.), about al-Nabidh which is placed in medicine. He (the Imam) said, ‘No, it is not proper for one to seek cure from unlawful things.’”

Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: The space between the grave of Ḥusain (a.s.) and the heavens is (always) filled with angels who are descending and ascending (back and forth from the Ziyārah).

I asked Imam Baqir (a.s): “Is there a fixed time for reappearance?” He said: “The time-fixers have lied, they have lied, they have lied.”

“At one time I travelled with al-Mu‘alla’ ibn Khunays and ibn abu Ya’fur. One of them used the flesh of the animal slaughtered by Jews and Christians and the other abstained. They both went to visit abu ‘Abd Allah (a.s.), and informed him of their story. He (the Imam) asked, ‘Which one of you abstained?’ He (one of them) said, ‘I abstained.’ He (the Imam) said, ‘You have done the right thing.’”

“I once said to abu ‘Abd Allah (a.s.), ‘We go to the mountains and send the shepherds to look after the sheep. Perhaps a sheep becomes injured and they slaughter it; if we can use it for food. He (the Imam) said, ‘It is a matter of proper slaughtering, thus, no one can be trusted in it except a Muslim.’”

“Once I asked Abu ‘Abdallah (AS), ‘Was the Messenger of Allah the master of the children of Adam?’ The Imam (AS) said, ‘By Allah, he was the master of all whom Allah has created. Allah has not created any creature better than Muhammad (SAW).”

Whenever Ḥusain (a.s.) was mentioned in front of Abī ‘Abdillāh (Imam Sādiq (a.s.)) during the day, he would not be seen smiling until nightfall. Imam (a.s.) used to say, “Ḥusain (a.s.) is the tear of every believer!”

I heard Imam Muhammad Baqir (a.s) say: Twelve Imams from Aale Muhammad (a.s) were all Muhaddath and they were from the descendants of the Messenger of Allah (s) and Ali Ibn Abi Talib (a.s). Thus the Messenger of Allah (s) and Imam Ali (a.s) are their fathers.

“Allah, the Most Holy, the Most High, has said, ‘O Muhammad I have created you and Ali a light, a spirit, without body before I created My heavens, My earth, My Throne, and My ocean. You continued to acknowledge Me as your Lord and speak of My glory. I then collected the spirits of both of you and made it one spirit. This spirit continued to speak of My Glory, My Holiness and acknowledge Me as the Lord. I then divided it into two and two which became four: one Muhammad, one Ali, Al-Hassan and Al-Husayn, the other two. Then Allah created Fatima (sa) from the spirit that was created first without a body. He then wiped us with his right hand to allow his light to reach us all.

I heard the Prophet (sw) say, ‘There are ten signs before the Hour - five in the East and five in the West.’ He (sw) mentioned the Beast of the earth, the Dajjal, the rise of the sun from where it usually sets, the return of Jesus son of Mary (AS), Gog and Magog and the victory over them and their being drowned in the sea.’ He (sw) did not say the rest.”

I wrote to Abu Muhammed, peace be upon him: It has been narrated to us from your fathers, peace be upon them, with regards to that your narration is difficult and complicated; that it is not endured by an Angel who is brought near (to Allah), nor a Prophet that is sent (with a Divine Message), nor a believer whom Allah has tested his heart with faith. He said: Then the answer came to him: Its meaning is only that the Angel does not endure that it remains inside him until he brings it out to an Angel like himself, nor does a Prophet endure it until he brings it out to a Prophet like himself, nor does a believer endure it until he brings it out to a believer like himself. Its meaning is only that it is not endured in the heart from the sweetness of what is one’s chest until one brings it out to someone else.

“I once visited abu ‘Abd Allah (a.s.), during the days that he had come to Iraq. He (the Imam) told me to visit ’Isma‘il ibn Ja‘far because he complains and see what kind of pain has made him suffer then describe for him (the Imam) the pain he feels. I then left him (the Imam) to see Tsma‘il and asked him about his pain that he felt. He explained it to me and I prescribed a medicine in which al-Nabidh existed. Tsma‘il said, ‘Al-Nabidh is unlawful and I belong to a family who do not use unlawful things as medicine.’”

“Allah existed when there was no other “being”. He created the “being” and the place and created the light of lights from which all lights lit up. He made to flow to it (light of lights) from His own light which lit up all lights. It was the light from Muhammad and Ali were created. They both continued to be the first two lights; nothing had come into being before them. They continued to flow pure and clean through the clean generations until they separated in two clean persons; ‘Abdallah and Abu Talib (AS).”

“I asked abu al-Hassan al-Rida (a.s.), ‘Did Allah, the Majestic, the Glorious, know Himself before He created the creation?’” The Imam (a.s.) replied, “Yes, He knew Himself.” I further asked, “Did He see and hear His Own Self?” The Imam replied, “Allah did not need such things because He did not ask or demand it. He is His Own self and His Own self is He. His power is dominant and He does not need to name His Own self. He chose His Own name for the sake of others so they can call Him. Until one is not called by means of his names he is not recognized. The fist name He chose for His Own self was al-‘Ali al-‘Azim (the Most High, the Great) because He is above all things. It then means that Allah and His name al-‘Ali al-‘Azim is His. The Most High, He is above all things.

I asked Abul Hassan Al-Ridha (s): ‘Did God know Himself before He created the Creation?’ The Imam (s) replied, ‘Yes.’ I said, ‘Did He see and hear Himself?’ The Imam (s) said, ‘He had no need for that, for He neither required anything of Himself nor soughtanything from Himself. He was Himself and Himself was He. His Power was All-Pervasive. Therefore, He has no need to name Himself. However, He has chosen Names for Himself for others to call Him by, for if He were not called by His Name, He would not have been known. The first that He chose for Himself was, ‘…He is the Highest, the Supreme (in glory).’ (i.e. God is Al ‘ali Al ’azim in Arabic) since He is Exalted above all things. His Meaning is Allah and His Name is Al ’Ali Al ’Azim since He is Exalted above everything.’”