أنس

1-113 Abu Ahmad Muhammad ibn Ja’far al-Bandar narrated that Abul Qasim Sa’id ibn Ahmad ibn Abi Salim quoted on the authority of Abu Zakarya Yahya ibn al-Fazl al-Var’raq, on the authority of Ishaq ibn Ibrahim al-Var’raq al-Samarqandi, on the authority of Suleiman ibn Salme, on the authority of Baqiat ibn al-Walid, on the authority of Al-Zayady, on the authority of Al-Zuhra, on the authority of Anas that God’s Prophet (MGB) finished his prayers with one greeting.

"No two of you will be seen in Hell. Furthermore, no single one of you will be seen in Hell." I said: "How can this be proved through the Book of Allah?" The Imam did not answer me for a whole year. On the Circumambulating day of the next year, he said to me: "O Maisar, only today I am permitted to answer your last question." I said: "Well, how can it be proved through the Book of Allah?" He (a) said: This is in sura of Arrahman. It is: "On that day, no mankind -among you- or jinn will be asked about his sin (55:39)." I said: "This Verse does not include ’among you’ that you have said." He (a) answered: "The first one who distorted the Verse was son of Arwa, because it was evidence against his acquaintances and him. Without the existence of ’among you’ in the Verse, the sentence of the punishment of Allah, Powerful and Majestic is He, will cease to be valid for all the creatures. If Allah will not ask any man or jinn about his sin, whom will he punish on the Day of Resurrection, then?"

1. The Holy Prophet (s.a.w.s.) says, “One who lights a lamp in the mosque of Allah the people of heaven and Allah’s angels seek repentance for that person till the time that lamp is on in the mosque.”

3. The Messenger of Allah (s.a.w.s.) said: Prompt your departed ones to say: ‘There is no god except Allah’ for it erases the sins. So they asked: O Messenger of Allah (s.a.w.s.), what if one recites this when one is healthy (alive)? The Holy Prophet (s.a.w.s.) replied, “This (utterance) destroys the sins and finishes them off in any condition. Indeed “There is no God except Allah” is a friend and helper of man in life in death and in raising after death. The Messenger of Allah (s.a.w.s.) also said: Jibraeel said: O Muhammad! You shall see them when they are raised with shining countenances those who used to chant: There is no God except Allah and Allah is the greatest.” And those shall be black faced who used to say: “Woe be to you, you are ruined!”

I said to him, ‘O son of the Prophet, say it, for you must say it, to which he replied, ‘O Ibn Abi Amir, how can I dare say: ‘I am here O Allah! I am here whilst I fear lest He say, ‘No labbayka and no welcome for you!

Ins ibn Malik said: “God's Prophet (a.s) was reciting the verse: “Those who believe, and whose hearts find satisfaction in the remembrance of God; for without doubt in the remembrance of God do hearts find satisfaction.” [The Holy Quran: Ra'd 13:28] Then the Prophet (a.s) turned towards him and said: “O' son of Umm Salim! Whom do you think this verse has been revealed about?” “It is about us and our followers.” Then Ins asked the Prophet: “Is not anyone who claims to follow Islam one of your followers?” The Prophet replied: “Yes. But their animosity towards the members of my Household will cause them to get farther and farther away from Islam, and get closer to the Jews and the Christians.”

“If one recites a hundred times 'Laa ilaaha illallaah al-Malik Al-Haqqu Al-Mubeen' (There is no god but Allah, the Sovereign, the Truth, the Manifest), Allah, the Mighty and the Compeller, shall protect him from poverty, dispel his loneliness in his grave, grant him wealth, and open the door to Paradise (for him). ”

“This is concerning my question before abu ‘ Abd Allah (a.s.), about the case of a man who has committed fornication with a woman; if he can marry her. He (the Imam) said, if he finds her to have gained wisdom then he can do so, otherwise, he can try her by offering unlawful choices; if she follows then it is unlawful for him to marry; but if she refuses he then can marry her.’”

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.”

The Prophet, peace be upon him and his progeny, looked at ‘Ali ibn Abi Talib (as) and said: "O ‘Ali, whoever hates you, Allah shall cause him to die the death of infidels, and on the day of Judgement, will ask him to account for his deeds (also)."

The Messenger of Allah, Allah’s blessings be upon him and his Family, said: The one who recites a hundred verses (of the Qur’an) will not be written to be among among the unaware. The one who recites two hundred verses, will be written to be among the devout. The one who recites three hundred verses will not be argued against from the Qur’an. It means those who learn by heart the amount of that from the Qur’an. It is said: «The boy recited the Qur’an» if he learns it by heart.

We were told by Abu Sa’eed, that he said: We were told by Khirash, that he said: We were told by my master, Anas bin Malik, that he said: The Messenger of Allah, Allah’s blessings be upon him and his Family, said: If Allah, Exalted is He, removes modesty from a servant, he becomes abhorrent and detested. He then removes faith from him, then removes mercy from him, then pulls off the religion of Islam out of his neck, and he becomes a cursed devil. It means that the performance of a horrid act after another horrid act ends with devilry, and the one who becomes a devil (in challenge) against Allah, is cursed by Allah.

I saw that Anas b. Malik was afflicted with leprosy, so I asked him about that, and he said: This is [due to] the supplication of `Ali b. Abi Talib (as). So, I said: How did that happen? So, he said: I was a servant for the Messenger of Allah (s). He was gifted a cooked bird, so he said: O Allah! Bring me the most beloved of Your creation to You and to me to eat from this bird with me. So, `Ali (as) came, but I said to him: The Messenger of Allah is too busy to see you. I wanted it to be a man from my community. So, the Messenger of Allah (s) raised his hands a second time and said: O Allah! Bring me the most beloved of Your creation to You and to me to eat from this bird with me. So, `Ali (as) came, and I said to him: The Messenger of Allah is too busy to see you. I wanted it to be a man from my community. So, the Messenger of Allah (s) raised his hands a third time and said: O Allah! Bring me the most beloved of Your creation to You and to me to eat from this bird with me. So, `Ali (as) came, and I said to him: The Messenger of Allah is too busy to see you. I wanted it to be a man from my community. So, `Ali (as) raised his voice and said: What busies the Messenger of Allah? So, the Messenger of Allah (s) heard him and said: O Anas! Who is this? So, I said: `Ali b. Abi Talib. He said: Permit him [to come in]. When he entered, he said to him: O `Ali! I supplicated to Allah three times, asking Him to bring me the most beloved of His creation to Him and to me to eat from this bird with me. Had you not come the third time, I would have supplicated to Allah by your name to bring you to me. So, `Ali (as) said: O Messenger of Allah! I came three times. Every time, Anas would turn me away, saying: The Messenger of Allah is too busy to see you. So, the Messenger of Allah (s) said to me: O Anas! What caused you to do this? So, I said: O Messenger of Allah! I heard the supplication, and I wanted it to be a man from my community. So, on yawm al-dar, `Ali (as) asked me to bear witness [to his leadership]. So, I hid it and said: I have forgotten about it. So, `Ali (as) raised his hand to the sky and said: O Allah! Afflict Anas with a leprosy that he cannot hide from the people. Then, he uncovered the [signs of] leprosy from his head and said: This is the supplication of `Ali, this is the supplication of `Ali, this is the supplication of `Ali.

O Anas! You heard God’s Prophet (MGB) say, ‘This Ali is the master of whomever I am the master of.’ However, you are not testifying to my Mastery today. May God strike you with whiteness (vitiligo ) that shall not be hidden by a turban.’And you O Ash’ath! You heard God’s Prophet (MGB) say, ‘This Ali is the master of whomever I am the master of.’ However, you are not testifying to my Mastery today. May God not take away your life before both your eyes go blind!’And you O Khalid ibn Yazid (al-Bajaly)! You heard God’s Prophet (MGB) say, ‘This Ali is the master of whomever I am the master of. O my God! Be friends with whomever is his friend, and be the enemy of whoever is his enemy.’ However, you are not testifying to my Mastery today. May God not take away your life except as it was in the Age of Ignorance!’And you O Bara ibn Azib! You heard God’s Prophet (MGB) say, ‘This Ali is the master of whomever I am the master of. O my God! Be friends with whomever is his friend, and be the enemy of whoever is his enemy.’ However, you are not testifying to my Mastery today. May God not take away your life except in the place where you emigrated from!”Jabir ibn Abdullah al-Ansari added, “I swear by God that I saw Anas ibn Malik who had become ill with vitiligo so badly that he could never cover it up with his turban. I saw Ash’ath ibn Qays with his both of his eyes blind. He kept on saying, ‘I praise God who fulfilled the curse of Ali ibn Abi Talib (MGB) on me in this world and that Ali (MGB) did not curse me to be tortured in the Hereafter!’ Also when Khalid ibn Yazid (al-Bajaly) died, his next of kin buried him in the house. When the Kondeh tribe heard about this, they brought a horse and a camel and slaughtered both in his house as it was the common practice during the Age of Ignorance!’ And Al-Bara ibn Azib was appointed as the governor of Yemen by Muawiyah. He died in the place where he had migrated from.”

Praise be to Allāh Who exists from before the coming into existence of the seat, the throne, the sky, the earth, the jinn or human being. He cannot be perceived by imagination nor measured by understanding. He who begs from Him does not divert Him (from others), nor does giving away cause Him diminution. He does not see by means of an eye, nor can He be confined to a place. He cannot be said to have companions. He does not create with (the help of) limbs. He cannot be perceived by senses. He cannot be thought of after the people. It is He who spoke to Mūsā clearly and showed him His great signs without the use of bodily parts, the organ of speech or the uvula.

[Caution against this world] Certainly this world is a dirty watering place and a muddy source of drinking. Its appearance is attractive and its inside is destructive. It is a changeable deception, a vanishing reflection and a bent pillar. When its despiser begins to like it and he who is not acquainted with it feels satisfied with it, then it raises and puts down its feet (in joy), entraps him in its trap, makes him the target of its arrows and puts round his neck the rope of death taking him to the narrow grave and fearful abode in order to show him his place of stay and the recompense of his acts. This goes on from generation to generation. Neither death stops from cutting them asunder nor do the survivors keep aloof from committing of sins. They are emulating each other and proceeding in groups towards the final objective and the rendezvous of death,

O Ali! The following are among the signs of misery: solidity of the eye, hard-heartedness, having high aspirations, and the love for a very long life.”

“But give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls, -they are the ones that achieve prosperity.” [The Holy Quran: Hashr 59:9]

The one who gazes behind a woman until it becomes clear to him the size of her bones from behind her clothes, while he is fasting, has broken the fast. It means that he has conditioned upon himself to break the fast due to what emerges from the motives of his inner self and inclinations of his interest, by which he would be in danger from falling into sin.

The Messenger of Allah, Allah’s blessings be upon him and his Family, said: There are two joys for the one who fasts: a joy during his breaking of the fast; and a joy on the Day he will meet his Lord. With his joy during the breaking of his fast, he meant the joy of a Muslim with regards to attaining that day in the journal of his good deeds and virtuous acts, not that this joy of his is due to what is allowed to him of food at that time of his. Joy due to eating and the belly’s need is not among the honors of what the righteous are praised. As for his joy on the Day of the meeting with his Lord, Exalted and Glorious is He, it is due to what Allah will bestow upon him from the virtue of His grant, which none from among the people of the Resurrection will have the like of, except for those who did the same as his deed.