Hazrat Abdulazim (upon him be peace), as one of the renowned muhaddithin, has narrated numerous hadiths from the Infallibles (upon them be peace).
In this article, we mention some of the aforementioned hadiths:
Hazrat Abdulazim (upon him be peace), through several intermediaries, narrates from Asbat who said: I was in the presence of Hazrat Imam Sadiq (upon him be peace). A man was asking him about the noble verse (Indeed, in that are signs for those who discern... and indeed, it is upon a straight path). The narrator said: His Holiness said to him: The intended meaning of "those who discern" is us, and the "straight path" is also the way that we have established, meaning they must proceed through us to reach the intended destination.
Hazrat Abdulazim (upon him be peace) narrated from Imam Reza (upon him be peace) that His Holiness said: Convey my greetings to my friends and tell them not to open a path for Satan in their hearts, and command them to truthfulness in speech and fulfilling trusts, and this action will bring them closeness to me.
Hazrat Abdulazim Hasani (upon him be peace) narrated from Hazrat Jawad (upon him be peace), who from his father, and he from his grandfather, who said: I heard from Hazrat Sadiq (upon him be peace) who said: Disobeying the commands and instructions of parents is among the major sins, for God has described the disobedient one as unjust and wretched, and has promised him the severest punishments.
Hazrat Abdulazim Hasani (upon him be peace) said: I said to Hazrat Jawad (upon him be peace), narrate a hadith for me from your fathers. His Holiness said: My father from his grandfather, and he from his fathers, from Hazrat Amir al-Mu'minin (upon him be peace) narrated that he said: You can never attract people to yourselves with the wealth and property you possess, but draw them close with proper ethics and conduct. He said: I asked, explain more. He said: What a bad provision for the Day of Judgment is enmity toward God's servants….
Hazrat Abdulazim Hasani (upon him be peace) said: I heard from Hazrat Abu al-Hasan al-Hadi (upon him be peace) who said: The meaning of "rajim" is being far from mercy and forgiveness, and being driven from God's court (and he is Satan), and no believer remembers him except with curse and aversion.
Hazrat Abdulazim al-Hasani (upon him be peace) narrated from Hazrat Imam Jawad (upon him be peace), and he from his fathers (upon them be peace), and they from Hazrat Imam Sajjad (upon him be peace) who narrated: One day, Salman Farsi hosted Abu Dharr Ghaffari in his home and took out a piece of dry bread from his bag and sprinkled some water on it. Abu Dharr said: How good it would be if there was some salt with the bread! Salman rose and went, pawned his water container, procured some salt, and placed it before Abu Dharr. Abu Dharr sprinkled the salt on the bread and ate it, saying: I thank God who has granted us such contentment. Salman said: "If contentment were at play, the water container would not have been pawned."
Hazrat Abdulazim (upon him be peace) says: One day I reached the blessed presence of Hazrat Imam Muhammad Taqi (upon him be peace) and heard this heartwarming statement from the Imam who said: Meeting brothers is refreshment and fertilization for the intellect, even if it is a brief glance.
One day, Hazrat Imam Reza (upon him be peace) turned to Hazrat Abdulazim (upon him be peace) and taught him several enlightening ethical recommendations to convey to the Shia and companions. The text of the statement was as follows: O Abdulazim, convey my greetings to my friends and tell them:
.Do not open a path for Satan in their hearts.
· Be truthful in their speech and fulfill trusts.
· Avoid futile arguments and disputes that benefit them not, and adopt silence.
· Turn to one another and meet each other, "for that brings closeness to me," as this action causes closeness to me.
· Do not occupy themselves with enmity and speaking ill of each other, for I have covenanted with myself that if someone does such a thing and distresses or angers one of my friends, I will call upon God to punish him in this world with the severest punishments, and in the Hereafter, he will be among the losers.
· Tell them: Indeed, the Lord has forgiven their good-doers and overlooked the sins of their wrongdoers, except those who associate partners with God or harm one of my friends, or harbor grudge against them. Truly, God will not forgive him until he abandons his improper conduct. If he avoids these wrong actions, he will include himself in God's forgiveness; otherwise, the spirit of faith will depart from his heart, and he will exit from our guardianship, and he will have no share in our guardianship "and I seek refuge in You from that."
One day, Hazrat Abdulazim (upon him be peace) heard from Hazrat Imam Hadi (upon him be peace) who said: Indeed, the Lord took Ibrahim as His friend because he frequently sent blessings upon Hazrat Muhammad (peace be upon him and his progeny) and his Ahl al-Bayt (upon them be peace).
Hazrat Abdulazim (upon him be peace) says: One day in the blessed presence of Imam Jawad (upon him be peace). I said: O son of the Messenger of God (peace be upon him and his progeny), narrate a hadith for me from your noble fathers (upon them be peace). Hazrat Imam Jawad (upon him be peace) said: My father from my grandfather, and he from his fathers (upon them be peace), and they from Hazrat Amir al-Mu'minin (upon him be peace) narrated that he said:
· Whoever considers himself self-sufficient (acts without consultation in important matters) puts himself in danger.
· Whoever falls into the trap of self-conceit will be destroyed.
· Whoever is certain that what he gives has a recompense will never fall short in giving and benevolence.
Hazrat Abdulazim (upon him be peace) narrates that Hazrat Imam Jawad (upon him be peace) said: That the sacred presence of Hazrat Amir al-Mu'minin Ali ibn Abi Talib (upon him be peace) said: The value of each person is according to his good deeds.
Hazrat Imam Muhammad Baqir (upon him be peace) said to Muhammad ibn Muslim: Do not let people deceive you, for the responsibility of your actions is upon yourself and has no connection to them. Do not waste the days of your life on futile matters, do not squander the days of life on whys and wherefores, for there are those with you who calculate and record your daily actions. If you perform a good deed, even if small, do not consider it insignificant, for you will see it in a place that pleases you, and if you perform a bad deed, do not consider it small, for it will reach you at a time that distresses you, and do good, for I have seen nothing that reaches a person to the destination faster than a new good deed in response to an old sin.
Hazrat Abdulazim (upon him be peace) narrates: One day I reached the sacred presence of Hazrat Imam Jawad (upon him be peace). I said: O son of the Messenger of God (peace be upon him and his progeny), narrate a hadith for me from your noble fathers (upon them be peace). Hazrat Imam Jawad (upon him be peace) narrated from the words of his father and grandfather and from the sacred presence of Hazrat Amir al-Mu'minin (upon them be peace) that:
A person is hidden under his tongue.
Whoever knows his own worth will not perish.
Planning before action saves you from regret.
Question of Hazrat Abdulazim al-Hasani (upon him be peace) from Imam Reza (upon him be peace) about the station of Hazrat Abu Talib (upon him be peace):
Hazrat Abdulazim al-Hasani (upon him be peace) in a letter inquired from the presence of Imam Reza (upon him be peace) about the faith of Abu Talib. Imam Reza (upon him be peace) replied:
In the name of Allah, the Beneficent, the Merciful. If you doubt the faith of Abu Talib, your fate will be the fire of Hell.
Luminosity of Wudu:
Hazrat Abdulazim (upon him be peace): Imam Hadi (upon him be peace) said:
"When God spoke with Musa ibn Imran (upon him be peace), Musa said: O God! What is the reward of one who perfects wudu out of fear of You? God said: I will raise him on the Day of Resurrection while a light shines between his two eyes."
Based on this hadith, one of the effects of wudu is the luminosity of the face in the Hereafter. Regarding this, several points are noteworthy:
- The role of worship in the luminosity of the soul is not limited to wudu; rather, various good deeds, if performed with the intention of closeness and divine motivation, cause luminosity of the soul and increase inner insight. In a hadith from Imam Ali (upon him be peace), it is stated:
Every right action has a truth, and with every correct action, there is a light.{1}
Therefore, the luminosity resulting from wudu must have a characteristic that distinguishes it from other intentions.
- Based on the mentioned hadith, the feature of the luminosity that arises from wudu is that in the darkness of the Hereafter, it manifests as a special radiance in the faces of the people of faith.
- Based on a number of hadiths, the role of wudu in the luminosity of the Islamic ummah is more than other ummahs. As reported from the Prophet (peace be upon him and his progeny) who said: God will raise my ummah on the Day of Resurrection from among the ummahs as marked people with white foreheads from the effects of wudu.[2]
Summarizing this hadith and similar hadiths[3] with the hadith mentioned in the text is that one of the distinctions of the Islamic ummah over other ummahs is that other ummahs are resurrected only with luminous faces due to wudu; but Muslims are luminous from head to toe.
- The blessings of wudu are not summarized only in the luminosity of the Hereafter; rather, the purity resulting from it also affects human worldly life. In a hadith quoted from the Prophet (peace be upon him and his progeny), he said: Increase your purity so that God increases your lifespan. If you can be with purity day and night, do so; for if you die with purity, you have died as a martyr.[4]
Based on this, one of the important instructions for spiritual journey and self-purification is that the seeker should always be with wudu.
Taken from: Hikmat Nameh of Hazrat Abdulazim (upon him be peace), pp. 117-119
- al-Kafi, Vol. 2, p. 54, Hadith 4
- Da'a'im al-Islam, Vol. 1, p. 100
- Mizan al-Hikmah, word "Wudu", effects of wudu
- al-Amali, Mufid, p. 60
Blessings of Fasting in Ramadan
Hazrat Abdulazim (upon him be peace): Imam Hadi (upon him be peace) said:
"When God spoke with Musa ibn Imran (upon him be peace), Musa said: O Lord! What is the reward of one who fasts the month of Ramadan for Your pleasure? He said: O Musa!
I will place him on the Day of Resurrection in a position where he does not fear the terror and horror of that day."
From the perspective of the hadiths of the Ahl al-Bayt (upon them be peace), the month of Ramadan is the month of the banquet and hospitality of the Lord the Beneficent, and God Himself is the host of the fasters.
In this banquet, many blessings befall the fasters, such as: the quality of taqwa and the ability to abstain from sins and resist hardships, distance from Satan and the fire of Hell, health and well-being of the body, the light of knowledge and wisdom, and closeness to God.{1}
One of the important blessings of fasting in the month of Ramadan, which is pointed out in the mentioned hadith, is security and tranquility on the Day of Resurrection. Regarding this, two narrations have been quoted:
One from Imam Hadi (upon him be peace) through Hazrat Abdulazim (upon him be peace)—which was observed—and another from Imam Baqir (upon him be peace) according to which, God Almighty in response to Musa (upon him be peace) says:
O Musa! My Paradise is for him, and for him is safety from every fear
on the Day of Resurrection and freedom from the fire of Hell.{2}
- In both hadiths, it is emphasized that this reward is for one who in fasting has the intention of closeness and fasts for God's pleasure.
- The tranquility that arises for the faster in the Hereafter is actually the result of the taqwa that has been obtained for the faster in this world as a result of this devotional act[3] and this prediction is also confirmed in the Holy Quran, where it says:
"The people of taqwa [in the Hereafter] are in a secure place."{4}
- This hadith shows that in the religion of Musa (upon him be peace), fasting the month of Ramadan was also obligatory.
Taken from Hikmat Nameh of Hazrat Abdulazim (upon him be peace), pp. 129-130
- For explanation of the mentioned blessings, see: Mah-e Khoda.
- Fada'il al-Ashhur al-Thalathah: p. 89, Hadith 68, Bihar al-Anwar, Vol. 96, p. 364, Hadith 34
- Surah Baqarah, verse 183
- Surah Dukhan, verse 51
Blessings of Prayer
Hazrat Abdulazim (upon him be peace): Imam Hadi (upon him be peace) said:
"When God spoke with Musa ibn Imran (upon him be peace), Musa (upon him be peace) said:
'O God! What is the reward of one who stands before You and performs prayers?'
God said: I will boast of his ruku', sujud, qiyam, and qu'ud to My angels, and one whom I boast of to My angels, I will not punish."
Prayer has many blessings for the material and spiritual life, and worldly and otherworldly of humans, and in this hadith, two effects of its effects are mentioned:
Fulfillment of Supplication:
One of the instances of fulfillment of supplication is after performing prayer. This effect has been emphasized in the mentioned hadiths and other hadiths, such as what is narrated from the Prophet (peace be upon him and his progeny) who said:
One who performs an obligatory prayer has one fulfilled supplication with God.{2}
Of course, this is if there is no obstacle to the fulfillment of the supplication.{3}
Permission to Enter Paradise:
The second effect of prayer is that the prayer performer in the world after death can benefit from the eternal blessings of Paradise. In many hadiths, this effect is mentioned, such as what is narrated from the Prophet (peace be upon him and his progeny) who said:
Prayer is the key to Paradise.{4}
This expression, like the expression "permission of Paradise for the prayer performer," indicates the generative role of prayer for benefiting from heavenly blessings, meaning that faithless and prayerless individuals in the generative system of the world of the Hereafter cannot benefit from divine blessings, as the people of Paradise in response to the people of Hell who request from them to give them also from the blessings they enjoy, say:
"God has forbidden them to the disbelievers."{5}
This prohibition is not a legislative prohibition; rather, it is a generative prohibition.
Taken from: Hikmat Nameh of Hazrat Abdulazim (upon him be peace), pp. 124-125
- For familiarity with all the effects and blessings of prayer, see: Farhang Nameh Namaz from the same author
- al-Amali, Mufid, p. 118
- For awareness of the obstacles to the fulfillment of supplication, see: Nahj al-Du'a, from the same author
- Sunan al-Tirmidhi, Vol. 1, p. 10, Hadith 4
- Surah A'raf, verse 50
Recitation of the Word of God
Hazrat Abdulazim (upon him be peace): Imam Hadi (upon him be peace) said:
"When God spoke with Musa ibn Imran (upon him be peace), Musa said:
'O God! What is the reward of one who reads Your book of wisdom in secret and in public?'
He said: O Musa! He will pass over the Sirat like lightning."
This hadith is about encouraging and emphasizing the recitation (reading) and study of the book of God. Regarding this, the following points are noteworthy:
- One of the names of the Torah was "hikmah," just as the Holy Quran is also called "hikmah."[1]
- The expression "hikmah" instead of Torah points to the fact that heavenly books are entirely knowledge and wisdom, and therefore reading, studying, and benefiting from their wise guidelines is necessary for everyone.
- Emphasis on reading divine wisdom in public and in secret points to these meanings:
One. Sincere reciters of the book of God are those who do not suffice with its public recitation; rather, they engage with it in secret as well. Sufficing with public recitation and refraining from secret recitation is a sign of hypocrisy and showmanship of the reciter.
Two. Public recitation of the book of God is necessary due to public culture-building and collective benefit, and secret recitation for individual benefit from its teachings.
Three. Public recitation is a prelude to secret recitation and practical benefit from the book of God, and one who truly recites the book of God is one who acts upon it, as stated in the Quran: "Those to whom We have given the Book recite it with its true recitation."{2}
In a hadith from the Prophet of God (peace be upon him and his progeny) in the interpretation of "true recitation," it is stated: The meaning is that they follow it (the book of God) as it deserves. {3}
Taken from: Hikmat Nameh of Hazrat Abdulazim (upon him be peace), pp. 131-132
- For familiarity with the names of the Quran, see: Recognition Letter of the Quran from the same author
- Surah Baqarah, verse 121
- See: Mizan al-Hikmah, Vol. 9, p. 348 "true recitation"
God's Boasting of the Prayer Performer
Hazrat Abdulazim (upon him be peace): Imam Hadi (upon him be peace) said:
"In God's conversation with Musa ibn Imran, Musa (upon him be peace) said:
'O God! What is the reward of one who testifies that I am Your sent messenger and prophet and that You have spoken with me?'
He said: O Musa! My angels will go to him and give him glad tidings of My Paradise.
Musa said: O God! What is the reward of one who stands before You and performs prayer?
He said: I will boast of his ruku', sujud, qiyam, and qu'ud to My angels, and one whom I boast of to My angels, I will not punish."
In addition to the hadith observed, in the hadiths of the Ahl al-Bayt (upon them be peace), it has been emphasized many times that the worship of some servants causes God's boasting before the angels, such as: the worship of a youth, based on a hadith, God Almighty boasts to the angels about the worship of a youth as follows:
Look at My servant who has set aside his carnal desires for Me.{1}
Also, those who endure the harm of others for God,[2] or perform the qada of the night nafilah during the day,[3] or stand for prayer alone in a waterless and grassless desert, or during night vigil fall asleep in prostration, or in the battlefield with the enemy while their companions have fled, resist and are martyred,[4] cause God's boasting before the angels.
Such hadiths are abundant: To explain such hadiths, two issues must be clarified:
- Boasting means pride, boasting, and declaring honor, and God's boasting before the angels means that He draws the good deeds of worthy humans to the attention of the angels and says: These are the ones whose creation you questioned and said: Will You place upon it one who causes corruption therein and sheds blood? And I in response to you said: Indeed, I know what you do not know.[5]
What the angels did not know was that humans possess a talent that if used correctly, reaches a point of perfection that angels cannot reach.
- With attention to what was expressed in the meaning of "boasting," it becomes clear why God boasts of the "prayer performer." God's boasting of the prayer performer is a sign of the unparalleled role of prayer in human construction and his ascent to the peak of human perfections.
Taken from: Hikmat Nameh of Hazrat Abdulazim (upon him be peace), pp. 120-122
- al-Kafi, Vol. 8, p. 392, Hadith 588. Also, see: Hikmat Nameh Javan: p. 90 (God's Pride in the Worship of Youth)
- al-Da'awat, Rawandi, p. 20
- Wasa'il al-Shi'ah, Vol. 4, p. 278, Hadith 15
- Wasa'il al-Shi'ah, Vol. 5, p. 296, Hadith 7
- Surah Baqarah, verse 30
