There is no prescribed time for goodness to parents but the reward in some particular instances is greater. The Holy Prophet (S) has said:
One who visits the grave of his parents on Friday, he will be forgiven and will be counted among the good doers. 1
It is mentioned in narrations, that the first divine writing on the Lauh-e-Mahfooz is that:
There is no God but Me and I am satisfied with the one whose parents are happy with him. 2
Holy Prophet (S) has instructed:
The heavenly doors open forth on four occasions – at the time of rain, when a child looks towards the face of his parent, when the doors of the Holy Kaaba open and at the time of marriage. 3
Imam Muhammad Al-Baqir (a.s.) gives glad tidings:
The Almighty Allah will grant the foremost grades in Paradise to the believer who possesses these four characteristics. These grades of heaven are the highest in nobility and greatness.
The one who spends on his parents, treats them with love and mercy, acts with goodness and does not make them aggrieved. 4
Imam Ja’far Al-Sadiq (a.s.) mentions that one day Musa (a.s.) witnessed a man under the shade of the Heavenly Throne while he was deep in prayers. He (a.s.) asked: O Lord! Who is this whom Your Throne shelters.
The reply came:
He has done goodness towards his parents and kept away from backbiting. 5
Imam Ja’far Al-Sadiq (a.s.) instructed:
O Jabir! Our Shia is known by these attributes.
Piety, abstinence… and goodness towards parents.6
The importance of respect of and being kind towards parents is absolutely clear from these statements. It has great effects in the hereafter.
Since a mother takes great pains in nurturing of a child, her status too is greater.
A mother makes greater sacrifices towards the upbringing of a child in comparison to a father. Hence, the Almighty Allah has also granted the mother a higher status.
Imam Zain al-Abideen (a.s.) explains:
The right of your mother is that you know that she carried you where no one carries anyone, she gave to you of the fruit of her heart that which no one gives to anyone, and she protected you with her all being. She did not care if she went hungry as long as you ate, if she was thirsty as long as you drank, if she was without clothes as long as you were clothed, if she was in the sun as long as you were in the shade. She gave up sleep for your sake, she protected you from heat and cold, all in order that you might belong to her. You will not be able to show her gratitude, unless through God’s help and giving success.7
The pure religion of Islam has granted such a high status to a mother that if one is praying a recommended salaat and the mother calls then he/she should leave that salaat and reply to her call.
The Holy Prophet (S) says:
If you are praying a recommended salaat and if the father calls then do interrupt your salaat but if the mother calls then be sure to reply to her. 8
Imam Muhammad Al-Baqir (a.s.) informs that Hazrat Musa (a.s.) requested the Almighty thrice for guidance. In the first Instance Allah, Glory be to Him, advised him thus:
Be careful (of your duty) towards Me.
The second time Hazrat Musa (a.s.) asked, God replied to him:
Be careful (of your duty) towards your mother.
Only on the third occasion he got the reply:
Be careful of your duty towards your father.
Imam Muhammad Al-Baqir (a.s.) concludes:
It is due to this that the right of a mother is two-third while that of the father is one-third. 9
Here the Almighty has perhaps given due importance to the great and unparalleled services of the respected mother of Hazrat Musa (a.s.) as mentioned in the Noble Qur’an.
Imam Ali Ibn Musa Al-Ridha’ (a.s.) has also verified about the rights of the mother thus:
The rights of the mother are indeed the most incumbent. She has nurtured you where none could have kept you. She has protected with her eyes, ears and all the parts of her body. She was happy with this pain while she bore such difficulty which none other would have borne in her place. She would remain hungry while she fed the child, stayed thirsty while the child was satiated. She remained with sparse clothing but clothed the child. She braved the burning sun while keeping the child in the shade. Thus, it is absolutely necessary, keeping in mind her efforts, service and sacrifice that her recompense should only be goodness while you can never thank even the smallest of efforts of the mother until God grants you Divine assistance and help, the One who has ordered thanking the mother along with thanking Him. 10
The Holy Qur’an says:
أَنِ اشْكُرْ لِي وَلِوَالِدَيْكَ إِلَيَّ الْمَصِيرُ
Be grateful to Me and to both your parents; to Me is the eventual coming. (Holy Qur’an, 31:14).
This verse clarifies that, this is not just an order or request which will bear no accounting. Return towards Allah is indicative of the questioning in this regard.
Regarding the great right of the father, the Holy Prophet (S) said:
Allah is satisfied when the father becomes happy and is dissatisfied when the father becomes angry.
Imam Zain al-Abideen (a.s.) has enumerated the rights of the father:
It is the right of your father to realize that he is the root and you are his branch and without him you would have been non-existent. Whenever you find in yourself anything likeable, remember that your father is the basic means of that gift (of Allah) to you. And be thankful to Allah and grateful to your father accordingly. 11
Imam Ali Ibn Musa Al-Ridha’ (a.s.) states:
It is your responsibility to obey your father. It is also incumbent upon you to act with humility, benevolence, mercy, respect and good manners. Modulate your voice to a slow and soft tone before him. The father is the root of the son and the son is the branch of the father. Had it not been for the father, the son would not have existed. So, sacrifice your wealth, your respect and your life upon him. Your life and wealth are the property of your father, give them up for him. Act with him in the best possible manner. After his death, pray for him and beg God’s Mercy for him.12
While the Lord of the worlds has ordered the children to do good with the parents and treat them with utmost respect, He has also not permitted the parents to behave in an oppressive and unjust manner with their children. The parents do have the right over the wealth of the children but not so much that the child himself does not retain any right upon his own wealth.
A person inquired from Imam Ja’far Al-Sadiq (a.s.): How much can a father take from the wealth of his son. The reply:
If needy, then the daily bread.
The narrator once again asked: What do you have to say regarding the tradition of the Holy Prophet (S)… you and your wealth, all belong to you father. Imam (a.s.) answered:
A person complained about his father in the presence of the Holy Prophet (S)… he has oppressed me about the inheritance of my mother. The father explained… I have deposited the inheritance for him and me both. Holy Prophet (S) then remarked, “You and your wealth, all belong to your father.”
This was at the time when the father did not own anything. Do you think that the Prophet (S) would imprison the father on the complaint of his son13
Service, respect and goodness towards parents continues even after their death. Only the nature of service changes, but it does not end. The manner of serving them in this world is medicine, treatment, food, clothes, travel, etc. for these are the needs of the worldly life. But after death, the difficulties of the world are no more and the needs change to reward and good works. Now the nature of service includes Surah Fateha, recitation of Qur’an on behalf of them, helping the needy, Ziyarat and other good deeds, Majlis of Imam Husain (a.s.), seeking forgiveness on their behalf and other such works. Imam Ali Ibn Musa Al-Ridha’ (a.s.) warns:
The person who acts with kindness towards his parents in this life but does not pray for them after their passing away is considered as a ‘breaker of relations’.14
Imam Muhammad Al-Baqir (a.s.) also says:
If a person acts with goodness towards the parents in this life but does not fulfill their debt after their demise, does not seek forgiveness for them, he will be considered‘disloyal’ to his parents. 15
It is a fact that a person who does not pray, seek forgiveness, recite the holy book, go for Ziyarat on behalf of the parents after their demise, his children too will forget him in a similar way after his own death while the needs of the hereafter are much more severe than the needs of the world.
Modern Man has become so engrossed in the worldly affairs that he has forsaken his aged parents. The status of his parents has just been reduced to a mere name in his Curriculum Vitae. God has forbidden cutting off relations with the parents and has condemned it. There are some who even despise and humiliate their parents. They will meet an unfortunate end.
The Noble Qur’an has described an unworthy son thus:
And he who says to his parents: Fie on you! do you threaten me that I shall be brought forth when generations have already passed away before me? And they both call for Allah’s aid: Woe to you! Believe, surely the promise of Allah is true. But he says: This is nothing but stories of the ancients. (Holy Qur’an, 46:17).
These are they against whom the word has proved true among nations of the jinn and the men that have already passed away before them; surely they are losers. (Holy Qur’an, 46:18).
This holy verse is not only for the deniers of the hereafter. Rather, it also refers to the people who insult and abuse their parents. The Holy Qur’an has, in Surah Bani Israel, announced in a lucid manner:
say not to them (so much as) “Uff” nor chide them… (Holy Qur’an, 17:23).
The Holy Prophet (S) warns:
“Beware of misbehaving with your parents. The fragrance of Paradise can be felt from a distance of 1000 years but the one whose parents disowned him will be deprived of even the fragrance of Heaven.” 16
A person who is disowned by his parents is not only deprived of Paradise but even of its fragrance. Imam Ja’far Al-Sadiq (a.s.) said:
The minimum stage of disowning by parents is the word ‘Uff’ and if some word was smaller than it, God would have prohibited even that. 17
Imam (a.s.) has also said:
If the parents of a person act unjustly with him and he reacts with a look of anger at this injustice then Allah will not accept his salaat. 18
The worst form of disowning by parents is to murder them.
The Prophet (S) has said:
The stages of disowning by parents are one below the other but the lowermost stage of disownment is murder of parents. 19
Disownment by parents means harming them, tormenting them or disregarding the rights of either of them and not behaving with them in a suitable and kind manner. Disownment by parents does not need the validity of speaking it out. Rather, the actions of the children, mental torture and spiritual torment is enough for disownment.
The effects of bad behavior with parents will not manifest itself on the Day of Judgement but will be seen in this world itself. Allah makes this matter clear in Hadith-e-Qudsi:
I swear by My Might, My Honour and My Elevation, if a person disowned (by parents) will do the worship of the Messengers, then too I will not accept it.20
Imam Ali Naqi (a.s.) says:
The age of the disowned one decreases and he faces humiliation in this world and the next. 21
Imam Ja’far Al-Sadiq (a.s.) also clarifies:
The effect of tormenting parents is that the prayers are not accepted. The surroundings turn dark (darkness envelops the heart and belief and the spirituality of a person dies out). 22
One who does not care for his parents, troubles them, torments them, neitherhis salaat nor his other worships are accepted and his prayers are rejected. He faces humiliation and disgrace in this world and the hereafter. The Prophet (S) is himself dissatisfied with him. He will be deprived in this world and the hereafter. Whereas, respecting the parents and being good to them is the cause of success in this world, deliverance in the next and results in the acqiusition of the highest of grades.
بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ.
اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ عَبْدِكَ وَ رَسُوْلِكَ وَ اَهْلِ بَيْتِهِ الطَّاهِرِيْنَ وَاخْصُصْهُمْ بِاَفْضَلِ صَلَوَاتِكَ وَ رَحْمَتِكَ وَ بَرَكَاتِكَ وَ سَلَامِكَ وَاخْصُصْ اَللّٰهُمَّ وَالِدَىَّ بِالْكـَرَامَةِ لَدَيْكَ وَ الصَّلَاةِ مِنْكَ يَا اَرْحَمَ الرَّاحِمِيْنَ اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اَلْهِمْنِىْ عِلْمَ مَا يَجِبُ لَهُمَا عَلَىَّ اِلْهَامًا وَاجْمَعْ لِىْ عِلْمَ ذٰلِكَ كُلِّهٖ تَمَامًا ثُمَّ اسْتَعْمِلْنِىْ بِمَا تُلْهِمُنِىْ مِنْهُ وَ وَفِّقْنِىْ لِلنُّفُوْذِ فِيْمَا تُبَصِّرُنِىْ مِنْ عِلْمِهٖ حَتّٰى لَا يَفُوْتَنِى اسْتِعْمَالُ شَىْءٍ عَلَّمْتَنِيْهِ وَلَا تَثْقُلْ اَرْكَانِىْ عَنِ الْحُفُوْفِ فِيْمَا اَلْهَمْتَنِيْهِ اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ كَمَا شَرَّفْتَنَا بِهٖ وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ كَمَا اَوْجَبْتَ لَنَا الْحَقَّ عَلَى الْخَلْقِ بِسَبَبِهٖ اَللّٰهُمَّ اجْعَلْنِىْ اَهَابُهُمَا هَيْبَةَ السُّلْطَانِ الْعَسُوْفِ وَ اَبَرُّهُمَا بِرَّالْاُمِّ الرَّءُوْفِ وَاجْعَلْ طَاعَتِىْ لِوَالِدَىَّ وَ بِرِّىْ بِهِمَا اَقَرَّ لِعَيْنِىْ مِنْ رَقْدَةِ الْوَسْنَانِ وَ اَثْلَجَ لِصَدْرِىْ مِنْ شَرْبَةِ الظَّمْاٰنِ حَتّٰى اُوْثِرَ عَلٰى هَوَاىَ هَوَاهُمَا وَ اُقَدِّمَ عَلٰى رِضَاىَ رِضَاهُمَا وَ اَسْتَكْثِرَ بِرَّهُمَا بِىْ وَ اِنْ قَلَّ وَ اَسْتَقِلَّ بِرِّىْ بِهِمَا وَ اِنْ كَثُرَ اَللّٰهُمَّ خَفِّضْ لَهُمَا صَوْتِىْ وَ اَطِبْ لَهُمَا كـَلَامِىْ وَ اَلِنْ لَهُمَا عَرِيْكـَتِىْ وَاعْطِفْ عَلَيْهِمَا قَلْبِىْ وَ صَيِّرْنِىْ بِهِمَا رَفِيْقًا وَ عَلَيْهِمَا شَفِيْقًا اَللّٰهُمَّ اشْكُرْ لَهُمَا تَرْبِيَتِىْ وَ اَثِبْهُمَا عَلٰى تَكْرِمَتِىْ وَاحْفَظْ لَهُمَا مَا حَفِظَاهُ مِنِّىْ فِىْ صِغَرِىْ اَللّٰهُمَّ وَ مَا مَسَّهُمَا مِنِّىْ مِنْ اَذًى اَوْ خَلَصَ اِلَيْهِمَا عَنِّىْ مِنْ مَكْرُوْهٍ اَوْضَاعَ قِبَلِىْ لَهُمَا مِنْ حَقٍّ فَاجْعَلْهُ حِطَّةً لِذُنُوْبِهِمَا وَعُلُوًّا فِىْ دَرَجَاتِهِمَا وَ زِيَادَةً فِىْ حَسَنَاتِهِمَا يَا مُبَدِّلَ السَّيِّئٰاتِ بِاَضْعَافِهَا مِنَ الْحَسَنَاتِ اَللّٰهُمَّ وَ مَا تَعَدَّيَا عَلَىَّ فِيْهِ مِنْ قَوْلٍ اَوْ اَسْرَفَا عَلَىَّ فِيْهِ مِنْ فِعْلٍ اَوْ ضَيَّعَاهُ لِىْ مِنْ حَقٍّ اَوْ قَصَّرَا بِىْ عَنْهُ مِنْ وَاجِبٍ فَقَدْ وَ ہَبْتُهٗ وَ جُدْتُ بِهٖ عَلَيْهِمَا وَ رَغِبْتُ اِلَيْكَ فِىْ وَضْعِ تَبِعَتِهٖ عَنْهُمَا فَاِنِّىْ لَآ اَتَّهِمُهُمَا عَلٰى نَفْسِىْ وَلَا اَسْتَبْطِئُهُمَا فِىْ بِرِّىْ وَ لَآ اَكْرَهُ مَا تَوَلَّيَاهُ مِنْ اَمْرِىْ يَارَبِّ فَهُمَا اَوْجَبُ حَقًّا عَلَىَّ وَ اَقْدَمُ اِحْسَانًا اِلَىَّ وَ اَعْظَمُ مِنَّةً لَدَىَّ مِنْ اَنْ اُقَاصَّهُمَا بِعَدْلٍ اَوْ اُجَازِيَهُمَا عَلٰى مِثْلٍ اَيْنَ اِذًا يَّا اِلٰهِىْ طُوْلُ شُغْلِهِمَا بِتَرْبِيَتِىْ وَ اَيْنَ شِدَّةُ تَعَبِهِمَا فِىْ حَرَاسَتِىْ وَ اَيْنَ اِقْتَارُهُمَا عَلٰٓى اَنْفُسِهِمَا لِلتَّوْسِعَةِ عَلَىَّ هَيْهَاتَ مَا يَسْتَوْفِيَانِ مِنِّىْ حَقَّهُمَا وَ لَا اُدْرِكَ مَا يَجِبُ عَلَىَّ لَهُمَا وَ لَا اَنَا بِقَاضٍ وَظِيْفَةَ خِدْمَتِهِمَا فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اَعِنِّىْ يَا خَيْرَ مَنِ اسْتُعِيْنَ بِهٖ وَ وَفِّقْنِىْ يَآ اَهْدٰىْ مَنْ رُغِبَ اِلَيْهِ وَلَا تَجْعَلْنِىْ فِىْٓ اَهْلِ الْعُقُوْقِ لِلْاٰبَآءِ وَ الْاُمَّهَاتِ يَوْمَ تُجْزٰى كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَ هُمْ لَا يُظْلَمُوْنَ اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ ذُرِّيَّتِهٖ وَاخْصُصْ اَبَوَىَّ بِاَفْضَلِ مَا خَصَصْتَ بِهٖ اٰبَآءَ عِبَادِكَ الْمُؤْمِنِيْنَ وَ اُمَّهَاتِهِمْ يَا اَرْحَمَ الرَّاحِمِيْنَ اَللّٰهُمَّ لَا تُنْسِنِىْ ذِكـْرَهُمَا فِىْ اَدْبَارِ صَلَوَاتِىْ وَ فِىْ اِنًا مِنْ اٰنَآءِ لَيْلِىْ وَ فِىْ كُلِّ سَاعَةٍ مِّنْ سَاعَاتِ نَهَارِىْ اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَاغْفِرْ لِىْ بِدُعَائِىْ لَهُمَا وَاغْفِرْ لَهُمَا بِبِرِّهِمَا بِىْ مَغْفِرَةً حَتْمًا وَارْضَ عَنْهُمَا بِشَفَاعَتِىْ لَهُمَا رِضًى عَزْمًا وَ بَلِّغْهُمَا بِالْكَرَامَةِ مَوَاطِنَ السَّلَامَةِ اَللّٰهُمَّ وَ اِنْ سَبَقَتْ مَغْفِرَتُكَ لَهُمَا فَشَفِّعْهُمَا فِىَّ وَ اِنْ سَبَقَتْ مَغْفِرَتُكَ لِىْ فَشَفِّعْنِىْ فِيْهِمَا حَتّٰى نَجْتَمِعَ بِرَاْفَتِكَ فِىْ دَارِ كَرَامَتِكَ وَ مَحَلِّ مَغْفِرَتِكَ وَرَحْمَتِكَ اِنَّكَ ذُوْالْفَضْلِ الْعَظِيْمِ وَ الْمَنِّ الْقَدِيْمِ وَ اَنْتَ اَرْحَمُ الرَّاحِمِيْنَ.
O God, bless Muhammad, Thy slave and Thy messenger, and his Household, the pure, and single them out for the best of Thy blessings, Thy mercy, Thy benedictions, and Thy peace! And single out my parents, O God, for honour with Thee and blessings from Thee, O Most Merciful of the merciful! O God, bless Muhammad and his Household, teach me through inspiration knowledge of everything incumbent upon me toward them, and gather within me knowledge of all that completely! Then make me act in accordance with what Thou hast inspired me and give me the success to put into practice the knowledge Thou hast shown to me, lest I fail to act according to something Thou hast taught me or my limbs feel too heavy to perform that with which Thou hast inspired me! O God, bless Muhammad and his Household, as Thou hast ennobled us through him, and bless Muhammad and his Household, as Thou hast made incumbent upon us rights toward the creatures because of him! O God, fill me with awe of my parents, the awe one has toward a tyrannical sovereign, and let me be devoted to them, with the devotion of a compassionate mother! Make my obedience and devotion to them more gladdening to my eyes than sleep to the drowsy and more refreshing to my breast than drink to the thirsty, so that I may prefer their inclination to my inclination, set their satisfaction before my satisfaction, make much of their devotion to me though it be little, and make little of my devotion to them though it be great. O God, lower before them my voice, make agreeable to them my words, make mild before them my temper, make tender toward them my heart, and turn me into their kind companion, their loving friend!
O God, thank them for my upbringing, reward them for honouring me, and guard them as they guarded me in my infancy! O God, and whatever harm has touched them from me, detested thing has reached them from me, or right of theirs which has been neglected by me, allow it to alleviate their sins, raise them in their degrees, and add to their good deeds! O He who changes evil deeds into manifold good deeds!
O God, whatever word through which they have transgressed against me, act through which they have been immoderate with me, right of mine which they have left neglected, or obligation toward me in which they have fallen short, I grant it to them and bestow it upon them, and I beseech Thee to remove from them its ill consequence, for I do not accuse them concerning myself, find them slow in their devotion toward me, or dislike the way they have attended to my affairs, my Lord! They have rights against me which are more incumbent, precedence in beneficence toward me that is greater, and kindness toward me that is mightier than that I should settle accounts with justice or repay them with equivalents. Where then, my God, would be their long occupation with bringing me up? Where the hardship of their toil in taking care of me? Where the stinting of themselves to provide me with plenty? What an idea! I can never discharge their right against me, fulfil my obligations toward them, or accomplish the duty of serving them. So bless Muhammad and his Household and help me, O Best of those whose help we seek! Give me success, O Most Guiding of those whom we beseech! Place me not among the people of disrespect to fathers and mothers on the day when every soul will be repaid for what it has earned, they shall not be wronged.
O God, bless Muhammad, his Household, and his progeny and single out my parents for the best which Thou hast singled out for the fathers and mothers of Thy faithful servants, O Most Merciful of the merciful! O God, let me not forget to remember them after my ritual prayers, at every time throughout my night, and in each of the hours of my day! O God, bless Muhammad and his Household, forgive me through my supplication for my parents, forgive them through their devotion toward me with unfailing forgiveness, be well pleased with them through my intercession for them with resolute good pleasure, and make them reach through Thy generosity the abodes of safety! O God, if Thy forgiveness reaches them first, make them my intercessors, and if Thy forgiveness reaches me first, make me their intercessors, so that we may gather together through Thy gentleness in the house of Thy generosity and the place of Thy forgiveness and mercy! Verily Thou art Possessor of abounding bounty and ancient kindness, and Thou art the Most Merciful of the merciful!23
Where the holy religion of Islam has enumerated the rights of the parents and ordered the utmost acts of goodness and kindness towards them, it has not forsaken the rights of the children.
Children are the gifts granted by the Almighty. The parents are responsible for the well-being, safety, teaching and training of the children. They will receive great reward and recompense for teaching and training their children well. If they are negligent in proper training of the child then the loss will be theirs to bear. The infallible Ahle Bait (a.s.) have narrated numerous traditions in regards to the rights of children which are enumerated as follows:
1. Giving a good name to the child
2. Respecting the mother of the child
3. Teaching the Qur’an
5. Teaching swimming
6. Giving suitable nourishment
7. Treating them with love
8. Helping them in doing good
9. Imbuing their hearts with the love of Ahle Bait (a.s.)
The Messenger of Allah (S) elucidates:
The child has a right upon his father that he should respect the mother, give him a good name, if he is a boy then after teaching him the Holy Qur’an, circumcise him, teach him swimming and if she be a girl then teach her Surah Noor in preference to Surah Yusuf, give her not an abode in the upper floors of the home (which means that her area of teaching and working be veiled from the eyes of the namahram). And make haste in her marriage. 24
Imam Zain al-Abideen (a.s.) also states:
It is the right of your child to know that he is from you and, with all his virtue and vice, is connected to you in this world…25
- 1. Bihar al-Anwaar, vol. 76, p. 359.
- 2. Mustadrak al-Wasa’il, vol. 15, p. 176.
- 3. Jaame’ al-Akhbaar, p. 101.
- 4. Amaali by Shaikh Mufeed (a.r.), p. 167.
- 5. Amaali of Shaikh Saduq (a.r.), p. 180.
- 6. Al-Kaafi, vol. 3, p. 74.
- 7. Risaalat al-Huqooq.
- 8. Wasa’il al-Shia, vo. 15, p. 181.
- 9. Amaali of Shaikh Saduq (a.r.), p. 511.
- 10. Fiqh Al-Ridha’, p. 334.
- 11. Tuhaf al-Uqool, p. 263.
- 12. Bihar al-Anwaar, vol. 71, p. 76-77.
- 13. Al-Kaafi, vol. 5, p. 136.
- 14. Bihar al-Anwaar, vol. 71, p. 77.
- 15. Al-Zuhd, p. 33.
- 16. Al-Kaafi, vol. 2, p. 349.
- 17. Al-Kaafi, vol. 2, p. 349.
- 18. Al-Kaafi, vol. 2, p. 349.
- 19. Al-Kaafi, vol. 2, p. 348.
- 20. Jaame’ al-Sa’aadat, vol. 2, p. 271.
- 21. Bihar al-Anwaar, vol. 71, p. 84
- 22. Al-Kaafi, vol. 2, p. 448
- 23. Sahifa al-Sajjadiyyah, Dua no. 24.
- 24. Al-Kaafi, vol. 6, p. 49.
- 25. Al-Faqih, vol. 2, p. 232.