Summary:
In Islam we have been encouraged to remain ‘Positive’ under all conditions (to be hopeful of Allah-azwj’s Mercy). We can learn from our mistakes, try not to repeat the same errors and fight back against insinuations of Iblis-la making us depressed and lazy. When we complain, i.e., ‘why me?’ we are basically critical about a Decree (Mashiya) of Allah-azwj, and end-up in a demoralising and perhaps in confusing state. When we observe patience and exhibit positive attitude we tend to accept and be pleased with the Mashiya (Will of Allah-azwj) and Allah-azwj Rewards us for being compliant with His Decree otherwise we will still go through the hardship/trial but without reaping any benefits of Allah-azwj’s Mercy.
In this article we will learn from Ahadith, the causes of and remedies to the negative thoughts and how to remain on the positive attitude under all circumstances.
Negative thoughts, mostly frequently result from one of or a combination of influence:
- Iblis-la’s insinuations;
- Self-demoralisation due to laziness or procrastinations or mistakes;
- An outcome of a matter beyond our control;
- An unfair/unjust treatment from relatives/friends or others.
- Others, i.e., Rizk (sustenance), health issues ….
First of all, to be positive, one has to seek good advice from Ahadith on the manner we must behave in our lives. For example, in a lengthy Hadith, Amir ul-Momineen-asws described several qualities of a believer to a companion[1] below is an extract related to our topic.
لَا يَهْجُرُ أَخَاهُ وَ لَا يَغْتَابُهُ وَ لَا يَمْكُرُ بِهِ وَ لَا يَأْسَفُ عَلَى مَا فَاتَهُ وَ لَا يَحْزَنُ عَلَى مَا أَصَابَهُ وَ لَا يَرْجُو مَا لَا يَجُوزُ لَهُ الرَّجَاءُ وَ لَا يَفْشَلُ فِي الشِّدَّةِ وَ لَا يَبْطَرُ فِي الرَّخَاءِ يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْعَقْلَ بِالصَّبْرِ تَرَاهُ بَعِيداً كَسَلُهُ دَائِماً نَشَاطُهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ
He (a believer) neither forsakes (abandon) his brother, nor does he backbite him, nor does he plot against him, nor does he despair upon what he loses, nor does he grieve upon whatever hits him, nor does he wish for what is not allowed for him to wish for, nor does he fail in the difficulties, nor is he ungrateful during the prosperity. He blends the forbearance with the knowledge and the intellect with the patience. You will see him (Momin) distant from laziness, always active, hoping short-term, few of errors. (an extract)[2]
Amir ul-Momineen-asws has praised Malik Al-Ashtar-ra in Nahjul Balagah, by saying: When there is a time to act, he does not procrastinate (show laziness) and when there is time to pause (remain patient) he does not rush so he (Malik Al-Ashtar-ra) makes less mistakes.[3]
الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ التَّاجِرِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَمَنَّى شَيْئاً وَ هُوَ لِلَّهِ عَزَّ وَ جَلَّ رِضاً لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُعْطَاهُ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkill – from Muhammad Al Attar, from Al Husayn Bin Is’haq Al Tajir, from Ali Bin Mahziyar, from Fazalat, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah‑saww: ‘One who wishes for something, and he is satisfied for Allah-azwj Mighty and Majestic, will not exit from the world until he is Given it’’.[4]
Having trust in Allah-azwj and (relying only on) striving hard in His-azwj Way, can one hope to succeed? That’s not possible as all our acts of worship are deficient and insufficient. Therefore, we need to have good thoughts (be positive) with Allah that He will Forgive us and have Mercy upon us, in the Hereafter, is the only way to secure ourselves from the Punishment.
– ثُمَّ قَالَ الْعَالِمُ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ أَلَا لَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَظُنُّونَهُ عِنْدِي مِنْ كَرَامَتِي
Then the scholar-asws said: ‘Allah-azwj Mighty and Majestic Said: “Indeed! The workers should not be relying upon their works which they are working for My-azwj Rewards, for them, if they were to strive and fatigue themselves in their lifetimes in My-azwj worship, they would (still) be deficient, not reaching its essence in their worship in worshipping Me-azwj, seeking in My‑azwj Presence of My-azwj Benevolence.
وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ مِنْ فَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ وَ مِنَّتِي تَبْلُغُهُمْ وَ رِضْوَانِي وَ مَغْفِرَتِي يَلْبَسُهُمْ فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ سُمِّيتُ.
But they should be trusting My-azwj Mercy, and be hoping of My-azwj Grace, and let them be reassured to the good thoughts with Me-azwj, for My-azwj Mercy would come across them during that, and My-azwj Conferment would reach them, and My-azwj Pleasure, and My-azwj Forgiveness will be clothing them, for Me-azwj, I-azwj am Allah-azwj the Beneficent, the Merciful, and am Named with that!”’[5]
In a similar Hadith, we see how positive thoughts about Allah-azwj’s Mercy, will reward us in the Hereafter.
وَ رُوِيَ أَنَّ آخِرَ عَبْدٍ يُؤْمَرُ بِهِ إِلَى النَّارِ فَيَلْتَفِتُ فَيَقُولُ يَا رَبِّ لَمْ يَكُنْ هَذَا ظَنِّي بِكَ
And it is reported – ‘The last servant Commanded with to the Fire, he will turn around and say, ‘O Lord-azwj! This did not happen to be my thoughts with You-azwj!’
فَيَقُولُ مَا كَانَ ظَنُّكَ بِي
He-azwj will Say: “What were your thoughts with Me-azwj?”
قَالَ كَانَ ظَنِّي بِكَ أَنْ تَغْفِرَ لِي خَطِيئَتِي وَ تُسْكِنَنِي جَنَّتَكَ
He will say, ‘My thoughts with You-azwj were that You-azwj will Forgive my mistakes (sins) for me and Settle me in Your-azwj Paradise!’
فَيَقُولُ اللَّهُ جَلَّ وَ عَزَّ يَا مَلَائِكَتِي وَ عِزَّتِي وَ جَلَالِي وَ جُودِي وَ كَرَمِي وَ ارْتِفَاعِي فِي عُلُوِّي مَا ظَنَّ بِي عَبْدِي خَيْراً سَاعَةً قَطُّ وَ لَوْ ظَنَّ بِي سَاعَةً خَيْراً مَا رَوَّعْتُهُ بِالنَّارِ أَجِيزُوا لَهُ كَذِبَهُ وَ أَدْخِلُوهُ الْجَنَّةَ.
Allah-azwj Majestic and Mighty will Say: “O My-azwj Angels! By My-azwj Might and My-azwj Majesty, and My-azwj Generosity and My-azwj Benevolence, and My-azwj Loftiness and My-azwj Exaltedness! My-azwj servant did not have good thoughts with Me-azwj for a moment at all, and if he had had good thoughts with Me-azwj for a moment, I-azwj would not have even Scared him with the Fire! I-azwj shall Allow his lies for him and I-azwj shall Enter him into the Paradise!”’[6]
Introduction:
Sometimes, we get depressed, without any apparent reason, what shell we do at that? We need to supplicate in that situation to get out of sad feelings as mostly it’s an attack from Iblis-la, e.g.,
Iblis-la’s insinuations;
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّهُ يَقَعُ فِي قَلْبِي أَمْرٌ عَظِيمٌ فَقَالَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,
(It has been narrated) from Abu Abdullah–asws, said, ‘I said to him–asws, ‘There has occurred in my الْقَلْبُ (Qalb), a grievous matter (temptation/filth)[7]’. So he–asws said: ‘Say, ‘لَا إِلَهَ إِلَّا اللَّهُ’ ‘There is no god except for Allah–azwj’.
قَالَ جَمِيلٌ فَكُلَّمَا وَقَعَ فِي قَلْبِي شَيْءٌ قُلْتُ لَا إِلَهَ إِلَّا اللَّهُ فَيَذْهَبُ عَنِّي .
Jameel (the narrator) said, ‘So every time something occurred in my heart, I would say,
’ لَا إِلَهَ إِلَّا اللَّهُ‘
‘There is no god except for Allah–azwj, and it would go away from me’.[8]
Prayer for curing depression:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أَخِي سَعِيدٍ عَنْ سَعِيدِ بْنِ يَسَارٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَدْخُلُنِيَ الْغَمُّ فَقَالَ أَكْثِرْ مِنْ أَنْ تَقُولَ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from a cousin of Saeed from Saeed Bin Yasaar who said,
‘I said to Abu Abdullah–asws, ‘The sadness has entered into me’. So he–asws said: ‘Frequent from saying,
اَللَّهُ اَللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئاً
‘Allah–azwj is my Lord–azwj! There is nothing associated with Him–azwj’.
فَإِذَا خِفْتَ وَسْوَسَةً أَوْ حَدِيثَ نَفْسٍ فَقُلِ
So when you fear the Satanic insinuations or self-discussions, so say,
اَللَّهُمَّ إِنِّي عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ ابْنُ أَمَتِكَ نَاصِيَتِي بِيَدِكَ عَدْلٌ فِيَّ حُكْمُكَ مَاضٍ فِيَّ قَضَاؤُكَ اَللَّهُمَّ إِنِّي أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ أَنْزَلْتَهُ فِي كِتَابِكَ أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ الْقُرْآنَ نُورَ بَصَرِي وَ رَبِيعَ قَلْبِي وَ جِلَاءَ حُزْنِي وَ ذَهَابَ هَمِّي اللَّهُ اللَّهُ رَبِّي لَا أُشْرِكُ بِهِ شَيْئاً .
‘O Allah–azwj! I am Your–azwj servant, and a son of Your–azwj servant, and a son of Your–azwj maid. My forelock is in Your–azwj Hands. You–azwj were Just in Your–azwj Decisions of the past regarding me in Your–azwj Judgment. O Allah–azwj! I ask You–azwj with every Name which is for You–azwj, Revealed in Your–azwj Book, or You–azwj Taught anyone from Your–azwj creatures, or You–azwj Accounted within the Knowledge of the unseen in Your–azwj Presence, that You–azwj should Send Salawāt upon Muhammad–saww and the Progeny–asws of Muhammad–saww, and that You–azwj should Make the Quran to be a Light of my vision, and a spring of my heart, and Evacuate my sorrow and Remove my worries. Allah–azwj! Allah–azwj is my Lord–azwj. I do not associate anything with Him–azwj’’.[9]
Self-demoralisation due to laziness or procrastinations or mistakes;
أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ صَالِحِ بْنِ عُمَرَ عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ لَا تَسْتَعِنْ بِكَسْلَانَ وَ لَا تَسْتَشِيرَنَّ عَاجِزاً .
Ahmad Bin Muhammad, from one of our companions, from Salih Bin Umar, from Al Hassan Bin Abdullah, from;
Abu Abdullah-asws has said: ‘Do not seek assistance from the lazy ones, nor should you be consulting an incapable one’.[10]
Also,
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنِّي لَأُبْغِضُ الرَّجُلَ أَوْ أُبْغِضُ لِلرَّجُلِ أَنْ يَكُونَ كَسْلَاناً [كَسْلَانَ] عَنْ أَمْرِ دُنْيَاهُ وَ مَنْ كَسِلَ عَنْ أَمْرِ دُنْيَاهُ فَهُوَ عَنْ أَمْرِ آخِرَتِهِ أَكْسَلُ .
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Safwan, from Al A’ala, from Muhammad Bin Muslim, from;
Abu Ja’far-asws has said: ‘I-asws am hateful towards the man, or hateful for the man who becomes lazy from the matters of his world; and the one who is too lazy about the matters of his world, so he would be lazy about the matters of his Hereafter’.[11]
A Supplication to overcome Laziness:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ كَرَّامٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) أَنَّهُ كَانَ يَقُولُ
Ali Bin Ibrahim, from his father, from Al Hassan Bin Ali, from Karram, from Ibn Abu Yafour,
(It has been narrated) from Abu Abdullah-asws, that he-asws used to recite (the following supplication):
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَ الْهَرَمِ وَ الْجُبْنِ وَ الْبُخْلِ وَ الْغَفْلَةِ وَ الْقَسْوَةِ وَ الْفَتْرَةِ وَ الْمَسْكَنَةِ وَ أَعُوذُ بِكَ يَا رَبِّ مِنْ نَفْسٍ لَا تَشْبَعُ وَ مِنْ قَلْبٍ لَا يَخْشَعُ وَ مِنْ دُعَاءٍ لَا يُسْمَعُ وَ مِنْ صَلَاةٍ لَا تَنْفَعُ وَ أُعِيذُ بِكَ نَفْسِي وَ أَهْلِي وَ ذُرِّيَّتِي مِنَ الشَّيْطَانِ الرَّجِيمِ
O Allah-azwj! I seek Refuge with You-azwj from the laziness, and the infirmity (of old age), and the cowardice, and the stinginess, and the neglect-fullness, and the cruelness, and the weakness, and the destitution. And I seek Refuge with You-azwj, O Lord-azwj, from a self not being satiated, and from a heart not fearing, and from a supplication not being heard, and from a Salāt not being beneficial. And I seek Refuge with You-azwj for myself-asws, and my-asws family, and my-asws offspring, from the Pelted Satan-la. (An extract).[12]
An outcome of a matter beyond our control;
This is a very important fact of life, as some of those things which we abhor embrace us as part of the fate, in Islamic term it’s as per Mashiya, the will of Allah-azwj. One must realise that a loss or a cruel act from someone will not harm one until Allah-azwj would Let the Iblis/people overcome a believer – Allah-azwj Allows for it for a number of reasons, i.e., to elevate the status of the believer or to forgive his/her sins or his term has approached. See for example a supplication for averting hardships in Appendix I.
Some of these are just hardships, which tend to pass after a time, so we have been advised to give out charity (sadaqa), recite prayers to avert difficulties, so during the time of trial, there is a time for supplications. However, when something transpires, then it’s the time to be patient and be pleased with the Mashiya of Allah-azwj.
عَنْهُ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ يَكُنْ رَسُولُ اللَّهِ ص يَقُولُ لِشَيْءٍ قَدْ مَضَى لَوْ كَانَ غَيْرُهُ.
Imam Sadiq–asws said: “Rasool Allah–saww would never say: “I wish something else had happened” after things had happened.”[13]
– ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْفَرَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَضِيَ الْقَضَاءَ أَتَى عَلَيْهِ الْقَضَاءُ وَ هُوَ مَأْجُورٌ وَ مَنْ سَخِطَ الْقَضَاءَ أَتَى عَلَيْهِ الْقَضَاءُ وَ أَحْبَطَ اللَّهُ أَجْرَهُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Al Fara’a,
‘From Abu Abdullah-asws having said: ‘One who is satisfied with the Decree, the Decree will come to him and he will be Rewarded, and the one who is dissatisfied with the Decree, the Decree will come to him (anyway) Allah-azwj will Confiscate his Reward’’.[14]
Before its time to pray but after (Amr) Occurs its time of acceptance
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِنَا قَالَ كَانَ قَوْمٌ أَتَوْا أَبَا جَعْفَرٍ ( عليه السلام ) فَوَافَقُوا صَبِيّاً لَهُ مَرِيضاً فَرَأَوْا مِنْهُ اهْتِمَاماً وَ غَمّاً وَ جَعَلَ لَا يَقِرُّ قَالَ فَقَالُوا وَ اللَّهِ لَئِنْ أَصَابَهُ شَيْءٌ إِنَّا لَنَتَخَوَّفُ أَنْ نَرَى مِنْهُ مَا نَكْرَهُ
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Yunus Bin Yaqoub, from one of our companions who said,
‘A group of people came over to Abu Ja’far-asws, so they found a son of his-asws to be sick, and they saw from him-asws worries, and gloom, and not being at rest. So they said, ‘By Allah-azwj! If something happens to him we are afraid that we would see from him-asws what we do not like’.
قَالَ فَمَا لَبِثُوا أَنْ سَمِعُوا الصِّيَاحَ عَلَيْهِ فَإِذَا هُوَ قَدْ خَرَجَ عَلَيْهِمْ مُنْبَسِطَ الْوَجْهِ فِي غَيْرِ الْحَالِ الَّتِي كَانَ عَلَيْهَا فَقَالُوا لَهُ جَعَلَنَا اللَّهُ فِدَاكَ لَقَدْ كُنَّا نَخَافُ مِمَّا نَرَى مِنْكَ أَنْ لَوْ وَقَعَ أَنْ نَرَى مِنْكَ مَا يَغُمُّنَا فَقَالَ لَهُمْ إِنَّا لَنُحِبُّ أَنْ نُعَافَى فِيمَنْ نُحِبُّ فَإِذَا جَاءَ أَمْرُ اللَّهِ سَلَّمْنَا فِيمَا أَحَبَّ .
He (the narrator) said, ‘It was not long before we heard the shrieking upon him, and he-asws had come out with a glad face in a changed state which was upon him-asws beforehand. So they said to him-asws, ‘May we be sacrificed for you-asws! We were afraid from what we would see from you-asws if (death) were to occur that we would see from you-asws what would make us gloomy’. So he-asws said to them: ‘We-asws love that we-asws have good health regarding the ones we-asws love. But when the Command of Allah-azwj comes, we-asws submit with regards to what we-asws love’.[15]
A similar Hadith with a slight variation is included in Appendix II.
An unfair/unjust treatment from relatives/friends or others.
We need to be patient and tolerant regarding the injustices of relatives, as it comes under the umberalla of Sila-e-Rahmi, see for example: Sila-e-Rehmi (Rights of Kinship) (hubeali.com)
غط، الغيبة للشيخ الطوسي جَمَاعَةٌ عَنِ الْبَزَوْفَرِيِّ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ هِشَامِ بْنِ أَحْمَرَ عَنْ سَالِمَةَ مَوْلَاةِ أَبِي عَبْدِ اللَّهِ قَالَتْ كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع حِينَ حَضَرَتْهُ الْوَفَاةُ وَ أُغْمِيَ عَلَيْهِ فَلَمَّا أَفَاقَ قَالَ أَعْطُوا الْحَسَنَ بْنَ عَلِيِّ بْنِ الْحُسَيْنِ وَ هُوَ الْأَفْطَسُ سَبْعِينَ دِينَاراً وَ أَعْطِ فُلَاناً كَذَا وَ فُلَاناً كَذَا
(The book) ‘Al Ghayba’ of the sheykh Al Tusi – A group, from Al BAzufary, from Ahmad Bin Idrees, from Ibn Isa, from Ibn Mahboub, from Jameel Bin Salih, from Hisham Bin Ahmad,
‘From Salima, a maid of Abu Abdullah–asws, she said, ‘I was in the presence of Abu Abdullah Ja’far–asws Bin Muhammad–asws when the expiry presented to him–asws and there was unconsciousness upon him–asws. When he–asws woke up, he–asws said: ‘Give seventy Dinars to Al-Hassan Bin Ali–asws Bin Al-Husayn–asws (and he is Al-Aftas), and give so and so such and such’.
فَقُلْتُ أَ تُعْطِي رَجُلًا حَمَلَ عَلَيْكَ بِالشَّفْرَةِ يُرِيدُ أَنْ يَقْتُلَكَ
I said, ‘Will you give to a man who attacked upon you with the knife intending to kill you–asws?’
قَالَ تُرِيدِينَ أَنْ لَا أَكُونَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ نَعَمْ يَا سَالِمَةُ إِنَّ اللَّهَ خَلَقَ الْجَنَّةَ فَطَيَّبَهَا وَ طَيَّبَ رِيحَهَا وَ إِنَّ رِيحَهَا لَتُوجَدُ مِنْ مَسِيرَةِ أَلْفَيْ عَامٍ وَ لَا يَجِدُ رِيحَهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ.
He–asws said: ‘Do you intend that I–asws should not be from the ones Allah–azwj Mighty and Majestic Said: And those who are maintaining the relationships what Allah has Commanded with maintaining, and are in awe of their Lord and are fearing the evil Reckoning [13:21]? Yes, O Salima! Allah-azwj Created the Paradise, and Made it good, and Made its aroma to be good, and its aroma would be smelt from a travel distance of a thousand years, and its aroma would not be smelt by one disloyal (to parents), nor one cutting off kinship’’.[16]
Another Hadith emphasising the kind behaviour to still be observed with those who try to kill one from his relatives is included in Appendix III.
One Cannot disavow a Momin ‘Friend/relative’ even if he is a ‘big’ sinner:
كنز جامع الفوائد و تأويل الآيات الظاهرة رَوَى شَيْخُ الطَّائِفَةِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنْ زَيْدِ بْنِ يُونُسَ الشَّحَّامِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع الرَّجُلُ مِنْ مَوَالِيكُمْ عَاصٍ يَشْرَبُ الْخَمْرَ وَ يَرْتَكِبُ الْمُوبِقَ مِنَ الذَّنْبِ نَتَبَرَّأُ مِنْهُ فَقَالَ تَبَرَّءُوا مِنْ فِعْلِهِ وَ لَا تَتَبَرَّءُوا مِنْ خَيْرِهِ وَ أَبْغِضُوا عَمَلَهُ
(The books) ‘Kunz Jamie Al Fawaid’ and ‘Taweel Al Ayaat Al Zaahira’ – It is reported by Sheykh al Taifa, by his chain, from Zayd bin Yunus Al Shaham who said,
‘I said to Abu Al-Hassan Musa–asws, ‘The man from your–asws friends disobeys, he drinks the wine and indulges in the destructive sins, should we disavow from him?’ He–asws said: ‘Disavow from his deeds and do not disavow from his goodness, and hate his deeds’.
فَقُلْتُ يَسَعُ لَنَا أَنْ نَقُولَ فَاسِقٌ فَاجِرٌ فَقَالَ لَا الْفَاسِقُ الْفَاجِرُ الْكَافِرُ الْجَاحِدُ لَنَا وَ لِأَوْلِيَائِنَا أَبَى اللَّهُ أَنْ يَكُونَ وَلِيُّنَا فَاسِقاً فَاجِراً وَ إِنْ عَمِلَ مَا عَمِلَ وَ لَكِنَّكُمْ قُولُوا فَاسِقُ الْعَمَلِ فَاجِرُ الْعَمَلِ مُؤْمِنُ النَّفْسِ خَبِيثُ الْفِعْلِ طَيِّبُ الرُّوحِ وَ الْبَدَنِ
I said, ‘Is there leeway for us that we should be saying, ‘Mischief-maker, immoral’?’ He–asws said: ‘No. The mischief-maker, the immoral, is the Kafir, the rejecter of us–asws and ourasws friends. Allah–azwj has Refused the our–asws friends be a mischief-maker, an immoral, and even if he does what he does, but you should be saying, ‘Mischievous of the deeds, immoral of the deeds, a Momin himself (may be the) wicked of the deeds, but good of the soul and the body.
لَا وَ اللَّهِ لَا يَخْرُجُ وَلِيُّنَا مِنَ الدُّنْيَا إِلَّا وَ اللَّهُ وَ رَسُولُهُ وَ نَحْنُ عَنْهُ رَاضُونَ يَحْشُرُهُ اللَّهُ عَلَى مَا فِيهِ مِنَ الذُّنُوبَ مُبْيَضّاً وَجْهُهُ مَسْتُورَةً عَوْرَتُهُ آمِنَةً رَوْعَتُهُ لَا خَوْفٌ عَلَيْهِ وَ لَا حُزْنٌ وَ ذَلِكَ أَنَّهُ لَا يَخْرُجُ مِنَ الدُّنْيَا حَتَّى يُصَفَّى مِنَ الذُّنُوبِ إِمَّا بِمُصِيبَةٍ فِي مَالٍ أَوْ نَفْسٍ أَوْ وَلَدٍ أَوْ مَرَضٍ
No, by Allah–azwj! Our–asws friend does not exit from the world except and Allah–azwj and His–azwj Rasool–saww and we–asws are pleased from him. Allah–azwj would Resurrect him despite what he is in from the sins, whitened of face, veiled of his nakedness, and safe of his fear, neither would there be fear upon him nor grief, and that is because he will not exit from the world until he is cleaned from the sins. Either by difficulties regarding wealth, or self, or children, or illness.
وَ أَدْنَى مَا يُصْنَعُ بِوَلِيِّنَا أَنْ يُرِيَهُ اللَّهُ رُؤْيَا مَهُولَةً فَيُصْبِحَ حَزِيناً لِمَا رَآهُ فَيَكُونَ ذَلِكَ كَفَّارَةً لَهُ أَوْ خَوْفاً يَرِدُ عَلَيْهِ مِنْ أَهْلِ دَوْلَةِ الْبَاطِلِ أَوْ يُشَدَّدَ عَلَيْهِ عِنْدَ الْمَوْتِ فَيَلْقَى اللَّهَ عَزَّ وَ جَلَّ طَاهِراً مِنَ الذُّنُوبِ آمِنَةً رَوْعَتُهُ بِمُحَمَّدٍ وَ أَمِيرِ الْمُؤْمِنِينَ صَلَّى اللَّهُ عَلَيْهِمَا
And the least of what is done with our–asws friend is the Allah–azwj Shows him a horrific dream and he wakes up in the morning gloomy for what he had seen, and that would become an expiation for him, or some fear would be passing upon him from the people of the government of the falsehood, or there would be difficulty upon him at death, so he would meet Allah–azwj Mighty and Majestic, clean from the sins, secure from his fear due to Muhammad–saww and Amir Al-Momineen–asws.
ثُمَّ يَكُونُ أَمَامَهُ أَحَدُ الْأَمْرَيْنِ رَحْمَةُ اللَّهِ الْوَاسِعَةُ الَّتِي هِيَ أَوْسَعُ مِنْ أَهْلِ الْأَرْضِ جَمِيعاً أَوْ شَفَاعَةُ مُحَمَّدٍ وَ أَمِيرِ الْمُؤْمِنِينَ ع فَعِنْدَهَا تُصِيبُهُ رَحْمَةُ اللَّهِ الْوَاسِعَةُ الَّتِي كَانَ أَحَقَّ بِهَا وَ أَهْلَهَا وَ لَهُ إِحْسَانُهَا وَ فَضْلُهَا.
Then there would happen to be in front of him, one of the two matters – The extensive Mercy of Allah–azwj which is vaster than the people of the earth in their entirety, or intercession of Muhammad–saww and Amir Al-Momineen–asws. At that, he would achieve the extensive Mercy of Allah–azwj which he would be deserving with it, and its rightful one, and for him would be its Favour and its Grace’.[17]
وَ عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ لِيَ ابْنَ عَمٍّ أَصِلُهُ فَيَقْطَعُنِي وَ أَصِلُهُ فَيَقْطَعُنِي حَتَّى لَقَدْ هَمَمْتُ لِقَطِيعَتِهِ إِيَّايَ أَنْ أَقْطَعَهُ أَ تَأْذَنُ لِي قَطْعَهُ قَالَ إِنَّكَ إِذَا وَصَلْتَهُ وَ قَطَعَكَ وَصَلَكُمَا اللَّهُ عَزَّ وَ جَلَّ جَمِيعاً وَ إِنْ قَطَعْتَهُ وَ قَطَعَكَ قَطَعَكُمَا اللَّهُ .
From him, from Ali Bin Al Hakam, from Abdullah Bin Sinan who said,
‘I said to Abu Abdullah–asws, ‘There is a cousin of mine I maintain kinship with, but he cuts me off, and I maintain kinship with him but he cuts me off, to the extent that I have thought that if he were to cut me off (again), I will cut him off. Do you–asws permit me to cut him off?’ He–asws said: ‘When you maintain it to him and he cuts you off, Allah–azwj Mighty and Majestic Maintains it with both of you together, and if you cut him off and he cuts you off, Allah–azwj would Cut off both of you’.[18]
Benefits of maintaining good relationship:
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ( عليه السلام ) يَكُونُ الرَّجُلُ يَصِلُ رَحِمَهُ فَيَكُونُ قَدْ بَقِيَ مِنْ عُمُرِهِ ثَلَاثُ سِنِينَ فَيُصَيِّرُهَا اللَّهُ ثَلَاثِينَ سَنَةً وَ يَفْعَلُ اللَّهُ مَا يَشَاءُ.
And from him, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad Bin Abu Nasr, from Muhammad Bin Ubeydullah who said,
‘Abu Al-Hassan Al-Reza–asws said: ‘The man happens to maintain goodly relations with his relatives, and it so happens that there remains three years from his life, and Allah–azwj Makes it to become thirty years, and Allah–azwj Does whatever He–azwj so Desires to’.[19]
How to calm down an angry relative
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ مُيَسِّرٍ قَالَ ذُكِرَ الْغَضَبُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَقَالَ إِنَّ الرَّجُلَ لَيَغْضَبُ فَمَا يَرْضَى أَبَداً حَتَّى يَدْخُلَ النَّارَ فَأَيُّمَا رَجُلٍ غَضِبَ عَلَى قَوْمٍ وَ هُوَ قَائِمٌ فَلْيَجْلِسْ مِنْ فَوْرِهِ ذَلِكَ فَإِنَّهُ سَيَذْهَبُ عَنْهُ رِجْزُ الشَّيْطَانِ وَ أَيُّمَا رَجُلٍ غَضِبَ عَلَى ذِي رَحِمَ فَلْيَدْنُ مِنْهُ فَلْيَمَسَّهُ فَإِنَّ الرَّحِمَ إِذَا مُسَّتْ سَكَنَتْ .
Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from his father, from Muyassar who said,
‘The anger was mentioned in the presence of Abu Ja’far-asws, so he-asws said: ‘When the man is angered, so he would not be pleased ever, until he enters the Fire. Therefore, whenever a man gets angry upon a people while he is standing, so let him sit down straight away, so the filth of Satan-la would go away from him; and whenever a man is angered upon a relative, so let him go closer to him and let him touch him, for the relative, when touched, calms down’.[20]
Also in another Hadith:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ إِنَّ هَذَا الْغَضَبَ جَمْرَةٌ مِنَ الشَّيْطَانِ تُوقَدُ فِي قَلْبِ ابْنِ آدَمَ وَ إِنَّ أَحَدَكُمْ إِذَا غَضِبَ احْمَرَّتْ عَيْنَاهُ وَ انْتَفَخَتْ أَوْدَاجُهُ وَ دَخَلَ الشَّيْطَانُ فِيهِ فَإِذَا خَافَ أَحَدُكُمْ ذَلِكَ مِنْ نَفْسِهِ فَلْيَلْزَمِ الْأَرْضَ فَإِنَّ رِجْزَ الشَّيْطَانِ لَيَذْهَبُ عَنْهُ عِنْدَ ذَلِكَ.
A number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ib Raib, from Abu Hamza Al Sumaly,
(It has been narrated) from Abu Ja’far-asws having said: ‘This anger is an ember from the Satan‑la, being inflamed in the head of the son of Adam-as, and that one of you, when he gets angered, his eyes turn red, his veins puff up and Satan-la enters in him. So when one of you fears that from himself, so let him hold on to the earth, for the filth of the Satan-la would go away from him during that’.[21]
Other Challenges – Rizk (sustenance), health issues
There are many challenges in life which sway our mood from good to bad, some are work related some are health related.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُثْمَانَ النَّوَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ وَ يُمِيتُهُ بِكُلِّ مِيتَةٍ وَ لَا يَبْتَلِيهِ بِذَهَابِ عَقْلِهِ أَ مَا تَرَى أَيُّوبَ ( عليه السلام ) كَيْفَ سَلَّطَ إِبْلِيسَ عَلَى مَالِهِ وَ وُلْدِهِ وَ عَلَى أَهْلِهِ وَ عَلَى كُلِّ شَيْءٍ مِنْهُ وَ لَمْ يُسَلِّطْهُ عَلَى عَقْلِهِ تَرَكَ لَهُ مَا يُوَحِّدُ اللَّهَ عَزَّ وَ جَلَّ بِهِ .
A number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Sinan, from Usman Al Nawwa, from the one who mentioned it, from;
Abu Abdullah-asws has said: ‘Allah-azwj Mighty and Majestic Afflict the Believer with every affliction, and he dies with every death, but He-azwj does not afflict him with the departure of his intellect. Did you not see Ayoub-as, how Iblees-la overcame upon his-as wealth, and his-as children, and upon his-as wife, and upon everything from it, but did not overcome upon his-as intellect? It was left for him-as to what he-as could (worship) the One the Undivisible-azwj’.[22]
In a Hadith, when someone asked from Imam Sadiq-asws why Allah-azwj does not Appear but Sends Prophets-as instead, Imam-asws said in a lengthy Hadith:
فَقَالَ لِي وَيْلَكَ وَ كَيْفَ احْتَجَبَ عَنْكَ مَنْ أَرَاكَ قُدْرَتَهُ فِي نَفْسِكَ نُشُوءَكَ وَ لَمْ تَكُنْ وَ كِبَرَكَ بَعْدَ صِغَرِكَ وَ قُوَّتَكَ بَعْدَ ضَعْفِكَ وَ ضَعْفَكَ بَعْدَ قُوَّتِكَ وَ سُقْمَكَ بَعْدَ صِحَّتِكَ وَ صِحَّتَكَ بَعْدَ سُقْمِكَ وَ رِضَاكَ بَعْدَ غَضَبِكَ وَ غَضَبَكَ بَعْدَ رِضَاكَ وَ حُزْنَكَ بَعْدَ فَرَحِكَ وَ فَرَحَكَ بَعْدَ حُزْنِكَ وَ حُبَّكَ بَعْدَ بُغْضِكَ وَ بُغْضَكَ بَعْدَ حُبِّكَ
So, he-asws said: ‘Woe be unto you! And how is He-azwj Hidden from you, the One-azwj Who Shows you His-azwj Power in yourself? He-azwj Nourished you and you did not exist, and Aged you after your childhood (infancy), and Strengthened you after your weakness, and Weakened you after your strength, and your sickness after your well-being, and your good health after your sickness, and your pleasure after your distress and your resentment after your pleasure, and your grief after your happiness and your happiness after your grief, and your love after your hatred, and your hatred after your love.[23]
Good health is a blessing of Allah-azwj and the illness is a prison of Allah-azwj, e.g.,
Hadith.
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ( عليهما السلام ) قَالَ الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ مَا لِلْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَالْمَحْرُومِ الْقَانِعِ .
A number of our companions, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Asbaat, from Yaqoub Bin Salim, from a man,
(It has been narrated) from Abu Ja’far-asws, or Abu Abdullah-asws having said: ‘The one of good health, the grateful, for him would be from the Recompense what would be from the afflicted (with illness), the patient; and the giver, the grateful, for him would be from the Recompense like the deprived one, the contented’.[24]
Sometimes we are tried with illness or its expiation of our slip-ups.
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ نُعَيْمٍ الصَّحَّافِ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَقُولُ إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يُعَافَى فِي الدُّنْيَا فَلَا يُصِيبَهُ شَيْءٌ مِنَ الْمَصَائِبِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Nuaym Al Sahhaf, from Zareeh Al Muharby,
(It has been narrated) from Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws was saying: ‘I-asws do not like it for the man that he be healthy in the world but is not hit by anything from the difficulties’.[25]
Duwa for Rizk (sustenance):
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كُنْتُ كَثِيراً مَا أَشْتَكِي عَيْنِي فَشَكَوْتُ ذَلِكَ إِلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ أَ لَا أُعَلِّمُكَ دُعَاءً لِدُنْيَاكَ وَ آخِرَتِكَ وَ بَلَاغاً لِوَجَعِ عَيْنَيْكَ قُلْتُ بَلَى قَالَ تَقُولُ فِي دُبُرِ الْفَجْرِ وَ دُبُرِ الْمَغْرِبِ
Ali ibn Ibrahim has narrated from his father who from ibn abu Umayr, who from Muhammad al-Jufi, who from his father, who said:
I often complained about my eyes and once I mentioned it to Abu Abd Allah–asws (Imam Jafar-e-Sadiq–asws) and Imam–asws said: Should I teach you a supplication that will be for the good for your worldly life as well as for the Hereafter and a cure for your eyes? I said, yes, please (enlighten me).
Imam–asws said recite after the Fajr and after the Maghrib (after offering prayers at these times), and say:
اَللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ عَلَيْكَ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اجْعَلِ النُّورَ فِي بَصَرِي وَ الْبَصِيرَةَ فِي دِينِي وَ الْيَقِينَ فِي قَلْبِي وَ الْإِخْلَاصَ فِي عَمَلِي وَ السَّلَامَةَ فِي نَفْسِي وَ السَّعَةَ فِي رِزْقِي وَ الشُّكْرَ لَكَ أَبَداً مَا أَبْقَيْتَنِي
‘Ya Allah–azwj, I plead before Youazwj through the rights of Mohameed–saww and Alay Mohammed–asws with You–azwj to Give ‘النُّورَ’ (Light) to my eyes, and brighten-up my heart with ‘Deen’ and ‘الْيَقِينَ’ certainty in my heart (with Eman) and give sincerity in my actions and protect my ‘Nafs’ (from indulgence in sins), and increase my sustenance. And bless me with the ability to thank You–azwj as long as I live.[26]
Be Positive and have good thoughts with Allah-azwj:
لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: كُنْ لِمَا لَا تَرْجُو أَرْجَى مِنْكَ لِمَا تَرْجُو فَإِنَّ مُوسَى بْنَ عِمْرَانَ ع خَرَجَ يَقْتَبِسُ لِأَهْلِهِ نَاراً فَكَلَّمَهُ اللَّهُ عَزَّ وَ جَلَّ فَرَجَعَ نَبِيّاً وَ خَرَجَتْ مَلِكَةُ سَبَإٍ فَأَسْلَمَتْ مَعَ سُلَيْمَانَ ع وَ خَرَجَ سَحَرَةُ فِرْعَوْنَ يَطْلُبُونَ الْعِزَّةَ لِفِرْعَوْنَ فَرَجَعُوا مُؤْمِنِينَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Abdullah Bin Al Qasim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Be more hoping to what you are not expecting than to what you are expecting, for Musa-as Bin Imran-as went out to fetch some fire for his-as family. Allah-azwj Mighty and Majestic Spoke to him-as, and he‑as returned as a Prophet-as; and the queen of Sheba went out and became a Muslim with Suleyman-as, and the magician of Pharaoh-la went out seeking the honour for Pharaoh-la, and they returned as believers’’.[27]
In a lengthy Hadith, Amir ul Momineen-asws described several quality of a Momin to a companion[28] below is an extract related to our topic.
لَا يَهْجُرُ أَخَاهُ وَ لَا يَغْتَابُهُ وَ لَا يَمْكُرُ بِهِ وَ لَا يَأْسَفُ عَلَى مَا فَاتَهُ وَ لَا يَحْزَنُ عَلَى مَا أَصَابَهُ وَ لَا يَرْجُو مَا لَا يَجُوزُ لَهُ الرَّجَاءُ وَ لَا يَفْشَلُ فِي الشِّدَّةِ وَ لَا يَبْطَرُ فِي الرَّخَاءِ يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْعَقْلَ بِالصَّبْرِ تَرَاهُ بَعِيداً كَسَلُهُ دَائِماً نَشَاطُهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ
He neither forsakes (abandon) his brother, nor does he backbite him, nor does he plot against him, nor does he despair upon what he loses, nor does he grieve upon whatever hits him, nor does he wish for what is not allowed for him to wish for, nor does he fail in the difficulties, nor is he ungrateful during the prosperity. He blends the forbearance with the knowledge and the intellect with the patience. You will see him (Momin) distant from laziness, always active, hoping short-term, few of errors. (an extract)[29]
– وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: وَ اللَّهِ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِحُسْنِ ظَنِّهِ بِاللَّهِ جَلَّ وَ عَزَّ وَ رَجَائِهِ مِنْهُ وَ حُسْنِ خُلُقِهِ وَ الْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ
And it is reported from the scholar-asws having said: ‘By Allah-azwj! A Momin is not Given the good of the world and the Hereafter except due to his good thoughts with Allah-azwj Majestic and Mighty, and his hopes from Him-azwj, and his good manners, and the restraining from backbiting the Momineen.
وَ ايْمُ اللَّهِ لَا يُعَذِّبُ اللَّهُ مُؤْمِناً بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ إِلَّا بِسُوءِ الظَّنِ بِاللَّهِ وَ تَقْصِيرِهِ مِنْ رَجَائِهِ لِلَّهِ وَ سُوءِ خُلُقِهِ وَ مِنِ اغْتِيَابِهِ لِلْمُؤْمِنِينَ
And I-asws swear by Allah-azwj! Allah-azwj will not Punish a Momin after the repentance and seeking the Forgiveness, except due to his evil thoughts with Allah-azwj, and his deficiency from his hoping to Allah-azwj, and his evil manners, and from his backbiting of the Momineen.
وَ اللَّهِ لَا يُحْسِنُ عَبْدٌ مُؤْمِنٌ ظَنّاً بِاللَّهِ إِلَّا كَانَ اللَّهُ عِنْدَ ظَنِّهِ بِهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِيمٌ يَسْتَحْيِي أَنْ يُخْلِفَ ظَنَّ عَبْدِهِ وَ رَجَاءَهُ فَأَحْسِنُوا الظَّنَّ بِاللَّهِ وَ ارْغَبُوا إِلَيْهِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ الظَّانِّينَ بِاللَّهِ ظَنَّ السَّوْءِ عَلَيْهِمْ دائِرَةُ السَّوْءِ.
By Allah-azwj! A Momin will not have good thoughts with Allah-azwj except Allah-azwj would be with his thoughts with Him-azwj, because Allah-azwj Mighty and Majestic is Benevolent. He-azwj is too Embarrassed to Oppose the thoughts of His-azwj servant and (dash) his hopes, therefore improve the thoughts with Allah-azwj and be desirous to Him-azwj, and Allah-azwj Mighty and Majestic Said: the thinkers of evil thoughts with Allah. Upon them is the evil field of thought, [48:6]’’.[30]
– وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ أَوْحَى إِلَى مُوسَى بْنِ عِمْرَانَ أَنْ يَحْبِسَ فِي الْحَبْسِ رَجُلَيْنِ مِنْ بَنِي إِسْرَائِيلَ فَحَبَسَهُمَا ثُمَّ أَمَرَهُ بِإِطْلَاقِهِمَا
And it is reported from the scholar-asws having said: ‘Allah-azwj Revealed to Musa Bin Imran-as: “Imprison two men from the children of Israel!” So he-as imprisoned them. Then He-azwj Commanded him-as to free them’.
قَالَ فَنَظَرَ إِلَى أَحَدِهِمَا فَإِذَا هُوَ مِثْلُ الْهُدْبَةِ فَقَالَ لَهُ مَا الَّذِي بَلَغَ بِكَ مَا أَرَى مِنْكَ قَالَ الْخَوْفُ عَنِ اللَّهِ
He-asws said: ‘He-as looked at one of them and behold, he was like the insect. He-as said to him: ‘What is that which reached with you to what I-as see from you?’ He said, ‘The fear from Allah‑azwj’.
وَ نَظَرَ إِلَى الْآخَرِ لَمْ يَتَشَعَّبْ مِنْهُ شَيْءٌ فَقَالَ لَهُ أَنْتَ وَ صَاحِبُكَ كُنْتُمَا فِي أَمْرٍ وَاحِدٍ وَ قَدْ رَأَيْتُ بَلَغَ الْأَمْرُ بِصَاحِبِكَ وَ أَنْتَ لَمْ تَتَغَيَّرْ
And he-as looked at the other one (and) nothing had deteriorated from him. He-as said to him: ‘You and your companion, both of you were in one matter, and I-as have seen the matter with your companion, and you have not changed (at all)!’
فَقَالَ لَهُ الرَّجُلُ إِنَّهُ كَانَ ظَنِّي بِاللَّهِ جَمِيلًا حَسَناً
The man said to him-asws, ‘It was my beautiful, good thoughts with Allah-azwj!’
فَقَالَ يَا رَبِّ قَدْ سَمِعْتَ مَقَالَةَ عَبْدَيْكَ فَأَيُّهُمَا أَفْضَلُ
He-as said: ‘O Lord-azwj! You-azwj have heard the words of Your-azwj two servants, so which of the two is superior?’
قَالَ صَاحِبُ الظَّنِّ الْحَسَنِ أَفْضَلُ.
He-azwj Said: “Owner of the good thoughts is superior!”’[31]
محص، التمحيص عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فَيَصْلُحُ لَهُمْ عَلَيْهِ أَمْرُ دِينِ عِبَادِي
(The book) ‘Al Tamhees’ – from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “From My-azwj Momineen servants there are such servants, the matters of their religion are not correct except with the destitution and the neediness, and the illness in their bodies, so I-azwj Try them with the destitution, and the neediness, and the illness so it corrects for them, the matter of the religion of My-azwj servants for their being upon it.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ فَيَتَهَجَّدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقْرَؤُهُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارٍ عَلَيْهَا
And from My-azwj Momineen servants there is one who struggles in worshipping Me-azwj, so he arises from his sleep and the pleasure of his pillow, and he holds vigil in the nights for Me-azwj. He fatigues himself in worshipping Me-azwj, so I-azwj Strike him with the drowsiness for the night or two nights, as a warning from Me-azwj to him, and it occurs upon him, so he sleeps until morning, and he recites it while he is blaming himself of reviewing upon it.
وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ مِنْ ذَلِكَ الْعُجْبُ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ عِنْدَ حَدِّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ
And if I-azwj were to Vacate between him and what he wants from worshipping Me-azwj, the self-conceit would enter him from that, so the self-conceit would take him to the Fitna with his deeds. Thus, there would come to him from that, what would be his destruction in it due to his self-conceit with his deeds, and his being pleased with himself at a limit of deficiency. So, he would be distanced from Me-azwj during that while he would be thinking that he is drawing closer to Me-azwj.
فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي
Therefore, the workers should not be relying upon their works which they are working for My-azwj Rewards, for even if they were to struggle and fatigue themselves their whole lives in worshipping Me-azwj, they would be deficient, not reaching in their worship, essence of worshipping Me-azwj regarding what they are seeking with Me-azwj, from My-azwj Benevolence, and the bounties in My-azwj Gardens.
وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ لِفَضْلِي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدَارِكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي يُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ بِذَلِكَ تَسَمَّيْتُ.
But let them be trusting in My-azwj Mercy and let them be hoping for My-azwj Grace, and let them be reassured to the good thoughts with Me-azwj, for My-azwj Mercy will come across them during that, and My-azwj Conferment, My-azwj Satisfaction will reach them and My-azwj Forgiveness. My-azwj Pardon will cover them, for I-azwj am Allah-azwj the Beneficent, the Merciful. With that, I-azwj have been Named!”’[32]
كَنْزٌ الْكَرَاجُكِيِّ، قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ ثِقْ بِاللَّهِ عَزَّ وَ جَلَّ ثُمَّ سَلْ فِي النَّاسِ هَلْ مِنْ أَحَدٍ وَثِقَ بِاللَّهِ فَلَمْ يُنْجِهِ
(The book) ‘Kanz’ of Al Karajaky –
‘Luqman-as said to his-as son: ‘O my-as son! Trust in Allah-azwj Mighty and Majestic then ask among the people, ‘Who trusted Allah-azwj, and He-azwj did not Save him?’
يَا بُنَيَّ تَوَكَّلْ عَلَى اللَّهِ ثُمَّ سَلْ فِي النَّاسِ مَنْ ذَا الَّذِي تَوَكَّلَ عَلَى اللَّهِ فَلَمْ يَكْفِهِ
O my-as son! Rely upon Allah-azwj, then ask among the people, ‘Who is that who relies upon Allah-azwj, so He-azwj did not Suffice him?’
يَا بُنَيَّ أَحْسِنِ الظَّنَّ بِاللَّهِ ثُمَّ سَلْ فِي النَّاسِ مَنْ ذَا الَّذِي أَحْسَنَ الظَّنَّ بِاللَّهِ فَلَمْ يَكُنْ عِنْدَ حُسْنِ ظَنِّهِ بِهِ.
O my-as son! Have good thoughts with Allah-azwj, then ask among the people, ‘Who is that who had good thoughts with Allah-azwj and He-azwj did not happen to be with his thoughts?’’[33]
الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ عِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْغِنَى وَ السَّعَةِ وَ الصِّحَّةِ فِي الْبَدَنِ فَأَبْلُوهُمْ بِالْغِنَى وَ السَّعَةِ وَ صِحَّةِ الْبَدَنِ فَيَصْلُحُ عَلَيْهِمْ أَمْرُ دِينِهِمْ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Daqood Al Raqqy, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “From My-azwj believing servants there are servants whose matters of their Religion cannot be correct for them except with the richness and the capacity, and the health in the body. Therefore, I-azwj Test them with the riches, and the capacity, and the health of the body in order to Correct upon them the matter of their Religion.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَيَصْلُحُ عَلَيْهِمْ أَمْرُ دِينِهِمْ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ أَمْرُ دِينِ عِبَادِيَ الْمُؤْمِنِينَ
And from My-azwj believing servants are such servants that the matter of their Religion cannot be correct for them except with the destitution, and the poverty, and the sickness in their bodies. Therefore, I-azwj Test then with the destitution, and the poverty, and the sickness, in order to Correct upon them the matter of their Religion. And I-azwj am more Knowing with what is correct upon him in the matter of the Religion of My-azwj believing servants.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ فَيَجْتَهِدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي إِلَيْهِ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقُومُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارٍ عَلَيْهَا
And that, from My-azwj believing servants is the one who strive in My-azwj worship. So he is standing from his mattress and the pleasure of his pillow, and he spends the night in praying Salat to Me-azwj, thus tiring himself in My-azwj worship. So I-azwj Strike him with the drowsiness for the night and the two nights, as a Consideration from Me-azwj to him, whether he would remain upon it. But he goes to sleep until the morning. Then he arises, and he is disgusted with himself, upset over it.
وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ الْعُجْبُ مِنْ ذَلِكَ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ حَتَّى يَظُنُّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ وَ جَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ
And if I-azwj were to Leave him alone, between him and what he wants from My-azwj worship, the self-conceit would enter into him due to that, so he would become self-conceited to the strife by his deed, and there would come to him from that what has destruction in it due to his self-conceitedness by his deeds, and satisfaction from himself, until he would think that he has surpassed the (other) worshippers and has exceeded in My-azwj worship, the limit of deficiency. Thus, he would be remote from Me-azwj during that, and he would be thinking that he has come nearer to Me-azwj.
فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ وَ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ دَرَجَاتِ الْعُلَى فِي جِوَارِي
Thus, the workers should not be reliant upon their deeds which they are performing for My-azwj Rewards. If they were to strive and exhaust themselves and finish off their lifetime in My-azwj worship, they would be deficient ones without having reach in My-azwj worship, that which My-azwj worship should happen to be regarding what they are seeking from My-azwj Benevolence and the Bounties in My-azwj Paradise, and the highest of My-azwj lofty Levels in My-azwj vicinity.
وَ لَكِنْ فَبِرَحْمَتِي فَلْيَثِقُوا وَ بِفَضْلِي فَلْيَفْرَحُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تَدَارَكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ تَسَمَّيْتُ.
But let them be trusting in My-azwj Grace, so let they be happy and have good thoughts with Me-azwj, for in My-azwj Mercy would come to them during that, and from Me-azwj, My-azwj Pleasure would reach them, and My-azwj Forgiveness clothing them in My-azwj Pardoning. So I‑azwj, I-azwj am Allah-azwj, the Beneficent, the Merciful, and with that I-azwj am Named’’.[34]
الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ بَزِيعٍ عَنِ الرِّضَا ع قَالَ: أَحْسِنِ الظَّنَّ بِاللَّهِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَنَا عِنْدَ حُسْنِ ظَنِّ عَبْدِيَ الْمُؤْمِنِ بِي إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّاً.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Bazeeh,
‘From Al-Reza-asws having said: ‘Have goodly thoughts with Allah-azwj, for Allah-azwj Mighty and Majestic Says: “I-azwj am with the good thoughts of My-azwj servants with Me-azwj – if good, so good, and if evil, so evil!”’[35]
What are good thoughts?
كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْجَوْهَرِيِّ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ حُسْنُ الظَّنِّ بِاللَّهِ أَنْ لَا تَرْجُوَ إِلَّا اللَّهَ وَ لَا تَخَافَ إِلَّا ذَنْبَكَ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Jowhary, from Al Minqary, from Sufran Bin Uyayna who said,
‘I heard Abu Abdullah-asws saying: ‘Having good thoughts with Allah-azwj is that you do not hope to except Allah-azwj, and do not fear except your sins’’.[36]
الأمالي للشيخ الطوسي الْحَفَّارُ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ كَثِيرٍ عَنِ الْحَسَنِ بْنِ هَانِئٍ عَنْ هَانِئِ بْنِ حَمَّادِ بْنِ سَلَمَةَ عَنْ يَزِيدَ الرَّقَاشِيِّ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَمُوتَنَّ أَحَدُكُمْ حَتَّى يُحْسِنَ ظَنَّهُ بِاللَّهِ عَزَّ وَ جَلَّ فَإِنَّ حُسْنَ الظَّنِّ بِاللَّهِ عَزَّ وَ جَلَ ثَمَنُ الْجَنَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Haffar, from Muhammad Bin Ibrahim Bin Kaseer, from Al-Hassan Bin Hany, from Hany Bin Hammad Bin Salama, from Yazeed Al Raqqahy, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘Not one of you should be dying until he has improved his thoughts with Allah-azwj Mighty and Majestic, for the good thoughts with Allah-azwj Mighty and Majestic is a price of the Paradise’’.[37]
How to get rid of negative thoughts
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ إِنَّهُ يَقَعُ فِي قَلْبِي أَمْرٌ عَظِيمٌ فَقَالَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,
(It has been narrated) from Abu Abdullah-asws, said, ‘I said to him-asws, ‘There has occurred in my الْقَلْبُ (Qalb), a grievous matter (disturbing me) ’. So he-asws said: ‘Say, ‘لَا إِلَهَ إِلَّا اللَّهُ’ ‘There is no god except for Allah-azwj’.
قَالَ جَمِيلٌ فَكُلَّمَا وَقَعَ فِي قَلْبِي شَيْءٌ قُلْتُ لَا إِلَهَ إِلَّا اللَّهُ فَيَذْهَبُ عَنِّي .
Jameel (the narrator) said, ‘So every time something occurred in my heart, I would say,
’ لَا إِلَهَ إِلَّا اللَّهُ‘
‘There is no god except for Allah-azwj, and it would go away from me’.[38]
Loneliness Remedy:
عَلِيُّ بْنُ مَاهَانَ قَالَ: حَدَّثَنَا سِرَاجٌ مَوْلَى الرِّضَا ع قَالَ: حَدَّثَنَا جَعْفَرُ بْنُ دَيْلَمٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْحَلَبِيِّ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ الصَّادِقِ ع إِنِّي إِذَا خَلَوْتُ بِنَفْسِي تَدَاخَلَنِي وَحْشَةٌ وَ هَمٌّ وَ إِذَا خَالَطْتُ النَّاسَ لَا أُحِسُّ بِشَيْءٍ مِنْ ذَلِكَ فَقَالَ ضَعْ يَدَكَ عَلَى فُؤَادِكَ وَ قُلْ
‘Ali Ibn Mahan narrated from Sarraj, the client of Al-Reza-asws from Jafar Ibn Daylam from Ibrahim Ibn ‘Abd al-Hamid from al-Halabi, who said:
‘A man said to Abu ‘Abd Allah Al-Sadiq–asws “When I am on my own, loneliness (al-wahsha) and anxiety come upon me but when I mix with the people, I feel nothing of that.” He–asws (al-Sadiq–asws) said: “Place your hand on your heart and say:
بِسْمِ اللَّهِ بِسْمِ اللَّهِ بِسْمِ اللَّهِ
‘In the Name of Allah–azwj, in the Name of Allah–azwj, in the Name of Allah–azwj.’
ثُمَّ امْسَحْ يَدَكَ عَلَى فُؤَادِكَ وَ قُلْ
Then pass your hand over your heart and say:
أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِعَظَمَةِ اللَّهِ وَ أَعُوذُ بِجَمْعِ اللَّهِ وَ أَعُوذُ بِرَسُولِ اللَّهِ وَ أَعُوذُ بِأَسْمَاءِ اللَّهِ مِنْ شَرِّ مَا أَحْذَرُ وَ مِنْ شَرِّ مَا أَخَافُ عَلَى نَفْسِي
‘I take refuge in the Might of Allah–azwj, I take refuge in the Exaltedness of Allah–azwj, I take refuge in the Force of Allah–azwj, I take refuge in Rasool Allah–saww, I take refuge in the Names of Allah–azwj, from the evil of what I fear and from the evil of what I am afraid of for myself.’
تَقُولُ ذَلِكَ سَبْعَ مَرَّاتٍ قَالَ فَفَعَلْتُ ذَلِكَ فَأَذْهَبَ اللَّهُ عَنِّي الْوَحْشَةَ وَ أَبْدَلَنِي الْأُنْسَ وَ الْأَمْنَ.
Say that seven times.” He [the man] said: “I did that and Allah–azwj Removed from me the loneliness and Replaced it with tranquillity and security.[39]
APPENDIX I: A Supplication to Avert Hardships
وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَاعِيِّ رَحْمَةُ اللَّهِ عَلَيْهِ قَالَ وَجَدْتُ بِخَطِّ الشَّهِيدِ قَدَّسَ اللَّهُ رُوحَهُ رُوِيَ عَنْ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ قَرَأَ هَذِهِ الْآيَاتِ السِّتَّ فِي كُلِّ غَدَاةٍ كَفَاهُ اللَّهُ تَعَالَى مِنْ كُلِّ سُوءٍ وَ لَوْ أَلْقَى نَفْسَهُ إِلَى التَّهْلُكَةِ وَ هِيَ
And I found in the handwriting of the sheikh Muhammad Bin Ali Al Jubaie who said, ‘I found in the handwriting of the martyr,
‘From Amir Al-Momineen–asws having said: ‘One who recites these six Verses during every morning, Allah–azwj the Exalted would Suffice him from every evil, even if he were to throw himself into the destruction, and these are: –
قُلْ لَنْ يُصِيبَنا إِلَّا ما كَتَبَ اللَّهُ لَنا هُوَ مَوْلانا وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ-
Say: ‘It will never befall us except what Allah Ordains for us. He is our Master, and upon Allah do the Momineen rely’ [9:51].
وَ إِنْ يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلا كاشِفَ لَهُ إِلَّا هُوَ وَ إِنْ يُرِدْكَ بِخَيْرٍ فَلا رَادَّ لِفَضْلِهِ يُصِيبُ بِهِ مَنْ يَشاءُ مِنْ عِبادِهِ وَ هُوَ الْغَفُورُ الرَّحِيمُ-
And if Allah were to Afflict you with harm, then there would be no remover of it except Him, and if He Intends good for you, then there would be none to repel His Grace. He Makes it to be attained by the one He so Desires to from His servants, and He is the Forgiving, the Merciful [10:107].
وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُها وَ يَعْلَمُ مُسْتَقَرَّها وَ مُسْتَوْدَعَها كُلٌّ فِي كِتابٍ مُبِينٍ-
And there is none from an animal in the earth except upon Allah is its sustenance, and He Knows its resting place and its depository. All things are in a Clarifying Book [11:6].
وَ كَأَيِّنْ مِنْ دَابَّةٍ لا تَحْمِلُ رِزْقَهَا اللَّهُ يَرْزُقُها وَ إِيَّاكُمْ وَ هُوَ السَّمِيعُ الْعَلِيمُ-
And how many a creature cannot carry its sustenance (so) Allah Sustains it and you, and He is the Hearing, the Knowing [29:60].
ما يَفْتَحِ اللَّهُ لِلنَّاسِ مِنْ رَحْمَةٍ فَلا مُمْسِكَ لَها وَ ما يُمْسِكْ فَلا مُرْسِلَ لَهُ مِنْ بَعْدِهِ وَ هُوَ الْعَزِيزُ الْحَكِيمُ-
Whatever Mercy Allah Opens to the people, so there is none to withhold it, and whatever He Withholds, there is no sender for it from after Him, and He is the Mighty, the Wise [35:2].
قُلْ أَ فَرَأَيْتُمْ ما تَدْعُونَ مِنْ دُونِ اللَّهِ إِنْ أَرادَنِيَ اللَّهُ بِضُرٍّ هَلْ هُنَّ كاشِفاتُ ضُرِّهِ أَوْ أَرادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكاتُ رَحْمَتِهِ قُلْ حَسْبِيَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ-
Say: ‘So have you considered, what you are supplicating to from besides Allah, that if Allah were to Intend harm, would these be able to Remove its harm? Or if He Intends to be Merciful to me, would these be able to withhold His Mercy?’ Say: ‘Allah Suffices me. Upon Him should the relying ones rely’ [39:38].
حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
But if they turn back, say: ‘Allah is Sufficient for me, there is no god but He; upon Him do I rely, and He is Lord of the Magnificent Throne [9:129].
وَ أَمْتَنِعُ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ مِنْ حَوْلِهِمْ وَ قُوَّتِهِمْ وَ أَسْتَشْفِعُ بِرَبِّ الْفَلَقِ مِنْ شَرِّ ما خَلَقَ وَ أَعُوذُ بِمَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
And seek Protection with the Might of Allah–azwj and His–azwj Strength, and seek healing by with Lord of Al-Falaq [113:1] From evil of what He Created [113:2], and seek Refuge with what Allah–azwj so Desires. There is no strength except with Allah–azwj, the Exalted, the Magnificent’.
وَ بِخَطِّهِ أَيْضاً عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي يَا دَاوُدُ أَ لَا أُعَلِّمُكَ كَلِمَاتٍ إِنْ أَنْتَ قُلْتَهُنَّ كُلَّ يَوْمٍ صَبَاحاً وَ مَسَاءً ثَلَاثَ مَرَّاتٍ آمَنَكَ اللَّهُ مِمَّا تَخَافُ قُلْتُ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ
And in his handwriting as well, from Dawood Al Raqqy who said,
‘I entered to see Abu Abdullah–asws. He–asws said to me: ‘O Dawood! Shall I–asws teach you phrases if you were to say these every day in the morning and evening, three times, Allah–azwj would Secure you from what you fear?’ I said, ‘Yes, O son–asws of Rasool-Allah–saww’.
قَالَ قُلْ أَصْبَحْتُ بِذِمَّةِ اللَّهِ وَ ذِمَمِ رُسُلِهِ وَ ذِمَّةِ مُحَمَّدٍ ص وَ ذِمَمِ الْأَوْصِيَاءِ ع آمَنْتُ بِسِرِّهِمْ وَ عَلَانِيَتِهِمْ وَ شَاهِدِهِمْ وَ غَائِبِهِمْ
He–asws said: ‘Say, ‘I in the morning I am in the Protection of Allah–azwj and protection of His–azwj Rasools–as, and protection of Muhammad–saww, and protection of the successors–asws, and I believe in their–asws secret (instructions), and their–asws announcements, and their–asws present ones–asws and their absent ones–asws.
وَ أَشْهَدُ أَنَّهُمْ فِي عِلْمِ اللَّهِ وَ طَاعَتِهِ كَمُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ السَّلَامُ عَلَيْهِمْ
And I testify that they–asws, in the Knowledge of Allah–azwj and His–azwj obedience, are like Muhammad–saww, and the greeting be upon them–asws’.
قَالَ دَاوُدُ فَمَا دَعَوْتُ إِلَّا فَلَجْتُ عَلَى حَاجَتِي.
Dawood said, ‘I did not supplicate except I succeeded upon my need’’.[40]
APPENDIX II: Before its time to pray but after (Amr) Occurs its time of acceptance
دَعَوَاتُ الرَّاوَنْدِيِّ، كَانَ لِلصَّادِقِ ع ابْنٌ فَبَيْنَا هُوَ يَمْشِي بَيْنَ يَدَيْهِ إِذْ غَصَّ فَمَاتَ فَبَكَى وَ قَالَ لَئِنْ أَخَذْتَ لَقَدْ أَبْقَيْتَ وَ لَئِنِ ابْتَلَيْتَ لَقَدْ عَافَيْتَ
(The book) ‘Da’awat Al Rawandy’ –
‘There was a son of Al-Sadiq–asws. While he was walking in front of him–asws when he choked and died. He–asws cried and said: ‘If You–azwj have Taken (someone), then You–azwj have left (another) to remain, and if You–azwj Try, then You–azwj Give recovery (as well)’.
ثُمَّ حَمَلَ إِلَى النِّسَاءِ فَلَمَّا رَأَيْنَهُ صَرَخْنَ فَأَقْسَمَ عَلَيْهِنَّ أَنْ لَا يَصْرُخْنَ فَلَمَّا أَخْرَجَهُ لِلدَّفْنِ قَالَ سُبْحَانَ مَنْ يَقْتُلُ أَوْلَادَنَا وَ لَا نَزْدَادُ لَهُ إِلَّا حُبّاً
Then he–asws carried him to the womenfolk. When they saw him, they screamed. He–asws vowed upon them that they should not be shouting. When he–asws brought him out for the burial, he–asws said: ‘Glorious is the One–azwj who Kills our–asws children and we–asws do not increase for Him-azwj except love’.
فَلَمَّا دَفَنَهُ قَالَ يَا بُنَيَّ وَسَّعَ اللَّهُ فِي ضَرِيحِكَ وَ جَمَعَ بَيْنَكَ وَ بَيْنَ نَبِيِّكَ
When he–asws had buried him, he–asws said: ‘O my–asws son! May Allah–azwj Expand in your shrine (grave) and Gather between you and your Prophet–saww’.
وَ قَالَ ع إِنَّا قَوْمٌ نَسْأَلُ اللَّهَ مَا نُحِبُّ فِيمَنْ نُحِبُّ فَيُعْطِينَا فَإِذَا أَحَبَّ مَا نَكْرَهُ فِيمَنْ نُحِبُّ رَضِينَا.
And he–asws said: ‘We–asws are a people who ask Allah–azwj for what we–asws love regarding the ones we–asws love, so He–azwj Gives us–asws. So, when He–azwj Loves what we dislike regarding the ones we–asws love, we–asws are pleased (with His–azwj Command)’’.[41]
APPENDIX III: To try to avert the animosity of relative with Kindness
رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ الْقُمِّيُّ قَالَ حَدَّثَنِي بَعْضُ الْمَشَايِخِ وَ لَمْ يَذْكُرِ اسْمَهُ عَنْ عَلِيِّ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ قَالَ جَاءَنِي مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ جَعْفَرٍ يَسْأَلُنِي أَنْ أَسْأَلَ أَبَا الْحَسَنِ مُوسَى ع أَنْ يَأْذَنَ لَهُ فِي الْخُرُوجِ إِلَى الْعِرَاقِ وَ أَنْ يَرْضَى عَنْهُ وَ يُوصِيَهُ بِوَصِيَّةٍ
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Qawlawiya Al Qummy who said, ‘It is narrated to me by one of the elders’ – and he did not mention his name,
‘From Ali son of Ja’far Bin Muhammad–asws having said, ‘Muhammad Bin Ismail son of Ja’far–asws came to me asking me to ask Abu Al-Hassan Musa–asws that he–asws grants permission for him regarding the going out (rebelling) to Al-Iraq, and that he–asws should be pleased with him and advise with some advice.
قَالَ فَتَجَنَّبَ حَتَّى دَخَلَ الْمُتَوَضَّأَ وَ خَرَجَ وَ هُوَ وَقْتٌ كَانَ يَتَهَيَّأُ لِي أَنْ أَخْلُوَ بِهِ وَ أُكَلِّمَهُ قَالَ فَلَمَّا خَرَجَ قُلْتُ لَهُ إِنَّ ابْنَ أَخِيكَ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَسْأَلُكَ أَنْ تَأْذَنَ لَهُ فِي الْخُرُوجِ إِلَى الْعِرَاقِ وَ أَنْ تُوصِيَهُ فَأَذِنَ لَهُ ع
He (the narrator) said, ‘He–asws went aside until he entered having performed wud’u, and he–asws came out during the time which he–asws had prepared for me that I be alone with him–asws and speak to him–asws. When he–asws came out, I said to him–asws, ‘The son of your–asws brother, Muhammad Bin Ismail, is asking you–asws if you–asws could permit for him regarding the going out to Al-Iraq, and that if you–asws could advise him’. He–asws permitted for him.
فَلَمَّا رَجَعَ إِلَى مَجْلِسِهِ قَامَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ وَ قَالَ يَا عَمِّ أُحِبُّ أَنْ تُوصِيَنِي فَقَالَ أُوصِيكَ أَنْ تَتَّقِيَ اللَّهَ فِي دَمِي فَقَالَ لَعَنَ اللَّهُ مَنْ يَسْعَى فِي دَمِكَ ثُمَّ قَالَ يَا عَمِّ أَوْصِنِي فَقَالَ أُوصِيكَ أَنْ تَتَّقِيَ اللَّهَ فِي دَمِي
When he–asws returned to his–asws seat, Muhammad Bin Ismail stood up and said, ‘O uncle–asws! I would love it if you–asws could advise me’. He–asws said: ‘I–asws advise you that you should fear Allah–azwj regarding (shedding) my–asws blood’. He said, ‘May Allah–azwj Curse the one who strives in (shedding) your–asws blood!’ Then he said, ‘O uncle, advise me!’ He–asws said: ‘I–asws advise you that you should fear Allah–azwj in (shedding) my–asws blood’.
قَالَ ثُمَّ نَاوَلَهُ أَبُو الْحَسَنِ ع صُرَّةً فِيهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً فَقَبَضَهَا مُحَمَّدٌ ثُمَّ نَاوَلَهُ أُخْرَى فِيهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً فَقَبَضَهَا ثُمَّ أَعْطَاهُ صُرَّةً أُخْرَى فِيهَا مِائَةٌ وَ خَمْسُونَ دِينَاراً فَقَبَضَهَا ثُمَّ أَمَرَ لَهُ بِأَلْفٍ وَ خَمْسِمِائَةِ دِرْهَمٍ كَانَتْ عِنْدَهُ
He (the narrator) said, ‘Then Abu Al-Hassan–asws gave him a pouch where were one hundred and fifty Dinars. Muhammad took possession of it. Then he–asws gave him another, wherein were one hundred and fifty Dinars. He took possession of it. Then he–asws gave him another, wherein were one hundred and fifty Dinars. He took possession of it. Then he–asws ordered with one thousand and five hundred Dirhams to be for him, which were with him–asws.
فَقُلْتُ لَهُ فِي ذَلِكَ وَ لَاسْتَكْثَرْتَهُ فَقَالَ هَذَا لِيَكُونَ أَوْكَدَ لِحُجَّتِي إِذَا قَطَعَنِي وَ وَصَلْتُهُ
I said to him–asws regarding that, ‘And you–asws should not increase for him’. He said, ‘This is for it would be more emphatic for my–asws argument, when he shall cut off from me–asws and I–asws have connect him’.
قَالَ فَخَرَجَ إِلَى الْعِرَاقِ فَلَمَّا وَرَدَ حَضْرَةَ هَارُونَ أَتَى بَابَ هَارُونَ بِثِيَابِ طَرِيقِهِ قَبْلَ أَنْ يَنْزِلَ وَ اسْتَأْذَنَ عَلَى هَارُونَ وَ قَالَ لِلْحَاجِبِ قُلْ لِأَمِيرِ الْمُؤْمِنِينَ إِنَّ مُحَمَّدَ بْنَ إِسْمَاعِيلَ بْنِ جَعْفَرِ بْنِ مُحَمَّدٍ بِالْبَابِ فَقَالَ الْحَاجِبُ انْزِلْ أَوَّلًا وَ غَيِّرْ ثِيَابَ طَرِيقِكَ وَ عُدْ لِأُدْخِلَكَ إِلَيْهِ بِغَيْرِ إِذْنٍ فَقَدْ نَامَ أَمِيرُ الْمُؤْمِنِينَ فِي هَذَا الْوَقْتِ
He (the narrator) said, ‘He went out to Al-Iraq. When he arrived to the presence of Haroun, he came to the door of Haroun with his road clothes before he had lodged, and sought permission to see Haroun, and he said to the doorman, ‘Say to commander of the faithful that Muhammad Bin Ismail son of Ja’far–asws Bin Muhammad–asws is at the door!’ The guard said, ‘Descend (lodge) first and change your road clothes and return, I shall let you enter to see him without permission, for the commander of the faithful is sleeping in this time’.
فَقَالَ أَعْلِمْ أَمِيرَ الْمُؤْمِنِينَ أَنِّي حَضَرْتُ وَ لَمْ تَأْذَنْ لِي فَدَخَلَ الْحَاجِبُ وَ أَعْلَمَ هَارُونَ قَوْلَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ فَأَمَرَ بِدُخُولِهِ فَدَخَلَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ خَلِيفَتَانِ فِي الْأَرْضِ مُوسَى بْنُ جَعْفَرٍ بِالْمَدِينَةِ يُجْبَى لَهُ الْخَرَاجُ وَ أَنْتَ بِالْعِرَاقِ يُجْبَى لَكَ الْخَرَاجُ
He said, ‘I shall let commander of the faithful know that I had presented, and you did not permit for me’. The guard entered and let Haroun know the words of Muhammad Bin Ismail. He ordered with his entry. He entered. He said, ‘O commander of the faithful! There are two caliphs in the earth. Musa–asws Bin Ja’far–asws, at Al-Medina, the taxes are being pulled to him–asws, and you at Al-Iraq, the taxes are being pulled to you!’
فَقَالَ وَ اللَّهِ فَقَالَ وَ اللَّهِ قَالَ فَأَمَرَ لَهُ بِمِائَةِ أَلْفِ دِرْهَمٍ فَلَمَّا قَبَضَهَا وَ حُمِلَ إِلَى مَنْزِلِهِ أَخَذَتْهُ الرِّيحَةُ فِي جَوْفِ لَيْلَتِهِ فَمَاتَ وَ حُوِّلَ مِنَ الْغَدِ الْمَالُ الَّذِي حُمِلَ إِلَيْهِ.
He said, ‘By Allah–azwj?’ He said, ‘By Allah–azwj!’ He ordered a thousand Dirhams for him. When he had taken it and it was carried to his house, the wind seized him in the middle of his night and he died, and the next morning, the wealth which carried to him was turned around’’.[42]
[1] الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ دَاهِرٍ عَنِ الْحَسَنِ بْنِ يَحْيَى عَنْ قُثَمَ أَبِي قَتَادَةَ الْحَرَّانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَامَ رَجُلٌ يُقَالُ لَهُ هَمَّامٌ وَ كَانَ عَابِداً نَاسِكاً مُجْتَهِداً إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ يَخْطُبُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا صِفَةَ الْمُؤْمِنِ كَأَنَّنَا نَنْظُرُ إِلَيْهِ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Ismail, from Abdullah Bin Dahir, from Al Hassan Bin Yahya, from Fusam Abu Qatadah Al Harraby, from Abdullah Bin Yunus,
‘From Abu Abdullah-asws having said: ‘‘A man called Hammam, and he was a worshipper, a performer of rituals, a striving one stood up to Amir Al-Momineen-asws while he-asws was addressing, and he said, ‘O Amir Al-Momineen-asws! Describe to us the description of the Momin (to the extent), as if we are looking at him’.
[2] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 70
[3] 374- نهج، نهج البلاغة وَ مِنْ كِتَابٍ لَهُ ع إِلَى أَمِيرَيْنِ مِنْ أُمَرَاءِ جَيْشِهِ وَ قَدْ أَمَّرْتُ عَلَيْكُمَا وَ عَلَى مَنْ فِي حَيِّزِكُمَا مَالِكَ بْنَ الْحَارِثِ الْأَشْتَرَ فَاسْمَعَا لَهُ وَ أَطِيعَاهُ وَ اجْعَلَاهُ دِرْعاً وَ مِجَنّاً فَإِنَّهُ مِمَّنْ لَا يُخَافُ وَهْنُهُ وَ لَا سَقْطَتُهُ وَ لَا بُطْؤُهُ عَمَّا الْإِسْرَاعُ إِلَيْهِ أَحْزَمُ وَ لَا إِسْرَاعُهُ إِلَى مَا الْبُطْءُ عَنْهُ أَمْثَلُ.
(The book) ‘Nahj Al-Balagah – And from a letter of his–asws to two commanders from the commanders of his–asws army: ‘And I–asws have made a commander to be upon you both, and upon the ones in your domain, Malik Bin Al-Haris Al-Ashtar, therefore listen to him, and obey him, and make him to be an armour and a shield, for he is from the ones I–asws neither fear his weakness nor his mistakes, nor his delay from what he should be quickening to, nor his quickness to what he should be delaying from, being optimum’’.[3]
[4] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 75 H 1
[5] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 56 e
[6] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 23
[7] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 1
[8] Al Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 2
[9] Al Kafi V 2 – The Book Of Supplication CH 55 H 16
[10] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 6
[11] Al Kafi – V 5 – The Book of Subsistence Ch 10 H 4
[12] Al Kafi V 2 – The Book Of Supplication CH 60 H 24
[13] الكافي (ط – الإسلامية)، ج2، ص: 63
[14] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 26
[15] Al Kafi V 3 – The Book Of Funerals CH 81 H 14
[16] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiqasws, Ch 9 H 17
[17] Bihar Al Anwaar – V 27, The book of Imamate, P 6 Ch 3 H 139
[18] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 24
[19] Al Kafi V 2 – The Book Of Belief and Disbelief CH 68 H 3
[20] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 2
[21] Al Kafi V 2 – The Book Of Belief and Disbelief CH 121 H 12
[22] Al Kafi V 3 – The Book Of Funerals CH 1 H 10
[23] Al Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 1 H 2
[24] Al Kafi V 2 – The Book Of Belief and Disbelief CH 48 H 4
[25] Al Kafi V 2 – The Book Of Belief and Disbelief CH 106 H 19
[26] الكافي ج : 2 ص : 550
[27] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 9
[28] الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ دَاهِرٍ عَنِ الْحَسَنِ بْنِ يَحْيَى عَنْ قُثَمَ أَبِي قَتَادَةَ الْحَرَّانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَامَ رَجُلٌ يُقَالُ لَهُ هَمَّامٌ وَ كَانَ عَابِداً نَاسِكاً مُجْتَهِداً إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ يَخْطُبُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا صِفَةَ الْمُؤْمِنِ كَأَنَّنَا نَنْظُرُ إِلَيْهِ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Ismail, from Abdullah Bin Dahir, from Al Hassan Bin Yahya, from Fusam Abu Qatadah Al Harraby, from Abdullah Bin Yunus,
‘From Abu Abdullah-asws having said: ‘‘A man called Hammam, and he was a worshipper, a performer of rituals, a striving one stood up to Amir Al-Momineen-asws while he-asws was addressing, and he said, ‘O Amir Al-Momineen-asws! Describe to us the description of the Momin (to the extent), as if we are looking at him’.
[29] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 70
[30] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 56 b
[31] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 41 / 24
[32] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 53
[33] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 63 H 73
[34] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 12
[35] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 15
[36] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 16
[37] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 59 H 46
[38] Al-Kafi V 2 – The Book Of Belief and Disbelief CH 187 H 2
[39] طب الأئمة عليهم السلام، ص: 117
[40] Bihar Al Anwaar V 83 P 337
[41] Bihar Al Awaar – V 46, The book of History – Ja’far Al Sadiq-asws, Ch 4 H 8
[42] Bihar Al Awaar – V 48, The book of History – Musa Al Kazim-asws, Ch 9 H 48