الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زَيْدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ ثَابِتِ بْنِ دِينَارٍ عَنِ ابْنِ ظَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ الصِّدْقُ أَمَانَةٌ وَ الْكَذِبُ خِيَانَةٌ وَ الْأَدَبُ رِئَاسَةٌ وَ الْحَزْمُ كِيَاسَةٌ وَ السَّرَفُ مَثْوَاةٌ وَ الْقَصْدُ مَثْرَاةٌ وَ الْحِرْصُ مَفْقَرَةٌ وَ الدَّنَاءَةُ مَحْقَرَةٌ وَ السَّخَاءُ قُرْبَةٌ وَ اللَّوْمُ غُرْبَةٌ وَ الدِّقَّةُ اسْتِكَانَةٌ وَ الْعَجْزُ مَهَانَةٌ وَ الْهَوَى مَيْلٌ وَ الْوَفَاءُ كَيْلٌ وَ الْعُجْبُ هَلَاكٌ وَ الصَّبْرُ مِلَاكٌ.
(The book) ‘Al Khisaal’ – from his father, from Muhammad Al Attar and Ahmad Bin Idrees, both together from Sahl, from Muhammad Bin Al-Hassan Bin Azyd, from Amro Bin Isman, from Sabit Bin Dinar, from Ibn Zareyf, from Ibn Nubata who said,
‘Amir Al-Momineen-asws had said: ‘The truthfulness is fidelity, and the lying is betrayal, and etiquette is governance, and the determination is cleverness, and the extravagance is an impoverishment, and the moderation (economical) is enrichment, and the greed is poverty, and the lowliness is demeaning, and the generosity is nearness, and the blaming is estrangement, and the accuracy is complying, and the frustration (inability) is humiliation, and whims are an inclination, and the loyalty is a measurement, and the self-fascination is destruction, and the patience is a dominion’’.[1]
الخصال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ إِذَا كُنَّ فِي الرَّجُلِ فَلَا تَجْرَحُ أَنْ تَقُولَ إِنَّهُ فِي جَهَنَّمَ الْجَفَاءُ وَ الْجُبْنُ وَ الْبُخْلُ وَ ثَلَاثٌ إِذَا كُنَّ فِي الْمَرْأَةِ فَلَا تَجْرَحُ أَنْ تَقُولَ إِنَّهَا فِي جَهَنَّمَ الْبَذَاءُ وَ الْخُيَلَاءُ وَ الْفَجْرُ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Sa’ad, from Al Barqy, from Muhammad Bin Sinan, from Al A’ala Bin Fuzeyl,
‘From Abu Abdullah-asws having said: ‘Three, when these are in the man, do not be offended in saying that he will be in Hell – the disloyalty, and the cowardice, and the miserliness; and three when these happen to be in the woman, do not be offended in saying she will be in Hell – the obscenity, and the vanity, and the immorality’’.[2]
الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ رَفَعَهُ إِلَى الصَّادِقِ ع أَنَّهُ قَالَ: خَمْسٌ هُنَّ كَمَا أَقُولُ لَيْسَتْ لِبَخِيلٍ رَاحَةٌ وَ لَا لِحَسُودٍ لَذَّةٌ وَ لَا لِمُلُوكٍ وَفَاءٌ وَ لَا لِكَذَّابٍ مُرُوَّةٌ وَ لَا يَسُودُ سَفِيهٌ.
(The book) ‘Al Khisaal’ – from his father, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Abu Ali Bin Rashid,
‘Raising it to Al-Sadiq-asws having said: ‘Five, these are like what I-asws am saying – there isn’t any rest for the miser, nor any pleasure for the envious, nor any loyalty for the kings, nor manliness for the liars, nor will a fool prevail’’.[3]
المجالس للمفيد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ سَعْدَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بَيْنَمَا مُوسَى بْنُ عِمْرَانَ ع جَالِسٌ إِذْ أَقْبَلَ إِبْلِيسُ وَ عَلَيْهِ بُرْنُسٌ ذُو أَلْوَانٍ فَلَمَّا دَنَا مِنْ مُوسَى ع خَلَعَ الْبُرْنُسَ وَ أَقْبَلَ عَلَيْهِ فَسَلَّمَ عَلَيْهِ
(The book) ‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Sa’adan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘While Musa-as Bin Imran-as was seated when Iblees-la came, and upon him-la was a cap of different colours. When he-la was close from Musa-as, he-la removed the cap and faced to him-as. He-la greeted to him-as.
فَقَالَ لَهُ مُوسَى مَنْ أَنْتَ قَالَ أَنَا إِبْلِيسُ قَالَ مُوسَى فَلَا قَرَّبَ اللَّهُ دَارَكَ فِيمَ جِئْتَ فَقَالَ إِنَّمَا جِئْتُ لِأُسَلِّمَ عَلَيْكَ لِمَكَانِكَ مِنَ اللَّهِ عَزَّ وَ جَلَّ
Musa-as said to him-la: ‘Who are you-la?’ He-la said, ‘I-la am Iblees-la’. Musa-as said: ‘May Allah‑azwj not Draw your-la house closer! You-la have come regarding what?’ He-la said, ‘But rather, I-la have come to greet unto you-as due to your-as position from Allah-azwj Mighty and Majestic’.
فَقَالَ لَهُ مُوسَى فَمَا هَذَا الْبُرْنُسُ قَالَ أَخْتَطِفُ بِهِ قُلُوبَ بَنِي آدَمَ قَالَ مُوسَى فَأَخْبِرْنِي بِالذَّنْبِ الَّذِي إِذَا أَذْنَبَهُ ابْنُ آدَمَ اسْتَحْوَذْتَ عَلَيْهِ فَقَالَ إِذَا أَعْجَبَتْهُ نَفْسُهُ وَ اسْتَكْثَرَ عَمَلَهُ وَ صَغُرَ فِي عَيْنَيْهِ ذَنْبُهُ
Musa-as said to him-la: ‘What is this cap?’ He-la said, ‘I-la grab the hearts of the children of Adam-as with it’. He-as said: ‘Inform me with the sin which the son of Adam-as commits, you-la overwhelm upon him’. He-la said, ‘When he is fascinated with himself and considers his deeds to be many and his sins become small in his eyes’.
ثُمَّ قَالَ لَهُ أُوصِيكَ بِثَلَاثِ خِصَالٍ يَا مُوسَى لَا تَخْلُ بِامْرَأَةٍ وَ لَا تَخْلُ بِكَ فَإِنَّهُ لَا يَخْلُو رَجُلٌ بِامْرَأَةٍ وَ لَا تَخْلُو بِهِ إِلَّا كُنْتُ صَاحِبَهُ دُونَ أَصْحَابِي
Then he-la said, ‘I-la advise you-as with three characteristics, O Musa-as! Do not be alone with a woman nor let her be alone with you-as, for a man will not be alone with a woman nor a woman alone with him except I-la would be his companion besides by-la companions.
وَ إِيَّاكَ أَنْ تُعَاهِدَ اللَّهَ عَهْداً فَإِنَّهُ مَا عَاهَدَ اللَّهَ أَحَدٌ إِلَّا كُنْتُ صَاحِبَهُ دُونَ أَصْحَابِي حَتَّى أَحُولَ بَيْنَهُ وَ بَيْنَ الْوَفَاءِ بِهِ
And beware if making a pact with Allah-azwj for no one will make a pact with Allah-azwj except I-la would be his companions besides my-la companions until I-la am a barrier between him and being loyal with it.
وَ إِذَا هَمَمْتَ بِصَدَقَةٍ فَأَمْضِهَا فَإِنَّهُ إِذَا هَمَّ الْعَبْدُ بِصَدَقَةٍ كُنْتُ صَاحِبَهُ دُونَ أَصْحَابِي حَتَّى أَحُولَ بَيْنَهُ وَ بَيْنَهَا
And whenever you-as think of giving charity, then implement it, for whenever the servant thinks of giving charity, I-la would be his companions besides my-la companions until I-la am a barrier between him and it’.
ثُمَّ وَلَّى إِبْلِيسُ وَ هُوَ يَقُولُ يَا وَيْلَهُ وَ يَا عَوْلَهُ عَلَّمْتُ مُوسَى مَا يُعَلِّمُهُ بَنِي آدَمَ.
Then Iblees-la turned around and he-la was saying, ‘O woe! O alas! I-la have taught Musa-as what he-as will teach the children of Adam-as!’’[4]
نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِرَجُلٍ سَأَلَهُ أَنْ يَعِظَهُ لَا تَكُنْ مِمَّنْ يَرْجُو الْآخِرَةَ بِغَيْرِ الْعَمَلِ وَ يُرْجِئُ التَّوْبَةَ بِطُولِ الْأَمَلِ يَقُولُ فِي الدُّنْيَا بِقَوْلِ الزَّاهِدِينَ وَ يَعْمَلُ فِيهَا بِعَمَلِ الرَّاغِبِينَ إِنْ أُعْطِيَ مِنْهَا لَمْ يَشْبَعْ وَ إِنْ مُنِعَ مِنْهَا لَمْ يَقْنَعْ يَعْجِزُ عَنْ شُكْرِ مَا أُوتِيَ وَ يَبْتَغِي الزِّيَادَةَ فِيمَا بَقِيَ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said to a man who had asked him-asws to advise him: ‘Do not be from the ones hoping for the Hereafter without the action (working for it) and delays the repentance with long hopes. He is saying regarding the world the word of the ascetics while he is working in it the work of the desirous. If he is given something from it, he is not satiated and if he is prevented from it, he is not contented. He is frustrated from thanking for what he has got and seeks the increate regarding what remains.
يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي يُحِبُّ الصَّالِحِينَ وَ لَا يَعْمَلُ عَمَلَهُمْ وَ يُبْغِضُ الْمُذْنِبِينَ وَ هُوَ أَحَدُهُمْ يَكْرَهُ الْمَوْتَ لِكَثْرَةِ ذُنُوبِهِ وَ يُقِيمُ عَلَى مَا يَكْرَهُ الْمَوْتَ لَهُ
He forbids (others), and he (himself) does not desist, and he instructs with what he (himself) does not perform. He loves the righteous and he does not work their works, and he hates the sinner, and he is one of them. He dislikes the death due to the abundance of his sins and he stays upon what he dislikes the death for him.
إِنْ سَقِمَ ظَلَّ نَادِماً وَ إِنْ صَحَّ أَمِنَ لَاهِياً يُعْجَبُ بِنَفْسِهِ إِذَا عُوفِيَ وَ يَقْنَطُ إِذَا ابْتُلِيَ إِنْ أَصَابَهُ بَلَاءٌ دَعَا مُضْطَرّاً وَ إِنْ نَالَهُ رَخَاءٌ أَعْرَضَ مُغْتَرّاً تَغْلِبُهُ نَفْسُهُ عَلَى مَا يَظُنُّ وَ لَا يَغْلِبُهَا عَلَى مَا يَسْتَيْقِنُ
If he falls sick, he remains remorseful, and if he is healthy, he feels secure and has fun. He is fascinated with himself when he is well and despairs when afflicted. If an affliction hits him, he supplicates desperately, and if he attains prosperity he turns away. His soul overcomes him upon what he conjectures, and he does not overcome it upon what he is certain of.
يَخَافُ عَلَى غَيْرِهِ بِأَدْنَى مِنْ ذَنْبِهِ وَ يَرْجُو نَفْسَهُ بِأَكْثَرَ مِنْ عَمَلِهِ إِنِ اسْتَغْنَى بَطِرَ وَ فُتِنَ وَ إِنِ افْتَقَرَ قَنِطَ وَ وَهَنَ يُقَصِّرُ إِذَا عَمِلَ وَ يُبَالِغُ إِذَا سَأَلَ
He fears upon others with the lowest of his sins and he hope for himself with more than his work. If he is enriched, he becomes snobbish and self-fascinated, and if he is impoverished, he despairs and weakens. He is deficient when he works and is far-reaching when he asks.
إِنْ عَرَضَتْ لَهُ شَهْوَةٌ أَسْلَفَ الْمَعْصِيَةَ وَ سَوَّفَ التَّوْبَةَ وَ إِنْ عَرَتْهُ مِحْنَةٌ انْفَرَجَ عَنْ شَرَائِطِ الْمِلَّةِ يَصِفُ الْعِبْرَةَ وَ لَا يَعْتَبِرُ وَ يُبَالِغُ فِي الْمَوَاعِظِ وَ لَا يَتَّعِظُ
If a lustful desire presents to him, he is quick in disobedience and delays the repentance, and if he goes through an ordeal he splits away from the Laws of religion. He describes the lessons and does not take a lesson, and he delivers the preaching, and he does not take a preaching.
فَهُوَ بِالْقَوْلِ مُدِلٌّ وَ مِنَ الْعَمَلِ مُقِلٌّ يُنَافِسُ فِيمَا يَفْنَى وَ يُسَامِحُ فِيمَا يَبْقَى يَرَى الْغُنْمَ مَغْرَماً وَ الْغُرْمَ مَغْنَماً يَخْشَى الْمَوْتَ وَ لَا يُبَادِرُ الْفَوْتَ
He is haughty with the words and with few from the deeds. He competes regarding what is perishable, and he overlooks regarding what is to remain. He view the gains as a loss and the loss as a gain. He fears the death and he does not anticipate the loss.
يَسْتَعْظِمُ مِنْ مَعْصِيَةِ غَيْرِهِ مَا يَسْتَقِلُّ أَكْثَرَ مِنْهُ مِنْ نَفْسِهِ وَ يَسْتَكْثِرُ مِنْ طَاعَتِهِ مَا يَحْقِرُهُ مِنْ طَاعَةِ غَيْرِهِ فَهُوَ عَلَى النَّاسِ طَاعِنٌ وَ لِنَفْسِهِ مُدَاهِنٌ
He considers the disobedience from others as mighty what he considers insignificant most of it from himself, and he considers plenty from his acts of obedience what he belittles the acts of obedience from others. Thus, he an accuser upon the people and a flatterer upon himself.
اللَّغْوُ مَعَ الْأَغْنِيَاءِ أَحَبُّ إِلَيْهِ مِنَ الذِّكْرِ مَعَ الْفُقَرَاءِ يَحْكُمُ عَلَى غَيْرِهِ لِنَفْسِهِ وَ لَا يَحْكُمُ عَلَيْهَا لِغَيْرِهِ يُرْشِدُ غَيْرَهُ وَ يُغْوِي نَفْسَهُ فَهُوَ يُطَاعُ وَ يَعْصِي وَ يَسْتَوْفِي وَ لَا يُوفِي وَ يَخْشَى الْخَلْقَ فِي غَيْرِ رَبِّهِ وَ لَا يَخْشَى رَبَّهُ فِي خَلْقِهِ.
The playfulness with the rich is more beloved to him than the Zikr with the poor. He judges against others for himself and does not judge against himself for others. He guides others and deviates himself, so he is obeyed while he disobeys, and he is being loyal to while he is not loyal, and he fears the people regarding other than his Lord-azwj and he does not fear his Lord-azwj regarding His-azwj people’’.[5]
[1] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 9
[2] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 11
[3] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 13
[4] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 23
[5] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 30