Summary:
Allah-azwj is Beautiful and Loves the ‘beauty’. And also Likes His-azwj servants to reflect the bounties they are enjoying, i.e., through their behaviour, speech, and appearances. Similarly, Allah-azwj Hates those who are unappreciative of the numinous bounties, they fail to recognise. Some Ahadith are presented below:
Beautiful manner and appearance:
عن خيثمة بن أبي خيثمة، قال: كان الحسن بن علي (عليه السلام) إذا قام إلى الصلاة لبس أجود ثيابه، فقيل له: يا بن رسول الله، لم تلبس أجود ثيابك؟ فقال: «إن الله تعالى جميل يحب الجمال، فأتجمل لربي، و هو يقول: خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ فأحب أن ألبس أجود ثيابي».
From Khaysama Biin Abu Khaysama who said,
‘Whenever Al-Husaynasws Bin Aliasws used to stand for the Salat, would do so in the finest of hisasws clothes. It was said to himasws, ‘O sonasws of Rasool-Allahsaww! Why do you wear the finest of yourasws clothes (for the Prayer)?’ So heasws said: ‘Allahazwj the Exalted is Beautiful and loves the beauty, thus Iasws beautify myselfasws for myasws Lordazwj, and these are His azwj Words: Take to your adornments at every Masjid [7:31] – therefore Iasws love to dress up in the best of myasws clothes (for the Prayer)’.[1]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِ اسْتَطَعْتَ أَنْ لَا تَبِيتَ لَيْلَةً حَتَّى تَعَوَّذَ بِأَحَدَ عَشَرَ حَرْفاً قُلْتُ أَخْبِرْنِي بِهَا قَالَ
Ali Bin Ibrahim, from his father, from one of his companions, from Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘If you have the capability, do not sleep at night until you seek Refuge with eleven Letters (Phrases)’. I said, ‘Inform me with these’. He-asws said: ‘Say:
قُلْ.أَعُوذُ بِعِزَّةِ اللَّهِ وَ أَعُوذُ بِقُدْرَةِ اللَّهِ وَ أَعُوذُ بِجَلَالِ اللَّهِ وَ أَعُوذُ بِسُلْطَانِ اللَّهِ وَ أَعُوذُ بِجَمَالِ اللَّهِ وَ أَعُوذُ بِدَفْعِ اللَّهِ وَ أَعُوذُ بِمَنْعِ اللَّهِ وَ أَعُوذُ بِجَمْعِ اللَّهِ وَ أَعُوذُ بِمُلْكِ اللَّهِ وَ أَعُوذُ بِوَجْهِ اللَّهِ وَ أَعُوذُ بِرَسُولِ اللَّهِ ( صلى الله عليه وآله ) مِنْ شَرِّ مَا خَلَقَ وَ بَرَأَ وَ ذَرَأَ وَ تَعَوَّذْ بِهِ كُلَّمَا شِئْتَ
‘I seek Refuge with the Might of Allah-azwj, and I seek Refuge with the Power of Allah-azwj, and I seek Refuge with the Majesty of Allah-azwj, and I seek Refuge with the Authority of Allah-azwj, ‘وَ أَعُوذُ بِجَمَالِ اللَّهِ’ and I seek Refuge with the Beauty of Allah-azwj, and I seek Refuge with the Defence of Allah-azwj, and I seek Refuge with the Prevention of Allah-azwj, and I seek Refuge with the Grip of Allah-azwj, and I seek Refuge with the Kingdom of Allah-azwj, and I seek Refuge with the Face of Allah-azwj, and I seek Refuge with Rasool-Allah-saww from the evil what He-azwj Created, Spread, and Settled’, and you can seek Refuge with it (these eleven Phrases) every time you so desire to’.[2]
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ جَمِيعاً عَنْ عَلِيِّ بْنِ زِيَادٍ قَالَ كَتَبَ عَلِيُّ بْنُ بَصِيرٍ يَسْأَلُهُ أَنْ يَكْتُبَ لَهُ فِي أَسْفَلِ كِتَابِهِ دُعَاءً يُعَلِّمُهُ إِيَّاهُ يَدْعُو بِهِ فَيُعْصَمُ بِهِ مِنَ الذُّنُوبِ جَامِعاً لِلدُّنْيَا وَ الْآخِرَةِ
Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and a number of our companions, from Sahl BiN Ziyad, altogether from Ali Bin Ziyad who said,
‘Ali Bin Baseer wrote to him-asws, asking him-asws that he-asws write to him at the bottom of his-asws letter, teaching him a supplication he can supplicate with, so he can be saved from the comprehensive sins of the world and the Hereafter.
فَكَتَبَ ( عليه السلام ) بِخَطِّهِ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ يَا مَنْ أَظْهَرَ الْجَمِيلَ وَ سَتَرَ الْقَبِيحَ وَ لَمْ يَهْتِكِ السِّتْرَ عَنِّي يَا كَرِيمَ الْعَفْوِ يَا حَسَنَ التَّجَاوُزِ يَا وَاسِعَ الْمَغْفِرَةِ يَا بَاسِطَ الْيَدَيْنِ بِالرَّحْمَةِ يَا صَاحِبَ كُلِّ نَجْوَى وَ يَا مُنْتَهَى كُلِّ شَكْوَى يَا كَرِيمَ الصَّفْحِ يَا عَظِيمَ الْمَنِّ يَا مُبْتَدِئَ كُلِّ نِعْمَةٍ قَبْلَ اسْتِحْقَاقِهَا
So he-asws wrote in his-asws own handwriting: ‘In the Name of Allah-azwj the Beneficent, the Merciful. ‘يَا مَنْ أَظْهَرَ الْجَمِيلَ وَ سَتَرَ الْقَبِيحَ’ O the One-azwj Who Manifest the beauty and Veils the ugliness, and does not Tear down the Veil from me. O Benevolent, the Pardon, O Excellent Overlooker! O Extensive of Forgiveness! O Most Extensive of the Hands with the Mercy! O Companion of every conversation, and O the End-point of every complaint! O the Benevolent Excuser! O the Magnifier of the Favours! O the Initiator of every Bounty it is being deserved!
يَا رَبَّاهْ يَا سَيِّدَاهْ يَا مَوْلَاهْ يَا غِيَاثَاهْ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَسْأَلُكَ أَنْ لَا تَجْعَلَنِي فِي النَّارِ ثُمَّ تَسْأَلُ مَا بَدَا لَكَ .
O Lord-azwj! O Chief! O Master! O Rescuer! Send Salawāt upon Muhammad-saww and the Progeny-asws of Muhammad-saww; and I ask You-azwj that You-azwj do not Make me to be in the Fire’. Then ask whatever comes to you’.[3]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عِيسَى بْنِ عَبْدِ اللَّهِ الْقُمِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلِ اللَّهُمَّ إِنِّي أَسْأَلُكَ بِجَلَالِكَ وَ جَمَالِكَ وَ كَرَمِكَ أَنْ تَفْعَلَ بِي كَذَا وَ كَذَا .
From him, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Aban, from Isa Bin Abdullah Al Qummy,
(It has been narrated) from Abu Abdullah-asws having said: ‘Say, ‘O Allah-azwj! I ask You-azwj by Your-azwj Majesty and ‘وَ جَمَالِكَ’ Your-azwj Beauty and Your-azwj benevolence that You-azwj Do for me such and such’.[4]
عَلِيُّ بْنُ مُحَمَّدٍ عَنْ سَهْلِ بْنِ زِيَادٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) الْعَقْلُ غِطَاءٌ سَتِيرٌ وَ الْفَضْلُ جَمَالٌ ظَاهِرٌ فَاسْتُرْ خَلَلَ خُلُقِكَ بِفَضْلِكَ وَ قَاتِلْ هَوَاكَ بِعَقْلِكَ تَسْلَمْ لَكَ الْمَوَدَّةُ وَ تَظْهَرْ لَكَ الْمَحَبَّةُ .
Ali Bin Muhammad, from Sahl Bin Ziyad, raising it, said,
‘Amir Al-Momineen-asws said: ‘The intellect is a covering veil, and the merit is an apparent beauty, therefore veil the beauty of your mannerisms by your merit, and fight against your personal desires by your intellect, (and) the cordiality would be submissive to you and the love would manifest for you’.[5]
The Beautification and the manifestation of the Bounty
مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ وَ يُحِبُّ أَنْ يَرَى أَثَرَ النِّعْمَةِ عَلَى عَبْدِهِ .
Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, form his grandfather Al Hassan Bin Rashid, from Abu Baseer ,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Allah-azwj is Beautiful and Loves the beauty, and He-azwj Loves that He-azwj Sees the effects of the Bounties upon His-azwj servants’.[6]
عَلِيُّ بْنُ مُحَمَّدٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَنْعَمَ اللَّهُ عَلَى عَبْدِهِ بِنِعْمَةٍ فَظَهَرَتْ عَلَيْهِ سُمِّيَ حَبِيبَ اللَّهِ مُحَدِّثاً بِنِعْمَةِ اللَّهِ وَ إِذَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ بِنِعْمَةٍ فَلَمْ تَظْهَرْ عَلَيْهِ سُمِّيَ بَغِيضَ اللَّهِ مُكَذِّباً بِنِعْمَةِ اللَّهِ .
Ali Bin Muhammad raising it,
Abu Abdullah-asws has said: ‘When Allah-azwj Favours upon His-azwj servant with a Bounty, and he displays it (with thanks), he is named as a Beloved of Allah-azwj narrating with a Bounty of Allah-azwj; and when Allah-azwj Favours upon a servant with a Bounty, so he does not display it (with thanks), he is named as the one being angry with Allah-azwj, a denier in a Bounty of Allah-azwj’.[7]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَنْعَمَ اللَّهُ عَلَى عَبْدِهِ بِنِعْمَةٍ أَحَبَّ أَنْ يَرَاهَا عَلَيْهِ لِأَنَّهُ جَمِيلٌ يُحِبُّ الْجَمَالَ .
A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from the one who reported,
Abu Abdullah-asws has said: ‘When Allah-azwj Favours upon His-azwj servant with a Bounty He-azwj Loves to See it upon him, because He-azwj is Beautiful and Loves the beauty’.[8]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِئْسَ الْعَبْدُ الْقَاذُورَةُ .
And by this chain,
(Abu Abdullah-asws) said: ‘Rasool-Allah-saww said: ‘The most evil servant is the filthy one’.[9]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ رَآنِي أَبُو عَبْدِ اللَّهِ ( عليه السلام ) وَ أَنَا أَحْمِلُ بَقْلًا فَقَالَ يُكْرَهُ لِلرَّجُلِ السَّرِيِّ أَنْ يَحْمِلَ الشَّيْءَ الدَّنِيَّ فَيُجْتَرَأَ عَلَيْهِ .
Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions, from Muawiya Bin Wahab who said,
‘Abu Abdullah-asws saw me and I was carrying grass. So he-asws said: ‘It is disliked for the man of magnanimity that he should be carrying the lowly thing so they (people) would be audacious (disrespectful) towards him’.[10]
Amir ul Momineen-asws‘s response to allegations of poverty:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) إِنَّ النَّاسَ يَرْوُونَ أَنَّ لَكَ مَالًا كَثِيراً فَقَالَ مَا يَسُوؤُنِي ذَاكَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) مَرَّ ذَاتَ يَوْمٍ عَلَى نَاسٍ شَتَّى مِنْ قُرَيْشٍ وَ عَلَيْهِ قَمِيصٌ مُخَرَّقٌ فَقَالُوا أَصْبَحَ عَلِيٌّ لَا مَالَ لَهُ
A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from Murazam Bin Hakeym, from Abdul A’ala, a slave of the progeny of Saam who said,
‘I said to Abu Abdullah-asws that, the people are reporting that for you-asws is a lot of wealth’. So he-asws said: ‘That does not bother me-asws. One day Amir Al-Momineen-asws passed by some people from Qureysh, and upon him-asws was a torn shirt. So they said, ‘The morning has come to Ali-asws and there is no wealth for him-asws’.
فَسَمِعَهَا أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) فَأَمَرَ الَّذِي يَلِي صَدَقَتَهُ أَنْ يَجْمَعَ تَمْرَهُ وَ لَا يَبْعَثَ إِلَى إِنْسَانٍ شَيْئاً وَ أَنْ يُوَفِّرَهُ ثُمَّ قَالَ لَهُ بِعْهُ الْأَوَّلَ فَالْأَوَّلَ وَ اجْعَلْهَا دَرَاهِمَ ثُمَّ اجْعَلْهَا حَيْثُ تَجْعَلُ التَّمْرَ فَاكْبِسْهُ مَعَهُ حَيْثُ لَا يُرَى وَ قَالَ لِلَّذِي يَقُومُ عَلَيْهِ إِذَا دَعَوْتُ بِالتَّمْرِ فَاصْعَدْ وَ انْظُرِ الْمَالَ فَاضْرِبْهُ بِرِجْلِكَ كَأَنَّكَ لَا تَعْمِدُ الدَّرَاهِمَ حَتَّى تَنْثُرَهَا
So Amir Al-Momineen-asws heard that and he-asws ordered the one who was in charge of his-asws charities that he should gather his-asws dates and do not send anything from these to the people and that these should be kept aside. Then he-asws said to him: ‘Firstly sell these to the first one (buyer) and make these to be Dirhams. Then keep these where the dates were kept, and compress with it where it cannot be seen. He-asws then said to the person in charge: ‘When I-asws call you with the dates, so climb and look at the wealth, so strike it with you leg as if you have no intention for the Dirhams until you scatter these’.
ثُمَّ بَعَثَ إِلَى رَجُلٍ مِنْهُمْ يَدْعُوهُمْ ثُمَّ دَعَا بِالتَّمْرِ فَلَمَّا صَعِدَ يَنْزِلُ بِالتَّمْرِ ضَرَبَ بِرِجْلِهِ فَنُثِرَتِ الدَّرَاهِمُ فَقَالُوا مَا هَذَا يَا أَبَا الْحَسَنِ فَقَالَ هَذَا مَالُ مَنْ لَا مَالَ لَهُ ثُمَّ أَمَرَ بِذَلِكَ الْمَالِ فَقَالَ انْظُرُوا أَهْلَ كُلِّ بَيْتٍ كُنْتُ أَبْعَثُ إِلَيْهِمْ فَانْظُرُوا مَالَهُ وَ ابْعَثُوا إِلَيْهِ .
Then he sent for a man from them, calling them over. Then he called for the dates. So when he climbed to descend with the dates, he struck with his leg and the Dirhams were scattered. So they said, ‘What is this O Abu Al-Hassan-asws!’ So he-asws said: ‘This is wealth of the one who has no wealth for him-asws’. Then he ordered with that wealth, so he-asws said: ‘Look at the deserving ones of every house which I-asws used to send to them’. So they looked at his wealth, and he-asws sent it (to them)’.[11]
Meet believers in good State:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ يَكُونَ عَلَيْهِ نِعْمَةٌ مِنَ اللَّهِ فَلَا يُظْهِرَهَا .
Ali Bin Ibrahim, from his father, form Ibn Abu Umeyr, raising it, said,
‘Abu Abdullah-asws said: ‘I-asws dislike it for the man that a Bounty happens to be upon him from Allah-azwj, so he does not manifest it’.[12]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) لِيَتَزَيَّنْ أَحَدُكُمْ لِأَخِيهِ الْمُسْلِمِ كَمَا يَتَزَيَّنُ لِلْغَرِيبِ الَّذِي يُحِبُّ أَنْ يَرَاهُ فِي أَحْسَنِ الْهَيْئَةِ .
A number of our companions, from Ahmad Bin Muhammad, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Let one of you outfit for your Muslim brother just as he outfits himself for the stranger whom he loves that he should see him in a good state’.[13]
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ فَضَّالٍ جَمِيعاً عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ قَالَ بَلَغَ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) أَنَّ طَلْحَةَ وَ الزُّبَيْرَ يَقُولَانِ لَيْسَ لِعَلِيٍّ مَالٌ قَالَ فَشَقَّ ذَلِكَ عَلَيْهِ فَأَمَرَ وُكَلَاءَهُ أَنْ يَجْمَعُوا غَلَّتَهُ حَتَّى إِذَا حَالَ الْحَوْلُ أَتَوْهُ وَ قَدْ جَمَعُوا مِنْ ثَمَنِ الْغَلَّةِ مِائَةَ أَلْفِ دِرْهَمٍ
A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Fazzal, altogether from Yunus Bin Yaqoub, from Abu Baseer who said,
‘It (news) reached Amir Al-Momineen-asws that Talha and Al-Zubeyr were both saying, ‘There is not for Ali-asws, any wealth’. He (the narrator) said, ‘So that was grievous upon him-asws, so he-asws ordered his-asws representatives that they should gather his-asws harvest until when a year passes by, to bring it to him-asws, and there had gathered from the price of the harvest, one hundred thousand Dirhams.
فَنُشِرَتْ بَيْنَ يَدَيْهِ فَأَرْسَلَ إِلَى طَلْحَةَ وَ الزُّبَيْرِ فَأَتَيَاهُ فَقَالَ لَهُمَا هَذَا الْمَالُ وَ اللَّهِ لِي لَيْسَ لِأَحَدٍ فِيهِ شَيْءٌ وَ كَانَ عِنْدَهُمَا مُصَدَّقاً قَالَ فَخَرَجَا مِنْ عِنْدِهِ وَ هُمَا يَقُولَانِ إِنَّ لَهُ لَمَالًا .
So he-asws had it displayed in front of him-asws and sent a messenger to Talha and Al-Zubayr. So he brought both of them to him-asws. So he-asws said to them both: ‘This wealth, by Allah-azwj, is for me-asws, there not being a share for anyone else in it’, and they had both verified it’. So they both left from his-asws presence, and they were both saying, ‘He-asws does have wealth for him-asws’.[14]
عَنْهُ عَنِ ابْنِ فَضَّالٍ وَ ابْنِ مَحْبُوبٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ أُنَاساً بِالْمَدِينَةِ قَالُوا لَيْسَ لِلْحَسَنِ ( عليه السلام ) مَالٌ فَبَعَثَ الْحَسَنُ ( عليه السلام ) إِلَى رَجُلٍ بِالْمَدِينَةِ فَاسْتَقْرَضَ مِنْهُ أَلْفَ دِرْهَمٍ وَ أَرْسَلَ بِهَا إِلَى الْمُصَدِّقِ وَ قَالَ هَذِهِ صَدَقَةُ مَالِنَا فَقَالُوا مَا بَعَثَ الْحَسَنُ ( عليه السلام ) بِهَذِهِ مِنْ تِلْقَاءِ نَفْسِهِ إِلَّا وَ لَهُ مَالٌ .
From him, from Ibn Fazzal, and Ibn Mahboub, from Yunus Bin Yaqoub, from Abu Baseer,
(It has been narrated) from Abu Abdullah-asws having said: ‘The people in Al-Medina were saying, ‘There is no wealth for Al-Hassan-asws’. So Al-Hassan-asws sent for a man of Al-Medina and borrowed a thousand Dirhams from him, and sent with it to the governor and said: ‘This is a charity of our-asws wealth’. So they said, ‘Al-Hassan-asws would not have sent this from himself-asws except that there was indeed wealth for him-asws’.[15]
عَنْهُ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ إِنَّ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) اشْتَدَّتْ حَالُهُ حَتَّى تَحَدَّثَ بِذَلِكَ أَهْلُ الْمَدِينَةِ فَبَلَغَهُ ذَلِكَ فَتَعَيَّنَ أَلْفَ دِرْهَمٍ ثُمَّ بَعَثَ بِهَا إِلَى صَاحِبِ الْمَدِينَةِ وَ قَالَ هَذِهِ صَدَقَةُ مَالِي .
From him, from Ali Bin Jadeed, from Murazam Bin Hakeym, from Abdul A’ala, a slave of the progeny of Saam who said,
‘The state of Ali-asws Bin Al-Husayn-asws was extremely difficult until the people of Al-Medina were discussing it. So that reached him-asws, and he-asws designated a thousand Dirhams, then sent with these to the governor of Al-Medina and said: ‘This is a charity from my-asws wealth’.[16]
مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لِعُبَيْدِ بْنِ زِيَادٍ إِظْهَارُ النِّعْمَةِ أَحَبُّ إِلَى اللَّهِ مِنْ صِيَانَتِهَا فَإِيَّاكَ أَنْ تَتَزَيَّنَ إِلَّا فِي أَحْسَنِ زِيِّ قَوْمِكَ
Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Aslam, from Haroun Bin Muslim, from Bureyd Bin Muawiya who said,
‘Abu Abdullah-asws said to Ubeyd Bin Ziiyad: ‘Manifestation of the Bounty is more beloved to Allah-azwj than its maintenance, so beware that you should not be outfitting except in the best of outfits of your people’.
قَالَ فَمَا رُئِيَ عُبَيْدٌ إِلَّا فِي أَحْسَنِ زِيِّ قَوْمِهِ حَتَّى مَاتَ
He (the narrator) said, ‘So Ubdeyd was not seen except in the best of outfits of his people until he died’.[17]
وَ بِهَذَا الْإِسْنَادِ عَنْ يُونُسَ عَنْ سَعْدَانَ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ لَمْ يُنْعِمْ عَلَى عَبْدٍ نِعْمَةً إِلَّا وَ قَدْ أَلْزَمَهُ فِيهَا الْحُجَّةَ مِنَ اللَّهِ فَمَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَهُ قَوِيّاً فَحُجَّتُهُ عَلَيْهِ الْقِيَامُ بِمَا كَلَّفَهُ وَ احْتِمَالُ مَنْ هُوَ دُونَهُ مِمَّنْ هُوَ أَضْعَفُ مِنْهُ
And by this chain, from Yunus, from Sa’dan, raising it,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj does not Favour upon a servant with a Bounty unless He-azwj has Necessitated with regards to it the Proof-asws from Allah-azwj. So the one whom Allah-azwj Favours upon, so He-azwj would Make him strong, so the Proof is established upon him with what He-azwj Encumbers him with, and the toleration of the one who is below him from the ones who are weaker than him (in understanding).
وَ مَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَهُ مُوَسَّعاً عَلَيْهِ فَحُجَّتُهُ عَلَيْهِ مَالُهُ ثُمَّ تَعَاهُدُهُ الْفُقَرَاءَ بَعْدُ بِنَوَافِلِهِ وَ مَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَهُ شَرِيفاً فِي بَيْتِهِ جَمِيلًا فِي صُورَتِهِ فَحُجَّتُهُ عَلَيْهِ أَنْ يَحْمَدَ اللَّهَ تَعَالَى عَلَى ذَلِكَ وَ أَنْ لَا يَتَطَاوَلَ عَلَى غَيْرِهِ فَيَمْنَعَ حُقُوقَ الضُّعَفَاءِ لِحَالِ شَرَفِهِ وَ جَمَالِهِ .
And the one whom Allah-azwj Favours upon, so He-azwj would Make him capacious upon it, so the Argument upon him is his wealth. Then He-azwj Pacted him with (helping) the poor afterwards by his optional (helping). And the one whom Allah-azwj Favours upon, so He-azwj would Make him noble in his house, beautiful in his image. So the Argument upon him is that he should Praise Allah-azwj the Exalted upon that, and that he should not be insolent upon others, so that he would prevent the rights of the weak due to his noble state and his beauty’.[18]
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي إِسْحَاقَ عَنْ بَعْضِ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) اعْلَمُوا أَنَّ صُحْبَةَ الْعَالِمِ وَ اتِّبَاعَهُ دِينٌ يُدَانُ اللَّهُ بِهِ وَ طَاعَتَهُ مَكْسَبَةٌ لِلْحَسَنَاتِ مَمْحَاةٌ لِلسَّيِّئَاتِ وَ ذَخِيرَةٌ لِلْمُؤْمِنِينَ وَ رِفْعَةٌ فِيهِمْ فِي حَيَاتِهِمْ وَ جَمِيلٌ بَعْدَ مَمَاتِهِمْ .
Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Hisham Bin Salim, from Abu Hamza, from Abu Is’haq,
(It has been narrated) from one of the companions of Amir Al-Momineen-asws, said, ‘Amir Al-Momineen-asws said: ‘Know that the companionship of the knowledgeable one-asws and following him-asws is a Religion Allah-azwj has Made to be a Religion with, and obedience to him‑asws is an earner of the good deeds and a remover of the evil deeds, and a treasure hoard of the Momineen, and an elevation among them during their lifetime, and a beauty after their deaths’.[19]
عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ رَفَعَهُ قَالَ مَرَّ سُفْيَانُ الثَّوْرِيُّ فِي الْمَسْجِدِ الْحَرَامِ فَرَأَى أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ عَلَيْهِ ثِيَابٌ كَثِيرَةُ الْقِيمَةِ حِسَانٌ فَقَالَ وَ اللَّهِ لآَتِيَنَّهُ وَ لَأُوَبِّخَنَّهُ فَدَنَا مِنْهُ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا لَبِسَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِثْلَ هَذَا اللِّبَاسِ وَ لَا عَلِيٌّ ( عليه السلام ) وَ لَا أَحَدٌ مِنْ آبَائِكَ
Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, raising it, said,
‘Sufyan Al-Sowry passed by in the Sacred Masjid, so he saw Abu Abdullahasws and upon himasws were a lot of clothes of goodly price. So he said, ‘By Allahazwj! I will go to himasws and rebuke himasws’. So he approached himasws. So heasws said, ‘O sonasws of Rasool-Allahsaww! Rasool-Allahsaww did not wear the likes of these clothes, nor did Aliasws, nor did anyone (else) from yourasws forefathers’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) كَانَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) فِي زَمَانِ قَتْرٍ مُقْتِرٍ وَ كَانَ يَأْخُذُ لِقَتْرِهِ وَ اقْتِدَارِهِ وَ إِنَّ الدُّنْيَا بَعْدَ ذَلِكَ أَرْخَتْ عَزَالِيَهَا فَأَحَقُّ أَهْلِهَا بِهَا أَبْرَارُهَا ثُمَّ تَلَا قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ وَ نَحْنُ أَحَقُّ مَنْ أَخَذَ مِنْهَا مَا أَعْطَاهُ اللَّهُ غَيْرَ أَنِّي يَا ثَوْرِيُّ مَا تَرَى عَلَيَّ مِنْ ثَوْبٍ إِنَّمَا أَلْبَسُهُ لِلنَّاسِ
So Abu Abdullahasws said to him: ‘Rasool-Allahsaww was in an era of scarcity and financial straitness, and hesaww used to take in accordance with hissaww straitness and hissaww ability, and the world after that has long gone past it, thus the most deserving of its people with it are its righteous ones’. Then heasws recited [7:32] Say: Who has prohibited the adornments of Allah which He has Brought forth for His servants and the good provisions? And weasws are the most rightful of taking from it what Allahazwj has Granted it, besides Iasws, O Sowry, what you see upon measws from the clothes, rather Iasws wear it for the people’.
ثُمَّ اجْتَذَبَ يَدَ سُفْيَانَ فَجَرَّهَا إِلَيْهِ ثُمَّ رَفَعَ الثَّوْبَ الْأَعْلَى وَ أَخْرَجَ ثَوْباً تَحْتَ ذَلِكَ عَلَى جِلْدِهِ غَلِيظاً فَقَالَ هَذَا أَلْبَسُهُ لِنَفْسِي وَ مَا رَأَيْتَهُ لِلنَّاسِ ثُمَّ جَذَبَ ثَوْباً عَلَى سُفْيَانَ أَعْلَاهُ غَلِيظٌ خَشِنٌ وَ دَاخِلُ ذَلِكَ ثَوْبٌ لَيِّنٌ فَقَالَ لَبِسْتَ هَذَا الْأَعْلَى لِلنَّاسِ وَ لَبِسْتَ هَذَا لِنَفْسِكَ تَسُرُّهَا.
Then heasws drew the hand of Sufyan, so heasws brought it towards himselfasws. Then heasws raised his upper garment, and there was a cloth beneath that, upon hisasws skin, which was rough. So heasws said: ‘This, Iasws wear it for myselfasws, and what you see is for the people’. Then heasws drew the upper clothing of Sufyan which was rough, coarse, and inside that was a smooth cloth. So heasws said: ‘You wear this outer garment for the people, and you wear this for yourself, delighting in it’.[20]
Beauty of hair and tone:
عَنْهُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ النَّبِيُّ ( صلى الله عليه وآله ) إِنَّ مِنْ أَجْمَلِ الْجَمَالِ الشَّعْرَ الْحَسَنَ وَ نَغْمَةَ الصَّوْتِ الْحَسَنِ .
From him, from his father, from Ali Bin Ma’bad, from Yunus, from Abdullah Bin Muskan, from Abu Baseer,
(It has been narrated) from Abu Abdullahasws having said: ‘The Prophetsaww said: ‘The most beautiful of the beauties is the beautiful hair and the tone of the beautiful voice’.[21]
Allah-azwj Hates the one habitual in complaining (being sad):
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) عَنْ آبَائِهِ ( عليهم السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَنْ عَزَّى حَزِيناً كُسِيَ فِي الْمَوْقِفِ حُلَّةً يُحَبَّرُ بِهَا .
Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny, from;
Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The one who finds comforts in grief would be clothed in such a garment in the Pausing (Day of Judgement) he would be beautified with’.[22]
عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي شُعَيْبٍ الْمَحَامِلِيِّ عَنْ أَبِي هَاشِمٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْجَمَالَ وَ التَّجَمُّلَ وَ يُبْغِضُ الْبُؤْسَ وَ التَّبَاؤُسَ .
From him, from Ahmad Bin Muhammad, from Ibn Fazzal, from Abu Shuayb Al Mahamily, from Abu Hashim, from one of our companions,
(It has been narrated) from Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Loves the beauty, and the beautification, and Hates the misery and the wretchedness’.[23]
سَهْلُ بْنُ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ أَبْصَرَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) رَجُلًا شَعِثاً شَعْرُ رَأْسِهِ وَسِخَةً ثِيَابُهُ سَيِّئَةً حَالُهُ فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مِنَ الدِّينِ الْمُتْعَةُ وَ إِظْهَارُ النِّعْمَةِ .
Sahl Bin Ziyad, from Muhamad Bin Al Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman, from Misma’a Bin Abdul Malik,
(It has been narrated) from Abu Abdullah-asws having said: ‘Rasool-Allah-saww saw a man with dishevelled (untidy) hair of his head, and dirty clothes and in a bad state. So Rasool-Allah-saww said: ‘From the Religion is the enjoyment and the manifestation of the Bounty’.[24]
[1] تفسير العيّاشي 2: 14/ 29.
[2] Al-Kafi V 2 – The Book Of Supplication CH 49 H 9
[3] Al-Kafi V 2 – The Book Of Supplication CH 60 H 4
[4] Al-Kafi V 2 – The Book Of Supplication CH 60 H 6
[5] Al-Kafi V 1 – The Book Of Intellect and Ignorance CH 1 H 13
[6] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 1
[7] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 2
[8] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 4
[9] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 6
[10] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 7
[11] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 8
[12] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 9
[13] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 10
[14] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 11
[15] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 12
[16] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 13
[17] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 15
[18] Al-Kafi V 1 – The Book Of Tawheed (Oneness of Allahazwj) CH 32 H 6
[19] Al-Kafi V 1 – The Book Of Divine Authority CH 8 H 14
[20] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 2 H 8
[21] Al-Kafi V 2 – The Book Of Merits of the Quran CH 9 H 8
[22] Al-Kafi V 3 – The Book Of Funerals CH 70 H 1
[23] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 14
[24] Al-Kafi – V 6 – The Book of Outfits and the Beautification and the Magnanimity Ch 1 H 5