Ascetic Lifestyle of a Momin

Summary:

In our modern lifestyle, we frequently hear ‘have fun’ and ‘enjoy’, as if the sole purpose of our lives is to work hard, earn a lot of wealth and spend it on having fun!  There are a range of amusements and enjoyment avenues that one can take, depending on one’s liking; some of these are believed to be completely legitimate and permissible for Muslims.

These pleasure-seeking lifestyles fall under the term ‘ecstatic living’ as one is always after those activities which are full of joy and fulfilment.  A quite opposite to it is the ‘ascetic’ living, a prescribed living style for a ‘Momin’ (believer) as per several traditions (Ahadith). We present some Ahadith here to highlight what ‘ascetic’ living entails.

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْجَهْمِ بْنِ الْحَكَمِ عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) لَيْسَ الزُّهْدُ فِي الدُّنْيَا بِإِضَاعَةِ الْمَالِ وَ لَا تَحْرِيمِ الْحَلَالِ بَلِ الزُّهْدُ فِي الدُّنْيَا أَنْ لَا تَكُونَ بِمَا فِي يَدِكَ أَوْثَقَ مِنْكَ بِمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ.

A number of our companions, from Ahmad Bin Abu Abd Allah, from Al Jaham Bin Al Hakam, from Ismail Bin Muslim who said,

‘Abu Abd Allah^-asws said: ‘The ‘الزُّهْدُ’ ascetism in the world is neither by spoiling the wealth, nor by prohibiting oneself from the Permissible(s), but ‘الزُّهْدُ’ the ascetism in the world is that you should not become attached with what you possess but rather (love) what is in the Presence of Allah^-azwj Mighty and Majestic’.[1]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ( عليه السلام ) وَ اللَّهِ إِنَّا لَنَطْلُبُ الدُّنْيَا وَ نُحِبُّ أَنْ نُؤْتَاهَا فَقَالَ تُحِبُّ أَنْ تَصْنَعَ بِهَا مَا ذَا قَالَ أَعُودُ بِهَا عَلَى نَفْسِي وَ عِيَالِي وَ أَصِلُ بِهَا وَ أَتَصَدَّقُ بِهَا وَ أَحُجُّ وَ أَعْتَمِرُ فَقَالَ ( عليه السلام ) لَيْسَ هَذَا طَلَبَ الدُّنْيَا هَذَا طَلَبُ الْآخِرَةِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abdullah Bin Abu Yafour who said,

‘A man said to Abu Abd Allah^-asws, ‘By Allah^-azwj! We tend to seek the world and we love to achieve it’. So he^-asws said: ‘What is that which you love to do with it (the world)?’ He said, ‘Improve by it upon myself, and upon my family, and maintain relationships with it, and give in charity with it, and perform Hajj and Umrah’. So he^-asws said: ‘This is not seeking the world. This is seeking the Hereafter’.[2]

In a long Hadith, it is explained that ascetic living does not help without Maurifat (understanding) of the religion, as we will find in detailed Ahadith.

In essence, ascetism is to free our heart for the Hereafter, as per the following Hadith:

وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) وَ هُوَ يَقُولُ كُلُّ قَلْبٍ فِيهِ شَكٌّ أَوْ شِرْكٌ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا بِالزُّهْدِ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ .

And by this chain, from Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abd Allah^-asws and he^-asws saying ‘Every heart wherein is a doubt or an association (Shirk), so it is fallen; and rather what is intended by the ascetism in the world is to free your hearts for the Hereafter’.[3]

Introduction:

Our spiritual status is always at variance, sometimes pious and other times longing of the world and attached to its attractions, below is a beautiful Hadith, describing such phenomena and how to remain steadfast under various states of our heart.

State of our hearts:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ قَالَ كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ( عليه السلام ) فَدَخَلَ عَلَيْهِ حُمْرَانُ بْنُ أَعْيَنَ وَ سَأَلَهُ عَنْ أَشْيَاءَ فَلَمَّا هَمَّ حُمْرَانُ بِالْقِيَامِ قَالَ لِأَبِي جَعْفَرٍ ( عليه السلام ) أُخْبِرُكَ أَطَالَ اللَّهُ بَقَاءَكَ لَنَا وَ أَمْتَعَنَا بِكَ أَنَّا نَأْتِيكَ فَمَا نَخْرُجُ مِنْ عِنْدِكَ حَتَّى تَرِقَّ قُلُوبُنَا وَ تَسْلُوَ أَنْفُسُنَا عَنِ الدُّنْيَا وَ يَهُونَ عَلَيْنَا مَا فِي أَيْدِي النَّاسِ مِنْ هَذِهِ الْأَمْوَالِ ثُمَّ نَخْرُجُ مِنْ عِنْدِكَ فَإِذَا صِرْنَا مَعَ النَّاسِ وَ التُّجَّارِ أَحْبَبْنَا الدُّنْيَا قَالَ فَقَالَ أَبُو جَعْفَرٍ ( عليه السلام ) إِنَّمَا هِيَ الْقُلُوبُ مَرَّةً تَصْعُبُ وَ مَرَّةً تَسْهُلُ

Ali Bin Ibrahim, from his father, and a number of our companions, from Sahl Bin Ziyad and Muhammad Bin Yahya, from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Muhammad Bin Al Nu’man Al Ahowl, from Sallam Bin Al Mustaneer who said,

‘I was in the presence of Abu Ja’far^-asws when Humran Bin Ayn came over to him^-asws and asked him about certain things. So when Humran was thinking of arising, he said to Abu Ja’far^-asws, ‘I want to inform you^-asws, may Allah^-azwj Prolong your^-asws remaining for us and our happiness with you^-asws. We come to you^-asws, so we do not exit from your^-asws presence until our قُلُوبَ (Qalub) melt and our قُلُوبَ (Qalub) diverts us away from the world and that which is in the hands of the people (the wealth) gets trivialised.

Then we exit from your^-asws presence, and we come to be with the people and the business, we love the world (once again)’. He (the narrator) said, ‘So Abu Ja’far^-asws said: ‘But rather these are the قُلُوبَ  (Qalub), sometimes (they make it) difficult (for you) and sometimes (they make it) easy’.

ثُمَّ قَالَ أَبُو جَعْفَرٍ ( عليه السلام ) أَمَا إِنَّ أَصْحَابَ مُحَمَّدٍ ( صلى الله عليه وآله ) قَالُوا يَا رَسُولَ اللَّهِ نَخَافُ عَلَيْنَا النِّفَاقَ قَالَ فَقَالَ وَ لِمَ تَخَافُونَ ذَلِكَ قَالُوا إِذَا كُنَّا عِنْدَكَ فَذَكَّرْتَنَا وَ رَغَّبْتَنَا وَجِلْنَا وَ نَسِينَا الدُّنْيَا وَ زَهِدْنَا حَتَّى كَأَنَّا نُعَايِنُ الْآخِرَةَ وَ الْجَنَّةَ وَ النَّارَ وَ نَحْنُ عِنْدَكَ فَإِذَا خَرَجْنَا مِنْ عِنْدِكَ وَ دَخَلْنَا هَذِهِ الْبُيُوتَ وَ شَمِمْنَا الْأَوْلَادَ وَ رَأَيْنَا الْعِيَالَ وَ الْأَهْلَ يَكَادُ أَنْ نُحَوَّلَ عَنِ الْحَالِ الَّتِي كُنَّا عَلَيْهَا عِنْدَكَ وَ حَتَّى كَأَنَّا لَمْ نَكُنْ عَلَى شَيْ‏ءٍ أَ فَتَخَافُ عَلَيْنَا أَنْ يَكُونَ ذَلِكَ نِفَاقاً

Then Abu Ja’far^-asws said: ‘As for the companions of Muhammad^-saww, they said, ‘O Rasool-Allah^-saww! We fear the hypocrisy upon us’. So he^-saww said: ‘And why are you fearing that?’ They said, ‘Whenever we are in your^-saww presence so you^-saww remind us, and make us crave (the Hereafter), and scare us (of Hell) and make us forget the world, and make us to be ascetic, as if we are visualizing the Hereafter, and the Paradise, and the Fire.

So when we exit from your^-saww presence and we enter these houses and we smell the children, and we see the dependants and the family members, we are almost transformed from the state which we used to be upon in your^-saww presence, to the extent that it is as if we are not upon anything. So, do you^-saww fear for us that this would happen to be hypocrisy?’

فَقَالَ لَهُمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) كَلَّا إِنَّ هَذِهِ خُطُوَاتُ الشَّيْطَانِ فَيُرَغِّبُكُمْ فِي الدُّنْيَا وَ اللَّهِ لَوْ تَدُومُونَ عَلَى الْحَالَةِ الَّتِي وَصَفْتُمْ أَنْفُسَكُمْ بِهَا لَصَافَحَتْكُمُ الْمَلَائِكَةُ وَ مَشَيْتُمْ عَلَى الْمَاءِ وَ لَوْ لَا أَنَّكُمْ تُذْنِبُونَ فَتَسْتَغْفِرُونَ اللَّهَ لَخَلَقَ اللَّهُ خَلْقاً حَتَّى يُذْنِبُوا ثُمَّ يَسْتَغْفِرُوا اللَّهَ فَيَغْفِرَ اللَّهُ لَهُمْ إِنَّ الْمُؤْمِنَ مُفَتَّنٌ تَوَّابٌ أَ مَا سَمِعْتَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ وَ قَالَ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ .

So Rasool-Allah^-saww said to them: ‘Never! These are the footsteps of the Satan^-la and he^-la is making you covet in the world. By Allah^-azwj! If you were to persist upon the state which you are describing yourselves to be with, the Angels would shake your hands and you would be walking upon the water.

And had it not been for you all sinning and then seeking Forgiveness of Allah^-azwj, Allah^-azwj would have Created people until they would be sinning, then seeking Forgiveness of Allah^-azwj, so Allah^-azwj would Forgive them. A Momin (true believer) is a Tried one, repentant. Have you not heard the Words of Allah^-azwj Mighty and Majestic [2:222] surely, Allah Loves the repentant, and He Loves those who purify themselves. And He^-azwj Said [11:3] And ask Forgiveness from your Lord, then turn repenting to Him’.[4]

Explanation of Ascetic State

أَبُو عَبْدِ اللَّهِ الْأَشْعَرِيُّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ قَالَ لِي أَبُو الْحَسَنِ مُوسَى بْنُ جَعْفَرٍ ( عليه السلام ) يَا هِشَامُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى بَشَّرَ أَهْلَ الْعَقْلِ وَ الْفَهْمِ فِي كِتَابِهِ فَقَالَ فَبَشِّرْ عِبادِ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ أُولئِكَ الَّذِينَ هَداهُمُ اللَّهُ وَ أُولئِكَ هُمْ أُولُوا الْأَلْبابِ

O Abu Abd Allah Al Ashary, from one of our companions, raising it, from Hisham Bin Al Hakam who said,

‘Abu Al-Hassan Musa^-asws Bin Ja’far^-asws said to me: ‘O Hisham! Allah^-azwj Blessed and High Gave glad tidings to the people of the intellect and the understanding in His^-azwj Book, so He^-azwj Said: therefore give good news to My servants [39:17], Those who are listening intently to the Word and they are following the best of it, those are they whom Allah Guided, and those, they are the ones of understanding [39:18].

يَا هِشَامُ إِنَّ الْعُقَلَاءَ زَهِدُوا فِي الدُّنْيَا وَ رَغِبُوا فِي الْآخِرَةِ لِأَنَّهُمْ عَلِمُوا أَنَّ الدُّنْيَا طَالِبَةٌ مَطْلُوبَةٌ وَ الْآخِرَةَ طَالِبَةٌ وَ مَطْلُوبَةٌ فَمَنْ طَلَبَ الْآخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ مِنْهَا رِزْقَهُ وَ مَنْ طَلَبَ الدُّنْيَا طَلَبَتْهُ الْآخِرَةُ فَيَأْتِيهِ الْمَوْتُ فَيُفْسِدُ عَلَيْهِ دُنْيَاهُ وَ آخِرَتَهُ

O Hisham! The intellectuals are ascetic regarding the world and are desirous regarding the Hereafter, because they know that the world is a seeker and is sought, and the Hereafter is a seeker and is sought. Thus, the one who seeks the Hereafter, he would seek the world (to the extent) until it fulfils his sustenance from it, and the one who seeks the world, the Hereafter would seek him, and the death would come to him, so it would spoil his world upon him and (as well as) his Hereafter (an extract).[5]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ وَ صَالِحِ بْنِ سَعِيدٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) أَنَّهُ سُئِلَ عَنْ مَسْأَلَةٍ فَأَجَابَ فِيهَا قَالَ فَقَالَ الرَّجُلُ إِنَّ الْفُقَهَاءَ لَا يَقُولُونَ هَذَا فَقَالَ يَا وَيْحَكَ وَ هَلْ رَأَيْتَ فَقِيهاً قَطُّ إِنَّ الْفَقِيهَ حَقَّ الْفَقِيهِ الزَّاهِدُ فِي الدُّنْيَا الرَّاغِبُ فِي الْآخِرَةِ الْمُتَمَسِّكُ بِسُنَّةِ النَّبِيِّ ( صلى الله عليه وآله ) .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Abu Saeed Al Qammat and Salih Bin Saeed, from Aban Bin Taghlub, from:

Abu Ja’far^-asws was asked a question, and he^-asws answered with regards to it. So the man said, ‘The jurists are not saying this!’

So he^-asws said: ‘O woe be unto you! And have you ever seen a jurist at all?’ A jurist who is rightfully a jurist is the one ascetic in the world, the desirous regarding the Hereafter, the one attached with the Sunnah of the Prophet^-saww (Ahadith).[6]

Meanings of the Ascetism

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قُلْتُ لَهُ مَا الزُّهْدُ فِي الدُّنْيَا قَالَ وَيْحَكَ حَرَامَهَا فَتَنَكَّبْهُ

Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,

(It has been narrated) from Abu Abd Allah^-asws, said, ‘I said to him^-asws, ‘What is the ascetism in the world?’ He^-asws said: ‘Woe be unto you! It’s the Prohibitions, so keep away from it (that which is prohibited)’.[7]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي الطُّفَيْلِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ( عليه السلام ) يَقُولُ الزُّهْدُ فِي الدُّنْيَا قَصْرُ الْأَمَلِ وَ شُكْرُ كُلِّ نِعْمَةٍ وَ الْوَرَعُ عَنْ كُلِّ مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Maalik Bin Atiyya, from Marouf Bin Kharbouz, from Abu Al Tufayl who said,

‘I heard Amir Al-Momineen^-asws saying: ‘الزُّهْدُ’ the ascetism in the world is the reduction of hopes, and appreciating every Bounty, and the restrain from everything what Allah^-azwj Mighty and Majestic has Prohibited’.[8]

بِالْإِسْنَادِ الْأَوَّلِ عَنِ ابْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ السَّرَّاجِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) عَنِ الْإِيمَانِ فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الْإِيمَانَ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ

By the former chain, from Ibn Mahboub, rom Yaqoub Al Sarraj, from Jabir,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws was asked about the Emān. So he^-asws said: ‘Allah^-azwj Made the Emān to be upon four foundations – Upon the patience, and the conviction, and the justice, and the Jihad.

فَالصَّبْرُ مِنْ ذَلِكَ عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الْإِشْفَاقِ وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمُصِيبَاتُ وَ مَنْ رَاقَبَ الْمَوْتَ سَارَعَ إِلَى الْخَيْرَاتِ

So the patience from that, is upon four branches – The desire, and the fear, and the ascetism, and the vigilance. So the one who is desirous for the Paradise would disregard the lustful desires; and the one who fears from the Fire would back away from the Prohibitions; and the one who is ascetic in the world, the difficulties would be easy upon him (to bear); and the one who is vigilant of the death, would hasten to the goodness …..(an extract).^[9]

The utilization of the world upon (attaining) the Hereafter

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 ) نِعْمَ الْعَوْنُ عَلَى تَقْوَى اللَّهِ الْغِنَى .

Ali Bin Ibrahim, from his father, from Al Nowfaly, form Al Sakuny,

(It has been narrated) from Abu Abd Allah^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The best of the assistance upon the fear of Allah^-azwj comes from the prosperity’.[10]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ رَبَّنا آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً رِضْوَانُ اللَّهِ وَ الْجَنَّةُ فِي الْآخِرَةِ وَ الْمَعَاشُ وَ حُسْنُ الْخُلُقِ فِي الدُّنْيَا.

A number of our companions, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih,

(It has been narrated) from Abu Abd Allah^-asws regarding the Word of Allah^-azwj Mighty and Majestic [2:201] Our Lord! Grant us good in the world and good in the Hereafter: ‘Pleasure of Allah^-azwj and the Paradise in the Hereafter, and the livelihood and the good morals in the world’.[11]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَلُوا اللَّهَ الْغِنَى فِي الدُّنْيَا وَ الْعَافِيَةَ وَ فِي الْآخِرَةِ الْمَغْفِرَةَ وَ الْجَنَّةَ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Abdul Al A’ala,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘Ask Allah^-azwj for the ease in the world and the health, and regarding the Hereafter, the Forgiveness and the Paradise’.[12]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ لَا خَيْرَ فِي مَنْ لَا يُحِبُّ جَمْعَ الْمَالِ مِنْ حَلَالٍ يَكُفُّ بِهِ وَجْهَهُ وَ يَقْضِي بِهِ دَيْنَهُ وَ يَصِلُ بِهِ رَحِمَهُ .

A number of our companions, from Ahmad Bin Muhammad Bin Isa, from Abu Abd Allah, from Abdul Rahman Bin Muhammad, from Al Haris Bin Bahram, from Amro Bin Jumi’e who said,

‘I heard Abu Abd Allah^-asws saying: ‘There is no goodness in the one who does not love amassing the wealth from Permissible (means), saving his face (dignity) by it, and fulfilling his needs by it, and maintaining good relationships by it’.[13]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ فِي وَصِيَّتِهِ لِلْمُفَضَّلِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ اسْتَعِينُوا بِبَعْضِ هَذِهِ عَلَى هَذِهِ وَ لَا تَكُونُوا كُلُولًا عَلَى النَّاسِ .

Al Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Al Rabi’e in his bequest to Al Mufazzal Bin Umar, said,

‘I heard Abu Abd Allah^-asws saying: ‘Seek assistance with some of this upon this, and do not become a burden upon the people’.[14]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِي الْخَزْرَجِ الْأَنْصَارِيِّ عَنْ عَلِيِّ بْنِ غُرَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَلْعُونٌ مَنْ أَلْقَى كَلَّهُ عَلَى النَّاسِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abd Allah, from Abu Al Khazraj Al Ansary, from Ali Bin Guraab,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘Rasool-Allah^-saww said: ‘Accursed is the one who throws his burden upon the people’.[15]

عَلِيُّ بْنُ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قِيلَ لَهُ مَا بَالُ أَصْحَابِ عِيسَى ( عليه السلام ) كَانُوا يَمْشُونَ عَلَى الْمَاءِ وَ لَيْسَ ذَلِكَ فِي أَصْحَابِ مُحَمَّدٍ ( صلى الله عليه وآله ) قَالَ إِنَّ أَصْحَابَ عِيسَى ( عليه السلام ) كُفُوا الْمَعَاشَ وَ إِنَّ هَؤُلَاءِ ابْتُلُوا بِالْمَعَاشِ .

Ali Bin Muhammad Bin Bundar, from Ahmad Bin Abu Abd Allah, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, from Al Qasim Bin Muhammad,

Abu Abd Allah^-asws replied when it was said to him^-asws, ‘What was the matter the companions of Isa^-as were walking upon the water, and that is not (to be found) among the companions of Muhammad^-saww?’ He^-asws said: ‘The companions of Isa^-as were with sufficient livelihood, and they (companions of Rasool-Allah^-saww) were tried and challenged with regards to the livelihood’.[16]

عَنْهُ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحِ بْنِ يَزِيدَ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْعَوْنُ الدُّنْيَا عَلَى الْآخِرَةِ .

From him, from Ahmad, from his father, from Safwan Bin Yahya, from Zareeh Bin Yazeed Al Muharby,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘The best of the assistance upon the Hereafter, is the world’.[17]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْعَوْنُ عَلَى الْآخِرَةِ الدُّنْيَا .

Ali Bin Ibrahim, from his father, from Safwan Bin Yahya, from Zareeh Al Muharby,

Abu Abd Allah^-asws has said: ‘The best of the assistance upon the Hereafter, is the world’.[18]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) غِنًى يَحْجُزُكَ عَنِ الظُّلْمِ خَيْرٌ مِنْ فَقْرٍ يَحْمِلُكَ عَلَى الْإِثْمِ .

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, raising it, said,

‘Abu Abd Allah^-asws said: ‘Prosperity which withholds you from the injustice is better than poverty carrying you upon the sins’.[19]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) يُصْبِحُ الْمُؤْمِنُ أَوْ يُمْسِي عَلَى ثُكْلٍ خَيْرٌ لَهُ مِنْ أَنْ يُصْبِحَ أَوْ يُمْسِيَ عَلَى حَرَبٍ فَنَعُوذُ بِاللَّهِ مِنَ الْحَرَبِ .

A number of our companions, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Sinan, from a number of our companions,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘Rasool-Allah^-saww said: ‘Spending of the morning or the evening of the Believer upon bereavement is better for him than his spending a morning or an evening upon war. So we^-asws seek Refuge with Allah^-azwj from the war’.[20]

Praying for the Prosperity:

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ).

A number of our companions, from Ahmad Bin Abu Abd Allah, from his father, from Abu Al Bakhtary, raising it, said,

‘Rasool-Allah^-saww said:

بَارِكْ لَنَا فِي الْخُبْزِ وَ لَا تُفَرِّقْ بَيْنَنَا وَ بَيْنَهُ فَلَوْ لَا الْخُبْزُ مَا صَلَّيْنَا وَ لَا صُمْنَا وَ لَا أَدَّيْنَا فَرَائِضَ رَبِّنَا

‘(Our Lord^-azwj!) Bless for us in the bread and do not Separate between us and it, for were it not for the bread, neither would we (be able to) Pray, nor would we (be able to) Fast, nor would we (be able to) fulfil the Obligations of our Lord^-azwj’.[21]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَلِيٍّ الْأَحْمَسِيِّ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ نِعْمَ الْعَوْنُ الدُّنْيَا عَلَى طَلَبِ الْآخِرَةِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, form Ali Bin Al Hakam, from Ali Al Ahmasy, from a man,

(It has been narrated) from Abu Ja’far^-asws having said: ‘The best of the assistance is the world, upon the seeking of the Hereafter’.[22]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ نِعْمَ الْعَوْنُ الدُّنْيَا عَلَى الْآخِرَةِ .

A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Zareeh Al Muharby,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘The best of the assistance is the world in order to (seek) the (success in the) Hereafter’.[23]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِنَّ فُلَاناً رَجُلًا سَمَّاهُ قَالَ إِنِّي كُنْتُ زَاهِداً فِي الْوَلَدِ حَتَّى وَقَفْتُ بِعَرَفَةَ فَإِذَا إِلَى جَانِبِي غُلَامٌ شَابٌّ يَدْعُو وَ يَبْكِي وَ يَقُولُ يَا رَبِّ وَالِدَيَّ وَالِدَيَّ فَرَغَّبَنِي فِي الْوَلَدِ حِينَ سَمِعْتُ ذَلِكَ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Is’haq Bin Ammar,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘So and so man was heard saying, ‘I was an ascetic regarding the children until I paused at Arafaat, so there was a boy by my side, a youth, supplicating, and weeping, and saying, ‘O Lord^-azwj! My parents! My parents!’ So I wished regarding the children when I heard that’.[24]

Allah^-azwj’s Advice to Prophet Isa^-as on Ascetism:

In a long Hadith, Allah^-azwj Advises Prophet Isa^-as to observe Ascetism,

يَا عِيسَى انْظُرْ فِي عَمَلِكَ نَظَرَ الْعَبْدِ الْمُذْنِبِ الْخَاطِئِ وَ لَا تَنْظُرْ فِي عَمَلِ غَيْرِكَ بِمَنْزِلَةِ الرَّبِّ كُنْ فِيهَا زَاهِداً وَ لَا تَرْغَبْ فِيهَا فَتَعْطَبَ

O Isa^-as! Look into your^-as affairs with a consideration of the sinful servant, the erroneous one, and do not look into the affairs of the other with the position of the Lord^-azwj. Become an ascetic therein and do not be allured with regards to it, for you^-as would be corrupted (an extract).[25]

Amir-ul-Momineen^-asws’s Bequeath on Ascetism:

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ الْكُوفِيُّ وَ هُوَ الْعَاصِمِيُّ عَنْ عَبْدِ الْوَاحِدِ بْنِ الصَّوَّافِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْهَمْدَانِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ( عليه السلام ) قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) يُوصِي أَصْحَابَهُ وَ يَقُولُ أُوصِيكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا غِبْطَةُ الطَّالِبِ الرَّاجِي وَ ثِقَةُ الْهَارِبِ اللَّاجِي

Ahmad Bin Muhammad Bin Ahmad All Kufy, and he is Al-A’asmiy, from Abdul Wahid Bin Al-Sawwaf, from Muhammad Bin Ismail Al-Hamdany who has narrated the following:

Abu Al-Hassan Musa^-asws having said: ‘Amir-ul-Momineen^-asws used to bequeath to his^-asws companions saying: ‘I^-asws bequeath you to fear Allah^-azwj for it is happiness for the truthful seeker, and a heavy shackle for the runaway fugitive.

وَ اسْتَشْعِرُوا التَّقْوَى شِعَاراً بَاطِناً وَ اذْكُرُوا اللَّهَ ذِكْراً خَالِصاً تَحْيَوْا بِهِ أَفْضَلَ الْحَيَاةِ وَ تَسْلُكُوا بِهِ طَرِيقَ النَّجَاةِ

And be aware of the piety realising it within yourselves, and remember Allah^-azwj with a sincere Remembrance, being revived by it, and journey upon the path of salvation.

انْظُرُوا فِي الدُّنْيَا نَظَرَ الزَّاهِدِ الْمُفَارِقِ لَهَا فَإِنَّهَا تُزِيلُ الثَّاوِيَ السَّاكِنَ وَ تَفْجَعُ الْمُتْرَفَ الْآمِنَ لَا يُرْجَى مِنْهَا مَا تَوَلَّى فَأَدْبَرَ وَ لَا يُدْرَى مَا هُوَ آتٍ مِنْهَا فَيُنْتَظَرَ وُصِلَ الْبَلَاءُ مِنْهَا بِالرَّخَاءِ وَ الْبَقَاءُ مِنْهَا إِلَى فَنَاءٍ

Look at this world with the vision of the ascetics, the ones who have parted from it, for it dislodges its residents and causes distress to the affluent ones who (superficially) feel safe. Do not hope for those that are turned away from it, not knowing what it is that will come from it. So await patiently for the prosperity upon the arrival of the afflictions from it, and the survival from it up to the end.

فَسُرُورُهَا مَشُوبٌ بِالْحُزْنِ وَ الْبَقَاءُ فِيهَا إِلَى الضَّعْفِ وَ الْوَهْنِ فَهِيَ كَرَوْضَةٍ اعْتَمَّ مَرْعَاهَا وَ أَعْجَبَتْ مَنْ يَرَاهَا عَذْبٌ شِرْبُهَا طَيِّبٌ تَرْبُهَا تَمُجُّ عُرُوقُهَا الثَّرَى وَ تَنْطُفُ فُرُوعُهَا النَّدَى حَتَّى إِذَا بَلَغَ الْعُشْبُ إِبَّانَهُ وَ اسْتَوَى بَنَانُهُ هَاجَتْ رِيحٌ تَحُتُّ الْوَرَقَ وَ تُفَرِّقُ مَا اتَّسَقَ فَأَصْبَحَتْ كَمَا قَالَ اللَّهُ هَشِيماً تَذْرُوهُ الرِّياحُ وَ كانَ اللَّهُ عَلى كُلِّ شَيْ‏ءٍ مُقْتَدِراً انْظُرُوا فِي الدُّنْيَا فِي كَثْرَةِ مَا يُعْجِبُكُمْ وَ قِلَّةِ مَا يَنْفَعُكُمْ

So its happiness is tainted with the grief, and the survival in it is up to the weakness and the fragility. So it is like a garden, the pasture of which is dense causing those who look at it, to wonder at it. Its drinks are sweet, its covering (soil) is good, its roots are excited in the ground, and its branches drip moisture until the grass reaches its due level. The scent gets triggered under the blades and gets separated from it in the morning, just as Allah^-azwj has Said: “[18:45] then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things.” Look at this world and the numerous things which cause you to wonder, and the scarcity of the things which benefit you’.

وَ أَضَاءَتْ بِنَا مَفَاخِرُ مَعَدِّ بْنِ عَدْنَانَ وَ أَوْلَجْنَاهُمْ بَابَ الْهُدَى وَ أَدْخَلْنَاهُمْ دَارَ السَّلَامِ وَ أَشْمَلْنَاهُمْ ثَوْبَ الْإِيمَانِ وَ فَلَجُوا بِنَا فِي الْعَالَمِينَ وَ أَبْدَتْ لَهُمْ أَيَّامُ الرَّسُولِ آثَارَ الصَّالِحِينَ مِنْ حَامٍ مُجَاهِدٍ وَ مُصَلٍّ قَانِتٍ وَ مُعْتَكِفٍ زَاهِدٍ يُظْهِرُونَ الْأَمَانَةَ وَ يَأْتُونَ الْمَثَابَةَ حَتَّى إِذَا دَعَا اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ ( صلى الله عليه وآله ) وَ رَفَعَهُ إِلَيْهِ

And Ma’d Bin Adnan was illuminated (famous) due to us^-asws and we^-asws inserted them in the Door of Guidance, and we^-asws entered them into the House of Peace, and we^-asws clothed them with the garment of Belief, and they became famous due to us^-asws in the worlds, and the effects of the righteous people appeared for them in the days of the Messenger^-saww, from a striving protector, and an obedient worshipper, and an ascetic retreater, and they preserved the trusts and became as such until when Allah^-azwj Mighty and Majestic Called back His^-azwj Prophet^-saww and Raised him^-saww to Himself^-azwj.[26]

Sermon of Ali^-asws Ibn Al-Hussain^-asws on Ascetism:

حَدَّثَنِي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ الْأَسَدِيِّ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) يَعِظُ النَّاسَ وَ يُزَهِّدُهُمْ فِي الدُّنْيَا وَ يُرَغِّبُهُمْ فِي أَعْمَالِ الْآخِرَةِ بِهَذَا الْكَلَامِ فِي كُلِّ جُمُعَةٍ فِي مَسْجِدِ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ حُفِظَ عَنْهُ وَ كُتِبَ

Narrated to me Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father altogether from Al-Hassan Bin Mahboub, from Abdullah Bin Ghalib Al-Asady from his father, from Saeed Bin Al-Musayyab who said:

‘Ali^-asws Bin Al-Husayn^-asws used to advise the people and used to make them to be ascetic in this world and incline towards the deeds for the Hereafter using this speech every Friday in the Masjid of the Messenger^-saww of Allah^-azwj which was preserved and written down …

…. فَأَسْأَلُ اللَّهَ الْعَوْنَ لَنَا وَ لَكُمْ عَلَى تَزَوُّدِ التَّقْوَى وَ الزُّهْدِ فِيهَا جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ الزَّاهِدِينَ فِي عَاجِلِ زَهْرَةِ الْحَيَاةِ الدُّنْيَا الرَّاغِبِينَ لآِجِلِ ثَوَابِ الْآخِرَةِ فَإِنَّمَا نَحْنُ بِهِ وَ لَهُ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ النَّبِيِّ وَ آلِهِ وَ سَلَّمَ وَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ .

So I hereby ask Allah^-azwj for the Support for us^-asws and for you all for the provisions of the piety and the restraint and may Allah^-azwj Make us^-asws and you to be of the ascetics with regards to the blossoms of the life of the world and of those who are hopeful for the Rewards of the Hereafter, for we are with Him^-azwj and for Him^-azwj. And Greetings of peace be upon Muhammad^-saww the Prophet and his^-saww Progeny^-asws and peace, and peace be upon you all and the Mercy of Allah^-azwj and His^-azwj Blessings’ (an extract).[27]

The Unblemished Heart:

وَ بِهَذَا الْإِسْنَادِ قَالَ سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ قَالَ الْقَلْبُ السَّلِيمُ الَّذِي يَلْقَى رَبَّهُ وَ لَيْسَ فِيهِ أَحَدٌ سِوَاهُ قَالَ وَ كُلُّ قَلْبٍ فِيهِ شِرْكٌ أَوْ شَكٌّ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا الزُّهْدَ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ .

And by this chain, he said,

‘I asked him^-asws about the Words of Allah^-azwj Mighty and Majestic [26:89] Except one who comes to Allah with a secure heart. He^-asws said: ‘The secure heart is that which is attached to its Lord^-azwj, and there is no one in it besides Him^-azwj; and every heart wherein is an association, or a doubt, so it is fallen, and rather they are intending the ascetism in the world in order to free their hearts for the Hereafter’.[28]

الطبرسي، قال: روي عن الصادق (عليه السلام) أنه قال: «هو القلب الذي سلم من حب الدنيا».

Al-Tabarsy said, ‘It has been reported from Al-Sadiq^-asws having said: ‘It is (about that) heart which is unblemished from love of the world’.[29]

أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ وَعَظَنَا أَبُو عَبْدِ اللَّهِ ( عليه السلام ) فَأَمَرَ وَ زَهَّدَ ثُمَّ قَالَ عَلَيْكُمْ بِالْوَرَعِ فَإِنَّهُ لَا يُنَالُ مَا عِنْدَ اللَّهِ إِلَّا بِالْوَرَعِ .

Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin yahya, from Yazed Bin Khalifa who said,

‘Abu Abd Allah^-asws advised us and instructed with the ascetism. Then he^-asws said: ‘Upon you is the devoutness (God fearing), for whatever is in the Presence of Allah^-azwj cannot be attained except with the devoutness’.[30]

Condemning the world and (adopting) the ascetism:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْحَرِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid Al Hareyri,

Abu Abd Allah^-asws has said: ‘The one who is ascetic in the world, Allah^-azwj would Affirm the wisdom in his heart, and he would speak with it by his tongue, and he would have an insight into the faults of the world – its ailments, and its cures; and he would exit from the world safely into the House of Peace’.[31]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ سَمِعْتُهُ يَقُولُ جُعِلَ الْخَيْرُ كُلُّهُ فِي بَيْتٍ وَ جُعِلَ مِفْتَاحُهُ الزُّهْدَ فِي الدُّنْيَا

Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,

(The narrator) said, ‘I heard Abu Abd Allah^-asws saying: ‘The goodness, all of it, is made to be in a house, and its key has been made to be the ascetism in the world’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لَا يَجِدُ الرَّجُلُ حَلَاوَةَ الْإِيمَانِ فِي قَلْبِهِ حَتَّى لَا يُبَالِيَ مِنْ أَكْلِ الدُّنْيَا ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) حَرَامٌ عَلَى قُلُوبِكُمْ أَنْ تَعْرِفَ حَلَاوَةَ الْإِيمَانِ حَتَّى تَزْهَدَ فِي الدُّنْيَا .

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘The man will not find the sweetness of the Emān in his heart until he does not care of consuming the world’. Then Abu Abd Allah^-asws said: ‘It is Prohibited upon your hearts that you recognise the sweetness of the Emān until you are an ascetic (abstinent) in the world’.[32]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ مِنْ أَعْوَنِ الْأَخْلَاقِ عَلَى الدِّينِ الزُّهْدَ فِي الدُّنْيَا .

Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub Al Khazzaz, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘From the most supportive of manners upon the world is the ascetism in the world’.[33]

The Parts of Ascetism:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ أَنَّ رَجُلًا سَأَلَ عَلِيَّ بْنَ الْحُسَيْنِ ( عليه السلام ) عَنِ الزُّهْدِ فَقَالَ عَشَرَةُ أَشْيَاءَ فَأَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا أَلَا وَ إِنَّ الزُّهْدَ فِي آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ .

Ali Bin Ibrahim, from his father, and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Ali Bin Hashim Bin Al Bareyd,

(It has been narrated) from his father that a man asked Ali^-asws Bin Al-Husayn^-asws about the ascetism. So he^-asws said: ‘(It has) ten levels. So the highest level of the ascetism is the lowest level of the piety, and the highest level of the piety is the lowest level of the conviction, and the highest level of the conviction is the lowest level of the satisfaction. Indeed! And the ascetism in a Verse from the Book of Allah^-azwj So that you may not despair over what has escaped you, nor be happy at what He has Given you’[57:23].[34]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ عَلَامَةَ الرَّاغِبِ فِي ثَوَابِ الْآخِرَةِ زُهْدُهُ فِي عَاجِلِ زَهْرَةِ الدُّنْيَا أَمَا إِنَّ زُهْدَ الزَّاهِدِ فِي هَذِهِ الدُّنْيَا لَا يَنْقُصُهُ مِمَّا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيهَا وَ إِنْ زَهِدَ وَ إِنَّ حِرْصَ الْحَرِيصِ عَلَى عَاجِلِ زَهْرَةِ الْحَيَاةِ الدُّنْيَا لَا يَزِيدُهُ فِيهَا وَ إِنْ حَرَصَ فَالْمَغْبُونُ مَنْ حُرِمَ حَظَّهُ مِنَ الْآخِرَةِ .

Ali, from his father, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘Amir Al-Momineen^-asws said: ‘A sign of the one desirous of the Rewards of the Hereafter is his ascetism in the present world. Ascetism in this world does not reduce whatever Allah^-azwj Mighty and Majestic has Apportioned for a person; and if one is covetous upon the present blossoms of the life of this world, it does not increase (the blossoms of this world) for him, even if he is covetous. The cheated one is the one who is deprived of his share from the Hereafter’.[35]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَا أَعْجَبَ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) شَيْ‏ءٌ مِنَ الدُّنْيَا إِلَّا أَنْ يَكُونَ فِيهَا جَائِعاً خَائِفاً .

Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khash’amy, from Talha Bin Zayd,

Abu Abd Allah^-asws has said: ‘Nothing from the world astounded Rasool-Allah^-saww except if there happened to be hunger and fear in it’.[36]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ خَرَجَ النَّبِيُّ ( صلى الله عليه وآله ) وَ هُوَ مَحْزُونٌ فَأَتَاهُ مَلَكٌ وَ مَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ فَقَالَ يَا مُحَمَّدُ هَذِهِ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ يَقُولُ لَكَ رَبُّكَ افْتَحْ وَ خُذْ مِنْهَا مَا شِئْتَ مِنْ غَيْرِ أَنْ تُنْقَصَ شَيْئاً عِنْدِي

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abdullah Bin Sinan,

(It has been narrated) from Abu Abd Allah^-asws who said: ‘The Prophet^-saww came out and he^-saww was in grief. So an Angel came over to him^-saww, and with him were keys to the treasures of the earth, and he said: ‘O Muhammad^-saww! These are keys to the treasures of the earth. Your^-saww Lord^-azwj is Saying to you^-saww “Open and take from it whatever you^-saww so desire to without there being a reduction of anything in My^-azwj Presence.

فَقَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ وَ لَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَهُ فَقَالَ الْمَلِكُ وَ الَّذِي بَعَثَكَ بِالْحَقِّ نَبِيّاً لَقَدْ سَمِعْتُ هَذَا الْكَلَامَ مِنْ مَلَكٍ يَقُولُهُ فِي السَّمَاءِ الرَّابِعَةِ حِينَ أُعْطِيتُ الْمَفَاتِيحَ .

So Rasool-Allah^-saww said: ‘The world is a house for the one what has no house for him, and for it there is a collection for the one who has no intellect for him’. So the Angel said: ‘By the One^-azwj Who Sent you^-saww with the Truth as a Prophet^-saww, I had heard this speech from an Angel saying it in the fourth sky, when I was given the keys’’.[37]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) بِجَدْيٍ أَسَكَّ مُلْقًى عَلَى مَزْبَلَةٍ مَيْتاً فَقَالَ لِأَصْحَابِهِ كَمْ يُسَاوِي هَذَا فَقَالُوا لَعَلَّهُ لَوْ كَانَ حَيّاً لَمْ يُسَاوِ دِرْهَماً فَقَالَ النَّبِيُّ ( صلى الله عليه وآله ) وَ الَّذِي نَفْسِي بِيَدِهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذَا الْجَدْيِ عَلَى أَهْلِهِ .

Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘Rasool-Allah^-saww passed by an earless goat who had been thrown upon the rubbish heap, dead. So he^-saww said to his^-saww companions: ‘How much would this one be worth when alive?’ So they said, Perhaps, if he were alive, it would not equate to a Dirham’. So the Prophet^-saww said: ‘By the One^-azwj in Whose Hand is my^-saww soul! This world is worth less to Allah^-azwj than this goat is upon its owners’.[38]

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً زَهَّدَهُ فِي الدُّنْيَا وَ فَقَّهَهُ فِي الدِّينِ وَ بَصَّرَهُ عُيُوبَهَا وَ مَنْ أُوتِيَهُنَّ فَقَدْ أُوتِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ

Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from the one who mentioned it, from Abdullah Bin Al Qasim,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘When Allah^-azwj Intends goodness with a servant, He^-azwj Causes him to be an ascetic in the world and to have an understanding regarding the Religion, and to have an insight into its faults, and the one who has been Given these, so he has been given the best of the world and the Hereafter’.

وَ قَالَ لَمْ يَطْلُبْ أَحَدٌ الْحَقَّ بِبَابٍ أَفْضَلَ مِنَ الزُّهْدِ فِي الدُّنْيَا وَ هُوَ ضِدٌّ لِمَا طَلَبَ أَعْدَاءُ الْحَقِّ قُلْتُ جُعِلْتُ فِدَاكَ مِمَّا ذَا قَالَ مِنَ الرَّغْبَةِ فِيهَا

And he^-asws said: ‘No one would (be able to) seek the truth by a door superior than the ascetism in the world, and it is opposite of what the enemies of the truth are seeking’. I said, ‘May I be sacrificed for you^-asws! What is that from?’ He^-asws said: ‘From the desire with regards to it’.

وَ قَالَ أَ لَا مِنْ صَبَّارٍ كَرِيمٍ فَإِنَّمَا هِيَ أَيَّامٌ قَلَائِلُ أَلَا إِنَّهُ حَرَامٌ عَلَيْكُمْ أَنْ تَجِدُوا طَعْمَ الْإِيمَانِ حَتَّى تَزْهَدُوا فِي الدُّنْيَا .

And he^-asws said: ‘Is he not from the prestigious patient ones, as rather, these are (only) a few days (of this worldly life). Indeed! It is Prohibited upon you all that you would find the taste of the Emān until you are ascetic in the world’.

قَالَ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ إِذَا تَخَلَّى الْمُؤْمِنُ مِنَ الدُّنْيَا سَمَا وَ وَجَدَ حَلَاوَةَ حُبِّ اللَّهِ وَ كَانَ عِنْدَ أَهْلِ الدُّنْيَا كَأَنَّهُ قَدْ خُولِطَ وَ إِنَّمَا خَالَطَ الْقَوْمَ حَلَاوَةُ حُبِّ اللَّهِ فَلَمْ يَشْتَغِلُوا بِغَيْرِهِ .

He (the narrator) said, ‘And I heard Abu Abd Allah^-asws saying: ‘When a Believer isolates from the world, he would soar and find the sweetness of the love of Allah^-azwj, and in the presence of the people of the world he would be as if he is muddled up, and rather the people are isolated from the sweetness of the love of Allah^-azwj. Therefore, do not pre-occupy yourselves with something else’.

قَالَ وَ سَمِعْتُهُ يَقُولُ إِنَّ الْقَلْبَ إِذَا صَفَا ضَاقَتْ بِهِ الْأَرْضُ حَتَّى يَسْمُوَ .

He (the narrator) said, ‘And I heard him^-asws saying: ‘When a heart is cleansed, the earth will look small for him until he gains real height (of the Irfan – recognition of the Divine Mysteries)’.[39]

Also in a long Hadith Imam Ali^-asws Ibn Hussain^-asws says:

ثُمَّ اسْتَعَانَ عَلَى ذَلِكَ بِالزُّهْدِ فَكَرَّرَ الْفِكْرَ وَ اتَّعَظَ بِالصَّبْرِ فَازْدَجَرَ وَ زَهِدَ فِي عَاجِلِ بَهْجَةِ الدُّنْيَا وَ تَجَافَى عَنْ لَذَّاتِهَا وَ رَغِبَ فِي دَائِمِ نَعِيمِ الْآخِرَةِ وَ سَعَى لَهَا سَعْيَهَا وَ رَاقَبَ الْمَوْتَ وَ شَنَأَ الْحَيَاةَ مَعَ الْقَوْمِ الظَّالِمِينَ نَظَرَ إِلَى مَا فِي الدُّنْيَا بِعَيْنٍ نَيِّرَةٍ حَدِيدَةَ الْبَصَرِ وَ أَبْصَرَ حَوَادِثَ الْفِتَنِ وَ ضَلَالَ الْبِدَعِ وَ جَوْرَ الْمُلُوكِ الظَّلَمَةِ

Then (he obtains) help against that due to the ascetism; frequent thinking, paying attention to patience in order to notice the warnings, and abstain from the immediate delights of the world, and defy its pleasures, and desire the Eternal Bliss of the Hereafter, and strive for it a striving. And he monitors the (approach of) death and passing away of the life with the unjust people. He looks at what is in the world with an illuminated vision, and the strife taking place, and the misguidance of the innovations, and the injustices of the unjust kings (an extract, see the complete Hadith in Appendix I).

Advice of Imam^-asws to Sufis:

فَتَأَدَّبُوا أَيُّهَا النَّفَرُ بِآدَابِ اللَّهِ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ وَ اقْتَصِرُوا عَلَى أَمْرِ اللَّهِ وَ نَهْيِهِ وَ دَعُوا عَنْكُمْ مَا اشْتَبَهَ عَلَيْكُمْ مِمَّا لَا عِلْمَ لَكُمْ بِهِ وَ رُدُّوا الْعِلْمَ إِلَى أَهْلِهِ تُوجَرُوا وَ تُعْذَرُوا عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى

So educate yourselves, O group, by the Education of Allah^-azwj Mighty and Majestic for the Believers, and moderate yourselves upon the Commands of Allah^-azwj, and His^-azwj Prohibitions, and leave from yourselves what is doubtful upon you, from what there is no knowledge for you, and refer the knowledge to its rightful ones^-asws, so you would be Recompensed, and Excused in the Presence of Allah^-azwj Blessed and High.

وَ كُونُوا فِي طَلَبِ عِلْمِ نَاسِخِ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ وَ مَا أَحَلَّ اللَّهُ فِيهِ مِمَّا حَرَّمَ فَإِنَّهُ أَقْرَبُ لَكُمْ مِنَ اللَّهِ وَ أَبْعَدُ لَكُمْ مِنَ الْجَهْلِ وَ دَعُوا الْجَهَالَةَ لِأَهْلِهَا فَإِنَّ أَهْلَ الْجَهْلِ كَثِيرٌ وَ أَهْلَ الْعِلْمِ قَلِيلٌ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ.

And become the seekers of the knowledge of the Abrogating (Verses) of the Quran from its Abrogated, and its Decisive from its Allegorical, and what Allah^-azwj has Permitted regarding it from what is Prohibited. Thus, it would take you all closer to Allah^-azwj and remote from the ignorance. And leave the ignorance to its people, for the people of the ignorance are many, and the people of the knowledge are a few. And Allah^-azwj Mighty and Majestic has Said and above everyone with knowledge is a more knowledgeable one [12:76]’ (an extract, see the full Hadith in Appendix II).[40]

No Benefit in Ascetism without Muarifat:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ فُلَانٍ الْوَاقِفِيِّ قَالَ كَانَ لِيَ ابْنُ عَمٍّ يُقَالُ لَهُ الْحَسَنُ بْنُ عَبْدِ اللَّهِ كَانَ زَاهِداً وَ كَانَ مِنْ أَعْبَدِ أَهْلِ زَمَانِهِ وَ كَانَ يَتَّقِيهِ السُّلْطَانُ لِجِدِّهِ فِي الدِّينِ وَ اجْتِهَادِهِ وَ رُبَّمَا اسْتَقْبَلَ السُّلْطَانَ بِكَلَامٍ صَعْبٍ يَعِظُهُ وَ يَأْمُرُهُ بِالْمَعْرُوفِ وَ يَنْهَاهُ عَنِ الْمُنْكَرِ وَ كَانَ السُّلْطَانُ يَحْتَمِلُهُ لِصَلَاحِهِ وَ لَمْ تَزَلْ هَذِهِ حَالَتَهُ حَتَّى كَانَ يَوْمٌ مِنَ الْأَيَّامِ إِذْ دَخَلَ عَلَيْهِ أَبُو الْحَسَنِ مُوسَى ( عليه السلام ) وَ هُوَ فِي الْمَسْجِدِ

Ali Bin Ibrahim, from his father, from Muhammad, from Muhammad Bin Fulan the Waqifiite who said,

‘There was a cousin of mine called Al-Hassan Bin Abdullah who was ascetic, and he was from the most devout worshippers of his time, and the ruler used to fear him due to his devoutness in the Religion and his striving, and sometimes he used to face the ruler with harsh speech advising him and instructing him with the goodness and forbidding him from the evil, and it was so that the ruler used to endure him due to his righteousness. And this did not cease to be his state until it was from the days when he went over to Abu Al-Hassan Musa^-asws, and he^-asws was in the Masjid.

فَرَآهُ فَأَوْمَأَ إِلَيْهِ فَأَتَاهُ فَقَالَ لَهُ يَا أَبَا عَلِيٍّ مَا أَحَبَّ إِلَيَّ مَا أَنْتَ فِيهِ وَ أَسَرَّنِي إِلَّا أَنَّهُ لَيْسَتْ لَكَ مَعْرِفَةٌ فَاطْلُبِ الْمَعْرِفَةَ قَالَ جُعِلْتُ فِدَاكَ وَ مَا الْمَعْرِفَةُ قَالَ اذْهَبْ فَتَفَقَّهْ وَ اطْلُبِ الْحَدِيثَ قَالَ عَمَّنْ قَالَ عَنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ ثُمَّ اعْرِضْ عَلَيَّ الْحَدِيثَ

So he^-asws saw him and gestured towards him and said to him: ‘O Abu Ali! How beloved it is to me^-asws what (state) you are in and it cheers me^-asws – except that there isn’t any ‘مَعْرِفَة’ understanding for you. Therefore, seek the understanding’. He said, ‘May I be sacrificed for you^-asws! And what is the understanding?’ He^-asws said: ‘Go and ponder and seek the Hadeeth’. He said, ‘From whom?’ He^-asws said: ‘عَنْ فُقَهَاءِ أَهْلِ الْمَدِينَةِ’ ‘From the jurists of the people of Al-Medina, then present the Hadeeth unto me^-asws’.

قَالَ فَذَهَبَ فَكَتَبَ ثُمَّ جَاءَهُ فَقَرَأَهُ عَلَيْهِ فَأَسْقَطَهُ كُلَّهُ ثُمَّ قَالَ لَهُ اذْهَبْ فَاعْرِفِ الْمَعْرِفَةَ وَ كَانَ الرَّجُلُ مَعْنِيّاً بِدِينِهِ فَلَمْ يَزَلْ يَتَرَصَّدُ أَبَا الْحَسَنِ ( عليه السلام ) حَتَّى خَرَجَ إِلَى ضَيْعَةٍ لَهُ فَلَقِيَهُ فِي الطَّرِيقِ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ إِنِّي أَحْتَجُّ عَلَيْكَ بَيْنَ يَدَيِ اللَّهِ فَدُلَّنِي عَلَى الْمَعْرِفَةِ

He (the narrator) said, ‘So he went, and wrote down (the Ahadeeth), then came over with it and recited it to him^-asws. So he^-asws rejected all of it, then said to him: ‘Go and recognise the understanding’. And he was the man serious with his Religion, so he did not cease to hang around Abu Al-Hassan^-asws until he^-asws went out to a property of his^-asws, so he met him^-asws in the road. So he said to him^-asws, ‘May I be sacrificed for you^-asws! I want to argue against you^-asws in front of Allah^-azwj, so indicate me upon ‘الْمَعْرِفَةِ’ the recognition’.

قَالَ فَأَخْبَرَهُ بِأَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) وَ مَا كَانَ بَعْدَ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) وَ أَخْبَرَهُ بِأَمْرِ الرَّجُلَيْنِ فَقَبِلَ مِنْهُ ثُمَّ قَالَ لَهُ فَمَنْ كَانَ بَعْدَ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) قَالَ الْحَسَنُ ( عليه السلام ) ثُمَّ الْحُسَيْنُ ( عليه السلام ) حَتَّى انْتَهَى إِلَى نَفْسِهِ ثُمَّ سَكَتَ قَالَ فَقَالَ لَهُ جُعِلْتُ فِدَاكَ فَمَنْ هُوَ الْيَوْمَ قَالَ إِنْ أَخْبَرْتُكَ تَقْبَلُ قَالَ بَلَى جُعِلْتُ فِدَاكَ قَالَ أَنَا هُوَ

He (the narrator) said, ‘So he^-asws informed him of Amir Al-Momineen^-asws and what had occurred after Rasool-Allah^-saww, and informed him of the matter of the two men (Abu Bakr and Umar). So he accepted (the truth) from him^-asws, then said to him^-asws, ‘So who was after Amir Al-Momineen^-asws?’ He^-asws said: ‘Al-Hassan^-asws, then Al-Husayn^-asws’, until he^-asws ended up to himself^-asws. Then he^-asws was silent. So he said, ‘So who is he (the Imam^-asws) today?’ He^-asws said: ‘If I^-asws inform you, will you accept?’ He Said, ‘Yes, may I be sacrificed for you^-asws!’ He^-asws said: ‘I^-asws am he^-asws’.

قَالَ فَشَيْ‏ءٌ أَسْتَدِلُّ بِهِ قَالَ اذْهَبْ إِلَى تِلْكَ الشَّجَرَةِ وَ أَشَارَ بِيَدِهِ إِلَى أُمِّ غَيْلَانَ فَقُلْ لَهَا يَقُولُ لَكِ مُوسَى بْنُ جَعْفَرٍ أَقْبِلِي قَالَ فَأَتَيْتُهَا فَرَأَيْتُهَا وَ اللَّهِ تَخُدُّ الْأَرْضَ خَدّاً حَتَّى وَقَفَتْ بَيْنَ يَدَيْهِ ثُمَّ أَشَارَ إِلَيْهَا فَرَجَعَتْ قَالَ فَأَقَرَّ بِهِ ثُمَّ لَزِمَ الصَّمْتَ وَ الْعِبَادَةَ فَكَانَ لَا يَرَاهُ أَحَدٌ يَتَكَلَّمُ بَعْدَ ذَلِكَ .

He said: ‘So is there anything that can be evidence of this?’ He^-asws said: ‘Go to that tree’, and he^-asws gestured towards Umm Gaylan (a type of tree), ‘and say to it, ‘Musa^-asws Bin Ja’far^-asws is telling you, ‘come to me’. He said, ‘So I went over to it and said it. By Allah^-azwj, it furrowed the ground with a furrowing until it stopped in front of him^-asws. Then he^-asws gestured towards it, so it returned. So he acknowledged with it, the necessitated the silence and the worship (upon himself), and it was so that no one saw him speak after that’.

مُحَمَّدُ بْنُ يَحْيَى وَ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ مِثْلَهُ .

Muhammad Bin Yahya, and Ahmad Bin Muhammad, from Muhammad Bin Al Hassan, from Ibrahim Bin Hashim – similar to it.^[41]

The Benefits of Ascetism:

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْحَرِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Al Haysam Bin Waqid Al Hareyri,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘The one who is ascetic in the world, Allah^-azwj would Affirm the wisdom in his heart, and he would speak with it by his tongue, and he would have an insight into the faults of the world – its ailments, and its cures; and he would exit from the world safely into the House of Peace’.^[42]

عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) إِنَّ عَلَامَةَ الرَّاغِبِ فِي ثَوَابِ الْآخِرَةِ زُهْدُهُ فِي عَاجِلِ زَهْرَةِ الدُّنْيَا أَمَا إِنَّ زُهْدَ الزَّاهِدِ فِي هَذِهِ الدُّنْيَا لَا يَنْقُصُهُ مِمَّا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيهَا وَ إِنْ زَهِدَ وَ إِنَّ حِرْصَ الْحَرِيصِ عَلَى عَاجِلِ زَهْرَةِ الْحَيَاةِ الدُّنْيَا لَا يَزِيدُهُ فِيهَا وَ إِنْ حَرَصَ فَالْمَغْبُونُ مَنْ حُرِمَ حَظَّهُ مِنَ الْآخِرَةِ .

Ali, from his father, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

From Abu Abd Allah^-asws (it is narrated) that ‘Amir Al-Momineen^-asws said: ‘A sign of the one desirous of the Rewards of the Hereafter is his ascetism in the present blossoms of the world. But, the ascetism of the ascetic in this world would not reduce for him from whatever Allah^-azwj has Apportioned for him regarding it, and even if he was ascetic; and if he was covetous upon the present blossoms of the life of the world, it would not increase him in it, even if he were covetous. The deceived one is the one who is deprived of his share from the Hereafter’.^[43]

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ( عليه السلام ) حَدِّثْنِي بِمَا أَنْتَفِعُ بِهِ فَقَالَ يَا أَبَا عُبَيْدَةَ أَكْثِرْ ذِكْرَ الْمَوْتِ فَإِنَّهُ لَمْ يُكْثِرْ إِنْسَانٌ ذِكْرَ الْمَوْتِ إِلَّا زَهِدَ فِي الدُّنْيَا .

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Abu Ubeyda Al Haza’a who said,

‘I said to Abu Ja’far^-asws, ‘(Please) Narrate to me with what I can benefit from’. So he^-asws said: ‘O Abu Ubeyda! Frequently remember the death, for a human being would not frequent in remembering the death except that he would be an ascetic in the world’.[44]

عَنْهُ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ( صلوات الله عليه )  إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدِ ارْتَحَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا أَلَا وَ كُونُوا مِنَ الزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أَلَا إِنَّ الزَّاهِدِينَ فِي الدُّنْيَا اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ التُّرَابَ فِرَاشاً وَ الْمَاءَ طِيباً وَ قُرِّضُوا مِنَ الدُّنْيَا تَقْرِيضاً

From him, from Ali Bin Al Hakam, from Umar Bin Aban, from Abu Hamza,

(It has been narrated) from Abu Ja’far^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws said: ‘The world is travelling away from you and the Hereafter is travelling towards you, and for each one of those (you) are (like being) sons (to). So be from the sons of the Hereafter and do not become from the sons of the world; and become from the ascetics in the world desirous for the Hereafter. Indeed!

The ascetics in the world are taking the ground as a habitat and the dust as a bedding and the water as a perfume, and have cut off from the world with a cutting off.

أَلَا وَ مَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمَصَائِبُ أَلَا إِنَّ لِلَّهِ عِبَاداً كَمَنْ رَأَى أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ مُخَلَّدِينَ وَ كَمَنْ رَأَى أَهْلَ النَّارِ فِي النَّارِ مُعَذَّبِينَ

Indeed! The one who is desirous to the Paradise would rein himself from the lustful desires, and the one fearful from the Fire would retract from the Prohibitions, and the one ascetic in the world, the difficulties would become easier upon him. Indeed! For Allah^-azwj there are such servants (for whom it is) as if they can see the people of the Paradise being in the Paradise eternally, and like the ones who see the people of the Fire being Punished in the Fire.

شُرُورُهُمْ مَأْمُونَةٌ وَ قُلُوبُهُمْ مَحْزُونَةٌ أَنْفُسُهُمْ عَفِيفَةٌ وَ حَوَائِجُهُمْ خَفِيفَةٌ صَبَرُوا أَيَّاماً قَلِيلَةً فَصَارُوا بِعُقْبَى رَاحَةٍ طَوِيلَةٍ أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ وَ هُمْ يَجْأَرُونَ إِلَى رَبِّهِمْ يَسْعَوْنَ فِي فَكَاكِ رِقَابِهِمْ

Their wickedness is safe (locked away), and their hearts are grieving, their selves are chaste, and their needs are light. They are observing patience for a few days and they would end up with a prolonged rest. As for the night, so they are forming a row with their feet, their tears flowing upon their cheeks, and they are supplicating to their Lord^-azwj striving to free their necks (from the Fire).

وَ أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ بَرَرَةٌ أَتْقِيَاءُ كَأَنَّهُمْ الْقِدَاحُ قَدْ بَرَاهُمُ الْخَوْفُ مِنَ الْعِبَادَةِ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَقُولُ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ أَمْ خُولِطُوا فَقَدْ خَالَطَ الْقَوْمَ أَمْرٌ عَظِيمٌ مِنْ ذِكْرِ النَّارِ وَ مَا فِيهَا .

And as for the day, so they are forbearing, scholarly, righteous, pious, as if like the arrows freed from the fins (slim) due to worship. The beholder would look at them and he would be saying, ‘A sickness’; and (but) there is no sickness with the group or any confusion, for the group has indulged in a great matter from the remembrance of the Fire and whatever is in it’.[45]

وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ فِي مُنَاجَاةِ مُوسَى ( عليه السلام ) يَا مُوسَى إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ عَاقَبْتُ فِيهَا آدَمَ عِنْدَ خَطِيئَتِهِ وَ جَعَلْتُهَا مَلْعُونَةً مَلْعُونٌ مَا فِيهَا إِلَّا مَا كَانَ فِيهَا لِي

And by this chain, from Al Minqary, from Hafs Bin Giyas,

Abu Abd Allah^-asws has said: ‘In the Manifesto of Musa^-as (it was): “O Musa^-as! The world is a house of Punishment. Adam^-as was Punished during his^-as error, and I^-azwj Made it to be Accursed. Accursed is whatever therein except for what there was in it (performed) for Me^-azwj”.

يَا مُوسَى إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِي الدُّنْيَا بِقَدْرِ عِلْمِهِمْ وَ سَائِرَ الْخَلْقِ رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ وَ مَا مِنْ أَحَدٍ عَظَّمَهَا فَقَرَّتْ عَيْنَاهُ فِيهَا وَ لَمْ يُحَقِّرْهَا أَحَدٌ إِلَّا انْتَفَعَ بِهَا .

O Musa^-as! My^-azwj righteous servants are being ascetic in the world in accordance to their knowledge, and the rest of the creatures are desiring with regards to it in accordance with their ignorance; and there is no one who magnifies it (the world) and his eyes would be delighted in it, and no one would belittle it except that he would benefit from it’.[46]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُهَاجِرٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) قَالَ مَرَّ عِيسَى ابْنُ مَرْيَمَ ( عليه السلام ) عَلَى قَرْيَةٍ قَدْ مَاتَ أَهْلُهَا وَ طَيْرُهَا وَ دَوَابُّهَا فَقَالَ أَمَا إِنَّهُمْ لَمْ يَمُوتُوا إِلَّا بِسَخْطَةٍ وَ لَوْ مَاتُوا مُتَفَرِّقِينَ لَتَدَافَنُوا فَقَالَ الْحَوَارِيُّونَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ ادْعُ اللَّهَ أَنْ يُحْيِيَهُمْ لَنَا فَيُخْبِرُونَا مَا كَانَتْ أَعْمَالُهُمْ فَنَجْتَنِبَهَا

A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Mansour Bin Al Abbas, from Saeed Bin Janah, from Usman Bin Saeed, from Abdul Hameed Bin Ali Al Kufy, from Muhajir Al Asady,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘Isa^-as Bin Maryam^-as passed by a town whose inhabitants had died, along with its birds and its animals. So he^-as said: ‘But they did not die except by Wrath (of Allah^-azwj), and had they died separately, they would have buried each other’. So the disciples said, ‘O Spirit of Allah^-azwj and His^-azwj Word! Supplicate to Allah^-azwj that He^-azwj should Revive them so they can inform us what their deeds were (that led them to this destruction), so that we can stay away from these’.

فَدَعَا عِيسَى ( عليه السلام ) رَبَّهُ فَنُودِيَ مِنَ الْجَوِّ أَنْ نَادِهِمْ فَقَامَ عِيسَى ( عليه السلام ) بِاللَّيْلِ عَلَى شَرَفٍ مِنَ الْأَرْضِ فَقَالَ يَا أَهْلَ هَذِهِ الْقَرْيَةِ فَأَجَابَهُ مِنْهُمْ مُجِيبٌ لَبَّيْكَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ فَقَالَ وَيْحَكُمْ مَا كَانَتْ أَعْمَالُكُمْ قَالَ عِبَادَةُ الطَّاغُوتِ وَ حُبُّ الدُّنْيَا مَعَ خَوْفٍ قَلِيلٍ وَ أَمَلٍ بَعِيدٍ وَ غَفْلَةٍ فِي لَهْوٍ وَ لَعِبٍ

So Isa^-as supplicated to his^-as Lord^-azwj, and there was a Call from the air: ‘Call them!’ So Isa^-as stood at night upon a high ground and he^-as said: ‘O inhabitants of this town!’ So one of them responded answering, ‘O Spirit of Allah^-azwj and His^-azwj Word, here I am!’ So he^-as said: ‘Woe be unto you all! What were your deeds?’ He said, ‘Worshipping the tyrants and love of the world along with little fear, and long hopes and neglectfully engaged in the‘لَهْوٍ وَ لَعِبٍ’ in useless and playful activities’.

فَقَالَ كَيْفَ كَانَ حُبُّكُمْ لِلدُّنْيَا قَالَ كَحُبِّ الصَّبِيِّ لِأُمِّهِ إِذَا أَقْبَلَتْ عَلَيْنَا فَرِحْنَا وَ سُرِرْنَا وَ إِذَا أَدْبَرَتْ عَنَّا بَكَيْنَا وَ حَزِنَّا قَالَ كَيْفَ كَانَتْ عِبَادَتُكُمْ لِلطَّاغُوتِ قَالَ الطَّاعَةُ لِأَهْلِ الْمَعَاصِي قَالَ كَيْفَ كَانَ عَاقِبَةُ أَمْرِكُمْ قَالَ بِتْنَا لَيْلَةً فِي عَافِيَةٍ وَ أَصْبَحْنَا فِي الْهَاوِيَةِ فَقَالَ وَ مَا الْهَاوِيَةُ فَقَالَ سِجِّينٌ قَالَ وَ مَا سِجِّينٌ قَالَ جِبَالٌ مِنْ جَمْرٍ تُوقَدُ عَلَيْنَا إِلَى يَوْمِ الْقِيَامَةِ

So he^-as said: ‘How was your love for the world?’ He said, ‘Like the love of the child for its mother. Whenever it came upon us, we were happy and joyful, and when it was distant from us, we cried and grieved.

He^-as said: ‘How was your worship for the tyrants?’ He said, ‘(We showed) obedience to the disobedient ones’. He^-as said: ‘How was your end of your affairs?’ He said, ‘We slept at night in good health and we woke up in the morning in the Abyss’. So he^-as said: ‘And what is the Abyss?’ So he said, ‘A prison’ He^-as said: ‘And what is the prison?’ He said, ‘A mountain of burning coal inflamed upon us up to the Day of Judgment’.

قَالَ فَمَا قُلْتُمْ وَ مَا قِيلَ لَكُمْ قَالَ قُلْنَا رُدَّنَا إِلَى الدُّنْيَا فَنَزْهَدَ فِيهَا قِيلَ لَنَا كَذَبْتُمْ قَالَ وَيْحَكَ كَيْفَ لَمْ يُكَلِّمْنِي غَيْرُكَ مِنْ بَيْنِهِمْ قَالَ يَا رُوحَ اللَّهِ إِنَّهُمْ مُلْجَمُونَ بِلِجَامٍ مِنْ نَارٍ بِأَيْدِي مَلَائِكَةٍ غِلَاظٍ شِدَادٍ وَ إِنِّي كُنْتُ فِيهِمْ وَ لَمْ أَكُنْ مِنْهُمْ فَلَمَّا نَزَلَ الْعَذَابُ عَمَّنِي مَعَهُمْ فَأَنَا مُعَلَّقٌ بِشَعْرَةٍ عَلَى شَفِيرِ جَهَنَّمَ لَا أَدْرِي أُكَبْكَبُ فِيهَا أَمْ أَنْجُو مِنْهَا

He^-as said: ‘So what did you all say and what was said to you?’ He said, ‘We said, ‘Return us to the world and we would be ascetic therein’. It was said to us, ‘You are all lying’. He^-as said: ‘How come there did not speak to me^-as anyone apart from you from among them?’ He said, ‘O Spirit of Allah^-azwj! They are being reined by the rein of Fire at the hands of intensely harsh Angels, and I was among them and did not happen to be from them. So when the Punishment descended, I was generalised with them, and I was attached to a branch upon the edge of Hell, not knowing whether I would be plunging into it or whether I would be Rescued from it’.

فَالْتَفَتَ عِيسَى ( عليه السلام ) إِلَى الْحَوَارِيِّينَ فَقَالَ يَا أَوْلِيَاءَ اللَّهِ أَكْلُ الْخُبْزِ الْيَابِسِ بِالْمِلْحِ الْجَرِيشِ وَ النَّوْمُ عَلَى الْمَزَابِلِ خَيْرٌ كَثِيرٌ مَعَ عَافِيَةِ الدُّنْيَا وَ الْآخِرَةِ .

So Isa^-as turned towards the disciples and he^-as said: ‘O friends of Allah^-azwj! Eating the dry bread with the crushed salt, and sleeping upon the garbage is much better for the well-being in the world and the Hereafter’.[47]

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ شُعَيْبِ بْنِ عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام ) فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَوْصِنِي بِوَجْهٍ مِنْ وُجُوهِ الْبِرِّ أَنْجُو بِهِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ( عليه السلام ) أَيُّهَا السَّائِلُ اسْتَمِعْ ثُمَّ اسْتَفْهِمْ ثُمَّ اسْتَيْقِنْ ثُمَّ اسْتَعْمِلْ وَ اعْلَمْ أَنَّ النَّاسَ ثَلَاثَةٌ زَاهِدٌ وَ صَابِرٌ وَ رَاغِبٌ

Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Shuayb Bin Abdullah, from one of his companions, raising it, said,

‘A man came over to Amir Al-Momineen^-asws and he said, ‘O Amir Al-Momineen^-asws! Advise me of an aspect from the aspects of the righteousness I can attain salvation with it’. Amir Al-Momineen^-asws said: ‘O you questioner! Listen intently, then understand, then be convinced, and perform; and know that the people are three (types) – an ascetic one, a patient one, and a coveting one (having cravings).

فَأَمَّا الزَّاهِدُ فَقَدْ خَرَجَتِ الْأَحْزَانُ وَ الْأَفْرَاحُ مِنْ قَلْبِهِ فَلَا يَفْرَحُ بِشَيْ‏ءٍ مِنَ الدُّنْيَا وَ لَا يَأْسَى عَلَى شَيْ‏ءٍ مِنْهَا فَاتَهُ فَهُوَ مُسْتَرِيحٌ

So as for the ascetic one, so the grief and the happiness has exited from his heart, so he does not get happy with anything from the world nor does he despair upon anything that is lost from him. Thus he is in peace (of mind).

وَ أَمَّا الصَّابِرُ فَإِنَّهُ يَتَمَنَّاهَا بِقَلْبِهِ فَإِذَا نَالَ مِنْهَا أَلْجَمَ نَفْسَهُ عَنْهَا لِسُوءِ عَاقِبَتِهَا وَ شَنَآنِهَا لَوِ اطَّلَعْتَ عَلَى قَلْبِهِ عَجِبْتَ مِنْ عِفَّتِهِ وَ تَوَاضُعِهِ وَ حَزْمِهِ

And as for the patient one, he wishes for it in his heart. So when he does attain from it, he restrains himself from it due to the evil consequences of it and its seduction. Were you to be notified upon (the contents of) his heart it would astonish you from its chastity, and its humbleness, and its resoluteness.

وَ أَمَّا الرَّاغِبُ فَلَا يُبَالِي مِنْ أَيْنَ جَاءَتْهُ الدُّنْيَا مِنْ حِلِّهَا أَوْ مِنْ حَرَامِهَا وَ لَا يُبَالِي مَا دَنَّسَ فِيهَا عِرْضَهُ وَ أَهْلَكَ نَفْسَهُ وَ أَذْهَبَ مُرُوءَتَهُ فَهُمْ فِي غَمْرَةٍ يَضْطَرِبُونَ .

And as for the covetous one, so he does not care whether the world comes to him from its Permissible (means) or from its Prohibited (means), and he does not care what filth there is in its display, and it destroys his soul, and removes his honour. Thus, these (covetous ones) are in the midst of disturbances’.[48]

ابْنُ أَبِي عُمَيْرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ( عليه السلام ) أَنَّ عِبَادِي لَمْ يَتَقَرَّبُوا إِلَيَّ بِشَيْ‏ءٍ أَحَبَّ إِلَيَّ مِنْ ثَلَاثِ خِصَالٍ قَالَ مُوسَى يَا رَبِّ وَ مَا هُنَّ قَالَ يَا مُوسَى الزُّهْدُ فِي الدُّنْيَا وَ الْوَرَعُ عَنِ الْمَعَاصِي وَ الْبُكَاءُ مِنْ خَشْيَتِي

Ibn Abu Umeyr, from a man from our companions who said,

‘Abu Abd Allah^-asws said: ‘Allah^-azwj Mighty and Majestic Revealed unto Musa^-as: “My^-azwj servants would not (be able to) come closer to Me^-azwj with anything more Beloved to Me^-azwj than three characteristics. Musa^-as said: ‘And what are these?’ He^-azwj Said: “O Musa^-as! (These are) the asceticism (avoiding indulgence) in the world, and the piety from the disobedience, and the weeping from My^-azwj fear”.

قَالَ مُوسَى يَا رَبِّ فَمَا لِمَنْ صَنَعَ ذَا فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا مُوسَى أَمَّا الزَّاهِدُونَ فِي الدُّنْيَا فَفِي الْجَنَّةِ وَ أَمَّا الْبَكَّاءُونَ مِنْ خَشْيَتِي فَفِي الرَّفِيعِ الْأَعْلَى لَا يُشَارِكُهُمْ أَحَدٌ وَ أَمَّا الْوَرِعُونَ عَنْ مَعَاصِيَّ فَإِنِّي أُفَتِّشُ النَّاسَ وَ لَا أُفَتِّشُهُمْ .

Musa^-as! O Lord^-azwj! So what is for the one who does that?’ So Allah^-azwj Mighty and Majestic Revealed unto him^-as: “O Musa^-as! As for the ascetic ones in the world, so they would be in the Paradise; and as for ones weeping from My^-azwj fear, so they would be in the lofty positions, no one would be participating with them; and as for the ones pious from My^-azwj disobedience, so I^-azwj will be Examining the people and would not be Examining them”’.[49]

عَنْهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ( عليه السلام ) يَا عُدَّتِي فِي كُرْبَتِي وَ يَا صَاحِبِي فِي شِدَّتِي وَ يَا وَلِيِّي فِي نِعْمَتِي وَ يَا غِيَاثِي فِي رَغْبَتِي

From him, from Muhammad Bin Sinan, from Yaoub Bin Shuayb,

(It has been narrated) from Abu Abd Allah^-asws having said: ‘O my^-asws Aider during my^-asws complaints, and my^-asws Companion during my^-asws difficulties, and O my^-asws Guardian in my^-asws Bounties, and O my^-asws Helper during my^-asws wishes!’

قَالَ وَ كَانَ مِنْ دُعَاءِ أَمِيرِ الْمُؤْمِنِينَ ( عليه السلام )

He^-asws said: ‘And it was from the supplications of Amir Al-Momineen^-asws: ‘(Say),

اللَّهُمَّ كَتَبْتَ الْآثَارَ وَ عَلِمْتَ الْأَخْبَارَ وَ اطَّلَعْتَ عَلَى الْأَسْرَارِ فَحُلْتَ بَيْنَنَا وَ بَيْنَ الْقُلُوبِ فَالسِّرُّ عِنْدَكَ عَلَانِيَةٌ وَ الْقُلُوبُ إِلَيْكَ مُفْضَاةٌ وَ إِنَّمَا أَمْرُكَ لِشَيْ‏ءٍ إِذَا أَرَدْتَهُ أَنْ تَقُولَ لَهُ كُنْ فَيَكُونُ

‘O Allah^-azwj! You^-azwj Write down the impacts, and Know the information, and are Notified upon the secrets. You^-azwj are Situated between us and the hearts, therefore the secret with You^-azwj is open, and the hearts are broken up to You^-azwj, and rather You^-azwj Command for something when You^-azwj Intend it: You^-azwj are Saying to it: “Be”, and it comes into being.

فَقُلْ بِرَحْمَتِكَ لِطَاعَتِكَ أَنْ تَدْخُلَ فِي كُلِّ عُضْوٍ مِنْ أَعْضَائِي وَ لَا تُفَارِقَنِي حَتَّى أَلْقَاكَ وَ قُلْ بِرَحْمَتِكَ لِمَعْصِيَتِكَ أَنْ تَخْرُجَ مِنْ كُلِّ عُضْوٍ مِنْ أَعْضَائِي فَلَا تَقْرَبَنِي حَتَّى أَلْقَاكَ وَ ارْزُقْنِي مِنَ الدُّنْيَا وَ زَهِّدْنِي فِيهَا وَ لَا تَزْوِهَا عَنِّي وَ رَغْبَتِي فِيهَا يَا رَحْمَانُ .

So, Say with Your^-azwj Mercy to Your^-azwj obedience to enter into every part of my body, and not to separate from me until I meet You^-azwj. And Say with Your^-azwj Mercy to Your^-azwj disobedience that it should exit from every part of my body, so it would not come near me until I meet You^-azwj; and Grace me from the world, and Cause me to be ascetic therein, and not to impede me and my wishes therein, O Beneficent!’’[50]

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ الْعِجْلِيِّ مَوْلَى أَبِي الْمَغْرَاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ( عليه السلام ) يَقُولُ ثَلَاثٌ أُعْطِينَ سَمْعَ الْخَلَائِقِ الْجَنَّةُ وَ النَّارُ وَ الْحُورُ الْعِينُ فَإِذَا صَلَّى الْعَبْدُ وَ قَالَ اللَّهُمَّ أَعْتِقْنِي مِنَ النَّارِ وَ أَدْخِلْنِي الْجَنَّةَ وَ زَوِّجْنِي مِنَ الْحُورِ الْعِينِ قَالَتِ النَّارُ يَا رَبِّ إِنَّ عَبْدَكَ قَدْ سَأَلَكَ أَنْ تُعْتِقَهُ مِنِّي فَأَعْتِقْهُ وَ قَالَتِ الْجَنَّةُ يَا رَبِّ إِنَّ عَبْدَكَ قَدْ سَأَلَكَ إِيَّايَ فَأَسْكِنْهُ فِيَّ وَ قَالَتِ الْحُورُ الْعِينُ يَا رَبِّ إِنَّ عَبْدَكَ قَدْ خَطَبَنَا إِلَيْكَ فَزَوِّجْهُ مِنَّا

A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Dawood Al Ajaly a slave of Abu Al Magra’a who said,

‘I heard Abu Abd Allah^-asws saying: ‘Three have been Given (the power to) hear the creatures – the Paradise, and the Fire and the Maiden Houries. So when the servant prays a Salāt and says, ‘O Allah^-azwj! Liberate me from the Fire and Enter me into the Paradise and Marry the Maiden Houries to me’, the Fire says: ‘O Lord^-azwj! Your^-azwj servant has asked You^-azwj to Emancipate him from me, so Emancipate him’; and the Paradise says: ‘O Lord^-azwj! Your^-azwj servant has asked You^-azwj for me, so Settle him in me’; and the Maiden Houries say: ‘O Lord^-azwj! Your^-azwj servant has proposed to You^-azwj (asking) for us, so Marry from us to him’.

فَإِنْ هُوَ انْصَرَفَ مِنْ صَلَاتِهِ وَ لَمْ يَسْأَلِ اللَّهَ شَيْئاً مِنْ هَذِهِ قُلْنَ الْحُورُ الْعِينُ إِنَّ هَذَا الْعَبْدَ فِينَا لَزَاهِدٌ وَ قَالَتِ الْجَنَّةُ إِنَّ هَذَا الْعَبْدَ فِيَّ لَزَاهِدٌ وَ قَالَتِ النَّارُ إِنَّ هَذَا الْعَبْدَ فِيَّ لَجَاهِلٌ .

So if he finishes from his Salāt and did not ask Allah^-azwj for anything from this, the Maiden Houries say: ‘This servant is being an ascetic from us’; and the Paradise says: ‘This servant is being an ascetic regarding me’; and the Fire says, ‘This servant is ignorant regarding me’’.[51]

Appendix I:Ali^-asws Ibn Al-Hussain^-asws ‘s speech on Ascetism

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى وَ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ قَالَ مَا سَمِعْتُ بِأَحَدٍ مِنَ النَّاسِ كَانَ أَزْهَدَ مِنْ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) إِلَّا مَا بَلَغَنِي مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ( عليه السلام )

Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, and Ali Bin Ibrahim, from his father, altogether from Al-Hassan Bin Mahboub, from Malik Bin Atiyya, from Abu Hamza who said, ‘I have not heard of anyone who was more ascetic (pious) than Ali^-asws Bin Al-Husayn^-asws except for what has reached to me from Ali^-asws Bin Abu Talib^-asws’.

قَالَ أَبُو حَمْزَةَ كَانَ الْإِمَامُ عَلِيُّ بْنُ الْحُسَيْنِ ( عليه السلام ) إِذَا تَكَلَّمَ فِي الزُّهْدِ وَ وَعَظَ أَبْكَى مَنْ بِحَضْرَتِهِ

Abu Hamza said, ‘Whenever Ali^-asws Bin Al-Husayn^-asws spoke regarding the ascetism (self-restrain), those who were present with him^-asws , (their eyes) would be filled with tears’.

قَالَ أَبُو حَمْزَةَ وَ قَرَأْتُ صَحِيفَةً فِيهَا كَلَامُ زُهْدٍ مِنْ كَلَامِ عَلِيِّ بْنِ الْحُسَيْنِ ( عليه السلام ) وَ كَتَبْتُ مَا فِيهَا ثُمَّ أَتَيْتُ عَلِيَّ بْنَ الْحُسَيْنِ ( صلوات الله عليه ) فَعَرَضْتُ مَا فِيهَا عَلَيْهِ فَعَرَفَهُ وَ صَحَّحَهُ وَ كَانَ مَا فِيهَا

Abu Hamza said, ‘And I read a Parchment on which was the speech on ascetism from the speeches of Ali^-asws Bin Al-Husayn^-asws, and I wrote down what was in it. Then I came to Ali^-asws Bin Al-Husayn^-asws, so I presented what was in it to him^-asws. He^-asws recognised it, and corrected (my mistakes) from what I had (in my notes)’.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ كَفَانَا اللَّهُ وَ إِيَّاكُمْ كَيْدَ الظَّالِمِينَ وَ بَغْيَ الْحَاسِدِينَ وَ بَطْشَ الْجَبَّارِينَ

In the Name of Allah^-azwj, the Beneficent, the Merciful. Allah^-azwj is sufficient for us^-asws. And beware of the plots of the unjust ones, and the rebellion of the envious ones, and the threats of the aggressors.

أَيُّهَا الْمُؤْمِنُونَ لَا يَفْتِنَنَّكُمُ الطَّوَاغِيتُ وَ أَتْبَاعُهُمْ مِنْ أَهْلِ الرَّغْبَةِ فِي هَذِهِ الدُّنْيَا الْمَائِلُونَ إِلَيْهَا الْمُفْتَتِنُونَ بِهَا الْمُقْبِلُونَ عَلَيْهَا وَ عَلَى حُطَامِهَا الْهَامِدِ وَ هَشِيمِهَا الْبَائِدِ غَداً وَ احْذَرُوا مَا حَذَّرَكُمُ اللَّهُ مِنْهَا وَ ازْهَدُوا فِيمَا زَهَّدَكُمُ اللَّهُ فِيهِ مِنْهَا وَ لَا تَرْكَنُوا إِلَى مَا فِي هَذِهِ الدُّنْيَا رُكُونَ مَنِ اتَّخَذَهَا دَارَ قَرَارٍ وَ مَنْزِلَ اسْتِيطَانٍ

O you Believers! Do not be deceived by the tyrants and those who follow them, from the people who covet this world, those that are inclined towards it, those who have been deceived by it, those who go towards it, and to its lifeless ruins, and its chaff which will be defunct tomorrow. And be cautious of what Allah^-azwj has Cautioned you from it, and abstain with regards to what Allah^-azwj has Told you to abstain from, and do not incline towards what is in this world, inclining like the ones who have taken it to be as a house for permanent dwelling.

وَ اللَّهِ إِنَّ لَكُمْ مِمَّا فِيهَا عَلَيْهَا لَدَلِيلًا وَ تَنْبِيهاً مِنْ تَصْرِيفِ أَيَّامِهَا وَ تَغَيُّرِ انْقِلَابِهَا وَ مَثُلَاتِهَا وَ تَلَاعُبِهَا بِأَهْلِهَا إِنَّهَا لَتَرْفَعُ الْخَمِيلَ وَ تَضَعُ الشَّرِيفَ وَ تُورِدُ أَقْوَاماً إِلَى النَّارِ غَداً

By Allah^-azwj, that which is in it is evidence for you and a warning from the changing of its days, and its conditions, and its examples, and it’s playing with its people. It raises the fallen one and degrades the honourable one, and it will return its people to the Fire tomorrow.

فَفِي هَذَا مُعْتَبَرٌ وَ مُخْتَبَرٌ وَ زَاجِرٌ لِمُنْتَبِهٍ إِنَّ الْأُمُورَ الْوَارِدَةَ عَلَيْكُمْ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مِنْ مُظْلِمَاتِ الْفِتَنِ وَ حَوَادِثِ الْبِدَعِ وَ سُنَنِ الْجَوْرِ وَ بَوَائِقِ الزَّمَانِ وَ هَيْبَةِ السُّلْطَانِ وَ وَسْوَسَةِ الشَّيْطَانِ لَتُثَبِّطُ الْقُلُوبَ عَنْ تَنَبُّهِهَا وَ تُذْهِلُهَا عَنْ مَوْجُودِ الْهُدَى وَ مَعْرِفَةِ أَهْلِ الْحَقِّ إِلَّا قَلِيلًا مِمَّنْ عَصَمَ اللَّهُ فَلَيْسَ يَعْرِفُ تَصَرُّفَ أَيَّامِهَا وَ تَقَلُّبَ حَالَاتِهَا وَ عَاقِبَةَ ضَرَرِ فِتْنَتِهَا إِلَّا مَنْ عَصَمَ اللَّهُ وَ نَهَجَ سَبِيلَ الرُّشْدِ وَ سَلَكَ طَرِيقَ الْقَصْدِ

In it, there is a significant learning and warning, that the affairs which you come across every day and night from the darkness of the strife, and the new innovations, and the unjust traditions, and the commotions of the era, and the fear of the Sultan, and the whisperings of the Satan^-la, all discourage the heart from taking lessons from it, and boggle it from finding guidance, and the recognition of the people of the truth, except for a few whom Allah^-azwj has Protected. There is no one who will understand the changing of its days, and the alteration of its conditions, and hurtful consequences of its strife except for the one who is Protected by Allah^-azwj, and Makes him to approach the way of guidance, and travels on the road purposefully.

ثُمَّ اسْتَعَانَ عَلَى ذَلِكَ بِالزُّهْدِ فَكَرَّرَ الْفِكْرَ وَ اتَّعَظَ بِالصَّبْرِ فَازْدَجَرَ وَ زَهِدَ فِي عَاجِلِ بَهْجَةِ الدُّنْيَا وَ تَجَافَى عَنْ لَذَّاتِهَا وَ رَغِبَ فِي دَائِمِ نَعِيمِ الْآخِرَةِ وَ سَعَى لَهَا سَعْيَهَا وَ رَاقَبَ الْمَوْتَ وَ شَنَأَ الْحَيَاةَ مَعَ الْقَوْمِ الظَّالِمِينَ نَظَرَ إِلَى مَا فِي الدُّنْيَا بِعَيْنٍ نَيِّرَةٍ حَدِيدَةَ الْبَصَرِ وَ أَبْصَرَ حَوَادِثَ الْفِتَنِ وَ ضَلَالَ الْبِدَعِ وَ جَوْرَ الْمُلُوكِ الظَّلَمَةِ

Then (he obtains) help against that by the ascetism, frequent thinking, paying attention to patience in order to notice the warning, and abstain from the immediate delights of the world, and defy its pleasures, and desire the Eternal Bliss of the Hereafter, and strive for it a striving. And he monitors the (approach of) death and passing away of the life with the unjust people. He looks at what is in the world with an illuminated vision, and the strife-taking place, and the misguidance of the innovations, and the injustices of the unjust kings.

فَلَقَدْ لَعَمْرِي اسْتَدْبَرْتُمُ الْأُمُورَ الْمَاضِيَةَ فِي الْأَيَّامِ الْخَالِيَةِ مِنَ الْفِتَنِ الْمُتَرَاكِمَةِ وَ الِانْهِمَاكِ فِيمَا تَسْتَدِلُّونَ بِهِ عَلَى تَجَنُّبِ الْغُوَاةِ وَ أَهْلِ الْبِدَعِ وَ الْبَغْيِ وَ الْفَسَادِ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ فَاسْتَعِينُوا بِاللَّهِ وَ ارْجِعُوا إِلَى طَاعَةِ اللَّهِ وَ طَاعَةِ مَنْ هُوَ أَوْلَى بِالطَّاعَةِ مِمَّنِ اتُّبِعَ فَأُطِيعَ

By my^-asws life, you have matters from the past which were from days in which were free from strife, pre-occupations and engagements (these matters) have evidenced for you (that you were) avoiding the misguided and the people of innovation (Heretics) who rebel and create mischief in the earth without any right to do so. So seek Help from Allah^-azwj and return to the obedience of Allah^-azwj and the obedience of the one^-asws who is the foremost for the obedience and to be followed and obeyed.

فَالْحَذَرَ الْحَذَرَ مِنْ قَبْلِ النَّدَامَةِ وَ الْحَسْرَةِ وَ الْقُدُومِ عَلَى اللَّهِ وَ الْوُقُوفِ بَيْنَ يَدَيْهِ وَ تَاللَّهِ مَا صَدَرَ قَوْمٌ قَطُّ عَنْ مَعْصِيَةِ اللَّهِ إِلَّا إِلَى عَذَابِهِ وَ مَا آثَرَ قَوْمٌ قَطُّ الدُّنْيَا عَلَى الْآخِرَةِ إِلَّا سَاءَ مُنْقَلَبُهُمْ وَ سَاءَ مَصِيرُهُمْ وَ مَا الْعِلْمُ بِاللَّهِ وَ الْعَمَلُ إِلَّا إِلْفَانِ مُؤْتَلِفَانِ فَمَنْ عَرَفَ اللَّهَ خَافَهُ وَ حَثَّهُ الْخَوْفُ عَلَى الْعَمَلِ بِطَاعَةِ اللَّهِ وَ إِنَّ أَرْبَابَ الْعِلْمِ وَ أَتْبَاعَهُمُ الَّذِينَ عَرَفُوا اللَّهَ فَعَمِلُوا لَهُ وَ رَغِبُوا إِلَيْهِ وَ قَدْ قَالَ اللَّهُ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ

So beware of the danger before the remorse and the regret before proceeding to Allah^-azwj and the pausing in front of Him^-azwj, and no people ever went to Allah^-azwj after having disobeyed Him^-azwj except to His^-azwj Punishment, and no people preferred the world over the Hereafter at all except that evil was their return, and evil was their journey.

The Knowledge, by Allah^-azwj and the deeds are nothing but two harmonious matters. So the one who recognises Allah^-azwj fears Him^-azwj, and the fear urges him to the deeds in obedience to Allah^-azwj and that the heads of the knowledge and those that follow them recognise Allah^-azwj so they work (do deeds) for Him^-azwj and desire towards Him^-azwj, and Allah^-azwj has Said: “[35:28] Those truly fear Allah, among His Servants, who have knowledge”.

فَلَا تَلْتَمِسُوا شَيْئاً مِمَّا فِي هَذِهِ الدُّنْيَا بِمَعْصِيَةِ اللَّهِ وَ اشْتَغِلُوا فِي هَذِهِ الدُّنْيَا بِطَاعَةِ اللَّهِ وَ اغْتَنِمُوا أَيَّامَهَا وَ اسْعَوْا لِمَا فِيهِ نَجَاتُكُمْ غَداً مِنْ عَذَابِ اللَّهِ فَإِنَّ ذَلِكَ أَقَلُّ لِلتَّبِعَةِ وَ أَدْنَى مِنَ الْعُذْرِ وَ أَرْجَى لِلنَّجَاةِ فَقَدِّمُوا أَمْرَ اللَّهِ وَ طَاعَةَ مَنْ أَوْجَبَ اللَّهُ طَاعَتَهُ بَيْنَ يَدَيِ الْأُمُورِ كُلِّهَا وَ لَا تُقَدِّمُوا الْأُمُورَ الْوَارِدَةَ عَلَيْكُمْ مِنْ طَاعَةِ الطَّوَاغِيتِ مِنْ زَهْرَةِ الدُّنْيَا بَيْنَ يَدَيِ اللَّهِ وَ طَاعَتِهِ وَ طَاعَةِ أُولِي الْأَمْرِ مِنْكُمْ

So do not seek anything from this world by being disobedient to Allah^-azwj, and preoccupy yourselves in this world by obedience to Allah^-azwj, and seize its days, in a way to ensure your salvation ‘Tomorrow’ from the Punishment of Allah^-azwj. That is the smallest consequence and the lowest form of excuse and the hope for the salvation. So give priority to the Commands of Allah^-azwj and the obedience to the one^-asws whose obedience Allah^-azwj has Made it to be more than obligatory in all the matters in front of you. Do not give priority to the commands, which come to you from being obedient to the tyrants about the attractions of this world as oppose to that of Allah^-azwj but rather submit to Him^-azwj, and to the Masters of the Command^-asws (Ul Al-Amr) from among you.

وَ اعْلَمُوا أَنَّكُمْ عَبِيدُ اللَّهِ وَ نَحْنُ مَعَكُمْ يَحْكُمُ عَلَيْنَا وَ عَلَيْكُمْ سَيِّدٌ حَاكِمٌ غَداً وَ هُوَ مُوقِفُكُمْ وَ مُسَائِلُكُمْ فَأَعِدُّوا الْجَوَابَ قَبْلَ الْوُقُوفِ وَ الْمُسَاءَلَةِ وَ الْعَرْضِ عَلَى رَبِّ الْعَالَمِينَ يَوْمَئِذٍ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ

And know that you are all servants of Allah^-azwj and we^-asws are with you. There is a Ruler^-azwj Who will Rule over us^-asws and you tomorrow, who is the Chief of the rulers. And He^-azwj will Make you to pause and Question you, so prepare the answer before the pausing and the Questioning and presentation to the Lord^-azwj of the Worlds on the Day in which no soul shall speak except by His^-azwj Permission.

وَ اعْلَمُوا أَنَّ اللَّهَ لَا يُصَدِّقُ يَوْمَئِذٍ كَاذِباً وَ لَا يُكَذِّبُ صَادِقاً وَ لَا يَرُدُّ عُذْرَ مُسْتَحِقٍّ وَ لَا يَعْذِرُ غَيْرَ مَعْذُورٍ لَهُ الْحُجَّةُ عَلَى خَلْقِهِ بِالرُّسُلِ وَ الْأَوْصِيَاءِ بَعْدَ الرُّسُلِ فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ اسْتَقْبِلُوا فِي إِصْلَاحِ أَنْفُسِكُمْ وَ طَاعَةِ اللَّهِ وَ طَاعَةِ مَنْ تَوَلَّوْنَهُ فِيهَا لَعَلَّ نَادِماً قَدْ نَدِمَ فِيمَا فَرَّطَ بِالْأَمْسِ فِي جَنْبِ اللَّهِ وَ ضَيَّعَ مِنْ حُقُوقِ اللَّهِ وَ اسْتَغْفِرُوا اللَّهَ وَ تُوبُوا إِلَيْهِ فَإِنَّهُ يَقْبَلُ التَّوْبَةَ وَ يَعْفُو عَنِ السَّيِّئَةِ وَ يَعْلَمُ مَا تَفْعَلُونَ

And know that Allah^-azwj, on that Day, will neither Ratify a liar nor will He^-azwj Belie a truthful one, nor will He^-azwj Reject the excuse of a deserving one, nor Excuse the one who has no justification, as He^-azwj has the Proof over His^-azwj creatures by the Messengers^-as and the successors^-as after the Messengers^-as. So fear Allah^-azwj, servants of Allah^-azwj, and welcome the correctors to yourselves, and the obedience to Allah^-azwj and the obedience to the ones^-asws whom Allah^-azwj has Made to be Guardians regarding it. Perhaps the remorseful ones may regret for having wasted their yesterday regarding the Side of Allah^-azwj (Junb Allah^-azwj i.e. Ali^-asws), and wasted the Rights of Allah^-azwj. And seek Forgiveness from Allah^-azwj and repent to Him^-azwj for He^-azwj Accepts the repentance, and Forgives the sins and Knows what you are doing.

وَ إِيَّاكُمْ وَ صُحْبَةَ الْعَاصِينَ وَ مَعُونَةَ الظَّالِمِينَ وَ مُجَاوَرَةَ الْفَاسِقِينَ احْذَرُوا فِتْنَتَهُمْ وَ تَبَاعَدُوا مِنْ سَاحَتِهِمْ وَ اعْلَمُوا أَنَّهُ مَنْ خَالَفَ أَوْلِيَاءَ اللَّهِ وَ دَانَ بِغَيْرِ دِينِ اللَّهِ وَ اسْتَبَدَّ بِأَمْرِهِ دُونَ أَمْرِ وَلِيِّ اللَّهِ كَانَ فِي نَارٍ تَلْتَهِبُ تَأْكُلُ أَبْدَاناً قَدْ غَابَتْ عَنْهَا أَرْوَاحُهَا وَ غَلَبَتْ عَلَيْهَا شِقْوَتُهَا فَهُمْ مَوْتَى لَا يَجِدُونَ حَرَّ النَّارِ وَ لَوْ كَانُوا أَحْيَاءً لَوَجَدُوا مَضَضَ حَرِّ النَّارِ

And beware of the company of the disobedient ones, and the help of the unjust ones, and the compulsions of the mischievous ones. Be cautious of their strife and distance yourselves from their places. And know that the one who opposes the Guardians^-asws of Allah^-azwj, and makes it to be a Religion without the Religion of Allah^-azwj, and issues commands other than the commands of the Guardians^-asws of Allah^-azwj will be in the Inflamed Fire, which consumes the bodies from which the spirits are absent, and which have been overcome by its misfortune. (At present) they are dead, not feeling the heat of the Fire, and had they been alive they would have found their suffering in the heat of the Fire.

وَ اعْتَبِرُوا يَا أُولِي الْأَبْصَارِ وَ احْمَدُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَ اعْلَمُوا أَنَّكُمْ لَا تَخْرُجُونَ مِنْ قُدْرَةِ اللَّهِ إِلَى غَيْرِ قُدْرَتِهِ وَ سَيَرَى اللَّهُ عَمَلَكُمْ وَ رَسُولُهُ ثُمَّ إِلَيْهِ تُحْشَرُونَ فَانْتَفِعُوا بِالْعِظَةِ وَ تَأَدَّبُوا بِآدَابِ الصَّالِحِينَ .

And take a lesson, O people of vision, and Praise Allah^-azwj for what He^-azwj has Guided you with, and know that you cannot escape from the Power of Allah^-azwj to another power. Allah^-azwj Sees your deeds, as well as His^-azwj Messenger, then to them will be your resurrection. So benefit from the advice, and educate yourselves with the discipline of the righteous.[52]

Appendix II:Sufis’s Discussions with Abu Abd Allah^-asws

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ دَخَلَ سُفْيَانُ الثَّوْرِيُّ عَلَى أَبِي عَبْدِ اللَّهِ ( عليه السلام ) فَرَأَى عَلَيْهِ ثِيَابَ بِيضٍ كَأَنَّهَا غِرْقِئُ الْبَيْضِ فَقَالَ لَهُ إِنَّ هَذَا اللِّبَاسَ لَيْسَ مِنْ لِبَاسِكَ فَقَالَ لَهُ اسْمَعْ مِنِّي وَ عِ مَا أَقُولُ لَكَ فَإِنَّهُ خَيْرٌ لَكَ عَاجِلًا وَ آجِلًا إِنْ أَنْتَ مِتَّ عَلَى السُّنَّةِ وَ الْحَقِّ وَ لَمْ تَمُتْ عَلَى بِدْعَةٍ

Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa who said,

‘Sufyan Al-Sowry came over to Abu Abd Allah^-asws, so he saw white clothes upon him^-asws, as if they were the albumin of the egg, so he said to him^-asws, ‘This attire is not from your^-asws attires’. So he^-asws said: ‘Listen from me^-asws attentively what I^-asws am going to say to you, for it would be better for you now and in the future, that you should die upon the Sunnah, and not die upon an innovation.

أُخْبِرُكَ أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) كَانَ فِي زَمَانٍ مُقْفِرٍ جَدْبٍ فَأَمَّا إِذَا أَقْبَلَتِ الدُّنْيَا فَأَحَقُّ أَهْلِهَا بِهَا أَبْرَارُهَا لَا فُجَّارُهَا وَ مُؤْمِنُوهَا لَا مُنَافِقُوهَا وَ مُسْلِمُوهَا لَا كُفَّارُهَا فَمَا أَنْكَرْتَ يَا ثَوْرِيُّ فَوَ اللَّهِ إِنَّنِي لَمَعَ مَا تَرَى مَا أَتَى عَلَيَّ مُذْ عَقَلْتُ صَبَاحٌ وَ لَا مَسَاءٌ وَ لِلَّهِ فِي مَالِي حَقٌّ أَمَرَنِي أَنْ أَضَعَهُ مَوْضِعاً إِلَّا وَضَعْتُهُ

I^-asws hereby inform you that Rasool-Allah^-saww was in an era which was desolate (barren) and waterless. So when the world turns, the most deserving of its inhabitants are its righteous ones (but) not its immoral ones, and its Believers not its hypocrites, and its Muslims not its Infidels. So what are you criticizing, O Sowry, for by Allah^-azwj, I^-asws am with what you see. By Allah^-azwj! There has never come upon me a morning nor an evening such that there is a right for Allah^-azwj in my^-asws wealth which He^-azwj had Commanded me^-asws to place it in a (particular) place, except that I^-asws did place it’.

قَالَ فَأَتَاهُ قَوْمٌ مِمَّنْ يُظْهِرُونَ الزُّهْدَ وَ يَدْعُونَ النَّاسَ أَنْ يَكُونُوا مَعَهُمْ عَلَى مِثْلِ الَّذِي هُمْ عَلَيْهِ مِنَ التَّقَشُّفِ فَقَالُوا لَهُ إِنَّ صَاحِبَنَا حَصِرَ عَنْ كَلَامِكَ وَ لَمْ تَحْضُرْهُ حُجَجُهُ فَقَالَ لَهُمْ فَهَاتُوا حُجَجَكُمْ فَقَالُوا لَهُ إِنَّ حُجَجَنَا مِنْ كِتَابِ اللَّهِ فَقَالَ لَهُمْ فَأَدْلُوا بِهَا فَإِنَّهَا أَحَقُّ مَا اتُّبِعَ وَ عُمِلَ بِهِ

He (the narrator) said (in the meantime), ‘So a group came over to him^-asws, from the ones who were manifesting the asceticism and calling the people that they should come to be with them upon the likes which they were upon, from the austerities (restrain). So they said to him^-asws, ‘Our companion was tongue-tied from your^-asws speech and could not present his arguments’. So he^-asws said: ‘So you give your arguments’. So they said to him^-asws, ‘Our argument is from the Book of Allah^-azwj’. So he^-asws said to them: ‘So indicate it, for it is most rightful of what is to be followed and acted by’.

فَقَالُوا يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى مُخْبِراً عَنْ قَوْمٍ مِنْ أَصْحَابِ النَّبِيِّ ( صلى الله عليه وآله ) وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ فَمَدَحَ فِعْلَهُمْ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً فَنَحْنُ نَكْتَفِي بِهَذَا فَقَالَ رَجُلٌ مِنَ الْجُلَسَاءِ إِنَّا رَأَيْنَاكُمْ تَزْهَدُونَ فِي الْأَطْعِمَةِ الطَّيِّبَةِ وَ مَعَ ذَلِكَ تَأْمُرُونَ النَّاسَ بِالْخُرُوجِ مِنْ أَمْوَالِهِمْ حَتَّى تَمَتَّعُوا أَنْتُمْ مِنْهَا

So they said, ‘Allah^-azwj Blessed and High is Saying, Informing about a group of companions of the Prophet^-saww [59:9] and they prefer (others) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these are the ones who are the successful ones. Thus, He^-azwj Complimented their deeds and Said in another place [76:8] And they give food out of love for Him to the poor and the orphan and the captive. Therefore, we are content with this’. So a man from the gathering said, ‘I am seeing you all manifesting ascetism in you all being fed the good food, and along with that you are instructing the people with the taking out from their wealth to the extent that you all are enjoying from it’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ( عليه السلام ) دَعُوا عَنْكُمْ مَا لَا تَنْتَفِعُونَ بِهِ أَخْبِرُونِي أَيُّهَا النَّفَرُ أَ لَكُمْ عِلْمٌ بِنَاسِخِ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ الَّذِي فِي مِثْلِهِ ضَلَّ مَنْ ضَلَّ وَ هَلَكَ مَنْ هَلَكَ مِنْ هَذِهِ الْأُمَّةِ فَقَالُوا لَهُ أَوْ بَعْضِهِ فَأَمَّا كُلُّهُ فَلَا

So Abu Abd Allah^-asws said: ‘Remove from yourselves that which is not benefitting you. Inform me^-asws, O you group! Is there anyone of you knowledgeable with the Abrogating (Verses) of the Quran from its Abrogated ones, and its Decisive from its Allegorical, those regarding the likes of which strayed the one who strayed, and destroyed was the one who was destroyed, from this community?’ So they said to him^-asws, ‘Of some of it – as for all of it (the Holy Verses) – no’.

فَقَالَ لَهُمْ فَمِنْ هُنَا أُتِيتُمْ وَ كَذَلِكَ أَحَادِيثُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) فَأَمَّا مَا ذَكَرْتُمْ مِنْ إِخْبَارِ اللَّهِ عَزَّ وَ جَلَّ إِيَّانَا فِي كِتَابِهِ عَنِ الْقَوْمِ الَّذِينَ أَخْبَرَ عَنْهُمْ بِحُسْنِ فَعَالِهِمْ فَقَدْ كَانَ مُبَاحاً جَائِزاً وَ لَمْ يَكُونُوا نُهُوا عَنْهُ وَ ثَوَابُهُمْ مِنْهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ

So he^-asws said to them; ‘So from over here you are coming (to the reality). And similar to that are the Ahadeeth of Rasool-Allah^-saww. So as for what you have mentioned from the News of Allah^-azwj Mighty and Majestic, it is regarding us^-asws in His^-azwj Book, informing the people with the goodness of our^-asws deeds. So it was neutral, allowed, and it was not Forbidden from, and their Rewards from it is upon Allah^-azwj Mighty and Majestic.

وَ ذَلِكَ أَنَّ اللَّهَ جَلَّ وَ تَقَدَّسَ أَمَرَ بِخِلَافِ مَا عَمِلُوا بِهِ فَصَارَ أَمْرُهُ نَاسِخاً لِفِعْلِهِمْ وَ كَانَ نَهَى اللَّهُ تَبَارَكَ وَ تَعَالَى رَحْمَةً مِنْهُ لِلْمُؤْمِنِينَ وَ نَظَراً لِكَيْلَا يُضِرُّوا بِأَنْفُسِهِمْ وَ عِيَالَاتِهِمْ مِنْهُمُ الضَّعَفَةُ الصِّغَارُ وَ الْوِلْدَانُ وَ الشَّيْخُ الْفَانِي وَ الْعَجُوزُ الْكَبِيرَةُ الَّذِينَ لَا يَصْبِرُونَ عَلَى الْجُوعِ فَإِنْ تَصَدَّقْتُ بِرَغِيفِي وَ لَا رَغِيفَ لِي غَيْرُهُ ضَاعُوا وَ هَلَكُوا جُوعاً

And that is that Allah^-azwj Sanctified a matter with opposite to what they (people) had been doing with, so His^-azwj Command came to be Abrogating of their deeds. And the Prohibition of Allah^-azwj Blessed and High is a Mercy from it for the Believers, and a Consideration that perhaps they may harm themselves and their families among whom would be the weak, and the young, and the parents, and the dying old man, and the aged woman, those who cannot be patient upon the hunger. So if I^-asws were to give my^-asws bread in charity, and there was no bread (left) other than (that which was) with me^-asws, then one’s (family) would waste away and die of hunger.

فَمِنْ ثَمَّ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) خَمْسُ تَمَرَاتٍ أَوْ خَمْسُ قُرَصٍ أَوْ دَنَانِيرُ أَوْ دَرَاهِمُ يَمْلِكُهَا الْإِنْسَانُ وَ هُوَ يُرِيدُ أَنْ يُمْضِيَهَا فَأَفْضَلُهَا مَا أَنْفَقَهُ الْإِنْسَانُ عَلَى وَالِدَيْهِ ثُمَّ الثَّانِيَةُ عَلَى نَفْسِهِ وَ عِيَالِهِ ثُمَّ الثَّالِثَةُ عَلَى قَرَابَتِهِ الْفُقَرَاءِ ثُمَّ الرَّابِعَةُ عَلَى جِيرَانِهِ الْفُقَرَاءِ ثُمَّ الْخَامِسَةُ فِي سَبِيلِ اللَّهِ وَ هُوَ أَخَسُّهَا أَجْر

Thus, Rasool-Allah^-saww said: ‘Five dates, or five discs (of bread), or five Dinars or Dirhams which the human being owns, and he wants to spend these, so the most superior of what the human being can spend upon are his parents. Then secondly upon himself and his family. Then thirdly upon his poor relatives. Then fourthly upon his poor neighbours. Then fifthly in the Way of Allah^-azwj, and it is of the lowest Recompense.

اًوَ قَالَ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) لِلْأَنْصَارِيِّ حِينَ أَعْتَقَ عِنْدَ مَوْتِهِ خَمْسَةً أَوْ سِتَّةً مِنَ الرَّقِيقِ وَ لَمْ يَكُنْ يَمْلِكُ غَيْرَهُمْ وَ لَهُ أَوْلَادٌ صِغَارٌ لَوْ أَعْلَمْتُمُونِي أَمْرَهُ مَا تَرَكْتُكُمْ تَدْفِنُوهُ مَعَ الْمُسْلِمِينَ يَتْرُكُ صِبْيَةً صِغَاراً يَتَكَفَّفُونَ النَّاسَ

Rasool-Allah^-saww said to the (one of the) ‘Ansar’ (the Helpers in Madina) when he freed, at the time of his death, five or six of his slaves (and he did not own other than them) and for him were young children: ‘Had you let me^-saww know, I^-saww would have ordered you all not to bury him with the Muslims. He left young children to spread their hands to the people?’

ثُمَّ قَالَ حَدَّثَنِي أَبِي أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ ابْدَأْ بِمَنْ تَعُولُ الْأَدْنَى فَالْأَدْنَى ثُمَّ هَذَا مَا نَطَقَ بِهِ الْكِتَابُ رَدّاً لِقَوْلِكُمْ وَ نَهْياً عَنْهُ مَفْرُوضاً مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ قَالَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً

Then he^-asws said: ‘My^-asws father^-asws narrated to me^-asws that Rasool-Allah^-saww said: ‘Begin with the ones reliant (upon you), so the closest one, then the next closest one’. This is the Book that Speaks with is a rebuttal to your words, and Forbidden from it being an Obligation from Allah^-azwj, the Mighty, the Wise. He^-azwj Said [25:67] And they who when they spend, are neither extravagant nor stingy, and between that by stature (status).

أَ فَلَا تَرَوْنَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ غَيْرَ مَا أَرَاكُمْ تَدْعُونَ النَّاسَ إِلَيْهِ مِنَ الْأَثَرَةِ عَلَى أَنْفُسِهِمْ وَ سَمَّى مَنْ فَعَلَ مَا تَدْعُونَ النَّاسَ إِلَيْهِ مُسْرِفاً وَ فِي غَيْرِ آيَةٍ مِنْ كِتَابِ اللَّهِ يَقُولُ إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ فَنَهَاهُمْ عَنِ الْإِسْرَافِ وَ نَهَاهُمْ عَنِ التَّقْتِيرِ وَ لَكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ لَا يُعْطِي جَمِيعَ مَا عِنْدَهُ ثُمَّ يَدْعُو اللَّهَ أَنْ يَرْزُقَهُ

Are you not seeing that Allah^-azwj Blessed and High Says other than what you all are showing, calling the people towards it from the preferring of (others) over their own selves, and Named the one who does what you are calling the people towards as being extravagant? And in another Verse from the Book of Allah^-azwj He^-azwj is Saying [7:31] surely He does not Love the extravagant. So He^-azwj has Forbidden them from the extravagance, and Forbidden them from the miserliness, but has Commanded between the two matters, that one should not give away the entirety of what is in his presence, then he supplicates to Allah^-azwj that He^-azwj Grace him.

فَلَا يَسْتَجِيبُ لَهُ لِلْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ( صلى الله عليه وآله ) إِنَّ أَصْنَافاً مِنْ أُمَّتِي لَا يُسْتَجَابُ لَهُمْ دُعَاؤُهُمْ رَجُلٌ يَدْعُو عَلَى وَالِدَيْهِ وَ رَجُلٌ يَدْعُو عَلَى غَرِيمٍ ذَهَبَ لَهُ بِمَالٍ فَلَمْ يَكْتُبْ عَلَيْهِ وَ لَمْ يُشْهِدْ عَلَيْهِ وَ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ تَخْلِيَةَ سَبِيلِهَا بِيَدِهِ

So it would not be Answered due to the Hadeeth which has come from the Prophet^-saww that: ‘A category (of people) from my^-saww community, their supplications would not be Answered to them – a man who supplicates against his parents; and a man who supplicates against a creditor who went away with his wealth and he had no written agreement against him and did not have a witness upon him; and a man who supplicates against his wife and Allah^-azwj Mighty and Majestic has Made an freeing of the way (divorce) to be in his hands;

وَ رَجُلٌ يَقْعُدُ فِي بَيْتِهِ وَ يَقُولُ رَبِّ ارْزُقْنِي وَ لَا يَخْرُجُ وَ لَا يَطْلُبُ الرِّزْقَ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَبْدِي أَ لَمْ أَجْعَلْ لَكَ السَّبِيلَ إِلَى الطَّلَبِ وَ الضَّرْبِ فِي الْأَرْضِ بِجَوَارِحَ صَحِيحَةٍ فَتَكُونَ قَدْ أُعْذِرْتَ فِيمَا بَيْنِي وَ بَيْنَكَ فِي الطَّلَبِ لِاتِّبَاعِ أَمْرِي وَ لِكَيْلَا تَكُونَ كَلًّا عَلَى أَهْلِكَ فَإِنْ شِئْتُ رَزَقْتُكَ وَ إِنْ شِئْتُ قَتَّرْتُ عَلَيْكَ وَ أَنْتَ غَيْرُ مَعْذُورٍ عِنْدِي

And a man who sits in his house whilst saying, ‘Lord^-azwj! Grant me sustenance’, and he neither goes out nor seeks the livelihood. So Allah^-azwj Mighty and Majestic is Saying: “My^-azwj servant! Did I^-azwj not Make the way for you to the seeking and the going around in the land with healthy limbs? So you have become paralysed in what is between Me^-azwj and you with regards to the seeking in following My^-azwj Command, and perhaps you would become a burden upon your family. So if I^-azwj so Desire to I^-azwj would Grace you, and if I^-azwj so Desire to be Straiten upon you, and you would be without an excuse in my Presence”.

وَ رَجُلٌ رَزَقَهُ اللَّهُ مَالًا كَثِيراً فَأَنْفَقَهُ ثُمَّ أَقْبَلَ يَدْعُو يَا رَبِّ ارْزُقْنِي فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَ لَمْ أَرْزُقْكَ رِزْقاً وَاسِعاً فَهَلَّا اقْتَصَدْتَ فِيهِ كَمَا أَمَرْتُكَ وَ لِمَ تُسْرِفُ وَ قَدْ نَهَيْتُكَ عَنِ الْإِسْرَافِ وَ رَجُلٌ يَدْعُو فِي قَطِيعَةِ رَحِمٍ

And a man whom Allah^-azwj had Graced with abundant wealth, so he spends it (all), then turns supplicating, ‘O Lord^-azwj! Grace me”. So Allah^-azwj Mighty and Majestic is Saying: “Did I^-azwj not Grace you extensive sustenance? So you were not moderate in it as I^-azwj had Commanded you, and why were you extravagant and I^-azwj had Forbidden you from the extravagance?” And a man who supplicates regarding a cutting-off of a relationship.

ثُمَّ عَلَّمَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهُ ( صلى الله عليه وآله ) كَيْفَ يُنْفِقُ وَ ذَلِكَ أَنَّهُ كَانَتْ عِنْدَهُ أُوقِيَّةٌ مِنَ الذَّهَبِ فَكَرِهَ أَنْ يَبِيتَ عِنْدَهُ فَتَصَدَّقَ بِهَا فَأَصْبَحَ وَ لَيْسَ عِنْدَهُ شَيْ‏ءٌ وَ جَاءَهُ مَنْ يَسْأَلُهُ فَلَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ فَلَامَهُ السَّائِلُ وَ اغْتَمَّ هُوَ حَيْثُ لَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ وَ كَانَ رَحِيماً رَقِيقاً

Then Allah^-azwj Taught His^-azwj Prophet^-saww how he^-saww should spend, and that is once he^-saww had an Owqiya (unit of measurement) of gold, so he^-saww disliked that it should be with him^-saww overnight. So he^-saww gave in charity with it. So in the morning there was nothing with him^-saww, and there came a beggar asking him^-saww, but there did not happen to be anything with him^-saww what he^-saww could give him. So the beggar accused him^-saww, and he^-saww was saddened that there did not happen to be anything with him^-saww what he^-saww could give him, as he^-saww was merciful, gentle.

فَأَدَّبَ اللَّهُ تَعَالَى نَبِيَّهُ ( صلى الله عليه وآله ) بِأَمْرِهِ فَقَالَ وَ لا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى عُنُقِكَ وَ لا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً يَقُولُ إِنَّ النَّاسَ قَدْ يَسْأَلُونَكَ وَ لَا يَعْذِرُونَكَ فَإِذَا أَعْطَيْتَ جَمِيعَ مَا عِنْدَكَ مِنَ الْمَالِ كُنْتَ قَدْ حَسَرْتَ مِنَ الْمَالِ

So Allah^-azwj the Exalted Educated His^-azwj Prophet^-saww with His^-azwj Command, so He^-azwj Said [17:29] And do not make your hand to be shackled to your neck nor extend it to its limit, lest you should become blameworthy, destitute. He^-azwj is Saying that the people have asked you^-saww and will not excuse you^-saww. So if you^-saww were to give away the entirety of what is with you^-saww from the wealth, you^-saww would be regretful from the wealth (unable to help anymore).

فَهَذِهِ أَحَادِيثُ رَسُولِ اللَّهِ ( صلى الله عليه وآله ) يُصَدِّقُهَا الْكِتَابُ وَ الْكِتَابُ يُصَدِّقُهُ أَهْلُهُ مِنَ الْمُؤْمِنِينَ وَ قَالَ أَبُو بَكْرٍ عِنْدَ مَوْتِهِ حَيْثُ قِيلَ لَهُ أَوْصِ فَقَالَ أُوصِي بِالْخُمُسِ وَ الْخُمُسُ كَثِيرٌ فَإِنَّ اللَّهَ تَعَالَى قَدْ رَضِيَ بِالْخُمُسِ فَأَوْصَى بِالْخُمُسِ وَ قَدْ جَعَلَ اللَّهُ عَزَّ وَ جَلَّ لَهُ الثُّلُثَ عِنْدَ مَوْتِهِ وَ لَوْ عَلِمَ أَنَّ الثُّلُثَ خَيْرٌ لَهُ أَوْصَى بِهِ

Thus, these are the Ahadeeth of Rasool-Allah^-saww ratifying the Book (Quran) and the Book Ratifies its people from the Believers. And Abu Bakr said at the time of his death when it was said to him, ‘Bequeath’. So he said, ‘I bequeath with the fifth, and the fifth is a lot, for Allah^-azwj the Exalted is Pleased with the fifth’. So he bequeathed with the fifth, and Allah^-azwj Mighty and Majestic had Made the third to be for him at the time of his death, and had he known that the third is better for him, he would have bequeathed with it.

ثُمَّ مَنْ قَدْ عَلِمْتُمْ بَعْدَهُ فِي فَضْلِهِ وَ زُهْدِهِ سَلْمَانُ وَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُمَا فَأَمَّا سَلْمَانُ فَكَانَ إِذَا أَخَذَ عَطَاهُ رَفَعَ مِنْهُ قُوتَهُ لِسَنَتِهِ حَتَّى يَحْضُرَ عَطَاؤُهُ مِنْ قَابِلٍ فَقِيلَ لَهُ يَا أَبَا عَبْدِ اللَّهِ أَنْتَ فِي زُهْدِكَ تَصْنَعُ هَذَا وَ أَنْتَ لَا تَدْرِي لَعَلَّكَ تَمُوتُ الْيَوْمَ أَوْ غَداً فَكَانَ جَوَابَهُ أَنْ قَالَ مَا لَكُمْ لَا تَرْجُونَ لِيَ الْبَقَاءَ كَمَا خِفْتُمْ عَلَيَّ الْفَنَاءَ أَ مَا عَلِمْتُمْ يَا جَهَلَةُ أَنَّ النَّفْسَ قَدْ تَلْتَاثُ عَلَى صَاحِبِهَا إِذَا لَمْ يَكُنْ لَهَا مِنَ الْعَيْشِ مَا يَعْتَمِدُ عَلَيْهِ فَإِذَا هِيَ أَحْرَزَتْ مَعِيشَتَهَا اطْمَأَنَّتْ

Then the ones you know of after him in their merits and their ascetism, Salman^-ra and Abu Zarr^-ra, may Allah^-azwj be Pleased with both of them^-ra. So as for Salman^-ra, whenever he^-ra took his^-ra contribution, he extracted from it a provision for his year until his contribution comes up the following year. So it was said to him^-as, ‘O servant of Allah^-azwj! You^-ra in your^-ra ascetism are doing this, and you^-as do not know perhaps you^-as would be dying today or tomorrow?’  So his^-ra answer was that he^-ra said: ‘What is the matter with you that you are not hoping that I^-as would remain, just as you are fearing the death upon me^-ra? Do you not know, O ignoramus, that the self becomes lethargic (restless) upon its owner when there does not happen to be the subsistence for it what he can depend upon. So when the subsistence is present, it is tranquil (peace of mind)?’

وَ أَمَّا أَبُو ذَرٍّ فَكَانَتْ لَهُ نُوَيْقَاتٌ وَ شُوَيْهَاتٌ يَحْلُبُهَا وَ يَذْبَحُ مِنْهَا إِذَا اشْتَهَى أَهْلُهُ اللَّحْمَ أَوْ نَزَلَ بِهِ ضَيْفٌ أَوْ رَأَى بِأَهْلِ الْمَاءِ الَّذِينَ هُمْ مَعَهُ خَصَاصَةٌ نَحَرَ لَهُمُ الْجَزُورَ أَوْ مِنَ الشِّيَاهِ عَلَى قَدْرِ مَا يَذْهَبُ عَنْهُمْ بِقَرَمِ اللَّحْمِ فَيَقْسِمُهُ بَيْنَهُمْ وَ يَأْخُذُ هُوَ كَنَصِيبِ وَاحِدٍ مِنْهُمْ لَا يَتَفَضَّلُ عَلَيْهِمْ وَ مَنْ أَزْهَدُ مِنْ هَؤُلَاءِ وَ قَدْ قَالَ فِيهِمْ رَسُولُ اللَّهِ ( صلى الله عليه وآله ) مَا قَالَ وَ لَمْ يَبْلُغْ مِنْ أَمْرِهِمَا أَنْ صَارَا لَا يَمْلِكَانِ شَيْئاً الْبَتَّةَ كَمَا تَأْمُرُونَ النَّاسَ بِإِلْقَاءِ أَمْتِعَتِهِمْ وَ شَيْئِهِمْ وَ يُؤْثِرُونَ بِهِ عَلَى أَنْفُسِهِمْ وَ عِيَالَاتِهِمْ

And as for Abu Zarr^-ra, so there used to be for him^-ra camels and sheep for milking them, and he^-ra used to slaughter from them whenever his^-ra family desired the meat, or if a guest were to lodge with him^-ra, or if he^-ra saw the people of the water who were with him^-ra as destitute, he^-ra would sacrifice the camel for them or from the sheep upon a measurement of what would remove the craving of the meat from them. So he^-ra would distribute between them, and he^-ra himself would take one share from them, not preferring himself upon them. And who is more ascetic that them (Salman^-ra and Abu Zarr^-ra), and Rasool-Allah^-saww has said regarding them what he^-saww said? And it (news) has not reached from the affairs of them both^-ra that they^-ra came to be in a state of not owning anything. In no way is it as you are instructing the people; the throwing away of their belongings and their things and preferring others by it upon their own selves, and their families.

وَ اعْلَمُوا أَيُّهَا النَّفَرُ أَنِّي سَمِعْتُ أَبِي يَرْوِي عَنْ آبَائِهِ ( عليهم السلام ) أَنَّ رَسُولَ اللَّهِ ( صلى الله عليه وآله ) قَالَ يَوْماً مَا عَجِبْتُ مِنْ شَيْ‏ءٍ كَعَجَبِي مِنَ الْمُؤْمِنِ إِنَّهُ إِنْ قُرِّضَ جَسَدُهُ فِي دَارِ الدُّنْيَا بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَا بَيْنَ مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا كَانَ خَيْراً لَهُ وَ كُلُّ مَا يَصْنَعُ اللَّهُ عَزَّ وَ جَلَّ بِهِ فَهُوَ خَيْرٌ لَهُ

And know, O you group! I^-asws heard my^-asws father^-asws reporting from his^-asws forefathers^-asws that Rasool-Allah^-saww said one day: ‘I^-saww am not astounded (amazed) from anything like I^-saww am astounded from the Believer. If his body is cut into pieces in the house of the world with the scissors it would be good for him, and if he owns whatever is between the east of the earth and its west, it would be good for him, and everything what Allah^-azwj Mighty and Majestic Does with him, so it is good for him’.

فَلَيْتَ شِعْرِي هَلْ يَحِيقُ فِيكُمْ مَا قَدْ شَرَحْتُ لَكُمْ مُنْذُ الْيَوْمِ أَمْ أَزِيدُكُمْ أَ مَا عَلِمْتُمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ فَرَضَ عَلَى الْمُؤْمِنِينَ فِي أَوَّلِ الْأَمْرِ أَنْ يُقَاتِلَ الرَّجُلُ مِنْهُمْ عَشَرَةً مِنَ الْمُشْرِكِينَ

So I^-asws am not aware, whether it has had any effect among you (after hearing) what I^-asws have commented on today, or whether I^-asws should increase for you all. Do you not know that Allah^-azwj Mighty and Majestic has Obligated upon the Believers at first that the man among them should fight against ten from the Polytheists?

لَيْسَ لَهُ أَنْ يُوَلِّيَ وَجْهَهُ عَنْهُمْ وَ مَنْ وَلَّاهُمْ يَوْمَئِذٍ دُبُرَهُ فَقَدْ تَبَوَّأَ مَقْعَدَهُ مِنَ النَّارِ ثُمَّ حَوَّلَهُمْ عَنْ حَالِهِمْ رَحْمَةً مِنْهُ لَهُمْ فَصَارَ الرَّجُلُ مِنْهُمْ عَلَيْهِ أَنْ يُقَاتِلَ رَجُلَيْنِ مِنَ الْمُشْرِكِينَ تَخْفِيفاً مِنَ اللَّهِ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ فَنَسَخَ الرَّجُلَانِ الْعَشَرَةَ

It was not for him that he should be turning his face away from them, and the one who turned back on his heels in those days, so he has reserved his seat in the Fire. Then He^-azwj Changed for them about their situation out of Mercy from Him^-azwj, so that man from them came to be Obligated that he fights two men from the Polytheists, being a Lightening from Allah^-azwj Mighty and Majestic for the Believers. So the (Command) of two men Abrogated the (Command of) the ten.

وَ أَخْبِرُونِي أَيْضاً عَنِ الْقُضَاةِ أَ جَوَرَةٌ هُمْ حَيْثُ يَقْضُونَ عَلَى الرَّجُلِ مِنْكُمْ نَفَقَةَ امْرَأَتِهِ إِذَا قَالَ إِنِّي زَاهِدٌ وَ إِنِّي لَا شَيْ‏ءَ لِي فَإِنْ قُلْتُمْ جَوَرَةٌ ظَلَّمَكُمْ أَهْلُ الْإِسْلَامِ وَ إِنْ قُلْتُمْ بَلْ عُدُولٌ خَصَمْتُمْ أَنْفُسَكُمْ وَ حَيْثُ تَرُدُّونَ صَدَقَةَ مَنْ تَصَدَّقَ عَلَى الْمَسَاكِينِ عِنْدَ الْمَوْتِ بِأَكْثَرَ مِنَ الثُّلُثِ

And inform me^-asws as well about the judges. Would they be unjust when they are judging upon the man among you for payment of the expenses to his wife, if you were to say, ‘I am an ascetic. I am such that there is nothing for me’. If you were to say they are inequitable, the people of Al-Islam would call you as unjust. And if you were to say they have been just with you, you would be disputing against yourselves. And where would you be able to refute a charity given by the one who gives it to the poor at the time of his death, with more than a third?

أَخْبِرُونِي لَوْ كَانَ النَّاسُ كُلُّهُمْ كَالَّذِينَ تُرِيدُونَ زُهَّاداً لَا حَاجَةَ لَهُمْ فِي مَتَاعِ غَيْرِهِمْ فَعَلَى مَنْ كَانَ يُتَصَدَّقُ بِكَفَّارَاتِ الْأَيْمَانِ وَ النُّذُورِ وَ الصَّدَقَاتِ مِنْ فَرْضِ الزَّكَاةِ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ التَّمْرِ وَ الزَّبِيبِ وَ سَائِرِ مَا وَجَبَ فِيهِ الزَّكَاةُ مِنَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ وَ غَيْرِ ذَلِكَ

Inform me^-asws, if the people, all of them were to be like what you want them to be, as ascetics, there would not be any need for them regarding the belongings for others, so upon whom would they give charity with an expiation of the oaths, and the vows, and the charities from the Obligatory Zakat from the gold, and the silver, and the dates, and the raisins, and the rest of what is Obligated regarding it, the Zakat from the camels, and the cows, and the sheep, and other such when the matter was as you are saying it to be.

إِذَا كَانَ الْأَمْرُ كَمَا تَقُولُونَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَحْبِسَ شَيْئاً مِنْ عَرَضِ الدُّنْيَا إِلَّا قَدَّمَهُ وَ إِنْ كَانَ بِهِ خَصَاصَةٌ فَبِئْسَمَا ذَهَبْتُمْ إِلَيْهِ وَ حَمَلْتُمُ النَّاسَ عَلَيْهِ مِنَ الْجَهْلِ بِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ سُنَّةِ نَبِيِّهِ ( صلى الله عليه وآله ) وَ أَحَادِيثِهِ الَّتِي يُصَدِّقُهَا الْكِتَابُ الْمُنْزَلُ وَ رَدِّكُمْ إِيَّاهَا بِجَهَالَتِكُمْ وَ تَرْكِكُمُ النَّظَرَ فِي غَرَائِبِ الْقُرْآنِ مِنَ التَّفْسِيرِ بِالنَّاسِخِ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمِ وَ الْمُتَشَابِهِ وَ الْأَمْرِ وَ النَّهْيِ

If the matter was as you are saying it to be, that it is not befitting for anyone that he should withhold anything from the goods of the world except that he should send it forward (for the Hereafter), even though he may become a destitute by it, so evil it is what you are taking (the people) towards and carrying the people upon, due to your ignorance of the Book of Allah^-azwj Mighty and Majestic, and a Sunnah of His^-azwj Prophet^-saww, and the Ahadeeth which are ratified by the Revealed Book, and you are rejecting these by your ignorance, and forsaking the consideration in the strangeness of the Quran from the interpretation of the Abrogating (Verses) from the Abrogated, and the Decisive and the Allegorical, and the Commands and the Prohibitions.

وَ أَخْبِرُونِي أَيْنَ أَنْتُمْ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ ( عليه السلام ) حَيْثُ سَأَلَ اللَّهَ مُلْكاً لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ فَأَعْطَاهُ اللَّهُ جَلَّ اسْمُهُ ذَلِكَ وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ ثُمَّ لَمْ نَجِدِ اللَّهَ عَزَّ وَ جَلَّ عَابَ عَلَيْهِ ذَلِكَ وَ لَا أَحَداً مِنَ الْمُؤْمِنِينَ وَ دَاوُدَ النَّبِيِّ ( صلوات الله عليه ) قَبْلَهُ فِي مُلْكِهِ وَ شِدَّةِ سُلْطَانِهِ

And inform me^-asws, where are you (saying) about Suleyman^-as Bin Dawood^-as, where he^-as asked Allah^-azwj for a kingdom which would not be befitting for anyone (else) from after him^-as? So Allah^-azwj, Majestic is His^-azwj Name, Granted him^-as that, and he^-as was speaking the rightfulness and was acting by it. Then we do not find Allah^-azwj Mighty and Majestic Faulting him^-as over that, nor anyone from the Believers. And the Prophet Dawood^-as before him^-as regarding his^-as kingdom and the force of his^-as authority.

ثُمَّ يُوسُفَ النَّبِيِّ ( عليه السلام ) حَيْثُ قَالَ لِمَلِكِ مِصْرَ اجْعَلْنِي عَلى خَزائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ فَكَانَ مِنْ أَمْرِهِ الَّذِي كَانَ أَنِ اخْتَارَ مَمْلَكَةَ الْمَلِكِ وَ مَا حَوْلَهَا إِلَى الْيَمَنِ وَ كَانُوا يَمْتَارُونَ الطَّعَامَ مِنْ عِنْدِهِ لِمَجَاعَةٍ أَصَابَتْهُمْ وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ فَلَمْ نَجِدْ أَحَداً عَابَ ذَلِكَ عَلَيْهِ

Then the Prophet Yusuf^-as when he^-as said to the king of Egypt [12:55] Place me (in authority) over the treasures of the land, I am a good keeper, knowing well. So, from his^-as matter was that he^-as chose a kingdom of the king and what was around it up to Al-Yemen. And they (people) used to get their provisions from him^-as due to them being hit by the famine, and he^-as was speaking the truth and acting by it. So we do not find anyone faulting that upon him^-as.

ثُمَّ ذُو الْقَرْنَيْنِ عَبْدٌ أَحَبَّ اللَّهَ فَأَحَبَّهُ اللَّهُ وَ طَوَى لَهُ الْأَسْبَابَ وَ مَلَّكَهُ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ ثُمَّ لَمْ نَجِدْ أَحَداً عَابَ ذَلِكَ عَلَيْهِ

Then Zulqarnayn, a righteous one who loved Allah^-azwj, so Allah^-azwj Loved him and Rolled up his causes for him and Made him a king of the east of the earth and its west, and he was speaking the truth and was acting by it. Then we do not find anyone faulting that upon him.

فَتَأَدَّبُوا أَيُّهَا النَّفَرُ بِآدَابِ اللَّهِ عَزَّ وَ جَلَّ لِلْمُؤْمِنِينَ وَ اقْتَصِرُوا عَلَى أَمْرِ اللَّهِ وَ نَهْيِهِ وَ دَعُوا عَنْكُمْ مَا اشْتَبَهَ عَلَيْكُمْ مِمَّا لَا عِلْمَ لَكُمْ بِهِ وَ رُدُّوا الْعِلْمَ إِلَى أَهْلِهِ تُوجَرُوا وَ تُعْذَرُوا عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى

So educate yourselves, O group, by the Education of Allah^-azwj Mighty and Majestic for the Believers, and moderate yourselves upon the Commands of Allah^-azwj, and His^-azwj Prohibitions, and leave from yourselves what is doubtful upon you, from what there is no knowledge for you of it, and refer the knowledge to its rightful ones, so you would be Recompensed, and Excused in the Presence of Allah^-azwj Blessed and High.

وَ كُونُوا فِي طَلَبِ عِلْمِ نَاسِخِ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ وَ مَا أَحَلَّ اللَّهُ فِيهِ مِمَّا حَرَّمَ فَإِنَّهُ أَقْرَبُ لَكُمْ مِنَ اللَّهِ وَ أَبْعَدُ لَكُمْ مِنَ الْجَهْلِ وَ دَعُوا الْجَهَالَةَ لِأَهْلِهَا فَإِنَّ أَهْلَ الْجَهْلِ كَثِيرٌ وَ أَهْلَ الْعِلْمِ قَلِيلٌ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ .

And become the seekers of the knowledge of the Abrogating (Verses) of the Quran from its Abrogated, and its Decisive from its Allegorical, and what Allah^-azwj has Permitted regarding it from what is Prohibited. Thus, it would take you all closer to Allah^-azwj and remote from the ignorance. And leave the ignorance to its people, for the people of the ignorance are many, and the people of the knowledge are a few. And Allah^-azwj Mighty and Majestic has Said [12:74] and above everyone possessed of knowledge, is the All-knowing one’.[53]

Addendum:

فَقُلْتُ يَا رَسُولَ اللَّهِ مَنْ أَزْهَدُ النَّاسِ

(In a long Hadith, Abu Zarr^-ra asked) I^-ra said, ‘O Rasool-Allah^-saww! One is most ascetic of the people?’

قَالَ مَنْ لَمْ يَنْسَ الْمَقَابِرَ وَ الْبِلَى وَ تَرَكَ فَضْلَ زِينَةِ الدُّنْيَا وَ آثَرَ مَا يَبْقَى عَلَى مَا يَفْنَى وَ لَمْ يَعُدَّ غَداً مِنْ أَيَّامِهِ وَ عَدَّ نَفْسَهُ فِي الْمَوْتَى-

He^-saww said: ‘One who does not forget the graves, and the decay, and he leaves the merits of adornments of the world, and he prefers what is to remain over what is not to remain, and he does not count tomorrow as being from his days, and he counts himself among the dead.

يَا أَبَا ذَرٍّ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يُوحِ إِلَيَّ أَنْ أَجْمَعَ الْمَالَ وَ لَكِنْ أَوْحَى إِلَيَّ أَنْ‏ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَ كُنْ مِنَ السَّاجِدِينَ- وَ اعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ‏-

O Abu Zarr^-ra! Allah^-azwj Blessed and Exalted did not Reveal to me^-saww than I^-saww should amass the wealth, but He^-azwj Revealed to me^-saww: Therefore Glorify with the Praise of your Lord, and become from the prostrating ones [15:98] And worship your Lord until there comes to you certainty [15:99].

يَا أَبَا ذَرٍّ إِنِّي أَلْبَسُ الْغَلِيظَ وَ أَجْلِسُ عَلَى الْأَرْضِ وَ أَلْعَقُ أَصَابِعِي وَ أَرْكَبُ الْحِمَارَ بِغَيْرِ سَرْجٍ وَ أُرْدِفُ خَلْفِي فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي‏

O Abu Zarr^-ra! I^-saww wear the thick (clothes), and I^-saww sit upon the ground, and I^-saww lick my^‑saww fingers (after meal), and I^-saww ride the donkey without a saddle, and I^-saww let someone ride behind me^-saww. So, the one turns away from my^-saww Sunnah, he isn’t from me^-saww.

يَا أَبَا ذَرٍّ حُبُّ الْمَالِ وَ الشَّرَفِ أَذْهَبُ لِدِينِ الرَّجُلِ مِنْ ذِئْبَيْنِ ضَارِيَيْنِ فِي زِرْبِ‏ الْغَنَمِ فَأَغَارَا فِيهَا حَتَّى أَصْبَحَا فَمَا ذَا أَبْقَيَا مِنْهَا-

O Abu Zarr^-ra! Love of the wealth and the nobility is more destructive to the religion of a man than two wolves striking in a pen of sheep, raiding it until morning. So what is that will remain from it?

قَالَ قُلْتُ يَا رَسُولَ اللَّهِ الْخَائِفُونَ الْخَائِضُونَ الْمُتَوَاضِعُونَ الذَّاكِرُونَ اللَّهَ كَثِيراً أَ هُمْ يَسْبِقُونَ النَّاسَ إِلَى الْجَنَّةِ

He (Abu Zarr^-ra) said, ‘I^-ra said, ‘O Rasool-Allah^-saww! The fearful, the submissive, the humble, the ones doing Zikr of Allah^-azwj are many. Will they be preceding the people to the Paradise?’

فَقَالَ لَا وَ لَكِنْ فُقَرَاءُ الْمُسْلِمِينَ فَإِنَّهُمْ يَتَخَطَّوْنَ رِقَابَ النَّاسِ فَيَقُولُ لَهُمْ خَزَنَةُ الْجَنَّةِ كَمَا أَنْتُمْ حَتَّى‏ تُحَاسَبُوا فَيَقُولُونَ بِمَ نُحَاسَبُ فَوَ اللَّهِ مَا مَلَكْنَا فَنَجُودَ وَ نَعْدِلَ وَ لَا أُفِيضَ عَلَيْنَا فَنَقْبِضَ وَ نَبْسُطَ وَ لَكُنَّا عَبَدْنَا رَبَّنَا حَتَّى دَعَانَا فَأَجَبْنَا-

He^-saww said: ‘No! But the poor Muslims will, for they will be going past necks of the people, so treasurers of the Paradise will say to them, ‘Stay as you are, until you are Reckoned with!’ They will say, ‘Reckoned with what? By Allah^-azwj, we had not owned (much) so we could have been generous and dispensed justice, nor was (wealth) poured upon us so we could have withheld and extended, but we worshipped our Lord^-azwj until He^-azwj Called us, so we answered’.

يَا أَبَا ذَرٍّ إِنَّ الدُّنْيَا مَشْغَلَةٌ لِلْقُلُوبِ وَ الْأَبْدَانِ وَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى سَائِلُنَا عَمَّا نَعَّمَنَا فِي حَلَالِهِ فَكَيْفَ بِمَا نَعَّمَنَا فِي حَرَامِهِ-

O Abu Zarr^-ra! The world is a pre-occupation for the hearts and the bodies, and Allah^-azwj Blessed and Exalted will be Questioning us about what bounties we have regarding His^-azwj Permissibles, so how would it be with what bounties we have regarding His^-azwj Prohibitions?

يَا أَبَا ذَرٍّ إِنِّي قَدْ دَعَوْتُ اللَّهَ جَلَّ ثَنَاؤُهُ أَنْ يَجْعَلَ رِزْقَ مَنْ يُحِبُّنِي الْكَفَافَ وَ أَنْ يُعْطِيَ مَنْ يُبْغِضُنِي كَثْرَةَ الْمَالِ وَ الْوَلَدِ-

O Abu Zarr^-ra! I^-saww have supplicated to Allah^-azwj, Majestic is His^-azwj Praise, to Make sustenance of the one who loves me^-saww to be the sufficiency, and to Give the one who hates me^-saww, abundant wealth and children.

يَا أَبَا ذَرٍّ إِنِّي قَدْ دَعَوْتُ اللَّهَ جَلَّ ثَنَاؤُهُ أَنْ يَجْعَلَ رِزْقَ مَنْ يُحِبُّنِي الْكَفَافَ وَ أَنْ يُعْطِيَ مَنْ يُبْغِضُنِي كَثْرَةَ الْمَالِ وَ الْوَلَدِ-

O Abu Zarr^-ra! I^-saww have supplicated to Allah^-azwj, Majestic is His^-azwj Praise, to Make sustenance of the one who loves me^-saww to be the sufficiency, and to Give the one who hates me^-saww, abundant wealth and children.

يَا أَبَا ذَرٍّ اتَّقِ اللَّهَ وَ لَا تُرِي النَّاسَ أَنَّكَ تَخْشَى اللَّهَ فَيُكْرِمُوكَ وَ قَلْبُكَ فَاجِرٌ

O Abu Zarr^-ra! Fear Allah^-azwj and do not show the people that you are fearing Allah^-azwj so they will honour you while your heart is immoral.

يَا أَبَا ذَرٍّ لِيَكُنْ لَكَ فِي كُلِّ شَيْ‏ءٍ نِيَّةٌ حَتَّى فِي النَّوْمِ وَ الْأَكْلِ‏

O Abu Zarr^-ra! Let there be an intention for you regarding all things, to the extent regarding the sleep and the eating.

يَا أَبَا ذَرٍّ لِيَعْظُمْ جَلَالُ اللَّهِ فِي صَدْرِكَ فَلَا تَذْكُرْهُ كَمَا يَذْكُرُهُ الْجَاهِلُ عِنْدَ الْكَلْبِ اللَّهُمَّ أَخْزِهِ وَ عِنْدَ الْخِنْزِيرِ اللَّهُمَّ أَخْزِهِ-

O Abu Zarr^-ra! Let the Majesty of Allah^-azwj be magnified in your^-ra chest, so do not mention it just as the ignorant one mentions it in the presence of the dog. O Allah^-azwj, Cut him off! And in the presence of the pig. O Allah^-azwj, Cut him off!

يَا أَبَا ذَرٍّ لَا تُصَاحِبْ إِلَّا مُؤْمِناً وَ لَا يَأْكُلْ طَعَامَكَ إِلَّا تَقِيٌّ وَ لَا تَأْكُلْ طَعَامَ‏ الْفَاسِقِينَ-

O Abu Zarr^-ra! Do not accompany except a Momin, not let your meal be eaten except by a pious one, nor should you eat a meal of the mischief-makers.

يَا أَبَا ذَرٍّ أَطْعِمْ طَعَامَكَ مَنْ تُحِبُّهُ فِي اللَّهِ وَ كُلْ طَعَامَ مَنْ يُحِبُّكَ فِي اللَّهِ عَزَّ وَ جَلَّ-

O Abu Zarr^-ra! Feed your food to the one you love for the Sake of Allah^-azwj, and eat food of the one who loves you for the Sake of Allah^-azwj Mighty and Majestic.

يَا أَبَا ذَرٍّ إِنَّ اللَّهَ تَعَالَى يُعْطِيكَ مَا دُمْتَ جَالِساً فِي الْمَسْجِدِ بِكُلِّ نَفَسٍ تَنَفَّسْتَ دَرَجَةً فِي الْجَنَّةِ وَ تُصَلِّي عَلَيْكَ الْمَلَائِكَةُ وَ تُكْتَبُ لَكَ بِكُلِّ نَفَسٍ تَنَفَّسْتَ فِيهِ عَشْرُ حَسَنَاتٍ وَ تُمْحَى عَنْكَ عَشْرُ سَيِّئَاتٍ-

O Abu Zarr^-ra! Allah^-azwj the Exalted will Give you a rank with every breath you breathe for as long as you^-ra are seated in the Masjid, and the Angels will send Salawaat upon you, and ten good deeds will be written for you with every breath you breathe, and ten evil deeds are deleted from you^-ra. (An extract, Bihar Al-Anwaar, vol. 74)

6- عَنْ كِتَابِ إِرْشَادِ الْقُلُوبِ لِلدَّيْلَمِيِ‏، رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَنَّ النَّبِيَّ ص سَأَلَ رَبَّهُ سُبْحَانَهُ لَيْلَةَ الْمِعْرَاجِ فَقَالَ يَا رَبِّ أَيُّ الْأَعْمَالِ أَفْضَلُ

From the book ‘Irshad Al Quloub’ of Al Daylami –

‘It is reported from Amir Al-Momineen^-asws that the Prophet^-as asked his^-saww Lord^-azwj the Glorious on the night of the Ascension (Mi’raj). He^-saww said: ‘O Lord^-azwj! Which of the deeds is the best?’

فَقَالَ اللَّهُ عَزَّ وَ جَلَّ لَيْسَ شَيْ‏ءٌ عِنْدِي أَفْضَلَ مِنَ التَّوَكُّلِ عَلَيَّ وَ الرِّضَا بِمَا قَسَمْتُ

Allah^-azwj Mighty and Majestic Said: “There isn’t anything in My^-azwj Presence superior to the relying upon Me^-azwj and the satisfaction with what I^-azwj have Apportioned!

يَا مُحَمَّدُ وَجَبَتْ مَحَبَّتِي لِلْمُتَحَابِّينَ فِيَّ وَ وَجَبَتْ مَحَبَّتِي لِلْمُتَعَاطِفِينَ فِيَّ وَ وَجَبَتْ مَحَبَّتِي لِلْمُتَوَاصِلِينَ فِيَّ وَ وَجَبَتْ مَحَبَّتِي لِلْمُتَوَكِّلِينَ عَلَيَّ

O Muhammad^-saww! I^-azwj have Obligated one loving Me^-azwj for giving gifts to each other for My^-azwj Sake, and Obligated ones loving Me^-azwj to be compassionate to each other for My^-azwj Sake, and Obligated to connect with each other for My^-azwj Sake, and Obligated ones loving to be relying upon Me^-azwj.

وَ لَيْسَ لِمَحَبَّتِي عَلَمٌ وَ لَا غَايَةٌ وَ لَا نِهَايَةٌ وَ كُلَّمَا رَفَعْتُ لَهُمْ عَلَماً وَضَعْتُ لَهُمْ عَلَماً أُولَئِكَ الَّذِينَ نَظَرُوا إِلَى‏ الْمَخْلُوقِينَ بِنَظَرِي إِلَيْهِمْ وَ لَا يَرْفَعُوا الْحَوَائِجَ إِلَى الْخَلْقِ بُطُونُهُمْ خَفِيفَةٌ مِنْ أَكْلِ الْحَلَالِ نَعِيمُهُمْ فِي الدُّنْيَا ذِكْرِي وَ مَحَبَّتِي وَ رِضَايَ عَنْهُمْ-

And there isn’t any flag (limitation) for My^-azwj Love, nor any peak, nor any end-point, and every time a flag is raised for them, a flag is dropped for them. They are those who are looking at the created being with My^-azwj Looking at them, and they are not raising the needs to the creatures. Their bellies are light from eating the Permissible(s), their bounties in the world is My^-azwj Zikr, and My^-azwj Love and My^-azwj Satisfaction with them.

يَا أَحْمَدُ إِنْ أَحْبَبْتَ أَنْ تَكُونَ أَوْرَعَ النَّاسِ فَازْهَدْ فِي الدُّنْيَا وَ ارْغَبْ فِي الْآخِرَةِ

O Ahmad^-saww! If you^-saww love to be the most devout of the people, then be ascetic regarding the world and desirous regarding the Hereafter!”

فَقَالَ يَا إِلَهِي كَيْفَ أَزْهَدُ فِي الدُّنْيَا وَ أَرْغَبُ فِي الْآخِرَةِ

He^-saww said: ‘O my^-saww God^-azwj! How can I^-saww be the most ascetic regarding the world and most desirous regarding the Hereafter?’

قَالَ خُذْ مِنَ الدُّنْيَا خِفّاً مِنَ الطَّعَامِ وَ الشَّرَابِ وَ اللِّبَاسِ وَ لَا تَدَّخِرْ لِغَدٍ وَ دُمْ عَلَى ذِكْرِي

He^-azwj Said: “Take from the world, the light (less) from the food, and the drink, and the clothing, and do not hoard for tomorrow, and be constant upon My^-azwj Zikr!”

فَقَالَ يَا رَبِّ وَ كَيْفَ أَدُومُ عَلَى ذِكْرِكَ

He^-saww said: ‘O Lord^-azwj! And can I^-saww be constant upon Your^-azwj Zikr?’

فَقَالَ بِالْخَلْوَةِ عَنِ النَّاسِ وَ بُغْضِكَ الْحُلْوَ وَ الْحَامِضَ وَ فَرَاغِ بَطْنِكَ وَ بَيْتِكَ مِنَ الدُّنْيَا-

He^-azwj Said: “By isolating from the people, and your hating the sweet and the sour, and freeing your belly (by fasting) and your house from the world.

يَا أَحْمَدُ فَاحْذَرْ أَنْ تَكُونَ مِثْلَ الصَّبِيِّ إِذَا نَظَرَ إِلَى الْأَخْضَرِ وَ الْأَصْفَرِ أَحَبَّهُ وَ إِذَا أُعْطِيَ شَيْئاً مِنَ الْحُلْوِ وَ الْحَامِضِ اغْتَرَّ بِهِ

O Ahmad^-saww! Be careful of not being like the young boy. When he looks at the green and the yellow, he loves it, and when he is give something from the sweet and the sour, he is deceived by it!”

فَقَالَ يَا رَبِّ دُلَّنِي عَلَى عَمَلٍ أَتَقَرَّبُ بِهِ إِلَيْكَ

He^-saww said: ‘O Lord^-azwj! Point me^-saww upon a deed I^-saww can draw closer to You^-azwj!’

قَالَ اجْعَلْ لَيْلَكَ نَهَاراً وَ نَهَارَكَ لَيْلًا

He^-azwj Said: “Make your^-saww night as a day, and your^-saww day as a night!”

قَالَ يَا رَبِّ كَيْفَ ذَلِكَ

He^-saww said: ‘O Lord^-azwj! How can that be so?’

قَالَ اجْعَلْ نَوْمَكَ صَلَاةً وَ طَعَامَكَ الْجُوعَ-

He^-azwj Said: “Make your^-saww sleep as your^-saww Salat, and your food as the hunger!

يَا أَحْمَدُ وَ عِزَّتِي وَ جَلَالِي مَا مِنْ عَبْدٍ مُؤْمِنٍ ضَمِنَ لِي بِأَرْبَعِ خِصَالٍ إِلَّا أَدْخَلْتُهُ الْجَنَّةَ يَطْوِي لِسَانَهُ فَلَا يَفْتَحُهُ إِلَّا بِمَا يَعْنِيهِ وَ يَحْفَظُ قَلْبَهُ مِنَ الْوَسْوَاسِ وَ يَحْفَظُ عِلْمِي وَ نَظَرِي إِلَيْهِ وَ تَكُونُ قُرَّةُ عَيْنِهِ الْجُوعَ-

O Ahmad^-saww! By My^-azwj Might and My^-azwj Majestic! There is no Momin servant who guarantees four characteristics for Me^-azwj, except I^-azwj shall Enter him into the Paradise – he would fold his tongue and not open it except for what concerns him, and he would guard his heart from the insinuations (of Satan^-la), and he would preserve My^-azwj Knowledge and My^‑azwj Looking at him, and the hunger would be delight of his eyes!

يَا أَحْمَدُ لَوْ ذُقْتَ حَلَاوَةَ الْجُوعِ وَ الصَّمْتِ وَ الْخَلْوَةِ وَ مَا وَرِثُوا مِنْهَا

O Ahmad^-saww! If you^-saww could taste (wish) for the sweetness of hunger, and the silence, and the isolation and that which inherit from these!”

قَالَ يَا رَبِّ مَا مِيرَاثُ الْجُوعِ

He^-saww said: ‘O Lord^-azwj! What is the inheritance of hunger?’

قَالَ الحِكْمَةُ وَ حِفْظُ الْقَلْبِ وَ التَّقَرُّبُ إِلَيَّ وَ الْحُزْنُ الدَّائِمُ وَ خِفَّةُ الْمَئُونَةِ بَيْنَ النَّاسِ وَ قَوْلُ الْحَقِّ وَ لَا يُبَالِي عَاشَ بِيُسْرٍ أَوْ بِعُسْرٍ-

He^-azwj Said: ‘The wisdom, and guarding the heart, and drawing closer to Me^-azwj, and the constant grief, and lightness of provision between the people, and the word of truth, and he would not mind whether he lives in ease or hardship!

يَا أَحْمَدُ هَلْ تَدْرِي بِأَيِّ وَقْتٍ يَتَقَرَّبُ الْعَبْدُ إِلَى اللَّهِ

O Ahmad^-saww! Do you^-saww know in which timing the servant can draw closer to Allah^-azwj?”

قَالَ لَا يَا رَبِّ

He^-saww said: ‘No, O Lord^-azwj!’

قَالَ إِذَا كَانَ جَائِعاً أَوْ سَاجِداً-

He^-azwj Said: “When he is either hungry or doing Sajdah!

يَا أَحْمَدُ عَجِبْتُ مِنْ ثَلَاثَةِ عَبِيدٍ عَبْدٌ دَخَلَ فِي الصَّلَاةِ وَ هُوَ يَعْلَمُ إِلَى مَنْ يَرْفَعُ يَدَيْهِ وَ قُدَّامَ مَنْ هُوَ وَ هُوَ يَنْعُسُ‏ وَ عَجِبْتُ مِنْ عَبْدٍ لَهُ قُوتُ يَوْمٍ مِنَ الْحَشِيشِ أَوْ غَيْرِهِ وَ هُوَ يَهْتَمُّ لِغَدٍ وَ عَجِبْتُ مِنْ عَبْدٍ لَا يَدْرِي أَنِّي رَاضٍ عَنْهُ أَمْ سَاخِطٌ عَلَيْهِ وَ هُوَ يَضْحَكُ‏

O Ahmad^-saww! I^-azwj am surprised from three servants – a servant who entered into the Salat while he knows the One^-azwj who is raising his hands to, and the One^-azwj who is in front of, but he still becomes drowsy/inattentive. And I^-azwj am surprised at a servant having his daily subsistence from the herbs or something else, and he still accuses (complains) for the next day. And I^-azwj am surprised who does not know whether I^-azwj am Pleased with him or Annoyed upon him, and he still laughs!

يَا أَحْمَدُ إِنَّ فِي الْجَنَّةِ قَصْراً مِنْ لُؤْلُؤَةٍ فَوْقَ لُؤْلُؤَةٍ وَ دُرَّةٍ فَوْقَ دُرَّةٍ لَيْسَ فِيهَا قَصْمٌ وَ لَا وَصْلٌ فِيهَا الْخَوَاصُّ أَنْظُرُ إِلَيْهِمْ كُلَّ يَوْمٍ سَبْعِينَ مَرَّةً وَ أُكَلِّمُهُمْ كُلَّمَا نَظَرْتُ إِلَيْهِمْ أَزِيدُ فِي مُلْكِهِمْ سَبْعِينَ ضِعْفاً وَ إِذَا تَلَذَّذَ أَهْلُ الْجَنَّةِ بِالطَّعَامِ وَ الشَّرَابِ تَلَذَّذُوا بِكَلَامِي وَ ذِكْرِي وَ حَدِيثِي

O Ahmad^-saww! In the Paradise there is a castle of pearls above pearls, and gems above gems. There are no cracks (joints) nor any connections in it. The special ones (elites) look at them seventy times every day, and I^-azwj Speak to them every time I^-azwj Look at them. I^-azwj Increase in their kingdom seventy manifold, and whenever the people of Paradise derive pleasure with the food and the drink, they derive pleasure with My^-azwj Speech and My^-azwj Zikr, and My^-azwj Discussion!”

قَالَ يَا رَبِّ مَا عَلَامَاتُ أُولَئِكَ

He^-saww said: ‘O Lord^-azwj! What are their signs?’

قَالَ هُمْ فِي الدُّنْيَا مَسْجُونُونَ قَدْ سَجَنُوا أَلْسِنَتَهُمْ مِنْ فُضُولِ الْكَلَامِ وَ بُطُونَهُمْ مِنْ فُضُولِ الطَّعَامِ- يَا أَحْمَدُ إِنَّ الْمَحَبَّةَ لِلَّهِ هِيَ الْمَحَبَّةُ لِلْفُقَرَاءِ وَ التَّقَرُّبُ إِلَيْهِمْ

He^-azwj Said: “They are prisoners in the world. Their tongues have imprisoned them from the surplus talk, and their bellies, from the surplus food. O Ahmad^-saww! The gifting to Allah^-azwj it is the gifting to the poor and drawing closer to them!”

قَالَ يَا رَبِّ وَ مَنِ الْفُقَرَاءُ

He^-saww said: ‘O Lord^-azwj, and who are the poor?’

قَالَ الَّذِينَ رَضُوا بِالْقَلِيلِ وَ صَبَرُوا عَلَى الْجُوعِ وَ شَكَرُوا عَلَى الرَّخَاءِ وَ لَمْ يَشْكُوا جُوعَهُمْ وَ لَا ظَمَأَهُمْ وَ لَمْ يَكْذِبُوا بِأَلْسِنَتِهِمْ وَ لَمْ يَغْضَبُوا عَلَى رَبِّهِمْ وَ لَمْ يَغْتَمُّوا عَلَى مَا فَاتَهُمْ وَ لَمْ يَفْرَحُوا بِمَا آتَاهُمْ-

He^-azwj Said: “Those who are satisfied with the little and are patient upon the hunger, and they thank upon the ease, and they do not complain of their hunger nor of their thirst, and they do not lie with their tongues, and they do not get angered upon their Lord^-azwj, and they are not saddened at what is lost from them, and they do not rejoice at what comes to them.

يَا أَحْمَدُ مَحَبَّتِي مَحَبَّةٌ لِلْفُقَرَاءِ فَادْنُ الْفُقَرَاءَ وَ قَرِّبْ مَجْلِسَهُمْ مِنْكَ وَ بَعِّدِ الْأَغْنِيَاءَ وَ بَعِّدْ مَجْلِسَهُمْ مِنْكَ فَإِنَّ الْفُقَرَاءَ أَحِبَّائِي-

O Ahmad^-saww! Loving Me^-azwj is loving the poor, therefore go near the poor and draw their seats closer to you^-saww and distance the rich and distance their seats from you^-saww, for the poor are My^-azwj Loved ones.

يَا أَحْمَدُ لَا تَتَزَيَّنُ بِلِينِ اللِّبَاسِ وَ طِيبِ الطَّعَامِ وَ لَينِ الْوَطَاءِ فَإِنَّ النَّفْسَ مَأْوَى كُلِّ شَرٍّ وَ هِيَ رَفِيقُ كُلِّ سُوءٍ تَجُرُّهَا إِلَى طَاعَةِ اللَّهِ وَ تَجُرُّكَ إِلَى مَعْصِيَتِهِ وَ تُخَالِفُكَ فِي طَاعَتِهِ وَ تُطِيعُكَ فِيمَا تَكْرَهُ وَ تَطْغَى إِذَا شَبِعَتْ وَ تَشْكُو إِذَا جَاعَتْ

O Ahmad^-saww! Do not adorn with the soft clothes, and good food, and soft carpets, for the soul is a shelter of every evil and it is a friend of every evil. You^-saww are pulling it to obedience of Allah^-azwj while it is pulling you^-saww to disobey Him^-azwj and opposes you^-saww from obeying Him^-azwj, and it obeys you in what you^-saww dislike and rebels when you^-saww are satiated, and complains when you^-saww are hungry.

وَ تَغْضَبُ إِذَا افْتَقَرَتْ وَ تَتَكَبَّرُ إِذَا اسْتَغْنَتْ وَ تَنْسَى إِذَا كَبِرَتْ وَ تَغْفُلُ إِذَا أَمِنَتْ وَ هِيَ قَرِينَةُ الشَّيْطَانِ وَ مَثَلُ النَّفْسِ كَمَثَلِ النَّعَامَةِ تَأْكُلُ الْكَثِيرَ وَ إِذَا حُمِلَ عَلَيْهَا لَا تَطِيرُ وَ مَثَلُ الدِّفْلَى‏ لَوْنُهُ حَسَنٌ وَ طَعْمُهُ مُرٌّ-

And it gets angered when you^-saww are impoverished, and is arrogant when you^-saww are self-sufficient, and it forget when you^-saww get old, and is heedless when you^-saww are safe, and it is a pair of Satan^-la; and an example of the soul is like an example of the ostrich. It eats a lot, and when it is loaded upon, it cannot fly, and an example of the Oleander (flower). It’s colour is excellent and it’s taste is bitter.

يَا أَحْمَدُ أَبْغِضِ الدُّنْيَا وَ أَهْلَهَا وَ أَحِبَّ الْآخِرَةَ وَ أَهْلَهَا

O Ahmad^-saww! Hate the world and its people, and love the Hereafter and its people!”

قَالَ يَا رَبِّ وَ مَنْ أَهْلُ الدُّنْيَا وَ مَنْ أَهْلُ الْآخِرَةِ

He^-saww said: ‘O Lord^-azwj, and who are people of the world, and who are people of the Hereafter?’

قَالَ أَهْلُ الدُّنْيَا مَنْ كَثُرَ أَكْلُهُ وَ ضِحْكُهُ وَ نَوْمُهُ وَ غَضَبُهُ قَلِيلُ الرِّضَا لَا يَعْتَذِرُ إِلَى مَنْ أَسَاءَ إِلَيْهِ وَ لَا يَقْبَلُ مَعْذِرَةَ مَنِ اعْتَذَرَ إِلَيْهِ كَسْلَانُ عِنْدَ الطَّاعَةِ شُجَاعٌ عِنْدَ الْمَعْصِيَةِ أَمَلُهُ بَعِيدٌ وَ أَجَلُهُ قَرِيبٌ لَا يُحَاسِبُ نَفْسَهُ قَلِيلُ الْمَنْفَعَةِ كَثِيرُ الْكَلَامِ قَلِيلُ الْخَوْفِ كَثِيرُ الْفَرَحِ عِنْدَ الطَّعَامِ

He^-azwj Said: ‘People of the world, his eating, and his laughter, and his sleep, and his anger is a lot. He is of little satisfaction, not even apologising to the one he is offensive to, nor does he accept an apology from the one apologising to him. He is lazy during the obedience, brace during the disobedience. His hopes are long and his death is near. He does not reckon himself as being of little benefit. He is of a lot of talk, little of fear, a lot of happiness during the meal.

وَ إِنَّ أَهْلَ الدُّنْيَا لَا يَشْكُرُونَ عِنْدَ الرَّخَاءِ وَ لَا يَصْبِرُونَ عِنْدَ الْبَلَاءِ كَثِيرُ النَّاسِ عِنْدَهُمْ قَلِيلٌ يَحْمَدُونَ أَنْفُسَهُمْ بِمَا لَا يَفْعَلُونَ وَ يَدْعُونَ بِمَا لَيْسَ لَهُمْ وَ يَتَكَلَّمُونَ بِمَا يَتَمَنَّوْنَ وَ يَذْكُرُونَ مَسَاوِيَ النَّاسِ وَ يُخْفُونَ حَسَنَاتِهِمْ

And people of the world are neither thanking during the prosperity, nor are they being patient during the afflictions. A lot of people in their presence is few. They are praising themselves with what they haven’t done and they are claiming what isn’t for them, and they are speaking (reproaching) with what they are conferring, and they are mentioning evil deeds of the people, and there are taking their (people’s) good deeds lightly!”

قَالَ يَا رَبِّ هَلْ يَكُونُ سِوَى هَذَا الْعَيْبِ فِي أَهْلِ الدُّنْيَا

He^-saww said: ‘O Lord^-azwj! Does this fault happen to be the same among people of the world?’

قَالَ يَا أَحْمَدُ إِنَّ عَيْبَ أَهْلِ الدُّنْيَا كَثِيرٌ فِيهِمُ الْجَهْلُ وَ الْحُمْقُ- لَا يَتَوَاضَعُونَ لِمَنْ يَتَعَلَّمُونَ مِنْهُ وَ هُمْ عِنْدَ أَنْفُسِهِمْ عُقَلَاءُ وَ عِنْدَ الْعَارِفِينَ حَمْقَاءُ:

He^-azwj Said: ‘O Ahmad^-saww! Faults of people of the world are a lot. Among them is the ignorant and the stupidity. They are not being humble to the one they are learning from, and there are intellectuals in their own view while in the presence of the Gnostics, they are idiots.

يَا أَحْمَدُ إِنَّ أَهْلَ الْخَيْرِ وَ أَهْلَ الْآخِرَةِ رَقِيقَةٌ وُجُوهُهُمْ كَثِيرٌ حَيَاؤُهُمْ قَلِيلٌ حُمْقُهُمْ كَثِيرٌ نَفْعُهُمْ قَلِيلٌ مَكْرُهُمْ النَّاسُ مِنْهُمْ فِي رَاحَةٍ وَ أَنْفُسُهُمْ مِنْهُمْ فِي تَعَبٍ كَلَامُهُمْ مَوْزُونٌ مُحَاسِبِينَ لِأَنْفُسِهِمْ مُتْعِبِينَ لَهَا تَنَامُ أَعْيُنُهُمْ وَ لَا تَنَامُ قُلُوبُهُمْ أَعْيُنُهُمْ بَاكِيَةٌ وَ قُلُوبُهُمْ ذَاكِرَةٌ

O Ahmad^-saww! The good people and people of the Hereafter, gentle are their faces, a lot is their modesty, little is their stupidity, a lot is their benefit, few are their plans. The people are in comfort from them while they themselves are in fatigue from them. Their talk is weighed (careful). They reckon their own selves, tiring for it. Their eyes sleep and their hearts do not sleep. Their eyes are crying and their hearts are doing Zikr.

إِذَا كُتِبَ النَّاسُ مِنَ الْغَافِلِينَ كُتِبُوا مِنَ الذَّاكِرِينَ فِي أَوَّلِ النِّعْمَةِ يَحْمَدُونَ وَ فِي آخِرِهَا يَشْكُرُونَ دُعَاؤُهُمْ عِنْدَ اللَّهِ مَرْفُوعٌ وَ كَلَامُهُمْ مَسْمُوعٌ تَفْرَحُ الْمَلَائِكَةُ بِهِمْ يَدُورُ دُعَاؤُهُمْ تَحْتَ الْحُجُبِ

When the people are being written as being from the heedless ones, they are being written as being from the ones doing Zikr. They are praising (Allah^-azwj) in the beginning of the bounties, and there are thanking in the end of it. Their supplications are being raised in the Presence of Allah^-azwj and their speeches are being heard. The Angels rejoice with them, circulating their supplications beneath the veils.

يُحِبُّ الرَّبُّ أَنْ يَسْمَعَ كَلَامَهُمْ كَمَا تُحِبُّ الْوَالِدَةُ وَلَدَهَا وَ لَا يَشْغَلُهُمْ عَنِ اللَّهِ شَيْ‏ءٌ طَرْفَةَ عَيْنٍ وَ لَا يُرِيدُونَ كَثْرَةَ الطَّعَامِ وَ لَا كَثْرَةَ الْكَلَامِ وَ لَا كَثْرَةَ اللِّبَاسِ النَّاسُ عِنْدَهُمْ مَوْتَى وَ اللَّهُ عِنْدَهُمْ حَيٌّ قَيُّومٌ كَرِيمٌ

The Lord^-azwj Loves to Hear their speech just as the mother loves her children, and nothing pre-occupies them away from Allah^-azwj even for the blink of an eye, nor are they wanting a lot of food, nor a lot of talk, nor a lot of clothes. The people are dead in their view while Allah^‑azwj is Living in their view, Eternal, Benevolent.

يَدْعُونَ الْمُدْبِرِينَ كَرَماً وَ يُرِيدُونَ الْمُقْبِلِينَ تَلَطُّفاً قَدْ صَارَتِ الدُّنْيَا وَ الْآخِرَةُ عِنْدَهُمْ وَاحِدَةً يَمُوتُ النَّاسُ مَرَّةً وَ يَمُوتُ أَحَدُهُمْ فِي كُلِّ يَوْمٍ سَبْعِينَ مَرَّةً مِنْ مُجَاهَدَةِ أَنْفُسِهِمْ وَ مُخَالَفَةِ هَوَاهُمْ

The ones turning away, they call them honourably, and they are wanting the ones coming to them gently. The world and the Hereafter have become one in their view. The people are dying once, while one of them is dying seventy times a day from fighting against their own selves and opposing their own whims.

وَ الشَّيْطَانُ الَّذِي يَجْرِي فِي عُرُوقِهِمْ وَ لَوْ تَحَرَّكَتْ رِيحٌ لَزَعْزَعَتْهُمْ وَ إِنْ قَامُوا بَيْنَ يَدَيَ‏ كَأَنَّهُمْ بُنْيانٌ مَرْصُوصٌ‏- لَا أَرَى فِي قَلْبِهِمْ شُغُلًا لِمَخْلُوقٍ

And the Satan^-la is the one who flows in their veins, and if the wind were to blow, it would shake them, and if they were to stand in front, it is as if they are a solid structure. I^-azwj do not See in their hearts any pre-occupation for a created being.

فَوَ عِزَّتِي وَ جَلَالِي لَأُحْيِيَنَّهُمْ حَيَاةً طَيِّبَةً إِذَا فَارَقَتْ أَرْوَاحُهُمْ مِنْ جَسَدِهِمْ- لَا أُسَلِّطُ عَلَيْهِمْ مَلَكَ الْمَوْتِ وَ لَا يَلِي قَبْضَ رُوحِهِمْ غَيْرِي وَ لَأَفْتَحَنَّ لِرُوحِهِمْ أَبْوَابَ السَّمَاءِ كُلَّهَا وَ لَأَرْفَعَنَّ الْحُجُبَ كُلَّهَا دُونِي

By My^-azwj Mighty and My^-azwj Majesty! I^-azwj shall Cause them to live a good life when their souls separate from their bodies. I^-azwj will not Cause the Angel of death to prevail upon them, nor will anyone be in charge of capturing their soils apart from Me^-azwj, and I^-azwj will Open for their souls, doors of the sky, all of them, and I^-azwj will Raise the veils besides Me^-azwj, all of them.

وَ لَآمُرَنَّ الْجِنَانَ فَلْتُزَيَّنَنَّ وَ الْحُورَ الْعِينَ فَلْتُزَفَّنَ‏ وَ الْمَلَائِكَةَ فَلْتُصَلِّيَنَ‏ وَ الْأَشْجَارَ فَلْتُثْمِرَنَّ وَ ثِمَارَ الْجَنَّةِ فَلْتُدْلِيَنَ‏

And I^-azwj will Command the Gardens, so they will be decorated, and the Maiden Houries so they will be escorted (to their husbands), and the Angels so they will send Salawaat, and the trees so they will bear fruit, and the fruits of Paradise so they will hang lower.

وَ لَآمُرَنَّ رِيحاً مِنَ الرِّيَاحِ الَّتِي تَحْتَ الْعَرْشِ فَلْتَحْمِلَنَّ جِبَالًا مِنَ الْكَافُورِ وَ الْمِسْكِ الْأَذْفَرِ فَلْتَصِيرَنَّ وَقُوداً مِنْ غَيْرِ النَّارِ فَلْتَدْخُلَنَّ بِهِ وَ لَا يَكُونُ بَيْنِي وَ بَيْنَ رُوحِهِ سِتْرٌ

And I^-azwj will Command a wind from the winds which are beneath the Throne, so they will carry a mountain of camphor and yellow musk so they will become firewood from without there being a fire. They will be entering it and there will not happen to be any curtain between Me^-azwj and his soul.

فَأَقُولُ لَهُ عِنْدَ قَبْضِ رُوحِهِ مَرْحَباً وَ أَهْلًا بِقُدُومِكَ عَلَيَّ اصْعَدْ بِالْكَرَامَةِ وَ الْبُشْرَى وَ الرَّحْمَةِ وَ الرِّضْوَانِ- وَ جَنَّاتٍ لَهُمْ فِيها نَعِيمٌ مُقِيمٌ خالِدِينَ فِيها أَبَداً إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ‏ فَلَوْ رَأَيْتَ الْمَلَائِكَةَ كَيْفَ يَأْخُذُ بِهَا وَاحِدٌ وَ يُعْطِيهَا الْآخَرُ-

I^-azwj will be Saying to him at the capture of his soul: “Welcome and hello at your arrival to Me^‑azwj! Ascend with the honours, and the glad tidings, and the Mercy, and the Pleasure and Gardens for them wherein is everlasting Bliss [9:21] Abiding therein for ever; surely Allah, in His Presence is a Mighty Recompense [9:22]. If only you^-saww could see the Angels, how one takes with it and the other gives it.

يَا أَحْمَدُ إِنَّ أَهْلَ الْآخِرَةِ لَا يَهْنَؤُهُمُ الطَّعَامُ مُنْذُ عَرَفُوا رَبَّهُمْ وَ لَا يَشْغَلُهُمْ مُصِيبَةٌ مُنْذُ عَرَفُوا سَيِّئَاتِهِمْ يَبْكُونَ عَلَى خَطَايَاهُمْ يَتْعَبُونَ أَنْفُسَهُمْ وَ لَا يُرِيحُونَهَا وَ إِنَّ رَاحَةَ أَهْلِ الْجَنَّةِ فِي الْمَوْتِ وَ الْآخِرَةُ مُسْتَرَاحُ الْعَابِدِينَ

O Ahmad^-saww! People of the Hereafter, the food is not pleasurable to them since they have recognised their Lord^-azwj, nor does any difficulty pre-occupy them since they recognised their evil deeds. They are crying upon their mistakes (sins), exhausting their souls and not resting them, and the comfort of the people of Paradise is in the death, and the Hereafter is a comfort of the worshippers.

مُونِسُهُمْ دُمُوعُهُمُ الَّتِي تَفِيضُ عَلَى خُدُودِهِمْ وَ جُلُوسُهُمْ مَعَ الْمَلَائِكَةِ الَّذِينَ عَنْ أَيْمَانِهِمْ وَ عَنْ شَمَائِلِهِمْ وَ مُنَاجَاتُهُمْ مَعَ الْجَلِيلِ الَّذِي فَوْقَ عَرْشِهِ وَ إِنَّ أَهْلَ الْآخِرَةِ قُلُوبُهُمْ فِي أَجْوَافِهِمْ قَدْ قَرِحَتْ‏ يَقُولُونَ مَتَى نَسْتَرِيحُ مِنْ دَارِ الْفَنَاءِ إِلَى دَارِ الْبَقَاءِ-

Their consoler are their tears which flow upon their cheeks, and their sitting is with the Angels, the ones on their right and on their left, and their whispering with the Majestic Who is above His^-azwj Throne, and people of the Hereafter, their hearts in their interior are rejoicing. They are saying, ‘When will we be resting from the temporal house to the ever-lasting House?’

يَا أَحْمَدُ هَلْ تَعْرِفُ مَا لِلزَّاهِدِينَ عِنْدِي فِي الْآخِرَةِ

O Ahmad! Do you know what is for the ascetics in My^-azwj Presence in the Hereafter?”

قَالَ لَا يَا رَبِّ

He^-saww said: ‘No, O Lord^-azwj!’

قَالَ يُبْعَثُ الْخَلْقُ وَ يُنَاقَشُونَ بِالْحِسَابِ وَ هُمْ مِنْ ذَلِكَ آمِنُونَ إِنَّ أَدْنَى مَا أُعْطِي لِلزَّاهِدِينَ فِي الْآخِرَةِ أَنْ أُعْطِيَهُمْ مَفَاتِيحَ الْجِنَانِ كُلَّهَا حَتَّى يَفْتَحُوا أَيَّ بَابٍ شَاءُوا وَ لَا أَحْجُبُ عَنْهُمْ وَجْهِي

He^-azwj Said: ‘The creatures will be Resurrected while they would be safe from that. The least of what would be given to the ascetics in the Hereafter is that they would be given keys of the Gardens, all of them, until they can open whichever door they so desires to, and I^-azwj will not Veil My^-azwj Face.

وَ لَأُنْعِمَنَّهُمْ بِأَلْوَانِ التَّلَذُّذِ مِنْ كَلَامِي وَ لَأُجْلِسَنَّهُمْ فِي مَقْعَدِ صِدْقٍ وَ أُذَكِّرَنَّهُمْ مَا صَنَعُوا وَ تَعِبُوا فِي دَارِ الدُّنْيَا

And I^-azwj will Favour upon them with a variety of pleasures from My^-azwj Speech, and I^-azwj will Make them sit in truthful sitting, and I^-azwj shall Remind them of what they had done and toiled in the house of the world.

وَ أَفْتَحُ لَهُمْ أَرْبَعَةَ أَبْوَابٍ بَابٌ تَدْخُلُ عَلَيْهِمُ الْهَدَايَا مِنْهُ بُكْرَةً وَ عَشِيّاً مِنْ عِنْدِي وَ بَابٌ يَنْظُرُونَ مِنْهُ إِلَيَّ كَيْفَ شَاءُوا بِلَا صُعُوبَةٍ وَ بَابٌ يَطَّلِعُونَ مِنْهُ إِلَى النَّارِ فَيَنْظُرُونَ مِنْهُ إِلَى الظَّالِمِينَ كَيْفَ يُعَذَّبُونَ وَ بَابٌ تَدْخُلُ عَلَيْهِمْ مِنْهُ الْوَصَائِفُ‏ وَ الْحُورُ الْعِينُ

And I^-azwj will Open for them, four doors from the doors – a door the gifts would be entering to them from it, morning and evening, from My^-azwj Presence, and a door they will be looking from it towards Me^-azwj, however they so desire to, without any difficulties, and a door they will be noticing from it to the Fire. They will be looking from it at the unjust ones, how they are being Punished, and a door the butlers and the Maiden Houries will be entering to them from it!”

قَالَ يَا رَبِّ مَنْ هَؤُلَاءِ الزَّاهِدُونَ الَّذِينَ وَصَفْتَهُمْ

He^-saww said: ‘O Lord^-azwj! Who are these ascetics, those whom You^-azwj have described?’

قَالَ الزَّاهِدُ هُوَ الَّذِي لَيْسَ لَهُ بَيْتٌ يَخْرَبُ فَيَغْتَمَّ بِخَرَابِهِ وَ لَا لَهُ‏ وَلَدٌ يَمُوتُ فَيَحْزَنَ لِمَوْتِهِ وَ لَا لَهُ شَيْ‏ءٌ يَذْهَبُ فَيَحْزَنَ لِذَهَابِهِ وَ لَا يَعْرِفُهُ إِنْسَانٌ لِيَشْغَلَهُ عَنِ اللَّهِ طَرْفَةَ عَيْنٍ وَ لَا لَهُ فَضْلُ طَعَامٍ لِيُسْأَلَ عَنْهُ وَ لَا لَهُ ثَوْبٌ لَيِّنٌ-

He^-azwj Said: ‘The ascetic, he is the one no house for him to ruin so he could be saddened at its ruination, nor is there any son for him to be dying so he could be grieving at his death, nor is there for him anything which can go away so he would grieve at its going away, nor does any person recognise him to distract him away from Allah^-azwj for the blink of an eye, nor is there any surplus food for him for him to be Questioned about it, nor are there any soft clothes for him.

يَا أَحْمَدُ وُجُوهُ الزَّاهِدِينَ مُصْفَرَّةٌ مِنْ تَعَبِ اللَّيْلِ وَ صَوْمِ النَّهَارِ وَ أَلْسِنَتُهُمْ كِلَالٌ إِلَّا مِنْ ذِكْرِ اللَّهِ تَعَالَى قُلُوبُهُمْ فِي صُدُورِهُمْ مَطْعُونَةٌ مِنْ كَثْرَةِ مَا يُخَالِفُونَ أَهْوَاءَهُمْ قَدْ ضَمَّرُوا أَنْفُسَهُمْ مِنْ كَثْرَةِ صَمْتِهِمْ‏

O Ahmad^-saww! Faces of the ascetics are paled from exhaustion of the night, and fasting of the day, and their tongues are feeble except from Zikr of Allah^-azwj the Exalted. Their hearts are stabbed in their chests from the frequency of their opposing their own whims. They have withered themselves from the frequency of their silence.

قَدْ أُعْطُوا الْمَجْهُودَ مِنْ أَنْفُسِهِمْ- لَا مِنْ خَوْفِ نَارٍ وَ لَا مِنْ شَوْقِ جَنَّةٍ وَ لَكِنْ يَنْظُرُونَ فِي مَلَكُوتِ السَّمَاوَاتِ وَ الْأَرْضِ فَيَعْلَمُونَ أَنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى أَهْلٌ لِلْعِبَادَةِ كَأَنَّمَا يَنْظُرُونَ إِلَى مَنْ فَوْقَهَا

They give the efforts from themselves, neither from fear of fire, nor from yearning of Paradise, but they are looking into kingdoms of the skies and the earth, so they are knowing that Allah^‑azwj the Glorious and Exalted is rightful of the worship. It is as if they are looking at the One^-azwj above these!”

قَالَ يَا رَبِّ هَلْ تُعْطِي لِأَحَدٍ مِنْ أُمَّتِي هَذَا

He^-saww said: ‘O Lord^-azwj! Will You^-azwj be Giving this to anyone from my^-saww community?’

قَالَ يَا أَحْمَدُ هَذِهِ دَرَجَةُ الْأَنْبِيَاءِ وَ الصِّدِّيقِينَ مِنْ أُمَّتِكَ وَ أُمَّةِ غَيْرِكَ وَ أَقْوَامٌ مِنَ الشُّهَدَاءِ

He^-azwj Said: “O Ahmad^-saww! This is a rank of the Prophets^-as, and the truthful from your^-saww community, and other communities, and people from the martyrs!”

قَالَ يَا رَبِّ أَيُّ الزُّهَّادِ أَكْثَرُ زُهَّادُ أُمَّتِي أَمْ زُهَّادُ بَنِي إِسْرَائِيلَ

He^-azwj Said: ‘O Lord^-azwj! Which of the ascetics are more, the ascetics of my^-saww community or ascetics of the children of Israel?’

قَالَ إِنَّ زُهَّادَ بَنِي إِسْرَائِيلَ فِي زُهَّادِ أُمَّتِكَ كَشَعْرَةٍ سَوْدَاءَ فِي بَقَرَةٍ بَيْضَاءَ

He^-azwj Said: “The ascetics of the children of Israel in (comparison) to ascetics of your^-saww community are like a black hair in a white cow!”

فَقَالَ يَا رَبِّ كَيْفَ يَكُونُ ذَلِكَ وَ عَدَدُ بَنِي إِسْرَائِيلَ أَكْثَرُ مِنْ أُمَّتِي

He^-saww said: ‘O Lord^-azwj! How can that happen to be, and the number of children of Israel are more than my^-saww community!’

قَالَ لِأَنَّهُمْ شَكُّوا بَعْدَ الْيَقِينِ وَ جَحَدُوا بَعْدَ الْإِقْرَارِ

He^-azwj Said: “Because they complained after the conviction, and they rejected after the acknowledging!”

قَالَ رَسُولُ اللَّهِ ص فَحَمِدْتُ اللَّهَ لِلزَّاهِدِينَ كَثِيراً وَ شَكَرْتُهُ وَ دَعَوْتُ لَهُمْ فَقُلْتُ اللَّهُمَّ احْفَظْهُمْ وَ ارْحَمْهُمْ وَ احْفَظْ عَلَيْهِمْ دِينَهُمُ الَّذِي ارْتَضَيْتَ لَهُمْ

Rasool-Allah^-saww said: ‘I^-saww Praise Allah^-azwj a lot for the ascetics, and thanked Him^-azwj, and supplicated for them. I^-saww said: ‘O Allah^-azwj! Protect them, and Mercy them, and Protect their religion upon them which You^-azwj are Pleased for them.

اللَّهُمَّ ارْزُقْهُمْ إِيمَانَ الْمُؤْمِنِينَ الَّذِي لَيْسَ بَعْدَهُ شَكٌّ وَ زَيْغٌ وَ وَرَعاً لَيْسَ بَعْدَهُ رَغْبَةٌ وَ خَوْفاً لَيْسَ بَعْدَهُ غَفْلَةٌ وَ عِلْماً لَيْسَ بَعْدَهُ جَهْلٌ وَ عَقْلًا لَيْسَ بَعْدَهُ حُمْقٌ وَ قُرْباً لَيْسَ بَعْدَهُ بُعْدٌ وَ خُشُوعاً لَيْسَ بَعْدَهُ قَسَاوَةٌ وَ ذِكْراً لَيْسَ بَعْدَهُ نِسْيَانٌ وَ كَرَماً لَيْسَ بَعْدَهُ هَوَانٌ وَ صَبْراً لَيْسَ بَعْدَهُ ضَجَرٌ وَ حِلْماً لَيْسَ بَعْدَهُ عَجَلَةٌ

O Allah^-azwj! Grace them Eman of the Momineen, that which there isn’t any doubt and deviation after it, and devoutness not having any desires after it, and fear not having any heedlessness after it, and knowledge not having ignorance after it, and intellect not having idiocy after it, and nearness not having remoteness after it, and humbleness not having cruelty after it, and remembrance not having forgetfulness after it, and honour not having lowliness after it, and patience not having tedium (boredom) after it, and forbearance not having haste after it.

وَ امْلَأْ قُلُوبَهُمْ حَيَاءً مِنْكَ حَتَّى يَسْتَحْيُوا مِنْكَ كُلَّ وَقْتٍ وَ تُبَصِّرُهُمْ بِآفَاتِ الدُّنْيَا وَ آفَاتِ أَنْفُسِهِمْ وَ وَسَاوِسِ الشَّيْطَانِ فَإِنَّكَ تَعْلَمُ مَا فِي نَفْسِي وَ أَنْتَ عَلَّامُ الْغُيُوبِ-

And Fill their hearts with modesty from You^-azwj until they are embarrassed from You^-azwj all the time, and Make them insightful with afflictions of the world and their own afflictions, and insinuations of Satan^-la, for You^-azwj Know what is within myself^-saww and You^-azwj are All-Knowing of the hidden matters!’

يَا أَحْمَدُ عَلَيْكَ بِالْوَرَعِ فَإِنَّ الْوَرَعَ رَأْسُ الدِّينِ وَ وَسَطُ الدِّينِ وَ آخِرُ الدِّينِ إِنَّ الْوَرَعَ يُقَرِّبُ الْعَبْدَ إِلَى اللَّهِ تَعَالَى-

(He^-azwj Said): “O Ahmad^-saww! Upon you is to be with the devoutness, for the devoutness is head of the religion, and middle of the religion, and end of the religion. The devoutness draws the servant closer to Allah^-azwj the Exalted.

يَا أَحْمَدُ إِنَّ الْوَرَعَ كَالشُّنُوفِ بَيْنَ الْحُلِيِّ وَ الْخُبْزِ بَيْنَ الطَّعَامِ إِنَّ الْوَرَعَ‏ رَأْسُ الْإِيمَانِ وَ عِمَادُ الدِّينِ إِنَّ الْوَرَعَ مَثَلُهُ كَمَثَلِ السَّفِينَةِ كَمَا أَنَّ فِي الْبَحْرِ لَا يَنْجُو إِلَّا مَنْ كَانَ فِيهَا كَذَلِكَ لَا يَنْجُو الزَّاهِدُونَ إِلَّا بِالْوَرَعِ-

O Ahmad^-azwj! The devoutness is like the ear-ring between the ornaments, and the bread between the foods. The devoutness is head of the Eman, and the pillar of religion. The devoutness, its example is like an example of the ship just as it is in the sea, not is saved except the one who was in it, like the ascetics cannot be saved except with the devoutness.

يَا أَحْمَدُ مَا عَرَفَنِي عَبْدٌ وَ خَشَعَ لِي إِلَّا وَ خَشَعْتُ لَهُ-

O Ahmad^-saww! No servant recognises Me^-azwj and humbles to Me^-azwj except I^-azwj Humble to him.

يَا أَحْمَدُ الْوَرَعُ يَفْتَحُ عَلَى الْعَبْدِ أَبْوَابَ الْعِبَادَةِ فَتَكَرَّمَ بِهِ عِنْدَ الْخَلْقِ وَ يَصِلُ بِهِ إِلَى اللَّهِ عَزَّ وَ جَلَّ-

O Ahmad^-saww! The devoutness opens the doors of worship upon the servants, so he becomes honourable by it in presence of the people, and he connects by it to Allah^-azwj Mighty and Majestic.

يَا أَحْمَدُ عَلَيْكَ بِالصَّمْتِ فَإِنَّ أَعْمَرَ الْقُلُوبِ قُلُوبُ الصَّالِحِينَ وَ الصَّامِتِينَ وَ إِنَّ أَخْرَبَ الْقُلُوبِ قُلُوبُ الْمُتَكَلِّمِينَ بِمَا لَا يَعْنِيهِمْ-

O Ahmad^-saww! Upon you^-saww is to be with the silence, for the hearts of the longest lifespan are hearts of the righteous and the silent ones, and the most ruined of hearts are hearts of the speakers with what does not concern them.

يَا أَحْمَدُ إِنَّ الْعِبَادَةَ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ مِنْهَا طَلَبُ الْحَلَالِ فَإِذَا طَيَّبْتَ مَطْعَمَكَ وَ مَشْرَبَكَ فَأَنْتَ فِي حِفْظِي وَ كَنَفِي

O Ahmad^-saww! The worship is of ten segments – nine of these is seeking the Permissible (sustenance). When your food and drink is good then you are in My^-azwj Protection and My^‑azwj Care!”

قَالَ يَا رَبِّ مَا أَوَّلُ الْعِبَادَةِ

He^-saww said: ‘O Lord^-azwj! What is the first worship?’

قَالَ أَوَّلُ الْعِبَادَةِ الصَّمْتُ وَ الصَّوْمُ

He^-azwj Said: “The first worship is the silence and the fasting!”

قَالَ يَا رَبِّ وَ مَا مِيرَاثُ الصَّوْمِ

He^-saww said: ‘O Lord^-azwj, and what is the inheritance of fasting?’

قَالَ الصَّوْمُ يُورِثُ الحِكْمَةَ وَ الحِكْمَةُ تُورِثُ الْمَعْرِفَةَ وَ الْمَعْرِفَةُ تُورِثُ الْيَقِينَ فَإِذَا اسْتَيْقَنَ الْعَبْدُ لَا يُبَالِي كَيْفَ أَصْبَحَ بِعُسْرٍ أَمْ بِيُسْرٍ

He^-azwj Said: “The fasting inherits the wisdom, and the wisdom inherits the recognition, and the recognition inherits the conviction. When the servant is convinced, he does not mind how he becomes, in hardship or ease!”

وَ إِذَا كَانَ الْعَبْدُ فِي حَالَةِ الْمَوْتِ يَقُومُ عَلَى رَأْسِهِ مَلَائِكَةٌ بِيَدِ كُلِّ مَلَكٍ كَأْسٌ مِنْ مَاءِ الْكَوْثَرِ وَ كَأْسٌ مِنَ الْخَمْرِ يَسْقُونَ رُوحَهُ حَتَّى تَذْهَبَ سَكْرَتُهُ وَ مَرَارَتُهُ وَ يُبَشِّرُونَهُ بِالْبِشَارَةِ الْعُظْمَى وَ يَقُولُونَ لَهُ طِبْتَ وَ طَابَ مَثْوَاكَ‏ إِنَّكَ تَقْدَمُ عَلَى الْعَزِيزِ الْحَكِيمِ الْحَبِيبِ الْقَرِيبِ

And when the servant is in the state of death, Angels will stand upon his head. In the hand of each Angel will be a cup of camphor, and a cup of drink. They will quench his soul until his pangs and bitterness (of death) are gone, and they will give him glad tidings with the mighty glad tidings, and they will be saying to him: ‘Feel good! Your destination is good. You are heading toward the Mighty, the Wise, the Beloved, the Near One!’

فَتَطِيرُ الرُّوحُ مِنْ أَيْدِي الْمَلَائِكَةِ فَتَصْعَدُ إِلَى اللَّهِ تَعَالَى فِي أَسْرَعَ مِنْ طَرْفَةِ عَيْنٍ وَ لَا يَبْقَى حِجَابٌ وَ لَا سِتْرٌ بَيْنَهَا وَ بَيْنَ اللَّهِ تَعَالَى وَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهَا مُشْتَاقٌ وَ تَجْلِسُ عَلَى عَيْنٍ عِنْدَ الْعَرْشِ

The soul flies off from the hands of Angels and it ascends to Allah^-azwj the Exalted quicker than the blink of an eye, and there neither remains a veil nor a curtain between it (soul) and Allah^-azwj the Exalted, and Allah^-azwj Mighty and Majestic is Desirous to (meet) him, and he is seated at a spring by the Throne.

ثُمَّ يُقَالُ لَهَا كَيْفَ تَرَكْتِ الدُّنْيَا-

Then He^-azwj Says to it: “How did you leave the world?”

فَتَقُولُ إِلَهِي وَ عِزَّتِكَ وَ جَلَالِكَ لَا عِلْمَ لِي بِالدُّنْيَا أَنَا مُنْذُ خَلَقْتَنِي خَائِفَةٌ مِنْكَ

It (soul) says, ‘My God^-azwj! By You^-azwj Mighty and Your^-azwj Majesty! There is no knowledge for me with the world. Since You^-azwj had Created me, I have been fearing from You^-azwj’.

فَيَقُولُ اللَّهُ تَعَالَى صَدَقْتَ عَبْدِي كُنْتَ بِجَسَدِكَ فِي الدُّنْيَا وَ رُوحُكَ مَعِي فَأَنْتَ بِعَيْنِي سِرُّكَ وَ عَلَانِيَتُكَ سَلْ أُعْطِكَ وَ تَمَنَّ عَلَيَّ فَأُكْرِمْكَ هَذِهِ جَنَّتِي فَتَجَنَّحْ فِيهَا وَ هَذَا جِوَارِي فَاسْكُنْهُ

Allah^-azwj the Exalted Says: “You speak the truth, My^-azwj servant. You were in the world with your body while your soul was with Me^-azwj, so you were in My^-azwj Eyes, your secrets and your announcements. Ask, I^-azwj shall Give you, and wish to Me^-azwj, I^-azwj shall Honour you. This here is My^-azwj Paradise. You have succeeded regarding it, and this is My^-azwj Neighbourhood, so dwell in it!”

فَتَقُولُ الرُّوحُ إِلَهِي عَرَّفْتَنِي نَفْسَكَ فَاسْتَغْنَيْتُ بِهَا عَنْ جَمِيعِ خَلْقِكَ وَ عِزَّتِكَ وَ جَلَالِكَ لَوْ كَانَ رِضَاكَ فِي أَنْ أُقْطَعَ إِرْباً إِرْباً وَ أُقْتَلَ سَبْعِينَ قَتْلَةً بِأَشَدِّ مَا يُقْتَلُ بِهِ النَّاسُ لَكَانَ رِضَاكَ أَحَبَّ إِلَيَّ

The soul says, ‘My God^-azwj! Introduce Yourself to me, so I can be needless by it from entirety of Your^-azwj creatures! By You^-azwj Might and Your^-azwj Majesty! If Your^-azwj Satisfaction were to be in my being cut into pieces and pieces, and to be killed seventy times with the severest of killings the people can be killed with, Your^-azwj Satisfaction would be more beloved to me.

إِلَهِي كَيْفَ أُعْجَبُ بِنَفْسِي وَ أَنَا ذَلِيلٌ إِنْ لَمْ‏ تُكْرِمْنِي وَ أَنَا مَغْلُوبٌ إِنْ لَمْ تَنْصُرْنِي وَ أَنَا ضَعِيفٌ إِنْ لَمْ تُقَوِّنِي وَ أَنَا مَيِّتٌ إِنْ لَمْ تُحْيِنِي بِذِكْرِكَ وَ لَوْ لَا سَتْرُكَ لَافْتَضَحْتُ أَوَّلَ مَرَّةٍ عَصَيْتُكَ

My God^-azwj! How can I be fascinated with myself? And I am disgraced if You^-azwj don’t Honour me, and I am overcome if You^-azwj don’t Help me, and I am weak if You^-azwj don’t Strengthen me, and I am dead if You^-azwj don’t Revive me with Your^-azwj Zikr, and had it not been for Your^‑azwj veil, I would have been exposed the first time I had disobeyed You^-azwj!

إِلَهِي كَيْفَ لَا أَطْلُبُ رِضَاكَ وَ قَدْ أَكْمَلْتَ عَقْلِي حَتَّى عَرَفْتُكَ وَ عَرَفْتُ الْحَقَّ مِنَ الْبَاطِلِ وَ الْأَمْرَ مِنَ النَّهْيِ وَ الْعِلْمَ مِنَ الْجَهْلِ وَ النُّورَ مِنَ الظُّلْمَةِ

My God^-azwj! How can I not seek Your^-azwj Satisfaction and You^-azwj have Perfected my intellect until I recognised You^-azwj, and I recognised the truth from the falsehood, and the Commands from the Prohibitions, and the knowledge from the ignorance, and the light from the darkness?’

فَقَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي لَا أَحْجُبُ بَيْنِي وَ بَيْنَكَ فِي وَقْتٍ مِنَ الْأَوْقَاتِ كَذَلِكَ أَفْعَلُ بِأَحِبَّائِي-

Allah^-azwj Mighty and Majestic Says: “By My^-azwj Mighty and My^-azwj Majestic! I^-azwj will not Veil between Me^-azwj and you, during any time from the timings. Like that I^-azwj Deal with My^‑azwj Loves ones!

يَا أَحْمَدُ هَلْ تَدْرِي أَيُّ عَيْشٍ أَهْنَأُ وَ أَيُّ حَيَاةٍ أَبْقَى

O Ahmad^-saww! Do you know which life is most welcoming, and which life is more lasting?”

قَالَ اللَّهُمَّ لَا

He^-saww said: ‘O Allah^-azwj, no!’

قَالَ أَمَّا الْعَيْشُ الْهَنِي‏ءُ فَهُوَ الَّذِي لَا يَفْتُرُ صَاحِبُهُ‏ عَنْ ذِكْرِي وَ لَا يَنْسَى نِعْمَتِي وَ لَا يَجْهَلُ حَقِّي يَطْلُبُ رِضَايَ فِي لَيْلِهِ وَ نَهَارِهِ

He^-azwj Said: ‘As for the welcoming life, it is which its owner is not lazy from doing My^-azwj Zikr, nor does he forget My^-azwj bounties, nor does he ignore My^-azwj right. He seeks My^-azwj Satisfaction during his night and his day.

وَ أَمَّا الْحَيَاةُ الْبَاقِيَةُ فَهِيَ الَّتِي يَعْمَلُ لِنَفْسِهِ حَتَّى تَهُونَ عَلَيْهِ الدُّنْيَا وَ تَصْغُرَ فِي عَيْنِهِ وَ تَعْظُمَ الْآخِرَةُ عِنْدَهُ وَ يُؤْثِرَ هَوَايَ عَلَى هَوَاهُ وَ يَبْتَغِيَ مَرْضَاتِي وَ يُعَظِّمَ حَقَّ عَظَمَتِي وَ يَذْكُرَ عِلْمِي بِهِ وَ يُرَاقِبَنِي بِاللَّيْلِ وَ النَّهَارِ عِنْدَ كُلِّ سَيِّئَةٍ أَوْ مَعْصِيَةٍ وَ يُنَقِّيَ قَلْبَهُ عَنْ كُلِّ مَا أَكْرَهُ وَ يُبْغِضَ الشَّيْطَانَ وَ وَسَاوِسَهُ وَ لَا يَجْعَلَ لِإِبْلِيسَ عَلَى قَلْبِهِ سُلْطَاناً وَ سَبِيلًا

And as for the lasting life, it is which he works for himself until the world becomes insignificant to him and is belittle in his eyes, and the Hereafter is magnified in his view, and he prefers My^-azwj Desires over his own desires, and he seeks My^-azwj Satisfaction and magnifies the right of My^-azwj Magnificence, and he remembers My^-azwj Knowledge of him, and he watches out for Me^-azwj at night and day at every evil deed or (act of) disobedience, and he purifies his heart from all what I^-azwj Dislike, and he hates the Satan^-la and his^-la insinuations, and he does not make any authority and a way to be for Iblees^-la upon his heart.

فَإِذَا فَعَلَ ذَلِكَ أَسْكَنْتُ قَلْبَهُ حُبّاً حَتَّى أَجْعَلَ قَلْبَهُ لِي وَ فَرَاغَهُ وَ اشْتِغَالَهُ وَ هَمَّهُ وَ حَدِيثَهُ مِنَ النِّعْمَةِ الَّتِي أَنْعَمْتُ بِهَا عَلَى أَهْلِ مَحَبَّتِي مِنْ خَلْقِي وَ أَفْتَحُ عَيْنَ قَلْبِهِ وَ سَمْعِهِ حَتَّى يَسْمَعَ بِقَلْبِهِ وَ يَنْظُرَ بِقَلْبِهِ إِلَى جَلَالِي وَ عَظَمَتِي

When he does that, I^-azwj Settle Love in his heart until I^-azwj Make his heart to be for Me^-azwj, and his free times, and his pre-occupations, and his worries, and his discussions, from the bounties which I^-azwj have Favoured with upon people from My^-azwj creatures who love Me^‑azwj, and I^-azwj Open the eyes of his heart and his ears until he hears with his heart and looks by his heart at My^-azwj Permissible(s), and My^-azwj Magnificence.

وَ أُضِيقُ عَلَيْهِ الدُّنْيَا وَ أُبْغِضُ الدُّنْيَا وَ أُبْغِضُ إِلَيْهِ مَا فِيهَا مِنَ اللَّذَّاتِ وَ أُحَذِّرُهُ مِنَ الدُّنْيَا وَ مَا فِيهَا كَمَا يُحَذِّرُ الرَّاعِي غَنَمَهُ مِنْ مَرَاتِعِ الْهَلَكَةِ

And I^-azwj Restrict the world upon him, and Cause the world to be hateful, and hateful to him whatever pleasures there are in it, and I^-azwj Caution him of the world and whatever is in it, like what the shepherd cautions his sheep from the pastures of doom.

فَإِذَا كَانَ هَكَذَا يَفِرُّ مِنَ النَّاسِ فِرَاراً وَ يَنْقُلُ مِنْ دَارِ الْفَنَاءِ إِلَى دَارِ الْبَقَاءِ وَ مِنْ دَارِ الشَّيْطَانِ إِلَى دَارِ الرَّحْمَنِ-

When he were to be like this, he will flee from the people with a fleeing, and he will transfer from a temporal house to the lasting house, and from the house of Satan^-la to the house of the Beneficent.

يَا أَحْمَدُ وَ لَأُزَيِّنَنَّهُ بِالْهَيْبَةِ وَ الْعَظَمَةِ فَهَذَا هُوَ الْعَيْشُ الْهَنِي‏ءُ وَ الْحَيَاةُ الْبَاقِيَةُ وَ هَذَا مَقَامُ الرَّاضِينَ فَمَنْ عَمِلَ بِرِضَايَ أُلْزِمُهُ ثَلَاثَ خِصَالٍ أُعَرِّفُهُ شُكْراً لَا يُخَالِطُهُ الْجَهْلُ وَ ذِكْراً لَا يُخَالِطُهُ النِّسْيَانُ وَ مَحَبَّةً لَا يُؤْثِرُ عَلَى مَحَبَّتِي مَحَبَّةَ الْمَخْلُوقِينَ

O Ahmad^-saww! And I^-azwj will Adorn him with the awe and the magnificence. This it is the welcoming house and the lasting life, and this is the position of the satisfied. The one who works with My^-azwj Satisfaction, I^-azwj shall necessitate three characteristics to him – I^-azwj shall Cause him to recognise the thanking, not mingling the ignorance, and Zikr not mingled with the forgetfulness, and love not preferring upon My^-azwj love the love of the created beings.

فَإِذَا أَحَبَّنِي أَحْبَبْتُهُ وَ أَفْتَحُ عَيْنَ قَلْبِهِ إِلَى جَلَالِي وَ لَا أُخْفِي عَلَيْهِ خَاصَّةَ خَلْقِي‏ وَ أُنَاجِيهِ فِي ظُلَمِ اللَّيْلِ وَ نُورِ النَّهَارِ حَتَّى يَنْقَطِعَ حَدِيثُهُ مَعَ الْمَخْلُوقِينَ‏ وَ مُجَالَسَتُهُ مَعَهُمْ

When he loves Me^-azwj, I^-azwj will Love him, and Open the eyes of his heart to My^-azwj Majesty, and I^-azwj will not Hide from him the special of My^-azwj creatures, and I^-azwj will Whisper to him in the darkness of the night and brightness of the day until his discussion with the created beings is cut off and his sitting with them.

وَ أُسْمِعُهُ كَلَامِي وَ كَلَامَ مَلَائِكَتِي وَ أُعَرِّفُهُ السِّرَّ الَّذِي سَتَرْتُهُ عَنْ خَلْقِي وَ أُلْبِسُهُ الْحَيَاءَ حَتَّى يَسْتَحْيِيَ مِنْهُ الْخَلْقُ كُلُّهُمْ وَ يَمْشِي عَلَى الْأَرْضِ مَغْفُوراً لَهُ

And I^-azwj shall Make him hear My^-azwj Speech and speech of My^-azwj Angels, and I^-azwj will Make him recognise the secrets which I^-azwj have Concealed from My^-azwj creatures, and I^-azwj will Clothe him the modesty until the creatures, all of them are embarrassed from him, and he will walk upon the earth having been Forgiven for.

وَ أَجْعَلُ قَلْبَهُ وَاعِياً وَ بَصِيراً وَ لَا أُخْفِي عَلَيْهِ شَيْئاً مِنْ جَنَّةٍ وَ لَا نَارٍ وَ أُعَرِّفُهُ مَا يَمُرُّ عَلَى النَّاسِ فِي يَوْمِ الْقِيَامَةِ مِنَ الْهَوْلِ وَ الشِّدَّةِ وَ مَا أُحَاسِبُ الْأَغْنِيَاءَ وَ الْفُقَرَاءَ وَ الْجُهَّالَ وَ الْعُلَمَاءَ وَ أُنَوِّمُهُ فِي قَبْرِهِ وَ أُنْزِلُ عَلَيْهِ مُنْكَراً وَ نَكِيراً حَتَّى يَسْأَلَاهُ وَ لَا يَرَى غَمْرَةَ الْمَوْتِ وَ ظُلْمَةَ الْقَبْرِ وَ اللَّحْدِ وَ هَوْلَ الْمُطَّلَعِ‏

And I^-azwj shall Make his heart as a container and insightful, and I^-azwj will not Hide from him anything from a Garden or Fire, and I^-azwj will Make him recognise what shall pass upon the people during the Day of Qiyamah, from the horrors and the adversities, and I^-azwj will not Reckon the rich and the poor, and ignoramuses and the scholars, and I^-azwj Cause him to sleep in his grave and Send down Munkar and Nakeer (two questioning Angels) to him until they question him, and he will not see the pangs of death and nor darkness of the grave and nor the tomb (narrowness), and the emerging horrors.

ثُمَّ أَنْصِبُ لَهُ مِيزَانَهُ وَ أَنْشُرُ دِيوَانَهُ ثُمَّ أَضَعُ كِتَابَهُ فِي يَمِينِهِ فَيَقْرَؤُهُ مَنْشُوراً ثُمَّ لَا أَجْعَلُ بَيْنِي وَ بَيْنَهُ تَرْجُمَاناً فَهَذِهِ صِفَاتُ الْمُحِبِّينَ-

Then I^-azwj will Set-up his scale for him and Publish his register (of deeds). Then I^-azwj will Place his book in his right hand, and they (others) will read it published. Then I^-azwj will not Make any interpreter to be between Me^-azwj and him. So, these are attributes of the loving ones.

يَا أَحْمَدُ اجْعَلْ هَمَّكَ هَمّاً وَاحِداً فَاجْعَلْ لِسَانَكَ لِسَاناً وَاحِداً وَ اجْعَلْ بَدَنَكَ حَيّاً لَا تَغْفُلُ عَنِّي مَنْ يَغْفُلُ عَنِّي لَا أُبَالِي بِأَيِّ وَادٍ هَلَكَ-

O Ahmad^-saww! Make your worries as one worry. Make your tongues as on tongue, and make your body as living. Do not be heedless from Me^-azwj. One who is heedless from Me^-azwj, I^-azwj will not Care in which valley he is destroyed.

يَا أَحْمَدُ اسْتَعْمِلْ عَقْلَكَ قَبْلَ أَنْ يَذْهَبَ فَمَنِ اسْتَعْمَلَ عَقْلَهُ لَا يُخْطِئُ وَ لَا يَطْغَى-

O Ahmad^-saww! Use your^-saww intellect before it goes away. The one who uses his intellect will neither err nor transgress.

يَا أَحْمَدُ أَ لَمْ تَدْرِ لِأَيِّ شَيْ‏ءٍ فَضَّلْتُكَ عَلَى سَائِرِ الْأَنْبِيَاءِ

O Ahmad^-saww! Do you not know for which thing (reason) I^-azwj have Merited you^-saww over rest of the Prophets^-as?’

قَالَ اللَّهُمَّ لَا

He^-saww said: ‘O Allah^-azwj, no!’

قَالَ بِالْيَقِينِ وَ حُسْنِ الْخُلُقِ وَ سَخَاوَةِ النَّفْسِ وَ رَحْمَةِ الْخَلْقِ وَ كَذَلِكَ أَوْتَادُ الْأَرْضِ لَمْ يَكُونُوا أَوْتَاداً إِلَّا بِهَذَا-

He^-azwj Said: “Due to the conviction, and good manners, and generous self, and merciful morals, and like that are pegs of the earth. They cannot be pegs except with these.

يَا أَحْمَدُ إِنَّ الْعَبْدَ إِذَا أَجَاعَ بَطْنَهُ وَ حَفِظَ لِسَانَهُ عَلَّمْتُهُ الحِكْمَةَ وَ إِنْ كَانَ كَافِراً تَكُونُ حِكْمَتُهُ حُجَّةً عَلَيْهِ وَ وَبَالًا وَ إِنْ كَانَ مُؤْمِناً تَكُونُ حِكْمَتُهُ لَهُ نُوراً وَ بُرْهَاناً وَ شِفَاءً وَ رَحْمَةً فَيَعْلَمُ مَا لَمْ يَكُنْ يَعْلَمُ وَ يُبْصِرُ مَا لَمْ يَكُنْ يُبْصِرُ

O Ahmad^-saww! When the servant keeps his belly hungry, and protects his tongue, I^-azwj Teach him the wisdom, and if he were to be a Kafir, his wisdom would be an argument upon him and a scourge, and if he were to be a Momin, his wisdom would be a Noor for him and a proof, and a healing, and a mercy. Thus, he would know what cannot be known, and he would have insight of what cannot be sighted.

فَأَوَّلُ مَا أُبَصِّرُهُ عُيُوبُ نَفْسِهِ حَتَّى يَشْتَغِلَ عَنْ عُيُوبِ غَيْرِهِ وَ أُبَصِّرُهُ دَقَائِقَ الْعِلْمِ حَتَّى لَا يَدْخُلَ عَلَيْهِ الشَّيْطَانُ-

The first of what I^-azwj would Make him to be insightful of are faults of his own until he is too pre-occupied from faulting others, and I^-azwj will Cause him to have insight intricacies of knowledge until the Satan^-la cannot enter to see him.

يَا أَحْمَدُ لَيْسَ شَيْ‏ءٌ مِنَ الْعِبَادَةِ أَحَبَّ إِلَيَّ مِنَ الصَّمْتِ وَ الصَّوْمِ فَمَنْ صَامَ وَ لَمْ يَحْفَظْ لِسَانَهُ كَانَ كَمَنْ قَامَ وَ لَمْ يَقْرَأْ فِي صَلَاتِهِ فَأُعْطِيهِ أَجْرَ الْقِيَامِ وَ لَمْ أُعْطِهِ أَجْرَ الْعَابِدِينَ‏

O Ahmad^-saww! There isn’t anything from the worship more Beloved to Me^-azwj than the silence and the fasting. The one who fasts and does not protect his tongue, would be like the one standing (for Salat) and does not recite (Quran) in his Salat. So I^-azwj Give him Rewards of the standing and do not Give him Rewards of the worshippers.

يَا أَحْمَدُ هَلْ تَدْرِي مَتَى تَكُونُ الْعَبْدُ عَابِداً

O Ahmad^-saww! Do you^-saww know when the servant becomes a worshipper?’

قَالَ لَا يَا رَبِّ

He^-saww said: ‘No, O Lord^-azwj!’

قَالَ إِذَا اجْتَمَعَ فِيهِ سَبْعُ خِصَالٍ وَرَعٌ يَحْجُزُهُ عَنِ الْمَحَارِمِ وَ صَمْتٌ يَكُفُّهُ عَمَّا لَا يَعْنِيهِ وَ خَوْفٌ يَزْدَادُ كُلَّ يَوْمٍ مِنْ بُكَائِهِ وَ حَيَاءٌ يَسْتَحْيِي مِنِّي فِي الْخَلَاءِ وَ أَكْلُ مَا لَا بُدَّ مِنْهُ وَ يُبْغِضُ الدُّنْيَا لِبُغْضِي لَهَا وَ يُحِبُّ الْأَخْيَارَ لِحُبِّي إِيَّاهُمْ-

He^-azwj Said: “When seven characteristics are gathered in him – devoutness cutting him off from the Prohibitions, and silence restraining him from what does not concern him, and fear increasing his crying every day, and modesty embarrassing him from Me^-azwj during the isolation, and he eats what there is no escape from, and he hates the world due to My^-azwj Hatred for it, and he loves the good people due to My^-azwj Love for them.

يَا أَحْمَدُ لَيْسَ كُلُّ مَنْ قَالَ أُحِبُّ اللَّهَ أَحَبَّنِي حَتَّى يَأْخُذَ قُوتاً وَ يَلْبَسَ دُوناً وَ يَنَامَ سُجُوداً وَ يُطِيلَ قِيَاماً وَ يَلْزَمَ صَمْتاً وَ يَتَوَكَّلَ عَلَيَّ وَ يَبْكِيَ كَثِيراً وَ يُقِلَّ ضِحْكاً وَ يُخَالِفَ هَوَاهُ وَ يَتَّخِذَ الْمَسْجِدَ بَيْتاً وَ الْعِلْمَ صَاحِباً وَ الزُّهْدَ جَلِيساً وَ الْعُلَمَاءَ أَحِبَّاءَ وَ الْفُقَرَاءَ رُفَقَاءَ

O Ahmad^-saww! Not everyone who says, ‘I love Allah^-azwj’, love Me^-azwj, until he takes to daily bread, and wears lowly (clothes), and sleeps in Sajdah, and prolongs standing, and necessitates silence, and relies upon Me^-azwj, and cries a lot, and little is his laughter, and he opposes his whims, and he takes the Masjid as a house, and the knowledge as a companion, and the ascetism as a sitting companion, and the scholars as loved ones, and the poor as friends.

وَ يَطْلُبَ رِضَايَ وَ يَفِرَّ مِنَ الْعَاصِينَ فِرَاراً وَ يَشْغَلَ بِذِكْرِي اشْتِغَالًا وَ يُكْثِرَ التَّسْبِيحَ دَائِماً وَ يَكُونَ بِالْوَعْدِ صَادِقاً وَ بِالْعَهْدِ وَافِياً وَ يَكُونَ قَلْبُهُ طَاهِراً وَ فِي الصَّلَاةِ زَاكِياً وَ فِي الْفَرَائِضِ مُجْتَهِداً وَ فِيمَا عِنْدِي فِي الثَّوَابِ رَاغِباً وَ مِنْ عَذَابِي رَاهِباً وَ لِأَحِبَّائِي قَرِيناً وَ جَلِيساً-

And he seeks My^-azwj Satisfaction, and flees from the disobedience with a fleeing, and he pre-occupies with My^-azwj Zikr as pre-occupation, and he frequents the glorification constantly, and he becomes truthful of the promise, and loyal with the pact, and his hearing becomes clean, and is pure in the Salat, and striving in the obligations, and desirous of the Rewards regarding what is with Me^-azwj, and fearful from My^-azwj Punishment, and pairs and sits to My^‑azwj loved ones.

يَا أَحْمَدُ لَوْ صَلَّى الْعَبْدُ صَلَاةَ أَهْلِ السَّمَاءِ وَ الْأَرْضِ وَ يَصُومُ صِيَامَ أَهْلِ السَّمَاءِ وَ الْأَرْضِ وَ يَطْوِي مِنَ الطَّعَامِ مِثْلَ الْمَلَائِكَةِ وَ لَبِسَ لِبَاسَ الْعَارِي ثُمَّ أَرَى فِي قَلْبِهِ مِنْ حُبِّ الدُّنْيَا ذَرَّةً أَوْ سَعَتِهَا أَوْ رِئَاسَتِهَا أَوْ حُلِيِّهَا أَوْ زِينَتِهَا- لَا يُجَاوِرُنِي فِي دَارِي وَ لَأَنْزِعَنَّ مِنْ قَلْبِهِ مَحَبَّتِي

O Ahmad^-saww! If the servant were to pray Salat of people the sky and the earth, and fasts fasting, and he bends from the (lack of) food like the Angels, and wear the clothing of the bare, then I^-azwj See in his heart a particle of love of the world, or it’s capaciousness, or its governance, or its ornaments, or its adornments, he will not be in My^-azwj Vicinity in My^-azwj House, and I^-azwj will Remove My^-azwj love from his heart.

وَ عَلَيْكَ سَلَامِي وَ رَحْمَتِي‏ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ‏.

And upon you^-saww is My^-azwj Greetings and My^-azwj Mercy!” And the Praise is for Allah^-azwj, Lord^‑azwj of the worlds’’.^[54]

4- مع‏، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ فِي حَدِيثٍ مَرْفُوعٍ عَنِ النَّبِيِّ ص قَالَ: جَاءَ جَبْرَئِيلُ ع إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرْسَلَنِي إِلَيْكَ بِهَدِيَّةٍ لَمْ يُعْطِهَا أَحَداً قَبْلَكَ

(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from Al Barqy, from his father, in a Hadeeth raised,

‘From the Prophet^-saww, he (the narrator) said: ‘Jibraeel^-as came to the Prophet^-saww. He^-as said: ‘O Rasool-Allah^-saww! Allah^-azwj Blessed and Exalted has Sent me^-as to you^-saww with a gift He^-azwj had not Given it to anyone before you^-saww’.

قَالَ رَسُولُ اللَّهِ ص قُلْتُ وَ مَا هِيَ

Rasool-Allah^-saww said: ‘I^-saww said: ‘And what is it?’

قَالَ الصَّبْرُ وَ أَحْسَنُ مِنْهُ

He^-as said: ‘The patience, and better than it!’

قُلْتُ وَ مَا هُوَ

I^-saww said: ‘And what is it?’

قَالَ الرِّضَا وَ أَحْسَنُ مِنْهُ

He^-as said: ‘The satisfaction, and better than it!’

قُلْتُ وَ مَا هُوَ

I^-saww said: ‘And what is it?’

قَالَ الزُّهْدُ وَ أَحْسَنُ مِنْهُ

He^-as said: ‘The ascetism, and better than it’.

قُلْتُ وَ مَا هُوَ

I^-saww said: ‘And what is it?’

قَالَ الْإِخْلَاصُ وَ أَحْسَنُ مِنْهُ

He^-as said: ‘The sincerity, and better than it!’

قُلْتُ وَ مَا هُوَ

I^-saww said, ‘And what is it?’

قَالَ الْيَقِينُ وَ أَحْسَنُ مِنْهُ

He^-as said: ‘The conviction, and better than it!’

قُلْتُ وَ مَا هُوَ

I^-saww said: ‘And what is it?’

قَالَ جَبْرَئِيلُ إِنَّ مَدْرَجَةَ ذَلِكَ التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ

Jibraeel^-as said: ‘An arena of that is the reliance upon Allah^-azwj Mighty and Majestic’.

فَقُلْتُ وَ مَا التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ

I said, ‘And what is the reliance upon Allah^-azwj Mighty and Majestic?’

فَقَالَ الْعِلْمُ بِأَنَّ الْمَخْلُوقَ لَا يَضُرُّ وَ لَا يَنْفَعُ وَ لَا يُعْطِي وَ لَا يَمْنَعُ وَ اسْتِعْمَالُ الْيَأْسِ مِنَ الْخَلْقِ فَإِذَا كَانَ الْعَبْدُ كَذَلِكَ لَمْ يَعْمَلْ لِأَحَدٍ سِوَى اللَّهِ وَ لَمْ يَرْجُ وَ لَمْ يَخَفْ سِوَى اللَّهِ وَ لَمْ يَطْمَعْ فِي أَحَدٍ سِوَى اللَّهِ فَهَذَا هُوَ التَّوَكُّلُ

He^-as said: ‘The knowledge that the created beings can neither harm nor benefit, neither give nor prevent, and using the despair from the creatures. When the servant were to be like that, he will not work for anyone besides Allah^-azwj, and will not hop and not fear besides Allah^-azwj, and will not covet regarding anyone besides Allah^-azwj. So this is the reliance’.

قَالَ قُلْتُ يَا جَبْرَئِيلُ فَمَا تَفْسِيرُ الصَّبْرِ

He^-saww said: ‘I^-saww said: ‘O Jibraeel^-as! What is the interpretation of the patience?’

قَالَ تَصْبِرُ فِي الضَّرَّاءِ كَمَا تَصْبِرُ فِي السَّرَّاءِ وَ فِي الْفَاقَةِ كَمَا تَصْبِرُ فِي الْغِنَى وَ فِي الْبَلَاءِ كَمَا تَصْبِرُ فِي الْعَافِيَةِ فَلَا يَشْكُو حَالَهُ عِنْدَ الْخَلْقِ بِمَا يُصِيبُ مِنَ الْبَلَاءِ

He^-as said: ‘He should be patient during the harm like what he is patient during the happiness, and during the destitution like what he is patient during the riches, and during the afflictions like what he is patient during the well-being. He should not complain of his situation in the presence of the creatures with what has afflicted him from the calamities’.

قُلْتُ فَمَا تَفْسِيرُ الْقَنَاعَةِ

I^-saww said, ‘What is the interpretation of the contentment?’

قَالَ يَقْنَعُ بِمَا يُصِيبُ مِنَ الدُّنْيَا يَقْنَعُ بِالْقَلِيلِ وَ يَشْكُرُ الْيَسِيرَ

 

He^-as said: ‘He should be content with what he attains from the world, being contented with the little and thank for the little’.

قُلْتُ فَمَا تَفْسِيرُ الرِّضَا

I^-saww said, ‘What is interpretation of the satisfaction?’

قَالَ الرَّاضِي لَا يَسْخَطُ عَلَى سَيِّدِهِ أَصَابَ الدُّنْيَا أَمْ لَا وَ لَا يَرْضَى لِنَفْسِهِ بِالْيَسِيرِ مِنَ الْعَمَلِ

He^-as said: ‘The satisfaction is he will not be dissatisfied with his Master^-azwj, whether he attains the world or not, and will not be satisfied for himself with the little from the deeds’.

قُلْتُ يَا جَبْرَئِيلُ فَمَا تَفْسِيرُ الزُّهْدِ

I^-saww said: ‘O Jibraeel^-as! What is interpretation of the ascetism?’

قَالَ الزَّاهِدُ يُحِبُّ مَنْ يُحِبُّ خَالِقَهُ وَ يُبْغِضُ مَنْ يُبْغِضُ خَالِقَهُ وَ يَتَحَرَّجُ مِنْ حَلَالِ الدُّنْيَا وَ لَا يَلْتَفِتُ إِلَى حَرَامِهَا فَإِنَّ حَلَالَهَا حِسَابٌ وَ حَرَامَهَا عِقَابٌ

He^-as said: ‘The ascetic one loves the one who loves his Creator, and he hates the one who hates his Creator, and he keeps aside from the Permissible(s) of the world, and he does not turn towards its Prohibitions. In its Permissible, there is Reckoning, and (in) its Prohibition there is Punishment.

وَ يَرْحَمُ جَمِيعَ الْمُسْلِمِينَ كَمَا يَرْحَمُ نَفْسَهُ وَ يَتَحَرَّجُ مِنَ الْكَلَامِ‏كَمَا يَتَحَرَّجُ مِنَ الْمَيْتَةِ الَّتِي قَدِ اشْتَدَّ نَتْنُهَا وَ يَتَحَرَّجُ عَنْ حُطَامِ الدُّنْيَا وَ زِينَتِهَا كَمَا يَتَجَنَّبُ النَّارَ أَنْ تَغْشَاهُ وَ يَقْصُرُ أَمَلَهُ وَ كَانَ بَيْنَ عَيْنَيْهِ أَجَلُهُ

And he should have mercy on entirety of the Muslims just as he mercies himself, and he should keep away from the talking like what he would keep away from the dead whose stench has intensified, and he should keep away from debris of the world and its adornment like what he keeps away from the fire from overwhelming him, and he should shorten his wishes, and his death would be in front of his eyes’.

قُلْتُ يَا جَبْرَئِيلُ فَمَا تَفْسِيرُ الْإِخْلَاصِ

I^-saww said, ‘O Jibraeel^-as! What is interpretation of the sincerity?’

قَالَ الْمُخْلِصُ الَّذِي لَا يَسْأَلُ النَّاسَ شَيْئاً حَتَّى يَجِدَ وَ إِذَا وَجَدَ رَضِيَ وَ إِذَا بَقِيَ عِنْدَهُ شَيْ‏ءٌ أَعْطَاهُ فِي اللَّهِ

He^-as said: ‘The sincere is the one who does not ask the people for anything until he finds it (by himself), and when he does find it, he is satisfied, and when something (surplus) remains in his possession, he gives it for the Sake of Allah^-azwj.

فَإِنَّ مَنْ لَمْ يَسْأَلِ الْمَخْلُوقَ فَقَدْ أَقَرَّ لِلَّهِ عَزَّ وَ جَلَّ بِالْعُبُودِيَّةِ وَ إِذَا وَجَدَ فَرَضِيَ فَهُوَ عَنِ اللَّهِ رَاضٍ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْهُ رَاضٍ وَ إِذَا أَعْطَى اللَّهُ عَزَّ وَ جَلَّ فَهُوَ عَلَى حَدِّ الثِّقَةِ بِرَبِّهِ عَزَّ وَ جَلَّ

If someone does not ask the created beings, so he has acknowledged to Allah^-azwj Mighty and Majestic with the servitude, and when does find (it), he is satisfied, so he is satisfied about Allah^-azwj, and Allah^-azwj Blessed and Exalted will be Satisfied with him, and when Allah^-azwj Mighty and Majestic Gives, he is upon a limit of trusting with his Lord^-azwj, Mighty and Majestic’.

قُلْتُ فَمَا تَفْسِيرُ الْيَقِينِ

I^-saww said, ‘What is interpretation of the conviction?’

قَالَ الْمُوقِنُ يَعْمَلُ لِلَّهِ كَأَنَّهُ يَرَاهُ فَإِنْ لَمْ يَكُنْ يَرَى اللَّهَ فَإِنَّ اللَّهَ يَرَاهُ وَ أَنْ يَعْلَمَ يَقِيناً أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِيهِ وَ أَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ وَ هَذَا كُلُّهُ أَغْصَانُ التَّوَكُّلِ وَ مَدْرَجَةُ الزُّهْدِ.

He^-as said: ‘The convinced one will work for Allah^-azwj as if he can see Him^-azwj. If he cannot see Allah^-azwj, then Allah^-azwj can See him, and that he knows with certainty that whatever afflicts him was not going to miss him, and whatever had missed him was not going to hit (afflict) him, and this, all of it, are branches of the reliance and an arena of the ascetism’’.^[55]

 

[1] Al Kafi – V 5 – The Book of Subsistence Ch 2 H 2

[2] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 10

[3] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 5

[4] Al Kafi V 2 – The Book Of Belief and Disbelief CH 186 H 1

[5] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 1 H 12

[6] Al Kafi V 1 – The Book Of Intellect and Ignorance CH 21 H 8

[7] Al Kafi – V 5 – The Book of Subsistence Ch 2 H 1

[8] Al Kafi – V 5 – The Book of Subsistence Ch 2 H 3

[9] Al Kafi V 2 – The Book Of Belief and Disbelief CH 26 H 1

[10] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 1

[11] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 2

[12] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 4

[13] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 5

[14] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 6

[15] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 7

[16] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 3

[17] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 8

[18] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 9

[19] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 11

[20] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 12

[21] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 13

[22] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 14

[23] Al Kafi – V 5 – The Book of Subsistence Ch 3 H 15

[24] Al Kafi – V 6 – The Book of Aqeeqa Ch 1 H 5

[25] Al-Kafi, Vol. 8, H. 14551

[26] Al-Kafi, Vol. 8, H. 14451

[27] Al-Kafi, Vol. 8, H. 14477

[28] Al Kafi V 2 – The Book Of Belief and Disbelief CH 11 H 5

[29] مجمع البيان 7: 305.

[30] Al Kafi V 2 – The Book Of Belief and Disbelief CH 37 H 3

[31] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 1

[32] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 2

[33] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 3

[34] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 4

[35] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 6

[36] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 7

[37] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 8

[38] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 9

[39] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 10

[40] Al Kafi – V 5 – The Book of Subsistence Ch 1 H 1

[41] Al Kafi V 1 – The Book Of Divine Authority CH 81 H 8

[42] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 1

[43] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 6

[44] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 13

[45] Al Kafi V 2 – The Book Of Belief and Disbelief CH 61 H 15

[46] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 9

[47] Al Kafi V 2 – The Book Of Belief and Disbelief CH 126 H 11

[48] Al Kafi V 2 – The Book Of Belief and Disbelief CH 202 H 13

[49] Al Kafi V 2 – The Book Of Supplication CH 15 H 6

[50] Al Kafi V 2 – The Book Of Supplication CH 60 H 30

[51] Al Kafi V 3 – The Book of Salāt CH 32 H 22

[52]  Al-Kafi, Vol. 8, H. 14450

[53] Al Kafi – V 5 – The Book of Subsistence Ch 1 H 1

[54] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 2 H 6

[55] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 2 H 4