الجزء المائة
Volume 100
Part 1 out of 4
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
كتاب العقود و الإيقاعات
THE BOOK OF CONTRACTS AND DECLARATIONS
باب 1 الحث على طلب الحلال و معنى الحلال
CHAPTER 1 – THE URGING UPON SEEKING THE PERMISSIBLE (EARNINGS) AND MEANING OF THE ‘PERMISSIBLE’
الآيات المائدة قُلْ لا يَسْتَوِي الْخَبِيثُ وَ الطَّيِّبُ وَ لَوْ أَعْجَبَكَ كَثْرَةُ الْخَبِيثِ فَاتَّقُوا اللَّهَ يا أُولِي الْأَلْبابِ لَعَلَّكُمْ تُفْلِحُونَ
The Verses – (Surah) Al Maidah: Say: ‘The bad and the good are not equal, and even though the abundance of the bad fascinates you’. Therefore fear Allah, O ones of understanding, perhaps you would be successful [5:100].
النحل وَ لِتَبْتَغُوا مِنْ فَضْلِهِ
(Surah) Al Maidah: and for you to seek His Grace [16:14].
الإسراء لِتَبْتَغُوا فَضْلًا مِنْ رَبِّكُمْ
(Surah) Al Isra: for you to seek Grace from your Lord [17:12].
و قال تعالى رَبُّكُمُ الَّذِي يُزْجِي لَكُمُ الْفُلْكَ فِي الْبَحْرِ لِتَبْتَغُوا مِنْ فَضْلِهِ إِنَّهُ كانَ بِكُمْ رَحِيماً
And Said: Your Lord is He Who Drives on the ships for you in the sea for you to be seeking from His Grace. Surely, He was always Merciful with you [17:66].
المزمل وَ آخَرُونَ يَضْرِبُونَ فِي الْأَرْضِ يَبْتَغُونَ مِنْ فَضْلِ اللَّهِ.
(Surah) Al Muzzammil: and others would be going about in the earth seeking from the Grace of Allah [73:20].
1 لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ بِإِسْنَادِهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ بَاتَ كَالًّا مِنْ طَلَبِ الْحَلَالِ بَاتَ مَغْفُوراً لَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mugheira, by his chain from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who spends a night exhausted from seeking the Permissible (earnings) spends the night as Forgiven!’’[1]
2- فس، تفسير القمي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: طُوبَى لِمَنْ ذَلَّ فِي نَفْسِهِ وَ طَابَ كَسْبُهُ.
(The book) ‘Tafseer Al Qummi’ –
‘From Amir Al-Momineen-asws having said: ‘Beatitude be for one who is humble within himself and his earnings are good’.[2]
3- فس، تفسير القمي ذَكَرَ رَجُلٌ عِنْدَ أَبِي عَبْدِ اللَّهِ ع الْأَغْنِيَاءَ وَ وَقَعَ فِيهِمْ فَقَالَ أَبُو عَبْدِ اللَّهِ ع اسْكُتْ فَإِنَّ الْغَنِيَّ إِذَا كَانَ وَصُولًا لِرَحِمِهِ بَارّاً بِإِخْوَانِهِ أَضْعَفَ اللَّهُ لَهُ الْأَجْرَ ضِعْفَيْنِ لِأَنَّ اللَّهَ يَقُولُ وَ ما أَمْوالُكُمْ وَ لا أَوْلادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنا زُلْفى إِلَّا مَنْ آمَنَ وَ عَمِلَ صالِحاً فَأُولئِكَ لَهُمْ جَزاءُ الضِّعْفِ بِما عَمِلُوا وَ هُمْ فِي الْغُرُفاتِ آمِنُونَ.
(The book) ‘Tafseer Al Qummi’ –
‘A man mentioned the rich (people) in the presence of Abu Abdullah-asws and talked badly regarding them. Abu Abdullah-asws said: ‘Be quiet, for when the rich one is a maintainer of his kinship, righteous with his brethren, Allah-azwj will Multiply the Recompense for him as double, because Allah-azwj Says: And neither your wealth nor your children would be those drawing you closer in Our Presence, except the one who believes and does righteous deeds. So they, for them would be the double Recompense due to what they had done, and they would be secure in the chambers [34:37]’’.[3]
4- كا، الكافي الْعِدَّةُ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرْزُقَنِيَ الْحَلَالَ
(The book) ‘Al Kafi’ – The number, from Al Barqy, from Al Bazanty who said,
‘I said to Al-Reza-asws, ‘May I be sacrificed for you-asws! Supplicate to Allah-azwj Mighty and Majestic to Provide me the Permissible (earnings)!’
فَقَالَ أَ تَدْرِي مَا الْحَلَالُ
He-asws said: ‘Do you know what is the ‘Permissible’?’
قُلْتُ الَّذِي عِنْدَنَا الْكَسْبُ الطَّيِّبُ
I said, ‘That which is with us is the good earnings!’
فَقَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ الْحَلَالُ هُوَ قُوتُ الْمُصْطَفَيْنَ
He-asws said: ‘Ali-asws Bin Al-Husayn-asws had said: ‘The ‘Permissible’, it is daily subsistence of the Chosen ones’.
ثُمَّ قَالَ قُلْ أَسْأَلُكَ مِنْ رِزْقِكَ الْوَاسِعِ.
Then he-asws said: ‘Say, ‘I ask You-azwj for the vast sustenance’’.[4]
5- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: أَصْنَافٌ لَا يُسْتَجَابُ لَهُمْ مِنْهُمْ مَنْ أَدَانَ رَجُلًا دَيْناً إِلَى أَجَلٍ فَلَمْ يَكْتُبْ عَلَيْهِ كِتَاباً وَ لَمْ يُشْهِدْ عَلَيْهِ شُهُوداً وَ رَجُلٌ يَدْعُو عَلَى ذِي رَحِمٍ
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘There are types (a supplication) is not Answered for them. From them is one who lends a loan to a man up to a (specified) term but he does not write an agreement upon and does not keep any witnesses upon it; and a man who supplicates against one with kinship.
وَ رَجُلٌ تُؤْذِيهِ امْرَأَتُهُ بِكَلِمَةٍ مَا يَقْدِرُ عَلَيْهِ وَ هُوَ فِي ذَلِكَ يَدْعُو اللَّهَ عَلَيْهَا وَ يَقُولُ اللَّهُمَّ أَرِحْنِي مِنْهَا فَهَذَا يَقُولُ اللَّهُ لَهُ عَبْدِي أَ وَ مَا قَلَّدْتُكَ أَمْرَهَا فَإِنْ شِئْتَ خَلَّيْتَهَا وَ إِنْ شِئْتَ أَمْسَكْتَهَا
And a man whose wife hurts him with (hurtful) speech he is not able upon, and during that he supplicates to Allah-azwj and says, ‘O Allah-azwj! Give me rest from her!’ So, this one, Allah-azwj Says to him: “And did I-azwj not Collar you with her matter? If you desire you may free her and if you desire you can withhold her!”
وَ رَجُلٌ رَزَقَهُ اللَّهُ تَبَارَكَ وَ تَعَالَى مَالًا ثُمَّ أَنْفَقَهُ فِي الْبِرِّ وَ التَّقْوَى فَلَمْ يَبْقَ مِنْهُ شَيْءٌ وَ هُوَ فِي ذَلِكَ يَدْعُو اللَّهَ أَنْ يَرْزُقَهُ فَهَذَا يَقُولُ لَهُ الرَّبُّ تَبَارَكَ وَ تَعَالَى أَ وَ لَمْ أَرْزُقْكَ وَ أُعِنْكَ أَ فَلَا اقْتَصَدْتَ وَ لِمَ تُسْرِفُ إِنِّي لَا أُحِبُّ الْمُسْرِفِينَ
And a man Allah-azwj Blessed and Exalted Provides wealth to, then he spends it in righteous ways and piously. Then nothing from it remains, and during that he supplicates to Allah-azwj to Provide him (more). So, this one, the Lord-azwj, Blessed and Exalted Says to him: “And did I-azwj not Provide you and Assist you? Why were you not moderate, and why were you extravagant? I-azwj do not Answer the extravagant ones!”
وَ رَجُلٌ قَاعِدٌ فِي بَيْتِهِ وَ هُوَ يَدْعُو اللَّهَ أَنْ يَرْزُقَهُ لَا يَخْرُجُ وَ لَا يَطْلُبُ مِنْ فَضْلِ اللَّهِ كَمَا أَمَرَهُ اللَّهُ هَذَا يَقُولُ اللَّهُ لَهُ عَبْدِي إِنِّي لَمْ أَحْظُرْ عَلَيْكَ الدُّنْيَا وَ لَمْ أَرْمِكَ فِي جَوَارِحِكَ وَ أَرْضِي وَاسِعَةٌ فَلَا تَخْرُجُ وَ تَطْلُبَ الرِّزْقَ فَإِنْ حَرَمْتُكَ عَذَرْتُكَ وَ إِنْ رَزَقْتُكَ فَهُوَ الَّذِي تُرِيدُ.
And a man sits in his house and he supplicates to Allah-azwj to Provide him (sustenance). He neither goes out nor seeks from the Grace of Allah-azwj just as Allah-azwj has Commanded him. This one, Allah-azwj Says to him: “My servant! I-azwj did not Forbid the world upon you, and did not Throw (disability) in your limbs, and My-azwj earth is vast. Why don’t you go out and seek the sustenance? If I-azwj Deprive you, I-azwj will Excuse you, and if I-azwj Provide you, it is what you want!”’[5]
6- ب، قرب الإسناد ابْنُ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ قَالَ: قَالَ لِي أَبُو الْحَسَنِ الْأَوَّلُ ع مَنْ طَلَبَ هَذَا الرِّزْقَ مِنْ حِلِّهِ لِيَعُودَ بِهِ عَلَى نَفْسِهِ وَ عِيَالِهِ كَانَ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Ali Bin Al Hakam, from Musa Bin Bakr who said,
‘Abu Al-Hassan-asws the 1st said to me: ‘One who seeks this sustenance from its Permissible (means) in order to provide for himself and his dependants would be like the holy warrior in the way of Allah-azwj!
فَإِنْ غَلَبَ فَلْيَسْتَدِنْ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ ص مَا يَقُوتُ بِهِ عِيَالَهُ فَإِنْ مَاتَ وَ لَمْ يَقْضِ كَانَ عَلَى الْإِمَامِ قَضَاؤُهُ فَإِنْ لَمْ يَقْضِهِ كَانَ عَلَيْهِ وِزْرُهُ
If he is overcome (by hardships), let him borrow (relying) upon Allah-azwj and His-azwj Rasool-saww what he can subsist his dependents with. If he dies and has not paid off, it would be upon the Imam-asws to pay it off. If he-asws does not pay it, it would be upon his-asws Vizier.
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها وَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ فِي الرِّقابِ وَ الْغارِمِينَ فَهُوَ فَقِيرٌ مِسْكِينٌ مُغْرَمٌ.
Allah-azwj Blessed and Exalted Says: But rather, the charities are for the poor and the needy, and the office bearers upon it, and the ones (recently) inclined of their hearts (to Al-Islam), and ones in bondage, and the ones in debt, [9:60]. He is poor, needy, indebted’’.[6]
7- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ إِنَّ الْكُوفَةَ قَدْ تَدْرِي وَ الْمَعَاشُ بِهَا ضَيِّقٌ وَ إِنَّمَا كَانَ مَعَاشُنَا بِبَغْدَادَ وَ هَذَا الْجَبَلُ قَدْ فُتِحَ عَلَى النَّاسِ مِنْهُ بَابُ رِزْقٍ
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘I said to Al-Reza-asws, ‘May I be sacrificed for you-asws! Surely you-asws know Al-Kufa. The livelihood is constricted at it, and rather our livelihood used to be at Baghdad, and this mountain is such, a door of sustenance has been opened upon the people from it!’
فَقَالَ إِنْ أَرَدْتَ الْخُرُوجَ فَاخْرُجْ فَإِنَّهَا سَنَةٌ مُضْطَرِبَةٌ وَ لَيْسَ لِلنَّاسِ بُدٌّ مِنْ مَعَايِشِهِمْ فَلَا تَدَعِ الطَّلَبَ
He-asws said: ‘If you want to go out, then go out, for it is a year of desperation, and there isn’t any escape for the people from their livelihoods, so do not leave the seeking!’
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّهُمْ قَوْمٌ مَلَأٌ [مِلَاءٌ] وَ نَحْنُ نَحْتَمِلُ التَّأْخِيرَ فَنُبَايِعُهُمْ بِتَأْخِيرِ سَنَةٍ
I said to him-asws, ‘May I be sacrificed for you-asws! They are a delaying people and we can tolerate the delay. Shall we sell to them with the delay (in payment) for a year?’
قَالَ بِعْهُمْ
He-asws said: ‘Sell to them!’
قُلْتُ ثِنْتَيْنِ
I said, ‘Two years?’
قَالَ بِعْهُمْ
He-asws said: ‘Sell it to them!’
قُلْتُ ثَلَاثِ سِنِينَ
I said, ‘Three years?’
قَالَ لَا يَكُونُ لَكَ شَيْءٌ أَكْثَرَ مِنْ ثَلَاثِ سِنِينَ.
He-asws said: ‘There should not be anything for you more than three years!’’[7]
8- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ أَنْ يَرْزُقَنِي حَلَالًا
(The book) ‘Qurb Al Isnaad’ – Ibn Abu Al Khattab, from Al Bazanty who said,
‘I said to Al-Reza-asws, ‘May I be sacrificed for you-asws! Supplicate to Allah-azwj to Provide me Permissible (sustenance)!’
قَالَ تَدْرِي مَا الْحَلَالُ
He-asws said: ‘Do you know what is the ‘Permissible’?’
قُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَمَّا الَّذِي عِنْدَنَا فَالْكَسْبُ الطَّيِّبُ
I said to him-asws, ‘May I be sacrificed for you-asws! As for that which is with us, it is the good earnings’.
قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ الْحَلَالُ هُوَ قُوتُ الْمُصْطَفَيْنَ وَ لَكِنْ قُلْ أَسْأَلُكَ مِنْ رِزْقِكَ الْوَاسِعِ.
He-asws said: ‘Ali-asws Bin Al-Husayn-asws, may the Salawaat of Allah-azwj be upon him-asws had said, ‘The ‘Permissible’, it is subsistence of the Chosen ones, but say, ‘I ask You-azwj from Your-azwj vast sustenance’’.[8]
9- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنَ الْمُرُوَّةِ اسْتِصْلَاحُ الْمَالِ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ismail Bin Mihran, from Salih Bin Saeed, from Aban Bin Taghlib,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘From the manliness is the proper management of wealth’’.[9]
10 مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِ مِثْلَهُ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, similar to it.[10]
11- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ فَضَالَةَ عَنْ سُلَيْمَانَ بْنِ دُرُسْتَوَيْهِ عَنْ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يُدْخِلُهُمُ اللَّهُ الْجَنَّةَ بِغَيْرِ حِسَابٍ إِمَامٌ عَادِلٌ وَ تَاجِرٌ صَدُوقٌ وَ شَيْخٌ أَفْنَى عُمُرَهُ فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Ibrahim Bin Mahziyar, from his brother Ali, from Fazala, from Suleyman Bin Dorostaweyh, from Ajlan,
‘From Abu Abdullah-asws having said: ‘Three, Allah-azwj will Admit them into the Paradise without Reckoning – a just imam (leader), and a truthful trader, and an old man finishing his lifespan in the obedience of Allah-azwj Mighty and Majestic’’.[11]
12- ل، الخصال أَبِي عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلٍّ سَلَّطَ اللَّهُ عَلَيْهِ الْبِنَاءَ وَ الْمَاءَ وَ الطِّينَ.
(The book) ‘Al Khisaal’ – My father, from Al Sa’dabady, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘One who earns wealth from non-Permissible (means), Allah-azwj will Subject him to spend it on the building, and the water and the clay’’.[12]
13- ل، الخصال أَبِي عَنْ مُحَمَّدِ بْنِ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ سُفْيَانَ الْجَرِيرِيِّ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْبَرَكَةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةُ أَعْشَارِهَا فِي التِّجَارَةِ وَ الْعُشْرُ الْبَاقِي فِي الْجُلُودِ.
(The book) ‘Al Khisaal’ – My father, from Muhammad Bin Al Attar, from Ash’ary, from Sahl, from Al-Husayn Bin Yazeed, from Sufyan Al Jareery, from Abdul Momin Al Ansari,
‘From Abu Ja’far-asws said: ‘Rasool-Allah-saww said: ‘The Blessing is of ten segments, nine-tenth of it is in the trading, and the remaining tenth is in the skins (farming herd)’’.[13]
قال الصدوق يعني بالجلود الغنم لما سيأتي.
Al-Sadouq said, ‘The meaning of ‘the skins’, is the sheep, due to what I shall come with’.
14 ل، الخصال الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ سَعِيدِ بْنِ عَبْدِ الرَّحْمَنِ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنْ أَبِيهِ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: تِسْعَةُ أَعْشَارِ الرِّزْقِ فِي التِّجَارَةِ وَ الْجُزْءُ الْبَاقِي فِي السائبات [السَّابِيَاءِ] يَعْنِي الْغَنَمَ.
(The book) ‘Al Khisaal’ – Al Qattan, from Ibn Zakariya Al Qattan, from Ibn Habeeb, from Ibn Buhloul, from Saeed Bin Abdul Rahman, from Al-Husayn Bin Yazeed,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his father Ali-asws Bin Al-Husayn-asws, from his-asws father-asws, from his-asws grandfather-asws, from the Prophet-saww, he-saww said: ‘Nine-tenths of the sustenance is in the trading, and the remaining segment is in ‘Al-Sabiya’, meaning the sheep’’.[14]
15- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْبُكُورُ فِي طَلَبِ الرِّزْقِ يَزِيدُ فِي الرِّزْقِ.
(The book) ‘Al-Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘The (going) early morning in seeking the sustenance increases in the sustenance’’.[15]
16- مع، معاني الأخبار ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص أَبَا ذَرٍّ عَلَى الْعَاقِلِ أَنْ يَكُونَ طَالِباً لِثَلَاثٍ مَرَمَّةٍ لِمَعَاشٍ أَوْ تَزَوُّدٍ لِمَعَادٍ أَوْ تَلَذُّذٍ فِي غَيْرِ مُحَرَّمٍ.
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Khisal’ –
‘Among what the Prophet-saww bequeathed to Abu Zarr-ra (was): ‘Upon the intellectual is that he should be a seeker of three – improving the livelihood, or providing for the Hereafter, or deriving pleasure in non-Prohibited (activities)’’.[16]
17- ما، الأمالي للشيخ الطوسي عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ أَفْقَرَهُ اللَّهُ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi, from Abu Qalaba who said,
‘One who earns wealth from non-Permissible (means), Allah-azwj will Impoverish him’’.[17]
18- ما، الأمالي للشيخ الطوسي الْجِعَابِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ عَمْرِو بْنِ سَيْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي لَا تَدَعْ طَلَبَ الرِّزْقِ مِنْ حِلِّهِ فَإِنَّهُ عَوْنٌ لَكَ عَلَى دِينِكَ وَ اعْقِلْ رَاحِلَتَكَ وَ تَوَكَّلْ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Jiany, from Ibn Uqdah, from Yahya Bin Zakariya, from Muhammad Bin Marwan, from Amro Bin Sayf,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Do not leave seeking the sustenance from its Permissible means for it will be an assistance for you upon your religion, and tip up your belongings and rely (upon Allah-azwj)’’.[18]
19- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ عَنْ دَاوُدَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثَةٌ هِيَ مِنَ السَّعَادَةِ الزَّوْجَةُ الْمُوَاتِيَةُ وَ الْوَلَدُ الْبَارُّ وَ الرِّزْقُ يُرْزَقُ مَعِيشَةً يَغْدُو عَلَى صَلَاحِهَا وَ يَرُوحُ عَلَى عِيَالِهِ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – By the chain to Abu Qatada, from Dawood who said,
‘Abu Abdullah-asws said: ‘Three, these are from the good fortune – the supportive wife, and the righteous son, and the provision sustaining the livelihood. He goes in the morning upon improving it and returns to his family’’ (in the evening).[19]
20- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ أَنَّهُ هُوَ أَغْنى وَ أَقْنى قَالَ أَغْنَى كُلَّ إِنْسَانٍ بِمَعِيشَتِهِ وَ أَرْضَاهُ بِكَسْبِ يَدِهِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said regarding the Word of Allah-azwj Mighty and Majestic: And it is He Who Enriches and Satisfies [53:48]. He-asws said: ‘Enriches every person with his livelihood, and Satisfy him with the earnings by his hand’’.[20]
21- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْعَبَّاسِ رَفَعَهُ قَالَ: سَأَلَ مُعَاوِيَةُ الْحَسَنَ بْنَ عَلِيٍّ ع عَنِ الْمُرُوَّةِ فَقَالَ شُحُّ الرَّجُلِ عَلَى دِينِهِ وَ إِصْلَاحُهُ مَالَهُ وَ قِيَامُهُ بِالْحُقُوقِ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Abdul Rahman Bin Al Abbas raising it, said,
‘Muawiya asked Al-Hassan-asws Bin Ali-asws about the manliness. He-asws said: ‘Zeal of the man upon his religion, and improving his wealth, and his standing with the rights!’
فَقَالَ مُعَاوِيَةُ أَحْسَنْتَ يَا أَبَا مُحَمَّدٍ أَحْسَنْتَ يَا أَبَا مُحَمَّدٍ
Muawiya said, ‘You-asws have spoken excellently, O Abu Muhammad-asws! You-asws have spoken excellently, O Abu Muhammad-asws!’
قَالَ فَكَانَ مُعَاوِيَةُ يَقُولُ بَعْدَ ذَلِكَ وَدِدْتُ أَنَّ يَزِيدَ قَالَهَا وَ أَنَّهُ كَانَ أَعْوَرَ.
He (the narrator) said, ‘Muawiya used to say after that, ‘I would have loved it if Yazeed-la had said it, and even if he was one-eyed!’’[21]
22- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مِهْرَانَ عَنْ أَيْمَنَ بْنِ مُحْرِزٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ الْحَسَنُ بْنُ عَلِيٍّ ع فِي نَفَرٍ مِنْ أَصْحَابِهِ عِنْدَ مُعَاوِيَةَ فَقَالَ لَهُ يَا أَبَا مُحَمَّدٍ خَبِّرْنِي عَنِ الْمُرُوَّةِ
(The book) ‘Ma’any Al Akhbaar’ – My father from Sa’ad Bin Al Barqy, from Ibn Mihran, from Ayman Bin Muhriz, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘Al-Hassan-asws Bin Ali-asws was among a number of his-asws companions in the presence of Muawiya. He said to him-asws, ‘O Abu Muhammad-asws, inform me about the manliness!’
فَقَالَ حِفْظُ الرَّجُلِ دِينَهُ وَ قِيَامُهُ فِي إِصْلَاحِ ضَيْعَتِهِ وَ حُسْنُ مُنَازَعَتِهِ وَ إِفْشَاءُ السَّلَامِ وَ لِينُ الْكَلَامِ وَ الْكَفُّ وَ التَّحَبُّبُ إِلَى النَّاسِ.
He-asws said: ‘The man protecting his religion, and his standing in maintaining and improving his estate, his good conduct in disagreement, spreading peace, speaking gently, refraining from harm, and showing affection toward the people!’’[22]
23- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ رَفَعَهُ إِلَى ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْحَسَنِ ابْنِهِ يَا بُنَيَّ مَا الْمُرُوَّةُ
(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, raising it to Ibn Tareyf, from Al Haris Al Awr who said,
‘Amir Al-Momineen-asws said to his-asws son-asws Al-Hassan-asws: ‘O my-asws son-asws! What is the manliness?’
فَقَالَ الْعَفَافُ وَ إِصْلَاحُ الْمَالِ.
He-asws said: ‘The chastity and improving the wealth’’.[23]
24- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ بْنِ حَمَّادٍ الْأَنْصَارِيِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع تَعَاهُدُ الرَّجُلِ ضَيْعَتَهُ مِنَ الْمُرُوَّةِ.
(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Isa, from Abdullah Bin Umar Bin Hammad Al Ansari, raising it, said,
‘Abu Abdullah-asws said: ‘A man’s care for his estate is from the manliness’’.[24]
25- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْعِبَادَةُ سَبْعُونَ جُزْءاً وَ أَفْضَلُهَا جُزْءاً طَلَبُ الْحَلَالِ.
(The book) ‘Ma’any Al Akhbaar’ – My father, from Ali, from his father, from Al Nowfali, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Rasool-Allah-saww said: ‘The worship is of seventy segments, and their most superior is a segment of seeking the Permissible (sustenance)’’.[25]
26- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى أَمِيرُ الْمُؤْمِنِينَ ابْنَهُ ع أَنَّهُ لَيْسَ لِلْمُؤْمِنِ بُدٌّ مِنْ أَنْ يَكُونَ شَاخِصاً فِي ثَلَاثٍ مَرَمَّةٍ لِمَعَاشٍ أَوْ حُظْوَةٍ لِمَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws bequeathed to his-asws son-asws: ‘There isn’t any escape for the Momin from pursuing in three – securing his livelihood, or taking steps for the Hereafter, or deriving pleasure in other than the Prohibited’’.[26]
27- ل، الخصال أَبِي عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مِنْ سَعَادَةِ الْمَرْءِ الْمُسْلِمِ أَنْ يَكُونَ مَتْجَرُهُ فِي بِلَادِهِ وَ يَكُونَ خُلَطَاؤُهُ صَالِحِينَ وَ يَكُونَ لَهُ وَلَدٌ يَسْتَعِينُ بِهِ.
(The book) ‘Al Khisaal’ – My father, from Al Sa’dabadi, from Al Barqy, from Usman Bin Isa, from Ibn Muskan, raising it to,
‘Ali-asws Bin Al-Husayn-asws said: ‘From happiness of the Muslim man is that he would be a trader in his city, and his affiliations would be righteous, and there would be a son for him he can be assisted with’’.[27]
28- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ سَيْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ لَمْ يَسْتَحِ مِنْ طَلَبِ الْمَعَاشِ خَفَّتْ مَئُونَتُهُ وَ رَخِيَ بَالُهُ وَ نَعِمَ عِيَالُهُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ja’far Bin Bashir, from Sayf,
‘From Abu Abdullah-asws having said: ‘One who is not embarrassed from seeking the livelihood, his burden will be light, and his mind will be at ease, and his dependents will live a good life’.[28]
29- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص الْعِبَادَةُ سَبْعُونَ جُزْءاً أَفْضَلُهَا جُزْءاً طَلَبُ الْحَلَالِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ahmad Bin Idrees, from Al Ash’ari, by his chain, said,
‘Rasool-Allah-saww said: ‘The worship is of seventy segments. Their most superior is a segment of seeking the Permissible.[29]
30- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ عَنِ الْحَارِثِ بْنِ بَهْرَامَ عَنْ عَمْرِو بْنِ جُمَيْعٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا خَيْرَ فِي مَنْ لَا يُحِبُّ جَمْعَ الْمَالِ مِنْ حَلَالٍ فَيَكُفَّ بِهِ وَجْهَهُ وَ يَقْضِيَ بِهِ دَيْنَهُ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Abdul Rahman Bin Muhammad, from Al Haris Bin Bahram, from Amro Bin Jumie who said,
‘I heard Abu Abdullah-asws saying: ‘There is no goodness in the one who does not like to amass the wealth from Permissible (means), so he suffices his own face with it and fulfils his debts with it’’.[30]
31- وَ فِي حَدِيثٍ آخَرَ مَنْ طَلَبَ الدُّنْيَا اسْتِغْنَاءً عَنِ النَّاسِ وَ تَعَطُّفاً عَلَى الْجَارِ لَقِيَ اللَّهَ وَ وَجْهُهُ كَالْقَمَرِ لَيْلَةَ الْبَدْرِ.
And in another Hadeeth: ‘One who seeks the world to be self-sufficient from the people and to be compassionate upon the neighbour, will meet Allah-azwj and his face will be like the moon on a night of the full-moon’.[31]
32- ير، بصائر الدرجات مُحَمَّدُ بْنُ أَحْمَدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ جَمَعَ مَالًا مِنْ مَهَاوِشَ أَذْهَبَهُ اللَّهُ فِي نَهَابِرَ.
(The book) ‘Basaair Al Darajaat’ – Muhammad Bin Ahmad,
‘From Abu Abdullah-asws having said: ‘One who amasses wealth from unlawful means, Allah-azwj will Cause it to be lost in calamities’’.[32]
33- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ سُلِّطَ عَلَيْهِ الْبِنَاءُ وَ الطِّينُ وَ الْمَاءُ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘One who earns wealth from other than its Permissible means, Allah-azwj will Subject him to spend it on the building, and the water and the clay’.[33]
34- شا، الإرشاد أَبُو مُحَمَّدٍ الْحَسَنُ بْنُ مُحَمَّدٍ عَنْ جَدِّهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مُحَمَّدَ بْنَ الْمُنْكَدِرِ كَانَ يَقُولُ مَا كُنْتُ أَرَى أَنَّ مِثْلَ عَلِيِّ بْنِ الْحُسَيْنِ يَدَعُ خَلَفاً لِفَضْلِ عَلِيِّ بْنِ الْحُسَيْنِ حَتَّى رَأَيْتُ ابْنَهُ مُحَمَّدَ بْنَ عَلِيٍّ فَأَرَدْتُ أَنْ أَعِظَهُ فَوَعَظَنِي
(The book) ‘Al Irshad’ – Abu Muhammad Al-Hassan Bin Muhammad, from his grandfather, from Ibn Yazeed, from Ibn Umeyr, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Abdullah-asws, he (the narrator) said, ‘Muhammad Bin Al-Munkadir had said, ‘I did view that the likes of Ali-asws Bin Al-Husayn-asws could leave a successor-asws like him-asws, due to the merits of Ali-asws Bin Al-Husayn-asws, until I saw his-asws son-asws Muhammad-asws Bin Ali-asws. I intended to advise him-asws, but he-asws advised me (instead)’.
فَقَالَ لَهُ أَصْحَابُهُ بِأَيِّ شَيْءٍ وَعَظَكَ
His companions said to him, ‘With which thing did he-asws advise you?’
قَالَ خَرَجْتُ إِلَى بَعْضِ نَوَاحِي الْمَدِينَةِ فِي سَاعَةٍ حَارَّةٍ فَلَقِيتُ مُحَمَّدَ بْنَ عَلِيٍّ وَ كَانَ رَجُلًا بَدِيناً وَ هُوَ مُتَّكٍ عَلَى غُلَامَيْنِ لَهُ أَسْوَدَيْنِ أَوْ مَوْلَيَيْنِ فَقُلْتُ فِي نَفْسِي شَيْخٌ مِنْ شُيُوخِ قُرَيْشٍ فِي هَذِهِ السَّاعَةِ عَلَى هَذِهِ الْحَالِ فِي طَلَبِ الدُّنْيَا أَشْهَدُ لَأَعِظَنَّهُ
He (the narrator) said, ‘I went out to one of the areas of Al-Medina in a time of severe heat. I met Muhammad-asws Bin Ali-asws, and he-asws was a large-bodied man, and he-asws was leaning upon two of his black slaves or two servants. I said within myself, ‘A Sheykh from the Sheykhs of Qureysh, in this time, upon this state in seeking the world! I testify, I shall advise him-asws!
فَدَنَوْتُ مِنْهُ فَسَلَّمْتُ عَلَيْهِ فَسَلَّمَ عَلَيَّ بِنَهْرٍ وَ قَدْ تَصَبَّبَ عَرَقاً فَقُلْتُ أَصْلَحَكَ اللَّهُ شَيْخٌ مِنْ أَشْيَاخِ قُرَيْشٍ فِي هَذِهِ السَّاعَةِ عَلَى هَذِهِ الْحَالِ فِي طَلَبِ الدُّنْيَا لَوْ جَاءَكَ الْمَوْتُ وَ أَنْتَ عَلَى هَذِهِ الْحَالِ
I went near to him-asws. I greeted unto him-asws, he greeted to me warmly and he-asws was sweating profusely. I said, ‘May Allah-azwj Keep you-asws well! A Sheykh from the Sheykhs of Qureysh in this time, upon this state in seeking the world! Supposing the death comes to you-asws while you-asws are upon this state?’
قَالَ فَخَلَّى عَنِ الْغُلَامَيْنِ مِنْ يَدِهِ ثُمَّ تَسَانَدَ ع وَ قَالَ لَوْ جَاءَنِي وَ اللَّهِ الْمَوْتُ وَ أَنَا فِي هَذِهِ الْحَالِ جَاءَنِي وَ أَنَا فِي طَاعَةٍ مِنْ طَاعَاتِ اللَّهِ تَعَالَى أَكُفُّ بِهَا نَفْسِي عَنْكَ وَ عَنِ النَّاسِ وَ إِنَّمَا كُنْتُ أَخَافُ الْمَوْتَ لَوْ جَاءَنِي وَ أَنَا عَلَى مَعْصِيَةٍ مِنْ مَعَاصِي اللَّهِ
He (the narrator) said, ‘He-asws let go of the two slaves from his-asws hands, then supported himself-asws and said: ‘By Allah-azwj! If death comes to me-asws while I-asws am upon this state, it would come to me while I-asws am in an act of obedience from obedience of Allah-azwj the Exalted! I-asws suffice myself-asws from you and from the people, and rather, I-asws would fear if the death comes to me-asws while I-asws am upon an act of disobedience from disobedience of Allah-azwj!’
فَقُلْتُ يَرْحَمُكَ اللَّهُ أَرَدْتُ أَنْ أَعِظَكَ فَوَعَظْتَنِي.
I said, ‘May Allah-azwj Mercy you-asws! I wanted to advise you-asws, but you-asws advised me (instead)!’’[34]
35- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص طَلَبُ الْحَلَالِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ وَ مُسْلِمَةٍ.
(The book) ‘Jamie Al Akhbaar’ –
‘Rasool-Allah-saww said: ‘Seeking the Permissible sustenance is an obligation upon every Muslim man and Muslim woman’’.[35]
36- وَ رُوِيَ عَنِ النَّبِيِّ ص الْعِبَادَةُ سَبْعُونَ جُزْءاً أَفْضَلُهَا طَلَبُ الْحَلَالِ.
And it is reported from the Prophet-saww: ‘The worship is of seventy segments. Their most superior is seeking the Permissible sustenance’.[36]
37- وَ قَالَ ع الْعِبَادَةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةُ أَجْزَاءٍ فِي طَلَبِ الْحَلَالِ.
And he-saww said: ‘The worship is of ten segments. Nine segments are in seeking the Permissible (sustenance)’’.[37]
38- رَوَى ابْنُ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا نَظَرَ إِلَى الرَّجُلِ فَأَعْجَبَهُ فَقَالَ هَلْ لَهُ حِرْفَةٌ
It is reported by Ibn Abbas who said,
‘When Rasool-Allah-saww looked at a man who impressed him-saww, he-saww said: ‘Is there a profession for him?’
فَإِنْ قَالُوا لَا قَالَ سَقَطَ مِنْ عَيْنِي
If they said, ‘No’, he-saww said: ‘He has fallen from my-saww eyes!’
قِيلَ وَ كَيْفَ ذَاكَ يَا رَسُولَ اللَّهِ
It was said, ‘And how is that so, O Rasool-Allah-saww?’
قَالَ لِأَنَّ الْمُؤْمِنَ إِذَا لَمْ يَكُنْ لَهُ حِرْفَةٌ يَعِيشُ بِدِينِهِ.
He-saww said: ‘Because the believer, when he does not have a profession for him, he would live off his religion!’’[38]
39- وَ قَالَ: مَنْ أَكَلَ مِنْ كَدِّ يَدِهِ مَرَّ عَلَى الصِّرَاطِ كَالْبَرْقِ الْخَاطِفِ.
And he-saww said: ‘One who eats from the toil of his hands will pass upon the Bridge like the bolt of lightning!’’[39]
40- وَ قَالَ ع مَنْ أَكَلَ مِنْ كَدِّ يَدِهِ نَظَرَ اللَّهُ إِلَيْهِ بِالرَّحْمَةِ ثُمَّ لَا يُعَذِّبُهُ أَبَداً.
And he-saww said: ‘One who eats from the toil of his hands, Allah-azwj will Look at him with Mercy, then not Punish him, ever!’’[40]
41- وَ قَالَ ع مَنْ أَكَلَ مِنْ كَدِّ يَدِهِ حَلَالًا فُتِحَ لَهُ أَبْوَابُ الْجَنَّةِ يَدْخُلُ مِنْ أَيِّهَا شَاءَ.
And he-saww said: ‘One who eats from the toil of his hands, Permissible sustenance, the doors of Paradise will be opened for him, he can enter from whichever door he so desires to!’’[41]
42- وَ قَالَ: مَنْ أَكَلَ مِنْ كَدِّ يَدِهِ كَانَ يَوْمَ الْقِيَامَةِ فِي عِدَادِ الْأَنْبِيَاءِ وَ يَأْخُذُ ثَوَابَ الْأَنْبِيَاءِ.
And he-saww said: ‘One who eats from the toil of his hands, on the Day of Qiyamah he would be among a number of Prophets-as, and take Rewards of the Prophets-as’.[42]
43- طا، الأمان مِنْ كِتَابِ مَسَائِلِ الرِّجَالِ لِمَوْلَانَا أَبِي الْحَسَنِ الْهَادِي ع قَالَ مُحَمَّدُ بْنُ الْحَسَنِ قَالَ مُحَمَّدُ بْنُ هَارُونَ الْجَلَّابُ قُلْتُ رُوِّينَا عَنْ آبَائِكَ أَنَّهُ يَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يَكُونُ شَيْءٌ أَعَزَّ مِنْ أَخٍ أَنِيسٍ أَوْ كَسْبِ دِرْهَمٍ مِنْ حَلَالٍ
(The book) ‘Al-Amaan’, from the book of questions by the men to our master Abu Al-Hassan Al-Hadi-asws. Muhammad Bin Al-Hassan said, ‘Muhammad Bin Haroun Al-Jallab said, ‘I said, ‘We are reporting from your-asws forefathers-asws that there shall come a time upon the people, there will be nothing dearer (rarer) that a comforting brother or earning a Dirham from Permissible means!’
He-asws said to me: ‘O Abu Muhammad! The rare can be found, but you are in an era, there isn’t anything more difficult than a Permissible Dirham, and a brother for the Sake of Allah-azwj Mighty and Majestic!’’[43]
44- نبه، تنبيه الخاطر أَصَابَ أَنْصَارِيّاً حَاجَةٌ فَأَخْبَرَ بِهَا رَسُولَ اللَّهِ ص فَقَالَ ايتِنِي بِمَا فِي مَنْزِلِكَ وَ لَا تُحَقِّرْ شَيْئاً
(The book) ‘Tanbeeh Al Khatir’ –
‘An ‘Ansari’ was hit by need, so he informed Rasool-Allah-saww of it. He-saww said: ‘Come to me with whatever is in your house, and do not belittle anything!’
فَأَتَاهُ بِحِلْسٍ وَ قَدَحٍ
He came to him-saww with a straw mat and a cup.
فَقَالَ رَسُولُ اللَّهِ ص مَنْ يَشْتَرِيهِمَا
Rasool-Allah-saww said: ‘Who will buy these two?’
فَقَالَ رَجُلٌ هُمَا عَلَيَّ بِدِرْهَمٍ
A man said, ‘These are for me for a Dirham!’
فَقَالَ مَنْ يَزِيدُ
He-saww said: ‘Who can increase?’
فَقَالَ رَجُلٌ هُمَا عَلَيَّ بِدِرْهَمَيْنِ
A man said, ‘These are for me for two Dirhams!’
فَقَالَ هُمَا لَكَ
He-saww said: ‘These are for you!’
فَقَالَ ابْتَعْ بِأَحَدِهِمَا طَعَاماً لِأَهْلِكَ وَ ابْتَعْ بِالْآخَرِ فَأْساً
He-saww said: ‘With one of these (Dirhams) buy some food for your family, and buy an axe (handle) with the other’.
فَأَتَاهُ بِفَأْسٍ فَقَالَ ع مَنْ عِنْدَهُ نِصَابٌ لِهَذِهِ الْفَأْسِ
He came to him-saww with an axe (handle). He-saww said: ‘Who has a blade for this axe (handle)?’
فَقَالَ أَحَدُهُمَا عِنْدِي
One of them said, ‘There is with me!’
فَأَخَذَهُ رَسُولُ اللَّهِ ص فَأَثْبَتَهُ بِيَدِهِ وَ قَالَ اذْهَبْ فَاحْتَطِبْ وَ لَا تُحَقِّرَنَّ شَوْكاً وَ لَا رَطْباً وَ لَا يَابِساً
Rasool-Allah-saww took it and affirmed it with his-saww own hands and said: ‘Go and gather firewood and neither belittle a thorn nor anything wet nor dry!’
فَفَعَلَ ذَلِكَ خَمْسَ عَشْرَةَ لَيْلَةً فَأَتَاهُ وَ قَدْ حَسُنَتْ حَالُهُ فَقَالَ ع هَذَا خَيْرٌ مِنْ أَنْ تَجِيءَ يَوْمَ الْقِيَامَةِ وَ فِي وَجْهِكَ كُدُوحُ الصَّدَقَةِ.
He did that for fifteen nights. He came to him-saww and his situation was better. He-saww said: ‘This is better than your coming on the Day of Qiyamah and in your face is the mark of alms!’[44]
45- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص مَنِ اكْتَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ كَانَ زَادَهُ إِلَى النَّارِ.
(The book) ‘Al Ikhtisas’ –
‘Rasool-Allah-saww said: ‘One who earns wealth from non-Permissible means, his provision would be to the Fire!’’[45]
46- وَ قَالَ النَّبِيُّ ص قَالَ اللَّهُ عَزَّ وَ جَلَ مَنْ لَمْ يُبَالِ مِنْ أَيِّ بَابٍ اكْتَسَبَ الدِّينَارَ وَ الدِّرْهَمَ لَمْ أُبَالِ يَوْمَ الْقِيَامَةِ مِنْ أَيِّ أَبْوَابِ النَّارِ أَدْخَلْتُهُ.
And the Prophet-saww said: ‘Allah-azwj Mighty and Majestic Said: “One who does not care from which door he earns the Dinars and the Dirhams, I-azwj will not Care from which doors of the Fire I-saww Make him enter!”’[46]
47- مجالس، المجالس و الأخبار جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ حَفْصٍ عَنْ هِشَامٍ النَّهْشَلِيِّ عَنْ عَمْرِو بْنِ هَاشِمٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ عَامِرِ بْنِ وَاثِلَةَ عَنْ أَبِي بُرْدَةَ الْأَسْلَمِيِّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص قَالَ: لَا تَزُولُ قَدَمُ عَبْدٍ يَوْمَ الْقِيَامَةِ حَتَّى يُسْأَلَ عَنْ أَرْبَعٍ عَنْ جَسَدِهِ فِيمَا أَبْلَاهُ وَ عَنْ عُمُرِهِ فِيمَا أَفْنَاهُ وَ عَنْ مَالِهِ مِمَّا اكْتَسَبَهُ وَ فِيمَا أَنْفَقَهُ وَ عَنْ حُبِّنَا أَهْلَ الْبَيْتِ.
(The books) ‘Al Majalis’, (and) ‘Al Akhbar’ – A group, from Abu Al Mufazzal, from Muhammad Bin Al-Hassan Bin Hafs, from Hisham Al Nahshaly, from Amro Bin Hashim, from Marouf Bin Kharbouz, from Aamir Bin Waskla, from Abu Burdah Al Aslamy who said,
‘I heard Rasool-Allah-saww say: ‘The feet of a servant will not move on the Day of Qiyamah until he is questioned about four – about his body, in what did he use it, and about his lifespan, in what did he spend it, and about his wealth, from what did he earn it and in what did he spend it, and about our-asws love, People-asws of the Household!’’[47]
48- عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ زَكَرِيَّا عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ الْحُسَيْنِ بْنِ مُوسَى الْحَنَّاطِ عَنْ أَبِيهِ قَالَ: ذُكِرَ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ ذُكِرَ عِنْدَهُ رَجُلٌ فَقَالَ إِنَّ الرَّجُلَ إِذَا أَصَابَ مَالًا مِنْ حَرَامٍ لَمْ يُقْبَلْ مِنْهُ حَجٌّ وَ لَا عُمْرَةٌ وَ لَا صِلَةُ رَحِمٍ حَتَّى إِنَّهُ يَفْسُدُ فِيهِ الْفَرْجُ.
From Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Muhammad Bin Ahmad Bin Zakariya, from Al-Hassan Bin Fazzal, from Ali Bin Uqbah, from Al-Husayn Bin Musa Al Hannat, from his father who said,
‘It is mentioned from Abu Ja’far-asws, a man was mentioned in his-asws presence. He-asws said: ‘The man, when he attains wealth from Prohibited means, neither will Hajj be Accepted from him, nor Umrah, nor connecting the kinship, to the extent that the private parts will be corrupted in it’’.[48]
49- نُقِلَ مِنْ خَطِّ الشَّيْخِ الشَّهِيدِ قَدَّسَ اللَّهُ رُوحَهُ نَقْلًا مِنْ كِتَابِ التِّجَارَةِ لِلْحُسَيْنِ بْنِ سَعِيدٍ رُوِيَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَيْسَ مِنْ نَفْسٍ إِلَّا وَ قَدْ فَرَضَ اللَّهُ لَهَا رِزْقاً حَلَالًا يَأْتِيهَا فِي عَافِيَةٍ وَ عَرَضَ لَهَا بِالْحَرَامِ مِنْ وَجْهٍ آخَرَ فَإِنْ هِيَ تَنَاوَلَتْ شَيْئاً مِنَ الْحَرَامِ قَاصَّهَا مِنَ الْحَلَالِ الَّذِي فَرَضَ لَهَا وَ عِنْدَ اللَّهِ سِوَاهُمَا فَضْلٌ كَثِيرٌ وَ هُوَ قَوْلُهُ وَ سْئَلُوا اللَّهَ مِنْ فَضْلِهِ.
It is copied from the handwriting of the Sheykh Al Shaheed, may Allah-azwj Sanctify his soul, copying from ‘Kitab Al Tijara’ of Al-Husayn Bin Saeed. It is reported from Ibrahim Bin Abu Al Bilad, from his father,
‘From Abu Ja’far-asws having said: ‘There is none from a soul except and Allah-azwj has obligated Permissible sustenance for it in well-being, and Presents to him the Prohibited from another aspect. If it takes anything from the Permissible, it is reduced from the Permissible which Allah-azwj had obligated for it, and in the Presence of Allah-azwj, besides these two, there is a lot of Grace, and it is His-azwj Word: and ask Allah from His Grace [4:32]’’.[49]
50- الدَّعَوَاتُ لِلرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص مَنْ أَكَلَ الْحَلَالَ قَامَ عَلَى رَأْسِهِ مَلَكٌ يَسْتَغْفِرُ لَهُ حَتَّى يَفْرُغَ مِنْ أَكْلِهِ.
(The book) ‘Al Dawaat Al Rawandy’ –
‘The Prophet-saww said: ‘One who eats Permissible sustenance, an Angel will stand upon his head seeking Forgiveness for him until he is free from eating it’’.[50]
51 وَ قَالَ: لَرَدُّ دَانِقٍ مِنْ حَرَامٍ يَعْدِلُ عِنْدَ اللَّهِ سَبْعِينَ أَلْفَ حِجَّةٍ مَبْرُورَةٍ.
And he-asws said: ‘Rejecting a Prohibited ‘Daniq’ (small coin) equates in the Presence of Allah-azwj to seventy thousand accomplished Hajj’’.[51]
52 وَ قَالَ ع إِذَا وَقَعَتِ اللُّقْمَةُ مِنْ حَرَامٍ فِي جَوْفِ الْعَبْدِ لَعَنَهُ كُلُّ مَلَكٍ فِي السَّمَاوَاتِ وَ فِي الْأَرْض.
And he-asws: ‘When the Prohibited morsel falls into the interior of a servant, he is cursed by every Angel in the skies and in the earth’’.[52]
53 وَ قَالَ الصَّادِقُ ع أَرْبَعٌ لَا يُسْتَجَابُ لَهُمْ دُعَاءٌ رَجُلٌ جَالِسٌ فِي بَيْتِهِ يَقُولُ يَا رَبِّ ارْزُقْنِي فَيَقُولُ لَهُ أَ لَمْ آمُرْكَ بِالطَّلَبِ وَ رَجُلٌ كَانَتْ لَهُ امْرَأَةٌ قَدْ غَالَبَهَا فَيَقُولُ أَ لَمْ أَجْعَلْ أَمْرَهَا بِيَدِكَ
And Al-Sadiq-asws said: ‘Four, supplication is not Answered for them – a man sitting in his house saying, ‘O Lord-azwj, Provide me!’ He-azwj Says to him: “Did I-azwj not Command you with seeking (the livelihood)?”; and a man having a wife for him being overcome by her. He-azwj Says: “Did I-azwj not Make her matter to be in your hands?”
وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَفْسَدَهُ فَيَقُولُ يَا رَبِّ ارْزُقْنِي فَيَقُولُ لَهُ أَ لَمْ آمُرْكَ بِالاقْتِصَادِ أَ لَمْ آمُرْكَ بِالْإِصْلَاحِ
And a man who had wealth for him, but he spoilt it, so he says, ‘O Lord-azwj, Provide me!’ He-azwj Says: “Did I-azwj not Command you with moderation? Did I not Command you with being rectifying (the wealth)?”
ثُمَّ قَرَأَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَدَانَهُ بِغَيْرِ بَيِّنَةٍ فَيَقُولُ أَ لَمْ آمُرْكَ بِالشَّهَادَةِ.
Then he-asws recited: And those, when they spend, are not being extravagant and are not stingy, and are moderate between that [25:67]; and a man who had wealth for him but he lent it without any proof. He-azwj Says: “Did I not Command you with keeping witnesses?”’[53]
54 وَ قَالَ رَسُولُ اللَّهِ ص إِنَّهُ لَيَأْتِي عَلَى الرَّجُلِ مِنْكُمْ لَا يُكْتَبُ عَلَيْهِ سَيِّئَتُهُ وَ ذَلِكَ أَنَّهُ مُبْتَلًى بِهَمِّ الْمَعَاشِ.
And Rasool-Allah-saww said: ‘There shall come (a time) upon the man from you, none of his evil deeds will be recorded against him, and that is because he would be afflicted with worries of the livelihood’’.[54]
55 نَهْجُ الْبَلَاغَةِ، مَنْ طَلَبَ شَيْئاً نَالَهُ أَوْ بَعْضَهُ.
(The book) ‘Nahj Al Balagah’ –
‘One who strives for something, will either attain it, or part of it’’.[55]
56 وَ قَالَ ع لِلْمُؤْمِنِ ثَلَاثُ سَاعَاتٍ فَسَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ فِيهَا يَرُمُّ مَعَاشَهُ وَ سَاعَةٌ يُخَلِّي بَيْنَ نَفْسِهِ وَ بَيْنَ لَذَّتِهَا فِيمَا يَحِلُّ وَ يَجْمُلُ وَ لَيْسَ لِلْعَاقِلِ أَنْ يَكُونَ شَاخِصاً إِلَّا فِي ثَلَاثٍ مَرَمَّةٍ لِمَعَاشٍ أَوْ حُظْوَةٍ فِي مَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ.
And he-asws said: ‘For the Momin there are three timings. A time in which he whispers to his Lord-azwj, and a time in which he maintains his livelihood, and a time he is alone with himself and the pleasures in what is Permissible and beautiful, and it isn’t for the intellectual that he should be engaging except in three – maintaining the livelihood, or taking steps regarding Hereafter, or derive pleasure in non-Prohibited matters’’.[56]
57 وَ قَالَ ع إِنَّ أَعْظَمَ الْحَسَرَاتِ يَوْمَ الْقِيَامَةِ حَسْرَةُ رَجُلٍ كَسَبَ مَالًا فِي غَيْرِ طَاعَةِ اللَّهِ فَوَرَّثَهُ رَجُلًا فَأَنْفَقَهُ فِي طَاعَةِ اللَّهِ سُبْحَانَهُ فَدَخَلَ بِهِ الْجَنَّةَ وَ دَخَلَ بِهِ الْأَوَّلُ النَّارَ.
And he-asws said: ‘The mightiest of regrets on the Day of Qiyamah is regret of a man who earned wealth in other than the disobedience to Allah-azwj, so a man inherited him and spent it in the obedience of Allah-azwj the Glorious and enters the Paradise due to it while the first one enters the Fire due to it’’.[57]
58 كَنْزُ الْكَرَاجُكِيِّ، رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: ثَلَاثَةٌ يَدْعُونَ فَلَا يُسْتَجَابُ لَهُمْ رَجُلٌ جَلَسَ عَنْ طَلَبِ الرِّزْقِ ثُمَّ يَقُولُ اللَّهُمَّ ارْزُقْنِي يَقُولُ اللَّهُ تَعَالَى أَ لَمْ أَجْعَلْ لَكَ طَرِيقاً إِلَى الطَّلَبِ
(The book) ‘Kanz’ of Al Karajaky –
‘It is reported from Al-Sadiq-asws, he-asws said: ‘Three supplicate, but it is not Answered for them – a man sitting back from seeking the sustenance, then he says, ‘O Allah-azwj! Provide me!’ Allah-azwj the Exalted Says: “Did I not Make a way for you to seek?”
وَ رَجُلٌ لَهُ امْرَأَةُ سَوْءٍ يَقُولُ اللَّهُمَّ خَلِّصْنِي مِنْهَا يَقُولُ اللَّهُ تَعَالَى أَ لَيْسَ قَدْ جَعَلْتُ أَمْرَهَا بِيَدِكَ وَ رَجُلٌ سَلَّمَ مَالَهُ إِلَى رَجُلٍ لَمْ يُشْهِدْ عَلَيْهِ بِهِ فَجَحَدَهُ إِيَّاهُ فَهُوَ يَدْعُو عَلَيْهِ فَيَقُولُ اللَّهُ تَعَالَى قَدْ أَمَرْتُكَ بِالْإِشْهَادِ فَلَمْ تَفْعَلْ.
And man having an evil way for him. He says, ‘O Allah-azwj! Rescue me from her!’ Allah-azwj the Exalted Says: “Haven’t I Made her matter in your hand?” And a man who submits wealth to a man but does not keep witnesses upon it. So, he rejects it for him, so he supplicates against him. Allah-azwj the Exalted Says: “I-azwj have Commanded you with keeping the witnesses but you did not do so!”’[58]
59 عِدَّةُ الدَّاعِي، قَالَ رَسُولُ اللَّهِ ص الْكَادُّ عَلَى عِيَالِهِ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ.
(The book) Uddat Al Daie’ –
‘Rasool-Allah-saww said: ‘The one toiling for his dependants is like the Holy warrior in the way of Allah-azwj!’’[59]
60 وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اتَّجِرُوا بَارَكَ اللَّهُ لَكُمْ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الرِّزْقُ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ فِي التِّجَارَةِ وَ وَاحِدٌ فِي غَيْرِهَا.
And Amir Al-Momineen-asws said: ‘Trade, Allah-azwj will Bless for you, for I heard Rasool-Allah-saww saying: ‘The sustenance is of ten segments, nine are in the trading and one in something else’’.[60]
61 وَ قَالَ الصَّادِقُ ع كَفَى بِالْمَرْءِ إِثْماً أَنْ يُضَيِّعَ مَنْ يَعُولُ.
And Al-Sadiq-asws said: ‘It suffice as a sin from the man if he wastes (neglects) the one he is responsible for’’.[61]
62 وَ قَالَ النَّبِيُّ ص مَلْعُونٌ مَلْعُونٌ مَنْ ضَيَّعَ مَنْ يَعُولُ.
And the Prophet-saww said: ‘Accursed! Accursed is the one who wastes (neglects) the one he is responsible for!’’[62]
63 وَ قَالَ ص مَنْ لَمْ يُبَالِ مِنْ أَيْنَ اكْتَسَبَ الْمَالَ لَمْ يُبَالِ اللَّهُ مِنْ أَيْنَ أَدْخَلَهُ النَّارَ.
And he-saww said: ‘One who does not care from where he earns the wealth, Allah-azwj will not Care from where he enters the Fire!’’[63]
64 وَ رَوَى الصَّدُوقُ بِإِسْنَادِهِ عَنْ أَبِي الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَصْبَحَ مُعَافًى فِي جَسَدِهِ آمِناً فِي سَرْبِهِ عِنْدَهُ قُوتُ يَوْمِهِ وَ لَيْلَتِهِ فَكَأَنَّمَا حِيزَتْ لَهُ الدُّنْيَا
And Al Sadouq reported by his chain from Abu Al Darda’a who said,
‘Rasool-Allah-saww said: ‘One who comes to a morning with health in his body, secure in his surroundings, having subsistence for his day and his night in his possession, it is as if the world has been gathered for him!
يَا ابْنَ جُعْشُمٍ يَكْفِيكَ مِنْهَا مَا سَدَّ جَوْعَتَكَ وَ وَارَى عَوْرَتَكَ فَإِنْ يَكُنْ بَيْتٌ يَكُنُّكَ فَذَاكَ وَ إِنْ يَكُنْ دَابَّةٌ تَرْكَبُهَا فَبَخْ بَخْ وَ إِلَّا فَالْخُبْزُ وَ مَاءُ الْبَحْرِ وَ مَا بَعْدَ ذَلِكَ حِسَابٌ عَلَيْكَ أَوْ عَذَابٌ.
O Ibn Jo’sham! It suffice you from it what blocks your hunger, and covers your nakedness. If there happens to be a house for you, so that (is good), and if there happens to be a mount for you to ride, congratulations, congratulation, or else the bread and water of the sea (river), and whatever is after that there is either Reckoning upon you or Punishment’’.[64]
65 وَ رُوِيَ عَنْ عُمَرَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي أَرْكَبُ فِي الْحَاجَةِ الَّتِي كَفَاهَا اللَّهُ مَا أَرْكَبُ فِيهَا إِلَّا الْتِمَاسَ أَنْ يَرَانِيَ اللَّهُ أُضْحِي فِي طَلَبِ الْحَلَالِ أَ مَا تَسْمَعُ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ اسْمُهُ فَإِذا قُضِيَتِ الصَّلاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَ ابْتَغُوا مِنْ فَضْلِ اللَّهِ
And it is reported from Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘I-asws ride regarding the need which Allah-azwj has already sufficed for! I-asws do not ride regarding it except for the seeking that Allah-azwj would see me striving in seeking the Permissible sustenance! Have you not heard Allah-azwj Mighty and Majestic is His-azwj Name: But when you have accomplished the Salat, then disperse in the earth and seek from the Grace of Allah [62:10]!
أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا دَخَلَ بَيْتاً وَ طَيَّنَ عَلَيْهِ بَابَهُ ثُمَّ قَالَ رِزْقِي يَنْزِلُ عَلَيَّ كَانَ يَكُونُ هَذَا أَمَا إِنَّهُ أَحَدُ الثَّلَاثَةِ الَّذِينَ لَا يُسْتَجَابُ لَهُمْ دَعْوَةٌ
What is your view if a man enters a house and seals his door shut upon him, then says, ‘My sustenance will descend unto me!’ Can this happen? But, he is one of the three, those a supplication is not Answered for them!’
قَالَ قُلْتُ مَنْ هَؤُلَاءِ
He (the narrator) said, ‘I said, ‘Who are they?’
قَالَ رَجُلٌ يَكُونُ عِنْدَهُ الْمَرْأَةُ فَيَدْعُو عَلَيْهَا فَلَا يُسْتَجَابُ لَهُ لِأَنَّ عِصْمَتَهَا فِي يَدِهِ لَوْ شَاءَ أَنْ يُخَلِّيَ سَبِيلَهَا وَ الرَّجُلُ يَكُونُ لَهُ الْحَقُّ عَلَى الرَّجُلِ فَلَا يُشْهِدُ عَلَيْهِ فَيَجْحَدُهُ حَقَّهُ فَيَدْعُو عَلَيْهِ فَلَا يُسْتَجَابُ لَهُ لِأَنَّهُ تَرَكَ مَا أُمِرَ بِهِ
He-asws said: ‘A man having a wife with him, and he supplicates against her, but it is not Answered for him because her protection is in his hand. Whenever he so desires, he can free her way; and the man having the right for him upon a man but he had not kept witnesses upon it, and he rejects his right, so he supplicates against him. It is not Answered for him because he had neglected what he had been Commanded with!
وَ الرَّجُلُ يَكُونُ عِنْدَهُ شَيْءٌ فَيَجْلِسُ فِي بَيْتِهِ فَلَا يَنْتَشِرُ وَ لَا يَطْلُبُ وَ لَا يَلْتَمِسُ حَتَّى يَأْكُلَهُ ثُمَّ يَدْعُو فَلَا يُسْتَجَابُ لَهُ.
And the man having something in his possession, so he sits in his house and does not strive nor seeks nor pursues until he consumes it. Then he supplicates, so it is not Answered for him’’.[65]
66 وَ قَالَ الصَّادِقُ ع اشْتَدَّتْ حَالُ رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فَقَالَتْ لَهُ امْرَأَتُهُ لَوْ أَتَيْتَ النَّبِيَّ ص فَسَأَلْتَهُ
And Al-Sadiq-asws said: ‘The situation of a man from the companions of Rasool-Allah-saww became severe. His wife said to him, ‘If you could go to the Prophet-saww and ask him-saww!’
فَجَاءَ إِلَى النَّبِيِّ ص فَسَمِعَهُ يَقُولُ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ
He came to the Prophet-saww. He heard him-asws saying, ‘One who asks us-asws, we give him, and one who is needless, Allah-azwj will Enrich him!’
فَقَالَ الرَّجُلُ مَا يَعْنِي ص غَيْرِي فَرَجَعَ إِلَى امْرَأَتِهِ فَأَعْلَمَهَا فَقَالَتْ إِنَّ رَسُولَ اللَّهِ ص بَشَرٌ فَأَعْلِمْهُ فَأَتَاهُ
The man said (to himself), ‘He-saww does not mean other than me!’ So he returned to his wife and informed her. She said, ‘Rasool-Allah-saww is a mortal, so let him-saww know!’
فَلَمَّا رَآهُ ع قَالَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ حَتَّى فَعَلَ ذَلِكَ ثَلَاثَ مَرَّاتٍ
When he-saww saw him, he-saww said: ‘One who asks us-asws, we-asws give him, and one who is needless, Allah-azwj will Enrich him!’ – until he had done that three times.
ثُمَّ ذَهَبَ الرَّجُلُ فَاسْتَعَارَ فَأْساً ثُمَّ أَتَى الْجَبَلَ فَصَعِدَهُ وَ قَطَعَ حَطَباً ثُمَّ جَاءَ بِهِ فَبَاعَهُ بِنِصْفِ مُدٍّ مِنْ دَقِيقٍ ثُمَّ ذَهَبَ مِنَ الْغَدِ فَجَاءَ بِأَكْثَرَ مِنْهُ فَبَاعَهُ وَ لَمْ يَزَلْ يَعْمَلُ وَ يَجْمَعُ حَتَّى اشْتَرَى فَأْساً ثُمَّ جَمَعَ حَتَّى اشْتَرَى بَكْرَيْنِ وَ غُلَاماً ثُمَّ أَثْرَى وَ حَسُنَتْ حَالُهُ فَجَاءَ النَّبِيَّ ص فَأَعْلَمَهُ كَيْفَ جَاءَ يَسْأَلُهُ وَ كَيْفَ سَمِعَهُ يَقُولُ
Then the man went and rented an axe. Then he came to the mountains and ascended it and cut some firewood. Then he came with it and sold it for half a handful of flour. Then he went the next morning and came with more than it. He sold it, and he did not cease working and gathering until he bought an axe. Then he gathered until he bought two goats and a slave. Then he became affluent and his situation was excellent. He came to the Prophet-saww and informed him-saww house he had come to ask him-saww, and how he had heard him-saww saying.
فَقَالَ ص قُلْتُ لَكَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ.
He-saww said: ‘I-saww had said to you: ‘One who asks us-asws we-asws will give him, and one who is needless, Allah-azwj will Enrich him’’.[66]
67 وَ عَنِ النَّبِيِّ ص قَالَ: لَا يَكْتَسِبُ الْعَبْدُ مَالًا حَرَاماً وَ يَتَصَدَّقَ مِنْهُ فَيُؤْجَرَ عَلَيْهِ وَ لَا يُنْفِقُ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ وَ لَا يَتْرُكُهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ.
And from the Prophet-saww having said: ‘The servant does not earn Prohibited wealth and gives in charity from it, and be Rewarded upon it, nor spends from it and there will be Blessings for him in it, nor leave it as legacy behind except it would be his provision to the Fire!’’[67]
68 وَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ مَنِ الْعَظِيمُ الشَّقَا
And Amir Al-Momineen-asws was asked, ‘Who is the mightiest wretch?’
قَالَ رَجُلٌ تَرَكَ لِلدُّنْيَا فَفَاتَتْهُ الدُّنْيَا وَ خَسِرَ الْآخِرَةَ وَ رَجُلٌ تَعَبَّدَ وَ اجْتَهَدَ وَ صَارَ يُرَائِي النَّاسَ فَذَاكَ الَّذِي حُرِمَ لَذَّاتِ الدُّنْيَا مِنْ رِيَاءٍ وَ لَحِقَهُ التَّعَبُ الَّذِي لَوْ كَانَ بِهِ مُخْلِصاً لَاسْتَحَقَّ ثَوَابَهُ فَوَرَدَ الْآخِرَةَ وَ هُوَ يَظُنُّ أَنَّهُ قَدْ عَمِلَ مَا يَثْقُلُ بِهِ مِيزَانُهُ فَيَجِدُهُ هَبَاءً مَنْثُوراً
He-asws said: ‘A man who neglected the world, so he missed out the world and he loses the Hereafter; and a man who worships and struggles and becomes showing off to the people. So that is the one who is deprived of pleasures of the world for showing off, and is hit by the tiredness which if had he been sincere, he would have deserved its Rewards. So he arrives in the Hereafter and he thinks he has done the deeds that his scale would be heavy with, but he finds it as floating dust!’
قِيلَ فَمَنْ أَعْظَمُ النَّاسِ حَسْرَةً
It was said, ‘So who of the people is of the mightiest regret?’
قَالَ مَنْ رَأَى مَالَهُ فِي مِيزَانِ غَيْرِهِ فَأَدْخَلَهُ اللَّهُ بِهِ النَّارَ وَ أَدْخَلَ وَارِثَهُ بِهِ الْجَنَّةَ
He-asws said: ‘One who sees his wealth in the scale of others, so Allah-azwj Enters him into the Fire due to it and Enters his inheritors into the Paradise due to it’.
قِيلَ فَكَيْفَ يَكُونُ هَذَا
It was said, ‘How can this be so?’
قَالَ كَمَا حَدَّثَنِي بَعْضُ إِخْوَانِنَا عَنْ رَجُلٍ دَخَلَ إِلَيْهِ وَ هُوَ يَسُوقُ فَقَالَ لَهُ يَا فُلَانُ مَا تَقُولُ فِي مِائَةِ أَلْفٍ فِي هَذَا الصُّنْدُوقِ مَا أَدَّيْتُ مِنْهَا زَكَاةً قَطُّ
He-asws said: ‘Just like what one of our brothers narrated to me-asws about a man who entered to see him while he was ushering (livestock). He said to him, ‘O so and so! What do you say regarding one hundred thousand (Dirhams) being in this box, I have not paid Zakat from it at all?’
قَالَ قُلْتُ فَعَلَامَ جَمَعْتَهَا
He said, ‘I said, ‘Then for what reason did you collect it?’
قَالَ لِخَوْفِ السُّلْطَانِ وَ مُكَاثَرَةِ الْعَشِيرَةِ وَ لِخَوْفِ الْفَقْرِ عَلَى الْعِيَالِ وَ لِرَوْعَةِ الزَّمَانِ
He said, ‘Fear of the ruler and competing with the clan, and fear of the poverty upon the dependants, and for dread of the times!’
قَالَ ثُمَّ لَمْ يَخْرُجْ مِنْ عِنْدِهِ حَتَّى فَاضَتْ نَفْسُهُ
He said, ‘The he had not exited from his presence until his soul departed’.
ثُمَّ قَالَ عَلِيٌّ ع الْحَمْدُ لِلَّهِ الَّذِي أَخْرَجَهُ مِنْهَا مَلُوماً [مَلِيماً] بِبَاطِلٍ جَمَعَهَا وَ مِنْ حَقٍّ مَنَعَهَا فَأَوْعَاهَا وَ شَدَّهَا فَأَوْكَاهَا فَقَطَعَ فِيهَا الْمَفَاوِزَ وَ الْقِفَارَ وَ لُجَجَ الْبِحَارِ
Then Ali-asws said: ‘The Praise is for Allah-azwj Who Took him out of this world blameworthy, for he had gathered it through falsehood and withheld it from its rightful place. He stored it up and bound it tightly, traversed deserts, wastelands, and the depths of the seas for it!
أَيُّهَا الْوَاقِفُ لَا تَخْدَعْ كَمَا خُدِعَ صُوَيْحِبُكَ بِالْأَمْسِ إِنَّ أَشَدَّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ رَأَى مَالَهُ فِي مِيزَانِ غَيْرِهِ أَدْخَلَ اللَّهُ هَذَا بِهِ الْجَنَّةَ وَ أَدْخَلَ هَذَا بِهِ النَّارَ.
O you who stand here! Do not be deceived as your companion was deceived yesterday! Indeed, the people with the greatest regret on the Day of Qiyamah will be those who see their wealth in the scales of others. Allah-azwj will Admit this one into the Paradise due to it, and Enter that one into the Fire due to it!’’[68]
69 وَ قَالَ الصَّادِقُ ع وَ أَعْظَمُ مِنْ هَذَا حَسْرَةً رَجُلٌ جَمَعَ مَالًا عَظِيماً بِكَدٍّ شَدِيدٍ وَ مُبَاشَرَةِ الْأَهْوَالِ وَ تَعَرُّضِ الْأَقْطَارِ ثُمَّ أَفْنَى مَالَهُ صَدَقَاتٍ وَ مَبَرَّاتٍ وَ أَفْنَى شَبَابَهُ وَ قُوَّتَهُ عِبَادَاتٍ وَ صَلَوَاتٍ وَ هُوَ مَعَ ذَلِكَ لَا يَرَى لِعَلِيِّ بْنِ أَبِي طَالِبٍ عَلَيْهِ السَّلَامُ [حَقَّهُ] وَ لَا يَعْرِفُ لَهُ مِنَ الْإِسْلَامِ مَحَلَّهُ
And Al-Sadiq-asws said: ‘And mightier than this regret is a man who amassed immense wealth with severe toil, direct confrontation with hardships, and travelling across regions. Then he spent his wealth on charity and good deeds, and spent his youth and strength in worship and Salat, yet despite all this, he did not acknowledge the right of Ali-asws Bin Abu Talib-asws, may the greeting be upon him-asws, nor did he recognise his-asws true status in Islam!
وَ يَرَى مَنْ لَا يَعْشِرُهُ وَ لَا يَعْشِرُ عُشْرَ مِعْشَارِهِ أَفْضَلَ مِنْهُ يُوَاقِفُ عَلَى الْحُجَجِ وَ لَا يَتَأَمَّلُهَا وَ يَحْتَجُّ عَلَيْهِ بِالْآيَاتِ وَ الْأَخْبَارِ فَمَا يَزِيدُ إِلَّا تَمَادِياً فِي غَيِّهِ
He considered someone inferior, who is not even a tenth of a tenth of merit of Ali-asws as superior than him-asws. He encountered clear proofs but did not reflect on them, and when the Verses and reports were presented to him as evidence, he only increased in misguidance and stubbornness.
فَذَاكَ أَعْظَمُ مِنْ كُلِّ حَسْرَةٍ وَ يَأْتِي يَوْمَ الْقِيَامَةِ وَ صَدَقَاتُهُ مُمَثَّلَةٌ لَهُ فِي مِثَالِ الْأَفَاعِي تَنْهَشُهُ وَ صَلَوَاتُهُ وَ عِبَادَاتُهُ مُمَثَّلَةٌ فِي مِثْلِ الزَّبَانِيَةِ تَدْفَعُهُ حَتَّى تَدُعَّهُ إِلَى جَهَنَّمَ دَعّاً يَقُولُ يَا وَيْلِي أَ لَمْ أَكُ مِنَ الْمُصَلِّينَ أَ لَمْ أَكُ مِنَ الْمُزَكِّينَ أَ لَمْ أَكُ عَنْ أَمْوَالِ النَّاسِ وَ نِسَائِهِمْ مِنَ الْمُتَعَفِّفِينَ فَلِمَا ذَا دُهِيتُ بِمَا دُهِيتُ
That is the one of the greatest regret of all. On the Day of Qiyamah, his charities will appear before him in the form of serpents that bite him, and his Salats and acts of worship will appear in the form of the guardians of Hell, pushing him until they drive him violently into Hell! He will say, ‘Woe to me! Was I not among those who prayed? Was I not among those who gave charity? Was I not chaste, refraining from people’s wealth and their chaste women? So why was I struck with what I was struck with?’
فَيُقَالُ لَهُ يَا شَقِيُّ مَا يَنْفَعُكَ مَا عَلِمْتَ وَ قَدْ ضَيَّعْتَ أَعْظَمَ الْفُرُوضِ بَعْدَ تَوْحِيدِ اللَّهِ وَ الْإِيمَانِ بِنُبُوَّةِ مُحَمَّدٍ ص وَ ضَيَّعْتَ مَا لَزِمَكَ مِنْ مَعْرِفَةِ حَقِّ عَلِيٍّ وَلِيِّ اللَّهِ وَ الْتَزَمْتَ مَا حَرَّمَ اللَّهُ عَلَيْكَ مِنَ الِائْتِمَامِ بِعَدُوِّ اللَّهِ
It will be said to him, ‘O miserable one, what you have learned will not benefit you, for you have neglected the greatest obligations after the Oneness of Allah-azwj and Eman with the Prophethood of Muhammad-saww, You have also neglected what was incumbent upon you of recognising the right of Ali-asws the guardian Allah-azwj, and instead you adhered to what Allah-azwj has Forbidden you, which is adherence to the enemy of Allah-azwj!
فَلَوْ كَانَ بَدَلَ أَعْمَالِكَ هَذِهِ عِبَادَةُ الدَّهْرِ مِنْ أَوَّلِهِ إِلَى آخِرِهِ وَ بَدَلَ صَدَقَاتِكَ الصَّدَقَةُ بِكُلِّ أَمْوَالِ الدُّنْيَا بِمِلْءِ الْأَرْضِ ذَهَباً لَمَا زَادَكَ ذَلِكَ مِنَ اللَّهِ إِلَّا بُعْداً وَ مِنْ سَخَطِهِ إِلَّا قُرْباً.
If all your deeds were replaced by the worship of time from its beginning to its end, and all your charity replaced by charity with all the wealth of the world filling the earth in gold, that would not increase you with Allah-azwj except in remoteness and from His-azwj Wrath, only closeness!’’[69]
70 وَ يُرْوَى عَنْ سَيِّدِنَا أَمِيرِ الْمُؤْمِنِينَ أَنَّهُ لَمَّا كَانَ يَفْرُغُ مِنَ الْجِهَادِ يَتَفَرَّغُ لِتَعْلِيمِ النَّاسِ وَ الْقَضَاءِ بَيْنَهُمْ فَإِذَا فَرَغَ مِنْ ذَلِكَ اشْتَغَلَ فِي حَائِطٍ لَهُ يَعْمَلُ فِيهِ بِيَدِهِ وَ هُوَ مَعَ ذَلِكَ ذَاكِرُ اللَّهِ جَلَّ جَلَالُهُ.
And it is reported from our chief Amir Al-Momineen-asws, whenever he-asws was free from the Jihad, he-asws would free himself-asws for teaching the people and judge between them. When he-asws was free from that, he-asws would pre-occupy in a garden of his-asws working in it with his-asws hands, and along with that he-asws would do Zikr of Allah-azwj, Majestic is His-azwj Majesty!’’[70]
71 وَ عَنِ النَّبِيِّ ص قَالَ: مَنْ أَكَلَ الْحَلَالَ أَرْبَعِينَ يَوْماً نَوَّرَ اللَّهُ قَلْبَهُ.
And from the Prophet-saww having said: ‘One who consumes the Permissible for forty days, Allah-azwj will Irradiate his heart’’.[71]
72 وَ قَالَ: إِنَّ لِلَّهِ مَلَكاً يُنَادِي عَلَى بَيْتِ الْمَقْدِسِ كُلَّ لَيْلَةٍ مَنْ أَكَلَ حَرَاماً مَا لَمْ يَقْبَلِ اللَّهُ مِنْهُ صَرْفاً وَ لَا عَدْلًا وَ الصَّرْفُ النَّافِلَةُ وَ الْعَدْلُ الْفَرِيضَةُ.
And he-saww said: ‘For Allah-azwj there is an Angel calling out upon Bayt Al-Maqdis every night: ‘One who eats Prohibited (items), Allah-azwj will neither Accept any ‘Sarf’ nor ‘Adl’, and the ‘Sarf’ is the voluntary (act of worship), and the ‘Adl’ is the obligatory (act of worship)’’.[72]
73 وَ عَنْهُ ص الْعِبَادَةُ مَعَ أَكْلِ الْحَرَامِ كَالْبِنَاءِ عَلَى الرَّمْلِ وَ قِيلَ عَلَى الْمَاءِ.
And from him-saww: ‘The worship with the Prohibited consumption is like the building upon the sand!’ – and it is said: ‘Upon the water!’’[73]
74 أَعْلَامُ الدِّينِ، رَوَى عِيسَى بْنُ مُوسَى عَنِ الصَّادِقِ ع قَالَ قَالَ: يَا عِيسَى الْمَالُ مَالُ اللَّهِ عَزَّ وَ جَلَّ جَعَلَهُ وَدَائِعَ عِنْدَ خَلْقِهِ وَ أَمَرَهُمْ أَنْ يَأْكُلُوا مِنْهُ قَصْداً وَ يَشْرَبُوا مِنْهُ قَصْداً وَ يَلْبَسُوا مِنْهُ قَصْداً وَ يَنْكِحُوا مِنْهُ قَصْداً وَ يَرْكَبُوا مِنْهُ قَصْداً وَ يَعُودُوا بِمَا سِوَى ذَلِكَ عَلَى فُقَرَاءِ الْمُؤْمِنِينَ
(The book) ‘A’lam Al Deen’ – It is reported by Isa Bin Musa,
‘From Al-Sadiq-asws, he (the narrator) said, ‘He-asws said: ‘O Isa! The wealth is wealth of Allah-azwj Mighty and Majestic. He-azwj Makes it a deposit with His-azwj creatures and Commanded them to consume from it moderately, and drink from it moderately, and wear from it moderately, and marry from it moderately, and ride from it moderately, and return with whatever is besides that to the poor Momineen.
فَمَنْ تَعَدَّى ذَلِكَ كَانَ مَا أَكَلَهُ حَرَاماً وَ مَا شَرِبَ مِنْهُ حَرَاماً وَ مَا لَبِسَهُ مِنْهُ حَرَاماً وَ مَا نَكَحَهُ مِنْهُ حَرَاماً وَ مَا رَكِبَهُ مِنْهُ حَرَاماً.
Then one who exceeds that, whatever he had eaten would be unlawful, and whatever he had drunk from it would be unlawful, and whatever he wore from it would be unlawful, and whatever he had married from would be unlawful, and whatever he rode from it would be unlawful’’.[74]
75 وَ عَنِ النَّبِيِّ ص قَالَ: تَكُونُ أُمَّتِي فِي الدُّنْيَا عَلَى ثَلَاثَةِ أَطْبَاقٍ أَمَّا الطَّبَقُ الْأَوَّلُ فَلَا يُحِبُّونَ جَمْعَ الْمَالِ وَ ادِّخَارَهُ وَ لَا يَسْعَوْنَ فِي اقْتِنَائِهِ وَ احْتِكَارِهِ وَ إِنَّمَا أَرْضَاهُمْ مِنَ الدُّنْيَا سَدُّ جَوْعَةٍ وَ سَتْرُ عَوْرَةٍ وَ أَغْنَاهُمْ فِيهَا مَا بَلَغَ بِهِمُ الْآخِرَةَ فَأُولَئِكَ الْآمِنُونَ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
And from the Prophet-saww having said: ‘My-saww community would be in the world upon three categories. As for the first category, they will not love amassing the wealth and hoarding it, nor will they be striving in acquiring it and monopolising it, and rather what satisfies them from the world is blocking the hunger, and covering nakedness, and their enrichment in it is what they can reach the Hereafter with. They are the secure ones, those neither be fearful upon them nor will be grieving!
وَ أَمَّا الطَّبَقُ الثَّانِي فَإِنَّهُمْ يُحِبُّونَ جَمْعَ الْمَالِ مِنْ أَطْيَبِ وُجُوهِهِ وَ أَحْسَنِ سُبُلِهِ يَصِلُونَ بِهِ أَرْحَامَهُمْ وَ يَبَرُّونَ بِهِ إِخْوَانَهُمْ وَ يُوَاسُونَ بِهِ فُقَرَاءَهُمْ وَ لَعَضُّ أَحَدِهِمْ عَلَى الرَّصِيفِ أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَكْسِبَ دِرْهَماً مِنْ غَيْرِ حِلِّهِ أَوْ يَمْنَعَهُ مِنْ حَقِّهِ أَوْ أَنْ يَكُونَ لَهُ خَازِناً إِلَى حِينِ مَوْتِهِ فَأُولَئِكَ الَّذِينَ إِنْ نُوقِشُوا عُذِّبُوا وَ إِنْ عُفِيَ عَنْهُمْ سَلِمُوا
And as for the second category, they are loving amassing the wealth from its good aspect, and its excellent ways. They are connecting their kinship with it, and they are being righteous with their brethren, and are helping the poor with it. Biting on a stone sidewalk is easier for one of them than to earn a single Dirham unlawfully, or to withhold it from its rightful due, or to act as a mere treasurer of it until his death. They are the ones who, if they are investigated, will be Punished, and if Pardoned, they will be safe!
وَ أَمَّا الطَّبَقُ الثَّالِثُ فَإِنَّهُمْ يُحِبُّونَ جَمْعَ الْمَالِ مِمَّا حَلَّ وَ حَرُمَ وَ مَنْعَهُ مِمَّا افْتُرِضَ وَ وَجَبَ إِنْ أَنْفَقُوهُ أَنْفَقُوهُ إِسْرَافاً وَ بِدَاراً وَ إِنْ أَمْسَكُوهُ أَمْسَكُوهُ بُخْلًا وَ احْتِكَاراً.
And as for the third category, they are loving amassing the wealth from whatever means, Permissible and Prohibited, and they prevent from what is necessitated and obligated! If they spend it, they spend it extravagantly and hastily, and if they withhold it, they withhold it out of miserliness and hoarding!’’[75]
76 وَ عَنِ النَّبِيِّ ص قَالَ: مَنِ اكْتَسَبَ مَالًا حَرَاماً لَمْ يَقْبَلِ اللَّهُ مِنْهُ صَدَقَةً وَ لَا عِتْقاً وَ لَا حَجّاً وَ لَا اعْتِمَاراً وَ كَتَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِعَدَدِ أَجْرِ ذَلِكَ أَوْزَاراً وَ مَا بَقِيَ بَعْدَ مَوْتِهِ كَانَ زَادَهُ إِلَى النَّارِ وَ مَنْ قَدَرَ عَلَيْهَا فَتَرَكَهَا مَخَافَةَ اللَّهِ عَزَّ وَ جَلَّ دَخَلَ فِي مَحَبَّتِهِ وَ رَحْمَتِهِ وَ يُؤْمَرُ بِهِ إِلَى الْجَنَّةِ.
And from the Prophet-saww having said: ‘One who earns Prohibited wealth, Allah-azwj neither Accept from him any charity, nor liberation (of slave), nor Hajj, nor Umrah, and Allah-azwj Mighty and Majestic will Write for him the number of that Recompense, burdens of sin, and whatever remains after his death would be his provision to the Fire, and the one who is able upon it, so he neglects if fearing Allah-azwj Mighty and Majestic will enter into His-azwj Love, and His-azwj Mercy, He-azwj will Command with him to go to the Paradise!’’[76]
77 كِتَابُ الْغَايَاتِ، قِيلَ لِسَلْمَانَ رَحْمَةُ اللَّهِ عَلَيْهِ أَيُّ الْأَعْمَالِ أَفْضَلُ
(The book) ‘Kitab Al Ghayaat’ –
‘It was said to Salman-ra, may Allah-azwj Mercy him-ra, ‘Which of the deeds is the most superior?’
قَالَ الْإِيمَانُ بِاللَّهِ وَ خُبْزُ حَلَالٍ.
He-ra said: ‘The Eman with Allah-azwj and the Permissible bread!’’[77]
78 كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: الشَّاخِصُ فِي طَلَبِ الرِّزْقِ الْحَلَالِ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al-Husayn, from Ali Bin Asbaat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The striver in seeking the Permissible sustenance is like the Holy warrior in the way of Allah-azwj!’’[78]
79 وَ مِنْهُ عَنِ الْقَاسِمِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طَلَبُ الْكَسْبِ فَرِيضَةٌ بَعْدَ الْفَرِيضَةِ.
And from him, from Al Qasim Bin Ali Al Alawy, from Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Seeking the earnings is an obligation after the obligatory acts!’’[79]
80 وَ مِنْهُ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْعِبَادَةُ سَبْعُونَ جُزْءاً أَفْضَلُهَا جُزْءاً طَلَبُ الْحَلَالِ.
And from him, from Sahl Bin Ahmad, from Muhammad Bin Muhammad Al Ash’as,
From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws, from his father-asws, from his-asws forefathers having said: ‘Rasool-Allah-saww said: ‘The worship is of seventy segments. Their most superior is seeking the Permissible (sustenance)’’.[80]
81 وَ مِنْهُ بِهَذَا الْإِسْنَادِ الْعِبَادَةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةُ أَجْزَاءٍ فِي طَلَبِ الْحَلَالِ.
And from him, by this chain, ‘The worship is of ten segments. Nine segments are in seeking the Permissible (sustenance)’’.[81]
باب 2 الإجمال في الطلب
CHAPTER 2 – THE GENERALISING REGARDING THE SEEKING
1- كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص لَيْسَ الْغِنَى فِي كَثْرَةِ الْعَرْضِ وَ إِنَّمَا الْغِنَى غَنَاءُ النَّفْسِ.
(The book) ‘Kanz’ of Al Karajaky –
‘Rasool-Allah-saww said: ‘The riches isn’t in (having) many possessions, and rather the riches is richness of the soul!’’[82]
2- وَ قَالَ ص ثَلَاثُ خِصَالٍ مِنْ صِفَةِ أَوْلِيَاءِ اللَّهِ الثِّقَةُ بِاللَّهِ فِي كُلِّ شَيْءٍ وَ الْغِنَى بِهِ عَنْ كُلِّ شَيْءٍ وَ الِافْتِقَارُ إِلَيْهِ فِي كُلِّ شَيْءٍ.
And he-saww said: ‘The characteristics are from description of the friends of Allah-azwj – trusting Allah-azwj in all things, and being needless (sufficing) with Him-azwj from all things, and the need to Him-azwj in all things!’’[83]
3- وَ قَالَ ص أَ لَا أُخْبِرُكُمْ بِأَشْقَى الْأَشْقِيَاءِ
And he-saww said: ‘Shall I-saww inform you with the most wretched of the wretched ones?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنِ اجْتَمَعَ عَلَيْهِ فَقْرُ الدُّنْيَا وَ عَذَابُ الْآخِرَةِ نَعُوذُ بِاللَّهِ مِنْ ذَلِكَ.
He-saww said: ‘One upon whom are gathered poverty of the world and Punishment of the Hereafter. We-saww seek Refuge of Allah-azwj from that!’’[84]
4- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ حُجَّتِهِ وَ الْمُقِلُّ غَرِيبٌ فِي بَلَدِهِ وَ مَنْ فَتَحَ عَلَى نَفْسِهِ بَاباً مِنَ الْمَسْأَلَةِ فَتَحَ اللَّهُ عَلَيْهِ بَاباً مِنَ الْفَقْرِ.
And Amir Al-Momineen-asws said: ‘The poverty silences the intelligent from presenting his argument, and a person with scarcity is a stranger in his own land. Whoever opens upon himself a door of begging, Allah-azwj Opens upon him a door of poverty!’’[85]
5- وَ قَالَ ع الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغَنَاءِ.
And he-asws said: ‘The chastity is an adornment in the poverty, and the thanking is an adornment in the riches’’.[86]
6- وَ قَالَ ع مَنْ كَسَاهُ الْغَنَاءُ ثَوْبَهُ خَفِيَ عَنِ الْعُيُونِ عَيْبُهُ.
And he-asws said: ‘One who is clothed by the garment of riches, his defects are hidden from the eyes (of the people)!’’[87]
7- وَ قَالَ ع مَنْ أَبْدَى إِلَى النَّاسِ ضَرَّهُ فَقَدْ فَضَحَ نَفْسَهُ وَ خَيْرُ الْغَنَاءِ تَرْكُ السُّؤَالِ وَ شَرُّ الْفَقْرِ لُزُومُ الْخُضُوعِ.
And he-asws said: ‘One who reveals his hardship to people has exposed himself, and the best form of wealth is to refrain from asking, while the worst form of poverty is constant humiliation’’.[88]
8- وَ قَالَ ع اسْتَغْنِ بِاللَّهِ عَمَّنْ شِئْتَ تَكُنْ نَظِيرَهُ وَ احْتَجْ إِلَى مَنْ شِئْتَ تَكُنْ أَسِيرَهُ وَ أَفْضِلْ عَلَى مَنْ شِئْتَ تَكُنْ أَمِيرَهُ.
And he-asws said: ‘Seek sufficiency in Allah-azwj from whomsoever you wish, and you will be his equal. Depend on whomsoever you wish, and you will be his captive. Show generosity to whomsoever you wish, and you will be his master!’’[89]
9- وَ قَالَ ع لَا مُلْكَ أَذْهَبُ بِالْفَاقَةِ مِنَ الرِّضَا بِالْقُنُوعِ.
And he-asws said: ‘There is no sovereignty that removes poverty more effectively than contentment with sufficiency!’’[90]
10- وَ رُوِيَ أَنَّ الْمَاءَ تَصَبَّبَ عَلَى صَخْرَةٍ فَوُجِدَ عَلَيْهَا مَكْتُوباً إِنَّمَا يَتَبَيَّنُ الْغَنَاءُ وَ الْفَقْرُ بَعْدَ الْعَرَضِ عَلَى اللَّهِ عَزَّ وَ جَلَ.
And it is reported that the water was poured upon a rock, and it was found engraved upon it: ‘The riches and poverty become clear after the presentation to Allah-azwj Mighty and Majestic’’.[91]
11- وَ قَالَ رَجُلٌ لِلصَّادِقِ ع عِظْنِي
And a man said to Al-Sadiq-asws: ‘Advise me!’
فَقَالَ لَا تُحَدِّثْ نَفْسَكَ بِفَقْرٍ وَ لَا بِطُولِ عُمُرٍ.
He-asws said: ‘Neither talk to yourself about poverty nor a long life’’.[92]
12- وَ قِيلَ مَا اسْتَغْنَى أَحَدٌ بِاللَّهِ إِلَّا افْتَقَرَ النَّاسُ إِلَيْهِ.
And it is said: ‘No one becomes self sufficient with Allah-azwj except the people become impoverished to him’’.[93]
13- وَ أُنْشِدَ لِأَمِيرِ الْمُؤْمِنِينَ ع
| ادْفَعِ الدُّنْيَا بِمَا انْدَفَعَتْ | وَ اقْطَعِ الدُّنْيَا بِمَا انْقَطَعَتْ | |
| يَطْلُبُ الْمَرْءُ الْغَنَاءَ عَبَثاً | وَ الْغَنَاءُ فِي النَّفْسِ لَوْ قَنِعَتْ. |
And it is prosed by Amir Al-Momineen-asws: ‘Repel the world with what is repelled, and cut off the world with what is cut off! The person seeks the riches in vain while the riches are in the soul, if it (soul) were contented.[94]
14- وَ عَنِ النَّبِيِّ ص قَالَ: أَكْثِرُوا الِاسْتِغْفَارَ فَإِنَّهُ يَجْلِبُ الرِّزْقَ.
And from the Prophet-saww having said: ‘Frequent seeking the Forgiveness for it attracts the sustenance!’’[95]
15- وَ قَالَ ص مَنْ رَضِيَ بِالْيَسِيرِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ مِنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ.
And he-saww said: ‘One who is satisfied with the little from the sustenance, Allah-azwj will be Satisfied from him with the little of the deeds’’.[96]
16- وَ رُوِيَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى عِيسَى ابْنِ مَرْيَمَ لِيَحْذَرِ الَّذِي يَسْتَبْطِئُنِي فِي الرِّزْقِ أَنْ أَغْضَبَ فَأَفْتَحَ عَلَيْهِ بَاباً مِنَ الدُّنْيَا.
And he-saww said: ‘And it is reported that Allah-azwj Mighty and Majestic Revealed to Isa-as Ibn Maryam-as: “Let him be cautious, the one who finds My-azwj Provision to be slow, lest I-azwj become Wrathful and Open upon him a door of the world!”’[97]
17- وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الرِّزْقُ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ لَمْ تَأْتِهِ أَتَاكَ.
And Amir Al-Momineen-asws said: ‘The sustenance is of two types – a sustenance you seek, and a sustenance seeking you. If you don’t go to it, it will come to you!’’[98]
18- وَ قَالَ ع مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ.
And he-asws said: One whose intention is good, there will be an increase in his sustenance.[99]
19- عِدَّةُ الدَّاعِي، قَالَ رَسُولُ اللَّهِ ص لِبَعْضِ أَصْحَابِهِ كَيْفَ بِكَ إِذَا بَقِيتَ فِي قَوْمٍ يَجْبُونَ رِزْقَ سَنَتِهِمْ لِضَعْفِ الْيَقِينِ فَإِذَا أَصْبَحْتَ فَلَا تُحَدِّثْ نَفْسَكَ بِالْمَسَاءِ وَ إِذَا أَمْسَيْتَ فَلَا تُحَدِّثْ نَفْسَكَ بِالصَّبَاحِ فَإِنَّكَ لَا تَدْرِي مَا اسْمُكَ غَداً.
(The book) ‘Uddat Al Daie’ –
‘Rasool-Allah-saww said to one of his-saww companions: ‘How would it be with you when you remain among a people piling up sustenance of their year due to the weakness in conviction? When you come to a morning, do not discuss with yourself with the (burden of) evening, and when you come to an evening, do not discuss yourself with the (worries of the) morning, for you don’t know what your name will be the next day (among the dead or living).[100]
20- وَ قَالَ ص مَنْ بَذَّرَ أَفْقَرَهُ اللَّهُ.
And he-saww said: ‘One who is wasteful, Allah-azwj will Impoverish him’’.[101]
21- وَ قَالَ ص مَا عَالَ امْرُؤٌ اقْتَصَدَ.
And he-saww said: ‘A person being moderate will not become destitute’’.[102]
22- وَ فِي الْوَحْيِ الْقَدِيمِ يَا ابْنَ آدَمَ خَلَقْتُكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ فَلَمْ أَعْيَ بِخَلْقِكَ أَ وَ يُعْيِينِي رَغِيفٌ أَسُوقُهُ إِلَيْكَ فِي حِينِهِ.
And in the ancient Revelation: “O son of Adam-as! I-azwj Created you from soil, then from a seed and I-saww was not Tired by Creating you. Will it Tire Me-azwj providing a loaf of bread to you in its time?”’[103]
23- وَ فِيمَا أَوْحَى اللَّهُ إِلَى دَاوُدَ ع مَنِ انْقَطَعَ إِلَيَّ كَفَيْتُهُ.
And among what Allah-azwj Revealed to Dawood-as: “One cuts off (from others) to Me-azwj, I-azwj shall Suffice him!”’[104]
24- وَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي حَدِيثٍ مَرْفُوعٍ إِلَى النَّبِيِّ ص قَالَ: جَاءَ جَبْرَائِيلُ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ أَرْسَلَنِي إِلَيْكَ بِهَدِيَّةٍ لَمْ يُعْطِهَا أَحَداً قَبْلَكَ
And from Abu Abdullah-asws in a Hadeeth raised to the Prophet-saww having said: ‘Jibraeel-as came to the Prophet-saww! He-as said: ‘O Rasool-Allah-saww! Allah-azwj has Sent me-as to you-saww with a gift He-azwj has not Given to anyone before you-saww!’
قَالَ رَسُولُ اللَّهِ ص فَقُلْتُ مَا هِيَ
Rasool-Allah-saww said: ‘I-saww said; ‘What is it?’
قَالَ الْفَقْرُ وَ أَحْسَنُ مِنْهُ
He-as said: ‘The poverty, and better than it!’
قُلْتُ وَ مَا هُوَ
I-saww said: ‘And what is it?’
قَالَ الْقَنَاعَةُ وَ أَحْسَنُ مِنْهَا
He-as said: ‘The contentment, and better than it!’
قُلْتُ وَ مَا هُوَ
I 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 asceticism, 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 (s.aw.) said: ‘And what is it?’
قَالَ الْيَقِينُ وَ أَحْسَنُ مِنْهُ
He-saww said: ‘The conviction, and better than it!’
قُلْتُ وَ مَا هُوَ
I-saww said: ‘And what is it?’
قَالَ إِنَّ مَدْرَجَةَ ذَلِكَ كُلِّهِ التَّوَكُّلُ عَلَى اللَّهِ
He-as said: ‘The staircase (foundation) of that, all of it is reliance upon Allah-azwj’.
قُلْتُ يَا جَبْرَئِيلُ وَ مَا تَفْسِيرُ التَّوَكُّلِ عَلَى اللَّهِ
I-saww said: ‘O Jibraeel-as, and what is the interpretation of the reliance upon Allah-azwj?’
قَالَ الْعِلْمُ بِأَنَّ الْمَخْلُوقَ لَا يَضُرُّ وَ لَا يَنْفَعُ وَ لَا يُعْطِي وَ لَا يَمْنَعُ وَ اسْتِعْمَالُ الْيَأْسِ مِنَ الْمَخْلُوقِ فَإِذَا كَانَ الْعَبْدُ كَذَلِكَ لَمْ يَعْمَلْ لِأَحَدٍ سِوَى اللَّهِ وَ لَمْ يَزِغْ قَلْبُهُ وَ لَمْ يَخَفْ سِوَى اللَّهِ وَ لَمْ يَطْمَعْ إِلَى أَحَدٍ سِوَى اللَّهِ فَهَذَا هُوَ التَّوَكُّلُ
He-as said: ‘The knowledge that the created beings can neither harm nor benefit, nor give nor prevent, and utilising despair from the created being. When the servant would be like that, he will not work for anyone apart from Allah-azwj, and his heart will not deviate, and he will not fear other than Allah-azwj, and will not cove to anyone other than 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 patience?’
قَالَ يَصْبِرُ فِي الضَّرَّاءِ كَمَا يَصْبِرُ فِي السَّرَّاءِ وَ فِي الْفَاقَةِ كَمَا يَصْبِرُ فِي الْغِنَى وَ فِي الْعَنَاءِ كَمَا يَصْبِرُ فِي الْعَافِيَةِ وَ لَا يَشْكُو خَالِقَهُ عِنْدَ الْمَخْلُوقِ بِمَا يُصِيبُهُ مِنَ الْبَلَاءِ
He-as said: ‘Being patient upon the harm just as one is patient during the ease, and during the destitution just as one is patient during the affluence, and in the illnesses just as one is patience in the well-being, nor complain of his Creator in the presence of the created beings of whatever hits him from the afflictions!’
قُلْتُ فَمَا تَفْسِيرُ الْقَنَاعَةِ
I-saww said: ‘So what is the interpretation of the contentment?’
قَالَ يَقْنَعُ بِمَا يُصِيبُ مِنَ الدُّنْيَا يَقْنَعُ بِالْقَلِيلِ وَ يَشْكُرُ بِالْيَسِيرِ
He-as said: ‘He should be content with whatever he attains from the world, content with the little and grateful for the little’.
قُلْتُ فَمَا تَفْسِيرُ الرِّضَا
I-saww said: ‘So what is the interpretation of the satisfaction?’
قَالَ الرَّاضِي الَّذِي لَا يَسْخَطُ عَلَى سَيِّدِهِ أَصَابَ مِنَ الدُّنْيَا أَوْ لَمْ يُصِبْ وَ لَا يَرْضَى مِنْ نَفْسِهِ بِالْيَسِيرِ
He-as said: ‘The satisfied is the one who is not angered upon his master, whether he attains from the world or does not attain, and he is not satisfied from himself with the little (deeds)’.
قُلْتُ يَا جَبْرَئِيلُ فَمَا تَفْسِيرُ الزَّاهِدِ
I-saww said: ‘O Jibraeel-as! So, what is the interpretation of the ascetic?’
قَالَ الزَّاهِدُ يُحِبُّ مَنْ يُحِبُّ خَالِقُهُ وَ يُبْغِضُ مَنْ يُبْغِضُ خَالِقُهُ وَ يَتَحَرَّجُ مِنْ حَلَالِهَا وَ لَا يَلْتَفِتُ إِلَى حَرَامِهَا فَإِنَّ حَلَالَهَا حِسَابٌ وَ حَرَامَهَا عِقَابٌ وَ يَرْحَمُ جَمِيعَ الْمُسْلِمِينَ كَمَا يَرْحَمُ نَفْسَهُ
He-as said: ‘The ascetic loves the one who loves his Creator and hates the one who hates his Creator. He abstains from its Permissible and does turn to its Prohibitions, for regarding its Permissible there is Reckoning, and regarding its Prohibition, there is Punishment, and he is merciful to the entirety of the Muslims just as he mercies himself!
وَ يَتَحَرَّجُ مِنَ الْكَلَامِ فِيمَا لَا يَعْنِيهِ كَمَا يَتَحَرَّجُ مِنَ الْحَرَامِ وَ يَتَحَرَّجُ مِنْ كَثْرَةِ الْأَكْلِ كَمَا يَتَحَرَّجُ مِنَ الْمَيْتَةِ الَّتِي قَدِ اشْتَدَّ نَتْنُهَا وَ يَتَحَرَّجُ مِنْ حُطَامِ الدُّنْيَا وَ زِينَتِهَا كَمَا يَتَجَنَّبُ النَّارَ أَنْ يَغْشَاهَا وَ أَنْ يُقَصِّرَ أَمَلَهُ وَ كَانَ بَيْنَ عَيْنَيْهِ أَجَلُهُ
And he abstains from talking about what does not concern him, just as he avoids the Prohibition. He avoids eating a lot just like he abstains from the dead whose stench has intensified, and he abstains from debris of the world and its adornments just as he shuns the fire from being engulfed by it, and he reduces his wishes, and his term (death) would be in front of his eyes.
قُلْتُ يَا جَبْرَئِيلُ فَمَا تَفْسِيرُ الْإِخْلَاصِ
I said, ‘O Jibraeel-as! So, what is the interpretation of the sincerity?’
قَالَ الْمُخْلِصُ الَّذِي لَا يَسْأَلُ النَّاسَ شَيْئاً حَتَّى يَجِدَ وَ إِذَا وَجَدَ رَضِيَ وَ إِذَا بَقِيَ عِنْدَهُ شَيْءٌ أَعْطَاهُ اللَّهُ فَإِنْ لَمْ يَسْأَلِ الْمَخْلُوقَ فَقَدْ أَقَرَّ لِلَّهِ بِالْعُبُودِيَّةِ وَ إِذَا وَجَدَ أَقْرَضَ فَهُوَ عَنِ اللَّهِ رَاضٍ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْهُ رَاضٍ وَ إِذَا أَعْطَاهُ اللَّهُ فَهُوَ جَدِيرٌ
He-as said: ‘The sincere is the one who does not ask the people anything until he finds it, and when he finds it, he is satisfied, and when something remains in his possession, he gives it to Allah-azwj (charity). If he does not ask the created beings, he has accepted for Allah-azwj with servitude, and when he finds it, he lends it. Thus, he is satisfied with Allah-azwj and Allah-azwj Blessed and Exalted is Satisfied with him, and when Allah-azwj Give him, he is deserving of it!’
قُلْتُ فَمَا تَفْسِيرُ الْيَقِينِ
I-saww said, ‘So what is the interpretation the certainty?’
قَالَ الْمُوقِنُ الَّذِي يَعْمَلُ لِلَّهِ كَأَنَّهُ يَرَاهُ وَ إِنْ لَمْ يَكُنْ يَرَى اللَّهَ فَإِنَّ اللَّهَ يَرَاهُ وَ أَنْ يَعْلَمَ يَقِيناً أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ أَنَّ مَا أَخْطَأَهُ لَمْ يَكُنْ لِيُصِيبَهُ وَ هَذَا كُلُّهُ أَغْصَانٌ وَ مَدْرَجَةُ الزُّهْدِ.
He-as said: ‘The convinced is the one who works for Allah-azwj as if he can see Him-azwj, and even though he does not happen to see Allah-azwj, surely Allah-azwj Sees him, and he knows with certainty that whatever afflicts him was not going to miss him, and whatever misses him was not going to hit him, and this, all of it are branches, and staircase of the asceticism’’.[105]
25- وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ هُوَ قَوْلُ الرَّجُلِ لَوْ لَا فُلَانٌ لَهَلَكْتُ وَ لَوْ لَا فُلَانٌ لَمَا أَصَبْتُ كَذَا وَ كَذَا وَ لَوْ لَا فُلَانٌ لَضَاعَ عِيَالِي أَ لَا تَرَى أَنَّهُ قَدْ جَعَلَ لِلَّهِ شَرِيكاً فِي مُلْكِهِ يَرْزُقُهُ وَ يَدْفَعُ عَنْهُ
And it is reported from Abu Abdullah-asws regarding Words of Allah-azwj Blessed and Exalted: And most of them do not believe in Allah except that they are associating [12:106]. He-asws said: ‘It is the word of the man, ‘Had it not been for so and so, I would have been destroyed!’, and ‘Had it not been for so and so, I would not have attained such and such’, and ‘Had it not been for so and so, my dependants would have been wasted (lost)!’ Don’t you see that he has made an associate for Allah-azwj in His-azwj Kingdom, providing him and defending him?’
قُلْتُ فَنَقُولُ لَوْ لَا أَنَّ اللَّهَ مَنَّ عَلَيَّ بِفُلَانٍ لَهَلَكْتُ
I said, ‘So, can we be saying, ‘Had it not been for Allah-azwj Conferring upon me through so and so, I would have been destroyed’?’
قَالَ نَعَمْ لَا بَأْسَ.
He-asws said: ‘Yes, there is no problem’’.[106]
26- وَ عَنِ ابْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أُمَّتِي فِي الدُّنْيَا عَلَى ثَلَاثَةِ أَطْبَاقٍ أَمَّا الطَّبَقُ الْأَوَّلُ فَلَا يُحِبُّونَ جَمْعَ الْمَالِ وَ ادِّخَارَهُ وَ لَا يَسْعَوْنَ فِي اقْتِنَائِهِ وَ احْتِكَارِهِ وَ إِنَّمَا رِضَاهُمْ مِنَ الدُّنْيَا سَدُّ جَوْعَةٍ وَ سَتْرُ عَوْرَةٍ وَ غِنَاهُمْ مِنْهَا مَا بَلَغَ بِهِمُ الْآخِرَةَ فَأُولَئِكَ الْآمِنُونَ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
And from Ibn Umar who said,
‘I heard Rasool-Allah-saww saying: ‘My-saww community in the world are upon three categories. As for the first category, they are not loving amassing the wealth and hoarding it, nor are they striving in acquiring it and monopolising it, and rather their satisfaction from the world is blocking hunger, and covering nakedness, and their richness from it is what reaches the Hereafter with them. They are the secure ones, those there will neither be feared upon them nor will they be grieving!
وَ أَمَّا الطَّبَقُ الثَّانِي فَإِنَّهُمْ يُحِبُّونَ جَمْعَ الْمَالِ مِنْ أَطْيَبِ وُجُوهِهِ وَ أَحْسَنِ سُبُلِهِ يَصِلُونَ بِهِ أَرْحَامَهُمْ وَ يَبَرُّونَ بِهِ إِخْوَانَهُمْ وَ يُوَاسُونَ بِهِ فُقَرَاءَهُمْ وَ لَعَضُّ أَحَدِهِمْ عَلَى الرَّضْفِ أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَكْتَسِبَ دِرْهَماً مِنْ غَيْرِ حِلِّهِ أَوْ يَمْنَعَهُ مِنْ حَقِّهِ أَوْ يَكُونَ لَهُ خَازِناً إِلَى يَوْمِ مَوْتِهِ فَأُولَئِكَ الَّذِينَ إِنْ نُوقِشَ عَنْهُمْ عُذِّبُوا وَ إِنْ عُفِيَ عَنْهُمْ سَلِمُوا
And as for the second category, they love amassing wealth from its good aspects and excellent ways. They are connecting their kinship with it, and being righteous with their brethren, and consoling their poor ones with it, and one of them biting upon the metal sheet is easier upon him than him earning a Dirham from unlawful means, or preventing from his rights, or there would be a treasurer for him up to the day of his death. They are those, if they are investigated, they will be Punished, and if they are Pardoned, they will be safe!
وَ أَمَّا الطَّبَقُ الثَّالِثُ فَإِنَّهُمْ يُحِبُّونَ جَمْعَ الْمَالِ مِمَّا حَلَّ وَ حَرُمَ وَ مَنْعَهُ مِمَّا افْتُرِضَ وَ وَجَبَ إِنْ أَنْفَقُوهُ أَنْفَقُوا إِسْرَافاً وَ بِدَاراً وَ إِنْ أَمْسَكُوهُ أَمْسَكُوا بُخْلًا وَ احْتِكَاراً أُولَئِكَ الَّذِينَ مَلَكَتِ الدُّنْيَا زِمَامَ قُلُوبِهِمْ حَتَّى أَوْرَدَتْهُمُ النَّارَ بِذُنُوبِهِمْ.
And as for the third category, they love amassing the wealth from whatever, Permissible and Prohibited means, and preventing it from what has been necessitated and obligated. If they spend it, they spend it extravagantly and wastefully, and if they withhold it, they withhold out of miserliness and hoarding. They are those whose reins of their hearts are controlled by the world until it makes them arrive at the Fire due to their sins!’’[107]
27- وَ عَنِ النَّبِيِّ ص احْذَرُوا الْمَالَ فَإِنَّهُ كَانَ فِيمَا مَضَى رَجُلٌ قَدْ جَمَعَ مَالًا وَ وَلَداً وَ أَقْبَلَ عَلَى نَفْسِهِ وَ جَمَعَ لَهُمْ فَأَوْعَى فَأَتَاهُ مَلَكُ الْمَوْتِ فَقَرَعَ بَابَهُ وَ هُوَ فِي زِيِّ مِسْكِينٍ فَخَرَجَ إِلَيْهِ الْحُجَّابُ فَقَالَ لَهُمُ ادْعُوا لِي سَيِّدَكُمْ
And from the Prophet-saww: ‘Beware of the wealth! There was a man in what has passed. He amassed wealth and children and turned to himself, and he amassed for them and stored it. The Angel of Death came to him. He-as knocked his door, and he-as was in the appearance of a poor beggar. The guards came out to him-as. He-as said to them: ‘Call your master to me!’
قَالُوا أَ وَ يَخْرُجُ سَيِّدُنَا إِلَى مِثْلِكَ وَ دَفَعُوهُ حَتَّى نَحَّوْهُ عَنِ الْبَابِ
They said, ‘And will our master come out to the likes of you?’ and they repelled him-as until they moved him-as aside from the door.
ثُمَّ عَادَ إِلَيْهِمْ فِي مِثْلِ تِلْكَ الْهَيْئَةِ وَ قَالَ ادْعُوا لِي سَيِّدَكُمْ وَ أَخْبِرُوهُ أَنِّي مَلَكُ الْمَوْتِ
Then he-as returned to them in an appearance similar to that and said, ‘Call your master to me and bring him out! I-as am the Angel of death!’
فَلَمَّا سَمِعَ سَيِّدُهُمْ هَذَا الْكَلَامَ قَعَدَ فَرِقاً وَ قَالَ لِأَصْحَابِهِ لَيِّنُوا لَهُ فِي الْمَقَالِ وَ قُولُوا لَهُ لَعَلَّكَ تَطْلُبُ غَيْرَ سَيِّدِنَا بَارَكَ اللَّهُ فِيكَ
When their master heard this speech, he sat down in fear and said to his companions, ‘Be gentle to him in the talk, and say to him, ‘Perhaps you are seeking other than our master, may Allah-azwj Bless you!’
قَالَ لَهُمْ لَا وَ دَخَلَ عَلَيْهِ وَ قَالَ لَهُ قُمْ فَأَوْصِ مَا كُنْتَ مُوصِياً فَإِنِّي قَابِضٌ رُوحَكَ قَبْلَ أَنْ أَخْرُجَ
He-as said to them: ‘No!’, and he-as entered towards him and said to him: ‘Bequeath whatever you had wanted to bequeath, for I-as am about to capture your soul before I-as exit!’
فَصَاحَ أَهْلُهُ وَ بَكَوْا فَقَالَ افْتَحُوا الصَّنَادِيقَ وَ اكْتُبُوا مَا فِيهَا مِنَ الذَّهَبِ وَ الْفِضَّةِ
His family members shouted and cried. He said, ‘Open the treasure chests and write whatever gold and silver is in it!’
ثُمَّ أَقْبَلَ عَلَى الْمَالِ يَسُبُّهُ وَ يَقُولُ لَهُ لَعَنَكَ اللَّهُ يَا مَالُ أَنْتَ أَنْسَيْتَنِي ذِكْرَ رَبِّي وَ أَغْفَلْتَنِي عَنْ أَمْرِ آخِرَتِي حَتَّى بَغَتَنِي مِنْ أَمْرِ اللَّهِ مَا قَدْ بَغَتَنِي
Then he turned to the wealth and reviled it and said to it, ‘May Allah-azwj Curse you O wealth! You caused me to forget the Zikr of my Lord-azwj and made me heedless from the matters of my Hereafter until there came the surprise for me from the Commands of Allah-azwj what has surprised me!’
فَأَنْطَقَ اللَّهُ الْمَالَ فَقَالَ لَهُ لِمَ تَسُبُّنِي وَ أَنْتَ أَلْأَمُ مِنِّي أَ لَمْ تَكُنْ فِي أَعْيُنِ النَّاسِ حَقِيراً فَرَفَعُوكَ لِمَا رَأَوْا عَلَيْكَ مِنْ أَثَرِي أَ لَمْ تَحْضُرْ أَبْوَابَ الْمُلُوكِ وَ السَّادَةِ وَ يَحْضُرُهُمَا الصَّالِحُونَ وَ تَدْخُلُ قَبْلَهُمْ وَ يُؤَخَّرُونَ أَ لَمْ تَخْطُبْ بَنَاتِ الْمُلُوكِ وَ السَّادَةِ وَ يَخْطُبُهُنَّ الصَّالِحُونَ فَتُنْكَحُ وَ يُرَدُّونَ فَلَوْ كُنْتَ تُنْفِقُنِي فِي سَبِيلِ الْخَيْرَاتِ لَمْ أَمْتَنِعْ عَلَيْكَ
Allah-azwj Caused the wealth to speak: ‘It said to him, ‘Why are you reviling me and you are more blameworthy than me! Were you not deemed insignificant in the eyes of people, and they raised you (in their eyes) because of what they saw of my traces upon you? Did you not attend the doors of kings and nobles, where the righteous also attend, yet you would enter before them and they would be delayed? Did you not seek to marry the daughters of kings and nobles, while the righteous also proposed to them, and you were married while they were rejected?
وَ لَوْ كُنْتَ تُنْفِقُنِي فِي سَبِيلِ اللَّهِ لَمْ أَنْقُصْ عَلَيْكَ فَلِمَ تَسُبُّنِي وَ أَنْتَ أَلْأَمُ مِنِّي إِنَّمَا خُلِقْتُ أَنَا وَ أَنْتَ مِنْ تُرَابٍ فَأَنْطَلِقُ تُرَاثاً وَ انْطَلِقْ بِإِثْمِي هَكَذَا يَقُولُ الْمَالُ لِصَاحِبِهِ.
Had you spent me in the path of goodness, I would not have resisted you. Had you spent me in the path of Allah-azwj, I would not have decreased. So why do you insult me when you are more blameworthy than I am? I and you were both created from dust. Now I return as inheritance, and you depart with the burden of my sin’. Thus, (this is how) wealth tends to speak to its owner.[108]
28- وَ رَوَى أَبُو سَعِيدٍ الْخُدْرِيُّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ عِنْدَ مُنْصَرَفِهِ مِنْ أُحُدٍ وَ النَّاسُ مُحْدِقُونَ بِهِ وَ قَدْ أَسْنَدَ ظَهْرَهُ إِلَى طَلْحَةَ هُنَاكَ أَيُّهَا النَّاسُ أَقْبِلُوا عَلَى مَا كُلِّفْتُمُوهُ مِنْ إِصْلَاحِ آخِرَتِكُمْ وَ أَعْرِضُوا عَمَّا ضُمِنَ لَكُمْ مِنْ دُنْيَاكُمْ
And it is reported by Abu Saeed Al Khudry who said,
‘I heard Rasool-Allah-saww saying at his-saww leaving from (battle of) Ohad, and the people were gazing at him-saww, and he-saww was leaning his-saww back to a tree over there: ‘O people! Turn (your attention) to what you have been encumbered with to rectify (the matters of) your Hereafter, and turn away from what has (already) been guaranteed for you from your world!
وَ لَا تَسْتَعْمِلُوا جوارحا [جَوَارِحَ] غُذِّيَتْ بِنِعْمَتِهِ فِي التَّعَرُّضِ لِسَخَطِهِ بِمَعْصِيَتِهِ وَ اجْعَلُوا شُغُلَكُمْ فِي الْتِمَاسِ مَغْفِرَتِهِ وَ اصْرِفُوا هَمَّكُمْ بِالتَّقَرُّبِ إِلَى طَاعَتِهِ
And do not utilise your limbs, which have been fed with His-azwj bounties, to be exposed His-azwj Wrath by disobeying Him-azwj, and make your pre-occupation in seeking His-azwj Forgiveness, and direct your concerns for drawing closer to obey Him-azwj!
مَنْ بَدَأَ بِنَصِيبِهِ مِنَ الدُّنْيَا فَاتَهُ نَصِيبُهُ مِنَ الْآخِرَةِ وَ لَمْ يُدْرِكْ مِنْهَا مَا يُرِيدُ وَ مَنْ بَدَأَ بِنَصِيبِهِ مِنَ الْآخِرَةِ وَصَلَ إِلَيْهِ نَصِيبُهُ مِنَ الدُّنْيَا وَ أَدْرَكَ مِنَ الْآخِرَةِ مَا يُرِيدُ.
One who begins with his share of the world will miss his share of the Hereafter, and he will not achieve from it what he wants, and one who begins with his share of the Hereafter, his share of the world will arrive to him and he will achieve from the Hereafter what he wants.[109]
29- قَالَ ص إِنَّ اللَّهَ يُعْطِي الدُّنْيَا بِعَمَلِ الْآخِرَةِ وَ لَا يُعْطِي الْآخِرَةَ بِعَمَلِ الدُّنْيَا.
He-saww said: ‘Allah-azwj Gives the world due to deeds for the Hereafter and does not Give the Hereafter due to deeds for the world!’’[110]
30- أَعْلَامُ الدِّينِ، لِلدَّيْلَمِيِّ عَنِ النَّبِيِّ ص قَالَ: مَا مِنْ مُؤْمِنٍ إِلَّا وَ لَهُ بَابٌ يَصْعَدُ مِنْهُ عَمَلُهُ وَ بَابٌ يَنْزِلُ مِنْهُ رِزْقُهُ فَإِنْ مَاتَ بَكَيَا عَلَيْهِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ فَما بَكَتْ عَلَيْهِمُ السَّماءُ وَ الْأَرْضُ وَ ما كانُوا مُنْظَرِينَ.
(The book) ‘A’lam Al Deen’ of Al Daylami,
‘From the Prophet-saww having said: ‘There is none from a Momin except and for him there is a door his deeds ascend from, and a door his sustenance descends from. If he dies, these (doors) cry upon him, and that is the Word of Allah-azwj Mighty and Majestic: So the sky and the earth did not weep upon them, nor were they Respited [44:29]’’.[111]
31- مُسَكِّنُ الْفُؤَادِ، قَالَ النَّبِيُّ ص إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَنْبَتَ اللَّهُ تَعَالَى لِطَائِفَةٍ مِنْ أُمَّتِي أَجْنِحَةً فَيَطِيرُونَ مِنْ قُبُورِهِمْ إِلَى الْجِنَانِ يَسْرَحُونَ فِيهَا وَ يَتَنَعَّمُونَ كَيْفَ شَاءُوا فَتَقُولُ لَهُمُ الْمَلَائِكَةُ هَلْ رَأَيْتُمُ الْحِسَابَ
(The book) ‘Musakkin Al Fawaad’ –
‘The prophet-saww said: ‘When it will be the Day of Qiyamah, Allah-azwj will Grow wings for a group from my-saww community. They will fly from their graves to the Gardens, roaming in it and enjoying however they so desire to. The Angels will say to them, ‘Have you seen the Reckoning?’
فَيَقُولُونَ مَا رَأَيْنَا حِسَاباً
They will say, ‘We have not seen any Reckoning’.
فَيَقُولُونَ هَلْ جُزْتُمُ الصِّرَاطَ
They will say, ‘Did you cross the Bridge?’
فَيَقُولُونَ مَا رَأَيْنَا صِرَاطاً
They will say, ‘We have not seen any Bridge’.
فَيَقُولُونَ هَلْ رَأَيْتُمْ جَهَنَّمَ
They will say, ‘Did you see Hell?’
فَيَقُولُونَ مَا رَأَيْنَا شَيْئاً
They will say, ‘We have not seen anything’.
فَتَقُولُ الْمَلَائِكَةُ مِنْ أُمَّةِ مَنْ أَنْتُمْ
The Angels will say, ‘From whose community are you?’
فَيَقُولُونَ مِنْ أُمَّةِ مُحَمَّدٍ ص
They will say, ‘From the community of Muhammad-saww’.
فَيَقُولُونَ نَشَدْنَاكُمُ اللَّهَ حَدِّثُونَا مَا كَانَتْ أَعْمَالُكُمْ فِي الدُّنْيَا
They will say, ‘We adjure you with Allah-azwj! Narrate to us what your deeds were in the world!’
فَيَقُولُونَ خَصْلَتَانِ كَانَتَا فِينَا فَبَلَّغَنَا اللَّهُ هَذِهِ الدَّرَجَةَ بِفَضْلِ رَحْمَتِهِ
They will say, ‘Two characteristics were in us, so Allah-azwj Made us reach this rank by the Grace of His-azwj Mercy’.
فَيَقُولُونَ وَ مَا هُمَا
They will say, ‘And what are these?’
فَيَقُولُونَ كُنَّا إِذَا خَلَوْنَا نَسْتَحِي أَنْ نَعْصِيَهُ وَ نَرْضَى بِالْيَسِيرِ مِمَّا قُسِمَ لَنَا
They will say, ‘Whenever we were alone, we were too embarrassed from disobeying Him-azwj, and we were satisfied with the little of what had been Apportioned for us!’
فَتَقُولُ الْمَلَائِكَةُ حَقٌّ لَكُمْ هَذَا.
The Angels will say, ‘This (rank) is a right for you all!’’[112]
32- أَعْلَامُ الدِّينِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الدُّنْيَا دُوَلٌ فَاطْلُبْ حَظَّكَ مِنْهَا بِأَجْمَلِ الطَّلَبِ.
(The book) ‘A’lam Al Deen’ –
‘Amir Al-Momineen-asws said: ‘The world is in turns (revolving, i.e., day in day out), so seek your share from these with the most beautiful seeking.[113]
33- وَ قَالَ ع مَنْ أَكْثَرَ ذِكْرَ الْمَوْتِ رَضِيَ مِنَ الدُّنْيَا بِالْيَسِيرِ.
And he-asws said: ‘One who frequently remembers the death will be satisfied with the little from the world’’.[114]
34- وَ قَالَ الصَّادِقُ ع إِذَا أَحَبَّ اللَّهُ عَبْداً أَلْهَمَهُ الطَّاعَةَ وَ أَلْزَمَهُ الْقَنَاعَةَ وَ فَقَّهَهُ فِي الدِّينِ وَ قَوَّاهُ بِالْيَقِينِ فَاكْتَفَى بِالْكَفَافِ وَ اكْتَسَى بِالْعَفَافِ
And Al-Sadiq-asws said: ‘When Allah-azwj Loves a servant, Inspires him the obedience, and Necessitates him the contentment, and Casts understanding to him in the religion, and Strengthens him with the conviction. So he would suffice with the sufficient, and clothes himself with the chastity!
وَ إِذَا أَبْغَضَ اللَّهُ عَبْداً حَبَّبَ إِلَيْهِ الْمَالَ وَ بَسَطَ لَهُ وَ أَلْهَمَهُ دُنْيَاهُ وَ وَكَلَهُ إِلَى هَوَاهُ فَرَكِبَ الْعِنَادَ وَ بَسَطَ الْفَسَادَ وَ ظَلَمَ الْعِبَادَ.
And when Allah-azwj Hates a servant, Causes the wealth to be beloved to him, and Extends for him, and Inspires him his world, and Allocates him to his personal desires. So, he rides the obstinacy, and extends the mischief, and oppresses the servants’’.[115]
35- وَ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: ادْفَعِ الْمَسْأَلَةَ مَا وَجَدْتَ التَّحَمُّلَ يُمْكِنُكَ فَإِنَّ لِكُلِّ يَوْمٍ رِزْقاً جَدِيداً وَ اعْلَمْ أَنَّ الْإِلْحَاحَ فِي الْمَطَالِبِ يَسْلُبُ الْبَهَاءَ وَ يُورِثُ التَّعَبَ وَ الْعَنَاءَ فَاصْبِرْ حَتَّى يَفْتَحَ اللَّهُ لَكَ بَاباً يَسْهُلُ الدُّخُولُ فِيهِ
And from Abu Muhammad Al-Askari-asws, said: ‘Avoid the asking (begging) for as long as you can feel the ability to endure. For every day there is a new sustenance; and know that the insistence in the demanding strips the splendour and inherits the fatigue and suffering, so be patient until Allah-azwj Opens for you a door, facilitating the entry into it!
فَمَا أَقْرَبَ الصُّنْعَ مِنَ الْمَلْهُوفِ وَ الْأَمْنَ مِنَ الْهَارِبِ الْمَخُوفِ فَرُبَّمَا كَانَتِ الْغِيَرُ نَوْعاً مِنْ أَدَبِ اللَّهِ وَ الْحُظُوظُ مَرَاتِبَ فَلَا تَعْجَلْ عَلَى ثَمَرَةٍ لَمْ تُدْرِكْ وَ إِنَّمَا تَنَالُهَا فِي أَوَانِهَا
Indeed! How near is the relief for the distressed, and the security from the fearful fugitive! Sometimes, the change in circumstances is a type of discipline of Allah-azwj, and the fortunes are in degrees, so do not be hasty upon a fruit which has not yet ripened, and rather take it in its season!
وَ اعْلَمْ أَنَّ الْمُدَبِّرَ لَكَ أَعْلَمُ بِالْوَقْتِ الَّذِي يَصْلُحُ حَالُكَ فِيهِ فَثِقْ بِخِيَرَتِهِ فِي جَمِيعِ أُمُورِكَ يَصْلُحْ حَالُكَ وَ لَا تَعْجَلْ بِحَوَائِجِكَ قَبْلَ وَقْتِهَا فَيَضِيقَ قَلْبُكَ وَ صَدْرُكَ وَ يَغْشَاكَ الْقُنُوطُ.
And know that the One Managing you (your affairs) is more Knowing of the timing, which your situation will be rectified. Trust in His-azwj Choice in entirety of your matters, your situation will be corrected, and do not be hasty with your needs before their time, for your heart and your chest will be constricted, and the despondency will overcome you!’’[116]
36- وَ قَالَ ع الْمَقَادِيرُ لَا تُدْفَعُ بِالْمُغَالَبَةِ وَ الْأَرْزَاقُ الْمَكْتُوبَةُ لَا تُنَالُ بِالشَّرَهِ وَ لَا تُدْفَعُ بِالْإِمْسَاكِ عَنْهَا.
And he-asws said: ‘The destinies cannot be repelled by the overcoming (force), and the sustenance is Prescribed. It can neither be achieved by greed nor can it be repelled by withholding from (seeking) it’’.[117]
37- وَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّهَا النَّاسُ إِنَّ الرِّزْقَ مَقْسُومٌ لَنْ يَعْدُوَ امْرُؤٌ مَا قُسِمَ لَهُ فَأَجْمِلُوا فِي الطَّلَبِ وَ إِنَّ الْعُمُرَ مَحْدُودٌ لَنْ يَتَجَاوَزَ أَحَدٌ مَا قُدِّرَ لَهُ فَبَادِرُوا قَبْلَ نَفَاذِ الْأَجَلِ وَ الْأَعْمَالُ مَحْصِيَّةٌ. لَنْ يُهْمَلَ مِنْهَا صَغِيرَةٌ وَ لَا كَبِيرَةٌ فَأَكْثِرُوا مِنْ صَالِحِ الْعَمَلِ
And from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘O you people! The sustenance is apportioned. A person will never exceed what has been apportioned for him. So be beautiful in the seeking, and the lifespan is limited. No one can exceed what has been Determined for him. Therefore, rush before the depletion of the term, and the deeds are counted (precisely enumerated). From these, neither small nor big will be neglected. Therefore, frequent the righteous deeds!
أَيُّهَا النَّاسُ إِنَّ فِي الْقُنُوعِ تسعة [لَسَعَةً] وَ إِنَّ فِي الِاقْتِصَادِ لَبُلْغَةً وَ إِنَّ فِي الزُّهْدِ لَرَاحَةً وَ إِنَّ لِكُلِّ عَمَلٍ جَزَاءً وَ كُلُّ آتٍ قَرِيبٌ.
O you people! In the contentment, there is vastness, and in moderation there is sufficiency, and in the asceticism there is rest, and for every deed is a Reward, and every (thing) coming, is near’’.[118]
38- وَ قَالَ ص وَ إِنَّ أَفْضَلَ النَّاسِ عَبْدٌ أَخَذَ مِنَ الدُّنْيَا الْكَفَافَ وَ صَاحَبَ فِيهَا الْعَفَافَ وَ تَزَوَّدَ لِلرَّحِيلِ وَ تَأَهَّبَ لِلْمَسِيرِ.
And he-asws said: ‘And best of the people is a servant who takes from the world what suffices, and accompanies (lives) in it with chastity, and provides for the departure, and readies himself for the journey’’.[119]
39- وَ عَنِ ابْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ يُؤْتَى كُلَّ يَوْمٍ بِرِزْقِكَ وَ أَنْتَ تَحْزَنُ وَ يَنْقُصُ كُلَّ يَوْمٍ مِنْ عُمُرِكَ وَ أَنْتَ تَفْرَحُ أَنْتَ فِيمَا يَكْفِيكَ وَ تَطْلُبُ مَا يُطْغِيكَ لَا بِقَلِيلٍ تَقْنَعُ وَ لَا مِنْ كَثِيرٍ تَشْبَعُ.
And from Ibn Masoud who said,
‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Said: “O son of Adam-as! Every day will come your sustenance, and you are grieving? And every day reduces a day from your lifespan, and you are joyful? You are (living) in what suffices you, and you are seeking what would overwhelm you! Neither are you contented with little nor satiated with a lot!”’[120]
40- وَ عَنْهُ ص قَالَ: إِيَّاكُمْ وَ فُضُولَ المَطْعَمِ فَإِنَّهُ يَسُمُّ الْقَلْبَ بِالْقَسْوَةِ وَ يُبْطِئُ بِالْجَوَارِحِ لِلطَّاعَةِ وَ يُصِمُّ الْهِمَمَ عَنْ سَمَاعِ الْمَوْعِظَةِ وَ إِيَّاكُمْ وَ فُضُولَ النَّظَرِ فَإِنَّهُ يَبْذُرُ الْهَوَى وَ يُوَلِّدُ الْغَفْلَةَ وَ إِيَّاكُمْ وَ اسْتِشْعَارَ الطَّمَعِ فَإِنَّهُ يَشُوبُ الْقَلْبَ شِدَّةَ الْحِرْصِ وَ يَخْتِمُ عَلَى الْقُلُوبِ بِطَابَعِ حُبِّ الدُّنْيَا وَ هُوَ مِفْتَاحُ كُلِّ سَيِّئَةٍ وَ رَأْسُ كُلِّ خَطِيئَةٍ وَ سَبَبُ إِحْبَاطِ كُلِّ حَسَنَةٍ.
And it is from him-saww (Rasool Allah) who said: ‘Beware of excess in food for it hardens the heart, slows the limbs from obedience, and deafens the will from hearing advice! Beware of excess in looking, for it sows desire and gives birth to heedlessness! Beware of nurturing greed, for it fills the heart with intense craving, seals the hearts with the stamp of love for the world, and that is the key to every evil, the root of every sin, and the cause of the ruin of every good deed!’’[121]
41- وَ عَنِ الْحُسَيْنِ ع أَنَّهُ قَالَ لِرَجُلٍ يَا هَذَا لَا تُجَاهِدْ فِي الرِّزْقِ جِهَادَ الْغَالِبِ وَ لَا تَتَّكِلْ عَلَى الْقَدَرِ اتِّكَالَ مُسْتَسْلِمٍ فَإِنَّ اتِّبَاعَ الرِّزْقِ مِنَ السُّنَّةِ وَ الْإِجْمَالَ فِي الطَّلَبِ مِنَ الْعِفَّةِ وَ لَيْسَ الْعِفَّةُ بِمَانِعَةٍ رِزْقاً.
And from Al-Husayn-asws, he-asws said to a man: ‘O you! Do not strive too hard regarding the sustenance as the fighting in Jihad, nor rely upon the Pre-determination, the reliance of the surrendering one, for seeking the sustenance is from the Sunnah, and the beauty in the seeking is from the chastity, and the chastity doesn’t prevent sustenance’’.[122]
42- قَالَ: وَ لَا الْحِرْصُ بِجَالِبٍ فَضْلًا وَ إِنَّ الرِّزْقَ مَقْسُومٌ وَ الْأَجَلَ مُخْتَرِمٌ وَ اسْتِعْمَالَ الْحِرْصِ طَلَبُ الْمَأْثَمِ.
He-asws said: ‘And greed does not bring extra bounty, for sustenance is apportioned and the term of life is Ordained, and using greed is the pursuit of sin!’’[123]
43- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنِ ابْنِ عَبْدِ الْجَبَّارِ عَنِ الْأَزْدِيِّ عَنْ أَبِي حَمْزَةَ عَنِ الصَّادِقِ ع قَالَ: إِنْ كَانَ اللَّهُ تَبَارَكَ وَ تَعَالَى قَدْ تَكَفَّلَ بِالرِّزْقِ فَاهْتِمَامُكَ لِمَا ذَا وَ إِنْ كَانَ الرِّزْقُ مَقْسُوماً فَالْحِرْصُ لِمَا ذَا وَ إِنْ كَانَ الْحِسَابُ حَقّاً فَالْجَمْعُ لِمَا ذَا وَ إِنْ كَانَ الْخَلَفُ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَقّاً فَالْبُخْلُ لِمَا ذَا الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from Ibn Abdul Jabbar, from Al Azdy, from Abu Hamza,
‘From Al-Sadiq-asws having said: ‘Even though Allah-azwj Blessed and Exalted has Guaranteed the sustenance, then your anxiousness, what is that for? And even though the sustenance is apportioned, then the greed, what is that for? And even though the Reckoning is true, then the amassing, for what is that for? And even though the replacement from Allah-azwj Mighty and Majestic is true, then the miserliness, what is that for?’ – the Hadeeth’’.[124]
44- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُرَازِمِ بْنِ حَكِيمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الرُّوحَ الْأَمِينَ جَبْرَئِيلَ أَخْبَرَنِي عَنْ رَبِّي تَبَارَكَ وَ تَعَالَى أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا فَاتَّقُوا اللَّهَ وَ أَجْمِلُوا فِي الطَّلَبِ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Ibn Abu Umeyr, from Murazim Bin Hakeem,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Trustworthy Spirit, Jibraeel-as, informed me-saww from my-saww Lord-azwj Blessed and Exalted, that no soul will die until it has completed its sustenance. So, fear Allah-azwj and be beautiful in its seeking!
وَ اعْلَمُوا أَنَّ الرِّزْقَ رِزْقَانِ فَرِزْقٌ تَطْلُبُونَهُ وَ رِزْقٌ يَطْلُبُكُمْ فَاطْلُبُوا أَرْزَاقَكُمْ مِنْ حَلَالٍ فَإِنَّكُمْ آكِلُوهَا حَلَالًا إِنْ طَلَبْتُمُوهَا مِنْ وُجُوهِهَا وَ إِنْ لَمْ تَطْلُبُوهَا مِنْ وُجُوهِهَا أَكَلْتُمُوهَا حَرَاماً وَ هِيَ أَرْزَاقُكُمْ لَا بُدَّ لَكُمْ مِنْ أَكْلِهَا.
And know that the sustenance is of two types – sustenance you seek and sustenance seeking you. Therefore, seek your sustenance from Permissible (means) for you will be consuming it lawfully, if you have sought it from its aspect; and if you did not seek it from its aspects, you will be consuming it unlawfully, and these are your sustenance(s). There is no escape for you from consuming it’’.[125]
45- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ هَارُونَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الصَّمَدِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ سَيِّدُنَا الصَّادِقُ ع مَنِ اهْتَمَّ لِرِزْقِهِ كُتِبَ عَلَيْهِ خَطِيئَةٌ إِنَّ دَانِيَالَ كَانَ فِي زَمَنِ مَلِكٍ جَبَّارٍ عَاتٍ أَخَذَهُ فَطَرَحَهُ فِي جُبٍّ وَ طَرَحَ مَعَهُ السِّبَاعَ فَلَمْ تَدْنُوا مِنْهُ وَ لَمْ تَجْرَحْهُ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Fahham, from Muhammad Bin Isa Bin Haroun, from Ibrahim Bin Abdul Samad, from his father, from his grandfather who said,
‘Our master Al-Sadiq-asws said: ‘One who worries for his sustenance, a misdeed is written against him. Daniyal-as was in the era of a tyrannous obstinate king. He seized him-as and dropped him-as into a pit, and dropped the lions with him-as. But they did not come near him-as and did not injure him-as.
فَأَوْحَى اللَّهُ إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ أَنِ ائْتِ دَانِيَالَ بِطَعَامٍ
Allah-azwj Revealed to a Prophet-as from His-azwj Prophets-as: “Go to Daniyal-as with food!”
قَالَ يَا رَبِّ وَ أَيْنَ دَانِيَالُ
He-as said: ‘O Lord-azwj, and where is Daniyal-as?’
قَالَ تَخْرُجُ مِنَ الْقَرْيَةِ فَيَسْتَقْبِلُكَ ضَبُعٌ فَاتَّبِعْهُ فَإِنَّهُ يَدُلُّكَ
He-azwj Said: ‘Go out from the town, a hyena will meet you-as. It will point you-as!”
فَأَتَتْ بِهِ الضَّبُعُ إِلَى ذَلِكَ الْجُبِّ فَإِذَا فِيهِ دَانِيَالُ فَأَدْلَى إِلَيْهِ الطَّعَامَ
The hyena came with him-as to that pit, and in it was Daniyal-as. He-as lowered the food to him-as.
فَقَالَ دَانِيَالُ الْحَمْدُ لِلَّهِ الَّذِي لَا يَنْسَى مَنْ ذَكَرَهُ الْحَمْدُ لِلَّهِ الَّذِي لَا يُخَيِّبُ مَنْ دَعَاهُ الْحَمْدُ لِلَّهِ الَّذِي مَنْ تَوَكَّلَ عَلَيْهِ كَفَاهُ الْحَمْدُ لِلَّهِ الَّذِي مَنْ وَثِقَ بِهِ لَمْ يَكِلْهُ إِلَى غَيْرِهِ الْحَمْدُ لِلَّهِ الَّذِي يَجْزِي بِالْإِحْسَانِ إِحْسَاناً وَ بِالصَّبْرِ نَجَاتاً
Daniyal-as said: ‘The Praise is for Allah-azwj Who does not Forget the one remembering Him-azwj! The Praise is for Allah-azwj Who does not disappoint the one supplicating to Him-azwj! The Praise is for Allah-azwj Who, the one who relies upon Him-azwj, Suffices him! The Praise is for Allah-azwj Who, the one who trusts Him-azwj, does not Allocate him to others! The Praise is for Allah-azwj Who Rewards the Favour for the favour, and salvation for the patience!’
ثُمَّ قَالَ الصَّادِقُ ع إِنَّ اللَّهَ أَبَى إِلَّا أَنْ يَجْعَلَ أَرْزَاقَ الْمُتَّقِينَ مِنْ حَيْثُ لَا يَحْتَسِبُونَ وَ أَنْ لَا يُقْبَلَ لِأَوْلِيَائِهِ شَهَادَتُهُ فِي دَوْلَةِ الظَّالِمِينَ.
Then Al-Sadiq-asws said: ‘Allah-azwj Refused except that He-azwj will Make sustenance of the pious from where they are not anticipating, and not to accept the testimony of His-azwj friends in the state of the oppressors!’’[126]
46- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْقَاسَانِيِّ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنْهُ ع مِثْلَهُ.
(The book) ‘Qasas Al Anbiya-as’, may the greeting be upon them-as – By the chains to Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Al Qasany, from Al Asbahany, from Al Minqary, from Hafs, ‘From him-asws – similar to it.[127]
47- ع، علل الشرائع أَبِي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَهَ عَزَّ وَ جَلَّ أَوْسَعَ فِي أَرْزَاقِ الْحَمْقَى لِتَعْتَبِرَ الْعُقَلَاءُ وَ يَعْلَمُوا أَنَّ الدُّنْيَا لَا تُنَالُ بِالْعَقْلِ وَ لَا بِالْحِيلَةِ.
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Rabie Bin Muhammad, from Abdullah Bin Suleyman who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Expands in the sustenance of the idiots for the intellectuals to take a lesson and they would know that the world cannot be achieved with the intellect nor with the strategy’’.[128]
48- فس، تفسير القمي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ ثَابِتٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ قَالَ فِي دُنْيَاهُ.
(The book) ‘Tafseer Al Qummi’ – Muhammad Bin Ahmad Bin Sabit, from Al-Hassan Bin Muhammad, from Muhammad Bin Ziyad, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And one who fears Allah, He would Make an outlet for him [65:2] And He would Sustain him from where he does not reckon [65:3]. He-asws said: ‘In his world’’.[129]
49- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَبْدِ الْعَزِيزِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَصْبَحَ وَ أَمْسَى وَ الْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ لَهُ الْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ وَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَسْتَكْمِلَ رِزْقَهُ
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Abdullah Bin Sinan and Abdul Aziz, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who comes to morning and evening, and the Hereafter is his greatest worry, Allah-azwj will Make the riches to be in his heart, and Gather his affairs for him, and he will not exit from the world until he completes (consumption of) his sustenance!
وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ عَلَيْهِ أَمْرَهُ وَ لَمْ يَنَلْ مِنَ الدُّنْيَا إِلَّا مَا قُسِمَ لَهُ.
And one who comes to morning and evening, and the world is his greatest worry, Allah-azwj will Make poverty to be in front of his eyes, and Scatter his affairs upon him, and he will not achieve from the world except what has been apportioned for him!’’[130]
50- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَانَتِ الْفُقَهَاءُ وَ الْحُكَمَاءُ إِذَا كَاتَبَ بَعْضُهُمْ بَعْضاً كَتَبُوا بِثَلَاثٍ لَيْسَ مَعَهُنَّ رَابِعَةٌ
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘The jurists and the wise ones, whenever they wrote to each other, they wrote with three (matters). There wasn’t a fourth with these: –
مَنْ كَانَتِ الْآخِرَةُ هَمَّهُ كَفَاهُ اللَّهُ هَمَّهُ مِنَ الدُّنْيَا وَ مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ أَصْلَحَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَصْلَحَ اللَّهُ فِيمَا بَيْنَهُ وَ بَيْنَ النَّاسِ.
‘One whose worry was the Hereafter, Allah-azwj will suffice him of worries of the world; and one who rectifies his secrets, Allah-azwj will Rectify his announcements; and one who rectifies regarding what is between him and Allah-azwj, Allah-azwj will Rectify regarding what is between him and the people!’’[131]
51 ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فُضُولًا مِنْ رِزْقِهِ يَنْحَلُهُ مَنْ يَشَاءُ مِنْ خَلْقِهِ.
(The book) ‘Sawab Al Amaal’ – Majaylawiya, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘For Allah-azwj Mighty and Majestic there is extra from His-azwj sustenance. He-azwj Grants it to the one He-azwj so Desires to, from His-azwj creatures’’.[132]
52 ص، قصص الأنبياء عليهم السلام عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ وَ كَانَ مُحْتَاجاً فَأَلَحَّتْ عَلَيْهِ امْرَأَتُهُ فِي طَلَبِ الرِّزْقِ فَرَأَى فِي النَّوْمِ أَيُّمَا أَحَبُّ إِلَيْكَ دِرْهَمَانِ مِنْ حِلٍّ أَوْ أَلْفَانِ مِنْ حَرَامٍ فَقَالَ دِرْهَمَانِ مِنْ حِلٍّ فَقَالَ تَحْتَ رَأْسِكَ
(The book) ‘Qasas Al Anbiya-as’, may the greeting be upon them-as – From Hafs Bin Giyas,
‘From Abu Abdullah-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘There used to be a man among the children of Israel, and he was needy. His wife insisted upon him to seek the sustenance. He saw in the dream, ‘Which of the two is more beloved to you – two Dirhams from lawful means or two thousand from unlawful means?’ He said, ‘Two Dirhams from lawful means!’ He said, ‘These are beneath your head (pillow)!’
فَانْتَبَهَ فَرَأَى الدِّرْهَمَيْنِ تَحْتَ رَأْسِهِ فَأَخَذَهُمَا وَ اشْتَرَى بِدِرْهَمٍ سَمَكَةً فَأَقْبَلَ إِلَى مَنْزِلِهِ فَلَمَّا رَأَتْهُ الْمَرْأَةُ أَقْبَلَتْ عَلَيْهِ كَاللَّائِمَةِ وَ أَقْسَمَتْ أَنْ لَا تَمَسَّهَا فَقَامَ الرَّجُلُ إِلَيْهَا فَلَمَّا شَقَّ بَطْنَهَا إِذَا بِدُرَّتَيْنِ فَبَاعَهُمَا بِأَرْبَعِينَ أَلْفَ دِرْهَمٍ.
He woke up and saw the two Dirhams beneath his head. He took these and bought a fish with one Dirham and came to his dwelling. When the wife saw him, she faced towards him like the blamer and vowed that he would not touch her. The man stood up to it (fish) and split its belly, and there were two gems. He sold these for forty thousand Dirhams’’.[133]
53 ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ عَابِدٌ وَ كَانَ عَارِفاً تُنْفِقُ عَلَيْهِ امْرَأَتُهُ فَجَاءَهَا يَوْماً فَدَفَعَتْ إِلَيْهِ غَزْلًا فَذَهَبَ فَلَمْ يُشْتَرَ بِشَيْءٍ فَجَاءَ إِلَى الْبَحْرِ فَإِذَا هُوَ بِصَيَّادٍ قَدِ اصْطَادَ سَمَكاً كَثِيراً فَأَعْطَاهُ الْغَزْلَ وَ قَالَ انْتَفِعْ بِهِ فِي شَبَكَتِكَ
(The book) ‘Qasas Al Anbiya-as’, may the greeting be upon them-as – By the chain to Al Sadouq, from Majaylawiya, from his uncle, from Al Kufi, from Muhammad Bin Abdullah Bin Zurara, from Muhammad Bin Al Fuzeyl, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘There was a worshipper among the children of Israel, and he was a gnostic. His wife was supporting him (financially). He came to her one day and she handed some yarn to him. He went but could not buy anything with (bartering) it. He came to the sea, and there was a fisherman who had caught a lot of fish. He gave him the yarn and say, ‘Benefit with it in your net!’
فَدَفَعَ إِلَيْهِ سَمَكَةً فَأَخَذَهَا وَ خَرَجَ بِهَا إِلَى زَوْجَتِهِ فَلَمَّا شَقَّهَا بَدَتْ مِنْ جَوْفِهَا لُؤْلُؤَةٌ فَبَاعَهَا بِعِشْرِينَ أَلْفَ دِرْهَمٍ.
He handed a fish to him. He took it and went with it to his wife. When he split it there appeared a pearl from its interior. He sold it for twenty thousand Dirhams.[134]
54 قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ كَانَ فِيمَا وَعَظَ لُقْمَانُ ابْنَهُ أَنَّهُ قَالَ يَا بُنَيَّ لِيَعْتَبِرْ مَنْ قَصَرَ يَقِينُهُ وَ ضَعُفَ تَعَبُهُ فِي طَلَبِ الرِّزْقِ أَنَّ اللَّهَ تَعَالَى خَلَقَهُ فِي ثَلَاثَةِ أَحْوَالٍ مِنْ أَمْرِهِ وَ آتَاهُ رِزْقَهُ وَ لَمْ يَكُنْ لَهُ فِي وَاحِدَةٍ مِنْهَا كَسْبٌ وَ لَا حِيلَةٌ أَنَّ اللَّهَ سَيَرْزُقُهُ فِي الْحَالِ الرَّابِعَةِ
Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘It was among what Luqman-as advised to his-as son, he-as said: ‘O my-as son! Let him take a lesson, one whose conviction is deficient and his efforts are weak in seeking the sustenance. Allah-azwj the Exalted Created him in three situations from his matters and Gave him his sustenance, and there did not happen to be any earning for him in any one of these nor any strategy. Surely Allah-azwj will Sustain him in the fourth situation (as well)!
أَمَّا أَوَّلُ ذَلِكَ فَإِنَّهُ كَانَ فِي رَحِمِ أُمِّهِ يَرْزُقُهُ هُنَاكَ فِي قَرَارٍ مَكِينٍ حَيْثُ لَا بَرْدٌ يُؤْذِيهِ وَ لَا حَرٌّ ثُمَّ أَخْرَجَهُ مِنْ ذَلِكَ وَ أَجْرَى لَهُ مِنْ لَبَنِ أُمِّهِ مَا يُرَبِّيهِ مِنْ غَيْرِ حَوْلٍ بِهِ وَ لَا قُوَّةٍ
As for the first of that, he was in the womb of his mother being sustained over there in a secure settlement where neither cold bothered him nor heat. Then He-azwj Extracted him from that and Flowed for him from the milk of his mother what nourished him from, without there being any might with him nor strength.
ثُمَّ فُطِمَ مِنْ ذَلِكَ فَأَجْرَى لَهُ مِنْ كَسْبِ أَبَوَيْهِ بِرَأْفَةٍ وَ رَحْمَةٍ مِنْ تلويهما [قُلُوبِهِمَا] حَتَّى إِذَا كَبِرَ وَ عَقَلَ وَ اكْتَسَبَ لِنَفْسِهِ ضَاقَ بِهِ أَمْرُهُ فَظَنَّ الظُّنُونَ بِرَبِّهِ وَ جَحَدَ الْحُقُوقَ فِي مَالِهِ وَ قَتَّرَ عَلَى نَفْسِهِ وَ عِيَالِهِ مَخَافَةَ الْفَقْرِ.
Then he was weaned from that, so there flowed for him from the earnings of his parents with kindness and mercy of their hearts until when he grew older and had intellect and earned for himself and his matter was constricted with him, so he though evil thoughts with his Lord-azwj and rejected the rights in his wealth and was miserly upon himself and his dependants, fearing the poverty’’.[135]
55 ص، قصص الأنبياء عليهم السلام عَنِ النَّبِيِّ ص قَالَ: أَبَى اللَّهُ أَنْ يَرْزُقَ عَبْدَهُ إِلَّا مِنْ حَيْثُ لَا يَعْلَمُ فَإِنَّ الْعَبْدَ إِذَا لَمْ يَعْلَمْ وَجْهَ رِزْقِهِ كَثُرَ دُعَاؤُهُ.
(The book) ‘Qasas Al-Anbiya-as’, may the greeting be upon them-as, from the Prophet-saww having said: ‘Allah-azwj Refused to Provide His-azwj servant except from where he does not know, for the servant, when he does not know the direction of his sustenance, his supplications will be frequent’’.[136]
56 فس، تفسير القمي أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَيُّهَا النَّاسُ إِنَّهُ نَفَثَ فِي رُوعِي رُوحُ الْقُدُسِ أَنَّهُ لَمْ تَمُتْ نَفْسٌ حَتَّى تَسْتَوْفِيَ أَقْصَى رِزْقِهَا وَ إِنْ أَبْطَأَ عَلَيْهَا فَاتَّقُوا اللَّهَ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ شَيْءٍ مِمَّا عِنْدَ اللَّهِ أَنْ تُصِيبُوهُ بِمَعْصِيَةٍ فَإِنَّ اللَّهَ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِالطَّاعَةِ.
(The book) ‘Tafseer Al Qummi’ – Ahmad Bin Muhammad, from Al-Husayn Bin Saeed, from Ibrahim Bin Abu Al Bilad, from his father,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O people! Surely the Holy Spirit blew into my heart that no soul will die until the fullest of its sustenance has been fulfilled and even if there is a delay over it. Therefore, fear Allah-azwj and be beautiful in the seeking, and do let the delay of something from what is with Allah-azwj carry you to achieve it by disobedience, for whatever is with Allah-azwj cannot be achieved except with the obedience’’.[137]
57 ضا، فقه الرضا عليه السلام اتَّقِ فِي طَلَبِ الرِّزْقِ وَ أَجْمِلْ بِالطَّلَبِ وَ احْفَظْ فِي الْمَكْسَبِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘Be pious in seeking the sustenance and beautiful in the (manner of) seeking, and be protective (mindful) regarding the earning!
وَ اعْلَمْ أَنَّ الرِّزْقَ رِزْقَانِ فَرِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَأَمَّا الَّذِي تَطْلُبُهُ فَاطْلُبْهُ مِنْ حَلَالٍ فَإِنَّ أَكْلَهُ حَلَالٌ إِنْ طَلَبْتَهُ فِي وَجْهِهِ وَ إِلَّا أَكَلْتَهُ حَرَاماً وَ هُوَ رِزْقُكَ لَا بُدَّ لَكَ مِنْ أَكْلِهِ.
And know that the sustenance is of two types – sustenance you seek and sustenance seeking you! As for that which you seek, seek it from lawful, for consuming it is lawful if you had sought it in its aspect, or else consuming it is unlawful, and it is your sustenance, there is no escape for you from consuming it’’.[138]
58 شي، تفسير العياشي قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَا ابْنَ آدَمَ لَا يَكُنْ أَكْبَرُ هَمِّكَ يَوْمَكَ الَّذِي إِنْ فَاتَكَ لَمْ يَكُنْ مِنْ أَجَلِكَ فَإِنْ هَمَّكَ يَوْمٌ فَإِنَّ كُلَّ يَوْمٍ تَحْضُرُهُ يَأْتِي اللَّهُ فِيهِ بِرِزْقِكَ
(The book) ‘Tafseer Al Ayyashi’ –
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘O son of Adam-as! Let not the main concern of your day be that which, if it passes you, is not from your destined time. If you must worry about a day, then know that every day you live, Allah-azwj Brings your sustenance in it.
وَ اعْلَمْ أَنَّكَ لَنْ تَكْتَسِبَ شَيْئاً فَوْقَ قُوتِكَ إِلَّا كُنْتَ فِيهِ خَازِناً لِغَيْرِكَ تُكْثِرُ فِي الدُّنْيَا بِهِ نَصَبَكَ وَ تُحْظِي بِهِ وَارِثَكَ وَ يَطُولُ مَعَهُ يَوْمَ الْقِيَامَةِ حِسَابُكَ
And know that you will not acquire anything beyond your necessary provision except that you become a keeper of it for someone else, tiring yourself in this world for it, benefiting your heir with it, and prolonging your Reckoning on the Day of Qiyamah because of it.
فَاسْعَدْ بِمَالِكَ فِي حَيَاتِكَ وَ قَدِّمْ لِيَوْمِ مَعَادِكَ زَاداً يَكُونُ أَمَامَكَ فَإِنَّ السَّفَرَ بَعِيدٌ وَ الْمَوْعِدَ الْقِيَامَةُ وَ الْمَوْرِدَ الْجَنَّةُ أَوِ النَّارُ.
So be happy with your wealth during your life, and send forth provisions for the Day of your return that will go ahead of you, for the journey is long, the appointed time is the Resurrection, and the destination is either Paradise or Hell!’’[139]
59 شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَتَى رَسُولَ اللَّهِ ص رَجُلٌ مِنْ أَهْلِ الْبَادِيَةِ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي بَنِينَ وَ بَنَاتٍ وَ إِخْوَةً وَ أَخَوَاتٍ وَ بَنِي بَنِينَ وَ بَنِي بَنَاتٍ وَ بَنِي إِخْوَةٍ وَ بَنِي أَخَوَاتٍ وَ الْمَعِيشَةُ عَلَيْنَا خَفِيفَةٌ فَإِنْ رَأَيْتَ يَا رَسُولَ اللَّهِ ص أَنْ تَدْعُوَ اللَّهَ أَنْ يُوَسِّعَ عَلَيْنَا
(The book) ‘Tafseer Al Ayyashi’ – From Muhammad Bin Al Fuzeyl, from Jabir,
‘From Abu Ja’far-asws having said: ‘A man from the people of valleys came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! For me there are sons and daughters, and brothers and sisters, and sons of sons, and sons of daughters, and sons of brothers, and sons of sisters, and the livelihood is light upon us. If you-saww could see fit, O Rasool-Allah-saww, to supplicate to Allah-azwj to Expand upon us!’
قَالَ وَ بَكَى فَرَقَّ لَهُ الْمُسْلِمُونَ
He-asws said, ‘And he cried, and the Muslims pitied him.
فَقَالَ رَسُولُ اللَّهِ ص ما مِنْ دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُها وَ يَعْلَمُ مُسْتَقَرَّها وَ مُسْتَوْدَعَها كُلٌّ فِي كِتابٍ مُبِينٍ
Rasool-Allah-saww said: ‘And there is none from an animal in the earth except upon Allah is its sustenance, and He Knows its resting place and its depository. All things are in a Clarifying Book [11:6].
مَنْ كَفَلَ بِهَذِهِ الْأَفْوَاهِ الْمَضْمُونَةِ عَلَى اللَّهِ رِزْقُهَا صَبَّ اللَّهُ عَلَيْهِ الرِّزْقَ صَبّاً كَالْمَاءِ الْمُنْهَمِرِ إِنْ قَلِيلًا فَقَلِيلًا وَ إِنْ كَثِيراً فَكَثِيراً
Whoever takes responsibility of these mouths whose sustenance is Guaranteed by Allah-azwj, Allah-azwj will Pour down sustenance upon him abundantly like pouring rain, if little, then little, or more, then more’’.
قَالَ ثُمَّ دَعَا رَسُولُ اللَّهِ ص وَ أَمَّنَ لَهُ الْمُسْلِمُونَ
He-asws said, ‘Then Rasool-Allah-saww supplicated, and the Muslims said, ‘Ameen’ to it.
قَالَ أَبُو جَعْفَرٍ ع فَحَدَّثَنِي مَنْ رَأَى الرَّجُلَ فِي زَمَنِ عُمَرَ فَسَأَلَهُ عَنْ حَالِهِ فَقَالَ مِنْ أَحْسَنِ مَنْ خَوَّلَهُ حَلَالًا وَ أَكْثَرِهِمْ مَالًا.
Abu Ja’far-asws said: ‘It is narrated to me-asws by the one who saw the in the era of Umar. He asked him about his situation. He said, ‘I am among the best of those whom He-azwj has Provided lawful sustenance and among the wealthiest of them!’’[140]
60 جا، المجالس للمفيد مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الصَّيْدَلَانِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ مَوْلَى بَنِي هَاشِمٍ عَنْ أَبِي نَصْرٍ الْمَخْزُومِيِّ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ قَالَ: دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ع سُوقَ الْبَصْرَةِ فَنَظَرَ إِلَى النَّاسِ يَبِيعُونَ وَ يَشْتَرُونَ فَبَكَى بُكَاءً شَدِيداً ثُمَّ قَالَ يَا عَبِيدَ الدُّنْيَا وَ عُمَّالَ أَهْلِهَا إِذَا كُنْتُمْ بِالنَّهَارِ تَحْلِفُونَ وَ بِاللَّيْلِ فِي فُرُشِكُمْ تَنَامُونَ وَ فِي خِلَالِ ذَلِكَ عَنِ الْآخِرَةِ تَغْفُلُونَ فَمَتَى تُجَهِّزُونَ الزَّادَ وَ تُفَكِّرُونَ فِي الْمَعَادِ
(The book) ‘Al Majalis’ of Al Mufeed – Muhammad Bin Al-Husayn, from Ali Bin Al-Husayn Al Saddalani, from Ahmad Bin Muhammad, slave of the clan of Hashim-as, from Abu Nasr Al Makhzumi, from Al-Hassan Bin Abu Al-Hassan Al Basri who said,
‘Amir Al-Momineen-asws entered the market of Al-Basra. He-asws looked at the people selling and buying. He-asws cried with intense crying, then said: ‘O slave of the world and workers for its people! When you are at daytime, you are swearing oaths, and at night you are sleeping in your beds, and in the middle of that you are heedless of the Hereafter! When will you prepare the provision and think about the return?’
قَالَ فَقَالَ لَهُ رَجُلٌ يَا أَمِيرَ الْمُؤْمِنِينَ لَا بُدَّ لَنَا مِنَ الْمَعَاشِ فَكَيْفَ نَصْنَعُ
He (the narrator) said, ‘A man said to him-asws, ‘O Amir Al-Momineen-asws! There is no escape for us from the livelihood. How should we do it?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ طَلَبَ الْمَعَاشِ مِنْ حِلِّهِ لَا يَشْغَلُ عَنْ عَمَلِ الْآخِرَةِ فَإِنْ قُلْتَ لَا بُدَّ لَنَا مِنَ الِاحْتِكَارِ لَمْ تَكُنْ مَعْذُوراً فَوَلَّى الرَّجُلُ بَاكِياً
Amir Al-Momineen-asws said: ‘Seeking the livelihood from its Permissible does not pre-occupy from the Hereafter! If you say, ‘There is no escape for us from the hoarding’, you will not be excused!’ The man turned around weeping.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أَقْبِلْ عَلَيَّ أَزِدْكَ بَيَاناً فَعَادَ الرَّجُلُ إِلَيْهِ
Amir Al-Momineen-asws said to him: ‘Come back to me, I-asws shall increase you the explanation!’ The man returned to him-asws.
فَقَالَ لَهُ اعْلَمْ يَا عَبْدَ اللَّهِ أَنَّ كُلَّ عَامِلٍ فِي الدُّنْيَا لِلْآخِرَةِ لَا بُدَّ أَنْ يُوَفَّى أَجْرَ عَمَلِهِ فِي الْآخِرَةِ وَ كُلَّ عَامِلٍ لِلدُّنْيَا عُمَالَتُهُ فِي الْآخِرَةِ نَارُ جَهَنَّمَ
He-asws said to him: ‘Know, O servant of Allah-azwj! Every worker in the world working for the Hereafter, will inevitably be fulfilled the Reward of his work in the Hereafter, and every worker working for the world, his wage in the Hereafter would be the Fire of Hell!’
ثُمَّ تَلَا أَمِيرُ الْمُؤْمِنِينَ ع قَوْلَهُ تَعَالَى فَأَمَّا مَنْ طَغى وَ آثَرَ الْحَياةَ الدُّنْيا فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوى.
Then Amir Al-Momineen-asws recited Words of the Exalted: So as for one who transgresses [79:37] And prefers the life of the world [79:38] Then surely the Blazing Fire, it is the abode [79:39]’’.[141]
61 جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ رَفَعَهُ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ قَرِّبُوا عَلَى أَنْفُسِكُمُ الْبَعِيدَ وَ هَوِّنُوا عَلَيْهَا الشَّدِيدَ وَ اعْلَمُوا أَنَّ عَبْداً وَ إِنْ ضَعُفَتْ حِيلَتُهُ وَ وَهَنَتْ مَكِيدَتُهُ إِنَّهُ لَنْ يُنْقَصَ مِمَّا قَدَّرَ اللَّهُ لَهُ وَ إِنْ قَوِيَ عَبْدٌ فِي شِدَّةِ الْحِيلَةِ وَ قُوَّةِ الْمَكِيدَةِ أَنَّهُ لَنْ يُزَادَ عَلَى مَا قَدَّرَ اللَّهُ لَهُ.
(The book) ‘Al Majalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, raising it, said,
‘Amir Al-Momineen-asws had said: ‘Draw closer to yourselves what is remote, and make the difficult easy upon yourself, and know that a servant, and even if his means are weak and his planning is feeble, he will never be reduced from what Allah-azwj has Pre-Determined for him, and if a servant is strong in his means and the planning is strong, he will never increase upon what Allah-azwj has Determined for him’’.[142]
62 جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص الرِّزْقُ يَطْلُبُ الْعَبْدَ أَشَدَّ مِنْ أَجَلِهِ.
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘The sustenance seeks the servant more intensely than his death!’’[143]
وَ قَالَ ع إِنَّ الرِّزْقَ يَطْلُبُهُ الْعَبْدُ كَمَا يَطْلُبُهُ أَجَلُهُ.
And he-saww said: ‘The sustenance seeks the servant just as his death seeks him!’’[144]
وَ قَالَ ع لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ لَتَبِعَهُ كَمَا تَبِعَهُ الْمَوْتُ.
And he-saww said: ‘Even if one of you were to flee from his sustenance, it would pursue him just as the death pursues him!’’[145]
قَالَ ع لِأَبِي ذَرٍّ لَوْ أَنَّ ابْنَ آدَمَ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ رِزْقُهُ كَمَا يُدْرِكُهُ الْمَوْتُ.
And he-saww said to Abu Zarr-ra: ‘If a son of Adam-as were to flee from his sustenance just as he flees from the death, his sustenance will catch him just as the death catches him’’.[146]
وَ قَالَ عَلِيٌّ ع
| دَعِ الْحِرْصَ عَلَى الدُّنْيَا | وَ فِي الْعَيْشِ فَلَا تَطْمَعْ | |
| وَ لَا تَجْمَعْ مِنَ الْمَالِ | فَلَا تَدْرِي لِمَنْ تَجْمَعْ | |
| وَ لَا تَدْرِي أَ فِي أَرْضِكَ | أَمْ فِي غَيْرِهَا تُصْرَعْ | |
| فَإِنَّ الرِّزْقَ مَقْسُومٌ | وَ كَدُّ الْمَرْءِ لَا يَنْفَعْ | |
| فَقِيرٌ كُلُّ مَنْ يَطْمَعْ | غَنِيٌّ كُلُّ مَنْ يَقْنَعْ. |
And Ali-asws said: ‘Abandon greed of the world and do not be covetous in living. Do not hoard wealth, for you do not know for whom you are gathering it for, and you do not know whether you will fall (dead) in your own land or in another! Indeed, sustenance is apportioned, and a person’s striving will not increase it. Everyone who is greedy is poor, and everyone who is content is rich!’’[147]
63 نبه، تنبيه الخاطر ابْنُ فَضَالَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِيَكُنْ طَلَبُكَ الْمَعِيشَةَ فَوْقَ كَسْبِ الْمُضَيِّعِ دُونَ طَلَبِ الْحَرِيصِ الرَّاضِي بِالدُّنْيَا الْمُطْمَئِنِّ إِلَيْهَا وَ لَكِنْ أَنْزِلْ نَفْسَكَ مِنْ ذَلِكَ بِمَنْزِلَةِ الْمُنْصِفِ الْمُتَعَفِّفِ تَرْفَعْ نَفْسَكَ عَنْ مَنْزِلَةِ الْوَاهِي الضَّعِيفِ وَ تَكْتَسِبْ مَا لَا بُدَّ لِلْمُؤْمِنِ مِنْهُ إِنَّ الَّذِينَ أُعْطُوا الْمَالَ ثُمَّ لَمْ يَشْكُرُوا لَا مَالَ لَهُمْ.
(The book) ‘Tanbeeh Al Khatir’ – Ibn Fazala, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Let your pursuit of livelihood be above that of the negligent but below that of the greedy, (like) the one content with this world and at ease in it! Rather, place yourself in the position of one who is fair and self-restrained. Raise yourself above the rank of the weak and incapable, and seek what the believer cannot do without. Indeed, those who are given wealth and do not show gratitude, they truly possess nothing!’’[148]
ابْنُ جُمْهُورٍ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع كَثِيراً مَا يَقُولُ اعْلَمُوا عِلْماً يَقِيناً أَنَّ اللَّهَ تَعَالَى لَمْ يَجْعَلْ لِلْعَبْدِ وَ إِنِ اشْتَدَّ جَهْدُهُ وَ عَظُمَتْ حِيلَتُهُ وَ كَبُرَتْ مُكَايَدَتُهُ أَنْ يَسْبِقَ مَا سُمِّيَ لَهُ فِي الذِّكْرِ الْحَكِيمِ وَ لَمْ يَحُلْ بَيْنَ الْعَبْدِ فِي ضَعْفِهِ وَ قِلَّةِ حِيلَتِهِ وَ بَيْنَ أَنْ يَبْلُغَ مَا سُمِّيَ لَهُ فِي الذِّكْرِ الْحَكِيمِ
Ibn Jamhour, from his father raising it,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws used to frequently say: ‘Know with certain knowledge that Allah-azwj the Exalted, has not Decreed for any servant, no matter how intense his striving, how clever his strategies, or how vast his schemes, to attain more than what is written for him in the Wise Remembrance, and He-azwj does not Prevent a weak servant, lacking means and strength, from reaching what has been specified for him in the Wise Remembrance!
أَيُّهَا النَّاسُ إِنَّهُ لَنْ يَزْدَادَ امْرُؤٌ تغييرا [نَقِيراً] بِحِذْقِهِ وَ لَنْ يَنْقُصَ امْرُؤٌ فقير [نَقِيراً] لِخُرْقِهِ فَالْعَالِمُ بِهَذَا الْعَامِلُ بِهِ أَعْظَمُ النَّاسِ رَاحَةً فِي مَنْفَعَةٍ وَ الْعَالِمُ بِهَذَا التَّارِكُ لَهُ أَعْظَمُ النَّاسِ شُغُلًا فِي مَضَرَّةٍ
O people! No one will ever increase by his skill even the smallest amount of provision, nor will anyone decrease it due to his lack of skill by even a speck! The one who knows this and acts upon it is the most at ease among people in benefit, and the one who knows it but abandons it is the most burdened among people in harm.
وَ رُبَّ مُنْعَمٍ عَلَيْهِ مُسْتَدْرَجٌ بِالْإِحْسَانِ إِلَيْهِ وَ رُبَّ مَعْذُورٍ فِي النَّاسِ مَصْنُوعٌ لَهُ
And how many are those who are being indulged by bounties while being gradually led to ruin, and how many are excused among people while aid is being prepared for them.
فَارْفُقْ أَيُّهَا السَّاعِي مِنْ سَعْيِكَ وَ أَقْصِرْ مِنْ عَجَلَتِكَ وَ انْتَبِهْ مِنْ سِنَةِ غَفْلَتِكَ وَ تَفَكَّرْ فِيمَا جَاءَ عَنِ اللَّهِ عَزَّ وَ جَلَّ عَلَى لِسَانِ نَبِيِّهِ ص
So be gentle, O seeker, in your seeking, and reduce your haste. Wake up from the slumber of your heedlessness, and reflect upon what has come from Allah-azwj Mighty and Majestic, through the tongue of His-azwj Prophet-saww.
وَ احْتَفِظُوا بِهَذِهِ الْحُرُوفِ السَّبْعَةِ فَإِنَّهَا مِنْ أَهْلِ الْحِجَى وَ مِنْ عَزَائِمِ اللَّهِ فِي الذِّكْرِ الْحَكِيمِ أَنَّهُ لَيْسَ لِأَحَدٍ أَنْ يَلْقَى اللَّهَ عَزَّ وَ جَلَّ بِخَلَّةٍ مِنْ هَذِهِ الْخِلَالِ
Preserve these seven characteristics, for they belong to the people of understanding and are among the firm Commands of Allah-azwj in the Wise Remembrance, that no one should meet Allah-azwj Mighty and Majestic, while bearing any of these traits: –
الشِّرْكِ بِاللَّهِ فِيمَا افْتَرَضَ أَوْ شِفَاءِ غَيْظٍ بِهَلَاكِ نَفْسِهِ أَوْ آمِرٌ يَأْمُرُ بِعَمَلٍ غَيْرَهُ وَ [أَوْ أَمَرَ بِأَمْرٍ يَعْمَلُ بِغَيْرِهِ أَوِ] اسْتَنْجَحَ إِلَى مَخْلُوقِهِ بِإِظْهَارِ بِدْعَةٍ فِي دِينِهِ أَوْ سَرَّهُ أَنْ يَحْمَدَهُ النَّاسُ بِمَا لَمْ يَفْعَلْ وَ الْمُتَجَبِّرُ الْمُخْتَالُ وَ صَاحِبُ الْأُبَّهَةِ.
Associating partners with Allah-azwj in what He-azwj has Obligated; healing one’s anger through self-destruction; commanding others to act while doing otherwise; or introducing an innovation in religion to gain favour from creatures; or being pleased that people praise him for what he had not done; or being arrogant and proud; or seeking grandeur and pomp!’’[149]
عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ تَعَالَى وَسَّعَ أَرْزَاقَ الْحَمْقَى لِيَعْتَبِرَ الْعُقَلَاءُ وَ يَعْلَمُوا أَنَّ الدُّنْيَا لَيْسَ يُنَالُ مَا فِيهَا بِعَمَلٍ وَ لَا حِيلَةٍ.
Abdullah Bin Suleyman said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj the Exalted has Expanded the sustenance(s) of the idiots, for the intellectual to take a lesson that the world and whatever is in it isn’t to be attained by deeds nor by strategies.[150]
64 ختص، الإختصاص قَالَ الصَّادِقُ ع إِذَا كَانَ عِنْدَ غُرُوبِ الشَّمْسِ وَكَّلَ اللَّهُ بِهَا مَلَكاً يُنَادِي أَيُّهَا النَّاسُ أَقْبِلُوا عَلَى رَبِّكُمْ فَإِنَّ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى
(The book) ‘Al Ikhtisas’ –
‘Al-Sadiq-asws said: ‘When the sun sets, Allah-azwj Assigns an Angel to it who calls out, ‘O people! Turn to your Lord-azwj, for what is little but sufficient is better than what is abundant but distracting!’
وَ مَلَكٌ مُوَكَّلٌ بِالشَّمْسِ عِنْدَ طُلُوعِهَا يَا ابْنَ آدَمَ لِدْ لِلْمَوْتِ وَ ابْنِ لِلْخَرَابِ وَ اجْمَعْ لِلْفَنَاءِ.
And there is an Angel appointed at the rising of the sun who calls out, ‘O son of Adam-as! You give birth for the death, and build for the ruination, and amass for the annihilation!’’[151]
65 ص، قصص الأنبياء عليهم السلام عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا سَدَّ اللَّهُ عَلَى مُؤْمِنٍ رِزْقاً يَأْتِيهِ مِنْ وَجْهٍ إِلَّا فَتَحَ لَهُ مِنْ وَجْهٍ آخَرَ فَأَتَاهُ وَ إِنْ لَمْ يَكُنْ لَهُ فِي حِسَابِهِ.
(The book) ‘Qasas Al Anbiya-as’, may the greeting be upon them-as – from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Allah-azwj does not Close upon a Momin sustenance coming to him from one source except He-azwj Opens for him from another source. It comes to him, and even if it does not happen to be in his calculations.[152]
66 ص، قصص الأنبياء عليهم السلام عَنْ جَابِرٍ قَالَ: قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع لِرَجُلٍ يَا هَذَا لَا تُجَاهِدِ الطَّلَبَ جِهَادَ الْعَدُوِّ وَ لَا تَتَّكِلْ عَلَى الْقَدَرِ اتِّكَالَ الْمُسْتَسْلِمِ فَإِنَّ إِنْشَاءَ الْفَضْلِ مِنَ السُّنَّةِ وَ الْإِجْمَالَ فِي الطَّلَبِ مِنَ الْعِفَّةِ وَ لَيْسَتِ الْعِفَّةُ بِدَافِعَةٍ رِزْقاً وَ لَا الْحِرْصُ بِجَالِبٍ فَضْلًا فَإِنَّ الرِّزْقَ مَقْسُومٌ وَ اسْتِعْمَالَ الْحِرْصِ اسْتِعْمَالُ الْمَأْثَمِ.
(The book) ‘Qasas Al Anbiya-as’, may the greeting be upon them-as – from Jabir who said,
‘Al-Hassan Bin Ali-asws said to a man: ‘O you! Do not strive for provision with the struggle of one who fights an enemy, nor rely on predestination like one who surrenders completely, for seeking bounty is part of the Sunnah, and moderation in seeking is part of chastity. Chastity does not prevent sustenance, and greed does not bring more bounty. Indeed, sustenance is apportioned, and utilising greed is utilising sin!’’[153]
67 ص، قصص الأنبياء عليهم السلام عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مِنْ صِحَّةِ يَقِينِ الْمَرْءِ الْمُسْلِمِ أَنْ لَا يُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ وَ لَا يَحْمَدَهُمْ عَلَى مَا رَزَقَ اللَّهُ وَ لَا يَلُومَهُمْ عَلَى مَا لَمْ يُؤْتِهِ اللَّهُ فَإِنَّ رِزْقَ اللَّهِ لَا يَسُوقُهُ حِرْصُ حَرِيصٍ وَ لَا يَرُدُّهُ كُرْهُ كَارِهٍ وَ لَوْ أَنَّ أَحَدَكُمْ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ رِزْقُهُ قَبْلَ مَوْتِهِ كَمَا يُدْرِكُهُ الْمَوْتُ.
(The book) ‘Qasas Al Anbiya-as’, may the greeting be upon them-as – Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he-asws said: ‘Part of the soundness of a Muslim man’s certainty is that he does not seek to please people by displeasing Allah-azwj, nor does he praise them for what Allah-azwj has Provided, nor blame them for what Allah-azwj has not Given him. For indeed, sustenance of Allah-azwj is not brought by the eagerness of the eager, nor is it turned away by the dislike of the unwilling. And if one of you were to flee from his sustenance as he flees from death, his sustenance would reach him before his death, just as death reaches him!’’[154]
68 محص، التمحيص عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص فِي حَجَّةِ الْوَدَاعِ أَلَا إِنَّ الرُّوحَ الْأَمِينَ نَفَثَ فِي رُوعِي أَنَّهُ لَا تَمُوتُ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا
(The book) ‘Al Tamhees’ – from Al Muallah,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said during the farewell Hajj: ‘Indeed! The trustworthy Spirit blew into my-saww soul that no soul will die until it completes its sustenance.
فَاتَّقُوا اللَّهَ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ شَيْءٍ مِنَ الرِّزْقِ أَنْ تَطْلُبُوهُ بِشَيْءٍ مِنْ مَعْصِيَةِ اللَّهِ فَإِنَّ اللَّهَ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِطَاعَتِهِ قَدْ قَسَّمَ الْأَرْزَاقَ بَيْنَ خَلْقِهِ فَمَنْ هَتَكَ حِجَابَ السِّتْرِ وَ عَجَّلَ فَأَخَذَهُ مِنْ غَيْرِ حِلِّهِ قَصَّ مِنْ رِزْقِهِ الْحَلَالِ وَ حُوسِبَ عَلَيْهِ يَوْمَ الْقِيَامَةِ.
Fear Allah-azwj be beautiful in the seeking, and do not let the delay of something from the sustenance carry you to seek it with something from disobedience to Allah-azwj. Whatever is with Allah-azwj cannot be attained except by obeying Him-azwj. The sustenance(s) has been apportioned between His-azwj creatures. The one who violates the veil of concealment and is hasty and takes it from non-lawful means, it will be reduced from his lawful sustenance and will be Reckoned against him on the Day of Qiyamah!’’[155]
69 محص، التمحيص عَنْ سَهْلٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَمْ مِنْ مُتْعِبٍ نَفْسَهُ مُقْتَرٍ عَلَيْهِ وَ مُقْتَصِدٍ فِي الطَّلَبِ قَدْ سَاعَدَتْهُ الْمَقَادِيرُ.
(The book) ‘Al Tamhees’ – From Sahl, raising it, said,
‘Amir Al-Momineen-asws said: ‘How many exhaust themselves in striving while sustenance is restricted for them, and how many are moderate in seeking while destiny assists them!’’[156]
70 محص، التمحيص عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ وَسَّعَ فِي أَرْزَاقِ الْحَمْقَى لِيَعْتَبِرَ الْعُقَلَاءُ وَ يَعْلَمُوا أَنَّ الدُّنْيَا لَيْسَ يُنَالُ مَا فِيهَا بِعَمَلٍ وَ لَا حِيلَةٍ.
(The book) ‘Al Tamhees’ – from Abdullah Bin Suleyman who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Expands the sustenance(s) of the idiots for the intellectuals to take lessons and know that the world, whatever is in it, isn’t attained by deeds nor strategies!’’[157]
71 محص، التمحيص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ كَانَ الْعَبْدُ فِي جُحْرٍ لَأَتَاهُ رِزْقُهُ فَأَجْمِلُوا فِي طَلَبٍ.
(The book) ‘Al Tamhees’ –
‘From Abu Abdullah-asws having said: ‘Even if the servant were to be in a hole, his sustenance would come to him, so be beautiful in the seeking’’.[158]
72 محص، التمحيص عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَبَى اللَّهُ أَنْ يَجْعَلَ أَرْزَاقَ الْمُؤْمِنِينَ إِلَّا مِنْ حَيْثُ لَا يَحْتَسِبُونَ.
(The book) ‘Al Tamhees’ – From Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Refused to Make sustenance(s) of the Momineen except from where they are not anticipating’’.[159]
73 محص، التمحيص عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ جَعَلَ أَرْزَاقَ الْمُؤْمِنِينَ مِنْ حَيْثُ لَا يَحْتَسِبُونَ وَ ذَلِكَ أَنَّ الْعَبْدَ إِذَا لَمْ يَعْرِفْ وَجْهَ رِزْقِهِ كَثُرَ دُعَاؤُهُ.
(The book) ‘Al Tamhees’ – from Ali Bin Al Sindy,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Makes the sustenance(s) of the Momineen from where they are not anticipating, and that is because the servant, when he does not know the direction of sustenance, will supplicate frequently.[160]
74 محص، التمحيص عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الدُّنْيَا دُوَلٌ فَمَا كَانَ لَكَ مِنْهَا أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ مِنْهَا عَلَيْكَ لَمْ تَدْفَعْهُ بِقُوَّتِكَ وَ مَنِ انْقَطَعَ رَجَاؤُهُ مِمَّا فَاتَ اسْتَرَاحَ بَدَنُهُ وَ مَنْ رَضِيَ بِمَا رَزَقَهُ اللَّهُ قَرَّتْ عَيْنُهُ.
(The book) ‘Al Tamhees’ –
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The world is in turns. What is meant for you from it will come to you even in your weakness, and what is against you from it, you will not be able to repel with your strength. Whoever lets go of hope for what has passed finds rest in his body, and whoever is content with what Allah-azwj has Provided, his eyes are delighted!’’[161]
75 محص، التمحيص عَنِ ابْنِ فَضَّالٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِيَكُنْ طَلَبُكَ لِلْمَعِيشَةِ فَوْقَ كَسْبِ الْمُضَيِّعِ وَ دُونَ طَلَبِ الْحَرِيصِ الرَّاضِي بِدُنْيَاهُ الْمُطْمَئِنِّ إِلَيْهَا وَ أَنْزِلْ نَفْسَكَ مِنْ ذَلِكَ بِمَنْزِلَةِ الْمُنْصِفِ الْمُتَعَفِّفِ تَرْفَعْ نَفْسَكَ عَنْ مَنْزِلَةِ الْوَاهِنِ الضَّعِيفِ وَ تَكْتَسِبْ مَا لَا بُدَّ لِلْمُؤْمِنِ مِنْهُ إِنَّ الَّذِينَ أُعْطُوا الْمَالَ ثُمَّ لَمْ يَشْكُرُوا لَا مَالَ لَهُمْ.
(The book) ‘Al Tamhees’ – From Ibn Fazzal, raising it,
‘From Abu Abdullah-asws having said: ‘Let your pursuit of livelihood be above the earning of the negligent and below the pursuit of the greedy who is content with his worldly life and at ease in it. Place yourself in the position of the fair and modest person, raising yourself above the level of the weak and feeble. Earn what the Momin cannot do without. Indeed, those who were given wealth and did not show gratitude, there is no wealth for them!’’[162]
76 دَعَوَاتُ الرَّاوَنْدِيِّ، ذَكَرُوا أَنَّ سُلَيْمَانَ ع كَانَ جَالِساً عَلَى شَاطِئِ بَحْرٍ فَبَصُرَ بِنَمْلَةٍ تَحْمِلُ حَبَّةَ قَمْحٍ تَذْهَبُ بِهَا نَحْوَ الْبَحْرِ فَجَعَلَ سُلَيْمَانُ يَنْظُرُ إِلَيْهَا حَتَّى بَلَغَتِ الْمَاءَ فَإِذَا بِضِفْدِعَةٍ قَدْ أَخْرَجَتْ رَأْسَهَا مِنَ الْمَاءِ وَ فَتَحَتْ فَاهَا فَدَخَلَتِ النَّمْلَةُ فَاهَا وَ غَاصَتِ الضِّفْدِعَةُ فِي الْبَحْرِ سَاعَةً طَوِيلَةً وَ سُلَيْمَانُ يَتَفَكَّرُ فِي ذَلِكَ مُتَعَجِّباً ثُمَّ إِنَّهَا خَرَجَتْ مِنَ الْمَاءِ وَ فَتَحَتْ فَاهَا فَخَرَجَتِ النَّمْلَةُ مِنْ فِيهَا وَ لَمْ تَكُنْ مَعَهَا الْحَبَّةُ
(The book) ‘Dawaat’ of Al Rawandy –
‘They mentioned that Suleyman-as was seated at the riverbank. He-as sighted an ant carrying a grain of wheat. It went with it towards the sea. Suleyman-as went on looking at it until it reached the water. There was a frog which had protruded its head from the water and opened its mouth. The ant entered into its mouth and the frog immersed in the water for a long time, and Suleyman-as was thinking regarding that, astounded. Then it emerged from the water and opened its mouth. The ant came out from its mouth and the grain wasn’t with it.
فَدَعَاهَا سُلَيْمَانُ وَ سَأَلَهَا عَنْ حَالِهَا وَ شَأْنِهَا وَ أَيْنَ كَانَتْ فَقَالَتْ يَا نَبِيَّ اللَّهِ فِي قَعْرِ هَذَا الْبَحْرِ الَّذِي تَرَاهُ صَخْرَةٌ مُجَوَّفَةٌ وَ فِي جَوْفِهَا دُودَةٌ عَمْيَاءُ وَ قَدْ خَلَقَهَا اللَّهُ تَعَالَى هُنَالِكَ فَلَا تَقْدِرُ أَنْ تَخْرُجَ مِنْهَا لِطَلَبِ مَعَاشِهَا وَ قَدْ وَكَّلَنِيَ اللَّهُ بِرِزْقِهَا
Suleyman-as called it and asked it about its situation and its affair, and where it was. It said, ‘O Prophet-as of Allah-azwj! in the bottom of this sea which you-as see, there is a hollow rock, and in its interior there is a blind insect, and Allah-azwj has Created it over there. It is no able upon coming out from it to seek its livelihood, and Allah-azwj has Allocated me with its sustenance.
فَأَنَا أَحْمِلُ رِزْقَهَا وَ سَخَّرَ اللَّهُ هَذِهِ الضِّفْدِعَةَ لِتَحْمِلَنِي فَلَا يَضُرَّنِي الْمَاءُ فِي فِيهَا وَ تَضَعُ فَاهَا عَلَى ثَقْبِ الصَّخْرَةِ وَ أَدْخُلُهَا ثُمَّ إِذَا أَوْصَلْتُ رِزْقَهَا إِلَيْهَا خَرَجْتُ مِنْ ثَقْبِ الصَّخْرَةِ إِلَى فِيهَا فَتُخْرِجُنِي مِنَ الْبَحْرِ
Thus, I carry its sustenance, and Allah-azwj has Subdue this frog to carry me, so the water would not harm me inside it, and it places its mouth upon a hole of the rock and I enter it. Then when I deliver its sustenance to it, I come our from the hold of the rock to its mouth and it expels me from the sea’.
قَالَ سُلَيْمَانُ وَ هَلْ سَمِعْتِ لَهَا مِنْ تَسْبِيحَةٍ
Suleyman-as said: ‘And have you heard any glorification for it?’
قَالَتْ نَعَمْ تَقُولُ يَا مَنْ لَا تَنْسَانِي فِي جَوْفِ هَذِهِ الصَّخْرَةِ تَحْتَ هَذِهِ اللُّجَّةِ بِرِزْقِكَ لَا تَنْسَ عِبَادَكَ الْمُؤْمِنِينَ بِرَحْمَتِكَ.
It said, ‘Yes! It says, ‘O One who did not Forget me in the interior of this rock, beneath these depths with Your-azwj sustenance! Do not Forget Your-azwj believing servants, by Your-azwj Mercy! (unknown source, derogatory)[163]
77 نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا ابْنَ آدَمَ لَا تَحْمِلْ هَمَّ يَوْمِكَ الَّذِي لَمْ يَأْتِكَ عَلَى هَمِّ يَوْمِكَ الَّذِي قَدْ أَتَاكَ فَإِنَّهُ إِنْ يَكُ مِنْ عُمُرِكَ يَأْتِ اللَّهُ فِيهِ بِرِزْقِكَ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Do not carry the worries of your day which has yet to come to you over your day which has already come to you, for if it does happen to be in your lifespan, Allah-azwj will Bring its sustenance to you’’.[164]
78 وَ قَالَ ع اعْلَمُوا عِلْماً يَقِيناً أَنَّ اللَّهَ لَمْ يَجْعَلْ لِلْعَبْدِ وَ إِنْ عَظُمَتْ حِيلَتُهُ وَ اشْتَدَّتْ طَلِبَتُهُ وَ قَوِيَتْ مَكِيدَتُهُ أَكْثَرَ مِمَّا سَمَّى لَهُ فِي الذِّكْرِ الْحَكِيمِ وَ لَمْ يَحُلْ بَيْنَ الْعَبْدِ وَ فِي ضَعْفِهِ وَ فِي قِلَّةِ حِيلَتِهِ وَ بَيْنَ أَنْ يَبْلُغَ مَا سَمَّى لَهُ فِي الذِّكْرِ الْحَكِيمِ
And he-asws said: ‘Know with certain knowledge that Allah-azwj has not Made for the servant, and even if his means are great, and his demand is intense, and his plans are strong, any more than what has been specified for him in the Wise Reminder (Quran), and did not Form a barrier between the servants during his weakness, and lack of his means, and between his receiving what had been named for him in the Wise Reminder (Quran).
الْعَارِفُ بِهَذَا الْعَامِلُ بِهِ أَعْظَمُ النَّاسِ رَاحَةً فِي مَنْفَعَةٍ وَ التَّارِكُ لَهُ الشَّاكُّ فِيهِ أَعْظَمُ النَّاسِ شُغُلًا فِي مَضَرَّةٍ
And the recogniser of this, the one working with it, will be mightiest of the people in comfort regarding benefit, and the neglecter of it, the one doubting in it, will be mightiest of the people of pre-occupation being busy in harms.
وَ رُبَّ مُنْعَمٍ عَلَيْهِ مُسْتَدْرَجٌ بِالنُّعْمَى وَ رُبَّ مُبْتَلًى مَصْنُوعٌ لَهُ بِالْبَلْوَى
And sometimes the one who is Favoured upon is gradually encroached by the bounties, and sometimes an afflicted one is being done good to by the afflictions.
فَزِدْ أَيُّهَا الْمُسْتَمِعُ فِي شُكْرِكَ وَ قَصِّرْ مِنْ عَجَلَتِكَ وَ قِفْ عِنْدَ مُنْتَهَى رِزْقِكَ.
Therefore increase, O listener, in your thanking, and reduce from your haste, and pause at the ends of your sustenance.[165]
79 وَ قَالَ ع لَا يُصَدَّقُ إِيمَانُ عَبْدٍ حَتَّى يَكُونَ بِمَا فِي يَدِ اللَّهِ سُبْحَانَهُ أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ.
And he-asws said: ‘Eman of a servant is not sincere until he trusts more in what is in the hand of Allah-azwj the Glorious, than in what is in his own hand!’’[166]
80 وَ قِيلَ لَهُ لَوْ سُدَّ عَلَى رَجُلٍ بَابُ بَيْتٍ وَ تُرِكَ فِيهِ مِنْ أَيْنَ كَانَ يَأْتِيهِ رِزْقُهُ
And it was said to him-asws, ‘If a door is locked upon a servant and he is left in it, from where would his sustenance come to him?’
فَقَالَ مِنْ حَيْثُ يَأْتِيهِ أَجَلُهُ.
He-asws said: ‘From where his death would come to him’’.[167]
81 وَ قَالَ ع الرِّزْقُ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ لَمْ تَأْتِهِ أَتَاكَ فَلَا تَحْمِلْ هَمَّ سَنَتِكَ عَلَى هَمِّ يَوْمِكَ كَفَاكَ كُلَّ يَوْمٍ مَا فِيهِ
And he-asws said: ‘And he-asws said: ‘O son of Adam-as! The sustenance is (two types of) sustenance(s) – a sustenance you are seeking it, and a sustenance seeking you. If you don’t go to it, it will come to you, therefore, do not carry worries of your (whole) year upon the worries of your day. Every day suffices you upon what is in it.
فَإِنْ تَكُنِ السَّنَةُ مِنْ عُمُرِكَ فَإِنَّ اللَّهَ تَعَالَى سَيُؤْتِيكَ فِي كُلِّ غَدٍ جَدِيدٍ مَا قَسَمَ لَكَ وَ إِنْ لَمْ تَكُنِ السَّنَةُ مِنْ عُمُرِكَ فَمَا تَصْنَعُ بِالْهَمِّ فِيمَا لَيْسَ لَكَ
If the year from your life happens, then Allah-azwj the Exalted will be Giving you a new what He-azwj has Apportioned for you; and if the year from your life does not happen, then what have you to do with the worries regarding what isn’t for you?
وَ [لَمْ يَسْبِقْكَ] لَنْ يَسْبِقَكَ إِلَى رِزْقِكَ طَالِبٌ وَ لَنْ يَغْلِبَكَ عَلَيْهِ غَالِبٌ وَ لَنْ يُبْطِئَ عَنْكَ مَا قَدْ قُدِّرَ لَكَ
And a seeker will not precede you to your sustenance and an overcomer will never overcome you upon it, and it will never be delayed what has been Pre-determined for you’’.[168]
82 وَ قَالَ ع مَنْ لَمْ يُعْطَ قَاعِداً لَمْ يُعْطَ قَائِماً.
And he-asws said: ‘And one not being given while seated will not be given while standing!’’[169]
83 وَ قَالَ ع خُذْ مِنَ الدُّنْيَا مَا أَتَاكَ وَ تَوَلَّ عَمَّا تَوَلَّى عَنْكَ فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَأَجْمِلْ فِي الطَّلَبِ.
And he-asws said: ‘Take from the world what it has given you, and turn around from what it turns away from you, for it you cannot do so, then be moderate in the seeking’’.[170]
84 وَ قَالَ ع كُلُّ مُقْتَصَرٍ عَلَيْهِ كَافٍ.
And he-asws said: ‘Everything contented upon, suffices’’.[171]
85 وَ قَالَ ع إِنَّ أَخْسَرَ النَّاسِ صَفْقَةً وَ أَخْيَبَهُمْ سَعْياً رَجُلٌ أَخْلَقَ بَدَنَهُ فِي طَلَبِ آمَالِهِ لَمْ تُسَاعِدْهُ الْمَقَادِيرُ عَلَى إِرَادَتِهِ فَخَرَجَ مِنَ الدُّنْيَا بِحَسْرَتِهِ وَ قَدِمَ عَلَى الْآخِرَةِ بِتَبِعَتِهِ.
And he-asws said: ‘The most loss-making of the people in a bargain and their most disappointed in striving is a man who wears out his body in seeking wishes but the fate does not assist him upon his intentions, so he exits from the world with his regrets and goes ahead to the Hereafter with its consequences’’.[172]
86 وَ قَالَ ع الرِّزْقُ رِزْقَانِ طَالِبٌ وَ مَطْلُوبٌ فَمَنْ طَلَبَ الدُّنْيَا طَلَبَهُ الْمَوْتُ حَتَّى يَخْرُجُ عَنْهَا وَ مَنْ طَلَبَ الْآخِرَةَ طَلَبَتْهُ الدُّنْيَا حَتَّى يَسْتَوْفِيَ رِزْقَهُ مِنْهَا.
And he-asws said: ‘There are two types of sustenance(s) – a seeker and a sought. The one who seeks the world, the death will seek him until he exits from it, and the one who seeks the Hereafter, the world will seek him until he gets his plentiful share of sustenance from it.[173]
87 وَ قَالَ ع أَمَّا بَعْدُ فَإِنَّ الْأَمْرَ يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ كَقَطْرِ الْمَطَرِ إِلَى كُلِّ نَفْسٍ بِمَا قُسِمَ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فَإِذَا رَأَى أَحَدُكُمْ لِأَخِيهِ غَفِيرَةً مِنْ أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ فَلَا تَكُونَنَّ لَهُ فِتْنَةً فَإِنَّ الْمَرْءَ الْمُسْلِمَ مَا لَمْ يَغْشَ دَنَاءَةً تَظْهَرُ فَيَخْشَعُ لَهَا إِذَا ذُكِرَتْ وَ تُغْرَى بِهِ لِئَامُ النَّاسِ كَانَ كَالْفَالِجِ الْيَاسِرِ الَّذِي يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ يُوجِبُ لَهُ الْمَغْنَمَ وَ يُرْفَعُ عَنْهُ بِهَا الْمَغْرَمُ
As for after, the Command descends from the sky to the earth like the drops of rain, to every person with what has been Apportioned for it or reduction. If one of you were to see his brother having abundance regarding the family, or wealth, or persons, it should not be a Fitna for him, for the Muslim person, for as long as the lowliness does not overwhelm him apparently, he should be humble to it when reminded, the lowly people would be emboldened by it, would be like that affluent gambler who awaits the first success from his cup (roll of dice) to pull the riches to him and the creditors would be raised away from him.
وَ كَذَلِكَ الْمَرْءُ الْمُسْلِمُ الْبَرِيءُ مِنَ الْخِيَانَةِ يَنْتَظِرُ مِنَ اللَّهِ إِحْدَى الْحُسْنَيَيْنِ إِمَّا دَاعِيَ اللَّهِ فَمَا عِنْدَ اللَّهِ خَيْرٌ لَهُ وَ إِمَّا رِزْقَ اللَّهِ
And like that is the Muslim person, the one disavowed from the betrayal, he awaits from Allah‑azwj one of the two good things – either the caller of Allah-azwj, so whatever is with Allah‑azwj is better for him, or sustenance of Allah-azwj (in this world).
فَإِذَا هُوَ ذُو أَهْلٍ وَ مَالٍ وَ مَعَهُ دِينُهُ وَ حَسَبُهُ إِنَّ الْمَالَ وَ الْبَنِينَ حَرْثُ الدُّنْيَا وَ الْعَمَلَ الصَّالِحَ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهَا اللَّهُ لِأَقْوَامٍ
So, when is with family and wealth, and with him is his religion and his respect, and surely the wealth and the sons are a cultivation of the world, while the righteous deeds are a cultivation of the Hereafter, and Allah-azwj has Gathered both for a people.
فَاحْذَرُوا مِنَ اللَّهِ مَا حَذَّرَكُمْ مِنْ نَفْسِهِ وَ اخْشَوْهُ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ وَ اعْمَلُوا فِي غَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ يَعْمَلْ لِغَيْرِ اللَّهِ يَكِلْهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ
Therefore, be caution from Allah-azwj of what He-azwj has Cautioned you all from Himself-azwj and fear Him-azwj with a fear which isn’t with an excuse, and work without showing off and not to be heard (reputation), for the one who works for other than Allah-azwj, Allah-azwj will Allocate him to the one he had worked for.
نَسْأَلُ اللَّهَ مَنَازِلَ الشُّهَدَاءِ وَ مُعَايَشَةَ السُّعَدَاءِ وَ مُرَافَقَةَ الْأَنْبِيَاءِ الْخُطْبَةَ.
We ask Allah-azwj for the status of the martyrs, and the living of the fortunate ones, and the friendship of the Prophets-as’ – the sermon’’.[174]
88 وَ قَالَ ع فِي وَصِيَّتِهِ لِلْحَسَنِ وَ اعْلَمْ يَقِيناً أَنَّكَ لَنْ تَبْلُغَ أَمَلَكَ وَ لَنْ تَعْدُوَ أَجَلَكَ وَ أَنَّكَ فِي سَبِيلِ مَنْ كَانَ قَبْلَكَ فَخَفِّضْ فِي الطَّلَبِ وَ أَجْمِلْ فِي الْمُكْتَسَبِ فَإِنَّهُ رُبَّ طَلَبٍ قَدْ جَرَّ إِلَى حَرَبٍ فَلَيْسَ كُلُّ طَالِبٍ بِمَرْزُوقٍ
And he-asws said in a bequest to Al-Hassan-asws: ‘And know with certainty that you-asws will never reach your-asws wishes and will never exceed your-asws term, and you-asws are in a way of the ones who existed before you-asws. Therefore, be humble in the seeking, and be moderate in the earnings, for sometimes a seeking drags to a war, and it isn’t so that every seeker will be Graced, nor will every moderate one be deprived.
وَ أَكْرِمْ نَفْسَكَ عَنْ كُلِّ دَنِيَّةٍ وَ إِنْ سَاقَتْكَ إِلَى الرَّغَائِبِ فَإِنَّكَ لَنْ تَعْتَاضَ بِمَا تَبْذُلُ مِنْ نَفْسِكَ عِوَضاً وَ لَا تَكُنْ عَبْدَ غَيْرِكَ وَ قَدْ جَعَلَكَ اللَّهُ حُرّاً وَ مَا خَيْرُ خَيْرٍ لَا يُنَالُ إِلَّا بِشَرٍّ وَ يُسْرٍ لَا يُنَالُ إِلَّا بِعُسْرٍ
And honour yourself-asws from every lowliness and even if it were to reach to your-asws desires, for you-asws will never be reimbursed with what you had spent from yourself-asws (honour); and do not be a slave of others, and Allah-azwj has Made you-asws free; and there is no good in any good which cannot be attained except by evil, nor in an ease which brings hardship (later).
وَ إِيَّاكَ أَنْ تُوجِفَ بِكَ مَطَايَا الطَّمَعِ فَتُورِدَكَ مَنَاهِلَ الْهَلَكَةِ وَ إِنِ اسْتَطَعْتَ أَنْ لَا يَكُونَ بَيْنَكَ وَ بَيْنَ اللَّهِ ذُو نِعْمَةٍ فَافْعَلْ فَإِنَّكَ مُدْرِكٌ قَسْمَكَ وَ آخِذٌ سَهْمَكَ وَ إِنَّ الْيَسِيرَ مِنَ اللَّهِ سُبْحَانَهُ أَكْرَمُ وَ أَعْظَمُ مِنَ الْكَثِيرِ مِنْ خَلْقِهِ وَ إِنْ كَانَ كُلٌّ مِنْهُ
And beware not to overburden with the bags of greed for these will bring you-asws to the springs of destruction; and if you-asws have the capacity for there not to be anyone with bounties between you-asws and Allah-azwj, then do so for you-asws will realise your-asws portion and take your-asws share, and that the less from Allah-azwj the Glorious is mightier and more honourable than the lot from His-azwj creatures, and even thought all of it is from Him-azwj.
وَ تَلَافِيكَ مَا فَرَطَ مِنْ صَمْتِكَ أَيْسَرُ مِنْ إِدْرَاكِكَ مَا فَاتَ مِنْ مَنْطِقِكَ وَ حِفْظُ مَا فِي الْوِعَاءِ بِشَدِّ الْوِكَاءِ
And rectifying what is excessive from your-asws silence is easier than your-asws recalling what has escaped from your speaking and protect what is in the container by closing the lid.
وَ حِفْظُ مَا فِي يَدَيْكَ أَحَبُّ إِلَيَّ مِنْ طَلَبِ مَا فِي يَدَيْ غَيْرِكَ وَ مَرَارَةُ الْيَأْسِ خَيْرٌ مِنَ الطَّلَبِ إِلَى النَّاسِ وَ الْحِرْفَةُ مَعَ الْعِفَّةِ خَيْرٌ مِنَ الْغِنَى مَعَ الْفُجُورِ
And protecting what is in your-asws hands is more beloved to me-asws than seeking what is in the hands of others, and bitterness of the despair is better than seeking to the people, and the manual labour with the chastity is better than the riches with the immoralities.
وَ رُبَّ سَاعٍ فِيمَا يَضُرُّهُ وَ بِئْسَ الطَّعَامُ الْحَرَامُ التَّاجِرُ مُخَاطِرٌ رُبَّ يَسِيرٍ أَنْمَى مِنْ كَثِيرٍ
And sometimes one strives for what harms him, and evil is the unlawful food. The merchant takes risks. Often, a little is more Blessed and fruitful than much.
وَ اعْلَمْ يَا بُنَيَّ أَنَّ الرِّزْقَ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ أَنْتَ لَمْ تَأْتِهِ أَتَاكَ.
And know, O my-asws son-asws! The sustenance is (two types of) sustenance(s) – a sustenance you seek and a sustenance seeking you-asws, so if you-asws do not go to it, it will come to you‑asws.’’[175]
89 وَ قَالَ ع سَاهِلِ الدَّهْرَ مَا ذَلَّ لَكَ قَعُودُهُ وَ لَا تُخَاطِرْ بِشَيْءٍ رَجَاءَ أَكْثَرَ مِنْهُ.
And he-asws said: ‘Be easy-going with the times for as long as it’s seating is humbled to you-asws; and do not take risk with anything hoping for more than it’’.[176]
باب 3 المباكرة في طلب الرزق
CHAPTER 3 – RISING EARLY IN SEEKING THE SUSTENANCE
1- ن، عيون أخبار الرضا عليه السلام ل، الخصال مُحَمَّدُ بْنُ أَحْمَدَ الْبَغْدَادِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ دَارِمِ بْنِ قَبِيصَةَ وَ نُعَيْمِ بْنِ صَالِحٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ بَارِكْ لِأُمَّتِي فِي بُكُورِهَا يَوْمَ سَبْتِهَا وَ خَمِيسِهَا.
(The book) ‘Uyoun Akhbar Al Reza-asws’, may the greeting be upon him-asws, (and) ‘Al Khisaal’’ – Muhammad Bin Ahmad Al Baghdadi, from Ali Bin Muhammad Bin Ja’far, from Darim Bin Qabeysa, and Nueym Bin Salih,
‘From Al Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘O Allah-azwj! Bless for my-saww community in their going out early (for earning), on their Saturdays and their Thursdays’’.[177]
2- ل، الخصال بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص بَاكِرُوا بِالْحَوَائِجِ فَإِنَّهَا مُيَسَّرَةٌ وَ تَرِّبُوا الْكِتَابَ فَإِنَّهُ أَنْجَحُ لِلْحَاجَةِ وَ اطْلُبُوا الْخَيْرَ عِنْدَ حِسَانِ الْوُجُوهِ.
(The book) ‘Al Khisaal’ – By this chain, said,
‘Rasool-Allah-saww said: ‘Set out early for the needs for these would be easily fulfilled, (apply) dust on the letter (seal it), for it would be most successful for the need, and seek the goodness in the presence of the good faces’’.[178]
3- ن، عيون أخبار الرضا عليه السلام ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص تَعَلَّمُوا مِنَ الْغُرَابِ خِصَالًا ثَلَاثاً اسْتِتَارَهُ بِالسِّفَادِ وَ بُكُورَهُ فِي طَلَبِ الرِّزْقِ وَ حَذَرَهُ.
(The book) ‘Uyoun Akhbar Al Reza-asws’, (and) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ali Bin Muhammad, from Abu Ayoub Al Madany, from Suleyman Bin Ja’far,
‘From Al Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Learn three characteristics from the crow – concealing the copulation, and its setting out early in seeking the sustenance, and its cautiousness’’.[179]
4- جا، المجالس للمفيد الْجِعَابِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ أَخِيهِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ هِلَالٍ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ ع إِذَا كَانَتْ لَكَ حَاجَةٌ فَاغْدُ فِيهَا فَإِنَّ الْأَرْزَاقَ تُقَسَّمُ قَبْلَ طُلُوعِ الشَّمْسِ وَ إِنَّ اللَّهَ تَعَالَى بَارَكَ لِهَذِهِ الْأُمَّةِ فِي بُكُورِهَا وَ تَصَدَّقَ بِشَيْءٍ عِنْدَ الْبُكُورِ فَإِنَّ الْبَلَاءَ لَا يَتَخَطَّى الصَّدَقَةَ.
(The book) ‘Al Majalis’ of Al Mufeed – Al Jiany, from Ibn Uqdah, from Ja’far Bin Abdullah, from his father Muhammad, from Is’haq Bin Ja’far, from Muhammad Bin Hilal who said,
‘Ja’far Bin Muhammad Al-Sadiq-asws: ‘When there were to a need for you, go early morning regarding it, for the sustenance(s) are distributed before rising of the sun, and Allah-azwj the Exalted has Blessed the community in its setting out early, and donate something at early morning for the affliction does not get past the charity’’.[180]
باب 4 جوامع المكاسب المحرمة و المحللة
CHAPTER 4 – SUMMARY OF THE EARNINGS, THE PROHIBITED AND THE PERMISSIBLE
الآيات البقرة وَ لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ
The Verses: – (Surah Al Baqarah): And do not devour your wealth between yourselves by falsehood [2:188].
النساء لا تَأْكُلُوا أَمْوالَكُمْ بَيْنَكُمْ بِالْباطِلِ إِلَّا أَنْ تَكُونَ تِجارَةً عَنْ تَراضٍ مِنْكُمْ
(Surah) Al Nisaa: O you who believe! Do not devour your property among yourselves by the falsehood except if you happen to trade by an agreement from you; [4:29].
و قال الله في ذم اليهود وَ أَكْلِهِمْ أَمْوالَ النَّاسِ بِالْباطِلِ
And Allah-azwj Said in Condemnation of the Jews: and their devouring the wealth of the people by falsehood; [4:161].
المائدة يا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ
(Surah) Al Maidah: O you who believe! Fulfil the agreements. [5:1].
التوبة يا أَيُّهَا الَّذِينَ آمَنُوا إِنَّ كَثِيراً مِنَ الْأَحْبارِ وَ الرُّهْبانِ لَيَأْكُلُونَ أَمْوالَ النَّاسِ بِالْباطِلِ وَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ
(Surah) Al Tawbah: O you who believe! Surely many of the Rabbis and the Monks are devouring the wealth of the people falsely and are hindering from the Way of Allah-azwj; [9:34].
النور وَ لا تُكْرِهُوا فَتَياتِكُمْ عَلَى الْبِغاءِ إِنْ أَرَدْنَ تَحَصُّناً لِتَبْتَغُوا عَرَضَ الْحَياةِ الدُّنْيا.
(Surah) Al Noor: and do not compel your young girls upon the immoralities if they want the chastity, in order to see the display the world of the world. [24:33].
1- فس، تفسير القمي أَبِي عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مِنَ السُّحْتِ ثَمَنُ الْمَيْتَةِ وَ ثَمَنُ الْكَلْبِ وَ مَهْرُ الْبَغِيِّ وَ الرِّشْوَةُ فِي الْحُكْمِ وَ أَجْرُ الْكَاهِنِ.
(The book) ‘Tafseer al Qummi’ – My father, from Al Nowfali, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘From the ill-gotten gains is the price of the dead animal, and price of the dog, and dower of the prostitute, and bribe regarding the decision, and payment to a soothsayer (fortune teller).[181]
2- ب، قرب الإسناد مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْأَوَّلِ ع جُعِلْتُ فِدَاكَ إِنَّ رَجُلًا مِنْ مَوَالِيكَ عِنْدَهُ جَوَارٍ مُغَنِّيَاتٌ قِيمَتُهُنَّ أَرْبَعَةَ عَشَرَ أَلْفَ دِينَارٍ وَ قَدْ جَعَلَ لَكَ ثُلُثَهَا
(The book) ‘Qurb al Isnaad’ – Muhammad Bin Al-Husayn, from Ibrahim Bin Abu Al Bilad who said,
‘I said to Abu Al-Hassan-asws the 1st, ‘May I be sacrificed for you-asws! A man from your-asws friends has singing slave girls in his possession. Their value is fourteen thousand Dinars, and he has made a third of it for you-asws’.
فَقَالَ لَا حَاجَةَ لِي فِيهَا إِنَّ ثَمَنَ الْكَلْبِ وَ الْمُغَنِّيَةِ سُحْتٌ.
He-asws said: ‘There is no need for me regarding it. The price of the dog and the singers are ill-gotten gains!’’[182]
3- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: السُّحْتُ ثَمَنُ الْمَيْتَةِ وَ ثَمَنُ الْكَلْبِ وَ ثَمَنُ الْخَمْرِ وَ مَهْرُ الْبَغِيِّ وَ الرِّشْوَةُ فِي الْحُكْمِ وَ أَجْرُ الْكَاهِنِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ash’ary, from Musa Bin Umar, from Ibn Al Mugheira, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘The ill-gotten gains are, price of the dead animal, and price of the dog, and price of the wine, and dower of the prostitute, and the bribe regarding the decision, and payment to a sooth-sayer’’.[183]
4 شي، تفسير العياشي عَنِ السَّكُونِيِ مِثْلَه.
(The book) ‘Tafseeer Al Ayyashi – From Al Sakuni, similar to it.[184]
5- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع السُّحْتُ أَنْوَاعٌ كَثِيرَةٌ مِنْهَا مَا أُصِيبَ مِنْ أَعْمَالِ الْوُلَاةِ الظَّلَمَةِ وَ مِنْهَا أُجُورُ الْقُضَاةِ وَ أُجُورُ الْفَوَاجِرِ وَ ثَمَنُ الْخَمْرِ وَ النَّبِيذِ الْمُسْكِرِ وَ الرِّبَا بَعْدَ الْبَيِّنَةِ فَأَمَّا الرِّشَا يَا عَمَّارُ فِي الْأَحْكَامِ فَإِنَّ ذَلِكَ الْكُفْرُ بِاللَّهِ الْعَظِيمِ وَ بِرَسُولِهِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Abu Ayoub, from Ammar Bin Marwan who said,
‘Abu Abdullah-asws said: ‘The ill-gotten gains are of many types. From these is what is gained from working for the unjust rulers, and from these are wages of the judges, and wages of the immoral women, and the price of wine, and the intoxicating Al-Nabeez, and the usury (interest) after the clear evidence. As for the bribery regarding the decision, O Ammar, that is the Kufr with Allah-azwj the Magnificent, and His-azwj Rasool-saww!’’[185]
6- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْغُلُولِ فَقَالَ كُلُّ شَيْءٍ غُلَّ مِنَ الْإِمَامِ فَهُوَ سُحْتٌ وَ أَكْلُ مَالِ الْيَتِيمِ سُحْتٌ وَ السُّحْتُ أَنْوَاعٌ كَثِيرَةٌ إِلَى آخِرِ مَا مَرَّ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Al Himeyri, from Muhammad Bin Al-Husayn, from Ibn Mahboub, from Abu Ayoub, from Ammar Bin Marwan who said,
‘I asked Abu Abdullah-asws about the embezzlement. He-asws said: ‘All things embezzled from the Imam-asws is an ill-gotten gain, and devouring wealth of the orphan is an ill-gotten gain, and the ill-gotten gain is of many types’ – up to end of what has passed’’.[186]
7 شي، تفسير العياشي عَنْ عَمَّارٍ مِثْلَهُ.
(The book) ‘Tafseer Al Ayyash’ – From Ammar, similar to it.[187]
8- ل، الخصال إِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ حَمْزَةَ عَنْ سَالِمِ بْنِ سَالِمٍ وَ أَبِي عَرُوبَةَ مَعاً عَنْ أَبِي الْخَطَّابِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنِ الْقَاسِمِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: لَمَّا افْتَتَحَ رَسُولُ اللَّهِ ص خَيْبَرَ دَعَا بِقَوْسِهِ فَاتَّكَى عَلَى سِيَتِهَا ثُمَّ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ ذَكَرَ مَا فَتَحَ اللَّهُ لَهُ وَ نَصَرَهُ بِهِ
(The book) ‘Al Khisaal’ – Ibrahim Bin Muhammad Bin Hamza, from Salim Bin Salim, and Abu Arouba, both together from Abu Al Khattab, from Haroun Bin Muslim, from Al Qasim Bin Abdul Rahman, from Muhammad Bin Ali, from his father,
‘From Al-Husayn Bin Ali-asws having said: ‘When Rasool-Allah-saww conquered Khyber, he-saww called for his-saww bow. He-saww leant upon its end. Then he-saww praised Allah-azwj and lauded upon Him-azwj, and he-saww mentioned what Allah-azwj had Conquered for him-saww and Helped him-saww with.
وَ نَهَى عَنْ خِصَالٍ تِسْعَةٍ عَنْ مَهْرِ الْبَغِيِّ وَ عَنْ عَسِيبِ الدَّابَّةِ يَعْنِي كَسْبَ الْفَحْلِ وَ عَنْ خَاتَمِ الذَّهَبِ وَ عَنْ ثَمَنِ الْكَلْبِ وَ عَنْ مَيَاثِرِ الْأُرْجُوَانِ قَالَ أَبُو عَرُوبَةَ عَنْ مَيَاثِرِ الْخَمْرِ وَ عَنْ لَبُوسِ ثِيَابِ الْقَسِّيِّ وَ هِيَ ثِيَابٌ تُنْسَجُ بِالشَّامِ وَ عَنْ أَكْلِ لُحُومِ السِّبَاعِ وَ عَنْ صَرْفِ الذَّهَبِ بِالذَّهَبِ وَ الْفِضَّةِ بِالْفِضَّةِ بَيْنَهُمَا فَضْلٌ وَ عَنِ النَّظَرِ فِي النُّجُومِ.
And he-saww forbade from nine characteristics – from dower of the prostitute, and from the stud fee of a stallion, wearing gold rings, the price of a dog, garments made from crimson velvet (Abu ‘Aroobah said, ‘Garments associated with wine) wearing clothes made of Qassi fabric (which are garments woven in Syria), eating the flesh of predatory animals, exchanging gold for gold and silver for silver with a surplus between them, and gazing into the stars (astrology)’’.[188]
9- لي، الأمالي للصدوق فِي خَبَرِ مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنْ بَيْعِ النَّرْدِ وَ الشِّطْرَنْجِ وَ قَالَ مَنْ فَعَلَ ذَلِكَ فَهُوَ كَأَكْلِ لَحْمِ الْخِنْزِيرِ وَ نَهَى عَنْ بَيْعِ الْخَمْرِ وَ أَنْ تُشْتَرَى الْخَمْرُ وَ أَنْ تُسْقَى الْخَمْرُ
(The book) ‘Al Amaali’ of Al Sadouq –
In a Hadeeth of prohibitions by the Prophet-saww, he-saww prohibited from the sale of dice and chess, and he-saww said: ‘One who does that, he is like the consumer of the flesh of swine’, and he-saww prohibited selling the wine and buying the wine, and quenching (serving) the wine.
وَ قَالَ ص لَعَنَ اللَّهُ الْخَمْرَ وَ عَاصِرَهَا وَ غَارِسَهَا وَ شَارِبَهَا وَ سَاقِيَهَا وَ بَائِعَهَا وَ مُشْتَرِيَهَا وَ آكِلَ ثَمَنِهَا وَ حَامِلَهَا وَ الْمَحْمُولَةَ إِلَيْهِ.
And he-saww said: ‘May Allah-azwj Curse the wine, and its presser, and its planter, and its drinker, and its quencher (server), and its seller, and its buyer, and consumer of its price, and its carrier, and the one carried to!’’[189]
10- وَ قَالَ ع مَنِ اشْتَرَى خِيَانَةً وَ هُوَ يَعْلَمُ فَهُوَ كَالَّذِي خَانَهَا.
And he-asws said: ‘One who buys stolen items while he knows, he is like the one who stole it!’’[190]
11- تحف العقول سَأَلَ الصَّادِقَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ سَائِلٌ فَقَالَ كَمْ جِهَاتُ مَعَايِشِ الْعِبَادِ الَّتِي فِيهَا الِاكْتِسَابُ أَوِ التَّعَامُلُ بَيْنَهُمْ وَ وُجُوهُ النَّفَقَاتِ
(The book) ‘Tuhaf Al Uqoul’ –
Al-Sadiq-asws, upon him-asws be the Salawaat and the greetings, was asked by a questioner. The questioner asked: ‘How many sources of livelihood are there for the servants through which they earn or deal with one another, and what are the forms of expenditure?’
فَقَالَ جَمِيعُ الْمَعَايِشِ كُلِّهَا مِنْ وُجُوهِ الْمُعَامَلَاتِ فِيمَا بَيْنَهُمْ مِمَّا يَكُونُ لَهُمْ فِيهِ الْمَكَاسِبُ أَرْبَعُ جِهَاتٍ مِنَ الْمُعَامَلَاتِ
The Imam-asws answered: ‘All livelihoods, in all their forms, arise from transactions among (people) through which they gain their earnings, and these transactions are of four categories.’
فَقَالَ لَهُ أَ كُلُّ هَؤُلَاءِ الْأَرْبَعَةِ أَجْنَاسٍ حَلَالٌ أَوْ كُلُّهَا حَرَامٌ أَوْ بَعْضُهَا حَلَالٌ وَ بَعْضُهَا حَرَامٌ
The questioner said to him-asws, ‘Are all these four categories lawful, or are all of these unlawful, or are some of these lawful and some of these unlawful?’
فَقَالَ قَدْ يَكُونُ فِي هَؤُلَاءِ الْأَجْنَاسِ الْأَرْبَعَةِ حَلَالٌ مِنْ جِهَةٍ حَرَامٌ مِنْ جِهَةٍ وَ هَذِهِ الْأَجْنَاسُ مُسَمَّيَاتٌ مَعْرُوفَاتُ الْجِهَاتِ
The Imam-asws replied: ‘These four categories may be lawful from an aspect, and unlawful from an aspect, and these categories have been specified and are known.
فَأَوَّلُ هَذِهِ الْجِهَاتِ الْأَرْبَعَةِ الْوِلَايَةُ وَ التَّوْلِيَةُ بَعْضُهُمْ عَلَى بَعْضٍ فَأَوَّلُ الْوِلَايَةِ وِلَايَةُ الْوُلَاةِ وَ وُلَاةِ الْوُلَاةِ إِلَى أَدْنَاهُمْ بَاباً مِنْ أَبْوَابِ الْوِلَايَةِ عَلَى مَنْ هُوَ وَالٍ عَلَيْهِ
‘As for the first of these four aspects, it is authority and the assignment of authority of some over others. The foremost form of authority is the authority of the governors and the governors (appointing) further governors down to the lowest level, which is one of the doors of authority over those under their governance.
ثُمَّ التِّجَارَةُ فِي جَمِيعِ الْبَيْعِ وَ الشِّرَاءِ بَعْضُهُمْ مِنْ بَعْضٍ ثُمَّ الصِّنَاعَاتُ فِي جَمِيعِ صُنُوفِهَا ثُمَّ الْإِجَارَاتُ فِي كُلِّ مَا يُحْتَاجُ إِلَيْهِ مِنَ الْإِجَارَاتِ
‘Then the trading in entirety of the buying and selling to each other; then the crafts (skill-based) in entirety of the manufacturing; then the employment in all that is needed from the employments (hired services and administration).
وَ كُلُّ هَذِهِ الصُّنُوفِ تَكُونُ حَلَالًا مِنْ جِهَةٍ وَ حَرَاماً مِنْ جِهَةٍ وَ الْفَرْضُ مِنَ اللَّهِ عَلَى الْعِبَادِ فِي هَذِهِ الْمُعَامَلَاتِ الدُّخُولُ فِي جِهَاتِ الْحَلَالِ مِنْهَا وَ الْعَمَلُ بِذَلِكَ الْحَلَالِ وَ اجْتِنَابُ جِهَاتِ الْحَرَامِ
‘And all these types would be lawful from one aspect and unlawful from another aspect. The obligation from Allah-azwj upon the servants in these dealings is the entering into the lawful aspects of these, and the working with that which is lawful, and shunning the unlawful aspects.’
Working for the Authorities (Governments):
مِنْهَا تَفْسِيرُ مَعْنَى الْوِلَايَاتِ وَ هِيَ جِهَتَانِ فَإِحْدَى الْجِهَتَيْنِ مِنَ الْوِلَايَةِ وِلَايَةُ وُلَاةِ الْعَدْلِ الَّذِينَ أَمَرَ اللَّهُ بِوِلَايَتِهِمْ وَ تَوْلِيَتِهِمْ عَلَى النَّاسِ وَ وِلَايَةُ وُلَاتِهِ وَ وُلَاةِ وُلَاتِهِ إِلَى أَدْنَاهُمْ بَاباً مِنْ أَبْوَابِ الْوِلَايَةِ عَلَى مَنْ هُوَ وَالٍ عَلَيْهِ
‘Among these is the explanation of the meaning of authorities, which are of two types. One of these two types is the authority of the just rulers (Divine Imams-asws) whom Allah-azwj has Commanded to be entrusted with authority over the people, as well as the authority of those appointed by them-asws (Imams-asws), and those appointed by their-asws appointees, down to the lowest level (of appointment, i.e., clerk), which is one of the doors of authority over those under their-asws governance.
وَ الْجِهَةُ الْأُخْرَى مِنَ الْوِلَايَةِ وِلَايَةُ وُلَاةِ الْجَوْرِ وَ وُلَاةِ وُلَاتِهِمْ إِلَى أَدْنَاهُمْ بَاباً مِنَ الْأَبْوَابِ الَّتِي هُوَ وَالٍ عَلَيْهِ
‘And the other type of authority is the authority of unjust rulers and those appointed by them (down to the lowest level), which is one of the doors over which they have authority.
فَوَجْهُ الْحَلَالِ مِنَ الْوِلَايَةِ وِلَايَةُ الْوَالِي الْعَادِلِ الَّذِي أَمَرَ اللَّهُ بِمَعْرِفَتِهِ وَ وِلَايَتِهِ وَ الْعَمَلِ لَهُ فِي وِلَايَتِهِ وَ وِلَايَةِ وُلَاتِهِ بِجِهَةِ مَا أَمَرَ اللَّهُ بِهِ الْوَالِيَ الْعَادِلَ بِلَا زِيَادَةٍ فِيمَا أَنْزَلَ اللَّهُ وَ لَا نُقْصَانٍ مِنْهُ وَ لَا تَحْرِيفٍ لِقَوْلِهِ وَ لَا تَعَدٍّ لِأَمْرِهِ إِلَى غَيْرِهِ
‘The lawful aspect of authority is the authority of the just ruler (Imam-asws) – whom Allah-azwj has Commanded to be recognised, followed, and served in his authority, as well as the authority of those he appoints, in accordance with what Allah-azwj has Commanded the Just ruler, without adding to what Allah-azwj has Revealed, nor subtracting from it, nor altering His-azwj Words, nor transgressing His-azwj Command to anything else!
فَإِذَا صَارَ الْوَالِي وَالِيَ عَدْلٍ بِهَذِهِ الْجِهَةِ فَالْوِلَايَةُ لَهُ وَ الْعَمَلُ مَعَهُ وَ مَعُونَتُهُ فِي وِلَايَتِهِ وَ تَقْوِيَتُهُ حَلَالٌ مُحَلَّلٌ وَ حَلَالٌ الْكَسْبُ مَعَهُمْ وَ ذَلِكَ أَنَّ فِي وِلَايَةِ وَالِي الْعَدْلِ وَ وُلَاتِهِ إِحْيَاءُ كُلِّ حَقٍّ وَ كُلِّ عَدْلٍ وَ إِمَاتَةُ كُلِّ ظُلْمٍ وَ جَوْرٍ وَ فَسَادٍ
‘So, when the governance comes to a Just ruler (Imam-asws) in this manner, then authority belongs to him-asws. (As such), working with him-asws and assisting him-asws in his government, and strengthening him-asws is lawful and permitted. Earning with them (the government/system) is also lawful, because within the authority of the Just ruler and his-asws appointees lies the revival of every right and justice and the eradication of every injustice, oppression, and corruption.
فَلِذَلِكَ كَانَ السَّاعِي فِي تَقْوِيَةِ سُلْطَانِهِ وَ الْمُعِينُ لَهُ عَلَى وِلَايَتِهِ سَاعِياً فِي طَاعَةِ اللَّهِ مُقَوِّياً لِدِينِهِ
‘For that reason, the one who strives to strengthen his-asws authority and assists him-asws in his-asws governance is the one who seeks in obedience to Allah-azwj and strengthens His-azwj religion.
وَ أَمَّا وَجْهُ الْحَرَامِ مِنَ الْوِلَايَةِ فَوِلَايَةُ الْوَالِي الْجَائِرِ وَ وِلَايَةُ الرَّئِيسِ مِنْهُمْ وَ أَتْبَاعِ الْوَالِي فَمَنْ دُونَهُ مِنْ وُلَاةِ الْوُلَاةِ إِلَى أَدْنَاهُمْ بَاباً مِنْ أَبْوَابِ الْوِلَايَةِ عَلَى مَنْ هُوَ وَالٍ عَلَيْهِ وَ الْعَمَلُ لَهُمْ وَ الْكَسْبُ مَعَهُمْ بِجِهَةِ الْوِلَايَةِ لَهُمْ حَرَامٌ وَ مُحَرَّمٌ مُعَذَّبٌ
‘As for the unlawful aspect of authority, it is the authority of the unjust ruler and the authority of their leaders and followers, and those under them from among the governors of governors (governors appointing governors) down to the lowest level, which is one of the doors of authority over those who (live) under their governance. Working for them and earning with them by way of serving their authority is unlawful, forbidden, and deserving of Punishment.
مَنْ فَعَلَ ذَلِكَ عَلَى قَلِيلٍ مِنْ فِعْلِهِ أَوْ كَثِيرٍ لِأَنَّ كُلَّ شَيْءٍ مِنْ جِهَةِ الْمَعُونَةِ مَعْصِيَةٌ كَبِيرَةٌ مِنَ الْكَبَائِرِ
‘Whoever does that, whether little or much, has committed a major sin, because everything done in the way of assisting them (unjust governance) is a great act of disobedience and one of the major sins.
وَ ذَلِكَ أَنَّ فِي وِلَايَةِ الْوَالِي الْجَائِرِ دُرُوسَ الْحَقِّ كُلِّهِ وَ إِحْيَاءَ الْبَاطِلِ كُلِّهِ وَ إِظْهَارَ الظُّلْمِ وَ الْجَوْرِ وَ الْفَسَادِ وَ إِبْطَالَ الْكُتُبِ وَ قَتْلَ الْأَنْبِيَاءِ وَ الْمُؤْمِنِينَ وَ هَدْمَ الْمَسَاجِدِ وَ تَبْدِيلَ سُنَّةِ اللَّهِ وَ شَرَائِعِهِ
‘This is because under the authority of the unjust ruler, all truth is erased, all falsehood is revived, injustice, oppression, and corruption are manifested, the Divine Books are nullified, the Prophets-as and believers are killed, Masjids are destroyed, and the Laws and Sunnah of Allah-azwj are altered.
فَلِذَلِكَ حَرُمَ الْعَمَلُ مَعَهُمْ وَ مَعُونَتُهُمْ وَ الْكَسْبُ مَعَهُمْ إِلَّا بِجِهَةِ الضَّرُورَةِ نَظِيرَ الضَّرُورَةِ إِلَى الدَّمِ وَ الْمَيْتَةِ
‘Therefore, working with them, assisting them, and earning alongside them is forbidden, except in cases of compulsion, similar to the compulsion of consuming blood or the dead (carrion).’
وَ أَمَّا تَفْسِيرُ التِّجَارَاتِ فِي جَمِيعِ الْبُيُوعِ وَ وُجُوهِ الْحَلَالِ مِنْ وَجْهِ التِّجَارَاتِ الَّتِي يَجُوزُ لِلْبَائِعِ أَنْ يَبِيعَ مِمَّا لَا يَجُوزُ لَهُ وَ كَذَلِكَ الْمُشْتَرِي الَّذِي يَجُوزُ لَهُ شِرَاؤُهُ مِمَّا لَا يَجُوزُ لَهُ
‘As for the explanation of trade in all forms of sales, and the lawful aspects of trade that make it allowed for a seller to sell, and what is not allowed for him, and likewise for the buyer to purchase and what is allowed or not allowed for him.’
The Lawful Aspects of Buying and Selling:
فَكُلُّ مَأْمُورٍ بِهِ مِمَّا هُوَ غِذَاءٌ لِلْعِبَادِ وَ قِوَامُهُمْ بِهِ فِي أُمُورِهِمْ فِي وُجُوهِ الصَّلَاحِ الَّذِي لَا يُقِيمُهُمْ غَيْرُهُ مِمَّا يَأْكُلُونَ وَ يَشْرَبُونَ وَ يَلْبَسُونَ وَ يَنْكِحُونَ وَ يَمْلِكُونَ وَ يَسْتَعْمِلُونَ مِنْ جِهَةِ مِلْكِهِمْ وَ يَجُوزُ لَهُمُ الِاسْتِعْمَالُ لَهُ مِنْ جَمِيعِ جِهَاتِ الْمَنَافِعِ لَهُمُ الَّتِي لَا يُقِيمُهُمْ غَيْرُهَا مِنْ كُلِّ شَيْءٍ يَكُونُ لَهُمْ فِيهِ الصَّلَاحُ مِنْ جِهَةٍ مِنَ الْجِهَاتِ وَ هَذَا كُلُّهُ حَلَالٌ بَيْعُهُ وَ شِرَاؤُهُ وَ إِمْسَاكُهُ وَ اسْتِعْمَالُهُ وَ هِبَتُهُ وَ عَارِيَّتُهُ
‘Then everything that is Commanded and serves as sustenance for the servants and that upholds their affairs in matters of well-being, which cannot be maintained without it, such as what they eat, drink, wear, marry, own, and use by way of ownership, and what is allowed for them to use for all types of benefits which cannot be upheld without them, in every matter that brings them well-being in any aspect, all of this is lawful, its sale, its purchase, its possession, its use, its gifting, and its lending.’
The Unlawful Aspects of Buying and Selling:
وَ أَمَّا وُجُوهُ الْحَرَامِ مِنَ الْبَيْعِ وَ الشِّرَاءِ فَكُلُّ أَمْرٍ يَكُونُ فِيهِ الْفَسَادُ مِمَّا هُوَ مَنْهِيٌّ عَنْهُ مِنْ جِهَةِ أَكْلِهِ وَ شُرْبِهِ أَوْ كَسْبِهِ أَوْ نِكَاحِهِ أَوْ مِلْكِهِ أَوْ إِمْسَاكِهِ أَوْ هِبَتِهِ أَوْ عَارِيَّتِهِ أَوْ شَيْءٍ يَكُونُ فِيهِ وَجْهٌ مِنْ وُجُوهِ الْفَسَادِ نَظِيرِ الْبَيْعِ بِالرِّبَا لِمَا فِي ذَلِكَ مِنَ الْفَسَادِ أَوِ الْبَيْعِ لِلْمَيْتَةِ أَوِ الدَّمِ أَوْ لَحْمِ الْخِنْزِيرِ أَوْ لُحُومِ السِّبَاعِ مِنْ صُنُوفِ سِبَاعِ الْوَحْشِ أَوِ الطَّيْرِ أَوْ جُلُودِهَا أَوِ الْخَمْرِ أَوْ شَيْءٍ مِنْ وُجُوهِ النَّجِسِ
‘As for the unlawful aspects of buying and selling, they include everything that involves corruption and is prohibited due to its consumption, drinking, acquisition, marriage, ownership, possession, gifting, lending, or anything that contains an element of corruption. This includes, for example, selling with interest because of the corruption it entails, or selling carrion (the dead), blood, pork, the meat of predatory animals from wild beasts or birds, or their skins, or wine, or anything that is considered impure in any form.
فَهَذَا كُلُّهُ حَرَامٌ وَ مُحَرَّمٌ لِأَنَّ ذَلِكَ كُلَّهُ مَنْهِيٌّ عَنْ أَكْلِهِ وَ شُرْبِهِ وَ لُبْسِهِ وَ مِلْكِهِ وَ إِمْسَاكِهِ وَ التَّقَلُّبِ فِيهِ بِوَجْهٍ مِنَ الْوُجُوهِ لِمَا فِيهِ مِنَ الْفَسَادِ فَجَمِيعُ تَقْلِيبِهِ فِي ذَلِكَ حَرَامٌ
‘All of this is forbidden and prohibited because it is all prohibited to eat, drink, wear, own, possess, or use in any way, due to the corruption it contains. Therefore, all dealings in those are unlawful.
وَ كَذَلِكَ كُلُّ بَيْعٍ مَلْهُوٍّ بِهِ وَ كُلُّ مَنْهِيٍّ عَنْهُ مِمَّا يُتَقَرَّبُ بِهِ لِغَيْرِ اللَّهِ أَوْ يَقْوَى بِهِ الْكُفْرُ وَ الشِّرْكُ مِنْ جَمِيعِ وُجُوهِ الْمَعَاصِي أَوْ بَابٌ مِنَ الْأَبْوَابِ يَقْوَى بِهِ بَابٌ مِنْ أَبْوَابِ الضَّلَالَةِ أَوْ بَابٌ مِنْ أَبْوَابِ الْبَاطِلِ أَوْ بَابٌ يُوهَنُ بِهِ الْحَقُّ فَهُوَ حَرَامٌ مُحَرَّمٌ حَرَامٌ بَيْعُهُ وَ شِرَاؤُهُ وَ إِمْسَاكُهُ وَ مِلْكُهُ وَ هِبَتُهُ وَ عَارِيَّتُهُ وَ جَمِيعُ التَّقَلُّبِ فِيهِ إِلَّا فِي حَالٍ تَدْعُو الضَّرُورَةُ فِيهِ إِلَى ذَلِكَ
‘Likewise, every sale that is contaminated by it, and everything prohibited that is used to seek nearness to others rather than Allah-azwj, or that strengthens disbelief and polytheism in all their forms of sin, or is a door to misguidance, falsehood, or weakens the truth, is forbidden and prohibited. Its sale, purchase, possession, ownership, gifting, lending, and all dealings in these are unlawful, except in cases of necessity compelling him to that.’
The Lawful Services – working for wages:
وَ أَمَّا تَفْسِيرُ الْإِجَارَاتِ فَإِجَارَةُ الْإِنْسَانِ نَفْسَهُ أَوْ مَا يَمْلِكُ أَوْ يَلِي أَمْرَهُ مِنْ قَرَابَتِهِ أَوْ دَابَّتِهِ أَوْ ثَوْبِهِ بِوَجْهِ الْحَلَالِ مِنْ جِهَاتِ الْإِجَارَاتِ أَوْ يُؤْجِرُ نَفْسَهُ أَوْ دَارَهُ أَوْ أَرْضَهُ أَوْ شَيْئاً يَمْلِكُهُ فِيمَا يُنْتَفَعُ بِهِ مِنْ وُجُوهِ الْمَنَافِعِ أَوِ الْعَمَلِ بِنَفْسِهِ وَ وَلَدِهِ وَ مَمْلُوكِهِ أَوْ أَجِيرِهِ مِنْ غَيْرِ أَنْ يَكُونَ وَكِيلًا لِلْوَالِي أَوْ وَالِياً لِلْوَالِي
‘As for the explanation of rentals (employment), it is the renting of a person’s self or what they own or manage, such as their relatives, animals, or clothing, in a lawful manner regarding the various types of rentals. A person may rent out themselves, their house, their land, or something they own from which benefit is derived, or the labour of themselves, their child, their servant, or their hired worker, provided that they are not acting as an agent for the ruler or a governor for the ruler.
فَلَا بَأْسَ أَنْ يَكُونَ أَجِيراً يُؤْجِرُ نَفْسَهُ أَوْ وَلَدَهُ أَوْ قَرَابَتَهُ أَوْ مِلْكَهُ أَوْ وَكِيلَهُ فِي إِجَارَتِهِ لِأَنَّهُمْ وُكَلَاءُ الْأَجِيرِ مِنْ عِنْدِهِ لَيْسَ لَهُمْ بِوَلَاءِ الْوَالِي نَظِيرُ الْحَمَّالِ الَّذِي يَحْمِلُ شَيْئاً بِشَيْءٍ مَعْلُومٍ إِلَى مَوْضِعٍ مَعْلُومٍ فَيَحْمِلُ ذَلِكَ الشَّيْءَ الَّذِي يَجُوزُ لَهُ حَمْلُهُ بِنَفْسِهِ أَوْ بِمَمْلُوكِهِ أَوْ دَابَّتِهِ أَوْ يُؤَاجِرُ نَفْسَهُ فِي عَمَلٍ يَعْمَلُ ذَلِكَ الْعَمَلَ بِنَفْسِهِ أَوْ بِمَمْلُوكِهِ أَوْ قَرَابَتِهِ أَوْ بِأَجِيرٍ مِنْ قِبَلِهِ
‘There is no harm in a hired person renting out themselves, their child, their relatives, their property, or their agent in the rental, because they are agents of the hired person and do not have authority over the ruler, similar to a porter who carries something with a known item to a known place. He holds that thing which he is allowed to carry himself, or with his servant or beast of burden, or he rents out himself to perform a task which he does with his own effort, or with his servant, relative, or a hired worker under his direction.
فَهَذِهِ وُجُوهٌ مِنْ وُجُوهِ الْإِجَارَاتِ حَلَالٌ لِمَنْ كَانَ مِنَ النَّاسِ مَلِكاً أَوْ سُوقَةً أَوْ كَافِراً أَوْ مُؤْمِناً فَحَلَالٌ إِجَارَتُهُ وَ حَلَالٌ كَسْبُهُ مِنْ هَذِهِ الْوُجُوهِ
‘These are forms of rentals that are lawful for anyone who owns, drives, whether he is a disbeliever, or a believer. Therefore, their renting and earning from these forms is lawful.’
The Unlawful Services – working for wages:
فَأَمَّا وُجُوهُ الْحَرَامِ مِنْ وُجُوهِ الْإِجَارَةِ نَظِيرِ أَنْ يُؤَاجِرَ نَفْسَهُ عَلَى مَا يَحْرُمُ عَلَيْهِ أَكْلُهُ أَوْ شُرْبُهُ أَوْ لُبْسُهُ أَوْ يُؤَاجِرَ نَفْسَهُ فِي صَنْعَةِ ذَلِكَ الشَّيْءِ أَوْ حِفْظِهِ أَوْ لُبْسِهِ أَوْ يُؤَاجِرَ نَفْسَهُ فِي هَدْمِ الْمَسَاجِدِ ضِرَاراً أَوْ قَتْلِ النَّفْسِ بِغَيْرِ حِلٍّ أَوْ حَمْلِ التَّصَاوِيرِ وَ الْأَصْنَامِ وَ الْمَزَامِيرِ وَ الْبَرَابِطِ وَ الْخَمْرِ وَ الْخَنَازِيرِ وَ الْمَيْتَةِ وَ الدَّمِ أَوْ شَيْءٍ مِنْ وُجُوهِ الْفَسَادِ الَّذِي كَانَ مُحَرَّماً عَلَيْهِ مِنْ غَيْرِ جِهَةِ الْإِجَارَةِ فِيهِ
‘As for the unlawful forms of rental, they include renting oneself out (employment) for something that is forbidden to consume, drink, or wear, or renting oneself to produce, guard, or wear such a thing, or renting oneself to demolish mosques out of harm, or to unlawfully kill a soul, or to carry images, idols, musical instruments, lutes, wine, pigs, carrion, blood, or anything associated with corruption that is already forbidden, regardless of whether the prohibition comes through the act of renting or from another source.
وَ كُلُّ أَمْرٍ مَنْهِيٍّ عَنْهُ مِنْ جِهَةٍ مِنَ الْجِهَاتِ مُحَرَّمٌ عَلَى الْإِنْسَانِ إِجَارَةُ نَفْسِهِ فِيهِ أَوْ لَهُ أَوْ شَيْءٍ مِنْهُ أَوْ لَهُ إِلَّا لِمَنْفَعَةِ مَنِ اسْتَأْجَرَهُ كَالَّذِي يَسْتَأْجِرُ الْأَجِيرَ يَحْمِلُ لَهُ الْمَيْتَةَ يُنَحِّيهَا عَنْ أَذَاهُ أَوْ أَذَى غَيْرِهِ وَ مَا أَشْبَهَ ذَلِكَ وَ الْفَرْقُ بَيْنَ مَعْنَى الْوِلَايَةِ وَ الْإِجَارَةِ وَ إِنْ كَانَ كِلَاهُمَا يَعْمَلَانِ بِأَجْرٍ
‘Every matter that is prohibited from any aspect is forbidden for a person to rent themselves out for, or rent it to another, unless the benefit is for the one renting, such as someone hiring a worker to remove carrion to eliminate harm to themselves or others, or anything similar to that. The distinction between the meaning of authority and rental remains, even though both involve working for compensation.
أَنَّ مَعْنَى الْوِلَايَةِ أَنْ يَلِيَ الْإِنْسَانُ لِوَالِي الْوُلَاةِ أَوْ لِوُلَاةِ الْوُلَاةِ فَيَلِي أَمْرَ غَيْرِهِ فِي التَّوْلِيَةِ عَلَيْهِ وَ تَسْلِيطِهِ وَ جَوَازِ أَمْرِهِ وَ نَهْيِهِ وَ قِيَامِهِ مَقَامَ الْوَلِيِّ إِلَى الرَّئِيسِ أَوْ مَقَامَ وُكَلَائِهِ فِي أَمْرِهِ وَ تَوْكِيدِهِ فِي مَعُونَتِهِ وَ تَسْدِيدِ وِلَايَتِهِ وَ إِنْ كَانَ أَدْنَاهُمْ وِلَايَةً
‘The meaning of authority is that a person assumes a position under the chief ruler or under the governors of the rulers, thereby taking charge over others by being appointed over them, exercising control, and having the right to command and forbid. He acts in the place of the ruler before the superior or in the place of his deputies in carrying out his duties, supporting him, and strengthening his authority, even if he holds the lowest level of authority.
فَهُوَ وَالٍ عَلَى مَنْ هُوَ وَالٍ عَلَيْهِ يَجْرِي مَجْرَى الْوُلَاةِ الْكِبَارِ الَّذِينَ يَلُونَ وِلَايَةَ النَّاسِ فِي قَتْلِهِمْ مَنْ قَتَلُوا وَ إِظْهَارِ الْجَوْرِ وَ الْفَسَادِ
‘So, he is a ruler over those under his authority, functioning like the senior rulers who govern the people, in that they kill whom they wish to kill and manifest tyranny and corruption.’
وَ أَمَّا مَعْنَى الْإِجَارَةِ فَعَلَى مَا فَسَّرْنَا مِنْ إِجَارَةِ الْإِنْسَانِ نَفْسَهُ أَوْ مَا يَمْلِكُهُ مِنْ قَبْلِ أَنْ يُؤَاجَرَ لِشَيْءٍ مِنْ غَيْرِهِ فَهُوَ يَمْلِكُ يَمِينَهُ لِأَنَّهُ لَا يَلِي أَمْرَ نَفْسِهِ وَ أَمْرَ مَا يَمْلِكُ قَبْلَ أَنْ يُؤَاجِرَهُ مِمَّنْ هُوَ آجَرَهُ وَ الْوَالِي لَا يَمْلِكُ مِنْ أُمُورِ النَّاسِ شَيْئاً إِلَّا بَعْدَ مَا يَلِي أُمُورَهُمْ وَ يَمْلِكُ تَوْلِيَتَهُمْ
‘As for the meaning of rental, it is as we-asws have explained. When a person rents out himself or what he owns before being hired for something by another, then he owns his right hand, because he does not assume authority over himself or what he owns until he rents it out to the one who hires him. A ruler, however, does not possess any authority over people’s affairs except after assuming their governance and holding authority over them.
وَ كُلُّ مَنْ آجَرَ نَفْسَهُ أَوْ آجَرَ مَا يَمْلِكُ نَفْسُهُ أَوْ يَلِي أَمْرَهُ مِنْ كَافِرٍ أَوْ مُؤْمِنٍ أَوْ مَلِكٍ أَوْ سُوقَةٍ عَلَى مَا فَسَّرْنَا مِمَّا يَجُوزُ الْإِجَارَةُ فِيهِ فَحَلَالٌ مُحَلَّلٌ فِعْلُهُ وَ كَسْبُهُ
‘So, whoever rents himself or what he owns, or what he has authority over, whether disbeliever or believer, king or commoner, in any matter where rental is allowed as we have explained, then his action and his earnings are lawful and permitted.’
The Skilled or Technical-Based Services:
وَ أَمَّا تَفْسِيرُ الصِّنَاعَاتِ فَكُلُّ مَا يَتَعَلَّمُ الْعِبَادُ أَوْ يُعَلِّمُونَ غَيْرَهُمْ مِنْ صُنُوفِ الصِّنَاعَاتِ مِثْلِ الْكِتَابَةِ وَ الْحِسَابِ وَ التِّجَارَةِ وَ الصِّبَاغَةِ وَ السِّرَاجَةِ وَ الْبِنَاءِ وَ الْحِيَاكَةِ وَ الْقِصَارَةِ وَ الْخِيَاطَةِ وَ صَنْعَةِ صُنُوفِ التَّصَاوِيرِ مَا لَمْ يَكُنْ مُثُلَ الرُّوحَانِيِّ وَ أَنْوَاعِ صُنُوفِ الْآلَاتِ الَّتِي يَحْتَاجُ إِلَيْهِ الْعِبَادُ الَّتِي مِنْهَا مَنَافِعُهُمْ وَ بِهَا قِوَامُهُمْ وَ فِيهَا بُلْغَةُ جَمِيعِ حَوَائِجِهِمْ
‘As for the explanation of crafts, it includes everything that people learn or teach others from among the various types of crafts, such as writing, arithmetic, trade, dyeing, oil pressing, construction, weaving, cloth cleaning, tailoring, and the making of various images, as long as they are not representations of spiritual beings, as well as the different kinds of tools and instruments that people need, which bring them benefit, support their livelihood, and fulfil all their needs.
فَحَلَالٌ فِعْلُهُ وَ تَعْلِيمُهُ وَ الْعَمَلُ بِهِ وَ فِيهِ لِنَفْسِهِ أَوْ لِغَيْرِهِ وَ إِنْ كَانَتْ تِلْكَ الصِّنَاعَةُ وَ تِلْكَ الْآلَةُ قَدْ يُسْتَعَانُ بِهَا عَلَى وُجُوهِ الْفَسَادِ وَ وُجُوهِ الْمَعَاصِي وَ يَكُونُ مَعُونَةً عَلَى الْحَقِّ وَ الْبَاطِلِ
‘Then lawful is its practice, teaching, and work with it or through it, for oneself or for others, even if that craft or tool might be used in ways that support corruption and acts of disobedience, for it can serve as assistance in both truth and falsehood.
فَلَا بَأْسَ بِصِنَاعَتِهِ وَ تَعْلِيمِهِ نَظِيرِ الْكِتَابَةِ الَّتِي هِيَ عَلَى وَجْهٍ مِنْ وُجُوهِ الْفَسَادِ مِنْ تَقْوِيَةِ مَعُونَةِ وِلَايَةِ وُلَاةِ الْجَوْرِ وَ كَذَلِكَ السِّكِّينُ وَ السَّيْفُ وَ الرُّمْحُ وَ الْقَوْسُ وَ غَيْرُ ذَلِكَ مِنْ وُجُوهِ الْآلَةِ الَّتِي قَدْ تُصْرَفُ إِلَى جِهَاتِ الصَّلَاحِ وَ جِهَاتِ الْفَسَادِ وَ تَكُونُ آلَةً وَ مَعُونَةً عَلَيْهَا
‘There is no harm in practising or teaching such a craft, like writing, which can be used in corrupt ways, such as supporting the authority of unjust rulers. The same applies to knives, swords, spears, bows, and other tools that may be directed toward either good or evil, serving as instruments and means against it (as well).
فَلَا بَأْسَ بِتَعْلِيمِهِ وَ تَعَلُّمِهِ وَ أَخْذِ الْأَجْرِ عَلَيْهِ وَ فِيهِ وَ الْعَمَلِ بِهِ وَ فِيهِ لِمَنْ كَانَ لَهُ فِيهِ جِهَاتُ الصَّلَاحِ مِنْ جَمِيعِ الْخَلَائِقِ وَ مُحَرَّمٌ عَلَيْهِمْ فِيهِ تَصْرِيفُهُ إِلَى جِهَاتِ الْفَسَادِ وَ الْمَضَارِّ فَلَيْسَ عَلَى الْعَالِمِ وَ الْمُتَعَلِّمِ إِثْمٌ وَ لَا وِزْرٌ لِمَا فِيهِ مِنَ الرُّجْحَانِ فِي مَنَافِعِ جِهَاتِ صَلَاحِهِمْ وَ قِوَامِهِمْ وَ بَقَائِهِمْ
‘There is no harm in teaching it, learning it, receiving payment for it or through it, and working with it or through it for those who use it in ways that bring benefit and righteousness among all people. It is forbidden for them to direct it toward corruption and harm. Thus, the scholar and the student bear no sin or blame, due to the greater weight of their benefits in supporting their well-being, livelihood, and survival.’
The Unlawful Skilled or Technical Services:
وَ إِنَّمَا الْإِثْمُ وَ الْوِزْرُ عَلَى الْمُتَصَرِّفِ بِهَا فِي وُجُوهِ الْفَسَادِ وَ الْحَرَامِ وَ ذَلِكَ إِنَّمَا حَرَّمَ اللَّهُ الصِّنَاعَةَ الَّتِي حَرَامٌ كُلُّهَا الَّتِي يَجِيءُ مِنْهَا الْفَسَادُ مَحْضاً نَظِيرُ الْبَرَابِطِ وَ الْمَزَامِيرِ وَ الشِّطْرَنْجِ وَ كُلِّ مَلْهُوٍّ بِهِ وَ الصُّلْبَانِ وَ الْأَصْنَامِ وَ مَا أَشْبَهَ ذَلِكَ مِنْ صِنَاعَاتِ الْأَشْرِبَةِ الْحَرَامِ وَ مَا يَكُونُ مِنْهُ وَ فِيهِ الْفَسَادُ مَحْضاً وَ لَا يَكُونُ فِيهِ وَ لَا مِنْهُ شَيْءٌ مِنْ وُجُوهِ الصَّلَاحِ
‘The sin and burden fall only on the one who uses it in ways of corruption and unlawfulness. Indeed, Allah-azwj has only Forbidden the craft that is entirely unlawful, from which pure corruption results, such as musical instruments, flutes, chess, all forms of distraction, crosses, idols, and similar things, including the production of forbidden drinks and anything from which and in which there is only corruption and there is no aspect of benefit or righteousness.
فَحَرَامٌ تَعْلِيمُهُ وَ تَعَلُّمُهُ وَ الْعَمَلُ بِهِ وَ أَخْذُ الْأَجْرِ عَلَيْهِ وَ جَمِيعُ التَّقَلُّبِ فِيهِ مِنْ جَمِيعِ وُجُوهِ الْحَرَكَاتِ كُلِّهَا إِلَّا أَنْ يَكُونَ صِنَاعَةً قَدْ تُصْرَفُ إِلَى جِهَاتِ الصَّنَائِعِ وَ إِنْ كَانَ قَدْ يُتَصَرَّفُ بِهَا وَ يُتَنَاوَلُ بِهَا وَجْهٌ مِنْ وُجُوهِ الْمَعَاصِي فَلَعَلَّهُ لِمَا فِيهِ مِنَ الصَّلَاحِ حَلَّ تَعَلُّمُهُ وَ تَعْلِيمُهُ وَ الْعَمَلُ بِهِ وَ يَحْرُمُ عَلَى مَنْ صَرَفَهُ إِلَى غَيْرِ وَجْهِ الْحَقِّ وَ الصَّلَاحِ
‘So, it is forbidden to teach it, learn it, work with it, receive payment for it, and engage in it in any form of activity whatsoever, unless it is a craft that can be directed toward beneficial uses, even if it may also be used in aspects of disobedience. So perhaps, due to the benefit it contains, learning it, teaching it, and working with it becomes permissible, while it is forbidden for anyone to direct it toward anything other than truth and righteousness.
فَهَذَا بَيَانُ تَفْسِيرِ وَجْهِ اكْتِسَابِ مَعَايِشِ الْعِبَادِ وَ تَعْلِيمِهِمْ فِي جَمِيعِ وُجُوهِ اكْتِسَابِهِمْ وُجُوهُ إِخْرَاجِ الْأَمْوَالِ وَ إِنْفَاقِهَا
‘This is an explanation of the interpretation of the aspects of earning, livelihoods of the servants, and their teaching in the entirety of the aspects of their earnings, and aspects of extracting the wealth and spending it.’
Kinds of Spending and Incurred Expenses:
وَ أَمَّا الْوُجُوهُ الَّتِي فِيهَا إِخْرَاجُ الْأَمْوَالِ فِي جَمِيعِ وُجُوهِ الْحَلَالِ الْمُفْتَرَضُ عَلَيْهِمْ وَ وُجُوهُ النَّوَافِلِ كُلِّهَا فَأَرْبَعَةٌ وَ عِشْرُونَ وَجْهاً مِنْهَا سَبْعَةُ وُجُوهٍ عَلَى خَاصَّةِ نَفْسِهِ وَ خَمْسَةُ وُجُوهٍ عَلَى مَنْ يَلْزَمُ نَفْسَهُ وَ ثَلَاثَةُ وُجُوهٍ مِمَّا يَلْزَمُهُ فِيهَا مِنْ وُجُوهِ الدَّيْنِ وَ خَمْسَةُ وُجُوهٍ مِمَّا يَلْزَمُهُ فِيهَا مِنْ وُجُوهِ الصِّلَاتِ وَ أَرْبَعَةُ أَوْجُهٍ مِمَّا يَلْزَمُهُ فِيهَا النَّفَقَةُ مِنْ وُجُوهِ اصْطِنَاعِ الْمَعْرُوفِ
‘As for the ways in which wealth is to be spent in all lawful and obligatory forms, as well as in all recommended (non-obligatory) acts, they are twenty-four in total. Of these, seven pertain specifically to oneself, five to those whom one is personally obligated to support, three relate to obligations arising from debt, five involve acts of devotion, and four pertain to expenditures in doing acts of kindness and generosity.
فَأَمَّا الْوُجُوهُ الَّتِي يَلْزَمُهُ فِيهَا النَّفَقَةُ عَلَى خَاصَّةِ نَفْسِهِ فَهِيَ مَطْعَمُهُ وَ مَشْرَبُهُ وَ مَلْبَسُهُ وَ مَنْكَحُهُ وَ مَخْدَمُهُ وَ عَطَاؤُهُ فِيمَا يَحْتَاجُ إِلَيْهِ مِنَ الْأَجْرِ عَلَى مَرَمَّةِ مَتَاعِهِ أَوْ حَمْلِهِ أَوْ حِفْظِهِ وَ مَعْنَى مَا يَحْتَاجُ إِلَيْهِ فَبَيِّنٌ نَحْوُ مَنْزِلِهِ أَوْ آلَةٍ مِنَ الْآلَاتِ يَسْتَعِينُ بِهَا عَلَى حَوَائِجِهِ
‘As for the expenditures that are obligatory upon a person for himself, they include his food, drink, clothing, marriage, servant, and payment for what he needs in terms of wages for repairing his belongings, transporting them, or safeguarding them. The meaning of what he needs is clear, such as his home or tools he uses to be assisted with upon his needs.
وَ أَمَّا الْوُجُوهُ الْخَمْسُ الَّتِي يَجِبُ عَلَيْهِ النَّفَقَةُ لِمَنْ يَلْزَمُهُ نَفْسُهُ فَعَلَى وَلَدِهِ وَ وَالِدَيْهِ وَ امْرَأَتِهِ وَ مَمْلُوكِهِ لَازِمٌ لَهُ ذَلِكَ فِي حَالِ الْيُسْرِ وَ الْعُسْرِ وَ أَمَّا الْوُجُوهُ الثَّلَاثَةُ الْمَفْرُوضَةُ مِنْ وُجُوهِ الدَّيْنِ فَالزَّكَاةُ الْمَفْرُوضَةُ الْوَاجِبَةُ فِي كُلِّ عَامٍ وَ الْحَجُّ الْمَفْرُوضُ وَ الْجِهَادُ فِي إِبَّانِهِ وَ زَمَانِهِ
‘As for the five categories for which he is obligated to spend on those whom he is personally responsible for, they are his children, his parents, his wife, and his servant, this obligation is binding upon him in both times of ease and hardship. As for the three obligatory categories related to religious duties, they are – the obligatory annual Zakat, the obligatory Hajj, and Jihad at its period and due time.
وَ أَمَّا الْوُجُوهُ الْخَمْسُ مِنْ وُجُوهِ الصِّلَاتِ النَّوَافِلِ فَصِلَةُ مَنْ فَوْقَهُ وَ صِلَةُ الْقَرَابَةِ وَ صِلَةُ الْمُؤْمِنِينَ وَ التَّنَفُّلُ فِي وُجُوهِ الصَّدَقَةِ وَ الْبِرِّ وَ الْعِتْقُ
‘And as for the five categories of voluntary charitable acts, these are – maintaining ties with those above him (i.e., parents), giving to relatives, giving to fellow believers, voluntary charity and acts of kindness, and the liberation (of slaves).
وَ أَمَّا الْوُجُوهُ الْأَرْبَعُ فَقَضَاءُ الدَّيْنِ وَ الْعَارِيَّةُ وَ الْقَرْضُ وَ إِقْرَاءُ الضَّيْفِ وَاجِبَاتٌ فِي السُّنَّةِ
‘As for the four categories, they are – repayment of debt, lending of items (for temporary use), giving loans, and hosting guests. These are duties affirmed in the Sunnah.
مَا يَحِلُّ وَ يَجُوزُ لِلْإِنْسَانِ أَكْلُهُ فَأَمَّا مَا يَحِلُّ لِلْإِنْسَانِ أَكْلُهُ مِمَّا أَخْرَجَتِ الْأَرْضُ فَثَلَاثَةُ صُنُوفٍ مِنَ الْأَغْذِيَةِ صِنْفٌ مِنْهَا جَمِيعُ الْحَبِّ كُلِّهِ مِنَ الْحِنْطَةِ وَ الشَّعِيرِ وَ الْأَرُزِّ وَ الْحِمَّصِ وَ غَيْرِ ذَلِكَ مِنْ صُنُوفِ الْحَبِّ وَ صُنُوفِ السَّمَاسِمِ وَ غَيْرِهَا كُلُّ شَيْءٍ مِنَ الْحَبِّ مَا يَكُونُ فِيهِ غِذَاءُ الْإِنْسَانِ فِي بَدَنِهِ وَ قُوتُهُ فَحَلَالٌ أَكْلُهُ وَ كُلُّ شَيْءٍ تَكُونُ فِيهِ الْمَضَرَّةُ عَلَى الْإِنْسَانِ فِي بَدَنِهِ فَحَرَامٌ أَكْلُهُ إِلَّا فِي حَالِ الضَّرُورَةِ
‘As for what is lawful and permissible for a person to eat, it includes that which the earth produces. There are three types of foods in this regard. One type is, all kinds of grains, such as wheat, barley, rice, chickpeas, and other kinds of seeds and legumes. These include anything from grains that provide nourishment for the human body and strengthen it. So, it is lawful to eat it, and anything that causes harm to a person’s body is unlawful to eat, except in a case of necessity.
وَ الصِّنْفُ الثَّانِي مِمَّا أَخْرَجَتِ الْأَرْضُ مِنْ جَمِيعِ صُنُوفِ الثِّمَارِ كُلِّهَا مِمَّا يَكُونُ فِيهِ غِذَاءُ الْإِنْسَانِ وَ مَنْفَعَةٌ لَهُ وَ قُوتُهُ بِهِ فَحَلَالٌ أَكْلُهُ وَ مَا كَانَ فِيهِ الْمَضَرَّةُ عَلَى الْإِنْسَانِ فِي أَكْلِهِ فَحَرَامٌ أَكْلُهُ
‘The second type of what the earth produces includes all kinds of fruits that provide nourishment, benefit, and sustenance to human beings. So, it is lawful to eat it, and whatever causes harm to a person when eaten is unlawful to eat.’
وَ الصِّنْفُ الثَّالِثُ جَمِيعُ صُنُوفِ الْبُقُولِ وَ النَّبَاتِ وَ كُلُّ شَيْءٍ تُنْبِتُ الْأَرْضُ مِنَ الْبُقُولِ كُلِّهَا مِمَّا فِيهِ مَنَافِعُ الْإِنْسَانِ وَ غِذَاؤُهُ فَحَلَالٌ أَكْلُهُ وَ مَا كَانَ مِنْ صُنُوفِ الْبُقُولِ مِمَّا فِيهِ الْمَضَرَّةُ عَلَى الْإِنْسَانِ فِي أَكْلِهِ نَظِيرَ بُقُولِ السُّمُومِ وَ الْقَاتِلَةِ وَ نَظِيرَ الدِّفْلَى وَ غَيْرِ ذَلِكَ مِنْ صُنُوفِ السَّمِّ الْقَاتِلِ فَحَرَامٌ أَكْلُهُ
‘The third type includes all types of herbs and plants, and everything the earth produces of herbs that contain benefits and nourishment for human beings. So, it is lawful to eat it, and whatever is from the types of herbs that cause harm to a person when eaten, such as poisonous and deadly herbs, like oleander and other forms of lethal poison, is unlawful to eat.
وَ أَمَّا مَا يَحِلُّ أَكْلُهُ مِنْ لُحُومِ الْحَيَوَانِ فَلُحُومُ الْبَقَرِ وَ الْغَنَمِ وَ الْإِبِلِ وَ مَا يَحِلُّ مِنْ لُحُومِ الْوَحْشِ كُلُّ مَا لَيْسَ فِيهِ نَابٌ وَ لَا لَهُ مِخْلَبٌ وَ مَا يَحِلُّ مِنْ أَكْلِ لُحُومِ الطَّيْرِ كُلِّهَا مَا كَانَتْ لَهُ قَانِصَةٌ فَحَلَالٌ أَكْلُهُ وَ مَا لَمْ يَكُنْ لَهُ قَانِصَةٌ فَحَرَامٌ أَكْلُهُ وَ لَا بَأْسَ بِأَكْلِ صُنُوفِ الْجَرَادِ
‘As for the meat of animals that are lawful to eat, these include the meat of cattle, sheep, and camels, and from wild animals, whatever does not have fangs or claws is lawful. As for the meat of birds, all birds that have a grasping claw are lawful to eat, and those that do not have such a claw are unlawful to eat. There is no harm in eating various types of locusts.
وَ أَمَّا مَا يَجُوزُ أَكْلُهُ مِنَ الْبَيْضِ فَكُلَّمَا اخْتَلَفَ طَرَفَاهُ فَحَلَالٌ أَكْلُهُ وَ مَا اسْتَوَى طَرَفَاهُ فَحَرَامٌ أَكْلُهُ
‘As for the eggs that are permissible to eat, any egg that has differing ends is lawful to eat, and whatever has equal ends is unlawful to eat.
وَ مَا يَجُوزُ أَكْلُهُ مِنْ صَيْدِ الْبَحْرِ مِنْ صُنُوفِ السَّمَكِ مَا كَانَ لَهُ قُشُورٌ فَحَلَالٌ أَكْلُهُ وَ مَا لَمْ يَكُنْ لَهُ قُشُورٌ فَحَرَامٌ أَكْلُهُ
‘As for what is permissible to eat from sea game among types of fish, whatever has scales is lawful to eat, and whatever does not have scales is unlawful to eat.’
The Permissible from Drinkables:
وَ أَمَّا مَا يَجُوزُ مِنَ الْأَشْرِبَةِ مِنْ جَمِيعِ صُنُوفِهَا فَمَا لَا يُغَيِّرُ الْعَقْلَ كَثِيرُهُ فَلَا بَأْسَ بِشُرْبِهِ وَ كُلُّ شَيْءٍ يُغَيِّرُ مِنْهَا الْعَقْلَ كَثِيرُهُ فَالْقَلِيلُ مِنْهُ حَرَامٌ
‘As for what is permissible from all types of drinks, whatever does not intoxicate the mind in large amounts, there is no harm in drinking it. But whatever intoxicates the mind in large amounts, then even a small amount of it is unlawful.’
The Permissible from Clothing:
وَ مَا يَجُوزُ مِنَ اللِّبَاسِ فَكُلُّ مَا أَنْبَتَتِ الْأَرْضُ فَلَا بَأْسَ بِلُبْسِهِ وَ الصَّلَاةِ فِيهِ وَ كُلُّ شَيْءٍ يَحِلُّ لَحْمُهُ فَلَا بَأْسَ بِلُبْسِ جِلْدِهِ الذَّكِيِّ مِنْهُ وَ صُوفِهِ وَ شَعْرِهِ وَ وَبَرِهِ وَ إِنْ كَانَ الصُّوفُ وَ الشَّعْرُ وَ الرِّيشُ وَ الْوَبَرُ مِنَ الْمَيْتَةِ وَ غَيْرِ الْمَيْتَةِ ذَكِيّاً فَلَا بَأْسَ بِلُبْسِ ذَلِكَ وَ الصَّلَاةِ فِيهِ
‘As for what is permissible in clothing, everything that the earth produces is permissible to wear and to pray Salat in, and everything whose meat is lawful to eat, there is no harm in wearing its tanned hide, its wool, its hair, and its fur. Even if the wool, hair, feathers, or fur comes from a dead animal or a slaughtered one, if it has been purified (tanned), there is no harm in wearing it and praying Salat in it.
وَ كُلُّ شَيْءٍ يَكُونُ غِذَاءَ الْإِنْسَانِ فِي مَطْعَمِهِ أَوْ مَشْرَبِهِ أَوْ مَلْبَسَهُ فَلَا تَجُوزُ الصَّلَاةُ عَلَيْهِ وَ لَا السُّجُودُ إِلَّا مَا كَانَ مِنْ نَبَاتِ الْأَرْضِ مِنْ غَيْرِ ثَمَرٍ قَبْلَ أَنْ يَصِيرَ مَغْزُولًا فَإِذَا صَارَ غَزْلًا فَلَا تَجُوزُ الصَّلَاةُ عَلَيْهِ إِلَّا فِي حَالِ الضَّرُورَةِ
‘And anything that is considered human food, whether in eating, drinking, or clothing, it is not permissible to pray Salat on it or to prostrate upon it, except for what grows from the earth that has no fruit, and before it becomes spun thread. But once it is spun thread, it is not permissible to pray Salat on it except in cases of necessity.’
The Permissible from Nikah (Marriage):
وَ أَمَّا مَا يَجُوزُ مِنَ الْمَنَاكِحِ فَأَرْبَعَةُ وُجُوهٍ نِكَاحٌ بِمِيرَاثٍ وَ نِكَاحٌ بِغَيْرِ مِيرَاثٍ وَ نِكَاحُ الْيَمِينِ وَ نِكَاحٌ بِتَحْلِيلٍ مِنَ الْمُحَلِّلِ لَهُ مِنْ مِلْكِ مَنْ يَمْلِكُ
‘As for what is permissible in forms of marriage, there are four types, marriage with inheritance, marriage without inheritance, marriage through ownership (concubine), and marriage by authorisation from one who is allowed to permit it through ownership by someone who owns.
وَ أَمَّا مَا يَجُوزُ مِنَ الْمِلْكِ وَ الْخِدْمَةِ فَسِتَّةُ وُجُوهٍ مِلْكُ الْغَنِيمَةِ وَ مِلْكُ الشِّرَاءِ وَ مِلْكُ الْمِيرَاثِ وَ مِلْكُ الْهِبَةِ وَ مِلْكُ الْعَارِيَّةِ وَ مِلْكُ الْأَجْرِ
‘As for what is permissible in ownership and service, there are six forms, ownership through war booty, ownership through purchase, ownership through inheritance, ownership through gift, ownership through borrowing for use, and ownership through wages.
فَهَذِهِ وُجُوهُ مَا يَحِلُّ وَ مَا يَجُوزُ لِلْإِنْسَانِ إِنْفَاقُ مَالِهِ وَ إِخْرَاجُهُ بِجِهَةِ الْحَلَالِ فِي وُجُوهِهِ
‘So, these aspects are what is permissible and allowed for the human being to spend his wealth and extract it in the lawful aspects in its categories.
وَ مَا يَجُوزُ فِيهِ التَّصَرُّفُ وَ التَّقَلُّبُ مِنْ وُجُوهِ الْفَرِيضَةِ وَ النَّافِلَةِ.
‘It is also permissible for a person to spend and dispose of their wealth through lawful means in these categories, and to engage in transactions and dealings within what is obligatory and recommended.’[191]
12- ضا، فقه الرضا عليه السلام اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ كُلَّ مَأْمُورٍ بِهِ مِمَّا هُوَ عَوْنٌ عَلَى الْعِبَادِ وَ قِوَامٌ لَهُمْ فِي أُمُورِهِمْ مِنْ وُجُوهِ الصَّلَاحِ الَّذِي لَا يُقِيمُهُمْ غَيْرُهُ مِمَّا يَأْكُلُونَ وَ يَشْرَبُونَ وَ يَلْبَسُونَ وَ يَنْكِحُونَ وَ يَمْلِكُونَ وَ يَسْتَعْمِلُونَ فَهَذَا كُلُّهُ حَلَالٌ بَيْعُهُ وَ شِرَاؤُهُ وَ هِبَتُهُ وَ عَارِيَّتُهُ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘Know, may Allah-azwj Mercy you! Everything which is Commanded and serves as assistance for the people and supports them in their affairs from the aspects of well-being that cannot be upheld without it, such as what they eat, drink, wear, marry, own, or use, then all of this is lawful to buy, sell, gift, or lend it.
وَ كُلُّ أَمْرٍ يَكُونُ فِيهِ الْفَسَادُ مِمَّا قَدْ نُهِيَ عَنْهُ مِنْ جِهَةِ أَكْلِهِ وَ شُرْبِهِ وَ لُبْسِهِ وَ نِكَاحِهِ وَ إِمْسَاكِهِ لِوَجْهِ الْفَسَادِ مِثْلَ الْمَيْتَةِ وَ الدَّمِ وَ لَحْمِ الْخِنْزِيرِ وَ الرِّبَا وَ جَمِيعِ الْفَوَاحِشِ وَ لُحُومِ السِّبَاعِ وَ الْخَمْرِ وَ مَا أَشْبَهَ ذَلِكَ فَحَرَامٌ ضَارٌّ لِلْجِسْمِ وَ فَسَادٌ لِلنَّفْسِ.
And everything that involves corruption, which has been Prohibited in terms of consumption, drinking, clothing, marriage, or possession due to its corruptive nature, like carrion (dead animal), blood, pork, usury (interest), all immoralities, the meat of predators, intoxicants, and the like, is forbidden, harmful to the body, and corruptive for the soul’’.[192]
13- ضا، فقه الرضا عليه السلام كَسْبُ الْمُغَنِّيَةِ حَرَامٌ وَ لَا بَأْسَ بِكَسْبِ النَّائِحَةِ إِذَا قَالَتْ صِدْقاً وَ لَا بَأْسَ بِكَسْبِ الْمَاشِطَةِ إِذَا لَمْ تُشَارِطْ وَ قَبِلَتْ مَا تُعْطَى وَ لَا تَصِلُ شَعْرَ المَرْأَةِ بِغَيْرِ شَعْرِهَا وَ أَمَّا شَعْرُ الْمَعْزِ فَلَا بَأْسَ بِأَنْ يُوصَلَ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘Earning from singers is forbidden, and there is no harm in earning from a mourner if she speaks truthfully. There is no harm in earning from a hairdresser if she does not impose conditions and accepts what she is given. A woman’s hair should not be connected with hair that is not hers. As for goat hair, it is permissible to connect it.
وَ قَدْ لَعَنَ النَّبِيُّ ص سَبْعَةً الْوَاصِلَ شَعْرَهُ بِغَيْرِ شَعْرِهِ وَ الْمُتَشَبِّهَ مِنَ النِّسَاءِ بِالرِّجَالِ وَ الرِّجَالِ بِالنِّسَاءِ وَ المُفَلِّجَ بِأَسْنَانِهِ وَ الْمُوشِمَ بِيَدَيْهِ وَ الدَّعِيَّ إِلَى غَيْرِ مَوْلَاهُ وَ الْمُتَغَافِلَ عَلَى زَوْجَتِهِ وَ هُوَ الدَّيُّوثُ
The Prophet-saww cursed seven types – the one who connects his hair with what is not his, the one who imitates the opposite gender, the one who sharpens his teeth, the one who tattoos his hands, the one who calls to someone other than his master, and the one who neglects his wife while being a cuckold.
وَ قَالَ رَسُولُ اللَّهِ ص اقْتُلُوا الدَّيُّوثَ وَ لَوْ أَنَّ رَجُلًا أَعْطَتْهُ امْرَأَتُهُ مَالًا وَ قَالَتْ لَهُ اصْنَعْ بِهِ مَا شِئْتَ فَإِنْ أَرَادَ الرَّجُلُ يَشْتَرِي بِهِ جَارِيَةً يَطَؤُهَا لَمَا جَازَ لَهُ لِأَنَّهَا أَرَادَتْ مَسَرَّتَهُ لَيْسَ لَهُ مَا يَسُوؤُهَا
And Rasool-Allah-saww said: ‘Killed the cuckold!’, and if a man was given money by his wife and she says to him, ‘Do what you like’, so if the man intends to buy a slave girl with it to have union with her, it would not be allowed for him because she had intended to please him, and it isn’t for him to be bad to her.
وَ اعْلَمْ أَنَّ أُجْرَةَ الزَّانِيَةِ وَ ثَمَنَ الْكَلْبِ سُحْتٌ إِلَّا كَلْبَ الصَّيْدِ وَ أَمَّا الرِّشَا فِي الْحُكْمِ فَهُوَ الْكُفْرُ بِاللَّهِ الْعَظِيمِ.
And know that the payment of the adulteress (prostitute) and price of the dog are ill-gotten gains except the hunting dog, and as for the bribe regarding the decision, it is the Kufr with Allah-azwj the Magnificent!’’[193]
14- ضا، فقه الرضا عليه السلام اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ كُلَّ مَا يَتَعَلَّمُهُ الْعِبَادُ مِنْ أَنْوَاعِ الصَّنَائِعِ مِثْلَ الْكِتَابِ وَ الْحِسَابِ وَ التِّجَارَةِ وَ النُّجُومِ وَ الطِّبِّ وَ سَائِرِ الصِّنَاعَاتِ كَالْأَبْنِيَةِ وَ الْهَنْدَسَةِ وَ التَّصَاوِيرِ مَا لَيْسَ فِيهِ مِثَالُ الرُّوحَانِيِّينَ وَ أَبْوَابُ صُنُوفِ الْآلَاتِ الَّتِي يُحْتَاجُ إِلَيْهَا مِمَّا فِيهِ مَنَافِعُ وَ قَوَائِمُ مَعَاشٍ وَ طَلَبُ الْكَسْبِ فَحَلَالٌ كُلُّهُ تَعْلِيمُهُ وَ الْعَمَلُ بِهِ وَ أَخْذُ الْأُجْرَةِ عَلَيْهِ وَ إِنْ قَدْ تَصْرِفُ بِهَا فِي وُجُوهِ الْمَعَاصِي أَيْضاً مِثْلَ اسْتِعْمَالِ مَا جُعِلَ لِلْحَلَالِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘Know, may Allah-azwj Mercy you, that everything servants learn from various crafts such as writing, arithmetic, trade, astronomy, medicine, and other crafts like construction, engineering, and images, which do not involve spiritual examples or devices used in spiritual practices but are needed for benefits, livelihoods, and earning a living, all of this is lawful to learn, practice, and receive payment for, and even if one sometimes uses it in ways related to sins, such as using what is meant for lawful purposes.
ثُمَّ تَصْرِفُهُ إِلَى أَبْوَابِ الْحَرَامِ وَ مِثْلَ مُعَاوَنَةِ الظَّالِمِ وَ غَيْرِ ذَلِكَ مِنْ أَسْبَابِ الْمَعَاصِي مِثْلَ الْإِنَاءِ وَ الْأَقْدَاحِ وَ مَا أَشْبَهَ ذَلِكَ وَ لَعَلَّهُ لِمَا فِيهِ مِنَ الْمَنَافِعِ جَازَ تَعْلِيمُهُ وَ عَمَلُهُ وَ حَرُمَ عَلَى مَنْ يَصْرِفُهُ إِلَى غَيْرِ وُجُوهِ الْحَقِّ وَ الصَّلَاحِ الَّذِي أَمَرَ اللَّهُ بِهَا دُونَ غَيْرِهَا
Then one directs it toward forbidden matters, such as helping the oppressor and other causes of sins like vessels, cups, and the like. Perhaps because of the benefits involved, teaching and practising it is allowed, but it becomes forbidden for the one who directs it away from the paths of truth and righteousness which Allah-azwj has Commanded to be followed other than something else.
اللَّهُمَّ إِلَّا أَنْ يَكُونَ صِنَاعَةً مُحَرَّمَةً أَوْ مَنْهِيّاً عَنْهَا مِثْلَ الْغِنَاءِ وَ صَنْعَةِ آلَاتِهِ وَ مِثْلَ بِنَاءِ الْبِيعَةِ وَ الْكَنَائِسِ وَ بَيْتِ النَّارِ وَ تَصَاوِيرِ ذَوِي الْأَرْوَاحِ عَلَى مِثَالِ الْحَيَوَانِ وَ الرُّوحَانِيِّ وَ مِثْلَ صَنْعَةِ الدَّفِّ وَ الْعُودِ وَ أَشْبَاهِهِ وَ عَمَلِ الْخَمْرِ وَ الْمُسْكِرِ وَ الْآلَاتِ الَّتِي لَا تَصْلُحُ فِي شَيْءٍ مِنَ الْمُحَلَّلَاتِ فَحَرَامٌ عَمَلُهُ وَ تَعْلِيمُهُ وَ لَا يَجُوزُ ذَلِكَ وَ بِاللَّهِ التَّوْفِيقُ.
Except if it is a forbidden craft or one that is prohibited, such as singing and making its instruments, building brothels, churches, and the temples of fire worship, images of beings with souls resembling animals or spirits, making the tambourine, lute and similar instruments, producing wine and intoxicants, and instruments that have no use in lawful matters. Its practice and teaching are forbidden, and that is not permissible. And with Allah-azwj is inclination!’’[194]
15- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ خَالِدٍ الضَّبِّيِّ قَالَ: مَرَّ إِبْرَاهِيمُ النَّخَعِيُّ عَلَى امْرَأَةٍ وَ هِيَ جَالِسَةٌ عَلَى بَابِ دَارِهَا بُكْرَةً وَ كَانَ يُقَالُ لَهَا أُمُّ بَكْرٍ وَ فِي يَدِهَا مِغْزَلٌ تَغْزِلُ بِهِ فَقَالَ يَا أُمَّ بَكْرٍ أَ مَا كَبِرْتِ أَ لَمْ يَأْنِ لَكِ أَنْ تَضَعِي هَذَا الْمِغْزَلَ
(The book) ‘Tafseer Al Ayyashi’ – from Muhammad Bin Khalid Al Zaby who said,
‘Ibrahim Al-Nakhaie passed by a woman sitting at the door of her house in the morning. She was known as Umm Bakr, and in her hand was a spindle with which she was spinning. He said, ‘O Umm Bakr, and have you not grown old? Has the time not come for you to put down this spindle?’
فَقَالَتْ وَ كَيْفَ أَضَعُهُ وَ سَمِعْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ هُوَ مِنْ طَيِّبَاتِ الْكَسْبِ.
She replied, ‘And how can I put it down when I heard Ali-asws Bin Abu Talib Amir Al-Momineen-asws saying it is from the good earnings?’’[195]
16- شي، تفسير العياشي سَمَاعَةُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْغُلُولُ كُلُّ شَيْءٍ غُلَّ مِنَ الْإِمَامِ وَ أَكْلُ مَالِ الْيَتِيمِ شِبْهُهُ وَ السُّحْتُ شِبْهُهُ.
(The book) ‘Tafseer Al Ayyashi’ – Sama’at said,
‘Abu Abdullah-asws said: ‘Embezzlement of all things is embezzling from the Imam-asws, and devouring wealth of the orphan resembles it, and the ill-gotten gain resembles it’’.[196]
17- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْعُ الشِّطْرَنْجِ حَرَامٌ وَ أَكْلُ ثَمَنِهِ سُحْتٌ وَ اتِّخَاذُهَا كُفْرٌ.
(The book) ‘Al Saraair’, from ‘Jamie’ of Al Bazanty, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Selling chess is Prohibited, and consuming its prices is an ill-gotten gain, and taking (playing) it is Kufr’’.[197]
18- شي، تفسير العياشي عَنِ الْوَشَّاءِ عَنِ الرِّضَا ع قَالَ سَمِعْتُهُ يَقُولُ ثَمَنُ الْكَلْبِ سُحْتٌ وَ السُّحْتُ فِي النَّارِ.
(The book) ‘Tafseer Al Ayyashi’ – from Al Washa
‘From Al-Reza -asws, he (the narrator) said, ‘I heard him-asws saying: ‘The price of a dog is an ill-gotten gain, and the ill-gotten gainer would be in the Fire’’.[198]
19 شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ وَ أَبِي الْحَسَنِ ع قَالَ: السُّحْتُ أَنْوَاعٌ كَثِيرَةٌ مِنْهَا كَسْبُ الْحَجَّامِ وَ أَجْرُ الزَّانِيَةِ وَ ثَمَنُ الْخَمْرِ وَ أَمَّا الرِّشَا فِي الْحُكْمِ فَهُوَ الْكُفْرُ بِاللَّهِ.
(The book) ‘Tafseer Al-Ayyashi’ – from Sama’at,
‘From Abu Abdullah-asws and Abu Al-Hassan-asws having said: ‘The ill-gotten gains are of many types. From these is earning of the cupper, and payment to the adulteress (prostitute), and price of the wine, and as for the bribe regarding the decision, it is the Kufr with Allah-azwj’’.[199]
20- شي، تفسير العياشي عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنْ أَكْلِ السُّحْتِ الرِّشْوَةُ فِي الْحُكْمِ وَ عَنْهُ وَ مَهْرُ الْبَغِيِ.
(The book) ‘Tafseer Al Ayyashi’ – from Jarrah Al Madainy,
‘From consumption of the ill-gotten gain is the bribery regarding the decision’, and from him-asws: ‘And dower (payment) of the prostitute’’.[200]
21- شي، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّهُ كَانَ يَنْهَى عَنِ الْجَوْزِ الَّذِي يَحْوِيهِ الصِّبْيَانِ مِنَ الْقِمَارِ أَنْ يُؤْكَلَ وَ قَالَ هُوَ السُّحْتُ.
(The book) ‘Tafseer Al Ayyashi’ – from Al Sakuni,
‘From Ja’far-asws, from his-asws father-asws, he-asws had forbidden from eating the walnuts which the children obtain from the gambling, and said: ‘It is the ill-gotten gain’’.[201]
22- ضا، فقه الرضا عليه السلام سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ شِرَاءِ الْخِيَانَةِ وَ السَّرِقَةِ قَالَ إِذَا عَرَفْتَ ذَلِكَ فَلَا تَشْتَرِهِ إِلَّا مِنَ الْعُمَّالِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws, ‘Abu Abdullah-asws was asked about betrayed (embezzled) and the stolen (goods). He-asws said: ‘When you know that, do not buy it except from the workers (the manufacturer).[202]
23- وَ قِيلَ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَطْلُبُ مِنَ الرَّجُلِ مَتَاعاً بِعَشَرَةِ آلَافِ دِرْهَمٍ وَ لَيْسَ عِنْدَهُ إِلَّا بِمِقْدَارِ أَلْفِ دِرْهَمٍ فَيَأْخُذُ مِنْ جِيرَانِهِ وَ مُعَامِلِيهِ ثُمَّ شِرَاءً أَوْ عَارِيَّةً وَ يُوَفِّيهِ ثُمَّ يَشْرِيهِ مِنْهُ أَوْ مِمَّنْ يَشْتَرِيهِ مِنْهُ فَيَرُدُّهُ عَلَى أَصْحَابِهِ
And it was said to Abu Abdullah-asws, ‘A man asks another man for goods worth ten thousand Dirhams, while he only possesses goods worth one thousand Dirhams. So, he takes the remaining amount from his neighbours and associates, either by purchase or as a loan, and then completes the amount, buys it from him or from someone who buys it from him, and returns it to its original owners’’.
قَالَ لَا بَأْسَ.
He said: ‘There is no problem’’.[203]
24- جَدِّيَ الصَّادِقُ وَ سُئِلَ عَنِ السِّهَامِ الَّتِي يَضْرِبُهَا الْقَصَّابُونَ فَكَرِهَهَا إِذَا وَقَعَ بَيْنَهُمْ أَفْضَلُ مِنْ سَهْمٍ.
(The book) ‘Fiqh Al-Reza -asws’, may the greeting be upon him-asws: ‘My-asws grandfather-asws Al-Sadiq-asws said, and he-asws was asked about the arrows (lots) cast by the butchers. He-asws disliked it if there occurs between them more than a (single) share’’.[204]
25- عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا بَأْسَ بِجَوَائِزِ السُّلْطَانِ
From Abu Ja’far-asws having said: ‘There is no problem with gifts by the ruler’.
25- عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا بَأْسَ بِجَوَائِزِ السُّلْطَانِ
And he-asws was asked about a man taking wealth by speculation, ‘Is it Permissible for him to give it to another for less than what he had taken it?’
قَالَ لَا وَ لَا يَشْتَرِي الرَّجُلُ مِمَّا يَتَصَدَّقُ بِهِ وَ إِنْ تَصَدَّقَ بِمَسْكَنِهِ عَلَى قَرَابَتِهِ سَكَنَ مَعَهُمْ إِنْ شَاءَ وَ السِّمْسَارُ يَشْتَرِي لِلرَّجُلِ بِأَجْرٍ فَيَقُولُ لَهُ خُذْ مَا شِئْتَ وَ اتْرُكْ مَا شِئْتَ قَالَ لَا بَأْسَ.
He-asws said: ‘No, and a man should not buy from what has been given in charity, and if he donates his house to his relatives, he may live with them in it if he wishes. As for the broker, he may buy on behalf of a person for a fee and say to him: ‘Take whatever you wish and leave what you wish’, he-asws said: ‘There is no problem’’.[205]
26- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَخْوَفَ مَا أَخَافُ عَلَى أُمَّتِي مِنْ بَعْدِي هَذِهِ الْمَكَاسِبُ الْمُحَرَّمَةُ وَ الشَّهْوَةُ الْخَفِيَّةُ وَ الرِّبَا.
(The book) ‘Nawadir’ of Al-Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The scariest of what I-saww fear upon my-saww community from after me-saww are these forbidden earnings, and the hidden lustful desires, and the usury (interest)!’’[206]
27- وَ بِهَذَا الْإِسْنَادِ قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنْ زَبْدِ الْمُشْرِكِينَ يُرِيدُ بِهِ هَدَايَا أَهْلِ الْحَرْبِ.
And by this chain, he-asws said: ‘Rasool-Allah-saww prohibited from ‘butter’ of the Polytheists’ – meaning by it gifts to the people at war’’.[207]
28- أَقُولُ وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَاعِيِّ رَحِمَهُ اللَّهُ نَقْلًا مِنْ خَطِّ الشَّهِيدِ قَدَّسَ اللَّهُ رُوحَهُ عَنْ يُوسُفَ بْنِ جَابِرٍ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ: لَعَنَ رَسُولُ اللَّهِ ص مَنْ نَظَرَ إِلَى فَرْجِ امْرَأَةٍ لَا تَحِلُّ لَهُ وَ رَجُلًا خَانَ أَخَاهُ فِي امْرَأَتِهِ وَ رَجُلًا احْتَاجَ النَّاسُ إِلَيْهِ لِيُفَقِّهَهُمْ فَسَأَلَهُمُ الرِّشْوَةَ.
I say, ‘I found in the handwriting of Muhammad Bin Ali Al Jubaie, may Allah-azwj Mercy him, copying from the handwriting of Al Shaheed, may Allah-azwj Sanctify his soul, from Yusuf Bin Jabir,
‘From Abu Ja’far Al-Baqir-asws having said: ‘Rasool-Allah-saww Cursed the one who looks at private parts of a woman not Permissible for him, and a man who betrays his brother regarding his wife, and a man the people need from him to give them understanding, so he asks them for the bribe’’.[208]
29- وَ بِخَطِّهِ أَيْضاً عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ ص قَالَ: إِذَا حَرَّمَ اللَّهُ شَيْئاً حَرَّمَ ثَمَنَهُ.
And in his handwriting as well, from Ibn Abbas,
‘From the Prophet-saww having said: ‘If Allah-azwj has Prohibited a thing, He-azwj has also Prohibited its price.[209]
30- دَعَوَاتُ الرَّاوَنْدِيِّ، سُئِلَ الرِّضَا ع عَنْ مَالِ بَنِي أُمَيَّةَ فَقَالَ ع وَ لِبَنِي أُمَيَّةَ مَالٌ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Al-Reza -asws was asked about wealth of the clan of Umayya. He-asws said: ‘And for the clan of Umayya there is wealth (as its all ill-gotten which is worthless)?’’[210]
31- كِتَابُ صِفِّينَ لِنَصْرِ بْنِ مُزَاحِمٍ قَالَ: لَمَّا مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع بِالْأَنْبَارِ اسْتَقْبَلَهُ بَنُو خشنوشك دَهَاقِنَتُهَا
(The book) ‘Kitab Siffeen’ of Nasr Bin Muzahim who said,
‘When Amir Al-Momineen-asws passed by Al-Anbar. The clan of Khashnoushak of its people welcomed him-asws.
قَالَ سُلَيْمَانُ خش طَيِّبٌ نوشك رَاضِي يَعْنِي بَنِي الطَّيِّبِ الرَّاضِي بِالْفَارِسِيَّةِ
Suleyman said, ‘The term ‘Khash’ means good, and ‘Nushak’ means satisfied, meaning the clan which is good, the contented in Persian.
قَالَ فَلَمَّا اسْتَقْبَلُوهُ نَزَلُوا عَنْ خُيُولِهِمْ ثُمَّ جَاءُوا يَشْتَدُّونَ مَعَهُ وَ بَيْنَ يَدَيْهِ وَ مَعَهُمْ بَرَاذِينُ قَدْ أَوْقَفُوهَا فِي طَرِيقِهِ فَقَالَ مَا هَذِهِ الدَّوَابُّ الَّتِي مَعَكُمْ وَ مَا أَرَدْتُمْ بِهَذَا الَّذِي صَنَعْتُمْ
He (the narrator) said, ‘When they welcomed him-asws, they descended from their horses, then they came adhering with him-asws, and in front of him-asws, and with them were horses whom they paused in his-asws path. He-asws said: ‘What are these animals which are with you, and what are you intending with this which you are doing?’
قَالُوا أَمَّا هَذَا الَّذِي صَنَعْنَا فَهُوَ خُلُقٌ مِنَّا نُعَظِّمُ بِهِ الْأُمَرَاءَ وَ أَمَّا هَذِهِ الْبَرَاذِينُ فَهَدِيَّةٌ لَكَ وَ قَدْ صَنَعْنَا لِلْمُسْلِمِينَ طَعَاماً وَ هَيَّأْنَا لِدَوَابِّكُمْ عَلَفاً كَثِيراً
They said, ‘As for this which we are doing, it is a mannerism from us we revere the commanders with, and as for these horses, it is a gift for you-asws and we have prepared meals for the Muslims, and we have a lot of fodder for your animals’.
فَقَالَ ع أَمَّا هَذَا الَّذِي زَعَمْتُمْ أَنَّهُ فِيكُمْ خُلُقٌ تُعَظِّمُونَ بِهِ الْأُمَرَاءَ فَوَ اللَّهِ مَا يَنْفَعُ ذَلِكَ الْأُمَرَاءَ وَ إِنَّكُمْ لَتَشُقُّونَ بِهِ عَلَى أَنْفُسِكُمْ وَ أَبْدَانِكُمْ فَلَا تَعُودُوا لَهُ وَ أَمَّا دَوَابُّكُمْ هَذِهِ فَإِنْ أَحْبَبْتُمْ أَنْ آخُذَهَا مِنْكُمْ وَ أَحْسَبَهَا لَكُمْ مِنْ خَرَاجِكُمْ أَخَذْنَاهَا مِنْكُمْ وَ أَمَّا طَعَامُكُمُ الَّذِي صَنَعْتُمْ لَنَا فَإِنَّا نَكْرَهُ أَنْ نَأْكُلَ مِنْ أَمْوَالِكُمْ إِلَّا بِثَمَنٍ
He-asws said: ‘As for this which you are claiming that it is a mannerism among you all revering the commanders with, by Allah-azwj, that does not benefit the commanders, and you are causing difficulties upon yourselves and your bodies, so do not be returning to it (leave this tradition). And as for these animals of your, I-asws would love to take them from you, and I-asws shall be reckoning it for you to be from your taxes having been taken from you. And as for your meals which you have prepared for us, we dislike to eat from your wealth except with a price’.
قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ نَحْنُ نُقَوِّمُهُ ثُمَّ نَقْبَلُ ثَمَنَهُ قَالَ إِذاً لَا تُقَوِّمُونَهُ قِيمَتَهُ نَحْنُ نَكْتَفِي بِمَا هُوَ دُونَهُ
They said, ‘O Amir Al-Momineen-asws! We shall value it, then we shall accept its price’. He-asws said: ‘Then you will not evaluate it, we shall suffice you with what is besides it’.
قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّ لَنَا مِنَ الْعَرَبِ مَوَالِيَ وَ مَعَارِفَ أَ تَمْنَعُنَا أَنْ نُهْدِيَ لَهُمْ أَوْ تَمْنَعُهُمْ أَنْ تقبلوا [يَقْبَلُوا] مِنَّا فَقَالَ كُلُّ الْعَرَبِ لَكُمْ مَوَالٍ وَ لَيْسَ لِأَحَدٍ مِنَ الْمُسْلِمِينَ أَنْ يَقْبَلَ هَدِيَّتَكُمْ وَ إِنْ غَصَبَكُمْ أَحَدٌ فَأَعْلِمُونَا
They said, ‘O Amir Al-Momineen-asws! There are friends for us from the Arabs and people we know. Are you-asws forbidding us from gifting to them, or refusing them to accept from us (for free)?’ He-asws said: ‘All Arabs are your friends, and it isn’t for anyone from the Muslims that he should accept your gifts, and if anyone usurps you, then let us know’.
قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّا نُحِبُّ أَنْ تَقْبَلَ هَدِيَّتَنَا وَ كَرَامَتَنَا قَالَ وَيْحَكُمْ فَنَحْنُ أَغْنَى مِنْكُمْ فَتَرَكَهُمْ وَ سَارَ.
They said, ‘O Amir Al-Momineen-asws! We would love it if you-asws could accept our gifts and our prestige’. He-asws said: ‘Woe be unto you! We are needless from you’. He-asws left them and travelled’’.[211]
32- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ إِنَّ الْقَوْمَ سَيُفْتَنُونَ بَعْدِي بِأَمْوَالِهِمْ وَ يَمُنُّونَ بِدِينِهِمْ عَلَى رَبِّهِمْ وَ يَتَمَنَّوْنَ رَحْمَتَهُ وَ يَأْمَنُونَ سَطْوَتَهُ وَ يَسْتَحِلُّونَ حَرَامَهُ بِالشُّبُهَاتِ الْكَاذِبَةِ وَ الْأَهْوَاءِ السَّاهِيَةِ فَيَسْتَحِلُّونَ الْخَمْرَ بِالنَّبِيذِ وَ السُّحْتَ بِالْهَدِيَّةِ وَ الرِّبَا بِالْبَيْعِ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘O Ali-asws! The people will be tempted with the wealth, and they will (think) they are conferring a favour with their religion upon their Lord-azwj, and they are wishing for His-azwj Mercy, and are feeling safe from His-azwj Punishment, and they are permitting His-azwj Prohibition with the false suspicions and deceptive whims. So, they permitted the wine through Al-Nabeez, and the ill-gotten gains as the gifts, and the interest as the selling (money)’.
قُلْتُ يَا رَسُولَ اللَّهِ فَبِأَيِّ الْمَنَازِلِ أُنْزِلُهُمْ عِنْدَ ذَلِكَ أَ بِمَنْزِلَةِ رِدَّةٍ أَمْ بِمَنْزِلَةِ فِتْنَةٍ
I-asws said: ‘O Rasool-Allah-saww! So, at which status should I-asws status them during that, is it as the status of apostasy or the status of Fitna?’’[212]
33- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شَرُّ الْكَسْبِ ثَمَنُ الْكَلْبِ وَ مَهْرُ الْبَغِيِّ وَ كَسْبُ الْحَجَّامِ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al-Husayn, from Ali Bin Asbaat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The evil earnings are price of the dog, and dower (payment) of the prostitute, and earning of the cupper’’.[213]
34- الدُّرُّ الْمَنْثُورُ عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ آدَمُ حَرَّاثاً وَ كَانَ إِدْرِيسُ خَيَّاطاً وَ كَانَ نُوحٌ ع نَجَّاراً وَ كَانَ هُودٌ تَاجِراً وَ كَانَ إِبْرَاهِيمُ ص رَاعِياً وَ كَانَ دَاوُدُ زَرَّاداً وَ كَانَ سُلَيْمَانُ خَوَّاصاً وَ كَانَ مُوسَى أَجِيراً وَ كَانَ عِيسَى سَيَّاحاً وَ كَانَ مُحَمَّدٌ ص شُجَاعاً جُعِلَ رِزْقُهُ تَحْتَ رُمْحِهِ.
(The book) ‘Al Durr Al Mansour’ – From Abbas who said,
‘Adam-as was a farmer, and Idrees-as was a tailor, and Noah-as was a carpenter, and Hud-as was a trader, and Ibrahim-as was a shepherd, and Dawood-as was an armour-maker, and Suleyman-as was a (cloth) weaver, and Musa-as was an employee, and Isa-as was a wanderer, and Muhammad-saww was brave (warrior). His-saww sustenance was made to be beneath his-saww spear’’.[214]
35- وَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ لِرَجُلٍ عِنْدَهُ ادْنُ مِنِّي أُحَدِّثْكَ عَنِ الْأَنْبِيَاءِ الْمَذْكُورِينَ فِي كِتَابِ اللَّهِ أُحَدِّثْكَ عَنْ آدَمَ كَانَ حَرَّاثاً وَ عَنْ نُوحٍ كَانَ نَجَّاراً وَ عَنْ إِدْرِيسَ كَانَ خَيَّاطاً وَ عَنْ دَاوُدَ كَانَ زَرَّاداً وَ عَنْ مُوسَى كَانَ رَاعِياً وَ عَنْ إِبْرَاهِيمَ كَانَ زَرَّاعاً عَظِيمَ الضِّيَافَةِ
And from Ibn Abbas, he said to a man in his presence, ‘Come near me, I will narrate to you from the Prophets-as mentioned in the Book of Allah-azwj! I narrate to you about Adam-as he-as was a farmer, and about Noah-as he-as was a carpenter, and about Idrees-as he-as was a tailor, and about Dawood-as he-as was an armour maker, and about Musa-as he-as was a shepherd, and about Ibrahim-as he-as was a shepherd, of mighty hospitality.
وَ عَنْ شُعَيْبٍ كَانَ رَاعِياً وَ عَنْ لُوطٍ كَانَ زَرَّاعاً وَ عَنْ صَالِحٍ كَانَ تَاجِراً وَ عَنْ سُلَيْمَانَ كَانَ أُوتِيَ الْمُلْكَ وَ يَصُومُ مِنَ الشَّهْرِ ثَلَاثَةَ أَيَّامٍ فِي أَوَّلِهِ وَ ثَلَاثَةَ أَيَّامٍ فِي وَسَطِهِ وَ ثَلَاثَةَ أَيَّامٍ فِي آخِرِهِ وَ كَانَتْ لَهُ سَبْعُمِائَةِ سُرِّيَّةٍ وَ ثَلَاثُ مِائَةِ مَهِيرَةٍ
And about Shueyb-as he-as was a shepherd, and about Lut-as he-as was a cultivator (farmer), and about Salih-as he-as was a trader, and about Suleyman-as he-as was Given the kingdom and he-as fasted from the month, three days in its beginning, and three days in its middle, and three days in its end, and there were seven hundred concubines and three hundred dowered (wives).
وَ أُحَدِّثْكَ عَنِ ابْنِ الْعَذْرَاءِ الْبَتُولِ عِيسَى ع أَنَّهُ كَانَ لَا يَخْبَأُ شَيْئاً لِغَدٍ وَ يَقُولُ الَّذِي غَدَّانِي سَوْفَ يُعَشِّينِي وَ الَّذِي عَشَّانِي سَوْفَ يُغَدِّينِي يَعْبُدُ اللَّهَ لَيْلَتَهُ كُلَّهُ وَ هُوَ بِالنَّهَارِ صَائِمٌ.
And I shall narrate to you about the son-as of the chaste virgin, Isa-as. He-as would not store anything for the following day, and he-as said: ‘The One Who Gave me breakfast will soon be Giving me dinner, and the One Who Gives me dinner will soon be Giving me breakfast!’ He-as worshipped Allah-azwj all of his-as nights and at the daytime he-as would be fasting’’.[215]
36- وَ عَنْ أَنَسٍ قَالَ: هَبَطَ آدَمُ وَ حَوَّاءُ عُرْيَانَيْنِ جَمِيعاً عَلَيْهِمَا وَرَقُ الْجَنَّةِ فَأَصَابَهُ الْحَرُّ حَتَّى قَعَدَ يَبْكِي وَ يَقُولُ يَا حَوَّاءُ قَدْ آذَانِيَ الْحَرُّ
And from Anas (a well-known fabricator), ‘Adam-as and Hawwa-as both descended (from Paradise) without garments, and upon them-as were the leaves of Paradise. The heat afflicted him-as to the extent that he-as sat down crying and saying: ‘O Hawwa-as, the heat is hurting me!’
فَجَاءَ جَبْرَئِيلُ بِقُطْنٍ وَ أَمَرَهَا أَنْ تَغْزِلَهُ وَ عَلَّمَهَا وَ أَمَرَ آدَمَ بِالْحِيَاكَةِ وَ عَلَّمَهُ.
Jibraeel-as came with cotton and instructed her-as to spin it and instructed Adam-as with weaving and taught him-as’’.[216]
باب 5 كسب النائحة و المغنية
CHAPTER 5 – EARNINGS OF THE MOURNER AND THE SINGER
1– ب، قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ قَالَ: كَانَتِ امْرَأَةٌ مَعَنَا فِي الْحَيِّ وَ كَانَتْ لَهَا جَارِيَةٌ نَائِحَةٌ فَجَاءَتْ إِلَى أَبِي فَقَالَتْ جُعِلْتُ فِدَاكَ يَا عَمَّاهْ إِنَّكَ تَعْلَمُ أَنَّمَا مَعِيشَتِي مِنَ اللَّهِ عَزَّ وَ جَلَّ ثُمَّ مِنْ هَذِهِ الْجَارِيَةِ وَ قَدْ أُحِبُّ أَنْ تَسْأَلَ أَبَا عَبْدِ اللَّهِ ع عَنْ ذَلِكَ فَإِنْ يَكُ ذَلِكَ حَلَالًا وَ إِلَّا لَمْ تَنُحْ وَ بِعْتُهَا وَ أَكَلْتُ ثَمَنَهَا حَتَّى يَأْتِيَ اللَّهُ بِفَرَجٍ
(The book) ‘Qurb Al Isnaad’ – From Hanan who said,
‘There was a woman among us in the neighbourhood who had a slave girl who was a mourner. She came to my father and said, ‘May I be your ransom, uncle. You know that my livelihood is from Allah, the Mighty and Majestic, and then from this slave girl. I would like you to ask Abu Abdullah-asws about that. If it is lawful, then fine, otherwise, she will not mourn, and I will sell her and consume her price until Allah-azwj brings relief’.
قَالَ فَقَالَ لَهَا أَبِي وَ اللَّهِ إِنِّي لَأُعْظِمُ أَبَا عَبْدِ اللَّهِ أَنْ أَسْأَلَهُ عَنْ هَذِهِ الْمَسْأَلَةِ
He (the narrator) said, ‘He said to her, ‘By Allah-azwj! I revere Abu Abdullah-asws too much to ask him-asws about this matter!’
قَالَ فَقُلْتُ لَهَا أَنَا أَسْأَلُهُ لَكِ عَنْ هَذَا
He (the narrator) said, ‘I said to her, ‘I shall ask him-asws for you about this’.
فَلَمَّا قَدِمْنَا دَخَلْتُ عَلَيْهِ فَقُلْتُ إِنَّ امْرَأَةً جَارَةً لَنَا وَ لَهَا جَارِيَةٌ نَائِحَةٌ إِنَّمَا عشيتها [عَيْشُهَا] مِنْهَا بَعْدَ اللَّهِ قَالَتْ لِي اسْأَلْ أَبَا عَبْدِ اللَّهِ عَنْ كَسْبِهَا إِنْ يَكُ حَلَالًا وَ إِلَّا بِعْتُهَا
When we arrived, I entered to see him-asws. I said, ‘There is a woman neighbour of ours and there is a slave girl for her, a mourner. But rather, her livelihood is from it, after Allah-azwj. She said to me, ‘Ask Abu Abdullah-asws about her earnings, whether it is Permissible, or else I will sell her’’.
قَالَ أَبُو عَبْدِ اللَّهِ ع تُشَارِطُ
Abu Abdullah-asws said: ‘She makes a prior agreement (fix the price)?’
قُلْتُ وَ اللَّهِ مَا أَدْرِي تُشَارِطُ أَمْ لَا
I said, ‘By Allah-azwj! I don’t know whether she makes a prior agreement (for the fee) or not!’
فَقَالَ لِي قُلْ لَهَا لَا تُشَارِطُ وَ تَقْبَلُ مَا أُعْطِيَتْ.
He-asws said to me: ‘Say to her, ‘Do not make a prior agreement and accept whatever is given’’.[217]
2- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ عَنْ نَصْرِ بْنِ قَابُوسَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُنَجِّمُ مَلْعُونٌ وَ الْكَاهِنُ مَلْعُونٌ وَ السَّاحِرُ مَلْعُونٌ وَ الْمُغَنِّيَةُ مَلْعُونَةٌ وَ مَنْ آوَاهَا مَلْعُونٌ وَ آكِلُ كَسْبِهَا مَلْعُونٌ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al-Hassan Bin Ali, from Is’haq Bin Ibrahim, from Nasr Bin Qabous who said,
‘I heard Abu Abdullah-asws saying: ‘The astrologer is an accursed, and the soothsayer is an accursed, and the sorcerer is an accursed, and the female singer is an accursed, and the one who shelters her is an accursed, and the consumer of her earnings is an accursed!’’’[218]
3- قَالَ وَ قَالَ ع الْمُنَجِّمُ كَالْكَاهِنِ وَ الْكَاهِنُ كَالسَّاحِرِ وَ السَّاحِرُ كَافِرٌ وَ الْكَافِرُ فِي النَّارِ.
He said, ‘And he-asws said: ‘The astrologer is like the soothsayer, and the soothsayer is like the sorcerer, and the sorcerer is a Kafir, and the Kafir is in the Fire!’’[219]
باب 6 الحجامة و فحل الضراب
CHAPTER 6 – THE CUPPING AND STUD (HORSE/CAMEL) FOR THE MATING
1- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص احْتَجَمَ وَسَطَ رَأْسِهِ حَجَمَهُ أَبُو طَيِّبَةَ بِمِحْجَمَةٍ مِنْ صُفْرٍ وَ أَعْطَاهُ رَسُولُ اللَّهِ ص صَاعاً مِنْ تَمْرٍ.
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww had cupping done in the middle of his-saww head. Abu Tayyiba did the cupping for him-saww with a cupping tool made of brass, and Rasool-Allah-saww gave him a Sa’a (measure) of dates’’.[220]
2- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّا أَهْلُ بَيْتٍ لَا تَحِلُّ لَنَا الصَّدَقَةُ وَ أُمِرْنَا بِإِسْبَاغِ الطَّهُورِ وَ أَنْ لَا نُنْزِيَ حِمَاراً عَلَى عَتِيقَةٍ.
(The book) ‘Uyoun Akhbar Al-Reza -asws’, may the greeting be upon him-asws – By the three chains from Al-Reza -asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘We-asws People-asws of the Household, the charity is not Permissible for us, and we-asws have been commanded to perfect purification and not to mate a donkey with a noble-bred female!’’[221]
باب 7 بيع المصاحف و أجر كتابتها و تعليمها
CHAPTER 7 – SELLING (COPIES OF) THE QUEAN, AND PAYMENT OF WRITING IT AND TEACHING IT
الآيات البقرة وَ لا تَشْتَرُوا بِآياتِي ثَمَناً قَلِيلًا.
The Verses – (Surah) Al Baqarah: and do not be exchanging My verses for a small price; [2:41].
1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكْتُبُ الْمُصْحَفَ بِالْأَجْرِ قَالَ لَا بَأْسَ.
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Musa Al-Kazim-asws, said, ‘I asked him-asws about the man writing the Parchment (Quran) for the payment. He-asws said: ‘There is no problem’’.[222]
2 سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِ مِثْلَهُ.
(The book) ‘Al Saraair’, from ‘Jamie’ Al Bazanty – similar to it.[223]
3– ضا، فقه الرضا عليه السلام اعْلَمْ أَنَّ أُجْرَةَ الْمُعَلِّمِ حَرَامٌ إِذَا شَارَطَ فِي تَعْلِيمِ الْقُرْآنِ أَوْ مُعَلِّمٌ لَا يُعَلِّمُهُ إِلَّا قُرْآناً فَقَطْ فَحَرَامٌ أُجْرَتُهُ إِنْ شَارَطَ أَوْ لَمْ يُشَارِطْ.
(The book) ‘Fiqh Al-Reza -asws’, may the greeting be upon him-asws – ‘Know that wages of the teacher are Prohibited when he stipulates a condition for teaching the Quran, or a teacher who does not teach except Quran only. His wages would be Prohibited whether he stipulates or does not stipulate’’.[224]
4- وَ رُوِيَ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ أَكَّالُونَ لِلسُّحْتِ قَالَ أُجْرَةُ الْمُعَلِّمِينَ الَّذِينَ يُشَارِطُونَ فِي تَعْلِيمِ الْقُرْآنِ.
And it is reported from Ibn Abbas regarding His-azwj Words: devouring the ill-gotten gains [5:42]. He said, ‘Payments to the teachers, those who are stipulating regarding teaching the Quran’’.[225]
5- وَ رُوِيَ أَنَّ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ جَاءَ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ أَعْطَانِي فُلَانٌ الْأَعْرَابِيُّ نَاقَةً بِوَلَدِهَا
And it is reported that Abdullah Bin Masoud came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! So and so the Bedouin gave me a she-camel along with her young child!’
فَقَالَ النَّبِيُّ ص لِمَ يَا ابْنَ مَسْعُودٍ
The Prophet-saww said: ‘Why, O Ibn Masoud?’
فَقَالَ إِنِّي كُنْتُ عَلَّمْتُ لَهُ أَرْبَعَ سُوَرٍ مِنْ كِتَابِ اللَّهِ
He said, ‘I had taught him four Chapters from the Book of Allah-azwj’.
فَقَالَ رُدَّ عَلَيْهِ يَا ابْنَ مَسْعُودٍ فَإِنَّ الْأُجْرَةَ عَلَى الْقُرْآنِ حَرَامٌ.
He-saww said: ‘Return it to him, O Ibn Masoud, for taking the payment for the Quran is Prohibited!’’[226]
باب 8 بيع السلاح من أهل الحرب
CHAPTER 8 – SELLING WEAPONS TO THE PEOPLE OF WAR
1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ الْمُسْلِمِ يَحْمِلُ التِّجَارَةَ إِلَى الْمُشْرِكِينَ قَالَ إِذَا لَمْ يَحْمِلُوا سِلَاحاً فَلَا بَأْسَ.
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Al-Kazim-asws), ‘I asked him-asws about the Muslim man carrying the trade (merchandise) to the Polytheists. He-asws said: ‘If he does not carry weapons, there is no problem’’.[227]
2- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص يَا عَلِيُّ كَفَرَ بِاللَّهِ الْعَظِيمِ مِنْ هَذِهِ الْأُمَّةِ عَشَرَةٌ الْقَتَّاتُ وَ السَّاحِرُ وَ الدَّيُّوثُ وَ نَاكِحُ الْمَرْأَةِ حَرَاماً فِي دُبُرِهَا وَ نَاكِحُ الْبَهِيمَةِ وَ مَنْ نَكَحَ ذَاتَ مَحْرَمٍ مِنْهُ وَ السَّاعِي فِي الْفِتْنَةِ وَ بَائِعُ السِّلَاحِ مِنْ أَهْلِ الْحَرْبِ وَ مَانِعُ الزَّكَاةِ وَ مَنْ وَجَدَ سَعَةً فَمَاتَ وَ لَمْ يَحُجَ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed with: ‘O Ali-asws! The disbelievers in Allah-azwj the Magnificent, from this community are ten – the talebearer, and the sorcerer, and the cuckold, and the union with the wife unlawful in her rear, and the union with the beasts (bestiality), and one who has union with someone sanctimonious to him (Mahram), and the striver in the Fitna, the seller of weapons to the people of war, and the preventer of Zakat, and one who finds capacity, but he dies and did not perform Hajj’’.[228]
باب 9 بيع الوقف
CHAPTER 9 – SELLING ENDOWMENTS (WAQF – DESIGNATED PROPERTY)
1- ج، الإحتجاج كَتَبَ الْحِمْيَرِيُّ إِلَى النَّاحِيَةِ الْمُقَدَّسَةِ أَنَّ لِبَعْضِ إِخْوَانِنَا مِمَّنْ نَعْرِفُهُ ضَيْعَةً جَدِيدَةً بِجَنْبِ ضَيْعَةٍ خَرَابٍ لِلسُّلْطَانِ فِيهَا حِصَّتُهُ وَ أَكَرَتُهُ رُبَّمَا زَرَعُوا حُدُودَهَا وَ تُؤْذِيهِمْ عُمَّالُ السُّلْطَانِ وَ تَتَعَرَّضُ فِي الْأَكْلِ مِنْ غَلَّاتِ ضَيْعَتِهِ
(The book) ‘Al-Ihtijaj’ –
‘Al-Himyari wrote to the Holy area (Imam Al Mahdi-ajfj) saying, ‘One of our brothers, whom we know, owns a new estate next to a ruined estate belonging to the ruler, in which he holds a share and has hired labourers. Sometimes, they plant along its borders, and the ruler’s agents harm them and interfere by taking from the produce of their estate.
وَ لَيْسَ لَهَا قِيمَةٌ لِخَرَابِهَا وَ إِنَّمَا هِيَ بَائِرَةٌ مُنْذُ عِشْرِينَ سَنَةً وَ هُوَ يَتَحَرَّجُ مِنْ شِرَائِهَا لِأَنَّهُ يُقَالُ إِنَّ هَذِهِ الْحِصَّةَ مِنْ هَذِهِ الضَّيْعَةِ كَانَتْ قُبِضَتْ عَنِ الْوَقْفِ قَدِيماً لِلسُّلْطَانِ
And there isn’t any value for it due to its desolation and rather it has been barren for twenty years. He hesitates to purchase it because it is said that this share of the estate was originally taken long ago from endowment (Waqf) property by the ruler.
فَإِنْ جَازَ شِرَاؤُهَا مِنَ السُّلْطَانِ وَ كَانَ ذَلِكَ صَوَاباً كَانَ ذَلِكَ صَلَاحاً لَهُ وَ عِمَارَةً لِضَيْعَتِهِ وَ أَنَّهُ يَزْرَعُ هَذِهِ الْحِصَّةَ مِنَ الْقَرْيَةِ الْبَائِرَةِ لِفَضْلِ مَاءِ ضَيْعَتِهِ الْعَامِرَةِ وَ يَنْحَسِمُ عَنْهُ طَمَعَ أَوْلِيَاءِ السُّلْطَانِ وَ إِنْ لَمْ يَجُزْ ذَلِكَ عَمِلَ بِمَا تَأْمُرُهُ إِنْ شَاءَ اللَّهُ
If it is permissible to buy it from the ruler and if that would be correct, then it would be beneficial for him and help revive his estate. He would then cultivate that share of the barren village using the surplus water from his cultivated estate and would be protected from the ambitions of the ruler’s agents. If it is not permissible, he will act according to your-ajfj orders, if Allah-azwj so Desires!’
فَأَجَابَ ع الضَّيْعَةُ لَا يَجُوزُ ابْتِيَاعُهَا إِلَّا مِنْ مَالِكِهَا أَوْ بِأَمْرِهِ وَ رِضًا مِنْهُ.
He-ajfj replied: ‘The estate, it is not allowed to purchase it except from its owner, or by his instruction and agreement from him’’.[229]
2- وَ كَتَبَ رُوِيَ عَنِ الْفَقِيهِ فِي بَيْعِ الْوُقُوفِ خَبَرٌ مَأْثُورٌ إِذَا كَانَ الْوَقْفُ عَلَى قَوْمٍ بِأَعْيَانِهِمْ وَ أَعْقَابِهِمْ فَاجْتَمَعَ أَهْلُ الْوَقْفِ عَلَى بَيْعِهِ وَ كَانَ ذَلِكَ أَصْلَحَ لَهُمْ أَنْ يَبِيعُوهُ فَهَلْ يَجُوزُ أَنْ يُشْتَرَى مِنْ بَعْضِهِمْ إِنْ لَمْ يَجْتَمِعُوا كُلُّهُمْ عَلَى الْبَيْعِ أَمْ لَا يَجُوزُ إِلَّا أَنْ يَجْتَمِعُوا كُلُّهُمْ عَلَى ذَلِكَ وَ عَنِ الْوَقْفِ الَّذِي لَا يَجُوزُ بَيْعُهُ
It was written, ‘It is narrated from the jurist regarding the sale of endowments (waqf) that there is a transmitted report – ‘If the endowment is for specific people and their descendants, and the beneficiaries of the endowment all agree to sell it, and selling it is better for them, then may they sell it? And is it permissible to buy it from some of them if all of them do not agree to the sale? Or is it not permissible unless they all agree? And regarding the type of endowment whose sale is not permissible.
فَأَجَابَ إِذَا كَانَ الْوَقْفُ عَلَى إِمَامِ الْمُسْلِمِينَ فَلَا يَجُوزُ بَيْعُهُ وَ إِنْ كَانَ عَلَى قَوْمٍ مِنَ الْمُسْلِمِينَ فَلْيَبِعْ كُلُّ قَوْمٍ مَا يَقْدِرُونَ عَلَى بَيْعِهِ مُجْتَمِعِينَ وَ مُتَفَرِّقِينَ إِنْ شَاءَ اللَّهُ.
The 12th Imam-ajfj replied: ‘If the endowment is for the Imam-ajfj of the Muslims, then its sale is not Permissible. But if it is for a group of Muslims, then let each group sell what they are able to sell, whether together or separately, if Allah-azwj so Desires’’.[230]
باب 10 استحباب الزرع و الغرس و حفر القلبان و إجراء القنوات و الأنهار و آداب جميع ذلك
CHAPTER 10 – THE RECOMMENDATION OF PLANTIC CROPS AND THE TREES, AND DIGGING THE WELLS, AND FLOWING THE WATER CHANNELS, AND THE RIVERS, AND METHODS OF ALL THAT
الآيات الواقعة أَ فَرَأَيْتُمْ ما تَحْرُثُونَ أَ أَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ لَوْ نَشاءُ لَجَعَلْناهُ حُطاماً فَظَلْتُمْ تَفَكَّهُونَ إِنَّا لَمُغْرَمُونَ بَلْ نَحْنُ مَحْرُومُونَ
The Verses – (Surah) Al Waqia: Have you considered what you cultivate? [56:63] Are you its growers or are We the Growers? [56:64] If We so Desire, We can Make it to be debris, then you would be upset [56:65] (Saying), ‘We have been penalised! [56:66] But, we have been deprived!’ [56:67].
1- وَ فِي مَجْمَعِ الْبَيَانِ عَنِ النَّبِيِّ ص لَا يَقُولَنَّ أَحَدُكُمْ زَرَعْتُ وَ لْيَقُلْ حَرَثْتُ.
And in ‘Majma Al-Bayaan’ – ‘From the Prophet-saww: ‘Let not one of you be saying, ‘I cultivated’, and let him say, ‘I tilled (the land)’’.[231]
2- الْعِلَلُ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ جَعْفَرٍ الْعَلَوِيِّ الْعُمَرِيِّ عَنْ آبَائِهِ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ النَّبِيَّ ص قَالَ: مَرَّ أَخِي عِيسَى بِمَدِينَةٍ وَ إِذَا فِي ثِمَارِهَا الدُّودُ فَشَكَوْا إِلَيْهِ مَا بِهِمْ
(The book) ‘Al-Ilal’ – from Ahmad Bin Muhammad Bin Isa Al Alawy, from Muhammad Bin Asbat, from Ahmad Bin Muhammad Bin Ziyad, from Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy Al Umari, from his forefathers,
‘From Umar son of Ali-asws, from his father Ali-asws Bin Abu Talib-asws: ‘The Prophet-saww said: ‘My-saww brother Isa-as passed by a town, and its fruits were filled with worms. The people complained to him about what they were suffering.
فَقَالَ دَوَاءُ هَذَا مَعَكُمْ وَ لَيْسَ تَعْلَمُونَ أَنْتُمْ قَوْمٌ إِذَا غَرَسْتُمُ الْأَشْجَارَ صَبَبْتُمُ التُّرَابَ ثُمَّ صَبَبْتُمُ الْمَاءَ وَ لَيْسَ هَكَذَا يَجِبُ بَلْ يَنْبَغِي أَنْ تَصُبُّوا الْمَاءَ فِي أُصُولِ الشَّجَرِ ثُمَّ تَصُبُّوا التُّرَابَ لِكَيْلَا يَقَعَ فِيهِ الدُّودُ
He-as said, ‘The remedy for this is with you, but you do not know it. You are people who, when you plant trees, pour the soil first and then pour the water. This is not how it should be. Rather, you should pour water at the roots of the tree first, then pour the soil, so that worms do not occur in it’.
فَاسْتَأْنَفُوا كَمَا وَصَفَ فَذَهَبَ ذَلِكَ عَنْهُمْ.
They followed his-as instructions, that went away from them’’.[232]
3- ل، الخصال لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ الْهَيْثَمِ بْنِ أَبِي كَهْمَسٍ عَنِ الصَّادِقِ ع قَالَ: سِتُّ خِصَالٍ يَنْتَفِعُ بِهَا الْمُؤْمِنُ مِنْ بَعْدِ مَوْتِهِ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ وَ مُصْحَفٌ يُقْرَأُ مِنْهُ وَ قَلِيبٌ يَحْفِرُهُ وَ غَرْسٌ يَغْرِسُهُ وَ صَدَقَةُ مَاءٍ يُجْرِيهِ وَ سُنَّةٌ حَسَنَةٌ يُؤْخَذُ بِهَا بَعْدَهُ.
(The book) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Yaqteeny, from Muhammad Bin Shueyb, from Al Heysam Bin Abu Kahmas,
‘From Al-Sadiq-asws having said: ‘There are six characteristics the Momin can benefit with after his death – a righteous sons seeking Forgiveness for him, and a Quran being read from, and a well he had dug, and a plant he had planted, and charity of water he caused to flow, and a good conduct (tradition) he had left behind as his legacy’’.[233]
4- مع، معاني الأخبار لي، الأمالي للصدوق أَبِي [عَنْ عَلِيٍّ ع] عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص أَيُّ الْمَالِ خَيْرٌ
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – My father, from his father, from Al Nowfali, from Al Sakuni,
From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww was asked, ‘Which wealth is good?’
قَالَ زَرْعٌ زَرَعَهُ صَاحِبُهُ وَ أَصْلَحَهُ وَ أَدَّى حَقَّهُ يَوْمَ حَصَادِهِ
He-saww said: ‘A cultivation its owner cultivates and rectifies it, and pays its dues on the day of its harvest’.
قِيلَ يَا رَسُولَ اللَّهِ فَأَيُّ الْمَالِ بَعْدَ الزَّرْعِ خَيْرٌ
It was said, ‘O Rasool-Allah-saww! So, after the cultivation, which wealth is better?’
قَالَ رَجُلٌ فِي غَنَمِهِ قَدْ تَبِعَ بِهَا مَوَاضِعَ الْقَطْرِ يُقِيمُ الصَّلَاةَ وَ يُؤْتِي الزَّكَاةَ
He-saww said: ‘A man among his sheep pursuing the places of rains with these. He established the Salat and gives the Zakat’.
قِيلَ يَا رَسُولَ اللَّهِ فَأَيُّ الْمَالِ بَعْدَ الْغَنَمِ خَيْرٌ
It was said, ‘O Rasool-Allah-saww! So, after the sheep, which wealth is better?’
قَالَ الْبَقَرُ تَغْدُو بِخَيْرٍ وَ تَرُوحُ بِخَيْرٍ
He-saww said: ‘The cows going out in the morning with goodness and returning with goodness’.
قِيلَ يَا رَسُولَ اللَّهِ فَأَيُّ الْمَالِ بَعْدَ الْبَقَرِ خَيْرٌ
It was said, ‘O Rasool-Allah-saww! So, after the cows, which wealth is better?’
قَالَ الرَّاسِيَاتُ فِي الْوَحَلِ وَ الْمُطْعِمَاتُ فِي الْمَحْلِ نِعْمَ الشَّيْءُ النَّخْلُ مَنْ بَاعَهُ فَإِنَّمَا ثَمَنُهُ بِمَنْزِلَةِ رَمَادٍ عَلَى رَأْسِ شَاهِقَةٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ إِلَّا أَنْ يُخْلِفَ مَكَانَهُ
He-saww said: ‘The (animals) firm in the mud and feeding in the drought. Best of the things is the palm tree! One who sells it, rather its price would be at the status of ashes on top of a hill the wind is intense with it during a day of storm, except if he were to replace (another) in its place’.
قِيلَ يَا رَسُولَ اللَّهِ فَأَيُّ الْمَالِ بَعْدَ النَّخْلِ خَيْرٌ
It is said, ‘O Rasool-Allah-saww! So, after the palm tree, which wealth is better?’
فَسَكَتَ فَقَالَ لَهُ رَجُلٌ فَأَيْنَ الْإِبِلُ
He-saww was silent. A man said to him-saww, ‘So where are the camels?’
قَالَ فِيهَا الشَّقَاءُ وَ الْجَفَاءُ وَ الْعَنَاءُ وَ بُعْدُ الدَّارِ تَغْدُو مُدْبِرَةً وَ تَرُوحُ مُدْبِرَةً لَا يَأْتِي خَيْرُهَا إِلَّا مِنْ جَانِبِهَا الْأَشْأَمِ أَمَا إِنَّهَا لَا تَعْدَمُ الْأَشْقِيَاءَ الْفَجَرَةَ.
He-saww said: ‘In these is the hardship, and the harshness, and the exhaustion, and remoteness of the house. They go (tend to wander around), turned away and return turned away (still hostile). Its goodness does not come except from its unfavourable sides. But, these are not devoid of the wretched, the immoral ones (among them)’’.[234]
5 ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِ مِثْلَهُ.
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Ibrahim Bin Hashim, from Al Nowfali, from Al Sakuni, similar to it.[235]
6 أَرْبَعِينُ الشَّهِيدِ بِإِسْنَادِهِ عَنِ الصَّدُوقِ مِثْلَهُ.
‘Arbaeen Al Shaheed’ – By his chain, from Al Sadouq, similar to it.[236]
7 كِتَابُ الْغَايَاتِ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Kitab Al Ghayaat’ –
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, up to end of the Hadeeth.[237]
8- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَطِيَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَحَبَّ لِأَنْبِيَائِهِ مِنَ الْأَعْمَالِ الْحَرْثَ وَ الرَّعْيَ لِئَلَّا يَكْرَهُوا شَيْئاً مِنْ قَطْرِ السَّمَاءِ.
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Muhammad Bin Atiya who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Loved for His-azwj Prophets-as from the works, the farming and the shepherding, lest they-as dislike anything from drops of the sky!’’[238]
9- مع، معاني الأخبار ابْنُ بَشَّارٍ عَنِ الْمُظَفَّرِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ ثَابِتٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَيْرُ الْمَالِ سِكَّةٌ مَأْبُورَةٌ وَ مُهْرَةٌ مَأْمُورَةٌ.
(The book) ‘Ma’ani Al Akhbaar’ – Ibn Bashar Bin Ahmad, from Muhammad Bin Ja’far Al Kufi, from Abdullah Bin Ahmad, from Ja’far Bin Suleyman, from Sabit,
‘From Ali-asws Bin Al-Husayn-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Rasool-Allah-saww said: ‘The best wealth is fertile land and a trained mare.[239]
10- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ مَنْ وَجَدَ مَاءً وَ تُرَاباً ثُمَّ افْتَقَرَ فَأَبْعَدَهُ اللَّهُ.
(The book) ‘Qurb Al Isnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws had said: ‘One who finds water and soil, then is impoverished, Allah-azwj has Distanced him’’.[240]
11- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ: إِنَّ عَلِيّاً ع كَانَ لَا يَرَى بَأْساً أَنْ يُطْرَحَ فِي الْمَزَارِعِ الْعَذِرَةُ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Ali-asws had not seen any problem in dropping the dung in the fields’’.[241]
12- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنْ قَطْعِ السِّدْرِ فَقَالَ سَأَلَنِي رَجُلٌ مِنْ أَصْحَابِكَ عَنْهُ وَ كَتَبْتُ إِلَيْهِ أَنَّ أَبَا الْحَسَنِ قَطَعَ سِدْرَةً وَ غَرَسَ مَكَانَهُ عِنَباً.
(The book) ‘Qurb Al Isnaad’ – Ibn Isa, from Al Bazanty who said,
‘I asked Al-Reza -asws about cutting down the lote tree. He-asws said: ‘A man from your companions had asked me about it and I-asws wrote to him that Abu Al-Hassan-asws had cut down a lote tree and planted grapes in its place’’.[242]
13- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمَرْأَةَ خُلِقَتْ مِنَ الرَّجُلِ وَ إِنَّمَا هِمَّتُهَا فِي الرِّجَالِ فَأَحِبُّوا نِسَاءَكُمْ وَ إِنَّ الرَّجُلَ خُلِقَ مِنَ الْأَرْضِ وَ إِنَّمَا هِمَّتُهُ فِي الْأَرْضِ.
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Yahya Al Khazzaz, from Giyas Bin Ibrahim,
‘From Abu Abdullah-asws having said: ‘The woman was Created for the man, and rather her inclination is regarding the men, therefore love your women, and the man was Created from the earth, and rather his inclination is regarding the land’’.[243]
14- شي، تفسير العياشي عَنْ أَبِي عَلِيٍّ الْوَاسِطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ خَلَقَ آدَمَ مِنَ الْمَاءِ وَ الطِّينِ فَهِمَّةُ آدَمَ فِي الْمَاءِ وَ الطِّينِ وَ إِنَّ اللَّهَ خَلَقَ حَوَّاءَ مِنْ آدَمَ فَهِمَّةُ النِّسَاءِ فِي الرِّجَالِ فَحَصِّنُوهُنَّ فِي الْبُيُوتِ.
(The book) ‘Tafseer Al Ayyashi’ – From Abu Ali Al Wasity who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Created Adam-as from the water and the clay, so the inclination of Adam-as is regarding the water and the clay, and Allah-azwj Created Hawwa-as for Adam-as, thus the inclination of the women is regarding the men, therefore fortify them in the houses!’’[244]
15- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ زَرَعَ حِنْطَةً فِي أَرْضٍ فَلَمْ يَزْكُ زَرْعُهُ أَوْ خَرَجَ زَرْعُهُ كَثِيرَ الشَّعِيرِ فَبِظُلْمٍ عَمِلَهُ فِي مِلْكِ رَقَبَةِ الْأَرْضِ أَوْ بِظُلْمٍ لِمُزَارِعِهِ وَ أَكَرَتِهِ لِأَنَّ اللَّهَ يَقُولُ فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ يَعْنِي لُحُومَ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ
(The book) ‘Tafseer Al Ayyashi’ – From Abdullah Bin Abu Yafour who said,
‘I heard Abu Abdullah-asws saying: ‘Whoever plants wheat in land, but his crop does not grow well, or much barley appears in it instead, then it is due to some injustice he committed, either by wrongdoing in his ownership of the land or by injustice toward his farmers or his labourers, because Allah-azwj Says: Due to the injustice from those who are Jews, We Prohibited unto them the good things which had been Permitted for them, [4:160] – meaning meat of the camels and the cows and the sheep’.
وَ قَالَ إِنَّ إِسْرَائِيلَ كَانَ إِذَا أَكَلَ مِنْ لَحْمِ الْبَقَرِ هَيَّجَ عَلَيْهِ وَجَعَ الْخَاصِرَةِ فَحَرَّمَ عَلَى نَفْسِهِ لَحْمَ الْإِبِلِ وَ ذَلِكَ مِنْ قَبْلِ أَنْ يُنْزَلَ التَّوْرَاةُ فَلَمَّا أُنْزِلَتِ التَّوْرَاةُ لَمْ يُحَرِّمْهُ وَ لَمْ يَأْكُلْهُ.
And he-asws said: ‘Israel (Yaqoub-as) was such that whenever he-as are from the meat of a cow, it would agitate pain upon him-as in his-as side, so he-as forbade upon himself-as meat of the camels, and that was from before Torah had been Revealed. When the Torah was Revealed, he-as did not forbid it and did not eat it either’’.[245]
16- شي، تفسير العياشي عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنْ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ قَالَ الزَّارِعُونَ.
(The book) ‘Tafseer Al Ayyashi’ – From Al-Hassan Bin Zareyf, from Muhammad,
‘From Abu Abdullah-asws regarding Words of Mighty and Majestic: and upon Allah let the Momineen rely [3:122]. He-asws said: ‘The farmers’’.[246]
17- مكا، مكارم الأخلاق عَنْ أَبِي جَعْفَرٍ ع إِذَا أَرَدْتَ أَنْ تَزْرَعَ زَرْعاً فَخُذْ قَبْضَةً مِنَ الْبَذْرِ بِيَدِكَ ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ وَ قُلْ أَ أَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ثَلَاثَ مَرَّاتٍ
(The book) ‘Makarim Al Akhlaq’ –
‘From Abu Ja’far-asws: ‘Whenever you intend to cultivate a farm, so grab a handful of the seeds and face towards the Qiblah and say, Have you considered what you cultivate? [56:63] Are you its growers or We are the Growers? [56:64] – three times.
ثُمَّ قُلِ اللَّهُمَّ اجْعَلْهُ حَرْثاً مُبَارَكاً وَ ارْزُقْنَا فِيهِ السَّلَامَةَ وَ التَّمَامَ وَ اجْعَلْهُ حَبّاً مُتَرَاكِباً وَ لَا تَحْرِمْنِي خَيْرَ مَا أَبْتَغِي وَ لَا تَفْتِنِّي بِمَا مَتَّعْتَنِي بِحَقِّ مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ
Then say, ‘O Allah-azwj! Make it to be a Blessed crop, Grant us safety and completion in it, Make it layered grain, and do not Deprive me of the best of what I seek. Do not Test me through what You-azwj have Granted me, by the right of Muhammad-saww and his-saww pure Progeny-asws!’
ثُمَّ ابْذُرِ الْقَبْضَةَ الَّتِي فِي يَدِكَ إِنْ شَاءَ اللَّهُ.
Then scatter the handful which is in your hand, if Allah-azwj so Desires’’.[247]
18- كشف، كشف الغمة عَنْ عَبْدِ الْعَزِيزِ الْجَنَابِذِيِّ قَالَ رُوِيَ عَنْ أَبِي جَعْفَرٍ ع بِسَنَدٍ رَفَعَهُ إِلَيْهِ قَالَ: إِذَا أَرَدْتَ أَنْ تُلْقِيَ الْحَبَّ فِي الْأَرْضِ فَخُذْ قَبْضَةً مِنْ ذَلِكَ الْبَذْرِ ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ ثُمَّ قُلْ أَ فَرَأَيْتُمْ ما تَحْرُثُونَ أَ أَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ
(The book) ‘Kashf Al Ghamma’ – From Abdul Aziz Al Janabizy who said,
‘It is reported from Abu Ja’far-asws by a chain raised to him-asws, said: ‘When you want to cast the seed in the ground, take a handful from those seeds, then face the Qiblah, then say, ‘Have you considered what you cultivate? [56:63] Are you its growers or We are the Growers? [56:64]’.
ثُمَّ قُلْ لَا بَلِ اللَّهُ الزَّارِعُ لَا فُلَانٌ وَ تُسَمِّي بِاسْمِ صَاحِبِهِ
Then say, ‘No, but Allah-azwj is the Grower, not so and so!’ – and name the name of its owner.
ثُمَّ قُلِ اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اجْعَلْهُ مُبَارَكاً وَ ارْزُقْهُ السَّلَامَةَ وَ الْعَافِيَةَ وَ السُّرُورَ وَ الْغِبْطَةَ ثُمَّ ابْذُرِ الَّذِي بِيَدِكَ وَ سَائِرَ الْبَذْرِ.
Then say, ‘O Allah-azwj! Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, and Make it Blessed and Provide it the safety, and the well-being, and the joy and the happiness!’ – then scatter that which is in your hand, and rest of the seeds’’.[248]
19 وَ رَوَى الْحَسَنُ بْنُ سُلَيْمَانَ فِي كِتَابِ الْمُحْتَضَرِ مِنْ كِتَابِ الشِّفَاءِ وَ الْجِلَاءِ عَنْهُ ع مِثْلَهُ.
And it is reported by Al-Hassan Bin Suleyman in the book ‘Al Mukhtasar’, from ‘Kitab Al Shifa Wa Al Jalaa’ – similar to it.[249]
20- مَجَالِسُ الشَّيْخِ، مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحَسَنِ بْنِ شَاذَانَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاشَانِيِّ عَنْ أَبِي أَيُّوبَ الْمَدَائِنِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا ع عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ مَا أَزْرَعُ الزَّرْعَ لِطَلَبِ الْفَضْلِ فِيهِ وَ مَا أَزْرَعُهُ إِلَّا لِيَتَنَاوَلَهُ الْفَقِيرُ وَ ذُو الْحَاجَةِ وَ لِيَتَنَاوَلَ مِنْهُ الْقُنْبُرَةُ خَاصَّةً مِنَ الطَّيْرِ.
(The book) ‘Majalis’ of the Sheykh – Muhammad Bin Ahmad Bin Al-Hassan Bin Shazan, from his father, from Muhammad Bin Al-Hassan, from Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah, from Ali Bin Muhammad Al Qashani, from Abu Ayoub Al Hamdani, from Suleyman Al Ja’fari,
‘From Al-Reza -asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Ali-asws Bin Al-Husayn-asws had said: ‘I-asws do not plant crops seeking profit from them. I-asws only plant so that the poor and those in need may partake of it, and so that even the quail, specifically among the birds, may eat from it!’’[250]
21- عِدَّةُ الدَّاعِي، رُقْيَةُ الدُّودِ الَّذِي يَأْكُلُ الْمَبَاطِخَ وَ الزَّرْعَ يُكْتَبُ عَلَى أَرْبَعِ قَصَبَاتٍ وَ يُجْعَلُ عَلَى أَرْبَعِ قَصَبَاتٍ فِي أَرْبَعِ جَوَانِبِ الْمَبْطَخَةِ وَ الزَّرْعِ أَيُّهَا الدَّوَابُّ وَ الْهَوَامُّ وَ الْحَيَوَانَاتُ اخْرُجُوا مِنْ هَذِهِ الْأَرْضِ وَ الزَّرْعِ إِلَى الْخَرَابِ كَمَا خَرَجَ ابْنُ مَتَّى مِنْ بَطْنِ الْحُوتِ وَ إِنْ لَمْ تَخْرُجُوا أُرْسِلَتْ عَلَيْكُمْ شُواظٌ مِنْ نارٍ وَ نُحاسٌ فَلا تَنْتَصِرانِ
(The book) ‘Uddat Al Daie’ –
‘A ‘Ruqya’ (incantation) for worms that eat melons and crops – write it on four reeds and place them at the four corners of the melon patch or the field, ‘O insects, pests, and creatures! Leave this land and these crops and go to the desolate places, just as the son of Matta (Yunus-as) came out of the belly of the whale, and if you don’t leave, Flames of fire and smoke would be Sent upon you two, and you will not (be able to) help each other [55:35].
أَ لَمْ تَرَ إِلَى الَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ وَ هُمْ أُلُوفٌ حَذَرَ الْمَوْتِ فَقالَ لَهُمُ اللَّهُ مُوتُوا فَمَاتُوا
Have you not seen those who exited from their homes fearing death, and they were thousands, so Allah Said to them: “Die!” [2:243].
اخْرُجْ مِنْها فَإِنَّكَ رَجِيمٌ فَخَرَجَ مِنْها خائِفاً يَتَرَقَّبُ سُبْحانَ الَّذِي أَسْرى بِعَبْدِهِ لَيْلًا مِنَ الْمَسْجِدِ الْحَرامِ إِلَى الْمَسْجِدِ الْأَقْصَى كَأَنَّهُمْ يَوْمَ يَرَوْنَها لَمْ يَلْبَثُوا إِلَّا عَشِيَّةً أَوْ ضُحاها
He said: “Then exit from it, for you are Pelted [15:34] So he became fearful in the city, awaiting, [28:18] Glorified is He Who Journeyed His Servant on a night from the Sacred Masjid to Masjid Al-Aqsa [17:1] On the Day that they see it, it will be as if they did not remain (in the world) except an evening or its day [79:46].
فَأَخْرَجْناهُمْ مِنْ جَنَّاتٍ وَ عُيُونٍ وَ زُرُوعٍ وَ مَقامٍ كَرِيمٍ وَ نَعْمَةٍ كانُوا فِيها فاكِهِينَ فَما بَكَتْ عَلَيْهِمُ السَّماءُ وَ الْأَرْضُ وَ ما كانُوا مُنْظَرِينَ
But (instead), We Turned them out from gardens and springs [26:57] And treasures and honourable places [26:58] And bounties they used to enjoy in? [44:27] So the sky and the earth did not weep upon them, nor were they Respited [44:29].
فَاهْبِطْ مِنْها فَما يَكُونُ لَكَ أَنْ تَتَكَبَّرَ فِيها فَاخْرُجْ إِنَّكَ مِنَ الصَّاغِرِينَ اخْرُجْ مِنْها مَذْؤُماً مَدْحُوراً فَلَنَأْتِيَنَّهُمْ بِجُنُودٍ لا قِبَلَ لَهُمْ بِها وَ لَنُخْرِجَنَّهُمْ مِنْها أَذِلَّةً وَ هُمْ صاغِرُونَ.
“Then get down from it, and there would not happen to be for that you be arrogant therein. Therefore, get out, for you are from the belittled ones” [7:13] “Get out from it, disgraced, expelled! [7:18] and we will come to them with armies they will not be able to face, and we will expel them from it in disgrace, and they would be belittled!’ [27:37]’’.[251] (Not a Hadeeth)
22- تَوْحِيدُ الْمُفَضَّلِ، بِرِوَايَةِ مُحَمَّدِ بْنِ سِنَانٍ عَنْهُ عَنِ الصَّادِقِ ع قَالَ: فَاعتَبِرْ بِمَا تَرَى مِنْ ضُرُوبِ الْمَآرِبِ فِي صَغِيرِ الْخَلْقِ وَ كَبِيرِهِ وَ بِمَا لَهُ قِيمَةٌ وَ مَا لَا قِيمَةَ لَهُ وَ أَخَسُّ مِنْ هَذَا وَ أَحْقَرُهُ الزِّبْلُ وَ الْعَذِرَةُ الَّتِي اجْتَمَعَتْ فِيهَا الخَسَاسَةُ وَ النَّجَاسَةُ مَعاً وَ مَوْقِعُهَا مِنَ الزُّرُوعِ وَ الْبُقُولِ وَ الْخُضَرِ أَجْمَعُ الْمَوْقِعِ الَّذِي لَا يَعْدِلُهُ شَيْءٌ حَتَّى إِنَّ كُلَّ شَيْءٍ مِنَ الْخُضْرَةِ لَا يَصْلُحُ وَ لَا يَزْكُو إِلَّا بِالزِّبْلِ وَ السَّمَادِ الَّذِي يَسْتَقْذِرُهُ النَّاسُ وَ يَكْرَهُونَ الدُّنُوَّ مِنْهُ الْخَبَرَ.
(The book) ‘Tawheed Al Mufazzal’ – By a report of Muhammad Bin Sinan,
‘From Al-Sadiq-asws having said: ‘Reflect on what you observe of the various uses in both the small and large aspects of creation, in things that have value and those that do not. The lowest and most despicable of these is dung and excrement, in which filth and impurity are combined. Yet their role in crops, herbs, and vegetables is the most essential, nothing can equal it. Indeed, every green plant cannot grow or thrive except with dung and fertilizer, which people find repulsive and dislike even coming near!’ – the Hadeeth’’.[252]
23 إِخْتِيَارُ ابْنِ الْبَاقِي، مَنْ غَرَسَ غَرْساً يَوْمَ الْأَرْبِعَاءِ وَ قَالَ سُبْحَانَ اللَّهِ الْبَاعِثِ الْوَارِثِ فَإِنَّهُ يَأْكُلُ مِنْ أَثْمَارِهَا.
(The book) ‘Ikhtiyar’ of Ibn Al Baqie –
‘One who plants a plant on the day of Wednesday and says, ‘Glorious is Allah-azwj the Resurrector, the Inheritor’, he will surely each from its fruit’’.[253] (Not a Hadeeth)
24- كِتَابُ الْغَايَاتِ، لِلشَّيْخِ جَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِّ رَحِمَهُ اللَّهُ تَعَالَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلَهُ رَجُلٌ وَ أَنَا عِنْدَهُ فَقَالَ جُعِلْتُ فِدَاكَ أَسْمَعُ قَوْماً يَقُولُونَ إِنَّ الزِّرَاعَةَ مَكْرُوهَةٌ فَقَالَ ع ازْرَعُوا وَ اغْرِسُوا وَ اللَّهِ مَا عَمِلَ النَّاسُ عَمَلًا أَجَلَّ وَ لَا أَطْيَبَ مِنْهُ وَ اللَّهِ لَيَزْرَعُنَّ الزَّرْعَ وَ لَيَغْرِسُنَّ الْغَرْسَ بَعْدَ خُرُوجِ الدَّجَّالِ.
(The book) ‘Kitab Al Ghayaat’ of the Sheykh Ja’far Bin Ahmad Al Qummi, may Allah-azwj the Exalted Mercy him,
‘From Abu Abdullah-asws, he (narrator) said, ‘A man asked him-asws while I was in his-asws presence. He said: ‘May I be sacrificed for you-asws! I hear a group saying that the farming is disliked. He-asws said: ‘Farm, farm! By Allah-azwj, the people will not work any work more majestic nor any better than it, and Allah-azwj will Snatch away planting the plants after emergence of Dajjal-la’’.[254]
25- وَ مِنْهُ، عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَا فِي الْأَعْمَالِ شَيْءٌ أَحَبَّ إِلَى اللَّهِ تَعَالَى مِنَ الزِّرَاعَةِ وَ مَا بَعَثَ اللَّهُ نَبِيّاً إِلَّا زَرَّاعاً إِلَّا إِدْرِيسَ فَإِنَّهُ كَانَ خَيَّاطاً.
And from him, from Ja’far-asws Bin Muhammad-asws having said: ‘There is nothing in the works more Beloved to Allah-azwj the Exalted than the farming, and Allah-azwj has not Sent a Prophet-as except he-as was a farmer except Idrees-as, for he-as was a tailor’’.[255]
26- وَ مِنْهُ، قَالَ أَبُو جَعْفَرٍ ع كَانَ أَبِي يَقُولُ خَيْرُ الْأَعْمَالِ زَرْعٌ يَزْرَعُهُ فَيَأْكُلُ مِنْهُ الْبَرُّ وَ الْفَاجِرُ أَمَّا الْبَرُّ فَمَا أَكَلَ مِنْهُ وَ شَرِبَ يَسْتَغْفِرُ لَهُ وَ أَمَّا الْفَاجِرُ فَمَا أَكَلَ مِنْهُ مِنْ شَيْءٍ يَلْعَنُهُ وَ تَأْكُلُ مِنْهُ السِّبَاعُ وَ الطَّيْرُ.
And from him, ‘Abu Ja’far-asws said: ‘My-asws father-asws had said: ‘Best of the works is cultivating his farm so the righteous and the immoral eat from it. As for the righteous, whatever he eats from it and drinks will seek Forgiveness for him, and as for the immoral, whatever thing he eats from it will curse him, and the wild animals and the birds eat from it’’.[256]
27- دَلَائِلُ الطَّبَرِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي أَنَّ بَائِعَ الضَّيْعَةِ مَمْحُوقٌ وَ مُشْتَرِيَهَا مَرْزُوقٌ.
(The book) ‘Dalail’ of Al Tabari – By his chain,
‘From Musa-asws Bin Ja’far-asws having said: ‘My-asws father-asws narrated to me-asws from my-asws grandfather-asws: ‘The seller of the estate is obliterated and its buyer is Graced’’.[257]
باب 11 بيع النجس و ما يصح بيعه من الجلود و حكم ما يباع في أسواق المسلمين
CHAPTER 11 – SELLING THE UNCLEAN (NAJIS), AND WHAT SKINS ARE CORRECT TO SELL, AND RULING OF WHAT IS SOLD IN MUSLIM MARKETS
1- ب، قرب الإسناد حَمَّادُ بْنُ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَبِي يَبْعَثُ بِالدَّرَاهِمِ إِلَى السُّوقِ فَيَشْتَرِي لَهُ بِهَا جُبُنّاً فَيُسَمِّي وَ يَأْكُلُ وَ لَا يَسْأَلُ عَنْهُ.
(The book) ‘Qurb Al Isnaad’ – Hammad Bin Isa,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws used to send someone with the Dirhams to the market to buy with it some cheese for him. He-asws would name (Bismillah) and eat, and he-asws would not ask about it’’.[258]
2- ب، قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ قَالَ: سَمِعْتُ رَجُلًا يَسْأَلُ أَبَا عَبْدِ اللَّهِ عَنْ حَمَلٍ يَرْضِعُ مِنْ خِنْزِيرَةٍ ثُمَّ اسْتُفْحِلَ الْحَمَلُ فِي غَنَمٍ فَخَرَجَ لَهُ نَسْلٌ مَا قَوْلُكَ فِي نَسْلِهِ
(The book) ‘Qurb Al Isnaad’ – From them both, from Hanan who said,
‘I heard a man asking Abu Abdullah-asws about a lamb that nursed from a pig and then grew up among sheep and produced offspring. He asked, ‘What is your-asws word about its offspring?’
فَقَالَ مَا عَلِمْتَ أَنَّهُ مِنْ نَسْلِهِ بِعَيْنِهِ فَلَا تَقْرَبْهُ وَ أَمَّا مَا لَمْ تَعْلَمْ أَنَّهُ مِنْهُ فَهُوَ بِمَنْزِلَةِ الْجُبُنِّ كُلْ وَ لَا تَسْأَلْ عَنْهُ.
He-asws said: ‘If you know for certain that it is from his very offspring, then do not go near it! But as for what you do not know to be from him, then it is like cheese, eat and do not ask about it’’.[259]
3- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ قَالَ: سَأَلْتُ الرِّضَا ع عَنِ الْخَفَّافِ يَأْتِي الرَّجُلُ السُّوقَ لِيَشْتَرِيَ الْخُفَّ لَا يَدْرِي ذَكِيٌّ هُوَ أَمْ لَا مَا تَقُولُ فِي الصَّلَاةِ فِيهِ وَ هُوَ لَا يَدْرِي
(The book) ‘Qurb Al Isnaad’ – Ibn Abu Al Khattab, from Al Bazanty who said,
‘I asked Al-Reza -asws about the, ‘A man goes to the market to buy footwear, not knowing whether it was from a lawfully slaughtered animal or not. What do you-asws say about praying Salat in these, while he does not know?’
قَالَ نَعَمْ أَنَا أَشْتَرِي الْخُفَّ مِنَ السُّوقِ وَ أُصَلِّي فِيهِ وَ لَيْسَ عَلَيْكُمُ الْمَسْأَلَةُ
He-asws said, ‘Yes, I buy footwear from the market and pray Salat in these, and it isn’t a requirement upon you to ask’.
قَالَ وَ سَأَلْتُهُ عَنِ الْجُبَّةِ الْفِرَاءِ يَأْتِي الرَّجُلُ السُّوقَ مِنْ أَسْوَاقِ الْمُسْلِمِينَ فَيَشْتَرِي الْجُبَّةَ لَا يَدْرِي أَ هِيَ ذَكِيَّةٌ أَمْ لَا يُصَلِّي فِيهَا
He (the narrator) said, ‘And I asked him about the fur cloak, A man goes to the market from among the markets of the Muslims and buys a cloak, not knowing whether it is from a lawfully slaughtered animal or not, can he pray Salat in it?’
قَالَ نَعَمْ إِنَّ أَبَا جَعْفَرٍ ع كَانَ يَقُولُ إِنَّ الْخَوَارِجَ ضَيَّقُوا عَلَى أَنْفُسِهِمْ بِجَهَالَتِهِمْ إِنَّ الدِّينَ أَوْسَعُ مِنْ ذَلِكَ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع كَانَ يَقُولُ إِنَّ شِيعَتَنَا فِي أَوْسَعِ مَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ أَنْتُمْ مَغْفُورٌ لَكُمْ.
He-asws said, ‘Yes. Abu Ja‘far-asws had said, ‘The Kharijites made things difficult for themselves due to their ignorance, but the religion is broader than that. Ali-asws Bin Abu Talib-asws had said, ‘Our Shia are in the widest (leeway) than what lies between the sky and the earth. You are all Forgiven!’’[260]
4- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْقَعْدَةِ وَ الْقِيَامِ عَلَى جُلُودِ السِّبَاعِ وَ رُكُوبِهَا وَ بَيْعِهَا أَ يَصْلُحُ ذَلِكَ
(The book) ‘Qurb Al Isnaad’ –
‘Ali, from his brother (Al-Kazim-asws), he said, ‘I asked him-asws about the sitting and the standing upon the lion skin, and riding on it, and selling it, ‘Is that correct?’
قَالَ لَا بَأْسَ مَا لَمْ يُسْجَدْ عَلَيْهَا.
He-asws said: ‘There is no problem for as long as he does not do Sajdah upon it’’.[261]
5- قَالَ: وَ سَأَلْتُهُ عَنْ حُبِّ دُهْنٍ مَاتَتْ فِيهِ فَأْرَةٌ قَالَ لَا يَدَّهِنُ بِهِ وَ لَا يَبِيعُهُ لِمُسْلِمٍ.
He said, ‘And I asked him-asws about a container of oil in which a mouse had died. He said: ‘Do not use it for anointing, and do not sell it to a Muslim’’.[262]
6- قَالَ: وَ سَأَلْتُهُ عَنْ فَأْرَةٍ وَقَعَتْ فِي حُبِّ دُهْنٍ فَأُخْرِجَتْ قَبْلَ أَنْ تَمُوتَ أَ يَبِيعُهُ مِنْ مُسْلِمٍ قَالَ نَعَمْ وَ يَدَّهِنُ بِهِ.
He said, ‘And I asked him-asws about a mouse falling into a container of oil. It is extracted before it dies, ‘Can it (oil) be sold to a Muslim?’ He-asws said: ‘Yes, and anointed with it’’.[263]
7- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لَهُ الْغَنَمُ يَقْطَعُ مِنْ أَلَيَاتِهَا وَ هِيَ أَحْيَاءٌ أَ يَصْلُحُ أَنْ يَبِيعَ مَا قَطَعَ
He said, ‘And I asked him-asws about the man having the sheep for him. He cuts from their backs (fat) while these are alive, ‘Is it correct to sell what he has cut off?’
قَالَ نَعَمْ يُذِيبُهَا وَ يُسْرِجُ بِهَا وَ لَا يَأْكُلُهَا وَ لَا يَبِيعُهَا.
He-asws said: ‘Yes, one can melt these and light lamps with it, and he should neither eat it nor sell it’’.[264]
8- قَالَ: وَ سَأَلْتُهُ عَنِ الْمَاشِيَةِ تَكُونُ لِلرَّجُلِ فَيَمُوتُ بَعْضُهَا يَصْلُحُ لَهُ أَنْ يَبِيعَ جُلُودَهَا وَ دِبَاغُهَا وَ لُبْسُهَا
He said, ‘And I asked him-asws about the livestock that a man owns, and some of them die, ‘Can he sell their hides, tan them, and wear them?’
قَالَ لَا وَ إِنْ لَبِسَهَا فَلَا يُصَلِّي فِيهَا.
He-asws said: ‘No, and if he does wear them, he should not pray Salat in them’’.[265]
9- دَعَائِمُ الْإِسْلَامِ، عَنْ عَلِيٍّ ع فِي الزَّيْتِ النَّجِسِ يَعْمَلُهُ صَابُوناً إِنْ شَاءَ.
(The book) ‘Da’aim Al Islam’ –
‘From Ali-asws regarding the unclean oil, he can make it into soap if he so desires’’.[266]
10- وَ قَالُوا ع إِذَا أُخْرِجَتِ الدَّابَّةُ حَيَّةً وَ لَمْ تَمُتْ فِي الْإِدَامِ لَمْ يَنْجَسْ وَ يُؤْكَلُ وَ إِذَا وَقَعَتْ فِيهِ فَمَاتَتْ لَمْ يُؤْكَلْ وَ لَمْ يُبَعْ وَ لَمْ يُشْتَرَ.
And they-asws said: ‘If the animal is taken out alive and does not die in the food, it (food) is not rendered impure and may be eaten. But if it falls into it and dies, then it may not be eaten, sold, or bought’’.[267]
و النهي عن بيع مثل هذا مأخوذ أيضا من قَوْلِ رَسُولِ اللَّهِ ص لَعَنَ اللَّهُ الْيَهُودَ حُرِّمَتْ عَلَيْهِمُ الشُّحُومُ فَبَاعُوهَا وَ أَكَلُوا أَثْمَانَهَا.
And the prohibition from selling similar to this is taken as well from words of Rasool-Allah-saww: ‘May Allah-azwj Curse the Jews! The fats were prohibited unto them, so they sold it and consumed the price’’.[268]
11- وَ رُوِّينَا عَنْ أَهْلِ الْبَيْتِ ع تَحْرِيمَ أَنْ تُبَاعَ الْمَيْتَةُ أَوْ تُشْتَرَى أَوْ يُصَلَّى فِيهِ وَ رَخَّصُوا فِي الِانْتِفَاعِ بِهِ كَمَا يُنْتَفَعُ بِالثَّوْبِ النَّجِسِ يُتَدَثَّرُ بِهِ وَ يُسْتَدْفَأُ وَ لَا يُصَلَّى فِيهِ وَ لَا يُطَهِّرُ شَيْئاً مِنَ الْمَيْتَةِ دِبَاغٌ وَ لَا غُسْلٌ وَ لَا غَيْرُ ذَلِكَ.
And we are reporting from People-asws of the Household: ‘The prohibition of selling or buying a carcass (of dead animal), or praying Salat in it. However, they permitted benefiting from it, just as one benefits from a ritually impure garment, covering oneself with it or using it for warmth, but not praying Salat in it. No part of the carcass is purified by tanning, washing, or anything else!’’[269]
12- وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ سُئِلَ عَنْ جُلُودِ الْغَنَمِ يَخْتَلِطُ الذَّكِيُّ مِنْهَا بِالْمَيْتَةِ وَ يُعْمَلُ مِنْهَا الْفِرَاءُ
And from Ja’far-asws Bin Muhammad-asws, he-asws was asked about the sheep skin where those from lawfully slaughtered animals are mixed with those from dead animals, and furs are made from them.
قَالَ إِنْ لَبِسْتَهَا فَلَا تُصَلِّ فِيهَا وَ إِنْ عَلِمْتَ أَنَّهَا مَيْتَةٌ فَلَا تَشْتَرِهَا وَ لَا تَبِعْهَا وَ إِنْ لَمْ تَعْلَمْ اشْتَرِ وَ بِعْ.
He-asws said: ‘If you wear them, then do not pray Salat in them, and if you know that they are from dead animals, then do not buy or sell them. But if you do not know, then you can buy and sell’.[270]
13- وَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مِنَ السُّحْتِ ثَمَنُ جُلُودِ السِّبَاعِ.
And from Ali-asws, he-asws said: ‘From the ill-gotten gains is price of the lion (wild animal) skins’’.[271]
باب 12 النصراني يبيع الخمر و الخنزير ثم يسلم قبل قبض الثمن
CHAPTER 12 – THE CHRISTIAN SELLS THE WINE AND THE POKE, THEN BECOMES MUSLIM BEFORE TAKING THE PRICE
1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ رَجُلَيْنِ نَصْرَانِيَّيْنِ بَاعَ أَحَدُهُمَا خِنْزِيراً أَوْ خَمْراً إِلَى أَجَلٍ فَأَسْلَمَا قَبْلَ أَنْ يَقْبِضَا الثَّمَنَ هَلْ يَحِلُّ لَهُمَا ثَمَنُهُ بَعْدَ الْإِسْلَامِ
(The book) ‘Qurb Al Isnaad’ –
‘Ali, from his brother (Al-Kazim-asws), he said, ‘I asked him-asws about two Christian men. One of them sells pork or wine to a (specified) term (on credit), but they become Muslims before they take the price, ‘Is its price Permissible for them after becoming Muslim?’
قَالَ إِنَّمَا لَهُ الثَّمَنُ فَلَا بَأْسَ أَنْ يَأْخُذَهُ.
He-asws said: ‘But rather, for him is the price. There is no problem if he takes it’’.[272]
باب 13 ما يحل للوالد من مال الولد و بالعكس
CHAPTER 13 – WHAT IS PERMISSIBLE FOR THE FATHER FROM WEALTH OF THE SON, AND VICE VERSA
1- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ تَصَدَّقَ عَلَى وَلَدِهِ بِصَدَقَةٍ ثُمَّ بَدَا لَهُ أَنْ يُدْخِلَ فِيهِ غَيْرَهُ مَعَ وَلَدِهِ أَ يَصْلُحُ ذَلِكَ
(The book) ‘Qurb Al Isnaad’ –
Ali, from his brother (Al-Kazim-asws), said, ‘I asked him-asws about a man who donates charity to his son, then there is a change of decision for him to include someone else in it with his son, ‘Is that correct?’
قَالَ نَعَمْ يَصْنَعُ الْوَالِدُ بِمَالِ وَلَدِهِ مَا أَحَبَّ وَ الْهِبَةُ مِنَ الْوَلَدِ بِمَنْزِلَةِ الصَّدَقَةِ مِنْ غَيْرِهِ.
He-asws said: ‘The father can do with the wealth of his son whatever he likes, and the gift from the son is as the status of the charity from someone else’’.[273]
2- قَالَ: وَ سَأَلْتُهُ عَنِ الرَّجُلِ يَأْخُذُ مِنْ مَالِ وَلَدِهِ قَالَ لَا إِلَّا بِإِذْنِهِ أَوْ يُضْطَرَّ فَيَأْكُلَ بِالْمَعْرُوفِ أَوْ يَسْتَقْرِضَ مِنْهُ حَتَّى يُعْطِيَهُ إِذَا أَيْسَرَ وَ لَا يَصْلُحُ لِلْوَلَدِ أَنْ يَأْخُذَ مِنْ مَالِ وَالِدِهِ إِلَّا بِإِذْنِ وَالِدِهِ.
He said, ‘And I asked him-asws about the man taking from wealth of his son. He-asws said: ‘No, except with his permission, or if he is desperate, he can consume with the moderation, or he can borrow from it until he gives it back when he has money, and it is not correct for the son to take from the wealth of his father except by permission of his father’’.[274]
3- ن، عيون أخبار الرضا عليه السلام ع، علل الشرائع فِي عِلَلِ ابْنِ سِنَانٍ عَنِ الرِّضَا ع أَنَّهُ كَتَبَ إِلَيْهِ عِلَّةُ تَحْلِيلِ مَالِ الْوَلَدِ لِلْوَالِدِ بِغَيْرِ إِذْنِهِ وَ لَيْسَ ذَلِكَ لِلْوَلَدِ لِأَنَّ الْوَلَدَ مَوْهُوبٌ لِلْوَالِدِ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَهَبُ لِمَنْ يَشاءُ إِناثاً وَ يَهَبُ لِمَنْ يَشاءُ الذُّكُورَ
(The book) ‘Uyoun Akhbar of Al-Reza -asws’, may the greeting be upon him-asws, (and) ‘Ilal Al Sharaie’, in ‘Ilal’ – Ibn Sinan,
‘From Al-Reza -asws wrote to him regarding the reason of Permissibility of wealth of the son for the father without his permission, and that isn’t for the son, because the son is a gift for the father in the Words of Allah-azwj Mighty and Majestic: He Grants to whom He pleases daughters and Grants to whom He pleases sons [42:49].
مَعَ أَنَّهُ الْمَأْخُوذُ بِمَئُونَتِهِ صَغِيراً وَ كَبِيراً وَ الْمَنْسُوبُ إِلَيْهِ وَ الْمَدْعُوُّ لَهُ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ ادْعُوهُمْ لِآبائِهِمْ هُوَ أَقْسَطُ عِنْدَ اللَّهِ
Along with the fact that he (the son) is cared for at the father’s expense, both in childhood and adulthood, and is attributed to him and called by his name, due to Words of Allah-azwj Mighty and Majestic: Assert them to their fathers, this is more equitable in the Presence of Allah. [33:5].
وَ قَوْلِ النَّبِيِّ ص أَنْتَ وَ مَالُكَ لِأَبِيكَ وَ لَيْسَ الْوَالِدَةُ كَذَلِكَ لَا تَأْخُذُ مِنْ مَالِهِ إِلَّا بِإِذْنِهِ أَوْ بِإِذْنِ الْأَبِ لِأَنَّ الْأَبَ مَأْخُوذٌ بِنَفَقَةِ الْوَلَدِ وَ لَا تُؤْخَذُ الْمَرْأَةُ بِنَفَقَةِ وَلَدِهَا.
And words of the Prophet-saww: ‘You and your wealth are for your father, and the mother isn’t like that. She cannot take from his (son’s) wealth except with his permission or permission of the father because the father is responsible for expense of the son, and the woman is not responsible for the expenditure of her son’’.[275]
4- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عُرْوَةَ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ لِمَ يُحَرَّمُ عَلَى الرَّجُلِ جَارِيَةُ ابْنِهِ وَ إِنْ كَانَ صَغِيراً وَ أُحِلَّ لَهُ جَارِيَةُ ابْنَتِهِ
(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Bazie, from Salih Bin Uqbah, from Urwah Al Hannat,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Why is it forbidden upon the man to (have a union with) a slave girl of his son, and even if he was small, and it is Permissible for him the slave girl of his daughter?’
قَالَ لِأَنَّ الِابْنَةَ لَا تَنْكِحُ وَ الِابْنَ يَنْكِحُ وَ لَا تَدْرِي لَعَلَّهُ يَنْكِحُهَا وَ يَخْفَى ذَلِكَ عَلَى ابْنِهِ وَ يَشِبُّ ابْنُهُ فَيَنْكِحُهَا فَيَكُونُ وِزْرُهُ فِي عُنُقِ أَبِيهِ.
He-asws said: ‘Because the daughter cannot marry her, and you don’t know perhaps he (father) would marry her (son’s slave girl) and that could be hidden unto his son, and his son would become a youth and (have union with) her, so his burden would be in the neck of his father’’.[276]
5- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا يَحِلُّ لِلرَّجُلِ مِنْ مَالِ وَلَدِهِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Muhammad Bin Isa, from Ali Bin Al Hakam, from Al-Husayn Bin Abu Al A’ala who said,
‘I said to Abu Abdullah-asws, ‘What is Permissible for the man from wealth of his son?’
فَقَالَ قُوتُهُ بِغَيْرِ سَرَفٍ إِذَا اضْطُرَّ إِلَيْهِ
He-asws said: ‘His daily subsistence without extravagance when he is desperate to it’.
قَالَ فَقُلْتُ لَهُ فَقَوْلُ رَسُولِ اللَّهِ ص لِلرَّجُلِ الَّذِي أَتَاهُ فَقَدِمَ إِلَيْهِ أَبَاهُ فَقَالَ أَنْتَ وَ مَالُكَ لِأَبِيكَ
He (the narrator) said, ‘I said to him-asws, ‘(What about) words of Rasool-Allah-saww to the man, and his father arrived, so he-saww said: ‘You and your wealth are for your father’?’
فَقَالَ إِنَّمَا جَاءَ بِأَبِيهِ إِلَى النَّبِيِّ ص وَ قَالَ لَهُ يَا رَسُولَ اللَّهِ هَذَا أَبِي وَ قَدْ ظَلَمَنِي مِيرَاثِي مِنْ أُمِّي فَأَخْبَرَهُ الْأَبُ أَنَّهُ قَدْ أَنْفَقَهُ عَلَيْهِ وَ عَلَى نَفْسِهِ فَقَالَ أَنْتَ وَ مَالُكَ لِأَبِيكَ وَ لَمْ يَكُنْ عِنْدَ الرَّجُلِ شَيْءٌ أَ وَ كَانَ رَسُولُ اللَّهِ ص يَحْبِسُ أَباً لِابْنٍ.
He-asws said: ‘But rather he had come with his father to the Prophet-saww, and said to him-saww, ‘O Rasool-Allah-saww! This is my father and he has been unjust to me regarding my inheritance from my mother’. The father informed him-saww that he had spent it on him and upon himself, so he-saww said: ‘You and your wealth are for your father’, and there did not happen to be anything in the possession of the man, and would Rasool-Allah-saww detain a father for a son?’’[277]
6- ضا، فقه الرضا عليه السلام اعْلَمْ أَنَّهُ جَازَ لِلْوَالِدِ أَنْ يَأْخُذَ مِنْ مَالِ وَلَدِهِ بِغَيْرِ إِذْنِهِ وَ لَيْسَ لِلْوَلَدِ أَنْ يَأْخُذَ مِنْ مَالِ وَالِدِهِ إِلَّا بِإِذْنِهِ
(The book) ‘Fiqh Al-Reza -asws’, may the greeting be upon him-asws – ‘Know that it is Permissible for the father to take from his son’s wealth without his permission, but the son is not permitted to take from his father’s wealth except with his permission.
وَ لِلْمَرْأَةِ أَنْ تُنْفِقَ مِنْ مَالِ زَوْجِهَا بِغَيْرِ إِذْنِهِ الْمَأْدُومَ دُونَ غَيْرِهِ وَ إِذَا أَرَادَتِ الْأُمُّ أَنْ تَأْخُذَ مِنْ مَالِ وَلَدِهَا فَلَيْسَ لَهَا إِلَّا أَنْ تُقَوِّمَ عَلَى نَفْسِهَا لِتَرُدَّهُ عَلَيْهِ
It is also permissible for a woman to spend from her husband’s wealth without his permission if he is unable to provide, but not otherwise, and if the mother wants to take from her son’s wealth, she may only do so by estimating its value upon herself to return it to him.
وَ لَا بَأْسَ لِلرَّجُلِ أَنْ يَأْكُلَ مِنْ بَيْتِ أَبِيهِ وَ أَخِيهِ وَ أُمِّهِ وَ أُخْتِهِ وَ صَدِيقِهِ مَا لَمْ يَخْشَ عَلَيْهِ الْفَسَادَ مِنْ يَوْمِهِ بِغَيْرِ إِذْنِهِ مِثْلَ الْبُقُولِ وَ الْفَاكِهَةِ وَ أَشْبَاهِ ذَلِكَ وَ لَوْ كَانَ عَلَى رَجُلٍ دَيْنٌ وَ لَمْ يَكُنْ لَهُ مَالٌ وَ كَانَ لِابْنِهِ مَالٌ جَازَ أَنْ يَأْخُذَ مِنْ مَالِ ابْنِهِ فَيَقْضِيَ بِهِ دَيْنَهُ.
There is no harm for a man to eat from the house of his father, brother, mother, sister, or friend, so long as he does not fear causing them harm that same day, and without their permission, such as greens, fruits, and similar things. If a man is in debt and has no wealth, but his son has wealth, it is permissible for him to take from his son’s wealth to repay his debt’’.[278]
باب 14 ما يجوز للمارة أكله من الثمرة
CHAPTER 14 – WHAT IS ALLOWED FOR THE PASSER-BY TO EAT FROM THE FRUIT
1- ج، الإحتجاج الْأَسَدِيُّ قَالَ: كَانَ فِيمَا وَرَدَ عَلَيَّ مِنَ الْعَمْرِيِّ فِي جَوَابِ الْمَسَائِلِ أَمَّا مَا سَأَلْتَ عَنْهُ مِنَ الثِّمَارِ مِنْ أَمْوَالِنَا يَمُرُّ بِهِ الْمَارُّ فَيَتَنَاوَلُ مِنْهُ وَ يَأْكُلُ هَلْ يَحِلُّ لَهُ فَإِنَّهُ يَحِلُّ لَهُ أَكْلُهُ وَ يَحْرُمُ عَلَيْهِ حَمْلُهُ.
(The book) ‘Al Ihtijaj’ of Al Asady who said,
‘Among what arrived to me from Al-Amry in response to the question: ‘As for what you asked about the fruits of our property the passer-by passes by it and takes from it and eats, whether it is Permissible for him. It is Permissible for him to eat it and Prohibited for him to carry it (away).[279]
2- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ قَالَ: سُئِلَ الصَّادِقُ ع عَمَّا يَأْكُلُ النَّاسُ مِنَ الْفَاكِهَةِ وَ الرُّطَبِ مِمَّا هُوَ لَهُمْ حَلَالٌ فَقَالَ لَا يَأْكُلْ أَحَدٌ إِلَّا مِنْ ضَرُورَةٍ وَ لَا يُفْسِدْ إِذَا كَانَ عَلَيْهَا فِنَاءٌ مُحَاطٌ وَ مِنْ أَجْلِ أَهْلِ الضَّرُورَةِ نَهَى رَسُولُ اللَّهِ ص أَنْ يُبْنَى عَلَى حَدَائِقِ النَّخْلِ وَ الثِّمَارِ بِنَاءٌ لِكَيْ يَأْكُلَ مِنْهَا كُلُّ أَحَدٍ.
(The book) ‘Qurb Al Isnaad’ – Haroun, from Ibn Ziyad who said,
‘Al-Sadiq-asws was asked about what the people can eat, from the fruits and the dates, from what is Permissible for them. He-asws said: ‘No one can eat except necessity, nor cause damage if the orchard is surrounded by an enclosure. It was for the sake of those in need that Rasool-Allah-saww forbade the building of walls around date palm and fruit orchards, so that everyone could eat from them’’.[280]
3- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع كَانَ نَاسٌ يَأْتُونَ النَّبِيَّ ص لَا شَيْءَ لَهُمْ فَقَالَتِ الْأَنْصَارُ لَوْ نَحَلْنَا لِهَؤُلَاءِ الْقَوْمِ مِنْ كُلِّ حَائِطٍ قِنْوَا مِنْ تَمْرٍ فَجَرَتِ السُّنَّةُ إِلَى الْيَوْمِ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘The people used to come to the Prophet-saww, there was nothing (possessions) for them. The Helpers said, ‘What if we give these people a cluster of dates from each orchard?’ And, thus this practice became a tradition that continues to this day’’.[281]
4- سن، المحاسن عَلِيُّ بْنُ مُحَمَّدٍ الْقَاسَانِيُّ عَمَّنْ حَدَّثَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ عَنْ أَبِيهِ قَالَ: كَانَ النَّبِيُّ ص إِذَا بَلَغَتِ الثِّمَارُ أَمَرَ بِالْحَائِطِ فَثُلِمَتْ.
(The book) ‘Al Mahasin’ – Ali Bin Muhammad Al Qasany, from the one who narrated it, from Abdullah Bin Al Qasim Al Ja’fari, from his father who said,
‘Whenever the fruits matured, the Prophet-saww would order for a hole (small entrance) to be made in the orchard’’.[282]
5- سن، المحاسن أَبِي عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا بَأْسَ بِالرَّجُلِ يَمُرُّ عَلَى الثَّمَرَةِ يَأْكُلُ مِنْهَا وَ لَا يُفْسِدُ وَ قَدْ نَهَى رَسُولُ اللَّهِ ص أَنْ تُبْنَى الْحِيطَانُ بِالْمَدِينَةِ لِمَكَانِ الْمَارَّةِ قَالَ فَإِذَا كَانَ بَلَغَ نَخْلَةٌ أَمَرَ بِالْحِيطَانِ فَخُرِّبَتْ لِمَكَانِ الْمَارَّةِ.
(The book) ‘Al Mahasin’ – My father, from Yunus Bin Abdul Rahman, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘There is no problem if a man passes by fruit and eats from it without causing damage. Rasool-Allah-saww forbade the building of walls in Medina because of the passers-by. He-saww said: ‘When the palm trees had ripened, he-saww would order the walls to be torn down for the sake of the passers-by.[283]
6- ضا، فقه الرضا عليه السلام إِذَا مَرَرْتَ بِبُسْتَانٍ فَلَا بَأْسَ أَنْ تَأْكُلَ مِنْ ثِمَارِهَا وَ لَا تَحْمِلْ مَعَكَ شَيْئاً.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘When you pass by an orchard, there is no problem if you were to eat from its fruit and not carry anything with you’’.[284]
7- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ عَنْ دَاوُدَ الصَّرْمِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الرَّجُلِ دَخَلَ بُسْتَاناً أَ يَأْكُلُ مِنَ الثَّمَرَةِ مِنْ غَيْرِ عِلْمِ صَاحِبِ الْبُسْتَانِ فَقَالَ نَعَمْ.
(The book) ‘Al Saraair’, from ‘Kitab Al Masaail’, from Dawood Al Sarmy who said,
‘I asked Abu Al Hassan-asws about the man who enters an orchard, ‘Can he eat from the fruit from without the knowledge owner of the orchard?’ He-asws said: ‘Yes’’.[285]
باب 15 الصنائع المكروهة
CHAPTER 15 – THE DISLIKED CRAFTS
1- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ قَدْ عَلَّمْتُ ابْنِي هَذَا الْكِتَابَ فَفِي أَيِّ شَيْءٍ أُسْلِمُهُ
(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufi, from Al Dahqan, from Dorost, from Ibrahim Bin Abdul Hameed,
‘From Abu Al Hassan Musa-asws having said: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww! I have taught my son this Book, so in what matter should I entrust him?’
فَقَالَ سَلِّمْهُ [أَسْلِمْهُ] لِلَّهِ أَبُوكَ وَ لَا تُسْلِمْهُ فِي خَمْسٍ لَا تُسْلِمْهُ سَيَّاءً وَ لَا صَائِغاً وَ لَا قَصَّاباً وَ لَا حَنَّاطاً وَ لَا نَخَّاساً
He replied, ‘Entrust him to Allah-azwj. Your father had done so before you. But, do not entrust him to five professions. Neither make him ‘Al Sayya’, nor a goldsmith, nor a butcher, nor a grain seller, nor a slave trader’.
He said, ‘O Rasool-Allah-saww, and what is ‘Al-Sayya’?’
فَقَالَ يَا رَسُولَ اللَّهِ ص وَ مَا السَّيَّاءُ قَالَ الَّذِي يَبِيعُ الْأَكْفَانَ وَ يَتَمَنَّى مَوْتَ أُمَّتِي وَ لَلْمَوْلُودُ مِنْ أُمَّتِي أَحَبُّ إِلَيَّ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ وَ أَمَّا الصَّائِغُ فَإِنَّهُ يُعَالِجُ غَبْنَ أُمَّتِي فَأَمَّا الْقَصَّابُ فَإِنَّهُ يَذْبَحُ حَتَّى تَذْهَبَ الرَّحْمَةُ مِنْ قَلْبِهِ
He-saww said: ‘The one who sells the shroud and wishes death on my-saww community and yet the new-born of my-saww community is more beloved to me-saww that whatever the sun rises upon; and as for the goldsmith, he treats fraud of my-saww community; as for the butcher, he slaughters to the extent that the mercy goes away from his heart.
وَ أَمَّا الْحَنَّاطُ فَإِنَّهُ يَحْتَكِرُ الطَّعَامَ عَلَى أُمَّتِي وَ لَأَنْ يَلْقَى اللَّهَ الْعَبْدُ سَارِقاً أَحَبُّ إِلَيَّ مِنْ أَنْ يَلْقَاهُ قَدِ احْتَكَرَ طَعَاماً أَرْبَعِينَ يَوْماً
As for the grain-seller, he hoards the food from my-saww community. The servant meeting Allah-azwj as a thief is more beloved to me-saww than if he were to meet Him-azwj having hoarded food for forty days!
وَ أَمَّا النَّخَّاسُ فَإِنَّهُ أَتَانِي جَبْرَئِيلُ عَلَيْهِ السَّلَامُ فَقَالَ يَا مُحَمَّدُ إِنَّ شِرَارَ أُمَّتِكَ الَّذِينَ يَبِيعُونَ النَّاسَ.
And as for the slave trader, Jibraeel-as, may the greeting be upon him-as, came to me-saww. He-as said: ‘O Muhammad-saww! Evil ones of your-saww community are those who are selling the people!’’[286]
2 ع، علل الشرائع ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الدِّهْقَانِ مِثْلَهُ.
(The book) ‘Ilal Al Sharaie’, (and) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Muhammad Bin Isa, from Al Dahqan, similar to it.[287]
3- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ يَحْيَى الْخُزَاعِيِّ عَنْ يَحْيَى بْنِ أَبِي الْعَلَاءِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَخَبَّرْتُهُ أَنَّهُ وُلِدَ لِي غُلَامٌ فَقَالَ أَ لَا سَمَّيْتَهُ مُحَمَّداً
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Ja’far Bin Yahya Al Khuzaie, from Yahya Bin Abu Al A’la, from Is’haq Bin Ammar who said,
‘I entered to see Abu Abdullah-asws. I informed him-asws that a boy had been born for me. He-asws said: ‘Have you not named him as ‘Muhammad’?’
قُلْتُ قَدْ فَعَلْتُ
I said, ‘I have done so!’
قَالَ فَلَا تَضْرِبْ مُحَمَّداً وَ لَا تَشْتِمْهُ جَعَلَهُ اللَّهُ قُرَّةَ عَيْنٍ لَكَ فِي حَيَاتِكَ وَ خَلَفَ صِدْقٍ بَعْدَكَ
He-asws said: ‘Neither beat a ‘Muhammad’, nor insult him! Allah-azwj will Make him the delight of your eyes during your lifetime and a true successor after you’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ فِي أَيِّ الْأَعْمَالِ أَضَعُهُ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws, and in which of the works shall I place him?’
قَالَ إِذَا عَزَلْتَهُ عَنْ خَمْسَةِ أَشْيَاءَ فَضَعْهُ حَيْثُ شِئْتَ لَا تُسْلِمْهُ إِلَى صَيْرَفِيٍّ فَإِنَّ الصَّيْرَفِيَّ لَا يَسْلَمُ مِنَ الرِّبَا وَ لَا إِلَى بَيَّاعِ الْأَكْفَانِ فَإِنَّ صَاحِبَ الْأَكْفَانِ يَسُرُّهُ الْوَبَاءُ إِذَا كَانَ وَ لَا إِلَى صَاحِبِ طَعَامٍ فَإِنَّهُ لَا يَسْلَمُ مِنَ الِاحْتِكَارِ وَ لَا إِلَى جَزَّارٍ فَإِنَّ الْجَزَّارَ تُسْلَبُ مِنْهُ الرَّحْمَةُ وَ لَا تُسْلِمْهُ إِلَى نَخَّاسٍ فَإِنَّ رَسُولَ اللَّهِ ص قَالَ شَرُّ النَّاسِ مَنْ بَاعَ النَّاسَ.
He-asws said: ‘If you keep him away from five things, then place him wherever you wish! Do not entrust him to a money changer, for the money changer does not remain free from usury interest), nor to a seller of shrouds, for the shroud seller is pleased when a plague occurs, nor to a food merchant, for he does not remain free from hoarding, nor to a butcher, for mercy is stripped from the butcher, nor entrust him to a slave trader, for Rasool-Allah-saww said: ‘The evillest of people are those who sell people!’’[288]
4- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي أَعْطَيْتُ خَالَتِي غُلَاماً وَ نَهَيْتُهَا أَنْ تَجْعَلَهُ حَجَّاماً أَوْ قَصَّاباً أَوْ صَائِغاً.
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khazzaz, from Talha Bin Zayd,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘I-saww gave my-saww maternal aunt a servant and forbade her from making him a cupper, or a butcher, or a goldsmith’’.[289]
5- شَرْحُ النَّهْجِ لِابْنِ مِيثَمٍ رُوِيَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع عَقْلُ أَرْبَعِينَ مُعَلِّماً عَقْلُ حَائِكٍ وَ عَقْلُ حَائِكٍ عَقْلُ امْرَأَةٍ وَ الْمَرْأَةُ لَا عَقْلَ لَهَا.
(The book) ‘Sharah Al Nahj’ of Ibn Meesam –
‘It is reported from Al-Sadiq Ja’far-asws Bin Muhammad Al-Sadiq-asws said: ‘The intellect of forty instructors (Philosophers) is equal to the intellect of a weaver (schemers/politicians), and the intellect of a weaver is equal to the intellect of a woman, and the woman, there is no intellect for her’’.[290]
6- وَ عَنْ مُوسَى بْنِ جَعْفَرٍ ع أَنَّهُ قَالَ: لَا تَسْتَشِيرُوا الْمُعَلِّمِينَ وَ لَا الْحَوَكَةَ فَإِنَّ اللَّهَ تَعَالَى قَدْ سَلَبَهُمْ عُقُولَهُمْ.
And from Musa-asws Bin Ja’far-asws having said: ‘Do not seek consultation of the instructors (philosophers) nor of the weavers (schemers/politicians), for Allah-azwj the Exalted has Stripped them of their intellects’’.[291]
7- وَ رُوِيَ أَنَّ رَسُولَ اللَّهِ ص دَفَعَ إِلَى حَائِكٍ مِنْ بَنِي النَّجَّارِ غَزْلًا لِيَنْسِجَ لَهُ صُوفاً فَكَانَ يَمْطُلُهُ وَ يَأْتِيهِ ع مُتَقَاضِياً وَ يَقِفُ عَلَى بَابِهِ وَ يَقُولُ رُدُّوا عَلَيْنَا ثَوْبَنَا لِنَتَجَمَّلَ بِهِ فِي النَّاسِ وَ لَمْ يَزَلْ يَمْطُلُهُ حَتَّى تُوُفِّيَ ص.
And it is reported that Rasool-Allah-saww had handed some yarn to a weaver from the clan of Najjar for him to spin wool for him. He delayed it, and he-saww came to him demanding and pausing at his door and saying: ‘Return our cloth to us for us to adorn with among the people!’, and he did not cease delaying it until he-saww passed away’’.[292]
8- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: مَرَّ عَلِيٌّ عَلَيْهِ السَّلَامُ عَلَى بَهِيمَةٍ وَ فَحْلٌ يَسْفَدُهَا عَلَى ظَهْرِ الطَّرِيقِ فَأَعْرَضَ بِوَجْهِهِ عَنْهَا فَقِيلَ لَهُ لِمَ فَعَلْتَ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws, may the greeting be upon him-asws, passed by an animal and a foal (horse) mounting upon it on the surface of the road. He-asws turned his-asws face away from it. It was said to him-asws, ‘Why did you-asws do so?’
فَقَالَ لَا يَنْبَغِي أَنْ تُذِيعُوا هَذَا وَ هُوَ مِنَ الْمُنْكَرِ وَ لَكِنْ يَنْبَغِي لَهُمْ أَنْ يُوَارُوهُ وَ حَيْثُ لَا يَرَاهُ رَجُلٌ وَ لَا امْرَأَةٌ.
He-asws said: ‘It is not appropriate for this to be done, and it is from the evil, but it is befitting for them to be covered and whereby they can neither be seen by a man nor a woman’’.[293]
9- شَرْحُ النَّفْلِيَّةِ، لِلشَّهِيدِ الثَّانِي رَحِمَهُ اللَّهُ رَوَى الْفَقِيهُ جَعْفَرُ بْنُ أَحْمَدَ الْقُمِّيُّ فِي كِتَابِ الْإِمَامِ وَ الْمَأْمُومِ بِإِسْنَادِهِ إِلَى الصَّادِقِ ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُصَلُّوا خَلْفَ الْحَائِكِ وَ لَوْ كَانَ عَالِماً وَ لَا تُصَلُّوا خَلْفَ الْحَجَّامِ وَ لَوْ كَانَ زَاهِداً وَ لَا تُصَلُّوا خَلْفَ الدَّبَّاغِ وَ لَوْ كَانَ عَابِداً.
(The book) ‘Sharah Al Nafliya’ of Al Shaheed Al Sany, may Allah-azwj Mercy him – It is reported by the juris Ja’far Bin Ahmad Al Qummi in the book ‘Al Imam Wa Al Mamoun’, by his chain to,
‘Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Do not pray behind the weaver and even if he was knowledgeable, and do not pray behind the cupper and even if he was ascetic, and do not pray behind the tanner and even if he was a worshipper’’.[294]
10- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شِرَارُ النَّاسِ مَنْ بَاعَ الْحَيَوَانَ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al Husayn, from Ali Bin Asbat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The evilest of the people are the ones selling the living beings’’.[295]
11- وَ مِنْهُ عَنِ الْقَاسِمِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سُهَيْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طَرَقَ طَائِفَةً مِنْ بَنِي إِسْرَائِيلَ لَيْلًا عَذَابٌ فَأَصْبَحُوا وَ قَدْ فَقَدُوا أَرْبَعَةَ أَصْنَافٍ الطَّبَّالِينَ وَ الْمُغَنِّينَ وَ الْمُحْتَكِرِينَ لِلطَّعَامِ وَ الصَّيَارِفَةَ أَكَلَةَ الرِّبَا مِنْهُمْ.
And from him, from Al Qasim Bin Ali Al Alawy, from Muhammad Bin Abu Abdullah, from Suheyl Bin Ziyad, from Al Nowfali, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Punishment knocked on the door of a group from the children of Israel at night. In the morning, they had lost four types – the drummers, and the singers, and the hoarders of the food, and the money-changers, eaters of the usury (interest) among them’’.[296]
باب 16 باب ما نهي عنه من أنواع البيع و النهي عن الغش و الدخول في السوم و النجش و مبايعة المضطرين و الربح على المؤمن
CHAPTER 16 – CHAPTER ON WHAT HAS BEEN PROHIBITED FROM THE TYPES OF SALES, AND THE PROHIBITION OF CHEATING, AND ENTERING INTO THE BIDDING WITHOUT INTENT TO BUY, ARTIFICIAL PRICE INFLATION, TRADING WITH THOSE IN DISTRESS, AND MAKING A PROFIT FROM A MOMIN
1- لي، الأمالي للصدوق فِي خَبَرِ مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى أَنْ يَدْخُلَ الرَّجُلُ فِي سَوْمِ أَخِيهِ الْمُسْلِمِ وَ نَهَى عَنْ بَيْعٍ وَ سَلَفٍ وَ نَهَى عَنْ بَيْعَيْنِ فِي بَيْعٍ وَ نَهَى عَنْ بَيْعِ مَا لَيْسَ عِنْدَكَ وَ نَهَى عَنْ بَيْعِ مَا لَمْ يَضْمَنْ
(The book) ‘Al Amaali’ of Al Sadouq –
In a Hadeeth of prohibitions by the Prophet-saww, he-saww had prohibited a man from entering into the bidding of his Muslim brother. He-saww forbade combining a sale with a loan. He-saww forbade two sales in one. He-saww forbade selling what you do not possess. He-saww forbade selling what one has not yet guaranteed.
وَ نَهَى عَنْ بَيْعِ الذَّهَبِ وَ الْفِضَّةِ بِالنَّسِيئَةِ وَ نَهَى عَنْ بَيْعِ الذَّهَبِ بِالذَّهَبِ زِيَادَةً إِلَّا وَزْناً بِوَزْنٍ وَ قَالَ مَنْ غَشَّ مُسْلِماً فِي شِرَاءٍ أَوْ بَيْعٍ فَلَيْسَ مِنَّا وَ يُحْشَرُ يَوْمَ الْقِيَامَةِ مَعَ الْيَهُودِ لِأَنَّهُمْ أَغَشُّ الْخَلْقِ لِلْمُسْلِمِينَ.
He-saww forbade selling gold and silver on credit. He-saww forbade selling gold for gold with an increase, except weight for weight, and he-saww said: ‘Whoever cheats a Muslim in buying or selling is not from us-asws and will be Resurrected on the Day of Qiyamah with the Jews, because they are the most deceitful people toward Muslims!’’[297]
2- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ الْقَاسِمِ بْنِ سَلَّامٍ بِأَسَانِيدَ مُتَّصِلَةٍ إِلَى النَّبِيِّ ص فِي أَخْبَارٍ مُتَفَرِّقَةٍ أَنَّهُ نَهَى عَنِ الْمُنَابَذَةِ وَ الْمُلَامَسَةِ وَ بَيْعِ الْحَصَاةِ.
(The book) ‘Ma’any Al Akhbar’ – Muhammad Bin Haroun Al Zanjani, from Ali Bin Abdul Aziz,
‘From Abu Ubeyd Al-Qasim Bin Sallam by chains connected to the Prophet-saww in the separated reports, he-saww had forbidden from ‘Al-Munabaza’, and ‘Al-Mulamasa’, and ‘Baya Al-Hasa.[298]
ففي كل واحدة منها قولان أما المنابذة فيقال إنها أن يقول الرجل لصاحبه انبذ إلي الثوب أو غيره من المتاع أو أنبذه إليك و قد وجب البيع بكذا و كذا و يقال إنما هو أن يقول الرجل إذا نبذت الحصاة فقد وجب البيع و هو معنى قوله إنه نهى عن بيع الحصاة
There are two interpretations for each of them. As for ‘Al-Munabaza’, it is said that it refers to a man saying to his companion, ‘Throw to me the garment or other merchandise, and I will throw it to you’, and the sale is concluded for such and such price. It is also said that it means that a man says, ‘Once the pebble is thrown, the sale is concluded’, and this is the meaning of the Prophet-saww prohibiting ‘sale of the pebble’.
و الملامسة أن تقول إذا لمست ثوبي أو لمست ثوبك فقد وجب البيع بكذا و كذا و يقال بل هو أن يلمس المتاع من وراء الثوب و لا ينظر إليه فيقع البيع على ذلك و هذه بيوع كان أهل الجاهلية يتبايعونها فنهى رسول الله ص عنها لأنها غدر كلها
As for ‘Al-Mulamasa’, it is said to be when someone says, ‘If you touch my garment or I touch yours, the sale is concluded for such and such price’. It is also said that it refers to someone touching the merchandise through the garment without inspecting it, and the sale is concluded in that condition. These were types of transactions practised by the people of the pre Islamic period, and Rasool-Allah-saww, forbade them because they all involve deception.
وَ نَهَى عَنْ بَيْعِ الْمَجْرِ.
And he-saww forbade from ‘Baya Al-Majr’.
و هو أن يباع البعير أو غيره بما في بطن الناقة و يقال منه أمجرت في البيع إمجارا و نهى ع عن الملاقيح و المضامين فالملاقيح ما في البطون و هي الأجنة و الواحدة منها ملقوحة
It refers to selling a camel or something else in exchange for what is in the womb of a she-camel. It is said in such cases, ‘He engaged in the sale through imjar’ (uncertain transaction). He-saww, forbade selling ‘malaqiḥ’ and ‘muzamin’. ‘Malaqiḥ’ refers to what is in the wombs, the foetuses, and a single one is called ‘malquḥa’.
و أما المضامين فما في أصلاب الفحول و كانوا يبيعون الجنين في بطون الناقة و ما يضرب الفحل في عامه و في أعوام و نهى عن بيع حبل الحبلة و معناه ولد ذلك الجنين الذي في بطن الناقة و قال غيره هو نتاج النتاج و ذلك غرر
As for ‘muzamin’, it refers to what is in the loins of male camels. They used to sell the foetus in the womb of a she-camel, and also what the male camel might impregnate in that year or in the years to come. He also forbade the sale of ‘ḥabl al ḥabla’, which means the offspring of the foetus in the womb of the she-camel. Others said it means the offspring of the offspring. This is considered risky and uncertain (gharar).
وَ قَالَ ص لَا تَنَاجَشُوا وَ لَا تَدَابَرُوا.
And he-saww said: ‘Neither ‘Tanajashu’ (artificially inflate a price) nor turn your backs to each other (boycott or sever ties)’.
معناه أن يزيد الرجل في ثمن السلعة و هو لا يريد شراءها و لكن يسمعه غيره فيزيد لزيادته و الناجش خائن.
Its meaning is that a man increases the price of a commodity without intending to buy it, but others hear him and raise their offers because of his increase. The one who engages in ‘najash’ is a deceiver.
3- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ مُسْنَداً إِلَى أَبِي جَعْفَرٍ ع أَنَّهُ كَرِهَ بَيْعَيْنِ اطْرَحْ وَ خُذْ مِنْ غَيْرِ تَقْلِيبٍ وَ شِرَى مَا لَمْ تَرَهُ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Abdul Rahman Bin Hammad, from Muhammad Bin Sinan attributing to,
‘Abu Ja’far-asws disliked two types of sales – ‘Throw and take without inspection’ and buying something that one has not seen’’.[299]
4- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ سَيَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ يَعَضُّ الْمُؤْمِنُ عَلَى مَا فِي يَدِهِ وَ لَمْ يُؤْمَرْ بِذَلِكَ قَالَ اللَّهُ تَعَالَى وَ لا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ إِنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – By the three chains from Al-Reza-asws, from his-asws forefathers-asws, from Al Husayn Bin Ali-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘Amir Al-Momineen-asws addressed us. He-asws said: ‘And there shall come a time of biting (snatching) upon the people, the Momin will bite upon what is in his hand (unlawfully take away whatever he gets his hands to), and he would not have been Commanded with that. Allah-azwj the Exalted Says: and do not forget the favours between you; Allah is Seeing what you are doing [2:237]!
وَ سَيَأْتِي زَمَانٌ يُقَدَّمُ فِيهِ الْأَشْرَارُ وَ يُنْسَأَ فِيهِ الْأَخْيَارُ وَ يُبَايَعُ الْمُضْطَرُّ وَ قَدْ نَهَى رَسُولُ اللَّهِ ص عَنْ بَيْعِ الْمُضْطَرِّ وَ عَنْ بَيْعِ الْغَرَرِ فَاتَّقُوا اللَّهَ يَا أَيُّهَا النَّاسُ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ احْفَظُونِي فِي أَهْلِي.
And there shall come a time the evil ones will be advanced and the good ones will be forgotten, and the desperate ones will be sold to, although Rasool-Allah-saww has forbidden from selling to the desperate, and from the uncertain sale, therefore fear Allah-azwj O people, and reconcile between yourselves, and protect me-saww regarding my-saww family’’.[300]
5 صح، صحيفة الرضا عليه السلام عَنْهُ ع مِثْلَهُ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from him-asws – similar to it.[301]
6- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع رِبْحُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ رِبًا.
(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Bin Abu Al Qasim, from Al Kufi, from Muhammad Bin Sinan, from Furat Bin Ahnaf who said,
‘Abu Abdullah-asws said: ‘Profiting by the Momin upon the Momin is usury (interest)?’’[302]
7 سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ ابْنِ سِنَانٍ مِثْلَهُ.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Ibn Sinan, similar to it.[303]
8- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: مَلْعُونٌ مَنْ غَشَّ مُسْلِماً أَوْ مَاكَرَهُ أَوْ غَرَّهُ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Accursed is the one cheats a Muslim or deceives him, or deludes (misleads) him!’’[304]
9- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ يَعَضُّ الْمُوسِرُ فِيهِ عَلَى مَا فِي يَدَيْهِ وَ لَمْ يُؤْمَرْ بِذَلِكَ قَالَ اللَّهُ تَعَالَى وَ لا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘There shall come a severe time upon the people. During it the rich will bite upon what is in his hands (be miserly), and he has not been Commanded with that. Allah-azwj the Glorious Says: and do not forget the favours between you; [2:237].
يَنْهَدُ فِيهِ الْأَشْرَارُ وَ يُسْتَذَلُّ الْأَخْيَارُ وَ يُبَايَعُ الْمُضْطَرُّونَ وَ نَهَى رَسُولُ اللَّهِ ص عَنْ بَيْعِ الْمُضْطَرِّينَ.
The evil ones will rise higher and humiliate the good ones, and they will buy from the desperate ones, and Rasool-Allah-saww has forbidden buying from the desperate ones.[305]
10- أَعْلَامُ الدِّينِ، رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: يَأْتِي عَلَى أُمَّتِي زَمَانٌ تَكُونُ أُمَرَاؤُهُمْ عَلَى الْجَوْرِ وَ عُلَمَاؤُهُمْ عَلَى الطَّمَعِ وَ قِلَّةِ الْوَرَعِ وَ عُبَّادُهُمْ عَلَى الرِّيَاءِ وَ تُجَّارُهُمْ عَلَى أَكْلِ الرِّبَا وَ كِتْمَانِ الْعَيْبِ فِي الْبَيْعِ وَ الشِّرَى وَ نِسَاؤُهُمْ عَلَى زِينَةِ الدُّنْيَا
(The book) ‘A’alam Al Deen’ –
‘It is reported from the Prophet-saww having said: ‘There shall come a time upon my-saww community, their governors would be upon the tyranny, and their scholars would be upon the greed and lack of piety, and their worshippers upon the showing off, and their traders upon consuming the usury (interest) and concealment of defects during the selling and the buying, and their women upon adornment of the world.
فَعِنْدَ ذَلِكَ يُسَلَّطُ عَلَيْهِمْ شِرَارُهُمْ فَيَدْعُو خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ.
During that, Allah-azwj will Cause their evil ones to prevail upon them, so their good ones will supplicate, but these will not be Answered for them!’’[306]
باب 17 من يستحب معاملته و من يكره
CHAPTER 17 – ONES IT IS RECOMMENDED TO DEAL WITH AND ONES IT IS DISLIKED
1- ما، الأمالي للشيخ الطوسي عَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ ص اطْلُبُوا الْخَيْرَ عِنْدَ حِسَانِ الْوُجُوهِ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – from Abu Saeed who said,
‘Rasool-Allah-saww said: ‘Seek the goodness in the presence of the good-looking (radiating) faces’’.[307]
2- ختص، الإختصاص عَنْهُ ص مِثْلَهُ.
(The book) ‘Al Ikhtisas’ – From him-saww, similar to it.[308]
3- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَبَّاسِ بْنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا وَلِيدُ لَا تَشْتَرِ لِي مِنْ مُحَارَفٍ شَيْئاً فَإِنَّ خُلْطَتَهُ لَا بَرَكَةَ فِيهَا.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Abbas Bin Al Waleed Bin Sabeeh, from his father having said,
‘Abu Abdullah-asws said: ‘O Waleed! Do not buy anything for me from a depraved (muhrif), for mingling with him has no blessing in it’’.[309]
4- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تُخَالِطُوا وَ لَا تُعَامِلُوا إِلَّا مَنْ نَشَأَ فِي خَيْرٍ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibn Fazzal, from Tareyf Bin Nasih who said,
‘Abu Abdullah-asws said: ‘Neither mingle nor deal except with the one raised (upbringing is) in goodness.[310]
5- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع احْذَرُوا مُعَامَلَةَ أَصْحَابِ الْعَاهَاتِ فَإِنَّهُمْ أَظْلَمُ شَيْءٍ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ash’ary, from Ahmad Bin Muhammad raising it, said,
‘Abu Abdullah-asws said: ‘Beware of dealing with the ones with physical disabilities, for they are most unjust of things.[311]
6- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَمَّنْ حَدَّثَهُ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ إِنَّ عِنْدَنَا قَوْماً مِنَ الْأَكْرَادِ يَجِيئُونَنَا بِالْبَيْعِ وَ نُبَايِعُهُمْ
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from the one who narrated it, from Abu Al Rabie Al Shamy who said,
‘I asked Abu Abdullah-asws. I said to him-asws, ‘There are some people with us from the Kurds. They come to us with the sales and we sell to them’.
فَقَالَ يَا أَبَا الرَّبِيعِ لَا تُخَالِطْهُمْ فَإِنَّ الْأَكْرَادَ حَيٌّ مِنَ الْجِنِّ كَشَفَ اللَّهُ عَنْهُمُ الْغِطَاءَ فَلَا تُخَالِطْهُمْ.
He-asws said: ‘O Abu Al Rabie! Do not mingle with them, for the Kurds are a tribe from the Jinn. Allah-azwj has Removed the covering from them, so do not mingle with them’’.[312]
7 ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الْحَسَنِ بْنِ مَتِّيلٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَفْصٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي الرَّبِيعِ مِثْلَهُ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Hassan Bin Mateel, from Muhammad Bin Al Husayn, from Ja’far Bin Bashir, from Hafs, from the one who narrated it, from Abu Al-Rabie, similar to it.[313]
8- ع، علل الشرائع أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْحُسَيْنِ بْنِ مَيَّاحٍ عَنْ عِيسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِيَّاكَ وَ مُخَالَطَةَ السَّفِلَةِ فَإِنَّ السَّفِلَةَ لَا تَئُولُ إِلَى خَيْرٍ.
(The book) ‘Ilal Al Sharaie’ – My father, from Ahmad Bin Idrees, from Al Ash’ary, from Muhammad Bin Isa, from Al Hassan Bin Ali Bin Yaqteen, from Al Husayn Bin Mayyah, from Isa who said,
‘Abu Abdullah-asws said: ‘Beware of mingling with the lowly, for the lowly do not lead to good’’.[314]
9- يج، الخرائج و الجرائح رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَوَّلَ مَا مَلَكْتُهُ لَدِينَارَانِ عَلَى عَهْدِ أَبِي وَ كَانَ رَجُلٌ يَشْتَرِي الْأَرْدِيَةَ مِنْ صَنْعَاءَ فَأَرَدْتُ أَنْ أُبْضِعَهُ فَقَالَ لِي لَا تُبْضِعْهُ
(The book) ‘Al Kharaij Wa Al Jaraih’ –
‘It is reported from Abu Abdullah-asws having said: ‘The first thing I-asws ever possessed was two Dinars during the era of my-asws father-asws. There was a man who used to buy cloaks from Sana’a, and I-asws wanted to entrust him with the amount to invest. My father said to me, ‘Do not entrust him!’
قَالَ فَدَفَعْتُ إِلَيْهِ سِرّاً مِنْ أَبِي فَخَرَجَ الرَّجُلُ فَلَمَّا رَجَعَ بَعَثْتُ إِلَيْهِ رَسُولًا فَقَالَ لِي مَا دَفَعَ إِلَيَّ شَيْئاً
He-asws said: ‘But I-asws secretly gave it to him. The man went out. When he returned, I dispatched a messenger to him. He said to me, ‘Nothing was given to me!’
قَالَ فَظَنَنْتُ أَنَّهُ إِنَّمَا سَتَرَ ذَلِكَ مِنْ أَبِي فَذَهَبْتُ إِلَيْهِ بِنَفْسِي وَ قُلْتُ الدِّينَارَانِ
He-asws said: ‘I-asws thought, he had rather concealed that from my-asws father-asws. So, I-asws went to him myself-asws and said: ‘The two Dinars!’
قَالَ مَا دَفَعْتَ إِلَيَّ شَيْئاً
He said, ‘You-asws have not given me anything!’
فَأَتَيْتُ أَبِي فَلَمَّا رَآنِي رَفَعَ إِلَيَّ رَأْسَهُ ثُمَّ قَالَ مُتَبَسِّماً يَا بُنَيَّ أَ لَمْ أَقُلْ لَكَ أَنْ لَا تَدْفَعَ إِلَيْهِ إِنَّهُ مَنِ ائْتَمَنَ شَارِبَ الْخَمْرِ فَلَيْسَ لَهُ عَلَى اللَّهِ ضَمَانٌ إِنَّ اللَّهَ يَقُولُ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ
I-asws came to my-asws father-asws. When he-asws saw me-asws, he-asws raised his-asws head to me-asws, then said, smiling: ‘O my-asws son-asws! Did I-asws not say to you-asws not to hand it to him: Surely the one who entrusts the wine drinker, there is no guarantee for him upon Allah-azwj. Allah-azwj Says: And do not give your wealth to the foolish which Allah has made a (means of) support for you, [4:5]!
So, which foolish one is more foolish than the drinker of wine? It isn’t for me-asws to keep him as a witness. His testimony will not be accepted, and if intercedes, he will not be interceded, and if he proposes, he will not be married to!’’
فَأَيُّ سَفِيهٍ أَسْفَهُ مِنْ شَارِبِ الْخَمْرِ فَلَيْسَ إِنْ أشهدكم [شَهِدَ] لَمْ تُقْبَلْ شَهَادَتُهُ وَ إِنْ شَفَعَ لَمْ يُشَفَّعْ وَ إِنْ خَطَبَ لَمْ يُزَوَّجْ.
And who is more foolish than a wine drinker? If he testifies, his testimony is not accepted. If he intercedes, his intercession is not accepted. If he proposes, he is not to be married.[315]
10- شي، تفسير العياشي عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ تَعَالَى وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ قَالَ مَنْ لَا تَثِقُ بِهِ.
(The book) Tafseer Al Ayyashi – From Yunus Bin Yaqoub who said,
‘I asked Abu Abdullah-asws regarding Words of Allah-azwj the Exalted: And do not give your wealth to the foolish [4:5]. He-asws said: ‘One who cannot be trusted with’’.[316]
11- شي، تفسير العياشي عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيمَنْ شَرِبَ الْخَمْرَ بَعْدَ أَنْ حَرَّمَهَا اللَّهُ عَلَى لِسَانِ نَبِيِّهِ ص لَيْسَ بِأَهْلٍ أَنْ يُزَوَّجَ إِذَا خَطَبَ وَ أَنْ يُصَدَّقَ إِذَا حَدَّثَ وَ لَا يُشَفَّعَ إِذَا شَفَعَ وَ لَا يُؤْتَمَنَ عَلَى أَمَانَةٍ
(The book) ‘Tafseer Al Ayyashi’ – From Hammad,
‘From Abu Abdullah-asws: ‘Regarding one who drinks wine after Allah -azwj has Forbidden it through the tongue of His-azwj Prophet-saww: ‘He is not worthy to be married if he proposes, nor to be believed if he speaks, nor to have his intercession accepted if he intercedes, nor to be entrusted with any trust.
فَمَنِ ائْتَمَنَهُ عَلَى أَمَانَةٍ فَأَهْلَكَهَا أَوْ ضَيَّعَهَا فَلَيْسَ لِلَّذِي ائْتَمَنَهُ أَنْ يَأْجُرَهُ اللَّهُ وَ لَا يُخْلِفَ عَلَيْهِ
So, whoever entrusts him with a trust, and he ruins it or wastes it, then the one who entrusted him has no right to expect a Reward from Allah-azwj or replacement for it.
قَالَ أَبُو عَبْدِ اللَّهِ ع إِنِّي أَرَدْتُ أَنْ أَسْتَبْضِعَ بِضَاعَةً إِلَى الْيَمَنِ فَأَتَيْتُ أَبَا جَعْفَرٍ ع فَقُلْتُ إِنِّي أَرَدْتُ أَنْ أَسْتَبْضِعَ فُلَاناً
Abu Abdullah-asws said: ‘I-asws wanted to entrust merchandise to be sent to Al-Yemen (for trade), so I-asws came to Abu Ja’far-asws. I-asws said: ‘I-asws want to send merchandise with so and so!’
فَقَالَ لِي أَ مَا عَلِمْتَ أَنَّهُ يَشْرَبُ الْخَمْرَ
He-asws said to me-asws: ‘Don’t you-asws know that he is a wine drinker?’
فَقُلْتُ قَدْ بَلَغَنِي عَنِ الْمُؤْمِنِينَ أَنَّهُمْ يَقُولُونَ ذَلِكَ
I said: ‘It has reached me from the Momineen. They are saying that’.
فَقَالَ صَدِّقْهُمْ لِأَنَّ اللَّهَ يَقُولُ يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ
He-asws said: ‘Ratify them, because Allah-azwj Says: He believes in Allah and has faith in the Momineen, [9:61]’.
ثُمَّ قَالَ إِنَّكَ إِنِ اسْتَبْضَعْتَهُ فَهَلَكَتْ أَوْ ضَاعَتْ فَلَيْسَ عَلَى اللَّهِ أَنْ يَأْجُرَكَ وَ لَا يُخْلِفَ عَلَيْكَ
Then he-asws said: ‘If you-asws want to send merchandise and these are destroyed or wasted, it wouldn’t be upon Allah-azwj to Reward you-asws nor Replace upon you-asws!’
فَقُلْتُ وَ لِمَ
I-asws said: ‘And why?’
قَالَ لِأَنَّ اللَّهَ تَعَالَى يَقُولُ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً
He-asws said: ‘Because Allah-azwj the Exalted Says: And do not give your wealth to the foolish which Allah has made a (means of) support for you, [4:5]!
فَهَلْ سَفِيهٌ أَسْفَهُ مِنْ شَارِبِ الْخَمْرِ إِنَّ الْعَبْدَ لَا يَزَالُ فِي فُسْحَةٍ مِنْ رَبِّهِ مَا لَمْ يَشْرَبِ الْخَمْرَ فَإِذَا شَرِبَهَا خَرَقَ اللَّهُ عَلَيْهِ سِرْبَالَهُ فَكَانَ وُلْدُهُ وَ أَخُوهُ وَ سَمْعُهُ وَ بَصَرُهُ وَ يَدُهُ وَ رِجْلُهُ إِبْلِيسَ يَسُوقُهُ إِلَى كُلِّ شَرٍّ وَ يَصْرِفُهُ عَنْ كُلِّ خَيْرٍ.
Is there any foolish one more foolish than the drinker of wine? The servant does not cease to be in leeway from his Lord-azwj for as long as he does not drink the wine. When he drinks it, Allah-azwj Tears down upon him his protection. So, his children, and his brother, and his hearing, and his sight, and his hands and his legs would be for Iblees-la. He-la would usher him to every evil and turn him away from every good’’.[317]
12- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ هَذِهِ الْآيَةِ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ قَالَ ع كُلُّ مَنْ يَشْرَبُ الْمُسْكِرَ فَهُوَ سَفِيهٌ.
(The book) ‘Tafseer Al Ayyashi’ – From Ibrahim Bin Abdul Hameed who said,
‘I asked Abu Ja’far-asws about this Verse: And do not give your wealth to the foolish [4:5]! He-asws said: ‘Everyone who drinks the intoxicant, he is ‘foolish’’.[318]
13- شي، تفسير العياشي عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي أَرَدْتُ أَنْ أَسْتَبْضِعَ بِضَاعَةً إِلَى الْيَمَنِ فَأَتَيْتُ إِلَى أَبِي جَعْفَرٍ ع فَقُلْتُ إِنِّي أُرِيدُ أَنْ أَسْتَبْضِعَ فُلَاناً
(The book) ‘Tafseer Al Ayyashi’ – From Hammad Bin Usman,
‘From Abu Abdullah-asws (when I approached and said): ‘I wanted to send merchandise to Al-Yemen. I came to Abu Ja’far-asws. I said: ‘I want to send merchandise with so and so!’
فَقَالَ لِي أَ مَا عَلِمْتَ أَنَّهُ يَشْرَبُ الْخَمْرَ
He-asws said to me-asws: ‘Don’t you know he drinks the wine?’
فَقُلْتُ قَدْ بَلَغَنِي مِنَ الْمُؤْمِنِينَ أَنَّهُمْ يَقُولُونَ ذَلِكَ
I said: ‘It has reached me from the Momineen. They are saying that!’
فَقَالَ صَدِّقْهُمْ فَإِنَّ اللَّهَ يَقُولُ يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ
He-asws said: ‘Ratify them, for Allah-azwj Says: He believes in Allah and has faith in the Momineen, [9:61]’.
فَقَالَ يَعْنِي يُصَدِّقُ اللَّهَ وَ يُصَدِّقُ الْمُؤْمِنِينَ لِأَنَّهُ كَانَ رَءُوفاً رَحِيماً بِالْمُؤْمِنِينَ.
He-asws said: ‘Meaning, he should ratify Allah-azwj and ratify the Momineen because He-azwj would always be Kind, Merciful with the Momineen’’.[319]
14- ختص، الإختصاص عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ عَرَفَ مِنْ عَبْدٍ مِنْ عَبِيدِ اللَّهِ كَذِباً إِذَا حَدَّثَ وَ خُلْفاً إِذَا وَعَدَ وَ خِيَانَةً إِذَا ائْتُمِنَ ثُمَّ ائْتَمَنَهُ عَلَى أَمَانَةٍ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يَبْتَلِيَهُ فِيهَا ثُمَّ لَا يُخْلِفَ عَلَيْهِ وَ لَا يَأْجُرَهُ.
(The book) ‘Al Ikhtisaas’ – From Abu Hamza Al Sumali,
‘From Abu Ja’far-asws having said: ‘One who recognises from a servant from servants of Allah-azwj that he lies when he narrates, and breaks when he promises, and betrays when he is entrusted, then he still entrusts him upon an entrustment, there would be a right upon Allah-azwj to Try him regarding it, then He-azwj will neither Replace upon him nor Reward him’’.[320]
15 ختص، الإختصاص عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: يَا دَاوُدُ لَأَنْ تُدْخِلَ يَدَكَ فِي فَمِ التِّنِّينِ إِلَى الْمِرْفَقِ خَيْرٌ لَكَ مِنْ طَلَبِ الْحَوَائِجِ مِمَّنْ لَمْ يَكُنْ فَكَانَ.
(Then book) ‘Al Ikhtisas – From Dawood Al Raqy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘O Dawood! If you were to insert your hand in the mouth of a dragon up to the elbow, it would be better for you than seeking the needs from the one did not happen to be (anything), so he became (something) (i.e., from a lowly person).[321]
16- كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ بِإِسْنَادِهِ عَنْ سَعِيدِ بْنِ غَزْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُؤْمِنُ لَا يَكُونُ مُحَارَفاً.
(The book) ‘Kitab Sifaat Al Shia’ of Al Sadouq, by his chain from Saeed Bin Gazwan who said,
‘Abu Abdullah-asws said: ‘The Momin cannot be depraved’’.[322]
17- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ مِنْ سَعَادَةِ الْمَرْءِ الْخُلَطَاءُ الصَّالِحُونَ وَ الْوَلَدُ الْبَارُّ وَ الْمَرْأَةُ الْمُؤَاتِيَةُ وَ أَنْ تَكُونَ مَعِيشَتُهُ فِي بَلَدِهِ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Four are from the good fortune of the man – the righteous mingling ones (companions), and the righteous child, and the supportive wife, and his livelihood being in his city’’.[323]
18- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْكَاظِمُ ع مَنْ وَلَّدَهُ الْفَقْرُ أَبْطَرَهُ الْغِنَى.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Kazim-asws said: ‘One who is born into poverty, the riches will make him arrogant’’.[324]
19- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع لَا تَشْتَرُوا لِي مِنْ مُحَارَفٍ فَإِنَّ خُلْطَتَهُ لَا بَرَكَةَ فِيهَا وَ لَا تُخَالِطُوا إِلَّا مَنْ نَشَأَ فِي الْخَيْرِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Al-Sadiq-asws said: ‘Do not buy anything from a depraved, for mingling with him has no Blessing in it, nor mingle except with the one who has grown up (raised) in goodness’’.[325]
20- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع شَارِكُوا الَّذِي قَدْ أَقْبَلَ عَلَيْهِ الرِّزْقُ فَإِنَّهُ أَخْلَقُ لِلْغِنَى وَ أَجْدَرُ بِإِقْبَالِ الْحَظِّ.
(The book) ‘Nahj Al Balagah’ –
Amir Al-Momineen-asws said: ‘Participate with the one the sustenance has turned to them, for it would get a bigger share of the riches and is more appropriate with getting the increase upon it’’.[326]
21- وَ قَالَ ع الطُّمَأْنِينَةُ إِلَى كُلِّ أَحَدٍ قَبْلَ الِاخْتِبَارِ عَجْزٌ.
And he-asws said: ‘Being reassured to everyone before the choosing, is frustration’’.[327]
22- أَعْلَامُ الدِّينِ، قَالَ النَّبِيُّ ص لَا تَلْتَمِسُوا الرِّزْقَ مِمَّنِ اكْتَسَبَهُ مِنْ أَلْسِنَةِ الْمَوَازِينِ وَ رُءُوسِ الْمَكَايِيلِ وَ لَكِنْ عِنْدَ مَنْ فُتِحَتْ عَلَيْهِ الدُّنْيَا.
(The book) A’lam Al Deen’ –
‘The Prophet-saww said: ‘Do not seek sustenance from those who earn it through manipulating the scales and the tops of measuring containers, but rather from those upon whom the world has been opened (Blessed by Allah-azwj).[328]
باب 18 الاحتكار و التلقي و بيع الحاضر للبادي و العربون
CHAPTER 18 – THE HOARDING AND THE INTERCEPTION (OF THE GOODS BEFORE REACHING THE MARKET), AND THE URBAN SELLERS FOR THE BEDOUINS, AND ADVANCE DEPOSITS (EARNEST MONEY)
1 ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَنْهَى عَنِ الْحُكْرَةِ فِي الْأَمْصَارِ فَقَالَ فَإِنَّهُ لَيْسَ الْحُكْرَةُ إِلَّا فِي الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ السَّمْنِ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws had prohibited from the hoarding in the cities. He-asws said: ‘There isn’t any hoarding except in the wheat, and the barley, and the dates, and the oil, and the butter’’.[329]
2- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْحُكْرَةُ فِي سِتَّةِ أَشْيَاءَ فِي الْحِنْطَةِ وَ الشَّعِيرِ وَ التَّمْرِ وَ الزَّبِيبِ وَ السَّمْنِ وَ الزَّيْتِ.
(The book) ‘Al Khisaal’ – Hamza Al Alawy, from Ali, from his father, from Al Nowfali, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘The hoarding is in six things – in the wheat, and the barley, and the dates, and the oil, and the butter, and the oil’’.[330]
3- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْخَزَّازِ عَنِ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ تَطَوَّلَ عَلَى عِبَادِهِ بِالْحَبَّةِ فَسَلَّطَ عَلَيْهَا الْقَمْلَةَ وَ لَوْ لَا ذَلِكَ لَخَزَنَتْهَا الْمُلُوكُ كَمَا يَخْزُنُونَ الذَّهَبَ وَ الْفِضَّةَ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Ibn Isa, from Ali Bin Al Hakam, from Al Khazzaz, from Al Sumali who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic has Conferred upon His-azwj servants with the grains, so He-azwj Caused the weevil (insect) to prevail upon these, and had it not been for that, the kings would have treasured (hoarded) it just as they are treasuring (hoarding) the gold and the silver’’.[331]
4- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ تَطَوَّلَ عَلَى عِبَادِهِ بِثَلَاثٍ أَلْقَى عَلَيْهِمُ الرِّيحَ بَعْدَ الرُّوحِ وَ لَوْ لَا ذَلِكَ مَا دَفَنَ حَمِيمٌ حَمِيماً وَ أَلْقَى عَلَيْهِمُ السَّلْوَةَ بَعْدَ الْمُصِيبَةِ وَ لَوْ لَا ذَلِكَ لَانْقَطَعَ النَّسْلُ وَ أَلْقَى عَلَى هَذِهِ الْحَبَّةِ الدَّابَّةَ وَ لَوْ لَا ذَلِكَ لَكَنَزَتْهَا مُلُوكُهُمْ كَمَا يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ.
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic has Conferred upon His-azwj servants with three – He-azwj Casts the stench upon them after the soul, and had it not been for that, no loving one would have buried a loved one; and He-azwj Casts the comfort (consolation) after the difficulty, and had it not been that, the lineages would have been cut off; and He-azwj Casts the insects upon these grains, and had it not been that, their kings would have hoarded these just as they are hoarding the gold and the silver’’.[332]
5 سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ مِثْلَهُ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, similar to it.[333]
6- ما، الأمالي للشيخ الطوسي ابْنُ بُشْرَانَ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الصَّفَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْوَرَّاقِ عَنْ عَاصِمٍ عَنْ قَيْسِ بْنِ الرَّبِيعِ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَبِيعُ حَاضِرٌ لِبَادٍ دَعُوا النَّاسَ يَرْزُقُ اللَّهُ بَعْضَهُمْ مِنْ بَعْضٍ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Ibn Bushran, from Ismail Bin Muhammad Al Saffar, from Ja’far Bin Muhammad Al Warraq, from Aasim, from Qays Bin Al Rabie, from Sufyan Bin Uyayna, from Abu Al Zubeyr, from Jabir who said,
‘Rasool-Allah-saww said: ‘A present should not sell to an absentee. Leave the people! Allah-azwj Provides them (sustenance) from each other’’.[334]
7- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع كَانَ يَقُولُ لَا يَجُوزُ الْعَرَبُونُ إِلَّا أَنْ يَكُونَ نَقْداً مِنَ الثَّمَنِ.
(The book) ‘Qurb Al Isnaad’ – Abu Al Bakhtari,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws had said: ‘A deposit (earnest money) is not permissible except if it is in cash from the price’’.[335]
8- سن، المحاسن أَبِي عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ أَبِي جَمِيلَةَ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ: سَبَّ النَّاسُ هَذِهِ الدَّابَّةَ الَّتِي تَكُونُ فِي الطَّعَامِ فَقَالَ عَلِيٌّ ع لَا تَسُبُّوهَا فَوَ الَّذِي نَفْسِي بِيَدِهِ لَوْ لَا هَذِهِ الدَّابَّةُ لَخَزَنُوهَا عِنْدَكُمْ كَمَا يُخْزَنُ الذَّهَبُ وَ الْفِضَّةُ.
(The book) ‘Al Mahasin’ – My father, from Haroun Bin Al Jahm, from Abu Jameela, from Ibn Tareyf, from Ibn Nubata who said,
‘The people reviled these insects, which tend to be in the food (items). Ali-asws said: ‘Do not revile these! By the One-azwj in Whose Hand is my-asws soul! Had it not been for this insect, they would have hoarded it among you just as the gold and the silver are hoarded!’’[336]
9- نهج، نهج البلاغة فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْأَشْتَرِ حِينَ وَلَّاهُ مِصْرَ ثُمَّ اسْتَوْصِ بِالتُّجَّارِ وَ ذَوِي الصِّنَاعَاتِ وَ أَوْصِ بِهِمْ خَيْراً الْمُقِيمِ مِنْهُمْ وَ الْمُضْطَرِبِ بِمَالِهِ وَ الْمُتَرَفِّقِ بِبَدَنِهِ فَإِنَّهُمْ مَوَادُّ الْمَنَافِعِ وَ أَسْبَابُ الْمَرَافِقِ وَ جُلَّابُهَا مِنَ الْمَبَاعِدِ وَ الْمَطَارِحِ فِي بَرِّكَ وَ بَحْرِكَ وَ سَهْلِكَ وَ جَبَلِكَ وَ حَيْثُ لَا يَلْتَئِمُ النَّاسُ لِمَوَاضِعِهَا وَ لَا يَجْتَرِءُونَ عَلَيْهَا فَإِنَّهُمْ سِلْمٌ لَا تُخَافُ بَائِقَتُهُ وَ صُلْحٌ لَا تُخْشَى غَائِلَتُهُ
(The book) ‘Nahj Al Balagah’ –
‘Among what Amir Al-Momineen-asws wrote to Al-Ashtar when he-asws made him governor of Egypt: ‘Then be advised by the traders and ones with manufacturing, and advise them goodly, the ones from them established, the one trading with his wealth, and the physical labourers, for they are sources of profit and the causes of the items, and their importers from the remote areas and the travellers in your land, and your sea, and your coast, and your mountain, and where the people cannot get to these places nor would they dare upon these, for they are peaceful, there is no fear with a rebellion and truce, there is no fearing its treason.
وَ تَفَقَّدْ أُمُورَهُمْ بِحَضْرَتِكَ وَ فِي حَوَاشِي بِلَادِكَ وَ اعْلَمْ مَعَ ذَلِكَ أَنَّ فِي كَثِيرٍ مِنْهُمْ ضِيقاً فَاحِشاً وَ شُحّاً قَبِيحاً وَ احْتِكَاراً لِلْمَنَافِعِ وَ تَحَكُّماً فِي الْبِيَاعَاتِ وَ ذَلِكَ بَابُ مَضَرَّةٍ لِلْعَامَّةِ وَ عَيْبٌ عَلَى الْوُلَاةِ
And check out their affairs in your presence and in the areas of your country and know along with that is most of them there is narrow-mindedness, immorality, and ugly greed, and they hoard for the benefit and fix high prices in the selling, and that is a harmful door for the public, and a fault upon the ruler.
فَامْنَعْ مِنَ الِاحْتِكَارِ فَإِنَّ رَسُولَ اللَّهِ ص مَنَعَ مِنْهُ وَ لْيَكُنِ الْبَيْعُ بَيْعاً سَمْحاً بِمَوَازِينِ عَدْلٍ وَ أَسْعَارٍ لَا تُجْحِفُ بِالْفَرِيقَيْنِ مِنَ الْبَائِعِ وَ الْمُبْتَاعِ فَمَنْ قَارَفَ حُكْرَةً بَعْدَ نَهْيِكَ إِيَّاهُ فَنَكِّلْ بِهِ وَ عَاقِبْ فِي غَيْرِ إِسْرَافٍ
Prohibit the hoarding for Rasool-Allah-saww had forbidden it, and let the selling be a smooth selling with scales of justice and prices, not harmful to the two parties from the seller and the buyer. The one who practices hoarding after you prohibiting it, then be exemplary with him and punish without being excessive’’.[337]
10- مَجَالِسُ الشَّيْخِ، عَنْ أَحْمَدَ بْنِ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِّ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّمَا رَجُلٍ اشْتَرَى طَعَاماً فَكَبَسَهُ أَرْبَعِينَ صَبَاحاً يُرِيدُ بِهِ غَلَاءَ الْمُسْلِمِينَ ثُمَّ بَاعَهُ فَتَصَدَّقَ بِثَمَنِهِ لَمْ يَكُنْ كَفَّارَةً لِمَا صَنَعَ.
(The book) ‘Majaalis’ of the Sheykh – From Ahmad Bin Ubdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Al Hassan Bin Fazzal, from Al Abbas Bin Aamir, from Ahmad Bin Rizq Al Ghumshani, from Abu Maryam,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Whoever buys food and stores it for forty mornings intending to cause hardship to the Muslims by raising prices, then sells it and gives away its price in charity, it will still not be an atonement for what he has done!’’[338]
11- كِتَابُ الْأَعْمَالِ الْمَانِعَةِ مِنَ الْجَنَّةِ لِلشَّيْخِ جَعْفَرِ بْنِ أَحْمَدَ الْقُمِّيِّ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ احْتَكَرَ فَوْقَ أَرْبَعِينَ يَوْماً فَإِنَّ الْجَنَّةَ تُوجَدُ رِيحُهَا مِنْ مَسِيرَةِ خَمْسِمِائَةِ عَامٍ وَ إِنَّهُ لَحَرَامٌ عَلَيْهِ.
(The book) ‘Kitab Al Amaal Almaniya Min Al Jannah’ of the Sheykh Ja’far Bin Ahmad Al Qummi, from Hisham Bin Urwah, from his father, from his grandfather who said,
‘Rasool-Allah-saww said: ‘One who hoards above forty days, even though the aroma of Paradise will be felt from a travel distance of five hundred years, it would be Prohibited upon him’’.[339]
12- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنِ الْقَاسِمِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طَرَقَ طَائِفَةً مِنْ بَنِي إِسْرَائِيلَ لَيْلًا عَذَابٌ فَأَصْبَحُوا وَ قَدْ فَقَدُوا أَرْبَعَةَ أَصْنَافٍ الطَّبَّالِينَ وَ الْمُغَنِّينَ وَ الْمُحْتَكِرِينَ لِلطَّعَامِ وَ الصَّيَارِفَةَ آكِلَةَ الرِّبَا مِنْهُمْ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Al Qasim Bin Ali Al Alawy, from Muhammad Bin Abdullah, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, having said; ‘Rasool-Allah-saww said: ‘Punishment knocked on a group from the children of Israel-as at night. They woke up in the morning and they had lost four types (of people) – the drummers, and the singers, and the hoarders of the food, and the money-changers from them consuming the usury (interest)’’.[340]
باب 1 آداب التجارة و أدعيتها و أدعية السوق و ذمه
CHAPTER 19 – THE ETIQUETTES OF TRADING, AND ITS SUPPLICATIONS, AND SUPPLICATIONS OF THE MARKET, AND ITS CONDEMNATION
الآيات النور رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ
The Verses – (Surah) Al Noor: Men whom neither trading nor selling diverts them from the Zikr of Allah and establishing the Salat and giving the Zakat [24:37].
الجمعة فَإِذا قُضِيَتِ الصَّلاةُ فَانْتَشِرُوا فِي الْأَرْضِ وَ ابْتَغُوا مِنْ فَضْلِ اللَّهِ وَ اذْكُرُوا اللَّهَ كَثِيراً لَعَلَّكُمْ تُفْلِحُونَ.
(Surah) Al Jummah: But when you have accomplished the Salat, then disperse in the earth and seek from the Grace of Allah, and remember Allah much, that you may be successful [62:10].
1- شي، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ لا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ الْمُرْخِي ذَيْلَهُ مِنَ الْعَظَمَةِ وَ الْمُزَكِّي سِلْعَتَهُ بِالْكَذِبِ وَ رَجُلٌ اسْتَقْبَلَكَ بِوُدِّ صَدْرِهِ فَيُوَارِي وَ قَلْبُهُ مُمْتَلِئٌ غِشّاً.
(The book) ‘Tafseer Al Ayyashi – From Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Three, Allah-azwj will not Look at them on the Day of Qiyamah, nor will He Purify them, and for them would be a painful Punishment [3:77] – One who lets his garment drag out of arrogance, one who promotes his merchandise through lies, and a man who meets you with apparent affection while his heart is full of deceit’’.[341]
2- شي، تفسير العياشي عَنْ أَبِي ذَرٍّ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: ثَلَاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ
(The book) ‘Tafseer Al Ayyashi’ –
‘From Abu Zarr-ra, from the Prophet-saww, he-saww said: ‘Three, neither will Allah Speak to them, nor will He Look at them on the Day of Qiyamah, nor will He Purify them, and for them would be a painful Punishment [3:77]’.
قُلْتُ مَنْ هُمْ خَابُوا وَ خَسِرُوا
I said, ‘Who are they, who will be disappointed and lose?’
قَالَ الْمُسْبِلُ وَ الْمَنَّانُ وَ الْمُنَفِّقُ سِلْعَتَهُ بِالْحَلْفِ الْكَاذِبِ أَعَادَهَا ثَلَاثاً.
He-saww said: ‘The one who lets his garment trail (out of pride), the boastful giver, and the one who promotes his merchandise with false oaths’. He-saww he repeated it three times’’.[342]
3- شي، تفسير العياشي عَنْ سَلْمَانَ قَالَ: ثَلَاثَةٌ لا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ الْأَشْمَطُ الزان [الزَّانِي] وَ رَجُلٌ مُفْلِسٌ مُرْخٍ مُخْتَالٌ وَ رَجُلٌ اتَّخَذَ يَمِينَهُ بِضَاعَةً فَلَا يَشْتَرِي إِلَّا بِيَمِينٍ وَ لَا يَبِيعُ إِلَّا بِيَمِينٍ.
(The book) ‘Tafseer Al Ayyashi’ –
‘From Salman-ra having said, ‘Three, Allah-azwj will not Look at them on the Day of Qiyamah [3:77] – The grey-haired adulterer, a bankrupt man who is arrogant and boastful, and a man who uses his oath as merchandise. He neither buys except with an oath nor sells except with an oath’’.[343] (Not a Hadeeth)
4- مكا، مكارم الأخلاق إِذَا أَرَدْتَ أَنْ تَغْدُوَ فِي حَاجَتِكَ وَ قَدْ طَلَعَتِ الشَّمْسُ وَ ذَهَبَتْ حُمْرَتُهَا فَصَلِّ رَكْعَتَيْنِ بِالْحَمْدِ وَ قُلْ هُوَ اللَّهُ أَحَدٌ وَ قُلْ يا أَيُّهَا الْكافِرُونَ فَإِذَا سَلَّمْتَ فَقُلِ اللَّهُمَّ إِنِّي غَدَوْتُ أَلْتَمِسُ مِنْ فَضْلِكَ كَمَا أَمَرْتَنِي فَارْزُقْنِي مِنْ فَضْلِكَ رِزْقاً حَسَناً وَاسِعاً حَلَالًا طَيِّباً وَ أَعْطِنِي فِيمَا رَزَقْتَنِي الْعَافِيَةَ
(The book) ‘Makarim Al Akhlaq’ –
‘When you want to go regarding your need and the sun has risen and its redness has gone, pray two units Salat with (Surahs) Al Hamd, and Al Tawheed, and Al Kafiroun. When you have performed Salaam, say, ‘O Allah-azwj! I have gone to seek from Your-azwj Grace just as You-azwj have Commanded me, so Provide me sustenance from Your-azwj Grace, excellent, vast, Permissible, good, and Grant me the well-being in what You-azwj Grant me!
غَدَوْتُ بِحَوْلِ اللَّهِ وَ قُوَّتِهِ غَدَوْتُ بِغَيْرِ حَوْلٍ مِنِّي وَ لَا قُوَّةٍ وَ لَكِنْ بِحَوْلِكَ وَ قُوَّتِكَ وَ أَبْرَأُ إِلَيْكَ مِنَ الْحَوْلِ وَ الْقُوَّةِ
I have gone out by the Mighty of Allah-azwj and His-azwj Strength! I have gone out without any might from me nor strength, but Your-azwj Might and Your-azwj Strength, and I disavow to You-azwj from the might and strength!
اللَّهُمَّ إِنِّي أَسْأَلُكَ بَرَكَةَ هَذَا الْيَوْمِ فَبَارِكْ لِي فِي جَمِيعِ أُمُورِي يَا أَرْحَمَ الرَّاحِمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ
O Allah-azwj! I ask You-azwj for Blessing of this day, so Bless for me in entirety of my affairs, O most Merciful of the merciful ones! And may Allah-azwj Send Salawaat upon Muhammad-saww and his-saww goodly Progeny-asws!’
فَإِذَا انْتَهَيْتَ إِلَى السُّوقِ فَقُلْ أَشْهَدُ أَنْ لا إِلهَ إِلَّا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ يُمِيتُ وَ يُحْيِي وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ
When you end to the market, say, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj! For Him-azwj is the Kingdom, and for Him-azwj is the Praise! He-azwj Causes to live and causes to die, and He-azwj Causes to die and Causes to live, while He-azwj is Alive and does not die. The good is in His-azwj Hand, and He-azwj is Able upon all things, and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww!
اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَ خَيْرَ أَهْلِهَا وَ أَعُوذُ بِكَ مِنْ شَرِّهَا وَ شَرِّ أَهْلِهَا
O Allah-azwj! I ask You-azwj of its goodness, and goodness of its people, and I seek Refuge from its evil and evil of its people!
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أَبْغِيَ أَوْ يُبْغَى عَلَيَّ أَوْ أَنْ أَظْلِمَ أَوْ أُظْلَمَ أَوْ أَعْتَدِيَ أَوْ يُعْتَدَى عَلَيَّ وَ أَعُوذُ بِكَ مِنْ إِبْلِيسَ وَ جُنُودِهِ وَ فَسَقَةِ الْعَرَبِ وَ الْعَجَمِ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ
O Allah-azwj! I seek Refuge with You-azwj from wronging or being wronged, from transgressing or being transgressed against, from seeking injustice or having injustice sought against me. I seek refuge with You-azwj from Iblees-la and his-la forces, and from the wicked among the Arabs and the non-Arabs. ‘Allah is Sufficient for me, there is no god but He; upon Him do I rely, and He is Lord of the Magnificent Throne [9:129]’.
وَ إِذَا أَرَدْتَ أَنْ تَشْتَرِيَ شَيْئاً فَقُلْ يَا حَيُّ يَا قَيُّومُ يَا دَائِمُ يَا رَءُوفُ يَا رَحِيمُ أَسْأَلُكَ بِعَوْنِكَ وَ قُدْرَتِكَ وَ مَا أَحَاطَ بِهِ عِلْمُكَ أَنْ تَقْسِمَ لِي مِنَ التِّجَارَةِ الْيَوْمَ أَعْظَمَهَا رِزْقاً وَ أَوْسَعَهَا فَضْلًا وَ خَيْرَهَا لِي عَاقِبَةً لَهُ لِأَنَّهُ لَا خَيْرَ فِيمَا لَا عَاقِبَةَ لَهُ
And when you want to buy something, say, ‘O Living, O Eternal, O Permanent, O Kind, O Merciful! I ask You-azwj, by Your-azwj Support and Your-azwj Power, and what Your-azwj Knowledge contains, to Apportion for me from the trade today, its mightiest sustenance, and its vastest Grave, and its best for me in outcome, because there is no good in what there is no outcome for it!’
وَ إِذَا اشْتَرَيْتَ دَابَّةً أَوْ رَأْساً فَقُلِ اللَّهُمَّ ارْزُقْنِي أَطْوَلَهَا حَيَاةً وَ أَكْثَرَهَا مَنْفَعَةً وَ خَيْرَهَا عَاقِبَةً عَنِ الصَّادِقِ ع.
And when you buy an animal, or a head (slave), say, ‘O Allah-azwj! Provide me its longest life, and its most benefit, and its best outcome!’ – from Al-Sadiq-asws’’.[344]
وَ عَنْهُ أَيْضاً إِذَا اشْتَرَيْتَ شَيْئاً مِنْ مَتَاعٍ أَوْ غَيْرِهِ فَكَبِّرْهُ [فَكَبِّرْ] وَ قُلِ اللَّهُمَّ إِنِّي اشْتَرَيْتُهُ أَلْتَمِسُ فِيهِ مِنْ فَضْلِكَ فَاجْعَلْ لِي فِيهِ فَضْلًا اللَّهُمَّ إِنِّي اشْتَرَيْتُهُ أَلْتَمِسُ فِيهِ مِنْ رِزْقِكَ فَاجْعَلْ لِي فِيهِ رِزْقاً
And from him-asws as well: ‘When you buy something from chattels or something else, exclaim Takbeer and said, ‘O Allah-azwj! I am buying it to seek Your-azwj Grace from it, so Make Grace for me to be in it! O Allah-azwj! I am buying it to seek Your-azwj sustenance from it, so Make sustenance for me to be in it!’
ثُمَّ أَعِدْ كُلَّ وَاحِدَةٍ ثَلَاثَ مَرَّاتٍ.
Then repeat each one three times’’.[345]
5- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَا عُذْرَ لَهُمْ رَجُلٌ عَلَيْهِ دَيْنٌ مُحَارَفٌ فِي بِلَادِهِ لَا عُذْرَ لَهُ حَتَّى يُهَاجِرَ فِي الْأَرْضِ يَلْتَمِسَ مَا يَقْضِي دَيْنَهُ
(The book) ‘Nawadir’ of Al Rawandy –
‘By his chain from Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Four, there is no excuse for them – a man having debts upon him struggling in his city. There is no excuse for him until he emigrates in the earth seeking what he can pay off his debts with.
وَ رَجُلٌ أَصَابَ عَلَى بَطْنِ امْرَأَتِهِ رَجُلًا لَا عُذْرَ لَهُ حَتَّى يُطَلِّقَ لِئَلَّا يَشْرِكَهُ فِي الْوَلَدِ غَيْرُهُ وَ رَجُلٌ لَهُ مَمْلُوكُ سَوْءٍ فَهُوَ يُعَذِّبُهُ لَا عُذْرَ لَهُ إِلَّا أَنْ يَبِيعَ وَ إِمَّا أَنْ يُعْتِقَ وَ رَجُلَانِ اصْطَحَبَا فِي السَّفَرِ هُمَا يَتَلَاعَنَانِ لَا عُذْرَ لَهُمَا حَتَّى يَفْتَرِقَا.
And a man who finds another man upon the belly of his wife, there is no excuse for him until he divorces, let him participate in the child of another; and a man having an evil slave for him, so he punishes him. There is no excuse for him except that he either sells, or frees; and two men accompanying in the journey cursing each other, there is no excuse for them until they separate.[346]
6- مَجَالِسُ الشَّيْخِ، عَنْ أَحْمَدَ بْنِ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ عَنْ يَحْيَى بْنِ الْعَلَا وَ إِسْحَاقَ بْنِ عَمَّارٍ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ع قَالا مَا وَدَّعَنَا قَطُّ إِلَّا أَوْصَانَا بِخَصْلَتَيْنِ عَلَيْكُمْ بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ فَإِنَّهُمَا مِفْتَاحُ الرِّزْقِ.
(The book) ‘Majalis’ of the Sheykh – From Ahmad Bin Ubdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Fazzal, from Al Abbas Bin Aamir, from Ahmad Bin Rizq, from Yahya Bin Al Ala, and Is’haq Bin Ammar together,
‘From Abu Abdullah-asws, they both said, ‘We did not bid farewell at all except he-asws advised us with two characteristics: ‘Upon you is being with truthful narration and fulfilling the entrustment, to the righteous and the immoral, for these two are keys of the sustenance’’.[347]
7- وَ مِنْهُ، عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ حَيَّانَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ حَفْصٍ عَنْ عَبَّادِ بْنِ يَعْقُوبَ عَنْ خَلَّادٍ أَبِي عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَجُلٌ يَا جَعْفَرُ الرَّجُلُ يَكُونُ لَهُ مَالٌ فَيُضَيِّعُهُ فَيَذْهَبُ
And from him, from Al Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Muhammad Bin Ismail Bin Hayyan, from Muhammad Bin Al Husayn Bin Hafs, from Abbad Bin Yaqoub, from Khallad Abu Ali,
‘From Abu Abdullah-asws, he (the narrator) said, ‘A man said, ‘O Ja’far-asws! A man happened to have wealth for him, but he wasted it and is gone!’
قَالَ احْتَفِظْ بِمَالِكَ فَإِنَّهُ قِوَامُ دِينِكَ
He-asws said: ‘Protect your wealth for it is a support of your religion!’
ثُمَّ قَرَأَ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِياماً.
Then he-asws read: ‘And do not give your wealth to the foolish which Allah has made a (means of) support for you [4:5]’’.[348]
من خط الشهيد روح الله روحه حرز للمسافر و المتجر إذا دخل حانوته أول النهار يقرأ الإخلاص إحدى و عشرين مرة ثم يقول اللهم يا واحد يا أحد يا من ليس كمثله أحد أسألك بفضل قُلْ هُوَ اللَّهُ أَحَدٌ أن تبارك لي فيما رزقتني و أن تكفيني شر كل أحد.
From the handwriting of the martyr Ruhullah, May Allah-azwj Comfort his soul, it is a safeguard for the traveller and the merchant. When he enters his shop at the beginning of the day, he recites Surah Al Ikhlas twenty-one times, then says: ‘O Allah-azwj, O Allah-azwj, O Unique, O He-azwj for Whom there is none like Him-azwj! I ask You-azwj by the virtue of Surah Al Ikhlas that You-azwj Bless what You -azwj have Provided me and Protect me from the evil of every person!’
8- نَهْجُ الْبَلَاغَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنِ اتَّجَرَ بِغَيْرِ فِقْهٍ ارْتَطَمَ فِي الرِّبَا.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘One who trades without ‘Fiqh’ (religious understanding), would fall into inescapable usury (interest)’’.[349]
9- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْبَلَحِ الْبَصْرِيِّ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ عَنْ أَبِي حَصِيرَةَ عَنْ مُخْتَارٍ التَّمَّارِ وَ كَانَ رَجُلًا مِنْ أَهْلِ الْبَصْرَةِ قَالَ: كُنْتُ أَبِيتُ فِي مَسْجِدِ الْكُوفَةِ وَ أَبُولُ فِي الرَّحْبَةِ وَ آخُذُ الْخُبْزَ مِنَ الْبَقَّالِ
(The book) ‘Kitab Al-Gharaat’ of Ibrahim Bin Muhammad Al-Saqafy, from Abdullah Bin Al-Balah Al-Basry, from Abu Bakr Bin Ayyash, from Abu Haseera, from Mukhtar Al-Tammar, and he was a man from the people of Al-Basra. He said, ‘I used to sleep in the Masjid of Al-Kufa and relieve myself (urinate) in the open courtyard, and I would take bread from the grocer.
فَخَرَجْتُ ذَاتَ يَوْمٍ أُرِيدُ بَعْضَ أَسْوَاقِهَا فَإِذَا بِصَوْتٍ بِي فَقَالَ يَا هَذَا ارْفَعْ إِزَارَكَ فَإِنَّهُ أَنْقَى لِثَوْبِكَ وَ أَتْقَى لِرَبِّكَ
One day, I went out intending to visit some of its markets when a voice called out to me: ‘O you! Raise your waist cloth for it is purer for your clothing and more pious to your Lord-azwj!’
قُلْتُ مَنْ هَذَا
O said, ‘Who is this?’
فَقِيلَ لِي هَذَا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع
It was said to me, ‘This is Amir Al-Momineen Ali-asws Bin Abu Talib-asws!’
فَخَرَجْتُ أَتْبَعُهُ وَ هُوَ مُتَوَجِّهٌ إِلَى سُوقِ الْإِبِلِ فَلَمَّا أَتَاهَا وَقَفَ فِي وَسَطِ السُّوقِ فَقَالَ يَا مَعْشَرَ التُّجَّارِ إِيَّاكُمْ وَ الْيَمِينَ الْفَاجِرَةَ فَإِنَّهَا تُنْفِقُ السِّلْعَةَ وَ تَمْحَقُ الْبَرَكَةَ
I went out following him-asws and he-asws was heading towards the camel market. When he-asws came to it, he-asws stood in the middle of the market. He-asws said: ‘O community of traders! Beware of the immoral (false) oaths, for these would sell the merchandise but obliterate the Blessings!’
ثُمَّ أَتَى سُوقَ الْكَرَابِيسِ فَإِذَا هُوَ بِرَجُلٍ وَسِيمٍ فَقَالَ يَا هَذَا عِنْدَكَ ثَوْبَانِ بِخَمْسَةِ دَرَاهِمَ
Then he-asws came to the clothing market, and there was a handsome man. He-asws said: ‘O you! Have you two clothes for five Dirhams?’
فَوَثَبَ الرَّجُلُ فَقَالَ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ
The mean leapt up. He said, ‘Yes, O Amir Al-Momineen-asws!’
فَلَمَّا عَرَفَهُ مَضَى عَنْهُ وَ تَرَكَهُ فَوَقَفَ عَلَى غُلَامٍ فَقَالَ لَهُ يَا غُلَامُ عِنْدَكَ ثَوْبَانِ بِخَمْسَةِ دَرَاهِمَ
When he had recognised him-asws, he-asws continued and left him. He-asws paused by a young boy. He-asws said to him: ‘O boy! Have you got two clothes for five Dirhams?’
قَالَ نَعَمْ عِنْدِي ثَوْبَانِ أَحَدُهُمَا أَخْيَرُ مِنَ الْآخَرِ وَاحِدٌ بِثَلَاثَةٍ وَ الْآخَرُ بِدِرْهَمَيْنِ
He said, ‘Yes, I have got two clothes. One of these is better than the other. One is for three and the other is for two Dirhams’.
قَالَ هَلُمَّهُمَا
He-asws said: ‘Give them!’
فَقَالَ يَا قَنْبَرُ خُذِ الَّذِي بِثَلَاثَةٍ
He-asws said: ‘O Qanbar! Take the one which is for three!’
قَالَ أَنْتَ أَوْلَى بِهِ يَا أَمِيرَ الْمُؤْمِنِينَ تَصْعَدُ الْمِنْبَرَ وَ تَخْطُبُ النَّاسَ
He said, ‘You-asws are foremost with it, O Amir Al-Momineen-asws! You-asws ascend the pulpit and address the people’.
قَالَ يَا قَنْبَرُ أَنْتَ شَابٌّ وَ لَكَ شِرَّةُ الشَّبَابِ وَ أَنَا أَسْتَحِي مِنْ رَبِّي أَنْ أَتَفَضَّلَ عَلَيْكَ لِأَنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَلْبِسُوهُمْ مِمَّا تَلْبَسُونَ وَ أَطْعِمُوهُمْ مِمَّا تَأْكُلُونَ
He-asws said: ‘O Qanbar! You are a youth and for you is the vitality of a youth, and I-asws am embarrassed from my-asws Lord-azwj in preferring myself-asws over you, because I-asws heard Rasool-Allah-saww saying: ‘Clothe them from what you are wearing, and feed them from what you are eating’’.
ثُمَّ لَبِسَ الْقَمِيصَ وَ مَدَّ يَدَهُ فِي رُدْنِهِ فَإِذَا هُوَ يَفْضُلُ عَنْ أَصَابِعِهِ فَقَالَ يَا غُلَامُ اقْطَعْ هَذَا الْفَضْلَ
Then he-asws wore the shirt and extended his-asws hand in its sleeve, and it exceeded from his fingers. He-asws said: ‘O boy! Cut off this extra bit!’
فَقَطَعَهُ فَقَالَ الْغُلَامُ هَلُمَّ أَكُفَّهُ يَا شَيْخُ
He cut it. The boy said, ‘Shall I hem it for you-asws O Sheykh?’
فَقَالَ دَعْهُ كَمَا هُوَ فَإِنَّ الْأَمْرَ أَسْرَعُ مِنْ ذَلِكَ.
He-asws said: ‘Leave it just as it is, for the matter is quicker than that!’’[350]
10- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ عَلِيٌّ ع كُلَّ بُكْرَةٍ يَطُوفُ فِي أَسْوَاقِ الْكُوفَةِ سُوقاً سُوقاً وَ مَعَهُ الدِّرَّةُ عَلَى عَاتِقِهِ وَ كَانَ لَهَا طَرَفَانِ وَ كَانَتْ تُسَمَّى السبيتة [السَّبِيبَةَ]
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Hashim, from Ibn Abu Najran, from Ibn Humeyd, from Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘Every early morning Ali-asws used to circle in the markets of Al-Kufa, market by market, and with him-asws was a whip upon his-asws shoulder, and it had two ends for it, and it was named as ‘Al-Sabeeba’.
فَيَقِفُ عَلَى سُوقٍ سُوقٍ فَيُنَادِي يَا مَعْشَرَ التُّجَّارِ قَدِّمُوا الِاسْتِخَارَةَ وَ تَبَرَّكُوا بِالسُّهُولَةِ وَ اقْتَرِبُوا مِنَ الْمُبْتَاعِينَ وَ تَزَيَّنُوا بِالْحِلْمِ وَ تَنَاهَوْا عَنِ الْكَذِبِ وَ الْيَمِينِ وَ تَجَافَوْا عَنِ الظُّلْمِ وَ أَنْصِفُوا الْمَظْلُومِينَ وَ لَا تَقْرَبُوا الرِّبَا وَ أَوْفُوا الْكَيْلَ وَ الْمِيزانَ وَ لا تَبْخَسُوا النَّاسَ أَشْياءَهُمْ وَ لا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
He-asws paused at a market by market. He-asws called out: ‘O community of traders? Precede with ‘Al-Istikhara’ (Choice of Allah-azwj), and be Blessed with the ease, and draw closer to the distant ones and adorn yourselves with the forbearance, and keep aside from the lying and the swearing, and forsake the injustice, and be fair to the oppressed, and do not go near the usury (interest), and Fulfil the measures and the weights with fairness, and do not undervalue the people of their things and do not make mischief in the land as corrupters [11:85]!’
يَطُوفُ فِي جَمِيعِ أَسْوَاقِ الْكُوفَةِ فَيَقُولُ هَذَا ثُمَّ يَقُولُ
| تَفْنَى اللَّذَاذَةُ مِمَّنْ نَالَ صَفْوَتَهَا | مِنَ الْحَرَامِ وَ يَبْقَى الْإِثْمُ وَ الْعَارُ | |
| تَبْقَى عَوَاقِبُ سُوءٍ فِي مَغَبَّتِهَا | لَا خَيْرَ فِي لَذَّةٍ مِنْ بَعْدِهَا النَّار |
He-asws would circle in entirety of the markets of Al-Kufa saying this. Then he-asws said (a couplet): ‘The pleasure fades for the one who tasted its delight through the unlawful, but the sin and shame remain. Evil consequences follow in its aftermath; there is no good in pleasure followed by the Fire’’.[351]
11 جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ أَبِي الْمِقْدَامِ عَنْهُ ع مِثْلَهُ.
(The book) ‘Al Majalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Mahboub, from Ibn Abu Al Miqdam, from him-asws similar to it.[352]
12- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمَغْبُونُ لَا مَحْمُودٌ وَ لَا مَأْجُورٌ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘The embezzled is neither praised nor Rewarded’’.[353]
13- صح، صحيفة الرضا عليه السلام عَنْهُ ع مِثْلَهُ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from him-asws similar to it.[354]
14- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ رَفَعَهُ إِلَى الْحُسَيْنِ بْنِ زَيْدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا التَّاجِرَانِ صَدَقَا وَ بَرَّا بُورِكَ لَهُمَا وَ إِذَا كَذِبَا وَ خَانَا لَمْ يُبَارَكْ لَهُمَا وَ هُمَا بِالْخِيَارِ مَا لَمْ يَفْتَرِقَا فَإِنِ اخْتَلَفَا فَالْقَوْلُ قَوْلُ رَبِّ السِّلْعَةِ أَوْ يَتَتَارَكَا.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ash’ary, raising it to Al Husayn Bin Zayd, from his forefathers,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘When the two traders are truthful and honest, they will be Blessed, but if they lie and betray, no Blessing will be Given to them. They have the option (to cancel the deal) as long as they have not separated. If they disagree, the statement of the owner of the goods is to be accepted, or they should abandon the transaction.[355]
15- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ بزيد [يَزِيدَ] عَنْ مَرْوَكٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: فِي الْجَيِّدِ دَعْوَتَانِ وَ فِي الرَّدِيِّ دَعْوَتَانِ يُقَالُ لِصَاحِبِ الْجَيِّدِ بَارَكَ اللَّهُ فِيكَ وَ فِيمَنْ بَاعَكَ وَ يُقَالُ لِصَاحِبِ الرَّدِيِّ لَا بَارَكَ اللَّهُ فِيكَ وَ لَا فِيمَنْ بَاعَكَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Marwak, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘With a good-quality item, there are two supplications, and with a poor-quality item, there are two supplications. It is said to the one who owns the good-quality item, ‘May Allah-azwj Bless you and the one who sold it to you!’, and it is said to the one who owns the poor-quality item, ‘May Allah-azwj not Bless you nor the one who sold it to you!’’[356]
16- ل، الخصال الْخَلِيلُ عَنِ ابْنِ خُزَيْمَةَ عَنْ أَبِي مُوسَى عَنْ عَبْدِ الرَّحْمَنِ عَنْ سُفْيَانَ عَنِ الْأَعْمَشِ عَنْ سُلَيْمَانَ بْنِ مُسْهِرٍ عَنْ خَرَشَةَ بْنِ الْحُرِّ عَنْ أَبِي ذَرٍّ عَنِ النَّبِيِّ ص قَالَ: ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللَّهُ عَزَّ وَ جَلَّ الْمَنَّانُ الَّذِي لَا يُعْطِي شَيْئاً إِلَّا بِمِنَّةٍ وَ الْمُسْبِلُ إِزَارَهُ وَ الْمُنَفِّقُ سِلْعَتَهُ بِالْحَلْفِ الْفَاجِرِ.
(The book) ‘Al Khisaal’ – Al Khaleel, from Ibn Khuzeyma, from Abu Musa, from Abdul Rahman, from Sufyan, from Al Amsh, from Suleyman Bin Mus’hir, from Kharsha Bin Al Hur,
‘From Abu Zarr-ra, from the Prophet-saww having said: ‘Three, Allah-azwj Mighty and Majestic, will not Speak to them – the bestower who does not give anything except with his conferment (reproach), and the dragger of his cloth, and the seller of his merchandise with the immoral (false) oath’’.[357]
17- ل، الخصال أَحْمَدُ بْنُ مُحَمَّدِ بْنِ تَمِيمٍ عَنْ مُحَمَّدِ بْنِ إِدْرِيسَ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الزَّعْفَرَانِيِّ عَنْ عَبْدِ الْوَهَّابِ بْنِ عَطَاءٍ عَنْ إِسْرَائِيلَ بْنِ يُونُسَ عَنْ زَيْدِ بْنِ عَطَاءٍ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص غَفَرَ اللَّهُ عَزَّ وَ جَلَّ لِرَجُلٍ كَانَ مِنْ قَبْلِكُمْ كَانَ سَهْلًا إِذَا بَاعَ سَهْلًا إِذَا اشْتَرَى سَهْلًا إِذَا قَضَى سَهْلًا إِذَا اقْتَضَى.
(The book) ‘Al Khisaal’ – Ahmad Bin Muhammad Bin Tameem, from Muhammad Bin Idrees, from Al Hassan Bin Muhammad Al Zafrany, from Abdul Wahhab Bin Ata’a, from Israil Bin Yunus, from Zayd Bin Ata’a, from Muhammad Bin Al Munkadir,
‘From Jabir-ra Bin Abdullah-ra who said, ‘Rasool-Allah-saww said: ‘May Allah-azwj Mighty and Majestic Forgive a man from among those before you who was easy-going when he sold, easy-going when he bought, easy-going when he paid, and easy-going when he demanded payment’’.[358]
18- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ بَاعَ وَ اشْتَرَى فَلْيَجْتَنِبْ خَمْسَ خِصَالٍ وَ إِلَّا فَلَا يَبِيعَنَّ وَ لَا يَشْتَرِيَنَّ الرِّبَا وَ الْحَلْفَ وَ كِتْمَانَ الْعَيْبِ وَ الْحَمْدَ إِذَا بَاعَ وَ الذَّمَّ إِذَا اشْتَرَى.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Hashim, from Al Nowfali, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who sells and buys, let him shun five characteristics or else he should neither sell nor buy – the usury (interest)), and the swearing, and concealing the defect, and the praising when he sells and condemning when he buys’’.[359]
19- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَكْثِرُوا ذِكْرَ اللَّهِ عَزَّ وَ جَلَّ إِذَا دَخَلْتُمُ الْأَسْوَاقَ وَ عِنْدَ اشْتِغَالِ النَّاسِ فَإِنَّهُ كَفَّارَةٌ لِلذُّنُوبِ وَ زِيَادَةٌ فِي الْحَسَنَاتِ وَ لَا تُكْتَبُوا فِي الْغَافِلِينَ.
(The book) ‘Al Khisaal’ –
‘The Four Hundred’ (Ahadeeth) – Amir Al-Momineen-asws said: ‘Frequent the Zikr of Allah-azwj Mighty and Majestic when you enter the markets, and at pre-occupying the people for it would be an atonement for the sins and increase in the good deeds, and you will not be written as being among the heedless’’.[360]
20- وَ قَالَ ع الْمَغْبُونُ غَيْرُ مَحْمُودٍ وَ لَا مَأْجُورٍ.
And he-asws said: ‘The embezzled is neither praised nor Rewarded’’.[361]
21- وَ قَالَ ع تَعَرَّضُوا لِلتِّجَارَةِ فَإِنَّ فِيهَا غِنًى لَكُمْ عَمَّا فِي أَيْدِي النَّاسِ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ الْمُتَحَرِّفَ الْأَمِينَ.
And he-asws said: ‘Engage in trade, for therein is independence from what is in the hands of others. Indeed, Allah-azwj Mighty and Majestic, Loves the trustworthy tradesman (professional)!’’[362]
22- وَ قَالَ ع إِذَا اشْتَرَيْتُمْ مَا تَحْتَاجُونَ إِلَيْهِ مِنَ السُّوقِ فَقُولُوا حِينَ تَدْخُلُونَ الْأَسْوَاقَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ ص اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ صَفْقَةٍ خَاسِرَةٍ وَ يَمِينٍ فَاجِرَةٍ وَ أَعُوذُ بِكَ مِنْ بَوَارِ الْأَيِّمِ.
And he-asws said: ‘When you buy from the market what you are needy of, say when you enter the markets, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww! O Allah-azwj! I seek Refuge with You-azwj from the losing deal, and false oath, and I seek Refuge with You-azwj from ruination of the oath swearer!’’[363]
23- يد، التوحيد أَبِي عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ وَ غَيْرِهِ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ النَّبِيُّ ص لِزَيْنَبَ الْعَطَّارَةِ إِذَا بِعْتِ فَأَحْسِنِي فَإِنَّهُ أَتْقَى وَ أَبْقَى لِلْمَالِ الْخَبَرَ.
(The book) ‘Al Tawheed’ – My father, from Sa’ad, from Ibrahim Bin Hashim and someone else from Khalaf Bin Hammad, from Al Husayn Bin Zayd,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww said to Zainab the perfume-seller: ‘When you sell, do it goodly for it is more pious and more remaining for the wealth!’ – the Hadeeth’’.[364]
24- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ يَنْظُرُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ مَنْ أَقَالَ نَادِماً أَوْ أَغَاثَ لَهْفَاناً أَوْ أَعْتَقَ نَسَمَةً أَوْ زَوَّجَ عَزَباً.
(The book) ‘Al Ikhlaas’ – Hamza Al Alaway, from his father, from Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Four, Allah-azwj Mighty and Majestic will Look at them on the Day of Qiyamah with Mercy – one who consoled a remorseful person, or helped a distressed, or liberated a person (slave), or attend a celibate married’’.[365]
25- لي، الأمالي للصدوق ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ سُلَيْمَانَ بْنِ مُقْبِلٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي عُبَيْدَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ قَالَ فِي السُّوقِ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ كَتَبَ اللَّهُ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Barqy, from his father, from his grandfather, from Suleyman Bin Muqbil, from Ibn Abu Umeyr, from Sa’ad Bin Abu Khalaf, from Abu Ubeyda who said,
‘Abu Abdullah-asws said: ‘One who says in the market, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and I testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-Allah-saww, Allah-azwj will Write a million good deeds for him’’.[366]
26- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ قَالَ حِينَ يَدْخُلُ السُّوقَ سُبْحانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لا إِلهَ إِلَّا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ لَهُ الْمُلْكُ وَ لَهُ الْحَمْدُ يُحْيِي وَ يُمِيتُ وَ هُوَ حَيٌّ لَا يَمُوتُ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلى كُلِّ شَيْءٍ قَدِيرٌ أُعْطِيَ مِنَ الْأَجْرِ عَدَدَ مَا خَلَقَ اللَّهُ إِلَى يَوْمِ الْقِيَامَةِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who says when he enters the market, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj Alone, there is no associate for Him-azwj! For Him-azwj is the Kingdom and for Him-azwj is the Praise! He-azwj Causes to live and Causes to die while He-azwj Alive not dying, the good is in His-azwj Hand, and He-azwj is Able upon all things!’, will be Given the Reward of the number of what Allah-azwj Creates up to the Day of Qiyamah’’.[367]
27 صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا ع عَنْ آبَائِهِ ع مِثْلَهُ.
(The book) ‘Saheefa Al-Reza-asws’, may the greeting be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws, similar to it’’.[368]
28- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ مُفَضَّلِ بْنِ سَعِيدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: جَاءَ أَعْرَابِيٌّ أَحَدُ بَنِي عَامِرٍ إِلَى النَّبِيِّ ص فَسَأَلَهُ وَ ذَكَرَ حَدِيثاً طَوِيلًا يَذْكُرُ فِي آخِرِهِ أَنَّهُ سَأَلَهُ الْأَعْرَابِيُّ عَنِ الصُّلَيْعَاءِ وَ الْقُرَيْعَاءِ وَ خَيْرِ بِقَاعِ الْأَرْضِ وَ شَرِّ بِقَاعِ الْأَرْضِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from Al Bazanty, from Mufazzal Bin Saeed,
‘From Abu Ja’far-asws having said: ‘A Bedouin, one of the clan of Aamir came to the Prophet-saww. He asked him-asws’ – and he-asws mentioned a lengthy Hadeeth, mentioning in its end that the Bedouin asked him-saww about ‘Al-Sul’a’, and ‘Quraya’, and best spot of the earth and worse spot of the earth.
فَقَالَ بَعْدَ أَنْ أَتَاهُ جَبْرَئِيلُ فَأَخْبَرَهُ إِنَّ الصُّلَيْعَاءَ الْأَرْضُ السَّبِخَةُ الَّتِي لَا تَرْوَى وَ لَا يَشْبَعُ مَرْعَاهَا وَ الْقُرَيْعَاءَ الْأَرْضُ الَّتِي لَا تُعْطِي بَرَكَتَهَا وَ لَا يَخْرُجُ نَبْتُهَا وَ لَا يُدْرَكُ مَا أُنْفِقَ فِيهَا
He-saww said after Jibraeel-as came to him-saww and informed him-saww that ‘Al-Sul’a’ is the low-lying land that is not irrigated and whose pasture does not satisfy. The ‘Quraya’ is the land that does not give its Blessing, where nothing grows, and what is spent on it is not recovered.
وَ شَرَّ بِقَاعِ الْأَرْضِ الْأَسْوَاقُ وَ هُوَ مَيْدَانُ إِبْلِيسَ يَغْدُو بِرَايَتِهِ وَ يَضَعُ كُرْسِيَّهُ وَ يَبُثُّ ذُرِّيَّتَهُ فَبَيْنَ مُطَفِّفٍ فِي قَفِيزٍ أَوْ طَائِشٍ فِي مِيزَانٍ أَوْ سَارِقٍ فِي ذِرَاعٍ أَوْ كَاذِبٍ فِي سِلْعَتِهِ فَيَقُولُ عَلَيْكُمْ بِرَجُلٍ مَاتَ أَبُوهُ وَ أَبُوكُمْ حَيٌّ فَلَا يَزَالُ مَعَ أَوَّلِ مَنْ يَدْخُلُ وَ آخِرِ مَنْ يَرْجِعُ
And worse spots of the earth are the markets and it is a playing field of Iblees-la who goes there carrying his-la banner, placing his-la throne, and spreading his-la offspring. Among them is the one dishonest in measure, the negligent in balance, the thief in the span, and the liar in his merchandise. He-la says to them, ‘There is a man whose father has died while your father is still alive’. He-la continues to be with the first to enter and the last to return (exit).
وَ خَيْرَ الْبِقَاعِ الْمَسَاجِدُ وَ أَحَبَّهُمْ إِلَيْهِ أَوَّلُهُمْ دُخُولًا وَ آخِرُهُمْ خُرُوجاً.
The best spots are the Masjids, and their most Beloved to Him-azwj, and their first ones to enter and their last ones to exit’’.[369]
29- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَمِيرَةَ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِجِبْرِيلَ أَيُّ الْبِقَاعِ أَحَبُّ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Ibn Ameyra, from Jabir Al Ju’fi,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said to Jibraeel-as: ‘Which spot is the most Beloved to Allah-azwj Blessed and Exalted?’
قَالَ الْمَسَاجِدُ وَ أَحَبُّ أَهْلِهَا إِلَى اللَّهِ أَوَّلُهُمْ دُخُولًا إِلَيْهَا وَ آخِرُهُمْ خُرُوجاً مِنْهَا
He-as said: ‘The Masjids, and the most Beloved to Allah-azwj is their first ones to enter and their last ones to exit from these’.
قَالَ فَأَيُّ الْبِقَاعِ أَبْغَضُ إِلَى اللَّهِ تَعَالَى
He-saww said: ‘So which of the spots is the most hateful to Allah-azwj the Exalted?’
قَالَ الْأَسْوَاقُ وَ أَبْغَضُ أَهْلِهَا إِلَيْهِ أَوَّلُهُمْ دُخُولًا إِلَيْهَا وَ آخِرُهُمْ خُرُوجاً مِنْهَا.
He-as said: ‘The markets, and the most hateful of its people to Him-azwj are their first ones to enter into these and their last ones to exit from these’’.[370]
30- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ مُسْتَوْرِدٍ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عُثْمَانَ بْنِ زَيْدِ بْنِ بَكَّارِ بْنِ الْوَلِيدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ دَخَلَ سُوقاً فَقَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الظُّلْمِ وَ الْمَأْثَمِ وَ الْمَغْرَمِ كَتَبَ اللَّهُ لَهُ مِنَ الْحَسَنَاتِ عَدَدَ مَنْ فِيهَا مِنْ فَصِيحٍ وَ أَعْجَمَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Abdullah Bin Ahmad Bin Mastawrid, from Abdullah Bin Yahya, from Muhammad Bin Usman Bin Zayd Bin Bakkar, from Al Waleed who said,
‘I heard Abu Abdullah-asws saying: ‘One who enters a market so he says, ‘I testify that there is no god except Allah-azwj Alone, there is no associate for Him-azwj, and Muhammad-saww is His-azwj servant and His-azwj Rasool-saww! O Allah-azwj! I seek Refuge with You-azwj from the injustice and the sin, and the loss!’ – Allah-azwj will Write for him the good deeds of the number of the ones in it, whether from eloquent ones or the mute’’.[371]
31- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيُبْغِضُ الْمُنَفِّقَ سِلْعَتَهُ بِالْأَيْمَانِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Abu Al Khattab, from Hammad Bin Isa, from Al Husayn Bin Al Mukhtar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Hates the sellers of his merchandise with the swear (oath)’’.[372]
32- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْحِمْيَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنْ فَضَالَةَ عَنْ سُلَيْمَانَ بْنِ دُرُسْتَوَيْهِ عَنْ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يُدْخِلُهُمُ اللَّهُ الْجَنَّةَ بِغَيْرِ حِسَابٍ إِمَامٌ عَادِلٌ وَ تَاجِرٌ صَدُوقٌ وَ شَيْخٌ أَفْنَى عُمُرَهُ فِي طَاعَةِ اللَّهِ.
(The book) ‘Sawab Al Amaal’ – My father, from Sa’ad, from Al Himeyri, from Ibrahim Bin Mahziyar, from his father Ali, from Fazala, from Suleyman Bin Dorostweyh, from Ajlan,
‘From Abu Abdullah-asws having said: ‘Three, Allah-azwj will Admit them into the Paradise without Reckoning – a just leader, and a truthful trader, and an old man having finished his lifespan in the obedience of Allah-azwj’’.[373]
33- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ حُسَيْنِ بْنِ مُخْتَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ لَا يَنْظُرُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ ثَانِي عِطْفِهِ وَ مُسْبِلُ إِزَارِهِ خُيَلَاءَ وَ الْمُنَفِّقُ سِلْعَتَهُ بِالْأَيْمَانِ إِنَّ الْكِبْرِيَاءَ لِلَّهِ رَبِّ الْعَالَمِينَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Sa’dabadi, from Al Barqy, from Mansour Bin Al Abbas, from Saeed Bin Janah, from Husayn Bin Mukhtar,
‘From Abu Abdullah-asws having said: ‘Three, Allah-azwj Mighty and Majestic will not Look at them – the one who walks arrogantly with his shoulders turned, the one who lets his garment drag out of pride, and the one who promotes his merchandise with false oaths. Indeed, pride belongs to Allah-azwj Lord-azwj of the worlds!’’[374]
34- سن، المحاسن يَحْيَى بْنُ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ مِثْلَهُ.
(The book) ‘Al Mahasin’ – Yahya Bin Ibrahim, from Al Husayn Bin Al Mukhtar – similar to it.[375]
35- سن، المحاسن فِي رِوَايَةِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ لَيُبْغِضُ الْمُنَفِّقَ سِلْعَتَهُ بِالْأَيْمَانِ.
(The book) ‘Al Mahasin’ – In a report by Al Husayn Bin Al Mukhtar,
‘from Abu Abdullah-asws having said: ‘Allah-azwj Hates the seller of his merchandise with the swearing!’’[376]
36- حة، فرحة الغري عَبْدُ الرَّحْمَنِ بْنُ أَحْمَدَ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْأَخْضَرِ عَنْ أَبِي الْفَضْلِ بْنِ نَاصِرٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَيْمُونٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ الْجُعْفِيِّ وَ مُحَمَّدِ بْنِ حُسَيْنِ بْنِ غَزَالٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ مَعْرُوفٍ الْهِلَالِيِّ
(The book) ‘Farhat Al Ghary’ – Abdul Raham Bin Ahmad, from Abdul Aziz Bin Al Akhzar, from Abu Al Fazl Bin Nasir, from Muhammad Bin Ali Bin Maymoun, from Muhammad Bin Ali Bin Al Husayn Al Alawy, from Muhammad Bin Abdullah Bin Al Husayn Al Jufy and Muhammad Bin Husayn Bin Gazaal, from Ali Bin Al Husayn Bin Al Qasim, from Muhammad Bin Marouf Al Hilaly,
عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: لَيْسَ لِلْبَحْرِ جَارٌ وَ لَا لِلْمَلِكِ صَدِيقٌ وَ لَا لِلْعَافِيَةِ ثَمَنٌ وَ كَمْ مِنْ نَاعِمٍ وَ هُوَ لَا يَعْلَمُ
‘From Ja’far-asws Bin Muhammad-asws having said: ‘There isn’t any neighbour for the sea, nor a friend for the king, nor any price for the well-being, and how many a person is living in comfort and he does not know!’
وَ قَالَ تَمَسَّكُوا بِالْخَمِيسِ وَ قَدِّمُوا الِاسْتِخَارَةَ وَ تَزَكَّوْا بِالسُّهُولَةِ وَ تَزَيَّنُوا بِالْحِلْمِ وَ اجْتَنِبُوا الْكَذِبَ وَ أَوْفُوا الْمِكْيالَ وَ الْمِيزانَ.
And he-asws said: ‘Adhere with the fifth, and give precedence to Al-Istikhara (seeking the Choice of Allah-azwj), and purify with the ease, and adorn with the forbearance, and shun the lying, and fulfil the measure and the weight!’’[377]
37- سن، المحاسن أَبُو سُلَيْمَانَ الْحَذَّاءُ عَنْ مُحَمَّدِ بْنِ فَيْضٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَشْتَرِي مَا يُذَاقُ أَ يَذُوقُهُ قَبْلَ أَنْ يَشْتَرِيَهُ
(The book) ‘Al Mahasin’ – Abu Suleyman Al Haza’a, from Muhammad Bin Feyz who said,
‘I asked Abu Abdullah-asws about the man who buys what can be tasted, ‘Can he taste it before he buys it?’
قَالَ نَعَمْ فَلْيَذُقْهُ وَ لَا يَذُوقَنَّ مَا لَا يَشْتَرِيهِ.
He-asws said: ‘Yes. Let him taste it, and he should not taste what he does not (intend to) buy.[378]
38- ضا، فقه الرضا عليه السلام رُوِيَ أَنَّ مَنِ اتَّجَرَ بِغَيْرِ عِلْمٍ وَ لَا فِقْهٍ ارْتَطَمَ فِي الرِّبَا ارْتِطَاماً.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – It is reported that one who trades with neither knowledge nor understanding will crash into the usury with a crash.[379]
39- وَ رُوِيَ أَنَّ مَنْ بَاعَ أَوِ اشْتَرَى فَلْيَحْفَظْ خَمْسَ خِصَالٍ وَ إِلَّا فَلَا يَبِيعُ وَ لَا يَشْتَرِي الرِّبَا وَ الْحَلْفَ وَ كِتْمَانَ الْعَيْبِ وَ الْمَدْحَ إِذَا بَاعَ وَ الذَّمَّ إِذَا اشْتَرَى.
And it is reported that the one who sells or buys, let him protect from five characteristics, or else he should neither sell nor buy – the usury (interest), and the swearing, and concealment of the defect, and the praising when he sells and the condemning when he buys’’.[380]
40- وَ رُوِيَ رِبْحُ الْمُؤْمِنِ عَلَى أَخِيهِ رِباً إِلَّا أَنْ يَشْتَرِيَ مِنْهُ شَيْئاً بِأَكْثَرَ مِنْ مِائَةِ دِرْهَمٍ فَيَرْبَحَ فِيهِ قُوتَ يَوْمِهِ أَوْ يَشْتَرِيَ مَتَاعاً لِلتِّجَارَةِ فَيَرْبَحَ عَلَيْهِ رِبْحاً خَفِيفاً
And it is reported – ‘Profiting by the Momin upon his brother is usury (interest) except if he buys something from him for more than a hundred Dirhams, so he can have profit in it for the subsistence of his day, or he buys chattels for the trading so he can have profit upon it, a slight profit.
وَ إِذَا كُنْتَ فِي تِجَارَتِكَ وَ حَضَرَتِ الصَّلَاةُ فَلَا يَشْغَلْكَ عَنْهَا مَتْجَرُكَ فَإِنَّ اللَّهَ وَصَفَ قَوْماً وَ مَدَحَهُمْ فَقَالَ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ كَانَ هَؤُلَاءِ الْقَوْمُ يَتَّجِرُونَ فَإِذَا حَضَرَتِ الصَّلَاةُ تَرَكُوا تِجَارَتَهُمْ وَ قَامُوا إِلَى صَلَاتِهِمْ وَ كَانُوا أَعْظَمَ أَجْراً مِمَّنْ لَا يَتَّجِرُ فَيُصَلِّي
And when you are in your trading, and the Salat presents, your trading should not pre-occupy you from it, for Allah-azwj has Described a people and praised them. He-azwj Said: ‘Men whom neither trading nor selling diverts them from the Zikr of Allah [24:37], and these people were trading when the Salat presented. They neglected their trading and stood to their Salat(s), and they were of mightier Reward than the ones who did not trade, so he prayed Salat.
وَ مَنِ اتَّجَرَ فَلْيَجْتَنِبِ الْكَذِبَ وَ لَوْ أَنَّ رَجُلًا خَاطَ قَلَانِسَ وَ حَشَاهَا قُطْناً عَتِيقاً لَمَا جَازَ لَهُ حَتَّى يُبَيِّنَ عَيْبَهُ الْمَكْتُومَ وَ إِذَا سَأَلَكَ شِرَى ثَوْبٍ فَلَا تُعْطِهِ مِنْ عِنْدِكَ فَإِنَّهَا خِيَانَةٌ وَ لَوْ كَانَ الَّذِي عِنْدَكَ أَجْوَدَ مِمَّا عِنْدَ غَيْرِكَ
So the one who trades, let him shun the lying, and if a man sews hats and stuffs them with old cotton, it is not Permissible for him until he makes clear the hidden defect, and if someone asks you about purchasing a garment, do not give him from what you have unless he asks, for that would be a betrayal, even if what you have is better than what others have.
وَ اسْتَعْمِلْ فِي تِجَارَتِكَ مَكَارِمَ الْأَخْلَاقِ وَ الْأَفْعَالَ الْجَمِيلَةَ لِلدِّينِ وَ الدُّنْيَا.
In your trading, practice noble character and beautiful conduct for the sake of both religion and worldly life’’.[381]
41- ضا، فقه الرضا عليه السلام إِذَا اشْتَرَيْتَ مَتَاعاً أَوْ سِلْعَةً أَوْ جَارِيَةً أَوْ دَابَّةً فَقُلِ اللَّهُمَّ إِنِّي اشْتَرَيْتُ أَلْتَمِسُ فِيهِ مِنْ رِزْقِكَ فَاجْعَلْ لِي فِيهِ رِزْقاً اللَّهُمَّ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – ‘When you buy chattels, or merchandise, or a slave girl, or an animal, say, ‘O Allah-azwj! I have bought seeking in it from Your-azwj Grace, so Make sustenance for me to be in it!
إِنِّي أَلْتَمِسُ فِيهِ فَضْلَكَ فَاجْعَلْ لِي فِيهِ فَضْلًا اللَّهُمَّ إِنِّي أَلْتَمِسُ فِيهِ مِنْ خَيْرِكَ وَ بَرَكَتِكَ وَ سَعَةِ رِزْقِكَ فَاجْعَلْ لِي فِيهِ رِزْقاً وَاسِعاً وَ رِبْحاً طَيِّباً هَنِيئاً مَرِيئاً تَقُولُهَا ثَلَاثَ مَرَّاتٍ
O Allah-azwj! I have sought Your-azwj Grace in it, so Make Your-azwj Grace to be in it! O Allah-azwj! I have sought in it Your-azwj goodness, and Your-azwj Blessings, and vastness of Your-azwj sustenance, so Make in it Your-azwj vast sustenance, and good profit, pleasant, wholesome!’ – saying it three times.
وَ إِذَا أُصِبْتَ بِمَالٍ فَقُلِ اللَّهُمَّ إِنِّي عَبْدُكَ وَ ابْنُ عَبْدِكَ وَ ابْنُ أَمَتِكَ وَ فِي قَبْضَتِكَ نَاصِيَتِي بِيَدِكَ تَحْكُمُ فِيمَا تَشَاءُ وَ تَفْعَلُ مَا تُرِيدُ
And if you are afflicted with the wealth, say, ‘O Allah-azwj! I am Your-azwj servant and son of Your-azwj servant and son of Your-azwj, and in Your-azwj Grip is my forelock! By Your-azwj Hand You-azwj Judge whatever You-azwj Desire to and Do what You-azwj Want!
اللَّهُمَّ فَلَكَ الْحَمْدُ عَلَى حُسْنِ قَضَائِكَ وَ بَلَائِكَ اللَّهُمَّ هُوَ مَالُكَ وَ رِزْقُكَ وَ أَنَا عَبْدُكَ خَوَّلْتَنِي حِينَ رَزَقْتَنِي اللَّهُمَّ فَأَلْهِمْنِي شُكْرَكَ فِيهِ وَ الصَّبْرَ عَلَيْهِ حِينَ أُصِبْتُ وَ أُخِذْتُ اللَّهُمَّ أَنْتَ أَعْطَيْتَ فَأَنْتَ أَصَبْتَ
O Allah-azwj! For You-azwj is the Praise upon Your-azwj excellent Decrees and Your-azwj Trials! O Allah-azwj! It is Your-azwj wealth and Your-azwj sustenance and I am Your-azwj servant! You-azwj Bestowed me when You-azwj Provided me! O Allah-azwj! Inspire me to thank You-azwj regarding it, and to be patient upon it when I am afflicted and seized! O Allah-azwj! You-azwj Gave and You-azwj Afflicted!
اللَّهُمَّ لَا تَحْرِمْنِي ثَوَابَهُ وَ لَا تَنْسَنِي مِنْ خلقه [خَلَفِهِ] فِي دُنْيَايَ وَ آخِرَتِي إِنَّكَ عَلَى ذَلِكَ قَادِرٌ اللَّهُمَّ أَنَا لَكَ وَ بِكَ وَ إِلَيْكَ وَ مِنْكَ لا أَمْلِكُ لِنَفْسِي ضَرًّا وَ لا نَفْعاً
O Allah-azwj! Do not Deprive me of its Reward nor Ignore me of its replacement in my world and my Hereafter, You-azwj are Able upon that! O Allah-azwj! I am for You-azwj, and with You-azwj, and to You-azwj, and from You-azwj! I neither control any harm for myself nor benefit!’
وَ إِذَا أَرَدْتَ أَنْ تُحْرِزَ مَتَاعَكَ فَاقْرَأْ آيَةَ الْكُرْسِيِّ وَ اكْتُبْهَا وَ ضَعْهَا فِي وَسَطِهِ وَ اكْتُبْ أَيْضاً وَ جَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَ مِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْناهُمْ فَهُمْ لا يُبْصِرُونَ
And when you want to protect your belongings, read Ayat Al Kursi, and write it, and place it in its midst, and write as well, And We Made a barrier to be from their front and a barrier from their back, and We Covered them, so they are not seeing [36:9]!
لَا ضَيْعَةَ عَلَى مَا حَفِظَهُ اللَّهُ فَإِنْ تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لا إِلهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ فَإِنَّكَ قَدْ أَحْرَزْتَ إِنْ شَاءَ اللَّهُ فَلَا يَصِلُ إِلَيْهِ سُوءٌ بِإِذْنِ اللَّهِ.
There is no wastage of what Allah-azwj Protects. But if they turn back, say: ‘Allah is Sufficient for me, there is no god but He; upon Him do I rely, and He is Lord of the Magnificent Throne [9:129]!’ – you will be Protected if Allah-azwj Desires and no evil will arrive to it by Permission of Allah-azwj’’.[382]
42- مص، مصباح الشريعة قَالَ الصَّادِقُ ع مَنْ كَانَ الْأَخْذُ أَحَبَّ إِلَيْهِ مِنَ الْعَطَاءِ فَهُوَ مَغْبُونٌ لِأَنَّهُ يَرَى الْعَاجِلَ بِغَفْلَتِهِ أَفْضَلَ مِنَ الْآجِلِ وَ يَنْبَغِي لِلْمُؤْمِنِ إِذَا أَخَذَ أَنْ يَأْخُذَ بِحَقٍّ وَ إِذَا أَعْطَى فَفِي حَقٍّ وَ بِحَقٍّ وَ مِنْ حَقٍّ فَكَمْ مِنْ آخِذٍ مُعْطٍ دِينَهُ وَ هُوَ لَا يَشْعُرُ وَ كَمْ مِنْ مُعْطٍ مُورِثٌ نَفْسَهُ سَخَطَ اللَّهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘One who prefers taking over giving is deceived, because he values the immediate due to his heedlessness over the deferred. A Momin should take only with right, and when he gives, it should be in right, by right, and from right. How many who take end up giving away their religion without realising it, and how many who give bring upon themselves the Wrath of Allah-azwj.
وَ لَيْسَ الشَّأْنُ فِي الْأَخْذِ وَ الْإِعْطَاءِ وَ لَكِنَّ النَّاجِيَ مَنِ اتَّقَى اللَّهَ فِي الْأَخْذِ وَ الْإِعْطَاءِ وَ اعْتَصَمَ بِحِبَالِ الْوَرَعِ وَ النَّاسُ فِي هَاتَيْنِ الْخَصْلَتَيْنِ خَاصٌّ وَ عَامٌّ
The matter is not merely in taking and giving, but the one who is truly saved is the one who fears Allah-azwj in both taking and giving, and clings to the ropes of piety. People in these two qualities, taking and giving, are of two kinds – the special and the general.
فَالْخَاصُّ يَنْظُرُ فِي دَقِيقِ الْوَرَعِ فَلَا يَتَنَاوَلُ حَتَّى يَتَيَقَّنَ أَنَّهُ حَلَالٌ وَ إِذَا أَشْكَلَ عَلَيْهِ تَنَاوَلَ عِنْدَ الضَّرُورَةِ وَ الْعَامُّ يَنْظُرُ فِي الظَّاهِرِ فَمَا لَمْ يَجِدْهُ وَ لَا يَعْلَمُهُ غَصْباً وَ لَا سَرِقَةً تَنَاوَلَ وَ قَالَ لَا بَأْسَ هُوَ لِي حَلَالٌ وَ الْأَمِينُ فِي ذَلِكَ مَنْ يَأْخُذُ بِحُكْمِ اللَّهِ وَ يُنْفِقُ فِي رِضَا اللَّهِ.
The special ones observe precise piety and do not partake in anything until they are certain it is lawful, and if something is unclear to them, they only partake in it out of necessity. The general only looks at appearances, as long as they do not find or know that it is usurped or stolen, they consume it and say, ‘There is no harm, it is lawful for me!’ The trustworthy one in this matter is he who takes by the Ruling of Allah-azwj and spends in what Pleases Allah-azwj!’’[383]
43- فتح، فتح الأبواب أَحْمَدُ بْنُ مُحَمَّدِ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ أَوْصَاهُ فِي التِّجَارَةِ فَقَالَ عَلَيْكَ بِصِدْقِ اللِّسَانِ فِي حَدِيثِكَ وَ لَا تَكْتُمْ عَيْباً يَكُونُ فِي تِجَارَتِكَ وَ لَا تَغْبِنِ الْمُسْتَرْسِلَ فَإِنَّ غَبْنَهُ رِبًا وَ لَا تَرْضَ لِلنَّاسِ إِلَّا مَا تَرْضَاهُ لِنَفْسِكَ وَ أَعْطِ الْحَقَّ وَ خُذْهُ
(The book) ‘Fatah Al Abwaab’ – Ahmad Bin Muhammad Bin Yahya, from one of his companions,
‘From Abu Abdullah-asws having advised regarding the trading. He-asws said: ‘Upon you is to be truthful in your narration, and do not conceal any defect happening to be in your trade, and do not deceive the unsuspecting customer, for deceiving him is usury. Do not be pleased for others with anything you would not be pleased with for yourself. Give what is right and take what is right.
وَ لَا تَحِفْ وَ لَا تَخُنْ فَإِنَّ التَّاجِرَ الصَّدُوقَ مَعَ السَّفَرَةِ الْكِرَامِ الْبَرَرَةِ يَوْمَ الْقِيَامَةِ وَ اجْتَنِبِ الْحَلْفَ فَإِنَّ الْيَمِينَ الْفَاجِرَةَ تُورِثُ صَاحِبَهَا النَّارَ وَ التَّاجِرُ فَاجِرٌ إِلَّا مَنْ أَعْطَى الْحَقَّ وَ أَخَذَهُ وَ إِذَا عَزَمْتَ عَلَى السَّفَرِ أَوْ حَاجَةٍ مُهِمَّةٍ فَأَكْثِرِ الدُّعَاءَ وَ الِاسْتِخَارَةَ.
Do not act unjustly or betray, for the truthful and honest trader will be with the noble, righteous scribes on the Day of Qiyamah. Avoid swearing oaths, for a false oath leads its owner to the Fire. The trader is sinful unless he gives what is right and takes what is right. And if you intend to travel or attend to an important matter, increase your supplication and seek guidance through the Istikhara (seeking the Choice of Allah-azwj)!’’[384]
44- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي شَيْبَةَ عَنْ جَعْفَرِ بْنِ عَوْنٍ عَنْ مِسْعَرٍ عَنْ أَبِي حِجَارَةَ عَنْ أَبِي سَعِيدٍ قَالَ: كَانَ عَلِيٌّ ع يَأْتِي السُّوقَ فَيَقُولُ يَا أَهْلَ السُّوقِ اتَّقُوا اللَّهَ وَ إِيَّاكُمْ وَ الْحَلْفَ فَإِنَّهُ يُنَفِّقُ السِّلْعَةَ وَ يَمْحَقُ الْبَرَكَةَ وَ إِنَّ التَّاجِرَ فَاجِرٌ إِلَّا مَنْ أَخَذَ الْحَقَّ وَ أَعْطَاهُ السَّلَامُ عَلَيْكُمْ
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafi, from Abdullah Bin Abu Sheyba, from Ja’far Bin Awn, from Mis’ar, from Abu Hijara, from Abu Saeed who said,
‘Ali-asws used to come to the market. He-asws would say: ‘O people of the market! Fear Allah-azwj and beware of the swearing, for it sells the merchandise and (but) it obliterates the Blessing, and the trader is immoral except the one who takes the right and gives it! The greeting be upon you all!’
ثُمَّ يَمْكُثُ الْأَيَّامَ ثُمَّ يَأْتِي فَيَقُولُ مِثْلَ مَقَالَتِهِ فَكَانَ إِذَا جَاءَ قَالُوا قَدْ جَاءَ المرد شكنبه أَيْ قَدْ جَاءَ عَظِيمُ الْبَطْنِ فَيَقُولُ أَسْفَلُهُ طَعَامٌ وَ أَعْلَاهُ عِلْمٌ.
Then he-asws would remain (withhold) for days, then he-asws would come and say similar to his-asws words. It so happened that whenever he-asws came, they said, ‘Here comes the one with a swollen belly!’ – i.e. here comes the large-bellied one. He-asws said: ‘Its lower part is food and its top part is knowledge!’’[385]
45- وَ مِنْهُ، عَنْ بَشِيرِ بْنِ خَيْثَمَةَ الْمُرَادِيِّ عَنْ عَبْدِ الْقُدُّوسِ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ عَلِيٍّ ع أَنَّهُ دَخَلَ السُّوقَ فَقَالَ يَا مَعْشَرَ اللَّحَّامِينَ مَنْ نَفَخَ مِنْكُمْ فِي اللَّحْمِ فَلَيْسَ مِنَّا.
And from him, from Bashir Bin Khaysama Al Muradi, from Abdul Qudous, from Abu Is’haq, from Al Haris,
‘From Ali-asws having entered the market. He-asws said: ‘O community of meat sellers! One from you who blows into the meat (to inflate), he isn’t from us!’’[386]
46- وَ مِنْهُ، عَنْ عَبْدِ اللَّهِ بْنِ أَبِي شَيْبَةَ عَنْ أَبِي مُعَاوِيَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ إِسْحَاقَ عَنِ النُّعْمَانِ بْنِ سُورٍ عَنْ عَلِيٍّ ع قَالَ: كَانَ يَخْرُجُ إِلَى السُّوقِ وَ مَعَهُ الدِّرَّةُ فَيَقُولُ إِنِّي أَعُوذُ بِكَ مِنَ الْفُسُوقِ وَ مِنْ شَرِّ هَذِهِ السُّوقِ.
And from him, from Abdullah Bin Abu Sheyba, from Abu Muawiya, from Abdul Rahman Bin Is’haq, from Al Numan Bin Sowr,
‘From Ali-asws, he (the narrator) said, ‘He-asws would go out to the market and with him-asws would be the whip. He-asws said: ‘I-asws seek Refuge with You-azwj from the mischief (corruption) and from evil of this market!’’[387]
47- عِدَّةُ الدَّاعِي، عَنِ النَّبِيِّ ص مَنْ ذَكَرَ اللَّهَ فِي السُّوقِ مُخْلِصاً عِنْدَ غَفْلَةِ النَّاسِ وَ شُغُلِهِمْ بِمَا فِيهِ كَتَبَ اللَّهُ لَهُ أَلْفَ حَسَنَةٍ وَ يَغْفِرُ اللَّهُ لَهُ يَوْمَ الْقِيَامَةِ مَغْفِرَةً لَمْ تَخْطُرْ عَلَى قَلْبِ بَشَرٍ.
(The book) ‘Uddat Al Daie’ –
‘From the Prophet-saww: ‘One who remembers Allah-azwj sincerely in the Market at the heedlessness of the people and their pre-occupation with whatever is in it, Allah-azwj will Write for him a thousand good deeds, and Allah-azwj will Forgive for him on the Day of Qiyamah with such Forgiveness, it would not have occurred upon the heart of any mortal’’.[388]
48- أَعْلَامُ الدِّينِ، قَالَ رَسُولُ اللَّهِ ص رِبْحُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ رِبًا.
(The book) ‘A’lam Al Deen’ –
‘Rasool-Allah-saww said: ‘Profit by the Momin upon the Momin is usury (interest)’’.[389]
49- الْهِدَايَةُ، مَنِ اتَّجَرَ فَلْيَجْتَنِبِ خَمْسَةَ أَشْيَاءَ الْيَمِينَ وَ الْكَذِبَ وَ كِتْمَانَ الْعَيْبِ وَ الْمَدْحَ إِذَا بَاعَ وَ الذَّمَّ إِذَا اشْتَرَى وَ الْكَادُّ عَلَى عِيَالِهِ مِنْ حَلَالٍ كَالْمُجَاهِدِ فِي سَبِيلِ اللَّهِ.
(The book) ‘Al Hidaya’ –
‘One who trades, let him shun five things – the swear, and the lies, and concealment of the defect, and the praise when he sells, and the condemnation when he buys; and the toiler for his dependants from lawful means is like the Holy warrior in the way of Allah-azwj’’.[390]
50- وَ قَالَ الصَّادِقُ ع مَا أَجْمَلَ فِي الطَّلَبِ مَنْ رَكِبَ الْبَحْرَ.
And Al-Sadiq-asws said: ‘How admirable he is in the seeking, one who sails the sea!’’[391]
51 وَ قَالَ ع الرِّزْقُ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ وَ إِنْ لَمْ تَأْتِهِ أَتَاكَ فَاطْلُبْهُ مِنْ حَلَالٍ فَإِنَّكَ أَكَلْتَهُ حَلَالًا إِنْ طَلَبْتَهُ مِنْ وَجْهِهِ وَ إِلَّا أَكَلْتَهُ حَرَاماً وَ هُوَ رِزْقُكَ لَا بُدَّ مِنْ أَكْلِهِ
And he-asws said: ‘The sustenance is of two types, a sustenance you seek and a sustenance seeking you, and even if you don’t go to it, it will come to you. Therefore, seek it from lawful means, for you will be eating it lawfully, if you have sought it from its aspect, or else you will be eating it unlawfully, and it is your sustenance. There is no escape from eating it!
وَ كَسْبُ الْمُغَنِّيَةِ حَرَامٌ وَ لَا بَأْسَ بِكَسْبِ النَّائِحَةِ إِذَا قَالَتْ صِدْقاً.
And earning of the female singer is forbidden, and there is no problem with earnings of the mourner when she speaks the truth’’.[392]
52 وَ قَدْ رُوِيَ أَنَّهَا تَسْتَحِلُّهُ بِضَرْبِ إِحْدَاهِمَا عَلَى الْأُخْرَى وَ لَا بَأْسَ بِكَسْبِ الْمَاشِطَةِ إِذَا لَمْ تُشَارِطْ وَ قَبِلَتْ مَا تُعْطَى وَ لَا تَصِلُ شَعْرَ الْمَرْأَةِ بِشَعْرِ امْرَأَةٍ غَيْرِهَا فَأَمَّا شَعْرُ الْمَعْزِ فَلَا بَأْسَ أَنْ يُوصَلَ بِشَعْرِ امْرَأَةٍ.
And it has been reported, she is permitted to strike one of (the hands) upon the other, and there is no problem with earnings of the hairdresser when she does not stipulate, and she accepts whatever is given, and does not connect hair of one woman to hair of another woman. As for goat hair, there is no problem in connecting with hair of a woman’’.[393]
53 كِتَابُ زَيْدٍ النَّرْسِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَحْرَزْتَ مَتَاعاً فَقُلِ اللَّهُمَّ إِنِّي اسْتَوْدَعْتُكَهُ يَا مَنْ لَا يُضَيِّعُ وَدِيعَتَهُ وَ اسْتَحْرَسْتُكَهُ فَاحْفَظْهُ عَلَيَّ وَ احْرُسْهُ لِي بِعَيْنِكَ الَّتِي لَا تَنَامُ وَ بِرُكْنِكَ الَّذِي لَا يُرَامُ وَ بِعِزِّكَ الَّذِي لَا يَذِلُّ وَ بِسُلْطَانِكَ الْقَاهِرِ الْغَالِبِ لِكُلِّ شَيْءٍ.
The book of Zayd Al Narsy,
‘From Abu Abdullah-asws having said: ‘When you (want to) protect belongings, say, ‘O Allah-azwj! I entrust it to You-azwj! O One Who does not Waste His-azwj entrustments, and place it in Your-azwj Care, so Protect it for me and Guard it for me with Your-azwj Eye which does not sleep, and by Your-azwj Support which does not break, and by Your-azwj Might which is not humbles, and by Your-azwj Authority, the Subduing, the Forceful, the Prevailing over all things!’’[394]
54 كِتَابُ الْغَايَاتِ، قَالَ ع شِرَارُ النَّاسِ الزَّرَّاعُونَ وَ التُّجَّارُ إِلَّا مَنْ شَحَّ مِنْهُمْ عَلَى دِينِهِ.
(The book) ‘Kitab Al Ghayaat’ –
‘He-asws said: The worst people are the farmers and the traders except the one from them who is protective of his religion.[395]
55 وَ قَالَ ع شَرُّ الرِّجَالِ التُّجَّارُ الْخَوَنَةُ.
And he-asws said: ‘The worst of men and the treacherous traders’’.[396]
56 كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ عَبْداً سَمْحاً قَاضِياً وَ سَمْحاً مُقْتَضِياً.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘May Allah-azwj Mercy a servant who is lenient in lending and lenient in demanding (it back)’’.[397]
57 وَ مِنْهُ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص غَبْنُ الْمُسْتَرْسِلِ رِبًا.
And from him, from Ahmad Bin Ali, from Muhammad Bin Al Hassan, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfali, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Embezzling the unsuspecting buyer is usury (interest)’’.[398]
باب 20 الكيل و الوزن
CHAPTER 20 – THE MEASURE AND THE WEIGHT
1- فس، تفسير القمي وَ أَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَ زِنُوا بِالْقِسْطاسِ الْمُسْتَقِيمِ أَيْ بِالاسْتِوَاءِ.
(The book) ‘Tafseer Al Qummi – And fulfil the measure when you measure out and weigh with the straight scale; [17:35] – i.e. with the sameness.[399] (opinion)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْقِسْطَاسُ الْمُسْتَقِيمُ هُوَ الْمِيزَانُ الَّذِي لَهُ لِسَانٌ.
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘The ‘straight scale’, it is the scale which has a tongue for it’’.[400]
2- فس، تفسير القمي وَيْلٌ لِلْمُطَفِّفِينَ قَالَ الَّذِينَ يَبْخَسُونَ الْمِكْيَالَ وَ الْمِيزَانَ.
(The book) ‘Tafseer Al-Qummi’ – Woe be unto the fraudsters [83:1]. He said: ‘Those who are underestimating the measure and the weight’’.[401] (opinion)
وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: نَزَلَتْ عَلَى نَبِيِّ اللَّهِ ص حِينَ قَدِمَ الْمَدِينَةَ وَ هُمْ يَوْمَئِذٍ أَسْوَأُ النَّاسِ كَيْلًا فَأَحْسَنُوا بَعْدُ الْكَيْلَ
And in a report by Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘It was Revealed unto the Prophet-saww of Allah-azwj when he-saww arrived at Al-Medina, and in those days they were evillest of the people in measuring. Afterwards they improved the measuring’.
فَأَمَّا الْوَيْلُ فَبَلَغَنَا وَ اللَّهُ أَعْلَمُ أَنَّهَا بِئْرٌ فِي جَهَنَّمَ.
It has reached us, and Allah-azwj is more Knowing, that it is a well in Hell’’.[402]
3- حَدَّثَنَا سَعِيدُ بْنُ مُحَمَّدٍ قَالَ حَدَّثَنَا بَكْرُ بْنُ سَهْلٍ عَنْ عَبْدِ الْغَنِيِّ بْنِ سَعِيدٍ عَنْ مُوسَى بْنِ عَبْدِ الرَّحْمَنِ عَنِ ابْنِ جَرِيحٍ عَنْ عَطَاءٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى الَّذِينَ إِذَا اكْتالُوا عَلَى النَّاسِ يَسْتَوْفُونَ وَ إِذا كالُوهُمْ أَوْ وَزَنُوهُمْ يُخْسِرُونَ
It is narrated to us by Saeed Bin Muhammad who said, ‘It is narrated to us by Bakr Bin Sahl, from Abdul Ghani Bin Saeed, from Musa Bin Abdul Rahman, from Ibn Jareeh, from Ata’a,
‘From Ibn Abbas regarding Words of the Exalted: Those, when they take a measure from the people, they take it fully [83:2] But when they measure out them, or weigh out to them, they are being deficient [83:3].
قَالَ كَانُوا إِذَا اشْتَرَوْا يَسْتَوْفُونَ بِكَيْلٍ رَاجِحٍ وَ إِذَا بَاعُوا يَبْخَسُونَ الْمِكْيَالَ وَ الْمِيزَانَ وَ كَانَ هَذَا فِيهِمْ وَ انْتَهَوْا.
He said, ‘Whenever they bought, they took it fully along with the extra, and whenever they sold they underestimated the measure and the weight, and this was (normal) among them, and (then) they desisted.[403]
4- ب، قرب الإسناد السِّنْدِيُّ بْنُ مُحَمَّدٍ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ فِيكُمْ خَصْلَتَيْنِ هَلَكَ فِيهِمَا مِنْ قَبْلِكُمْ أُمَمٌ مِنَ الْأُمَمِ
(The book) ‘Qurb Al Isnaad’ – Al Sindy Bin Muhammad, from Safwan Al Jammal who said,
‘Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Among you there are two characteristics. The communities, from (the previous) communities, were destroyed regarding these two!’
قَالُوا وَ مَا هُمَا يَا رَسُولَ اللَّهِ ص
They said, ‘And what are these, O Rasool-Allah-saww?’
قَالَ الْمِكْيَالُ وَ الْمِيزَانُ.
He-saww said: ‘The measure and the weight’’.[404]
5- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَشْتَرِي الْمَتَاعَ فِي النَّاسِيَةِ وَ الْجُوَالِيقِ فَيَقُولُ ادْفَعْ لِلنَّاسِيَةِ رِطْلًا أَوْ أَقَلَّ أَوْ أَكْثَرَ مِنْ ذَلِكَ أَ يَحِلُّ ذَلِكَ الْبَيْعُ
(The book) ‘Qurb Al Isnaad’ –
‘Ali, from his brother (Al-Kazim-asws), he said, ‘I asked him-asws about the man who buys goods by the sack (Nasiyah) and the bag (Jawaliq), and he says, ‘Give a ‘Rat’l’ for the sack!’ whether it be less or more than that, ‘Is such a sale Permissible?’
قَالَ إِذَا لَمْ يُعْلَمْ وَزْنُ النَّاسِيَةِ وَ الْجُوَالِيقِ فَلَا بَأْسَ إِذَا تَرَاضَيَا.
He-asws said: ‘If the weight of the sack and the bag is not known, then there is no problem as long as both are in mutual agreement.[405]
6- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَجَدْتُ فِي كِتَابِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع إِذَا ظَهَرَ الزِّنَا مِنْ بَعْدِي ظَهَرَتْ مَوْتَةُ الْفَجْأَةِ وَ إِذَا طُفِّفَتِ الْمَكَايِيلُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَاتِهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلِّهَا
(The book) ‘Al-Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Malik Bin Atiyya, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘I found in the book of Ali-asws Bin Abu Talib-asws: ‘When the adultery prevails from after me-asws the sudden death will prevail, and when the measures are defrauded Allah-azwj will Seize them with the years (of famine/drought) and the losses, and when they prevent the Zakat the ground will prevent its Blessings from the crops and the fruits and the minerals, all of them!
وَ إِذَا جَارُوا فِي الْحُكْمِ تَعَاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوَانِ وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ ثُمَّ تَدْعُو خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ.
And when they are tyrannous in the ruling, they will assist each other upon the sinning and the aggression, and when they break the agreements Allah-azwj will Cause their evils ones to prevail upon them. Then their good ones will supplicate, but these will not be Answered for them!’’[406]
7 ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ مِنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِ مِثْلَهُ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Sa’dabadi, from Al Barqy, from Ibn Mahboub, from Malik Bin Atiyya, from Al Sumali – similar to it.[407]
8- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ فِي ذِكْرِ الْمَكَايِيلِ وَ الْمَوَازِينِ عِبَادَ اللَّهِ إِنَّكُمْ وَ مَا تَأْمُلُونَ مِنْ هَذِهِ الدُّنْيَا أَثْوِيَاءُ مُؤَجَّلُونَ وَ مَدِينُونَ مُقْتَضَوْنَ أَجَلٌ مَنْقُوصٌ وَ عَمَلٌ مَحْفُوظٌ فَرُبَّ دَائِبٍ مُضَيَّعٌ وَ رُبَّ كَادِحٍ خَاسِرٌ
(The book) ‘Nahj Al Balagah’ –
‘And from his-asws sermons in mentioning the measures and the weights – ‘Servants of Allah-azwj! You and what you are wishing for from this world, are fixed-term guests and debtors being called upon to pay. (It is) a short duration, and deeds are being preserved. Perhaps a persevering one would be wasting and perhaps a toiling one would be incurring losses.
وَ قَدْ أَصْبَحْتُمْ فِي زَمَنٍ لَا يَزْدَادُ الْخَيْرُ فِيهِ إِلَّا إِدْبَاراً وَ لَا الشَّرُّ فِيهِ إِلَّا إِقْبَالًا وَ لَا الشَّيْطَانُ فِي هَلَاكِ النَّاسِ إِلَّا طَمَعاً فَهَذَا أَوَانٌ قَوِيَتْ عُدَّتُهُ وَ عَمَّتْ مَكِيدَتُهُ وَ أَمْكَنَتْ فَرِيسَتُهُ
And you have come to be in a time in which the good increasing except in turning around, and the evil (is not increasing) except coming forward, and the Satan–la (is not increasing) in destroying people except in eagerness. So, this is a season his–la tools are strengthened, and his–la traps are camouflaged, and his–la discernment is enabled.
اضْرِبْ بِطَرْفِكَ حَيْثُ شِئْتَ مِنَ النَّاسِ فَهَلْ تُبْصِرُ إِلَّا فَقِيراً يُكَابِدُ فَقْراً أَوْ غَنِيّاً بَدَّلَ نِعْمَةَ اللَّهِ كُفْراً أَوْ بَخِيلًا اتَّخَذَ الْبُخْلَ بِحَقِّ اللَّهِ وَفْراً أَوْ مُتَمَرِّداً كَأَنَّ بِأُذُنِهِ عَنْ سَمْعِ الْمَوَاعِظِ وَقْراً
Strike with your eyes (look) wherever you want at the people. Do you see except a poor one suffering in poverty, or a rich one replacing the bounties of Allah–azwj with disbelief, or a miser taking with the miserliness with the rights of Allah–azwj to have plentiful (more), or an insurgent as if he is deaf to hearing the preaching?
أَيْنَ أَخْيَارُكُمْ وَ صُلَحَاؤُكُمْ وَ أَيْنَ أَحْرَارُكُمْ وَ سُمَحَاؤُكُمْ وَ أَيْنَ الْمُتَوَرِّعُونَ فِي مَكَاسِبِهِمْ وَ الْمُتَنَزِّهُونَ فِي مَذَاهِبِهِمْ أَ لَيْسَ قَدْ ظَعَنُوا جَمِيعاً عَنْ هَذِهِ الدُّنْيَا الدَّنِيَّةِ وَ الْعَاجِلَةِ الْمُنَغِّصَةِ وَ هَلْ [خُلِّفْتُمْ] خُلِقْتُمْ إِلَّا فِي حُثَالَةٍ لَا تَلْتَقِي إِلَّا بِذَمِّهِمُ الشَّفَتَانِ اسْتِصْغَاراً لِقَدْرِهِمْ وَ ذَهَاباً عَنْ ذِكْرِهِمْ
Where are your good ones and your righteous ones, and where are your free ones and your forgivers? And where are the ones pious in their earnings and the ones of integrity in their doctrines? Haven’t they all departed from this lowly world and the transitory discomfort? And are you left behind, except among such refuse, the two lips do not even meet in their condemnation due to their little worth, and have gone away from even mentioning them?
فَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ ظَهَرَ الْفَسَادُ فَلَا مُنْكِرٌ مُغَيِّرٌ وَ لَا زَاجِرٌ مُزْدَجِرٌ أَ فَبِهَذَا تُرِيدُونَ أَنْ تُجَاوِرُوا اللَّهَ فِي دَارِ قُدْسِهِ وَ تَكُونُوا أَعَزَّ أَوْلِيَائِهِ عِنْدَهُ هَيْهَاتَ لَا يُخْدَعُ اللَّهُ عَنْ جَنَّتِهِ وَ لَا تُنَالُ مَرْضَاتُهُ إِلَّا بِطَاعَتِهِ
So, we are for Allah and we are returning to Him [2:156]. The corruption has appeared, so there is neither any denier to change it nor any rebuke to rebuke it. Is it with this (behaviour) that you would be in the vicinity of Allah-azwj in His-azwj Holy House (Hereafter) and become His-azwj honourable friend in His-azwj Presence?! Far be it! Allah-azwj will not be deceived about His-azwj Paradise, nor can His-azwj Pleasure be attained except by obeying Him-azwj.
– لَعَنَ اللَّهُ الْآمِرِينَ بِالْمَعْرُوفِ التَّارِكِينَ لَهُ وَ النَّاهِينَ عَنِ الْمُنْكَرِ الْعَامِلِينَ بِهِ
May Allah-azwj Curse the instructors of the good who are (themselves) neglecters of it, and the forbidders from the evil who (themselves) are the workers with it’’.[408]
9- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا طَفَّفَتْ أُمَّتِي مِكْيَالَهَا وَ مِيزَانَهَا وَ اخْتَانُوا وَ خَفَرُوا الذِّمَّةَ وَ طَلَبُوا بِعَمَلِ الْآخِرَةِ الدُّنْيَا فَعِنْدَ ذَلِكَ يُزَكُّونَ أَنْفُسَهُمْ وَ يُتَوَرَّعُ مِنْهُمْ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When my-saww community defrauds its measures and its weights, and they betray and violate the trusts, and they seek the world by deeds of the Hereafter, during that they will consider themselves pure and (people) will detach from them’’.[409]
[1] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 – H 1
[2] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 2
[3] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 3
[4] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 4
[5] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 5
[6] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 6
[7] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 7
[8] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 8
[9] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 9
[10] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 10
[11] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 11
[12] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 12
[13] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 13
[14] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 14
[15] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 15
[16] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 16
[17] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 17
[18] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 18
[19] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 19
[20] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 20
[21] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 21
[22] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 22
[23] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 23
[24] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 24
[25] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 25
[26] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 26
[27] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 27
[28] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 28
[29] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 29
[30] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 30
[31] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 31
[32] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 32
[33] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 33
[34] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 34
[35] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 35
[36] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 36
[37] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 37
[38] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 38
[39] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 39
[40] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 40
[41] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 41
[42] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 42
[43] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 43
[44] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 44
[45] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 45
[46] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 46
[47] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 47
[48] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 48
[49] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 49
[50] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 50
[51] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 51
[52] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 52
[53] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 53
[54] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 54
[55] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 55
[56] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 56
[57] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 57
[58] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 58
[59] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 59
[60] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 60
[61] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 61
[62] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 62
[63] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 63
[64] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 64
[65] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 65
[66] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 66
[67] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 67
[68] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 68
[69] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 69
[70] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 70
[71] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 71
[72] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 72
[73] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 73
[74] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 74
[75] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 75
[76] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 76
[77] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 77
[78] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 78
[79] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 79
[80] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 80
[81] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 1 H 81
[82] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 1
[83] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 2
[84] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 3
[85] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 4
[86] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 5
[87] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 6
[88] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 7
[89] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 8
[90] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 9
[91] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 10
[92] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 11
[93] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 12
[94] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 13
[95] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 14
[96] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 15
[97] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 16
[98] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 17
[99] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 18
[100] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 19
[101] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 20
[102] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 21
[103] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 22
[104] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 23
[105] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 24
[106] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 25
[107] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 26
[108] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 27
[109] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 28
[110] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 29
[111] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 30
[112] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 31
[113] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 32
[114] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 33
[115] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 34
[116] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 35
[117] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 36
[118] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 37
[119] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 38
[120] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 39
[121] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 40
[122] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 41
[123] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 42
[124] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 43
[125] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 44
[126] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 45
[127] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 46
[128] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 47
[129] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 48
[130] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 49
[131] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 50
[132] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 51
[133] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 52
[134] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 53
[135] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 54
[136] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 55
[137] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 56
[138] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 57
[139] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 58
[140] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 59
[141] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 60
[142] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 61
[143] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 62 a
[144] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 62 b
[145] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 62 c
[146] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 62 d
[147] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 62 e
[148] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 63 a
[149] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 63 b
[150] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 63 c
[151] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 64
[152] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 65
[153] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 66
[154] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 67
[155] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 68
[156] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 69
[157] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 70
[158] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 71
[159] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 72
[160] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 73
[161] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 74
[162] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 75
[163] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 76
[164] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 77
[165] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 78
[166] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 79
[167] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 80
[168] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 81
[169] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 82
[170] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 83
[171] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 84
[172] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 85
[173] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 86
[174] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 87
[175] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 88
[176] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 2 H 89
[177] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 3 H 1
[178] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 3 H 2
[179] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 3 H 3
[180] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 3 H 4
[181] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 1
[182] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 2
[183] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 3
[184] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 4
[185] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 5
[186] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 6
[187] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 7
[188] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 8
[189] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 9
[190] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 10
[191] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 11
[192] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 12
[193] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 13
[194] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 14
[195] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 15
[196] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 16
[197] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 17
[198] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 18
[199] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 19
[200] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 20
[201] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 21
[202] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 22
[203] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 23
[204] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 24
[205] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 25
[206] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 26
[207] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 27
[208] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 28
[209] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 29
[210] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 30
[211] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 31
[212] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 32
[213] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 33
[214] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 34
[215] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 35
[216] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 4 H 36
[217] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 5 H 1
[218] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 5 H 2
[219] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 5 H 3
[220] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 6 H 1
[221] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 6 H 2
[222] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 7 H 1
[223] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 7 H 2
[224] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 7 H 3
[225] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 7 H 4
[226] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 7 H 5
[227] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 8 H 1
[228] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 8 H 2
[229] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 9 H 1
[230] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 9 H 2
[231] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 1
[232] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 2
[233] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 3
[234] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 4
[235] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 5
[236] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 6
[237] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 7
[238] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 8
[239] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 9
[240] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 10
[241] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 11
[242] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 12
[243] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 13
[244] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 14
[245] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 15
[246] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 16
[247] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 17
[248] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 18
[249] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 19
[250] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 20
[251] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 21
[252] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 22
[253] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 23
[254] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 24
[255] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 25
[256] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 26
[257] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 10 H 27
[258] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 1
[259] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 2
[260] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 3
[261] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 4
[262] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 5
[263] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 6
[264] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 7
[265] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 8
[266] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 9
[267] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 10 a
[268] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 10 b
[269] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 11
[270] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 12
[271] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 11 H 13
[272] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 12 H 1
[273] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 13 H 1
[274] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 13 H 2
[275] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 13 H 3
[276] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 13 H 4
[277] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 13 H 5
[278] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 13 H 6
[279] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 14 H 1
[280] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 14 H 2
[281] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 14 H 3
[282] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 14 H 4
[283] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 14 H 5
[284] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 14 H 6
[285] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 14 H 7
[286] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 1
[287] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 2
[288] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 3
[289] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 4
[290] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 5
[291] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 6
[292] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 7
[293] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 8
[294] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 9
[295] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 10
[296] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 15 H 11
[297] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 1
[298] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 2
[299] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 3
[300] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 4
[301] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 5
[302] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 6
[303] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 7
[304] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 8
[305] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 9
[306] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 16 H 10
[307] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 1
[308] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 2
[309] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 3
[310] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 4
[311] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 5
[312] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 6
[313] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 7
[314] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 8
[315] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 9
[316] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 10
[317] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 11
[318] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 12
[319] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 13
[320] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 14
[321] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 15
[322] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 16
[323] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 17
[324] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 18
[325] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 19
[326] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 20
[327] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 21
[328] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 17 H 22
[329] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 1
[330] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 2
[331] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 3
[332] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 4
[333] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 5
[334] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 6
[335] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 7
[336] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 8
[337] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 9
[338] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 10
[339] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 11
[340] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 18 H 12
[341] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 1
[342] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 2
[343] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 3
[344] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 4 a
[345] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 4 b
[346] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 5
[347] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 6
[348] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 7
[349] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 8
[350] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 9
[351] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 10
[352] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 11
[353] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 12
[354] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 13
[355] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 14
[356] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 15
[357] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 16
[358] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 17
[359] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 18
[360] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 19
[361] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 20
[362] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 21
[363] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 22
[364] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 23
[365] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 24
[366] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 25
[367] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 26
[368] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 27
[369] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 28
[370] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 29
[371] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 30
[372] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 31
[373] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 32
[374] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 33
[375] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 34
[376] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 35
[377] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 36
[378] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 37
[379] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 38
[380] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 39
[381] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 40
[382] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 41
[383] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 42
[384] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 43
[385] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 44
[386] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 45
[387] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 46
[388] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 47
[389] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 48
[390] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 49
[391] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 50
[392] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 51
[393] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 52
[394] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 53
[395] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 54
[396] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 55
[397] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 56
[398] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 19 H 57
[399] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 1 a
[400] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 1 b
[401] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 2 a
[402] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 2 b
[403] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 3
[404] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 4
[405] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 5
[406] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 6
[407] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 7
[408] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 8
[409] Bihar Al-Anwaar V 100 – The Book of Contracts and Declarations – CH 20 H 9