Volume 64
Part 2 out of 2
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
باب 8 قلة عدد المؤمنين و أنه ينبغي أن لا يستوحشوا لقلتهم و أنس المؤمنين بعضهم ببعض
CHAPTER 8 – SMALL NUMBER OF THE MOMINEEN, AND IT IS BEFITTING THAT THEY DO NOT FEEL LONELY DUE TO THEIR SCARCITY, AND THE MOMINEEN ARE COMFORTED WITH EACH OTHER
الآيات
The Verses –
قال تعالى وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ
The Exalted Said: and a few from My servants are grateful [34:13].
و قال وَ قَلِيلٌ ما هُمْ
And Said: and they are few’. [38:24].
و قال وَ ما آمَنَ مَعَهُ إِلَّا قَلِيلٌ
And Said: And there did not believe in him except a few [11:40].
و قال سبحانه بَلْ أَكْثَرُهُمْ لا يَعْقِلُونَ
And the Glorious Said: But most of them do not understand [29:63].
و قال وَ لكِنَّ أَكْثَرَهُمْ لا يَشْكُرُونَ
And Said: but most of them are not grateful [10:60].
و أقول مثله كثير في القرآن و الغرض رفع ما يسبق إلى الأوهام العامية أن الكثرة دليل الحقية و القلة دليل البطلان و لذا يميل أكثر الناس إلى السواد الأعظم مع أن في أعصار جميع الأنبياء كان أعداؤهم أضعاف أضعاف أتباعهم و أوليائهم و قد ذم الكثير و مدح القليل الرب الجليل في التنزيل و الله يهدي إلى سواء السبيل.
And I (Majlisi) am saying, ‘There are many like it in the Quran, and the purpose is to raise what has preceded to the imaginations of the general Muslims. The (word) ‘most’ evidence’s the reality, and the ‘few’ evidence’s the invalidity, and for this (reason) most of the people tend to incline towards the might of the masses along with that in eras of entirety of the Prophets-as, their-as enemies were multiple and multiples of their-as followers and their-as friends, and the majority has been condemned and the minority has been praised by the Majestic Lord-azwj in the Revelation, and Allah-azwj Guides to the even path’.
1- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا النَّاسُ لَا تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَى لِقِلَّةِ أَهْلِهِ فَإِنَّ النَّاسَ اجْتَمَعُوا عَلَى مَائِدَةٍ شِبَعُهَا قَصِيرٌ وَ جُوعُهَا طَوِيلٌ.
(The book) ‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘O you people! Do not feel lonely in the road of guidance due to the fewness of its people, for if the people were to gather upon a table, its satiation would be short-lived, and its hunger would be prolonged’’.[1]
2- صِفَاتُ الشِّيعَةِ لِلصَّدُوقِ، بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ بْنِ قَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي كَمْ شِيعَتُنَا بِالْكُوفَةِ
(The book) ‘Sifaat Al Shia’ of Al Sadouq – by his chain from Al Mufazzal Bin Qays,
‘From Abu Abdullah-asws, he (the narrator) said: ‘He-asws said to me: ‘How many of our-asws Shias are there in Al-Kufa?’
قَالَ قُلْتُ خَمْسُونَ أَلْفاً
He (the narrator) said, ‘I said, ‘Fifty thousand’.
فَمَا زَالَ يَقُولُ إِلَى أَنْ قَالَ وَ اللَّهِ لَوَدِدْتُ أَنْ يَكُونَ بِالْكُوفَةِ خَمْسَةٌ وَ عِشْرُونَ رَجُلًا يَعْرِفُونَ أَمْرَنَا الَّذِي نَحْنُ عَلَيْهِ وَ لَا يَقُولُونَ عَلَيْنَا إِلَّا الْحَقَ.
He did not cease to be saying, until he-asws said: ‘By Allah-azwj! I-asws would love it if there would be twenty-five men in Al-Kufa recognising our-asws matter (Wilayah) which we-asws are upon, and not saying upon us-asws except the truth’’.[2]
3- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُؤْمِنَةُ أَعَزُّ مِنَ الْمُؤْمِنِ وَ الْمُؤْمِنُ أَعَزُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ فَمَنْ رَأَى مِنْكُمُ الْكِبْرِيتَ الْأَحْمَرَ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Quteyba Al A’asha who said,
‘I heard Abu Abdullah-asws saying: ‘The Momina (female believer) is dearer (rarer) than the Momin (male believer), and the Momin is dearer (rarer) than the red alchemy. Who from you has seen red alchemy?’’[3]
4- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ كَامِلٍ التَّمَّارِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ النَّاسُ كُلُّهُمْ بَهَائِمُ ثَلَاثاً إِلَّا قَلِيلٌ مِنَ الْمُؤْمِنِينَ وَ الْمُؤْمِنُ غَرِيبٌ ثَلَاثَ مَرَّاتٍ.
(The book) ‘Al-Kafi’ – from the number, from Sahl, from Ibn Abu Najran, from Musanna Al Hannat, from Kamil Al Tammar who said,
‘I heard Abu Ja’far-asws saying: ‘The people, all of them are beasts!’ – thrice – ‘Except a few from the Momineen, and the Momin is strange (rare)’ – three times’’.[4]
بيان كلهم بهائم أي شبيه بها في عدم العقل و إدراك الحق و غلبة الشهوات النفسانية على القوى العقلانية كما قال تعالى إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا إلا قليل كذا في أكثر النسخ و في بعضها إلا قليلا و هو أصوب.
Explanation – ‘All of them are beasts’ – i.e., resembling with them in not having the intellect and reaslisation of the truth and overcome by the self-desires upon the intellectual strength, like what the Exalted Said: Surely, they are only like the cattle. But they are more straying of the way [25:44] – except a few. Like that it is is many copies, and in one of these, ‘Except a few’, and it is more correct.
المؤمن غريب لأنه قلما يجد مثله فيسكن إليه فهو بين الناس كالغريب الذي بعد عن أهله و وطنه و دياره.
‘The Momin is a stranger’ – Because he rarely finds the like of himself so he can be at peace with him, so he is between the people like a stranger who is distant from his family, and his homeland, and his house.
5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِأَبِي بَصِيرٍ أَمَا وَ اللَّهِ لَوْ أَنِّي أَجِدُ مِنْكُمْ ثَلَاثَةَ مُؤْمِنِينَ يَكْتُمُونَ حَدِيثِي مَا اسْتَحْلَلْتُ أَنْ أَكْتُمَهُمْ حَدِيثاً.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Mahboub, from Ibn Ra’ib who said,
‘I heard Abu Abdullah-asws saying to Abu Baseer: ‘But, by Allah-azwj, if I-asws could even find three Momineen from you all concealing my-asws Ahadeeth, I-asws would not have permitted (myself‑asws) to be concealing (any) Hadeeth’’ (if there were more of you).[5]
بيان يدل على أن المؤمن الكامل الذي يستحق أن يكون صاحب أسرارهم و حافظها قليل و أنهم كانوا يتقون من أكثر الشيعة كما كانوا يتقون من المخالفين لأنهم كانوا يذيعون فيصل ذلك إما إلى خلفاء الجور فيتضررون ع منهم أو إلى نواقص العقول الذين لا يمكنهم فهمها فيصير سببا لضلالتهم.
Explanation – It evidence’s upon that the perfect Momin is the one who is rightful that he would be concealer of their secrets, and their preservers are few, and they-asws were fearing from most of the Shias just as they-asws were fearing from the adversaries, because they (Shias) were broadcasting and that would either arrive to the tyrannical caliphs so they-asws would be harmed from them, or to the ones of deficient intellect, the ones who are not able to understand these, and it would become a cause for their straying.
6- كا، الكافي عَنْ مُحَمَّدِ بْنِ الْحَسَنِ وَ عَلِيِّ بْنِ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ سَدِيرٍ الصَّيْرَفِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ وَ اللَّهِ مَا يَسَعُكَ الْقُعُودُ قَالَ وَ لِمَ يَا سَدِيرُ
(The book) ‘Al-Kafi’ – from Muhammad Bin Al-Hassan, and Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Abdullah Bin Hammad Al Ansary, from Sadeyr Al Sarrafi who said,
‘I entered to see Abu Abdullah-asws, I said to him-asws, ‘By Allah-azwj! You-asws have no leeway to be sitting back (not declaring Jihad)!’ He-asws said: ‘And why, O Sadeyr?’
قُلْتُ لِكَثْرَةِ مَوَالِيكَ وَ شِيعَتِكَ وَ أَنْصَارِكَ وَ اللَّهِ لَوْ كَانَ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا لَكَ مِنَ الشِّيعَةِ وَ الْأَنْصَارِ وَ الْمَوَالِي مَا طَمِعَ فِيهِ تَيْمٌ وَ لَا عَدِيٌ
I said, ‘Due to the large numbers of your-asws friends and your-asws Shias, and your-asws helpers. By Allah-azwj! If there had been for Amir Al-Momineen-asws what there are for you-asws, from the Shias and the helpers and the friends, neither Taym (Abu Bakr’s clan) nor Aday (Umar’ clan) would have coveted regarding it (caliphate)!’
فَقَالَ يَا سَدِيرُ كَمْ عَسَى أَنْ يَكُونُوا قُلْتُ مِائَةَ أَلْفٍ قَالَ مِائَةَ أَلْفٍ قُلْتُ نَعَمْ وَ مِائَتَيْ أَلْفٍ فَقَالَ وَ مِائَتَيْ أَلْفٍ قُلْتُ نَعَمْ وَ نِصْفَ الدُّنْيَا
He-asws said: ‘O Sadeyr! How many might they be?’ I said, ‘One hundred thousand’. He-asws said: ‘One hundred thousand?’ I said, ‘Yes, and (even) two hundred thousand’. He-asws said: ‘And two hundred thousand?’ I said, ‘And half the world!’
قَالَ فَسَكَتَ عَنِّي ثُمَّ قَالَ يَخِفُّ عَلَيْكَ أَنْ تَبْلُغَ مَعَنَا إِلَى يَنْبُعَ قُلْتُ نَعَمْ
He (the narrator) said, ‘He-asws was silent from me, then said: ‘Is it light (okay) upon you if you were to go to Yanbu with us-asws?’ I said, ‘Yes’.
فَأَمَرَ بِحِمَارٍ وَ بَغْلٍ أَنْ يُسْرَجَا فَبَادَرْتُ فَرَكِبْتُ الْحِمَارَ فَقَالَ يَا سَدِيرُ تَرَى أَنْ تُؤْثِرَنِي بِالْحِمَارِ قُلْتُ الْبَغْلُ أَزْيَنُ وَ أَنْبَلُ قَالَ الْحِمَارُ أَرْفَقُ بِي
He-asws instructed with a donkey and a mule to be saddled. I rushed to ride the donkey. He-asws said: ‘O Sadeyr! Are you preferring (yourself to) me-asws with the donkey?’ I said, ‘The mule is more of an adornment and nobler’. He-asws said: ‘The donkey is kinder with me-asws’.
فَنَزَلْتُ فَرَكِبَ الْحِمَارَ وَ رَكِبْتُ الْبَغْلَ فَمَضَيْنَا فَحَانَتِ الصَّلَاةُ فَقَالَ يَا سَدِيرُ انْزِلْ بِنَا نُصَلِّي
I descended and he-asws rode the donkey and I rode the mule. We went and it was time for the Salat. He-asws said: ‘O Sadeyr! Let us descend and pray Salat’.
ثُمَّ قَالَ هَذِهِ أَرْضٌ سَبِخَةٌ لَا يَجُوزُ الصَّلَاةُ فِيهَا
Then he-asws said: ‘This land is marshy, the Salat is not allowed in it’.
فَسِرْنَا حَتَّى صِرْنَا إِلَى أَرْضٍ حَمْرَاءَ وَ نَظَرَ إِلَى غُلَامٍ يَرْعَى جِدَاءً فَقَالَ وَ اللَّهِ يَا سَدِيرُ لَوْ كَانَ لِي شِيعَةٌ بِعَدَدِ هَذِهِ الْجِدَاءِ مَا وَسِعَنِي الْقُعُودُ
We travelled until we came to a red land (ground) and he-asws looked at a boy grazing young goats. He-asws said: ‘By Allah-azwj, O Sadeyr! Had there been for me-asws Shias of the number of these goats, there would have been no leeway for me with sitting back!’
وَ نَزَلْنَا وَ صَلَّيْنَا فَلَمَّا فَرَغْنَا مِنَ الصَّلَاةِ عَطَفْتُ إِلَى الْجِدَاءِ فَعَدَدْتُهَا فَإِذَا هِيَ سَبْعَةَ عَشَرَ.
And we descended and we prayed Salat. When we were free from the Salat, I turned towards the young goats and counted them, and behold, these were seventeen’’.[6]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ قَالَ: قَالَ لِي عَبْدٌ صَالِحٌ ع يَا سَمَاعَةُ أَمِنُوا عَلَى فُرُشِهِمْ وَ أَخَافُونِي أَمَا وَ اللَّهِ لَقَدْ كَانَتِ الدُّنْيَا وَ مَا فِيهَا إِلَّا وَاحِدٌ يَعْبُدُ اللَّهَ وَ لَوْ كَانَ مَعَهُ غَيْرُهُ لَأَضَافَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ حَيْثُ يَقُولُ- إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ حَنِيفاً وَ لَمْ يَكُ مِنَ الْمُشْرِكِينَ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at Bin Mihran who said,
‘Abd Salih-asws (7th Imam-asws) said to me: ‘O Sama’at! They are safe upon their beds, and they are scaring me-asws! But, by Allah-azwj! The world and whatever is in it used to be except one (man) worshipping Allah-azwj. Had there been someone else with him, Allah-azwj Mighty and Majestic would have Added him to him where He-azwj Says: Surely Ibrahim was a community, obedient to Allah, upright, and he was not from the Polytheists [16:120].
فَصَبَرَ بِذَلِكَ مَا شَاءَ اللَّهُ ثُمَّ إِنَّ اللَّهَ آنَسَهُ بِإِسْمَاعِيلَ وَ إِسْحَاقَ فَصَارُوا ثَلَاثَةً
He-as was patient upon that for as long as Allah-azwj so Desired. Then Allah-azwj Comforted him-as with Ismail-as and Is’haq, so they-as became three.
أَمَا وَ اللَّهِ إِنَّ الْمُؤْمِنَ لَقَلِيلٌ وَ إِنَّ أَهْلَ الْكُفْرِ كَثِيرٌ أَ تَدْرِي لِمَ ذَاكَ
But, by Allah-azwj! The Momin(een) tend to be few, and the people of Kufr, many. Do you know why that is so?’
فَقُلْتُ لَا أَدْرِي جُعِلْتُ فِدَاكَ
I said, ‘I don’t know, may I be sacrificed for you-asws!’
فَقَالَ صُيِّرُوا أُنْساً لِلْمُؤْمِنِينَ يَبُثُّونَ إِلَيْهِمْ مَا فِي صُدُورِهِمْ فَيَسْتَرِيحُونَ إِلَى ذَلِكَ وَ يَسْكُنُونَ إِلَيْهِ.
He-asws said: ‘Become comfort for the Momineen, transmitting to them what is (already) in their hearts, so they will be find rest to that and be tranquil to it!’’[7]
8- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنِ النَّضْرِ عَنْ يَحْيَى بْنِ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ حُمْرَانَ بْنِ أَعْيَنَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ مَا أَقَلَّنَا لَوِ اجْتَمَعْنَا عَلَى شَاةٍ مَا أَفْنَيْنَاهَا
(The book) ‘Al-Kafi’ – From the number, from Sahl, from Muhammad Bin Awrama, from Al Nazr, from Yahya Bin Abu Khalid Al Qammat, from Humran Bin Ayn who said,
‘I said to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! How few we are! If we were to gather upon (eating) a sheep, we would not (be able to) finish it’.
فَقَالَ أَ لَا أُحَدِّثُكَ بِأَعْجَبَ مِنْ ذَلِكَ الْمُهَاجِرُونَ وَ الْأَنْصَارُ ذَهَبُوا إِلَّا وَ أَشَارَ بِيَدِهِ ثَلَاثَةً
He-asws said: ‘Shall I-asws narrate to you with more wonderous than that? The Emigrants and the Helpers went (reneged) except’ – and he-asws indicated ‘three’ with his-asws hand (meaning Salman-ra, Abu Zarr-ra, and Miqdad-ra)’.
قَالَ حُمْرَانُ فَقُلْتُ جُعِلْتُ فِدَاكَ مَا حَالُ عَمَّارٍ
Humran said, ‘I said, ‘May I be sacrificed for you-asws! What was the state of Ammar-ra?’
قَالَ رَحِمَ اللَّهُ عَمَّاراً أَبَا الْيَقْظَانِ بَايَعَ وَ قُتِلَ شَهِيداً
He-asws said: ‘May Allah-azwj have Mercy on Ammar-ra, Abu Al Yaqzan-ra. He-ra pledged allegiance and was killed a martyr’.
فَقُلْتُ فِي نَفْسِي مَا شَيْءٌ أَفْضَلَ مِنَ الشَّهَادَةِ فَنَظَرَ إِلَيَّ فَقَالَ لَعَلَّكَ تَرَى أَنَّهُ مِثْلُ الثَّلَاثَةِ أَيْهَاتَ أَيْهَاتَ.
I said within myself, ‘There is nothing more superior to the martyrdom’. He-asws looked at me. He-asws said: ‘Perhaps you are viewing that he (Ammar-ra) is like the three (Salman-ra, Abu Zarr‑ra and Miqdad-ra? Far be it! Far be it!’’[8]
كَمَا رَوَى الْكَشِّيُ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: ارْتَدَّ النَّاسُ إِلَّا ثَلَاثَةَ نَفَرٍ سَلْمَانُ وَ أَبُو ذَرٍّ وَ الْمِقْدَادُ
Like what is reported in (the book) ‘Al Kashy’ –
‘From Al-Baqir-asws having said: ‘The people turned apostate except three persons – Salman‑ra, and Abu Zarr-ra and Al-Miqdad-ra’.
قَالَ الرَّاوِي فَقُلْتُ فَعَمَّارٌ قَالَ كَانَ جَاضَ جَيْضَةً ثُمَّ رَجَعَ
The reporter said, ‘I said, ‘So (what about) Ammar-ra?’ He-asws said: ‘He-ra was turned away from the right, then returned.
ثُمَّ إِنْ أَرَدْتَ الَّذِي لَمْ يَشُكَّ وَ لَمْ يَدْخُلْهُ شَيْءٌ فَالْمِقْدَادُ
Then if you want the one who did not doubt and nothing (of the doubts) entered him-ra, it is Al-Miqdad-ra.
فَأَمَّا سَلْمَانُ فَإِنَّهُ عَرَضَ فِي قَلْبِهِ أَنَّ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع اسْمَ اللَّهِ الْأَعْظَمَ لَوْ تَكَلَّمَ بِهِ لَأَخَذَتْهُمُ الْأَرْضُ وَ هُوَ هَكَذَا
As for Salman-ra, it was present in him-ra that in the possession of Amir Al-Momineen-asws is the Magnificent Name of Allah-azwj. If he-asws were to speak with it, the earth would seize them (enemies), and it is like that!
وَ أَمَّا أَبُو ذَرٍّ فَأَمَرَهُ أَمِيرُ الْمُؤْمِنِينَ بِالسُّكُوتِ وَ لَمْ يَأْخُذْهُ فِي اللَّهِ لَوْمَةُ لَائِمٍ فَأَبَى إِلَّا أَنْ يَتَكَلَّمَ.
And as for Abu Zarr-ra, Amir Al-Momineen-asws had instructed him-ra with being silent, and there did not enter him-ra regarding Allah-azwj, blame of a blamer, but he-ra refused except that he-ra would speak’’.[9]
9- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَيْسَ كُلُّ مَنْ يَقُولُ بِوَلَايَتِنَا مُؤْمِناً وَ لَكِنْ جُعِلُوا أُنْساً لِلْمُؤْمِنِينَ.
(The book) ‘Al-Kafi’ – from Al-Husayn Bin Muhammad, from Al Moalla, from Ahmad Bin Muhammad Bin Abdullah,
‘From Ali son of Ja’far-asws who said, ‘I heard Abu Al-Hassan-asws saying: ‘Everyone who speaks with our-asws Wilayah isn’t a Momin, but they have been made to be a comfort for the Momineen’’.[10]
10- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ لَيَسْكُنُ إِلَى الْمُؤْمِنِ كَمَا يَسْكُنُ الظَّمْآنُ إِلَى الْمَاءِ الْبَارِدِ.
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘The Momin tends to be soothing to the Momin just as the thirsty one is to the cold water’’.[11]
باب 9 أصناف الناس في الإيمان
CHAPTER 9 – TYPES OF PEOPLE REGARDING THE EMAN
الآيات
The Verses
التوبة الْأَعْرابُ أَشَدُّ كُفْراً وَ نِفاقاً وَ أَجْدَرُ أَلَّا يَعْلَمُوا حُدُودَ ما أَنْزَلَ اللَّهُ عَلى رَسُولِهِ وَ اللَّهُ عَلِيمٌ حَكِيمٌ
(Surah) Al Tawba: The Bedouins are more intense in Kufr and hypocrisy and more likely not to know the Limits of what Allah Revealed unto His Rasool, and Allah is Knowing, Wise [9:97]
وَ مِنَ الْأَعْرابِ مَنْ يَتَّخِذُ ما يُنْفِقُ مَغْرَماً وَ يَتَرَبَّصُ بِكُمُ الدَّوائِرَ عَلَيْهِمْ دائِرَةُ السَّوْءِ وَ اللَّهُ سَمِيعٌ عَلِيمٌ
And from the Bedouins is one who regards what he spend as being a fine, and he awaits the misfortune to befall you. Upon them be the evil misfortune, and Allah is Hearing, Knowing [9:98]
وَ مِنَ الْأَعْرابِ مَنْ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ يَتَّخِذُ ما يُنْفِقُ قُرُباتٍ عِنْدَ اللَّهِ وَ صَلَواتِ الرَّسُولِ أَلا إِنَّها قُرْبَةٌ لَهُمْ سَيُدْخِلُهُمُ اللَّهُ فِي رَحْمَتِهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And from the Bedouins is one who believes in Allah and the Last Day, and he takes what he spends as being a nearness with Allah, and the (sending of) Salawat (upon) the Rasool. Indeed, it would be a nearness for them. Allah will be Entering them into His Mercy; surely Allah is Forgiving, Merciful [9:99]
الشعراء وَ لَوْ نَزَّلْناهُ عَلى بَعْضِ الْأَعْجَمِينَ فَقَرَأَهُ عَلَيْهِمْ ما كانُوا بِهِ مُؤْمِنِينَ
(Surah) Al Shoara: And had We Revealed it unto one of the non-Arabs [26:198] So he would have recited it to them, they would not have been believers in it [26:199]
محمد وَ إِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لا يَكُونُوا أَمْثالَكُمْ
(Surah) Muhammad-saww: And if you were to turn back, He would Replace you with another people, then they would not be like you [47:38]
تفسير
(Forbidden) Interpretation (opinionated)
الْأَعْرابُ أَشَدُّ كُفْراً وَ نِفاقاً الأعراب سكان البادية الذين لم يهاجروا إلى النبي ص قال الراغب العرب أولاد إسماعيل و الأعراب جمعه في الأصل و صار ذلك اسما لسكان البادية قال تعالى قالَتِ الْأَعْرابُ آمَنَّا و قال الْأَعْرابُ أَشَدُّ كُفْراً وَ نِفاقاً انتهى.
The Bedouins are more intense in Kufr and hypocrisy [9:97] – The Bedouins are dwellers of the valleys, the ones who did not emigrate to the Prophet-saww. Al-Raghib said, ‘The Arabs are children of Ismail-as and the ‘Bedouins’ is plural regarding the origin, and that became a name for the valley dwellers. Allah-azwj the Exalted Said: The Bedouins said, ‘We believe!’ [49:14]. And Said: The Bedouins are more intense in Kufr and hypocrisy [9:97] – end.
و كونهم أشد كفرا و نفاقا من أهل الحضر لتوحشهم و قساوتهم و جفائهم و نشوهم في بعد من مشاهدة العلماء و سماع التنزيل
And their being of severe Kufr and hypocrisy than the urban dwellers is due to their brutality, and their disloyalty, and their slanders regarding after having witnessed the scholars and hearing the Revelation.
وَ أَجْدَرُ أَلَّا يَعْلَمُوا أي أحق بأن لا يعلموا حُدُودَ ما أَنْزَلَ اللَّهُ عَلى رَسُولِهِ من الشرائع فرائضها و سننها و أحكامها وَ اللَّهُ عَلِيمٌ يعلم حال كل أحد من أهل الوبر و المدر حَكِيمٌ فيما يصيب به مسيئهم و محسنهم عقابا و ثوابا.
and more likely not to know – i.e., it is more rightful that they don’t know – the Limits of what Allah Revealed unto His Rasool, – the Laws of its obligations, and its Sunnah and it’s rulings –and Allah is Knowing, – He-azwj Knows the state of every one of the people of the stones and mud – Wise [9:97] – regarding what He-azwj should Hit with, their evil doers and their good doers, and Rewards.
وَ مِنَ الْأَعْرابِ مَنْ يَتَّخِذُ أي يعد ما يُنْفِقُ أي يصرفه في سبيل الله و يتصدق به مَغْرَماً أي غرامة و خسرانا إذ لا يحتسبه عند الله و لا يرجو عليه ثوابا و إنما ينفق رئاء و تقية
And from the Bedouins is one who regards – counts – what he spends – he spends in the Way of Allah-azwj and gives in charity with – as being a fine, – a tax and a loss when he neither anticipates in the Presence of Allah-azwj nor does he hope to Him-azwj for any Rewards, and rather he spends for showing off and safety.
وَ يَتَرَبَّصُ بِكُمُ الدَّوائِرَ أي ينتظر بكم صروف الزمان و حوادث الأيام من الموت و القتل و المغلوبية فيرجع إلى دين المشركين و يتخلص من الإنفاق عَلَيْهِمْ دائِرَةُ السَّوْءِ اعتراض بالدعاء عليهم بنحو ما يتربصونه أو إخبار عن وقوع ما يتربصون عليهم وَ اللَّهُ سَمِيعٌ لما يقولون عند الإنفاق و غيره عَلِيمٌ بما يضمرون.
and he awaits the misfortune to befall you. – i.e., he is awaiting for you the passing of the times and the newly occurrences of the days, from the death, and the killing, and being overcome, so he can return to the religion of the Polytheists and be finished off from the spending – Upon them be the evil misfortune, – an objection with the supplication upon the be what they are awaiting for, or informing about the occurrence of what they had been awaiting, being upon them (instead) – and Allah is Hearing, – to what they are saying during the spending and others – Knowing [9:98] – with what they were hiding.
قُرُباتٍ أي سبب قربات وَ صَلَواتِ الرَّسُولِ أي و سبب دعواته لأنه كان يدعو للمتصدقين بالخير و البركة و يستغفر لهم أَلا إِنَّها قُرْبَةٌ لَهُمْ شهادة من الله لهم بصحة معتقدهم و تصديق لرجائهم سَيُدْخِلُهُمُ اللَّهُ وعد لهم بإحاطة الرحمة عليهم إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ تقرير له.
a nearness with Allah, – i.e., a cause for nearness – and the (sending of) Salawat (upon) the Rasool. – and cause of his-saww supplications because he-saww used to supplicate for the givers of charity, and the Blessings, and seeking Forgiveness for them – Indeed, it would be a nearness for them. – a Testimony from Allah-azwj for them of the correctness of their beliefs and a ratification of their hopes – Allah will be Entering them (into His Mercy)– a Promise for them with the Mercy surrounding them – surely Allah is Forgiving, Merciful [9:99] – a reiteration of it.
ما كانُوا بِهِ مُؤْمِنِينَ لفرط عنادهم و استنكافهم من اتباع العجم و ما قيل من أن المراد بالأعجمين البهائم فهو في غاية البعد.
they would not have been believers in it [26:199] – because of their excessive stubbornness and their resentment of following the non-Arabs. And what is said is the intent with the non-Arabs are the animals, but it is at the peak of far-fetched-ness.
وَ إِنْ تَتَوَلَّوْا عطف على وَ إِنْ تُؤْمِنُوا وَ تَتَّقُوا يُؤْتِكُمْ أُجُورَكُمْ و قال علي بن إبراهيم يعني عن ولاية أمير المؤمنين ع.
And if you were to turn back, [47:38] – inclines upon – and if you believe and are pious, He will Give you your Recompense and will not Ask you your wealth [47:36]. And Ali Bin Ibrahim said, ‘Its meaning is ‘turning away’ from Wilayah of Amir Al-Momineen.
يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ أي يقم مكانكم قوما آخرين و قال علي بن إبراهيم يدخلهم في هذا الأمر ثُمَّ لا يَكُونُوا أَمْثالَكُمْ قال في معاداتكم و خلافكم و ظلمكم لآل محمد عليه و عليهم السلام.
He would Replace you with another people, – i.e., Make other people to standing your place. And Ali Bin Ibrahim said, ‘He-azwj will enter them into this matter – then they would not be like you [47:38] – He said, ‘In their being your enemies, and your opponents, and your being unjust to Progeny-asws of Muhammad-saww, upon him-saww and upon them-asws be the greetings.
قال في المجمع وَ إِنْ تَتَوَلَّوْا أي تعرضوا عن طاعته و عن أمر رسوله يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ أمثل و أطوع منكم ثُمَّ لا يَكُونُوا أَمْثالَكُمْ بل يكونوا خيرا منكم و أطوع لله منكم.
He (Al-Tabarsee) said in (the book) ‘Al-Majma’ – And if you were to turn back, [47:38] – i.e., turning away from obeying Him-azwj and from the instructions of His-azwj Rasool-saww – He would Replace you with another people, – better and more obedient than you (Arabs) – then they would not be like you [47:38] – but they would be better than you and more obedient to Allah-azwj than you are’.
وَ رَوَى أَبُو هُرَيْرَةَ أَنَّ نَاساً مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص قَالُوا يَا رَسُولَ اللَّهِ مَنْ هَؤُلَاءِ الَّذِينَ ذَكَرَ اللَّهُ فِي كِتَابِهِ وَ كَانَ سَلْمَانُ إِلَى جَنْبِ رَسُولِ اللَّهِ فَضَرَبَ ص يَدَهُ عَلَى فَخِذِ سَلْمَانَ فَقَالَ هَذَا وَ قَوْمُهُ وَ الَّذِي نَفْسِي بِيَدِهِ لَوْ كَانَ الْإِيمَانُ مَنُوطاً بِالثُّرَيَّا لَتَنَاوَلَهُ رِجَالٌ مِنْ فَارِسَ.
And it is reported by Abu Hureyra (a well-known fabricator), ‘Some people from companions of Rasool-Allah-saww said, ‘O Rasool-Allah-saww! Who are they, the ones Allah-azwj has Mentioned in His-azwj Book?’ And Salman-ra was to the side of Rasool-Allah-saww. He-saww struck his-saww hand upon a thigh of Salman-ra and said: ‘This one and his-ra people. By the One-azwj in Whose Hand is my-saww soul! Even if the Eman were to be vested with the sun, a man from Persian would attain it’’.
وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنْ تَتَوَلَّوْا يَا مَعْشَرَ الْعَرَبِ- يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ يَعْنِي الْمَوَالِيَ.
And it is reported by Abu Baseer, from Abu Ja’far-asws having said: ‘And if you were to turn back, – O community of Arabs – He would Replace you with another people [47:38] – meaning the loyalist’’.
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَدْ وَ اللَّهِ أَبْدَلَ بِهِمْ خَيْراً مِنْهُمُ الْمَوَالِيَ-.
And from Abu Abdullah-asws having said: ‘By Allah-azwj! He-azwj has already Replaced them (Arabs) with better than them, the loyalist’’.
1- مع، معاني الأخبار عَنْ مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَمَّنْ ذَكَرَهُ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَقُولُونَ مَنْ لَمْ يَكُنْ عَرَبِيّاً صَلْباً وَ مَوْلًى صَرِيحاً فَهُوَ سِفْلِيٌّ فَقَالَ وَ أَيُ شَيْءٍ الْمَوْلَى الصَّرِيحُ
(The book) ‘Ma’any Al Akhbar’ – From Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Muhammad Bin Haroun, from Abu Yahya Al Wasity, from the one who mentioned it, said,
‘A man said to Abu Abdullah-asws, ‘The people are saying, ‘One who is not a solid Arab (with lineage) and an explicit (pure) loyalist, is inferior’. He-asws said: ‘And which thing is ‘the explicit loyalist’?’
فَقَالَ لَهُ الرَّجُلُ مَنْ مُلِكَ أَبَوَاهُ قَالَ وَ لِمَ قَالُوا هَذَا قَالَ لِقَوْلِ رَسُولِ اللَّهِ ص مَوْلَى الْقَوْمِ مِنْ أَنْفُسِهِمْ
The man said to him-asws, ‘One whose father had possessed (slaves)’. He-asws said: ‘And why?’ They said, ‘This is due to the words of Rasool-Allah-saww: ‘Master of the people are from themselves’’.
فَقَالَ سُبْحَانَ اللَّهِ أَ مَا بَلَغَكَ أَنَّ رَسُولَ اللَّهِ ص قَالَ أَنَا مَوْلَى مَنْ لَا مَوْلَى لَهُ أَنَا مَوْلَى كُلِّ مُسْلِمٍ عَرَبِيِّهَا وَ عَجَمِيِّهَا فَمَنْ وَالَى رَسُولَ اللَّهِ ص أَ لَيْسَ يَكُونُ مِنْ نَفْسِ رَسُولِ اللَّهِ
He-asws said: ‘Glory be to Allah-azwj! Has it nor reached you that Rasool-Allah-azwj said: ‘I-saww am a Master of one not having any Master for him. I-saww am Master of every Muslim, Arabian and Persian’? So the one whose Master is Rasool-Allah-saww, doesn’t he happen to be from the ‘self’ of Rasool-Allah-saww?’
ثُمَّ قَالَ أَيُّهُمَا أَشْرَفُ مَنْ كَانَ مِنْ نَفْسِ رَسُولِ اللَّهِ ص أَوْ مَنْ كَانَ مِنْ نَفْسِ أَعْرَابِيٍّ جِلْفٍ بَائِلٍ عَلَى عَقِبَيْهِ
Then he-asws said: ‘Which of the two is nobler, one who was from the ‘self’ of Rasool-Allah-saww or one who was from the ‘self’ of a rude Bedouin urinating upon his own heels’.
ثُمَّ قَالَ ع مَنْ دَخَلَ فِي الْإِسْلَامِ رَغْبَةً خَيْرٌ مِمَّنْ دَخَلَ رَهْبَةً وَ دَخَلَ الْمُنَافِقُونَ رَهْبَةً وَ الْمَوَالِي دَخَلُوا رَغْبَةً.
Then he-asws said: ‘One who enters into Al-Islam in desire is better than the one who enters fearfully, and the hypocrites entered fearfully, and the loyalists entered desirously’’.[12]
بيان قال في النهاية في حديث الزكاة مولى القوم منهم الظاهر من المذهب و المشهور أن موالي بني هاشم و المطلب لا يحرم عليهم أخذ الزكاة لانتفاء النسب الذي به حرم على بني هاشم و المطلب
Explanation – He said in ‘Al Nihaya’, in a Hadeeth of the Zakat, ‘Master of the people is from them’ – the apparent, from the doctrine, and the well-known is that the loyalists of clan of Hashim-as and Al Muttalib-as, it is not prohibited upon them to take the Zakat to benefit by the lineage by which it is prohibited unto the clan of Hashim-as and Al Muttalib-as.
و في مذهب الشافعي على وجه أنه يحرم على الموالي أخذها لهذا الحديث و وجه الجمع بين الحديث و نفي التحريم أنه إنما قال هذا القول تنزيها لهم و بعثا على التشبه بسادتهم و الاستنان بسنتهم في اجتناب مال الصدقة التي هي أوساخ الناس.
And in the doctrine of Al Shafie, upon an aspect, it is prohibited unto the loyalists due to this Hadeeth, and an aspect of gathering between the Al Ahadeeth, and negation of the prohibited is that he-saww rather said these word as a freeing for them and sending upon the resembling with their chiefs and conducting with their conducts in shunning the wealth of the charity which is a filth of the people.
و أقول غرض القائل أنه ليس غير العرب من نجباء الناس و لما قال رسول الله ص مولى القوم من أنفسهم فالمولى الصريح أيضا ملحق بهم
And I (am) saying: ‘The purpose of the speaker is that he isn’t from the Arabs, from the captains of the people, and due to what Rasool-Allah-saww said: ‘Master of the people is from themselves’. So the ‘explicit master’ as well is attached with them.
فحمل الرواية على الحقيقة و العموم و سائر الناس من أهل فارس و غيرهم من سقاط الناس و أراذلهم و ليسوا من أكفاء العرب كما كان عمر يقوله و ذلك أنه سمع من النبي ص أن أنصار علي و أهل بيته ع يكونون من العجم و لذا حكم بقتل العجم جميعا لما استولى على بلاد فارس
The report is carried upon the reality, and the generality and rest of the people from the people of Persia are from the fallen people and their despicable ones, and they aren’t a match of the Arabs, like what Umar had said, and that is because he had heard from the Prophet-saww: ‘Helpers of Ali-asws and People-asws of his-asws Household would be from the Persians’, and for this he ordered with killing the Persians entirely when they ruled upon the city of Fars.
فمنعه أمير المؤمنين ع عن ذلك وَ قَالَ قَالَ رَسُولُ اللَّهِ ص سُنُّوا بِهِمْ سُنَّةَ أَهْلِ الْكِتَابِ.
Amir Al-Momineen-asws prevented him from that and said: ‘Rasool-Allah-saww said: ‘Conduct (deal) with them the dealing with people of the Book’.
فصار أولادهم من أهل العراق و غيرهم من أصحاب أئمتنا صلوات الله عليهم و أنصارهم و محل أسرارهم و دونوا الأصول و انتشر ببركتهم علوم أهل البيت صلوات الله عليهم في العالم.
So their children became from the people of Al Iraq and others from companions of our Imams-asws, may the Salawaat of Allah-azwj be upon them-asws, and their-asws helpers, and place of their-asws secrets, and wrote down their principles (Ahadeeth), and by their-asws Blessings, they spread the knowledge of People-asws of the Household, may the Salawaat of Allah-azwj be upon them in the world.
و هذا الكلام الذي نقله الراوي عن المتعصبين من المخالفين الذين كانوا أعداء أهل البيت و شيعتهم و مواليهم كان مبنيا على ما ذكرنا
And this speech which the reporter has transmitted is from the prejudicial ones from the adversaries, the one who were enemies of People-asws of the Household and their-asws Shias and their-asws loyalists, was built upon what we have mentioned.
فأجاب ع متعجبا من كلامهم بأن النبي ص و إن قال مولى القوم من أنفسهم قال أيضا أنا مولى من لا مولى له فالعجم كلهم رسول الله مولاهم.
So he-asws answered in surprise from their talk that the People-saww, and even though had said, ‘Master of the people are from themselves’, said as well: ‘I-azwj am a Master of one having not master for him’. So the Persians (non-Arabs), all of them, their Master is Rasool-Allah-saww.
و أيضا له ص ولاء كل مسلم من العرب و العجم أي هو أولى بأمورهم و ناصرهم و معينهم في الدنيا و الآخرة و إن ماتوا و لا وارث لهم فهو وارثهم و عليه نفقتهم إن كانوا فقراء و يجب عليه قضاء ديونهم إن ماتوا و لا مال لهم من بيت مال المسلمين
And for him-asws as well, there is master-ship of every Muslim, from the Arabs and non-Arabs, i.e., he-asws is foremost with their affairs, and their helper and their assistant in the world and the Hereafter, and if they were to die and there is no inheritor for them, so he-asws is their inheritor, and upon him-asws is their expenditure if they were poor, and it obligates upon him to pay back their debts from the public treasury of the Muslims if they were to die and there is no wealth for them.
و كذا بعده أوصياؤه ع مواليهم بتلك المعاني كَمَا قَالَ رَسُولُ اللَّهِ ص بِاتِّفَاقِ الْمُخَالِفِ وَ الْمُؤَالِفِ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ.
And such are his-asws successors-asws after him-asws, their Masters in that meaning like what Rasool-Allah-saww had said, in consensus of the adversaries and the supporters: ‘One whose Master I-saww was, so Ali-asws is his Master’.
ثم بين ع أنهم أشرف من الموالي الصريح الذي ذكره الراوي لأنه على مقتضى قوله إذا أعتق والدي رجل
Then he-asws explained they are nobles from the ‘explicit loyalists’, the ones whom the reported mentioned, because it is upon a requirement of his words when the parents of a man are liberated.
أعرابي جلف يبول على عقبيه و لا يغسلهما للشقاق الذي فيهما و كان ذلك عادتهم و لذا أمرهم رسول الله ص بغسل رجليهم قبل الصلاة و قال ويل للأعقاب من النار فتوهموا أن ذلك في الوضوء كما ذكره الجزري في النهاية أو هو كناية عن عدم احترازهم عن البول فيصل إلى أرجلهم رشاشته و لا يغسلونها و الأول أظهر
A rude urinating upon his heels and he does not wash them due to the wretchedness which he is in, and that used to be their habit, and for that reason Rasool-Allah-saww had instructed them with washing their legs before the Salat, and said: ‘Woe be for the heels, from the Fire!’ They imagined that it was regarding the wud’u like what Al-Jazry has reported in ‘Al-Nihaya’, or it is a metaphor about their not caring about the urine arriving to their legs sprinkling, and they were not washing these. And the first is more apparent.
فكان هذا الرجل مولى صريحا للعرب و هو عندهم أشرف من العجم مع أن العجم مولى رسول الله ص بمقتضى الخبر الثاني فهو من نفس رسول الله ص بمقتضى الخبر الأول فكيف لا يكون أشرف منه و من مولاه.
So this man was an ‘explicit loyalist’ of the Arabs, and in their view, he was nobler than the Persians, along with that the Persians were slaves of Rasool-Allah-saww in accordance with second Hadeeth. So he is from the ‘self’ of Rasool-Allah-azwj in accordance with the first Hadeeth, so how can he not be nobler than him and his master?
ثم بين ع بوجه آخر أن العجم الذين كانوا في ذلك الزمان من شيعتهم و أصحابهم أفضل من العرب الذين يفتخرون هؤلاء بالانتساب بهم فإن الموالي أي أولاد فارس دخلوا في الإسلام رغبة و هم كانوا منافقين أظهروا الإسلام خوفا و رهبة
Then he-asws explained by another aspect that the Persians who were in that time period were from their-asws Shias and their-asws companions were superior to the Arabs, the ones who were priding with those due to the lineages with them, for the loyalists, i.e., children of Persians, entered into Al-Islam desirously, while they were hypocrites, manifesting Al-Islam out of fear and trepidation.
فقوله فمن والى رسول الله ص أي دخل في الإسلام و لا مولى له و صار رسول الله مولاه.
So, his-asws words: ‘The one whose Master is Rasool-Allah-saww, yes, entered into Al-Islam and there was no master for him, and Rasool-Allah-saww became his Master.
2- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْأَشْعَثِ عَنِ الدِّهْقَانِ عَنْ أَحْمَدَ بْنِ زَيْدٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: إِنَّمَا شِيعَتُنَا الْمَعَادِنُ وَ الْأَشْرَافُ وَ أَهْلُ الْبُيُوتَاتِ وَ مَنْ مَوْلِدُهُ طَيِّبٌ
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from Salama Bin Al Khattab, from Ali Bin Muhammad Al Ash’as, from Al Dihqan, from Ahmad Bin Zayd,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws Bin Ja’far-asws having said: ‘But rather, our-asws Shias are the mines and the nobles, and people of the households, and the ones whose birth is good’.
قَالَ عَلِيُّ بْنُ جَعْفَرٍ فَسَأَلْتُهُ عَنْ تَفْسِيرِ ذَلِكَ فَقَالَ الْمَعَادِنُ مِنْ قُرَيْشٍ وَ الْأَشْرَافُ مِنَ الْعَرَبِ وَ أَهْلُ الْبُيُوتَاتِ مِنَ الْمَوَالِي وَ مَنْ مَوْلِدُهُ طَيِّبٌ مِنْ أَهْلِ السَّوَادِ.
Ali son of Ja’far-asws said, ‘I asked him-asws about the interpretation of that. He-asws said: ‘The mines are from Qureysh, and the nobles are from the Arabs, and people of the households are from the loyalists, and the ones who birth is good and from the people ‘Al Sawaad’’.[13]
بيان أهل السواد أهل العراق لأن أصلهم كانوا من العجم ثم اختلط العرب بهم بعد بناء الكوفة فلا يعدون من العرب و لا من العجم
Explanation – ‘People of Al Sawaad’ are people of Al Iraq because their origin, they were from the Persians, then the Arabs mixed with them after the construction of Al Kufa, so they are neither being counted from the Arabs nor from the Persians’.
ع، علل الشرائع الْقَطَّانُ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنِ ابْنِ عُمَارَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ الصَّادِقَ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ الْمُؤْمِنُ عَلَوِيٌّ لِأَنَّهُ عَلَا فِي الْمَعْرِفَةِ وَ الْمُؤْمِنُ هَاشِمِيٌّ لِأَنَّهُ هَشَمَ الضَّلَالَةَ وَ الْمُؤْمِنُ قُرَشِيٌّ لِأَنَّهُ أَقَرَّ بِالشَّيْءِ الْمَأْخُوذِ عَنَّا وَ الْمُؤْمِنُ عَجَمِيٌّ لِأَنَّهُ اسْتَعْجَمَ عَلَيْهِ أَبْوَابَ الشَّرِّ
(The book) ‘Ilal Al Sharaie’ – Al Qattan, from Al Sukary, from Al Jowhary, from Bin Umara, from his father who said,
‘I heard Al-Sadiq Ja’far-asws Bin Muhammad-asws saying: ‘The Momin is Alawite because he is exalted (A’la) in the understanding; and the Momin is Hashemite because he smashes (Hashama) the straying; and the Momin is Qureyshi because he acknowledged (Aqar) with the thing taken from us-asws; and the Momin is non-Arab (Ajamy) because the doors of evil are closed (Asta’jam) to him.
وَ الْمُؤْمِنُ عَرَبِيٌّ لِأَنَّ نَبِيَّهُ ص عَرَبِيٌّ وَ كِتَابَهُ الْمُنْزَلَ بِلِسانٍ عَرَبِيٍّ مُبِينٍ وَ الْمُؤْمِنُ نَبَطِيٌّ لِأَنَّهُ اسْتَنْبَطَ الْعِلْمَ وَ الْمُؤْمِنُ مُهَاجِرِيٌّ لِأَنَّهُ هَجَرَ السَّيِّئَاتِ وَ الْمُؤْمِنُ أَنْصَارِيٌّ لِأَنَّهُ نَصَرَ اللَّهَ وَ رَسُولَهُ وَ أَهْلَ بَيْتِ رَسُولِ اللَّهِ
And the Momin is Arabian because his Prophet-saww is Arabian and His-azwj Revealed Book is in clear Arabic tongue; and the Momin is Nabatean because he extrapolates (Astanbat) the knowledge; and the Momin is an Emigrant because he flees (Hajar) from the evil deeds; and the Momin is a Helper because he helps Allah-azwj and His-azwj Rasool-saww, and People-asws of the Household of Rasool-Allah-saww.
وَ الْمُؤْمِنُ مُجَاهِدٌ لِأَنَّهُ يُجَاهِدُ أَعْدَاءَ اللَّهِ عَزَّ وَ جَلَّ فِي دَوْلَةِ الْبَاطِلِ بِالتَّقِيَّةِ وَ فِي دَوْلَةِ الْحَقِّ بِالسَّيْفِ.
And the Momin is a Holy warrior (Mujahid) because he fights (does Jihad) against enemies of Allah-azwj Mighty and Majestic in the government of falsehood with the Taqiyyah (dissimulation), and in the government of the truth, with the sword’’.[14]
4- فس، تفسير القمي وَ لَوْ نَزَّلْناهُ عَلى بَعْضِ الْأَعْجَمِينَ فَقَرَأَهُ عَلَيْهِمْ ما كانُوا بِهِ مُؤْمِنِينَ قَالَ الصَّادِقُ ع لَوْ نُزِّلَ الْقُرْآنُ عَلَى الْعَجَمِ مَا آمَنَتْ بِهِ الْعَرَبُ وَ قَدْ نُزِّلَ عَلَى الْعَرَبِ فَآمَنَتْ بِهِ الْعَجَمُ فَهَذِهِ فَضِيلَةُ الْعَجَمِ.
In Tafseer Al-Qummi – And had We Revealed it unto one of the non-Arabs [26:198] So he would have recited it to them, they would not have been believers in it [26:199] – Al-Sadiq‑asws said: ‘If the Quran had been Revealed upon the non-Arabs, the Arabs would not have believed in it, and it has been Revealed upon the Arabs, and the non-Arabs believe in it. So, this is a merit of the non-Arabs’’.[15]
5- فس، تفسير القمي عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ يَعْقُوبَ بْنِ قَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا ابْنَ قَيْسٍ وَ إِنْ تَتَوَلَّوْا يَسْتَبْدِلْ قَوْماً غَيْرَكُمْ ثُمَّ لا يَكُونُوا أَمْثالَكُمْ عَنَى أَبْنَاءَ الْمَوَالِي الْمُعْتَقِينَ.
Tafseer Al Qummi – from Muhammad Al Himeyri, from his father, from Al Sindy Bin Muhammad, from Yunus Bin Yaqoub, from Yaqoub Bin Qays who said,
‘Abu Abdullah-asws said: ‘O Ibn Qays! And if you were to turn back, He would Replace you with another people, then they would not be like you [47:38] – means the sons of the loyalists (slaves) have been liberated’’.[16]
6- ب، قرب الإسناد عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ كَانَ الْعِلْمُ مَنُوطاً بِالثُّرَيَّا لَتَنَاوَلَتْهُ رِجَالٌ مِنْ فَارِسَ.
(The book) ‘Qurb Al Asnad’ – From Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘If the knowledge was vested with the sun, a man from Persian would have attained it’’.[17]
7- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ قَالَ: قَالَ النَّبِيُّ ص فِي فَارِسَ ضَرَبْتُمُوهُمْ عَلَى تَنْزِيلِهِ وَ لَا تَنْقَضِي الدُّنْيَا حَتَّى يَضْرِبُوكُمْ عَلَى تَأْوِيلِهِ.
(The book) ‘Qurb Al Asnad’ – By this chain, said,
‘The Prophet-saww regarding Persia: ‘You are striking them (with the swords) upon its Revelation, and the world will not expire until they strike you (back) upon its interpretation’’.[18]
8- ع، علل الشرائع عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ شَرِيكٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَسُبُّوا قُرَيْشاً وَ لَا تُبْغِضُوا الْعَرَبَ وَ لَا تُذِلُّوا الْمَوَالِيَ وَ لَا تُسَاكِنُوا الْخُوزَ وَ لَا تُزَوِّجُوا إِلَيْهِمْ فَإِنَّ لَهُمْ عِرْقاً يَدْعُوهُمْ إِلَى غَيْرِ الْوَفَاءِ.
(The book) ‘Ilal Al Sharaie’ – from his father, from Sa’ad, from Ibn Hashim, from Abdullah Bin Hammad, from Shareek, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Neither revile Qureysh, nor anger the Arabs, nor humiliate the slaves (loyalists), nor dwell with ‘Al-Khowz’ (people of Khuzestan) nor marry (your daughters) to them, for there is a vein for them calling them to disloyalty’’.[19]
9- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَاصِمٍ عَنْ أَبِي بَكْرٍ الْحَضْرَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَفْتَرِي عَلَى الرَّجُلِ مِنْ جَاهِلِيَّةِ الْعَرَبِ قَالَ يُضْرَبُ حَدّاً قُلْتُ حَدّاً قَالَ نَعَمْ إِنْ يَدْخُلْ عَلَى رَسُولِ اللَّهِ ص.
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Aasim, from Abu Bakr Al Hazramy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man fabricating upon the man, being from the ignorant Arabs. He-asws said: ‘He would be struck the legal penalty’. I said, ‘Legal penalty?’ He-asws said: ‘Yes! He has faulted upon Rasool-Allah-saww’’.[20]
10- ع، علل الشرائع عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ حَرْبٍ عَنْ شَيْخٍ مِنْ بَنِي أَسَدٍ يُقَالُ لَهُ عَمْرٌو عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَصَابَ بَعِيراً لَنَا عِلَّةٌ وَ نَحْنُ فِي مَاءٍ لِبَنِي سُلَيْمٍ فَقَالَ الْغُلَامُ لِأَبِي عَبْدِ اللَّهِ ع يَا مَوْلَايَ أَنْحَرُهُ قَالَ لَا تَلَبَّثْ
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Abdul Azeem Al Hasany, from Harb, from a sheykh from the clan of Asad calle Amro, from Zareeh,
‘From Abu Abdullah-asws having said: ‘A camel of ours was afflicted with an illness while they were in a water (spring) of the clan of Suleym. The slave said to Abu Abdullah-asws, ‘O my Master-asws! Shall I slaughter it?’ He-asws said: ‘No, wait!’’
فَلَمَّا سِرْنَا أَرْبَعَةَ أَمْيَالٍ قَالَ يَا غُلَامُ انْزِلْ فَانْحَرْهُ وَ لَأَنْ تَأْكُلَهُ السِّبَاعُ أَحَبُّ إِلَيَّ مِنْ أَنْ تَأْكُلَهُ الْأَعْرَابُ.
When we had travelled four miles, he-asws said: ‘O slave! Descend, and slaughter it, and if the wild animals were to eat it, it would be more beloved to me-asws than if the Bedouins were to eat it’’.[21]
11- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ مَاجِيلَوَيْهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: صَعِدَ رَسُولُ اللَّهِ ص الْمِنْبَرَ يَوْمَ فَتْحِ مَكَّةَ ثُمَّ قَالَ أَيُّهَا النَّاسُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ ذَهَبَ عَنْكُمْ بِنَخْوَةِ الْجَاهِلِيَّةِ وَ تَفَاخُرِهَا بِآبَائِهَا
(The book) ‘Ma’any Al Akhbar’ – from his father, from Muhammad Bin Abu Al Qasim Majaylawiy, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Sinan, from Hanan Bin Sadeyr, from his father,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww ascended the puling on the day of conquest of Makkah, then he-saww said: ‘O you people! Allah-azwj Blessed and Exalted has Done away from you the haughtiness of the pre-Islamic period and their priding with their forefathers.
أَلَا إِنَّكُمْ مِنْ آدَمَ وَ آدَمُ مِنْ طِينٍ وَ خَيْرُ عِبَادِ اللَّهِ عِنْدَهُ أَتْقَاهُمْ إِنَّ الْعَرَبِيَّةَ لَيْسَتْ بِأَبٍ وَالِدٍ وَ لَكِنَّهَا لِسَانٌ نَاطِقٌ فَمَنْ قَصَرَ بِهِ عَمَلُهُ فَلَمْ يُبْلِغْهُ رِضْوَانَ اللَّهِ حَسَبَهُ
Indeed! You are from Adam-as, and Adam-as is from clay, and best servants of Allah-azwj in His‑azwj Presence are their pious ones! The Arabian isn’t by an (Arab) father, but it is a tongue (language) spoken. The one whose deeds are deficient, a good deed of his would reach the Pleasure of Allah-azwj.
أَلَا إِنَّ كُلَّ دَمٍ كَانَ فِي الْجَاهِلِيَّةِ أَوْ إِحْنَةٍ فَهُوَ تَحْتَ قَدَمَيَّ هَاتَيْنِ إِلَى يَوْمِ الْقِيَامَةِ.
Indeed, every blood (wergild) which was during the pre-Islamic period, or ill-will is under these two feet of mine up to the Day of Qiyamah’’.[22]
12- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ قَالَ: النَّاسُ ثَلَاثَةٌ عَرَبِيٌّ وَ مَوْلًى وَ عِلْجٌ فَأَمَّا الْعَرَبُ فَنَحْنُ وَ أَمَّا الْمَوْلَى فَمَنْ وَالانَا وَ أَمَّا الْعِلْجُ فَمَنْ تَبَرَّأَ مِنَّا وَ نَاصَبَنَا.
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from Salama Bin Al Khattab, from Al-Hassan Bin Yusuf, from Salih Bin Uqba,
‘From Abu Al-Hassan Musa-asws having said: ‘The people are three – an Arabian, and a slave, and a lout. As for the Arabs, it is us-asws, and as for the slave, it is the ones taking us-asws as Masters-asws, and as for the louts, it is the ones disavowing from us-asws and establishing hostility to us-asws (Nasibis)’’.[23]
13- مع، معاني الأخبار بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْحَسَنِ بْنِ يُوسُفَ عَنْ عُثْمَانَ بْنِ جَبَلَةَ عَنْ ضُرَيْسِ بْنِ عَبْدِ الْمَلِكِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ نَحْنُ قُرَيْشٌ وَ شِيعَتُنَا الْعَرَبُ وَ عَدُوُّنَا الْعَجَمُ.
(The book) ‘Ma’any Al Akhbar’ – By the previous chain, from Al-Hassan Bin Yusuf, from Usman Bin Jabala, from Zureys Bin Abdul Malik who said,
‘I heard Abu Abdullah-asws saying: ‘We-asws are Qureysh, and our-asws Shias are the Arabs, and our-asws enemies are the non-Arabs’’.[24]
بيان: و شيعتنا العرب أي العرب الممدوح من كان شيعتنا و إن كان عجما و العجم المذموم من كان عدونا و إن كان عربا.
Explanation – ‘And our-asws Shias are the Arabs’ – i.e., the praised Arabs, the ones who were our-asws Shias, and even if they were non-Arabs, and the non-Arabs and the condemned, ones who were our-asws enemies, and even if he was an Arab’.
مع، معاني الأخبار بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ سَلَمَةَ عَنْ عَمْرِو بْنِ سَعِيدِ بْنِ خُثَيْمٍ عَنْ أَخِيهِ مَعْمَرٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: نَحْنُ الْعَرَبُ وَ شِيعَتُنَا مِنَّا سَائِرُ النَّاسِ هَمَجٌ أَوْ هَبَجٌ
(The book) ‘Ma’any Al Akhbar’ – by the previous chain, from Salama, from Amro Bin Saeed Bin Khuseym, from his brother Ma’mar,
‘From Muhammad-asws Bin Ali-asws having said: ‘We-asws are the Arabs, and our-asws Shias are from us-asws, rest of the people are ‘Hamaj’ or ‘Habaj’.
قَالَ قُلْتُ وَ مَا الْهَمَجُ قَالَ الذُّبَابُ فَقُلْتُ وَ مَا الْهَبَجُ قَالَ الْبَقُ.
He (the narrator) said, ‘I said, ‘And what is ‘Al Hamaj’?’ He-asws said: ‘The flies’. I said, ‘And what is ‘Al-Habaj’?’ He-asws said: ‘The bugs’’.[25]
15- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا يَزَالُ الرَّجُلُ مِمَّنْ يَنْتَحِلُ أَمْرَنَا يَقُولُ لِمَنْ مَنَّ اللَّهُ عَلَيْهِ بِالْإِسْلَامِ يَا نَبَطِيُّ
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from Ibn Isa, from Ali Bin Al Hakam, from Dawood Bin Al-Husayn, from Yaqoub Bin Shueyb,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘The man impersonating our matter (Wilayah) has not cease saying to the one Allah-azwj has Conferred upon him with Al-Islam, O Nabatean!’’
قَالَ فَقَالَ نَحْنُ أَهْلَ الْبَيْتِ وَ النَّبَطُ مِنْ ذُرِّيَّةِ إِبْرَاهِيمَ إِنَّمَا هُمَا نَبَطَانِ مِنَ النَّبَطِ الْمَاءِ وَ الطِّينِ وَ لَيْسَ بِضَارِّهِ فِي ذُرِّيَّتِهِ شَيْءٌ فَقَوْمٌ اسْتَنْبَطُوا الْعِلْمَ فَنَحْنُ هُمْ.
He (the narrator) said, ‘He-asws said: ‘We-asws are People-asws of the Household, and the Nabateans are from offspring of Ibrahim-as. But rather there are two (types of) Nabateans – from the core the water and the clay, and nothing is harmful in its offspring. A people deduced the knowledge, we-asws are they’’.
بيان قال في المصباح النبط جيل من الناس كانوا ينزلون سواد العراق.
Explanation – He said in ‘Al-Misbah’ – The Nabateans are a generation of people who had descended in the outskirts of Al-Iraq.
16- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَخِي دَارِمٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ وُلِدَ فِي الْإِسْلَامِ فَهُوَ عَرَبِيٌّ وَ مَنْ دَخَلَ فِيهِ طَوْعاً أَفْضَلُ مِمَّنْ دَخَلَ فِيهِ كَرْهاً وَ الْمَوْلَى هُوَ الَّذِي يُؤْخَذُ أَسِيراً مِنْ أَرْضِهِ وَ يُسْلِمُ فَذَلِكَ الْمَوْلَى.
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from Ayoub Bin Nuh, from Safwan, from his brother Darim, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘One who is born in Al-Islam, he is Arabian, and the one who enters into it willingly is superior to the one who enters it unwillingly, and the slave, he is the one who is taken as a prisoner from his land, and he becomes a Muslim, for that reason he is the slave’’.[26]
17- مع، معاني الأخبار عَنْ مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ عَبْدِ رَبِّهِ بْنِ نَافِعٍ عَنِ الْحُبَابِ بْنِ مُوسَى عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ وُلِدَ فِي الْإِسْلَامِ حُرّاً فَهُوَ عَرَبِيٌّ وَ مَنْ كَانَ لَهُ عَهْدٌ فَخَفَرَ فِي عَهْدِهِ فَهُوَ مَوْلَى رَسُولِ ص وَ مَنْ دَخَلَ فِي الْإِسْلَامِ طَوْعاً فَهُوَ مُهَاجِرٌ.
(The book) ‘Ma’any Al Akhbar’ – from Majaylawiya, from Muhammad Al Attar, from Al Ash’ary, from Sahl, from Ibn Yazeed, from Ibn Abd Rabbih Bin Nafie, from Al Hubab Bin Musa,
‘From Abu Ja’far-asws having said: ‘One who is born in Al-Islam as free, he is Arabian, and one who had a pact for him and he was protected during his time, so he is a slave of Rasool-saww, and one who enters into Al-Islam willingly, he is an Emigrant’’.[27]
18- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنِ الْحُسَيْنِ بْنِ يُوسُفَ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: النَّاسُ ثَلَاثَةٌ عَرَبِيٌّ وَ مَوْلًى وَ عِلْجٌ فَأَمَّا الْعَرَبُ فَنَحْنُ وَ أَمَّا الْمَوَالِي فَمَنْ وَالانَا وَ أَمَّا الْعِلْجُ فَمَنْ تَبَرَّأَ مِنَّا وَ نَاصَبَنَا.
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Salama Bin Al Khattab, from Al-Husayn Bin Yusuf, from Salih Bin Uqba,
‘From Abu Al-Hassan Musa-asws having said: ‘The people are three – An Arabian, and a slave, and a lout. As for the Arab, it is us-asws, and as for the slaves, it is the one in our-asws Wilayah, and as for the lout, it is the one who disavows from us-asws and establishes hostility (Nasibi) to us-asws’’.[28]
19- مع، معاني الأخبار رُوِيَ أَنَّ الصَّادِقَ ع قَالَ: مَنْ وُلِدَ فِي الْإِسْلَامِ فَهُوَ عَرَبِيٌّ وَ مَنْ دَخَلَ فِيهِ بَعْدَ مَا كَبِرَ فَهُوَ مُهَاجِرٌ وَ مَنْ سُبِيَ وَ أُعْتِقَ فَهُوَ مَوْلًى وَ مَوْلَى الْقَوْمِ مِنْ أَنْفُسِهِمْ.
(The book) ‘Ma’any Al Akhbaar’ –
‘It is reported than Al-Sadiq-asws said: ‘One who is born in Al-Islam, he is an Arabian, and one who entered into it after having grown old, he is an Emigrant, and the one who was a captive and liberated, he is a (Mawla) slave, and a slave (Mawla) of the people are from themselves’’.[29]
20- سن، المحاسن عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِيهِ عَنْ إِسْحَاقَ بْنِ جَرِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع جَاءَنِي ابْنُ عَمِّكَ كَأَنَّهُ أَعْرَابِيٌّ مَجْنُونٌ عَلَيْهِ إِزَارٌ وَ طَيْلَسَانٌ وَ نَعْلَانِ فِي يَدِهِ فَقَالَ لِي إِنَّ قَوْماً يَقُولُونَ فِيكَ فَقُلْتُ أَ لَسْتَ عَرَبِيّاً قَالَ بَلَى فَقُلْتُ إِنَّ الْعَرَبَ لَا تُبْغِضُ عَلِيّاً
(The book) ‘Al-Mahasin’ – from Ismail Bin Mihran, from his father, from Is’haq Bin Jareer who said,
‘Abu Abdullah-asws said: ‘A son of your uncle came to me-asws. It is as if he was a Bedouin, insane. Upon him was a trouser and a pallium, and two slippers in his hand. He said to me‑asws, ‘A people are speaking regarding you-asws’. So I-asws said: ‘Aren’t they Arabian?’ He said to me‑asws, ‘Yes’. I-asws said: ‘The Arab does not hate Ali-asws’.
ثُمَّ قُلْتُ لَهُ لَعَلَّكَ مِمَّنْ يُكَذِّبُ بِالْحَوْضِ أَمَا وَ اللَّهِ لَئِنْ أَبْغَضْتَهُ ثُمَّ وَرَدْتَ عَلَيْهِ الْحَوْضَ لَتَمُوتَنَّ عَطَشاً.
Then I-asws said to him: ‘Perhaps you are from the ones belying the Fountain. But by Allah-azwj! If you were to hate him-asws, then you arrive to him-asws at the Fountain, you will die of thirst’’.[30]
بيان: يقولون فيك أي بالإمامة أو أقوالا.
Explanation – ‘They are speaking regarding you-asws’ – i.e., with the Imamate, or words.
21- شي، تفسير العياشي عَنْ بَعْضِ أَصْحَابِهِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ هَذِهِ الْآيَةِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَ يُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكافِرِينَ قَالَ الْمَوَالِي.
Tafseer Al Ayyashi – from one of his companions, from a man,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about this Verse: then soon Allah would Come with a people He would be Loving them, and they would be loving Him, being humble towards the Momineen, mighty against the Kafirs. [5:54]. He-asws said: ‘The loyalists’’.[31]
بيان: الموالي العجم.
Explanation – The loyalists are the non-Arabs.
22- كِتَابُ الْإِسْتِدْرَاكِ، بِإِسْنَادِهِ عَنِ ابْنِ عُقْدَةَ بِإِسْنَادِهِ عَنْ يَحْيَى بْنِ زَكَرِيَّا بْنِ شَيْبَانَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ نَحْنُ الْعَرَبُ وَ شِيعَتُنَا الْمَوَالِي وَ سَائِرُ النَّاسِ هَمَجٌ.
‘Kitab Al Istidrak’ – By his chain from Ibn Uqdah, by his chain from Yahya Bin Zakariya Bin Shayban, from Al-Hassan Bin Ali Bin Abu Hamza, from Sayf Bin Ameyra, from Mansour Bin Hazim who said,
‘I heard Abu Abdullah-asws saying: ‘We-asws are the Arabs, and our-asws Shias are the slaves, and rest of the people are flies’’.[32]
باب 10 لزوم البيعة و كيفيتها و ذم نكثها
CHAPTER 10 – IMPOSITION OF THE ALLEGIANCE, AND ITS METHOD, AND CONDEMNATION OF BREAKING IT
الآيات
The Verses –
النحل وَ أَوْفُوا بِعَهْدِ اللَّهِ إِذا عاهَدْتُمْ وَ لا تَنْقُضُوا الْأَيْمانَ بَعْدَ تَوْكِيدِها وَ قَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا إِنَّ اللَّهَ يَعْلَمُ ما تَفْعَلُونَ
(Surah) Al Nahl: And fulfil the Covenant of Allah when you were Covenanted and do not be breaking the oaths after its affirmation, and you have already made Allah as a surety upon you. Surely, Allah Knows what you are doing [16:91]
وَ لا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَها مِنْ بَعْدِ قُوَّةٍ أَنْكاثاً تَتَّخِذُونَ أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبى مِنْ أُمَّةٍ إِنَّما يَبْلُوكُمُ اللَّهُ بِهِ وَ لَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيامَةِ ما كُنْتُمْ فِيهِ تَخْتَلِفُونَ
And do not become like the one who breaks her yarn from after spinning it tightly, taking your oaths as a means of income between you that you could become a community which is more prosperous than (another) community. But rather, Allah is Trying you with him, and He will Clarify to you all on the Day of Judgment what you had been differing in [16:92]
إلى قوله تعالى وَ لا تَتَّخِذُوا أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ فَتَزِلَّ قَدَمٌ بَعْدَ ثُبُوتِها وَ تَذُوقُوا السُّوءَ بِما صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ وَ لَكُمْ عَذابٌ عَظِيمٌ
Up to Words of the Exalted: And do not take your oaths as a means of deceit between you, for the feet would waver after its stability and you will taste the evil due to what you had been hindering from the Way of Allah, and for you would be a grievous Punishment [16:94]
وَ لا تَشْتَرُوا بِعَهْدِ اللَّهِ ثَمَناً قَلِيلًا إِنَّما عِنْدَ اللَّهِ هُوَ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ
And do not take a small price for the Covenant of Allah. Surely, what is in the Presence of Allah, it is better for you if only you knew [16:95]
الفتح إِنَّ الَّذِينَ يُبايِعُونَكَ إِنَّما يُبايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَنْ نَكَثَ فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ وَ مَنْ أَوْفى بِما عاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْراً عَظِيماً
(Surah) ‘Al Fat’h – Surely, those pledging allegiance to you are rather pledging their allegiances to Allah, the Hand of Allah being Above their hands. So the one who breaks, is rather breaking against himself, and the one who fulfils with what Allah Covenanted upon him, would be Given a Mighty Recompense [48:10]
الممتحنة يا أَيُّهَا النَّبِيُّ إِذا جاءَكَ الْمُؤْمِناتُ يُبايِعْنَكَ عَلى أَنْ لا يُشْرِكْنَ بِاللَّهِ شَيْئاً وَ لا يَسْرِقْنَ وَ لا يَزْنِينَ وَ لا يَقْتُلْنَ أَوْلادَهُنَّ وَ لا يَأْتِينَ بِبُهْتانٍ يَفْتَرِينَهُ بَيْنَ أَيْدِيهِنَّ وَ أَرْجُلِهِنَّ وَ لا يَعْصِينَكَ فِي مَعْرُوفٍ فَبايِعْهُنَّ وَ اسْتَغْفِرْ لَهُنَّ اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Mumtahana – O you the Prophet! When the Mominaat come to you to pledge allegiance to you, (it should be) upon (the stipulation) that they will not associate anything with Allah, nor steal, nor commit adultery, nor kill their children, nor come with slander forged by their hands and their legs, nor disobey you in good (deeds). Then take their allegiances and seek Forgiveness for them, surely Allah is Forgiving, Merciful [60:12]
تفسير
(Forbidden) Interpretation (opinionated)
وَ أَوْفُوا بِعَهْدِ اللَّهِ قال الطبرسي رحمه الله قال ابن عباس الوعد من العهد و قال المفسرون العهد الذي يجب الوفاء به هو الذي يحسن فعله و عاهد الله ليفعلنه فإنه يصير واجبا عليه
And fulfil the Covenant of Allah [16:91] – Al-Tabaree, may Allah-azwj have Mercy on him, said, ‘Ibn Abbas said, ‘The promise is from the covenant. And the interpreters said, ‘The covenant is which obliges the loyalty with it. It is which its doing is good, and Allah-azwj Covenanted for its doer, for it became obligatory upon it.
وَ لا تَنْقُضُوا الْأَيْمانَ هذا نهي منه سبحانه عن حنث الأيمان
and do not be breaking the oaths – This is a Prohibition from Him-azwj the Glorious from perjuring the Eman.
و قوله بَعْدَ تَوْكِيدِها أي بعد عقدها و إبرامها و توثيقها باسم الله تعالى و قيل بعد تشديدها و تغليظها بالعزم و العقد على اليمين بخلاف لغو اليمين
And His-azwj Words: after its affirmation, – i.e., after contracting it, and concluding it, and binding it in the Name of Allah-azwj the Exalted. And it was said, after tightening it and making it hard with determination and knotting on the oath, unlike the idle talk of the oath.
وَ قَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا أي حسيبا فيما عاهدتموه عليه و قيل كفيلا بالوفاء إِنَّ اللَّهَ يَعْلَمُ ما تَفْعَلُونَ من نقض العهد أو الوفاء به فإياكم أن تلقوه و قد نقضتم و هذه الآية نزلت في الذين بايعوا النبي ص على الإسلام
and you have already made Allah as a surety upon you. – i.e., reckoning regarding what you have covenanted to Him-azwj. And it is said, guaranteed with the loyalty – Surely, Allah Knows what you are doing [16:91] – One who breaks the covenant, or the loyalty with it, so because of meeting Him-azwj and you have broken, and this Verse was Revealed regarding the ones who had pledged allegiance to the Prophet upon Al-Islam.
فقال سبحانه للمسلمين الذين بايعوه لا يحملنكم قلة المسلمين و كثرة المشركين على نقض البيعة فإن الله حافظكم أي اثبتوا على ما عاهدتم عليه الرسول و أكدتموه بالأيمان انتهى.
The Glorious Said to the Muslims, the ones who had pledged allegiance to Him-azwj: “Do not let the small number of the Muslims and large number of the Polytheists carry you upon breading the allegiance, for Allah-azwj will Protect you all!” – i.e., be steadfast upon what you had covenanted with the Rasool-saww to him-saww and emphasised it with the Eman’ – end.
وَ لا تَكُونُوا كَالَّتِي نَقَضَتْ غَزْلَها أي كالمرأة غزلت ثم نكثت غزلها مِنْ بَعْدِ قُوَّةٍ أي من بعد إحكام و فتل
And do not become like the one who breaks her yarn – i.e., like the woman who had spurtn, then broke her yarn – from after spinning it – i.e., from after tightening and twisting – tightly, [16:92].
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْبَاقِرِ ع الَّتِي نَقَضَتْ غَزْلَهَا امْرَأَةٌ مِنْ بَنِي تَيْمِ بْنِ مُرَّةَ يُقَالُ لَهَا رَيْطَةُ بِنْتُ كَعْبِ بْنِ سَعْدِ بْنِ تَيْمِ بْنِ لُؤَيِّ بْنِ غَالِبٍ كَانَتْ حَمْقَاءَ تَغْزِلُ الشَّعْرَ فَإِذَا غَزَلَتْهُ نَقَضَتْهُ ثُمَّ عَادَتْ فَغَزَلَتْهُ فَقَالَ اللَّهُ كَالَّتِي نَقَضَتْ غَزْلَها الْآيَةَ.
And it is reported by Ali Bin Ibrahim – from Al-Baqir-asws: ‘The one who had broken her yarn was a woman from the clan of Taym Bin Murrah called Rabtah Bint Ka’ab Bin Sa’ad Bin Taym Bin Lawy in Ghalib. She was a fool spinning the hair. When she had spun it, she broke it, then returning to spin it, so Allah-azwj Said: like the one who breaks her yarn [16:92] – the Verse.
قال إن الله تعالى أمر بالوفاء و نهى عن نقض العهد فضرب لهم مثلا تَتَّخِذُونَ أَيْمانَكُمْ دَخَلًا بَيْنَكُمْ أي دغلا و خيانة و مكرا و خديعة و ذلك لأنهم كانوا حين عهدهم يضمرون الخيانة و الناس يسكنون إلى عهدهم.
Allah-azwj the Exalted Commanded with the loyalty and Prohibited from breaking the covenant, so He-azwj Struck an example for them – taking your oaths as a means of income between you [16:92] – i.e., a means of income, and betrayal, and plot, and deception, and that is because they, when they had covenanted, were concealing the betrayal, and the people were reassured to their covenants.
أَنْ تَكُونَ أُمَّةٌ هِيَ أَرْبى مِنْ أُمَّةٍ يعني لا تنقضوا العهد بسبب أن تكون جماعة و هم كفرة قريش أزيد عددا و أوفر مالا من أمة يعني جماعة المؤمنين
that you could become a community which is more prosperous than (another) community. – meaning, do not break the covenant due to the cause that it would be a community, and they were Kafirs of Qureysh increasing the number, and more wealth than another community, meaning a community of the Momineen.
إِنَّما يَبْلُوكُمُ اللَّهُ بِهِ أي إنما يختبركم بكونكم أربى لينظر أ توفون بعهد الله أم تغترون بكثرة قريش و قوتهم و ثروتهم و قلة المؤمنين و ضعفهم و فقرهم وَ لَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيامَةِ وعيد و تحذير من مخالفة الرسول ص.
But rather, Allah is Trying you with him, – i.e., but rather He-azwj Tests you with your becoming more mature to See whether you will be fulfilling the covenant of Allah-azwj or will you becoming arrogant due to the large numbers of Qureysh, and their strength, and their wealth, and scarcity of the Momineen, and their weakness, and their poverty – and He will Clarify to you all on the Day of Qiyamah [16:92] – a threat and caution from opposing the Rasool-saww.
وَ لا تَتَّخِذُوا تصريح بالنهي عنه بعد التضمين تأكيدا و مبالغة في قبح المنهي عنه
And do not take your oaths [16:94] – explicit with the Prohibition from Him-azwj after the inclusion of emphasis and exaggeration regarding the ugliness of the Prohibition from Him‑azwj.
فَتَزِلَّ قَدَمٌ عن محجة الإسلام بَعْدَ ثُبُوتِها عليها أي فتضلوا عن الرشد بعد أن تكونوا على هدى يقال زل قدم فلان في أمر كذا إذا عدل عن الصواب و المراد أقدامهم و إنما وحد و نكر للدلالة على أن زلل قدم واحدة عظيم فكيف بأقدام كثيرة
for the feet would waver – from the goal of Al-Islam – after its stability – upon it, i.e., you will stray away from the guidance having been upon guidance. It is said, ‘the feet of so and so wavered regarding such and such matter’, when he turns away from the correctness, and the intent is their feet, and rather one. Rather, He-azwj United and Denied to indicate that the slip of one foot is great, so how about many feet.
وَ تَذُوقُوا السُّوءَ في الدنيا بِما صَدَدْتُمْ عَنْ سَبِيلِ اللَّهِ أي بصدودكم أو بصدكم غيركم عنها لأنهم لو نقضوا العهد و ارتدوا لاتخذ نقضها سنة يستن بها وَ لَكُمْ عَذابٌ عَظِيمٌ في الآخرة
and you will taste the evil – in the world – due to what you had been hindering from the Way of Allah, – i.e., hindering you, or your hindering others from it, because if they had broken the covenant and reneged, they would have broken a Sunnah to be conducting with – and for you would be a grievous Punishment [16:94] – in the Hereafter.
وَ فِي الْجَوَامِعِ، عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: نَزَلَتْ فِي وَلَايَةِ عَلِيٍّ وَ الْبَيْعَةِ لَهُ حِينَ قَالَ النَّبِيُّ ص سَلِّمُوا عَلَى عَلِيٍّ بِإِمْرَةِ الْمُؤْمِنِينَ.
And in (the book) ‘Al Jawamie’ – from Al-Sadiq-asws having said: ‘It was Revealed regarding Wilayah of Ali-asws and the allegiance to him-asws when the Prophet-saww said: ‘Greet unto Ali‑asws as ‘Emir of the Momineen’!’
و أقول قد مر أن في قراءتهم ع أن تكون أئمة هي أزكى من أئمتكم.
And I (Majlisi) am saying, ‘It has passed that in their-asws recitations: ‘You would be a community which is purer than your Imams’’.
إِنَّما يُبايِعُونَ اللَّهَ لأنه المقصود بيعته يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ يعني يدك التي فوق أيديهم في حال بيعتهم إياك إنما هي بمنزلة يد الله لأنهم في الحقيقة يبايعون الله عز و جل ببيعتك
are rather pledging their allegiances to Allah, – because He-azwj is the purpose of his-saww allegiance – the Hand of Allah being Above their hands. – meaning your-saww hand which is above their hands during the state of their pledging allegiances to you-saww. But rather, it is at the state of the Hand of Allah-azwj because they, in the reality, and pledging to Allah-azwj Mighty and Majestic by pledging allegiance to you-saww.
فَمَنْ نَكَثَ أي نقض العهد فَإِنَّما يَنْكُثُ عَلى نَفْسِهِ أي لا يعود ضرر نكثه إلا عليه وَ مَنْ أَوْفى بِما عاهَدَ عَلَيْهُ اللَّهَ أي في مبايعته فَسَيُؤْتِيهِ أَجْراً عَظِيماً هو الجنة.
So the one who breaks, – i.e., breaks the covenant – is rather breaking against himself, – i.e., the harm from his breaking will not return except to him – and the one who fulfils with what Allah Covenanted upon him, – i.e., in his allegiances – would be Given a Mighty Recompense [48:10] – it is the Paradise.
وَ لا يَقْتُلْنَ أَوْلادَهُنَ يريد البنات أو الأسقاط وَ لا يَأْتِينَ بِبُهْتانٍ في الجوامع كانت المرأة تلتقط المولود فتقول لزوجها هذا ولدي منك كنى بالبهتان المفتري بين يديها و رجليها عن الولد الذي تلصقه بزوجها كذبا لأن بطنها الذي تحمله فيه بين اليدين و فرجها الذي تلده به بين الرجلين
nor kill their children, – intending the daughters or miscarriages – nor come with slander – in (the book) ‘Al-Jawamie’ – ‘The woman picked up the new-born, so she said to her husband, ‘This is my child from you’, will be like the slander, the fabrication between her hands and her legs about the child which she attached with her husband falsely, because her belly (pregnancy) which she had carried in it. Between then hands and her private parts which she begot with is between her legs.
وَ لا يَعْصِينَكَ فِي مَعْرُوفٍ أي في حسنة تأمرهن بها فَبايِعْهُنَ بضمان الثواب على الوفاء بهذه الأشياء.
nor disobey you in good (deeds). – i.e., in the good deeds you-saww are instructing them – Then take their allegiances [60:12] – with guaranteeing the Rewards upon the loyalty with these things.
وَ فِي الْمَجْمَعِ، رَوَى الزُّهْرِيُّ عَنْ عَائِشَةَ قَالَتْ كَانَ النَّبِيُّ ص يُبَايِعُ النِّسَاءَ بِالْكَلَامِ بِهَذِهِ الْآيَةِ- أَنْ لا يُشْرِكْنَ بِاللَّهِ شَيْئاً وَ مَا مَسَّتْ يَدٌ رَسُولَ اللَّهِ ص كَانَ إِذَا بَايَعَ النِّسَاءَ دَعَا بِقَدَحِ مَاءٍ فَغَمَسَ يَدَهُ فِيهِ ثُمَّ غَمَسْنَ أَيْدِيَهُنَّ فِيهِ وَ قِيلَ إِنَّهُ كَانَ يُبَايِعُهُنَّ مِنْ وَرَاءِ الثَّوْبِ عَنِ الشَّعْبِيِّ.
And in (the book) ‘Al-Majma’a’ – It is reported by Al-Zuhry, from Ayesha who said, ‘The Prophet-saww had taken pledges of the women with the speech, with this Verse: they will not associate anything with Allah, [60:12] – and the hand of Rasool-Allah-saww did not touch (the women). It was so that when he-saww took the allegiances of the women, he-saww called for a cup (bowl) of water. He-saww immersed his-as hand in it, then they immersed their hands in it’. And it is said, ‘He-saww took their allegiances from behind the cloth’ – from Al-Shaby.
1- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِهِ إِلَى الرَّيَّانِ بْنِ شَبِيبٍ أَنَّ الْمَأْمُونَ لَمَّا أَرَادَ أَنْ يَأْخُذَ الْبَيْعَةَ لِنَفْسِهِ بِإِمْرَةِ الْمُؤْمِنِينَ وَ لِلرِّضَا ع بِوَلَايَةِ الْعَهْدِ وَ لِلْفَضْلِ بِالْوِزَارَةِ أَمَرَ بِثَلَاثَةِ كَرَاسِيَّ فَنُصِبَتْ لَهُمْ
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – by his chain to Al Rayyan Bin Shabeeb,
‘When Al-Mamoun wanted to take the allegiance for himself as being ‘Emir of the Momineen’ and for Al-Reza-asws as the heir apparent, and for Al-Fazl as the Vizier, ordered for three chairs, so these were set up for them.
فَلَمَّا قَعَدُوا عَلَيْهَا أَذِنَ لِلنَّاسِ فَدَخَلُوا يُبَايِعُونَ فَكَانُوا يُصَفِّقُونَ بِأَيْمَانِهِمْ عَلَى أَيْمَانِ الثَّلَاثَةِ مِنْ أَعْلَى الْإِبْهَامِ إِلَى الْخِنْصِرِ وَ يَخْرُجُونَ حَتَّى بَايَعَ فِي آخِرِ النَّاسِ فَتًى مِنَ الْأَنْصَارِ فَصَفَّقَ بِيَمِينِهِ مِنْ أَعْلَى الْخِنْصِرِ إِلَى أَعْلَى الْإِبْهَامِ
When they were seated upon these, he permitted for the people. So they entered and pledged allegiances. They were clapping with their right hands upon the right hands of the three, from top of the thumb to the pinkie, and they were going out, until the last of the people who pledged was a youth from the Helpers. He clapped with his right hand from top of the pinkie to top of the thumb.
فَتَبَسَّمَ أَبُو الْحَسَنِ ع فَقَالَ كُلُّ مَنْ بَايَعَنَا بَايَعَ بِفَسْخِ الْبَيْعَةِ غَيْرَ هَذَا الْفَتَى فَإِنَّهُ بَايَعَنَا بِعَقْدِهَا
Abu Al-Hassan-asws smiled. He-asws said: ‘Everyone who pledged to us, pledged with the nullification of the allegiance apart from this youth, for he has pledged to us with its binding’.
فَقَالَ الْمَأْمُونُ وَ مَا فَسْخُ الْبَيْعَةِ وَ مَا عَقْدُهَا
Al-Mamoun said, ‘And what is nullification of the allegiance, and what is its binding?’
قَالَ أَبُو الْحَسَنِ ع عَقْدُ الْبَيْعَةِ هُوَ مِنْ أَعْلَى الْخِنْصِرِ إِلَى أَعْلَى الْإِبْهَامِ وَ فَسْخُهَا مِنْ أَعْلَى الْإِبْهَامِ إِلَى أَعْلَى الْخِنْصِرِ
Abu Al-Hassan-asws said: ‘The binding allegiance, it is from the top of the pinkie to the top of the thumb, and its nullifying is from top of the thumb to top of the pinkie’.
قَالَ فَمَاجَ النَّاسُ فِي ذَلِكَ وَ أَمَرَ الْمَأْمُونُ بِإِعَادَةِ النَّاسِ إِلَى الْبَيْعَةِ عَلَى مَا وَصَفَ أَبُو الْحَسَنِ ع
He (the narrator) said, ‘The people were nervous regarding that, and Al-Mamoun ordered with recalling the people to the allegiance based upon what Abu Al-Hassan-asws had described.
فَقَالَ النَّاسُ كَيْفَ يَسْتَحِقُّ الْإِمَامَةَ مَنْ لَا يَعْرِفُ عَقْدَ الْبَيْعَةِ إِنَّ مَنْ عَلِمَ أَوْلَى بِهَا مِمَّنْ لَا يَعْلَمُ
The people said, ‘How can he (Al-Mamoun) be deserving the Imamate, one who does not even know the binding allegiance? One who knows is foremost with it than the one who does not know that!’
فَحَمَلَهُ ذَلِكَ عَلَى مَا فَعَلَهُ مِنْ سَمِّهِ.
That carried him (Al-Mamoun) upon what he did, of poisoning him-asws’’.[33]
2- ل، الخصال عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَبْدَوَيْهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ نَصْرٍ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ بْنِ كَرَامَةَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ شَيْبَانَ عَنِ الْأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ عَزَّ وَ جَلَ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ رَجُلٌ بَايَعَ إِمَاماً لَا يُبَايِعُهُ إِلَّا لِدُنْيَا إِنْ أَعْطَاهُ مِنْهَا مَا يُرِيدُهُ وَفَى لَهُ وَ إِلَّا كَفَّ
(The book) ‘Al Khisaal’ – from Al Qasim Bin Muhammad Bin Ahmad Bin Abdawiya, from Al-Hassan Bin Ali Bin Nasr, from Muhammad Bin Usman Bin Karamat, from Ubeydullah Bin Musa Bin Shayban, from Al Amsh, from Abu Salih, from Abu Hureyra (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘nor will Allah – Mighty and Majestic – be Speaking to them on the Day of Qiyamah, nor will He be Purifying them, and for them would be a painful Punishment [2:174], a man pledging allegiance to an Imam-asws except for the world, that he-asws mighty give him (something) from it, not intending to be loyal to him-asws or else he would refrain.
وَ رَجُلٌ بَايَعَ رَجُلًا بِسِلْعَةٍ بَعْدَ الْعَصْرِ فَحَلَفَ بِاللَّهِ عَزَّ وَ جَلَّ لَقَدْ أَعْطَى بِهَا كَذَا وَ كَذَا فَصَدَّقَهُ وَ أَخَذَهَا وَ لَمْ يُعْطِ فِيهَا مَا قَالَ وَ رَجُلٌ عَلَى فَضْلِ مَاءٍ بِالْفَلَاةِ يَمْنَعُهُ ابْنَ السَّبِيلِ.
And a man who pledges to a man for a merchandise, so he swears by Allah-azwj Mighty and Majestic, ‘I have given such and such with it’, so he ratifies him and takes it, and he had not given regarding it what he had said; and a man having a surplus of water in the wilderness, be he prevents it from the traveller’’.[34]
بيان لا يُكَلِّمُهُمُ اللَّهُ أي بما يسرهم أو بشيء أصلا فإن الملائكة يسألونهم أو هو كناية عن سخطه سبحانه عليهم وَ لا يُزَكِّيهِمْ أي لا يثني عليهم أو لا يقبل منهم عملا أو لا يطهرهم مما يوجب العذاب بالعفو و المغفرة.
Explanation – nor will Allah be Speaking to them – i.e., with what cheers them, or with anything at all, for the Angels will be questioning them, or it is a metaphor about the Wrath of the Glorious upon them – nor will He be Purifying them, [2:174] – i.e., not Praise upon them, or not Accept any deed from them, or not cleanse them from obligates the Punishment by the pardoning and the Forgiveness.
3- سن، المحاسن عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ الْعَمْرِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع قَالَ: ثَلَاثٌ مُوبِقَاتٌ نَكْثُ الصَّفْقَةِ وَ تَرْكُ السُّنَّةِ وَ فِرَاقُ الْجَمَاعَةِ.
(The book) ‘Al-Mahasin’ – from Abdullah Bin Ali Al Amry, from Ali Bin Al-Hassan,
‘From Ali son of Ja’far-asws, from his brother-asws having said: ‘Three are destructive sins – breaking the deal (allegiance), and neglecting the Sunnah, and dividing the community’’.[35]
4- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الرِّضَا ع لَا يَعْدَمُ الْمَرْءُ دَائِرَةَ السَّوْءِ مَعَ نَكْثِ الصَّفْقَةِ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Reza-asws said: ‘The person will not stop the cycle of evil with breaking the deal (allegiance)’’.[36]
5- شا، الإرشاد فِي بَيْعَةِ النَّاسِ لِلرِّضَا ع عِنْدَ الْمَأْمُونِ فِي حَدِيثٍ طَوِيلٍ ذَكَرَ فِيهِ أَنَّهُ جَلَسَ الْمَأْمُونُ وَ وَضَعَ لِلرِّضَا ع وِسَادَتَيْنِ عَظيِمَتَيْنِ وَ أَجْلَسَ الرِّضَا ع عَلَيْهِمَا فِي الْخُضْرَةِ وَ عَلَيْهِ عِمَامَةٌ وَ سَيْفٌ
(The book) ‘Al Irshad’ –
‘Regarding allegiances of the people to Al-Reza-asws in the presence of Al-Mamoun, in a lengthy Hadeeth mentioning in it – ‘Al-Reza-asws was seated and two large pillows were placed for Al-Reza-asws, and Al-Reza-asws sat upon them in the green (clothes), and upon him-asws was a turban and a sword.
ثُمَّ أَمَرَ ابْنَهُ الْعَبَّاسَ أَنْ يُبَايِعَ لَهُ فِي أَوَّلِ النَّاسِ فَرَفَعَ الرِّضَا يَدَهُ فَتَلَقَّى بِهَا وَجْهَهُ وَ بِبَطْنِهَا وُجُوهَهُمْ فَقَالَ لَهُ الْمَأْمُونُ ابْسُطْ يَدَكَ لِلْبَيْعَةِ فَقَالَ الرِّضَا إِنَّ رَسُولَ اللَّهِ ص هَكَذَا كَانَ يُبَايَعُ فَبَايَعَهُ النَّاسُ وَ يَدُهُ فَوْقَ أَيْدِيهِمْ.
Then he ordered his son Al -bbas to pledge allegiance to him-asws among the first people. Al-Reza-asws raised his-asws hand, so he-asws met his face by it and with its inside, their faces. Al-Mamoun said to him-asws, ‘Extend your-asws hand for the allegiance!’ Al-Reza-asws said: ‘Rasool-Allah-saww had taken allegiances like this, so the people pledged and his-saww hand was above their hands’’.[37]
6- ل، الخصال بِإِسْنَادِهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنِ الْبَاقِرِ ع فِي حَدِيثٍ طَوِيلٍ يَذْكُرُ فِيهِ أَحْكَامَ النِّسَاءِ قَالَ وَ لَا تُبَايِعَ إِلَّا مِنْ وَرَاءِ الثِّيَابِ.
(The book) ‘Al Khisaal’ – By his chain, from Jabir Al Jufy,
‘From Al-Baqir-asws in a lengthy Hadeeth mentioning in it ruling for the women. He-asws said: ‘And do not pledge allegiances except from behind the cloth’’.[38]
ثو، ثواب الأعمال بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: إِنَّ فِي النَّارِ لَمَدِينَةً يُقَالُ لَهَا الْحَصِينَةُ أَ فَلَا تَسْأَلُونِّي مَا فِيهَا فَقِيلَ لَهُ وَ مَا فِيهَا يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ فِيهَا أَيْدِي النَّاكِثِينَ.
(The book) ‘Sawaab Al Amaal’ – By his chain,
‘From Abu Abdullah-asws: ‘Amir Al-Momineen-asws said: ‘In the Fire, there is a city call Al-Haseyna. Will you not ask me what is therein?’ It was said to him-asws, ‘And what is in it, O Amir Al-Momineen-asws?’ He-asws said: ‘In it are hands of the allegiance breakers’’.[39]
8- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْبَزَنْطِيِّ عَنْ أَبَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا فَتَحَ رَسُولُ اللَّهِ ص مَكَّةَ بَايَعَ الرِّجَالُ ثُمَّ جَاءَتْهُ النِّسَاءُ يُبَايِعْنَهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ- يا أَيُّهَا النَّبِيُّ إِذا جاءَكَ الْمُؤْمِناتُ يُبايِعْنَكَ إِلَى قَوْلِهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(The book) ‘Al-Kafi’ – from Ali, from his father, from Al Bazanty, from Aban,
‘From Abu Abdullah-asws having said: ‘When Rasool-Allah-saww conquered Makkah, the men pledged allegiances. Then the women came to pledge allegiances to him-saww. So Allah-azwj Mighty and Majestic Revealed: O you the Prophet! When the Mominaat come to you to pledge allegiance to you, – up to His-azwj Words: surely Allah is Forgiving, Merciful [60:12].
قَالَتْ هِنْدٌ أَمَّا الْوَلَدُ فَقَدْ رَبَّيْنَا صِغَاراً وَ قَتَلْتَهُمْ كِبَاراً
Hind-la said, ‘As for the child, we nourished them when young, and you-saww killed them when old’.
وَ قَالَتْ أُمُّ حَكِيمٍ بِنْتُ الْحَارِثِ بْنِ هِشَامٍ وَ كَانَتْ عِنْدَ عِكْرِمَةَ بْنِ أَبِي جَهْلٍ- يَا رَسُولَ اللَّهِ مَا ذَلِكَ الْمَعْرُوفُ الَّذِي أَمَرَنَا اللَّهُ أَنْ لَا نَعْصِيَكَ فِيهِ
And Umm Hakeem Bint Al Haris Bin Hisham said, and she was with (married to) Ikrimah Bin Abu Jahl-la, ‘O Rasool-Allah-saww! What is that act of kindness which Allah-azwj has Commanded us that we should not disobey Him-azwj regarding it?’
قَالَ لَا تَلْطِمْنَ خَدّاً وَ لَا تَخْمِشْنَ وَجْهاً وَ لَا تَنْتِفْنَ شَعْراً وَ لَا تَشْقُقْنَ جَيْباً وَ لَا تُسَوِّدْنَ ثَوْباً وَ لَا تَدْعِينَ بِوَيْلٍ
He-saww said: ‘You will neither slap a cheek, nor scratch a face, nor pluck out a hair, nor tear up a garment, nor blacken the clothes, nor call out for woe’.
فَبَايَعَهُنَّ رَسُولُ اللَّهِ ص عَلَى هَذَا
So they pledged their Allegiance to Rasool-Allahsaww upon that’.
فَقَالَتْ يَا رَسُولَ اللَّهِ كَيْفَ نُبَايِعُكَ قَالَ إِنَّنِي لَا أُصَافِحُ النِّسَاءَ
She said, ‘O Rasool-Allah-saww! How shall we pledge allegiance to you-saww?’ He-saww said: ‘I-saww do not shake hands with the women’.
فَدَعَا بِقَدَحٍ مِنْ مَاءٍ فَأَدْخَلَ يَدَهُ ثُمَّ أَخْرَجَهَا فَقَالَ أَدْخِلْنَ أَيْدِيَكُنَّ فِي هَذَا الْمَاءِ فَهِيَ الْبَيْعَةُ.
He-saww called for a cup (bowl) of water. He-saww inserted his-saww hand in it, then extracted it. He-saww said: ‘Insert your hands in this water, so it shall be the pledge of allegiance!’’[40]
9- كا، الكافي بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع كَيْفَ مَاسَحَ رَسُولُ اللَّهِ ص النِّسَاءَ حِينَ بَايَعَهُنَّ
(The book) ‘Al-Kafi’ – By his chain, from Al Mufazzal who said,
‘I said to Abu Abdullah-asws, ‘How did Rasool-Allah-saww wipe (hands of) the women when they pledged allegiances?’
قَالَ دَعَا بِمِرْكَنِهِ الَّذِي كَانَ يَتَوَضَّأُ فِيهِ فَصَبَّ فِيهِ مَاءً ثُمَّ غَمَسَ يَدَهُ فَكُلَّمَا بَايَعَ وَاحِدَةً مِنْهُنَّ قَالَ اغْمِسِي يَدَكِ فَتَغْمِسُ كَمَا غَمَسَ رَسُولُ اللَّهِ ص فَكَانَ هَذَا مُمَاسَحَتَهُ إِيَاهُنَ.
He-asws said: ‘He-saww called for his-saww washbasin which he-saww used to perform wud’u in. He‑saww poured water in it, then immersed his-saww hand. Every time one of them pledge, he‑saww said: ‘Immerse your hand!’ So she would immerse just as Rasool-Allah-saww had immersed. So, this was the wiping them (their hands)’’.[41]
10- كا، الكافي بِإِسْنَادِهِ عَنْ سَعْدَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ تَدْرِي كَيْفَ بَايَعَ رَسُولُ اللَّهِ ص النِّسَاءَ
(The book) ‘Al-Kafi’ – By his chain from Sa’dan who said,
‘Abu Abdullah-asws said: ‘Do you know how Rasool-Allah-saww took allegiances of the women?’
قُلْتُ اللَّهُ أَعْلَمُ وَ ابْنُ رَسُولِهِ أَعْلَمُ
I said, ‘Allah-azwj is more Knowing, and son-asws of His-azwj Rasool-saww more knowing’.
قَالَ جَمَعَهُنَّ حَوْلَهُ ثُمَّ دَعَا بِتَوْرِ بِرَامٍ فَصَبَّ فِيهِ مَاءً نَضُوحاً ثُمَّ غَمَسَ يَدَهُ فِيهِ ثُمَّ قَالَ اسْمَعْنَ يَا هَؤُلَاءِ أُبَايِعُكُنَّ عَلَى أَنْ لَا تُشْرِكْنَ بِاللَّهِ شَيْئاً وَ لَا تَسْرِقْنَ وَ لَا تَزْنِينَ وَ لَا تَقْتُلْنَ أَوْلَادَكُنَّ وَ لَا تَأْتِينَ بِبُهْتَانٍ تَفْتَرِينَهُ بَيْنَ أَيْدِيكُنَّ وَ أَرْجُلِكُنَّ وَ لَا تَعْصِينَ بُعُولَتَكُنَّ فِي مَعْرُوفٍ أَقْرَرْتُنَّ
He-asws said: ‘He-saww gathered them around him-saww, then called for a washbasin. He-asws poured clear water into it, then immersed his-saww hand into it, then said: ‘Listen, O you all! I‑saww shall take your allegiances based upon that you will neither associate anything with Allah-azwj, nor steal, nor commit adultery, nor kill your children, nor will be coming with slander fabricating it between your hands and your legs, nor will you disobey your husbands in any good thing! Do you accept?’
قُلْنَ نَعَمْ فَأَخْرَجَ يَدَهُ مِنَ التَّوْرِ ثُمَّ قَالَ لَهُنَّ اغْمِسْنَ أَيْدِيَكُنَّ فَفَعَلْنَ
They said, ‘Yes!’ He-saww extracted his-saww hand from the washbasin, then said to them: ‘Insert your hands!’ They did so.
فَكَانَتْ يَدُ رَسُولِ اللَّهِ ص الطَّاهِرَةُ أَطْيَبَ مِنْ أَنْ يَمَسَّ بِهَا كَفَّ أُنْثَى لَيْسَتْ لَهُ بِمَحْرَمٍ.
So the hand of Rasool-Allah-saww was clean, better than to be touched with by the palm of any female who isn’t sanctimonious to him-saww’’.[42]
أقول قد مر تفسير الآيات و سائر الأخبار في النكث و كيفية البيعة في باب فتح مكة و أبواب نكث طلحة و الزبير.
I (Majlisi) am saying, ‘The interpretation of this Verse has already passed, and so have rest of the Ahadeeth regarding the breaking of allegiances, and method of the allegiance in the chapter on conquest of Makkah, and chapters on the breaking of allegiances by Talha and Al Zubeyr’.
باب 11 آخر في أن المؤمن صنفان
CHAPTER 11 – ANOTHER REGARDING THAT THE MOMIN IS OF TWO TYPES
كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ سِنَانٍ عَنْ نُصَيْرٍ أَبِي الْحَكَمِ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ مُؤْمِنَانِ فَمُؤْمِنٌ صَدَقَ بِعَهْدِ اللَّهِ وَ وَفَى بِشَرْطِهِ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَذَلِكَ الَّذِي لَا تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ لَا أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يَشْفَعُ وَ لَا يُشْفَعُ لَهُ
(The book) ‘Al-Kafi’ – From Muhammad, from Ahmad, from Ibn Sinan, from Nuseyr Abu Al Hakam Al Khas’amy,
‘From Abu Abdullah-asws having said: ‘The Momin are two (types of) Momins. There is a Momin who ratified the covenant of Allah-azwj and fulfilled its conditions, and that is in Words of Mighty and Majestic: there are men who ratified what they made a pact with Allah upon. [33:23]. So that is the one not afflicted by the horrors of the world nor horrors of the Hereafter, and that is the one shall intercede, and he shall not be interceded for (no need).
وَ مُؤْمِنٌ كَخَامَةِ الزَّرْعِ تَعْوَجُّ أَحْيَاناً وَ تَقُومُ أَحْيَاناً فَذَلِكَ مِمَّنْ يُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ أَهْوَالُ الْآخِرَةِ وَ ذَلِكَ مِمَّنْ يُشْفَعُ لَهُ وَ لَا يَشْفَعُ.
And there is a Momin like the stalk (trunk) of the plants, sometimes he is crooked (bent towards sins) and sometimes he is straight. That is from the one who would be hit by the horrors of the world and the horrors of the Hereafter, and that is from the one who would be interceded for, and he would not be interceding (for anyone else)’’.[43]
وَ رُوِيَ فِي الْخِصَالِ عَنِ الْبَاقِرِ ع فِي حَدِيثٍ طَوِيلٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَقَدْ كُنْتُ عَاهَدْتُ اللَّهَ وَ رَسُولَهُ أَنَا وَ عَمِّي حَمْزَةُ وَ أَخِي جَعْفَرٌ وَ ابْنُ عَمِّي عُبَيْدَةُ عَلَى أَمْرٍ وَفَيْنَا بِهِ لِلَّهِ تَعَالَى وَ لِرَسُولِهِ فَتَقَدَّمَنِي أَصْحَابِي وَ تَخَلَّفْتُ بَعْدَهُمْ لِمَا أَرَادَ اللَّهُ تَعَالَى
And it is reported in (the book) ‘Al Khisaal’ –
‘From Al-Baqir-asws in a lengthy Hadeeth who said, ‘Amir Al-Momineen-asws said: ‘Iasws Covenanted with Allahazwj Mighty and Majestic and Hisazwj Rasoolsaww – myselfasws, and myasws uncle Hamzaasws, and myasws brother Ja’farasws, and myasws cousin Ubeyda Bin Al-Haaris – upon a matter that we shall fulfil it for the Sake of Allahazwj and for Hisazwj Rasoolsaww. So myasws companions preceded measws and Iasws was behind them when Allahazwj Mighty and Majestic so Intended.
فَأَنْزَلَ اللَّهُ فِينَا- مِنَ الْمُؤْمِنِينَ رِجالٌ الْآيَةَ حَمْزَةُ وَ جَعْفَرٌ وَ عُبَيْدَةُ وَ أَنَا وَ اللَّهِ الْمُنْتَظِرُ وَ مَا بَدَّلْتُ تَبْدِيلًا.
Allahazwj the Glorious Revealed regarding us: From the Momineen there are men [33:23] – the Verse – Hamzaasws, and Ja’farasws, and Ubeyda, and Iasws, by Allah-azwj, am the waiting one and did not change with any alteration’’.[44]
فِي كِتَابِ الْإِمَامَةِ عَنْهُ ع حَيْثُ قَالَ: إِنَّكُمْ لَا تَكُونُونَ صَالِحِينَ حَتَّى تَعْرِفُوا وَ لَا تَعْرِفُونَ حَتَّى تُصَدِّقُوا وَ لَا تُصَدِّقُونَ حَتَّى تُسَلِّمُوا أَبْوَاباً أَرْبَعَةً لَا يَصْلُحُ أَوَّلُهَا إِلَّا بِآخِرِهَا
In ‘Kitab Al Imamah’ –
‘From him-asws whereby he-asws said: ‘You will not become righteous unless you recognise, and you will not recognise until you give charity, nor will you give charity until you submit to four doors. Its first is not correct except with its last (other) one.
ضَلَّ أَصْحَابُ الثَّلَاثَةِ وَ تَاهُوا تَيْهاً بَعِيداً إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَا يَقْبَلُ إِلَّا الْعَمَلَ الصَّالِحَ وَ لَا يَقْبَلُ اللَّهُ إِلَّا الْوَفَاءَ بِالشُّرُوطِ وَ الْعُهُودِ
The companions of the three strayed, and they were lost with a far straying. Allah-azwj Blessed and Exalted does not Accept except the righteous deeds, nor does Allah-azwj Accept except the loyalty with the conditions and the pacts.
فَمَنْ وَفَى لِلَّهِ عَزَّ وَ جَلَّ بِشَرْطِهِ وَ اسْتَعْمَلَ مَا وَصَفَ فِي عَهْدِهِ نَالَ مَا عِنْدَهُ وَ اسْتَعْمَلَ عَهْدَهُ
The one who fulfils to Allah-azwj Mighty and Majestic with His-azwj conditions and utilises what has been described in His-azwj Covenant, would attain what is in His-azwj Presence, and utilises His-azwj Covenant.
إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخْبَرَ الْعِبَادَ بِطَرِيقِ الْهُدَى وَ شَرَعَ لَهُمْ فِيهَا الْمَنَارَ وَ أَخْبَرَهُمْ كَيْفَ يَسْلُكُونَ فَقَالَ وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى وَ قَالَ إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ إِلَى آخِرِ الْخَبَرِ.
Allah-azwj Blessed and Exalted Informed the servants with the road of guidance and Legislated the minarets in it, and Informed them how they should be travelling. He-azwj Said: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]; and Said: ‘But rather, Allah only Accepts from the pious ones [5:27] – up to the end of the Hadeeth’’.[45]
كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ خَالِدٍ الْقُمِّيِّ عَنْ خِضْرِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُ مُؤْمِنَانِ مُؤْمِنٌ وَفَى لِلَّهِ بِشُرُوطِهِ الَّتِي اشْتَرَطَهَا عَلَيْهِ فَذَلِكَ مَعَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً وَ ذَلِكَ مِمَّنْ يَشْفَعُ وَ لَا يُشْفَعُ لَهُ وَ ذَلِكَ مِمَّنْ لَا يُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ لَا أَهْوَالُ الْآخِرَةِ
(The book) ‘Al-Kafi’ – from the number, from Sahl, from Muhammad Bin Abdullah, from Khalid Al Qummi, from Hizr Bin Amro,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Momin are (two types of) Momin. There is a Momin who fulfils to Allah-azwj with His-azwj conditions which He‑azwj has Stipulated upon him. So that will be with the Prophets and the Truthful and the Martyrs and the Righteous; and a goodly company are they! [4:69], and that is from the ones who will intercede and (there will be no need) for intercession for him, and that is from the ones neither afflicted by the horrors of the world nor horrors of the Hereafter.
وَ مُؤْمِنٌ زَلَّتْ بِهِ قَدَمٌ كَخَامَةِ الزَّرْعِ كَيْفَمَا كَفَتْهُ الرِّيحُ انْكَفَأَ وَ ذَلِكَ مَنْ تُصِيبُهُ أَهْوَالُ الدُّنْيَا وَ أَهْوَالُ الْآخِرَةِ وَ يُشْفَعُ لَهُ وَ هُوَ عَلَى خَيْرٍ.
And there is a Momin, the feet slip with him like the stalt (trunk) of the plants. Whichever way the wind bends him, he bends, and that one is from the ones afflicted by the horrors of the world and horrors of the Hereafter, and he will be interceded for, and he is upon good’’.[46]
و قد مرعَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ بَعْدَ قِرَاءَةِ هَذِهِ الْآيَةِ فَمِنَّا النَّبِيُّ وَ مِنَّا الصِّدِّيقُ وَ الشُّهَدَاءُ وَ الصَّالِحُونَ.
And it has already passed from Abu Ja’far-asws having said after reciting this Verse: ‘From us‑asws is the Prophet-saww, and from us-asws are the truthful, and the martyrs, and the righteous ones’’.[47]
كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مِهْرَانَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَامَ رَجُلٌ بِالْبَصْرَةِ إِلَى أَمِيرِ الْمُؤْمِنِينَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْإِخْوَانِ
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Ibn Mihran, from Yunus Bin Yaqoub, from Abu Maryam Al Ansary,
‘From Abu Ja’far-asws having said: ‘A man stoop up to Amir Al-Momineen-asws in Al-Basra. He said, ‘O Amir Al-Momineen-asws! Inform us about the brethren’.
فَقَالَ الْإِخْوَانُ صِنْفَانِ إِخْوَانُ الثِّقَةِ وَ إِخْوَانُ الْمُكَاشَرَةِ
He-asws said: ‘The brethren are of two types – trusting brothers (trusted in religion & righteousness), and comforting (to be comforted with).
فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمُ الْكَفُّ وَ الْجَنَاحُ وَ الْأَهْلُ وَ الْمَالُ فَإِذَا كُنْتَ مِنْ أَخِيكَ عَلَى حَدِّ الثِّقَةِ فَابْذُلْ لَهُ مَالَكَ وَ بَدَنَكَ وَ صَافِ مَنْ صَافَاهُ وَ عَادِ مَنْ عَادَاهُ وَ اكْتُمْ سِرَّهُ وَ عَيْبَهُ وَ أَظْهِرْ مِنْهُ الْحَسَنَ وَ اعْلَمْ أَيُّهَا السَّائِلُ أَنَّهُمْ أَقَلُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ
As for the trusting brothers, they are the hand, and the wing, and the family, and the wealth. If you were to be upon a limit of trusting from your brother, then spend for him your wealth, and your body, and be a friend to the one who befriends him and be inimical to the one being in inimical to him, and conceal his secrets, and his faults, and reveal the good from him, and know, O you questioner, they are fewer than the red sulphur!
وَ أَمَّا إِخْوَانُ الْمُكَاشَرَةِ فَإِنَّكَ تُصِيبُ لَذَّتَكَ مِنْهُمْ فَلَا تَقْطَعَنَّ ذَلِكَ مِنْهُمْ وَ لَا تَطْلُبَنَّ مَا وَرَاءَ ذَلِكَ مِنْ ضَمِيرِهِمْ وَ ابْذُلْ لَهُمْ مَا بَذَلُوا لَكَ مِنْ طَلَاقَةِ الْوَجْهِ وَ حَلَاوَةِ اللِّسَانِ.
And as for the comforting brothers, you shall taste your pleasure from them, so do not cut that off from them, nor seek what is behind that from their consciences, and spend for them what they spend for you, from a free (smiling) face and sweet tongue’’.[48]
و يؤيد هاتين الفقرتين مَا رُوِيَ عَنْهُ فِي النَّهْجِ أَنَّهُ قَالَ أَصْدِقَاؤُكَ ثَلَاثَةٌ وَ أَعْدَاؤُكَ ثَلَاثَةٌ فَأَصْدِقَاؤُكَ صَدِيقُكَ وَ صَدِيقُ صَدِيقِكَ وَ عَدُوُّ عَدُوِّكَ وَ أَعْدَاؤُكَ عَدُوُّكَ وَ عَدُوُّ صَدِيقِكَ وَ صَدِيقُ عَدُوِّكَ.
And it is supported by these two sentences, what is reported from him-asws in (the book) ‘Al-Nahj Al-Balagah’ having said: ‘Your friends are three and your enemies are three. Your friends are – your friend, and friend of your friend, and enemy of your enemy; and your enemies are – your enemy, and enemy of your friend, and friend of your enemy’’.[49]
كَمَا قَالَ ع فِي حَدِيثٍ آخَرَ زُهْدُكَ فِي رَاغِبٍ فِيكَ نُقْصَانُ حَظٍّ وَ رَغْبَتُكَ فِي زَاهِدٍ فِيكَ ذُلُّ نَفْسٍ.
Like what he-asws said in another Hadeeth: ‘Your abstinence regarding one desiring in you is a loss of a share, and your desire regarding one abstaining regarding you is humiliation of the self’’.[50]
باب 12 شدة ابتلاء المؤمن و علته و فضل البلاء
CHAPTER 12 – SEVERITY OF AFFLICTIONS OF THE MOMIN, AND ITS REASON, AND MERITS OF THE AFFLICTION
الآيات
The Verses –
البقرة أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَ لَمَّا يَأْتِكُمْ مَثَلُ الَّذِينَ خَلَوْا مِنْ قَبْلِكُمْ مَسَّتْهُمُ الْبَأْساءُ وَ الضَّرَّاءُ وَ زُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ وَ الَّذِينَ آمَنُوا مَعَهُ مَتى نَصْرُ اللَّهِ أَلا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
(Surah) Al Baqarah: Or do you reckon that you would be entering the Paradise and there has not come to you the like of (which came to) those who have passed away before you? Warfare and adversities touched them, and they were shaken violently, until they were saying to the Rasool and those who were believing, ‘When will be the Help of Allah?’ Indeed! The Help of Allah is near [2:214]
آل عمران لَتُبْلَوُنَّ فِي أَمْوالِكُمْ وَ أَنْفُسِكُمْ وَ لَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلِكُمْ وَ مِنَ الَّذِينَ أَشْرَكُوا أَذىً كَثِيراً وَ إِنْ تَصْبِرُوا وَ تَتَّقُوا فَإِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُورِ
(Surah) Aal e Imran-as: You will be Tested regarding your wealth and your selves, and you will hear from those who have been Given the Book before you and from those who are Polytheists, much annoying talk; and if you are patient and fear, then that is from the determined matters [3:186]
الأنعام وَ لَقَدْ أَرْسَلْنا إِلى أُمَمٍ مِنْ قَبْلِكَ فَأَخَذْناهُمْ بِالْبَأْساءِ وَ الضَّرَّاءِ لَعَلَّهُمْ يَتَضَرَّعُونَ
(Surah) Al Anaam: And We had Sent to communities from before you, then We Seized them with the evil and the adversities, perhaps they would be beseeching [6:42]
فَلَوْ لا إِذْ جاءَهُمْ بَأْسُنا تَضَرَّعُوا وَ لكِنْ قَسَتْ قُلُوبُهُمْ وَ زَيَّنَ لَهُمُ الشَّيْطانُ ما كانُوا يَعْمَلُونَ
So why didn’t they beseech when there came to them Our evil? But their hearts had hardened, and the Satan adorned for them what they were doing [6:43]
فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ فَتَحْنا عَلَيْهِمْ أَبْوابَ كُلِّ شَيْءٍ حَتَّى إِذا فَرِحُوا بِما أُوتُوا أَخَذْناهُمْ بَغْتَةً فَإِذا هُمْ مُبْلِسُونَ
But when they forgot what they had been Reminded with, We Opened upon them the doors of all things, until when they were rejoicing with what they had been Given, We Seized them suddenly, so then they were in despair [6:44]
تفسير
(Forbidden) Interpretation (opinionated)
أَمْ حَسِبْتُمْ قال في المجمع أي أ ظننتم و خلتم أيها المؤمنون أَنْ تَدْخُلُوا الْجَنَّةَ و لما تمتحنوا و تبتلوا بمثل ما امتحن الذين مضوا من قبلكم به فتصبروا كما صبروا و هذا استدعاء إلى الصبر و بعده الوعد بالنصر.
Or do you reckon [2:214] – He (Al-Tabarsee) said in (the book) ‘Al Majma’ – i.e., are you thinking and imagining, O you Momineen – that you would be entering the Paradise – and you have not been Tested with the like of what the ones in the past had been Tested with? So be patient just as they were patient, and this is a call to the patience, and after it is the Promise of the Help.
ثم ذكر سبحانه ما أصاب أولئك فقال مَسَّتْهُمُ الْبَأْساءُ وَ الضَّرَّاءُ و المس و اللمس واحد و البأساء نقيض النعماء و الضراء نقيض السراء و قيل البأساء القتل و الضراء الفقر
Then He-azwj the Glorious Mentioned what they had been afflicted with so He-azwj Said: Warfare and adversities touched them, – and ‘Al-Mas’ and ‘Al-Lamas’ is one (and the same), and ‘Al-bais’ is the opposite of the bliss, and ‘Al-Zara’ is opposite of the happiness. And it is said, ‘Al-bais’ is the killing and ‘Al-Zara’ is the poverty.
وَ زُلْزِلُوا أي حركوا بأنواع البلايا و قيل معناه هنا أزعجوا بالمخافة من العدو و ذلك لفرط الحيرة.
and they were shaken violently, – i.e., they were moved with a variety of afflictions. And it is said, its meaning over here is, they were disturbed by the fear from the enemy, and that is the great confusion.
مَتى نَصْرُ اللَّهِ قيل هذا استعجال للموعود كما يفعله الممتحن و إنما قاله الرسول استبطاء للنصر و قيل إن معناه الدعاء لله بالنصر و لا يجوز أن يكون على جهة الاستبطاء لنصر الله لأن الرسول يعلم أن الله لا يؤخره عن الوقت الذي توجبه الحكمة
‘When will be the Help of Allah?’ – It is said, this is hastening of the threat like what the tested one does, and rather the Rasool-saww had said it due to the delay of the Hell. And it is said, its meaning is the supplication to Allah-azwj for the Help, and it is not allowed that it would be upon an aspect of the delay of the Help of Allah-azwj, because the Rasool-saww Knows Allah‑azwj will not Delay is from the timing which the Wisdom obligates.
ثم أخبر الله أنه ناصر لأوليائه فقال أَلا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
Then Allah-azwj Informed that He-azwj will Help His-azwj friends, so He-azwj Said: Indeed! The Help of Allah is near [2:214].
و قيل إن هذا من كلامهم فإنهم قالوا عند الإياس مَتى نَصْرُ اللَّهِ ثم تفكروا و علموا أن الله منجز وعده فقالوا أَلا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ
And it is said, ‘This is from their speech, for they said during the adversity, ‘When will be the Help of Allah?’. Then they thought and knew that Allah-azwj will Fulfill His-azwj Promise, so they said, Indeed! The Help of Allah is near [2:214].
و قيل إنه ذكر كلام الرسول و المؤمنين جملة و تفصيله و قال المؤمنون مَتى نَصْرُ اللَّهِ و قال الرسول أَلا إِنَّ نَصْرَ اللَّهِ قَرِيبٌ انتهى.
And it is said, ‘He-azwj Mentioned the speech of the Rasool-saww and the Momineen together, and its detail, and the Momineen said, ‘When will be the Help of Allah?’, and the Rasool-saww said: ‘Indeed! The Help of Allah is near [2:214]’ – end.
وَ أَقُولُ رُوِيَ فِي الْخَرَائِجِ عَنْ زَيْنِ الْعَابِدِينَ عَنْ آبَائِهِ ع قَالَ: فَمَا تَمُدُّونَ أَعْيُنَكُمْ لَقَدْ كَانَ مَنْ قَبْلَكُمْ مِمَّنْ هُوَ عَلَى مَا أَنْتُمْ عَلَيْهِ يُؤْخَذُ فَتُقْطَعُ يَدُهُ وَ رِجْلُهُ وَ يُصْلَبُ ثُمَّ تَلَا أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ الْآيَةَ.
And I (Majlisi) am saying, ‘It is reported in (the book) ‘Al-Kharaij’ – ‘From Zayn Al-Abideen-asws, from his-asws forefathers-asws having said: ‘Do not extend your eyes (for Al-Qaim-ajfj). There has been one before you, from the ones who was upon what you are upon. He was seized and his hand and leg were cut off and he was crucified’. Then he-asws recited: Or do you reckon that you would be entering the Paradise [2:214] – the Verse.
وَ رُوِيَ فِي الْكَافِي عَنْ بَكْرِ بْنِ مُحَمَّدٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقْرَأُ- وَ زُلْزِلُوا ثُمَّ زُلْزِلُوا حَتَّى يَقُولَ الرَّسُولُ.
And it is reported in (the book) ‘Al-Kafi’ – from Bakr Bin Muhammad who said, ‘I heard Abu Abdullah-asws reciting (the Verse), then said: ‘And they will be violently shaken, then violently shaken, until the Rasool-saww would say’’.
و قال في المجمع في قوله تعالى لَتُبْلَوُنَ أي لتوقع عليكم المحن و تلحقكم الشدائد فِي أَمْوالِكُمْ بذهابها و نقصانها وَ في أَنْفُسِكُمْ أيها المؤمنون بالقتل و المصائب و قيل بفرض الجهاد و غيره
And he said in (the book) ‘Al-Majma’ regarding Words of the Exalted: You will be Tested [3:186] – i.e., you should anticipate the Test upon you, and you will be facing the adversities – regarding your wealth – by its going away and its loss – and – regarding – your selves, – O you Momineen, with the killing, and the difficulties. And it is said, by imposition of the Jihad and something else.
وَ لَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ يعني اليهود و النصارى وَ مِنَ الَّذِينَ أَشْرَكُوا يعني كفار مكة و غيرهم أَذىً كَثِيراً من تكذيب النبي ص و من الكلام الذي يغمهم مِنْ عَزْمِ الْأُمُورِ أي مما بان رشده و صوابه و وجب على العاقل العزم عليه و قيل أي من محكم الأمور.
and you will hear from those who have been Given the Book – meaning the Jews and the Christians – and from those who are Polytheists, – meaning Kafirs of Makkah and others – much annoying talk; – from belying the Prophets-saww, and from the speech would sadden them – from the determined matters [3:186] – i.e., from what is clear and correct, and it obligates upon the intellectual to be determined upon it. And it is said, i.e., from the decisive matters.
و قال في قوله تعالى وَ لَقَدْ أَرْسَلْنا أي رسلا إِلى أُمَمٍ مِنْ قَبْلِكَ فخالفوهم فَأَخَذْناهُمْ بِالْبَأْساءِ وَ الضَّرَّاءِ يريد بالفقر و البؤس و الأسقام و الأوجاع عن ابن عباس لَعَلَّهُمْ يَتَضَرَّعُونَ معناه لكي يتضرعوا
And he said regarding Words of the Exalted: And We had Sent – i.e., Messengers-as – to communities from before you, – but they had opposed them-as – then We Seized them with the evil and the adversities, – intent being the poverty, and the adversities, and the illnesses, and the pains’ – from Ibn Abbas – perhaps they would be beseeching [6:42] – its meaning it, lest you beseech.
فَلَوْ لا إِذْ جاءَهُمْ بَأْسُنا تَضَرَّعُوا معناه فهلا تضرعوا إذ جاءهم بأسنا وَ لكِنْ قَسَتْ قُلُوبُهُمْ فأقاموا على كفرهم و لم تنجع فيهم العظة وَ زَيَّنَ لَهُمُ الشَّيْطانُ بالوسوسة و الإغراء بالمعصية لما فيها من عاجل اللذة ما كانُوا يَعْمَلُونَ يعني أعمالهم.
So why didn’t they beseech when there came to them Our evil? – It’s meaning is, why didn’t they beseech when Our-azwj adversity came to them – But their hearts had hardened, – so they stayed upon their Kufr and the preaching did not work among them – and the Satan adorned for them – with the insinuation, and the audacity with the (acts of) disobedience in which were the current pleasures – what they were doing [6:43] – meaning their deeds.
فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ أي تركوا ما وعظوا به فَتَحْنا عَلَيْهِمْ أَبْوابَ كُلِّ شَيْءٍ أي كل نعمة و بركة من السماء و الأرض و المعنى أنه تعالى امتحنهم بالشدائد لكي يتضرعوا و يتوبوا فلما تركوا ذلك فتح عليهم أبواب النعم و التوسعة في الرزق ليرغبوا بذلك في نعيم الآخرة حَتَّى إِذا فَرِحُوا بِما أُوتُوا من النعيم و اشتغلوا بالتلذذ و لم يروه نعمة من الله حتى يشكروه أَخَذْناهُمْ بَغْتَةً أي مفاجاة من حيث لا يشعرون فَإِذا هُمْ مُبْلِسُونَ أي آيسون من النجاة و الرحمة.
But when they forgot what they had been Reminded with, – i.e., they neglected what they had been preached with – We Opened upon them the doors of all things, – i.e., every bounty and Blessing from the sky and the earth; and the meaning is that He-azwj the Exalted Tested them with the adversities so they would beseech and repent. When they neglected that, He-azwj Opened upon them the doors of bounties and the affluence in the sustenance for them to be desirous with that in the bounties of the Hereafter – until when they were rejoicing with what they had been Given, – from the bounties, and they were pre-occupied with the pleasures and did not see it as being a bounty from Allah-azwj to they would thank Him-azwj – We Seized them suddenly, – i.e., suddenly from where they were not aware – so then they were in despair [6:44] – i.e., despairing form the salvation and the Mercy.
وَ رُوِيَ عَنِ النَّبِيِّ ص قَالَ: إِذَا رَأَيْتَ اللَّهَ يُعْطِي عَلَى الْمَعَاصِي فَذَلِكَ اسْتِدْرَاجٌ مِنْهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ
And it is reported from the Prophet-saww having said: ‘Whenever you see Allah-azwj Giving upon the disobedience, so that is a gradual attach from Him-azwj’. Then he-saww recited this Verse.
وَ نَحْوُهُ مَا رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ يَا ابْنَ آدَمَ إِذَا رَأَيْتَ رَبَّكَ يُتَابِعُ عَلَيْكَ نِعَمَهُ فَاحْذَرْهُ. انتهى.
And approximate to it is what is reported from Amir Al-Momineen-asws having said: ‘O son of Adam-as! Whenever you see your Lord-azwj follow upon you with His-azwj bounty, so be cautious of it’’ – end.
و يظهر من الآيات أن البلايا و المصائب نعم من الله ليتعظوا و يتذكروا بها و يتركوا المعاصي
Note: And it is apparent from the Verses that the afflictions and the difficulties are a bounty from Allah-azwj for one to be preached and reminded with these, and to leave the (acts of) disobedience.
كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ لَوْ أَنَّ النَّاسَ حِينَ تَنْزِلُ بِهِمُ النِّقَمُ وَ تَزُولُ عَنْهُمُ النِّعَمُ فَزِعُوا إِلَى رَبِّهِمْ بِصِدْقٍ مِنْ نِيَّاتِهِمْ وَ وَلَهٍ مِنْ قُلُوبِهِمْ لَرَدَّ عَلَيْهِمْ كُلَّ شَارِدٍ وَ أَصْلَحَ لَهُمْ كُلَّ فَاسِدٍ.
Like what Amir Al-Momineen-asws has said: ‘And if the people, whenever the scourge befalls with them and the bounties decline away from them, were to free (themselves) to their Lord-azwj with sincerity of their intentions, and intense love from their hearts, He-azwj would Return to them their strayed (lost thing) and Correct for them every spoilt (thing)’’.
و تدل على أن تواتر النعم على العباد و عدم ابتلائهم بالبلايا استدراج منه سبحانه غالبا كما قال علي بن إبراهيم لَعَلَّهُمْ يَتَضَرَّعُونَ يعني كي يتضرعوا فلما لم يتضرعوا فتح الله عليهم الدنيا و أغناهم لفعلهم الردي
And its evidence upon that the consecutive bounties upon the servant, and lack of their being afflicted with the afflictions, is often a gradual attack from Him-azwj the Glorious, just as Ali Bin Ibrahim said, perhaps they would be beseeching [6:42] – so that they would beseech. When they did not beseech, Allah-azwj Opened up the world upon them and Enriched them due to their perishable works.
فَإِذا هُمْ مُبْلِسُونَ أي آيسون و ذلك قول الله في مناجاته لموسى ع.
so then they were in despair [6:44] – i.e., despairing, and that is a Word of Allah-azwj during His-azwj Whispering to Musa-as.
حَدَّثَنِي أَبِي عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِي مُنَاجَاةِ اللَّهِ تَعَالَى لِمُوسَى يَا مُوسَى إِذَا رَأَيْتَ الْفَقْرَ مُقْبِلًا فَقُلْ مَرْحَباً بِشِعَارِ الصَّالِحِينَ وَ إِذَا رَأَيْتَ الْغِنَى مُقْبِلًا فَقُلْ ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ
It is narrated to me by my father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Hafs Bin Giyas,
‘From Abu Abdullah-asws having said: ‘It was in a Whispering of Allah-azwj the Exalted to Musa-as: “O Musa-as! Whenever you-as see the poverty facing you-as, then say: ‘Welcome to the sign of the righteous ones!’, and when you see the riches facing you-as, then say: ‘A sin, its consequence has been hastened!’”
فَمَا فَتَحَ اللَّهُ عَلَى أَحَدٍ فِي هَذِهِ الدُّنْيَا إِلَّا بِذَنْبٍ لِيُنْسِيَهُ ذَلِكَ الذَّنْبَ فَلَا يَتُوبَ فَيَكُونُ إِقْبَالُ الدُّنْيَا عَلَيْهِ عُقُوبَةً لِذُنُوبِهِ.
Allah-azwj does not Open upon anyone in this world except due to a sin so he would forget that sin, and would not repent, so the turning of the world to him would be a consequence of his sins’’.
وَ رَوَى الْكَشِّيُ وَ الْعَيَّاشِيُّ بِإِسْنَادِهِمَا عَنْ أَبِي الْحَسَنِ صَاحِبِ الْعَسْكَرِ ع أَنَّ قَنْبَراً مَوْلَى أَمِيرِ الْمُؤْمِنِينَ ع أُدْخِلَ عَلَى الْحَجَّاجِ فَقَالَ مَا الَّذِي كُنْتَ تَلِي مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ
And it is reported by Al Kashy, and Al Ayyashi – by their chains,
‘From Abu Al-Hassan-asws, Master-asws of Al-Askar: ‘Qanbar, slave of Amir Al-Momineen-asws entered to see Al-Hajjaj. He said, ‘What is that which you were reciting from Ali-asws Bin Abu Talib-asws?’
قَالَ كُنْتُ أُوَضِّيهِ فَقَالَ لَهُ مَا كَانَ يَقُولُ إِذَا فَرَغَ مِنْ وُضُوئِهِ
He said, ‘I used to prepare his-asws wud’u for him-asws’. He said to him, ‘What was he-asws saying when he-asws was free from performing his-asws wud’u?’
فَقَالَ كَانَ يَتْلُو هَذِهِ الْآيَةَ فَلَمَّا نَسُوا ما ذُكِّرُوا بِهِ إِلَى قَوْلِهِ فَإِذا هُمْ مُبْلِسُونَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ
He said, ‘He-asws would recite this Verse: But when they forgot what they had been Reminded with, [6:44] – up to His-azwj Words: so then they were in despair [6:44] So the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]’.
فَقَالَ الْحَجَّاجُ أَظُنُّهُ كَانَ يَتَأَوَّلُهُ عَلَيْنَا قَالَ نَعَمْ.
Al-Hajjaj said, ‘I think he-asws used to interpret it against us’. He said, ‘Yes’’.
1- كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْبَرَصُ شِبْهُ اللَّعْنَةِ لَا يَكُونُ فِينَا وَ لَا فِي ذُرِّيَّتِنَا وَ لَا فِي شِيعَتِنَا.
(The book) ‘Sifaat Al Shia’ of Al Sadouq, may Allah-azwj have Mercy on him, by his chain,
‘From Abu Abdullah-asws having said: ‘The vitiligo resembles the curse. It can neither happen in us-asws, nor in our-asws offspring, nor in our-asws Shias’’.[51]
وَ بِإِسْنَادِهِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ لَمْ يُؤْمِنِ الْمُؤْمِنَ مِنَ الْبَلَايَا فِي الدُّنْيَا وَ لَكِنْ آمَنَهُ مِنَ الْعَمَى فِي الْآخِرَةِ وَ مِنَ الشَّقَاءِ يَعْنِي عَمَى الْبَصَرِ.
And by his chain from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The Momin is not secure from the afflictions in the world, but he is secure from being blind in the Hereafter and from the wretchedness, meaning blind of sight’’.[52]
2- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْإِسْلَامَ بَدَأَ غَرِيباً وَ سَيَعُودُ غَرِيباً كَمَا بَدَأَ فَطُوبَى لِلْغُرَبَاءِ
(The book) ‘Nawadir’ of Al rawandy – By his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘Al-Islam began as a stranger and it shall return to be a stranger like what it had begun, so beatitude be to the strangers!’
فَقِيلَ وَ مَنْ هُمْ يَا رَسُولَ اللَّهِ ص
It was said, ‘And who are they, O Rasool-Allah-saww?’
قَالَ الَّذِينَ يَصْلُحُونَ إِذَا فَسَدَ النَّاسُ إِنَّهُ لَا وَحْشَةَ وَ لَا غُرْبَةَ عَلَى مُؤْمِنٍ وَ مَا مِنْ مُؤْمِنٍ يَمُوتُ فِي غُرْبَتِهِ إِلَّا بَكَتْ عَلَيْهِ الْمَلَائِكَةُ رَحْمَةً لَهُ حَيْثُ قَلَّتْ بَوَاكِيهِ وَ فُسِحَ لَهُ فِي قَبْرِهِ بِنُورٍ يَتَلَأْلَأُ مِنْ حَيْثُ دُفِنَ إِلَى مَسْقَطِ رَأْسِهِ.
He-saww said: ‘The ones who are doing righteous deeds when the people are corrupt, because their neither loneliness nor estrangement upon a Momin, and there is none from a Momin dying in his estrangement except the Angels cry upon him as mercy for him wherever he is buried. They cry for him and fill his grave for him with shining light from where he is buried up to the projection of his head’’.[53]
3- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَشَدَّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham BiN salim,
‘From Abu Abdullah-asws having said: ‘The severest of the people in afflictions are the Prophets-as, then those who follow them-as, then the (less) superior, so the (less) superior’’.[54]
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَاجِيَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنَّ الْمُغِيرَةَ يَقُولُ إِنَّ الْمُؤْمِنَ لَا يُبْتَلَى بِالْجُذَامِ وَ لَا بِالْبَرَصِ وَ لَا بِكَذَا وَ لَا بِكَذَا
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Safwan, from Muawiya Bin Ammar, from Najiyah who said,
‘I said to Abu Ja’far-asws, ‘Al-Mugheira is saying that the Momin can neither be afflicted with the leprosy, nor the vitiligo, nor with such, nor with such!’
فَقَالَ إِنْ كَانَ لَغَافِلًا عَنْ صَاحِبِ يَاسِينَ إِنَّهُ كَانَ مُكَنَّعاً ثُمَّ رُدَّ أَصَابِعُهُ فَقَالَ كَأَنِّي أَنْظُرُ إِلَى تَكْنِيعِهِ أَتَاهُمْ فَأَنْذَرَهُمْ ثُمَّ عَادَ إِلَيْهِمْ مِنَ الْغَدِ فَقَتَلُوهُ
He-asws said: ‘If he was oblivious to the companion of Yaseen (36:20). He was of a paralytic hand’, then he-asws retracted his-asws fingers, and he-asws said: ‘It is as if I-asws am looking at his‑asws paralysis. He went over to them and warned them. Then he repeated to them the next day, but they killed him’.
ثُمَّ قَالَ إِنَّ الْمُؤْمِنَ يُبْتَلَى بِكُلِّ بَلِيَّةٍ وَ يَمُوتُ بِكُلِّ مِيتَةٍ إِلَّا أَنَّهُ لَا يَقْتُلُ نَفْسَهُ.
Then he-asws said: ‘The Momin could be afflicted with every affliction, and he could be dying with every death except that he would not kill himself’’.[55]
بيان المغيرة هو المغيرة بن سعيد و قد ذكر الكشي أحاديث كثيرة في لعنه و قال العلامة قدس سره إنه كان يدعو إلى محمد بن عبد الله بن الحسن
Explanation – Al Mugheira, he is Al Mugheira Bin Saeed, and Al Kashy has mentioned many Ahadeeth regarding him having been cursed, and the Allamah, holy be his soul, said, ‘He used to call to Muhammad Bin Abdullah Bin Al-Hassan’.
و قال رحمه الله في مناهج اليقين القائلون بإمامة الباقر ع اختلفوا بعد موته فالإمامية ساقوها إلى ولده الصادق ع و منهم من قال إنه لم يمت و منهم من ساقها إلى غير ولده فذهب بعضهم إلى أن الإمام بعد الباقر ع محمد بن عبد الله بن الحسن بن الحسن و هم أصحاب المغيرة بن سعيد.
And he, may Allah-azwj have Mercy on him, said in ‘Manahij Al Yaqeen’, ‘The speakers with the Imamate of Al-Baqir-asws differed after he-asws passed away. The Imamate continued it to his-asws son-asws Al-Sadiq-asws. From them was one who said he-asws did not die, and from them was one continuing it to another of his-asws sons. Some of them went to that the Imam-asws after Al-Baqir-asws is Muhammad Bin Abdullah Al-Hassan Bin Al-Hassan, and they are companions of Al-Mugheira Bin Saeed’.
وَ رَوَى الْكَشِّيُ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ يَوْماً لِأَصْحَابِهِ لَعَنَ اللَّهُ الْمُغِيرَةَ بْنَ سَعِيدٍ وَ لَعَنَ اللَّهُ يَهُودِيَّةً كَانَ يَخْتَلِفُ إِلَيْهَا يَتَعَلَّمُ مِنْهَا السِّحْرَ وَ الشُّعْبَذَةَ وَ الْمَخَارِيقَ إِنَّ الْمُغِيرَةَ كَذَبَ عَلَى أَبِي ع فَسَلَبَهُ اللَّهُ الْإِيمَانَ وَ إِنَّ قَوْماً كَذَبُوا عَلَيَّ مَا لَهُمْ أَذَاقَهُمُ اللَّهُ حَرَّ الْحَدِيدِ.
And it is reported by Al Kashy –
‘From Al-Sadiq-asws. One day he-asws said to his-asws companions, ‘May Allah-azwj Curse Al-Mugheira Bin Saeed and may Allah-azwj Curse Jewess he was coming and going to her, learning the sorcery from her, and the conjuring, and the extraordinary things. Al-Mugheira belied upon my-asws father-asws, so Allah-azwj Confiscated the Eman, and a people belied upon Ali-asws. What is the matter with them? May Allah-azwj Make them taste heat of the iron’’.
وَ رُوِيَ أَيْضاً عَنِ الرِّضَا ع أَنَّهُ قَالَ: كَانَ الْمُغِيرَةُ يَكْذِبُ عَلَى أَبِي جَعْفَرٍ ع فَأَذَاقَهُ اللَّهُ حَرَّ الْحَدِيدِ.
And it is reported as well from Al-Reza-asws having said: ‘Al-Mugheira belied upon Abu Ja’far‑asws, so Allah-azwj Caused him to taste heat of the iron’’.
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ عُثْمَانَ النَّوَّاءِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَبْتَلِي الْمُؤْمِنَ بِكُلِّ بَلِيَّةٍ وَ يُمِيتُهُ بِكُلِّ مِيتَةٍ وَ لَا يَبْتَلِيهِ بِذَهَابِ عَقْلِهِ أَ مَا تَرَى أَيُّوبَ كَيْفَ سَلَّطَ اللَّهُ إِبْلِيسَ عَلَى مَالِهِ وَ عَلَى وُلْدِهِ وَ عَلَى أَهْلِهِ وَ عَلَى كُلِّ شَيْءٍ مِنْهُ وَ لَمْ يُسَلِّطْ عَلَى عَقْلِهِ تُرِكَ لَهُ لِيُوَحِّدَ اللَّهَ بِهِ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Usman Al Nawa, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Afflicts the Momin with every affliction and Causes him to die with every death, and He-azwj does not Afflict him with loss of his intellect. Don’t you see Ayoub-as how Allah-azwj Let Iblees-la overcome upon his-as wealth, and upon his-as children, and upon his-as wife, and upon all things from him-as, but he‑la could not overcome upon his-as intellect? He-azwj Left it for him-as to profess Oneness of Allah‑azwj with it’’.[56]
6- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: ذُكِرَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع الْبَلَاءُ وَ مَا يَخُصُّ اللَّهُ عَزَّ وَ جَلَّ بِهِ الْمُؤْمِنَ فَقَالَ سُئِلَ رَسُولُ اللَّهِ ص مَنْ أَشَدُّ النَّاسِ بَلَاءً فِي الدُّنْيَا فَقَالَ النَّبِيُّونَ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj who said,
‘The afflictions were mentioned in the presence of Abu Abdullah-asws and what Allah-azwj Mighty and Majestic Particularises the Momin with. He-asws said: ‘Rasool-Allah-saww was asked, ‘Who are people with severest of the afflictions in the world?’ He-saww said: ‘The Prophets-as, then the (next) superior, so the (next) superior’.
وَ يُبْتَلَى الْمُؤْمِنُ بَعْدُ عَلَى قَدْرِ إِيمَانِهِ وَ حُسْنِ أَعْمَالِهِ فَمَنْ صَحَّ إِيمَانُهُ وَ حَسُنَ عَمَلُهُ اشْتَدَّ بَلَاؤُهُ وَ مَنْ سَخُفَ إِيمَانُهُ وَ ضَعُفَ عَمَلُهُ قَلَّ بَلَاؤُهُ.
And the Momin gets afflicted afterwards, based upon a measurement of his Eman and the goodness of his deeds. The one whose Eman is healthy, and his deeds are good, his afflictions would be severe, and one who Eman is absurd, and his deeds are weak, his afflictions would be little’’.[57]
7- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ عَظِيمَ الْأَجْرِ لَمَعَ عَظِيمِ الْبَلَاءِ وَ مَا أَحَبَّ اللَّهُ قَوْماً إِلَّا ابْتَلَاهُمْ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zayd Al Shahaam,
‘From Abu Abdullah-asws having said: ‘The mighty Recompense is with the mighty affliction, and Allah-azwj has not Loved any people except He-azwj has Afflicted them’’.[58]
8- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ عِبَاداً فِي الْأَرْضِ مِنْ خَالِصِ عِبَادِهِ مَا يُنْزِلُ مِنَ السَّمَاءِ تُحْفَةً إِلَى الْأَرْضِ إِلَّا صَرَفَهَا عَنْهُمْ إِلَى غَيْرِهِمْ وَ لَا بَلِيَّةً إِلَّا صَرَفَهَا إِلَيْهِمْ.
(The book) ‘Al-Kafi’ – from the number, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘For Allah-azwj Mighty and Majestic there are servants in the earth, from His-azwj sincere servants. No gift descends from the sky except He-azwj Turns it away from them to others, nor any affliction except He-azwj Turns it to them’’.[59]
9- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَحْمَدَ بْنِ عُبَيْدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ وَ عِنْدَهُ سَدِيرٌ إِنَّ اللَّهَ إِذَا أَحَبَّ عَبْداً غَتَّهُ بِالْبَلَاءِ غَتّاً وَ إِنَّا وَ إِيَّاكُمْ يَا سَدِيرُ لَنُصْبِحُ بِهِ وَ نُمْسِي.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Ahmad Bin Ubeyd, from Al-Husayn Bin Ulwan,
‘From Abu Abdullah-asws having said, and in his-asws presence was Sadeyr: ‘When Allah-azwj Loves a servant, He-azwj Covers him with the afflictions a covering, and O Sadeyr, we-asws and you (Shias) are with it morning and evening’’.[60]
10- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْوَلِيدِ بْنِ الْعَلَاءِ عَنْ حَمَّادٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَحَبَّ عَبْداً غَتَّهُ بِالْبَلَاءِ غَتّاً وَ ثَجَّهُ بِالْبَلَاءِ ثَجّاً فَإِذَا دَعَاهُ قَالَ لَبَّيْكَ عَبْدِي لَئِنْ عَجَّلْتُ لَكَ مَا سَأَلْتَ إِنِّي عَلَى ذَلِكَ لَقَادِرٌ وَ لَئِنِ ادَّخَرْتُ لَكَ فَمَا ادَّخَرْتُ لَكَ خَيْرٌ لَكَ.
(The book) ‘Al-Kafi’ – fromo Muhammad Bin Yahya, from Ibn Isa, from Muhammad Bin Sinan, from Al Waleed Bin Al A’ala, from Hammad, from his father,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted, when He-azwj loves a servant, Covers him with the afflictions a covering, and Floods him with the afflictions with a flooding. When he supplicates to Him-azwj, He-azwj Says: “Here I-azwj am, My-azwj servant! If I-azwj were to Hasten to you what you have asked for, I-azwj am Able upon that, and if I-azwj were to Delay it for you, so whatever I-azwj am Delaying for you is better for you!”’[61]
11- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ زَيْدٍ الزَّرَّادِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ عَظِيمَ الْبَلَاءِ يُكَافَأُ بِهِ عَظِيمُ الْجَزَاءِ فَإِذَا أَحَبَّ اللَّهُ عَبْداً ابْتَلَاهُ اللَّهُ بِعَظِيمِ الْبَلَاءِ فَمَنْ رَضِيَ فَلَهُ عِنْدَ اللَّهِ الرِّضَا وَ مَنْ سَخِطَ الْبَلَاءَ فَلَهُ عِنْدَ اللَّهِ السَّخَطُ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Zayd Al Zarrad,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The mighty affliction is matched with the mighty Recompense. When Allah-azwj Loves a servant, Allah-azwj Afflicts him with the mighty affliction. The one who is pleased, for him would be the (Divine) Pleasure in the Presence of Allah-azwj, and the one whom the afflictions anger, for him would be the Wrath in the Presence of Allah-azwj’’.[62]
12- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ زَكَرِيَّا بْنِ الْحُرِّ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا يُبْتَلَى الْمُؤْمِنُ فِي الدُّنْيَا عَلَى قَدْرِ دِينِهِ أَوْ قَالَ عَلَى حَسَبِ دِينِهِ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Zakariya Bin Al Hurr, from Jabir Bin Yazeed,
‘From Abu Ja’far-asws having said: ‘But rather, the Momin is afflicted in the world based upon a measure of his religion’ – or said: ‘In accordance with his religion’’.[63]
13- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى الْحَضْرَمِيِّ عَنْ مُحَمَّدِ بْنِ بُهْلُولِ بْنِ مُسْلِمٍ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا الْمُؤْمِنُ بِمَنْزِلَةِ كِفَّةِ الْمِيزَانِ كُلَّمَا زِيدَ فِي إِيمَانِهِ زِيدَ فِي بَلَائِهِ.
(The book) ‘Al-Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from one of his companions, from Muhammad Bin Al Musanna Al Hazramy, from Muhammad Bin Bahloul Bin Muslim Al Abdy,
‘From Abu Abdullah-asws having said: ‘But rather, the Momin is at the status of the scale. Every time there is an increase in his Eman, there is an increase in his afflictions’’.[64]
14- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُؤْمِنُ لَا يَمْضِي عَلَيْهِ أَرْبَعُونَ لَيْلَةً إِلَّا عَرَضَ لَهُ أَمْرٌ يَحْزُنُهُ يُذَكَّرُ بِهِ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘I heard Abu Abdullah-asws saying: ‘The Momin, forty nights do not pass over him except a matter presents to him grieving him, he is reminded by it’’.[65]
15- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْمُؤْمِنَ مِنَ اللَّهِ عَزَّ وَ جَلَّ لَبِأَفْضَلِ مَكَانٍ ثَلَاثاً إِنَّهُ لَيَبْتَلِيهِ بِالْبَلَاءِ ثُمَّ يَنْزِعُ نَفْسَهُ عُضْواً عُضْواً مِنْ جَسَدِهِ وَ هُوَ يَحْمَدُ اللَّهَ عَلَى ذَلِكَ.
(The book) ‘Al-Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from his father, from Ibrahim Bin Muhammad Al Ashary, from Ubeyd Bin Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘The Momin, from Allah-azwj Mighty and Majestic, is in a superior place’ – thrice – ‘He-azwj Afflicts him with the affliction, the He-azwj Removes it Himself-azwj, part by part from his body and he keeps on praising Allah-azwj upon that’’.[66]
16- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِي الْجَنَّةِ مَنْزِلَةً لَا يَبْلُغُهَا عَبْدٌ إِلَّا بِالابْتِلَاءِ فِي جَسَدِهِ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Fuzeyl Bin Usman,
‘From Abu Abdullah-asws having said: ‘In the Paradise there is such a status, no servant can reach it except with the afflictions in his body (in the world)’’.[67]
17- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبِي يَحْيَى الْحَنَّاطِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: شَكَوْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع مَا أَلْقَى مِنَ الْأَوْجَاعِ وَ كَانَ مِسْقَاماً فَقَالَ لِي يَا عَبْدَ اللَّهِ لَوْ يَعْلَمُ الْمُؤْمِنُ مَا لَهُ مِنَ الْجَزَاءِ فِي الْمَصَائِبِ لَتَمَنَّى أَنَّهُ قُرِّضَ بِالْمَقَارِيضِ.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from his father, from Ibrahim Bin Muhammad Al Ashary, from Abu Yahya Al Hannat, from Abdullah Bin Abu Yafour who said, ‘
‘I complained to Abu Abdullah-asws of what I was facing from the pains, and it was a sickness. He-asws said to me: ‘O Abdullah! Had the Momin known what is for him from the Recompense regarding the difficulties, he would wish he would have been cut with the scissors’’.[68]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يُونُسَ بْنِ رِبَاطٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ أَهْلَ الْحَقِّ لَمْ يَزَالُوا مُنْذُ كَانُوا فِي شِدَّةٍ أَمَا إِنَّ ذَلِكَ إِلَى مُدَّةٍ قَلِيلَةٍ وَ عَافِيَةٍ طَوِيلَةٍ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Yunus Bin Ribat who said,
‘The people of truth have not ceased to be in adversities since they existed. But that is to a little period (in the world) and lengthy well-being (in the Hereafter)’’.[69]
19- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي أُسَامَةَ عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَتَعَاهَدُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَاهَدُ الرَّجُلُ أَهْلَهُ بِالْهَدِيَّةِ مِنَ الْغَيْبَةِ وَ يَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from one of his companions, from Al-Husayn Bin Al Mukhtar, from Abu Usama, from Humran,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Tends to Pledge the afflictions to the Momin from the unseen, just as the man pledges a gift to his family, and He-azwj Protects him (from) the world just as the doctor protects the patient’’.[70]
كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ مُحَمَّدِ بْنِ بُهْلُولٍ الْعَبْدِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَمْ يُؤْمِنِ اللَّهُ الْمُؤْمِنَ مِنْ هَزَاهِزِ الدُّنْيَا وَ لَكِنَّهُ آمَنَهُ مِنَ الْعَمَى فِيهَا وَ الشَّقَاءِ فِي الْآخِرَةِ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Abdullah Bin Al Mugheira, from Muhammad Bin Yahya Al Khas’amy, from Muhammad Bin Bahloul Al Abdy who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj does not Secure the Momin from the discord of the world, but He-azwj Secures him from the blindness (ignorance) in it, and the wretchedness in the Hereafter’’.[71]
كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ أَبِي دَاوُدَ الْمُسْتَرِقِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع دُعِيَ النَّبِيُّ ص إِلَى طَعَامٍ فَلَمَّا دَخَلَ مَنْزِلَ الرَّجُلِ نَظَرَ إِلَى دَجَاجَةٍ فَوْقَ حَائِطٍ قَدْ بَاضَتْ فَتَقَعُ الْبَيْضَةُ عَلَى وَتِدٍ فِي حَائِطٍ فَثَبَتَتْ عَلَيْهِ وَ لَمْ تَسْقُطْ وَ لَمْ تَنْكَسِرْ
(The book) ‘Al-Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from Nuh Bin Shueyb, from Abu Dawood Al Mustariq, raising it, said,
‘Abu Abdullah-asws said: ‘The Prophet-saww was invited to a meal. When he-saww entered the house of the man, he-saww looked at a chicken on top of a wall having laid an egg. The egg fell off upon a peg in the wall and got stuck upon it and did not fall (to the ground) and did not break.
فَتَعَجَّبَ النَّبِيُّ ص مِنْهَا فَقَالَ لَهُ الرَّجُلُ أَ عَجِبْتَ مِنْ هَذِهِ الْبَيْضَةِ فَوَ الَّذِي بَعَثَكَ بِالْحَقِّ مَا رُزِئْتُ شَيْئاً قَطُّ
The Prophet-saww was surprised from it. The man said to him-saww, ‘Are you-saww surprised from this egg? By Allah-azwj Who Sent you-saww with the truth! I have not lost anything at all!’
فَنَهَضَ رَسُولُ اللَّهِ ص وَ لَمْ يَأْكُلْ مِنْ طَعَامِهِ شَيْئاً وَ قَالَ مَنْ لَمْ يُرْزَأْ فَمَا لِلَّهِ فِيهِ مِنْ حَاجَةٍ.
Rasool-Allah-saww got up and did not eat anything from his meal and said, ‘One who has not lost (anything), so there is no need for Allah-azwj in him’’.[72]
22- كا، الكافي عَنِ الْعِدَّةِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِي عَبْدِ اللَّهِ وَ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا حَاجَةَ لِلَّهِ فِيمَنْ لَيْسَ لَهُ فِي مَالِهِ وَ بَدَنِهِ نَصِيبٌ.
(The book) ‘Al-Kafi’ – from the number, from Ali Bin Al Hakam, from Aban Bin Usman, from Abdul Rahman,
‘From Abu Abdullah-asws, and from Abu Baseer, from Abu Abdullah-asws having said: ‘There is no need for Allah-azwj regarding the one there isn’t any share for Him-azwj in his wealth and his body’’.[73]
بيان: و الظاهر أن المراد بالنصيب النقص الذي وقع بقضاء الله و قدره في ماله أو بدنه بغير اختيار و يحتمل شموله للاختياري أيضا كأداء الحقوق المالية و إبلاء البدن بالطاعة.
Explanation – And the apparent is that the intent with the ‘share’ is the loss which occurs by a Decree of Allah-azwj and His-azwj pre-Determination in his wealth or his body without choice; and it is possible to include the choice as well like paying the rights of the wealth (like Zakaat), and afflictions of the body due to the obedience.
23- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِ بْنِ عُقْبَةَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّهُ لَيَكُونُ لِلْعَبْدِ مَنْزِلَةٌ عِنْدَ اللَّهِ فَمَا يَنَالُهَا إِلَّا بِإِحْدَى الْخَصْلَتَيْنِ إِمَّا بِذَهَابِ مَالِهِ أَوْ بِبَلِيَّةٍ فِي جَسَدِهِ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from Suleyman Bin Khalid,
‘From Abu Abdullah-asws having said: ‘There happens to be a status in the Presence of Allah-azwj. It cannot be achieved except by one of the two characteristics, either by the loss of his wealth (and his family etc.) or by an affliction in his body’’.[74]
24- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لَوْ لَا أَنْ يَجِدَ عَبْدِيَ الْمُؤْمِنُ فِي قَلْبِهِ لَعَصَّبْتُ رَأْسَ الْكَافِرِ بِعِصَابَةِ حَدِيدٍ لَا يُصَدَّعُ رَأْسُهُ أَبَداً.
(The book) ‘Al-Kafi’ – By the previous chain from Al Barqy, from Ibn Fazzal, from Musanna Al Hannat, from Abu Usama,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Said: “Had it not been for My-azwj Momin servant feeling (inferior) in his heart, I-azwj would have Tied an iron bandage in the head of the Kafir, his head would not have a headache, ever!”’[75]
25- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَثَلُ الْمُؤْمِنِ كَمَثَلِ خَامَةِ الزَّرْعِ تُكْفِئُهَا الرِّيَاحُ كَذَا وَ كَذَا وَ كَذَلِكَ الْمُؤْمِنُ تُكْفِئُهُ الْأَوْجَاعُ وَ الْأَمْرَاضُ وَ مَثَلُ الْمُنَافِقِ كَمَثَلِ الْإِرْزَبَّةِ الْمُسْتَقِيمَةِ الَّتِي لَا يُصِيبُهَا شَيْءٌ حَتَّى يَأْتِيَهُ الْمَوْتُ فَيَقْصِفَهُ قَصْفاً.
(The book) ‘Al-Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘An example of the Momin is like an example of a flexible plant. The wind suffices it with such and such, and like that is the Momin. The pains and the illnesses suffice (expiate) him; and an example of the hypocrite is like an example of the cedar (tree) standing straight which nothing hits it, until the death comes to him then he gets bombarded with bombs (punishments)’’.[76]
وَ مِثْلُ هَذِهِ الرِّوَايَةِ رَوَاهَا مُسْلِمٌ فِي صَحِيحِهِ بِإِسْنَادِهِ عَنِ النَّبِيِّ ص قَالَ: مَثَلُ الْمُؤْمِنِ مَثَلُ الْخَامَةِ مِنَ الزَّرْعِ تُكْفِئُهَا الرِّيَاحُ تَصْرِفُهَا مَرَّةً وَ تَعْدِلُهَا أُخْرَى حَتَّى يَأْتِيَهُ أَجَلُهُ وَ مَثَلُ الْمُنَافِقِ مَثَلُ الْأَرْزَةِ الْمُجْذِيَةِ الَّتِي لَا يُصِيبُهَا شَيْءٌ حَتَّى يَكُونَ انْجِعَافُهَا مَرَّةً وَاحِدَةً.
And similar to this reported is reported by Muslim in his ‘Saheeh’, by his chain,
‘From the Prophet-saww having said: ‘An example of the Momin is an example of the plant. The winds suffice it, turning it at times and straightening it at other (times) until his death comes to him; and an example of the hypocrite is an example of the cedar (tree), the straight which nothing hits it until it uproots it at one time’’.[77]
وَ فِي رِوَايَةٍ أُخْرَى مَثَلُ الْكَافِرِ.
And in another report: ‘An example of a Kafir’’.
26- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ النَّبِيُّ ص يَوْماً لِأَصْحَابِهِ مَلْعُونٌ كُلُّ مَالٍ لَا يُزَكَّى مَلْعُونٌ كُلُّ جَسَدٍ لَا يُزَكَّى وَ لَوْ فِي كُلِّ أَرْبَعِينَ يَوْماً مَرَّةً
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘One day the Prophet-saww said to his-saww companions: ‘Accursed is every wealth not purified (by Zakaat)! Accursed is everybody not purified (by illness), and even if it were once every forty days!’
فَقِيلَ يَا رَسُولَ اللَّهِ أَمَّا زَكَاةُ الْمَالِ فَقَدْ عَرَفْنَاهَا فَمَا زَكَاةُ الْأَجْسَادِ
It is said, ‘O Rasool-Allah-saww! As for the purification (Zakaat) of the wealth, we know it, but what is purification (Zakaat) of the body?’
فَقَالَ لَهُمْ أَنْ تُصَابَ بِآفَةٍ
He-saww said to them: ‘Your being hit by an affliction’.
قَالَ فَتَغَيَّرَتْ وُجُوهُ الَّذِينَ سَمِعُوا ذَلِكَ مِنْهُ فَلَمَّا رَآهُمْ قَدْ تَغَيَّرَتْ أَلْوَانُهُمْ قَالَ لَهُمْ هَلْ تَدْرُونَ مَا عَنَيْتُ بِقَوْلِي قَالُوا لَا يَا رَسُولَ اللَّهِ
He (the narrator) said, ‘The faces of the ones who heard that, changed. When he-saww saw them being of changed colours, he-saww said to them; ‘do you know what I-saww have meant by my-saww words?’ They said, ‘No, ‘O Rasool-Allah-saww!’
قَالَ بَلَى الرَّجُلُ يُخْدَشُ الْخَدْشَةَ وَ يُنْكَبُ النَّكْبَةَ وَ يَعْثِرُ الْعَثْرَةَ وَ يَمْرَضُ الْمَرْضَةَ وَ يُشَاكُ الشَّوْكَةَ وَ مَا أَشْبَهَ هَذَا حَتَّى ذَكَرَ فِي آخِرِ حَدِيثِهِ اخْتِلَاجَ الْعَيْنِ.
He-saww said: ‘Yes. The man is scratched by a scratch, and is distressed by the distress, and stumbles with a stumble, and falls sick with an illness, and is pricked by a thorn, and what resembles this’ – to the extent he-saww mentioned at the end of his-saww Hadeeth, twitching of the eye’’.[78]
27- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع أَ يُبْتَلَى الْمُؤْمِنُ بِالْجُذَامِ وَ الْبَرَصِ وَ أَشْبَاهِ هَذَا
(The book) ‘Al-Kafi’ – from Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ibn Bukeyr who said,
‘I asked Abu Abdullah-asws, ‘Does the Momin get afflicted with the leprosy and the vitiligo, and similar to this?’
قَالَ فَقَالَ وَ هَلْ كُتِبَ الْبَلَاءُ إِلَّا عَلَى الْمُؤْمِنِ.
He (the narrator) said, ‘He-asws said: ‘And has the affliction Written (Decreed) except upon the Momin?’’[79]
28- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ رَوَاهُ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ لَيَكْرُمُ عَلَى اللَّهِ حَتَّى لَوْ سَأَلَهُ الْجَنَّةَ بِمَا فِيهَا أَعْطَاهُ ذَلِكَ مِنْ غَيْرِ أَنْ يَنْتَقِصَ مِنْ مُلْكِهِ شَيْئاً
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from the one who reported it, from Al Halby,
‘From Abu Abdullah-asws having said: ‘The Momin is so honourable to Allah-azwj, even if he were to ask Him-azwj the Paradise with whatever is in it, He-azwj would Give that to him from without there being reduction of anything from His-azwj Kingdom.
وَ إِنَّ الْكَافِرَ لَيَهُونُ عَلَى اللَّهِ حَتَّى لَوْ سَأَلَهُ الدُّنْيَا بِمَا فِيهَا لَأَعْطَاهُ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ مُلْكِهِ شَيْئاً
And the Kafir is so lowly to Allah-azwj, even if he were to ask Him-azwj the world with whatever is in it, He-azwj would Give it from without there being a reduction of anything from His-azwj Kingdom.
وَ إِنَّ اللَّهَ لَيَتَعَاهَدُ عَبْدَهُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَاهَدُ الْغَائِبُ أَهْلَهُ بِالطُّرَفِ وَ إِنَّهُ لَيَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ.
And has Pledged to His-azwj Momin servant with the afflictions just as (the man) absent from his family bring gifts, and He-azwj Protects him (Momin) from the world just as the doctor protects the patient’’.[80]
29- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِي كِتَابِ عَلِيٍّ ع إِنَّ أَشَدَّ النَّاسِ بَلَاءً النَّبِيُّونَ ثُمَّ الْوَصِيُّونَ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Mahboub, from Sama’at,
‘From Abu Abdullah-asws having said: ‘In the book of Ali-asws: ‘The people with severest of the afflictions are the Prophets-as, then the successors-as, then the next superior, so the next superior.
وَ إِنَّمَا يُبْتَلَى الْمُؤْمِنُ عَلَى قَدْرِ أَعْمَالِهِ الْحَسَنَةِ فَمَنْ صَحَّ دِينُهُ وَ حَسُنَ عَمَلُهُ اشْتَدَّ بَلَاؤُهُ وَ ذَلِكَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلِ الدُّنْيَا ثَوَاباً لِمُؤْمِنٍ وَ لَا عُقُوبَةً لِكَافِرٍ
And rather, the Momin is afflicted based upon the worth of his good deeds. The one whose religion is correct, and his deeds are good, his afflictions would be severe, and that is because Allah-azwj Mighty and Majestic did not Make the world as a Reward for a Momin, nor as a Punishment for a Kafir.
وَ مَنْ سَخُفَ دِينُهُ وَ ضَعُفَ عَمَلُهُ قَلَّ بَلَاؤُهُ وَ أَنَّ الْبَلَاءَ أَسْرَعُ إِلَى الْمُؤْمِنِ التَّقِيِّ مِنَ الْمَطَرِ إِلَى قَرَارِ الْأَرْضِ.
And the one whose religion is absurd; his afflictions would be little; and the afflictions are quicker to the pious Momin than the rain is to settle the earth’’.[81]
30- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ هَذَا الَّذِي ظَهَرَ بِوَجْهِي يَزْعُمُ النَّاسُ أَنَّ اللَّهَ لَمْ يَبْتَلِ بِهِ عَبْداً لَهُ فِيهِ حَاجَةٌ
(The book) ‘Al-Kafi’ – from Muhammad Bin yahya, from Ahmad Bin muhammad Bin Isa, from Ali Bin Al Hakam, from Malik Bin Atiya, from Yunus Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘This which has appeared in my face, the people claim that Allah-azwj does not Afflict any servant with it He-azwj has any need regarding him’.
قَالَ فَقَالَ لِي لَقَدْ كَانَ مُؤْمِنُ آلِ فِرْعَوْنَ مُكَنَّعَ الْأَصَابِعِ فَكَانَ يَقُولُ هَكَذَا وَ يَمُدُّ يَدَيْهِ وَ يَقُولُ- يا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ
He (the narrator) said, ‘He-asws said: ‘The Momin of the people of Pharaoh-la was of paralysed fingers, so he was speaking like this, and he extended his hand and said, ‘O people! Follow the Rasools! [36:20]’.
ثُمَّ قَالَ لِي إِذَا كَانَ الثُّلُثُ الْأَخِيرُ مِنَ اللَّيْلِ فِي أَوَّلِهِ فَتَوَضَّأْ وَ قُمْ إِلَى صَلَاتِكَ الَّتِي تُصَلِّيهَا فَإِذَا كُنْتَ فِي السَّجْدَةِ الْأَخِيرَةِ مِنَ الرَّكْعَتَيْنِ الْأُولَيَيْنِ فَقُلْ وَ أَنْتَ سَاجِدٌ يَا عَلِيُّ يَا عَظِيمُ يَا رَحْمَانُ يَا رَحِيمُ يَا سَامِعَ الدَّعَوَاتِ يَا مُعْطِيَ الْخَيْرَاتِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَعْطِنِي مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ اصْرِفْ عَنِّي مِنْ شَرِّ الدُّنْيَا وَ الْآخِرَةِ مَا أَنْتَ أَهْلُهُ وَ أَذْهِبْ عَنِّي هَذَا الْوَجَعَ وَ تُسَمِّيهِ فَإِنَّهُ قَدْ غَاظَنِي وَ أَحْزَنَنِي وَ أَلِحَّ فِي الدُّعَاءِ
Then he-asws said to me: ‘When it will be the last third of the night, in its beginning, perform wud’u and stand to pray your Salat which you tend to pray. When you were to be in the last Sajdah from the first two Cycles, then say while you are in Sajdah: ‘O Exalted, O Magnificent, O beneficent, O Merciful, O Hearer of the supplications, O Giver of the goodness, Send Salawaat upon Muhammad-saww and Progeny-asws of Muhammad-saww, and Give me good of the world and the Hereafter, what You-azwj are its Rightful, and Turn away from me evil of the world and Hereafter what You-azwj its Rightful of, and Remove away from me this pain’ – and name it – ‘For it has enraged me and aggrieved me’ – and keep insisting in the supplication’.
قَالَ فَمَا وَصَلْتُ إِلَى الْكُوفَةِ حَتَّى أَذْهَبَ اللَّهُ بِهِ عَنِّي كُلَّهُ.
He (the narrator) said, ‘I had not even arrived to Al Kufa until Allah-azwj had Removed from me what (ailment) had been with me, all of it’’.[82]
31- ب، قرب الإسناد عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع أَ يُبْتَلَى الْمُؤْمِنُ بِالْجُذَامِ وَ الْبَرَصِ وَ أَشْبَاهِ هَذَا قَالَ وَ هَلْ كُتِبَ الْبَلَاءُ إِلَّا عَلَى الْمُؤْمِنِ.
(The book) ‘Qurb Al Asnaad’ – from Muhammad Bin Al Waleed, from Abdullah Bin Bukeyr who said,
‘I asked Abu Abdullah-asws, ‘Does the Momin get afflicted by the leprosy and the vitiligo, and the likes of this?’ He-asws said: ‘And have the afflictions been Written (Decreed) except upon the Momin?’’[83]
ل، الخصال عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى زُرَارَةَ بْنِ أَوْفَى قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ يَا زُرَارَةُ النَّاسُ فِي زَمَانِنَا عَلَى سِتِّ طَبَقَاتٍ أَسَدٍ وَ ذِئْبٍ وَ ثَعْلَبٍ وَ كَلْبٍ وَ خِنْزِيرٍ وَ شَاةٍ
(The book) ‘Khisaal’ – from Ibn Masrour, from Ibn Buttah, from Al Barqy, from his father, raising it to Zurara Bin Awfa who said,
‘I entered to see Ali Bin Al-Husayn-asws. He-asws said: ‘O Zurara! The people in our time are of six strata – lion, and wolf, and fox, and dog, and pig, and sheep.
فَأَمَّا الْأَسَدُ فَمُلُوكُ الدُّنْيَا يُحِبُّ كُلُّ وَاحِدٍ أَنْ يَغْلِبَ وَ لَا يُغْلَبَ
As for the lion, it is kings of the world. Each one of them loves to prevail and not be overcome.
وَ أَمَّا الذِّئْبُ فَتُجَّارُكُمْ يَذُمُّونَ إِذَا اشْتَرَوْا وَ يَمْدَحُونَ إِذَا بَاعُوا
And as for the wolf, it is your traders. They are condemned when they buy and are praised when they sell.
وَ أَمَّا الثَّعْلَبُ فَهَؤُلَاءِ الَّذِينَ يَأْكُلُونَ بِأَدْيَانِهِمْ وَ لَا يَكُونُ فِي قُلُوبِهِمْ مَا يَصِفُونَ بِأَلْسِنَتِهِمْ
And as for the fox, they are those eating with their religion (priests), and it does not happen to be in their hearts what they are describing with their tongues.
وَ أَمَّا الْكَلْبُ يَهِرُّ عَلَى النَّاسِ بِلِسَانِهِ وَ يَكْرَهُهُ النَّاسُ مِنْ شِرَّةِ لِسَانِهِ
And as for the dog, the one yelling upon the people with his tongue and the people dislike him due to the evil of his tongue.
وَ أَمَّا الْخِنْزِيرُ فَهَؤُلَاءِ الْمُخَنَّثُونَ وَ أَشْبَاهُهُمْ لَا يُدْعَوْنَ إِلَى فَاحِشَةٍ إِلَّا أَجَابُوا
And as for the pig, they are the effeminate ones and their like. They are not called to any immorality except they answer (respond).
وَ أَمَّا الشَّاةُ فَالَّذِينَ تُجَرُّ شُعُورُهُمْ وَ يُؤْكَلُ لُحُومُهُمْ وَ يُكْسَرُ عَظْمُهُمْ فَكَيْفَ تَصْنَعُ الشَّاةُ بَيْنَ أَسَدٍ وَ ذِئْبٍ وَ ثَعْلَبٍ وَ كَلْبٍ وَ خِنْزِير.
And as for the sheep, it is the ones dragged by their hair, and their flesh is eaten, and their bones are broken. So how would the sheep be between a lion, and a wolf, and a fox, and a dog, and a pig?’’[84]
بيان: المراد بالشاة المؤمن المبتلى بهؤلاء و جر الشعر كناية عن الاستيلاء عليهم و جرهم إلى بيوت الظلمة للدعاوي الباطلة أو الاستخفاف بهم و أكل لحومهم غيبتهم و كسر عظمهم ضربهم و شدة الجور عليهم.
Explanation – The intent with the sheep is the Momin afflicted by them; and ‘dragged by their hair’ is a metaphor about the seizures upon them and their being dragged to the houses of injustice for the false claims or taken lightly with them; and ‘their flesh is eaten’, is their backbiting them, and ‘their bones are broken’ is their bit beaten and the severity of the tyranny upon them.
33- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا كَانَ وَ لَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There has not been, nor will there be up to the Day of Qiyamah, any Momin except and for him would be a neighbour bothering (hurting) him’’.[85]
34- ما، الأمالي للشيخ الطوسي عَنِ الْفَحَّامِ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنِ الصَّادِقِ ع مِثْلَهُ وَ فِيهِ رَجُلٌ مُؤْمِنٌ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusy, from Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Al-Sadiq-asws – similar to it, and in it, ‘A Momin man’’.[86]
35- ما، الأمالي للشيخ الطوسي عَنِ الْغَضَائِرِيِّ عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمَالِكِيِّ عَنِ الْيَقْطِينِيِّ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ دَاوُدَ بْنِ كَثِيرٍ عَنْ أَبِي خَالِدٍ الْبَرْقِيِّ قَالَ حَدَّثَنَا أَبُو عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ لَوْ لَا أَنِّي أَسْتَحْيِي مِنْ عَبْدِيَ الْمُؤْمِنِ مَا تَرَكْتُ عَلَيْهِ خِرْقَةً يَتَوَارَى بِهَا وَ إِذَا كَمَلَتْ لَهُ الْإِيمَانُ ابْتَلَيْتُهُ بِضَعْفٍ فِي قُوَّتِهِ وَ قِلَّةٍ فِي رِزْقِهِ فَإِنْ هُوَ حَرِجَ أَعَدْتُ إِلَيْهِ فَإِنْ صَبَرَ بَاهَيْتُ بِهِ مَلَائِكَتِي
(The book) ‘Al Amaali’ of the Sheykh Al Tusi, from Al Mazairry, from Haroun Bin Musa, from Muhammad Bin Hammam, from Al-Husayn Bin Ahmad Al Maliky, from Al Yaqteeny, fromYahya Bin Zakariya, from Dawood Bin kaseer, from Abu Khalid Al Barqy who said,
‘It is narrated to us by Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “Had I-azwj not been Embarrassed from My-azwj Momin servant, I-azwj would not have left a rag for him to cover with it, and when I-azwj would have Perfected the Eman for him, I-azwj would Afflict him with weakness in his strength, and scarcity in his sustenance. If he is worried, I-azwj shall Return to him (whatever he had lost), and if he is patient, I-azwj Boast with him to My-azwj Angels!
أَلَا وَ قَدْ جَعَلْتُ عَلِيّاً عَلَماً لِلنَّاسِ فَمَنْ تَبِعَهُ كَانَ هَادِياً وَ مَنْ تَرَكَهُ كَانَ ضَالًّا لَا يُحِبُّهُ إِلَّا مُؤْمِنٌ وَ لَا يُبْغِضُهُ إِلَّا مُنَافِقٌ.
Indeed, and I-azwj have Made Ali-asws as a flag for the people, so the one who follows him-asws would be guided, and the one who neglects him-asws would stray. No one will love him-asws except a Momin, nor hate him-asws except a hypocrite!”’[87]
36- ما، الأمالي للشيخ الطوسي عَنْ عَلِيِّ بْنِ شِبْلٍ عَنْ ظَفَرِ بْنِ حُمْدُونٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَبِي جَعْفَرٍ الْمُطَلِّبِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ التَّمِيمِيِّ عَنْ عَلِيِّ بْنِ أَبَانٍ عَنِ ابْنِ نُبَاتَةَ قَالَ: كُنْتُ جَالِساً عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع فَأَتَاهُ رَجُلٌ فَقَالَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي لَأُحِبُّكَ فِي السِّرِّ كَمَا أُحِبُّكَ فِي الْعَلَانِيَةِ
(The book) ‘Al Amaali’ – of the Sheykh Al Tusi, from Ali Bin Shibl, from Zafar Bin Humdoun, from Ibrahim Bin Is’haq, from Abu Ja’far Al Muttaliby, from Muhammad Bin Khalid Al Tameemi, from Ali Bin Aban, from Ibn Nubata who said,
‘I was seated in the presence of Amir Al-Momineen-asws. A man came to him-asws and said, ‘O Amir Al-Momineen-asws! I love you-asws in secretly just as I love you-asws in the open!’
قَالَ فَنَكَتَ بِعُودِهِ ذَلِكَ فِي الْأَرْضِ طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ صَدَقْتَ إِنَّ طِينَتَنَا طِينَةٌ مَرْحُومَةٌ أَخَذَ اللَّهُ مِيثَاقَهَا يَوْمَ أَخَذَ الْمِيثَاقَ فَلَا يَشِذَّ مِنْهَا شَاذٌّ وَ لَا يَدْخُلُ فِيهَا دَاخِلٌ إِلَى يَوْمِ الْقِيَامَةِ
He (the narrator) said, ‘He-asws tapped with his-asws stick in the ground for a long while, then he-asws raised his-asws head and said: ‘You speak the truth! Our clay is Mercied clay. Allah-azwj had Taken its Covenant on the day He-azwj Took the Covenant, so neither will anyone deviate (exit) from it, nor will anyone enter into it up to the Day of Qiyamah!
أَمَا إِنَّهُ فَاتَّخِذْ لِلْفَقْرِ جِلْبَاباً فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الْفَاقَةُ إِلَى مُحِبِّيكَ أَسْرَعُ مِنَ السَّيْلِ مِنْ أَعْلَى الْوَادِي إِلَى أَسْفَلِهِ.
As for it, so take a robe to be for the poverty, for I-asws heard Rasool-Allah-saww saying: ‘The destitution to the one who loves you-asws will be quicker than the flood is from top of the valley to its bottom’’.[88]
وَ فِي النِّهَايَةِ فِي حَدِيثِ عَلِيٍ مَنْ أَحَبَّنَا أَهْلَ الْبَيْتِ فَلْيُعِدَّ لِلْفَقْرِ جِلْبَاباً.
And in (the book) ‘Al-Nihaya’ – In a Hadeeth of Ali-asws: ‘One who loves us-asws, People-asws of the Household, so let him prepare a robed for the poverty’’.[89]
بيان: أي ليزهد في الدنيا و ليصبر على الفقر و القلة و الجلباب الإزار و الرداء و قيل هو كالمقنعة تغطي به المرأة رأسها و ظهرها و صدرها و جمعه جلابيب كني به عن الصبر لأنه يستر الفقر كما يستر الجلباب البدن
Explanation – I.e.,, let him be ascetic in the world and let him be patient upon the poverty and the scarcity; and the ‘Jilbaab’ is the loin cloth and the cloak. And it is like the cloth which the woman covers her head and her back and her chest with, and its plural is ‘Jalabeeb’, a title of it about the patience, because it conceals the poverty just as the ‘Jilbaab’ conceals the body.
و قيل إنما كني بالجلباب عن اشتماله بالفقر أي فليلبس الفقر و يكون منه على حالة تعمه و تشتمله لأن الغنى من أحوال أهل الدنيا و لا يتهيأ الجمع بين حب الدنيا و حب أهل البيت.
And it is said, ‘But rather, it has been title with the ‘Jilbaab’ about its inclusive with the poverty, i.e., let him wear the poverty and be from it upon a state of its blindness, and it is included because the richness is from the states of the people of the world, and it is not ready (appropriate) for gathering between love of the world and love of People-asws of the Household.
37- ع، علل الشرائع عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ الْبَرْقِيِّ عَنِ الْجَامُورَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ أَنَّ مُؤْمِناً كَانَ فِي قُلَّةِ جَبَلٍ لَبَعَثَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ مَنْ يُؤْذِيهِ لِيَأْجُرَهُ عَلَى ذَلِكَ.
(The book) ‘Illal Al Sharaie’ – from Ibn Al Mutawakkil, from Al Himeyri, from Al Barqy, from Al Jamourany, from Al-Hassan Bin Ali Bin Abu Hamza, from his father,
‘From Abu Abdullah-asws having said: ‘Even if a Momin were to be in the peak of a mountain, Allah-azwj Mighty and Majestic would Sent to him one who would bother (hurt) him, for him (Momin) to be Recompense upon that’’.[90]
38- ع، علل الشرائع عَنْ حَمْزَةَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ حُمْدُونٍ عَنِ الْحُسَيْنِ بْنِ نُصَيْرٍ عَنْ خَالِدِ بْنِ حُصَيْنٍ عَنْ يَحْيَى بْنِ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا زِلْتُ أَنَا وَ مَنْ كَانَ قَبْلِي مِنَ النَّبِيِّينَ وَ الْمُؤْمِنِينَ مُبْتَلَيْنَ بِمَنْ يُؤْذِينَا وَ لَوْ كَانَ الْمُؤْمِنُ عَلَى رَأْسِ جَبَلٍ لَقَيَّضَ اللَّهُ عَزَّ وَ جَلَّ لَهُ مَنْ يُؤْذِيهِ لِيَأْجُرَهُ عَلَى ذَلِكَ.
(The book) ‘Ilal Al Sharaie’ – from Hamza Bin Muhammad Bin Al Alawy, from Ahmad Bin Muhammad Al Kufy, from Ubeydullah Bin Humdoun, from Al-Husayn Bin Nuseyr, from Khalid Bin Husesyn, from Yahya Bin Abdullah Bin Al-Hassan, from his father,
‘From Ali-asws Bin Al-Husayn-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘I-saww and the ones before me-saww did not cease to be from the Prophets-as and the Momineen afflicted with the ones hurting us-as, and even if the Momin were to be on top of a mountain. Allah-azwj Mighty and Majestic would Send someone to bother (hurt) him, for him (Momin) to be Recompense upon that’’.[91]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا زِلْتُ مَظْلُوماً مُنْذُ وَلَدَتْنِي أُمِّي حَتَّى إِنْ كَانَ عَقِيلٌ لَيُصِيبُهُ رَمَدٌ فَيَقُولُ لَا تَذُرُّونِّي حَتَّى تَذُرُّوا عَلِيّاً فَيَذُرُّونِّي وَ مَا بِي مِنْ رَمَدٍ.
And Amir Al-Momineen-asws said: ‘I-asws have not ceased to be oppressed since my-asws mother-as had begotten me-asws, to the extent that Aqeel would get sore eyes, so he would say, ‘Do not medicate me until you medicate Ali-asws!’ So he would medicate me-asws (in my-asws eyes) and there was no sore eye with me-asws’’.[92]
39- ع، علل الشرائع عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الصَّاعِقَةُ لَا تُصِيبُ الْمُؤْمِنَ فَقَالَ لَهُ رَجُلٌ فَإِنَّا قَدْ رَأَيْنَا فُلَاناً يُصَلِّي فِي الْمَسْجِدِ الْحَرَامِ فَأَصَابَتْهُ
(The book) ‘Ilal Al Sharaie’ – from his father, from Sa’ad, from Ayoub, from Safwan Bin Yahya, from Muawiya Bin Ammar who said,
‘Abu Abdullah-asws said: ‘The thunderbolt does not hit the Momin’. A man said to him-asws, ‘But I have seen so and so praying Salat in the Sacred Masjid, and it had hit him!’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّهُ كَانَ يَرْمِي حَمَامَ الْحَرَمِ.
Abu Abdullah-asws said: ‘He used to pelt the pigeons of the Sanctuary’’.[93]
وَ بِهَذَا الْإِسْنَادِ قَالَ: الصَّاعِقَةُ تُصِيبُ الْمُؤْمِنَ وَ الْكَافِرَ وَ لَا تُصِيبُ ذَاكِراً.
And by this chain, he-asws said: ‘The thunderbolt hits the Momin, and the Kafir, and does not hit a Zakir (one who mentions Allah-azwj)’’.[94]
40- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ مَلَكَيْنِ هَبَطَا مِنَ السَّمَاءِ فَالْتَقَيَا فِي الْهَوَاءِ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ فِيمَا هَبَطْتَ
(The book) ‘Ilal Al Sharaie’ – From Ibn Al Waleed, from Al Saffar, from Ibn Mahboub, from Ibn Riab, from Muhammad Bin Qays who said,
‘I heard Abu Abdullah-asws saying: ‘Two Angels came down from the sky and they met in the air. One of them said to his companions, ‘Regarding what have you come down?’
قَالَ بَعَثَنِيَ اللَّهُ عَزَّ وَ جَلَّ إِلَى بَحْرِ إِيلٍ أَحْشُرُ سَمَكَةً إِلَى جَبَّارٍ مِنَ الْجَبَابِرَةِ اشْتَهَى عَلَيْهِ سَمَكَةً فِي ذَلِكَ الْبَحْرِ فَأَمَرَنِي أَنْ أَحْشُرَ إِلَى الصَّيَّادِ سَمَكَ الْبَحْرِ حَتَّى يَأْخُذَهَا لَهُ لِيُبَلِّغَ اللَّهُ عَزَّ وَ جَلَّ غَايَةَ مُنَاهُ فِي كُفْرِهِ فَفِيمَا بُعِثْتَ أَنْتَ
He said, ‘Allah-azwj Mighty and Majestic Sent me to the sea of Eyl to usher the fishes to a tyrant from the tyrant who is desiring a fish (which is) in that sea. So He-azwj Commanded me to usher to the fisherman a fish of the sea until he takes it to him, for Allah-azwj Mighty and Majestic to Let him reach the peak of his kufr. Regarding what have you been Sent?’
قَالَ بَعَثَنِيَ اللَّهُ عَزَّ وَ جَلَّ فِي أَعْجَبَ مِنَ الَّذِي بَعَثَكَ فِيهِ بَعَثَنِي إِلَى عَبْدِهِ الْمُؤْمِنِ الصَّائِمِ الْقَائِمِ الْمَعْرُوفِ دُعَاؤُهُ وَ صَوْتُهُ فِي السَّمَاءِ لِأُكْفِئَ قِدْرَهُ الَّتِي طَبَخَهَا لِإِفْطَارِهِ لِيُبَلِّغَ اللَّهُ فِي الْمُؤْمِنِ الْغَايَةَ فِي اخْتِبَارِ إِيمَانِهِ.
He said, ‘Allah-azwj Mighty and Majestic has Sent me regarding more wonderous than which He-azwj has Sent you for. He-azwj has Sent me to His-azwj Momin servant, the fasting one, the one standing (in Salat), the well-known for his supplications and his voice in the sky, in order to overturn his pot which he has cooked in for breaking his Fast, for Allah-azwj to Let the Momin reach the peak in the test of his Eman’’.[95]
41- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً فَأَذْنَبَ ذَنْباً تَبِعَهُ بِنَقِمَةٍ وَ يُذَكِّرُهُ الِاسْتِغْفَارَ وَ إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ شَرّاً فَأَذْنَبَ ذَنْباً تَبِعَهُ بِنِعْمَةٍ لِيُنْسِيَهُ الِاسْتِغْفَارَ وَ يَتَمَادَى بِهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ- سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ بِالنِّعَمِ عِنْدَ الْمَعَاصِي.
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Waleed, from Al Saffar, from Al Barqy, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,
‘Abu Abdullah-asws said: ‘Whenever Allah-azwj Mighty and Majestic Wants good with a servant, when he commits a sin, He-azwj Pursues him with a Punishment and Reminds him to seek Forgiveness, and whenever Allah-azwj Mighty and Majestic Wants evil with a servant, when he commits a sin, He-azwj Pursues him with a bounty for him to forget seeking the Forgiveness and he will extend with it, and it is the Word of Allah-azwj Mighty and Majestic: We Let them be gradually enticed from where they are not knowing [7:182] – (enticed) by the bounty at the act of disobedience’’.[96]
(The book) ‘Ilal Al Sharaie’ – from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Abdullah Bin Ghalib Al-Asady, from his father, from Saeed Bin Al Musayyib who said,
‘I asked Ali-asws Bin Al-Husayn-asws about Words of Allah-azwj Mighty and Majestic: And had it not been that the people might become one community [43:33], he-asws said: ‘It means by that community of Muhammad-saww being upon one religion. All of them are Kafirs!
42- ع، علل الشرائع عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ الْأَسَدِيِّ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- لَوْ لا أَنْ يَكُونَ النَّاسُ أُمَّةً واحِدَةً قَالَ عَنَى بِذَلِكَ أُمَّةَ مُحَمَّدٍ أَنْ يَكُونُوا عَلَى دِينٍ وَاحِدٍ كُفَّاراً كُلُّهُمْ- لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ وَ مَعارِجَ عَلَيْها يَظْهَرُونَ وَ لَوْ فَعَلَ ذَلِكَ بِأُمَّةِ مُحَمَّدٍ ص لَحَزِنَ الْمُؤْمِنُونَ وَ غَمَّهُمْ ذَلِكَ وَ لَمْ يُنَاكِحُوهُمْ وَ لَمْ يُوَارِثُوهُمْ.
we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33] – and had He-azwj Done that with community of Muhammad-saww, that would have aggrieved the Momineen and saddened them, and they would not have married them and would not have inherited them’’.[97]
43- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا مِنَ الشِّيعَةِ عَبْدٌ يُقَارِفُ أَمْراً نَهَيْنَاهُ عَنْهُ فَيَمُوتُ حَتَّى يُبْتَلَى بِبَلِيَّةٍ تُمَحَّصُ بِهَا ذُنُوبُهُ إِمَّا فِي مَالٍ وَ إِمَّا فِي وَلَدٍ وَ إِمَّا فِي نَفْسِهِ حَتَّى يَلْقَى اللَّهَ عَزَّ وَ جَلَّ وَ مَا لَهُ ذَنْبٌ وَ إِنَّهُ لَيَبْقَى عَلَيْهِ الشَّيْءُ مِنْ ذُنُوبِهِ فَيُشَدَّدُ بِهِ عَلَيْهِ عِنْدَ مَوْتِهِ.
(The book) ‘Al Khisaal’ –
‘The Four hundred’ – Amir Al-Momineen-asws said: ‘There is none from a Shia drawing near to a matter we-asws have forbidden him, so he dies, until he is afflicted with an affliction to be purified from his sins by it, either regarding wealth, or regarding children, or regarding himself, until he meets Allah-azwj Mighty and Majestic and there is no sin for him, and if there remains upon him something from his sins, they would be severe upon him due to it at his death’’.[98]
44- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ يَرْفَعُهُ فَقَالَ: الْتَقَى مَلَكَانِ فَقَالَ أَحَدُهُمَا لِصَاحِبِهِ أَيْنَ تُرِيدُ قَالَ بَعَثَنِي رَبِّي أَحْبِسُ السَّمَكَ فَإِنَّ فُلَانَ الْمَلِكَ اشْتَهَى سَمَكَةً فَأَمَرَ بِي أَنْ أَحْبِسَهُ لَهُ لِيُؤْخَذَ لَهُ الَّذِي يَشْتَهِي مِنْهُ فَأَنْتَ أَيْنَ تُرِيدُ
(The book) ‘Qisas Al Anbiya’, may the greetings be upon them-as – by the chain to Al Sadouq, from his father, from Ali, from his father, from Ibn Abu Umeyr raising it, said,
‘Two Angels met. One of them said to his companions, ‘Where are you intending (to go to)?’ He said, ‘My Lord-azwj has Sent me to withhold the fish, for so and so king desires a fish, so He-azwj Commanded me that I should withhold it for him, for him to be taken to him that which he desires from it. So you, where are you intending (to go to)?’
قَالَ بَعَثَنِي رَبِّي إِلَى فُلَانٍ الْعَابِدِ فَإِنَّهُ قَدْ طَبَخَ قِدْراً وَ هُوَ صَائِمٌ فَأَرْسَلَنِي رَبِّي أُكْفِؤُهَا.
He said, ‘My Lord-azwj has Sent me to so and so worshipper, for he has cooked in a pot, and he is Fasting, so my Lord-azwj has Sent me to overturn it’’.[99]
45- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الصَّادِقِ ع قَالَ: إِنَّ أَشَدَّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الْأَمْثَلُ فَالْأَمْثَلُ.
(The book) ‘Qasas Al Anbiya’, may the greetings be upon them-as – By the chain from Al Sadouq, from his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Al-Sadiq-asws having said: ‘The people in severest afflictions are the Prophets-as, then the ones who follow them (in seniority), then the next superior, so the next superior’’.[100]
46- ما، الأمالي للشيخ الطوسي عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْقَزْوِينِيِّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ مِثْلَهُ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi, from Al-Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al Zafrany, from Ahmad Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham – similar to it.[101]
47- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْبَلَاءُ زَيْنُ الْمُؤْمِنِ وَ كَرَامَةٌ لِمَنْ عَقَلَ لِأَنَّ فِي مُبَاشَرَتِهِ وَ الصَّبْرِ عَلَيْهِ وَ الثَّبَاتِ عِنْدَهُ تَصْحِيحَ نِسْبَةِ الْإِيمَانِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The affliction is an adornment of the Momin and a prestige for the one with intellect, because in embracing it, and the patience upon it, and being steadfast during it corrects a proportion of the Eman.
قَالَ النَّبِيُّ ص نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ أَشَدُّ النَّاسِ
The Prophet-saww said: ‘We-as, community of the Prophets-as, are the people of severest of the afflictions’.
بَلَاءً فَالْمُؤْمِنُ مِنَ الْأَمْثَلِ فَالْأَمْثَلِ وَ مَنْ ذَاقَ طَعْمَ الْبَلَاءِ تَحْتَ سِتْرِ حِفْظِ اللَّهِ لَهُ تَلَذُّذُهُ أَكْثَرُ مِنْ تَلَذُّذِهِ بِالنِّعْمَةِ وَ يَشْتَاقُ إِلَيْهِ إِذَا فَقَدَهُ لِأَنَّ تَحْتَ يَدِ الْبَلَاءِ وَ الْمِحْنَةِ أَنْوَارُ النِّعْمَةِ وَ تَحْتَ أَنْوَارِ النِّعْمَةِ نِيرَانُ الْبَلَاءِ وَ الْمِحْنَةِ وَ قَدْ يَنْجُو مِنَ الْبَلَاءِ كَثِيرٌ وَ يَهْلِكُ فِي النِّعْمَةِ كَثِيرٌ
The Momin is from the next superior, the next superior, and the one who tastes the taste of afflictions beneath a veil, Allah-azwj will Preserve for him its pleasure as being more than his pleasure with the bounty, and he will yearn to it when he loses it, because under the hand of an affliction and the Test there are lights of bounties, and beneath the lights of bounties there are flams of afflictions and the Test, and many have been saved from the affliction and many have been destroyed in the bounties.
وَ مَا أَثْنَى اللَّهُ تَعَالَى عَلَى عَبْدٍ مِنْ عِبَادِهِ مِنْ لَدُنْ آدَمَ إِلَى مُحَمَّدٍ ص إِلَّا بَعْدَ ابْتِلَائِهِ وَ وَفَاءِ حَقِّ الْعُبُودِيَّةِ فِيهِ فَكَرَامَاتُ اللَّهِ فِي الْحَقِيقَةِ نِهَايَاتٌ بِدَايَاتُهَا الْبَلَاءُ
And Allah-azwj has not Praised upon any servant from His-azwj servants, since Adam-as up to Muhammad-saww except after having Tried (Afflicted) him, and loyalty is a right of the servitude in it. The honours of Allah-azwj in the reality, the affliction is in its ending and in its beginning.
وَ مَنْ خَرَجَ مِنْ سَبِيكَةِ الْبَلْوَى جُعِلَ سِرَاجَ الْمُؤْمِنِينَ وَ مُونِسَ الْمُقَرَّبِينَ وَ دَلِيلَ الْقَاصِدِينَ وَ لَا خَيْرَ فِي عَبْدٍ شَكَا مِنْ مِحْنَةٍ تَقَدَّمَهَا آلَافُ نِعْمَةٍ وَ اتَّبَعَهَا آلَافُ رَاحَةٍ وَ مَنْ لَا يَقْضِي حَقَّ الصَّبْرِ عَلَى الْبَلَاءِ حُرِمَ قَضَاءَ الشُّكْرِ فِي النَّعْمَاءِ
And the one who exits from the ingot of the tribulation is made a lamp of the Momineen, and comforter of the ones of proximity, and evidence for the aimers, and there is no good in a servant complaining of the Test (when) a thousand bounties have preceded it, and a thousand rests have followed it; and the one who does not fulfil the right of patience upon the affliction, is deprived of the thanking during the bounties.
كَذَلِكَ مَنْ لَا يُؤَدِّي حَقَّ الشُّكْرِ فِي النَّعْمَاءِ يُحْرَمُ عَنْ قَضَاءِ الصَّبْرِ فِي الْبَلَاءِ وَ مَنْ حُرِمَهُمَا فَهُوَ مِنَ الْمَطْرُودِينَ.
Like that is the one who does not fulfil the right of thanking during the bounties. He will be deprived from fulfilling the patience during the affliction, and the one who is deprived of it, so he is from the expelled ones’’.[102]
وَ قَالَ أَيُّوبُ ع فِي دُعَائِهِ اللَّهُمَّ قَدْ أَتَى عَلَيَّ سَبْعُونَ فِي الرَّخَاءِ حَتَّى أَتَى عَلَيَّ سَبْعُونَ فِي الْبَلَاءِ.
And Ayoub-as said in his-as supplication: ‘O Allah-azwj! There have come upon me-as seventy during the prosperity until there came upon me-as seventy during the afflictions’’.[103]
وَ قَالَ وَهْبٌ الْبَلَاءُ لِلْمُؤْمِنِ كَالشِّكَاكِ لِلدَّابَّةِ وَ الْعِقَالِ لِلْإِبِلِ.
And Wahab said, ‘The affliction for the Momin is like the hook for the animal and the head strap to the camel’’.[104] (not a Hadeeth)
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الصَّبْرُ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْجَسَدِ وَ رَأْسُ الصَّبْرِ الْبَلَاءُ وَ مَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ.
And Amir Al-Momineen-asws said: ‘The patience is from the Eman like the head is from the body, and head of the patience is the affliction, and no one understands it except the knowers’’.[105]
م، تفسير الإمام عليه السلام قَالَ الصَّادِقُ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِعَبْدِ اللَّهِ بْنِ يَحْيَى الْحَمْدُ لِلَّهِ الَّذِي جَعَلَ تَمْحِيصَ ذُنُوبِ شِيعَتِنَا فِي الدُّنْيَا بِمِحْنَتِهِمْ لِتَسْلَمَ بِهَا طَاعَاتُهُمْ وَ يَسْتَحِقُّوا عَلَيْهَا ثَوَابَهَا
‘Tafseer Imam (Hassan Al-Askari-asws), may the greetings be upon him-asws’ – Al-Sadiq-asws said: ‘Amir Al-Momineen-asws said to Abdullah Bin Yahya: ‘The Praise is for Allah-azwj Who Made the scrutiny of the sins of our-asws Shias in the world by Testing them in order to secure their obedience for them and they would be deserving of its Rewards upon it.
فَقَالَ عَبْدُ اللَّهِ بْنُ يَحْيَى يَا أَمِيرَ الْمُؤْمِنِينَ وَ إِنَّا لَا نُجَازَى بِذُنُوبِنَا إِلَّا فِي الدُّنْيَا
Al-Abdullah Bin Yahya said, ‘O Amir Al-Momineen-asws! And we (Shias) would not be Recompensed for our sins except in the world?’
قَالَ نَعَمْ أَ مَا سَمِعْتَ قَوْلَ رَسُولِ اللَّهِ ص الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ
He-asws said: ‘Yes. Have you not heard the words of Rasool-Allah-saww: ‘The world is a prison of the Momin and a garden (paradise) of the Kafir’?
إِنَّ اللَّهَ تَعَالَى يُطَهِّرُ شِيعَتَنَا مِنْ ذُنُوبِهِمْ فِي الدُّنْيَا بِمَا يَبْتَلِيهِمْ بِهِ مِنَ الْمِحَنِ وَ بِمَا يَغْفِرُهُ لَهُمْ فَإِنَّ اللَّهَ يَقُولُ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ حَتَّى إِذَا وَرَدُوا الْقِيَامَةَ تَوَفَّرَتْ عَلَيْهِمْ طَاعَاتُهُمْ وَ عِبَادَاتُهُمْ
Our-asws Shias would be cleaned from their sins in the world with what they would be embroiled in from the Tests, and with what would be Forgiven for them, for Allah-azwj the Exalted is Saying: And whatever affliction befalls you, it is on account of what your hands have wrought, and (yet) He Pardons most (of your faults) [42:30] – to the extent that when they return to the Day of Judgment, it would be available to them, their (acts of) obedience, and their (acts of) worship.
وَ إِنَّ أَعْدَاءَ آلِ مُحَمَّدٍ يُجَازِيهِمْ عَنْ طَاعَةٍ تَكُونُ مِنْهُمْ فِي الدُّنْيَا وَ إِنْ كَانَ لَا وَزْنَ لَهَا لِأَنَّهُ لَا إِخْلَاصَ مَعَهَا وَ إِذَا وَافَوُا الْقِيَامَةَ حُمِلَتْ عَلَيْهِمْ ذُنُوبُهُمْ وَ بُغْضُهُمْ لِمُحَمَّدٍ وَ آلِهِ وَ خِيَارِ أَصْحَابِهِ فَقُذِفُوا فِي النَّارِ
And the enemies of Muhammad-saww and our-asws enemies, they would be Recompensed upon the (acts of) obedience from them in the world – and even if there was no weight to it, because there is no sincerity along with it – until when they come to the (Day of) Qiyamah, it would be loaded upon them, their sins, and their hatred towards Muhammad-saww and his‑saww Progeny-asws and his-saww good companions. Thus, due to that, they would be flung into the Fire.
وَ لَقَدْ سَمِعْتُ مُحَمَّداً رَسُولَ اللَّهِ ص يَقُولُ إِنَّهُ كَانَ فِيمَا مَضَى قَبْلَكُمْ رَجُلَانِ أَحَدُهُمَا مُطِيعٌ لِلَّهِ مُؤْمِنٌ وَ الْآخَرُ كَافِرٌ بِهِ مُجَاهِرٌ بِعَدَاوَةِ أَوْلِيَائِهِ وَ مُوَالاةِ أَعْدَائِهِ وَ كُلُّ وَاحِدٍ مِنْهُمَا مَلِكٌ عَظِيمٌ فِي قُطْرٍ مِنَ الْأَرْضِ
And I-asws have heard Muhammad-saww saying: ‘It has been so in the past before you (your time), there were two men, one of them was obedient to Allah-azwj, a Momin, and the other one was a Kafir, outspoken with the enmity of His-azwj friends and the friendship of His-azwj enemies. And for each one there was a great kingdom from the earth.
فَمَرِضَ الْكَافِرُ فَاشْتَهَى سَمَكَةً فِي غَيْرِ أَوَانِهَا لِأَنَّ ذَلِكَ الصِّنْفَ مِنَ السَّمَكِ كَانَ فِي ذَلِكَ الْوَقْتِ فِي اللُّجَجِ بِحَيْثُ لَا يُقْدَرُ عَلَيْهِ فَآيَسَتْهُ الْأَطِبَّاءُ مِنْ نَفْسِهِ وَ قَالُوا اسْتَخْلِفْ فِي مُلْكِكَ مَنْ يَقُومُ بِهِ فَلَسْتَ بِأَخْلَدَ مِنْ أَصْحَابِ الْقُبُورِ فَإِنَّ شِفَاءَكَ فِي هَذِهِ السَّمَكَةِ الَّتِي اشْتَهَيْتَهَا وَ لَا سَبِيلَ إِلَيْهَا
(One day) the Kafir fell sick, and desired to eat a fish in other than its season, because that type of fish was a cure (for him), in that time he was not able upon it. So the doctors despaired from curing him and they said to him, ‘Appoint a successor upon your kingdom, the one who would be taking care of it, for you aren’t any more immortal than the (current) occupants of the grave, as your cure is in this fish which we are hoping for, and there is no way to (get) it’.
فَبَعَثَ اللَّهُ مَلَكاً وَ أَمَرَهُ أَنْ يُزْعِجَ تِلْكَ السَّمَكَةَ إِلَى حَيْثُ يَسْهُلُ أَخْذُهَا فَأُخِذَتْ لَهُ تِلْكَ السَّمَكَةُ فَأَكَلَهَا وَ بَرَأَ مِنْ مَرَضِهِ وَ بَقِيَ فِي مُلْكِهِ سِنِينَ بَعْدَهَا
Allah-azwj Sent an Angel and Commanded him to disturb the sea with that fish to where it would be easy to catch it. Then that fish was caught for him, and he ate it and was cured of his illness. And he remain in his kingdom for (many) years after it.
ثُمَّ إِنَّ ذَلِكَ الْمَلِكَ الْمُؤْمِنَ مَرِضَ فِي وَقْتٍ كَانَ جِنْسُ ذَلِكَ السَّمَكِ بِعَيْنِهِ لَا يُفَارِقُ الشُّطُوطَ الَّتِي يَسْهُلُ أَخْذُهُ مِنْهَا مِثْلَ عِلَّةِ الْكَافِرِ فَاشْتَهَى تِلْكَ السَّمَكَةَ وَ وَصَفَهَا لَهُ الْأَطِبَّاءُ وَ قَالُوا طِبْ نَفْساً فَهَذَا أَوَانُهُ تُؤْخَذُ لَكَ فَتَأْكُلُ مِنْهَا وَ تَبْرَأُ
Then, that Momin fell sick during a time, with (an illness) similar to the illness of the Kafir (to be cured by) the genus of that fish exactly. And it was so that the fish had not departed from that shore from which it could be caught easily. And he desire to have that fish, and the doctors described it for him, and they said, ‘Feel good, for this type of it can be caught for you, and you should eat from it and be cured’.
فَبَعَثَ اللَّهُ ذَلِكَ الْمَلَكَ فَأَمَرَهُ أَنْ يُزْعِجَ جِنْسَ تِلْكَ السَّمَكَةِ عَنِ الشُّطُوطِ إِلَى اللُّجَجِ لِئَلَّا يُقْدَرَ عَلَيْهِ فَلَمْ تُوجَدْ حَتَّى مَاتَ الْمُؤْمِنُ مِنْ شَهْوَتِهِ وَ بِعَدَمِ دَوَائِهِ
But Allah-azwj Sent that Angel and Commanded him that he disturbs the sea with the genus of that fish, all of them, to be (away) from the shore to the gulf, lest he (the Momin) would be able upon catching it, until the Momin died from his desire, prevented from his medication.
فَعَجِبَ مِنْ ذَلِكَ مَلَائِكَةُ السَّمَاءِ وَ أَهْلُ ذَلِكَ الْبَلَدِ فِي الْأَرْضِ حَتَّى كَادُوا يُفْتَنُونَ لِأَنَّ اللَّهَ تَعَالَى سَهَّلَ عَلَى الْكَافِرِ مَا لَا سَبِيلَ لَهُ إِلَيْهِ وَ عَسَّرَ عَلَى الْمُؤْمِنِ مَا كَانَ السَّبِيلُ إِلَيْهِ سَهْلًا
The Angel of the sky was astounded from that, and (so were) the people of that city in the earth, until they were almost tempted, because Allah-azwj the Exalted Eased upon the Kafir what there was no way for him to it, Made it difficult upon the Momin the means which was easy for him to it.
فَأَوْحَى اللَّهُ إِلَى مَلَائِكَةِ السَّمَاءِ وَ إِلَى نَبِيِّ ذَلِكَ الزَّمَانِ فِي الْأَرْضِ إِنِّي أَنَا اللَّهُ الْكَرِيمُ الْمُتَفَضِّلُ الْقَادِرُ لَا يَضُرُّنِي مَا أُعْطِي وَ لَا يَنْقُصُنِي مَا أَمْنَعُ وَ لَا أَظْلِمُ أَحَداً مِثْقَالَ ذَرَّةٍ
Allah-azwj Mighty and Majestic Revealed unto the Angel of the sky and to a Prophet-as of that era in the earth: “I-azwj am Allah-azwj, the Benevolent, the Gracious, the Powerful. It does not harm Me-azwj, what I-azwj Give, nor does it benefit Me-azwj what I-azwj Prevent, and I-azwj am not unjust to anyone by even the weight of a particle.
فَأَمَّا الْكَافِرُ فَإِنَّمَا سَهَّلْتُ لَهُ أَخْذَ السَّمَكَةِ فِي غَيْرِ أَوَانِهَا لِيَكُونَ جَزَاءً عَلَى حَسَنَةٍ كَانَ عَمِلَهَا إِذْ كَانَ حَقّاً أَلَّا أُبْطِلَ لِأَحَدٍ حَسَنَةً حَتَّى يَرِدَ الْقِيَامَةَ وَ لَا حَسَنَةَ فِي صَحِيفَتِهِ وَ يَدْخُلَ النَّارَ بِكُفْرِهِ
As for the Kafir, so I-azwj rather Eased for him the catching of the fish in other than its season in order for it to be a Recompense upon a good deed which he had done, when there was a right upon Me-azwj that I-azwj do not Invalidate a good deed of anyone, until he would return to the (Day of) Judgment and there would be no good deed for him in his parchment, and he would enter the Fire due to his Kufr.
وَ مَنَعْتُ الْعَابِدَ ذَلِكَ السَّمَكَةَ بِعَيْنِهَا لِخَطِيئَةٍ كَانَتْ مِنْهُ فَأَرَدْتُ تَمْحِيصَهَا عَنْهُ بِمَنْعِ تِلْكَ الشَّهْوَةِ وَ إِعْدَامِ ذَلِكَ الدَّوَاءِ وَ لِيَأْتِيَنِي وَ لَا ذَنْبَ عَلَيْهِ فَيَدْخُلَ الْجَنَّةَ.
And I-azwj Prevented the (Momin) worshipper, that very fish, due to his sin which was from him, Intending to Delete it from him, by the prevention of that desire, and not having that medication, so that he would come (on the Day of Judgment) and there would be no sin upon him, and he would enter the Paradise’’.[106]
49- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص عَجَباً لِلْعَبْدِ الْمُؤْمِنِ مِنْ شِيعَةِ مُحَمَّدٍ وَ عَلِيٍّ ع أَنْ يُنْصَرَ فِي الدُّنْيَا عَلَى أَعْدَائِهِ فَقَدْ جُمِعَ لَهُ خَيْرُ الدَّارَيْنِ وَ إِنِ امْتُحِنَ فِي الدُّنْيَا فَقَدِ ادُّخِرَ لَهُ فِي الْآخِرَةِ مَا لَا يَكُونُ لِمِحْنَتِهِ فِي الدُّنْيَا قَدْرٌ عِنْدَ إِضَافَتِهَا إِلَى نِعَمِ الْآخِرَةِ
‘Tafseer Imam (Hassan Al-Askari-asws) – ‘Rasool-Allah-saww said: ‘I-saww wonder at the Momin servant from the Shias of Muhammad-saww and Ali-asws, that he is helped in the word against his enemies, so there has been gathered for him the good of the two Houses (world and the Hereafter), and that whatever he had been Tried with in the world has been hoarded for him in the Hereafter, what does not happen to a comparison for his efforts in the world, due to its multiplication to the Bounties of the Hereafter.
وَ كَذَلِكَ عَجَباً لِلْعَبْدِ الْمُخَالِفِ لَنَا أَهْلَ الْبَيْتِ إِنْ خُذِلَ فِي الدُّنْيَا وَ غُلِبَ بِأَيْدِي الْمُؤْمِنِينَ فَقَدْ جُمِعَ عَلَيْهِ عَذَابُ الدَّارَيْنِ وَ إِنْ أُمْهِلَ فِي الدُّنْيَا وَ أُخِّرَ عَنْهُ عَذَابُهَا كَانَ لَهُ فِي الْآخِرَةِ مِنْ عَجَائِبِ الْعَذَابِ وَ ضُرُوبِ الْعِقَابِ مَا يَوَدُّ لَوْ كَانَ فِي الدُّنْيَا مُسْلِماً وَ مَا لَا قَدْرَ لِنِعَمِ الدُّنْيَا الَّتِي كَانَتْ لَهُ عِنْدَ الْإِضَافَةِ إِلَى تِلْكَ الْبَلَايَا
And similar to that, I-saww wonder at the servant, an adversary of ours-asws, the People-asws of the Household, that he is abandoned in the world and is overcome at the hands of the Momineen, so there has been gathered for him the punishments of the two Houses (world and the Hereafter), and that he is given respite in the world and its punishments is delayed from him – there would be for him in the Hereafter from the strange Punishments, and the cruel Punishments, what would make him covet, if only he had been a Muslim in the world, and there is no comparison to the bounties of the world which used to be for him – with the multiplication to those afflictions.
فَلَوْ أَنَّ أَحْسَنَ النَّاسِ نَعِيماً فِي الدُّنْيَا وَ أَطْوَلَهُمْ فِيهَا عُمُراً مِنْ مُخَالِفِينَا غُمِسَ يَوْمَ الْقِيَامَةِ فِي النَّارِ غَمْسَةً ثُمَّ سُئِلَ هَلْ لَقِيتَ نَعِيماً قَطُّ لَقَالَ لَا
And even if he was the most excellent of the people with bounties in the world, and the longest of them in lifespan therein from being our-asws adversary, he would be immersed into the Fire with an immersion on the Day of Qiyamah. Then he would be asked, ‘Did you achieve any bliss at all?’ He would say, ‘No’.
وَ لَوْ أَنَّ أَشَدَّ النَّاسِ عَيْشاً فِي الدُّنْيَا وَ أَعْظَمَهُمْ بَلَاءً مِنْ مُوَافِقِينَا وَ شِيعَتِنَا غُمِسَ يَوْمَ الْقِيَامَةِ فِي الْجَنَّةِ غَمْسَةً ثُمَّ سُئِلَ لَقِيتَ بُؤْساً قَطُّ لَقَالَ لَا
And even if he was of the most difficult of lives of the people in the world, and of the greatest of them in afflictions, from our-asws compatible ones and our-asws Shias, he would be immersed on the Day of Judgment into the Paradise with an immersion. Then he would be asked, ‘Did you face any evil at all?’ He would say, ‘No’.
فَمَا ظَنُّكُمْ بِنَعِيمٍ وَ بُؤْسٍ هَذِهِ صِفَتُهُمَا فَذَلِكَ النَّعِيمُ فَاطْلُبُوهُ وَ ذَلِكَ الْعَذَابُ فَاتَّقُوهُ.
So, whatever you are thinking of with the bounties and evils, these are their descriptions. Thus, that is the Bliss, therefore seek it, and that is the punishment, so fear it!’’[107]
50- جا، المَجالسُ لِلْمُفِيدِ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنِ الْحَكَمِ بْنِ عُتَيْبَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْعَبْدَ إِذَا كَثُرَتْ ذُنُوبُهُ وَ لَمْ يَكُنْ عِنْدَهُ مَا يُكَفِّرُهَا ابْتَلَاهُ اللَّهُ تَعَالَى بِالْحُزْنِ لِيُكَفِّرَ عَنْهُ ذُنُوبَهُ.
(The book) ‘Majaalis’ of Al Mufeed’ – from Ahmad Bin Al Waleed, from his brother, from Al Saffar, from Ibn Isa, from Al Ahwazy, from Ibn Abu Umeyr, from Ismail Bin Ibrahim, from Al Hakam Bin Uteyba who said,
‘Abu Abdullah-asws said: ‘The servant, when his sins are many and there does not happen to be with him what he can expiate them with, Allah-azwj Afflicts him with the grief in order to expiate his sins from him’’.[108]
51- جا، المجالس للمفيد عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ طَاهِرٍ الْمُوسَوِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ يَحْيَى بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ الْقُمِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنْ كَانَ النَّبِيُّ مِنَ الْأَنْبِيَاءِ لَيُبْتَلَى بِالْجُوعِ حَتَّى يَمُوتَ جُوعاً وَ إِنْ كَانَ النَّبِيُّ مِنَ الْأَنْبِيَاءِ لَيُبْتَلَى بِالْعَطَشِ حَتَّى يَمُوتَ عَطَشاً وَ إِنْ كَانَ النَّبِيُّ مِنَ الْأَنْبِيَاءِ لَيُبْتَلَى بِالْعَرَاءِ حَتَّى يَمُوتَ عُرْيَاناً وَ إِنْ كَانَ النَّبِيُّ مِنَ الْأَنْبِيَاءِ لَيُبْتَلَى بِالسُّقْمِ وَ الْأَمْرَاضِ حَتَّى تُتْلِفَهُ
(The book) ‘Al Majalis’ of Al Mufeed, from Muhammad Bin Tahir Al Musawy, from Ibn Uqdah, from Yahya Bin Zakariya, from Muhammad Bin Sinan, from Ahmad Bin Suleyman Al Qummy who said,
‘I heard Abu Abdullah-asws saying: ‘There was a Prophet-as from the Prophets-as who was Afflicted with the hunger to the extent that he-as died of starvation; and there was a Prophet‑as from the Prophets-as who was Afflicted with the thirst until he-as died thirsty; and there was a Prophet-as from the Prophets-as who was Afflicted with the bareness until he-as died bare; and there was a Prophet-as from the Prophets-as who was Afflicted with the with sickness and the disease until it ravaged him.
وَ إِنْ كَانَ النَّبِيُّ لَيَأْتِي قَوْمَهُ فَيَقُومُ فِيهِمْ يَأْمُرُهُمْ بِطَاعَةِ اللَّهِ وَ يَدْعُوهُمْ إِلَى تَوْحِيدِ اللَّهِ وَ مَا مَعَهُ مَبِيتُ لَيْلَةٍ فَمَا يَتْرُكُونَهُ يَفْرُغُ مِنْ كَلَامِهِ وَ لَا يَسْتَمِعُونَ إِلَيْهِ حَتَّى يَقْتُلُوهُ
And there was a Prophet-as who came to his-as people and stayed among them instructing them with obeying Allah-azwj and calling them to the Oneness of Allah-azwj, and he-as could not have one overnight stay. They did not leave him-as to be even free from his-as speech and they did not listen to him-as until they killed him-as.
وَ إِنَّمَا يَبْتَلِي اللَّهُ تَبَارَكَ وَ تَعَالَى عِبَادَهُ عَلَى قَدْرِ مَنَازِلِهِمْ عِنْدَهُ.
And rather, Allah-azwj Blessed and Exalted Afflicts His-azwj servants in accordance with their status in His-azwj Presence’’.[109]
52- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ ابْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِيمَا نَاجَى اللَّهُ بِهِ مُوسَى بْنَ عِمْرَانَ أَنْ يَا مُوسَى مَا خَلَقْتُ خَلْقاً هُوَ أَحَبُّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ وَ إِنِّي إِنَّمَا ابْتَلَيْتُهُ لِمَا هُوَ خَيْرٌ لَهُ وَ أَنَا أَعْلَمُ بِمَا يُصْلِحُ عَبْدِي
(The book) ‘Al Majalis’ of Al Mufeed – From Ahmad Bin Al-Waleed, from his father, from Al-Saffar, from Ibn Isa, from Ibn Mahboub, from Ibn Atiya, from Ibn Farqad,
‘From Abu Abdullah-asws having said: ‘It was among what Allah-azwj Whispered to Musa-as Bin Imran-as: “O Musa-as! I-saww have not Created any creature who is more Beloved to Me-azwj than My-azwj Momin servant, and rather I-azwj Afflict him due to what is better for him, and I-azwj am more Knowing with what would correct My-azwj servant.
فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي وَ لْيَرْضَ بِقَضَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِمَا يُرْضِينِي وَ أَطَاعَ أَمْرِي.
So let him be patient upon My-azwj Afflictions and let him thank for My-azwj bounties and let him be pleased with My-azwj Judgment regarding the truthful ones with Me-azwj, when he worked with what Pleases Me-azwj and obeys My-azwj Command!”’[110]
53- ضه، روضة الواعظين قَالَ الصَّادِقُ ع إِنَّ الْعَبْدَ إِذَا كَثُرَتْ ذُنُوبُهُ وَ لَمْ يَجِدْ مَا يُكَفِّرُهَا بِهِ ابْتَلَاهُ اللَّهُ عَزَّ وَ جَلَّ بِالْحُزْنِ فِي الدُّنْيَا لِيُكَفِّرَهَا بِهِ فَإِنْ فَعَلَ ذَلِكَ بِهِ وَ إِلَّا فَعَذَّبَهُ فِي قَبْرِهِ لِيَلْقَاهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ يَلْقَاهُ وَ لَيْسَ شَيْءٌ يَشْهَدُ عَلَيْهِ بِشَيْءٍ مِنْ ذُنُوبِهِ.
(The book) ‘Rowzat Al Waizeen’ –
‘Al-Sadiq-asws said: ‘The servant, when his sins are many and he does not find what he can expiate these with, Allah-azwj Mighty and Majestic Afflicts him with the grief in the world in order to expiate these with it. Either He-azwj Does that with him or else He-azwj Punishes him in his grave, for him to meet Allah-azwj Mighty and Majestic on the Day he meets Him-azwj, and there wouldn’t be anything testifying against him with anything from his sins’’.[111]
54- جع، جامع الأخبار قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع الْجَزَعُ عِنْدَ الْبَلَاءِ تَمَامُ الْمِحْنَةِ.
(The book) ‘Jamie al Akhbar’ –
Amir Al-Momineen Ali-asws said: ‘The anxiety when afflicted completes tribulation.’’.[112]
وَ قَالَ ع إِنَّ الْبَلَاءَ لِلظَّالِمِ أَدَبٌ وَ لِلْمُؤْمِنِ امْتِحَانٌ وَ لِلْأَنْبِيَاءِ دَرَجَةٌ وَ لِلْأَوْلِيَاءِ كَرَامَةٌ.
And he-asws said: ‘The affliction, for the unjust one is discipline, and for the Momin a Test, and for the Prophets-as a rank, and for the Guardians-asws, a prestige’’.[113]
وَ قَالَ رَسُولُ اللَّهِ ص مَنِ ابْتُلِيَ فَصَبَرَ وَ أُعْطِيَ فَشَكَرَ وَ ظَلَمَ فَغَفَرَ وَ ظَلَمَ فَاسْتَغْفَرَ قَالُوا مَا بَالُهُ قَالَ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ.
And Rasool-Allah-saww said: ‘One who is Afflicted so he is patient, and is Given (bounties) so he thanks, and is oppressed so he forgives, and is unjust (sins) so he seeks Forgiveness’ They said, ‘What would be for him?’ He-saww said: for them is the security, and they are the Guided ones’ [6:82]’’.[114]
وَ قَالَ ع إِنَّ اللَّهَ يَتَعَاهَدُ وَلِيَّهُ بِالْبَلَاءِ كَمَا يَتَعَاهَدُ الْمَرِيضَ أَهْلُهُ بِالدَّوَاءِ وَ إِنَّ اللَّهَ لَيَحْمِي عَبْدَهُ الدُّنْيَا كَمَا يُحْمَى الْمَرِيضُ الطَّعَامَ.
And he-asws said: ‘Allah-azwj Pledged His-azwj friend with the affliction like what the sick one is pledged by his family with the medication, and Allah-azwj Protects His-azwj servants from the world like what the food protects the patient’’.[115]
وَ رُوِيَ عَنْ أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِذَا أَرَادَ اللَّهُ بِقَوْمٍ خَيْراً ابْتَلَاهُمْ.
And it is reported from Anas (a well-known fabricator), from the Prophet-saww having said: ‘Whenever Allah-azwj Wants good with a people, He-azwj Afflicts them’’.[116] (from a non-Shia source)
وَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَزَالُ الْبَلَاءُ فِي الْمُؤْمِنِ وَ الْمُؤْمِنَةِ فِي جَسَدِهِ وَ مَالِهِ وَ وُلْدِهِ حَتَّى يَلْقَى اللَّهَ وَ مَا عَلَيْهِ مِنْ خَطِيئَةٍ.
And from Abu Hureyra (well-known fabricator) who said, ‘Rasool-Allah-saww said: ‘The affliction does not cease to be in the Momin and the Momina, regarding his (their) body, and his (their) wealth, and his (their) children until he (they) meet Allah-azwj and there is nothing upon him (them) from the sins’’.[117] (From a non-Shia source)
وَ قَالَ ع لَيَوَدَّنَّ أَهْلُ الْعَافِيَةِ يَوْمَ الْقِيَامَةِ أَنَّ جُلُودَهُمْ قُرِضَتْ بِالْمَقَارِيضِ لِمَا يَرَوْنَ مِنْ ثَوَابِ أَهْلِ الْبَلَاءِ
And he-asws said: ‘On the Day of Qiyamah, the people of the good health would love if for their skins to be cut with the scissors due to what they will be seeing from the Rewards of the people of afflictions!
قَالَ اللَّهُ تَعَالَى يَا دَاوُدُ قُلْ لِعِبَادِي يَا عِبَادِي مَنْ لَمْ يَرْضَ بِقَضَائِي وَ لَمْ يَشْكُرْ نَعْمَائِي وَ لَمْ يَصْبِرْ عَلَى بَلَائِي فَلْيَطْلُبْ رَبّاً سِوَائِي.
Allah-azwj the Exalted Said: “O Dawood! Say to My-azwj servants: ‘One who is not pleased with My-azwj Decree and does not thank for My-azwj bounties, and is not patient upon My-azwj, let him seek a lord besides Me-azwj!”’[118]
وَ قَالَ الْبَاقِرُ ع يَا بُنَيَّ مَنْ كَتَمَ بَلَاءً ابْتُلِيَ بِهِ مِنَ النَّاسِ وَ شَكَا ذَلِكَ إِلَى اللَّهِ عَزَّ وَ جَلَّ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُعَافِيَهُ مِنْ ذَلِكَ الْبَلَاءِ
Al-Baqir-asws said: ‘O my-asws son-asws! One who conceals an affliction he is afflicted with from the people and complains of that to Allah-azwj Mighty and Majestic, would have a right upon Allah-azwj that He-azwj Makes him healthy from that affliction’.
قَالَ ع يُبْتَلَى الْمَرْءُ عَلَى قَدْرِ حُبِّهِ.
He-asws said: ‘The person is afflicted based upon a measurement of his love (for us-asws)’’.[119]
وَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ الْجَنَّةَ إِلَّا ابْتَلَيْتُهُ فِي جَسَدِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا ضَيَّقْتُ عَلَيْهِ فِي رِزْقِهِ فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا شَدَّدْتُ عَلَيْهِ الْمَوْتَ حَتَّى يَأْتِيَنِي وَ لَا ذَنْبَ لَهُ ثُمَّ أُدْخِلُهُ الْجَنَّةَ
And Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “There is none from a servant I-azwj Want to enter him into the Paradise except I-azwj Afflict him in his body. Either that would be an expiation for his sins or else there will be narrowness upon him in his sustenance. If that were to be an expiation for his sins, or else the death would be severe upon him until he comes to Me-azwj and there is no sin upon it, then I-azwj shall Enter him into the Paradise.
وَ مَا مِنْ عَبْدٍ أُرِيدُ أَنْ أُدْخِلَهُ النَّارَ إِلَّا صَحَّحْتُ جِسْمَهُ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ وَ إِلَّا آمَنْتُ [خَوْفَهُ] لَهُ وَ عَنْ سُلْطَانِهِ فَإِنْ كَانَ ذَلِكَ تَمَاماً لِطَلِبَتِهِ وَ إِلَّا هَوَّنْتُ عَلَيْهِ الْمَوْتَ حَتَّى يَأْتِيَنِي وَ لَا حَسَنَةَ لَهُ ثُمَّ أَدْخَلْتُهُ النَّارَ.
And there is none from a servant I-azwj Want him to enter the Fire except I-azwj shall Grant health in his body. If that were to be complete of his demand, or else I-azwj shall Secure his fear for him, and from his ruling authority. If that were to be complete of his demand, or else I-azwj shall Ease the death upon him until he comes to Me-azwj and there are no good deeds for him, then I-azwj shall Enter him into the Fire!”’[120]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيَتَعَاهَدُ الْمُؤْمِنَ بِالْبَلَاءِ إِمَّا بِمَرَضٍ فِي جَسَدِهِ أَوْ بِمُصِيبَةٍ فِي أَهْلٍ أَوْ مَالٍ أَوْ مُصِيبَةٍ مِنْ مَصَائِبِ الدُّنْيَا لِيَأْجُرَهُ عَلَيْهَا.
And from Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Pledges the Momin with the affliction, either by an illness with his body, or with a difficulty regarding family, or wealth, or a difficulty from the difficulties of the world in order to Recompense him upon it’’.[121]
وَ قَالَ ع مَا مِنْ مُؤْمِنٍ إِلَّا وَ هُوَ يُذَكَّرُ فِي كُلِّ أَرْبَعِينَ يَوْماً بِبَلَاءٍ إِمَّا فِي مَالِهِ أَوْ فِي وَلَدِهِ أَوْ فِي نَفْسِهِ فَيُؤْجَرُ عَلَيْهِ أَوْ هَمٍّ لَا يَدْرِي مِنْ أَيْنَ هُوَ.
And he-asws said: ‘There is none from a Momin except and he would be reminded with an afflicting during every forty days, either regarding his wealth, or regarding his children, or regarding himself, so he would be Recompensed upon it, or a worry he does not even know where it is from’’.[122]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِي الْجَنَّةِ لَمَنْزِلَةً لَا يَبْلُغُهَا الْعَبْدُ إِلَّا بِبَلَاءٍ فِي جَسَدِهِ.
And from Abu Abdullah-asws having said: ‘In the Paradise there is a status which the servant cannot reach it except by an affliction in his body’’.[123]
وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَرَجَ مُوسَى ع فَمَرَّ بِرَجُلٍ مِنْ بَنِي إِسْرَائِيلَ فَذَهَبَ بِهِ حَتَّى خَرَجَ إِلَى الظَّهْرِ فَقَالَ لَهُ اجْلِسْ حَتَّى أَجِيئَكَ وَ خَطَّ عَلَيْهِ خَطَّةً
And from Abu Ja’far-asws having said: ‘Musa-as went out and passed by a man from the children of Israel. He went with him-as until he-as went out to the back. He-as said to him: ‘Be seated until I-as come to you’, and he-as drew a line (in the ground) to him.
ثُمَّ رَفَعَ رَأْسَهُ إِلَى السَّمَاءِ فَقَالَ إِنِّي اسْتَوْدَعْتُكَ صَاحِبِي وَ أَنْتَ خَيْرُ مُسْتَوْدَعٍ ثُمَّ مَضَى فَنَاجَاهُ اللَّهُ بِمَا أَحَبَّ أَنْ يُنَاجِيَهُ ثُمَّ انْصَرَفَ نَحْوَ صَاحِبِهِ فَإِذَا أَسَدٌ قَدْ وَثَبَ عَلَيْهِ فَشَقَّ بَطْنَهُ وَ فَرَثَ لَحْمَهُ وَ شَرِبَ دَمَهُ
Then he-as raised his-as head towards the sky. He-as said: ‘I-azwj am Entrusting my-as companion to You-azwj! You-azwj are best of the Trustees!’ Then he-as went. Allah-azwj Whispered to him-as with what he-as liked. Then he-saww went to his-as companion, and there was a lion pouncing upon him. It split his belly and bared his flesh and drank his blood’.
قُلْتُ وَ مَا فَرْثُ اللَّحْمِ
I said, ‘And what is ‘bared his flesh’?’
قَالَ قَطْعُ أَوْصَالِهِ فَرَفَعَ مُوسَى رَأْسَهُ فَقَالَ يَا رَبِّ اسْتَوْدَعْتُكَ وَ أَنْتَ خَيْرُ مُسْتَوْدَعٍ فَسَلَّطْتَ عَلَيْهِ شَرَّ كِلَابِكَ فَشَقَّ بَطْنَهُ وَ فَرَثَ لَحْمَهُ وَ شَرِبَ دَمَهُ
He-asws said: ‘Cut its connections. Musa-as raised his-as head. He-as said: ‘I-as had entrusted to You-azwj and You-azwj are best of the Trustees, but You-azwj Caused the evil of your dog to overcome. It split his belly and bared his flesh and drank his blood!’
فَقِيلَ يَا مُوسَى إِنَّ صَاحِبَكَ كَانَتْ لَهُ مَنْزِلَةٌ فِي الْجَنَّةِ لَمْ يَكُنْ يَبْلُغُهَا إِلَّا بِمَا صَنَعْتُ بِهِ انْظُرْ
He-azwj Said: “O Musa-as! Your-as companion, there was a status for him in the Paradise he could not have reached it except with what I-azwj have Done with him. Look!”
وَ كَشَفَ لَهُ الْغِطَاءَ فَنَظَرَ مُوسَى فَإِذَا مَنْزِلٌ شَرِيفُ فَقَالَ رَبِّ رَضِيتُ.
And He-azwj Uncovered the covering for him-as. Musa-as looked and there was a noble status. He-as said: ‘Lord-azwj! I-as am pleased’’.[124]
وَ عَنِ الْكَاظِمِ ع قَالَ: لَنْ تَكُونُوا مُؤْمِنِينَ حَتَّى تَعُدُّوا الْبَلَاءَ نِعْمَةً وَ الرَّخَاءَ مُصِيبَةً وَ ذَلِكَ أَنَّ الصَّبْرَ عِنْدَ الْبَلَاءِ أَعْظَمُ مِنَ الْغَفْلَةِ عِنْدَ الرَّخَاءِ.
And from Al-Kazim-asws having said: ‘You will never become Momineen until you count the affliction as a bounty, and the prosperity as a calamity, and that is because the patience during the affliction is mightier than the heedlessness during the prosperity’’.[125]
قَالَ النَّبِيُّ ص لَا تَكُونُ مُؤْمِناً حَتَّى تَعُدَّ الْبَلَاءَ نِعْمَةً وَ الرَّخَاءَ مِحْنَةً لِأَنَّ بَلَاءَ الدُّنْيَا نِعْمَةٌ فِي الْآخِرَةِ وَ رَخَاءَ الدُّنْيَا مِحْنَةٌ فِي الْآخِرَةِ.
The Prophet-saww said: ‘You will not become a Momin until you count the affliction as a bounty, and the prosperity as a Trial, because affliction of the world is a Bounty in the Hereafter, and prosperity of the world is an ordeal in the Hereafter’’.[126]
وَ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالُوا قَالَ رَسُولُ اللَّهِ ص إِنَّ الْمُؤْمِنَ إِذَا قَارَفَ الذُّنُوبَ ابْتُلِيَ بِهَا بِالْفَقْرِ فَإِنْ كَانَ فِي ذَلِكَ كَفَّارَةٌ لِذُنُوبِهِ وَ إِلَّا ابْتُلِيَ بِالْمَرَضِ فَإِنْ كَانَ فِي ذَلِكَ كَفَّارَةٌ لِذُنُوبِهِ وَ إِلَّا ابْتُلِيَ بِالْخَوْفِ مِنَ السُّلْطَانِ يَطْلُبُهُ
And from Abu Al Jaroud,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Momin, when he yields to the sins, is Afflicted due to it with the poor, for that would be an expiation in that due to his sins, or else he is afflicted with the illness. Either that would be an expiation for his sins or else with the fear from the ruling authority seeking him.
فَإِنْ كَانَ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ وَ إِلَّا ضُيِّقَ عَلَيْهِ عِنْدَ خُرُوجِ نَفْسِهِ حَتَّى يَلْقَى اللَّهَ حِينَ يَلْقَاهُ وَ مَا لَهُ مِنْ ذَنْبٍ يَدَّعِيهِ عَلَيْهِ فَيَأْمُرُ بِهِ إِلَى الْجَنَّةِ وَ إِنَّ الْكَافِرَ وَ الْمُنَافِقَ لَيُهَوَّنُ عَلَيْهِمَا خُرُوجُ أَنْفُسِهِمَا حَتَّى يَلْقَيَا اللَّهَ حِينَ يَلْقَيَانِهِ وَ مَا لَهُمَا عِنْدَهُ مِنْ حَسَنَةٍ يَدَّعِيَانِهَا عَلَيْهِ فَيَأْمُرُ بِهِمَا إِلَى النَّارِ.
Either that would be an expiation for his sins or else there will be narrowness upon him at the exiting of his soul, until he meets Allah-azwj when he meets Him-azwj and there will be no sin for him to be claimed upon him, so he will be Commanded with to the Paradise, and that the Kafir and the hypocrite, the exiting of their souls would be eased upon them, until they meet Allah-azwj when they meet Him-azwj, and there will not be in His-azwj Presence for them any good deed they can be claiming upon. So He-azwj will Command with them to the Fire’’.[127]
وَ عَنْهُ ع قَالَ: كُلَّمَا ازْدَادَ الْعَبْدُ إِيمَاناً ازْدَادَ ضِيقاً فِي مَعِيشَتِهِ.
And from him-asws having said: ‘Every time the servant increases the Eman, there will be a narrowness in his livelihood’’.[128]
بشا، بشارة المصطفى عَنِ ابْنِ شَيْخِ الطَّائِفَةِ عَنْ أَبِيهِ عَنِ الْمُفِيدِ عَنْ زَيْدِ بْنِ مُحَمَّدٍ السُّلَمِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَكَمِ الْكِنْدِيِّ عَنْ إِسْمَاعِيلَ بْنِ صَبِيحٍ عَنْ خَالِدِ بْنِ الْعَلَاءِ عَنِ الْمِنْهَالِ بْنِ عَمْرٍو قَالَ: كُنْتُ جَالِساً مَعَ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع إِذْ جَاءَهُ رَجُلٌ فَسَلَّمَ عَلَيْهِ فَرَدَّ عَلَيْهِ السَّلَامَ فَقَالَ الرَّجُلُ كَيْفَ أَنْتُمْ فَقَالَ لَهُ مُحَمَّدٌ أَ وَ مَا آنَ لَكُمْ أَنْ تَعْلَمُوا كَيْفَ نَحْنُ إِنَّمَا مَثَلُنَا فِي هَذِهِ الْأُمَّةِ مَثَلُ بَنِي إِسْرَائِيلَ كَانَ يُذَبَّحُ أَبْنَاؤُهُمْ وَ تُسْتَحْيَا نِسَاؤُهُمْ أَلَا وَ إِنَّ هَؤُلَاءِ يُذَبِّحُونَ أَبْنَاءَنَا وَ يَسْتَحْيُونَ نِسَاءَنَا
(The book) ‘Bashaarat Al Mustafa’ – from Ibn Sheykh Al Taifa, from his father, from Al Mufeed, from Zayd Bin Muhammad Al Sulamy, from Al-Husayn Bin Al Hakam Al Kindy, from Ismail Bin Sabeeh, from Khalid Bin Al A’ala, from Al Minhal Bin Amro who said,
‘I was seated with Muhammad-asws Bin Ali Al-Baqir-asws when a man came over. So he greeted upon him, and he-asws returned the greeting. The man said, ‘How are you-asws?’ Muhammad-asws said to him: ‘And what does it mean to you all if you come to know how we-asws are? But rather, our-asws example in this community is an example of the Children of Israel. Their sons were slaughtered, and their women were kept alive. Indeed! They are slaughtering our-asws sons and keeping our-asws womenfolk alive.
زَعَمَتِ الْعَرَبُ أَنَّ لَهُمْ فَضْلًا عَلَى الْعَجَمِ فَقَالَ الْعَجَمُ وَ بِمَا ذَاكَ؟ قَالُوا كَانَ مُحَمَّدٌ مِنَّا عَرَبِيٌّ قَالُوا لَهُمْ صَدَقْتُمْ
The Arabs claimed that there is merit for them upon the non-Arabs. So the non-Arabs said, ‘And by what is that (merit)?’ They said, ‘Muhammad-saww was from us, an Arab’. They said to them, ‘You speak the truth’.
وَ زَعَمَتْ قُرَيْشٌ أَنَّ لَهَا فَضْلًا عَلَى غَيْرِهَا مِنَ الْعَرَبِ فَقَالَتْ لَهُمُ الْعَرَبُ مِنْ غَيْرِهِمْ وَ بِمَا ذَاكَ؟ قَالُوا كَانَ مُحَمَّدٌ قُرَشِيّاً قَالُوا لَهُمْ صَدَقْتُمْ
And the Qureysh claimed that for it was a merit upon the others from the Arabs. So the Arabs from the others said to them, ‘And by what is that (merit)?’ They said, ‘Muhammad-saww was Qureysh’. They said, ‘You speak the truth’.
فَإِنْ كَانَ الْقَوْمُ صَدَقُوا فَلَنَا فَضْلٌ عَلَى النَّاسِ لِأَنَّا ذُرِّيَّةُ مُحَمَّدٍ وَ أَهْلُ بَيْتِهِ خَاصَّةً وَ عِتْرَتُهُ لَا يَشْرَكُنَا فِي ذَلِكَ غَيْرُنَا
And if it was so that they people were speaking the truth, then for us-asws there is merit upon the people because we-asws are the children of Muhammad-saww, and are the People-asws of his‑saww Household in particular, and are his-saww family. There is no participation in that with us-asws from the others’.
فَقَالَ لَهُ الرَّجُلُ وَ اللَّهِ إِنِّي لَأُحِبُّكُمْ أَهْلَ الْبَيْتِ
The man said to him-asws, ‘By Allah-azwj! I love you all, the People-asws of the Household!’
قَالَ فَاتَّخِذْ لِلْبَلَاءِ جِلْبَاباً فَوَ اللَّهِ إِنَّهُ لَأَسْرَعُ إِلَيْنَا وَ إِلَى شِيعَتِنَا مِنَ السَّيْلِ فِي الْوَادِي وَ بِنَا يُبْدَأُ الْبَلَاءُ ثُمَّ بِكُمْ وَ بِنَا يُبْدَأُ الرَّخَاءُ ثُمَّ بِكُمْ.
He-asws said: ‘So take the afflictions as a robe, for by Allah-azwj, it is quicker to us-asws and to our-asws Shias than the flow of the water in the valley, and with us-asws the afflictions begin, then with you all, and with us-asws the ease begins, then with you all!’’[129]
56- جع، جامع الأخبار قَالَ النَّبِيُّ ص الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ
(The book) ‘Jamie Al Akhbar’ –
‘The Prophet-saww said: ‘The world is a prison for the Momin and a Garden for the Kafir’.
وَ قَالَ لَوْ كَانَ الْمُؤْمِنُ فِي جُحْرِ فَأْرَةٍ لَقَيَّضَ اللَّهُ فِيهِ مَنْ يُؤْذِيهِ
And he-saww said: ‘Even if the Momin were to be in a mouse hold, Allah-azwj would Send someone in it to bother (hurt) him’.
وَ قَالَ الْمُؤْمِنُ مُكَفَّرٌ.
And he-saww said: ‘The Momin is expiated’’.[130]
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَا يَكُونُ فِي الدُّنْيَا مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ.
And it is reported from the Prophet-saww having said: ‘There cannot be any Momin in the world except and there is a neighbour for him bothering (hurting) him’’.[131]
وَ قَالَ رَسُولُ اللَّهِ ص مَا كَانَ وَ لَا يَكُونُ وَ لَا هُوَ كَائِنٌ- نَبِيٌّ وَ لَا مُؤْمِنٌ إِلَّا وَ لَهُ قَرَابَةٌ يُؤْذِيهِ أَوْ جَارٌ يُؤْذِيهِ.
And Rasool-Allah-saww said: ‘There has not been, nor is there, nor will there be, neither a Prophet-as nor a Momin except and for him would be a relative bothering (hurting) him, or a neighbour bothering (hurting) him’’.[132]
57- ختص، الإختصاص عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الشَّيَاطِينَ عَلَى الْمُؤْمِنِينَ أَكْثَرُ مِنَ الزَّنَابِيرِ عَلَى اللَّحْمِ
(The book) ‘Al Ikhtisaas’ – from Rabie, from Al Fuzeyl who said,
‘I heard Abu Abdullah-asws saying: ‘The Satans-la upon the Momineen are more than the wasps upon the meat’.
ثُمَّ قَالَ هَكَذَا بِيَدِهِ إِلَّا مَا دَفَعَ اللَّهُ.
Then he-asws said: ‘Like this!’ – with his-asws hand – ‘Except what Allah-azwj Repels’’.[133]
58- ختص، الإختصاص عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عَلِيِّ بْنِ عُثْمَانَ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: إِنَّ الْأَنْبِيَاءَ وَ أَوْلَادَ الْأَنْبِيَاءِ وَ أَتْبَاعَ الْأَنْبِيَاءِ خُصُّوا بِثَلَاثِ خِصَالٍ السُّقْمِ فِي الْأَبْدَانِ وَ خَوْفِ السُّلْطَانِ وَ الْفَقْرِ.
(The book) ‘Al Ikhtisaas’ – from Muhammad Bin Ali, from his father, from Sa’ad, from Al-Hassan Bin Musa, from Ismail Bin Mihran, from Ali Bin Usman,
‘From Abu Al-Hassan Musa-asws Bin Ja’far-asws having said: ‘The Prophets-as and children of the Prophets-as are specialised with three characteristics – the illness in the bodies, and fear of the ruling authorities, and the poverty’’.[134]
59- محص، التمحيص عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ وَ عَبْدِ اللَّهِ ابْنَيْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ كَرَّامٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عَلِيٌّ ع يَقُولُ إِنَّ الْبَلَاءَ أَسْرَعُ إِلَى شِيعَتِنَا مِنَ السَّيْلِ إِلَى قَرَارِ الْوَادِي.
(The book) ‘Al Tamhees’ – from Muhammad Bin Hammam, from Al Himeyri, from Ahmad, and Abdullah, two sons of Muhammad Bin Isa, from Ibn Mahboub, from Ibn Raib, and Karram, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Ali-asws had said: ‘The afflictions are quicker to our-asws Shias than the flood is to settle the valley’’.[135]
60- محص، التمحيص عَنْ كَثِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْجُوعُ وَ الْخَوْفُ أَسْرَعُ إِلَى شِيعَتِنَا مِنْ رَكْضِ الْبَرَاذِينِ.
(The book) ‘Al Tamhees’ – from Kaseer,
‘From Abu Abdullah-asws having said: ‘The hunger and the fear are quicker to our-asws Shias than two fast sprinters’’.[136]
محص، التمحيص عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع لَوْ أَنَّ مُؤْمِناً عَلَى لَوْحٍ فِي الْبَحْرِ لَقَيَّضَ اللَّهُ لَهُ مُنَافِقاً يُؤْذِيهِ.
(The book) ‘Al Tamhees’ – from Abu Baseer,
‘From Abu Abdullah-asws: ‘Even if a Momin were to be upon a plank in the sea, Allah-azwj would Send a hypocrite to him to bother (hurt) him’’.[137]
62- محص، التمحيص عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا زِيَادُ إِنَّ اللَّهَ يَتَعَهَّدُ عَبْدَهُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَهَّدُ الْغَائِبُ أَهْلَهُ بِالْهَدِيَّةِ وَ يَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ.
(The book) ‘Al Tamhees’ – from Abu Ubeyda Al Haza’a who said,
‘Abu Ja’far-asws said: ‘O Ziyad! Allah-azwj Pledges His-azwj Momin servant with the affliction, just as the one absent from his family brings the gifts, and He-azwj Protects him from the world just as the doctor protects the patient’’.[138]
63- محص، التمحيص عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نِعْمَ جُرْعَةُ الْغَيْظِ لِمَنْ صَبَرَ عَلَيْهَا وَ إِنَّ عَظِيمَ الْأَجْرِ مَعَ عَظِيمِ الْبَلَاءِ وَ مَا أَحَبَّ اللَّهُ قَوْماً إِلَّا ابْتَلَاهُمْ.
(The book) ‘Al Tamhees’ – From Zayd Al Shaham,
‘From Abu Abdullah-asws having said: ‘Best of the gulps (swallowing) is the anger for the one who is patient upon it, and the mighty Recompense is with the mighty affliction, and Allah-azwj has not Loved any people except He-azwj has Afflicted them’’.[139]
64- محص، التمحيص عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ جَعَلَ الْمُؤْمِنِينَ فِي دَارِ الدُّنْيَا غَرَضاً لِعَدُوِّهِمْ.
(The book) ‘Al Tamhees’ – from Talha Bin Zayd,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Allah-azwj has Made the Momineen in the world as a target for their enemies’’.[140]
65- محص، التمحيص عَنِ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا أَبَا حَمْزَةَ مَا كَانَ وَ لَنْ يَكُونَ مُؤْمِنٌ إِلَّا وَ لَهُ بَلَايَا أَرْبَعٌ إِمَّا يَكُونُ لَهُ جَارٌ يُؤْذِيهِ أَوْ مُنَافِقٌ يَقْفُو أَثَرَهُ أَوْ مُنَافِقٌ يَرَى قِتَالَهُ جِهَاداً أَوْ مُؤْمِنٌ يَحْسُدُهُ
(The book) ‘Al Tamhees’ – From Al Sumali who said,
‘Abu Abdullah-asws said: ‘O Abu Hamza! There has not been, nor will there ever be a Momin except and for would be four afflictions. Either there will be a neighbour for him bothering (hurting) him, or a hypocrite stalking him, or a hypocrite seeing killing him as Jihad, or a Momin envying him’.
ثُمَّ قَالَ أَمَا إِنَّهُ أَشَدُّ الْأَرْبَعَةِ عَلَيْهِ لِأَنَّهُ يَقُولُ فَيُصَدَّقُ عَلَيْهِ وَ يُقَالُ هَذَا رَجُلٌ مِنْ إِخْوَانِهِ فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذِهِ.
Then he-asws said: ‘Then the four (afflictions) are intensified upon him, because he speaks, and it is ratified against him, and it is said, ‘This man is from his brethren’. So what remain of the Momin after this?’’[141]
66- محص، التمحيص عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ يَعْلَمُ الْمُؤْمِنُ مَا لَهُ فِي الْمَصَائِبِ مِنَ الْأَجْرِ لَتَمَنَّى أَنْ يُقْرَضَ بِالْمَقَارِيضِ.
(The book) ‘Al Tamhees’ – from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Had the Momin known what Recompense there is for him in the difficulties, he would wish to be cut with the scissors’’.[142]
67- محص، التمحيص عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ إِذَا أُضِيفَ الْبَلَاءُ إِلَى الْبَلَاءِ كَانَ مِنَ الْبَلَاءِ عَافِيَةٌ
(The book) ‘Al Tamhees’ – from Abdullah Bin Al Mubarak who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘What the affliction is added to the affliction, there will be recovery from the affliction’.
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنْ أَصَابَكُمْ تَمْحِيصٌ فَاصْبِرُوا فَإِنَّمَا يَبْتَلِي اللَّهُ الْمُؤْمِنِينَ وَ لَمْ يَزَلْ إِخْوَانُكُمْ قَلِيلًا أَلَا وَ إِنَّ أَقَلَّ أَهْلِ الْمَحْشَرِ الْمُؤْمِنُونَ.
And from Abu Abdullah-asws having said: ‘When the Trial afflicts you, then be patient, for rather Allah-azwj Afflicts the Momineen, and your brother have not ceased to be few. Indeed, and the fewest of the people of Resurrection would be the Momineen’’.[143]
68- محص، التمحيص عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا مِنْ مُؤْمِنٍ إِلَّا وَ هُوَ يَذَّكَّرُ لِبَلَاءٍ يُصِيبُهُ فِي كُلِّ أَرْبَعِينَ يَوْماً أَوْ بِشَيْءٍ فِي مَالِهِ وَ وُلْدِهِ لِيَأْجُرَهُ اللَّهُ عَلَيْهِ أَوْ بِهَمٍّ لَا يَدْرِي مِنْ أَيْنَ هُوَ.
(The book) ‘Al Tamhees’ – from Muawiya Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘There is none from a Momin except and he would be reminded due to an affliction hitting him during every forty days, or with something regarding his wealth and his children for Allah-azwj to Recompense him upon it, or with such a worry, he does not even know where it is from’’.[144]
69- محص، التمحيص عَنْ أَبِي الْحَسَنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ لَيَتَعَهَّدُ عَبْدَهُ الْمُؤْمِنَ بِأَنْوَاعِ الْبَلَاءِ كَمَا يَتَعَهَّدُ أَهْلَ الْبَيْتِ سَيِّدُهُمْ بِطُرَفِ الطَّعَامِ.
(The book) ‘Al Tamhees’ – from Abu Al-Hassan Al Ahmasy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Pledges His-azwj Momin servant with a variety of afflictions, just as the people of a household are pledged by their chief with the meal’’.[145]
70- محص، التمحيص عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَفْلَتَ الْمُؤْمِنُ مِنْ وَاحِدَةٍ مِنْ ثَلَاثٍ وَ رُبَّمَا اجْتَمَعَتِ الثَّلَاثُ عَلَيْهِ إِمَّا أَنْ يَكُونَ مَعَهُ فِي الدَّارِ مَنْ يُغْلِقُ عَلَيْهِ الْبَابَ يُؤْذِيهِ أَوْ جَارٌ يُؤْذِيهِ أَوْ شَيْءٌ فِي طَرِيقِهِ وَ حَوَائِجِهِ يُؤْذِيهِ
(The book) ‘Al Tamhees’ – From Zurara,
‘From Abu Abdullah-asws having said: ‘The Momin cannot flee from one of three, and sometimes the three would be gathered upon him. Either there would be someone with him in the house who would lock the door upon him, hurting him, or there would be a neighbour hurting him, or there would something in his road and his needs hurting him.
وَ لَوْ أَنَّ مُؤْمِناً عَلَى قُلَّةِ جَبَلٍ لَبَعَثَ اللَّهُ إِلَيْهِ شَيْطَاناً وَ يَجْعَلُ لَهُ مِنْ إِيمَانِهِ أُنْساً لَا يَسْتَوْحِشُ إِلَى أَحَدٍ.
And even if a Momin were to be on top of a mountain, Allah-azwj would Send a Satan-la to him and Make such comfort to be for him from his Eman, he will not feel lonely to anyone’’.[146]
71- محص، التمحيص عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَشَدَّ النَّاسِ بَلَاءً الْأَنْبِيَاءُ ثُمَّ الَّذِينَ يَلُونَهُمْ ثُمَّ الَّذِينَ يَلُونَهُمْ.
(The book) ‘Al Tamhees’ – from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘The people with severest of afflictions are the Prophets‑as, then the ones who follow them-as (in seniority), then the ones following them (in seniority)’’.[147]
72- محص، التمحيص عَنْ سَدِيرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع هَلْ يَبْتَلِي اللَّهُ الْمُؤْمِنَ
(The book) ‘Al Tamhees’ – From Sadeyr who said,
‘I said to Abu Ja’far-asws, ‘Does Allah-azwj Afflict the Momin?’
فَقَالَ وَ هَلْ يُبْتَلَى إِلَّا الْمُؤْمِنُ حَتَّى إِنَّ صَاحِبَ يَاسِينَ- قالَ يا لَيْتَ قَوْمِي يَعْلَمُونَ كَانَ مُكَنَّعاً قُلْتُ وَ مَا الْمُكَنَّعُ قَالَ كَانَ بِهِ جُذَامٌ.
He-asws said: ‘And does He-azwj Afflict except the Momin? Even the companion of Yaseen He said, ‘Alas! If only my people knew [36:26]. He had a deformed hand’. I said, ‘And what was the deformity?’ He-asws said: ‘There was leprosy with him’’.[148]
73- محص، التمحيص عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ إِلَّا وَ بِهِ وَجَعٌ فِي شَيْءٍ مِنْ بَدَنِهِ لَا يُفَارِقُهُ حَتَّى يَمُوتَ يَكُونُ ذَلِكَ كَفَّارَةً لِذُنُوبِهِ.
(The book) ‘Al Tamhees’ – From Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘There is none from a Momin except and with would be pain in something from his body not separating from him until he dies, for that to be an expiation for his sins’’.[149]
74- محص، التمحيص عَنِ الْأَحْمَسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَزَالُ الْغُمُومُ وَ الْهُمُومُ بِالْمُؤْمِنِ حَتَّى لَا تَدَعَ لَهُ ذَنْباً.
(The book) ‘Al Tamhees’ – from Al Ahmasy,
‘From Abu Abdullah-asws having said: ‘The sadness(es) and the worries will not cease to be with the Momin until they do not leave any sin for him (to be penalised for)’’.[150]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَمْضِي عَلَى الْمُؤْمِنِ أَرْبَعُونَ لَيْلَةً إِلَّا عَرَضَ لَهُ أَمْرٌ يَحْزُنُهُ يُذَكِّرُهُ رَبَّهُ.
And from Abu Abdullah-asws having said: ‘There will not pass upon the Momin forty days except, and a matter would present to him, saddening him and reminding him of his Lord‑azwj’’.[151]
75- محص، التمحيص عَنِ الْحَارِثِ بْنِ عُمَرَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَبْدَ الْمُؤْمِنَ لَيَهْتَمُّ فِي الدُّنْيَا حَتَّى يَخْرُجَ مِنْهَا وَ لَا ذَنْبَ لَهُ.
(The book) ‘Al Tamhees’ – from Al Haris Bin Umar who said,
‘I heard Abu Abdullah-asws saying: ‘The Momin servant gets so distressed in the world until he exits from it and there is no sin (left to be penalised) for him’’.[152]
محص، التمحيص عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ اللَّهُ لَوْ لَا أَنْ يَجِدَ عَبْدِيَ الْمُؤْمِنُ فِي نَفْسِهِ لَعَصَّبْتُ الْمُنَافِقَ عِصَابَةً لَا يَجِدُ أَلَماً حَتَّى يَمُوتَ.
(The book) ‘Al Tamhees’ – from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Said: “Had My-azwj Momin servant not felt withing himself, I-azwj would have Bandaged the hypocrite with such a bandage he would not have felt any pain until he dies’’.[153]
77- محص، التمحيص عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ فَأَمَّا الْمُؤْمِنُ فَيُرَوَّعُ فِيهَا وَ أَمَّا الْكَافِرُ فَيُمَتَّعُ فِيهَا.
(The book) ‘Al Tamhees’ –
‘From Ali-asws having said: ‘Rasool-Allah-saww said; ‘The world is a prison for the Momin and a Garden for the Kafir. As for the Momin, he is terrified in it, and as for the Kafir, he is enjoying in it’’.[154]
محص، التمحيص عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعَبْدَ لَيَكْرُمُ عَلَى اللَّهِ تَعَالَى حَتَّى إِنَّهُ لَوْ سَأَلَهُ الدُّنْيَا وَ مَا فِيهَا أَعْطَاهُ إِيَّاهَا وَ لَمْ يَنْقُصَاهُ ذَلِكَ وَ لَوْ سَأَلَهُ مِنَ الْجَنَّةِ شِبْراً حَرَمَهُ
(The book) ‘Al Tamhees’ – from Abu Jameela,
‘From Abu Ja’far-asws having said: ‘The servant is so honourable to Allah-azwj the Exalted, to the extent that even if he were to ask Him-azwj the world and whatever is in it, He-azwj would Give it to him and that would not reduce (anything for) Him-azwj, and if he were to ask Him-azwj a palm’s width from the Paradise, He-azwj would Deprive him.
وَ إِنَّ اللَّهَ يَتَعَهَّدُ الْمُؤْمِنَ بِالْبَلَاءِ كَمَا يَتَعَهَّدُ الْغَائِبُ أَهْلَهُ بِالْهَدِيَّةِ وَ يَحْمِيهِ الدُّنْيَا كَمَا يَحْمِي الطَّبِيبُ الْمَرِيضَ.
And Allah-azwj Pledges the Momin with the afflictions like what the one absent from his family brings the gifts, and He-azwj Protects him from the world just as the doctor protects the patient’’.[155]
بيان: الظاهر أنه سقط من صدر الخبر فقرات.
Explanation – The apparent is that sentences have been dropped from the beginning of the Hadeeth.
79- محص، التمحيص عَنْ أَبِي الْحَسَنِ ع قَالَ: الْمُؤْمِنُ بِعَرْضِ كُلِّ خَيْرٍ لَوْ قُطِعَ أَنْمُلَةً أَنْمُلَةً كَانَ خَيْراً لَهُ وَ لَوْ وُلِّيَ شَرْقَهَا وَ غَرْبَهَا كَانَ خَيْراً لَهُ.
(The book) ‘Al Tamhees’ –
‘From Abu Al-Hassan-asws having said: ‘The Momin is in the width of every goodness. Even if he were to be cut nail by nail, it would be good for him, and even if he were to rule its east and its west, it would be good for him’’.[156]
80- محص، التمحيص عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يَذُودُ الْمُؤْمِنَ عَمَّا يَشْتَهِيهِ كَمَا يَذُودُ أَحَدُكُمُ الْغَرِيبَ عَنْ إِبِلِهِ لَيْسَ مِنْهَا.
(The book) ‘Al Tamhees’ – from Isa Bin Abu Mansour,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Impedes the Momin from what he desires like what one of you tends to impede the strange camel who isn’t from it (the flock)’’.[157]
81- محص، التمحيص عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْعَبْدَ الْمُؤْمِنَ لَيَطْلُبُ الْإِمَارَةَ وَ التِّجَارَةَ حَتَّى إِذَا أَشْرَفَ مِنْ ذَلِكَ عَلَى مَا كَانَ يَهْوَى بَعَثَ اللَّهُ مَلَكاً وَ قَالَ لَهُ عُقْ عَبْدِي وَ صُدَّهُ عَنْ أَمْرٍ لَوِ اسْتَمْكَنَ مِنْهُ أُدْخَلَهُ النَّارَ
(The book) ‘Al Tamhees’ -from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The Momin servant, tends to seek the governance and the trading, until when he overlooks from that upon what he loves, Allah‑azwj Sends an Angel and Says to him: “Impede My-azwj servant and hinder him from a matter, if he were to enable from it, I-azwj shall Enter him into the Fire!”
فَيُقْبِلُ الْمَلَكُ فَيَصُدُّهُ بِلُطْفِ اللَّهِ فَيُصْبِحُ وَ هُوَ يَقُولُ لَقَدْ دُهِيتُ وَ مَنْ دَهَانِي فَعَلَ اللَّهُ بِهِ وَ فَعَلَ وَ مَا يَدْرِي أَنَّ اللَّهَ النَّاظِرُ لَهُ فِي ذَلِكَ وَ لَوْ ظَفِرَ بِهِ أَدْخَلَهُ النَّارَ.
The Angel comes and blocks him due to the Kindness of Allah-azwj. He becomes such and he is saying, ‘I am bewildered, and who has hindered me?’ Allah-azwj Does with him this and that, and he does not know that Allah-azwj is Looking out for him regarding that, and had been succeeded with it, He-azwj would have Entered him into the Fire’’.[158]
82- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: مَثَلُ الْمُؤْمِنِ مَثَلُ كَفَّتَيِ الْمِيزَانِ كُلَّمَا زِيدَ فِي إِيمَانِهِ زِيدَ فِي بَلَائِهِ لِيَلْقَى اللَّهَ عَزَّ وَ جَلَّ وَ لَا خَطِيئَةَ لَهُ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – From a group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from Muhammad Bin Al-Husayn Bin Abu Al Khattab, from Muhammad Bin Abu Umeyr, from Ali Bin Abu Hamza,
‘From Abu Al-Hassan Musa-asws Bin Ja’far-asws having said: ‘An example of the Momin is an example of the two hands of the scale. Every time there is an increase in his Eman, there is an increase in his afflictions so he will meet Allah-azwj Mighty and Majestic and there will be no sin for hm’’.[159]
83- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، 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 السُّقْمُ يَمْحُو الذُّنُوبَ
‘Kitab Al Imamate Wa Al Tabsira’ – from Ahmad Bin Ali, from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, 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: ‘The illness deletes the sins!’
وَ قَالَ ص سَاعَاتُ الْوَجَعِ يُذْهِبْنَ سَاعَاتِ الْخَطَايَا
And he-saww said: ‘The hours of pain do away the hours of sins!’
وَ قَالَ ص سَاعَاتُ الْهُمُومِ سَاعَاتُ الْكَفَّارَاتِ وَ لَا يَزَالُ الْهَمُّ بِالْمُؤْمِنِ حَتَّى يَدَعَهُ وَ مَا لَهُ مِنْ ذَنْبٍ.
And he-saww said: ‘Hours of worries are hours of expiations, and the worry does not cease to be with the Momin until it leaves him and there is no sin for him (left)’’.[160]
84- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنِ الْعَمْرَكِيِّ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ حَبِيبٍ الْأَزْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ ذَرِيحٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: خَرَجْتُ إِلَى الْمَدِينَةِ وَ أَنَا وَجِعٌ ثَقِيلٌ فَقِيلَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ وَجِعٌ فَأَرْسَلَ إِلَيَّ أَبُو جَعْفَرٍ ع بِشَرَابٍ مَعَ الْغُلَامِ مُغَطًّى بِمِنْدِيلٍ فَنَاوَلَنِيهِ الْغُلَامُ وَ قَالَ لِي اشْرَبْهُ فَإِنَّهُ قَدْ أَمَرَنِي أَنْ لَا أَرْجِعَ حَتَّى تَشْرَبَهُ
(The book) ‘Rijaal Al Kashy’ – from Muhammad Masoud, from Ja’far Bin Ahmad, from Al Amraky Bin Ali, from Muhammad Bin Habeeb Al Azdy, from Abdullah Bin Hammad, from Abdullah Bin Abdul Rahman Al Asamma, from Zareeh, from Muhammad Bin Muslim who said,
‘I went out to Al-Medina and I was in heavy pain. It was said to him-asws, ‘Muhammad Bin Muslim is in pain!’ So Abu Ja’far-asws sent a drink to me with the slave, covered with a towel. The slave gave it and said to me, ‘Drink, for he-asws has instructed me that I should not return until you have drunk it!’
فَتَنَاوَلْتُهُ فَإِذَا رَائِحَةُ الْمِسْكِ عَنْهُ وَ إِذَا شَرَابٌ طَيِّبُ الطَّعْمِ بَارِدٌ فَإِذَا شَرِبْتُهُ قَالَ لِيَ الْغُلَامُ يَقُولُ لَكَ إِذَا شَرِبْتَهُ فَتَعَالَ
I took it, and there was the aroma of musk from it, and when I drank, it was of good taste, cool. When I had drunk it, the slave said to me, ‘He-asws says to you, ‘When you have drunk it, so come over!’
فَفَكَّرْتُ فِيمَا قَالَ لِي وَ لَا أَقْدِرُ عَلَى النُّهُوضِ قَبْلَ ذَلِكَ عَلَى رِجْلِي فَلَمَّا اسْتَقَرَّ الشَّرَابُ فِي جَوْفِي فَكَأَنَّمَا نَشِطْتُ مِنْ عِقَالٍ فَأَتَيْتُ بَابَهُ فَاسْتَأْذَنْتُ عَلَيْهِ فَصَوَّتَ بِي صَحَّ الْجِسْمُ ادْخُلْ ادْخُلْ
I was thoughtful regarding what he had said to me and before that I was not able upon the getting up upon my legs. When the drink settled in my inside, it is as if I had been activated from the inactivity. I came to his-asws door and sought permission to see him-asws. He-asws called out for me: ‘The body is healthy, enter! Enter!’
فَدَخَلْتُ وَ أَنَا بَاكٍ وَ سَلَّمْتُ عَلَيْهِ وَ قَبَّلْتُ يَدَيْهِ وَ رَأْسَهُ فَقَالَ لِي وَ مَا يُبْكِيكَ يَا مُحَمَّدُ
I entered and I was crying, and greeted unto him-asws and kissed his-asws hand and his-asws head. He-asws said to me: ‘And what makes you cry, O Muhammad?’
فَقُلْتُ جُعِلْتُ فِدَاكَ أَبْكِي عَلَى اغْتِرَابِي وَ بُعْدِ الشُّقَّةِ وَ قِلَّةِ الْمَقْدُرَةِ عَلَى الْمُقَامِ عِنْدَكَ وَ النَّظَرِ إِلَيْكَ
I said, ‘May I be sacrificed for you-asws! I am crying upon my alienation, and remoteness of the house, and little ability upon staying in your-asws presence and looking at you-asws!’
فَقَالَ أَمَّا قِلَّةُ الْمَقْدُرَةِ فَكَذَلِكَ جَعَلَ اللَّهُ أَوْلِيَاءَنَا وَ أَهْلَ مَوَدَّتِنَا وَ جَعَلَ الْبَلَاءَ إِلَيْهِمْ سَرِيعاً
He-asws said: ‘As for little ability, so like that is how Allah-azwj has Made our-asws friends and people of our-asws cordiality to be and has Made the afflictions to be quick to them.
وَ أَمَّا مَا ذَكَرْتَ مِنَ الْغُرْبَةِ فَلَكَ بِأَبِي عَبْدِ اللَّهِ ع أُسْوَةٌ بِأَرْضٍ نَاءٍ عَنَّا بِالْفُرَاتِ صَلَّى اللَّهُ عَلَيْهِ
And as for what you mentioned of the alienation, for you there is an exemplar with Abu Abdullah-asws (Al-Husayn-asws) in a land far away from us-asws by the Euphrates, may the Salawaat of Allah-azwj be upon him-asws.
وَ أَمَّا مَا ذَكَرْتَ مِنْ بُعْدِ الشُّقَّةِ فَإِنَّ الْمُؤْمِنَ فِي هَذِهِ الدَّارِ غَرِيبٌ وَ فِي هَذَا الْخَلْقِ الْمَنْكُوسِ حَتَّى يَخْرُجَ مِنْ هَذِهِ الدَّارِ إِلَى رَحْمَةِ اللَّهِ
And as for what you mentioned of the distant house, so the Momin is a stranger in this house (world) and is (viewed as being) upside down among these people until he exits from this house (world) to the Mercy of Allah-azwj.
وَ أَمَّا مَا ذَكَرْتَ مِنْ حُبِّكَ قُرْبَنَا وَ النَّظَرَ إِلَيْنَا وَ أَنَّكَ لَا تَقْدِرُ عَلَى ذَلِكَ فَاللَّهُ يَعْلَمُ مَا فِي قَلْبِكَ وَ جَزَاؤُكَ عَلَيْهِ.
And as for what you mentioned of your love to be near us-asws and the looking at us-asws, and you are not able upon that, so Allah-azwj Knows what is in your heart and will Recompense you upon it’’.[161]
85- كِتَابُ الْمُؤْمِنِ، بِإِسْنَادِهِ عَنْ سَعْدِ بْنِ طَرِيفٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَجَاءَ جَمِيلٌ الْأَزْرَقُ فَدَخَلَ عَلَيْهِ قَالَ فَذَكَرُوا بَلَايَا لِلشِّيعَةِ وَ مَا يُصِيبُهُمْ فَقَالَ أَبُو جَعْفَرٍ ع إِنَّ أُنَاساً أَتَوْا عَلِيَّ بْنَ الْحُسَيْنِ ع وَ عَبْدَ اللَّهِ بْنَ عَبَّاسٍ فَذَكَرُوا لَهُمَا نَحْوَ مَا ذَكَرْتُمُ
‘Kitab Al-Momin’ – By his chan from Sa’ad Bin TAreyf who said,
‘I was in the presence of Abu Ja’far-asws. Jameel Al-Azraq came and entered to see him-asws. They mentioned afflictions of the Shias and what it afflicting them. Abu Ja’far-asws said: ‘Some people came to Ali-asws Bin Al-Husayn-asws and Abdullah Bin Abbas and they mentioned to them approximate to what you mentioned’.
قَالَ فَأَتَيَا الْحُسَيْنَ بْنَ عَلِيٍّ ع فَذَكَرَا لَهُ ذَلِكَ فَقَالَ الْحُسَيْنُ ع وَ اللَّهِ الْبَلَاءُ وَ الْفَقْرُ وَ الْقَتْلُ أَسْرَعُ إِلَى مَنْ أَحَبَّنَا مِنْ رَكْضِ الْبَرَاذِينِ وَ مِنَ السَّيْلِ إِلَى صِمْرِهِ
He-asws said: ‘They came to Al-Husayn-asws Bin Ali-asws. They mentioned that to him. Al-Husayn-asws said: ‘By Allah-azwj! The afflictions and the poverty and the killing are quicker to the one who loves us-asws than the sprinting horses, and (quicker) than the flood is to its stagnation’’.
قُلْتُ وَ مَا الصِّمْرُ قَالَ مُنْتَهَاهُ وَ لَوْ لَا أَنْ تَكُونُوا كَذَلِكَ لَرَأَيْنَا أَنَّكُمْ لَسْتُمْ مِنَّا.
I said, ‘And what it the ‘stagnation’?’ He-asws said: ‘It’s endpoint. And had it not been like that, we-asws would have viewed that you aren’t from us-asws’’.[162]
86- الْمُؤْمِنُ، بِإِسْنَادِهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الشَّيَاطِينَ أَكْثَرُ عَلَى الْمُؤْمِنِ مِنَ الزَّنَابِيرِ عَلَى اللَّحْمِ.
(The book) ‘Al-Momin’ – By his chain, from Al Fuzeyl Bin Yasaar who said,
‘I heard Abu Abdullah-asws saying: ‘There are more Satans-la upon the Momin than there are wasps upon the meat!’’[163]
87- محص، التمحيص عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا أَحَبَّ اللَّهُ عَبْداً نَظَرَ إِلَيْهِ فَإِذَا نَظَرَ إِلَيْهِ أَتْحَفَهُ مِنْ ثَلَاثٍ بِوَاحِدَةٍ إِمَّا صُدَاعٍ وَ إِمَّا حُمًّى وَ إِمَّا رَمَدٍ.
(The book) ‘Al Tamhees’ – From Jabir,
‘From Abu Ja’far-asws having said: ‘Whenever Allah-azwj Loves a servant, Looks at him. When He‑azwj Looks at him, He-azwj Gifts him one of the three. Either a headache, or fever, or eye pain’’.[164]
88- نهج، نهج البلاغة قَالَ ع وَ قَدْ تُوُفِّيَ سَهْلُ بْنُ حُنَيْفٍ الْأَنْصَارِيُّ رَحِمَهُ اللَّهُ بِالْكُوفَةِ مَرْجِعَهُ مَعَهُ مِنْ صِفِّينَ وَ كَانَ مِنْ أَحَبِّ النَّاسِ إِلَيْهِ لَوْ أَحَبَّنِي جَبَلٌ لَتَهَافَتَ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said, and Sahl Bin Huneyf Al-Ansary, may Allah-azwj have Mercy on him, had died in Al-Kufa having returned with him-asws from (battle of) Siffeen, and he was beloved to him-asws: ‘Even if a mountain were to love me-asws, it would collapse’’.[165]
قال السيد رضي الله عنه و معنى ذلك أن المحبة تغلظ عليه فتسرع المصائب إليه و لا يفعل ذلك إلا بالأتقياء الأبرار و المصطفين الأخيار وَ هَذَا مِثْلُ قَوْلِهِ ع مَنْ أَحَبَّنَا أَهْلَ الْبَيْتِ فَلْيَسْتَعِدَّ لِلْفَقْرِ جِلْبَاباً.
And the Seyyid (compiler of Nahj Al Balagah), may Allah-azwj be Pleased with him, said, ‘And the meaning of that is that the ordeals are harsh upon him (Momin) and the afflictions are quick to him, and that is not done except with the pious, the righteous, and the chosen, the best, and this is similar to his-asws words: ‘One who loves us-asws, People-asws of the Household, let him prepare a robe for the poverty’’.
و يشهد بصحة هذا التأويل مَا رُوِيَ أَنَّهُ رَأَى قَوْماً عَلَى بَابِهِ فَقَالَ يَا قَنْبَرُ مَنْ هَؤُلَاءِ فَقَالَ شِيعَتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ فَقَالَ مَا لِي لَا أَرَى فِيهِمْ سِيمَاءَ الشِّيعَةِ قَالَ وَ مَا سِيمَاءُ الشِّيعَةِ قَالَ خُمْصُ الْبُطُونِ مِنَ الطَّوَى يُبْسُ الشِّفَاهِ مِنَ الظَّمَاءِ عُمْشُ الْعُيُونِ مِنَ الْبُكَاءِ.
And the correctness of this interpretation is testified by what is reported that he-asws saw a group of people at his-asws door, so he-asws said: ‘O Qanbar! Who are they?’ He said, ‘Your-asws Shias, O Amir Al-Momineen-asws!’ He-asws said: ‘What is the matter I-asws don’t see any markings of the Shias in them?’ He said, ‘And what are markings of the Shias?’ He-asws said: ‘Hungry bellies from the bending, and dry lips from the thirst, bleary eyes from the crying’’.
فَيَكُونُ قَرِيباً مِنْ قَوْلِهِ ع إِنَّ أَمْرَنَا صَعْبٌ مُسْتَصْعَبٌ لَا يَحْتَمِلُهُ إِلَّا مَلَكٌ مُقَرَّبٌ أَوْ نَبِيٌّ مُرْسَلٌ أَوْ عَبْدٌ امْتَحَنَ اللَّهُ قَلْبَهُ لِلْإِيمَانِ.
It is nearby from his-asws words: ‘Our-asws matter is difficult, becoming more difficult. No one can tolerate it except an Angel of Proximity, nor a Messenger Prophet-as, or a servant whose heart Allah-azwj has Tested for the Eman’.
تتميم
Completion (Abridged)
وَرَدَ فِي خَبَرِ شَهَادَةِ سَيِّدِ الشُّهَدَاءِ ع أَنَّهُ رَأَى النَّبِيَّ ص فِي الْمَنَامِ فَقَالَ لَهُ يَا حُسَيْنُ لَكَ دَرَجَةٌ فِي الْجَنَّةِ لَا تَصِلُ إِلَيْهَا إِلَّا بِالشَّهَادَةِ.
It has been referred in a Hadeeth of martyrdom of chief of the martyrs (Al-Husayn-asws), he-asws saw the Prophet-saww in the dream. He-saww said to him-asws: ‘O Husayn-asws! For you-asws there is a rank in the Paradise you cannot arrive to it except through the martyrdom’’.
فالأنبياء و الرسل وسائط بين الله و خلقه يبلغونهم أوامره و نواهيه و وعده و وعيده و يعرفونهم بما لم يعلموه من أمره و خلقه و جلاله و سلطانه و جبروته و ملكوته
The Prophets-as and the Rasools-as are intermediaries between Allah-azwj and His-azwj creatures, deliver to them His-azwj Command, and His-azwj Prohibition, and His-azwj Promise, and His-azwj Threat, making them understand what they did not know of His-azwj Command, and His-azwj creation, and His-azwj Majesty, and His-azwj Authority, and His-azwj Subduing, and His-azwj Kingdoms.
فظواهرهم و أجسادهم و بنيتهم متصفة بأوصاف البشر طارئ عليها ما يطرأ على البشر من الأعراض و الأسقام و الموت و الفناء و نعوت الإنسانية و أرواحهم و بواطنهم متصفة بأعلى من أوصاف البشر متعلقة بالملإ الأعلى متشبهة بصفات الملائكة سليمة من التغيير و الآفات و لا يلحقها غالبا عجز البشرية و لا ضعف الإنسانية.
Their-as apparent and their bodies and their structure is characterised by the characteristics of the mortals, incidental upon it what is incidental upon the mortals, from the exposures, and the illnesses, and the death, and the perishing, and the humanly attributes, while their-as souls and their esoteric is characterised by higher than the descriptions of the mortals linked with the high assembly, resembling with the descriptions of the Angels, safe from the changes and the disabilities, and it is not often caused by the inabilities of the mortals nor the humanly weakness.
إذ لو كانت بواطنهم خالصة للبشرية كظواهرهم لما أطاقوا الأخذ عن الملائكة و رؤيتهم و مخاطبتهم كما لا يطيقه غيرهم من البشر و لو كانت أجسامهم و ظواهرهم متسمة بنعوت الملائكة و بخلاف صفات البشر لما أطاق البشر.
Then, if their-as esoteric were purely for the mortality like their-as appearances, they-as could not have tolerated the taking from the Angels, and seeing them, and addressing them, like what others from the mortals cannot tolerate, and if their-as bodies and their apparent is marked with the attributes of Angels, and different to the descriptions of the mortals for what the mortals can tolerate.
فجعلوا من جهة الأجسام و الظواهر مع البشر و من جهة الأرواح و البواطن مع الملائكة كَمَا قَالَ ص تَنَامُ عَيْنَايَ وَ لَا يَنَامُ قَلْبِي.
They-as are made from an aspect of the bodies and the apparent, to be with the mortals, and from aspect of the souls and the esoteric, to be with the Angels, like what he-saww said: ‘My-azwj eyes sleep and my-saww heart does not sleep’.
وَ قَالَ: إِنِّي لَسْتُ كَهَيْئَتِكُمْ إِنِّي أَظَلُّ يُطْعِمُنِي رَبِّي وَ يَسْقِينِي.
And he-saww said: ‘I-saww am not like you all. I-saww am shaded. My-saww Lord-azwj Feed me-saww and Quenches me-saww’’.
وَ قَالَ: إِنِّي لَسْتُ أَنْسَى وَ لَكِنْ أَنْسَى لِيُسْتَنَّ بِي.
And he-saww said: ‘I-saww don’t forget, but I-saww pretend to forget so they would be conducting (following my-saww Sunnah) with me-saww’’.
باب 13 أن المؤمن مكفر
CHAPTER 13 – THE MOMIN IS EXPIATED/ UNTHANKED
أقول سنورد إن شاء الله تعالى عدة أخبار في هذا المعنى في طي بابين من أبواب كتاب العشرة كما ستعرف و لنذكر هنا أيضا شطرا منها.
I (Majlisi) am saying, ‘We shall return, if Allah-azwj the Exalted so Desires, to a number of Ahadeeth in this meaning in two chapters from a book of ten chapters, just as you will come to know, and we shall mention over here as well some of these’.
1- ع، علل الشرائع عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الْمُؤْمِنُ مُكَفَّرٌ وَ ذَلِكَ أَنَّ مَعْرُوفَهُ يَصْعَدُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَلَا يَنْتَشِرُ فِي النَّاسِ وَ الْكَافِرَ مَشْهُورٌ وَ ذَلِكَ أَنَّ مَعْرُوفَهُ لِلنَّاسِ يَنْتَشِرُ فِي النَّاسِ- وَ لَا يَصْعَدُ إِلَى السَّمَاءِ.
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, by his chain, raising it to,
‘Abu Abdullah-asws having said: ‘The Momin is expiated, and that is because his good deeds ascend to Allah-azwj Mighty and Majestic, so it does not spread among the people, while the Kafir is famous, and that is because his good deed are for the people, spread out among the people, and do not ascend to the sky’’.[166]
2- ع، علل الشرائع عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص مُكَفَّراً لَا يُشْكَرُ مَعْرُوفُهُ وَ لَقَدْ كَانَ مَعْرُوفُهُ عَلَى الْقُرَشِيِّ وَ الْعَرَبِيِّ وَ الْعَجَمِيِّ وَ مَنْ كَانَ أَعْظَمَ مَعْرُوفاً مِنْ رَسُولِ اللَّهِ ص عَلَى هَذَا الْخَلْقِ
(The book) ‘Ilal Al Sharaie’ – from Ali Bin Hatim, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Al-Husayn Bin Musa, from his father,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws Bin Al-Husayn-asws, from his-asws father-asws, from Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww was thoughtful that his-saww acts of kindness were not being thanked for, and it was his-saww act of kindness upon the Qureysh, and the Arabs, and the non-Arabs, and who was of mightier acts of kindness upon these people than Rasool-Allah-saww?
وَ كَذَلِكَ نَحْنُ أَهْلَ الْبَيْتِ مُكَفَّرُونَ لَا يُشْكَرُ مَعْرُوفُنَا وَ خِيَارُ الْمُؤْمِنِينَ مُكَفَّرُونَ لَا يُشْكَرُ مَعْرُوفُهُمْ.
And like that are we-asws, People-asws of the Household, denied. Our-asws acts of kindness is not thanked for, and the good Momineen are denied, their acts of kindness are not thanked for’’.[167]
3- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْحَجَّالِ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ مُكَفَّرٌ وَ فِي رِوَايَةٍ أُخْرَى وَ ذَلِكَ أَنَّ مَعْرُوفَهُ يَصْعَدُ إِلَى اللَّهِ فَلَا يُنْشَرُ فِي النَّاسِ وَ الْكَافِرُ مَشْكُورٌ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Al Hajjal, from Dawood Bin Abu Yazeed,
‘From Abu Abdullah-asws having said: ‘The Momin is expiated/un-thanked for’. And in another report, ‘And that is because his act of kindness ascends to Allah-azwj, so it does not spread out among the people, while the Kafir is thanked for’’.[168]
بيان المؤمن مكفر على بناء المفعول من التفعيل أي لا يشكر الناس معروفه بقرينة تتمة الخبر
Explanation – ‘The Momin is ‘Mukaffir’ – is based upon the done from the doer, I.e., the people do not thank for his act of kindness, in the context of the complete Hadeeth.
و قد قال الفيروزآبادي المكفر كمعظم المجحود النعمة مع إحسانه و الموثق في الحديد
And Al-Fizabady has said, ‘The ‘Mukaffir’ is like most denied of the bounty with his favour, and the one bound in the iron’.
و قال الجزري في النهاية فيه المؤمن مكفر أي مرزأ في نفسه و ماله لتكفر خطاياه انتهى
And Al-Jazry said in ‘Al-Nihaya’ in it, ‘The Momin is ‘Mukaffir’, I.e., sheltering within himself and his wealth to expiate for his sins’ – end.
و هذا الوجه لا يحتمل في هذه الأخبار. و كأن المراد بالتعليل أن معروفه لما كان خالصا لله مقبولا عنده لا يرضى له بأن يثيبه في الدنيا فتكفر نعمته ليكمل ثوابه في الآخرة و الكافر لما لم يكن مستحقا لثواب الآخرة يثاب في الدنيا كعمل الشيطان.
And this aspect is not possible in these Ahadeeth, and it is as if the intent with the reason is that his act of kindness is for what was purely for Allah-azwj, Acceptable in His-azwj Presence. He is not pleased that he should be Rewarded for in the world. So, his favour is denied in order to complete his Rewards in the Hereafter, while the Kafir, when he does not happen to be deserving of Rewards in the Hereafter, is Rewarded in the world, like the work of Satan-la.
و قيل هو مبني على أن المؤمن يخفي معروفه من الناس و لا يفعله رئاء و لا سمعة فيصعد إلى الله و لا ينتشر في الناس و الكافر يفعله علانية رياء و سمعة فينتشر في الناس و لا يقبله الله و لا يصعد إليه.
And it is said, ‘It is built upon that the Momin hides his act of kindness from the people and does not do it to show off nor to be heard, so it ascends to Allah-azwj and does not spread among the people, while the Kafir does it openly to show off and to be heard, so it spreads among the people, and neither does Allah-azwj Accept it, nor does it ascend to Him-azwj’.
و قيل المعنى أن معروفه الكثير الذي يدل عليه صيغة التفعيل لا يعلمه إلا الله و من علمه بالوحي من قبله تعالى لأن معروفه ليس من قبيل الدراهم و الدنانير بل من جملة معروفه حياة سائر الخلق و بقائهم بسببه و أمثال ذلك من النعم العظيمة المخفية.
And it is said, ‘The meaning is that his acts of kindness are many, which point to him as the doer. None know it except Allah-azwj, and the one He-azwj the Exalted Lets know with the Revelation from before, because his act of kindness isn’t for the sake of the Dirhams and the Dinars, but from the total of his acts of kindness is life for rest of the people and their lasting by its cause, and the example of that are from the mighty hidden bounties’.
و ربما يقال في وجه التعليل إن المؤمن يجعل معروفه في الضعفاء و الفقراء الذين ليس لهم وجه عند الناس و لا ذكر فلا يذكر ذلك في الخلق و الكافر يجعل معروفه في المشاهير و الشعراء و الذين يذكرونه في الناس فينتشر فيهم.
And sometimes it is said in an aspect of the reason, ‘The Momin makes his act of kindness among the weak ones and the poor, those who don’t have any face for them in the presence of the people, nor any mention. So that is not mentioned among the people, while the Kafir makes his act of kindness among the famous ones and the poets, and those who mention him among the people, so it spreads among them’.
فإن قيل بعض تلك الوجوه ينافي ما سيأتي في باب الرئاء أن الله تعالى يظهر العمل الخالص و يكثره في أعين الناس و من أراد بعمله الناس يقلله الله في أعينهم
If it is said, ‘Some of these aspects negate what I (Majlisi) shall be coming within the chapters on showing off, is that Allah-azwj the Exalted Reveals the sincere work and Multiplies it in the eyes of the people, and the one who intends the people with his work, Allah-azwj Belittles it in their eyes’.
قلنا يمكن حمل هذا على الغالب و ذاك على النادر أو هذا على المؤمن الخالص و ذاك على غيرهم أو هذا على العبادات المالية و ذاك على العبادات البدنية.
We say, ‘It is possible to carry this upon the most, and that is upon the rarity, or this is upon the sincere Momin, and that is upon others, or this is upon the financial worship, and that is upon the physical worship’.
باب 14 علامات المؤمن و صفاته
CHAPTER 14 – SIGNS OF THE MOMIN AND HIS ATTRIBUTES
الآيات
The Verses –
الأنفال إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
(Surah) Al Anfaal: But rather, the Momineen are those, when Allah is mentioned, their hearts fear, and when His Verses are recited to them, it increases them in Eman, and upon their Lord they are relying [8:2]
الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ
Those who are establishing the Salat and from what We have Graced them, they are spending [8:3]
أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لَهُمْ دَرَجاتٌ عِنْدَ رَبِّهِمْ وَ مَغْفِرَةٌ وَ رِزْقٌ كَرِيمٌ
These ones, they are the true Momineen. For them are Levels in the Presence of their Lord, and Forgiveness, and honourable sustenance [8:4]
التوبة وَ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بَعْضُهُمْ أَوْلِياءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ يُطِيعُونَ اللَّهَ وَ رَسُولَهُ أُولئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
(Surah) Al Tawbah – And the Momineen and the Mominaat are guardians of each other. They are some enjoining with the goodness and are forbidding from the evil, and they are establishing the Salat and are giving the Zakat and they are obeying Allah and His Rasool. Those, Allah would be Merciful to them; surely, Allah is Mighty, Wise [9:71]
يوسف وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ
(Surah) Yusuf-as: And most of them do not believe in Allah except and they are associating [12:106]
المؤمنون قَدْ أَفْلَحَ الْمُؤْمِنُونَ
(Surah) Al-Mominoun: The Mominoun have succeeded [23:1]
الَّذِينَ هُمْ فِي صَلاتِهِمْ خاشِعُونَ
Those who are humble in their Salats [23:2]
وَ الَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ
And those who are turning away from the vanities [23:3]
وَ الَّذِينَ هُمْ لِلزَّكاةِ فاعِلُونَ
And those who are givers of the Zakat [23:4]
وَ الَّذِينَ هُمْ لِفُرُوجِهِمْ حافِظُونَ إِلَّا عَلى أَزْواجِهِمْ أَوْ ما مَلَكَتْ أَيْمانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ فَمَنِ ابْتَغى وَراءَ ذلِكَ فَأُولئِكَ هُمُ العادُونَ
And those who are guarding their private parts [23:5] Except before their spouses or those whom their right hands possess, for they are not blameable [23:6] So one who seeks beyond that, then those, they are the transgressors [23:7]
وَ الَّذِينَ هُمْ لِأَماناتِهِمْ وَ عَهْدِهِمْ راعُونَ
And those who are keepers of their trusts and their covenants [23:8]
وَ الَّذِينَ هُمْ عَلى صَلَواتِهِمْ يُحافِظُونَ
And those who are preserving upon their Salat(s) [23:9]
أُولئِكَ هُمُ الْوارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيها خالِدُونَ
These ones, they are the inheritors [23:10] Those who would be inheriting the (Garden of) Firdows. They would be in it eternally [23:11]
القصص الَّذِينَ آتَيْناهُمُ الْكِتابَ مِنْ قَبْلِهِ هُمْ بِهِ يُؤْمِنُونَ
(Surah) Al Qasas: Those We had Given the Book from before him, they were believers in it [28:52]
وَ إِذا يُتْلى عَلَيْهِمْ قالُوا آمَنَّا بِهِ إِنَّهُ الْحَقُّ مِنْ رَبِّنا إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ
And when it is recited unto them, they say, ‘We believe in it. It is the Truth from Our Lord. We were submitters from before it!’ [28:53]
أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ
These would be Given their Reward twice due to what they were patient upon and they were repelling the evil deed by the good deed, and they were spending from what We had Graced them [28:54]
وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ سَلامٌ عَلَيْكُمْ لا نَبْتَغِي الْجاهِلِينَ
And when they hear the vanities, they turn away from it and they are saying, ‘For us are our deeds and for you are your deeds. Peace be unto you, we do not seek the ignorant ones’ [28:55]
التنزيل إِنَّما يُؤْمِنُ بِآياتِنَا الَّذِينَ إِذا ذُكِّرُوا بِها خَرُّوا سُجَّداً وَ سَبَّحُوا بِحَمْدِ رَبِّهِمْ وَ هُمْ لا يَسْتَكْبِرُونَ
(Surah) Al-Tanzeel: But rather, only those believe in Our Signs who, when they are reminded of these, fall down in Sajdah and Glorify the Praise of their Lord, and they are not being arrogant [32:15]
تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَ طَمَعاً وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ
Their sides forsake their beds, supplicating to their Lord in fear and in hope, and they are spending from what We Graced them [32:16]
فَلا تَعْلَمُ نَفْسٌ ما أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزاءً بِما كانُوا يَعْمَلُونَ
So no soul knows what is hidden for them from delight of the eyes, being a Recompense of what they had been doing [32:17]
أَ فَمَنْ كانَ مُؤْمِناً كَمَنْ كانَ فاسِقاً لا يَسْتَوُونَ
Is the one who was a Momin like the one who was a transgressor? They are not equal! [32:18]
أَمَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فَلَهُمْ جَنَّاتُ الْمَأْوى نُزُلًا بِما كانُوا يَعْمَلُونَ
As for those who believe and do righteous deeds, for them are the resort Gardens, being a hospitality due to what they had been doing [32:19]
حمعسق وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى لِلَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
(Surah) Ha Meem Ayn Seen Qaf: and what is in the Presence of Allah is better and more lasting for those who believe, and they are answering their Lord [42:36]
وَ الَّذِينَ يَجْتَنِبُونَ كَبائِرَ الْإِثْمِ وَ الْفَواحِشَ وَ إِذا ما غَضِبُوا هُمْ يَغْفِرُونَ
And those who shun the major sins and immoralities, and when they are angry, they are forgiving [42:37]
وَ الَّذِينَ اسْتَجابُوا لِرَبِّهِمْ وَ أَقامُوا الصَّلاةَ وَ أَمْرُهُمْ شُورى بَيْنَهُمْ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ
And those who are answering to their Lord, and establishing the Salat, and their affair is to consult between them, and they are spending from what We have Graced them [42:38]
وَ الَّذِينَ إِذا أَصابَهُمُ الْبَغْيُ هُمْ يَنْتَصِرُونَ
And those, when the transgression afflicts them, they are helping each other [42:39]
وَ جَزاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُها فَمَنْ عَفا وَ أَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لا يُحِبُّ الظَّالِمِينَ
And a Recompense of an evil is an evil similar to it. But one who pardons and amends, so his Recompense is upon Allah. He does not love the unjust ones [42:40]
الفتح مُحَمَّدٌ رَسُولُ اللَّهِ وَ الَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَماءُ بَيْنَهُمْ تَراهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذلِكَ مَثَلُهُمْ فِي التَّوْراةِ وَ مَثَلُهُمْ فِي الْإِنْجِيلِ كَزَرْعٍ أَخْرَجَ شَطْأَهُ فَآزَرَهُ فَاسْتَغْلَظَ فَاسْتَوى عَلى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ مِنْهُمْ مَغْفِرَةً وَ أَجْراً عَظِيماً
Muhammad is a Rasool of Allah, and those with him are hard upon the Kafirs, merciful between themselves. You will see them in Ruku and Sajdah seeking Grace and Pleasure from Allah. Their marks are in their faces from the effects of the Sajdahs. That is their example in the Torah.
And their example in the Evanjel is like a plant whose shoot comes out. So it strengthens and thickens, and stands even upon its stem, fascinating the planters, in order to enrage the Kafirs by them.
Allah Promised those from them who believe and do the righteous deeds, Forgiveness, and a Mighty Recompense [48:29]
البينة وَ ما أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفاءَ وَ يُقِيمُوا الصَّلاةَ وَ يُؤْتُوا الزَّكاةَ وَ ذلِكَ دِينُ الْقَيِّمَةِ
(Surah) Al Bayyinah: And they had not been Commanded except that they should be worshipping Allah, being sincere to Him of the Religion, upright, and they should be establishing the Salat and giving the Zakat, and that is the correct Religion [98:5]
إلى قوله إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ
Up to His-azwj Words: Surely those who believe and are doing righteous deeds, those, they are the best of the Created beings [98:7]
جَزاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها أَبَداً رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ ذلِكَ لِمَنْ خَشِيَ رَبَّهُ
Their Recompense in the Presence of their Lord are Gardens of Eden, the rivers flowing beneath these, abiding therein forever – Allah being Pleased from them, and they being pleased from Him. That is for one who fears his Lord [98:8]
تفسير
(Forbidden) Interpretation (opinionated)
إِنَّمَا الْمُؤْمِنُونَ قيل أي الكاملون في الإيمان وَجِلَتْ قُلُوبُهُمْ أي فزعت لذكره استعظاما له و هيبة من جلاله زادَتْهُمْ إِيماناً ازدادوا بها يقينا و طمأنينة نفس وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ أي و إليه يفوضون أمورهم فيما يخافون و يرجون
But rather, the Momineen – It is said, ‘I.e., the ones perfect in the Eman’ – their hearts fear, – I.e., they free themselves for His-azwj Zikr, revering to Him-azwj and awe from His-azwj Majesty – it increases them in Eman, – they are increased in conviction with it and self-confidence – and upon their Lord they are relying [8:2] – I.e., and they are delegating their affairs to Him-azwj regarding what they are fearing and hoping.
أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا لأنهم حققوا إيمانهم بضم مكارم الأخلاق و محاسن أفعال الجوارح إليه لَهُمْ دَرَجاتٌ عِنْدَ رَبِّهِمْ أي كرامة و علو منزلة وَ مَغْفِرَةٌ لما فرط منهم وَ رِزْقٌ كَرِيمٌ أعد لهم في الجنة.
These ones, they are the true Momineen. – because they are proving their Eman by conducting the honourable manners and good deeds of their limbs – For them are Levels in the Presence of their Lord, – honours and lofty status – and Forgiveness, – of whatever excesses had been from them – and honourable sustenance [8:4] – for them in the Paradise.
قال علي بن إبراهيم نزلت في أمير المؤمنين ع و أبي ذر و سلمان و المقداد.
Ali Bin Ibrahim said, ‘It was Revealed regarding Amir Al-Momineen-asws, and Abu Zarr-ra, and Salman-ra, and Al-Miqdad-ra’.
أَوْلِياءُ بَعْضٍ أي أحباؤهم و أنصارهم أو أولى بتولي أمورهم سَيَرْحَمُهُمُ اللَّهُ السين مؤكدة للوقوع.
They are some – I.e., their loved ones, and their helpers, or taking care of their affairs – Allah would be Merciful to them [9:71] – the (letter) ‘Seen’ is an emphasis for the occurrence.
إِلَّا وَ هُمْ مُشْرِكُونَ قيل بعبادة غيره أو باتخاذ الأحبار أربابا أو نسبة التبني إليه أو القول بالنور و الظلمة أو النظر إلى الأسباب و نحو ذلك و سيأتي تفسيرها في الأخبار أنها شرك طاعة أطاعوا فيها الشيطان أو الاستعانة أو التوسل بغيره تعالى و نحو ذلك.
except and they are associating [12:106] – It is said, ‘By worshipping someone else, or by taking the priests as lords, or an attribution to Him-azwj, of the world with the Light and the darkness (as two governing forces of the universe), or the looking into the causes, and approximate to that; and I (Majlisi) shall be coming with its interpretation in the Ahadeeth that it is association in the obedience, their being obedient to the Satan-la in it, or seeking the assistance, or taking a means with someone other than the Exalted, and approximate that’.
قَدْ أَفْلَحَ الْمُؤْمِنُونَ عَنِ الْبَاقِرِ ع أَنَّهُمُ الْمُؤْمِنُونَ الْمُسْلِمُونَ أَنَّ الْمُسْلِمِينَ هُمُ النُّجَبَاءُ.
The Mominoun have succeeded [23:1] – They are the Mominoun, the submitters. Surely the submitters, they are the excellent’’.
خاشِعُونَ قال علي بن إبراهيم غضك بصرك في صلاتك و إقبالك عليها و روي رمي البصر إلى الأرض و سيأتي تفسيرها في كتاب الصلاة إن شاء الله تعالى.
Those who are humble [23:2] – Ali Bin Ibrahim said, ‘Closing your eyes during your Salat and your concentrating upon it’. And it is reported, ‘Fixing your eyes to the ground’. And I (Majlisi) shall be coming with its interpretation in the book of Salat, if Allah-azwj the Exalted so Desires’.
و فسر اللغو في بعض الأخبار بالغناء و الملاهي و في بعضها بكل قول ليس فيه ذكر و في بعضها بالاستماع إلى القصاص و في بعضها أن يتقول الرجل عليك بالباطل أو يأتيك بما ليس فيك فتعرض عنه فَأُولئِكَ هُمُ العادُونَ أي الكاملون في العدوان.
And the ‘vanities’ are interpreted in some of the Ahadeeth as the singing and the amusement, and in some of these as every word not having Zikr in it; and in some of these as the listening intently to the stories, and in some of these the man speaking upon you with the falsehood, or coming to you with what there isn’t in you, so you should turn away from it – then those, they are the transgressors [23:7] – I.e., the ones in the complete obstinacy.
لِأَماناتِهِمْ وَ عَهْدِهِمْ أي لما يؤتمنون و يعاهدون من جهة الحق أو الخلق راعُونَ قائمون بحفظها و إصلاحها يُحافِظُونَ أي على أوقاتها و حدودها أُولئِكَ الجامعون لهذه هُمُ الْوارِثُونَ
keepers of their trusts and their covenants [23:8] – I.e., they are trustworthy and making pacts from as aspect of the truth or the people, standing with preserving these and its correct – preserving upon their Salat(s) [23:9] – I.e., its timings and its limits – These ones, – the ones of all this – they are the inheritors [23:10].
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّ هَذِهِ الْآيَةَ فِيَّ نَزَلَتْ.
And from Amir Al-Momineen-asws: ‘This Verse was Revealed regarding me-asws’’.
الَّذِينَ آتَيْناهُمُ الْكِتابَ قيل نزلت في مؤمني أهل الكتاب آمَنَّا بِهِ أي بأنه كلام الله
Those We had Given the Book – It is said it was Revealed regarding the believers (from) people of the Book – they were believers in it [28:52] – I.e., that it is a Speech of Allah-azwj.
إِنَّا كُنَّا مِنْ قَبْلِهِ مُسْلِمِينَ لما رأوا ذكره في الكتب المتقدمة
We were submitters from before it!’ [28:53] – when they saw it mentioned the previous Books.
بِما صَبَرُوا عَنِ الصَّادِقِ ع بِمَا صَبَرُوا عَلَى التَّقِيَّةِ وَ قَالَ الْحَسَنَةُ التَّقِيَّةُ وَ السَّيِّئَةُ الْإِذَاعَةُ.
due to what they were patient upon [28:54] – From Al-Sadiq-asws: ‘Due to what they were patient upon the Taqiyyah (dissimulation)’. And he-asws said: ‘The ‘good deed’ is the Taqiyyah, and the ‘evil deed’ is broadcasting (of it)’’.
و قال علي بن إبراهيم هم الأئمة ع قال و قوله وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ أي يدفعون سيئة من أساء إليهم بحسناتهم.
And Ali Bin Ibrahim said, ‘They-asws are the Imams-asws’. He said, ‘And His-azwj Words: and they were repelling the evil deed by the good deed, [28:54] – I.e., they were repelling the evils deeds of the one who was evil to them, by their good deeds’.
يُنْفِقُونَ أي في سبيل الخير
and they were spending [28:54] – I.e., in the way of good.
وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ تكرما و قال علي بن إبراهيم قال اللغو الكذب و اللهو و الغناء قال و هم الأئمة ع يعرضون عن ذلك كله وَ قالُوا أي للاغين سَلامٌ عَلَيْكُمْ قالوا ذلك متاركة لهم و توديعا لا نَبْتَغِي الْجاهِلِينَ لا نطلب صحبتهم و لا نريدها.
And when they hear the vanities, they turn away from it – honourably. And Ali Bin Ibrahim said, ‘The ‘vanities and the lies, and the play and the music’. He said, ‘And they-asws are the Imams-asws turning away from that, all of it’ – and they are saying, – I.e., to the ones in vanities – Peace be unto you, – They said, ‘That is leaving them and bidding farewell – we do not seek the ignorant ones’ [28:55] – we are not seeking their company, nor do we want it.
إِذا ذُكِّرُوا بِها أي وعظوا بها خَرُّوا سُجَّداً خوفا من عذاب الله وَ سَبَّحُوا بِحَمْدِ رَبِّهِمْ أي نزهوه عما لا يليق به كالعجز عن البعث حامدين له شكرا على ما وفقهم للإسلام و آتاهم الهدى وَ هُمْ لا يَسْتَكْبِرُونَ عن الإيمان و الطاعة
when they are reminded of these, – I.e., they take preaching with it – fall down in Sajdah – fearing from Punishment of Allah-azwj – and Glorify the Praise of their Lord, – I.e., they remove Him-azwj from what is not appropriate with Him-azwj, like the inability from the Rasurrecting, praising to Him-azwj, thanking upon what He-azwj had Made them understand Al Islam and Given them the Guidance – and they are not being arrogant [32:15] – from the Eman and the obedience.
تَتَجافى جُنُوبُهُمْ أي ترفع و تتنحى عَنِ الْمَضاجِعِ أي عن الفرش و مواضع النوم.
Their sides forsake – I.e., rising up and keeping away from – their beds, – I.e., from the bed and the lying places for the sleep.
فِي الْمَجْمَعِ، عَنِ الْبَاقِرِ وَ الصَّادِقِ ع هُمُ الْمُتَهَجِّدُونَ بِاللَّيْلِ الَّذِينَ يَقُومُونَ عَنْ فُرُشِهِمْ لِلصَّلَاةِ.
In (the book) ‘Al-Majma’a’ – from Al-Baqir-asws and Al-Sadiq-asws: ‘They are the ones holding vigil at night, the ones who are standing up from their beds for the Salat’.
و يَدْعُونَ رَبَّهُمْ داعين إياه خَوْفاً من سخطه وَ طَمَعاً في رحمته
supplicating to their Lord – calling to Him-azwj – in fear – from His-azwj Wrath – and in hope, – in His-azwj Mercy [32:16].
مِنْ قُرَّةِ أَعْيُنٍ أي مما تقر به عيونهم.
from delight of the eyes, [32:17] – I.e., from what their eyes would be delighted with.
وَ عَنِ الصَّادِقِ ع مَا مِنْ عَمَلٍ حَسَنٍ يَعْمَلُهُ الْعَبْدُ إِلَّا وَ لَهُ ثَوَابٌ فِي الْقُرْآنِ إِلَّا صَلَاةُ اللَّيْلِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يُبَيِّنْ ثَوَابَهَا لِعِظَمِ خَطَرِهِ.
And from Al-Sadiq-asws said: ‘There is none from a good deed the servant does except and for him there is a Reward (Mentioned) in the Quran, except for the night Salat, for Allah-azwj mighty and Majestic has not Revealed its Reward due to the mighty of its occurring in the mind’’.
فقال تَتَجافى جُنُوبُهُمْ إلى قوله كَمَنْ كانَ فاسِقاً أي خارجا عن الإيمان لا يَسْتَوُونَ في الشرف و المثوبة
Their sides forsake their beds, [32:16] – up to His-azwj Words: like the one who was a transgressor? – I.e., outside from the Eman – They are not equal! [32:18] – in the nobility and the Reward.
نُزُلًا النزل ما يعد للنازل من طعام و شراب و صلة.
a hospitality [32:19] – what is prepared for the lodger, from the food and drink and connections (relationships).
وَ ما عِنْدَ اللَّهِ أي ثواب الآخرة خَيْرٌ وَ أَبْقى لخلوص نفعه و دوامه وَ الَّذِينَ اسْتَجابُوا لِرَبِّهِمْ أي قبلوا ما أمروا به
and what is in the Presence of Allah – I.e., Rewards of the Hereafter – is better and more lasting – for the purity of its benefits and its permanence – for those who believe, and they are answering upon their Lord [42:36] – I.e., accepting whatever they have been commanded with.
وَ أَمْرُهُمْ شُورى بَيْنَهُمْ أي تشاور بينهم لا ينفردون برأي حتى يتشاوروا و يجتمعوا عليه و ذلك من فرط يقظتهم في الأمور قال علي بن إبراهيم يشاورون الإمام فيما يحتاجون إليه من أمر دينهم.
and their affair is to consult between them, [42:38] – I.e., they are consulting between them, not individualising with an opinion until they have consulted and united upon it, and that is from their being over-vigilant in their affairs. Ali Bin Ibrahim said, ‘They are consulting the Imam-asws in whatever they are needy to from the matters of their religion’.
هُمْ يَنْتَصِرُونَ أي ينتقمون ممن بغى عليهم من غير أن يعتدوا و قيل أي يتناصرون ينصر بعضهم بعضا و قيل جعل الله المؤمنين صنفين صنف يعفون و صنف ينتصرون
they are helping each other [42:39] – I.e., taking revenge from the ones rebelling against them from without exceeding. And it is said, ‘I.e., they are helping each other’. And it is said, ‘Allah-azwj Made the Momineen as two types – a type excusing, and a type helping’.
و قيل وصفهم بالشجاعة بعد وصفهم بسائر أمهات الفضائل و هو لا ينافي وصفهم بالغفران فإن الغفران ينبئ عن عجز المغفور و الانتصار يشعر بمقاومة الخصم و الحلم عن العاجز محمود و عن المتغلب مذموم لأنه إجراء و إغراء على البغي.
And it is said, ‘He-azwj Described them as being with the bravery after Describing them with rest of the important merits, and it does not negate their being described with the forgiveness, for the forgiveness is built up inability of the forgiven one, and the helping each other feels the strength of the opponent, and the forbearance from the unable one is praised, and from the overcome one is condemned because it emboldens and and a temptation upon the rebel.
سَيِّئَةٌ مِثْلُها سمي الثانية سيئة للازدواج و لأنها تسوء من تنزل به و هذا منع عن التعدي في الانتصار فَمَنْ عَفا وَ أَصْلَحَ بينه و بين عدوه فَأَجْرُهُ عَلَى اللَّهِ عدة مبهمة تدل على عظم الموعود.
an evil similar to it. – the second is named for the pairing, and because it is bad, the one descending with it, and this meaning is about the exceeder in the victory – But one who pardons and amends, – between him and his enemy – so his Recompense is upon Allah. [42:40] – counting the vague evidence’s upon the mightiness of the Promised.
وَ رُوِيَ فِي الْمَجْمَعِ، عَنِ النَّبِيِّ ص إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ مَنْ كَانَ أَجْرُهُ عَلَى اللَّهِ فَلْيَدْخُلِ الْجَنَّةَ فَيُقَالُ مَنْ ذَا الَّذِي أَجْرُهُ عَلَى اللَّهِ فَيُقَالُ الْعَافُونَ عَنِ النَّاسِ يَدْخُلُونَ الْجَنَّةَ … بِغَيْرِ حِسابٍ.
And it is reported in (the book) ‘Al-Majma’a’ – from the Prophet-saww: ‘When it will be the Day of Qiyamah, a caller will call out: ‘One whose Recompense is upon Allah-azwj, so let him enter the Paradise!’ It will be said, ‘Who is that one whose Recompense is upon Allah-azwj?’ He will say: ‘The forgivers from the people, they will be entering the Paradise without any Reckoning’’.
إِنَّهُ لا يُحِبُّ الظَّالِمِينَ أي المبتدءين بالسيئة و المتجاوزين في الانتقام.
He does not love the unjust ones [42:40] – I.e., the innovators of the evil deeds, and the exceeders in the revenge.
مُحَمَّدٌ رَسُولُ اللَّهِ جملة مبينة للمشهود به في قوله وَ كَفى بِاللَّهِ شَهِيداً أو استئناف مع معطوفه و ما بعدهما خبر
Muhammad is a Rasool of Allah, [48:29] – a phrase built for the witnessed with it in His-azwj Words: ‘I suffice with Allah as a Witness [13:43], or appealing with its inclination, and what is after it, is news.
وَ الَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَماءُ بَيْنَهُمْ أي يغلظون على من خالف دينهم و يتراحمون فيما بينهم
and those with him are hard upon the Kafirs, merciful between themselves. – I.e., they are being harsh upon the ones opposing their religion and they are being merciful among what is between them.
تَراهُمْ رُكَّعاً سُجَّداً لأنهم مشتغلون بالصلاة في أكثر أوقاتهم يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً أي يطلبون الثواب و الرضا
You will see them in Ruku and Sajdah – because they are pre-occupied with the Salat in most of their times – seeking Grace and Pleasure from Allah. – I.e., seeking the Rewards and the Pleasure.
سِيماهُمْ فِي وُجُوهِهِمْ قيل يريد السمة التي تحدث في جباههم من كثرة الصلاة
Their marks are in their faces – It is said, ‘Intent of the marking is which which occurs in their foreheads from frequency of the Salat’.
وَ عَنِ الصَّادِقِ ع هُوَ السَّهَرُ فِي الصَّلَاةِ. أي أثره.
And from Al-Sadiq-asws: ‘It is the effect in the Salat’ – I.e., its impact.
ذلِكَ مَثَلُهُمْ فِي التَّوْراةِ أي صفتهم العجيبة الشأن المذكورة فيها أي أخبر الله تعالى في التوراة و الإنجيل بأن هذه صفتهم
That is their example in the Torah. – I.e., their marvellous description of the mentioned occupation in it, I.e., Allah-azwj the Exalted has Informed in the Torah and the Evangel, that this is their description.
أَخْرَجَ شَطْأَهُ أي فراخه فَآزَرَهُ أي فقواه فَاسْتَغْلَظَ أي فصار من الدقة إلى الغلظ فَاسْتَوى عَلى سُوقِهِ هو جمع ساق أي فاستوى على قصبه يُعْجِبُ الزُّرَّاعَ بكثافته و قوته و غلظه و حسن منظره.
whose shoot comes out. – it’s branch – So it strengthens – strengthens it – and thickens, – it become from the thin to the thick – and stands even upon its stem, – it is a plural of ‘leg’, I.e., it is straight upon its stick – fascinating the planters, – by its solidness and its strength and its thickness and its beautiful scenery.
قيل هو مثل ضربه الله للصحابة قلوا في بدو الإسلام ثم كثروا و استحكموا فترقى أمرهم بحيث أعجب الناس
It is said, it is an example Allah-azwj has Struck for the companions. They said, in the beginning of Al Islam, then there were many and became entrenched, so their affair became advanced whereby the people were surprised.
لِيَغِيظَ بِهِمُ الْكُفَّارَ علة لتشبيههم بالزرع في ذكائه و استحكامه.
in order to enrage the Kafirs by them. [48:29] – a reason for resembling them with the plant regarding its purity and its firmness.
و في مجالس الصدوق أنها نزلت في أمير المؤمنين ع و الذين تحت لوائه في القيامة ينادون أن ربكم يقول لكم عندي مغفرة و أجر عظيم يعني الجنة.
And in (the book) ‘Majaalis’ of Al Sadouq, ‘It was Revealed regarding Amir Al-Momineen-asws, and the ones under his-asws flag during (Day of) Qiyamah, being called out: ‘Your Lord-azwj Says: “With Me-azwj is Forgiveness and Mighty Recompense!”’, meaning the Paradise.
مُخْلِصِينَ لَهُ الدِّينَ أي لا يشركون به حُنَفاءَ أي مائلين عن العقائد الزائغة ذلِكَ دِينُ الْقَيِّمَةِ أي دين الملة القيمة
being sincere to Him of the Religion, – I.e., they will not be associating with Him-azwj – upright, – I.e., inclining away from the erroneous beliefs – that is the correct Religion [98:5] – I.e., religion of the correct sect.
أُولئِكَ هُمْ خَيْرُ الْبَرِيَّةِ أي الخليقة و في الأخبار أَنَّهُمْ عَلِيٌّ و شِيعَتُهُ
those, they are the best of the Created beings [98:7] – I.e., the Created. And in the Ahadeeth, they are Ali-asws and his-asws Shias.
وَ رَضُوا عَنْهُ لأنه بلغهم أقصى أمانيهم ذلِكَ لِمَنْ خَشِيَ رَبَّهُ فإن الخشية ملاك الأمر و الباعث على كل خير.
and they being pleased from Him. – because He-azwj Made them reach the peak of their aspirations – That is for one who fears his Lord [98:8] – for fear is a king of the affairs and the motivator upon every good’.
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ عَبْدِ الْمَلِكِ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَنْبَغِي لِلْمُؤْمِنِ أَنْ تَكُونَ فِيهِ ثَمَانُ خِصَالٍ وَقُوراً عِنْدَ الْهَزَاهِزِ صَبُوراً عِنْدَ الْبَلَاءِ شَكُوراً عِنْدَ الرَّخَاءِ قَانِعاً بِمَا رَزَقَهُ اللَّهُ لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Jameel Bin Salih, from Abdul Malik Bin Ghalib,
‘From Abu Abdullah-asws having said: ‘It is befitting for the Momin that there should be eight qualities in him – dignity during the disturbances, patience during the afflictions, thankful during the prosperity, content with whatever Allah-azwj Graces him, he is not unjust to the enemies, nor does he take sides for the friends, his body is fatigued from him, and the people are in rest from him.
إِنَّ الْعِلْمَ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمَ وَزِيرُهُ وَ الْعَقْلَ أَمِيرُ جُنُودِهِ وَ الرِّفْقَ أَخُوهُ وَ الْبِرَّ وَالِدُهُ.
The knowledge is a friend of the Momin, and the forbearance is his Vizier, and the intellect is command of his armies, and the kindness with his brethren, and is righteous to his parents’’.[169]
كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: الْمُؤْمِنُ يَصْمُتُ لِيَسْلَمَ وَ يَنْطِقُ لِيَغْنَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ مِنَ الْبُعَدَاءِ وَ لَا يَعْمَلُ شَيْئاً مِنَ الْخَيْرِ رِئَاءً وَ لَا يَتْرُكُهُ حَيَاءً إِنْ زُكِّيَ خَافَ مِمَّا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ لِمَا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخَافُ إِحْصَاءَ مَا عَمِلَهُ.
(The book) ‘Al-Kafi’ – from Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Mansour Bin Yunus, from Abu Hamza,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The Momin is silent to be safe and speaks to benefit. He neither discusses his entrustments of the friends nor does he conceal his testimony from the remote ones, nor does he do anything from the goodness for showing off, nor does he neglect the bashfulness. If he pays Zakāt he fears from what (the people) might be saying, and he seeks Forgiveness of Allah-azwj for the ones who are not knowing. The words of the ignorant one do not tempt him, and he fears the ‘counting’ of what he does’’.[170]
3- كا، الكافي عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ مَنْ رَوَاهُ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ لَهُ قُوَّةٌ فِي دِينٍ وَ حَزْمٌ فِي لِينٍ وَ إِيمَانٌ فِي يَقِينٍ وَ حِرْصٌ فِي فِقْهٍ وَ نَشَاطٌ فِي هُدًى وَ بِرٌّ فِي اسْتِقَامَةٍ وَ عِلْمٌ فِي حِلْمٍ وَ كَيْسٌ فِي رِفْقٍ وَ سَخَاءٌ فِي حَقٍّ
(The book) ‘Al-Kafi’ – from a number of his companios, from Ahmad Bin Muhammad Bin Khalid, fom someone who reported it, raising it to,
‘Abu Abdullah-asws having said: ‘The Momin has strength for him in Religion, and softness during determination, and Emān during conviction, and greed during his understanding, and activity during guidance, and righteousness during his standing, and knowledge during forbearance, and smartness during friendship, and generosity regarding a right.
وَ قَصْدٌ فِي غِنًى وَ تَجَمُّلٌ فِي فَاقَةٍ وَ عَفْوٌ فِي قُدْرَةٍ وَ طَاعَةٌ لِلَّهِ فِي نَصِيحَةٍ وَ انْتِهَاءٌ فِي شَهْوَةٍ وَ وَرَعٌ فِي رَغْبَةٍ وَ حِرْصٌ فِي جِهَادٍ وَ صَلَاةٌ فِي شُغُلٍ وَ صَبْرٌ فِي شِدَّةٍ وَ فِي الْهَزَاهِزِ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ
And moderation during richness, and gracefulness during destitution, and pardoning during his power, and obedience to Allah-azwj during advice, and restraint during lustful desires, and piety during wishes, and greed during Jihād, and Salāt during busy times, and patience during difficulties, and during the troubles he is dignified, and patient during coercion, and grateful during the prosperity.
وَ لَا يَغْتَابُ وَ لَا يَتَكَبَّرُ وَ لَا يَقْطَعُ الرَّحِمَ وَ لَيْسَ بِوَاهِنٍ وَ لَا فَظٍّ وَ لَا غَلِيظٍ لَا يَسْبِقُهُ بَصَرُهُ وَ لَا يَفْضَحُهُ بَطْنُهُ وَ لَا يَغْلِبُهُ فَرْجُهُ وَ لَا يَحْسُدُ النَّاسَ
He neither backbites, nor is he arrogant, nor does he cut off relationships, and he is neither with feebleness, nor rudeness, nor harshness, nor stubbornness. And his vision does not precede him, nor does his belly disgrace him, nor does his private part overcome him, nor does he envy the people.
يُعَيَّرُ وَ لَا يُعَيِّرُ وَ لَا يُسْرِفُ يَنْصُرُ الْمَظْلُومَ وَ يَرْحَمُ الْمِسْكِينَ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ لَا يَرْغَبُ فِي عِزِّ الدُّنْيَا وَ لَا يَجْزَعُ مِنْ ذُلِّهَا
He is reproached but (he) does not reproach (others), and he is not extravagant. He helps the oppressed, and he is merciful to the poor. His soul is tired from him, but the people are at rest from him. He neither wishes for the honour of the world nor does he suffice from its disgrace.
لِلنَّاسِ هَمٌّ قَدْ أَقْبَلُوا عَلَيْهِ وَ لَهُ هَمٌّ قَدْ شَغَلَهُ لَا يُرَى فِي حُكْمِهِ نَقْصٌ وَ لَا فِي رَأْيِهِ وَهْنٌ وَ لَا فِي دِينِهِ ضَيَاعٌ يُرْشِدُ مَنِ اسْتَشَارَهُ وَ يُسَاعِدُ مَنْ سَاعَدَهُ وَ يَكِيعُ عَنِ الْخَنَاءِ وَ الْجَهْلِ.
The concerns of the people have turned upon him, and for him there are concerns which pre-occupy him. Neither is a deficiency seen to be in his wisdom nor a weakness in his opinion, nor a wastage in his Religion. He guides the one who consults him, and he assists the one who wants his assistance, and shuns vulgarities and the ignorance’’.[171]
4- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ عَنْ أَحَدِهِمَا ع قَالَ: مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع بِمَجْلِسٍ مِنْ قُرَيْشٍ فَإِذَا هُوَ بِقَوْمٍ بِيضٍ ثِيَابُهُمْ صَافِيَةٍ أَلْوَانُهُمْ كَثِيرٍ ضَحِكُهُمْ يُشِيرُونَ بِأَصَابِعِهِمْ إِلَى مَنْ يَمُرُّ بِهِمْ
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from one of our companions, raising it,
‘From one of the two (5th or 6th Imam-asws) having said: ‘‘Amir Al-Momineen-asws passed by a gathering of Qureysh. So he-asws was with the group, their clothes were white, their complexion was clear, their laughter was frequent, gesturing with their fingers to the ones who pass by them.
ثُمَّ مَرَّ بِمَجْلِسٍ لِلْأَوْسِ وَ الْخَزْرَجِ فَإِذَا أَقْوَامٌ بَلِيَتْ مِنْهُمُ الْأَبْدَانُ وَ دَقَّتْ مِنْهُمُ الرِّقَابُ وَ اصْفَرَّتْ مِنْهُمُ الْأَلْوَانُ وَ قَدْ تَوَاضَعُوا بِالْكَلَامِ
Then he-asws passed by a gathering of Al-Aws and Al-Khazraj (two tribes). So he-asws was with a group, the bodies had worn out from them, and the necks had thinned from them, and the colours had paled from them, and they were humble with the speech.
فَتَعَجَّبَ عَلِيٌّ ع مِنْ ذَلِكَ وَ دَخَلَ عَلَى رَسُولِ اللَّهِ ص فَقَالَ بِأَبِي أَنْتَ وَ أُمِّي إِنِّي مَرَرْتُ بِمَجْلِسٍ لآِلِ فُلَانٍ ثُمَّ وَصَفَهُمْ وَ مَرَرْتُ بِمَجْلِسٍ لِلْأَوْسِ وَ الْخَزْرَجِ فَوَصَفَهُمْ ثُمَّ قَالَ وَ جَمِيعٌ مُؤْمِنُونَ فَأَخْبِرْنِي يَا رَسُولَ اللَّهِ بِصِفَةِ الْمُؤْمِنِ
Ali-asws was astounded from that and came over to Rasool-Allah-saww and he-asws said: ‘By my-asws father-as and my-asws mother-as! I-asws passed by a gathering of the progeny of so and so’, then he-asws described them, ‘and I-asws passed by Al-Aws and Al-Khazraj’, and he-asws described them. Then he-asws said: ‘And the entirety of the Momineen. So inform me-asws, O Rasool-Allah-saww, with the description of the Momin’.
فَنَكَسَ رَسُولُ اللَّهِ ص ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ عِشْرُونَ خَصْلَةً فِي الْمُؤْمِنِ فَإِنْ لَمْ يَكُنْ فِيهِ لَمْ يَكْمُلْ إِيمَانُهُ إِنَّ مِنْ أَخْلَاقِ الْمُؤْمِنِينَ يَا عَلِيُّ الْحَاضِرُونَ الصَّلَاةَ وَ الْمُسَارِعُونَ إِلَى الزَّكَاةِ وَ الْمُطْعِمُونَ الْمَسَاكِينَ الْمَاسِحُونَ رَأْسَ الْيَتِيمِ الْمُطَهِّرُونَ أَطْمَارَهُمْ الْمُتَّزِرُونَ عَلَى أَوْسَاطِهِمْ
Rasool-Allah-azwj lowered, then raised his-saww head, so he-saww said: ‘There are twenty characteristics in the Momin, so if these do not happen to be in him, his Emān would not be complete. From the mannerism of the Momineen, O Ali-asws – They are attending the Salāt, and are hastening to the Zakāt, and are feeding the poor, wiping the head of the orphan, cleaning their clothes, having waistbands upon their waists.
الَّذِينَ إِنْ حَدَّثُوا لَمْ يَكْذِبُوا وَ إِذَا وَعَدُوا لَمْ يُخْلِفُوا وَ إِذَا ائْتُمِنُوا لَمْ يَخُونُوا وَ إِذَا تَكَلَّمُوا صَدَقُوا رُهْبَانٌ بِاللَّيْلِ أُسُدٌ بِالنَّهَارِ صَائِمُونَ النَّهَارَ قَائِمُونَ اللَّيْلَ لَا يُؤْذُونَ جَاراً وَ لَا يَتَأَذَّى بِهِمْ جَارٌ الَّذِينَ مَشْيُهُمْ عَلَى الْأَرْضِ هَوْنٌ وَ خُطَاهُمْ إِلَى بُيُوتِ الْأَرَامِلِ وَ عَلَى أَثَرِ الْجَنَائِزِ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ الْمُتَّقِينَ.
Those, if they discuss (anything) are not lying, and when they are promising, are not breaking, and when they are entrusted do not betray, and when they speak, are truthful. They are monks at night and lions by the day. They are Fasting by the day, standing (for Salāt) at night. They are neither harming a neighbour nor does a neighbour experience harm due to them. Those who are walking upon the ground with tranquillity, and their footsteps are to the houses of the widows (to assist), and upon the traces of the funerals. May Allah-azwj Make us-asws and you all to be from the pious ones’’.[172]
لي، الأمالي للصدوق عَنْ عَلِيِّ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ سَأَلْتُ رَسُولَ اللَّهِ ص عَنْ صِفَةِ الْمُؤْمِنِ فَنَكَسَ ص رَأْسَهُ ثُمَّ رَفَعَهُ فَقَالَ فِي الْمُؤْمِنِينَ عِشْرُونَ خَصْلَةً فَمَنْ لَمْ يَكُنْ فِيهِ لَمْ يَكْمُلْ إِيمَانُهُ
(The book) ‘Al Amaali’ of Al Sadouq – from Ali Bin Isa, from Ali Bin Muhammad Majaylawiya, from Al Barqy, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud, from Ibn Tareyf, from Ibn Nubata who said,
‘I heard Amir Al-Momineen-asws saying: ‘I asked Rasool-Allah-saww about attributes of the Momin. He-saww lowered his-saww head, then raised it. He-saww said: ‘In the Momineen there are twenty characteristics. The one who does not happen have (these)in him, his Eman would not be complete.
يَا عَلِيُّ إِنَّ الْمُؤْمِنِينَ هُمُ الْحَاضِرُونَ إِلَى آخِرِ الْخَبَرِ وَ سَنُشِيرُ إِلَى بَعْضِ الِاخْتِلَافِ.
O Ali-asws! The Momineen, they are the attenders’ – up to the end of the Hadeeth, and we (Majlisi) shall indicate to some of the differences’’.[173]
بيان: وَ رَوَى أَبُو بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع غَسْلُ الثِّيَابِ يُذْهِبُ الْهَمَّ وَ الْحُزْنَ وَ هُوَ طَهُورٌ لِلصَّلَاةِ وَ تَشْمِيرُ الثِّيَابِ طَهُورٌ لَهَا وَ قَدْ قَالَ اللَّهُ سُبْحَانَهُ وَ ثِيابَكَ فَطَهِّرْ أَيْ فَشَمِّرْ.
Explanation – And it is reported by Abu Baseer, ‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Washing the clothes does away with the corries, and the grief, and it is a cleansing for the Salat, rolling up the clothes is cleansing for it, and Allah-azwj the Glorious has Said: And your garments, so purify [74:4] – I.e., roll up’’.
5- لي، الأمالي للصدوق عَنِ ابْنِ مُوسَى عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ مُبَارَكٍ مَوْلَى الرِّضَا عَنِ الرِّضَا ع قَالَ: لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ سُنَّةٌ مِنْ رَبِّهِ وَ سُنَّةٌ مِنْ نَبِيِّهِ وَ سُنَّةٌ مِنْ وَلِيِّهِ
(The book) ‘Al Amaali’ – of Al Sadouq, from Ibn Musa, from Al Asady, from Sahl, from Mubarak, a slave,
‘From Al-Reza-asws having said: ‘The Momin cannot be a Momin unto there happen to be three qualities in him – a Sunnah from his Lord-azwj, and a Sunnah from his Prophet-saww, and a Sunnah from his-asws Master-asws.
فَأَمَّا السُّنَّةُ مِنْ رَبِّهِ فَكِتْمَانُ سِرِّهِ قَالَ اللَّهُ جَلَّ جَلَالُهُ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ
As for the Sunnah from his Lord-azwj, it is concealment of His-azwj secret. Allah-azwj, Majestic is His-azwj Majesty Said: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, [72:27].
وَ أَمَّا السُّنَّةُ مِنْ نَبِيِّهِ فَمُدَارَاةُ النَّاسِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ نَبِيَّهُ ص بِمُدَارَاةِ النَّاسِ فَقَالَ خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ
And as for the Sunnah from his Prophet-saww, so it is the concealment from the people, for Allah-azwj Mighty and Majestic Commanded His-azwj Prophet-saww for concealment from the people, so He-azwj Said: Take to the Forgiveness and enjoin good and turn away from the ignorant ones [7:199].
وَ أَمَّا السُّنَّةُ مِنْ وَلِيِّهِ فَالصَّبْرُ فِي الْبَأْسَاءِ وَ الضَّرَّاءِ يَقُولُ اللَّهُ جَلَّ جَلَالُهُ وَ الصَّابِرِينَ فِي الْبَأْساءِ وَ الضَّرَّاءِ وَ حِينَ الْبَأْسِ أُولئِكَ الَّذِينَ صَدَقُوا وَ أُولئِكَ هُمُ الْمُتَّقُونَ.
And as for the Sunnah from his Guardian-asws, so it is the patience upon the evil and adversities. Allah-azwj Mighty and Majestic Says: and the patient ones during the adversity and the desperation and when distressed; they are those who are true, and these, they are the fearing ones [2:177]’’.[174]
8- كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ بُنْدَارَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ سَهْلِ بْنِ الْحَرْثِ عَنِ الدِّلْهَاثِ مَوْلَى الرِّضَا ع قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ وَ ذَكَرَ مِثْلَهُ إِلَى قَوْلِهِ فَالصَّبْرُ فِي الْبَأْسَاءِ وَ الضَّرَّاءِ وَ لَيْسَ فِيهِ ذِكْرُ الْآيَةِ وَ لَيْسَ فِيهِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ أَيْضاً وَ كَأَنَّهُمَا سَقَطَا مِنْ بَعْضِ الرُّوَاةِ.
(The book) ‘Al-Kafi’ – from Ali Bin Muhammad Bin Bundar, from Ibrahim Bin Is’haq, from Sahl Bin Al Hars, from Al Dilhat,
‘A slave of Al-Reza-asws said, ‘I heard Al-Reza-asws saying’ – and he mentioned similar to his-asws words: ‘The patience during the evil and the adversities’, and there isn’t in it mention of the Verse, and there isn’t in it: and turn away from the ignorant ones [7:199], and it is as if both of these have been dropped from some of the reporters’’.[175]
وَ قَدْ مَرَّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ وَ اللَّهِ مُحَمَّدٌ مِمَّنِ ارْتَضَاهُ.
And it has already passed from Abu Ja’far-asws having said: ‘By Allah-azwj! Muhammad-saww was from the ones He-azwj had Chosen’’.[176]
وَ فِي الْخَرَائِجِ، عَنِ الرِّضَا ع فِي قَوْلِهِ تَعَالَى إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ قَالَ فَرَسُولُ اللَّهِ عِنْدَ اللَّهِ مُرْتَضَى وَ نَحْنُ وَرَثَةُ ذَلِكَ الرَّسُولِ الَّذِي أَطْلَعَهُ اللَّهُ عَلَى مَا يَشَاءُ مِنْ غَيْبِهِ فَعَلَّمَنَا مَا كَانَ وَ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ.
And in (the book) ‘Al Kharaij’ –
‘From Al-Reza-asws regarding Words of the Exalted: Except one He Chooses from a Rasool, [72:27]. He-asws said: ‘Rasool-Allah-saww, in the Presence of Allah-azwj was Chosen (Pleased with), and we-asws are inheritors of that Rasool-saww, the one-saww whom Allah-azwj had Notified upon whatever He-azwj so Desired from His-azwj Unseen matters. So, we-asws know what has happened and is to happen up to the Day of Qiyamah’’.[177]
6- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص الْمُؤْمِنُ غِرٌّ كَرِيمٌ وَ الْفَاجِرُ خَبٌّ لَئِيمٌ.
‘Al-Shihaab’ – Rasool-Allah-saww said: ‘The Momin is inexperienced, generous, and the immoral is wicked, stingy’’.[178]
7- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا عَنْ أَبِيهِ ع قَالَ: رَفَعَ إِلَى رَسُولِ اللَّهِ ص قَوْمٌ فِي بَعْضِ غَزَوَاتِهِ فَقَالَ ص مَنِ الْقَوْمُ فَقَالُوا مُؤْمِنُونَ يَا رَسُولَ اللَّهِ
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from his father, from Suleyman al Ja’fary,
‘From Abu Al-Hassan Al-Reza-asws, from his-asws father-asws having said: ‘A group of people were raised to Rasool-Allah-saww during one of his-saww military expeditions. He-saww said: ‘Who is the group?’ They said, ‘Mominoun, O Rasool-Allah-saww!’
قَالَ وَ مَا بَلَغَ مِنْ إِيمَانِكُمْ قَالُوا الصَّبْرُ عِنْدَ الْبَلَاءِ وَ الشُّكْرُ عِنْدَ الرَّخَاءِ وَ الرِّضَا بِالْقَضَاءِ
He-saww said, ‘And what has reached from your Eman?’ They said, ‘The patience during the affliction, and the thanking during the prosperity, and the contentment with the Decree’.
فَقَالَ رَسُولُ اللَّهِ ص حُلَمَاءُ عُلَمَاءُ كَادُوا مِنَ الْفِقْهِ أَنْ يَكُونُوا أَنْبِيَاءَ إِنْ كُنْتُمْ كَمَا تَصِفُونَ فَلَا تَبْنُوا مَا لَا تَسْكُنُونَ وَ لَا تَجْمَعُوا مَا لَا تَأْكُلُونَ وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُرْجَعُونَ.
Rasool-Allah-saww said: ‘Wise ones, scholars, almost from the understanding that they would be Prophets-saww! If you were like what you are describing, then do not build what you will not be dwelling in, nor amass what your will not be eating, and fear Allah-azwj to Whom you will be returning’’.[179]
8- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَا رَسُولُ اللَّهِ ص فِي بَعْضِ أَسْفَارِهِ إِذْ لَقِيَهُ رَكْبٌ فَقَالُوا السَّلَامُ عَلَيْكَ يَا رَسُولَ اللَّهِ
(The book) ‘Al-Kafi’ – from Al the number, from Ibn Bazie, from Muhammad Bin Uzafir, from his father,
‘From Abu Ja’far-asws having said: ‘While Rasool-Allah-saww was in one of his-saww travels when riders met him-saww. They said, ‘The greetings be unto you-saww, O Rasool-Allah-saww!’
فَقَالَ مَا أَنْتُمْ فَقَالُوا نَحْنُ مُؤْمِنُونَ يَا رَسُولَ اللَّهِ
He-saww said: ‘Who are you all?’ They said, ‘We are Mominoun, O Rasool-Alah-saww!’
فَقَالَ فَمَا حَقِيقَةُ إِيمَانِكُمْ قَالُوا الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ
He-saww said: ‘So what is the reality of your Eman?’ They said, ‘The contentment with the Decree of Allah-azwj, and the delegating to Allah-azwj and submissions to the Command of Allah-azwj’.
فَقَالَ رَسُولُ اللَّهُ عُلَمَاءُ حُكَمَاءُ كَادُوا أَنْ يَكُونُوا مِنَ الْحِكْمَةِ أَنْبِيَاءَ فَإِنْ كُنْتُمْ صَادِقِينَ فَلَا تَبْنُوا مَا لَا تَسْكُنُونَ وَ لَا تَجْمَعُوا مَا لَا تَأْكُلُونَ وَ اتَّقُوا اللَّهَ الَّذِي إِلَيْهِ تُرْجَعُونَ.
Rasool-Allah-saww said: ‘Scholars, wise ones, they would almost be from the wisdom of Prophets-as. If you were truthful, then do not build what you will not be dwelling in, nor amass what you will not be consuming, and fear Allah-azwj Whom you will be returning to’’.[180]
9- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اسْتَقْبَلَ رَسُولُ اللَّهِ ص- حَارِثَةَ بْنَ مَالِكِ بْنِ النُّعْمَانِ الْأَنْصَارِيَّ فَقَالَ لَهُ كَيْفَ أَنْتَ يَا حَارِثَةَ بْنَ مَالِكٍ النُّعْمَانِيَّ فَقَالَ يَا رَسُولَ اللَّهِ مُؤْمِنٌ حَقّاً
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdullah Bin Muskan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww received Haris Bin Malik Bin Al Numani Al Ansari. He-saww said to him: ‘How are you, O Haris Bin Malik Al Numani?’ He said, ‘A true Momin, O Rasool-Allah-saww!’
فَقَالَ لَهُ رَسُولُ اللَّهِ ص لِكُلِّ شَيْءٍ حَقِيقَةٌ فَمَا حَقِيقَةُ قَوْلِكَ
Rasool-Allah-saww said to him: ‘For everything there is a reality, so what is the reality of your words?’
فَقَالَ يَا رَسُولَ اللَّهِ عَزَفَتْ نَفْسِي عَنِ الدُّنْيَا فَأَسْهَرَتْ لَيْلِي وَ أَظْمَأَتْ هَوَاجِرِي وَ كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي وَ قَدْ وُضِعَ لِلْحِسَابِ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ يَتَزَاوَرُونَ فِي الْجَنَّةِ وَ كَأَنِّي أَسْمَعُ عُوَاءَ أَهْلِ النَّارِ فِي النَّارِ
He said, ‘O Rasool-Allah-saww! I have forsaken myself from the world, so I stay awake in my nights, and my throat is thirsty, and it is as if I am looking at the Throne of my Lord-azwj and it has been placed for the Reckoning, and it is as if I am looking at the people of Paradise visiting each other in the Paradise, and it is as if I am hearing howling of the people of Fire in the Fire’.
فَقَالَ رَسُولُ اللَّهِ ص عَبْدٌ نَوَّرَ اللَّهُ قَلْبَهُ أَبْصَرْتَ فَاثْبُتْ
Rasool-Allah-saww said: ‘A servant Allah-azwj has Irradiated his heart! You are insightful, so you have got it right!’
فَقَالَ يَا رَسُولَ اللَّهِ ادْعُ اللَّهَ لِي أَنْ يَرْزُقَنِي الشَّهَادَةَ مَعَكَ
He said, ‘O Rasool-Allah-saww! Supplicate to Allah-azwj for me to Grace me the martyrdom with you-saww’.
فَقَالَ اللَّهُمَّ ارْزُقْ حَارِثَةَ الشَّهَادَةَ
He-saww said: ‘O Allah-azwj! Grace Haris the martyrdom!’
فَلَمْ يَلْبَثْ إِلَّا أَيَّاماً حَتَّى بَعَثَ رَسُولُ اللَّهِ ص بِسَرِيَّةٍ فَبَعَثَهُ فِيهَا فَقَاتَلَ فَقَتَلَ تِسْعَةً أَوْ ثَمَانِيَةً ثُمَّ قُتِلَ.
It was not long except some days until Rasool-Allah-saww dispatched a battalion and sent him in it. He fought and killed eight or nine, then was killed’’.[181]
وَ فِي رِوَايَةِ الْقَاسِمِ بْنِ بُرَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ: اسْتُشْهِدَ مَعَ جَعْفَرِ بْنِ أَبِي طَالِبٍ ع بَعْدَ تِسْعَةِ نَفَرٍ وَ كَانَ هُوَ الْعَاشِرَ.
And in a report of Al Qasim Bin Bureyd, from Abu Baseer who said,
‘He was martyred with Ja’far-asws Bin Abu Talib-asws after nine persons, and he was the tenth’’.[182]
10- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: ذَكَرَ رَجُلٌ الْمُؤْمِنَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنَ الْحَقِّ وَ الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ الْمُؤْمِنُ الَّذِي إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Al Saffar, from Al BArqy, from his father, from Safwan Bin Yahya, from Abdullah Bin Sinan who said,
‘The Momin man was mentioned in the presence of Abu Abdullah-asws. He-asws said: ‘But rather, the Momin is the one who when angry, his anger does not expel him from the truth, and the Momin is the one who when happy, his happiness did not enter him into a falsehood, and the Momin is the one who when able, does not consume what is not for him’’.[183]
ل، الخصال عَنِ الطَّالَقَانِيِّ عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ صَالِحٍ الْكِنَانِيِّ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ الْحِمَّانِيِّ عَنْ شَرِيكٍ عَنْ هِشَامِ بْنِ مُعَاذٍ عَنِ الْبَاقِرِ ع فِي حَدِيثٍ طَوِيلٍ مِثْلَهُ إِلَّا أَنَّ فِيهِ لَمْ يَتَنَاوَلْ مَا لَيْسَ لَهُ.
(The book) ‘Al Khisaal’ – from Al Talaqany, from Muhammad Bin Jareer Al Tabari, from Salih Al Kinani, from Yahya Bin Abdul Hameed Al Himmany, from Shareek, from Hisham Bin Muaz,
‘From Al-Baqir-asws in a lengthy Hadeeth, similar to it except in it: ‘Does not take what isn’t for him’’.[184]
لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ لِأَهْلِ الدِّينِ عَلَامَاتٍ يُعْرَفُونَ بِهَا صِدْقُ الْحَدِيثِ وَ أَدَاءُ الْأَمَانَةِ وَ الْوَفَاءُ بِالْعَهْدِ وَ صِلَةُ الرَّحِمِ وَ رَحْمَةُ الضُّعَفَاءِ وَ قِلَّةُ الْمُؤَاتَاةِ لِلنِّسَاءِ وَ بَذْلُ الْمَعْرُوفِ وَ حُسْنُ الْخُلُقِ وَ سَعَةُ الْخُلُقِ وَ اتِّبَاعُ الْعِلْمِ وَ مَا يُقَرِّبُ إِلَى اللَّهِ عَزَّ وَ جَلَ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Isa, from his father, from Abdullah Bin Al Qasim, from his, from Abu Baseer,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws: ‘For the people of religion, there are signs they are recognised by these – truthful narrations, and fulfilling the entrustments, and the loyalty with the pact, and connecting (helping) the kinship, and being merciful to the weak, and scarcely going to the wives, and doing acts of kindness, and goodly matters, and vast forbearance, and pursuing the knowledge, and whatever draws closer to Allah-azwj Mighty and Majestic.
طُوبى لَهُمْ وَ حُسْنُ مَآبٍ وَ طُوبَى شَجَرَةٌ فِي الْجَنَّةِ أَصْلُهَا فِي دَارِ النَّبِيِّ وَ لَيْسَ مِنْ مُؤْمِنٍ إِلَّا وَ فِي دَارِهِ غُصْنٌ مِنْهَا لَا تَخْطُرُ عَلَى قَلْبِهِ شَهْوَةُ شَيْءٍ إِلَّا أَتَاهُ بِهِ ذَلِكَ الْغُصْنُ وَ لَوْ أَنَّ رَاكِباً مُجِدّاً صَارَ فِي ظِلِّهَا مِائَةَ عَامٍ مَا خَرَجَ مِنْهَا وَ لَوْ طَارَ مِنْ أَسْفَلِهَا غُرَابٌ مَا بَلَغَ أَعْلَاهَا حَتَّى يَسْقُطَ هَرِماً
(The tree of) Tooba would be for them and an excellent resort [13:29], and Tooba is a tree in the Paradise. Its roots are in the house of the Prophet-saww, and there isn’t any from a Momin except and in his house is a branch from it. No desire for anything will occur upon his heart except it would be brought through that branch; and if a good rider were to travel in its shade for one hundred years, he would not exit from it, and if a crow were to fly from its bottom, it would not reach its top until it would fall down of old age.
أَلَا فِي هَذَا فَارْغَبُوا إِنَّ الْمُؤْمِنَ نَفْسُهُ مِنْهُ فِي شُغُلٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ إِذَا جَنَّ عَلَيْهِ اللَّيْلُ افْتَرَشَ وَجْهَهُ وَ سَجَدَ لِلَّهِ عَزَّ وَ جَلَّ بِمَكَارِمِ بَدَنِهِ يُنَاجِي الَّذِي خَلَقَهُ فِي فَكَاكِ رَقَبَتِهِ أَلَا هَكَذَا فَكُونُوا.
Indeed, be desirous regarding this! The Momin, his soul is in an occupation and the people are in rest from him. When the night shades upon him, he lays down his face and performs Sajdah to Allah-azwj Mighty and Majestic with his honourable body parts, whispering to the One-azwj Who has Created him, in liberating his neck. Indeed, so be like this!’’[185]
ل، الخصال الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ لِأَهْلِ التَّقْوَى عَلَامَاتٍ وَ سَاقَ الْحَدِيثَ كَمَا مَرَّ إِلَّا أَنَّ فِيهِ وَ الْوَفَاءُ بِالْعَهْدِ وَ قِلَّةُ الْفَخْرِ وَ الْبُخْلِ وَ صِلَةُ الْأَرْحَامِ وَ فِيهِ لَا يَنْوِي فِي قَلْبِهِ شَيْئاً إِلَّا أَتَاهُ وَ فِيهِ وَ لَوْ أَنَّ غُرَاباً طَارَ مِنْ أَصْلِهَا مَا بَلَغَ أَعْلَاهَا حَتَّى يَبْيَاضَّ هَرَماً.
(The book) ‘Al Khisaal’ – Al Muzaffar Al Alawy, from IbnAl Ayyashi, from his father, from Ibrahim Bin Ali, from Ibrahim Bin Is’haq, from Yunus, from Ibn Sinan, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws had said: ‘For people of piety, there are signs’ – and he-asws continued the Hadeeth like what has passed, except that in it is, ‘And the loyalty with the pact, and lack of pride and stinginess, and connecting (helping) the kinship’ – and in it is, ‘He will not intend anything in his heart except he would be brought it’ – and in it, ‘And even if a crow were to fly from its roots, it will not reach its top until it would be grey-haired out of old age’’.[186]
مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنْ كِتَابِ الْمَحَاسِنِ إِلَى قَوْلِهِ طُوبى لَهُمْ وَ حُسْنُ مَآبٍ.
(The book) ‘MIshkat Al-Anwaar’ – copying from the book ‘Al-Mahasin’ – up to his-asws words: (The tree of) Tooba would be for them and an excellent resort [13:29]’’.[187]
13- لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنْ أَحْمَدَ بْنِ دُبَيْسٍ الْمُفَسِّرِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي الْبُهْلُولِ عَنِ الْفَضْلِ بْنِ هُرْمُزَ دِيَارِ الطَّبَرِيِّ عَنِ الْحَسَنِ بْنِ شُجَاعٍ الْبَلْخِيِّ عَنْ سُلَيْمَانَ بْنِ الرَّبِيعِ عَنْ كَادِحِ بْنِ أَحْمَدَ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ عَنِ الضَّحَّاكِ قَالَ: سَأَلَ رَجُلٌ ابْنَ عَبَّاسٍ مَا الَّذِي أَخْفَى اللَّهُ تَبَارَكَ وَ تَعَالَى مِنَ الْجَنَّةِ وَ قَدْ أَخْبَرَ عَنْ أَزْوَاجِهَا وَ عَنْ خَدَمِهَا وَ طِيبِهَا وَ شَرَابِهَا وَ ثَمَرِهَا وَ مَا ذَكَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى مِنْ أَمْرِهَا وَ أَنْزَلَهُ فِي كِتَابِهِ
(The book) ‘Al Amaali’ of Al Sadouq Al Talaqany, from Ahmad Bin Dubeys Al Mufassir, from Ahmad Bin Muhammad Bin Abu Al Buhloul, from Al Fazl Bin Murmuz Diyar Al Tabari, from Al-Hassan Bin Shuja’a Al Balkhy, from Suleyman Bin Al Rabeeh, from Kadih Bin Ahmad, from Muqatil Bin Suleyman, from Al Zahhak who said,
‘A man asked Ibn Abbas, ‘What is that which Allah-azwj Blessed and Exalted has Hidden, from the Paradise, and He-azwj has already Informed about its spouses, and about its servants, and its aromas, and its drinks, and its fruits, and whatever Allah-azwj Blessed and Exalted has Mentioned of its matters and Revealed it in His-azwj Book?’
فَقَالَ ابْنُ عَبَّاسٍ هِيَ جَنَّةُ عَدْنٍ خَلَقَهَا اللَّهُ يَوْمَ الْجُمُعَةِ ثُمَّ أَطْبَقَ عَلَيْهَا فَلَمْ يَرَهَا مَخْلُوقٌ مِنْ أَهْلِ السَّمَاوَاتِ وَ الْأَرْضِ حَتَّى يَدْخُلَهَا أَهْلُهَا
Ibn Abbas said, ‘It is Garden of Eden. Allah-azwj Created it on the day of Friday, then covered upon it, so no created being from inhabitants of the skies and the earth can see it, until its people will enter it’.
قَالَ لَهَا عَزَّ وَ جَلَّ ثَلَاثَ مَرَّاتٍ تَكَلَّمِي فَقَالَتْ طُوبَى لِلْمُؤْمِنِينَ قَالَ جَلَّ جَلَالُهُ طُوبَى لِلْمُؤْمِنِينَ وَ طُوبَى لَكِ.
The Mighty and Majestic Said to it three times: “Speak!” It said: ‘Tooba is for the Momin’. The Majestic is His-azwj Majesty Said: “Tooba is for the Momineen and Tooba is for you!”’[188] (not a Hadeeth)
قَالَ مُقَاتِلٌ قَالَ الضَّحَّاكُ قَالَ ابْنُ عَبَّاسٍ فَقَالَ النَّبِيُّ ص أَلَا مَنْ كَانَ فِيهِ سِتُّ خِصَالٍ فَإِنَّهُ مِنْهُمْ مَنْ صَدَقَ حَدِيثُهُ وَ أَنْجَزَ مَوْعُودَهُ وَ أَدَّى أَمَانَتَهُ وَ بَرَّ وَالِدَيْهِ وَ وَصَلَ رَحِمَهُ وَ اسْتَغْفَرَ مِنْ ذَنْبِهِ فَهُوَ مُؤْمِنٌ.
Muqatil said, ‘Al Zahhak said, ‘Ibn Abbas said,
‘The Prophet-saww said: ‘Indeed! The one who were to have six qualities in it, so he is from them – one who is truthful in his narrations, and fulfills his promises, and return his entrustment, and is righteous to his parents, and connects (helps) his kinship, and seeks Forgiveness from his sins, so he is a Momin’’.[189]
14- لي، الأمالي للصدوق عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: الْمُؤْمِنُ خَلَطَ عِلْمَهُ بِالْحِلْمِ يَجْلِسُ لِيَعْلَمَ وَ يُنْصِتُ لِيَسْلَمَ وَ يَنْطِقُ لِيَفْهَمَ لَا يُحَدِّثُ أَمَانَتَهُ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ الْأَعْدَاءَ وَ لَا يَفْعَلُ شَيْئاً مِنَ الْحَقِّ رِيَاءً وَ لَا يَتْرُكُهُ حَيَاءً
(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Mahboub, from Malik Bin Atiya, from Al Sumali,
‘The Momin mingles his knowledge with his forbearance. He sits to learn, and listens to submit, and speaks to understand. Neither do the friends narrates his trustworthiness nor do the enemies conceal his testimony, nor does he do anything from the truth to show off, nor does he leave it out of embarrassment.
إِنْ زُكِّيَ خَافَ مَا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ مِمَّا لَا يَعْلَمُونَ لَا يَغُرُّهُ قَوْلُ مَنْ جَهِلَهُ وَ يَخْشَى إِحْصَاءَ مَنْ قَدْ عَلِمَهُ
If he pays Zakaat, he fears of what they would be saying, and he seeks Forgiveness of Allah-azwj from what they do not know. He is no deceived by the words of the one ignorant of him, and he fears to be counted from the ones knowing him.
وَ الْمُنَافِقُ يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي إِذَا قَامَ فِي الصَّلَاةِ اعْتَرَضَ وَ إِذَا رَكَعَ رَبَضَ وَ إِذَا سَجَدَ نَقَرَ وَ إِذَا جَلَسَ شَغَرَ يُمْسِي وَ هَمُّهُ الطَّعَامُ وَ هُوَ مُفْطِرٌ وَ يُصْبِحُ وَ هَمُّهُ النَّوْمُ وَ لَمْ يَسْهَرْ إِنْ حَدَّثَكَ كَذَبَكَ وَ إِنْ وَعَدَكَ أَخْلَفَكَ وَ إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنْ خَالَفْتَهُ اغْتَابَكَ.
And hypocrite forbids and he does not forbid himself, and he instructs with what he does not do. When he stands in the Salat, he obstructs, and when he performs ruk’u he crouches, and when he performs Sajdah, he knocks (on the ground, I.e., short Sajdah), and when he sits, does so until evening, and his concern is the food although he is not Fasting, and he comes to the morning and his concert is the sleep, and he does not hold vigil (at night). If he narrates to you, he will lie to you, and if he promises you, he will break it, and if you were to entrust him, he will betray you, and if you make him swear, he will vilify you’’.[190]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ الثُّمَالِيِ مِثْلَهُ إِلَى قَوْلِهِ وَ يَخْشَى إِحْصَاءَ مَا قَدْ عَمِلَهُ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Numan, from Ibn Muskan, from Al Sumali,
‘Similar to it up to his-asws words: ‘And he fears to be counted for what (good deed) he has done’’.[191]
15- ل، الخصال عَنْ عَبْدِ اللَّهِ بْنِ النَّضْرِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْمَكِّيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ عَنْ صَالِحِ بْنِ زِيَادٍ عَنْ أَبِي عُثْمَانَ عَبْدِ بْنِ مَيْمُونٍ السَّكُونِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَعْنٍ الْأَزْدِيِّ عَنْ عِمْرَانَ بْنِ سُلَيْمَانَ عَنِ الطَّاوُسِ بْنِ الْيَمَانِ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ عَلَامَاتُ الْمُؤْمِنِ خَمْسٌ قُلْتُ وَ مَا هُنَّ يَا ابْنَ رَسُولِ اللَّهِ
(The book) ‘Khisaal’ – from Abdullah Bin Al Nazr, from Ja’far Bin Muhammad Al Makky, from Abdullah Bin Muhammad Bin Umar, from Salih Bin Ziyad, from Abu Usman Abd Bin Maymoun Al Sakuny, from Abdullah Bin Ma’an Al Azdy, from Imran Bin Suleyman, from Al Tawoos Bin Al Yaman who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘Signs of the Momin are five’. I said, ‘And what are these, O son-asws of Rasool-Allah-saww?’
قَالَ الْوَرَعُ فِي الْخَلْوَةِ وَ الصَّدَقَةُ فِي الْقِلَّةِ وَ الصَّبْرُ عِنْدَ الْمُصِيبَةِ وَ الْحِلْمُ عِنْدَ الْغَضَبِ وَ الصِّدْقُ عِنْدَ الْخَوْفِ.
He-asws said: ‘The piety in solitude, and giving the charity during the scarcity, and the patience during the difficulty, and the forbearance during the anger, and the truthfulness during the fear’’.[192]
16- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ غَيْرِهِ بِإِسْنَادِهِ رَفَعَاهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: الْمُؤْمِنُ مَنْ طَابَ مَكْسَبُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ صَحَّتْ سَرِيرَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ وَ كَفَى النَّاسَ مِنْ شَرِّهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Muhammad Al Attar, from Al Ash’ary, from Ahmad Bin Muhammad and someone else, by his chain, raising it to,
‘Amir Al-Momineen-asws having said: ‘The Momin is one whose earnings are good (Permissible), and his character is good, and secrets are correct, and he spends the surplus of his wealth and withholds the surplus of his talk, and the people are safe from his evil, and he is fair to the people from himself’’.[193]
كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُنْذِرِ بْنِ جَيْفَرٍ عَنْ آدَمَ أَبِي الْحَسَنِ اللُّؤْلُؤِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ كَفَى النَّاسَ شَرَّهُ.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Ismail Bin Mihran, from Munzir Bin Jayfar, from Adam Abu Al-Hassan Al Luluie,
‘From Abu Abdullah-asws, similar to it except in it is: ‘And the people are safe from his evil’’.[194]
17- ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ يَنْبَغِي أَنْ يَكُونَ لِلْمُؤْمِنِ ثَمَانُ خِصَالٍ وَقَارٌ عِنْدَ الْهَزَاهِزِ وَ صَبْرٌ عِنْدَ الْبَلَاءِ وَ شُكْرٌ عِنْدَ الرَّخَاءِ وَ قُنُوعٌ بِمَا رَزَقَهُ اللَّهُ لَا يَظْلِمُ الْأَعْدَاءَ وَ لَا يَتَحَامَلُ لِلْأَصْدِقَاءِ بَدَنُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
(The book) ‘Al Khisaal’ –
‘In a bequest of the Prophet-saww to Ali-asws: ‘O Ali-asws! It is befitting that there should be eight qualities for the Momin – dignity during the disturbances, and patience during the affliction, and gratefulness during the prosperity, and contentment with whatever Allah-azwj has Graced him. He is not unjust to the enemies, nor does he take sides for the friends. His body is tired from him, and the people are at rest from him’’.[195]
18- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي سُلَيْمَانَ الْحُلْوَانِيِّ أَوْ عَنْ رَجُلٍ عَنْهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صِفَةُ الْمُؤْمِنِ قُوَّةٌ فِي دِينٍ وَ حَزْمٌ فِي لِينٍ وَ إِيمَانٌ فِي يَقِينٍ وَ حِرْصٌ فِي فِقْهٍ وَ نَشَاطٌ فِي هُدًى وَ بِرٌّ فِي اسْتِقَامَةٍ وَ إِغْمَاضٌ عِنْدَ شَهْوَةٍ وَ عِلْمٌ فِي حِلْمٍ وَ شُكْرٌ فِي رِفْقٍ وَ سَخَاءٌ فِي حَقٍّ وَ قَصْدٌ فِي غِنًى وَ تَجَمُّلٌ فِي فَاقَةٍ وَ عَفْوٌ فِي قُدْرَةٍ وَ طَاعَةٌ فِي نَصِيحَةٍ وَ وَرَعٌ فِي رَغْبَةٍ وَ حِرْصٌ فِي جِهَادٍ وَ صَلَاةٌ فِي شُغُلٍ وَ صَبْرٌ فِي شِدَّةٍ وَ فِي الْهَزَاهِزِ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ
(The book) ‘Al Khisaal’ – from his father, from Muhammad Al Attar and Ahmad Bin Idrees, both together from Al Ashary, from Al-Hassan Bin Ali, from Abu Suleyman Al Hulwany, or from a man, from him,
‘From Abu Abdullah-asws having said: ‘Description of the Momin is: – Strength in his religion, and wise in leniency, and Eman in certainty, and greed in understanding, and activism in guidance, and righteousness in straightness, and closing the eyes during desire, and knowledge in forbearance, and thankfulness in sustenance, and generousity regarding a right, and moderation in riches, and beautifying in poverty, and pardoning in power, and obedience in an advice, and devoutness in desire, and greed in Jihad, and Salat in pre-occupation, and patience in adversities, and dignity during the disturbances, and patience in abhorrences, and gratefulness in the prosperity.
لَا يَغْتَابُ وَ لَا يَتَكَبَّرُ وَ لَا يَبْغِي وَ إِنْ بُغِيَ عَلَيْهِ صَبَرَ وَ لَا يَقْطَعُ الرَّحِمَ وَ لَيْسَ بِوَاهِنٍ وَ لَا فَظٍّ غَلِيظٍ وَ لَا يَسْبِقُهُ بَصَرُهُ وَ لَا يَفْضَحُهُ بَطْنُهُ وَ لَا يَغْلِبُهُ فَرْجُهُ وَ لَا يَحْسُدُ النَّاسَ وَ لَا يَقْتُرُ وَ لَا يُبَذِّرُ وَ لَا يُسْرِفُ بَلْ يَقْتَصِدُ يَنْصُرُ الْمَظْلُومَ وَ يَرْحَمُ الْمَسَاكِينَ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ
He neither backbites, nor is he arrogant, nor rebels and if he is rebelled against, he is patient, he does not cut off the kinship, and he isn’t with feebleness nor with harsh words, nor with sickness of his eyes, nor is his belly exposed (large), nor do his private parts overcome him, nor does he envy the people. He is neither stingy, nor squanders, nor is he extravagant, but he is moderate. He helps the oppressed and is merciful to the poor. His self is fatigued from himself while the people are at rest from him.
لَا يَرْغَبُ فِي عِزِّ الدُّنْيَا وَ لَا يَجْزَعُ مِنَ الْمَهَانَةِ لِلنَّاسِ هَمٌّ قَدْ أَقْبَلُوا عَلَيْهِ وَ لَهُ هَمٌّ قَدْ شَغَلَهُ لَا يُرَى فِي حِلْمِهِ نَقْصٌ وَ لَا فِي رَأْيِهِ وَهْنٌ وَ لَا فِي دِينِهِ ضَيَاعٌ يُرْشِدُ مَنِ اسْتَشَارَهُ وَ يُسَاعِدُ مَنْ سَاعَدَهُ وَ يَكِيعُ عَنِ الْبَاطِلِ وَ الْخَنَاءِ وَ الْجَهْلِ فَهَذِهِ صِفَةُ الْمُؤْمِنِ.
He does not desire regarding honour of the world, nor is he alarmed from the humiliation of the people, worries keep coming upon him and for him there is one worry which pre-occupies him. No deficiency is seen in his forbearance, nor is there any weakness in his opinion, nor any wastage in his religion. He guides the one who seeks his guidance, and assists the one who seeks his assistance, and he abstains from the falsehood, and the dishonesty, and the ignorance. So these are the qualities of the Momin’’.[196]
19- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمُلَ إِيمَانُهُ وَ إِنْ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ذُنُوبٌ لَمْ يَنْقُصْهُ ذَلِكَ وَ هِيَ الصِّدْقُ وَ أَدَاءُ الْأَمَانَةِ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi, from Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Abu Wallad Al Hannat,
‘From Abu Abdullah-asws having said: ‘Four (qualities), one who has these in him, his Eman would be perfect and even if there were sins from his head to his foot, that would not reduce him, and these are – the truthfulness, and giving back the entrustments, and the modesty, and goodly manners’’.[197]
20- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ كَانَ أَبِي عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِيمَانُهُ وَ مُحِّصَتْ عَنْهُ ذُنُوبُهُ وَ لَقِيَ رَبَّهُ وَ هُوَ عَنْهُ رَاضٍ مَنْ وَفَى لِلَّهِ بِمَا جَعَلَ عَلَى نَفْسِهِ لِلنَّاسِ وَ صَدَقَ لِسَانُهُ مَعَ النَّاسِ وَ اسْتَحْيَا مِنْ كُلِّ قَبِيحٍ عِنْدَ اللَّهِ وَ عِنْدَ النَّاسِ وَ حَسُنَ خُلُقُهُ مَعَ أَهْلِهِ.
(The book) ‘Amaali’ of the Sheykh Al Tusi – from Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Muhammad Bin Abdul Jabbar, from Al-Hassan Bin Mahboub, from Abu Ayoub Al Khazzaz, from Abu Hamza Al Sumali,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘Ali-asws Bin Al-Husayn-asws had said: ‘Four (qualities), one who has these in him, his Eman would be perfect, and his sins would be purified from him, and he will meet his Lord-azwj and He-azwj would be Pleased with him – One who fulfills for Allah-saww with what He-azwj has Made to be upon him for the people, and his tongue is truthful with the people, and he is embarrassed from every ugliness in the Presence of Allah-azwj and in the presence of people, and his manners with his family are good’’.[198]
21- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنِ الْحَسَنِ بْنِ جَعْفَرٍ عَنْ طَاهِرِ بْنِ مِدْرَارٍ عَنْ رَزِينِ بْنِ أَنَسٍ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ كَامِلَ الْعَقْلِ وَ لَا يَكُونُ كَامِلَ الْعَقْلِ حَتَّى يَكُونَ فِيهِ عَشْرُ خِصَالٍ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Al JIany, from Ibn Uqdah, from Al-Hassan Bin Ja’far, from Tahir Bin Midrar, from Razeyn Bin Anas who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘The Momin cannot be a Momin until he happens to be of perfect intellect, and he cannot be of complete intellect until there were to be ten qualities in him: –
الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ يَسْتَقِلُّ كَثِيرَ الْخَيْرِ مِنْ نَفْسِهِ وَ يَسْتَكْثِرُ قَلِيلَ الْخَيْرِ مِنْ غَيْرِهِ وَ يَسْتَكْثِرُ قَلِيلَ الشَّرِّ مِنْ نَفْسِهِ وَ يَسْتَقِلُّ كَثِيرَ الشَّرِّ مِنْ غَيْرِهِ لَا يَتَبَرَّمُ بِطَلَبِ الْحَوَائِجِ قِبَلَهُ وَ لَا يَسْأَمُ مِنْ طَلَبِ الْعِلْمِ عُمُرَهُ
The good from him is hoped for and the evil from him is secured; he belittles the abundant good from himself, and he multiplies the little good from others; and he multiplies the little evil from himself and belittles the abundant evil from others; he is not stingy with the needs demanded from him; and he does not tired from seeking the knowledge in his lifetime.
الذُّلُّ أَحَبُّ إِلَيْهِ مِنَ الْعِزِّ وَ الْفَقْرُ أَحَبُّ إِلَيْهِ مِنَ الْغِنَى حَسْبُهُ مِنَ الدُّنْيَا قُوتٌ وَ الْعَاشِرَةُ وَ مَا الْعَاشِرَةُ لَا يَلْقَى أَحَداً إِلَّا قَالَ هُوَ خَيْرٌ مِنِّي وَ أَتْقَى
The humiliation is more beloved to him than the honour, and the poverty is more beloved to hm than the riches; it suffices him from the world the daily subsistence and the goodly disposition. And what is the goodly disposition? He does not meet anyone except he says, ‘He is better than me and more pious’.
إِنَّمَا النَّاسُ رَجُلَانِ رَجُلٌ خَيْرٌ مِنْهُ وَ أَتْقَى وَ آخَرُ شَرٌّ مِنْهُ وَ أَدْنَى فَإِذَا لَقِيَ الَّذِي هُوَ خَيْرٌ مِنْهُ وَ أَتْقَى تَوَاضَعَ لَهُ لِيَلْحَقَ بِهِ وَ إِذَا لَقِيَ الَّذِي هُوَ شَرٌّ مِنْهُ وَ أَدْنَى قَالَ لَعَلَّ شَرَّ هَذَا ظَاهِرٌ وَ خَيْرَهُ بَاطِنٌ فَإِذَا فَعَلَ ذَلِكَ عَلَا وَ سَادَ أَهْلَ زَمَانِهِ.
But rather, the people are two (types of) men – a man better than him and more pious, and another eviler than him, and lower. So when he meets the one who is better than him and more pious, he humbles to him in order to adhere with him, and when he meets the one who is eviler than him and lower, he says, ‘Perhaps the evil of this one is apparent, and his goodness is hidden’. So, when he does that, he will rise and prevail upon the people of his era’’.[199]
22- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَكْمُلُ إِيمَانُ الْعَبْدِ حَتَّى يَكُونَ فِيهِ أَرْبَعُ خِصَالٍ يُحَسِّنُ خُلُقَهُ وَ يَسْتَخِفُّ نَفْسَهُ وَ يُمْسِكُ الْفَضْلَ مِنْ قَوْلِهِ وَ يُخْرِجُ الْفَضْلَ مِنْ مَالِهِ.
(The books) ‘Al Majalis’ of Al Mufeed, (and) ‘Al Amaali’ of the Sheykh Al Tusi’ – From Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ali Bin Al Hakam, from Abu Saeed Al Qammat, from Al Mfazzal who said,
‘I heard Abu Abdullah-asws saying: ‘The Eman of the servant will not be perfect until there happen to be four qualities in him – his manners would be good, and he would consider himself lightly, and he will withhold from the surplus of his words, and he will extract the surplus of his wealth’’.[200]
ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الْمُؤْمِنُ غِرٌّ كَرِيمٌ وَ الْفَاجِرُ خَبٌّ لَئِيمٌ وَ خَيْرُ الْمُؤْمِنِينَ مَنْ كَانَ مَأْلَفَةً لِلْمُؤْمِنِينَ وَ لَا خَيْرَ فِيمَنْ لَا يَأْلَفُ وَ لَا يُؤْلَفُ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – From A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Alawy, from Ali Bin Al-Hassan Bin Ali Bin Umar Bin Ali Bin Al-Husayn, from Al-Husayn Bin Zayd Bin Ali,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘I-asws heard Rasool-Allah-saww saying: ‘The Momin is cherished, honourable, while the immoral is wicked stingy, and the best of the Momineen is one who was sympathetic to the Momineen, and there is no good in the one is neither sympathetic nor do (others come to him for) sympathy’.
قَالَ وَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ شِرَارُ النَّاسِ مَنْ يُبْغِضُ الْمُؤْمِنِينَ وَ تُبْغِضُهُ قُلُوبُهُمْ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْبَاغُونَ لِلْبِرَاءِ الْعَيْبَ أُولَئِكَ لا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ
He-asws said: ‘And I-asws heard Rasool-Allah-saww saying: ‘Evilest of the people is one who hates the Momineen and their hearts hate him, the walkers with the gossips, the dividers between the beloved ones, the seekers of exposing the faults. They, nor will Allah Speak to them, nor will He Look at them on the Day of Judgement, nor will He Purify them, [3:77]’.
ثُمَّ تَلَا ص هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَ بِالْمُؤْمِنِينَ- أَلَّفَ بَيْنَ قُلُوبِهِمْ.
Then he-saww recited: He is the One Who Assisted you with His Help and with the Momineen [8:62] And He United their hearts. [8:63]’’.[201]
24- ع، علل الشرائع عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: قِيلَ لَهُ مَا بَالُ الْمُؤْمِنِ أَحَدُّ شَيْءٍ
(The book) ‘Ilal Al sharaie’ – From Al Himeyri, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, he (the narrator) said, ‘It was said to him-asws, ‘What is the matter the Momin is sharpest (the most discerning) of the things?’
قَالَ لِأَنَّ عِزَّ الْقُرْآنِ فِي قَلْبِهِ وَ مَحْضَ الْإِيمَانِ فِي صَدْرِهِ وَ هُوَ بَعْدُ مُطِيعٌ لِلَّهِ وَ لِرَسُولِهِ مُصَدِّقٌ
He-asws said: ‘Because the love of Quran is in his heart, and the purity of the Eman in his chest, and he, after (this), is obedient to Allah-azwj and to His-azwj Rasool-saww, ratifying’.
قِيلَ فَمَا بَالُ الْمُؤْمِنِ قَدْ يَكُونُ أَشَحَّ شَيْءٍ
It was said, ‘So what is the matter the Momin becomes the most careful (in spending) of the things?’
قَالَ لِأَنَّهُ يَكْسِبُ الرِّزْقَ مِنْ حِلِّهِ وَ مَطْلَبُ الْحَلَالِ عَزِيزٌ فَلَا يُحِبُّ أَنْ يُفَارِقَهُ لِشِدَّةِ مَا يَعْلَمُ مِنْ عُسْرِ مَطْلَبِهِ وَ إِنْ هُوَ سَخَتْ نَفْسُهُ لَمْ يَضَعْهُ إِلَّا فِي مَوْضِعِهِ
He-asws said: ‘Because he earns the sustenance from its Permissible and seeks considers the Permissible as dear, so he does not love to separate from it due to the severity of what he knows of the difficulty in seeking it, and even though he is generous, he does not place it except in its proper place’.
قِيلَ لَهُ فَمَا بَالُ الْمُؤْمِنِ قَدْ يَكُونُ أَنْكَحَ شَيْءٍ
It was said to him-asws, ‘So what is the matter the Momin happens to be the most marrying of the things?’
قَالَ لِحِفْظِهِ فَرْجَهُ مِنْ فُرُوجِ مَا لَا يَحِلُّ لَهُ وَ لَكِنْ لَا تَمِيلُ بِهِ شَهْوَتُهُ هَكَذَا وَ لَا هَكَذَا فَإِذَا ظَفِرَ بِالْحَلَالِ اكْتَفَى بِهِ وَ اسْتَغْنَى بِهِ عَنْ غَيْرِهِ
He-asws said: ‘Do to his preserving his private parts from the private parts not Permissible for him, but his desires do not incline with him like this nor like that. When he succeeds with the Permissible, he suffices with it and is needless with it from others.
قَالَ ص إِنَّ قُوَّةَ الْمُؤْمِنِ فِي قَلْبِهِ أَ لَا تَرَوْنَ أَنَّهُ قَدْ تَجِدُونَهُ ضَعِيفَ الْبَدَنِ نَحِيفَ الْجِسْمِ وَ هُوَ يَقُومُ اللَّيْلَ وَ يَصُومُ النَّهَارَ
He-saww said: ‘Strength of the Momin is in his heart’. Don’t you see that you may find him being of a weak body, skinny physique, and he will be standing at night (for Salat) and fasting at daytime?’
وَ قَالَ الْمُؤْمِنُ أَشَدُّ فِي دِينِهِ مِنَ الْجِبَالِ الرَّاسِيَةِ وَ ذَلِكَ أَنَّ الْجَبَلَ قَدْ يُنْحَتُ مِنْهُ وَ الْمُؤْمِنُ لَا يَقْدِرُ أَحَدٌ عَلَى أَنْ يَنْحَتَ مِنْ دِينِهِ شَيْئاً وَ ذَلِكَ لِضَنِّهِ بِدِينِهِ وَ شُحِّهِ عَلَيْهِ.
And he-asws said: ‘The Momin is stronger in his religion than the tall mountain, and that is because one can chisel out from it, while the Momin, no one is able upon chiselling out anything from his religion, and that is because he is burdened with his religion and is desirous upon it’’.[202]
25- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُوسَى بْنِ الْقَاسِمِ الْعِجْلِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَقِيَ رَسُولُ اللَّهِ ص يَوْماً حَارِثَةَ بْنَ النُّعْمَانِ الْأَنْصَارِيَّ قَالَ لَهُ كَيْفَ أَصْبَحْتَ يَا حَارِثَةُ
(The book) ‘Ma’any Al Akhbar’ – From his father, from Sa’ad, from Ibn Isa, from Musa Bin Al Qasim Al Ijaly, from Safwan Bin Yahya, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘One day Rasool-Allah-saww met Haris Bin Al-Numan Al-Ansari. He-saww said to him: ‘How have you become, O Haris?’
قَالَ أَصْبَحْتُ يَا رَسُولَ اللَّهِ مُؤْمِناً حَقّاً
He said, ‘O Rasool-Allah-saww! I have become a Momin, truly!’
قَالَ إِنَّ لِكُلِّ إِيمَانٍ حَقِيقَةً فَمَا حَقِيقَةُ إِيمَانِكَ
He-saww said: ‘Surely for every Eman there is a reality, so what is the reality of your Eman?’
قَالَ عَزَفَتْ نَفْسِي عَنِ الدُّنْيَا وَ أَسْهَرَتْ لَيْلِي وَ أَظْمَأَتْ نَهَارِي فَكَأَنِّي بَعَرْشِ رَبِّي وَ قَدْ قَرُبَ لِلْحِسَابِ وَ كَأَنِّي بِأَهْلِ الْجَنَّةِ فِيهَا يَتَزَاوَرُونَ وَ أَهْلِ النَّارِ فِيهَا يُعَذَّبُونَ
He said, ‘I abstain myself from the world, and I hold vigil in my nights, and I am thirsty in my day. It is as if I am with the Throne of my Lord-azwj, and it has been drawn near for the Reckoning; and it is as if I am with the people of Paradise visiting each other, and people of the Fire being Punished in it’.
فَقَالَ رَسُولُ اللَّهِ ص أَنْتَ مُؤْمِنٌ نَوَّرَ اللَّهُ الْإِيمَانَ فِي قَلْبِكَ فَاثْبُتْ ثَبَّتَكَ اللَّهُ
Rasool-Allah-saww said: ‘You are a Momin. Allah-azwj has Irradiated the Eman in your heart, so be steadfast. May Allah-azwj Affirm you!’
فَقَالَ لَهُ يَا رَسُولَ اللَّهِ مَا أَنَا عَلَى نَفْسِي مِنْ شَيْءٍ أَخْوَفَ مِنِّي عَلَيْهَا مِنْ بَصَرِي فَدَعَا لَهُ رَسُولُ اللَّهِ ص فَذَهَبَ بَصَرُهُ.
He said to him-saww, ‘O Rasool-Allah-saww! I am not fearful upon myself from anything more fearful to me than my sight’. So Rasool-Allah-saww supplicated for him, and his sight (ailment) was gone’’.[203]
26- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ حَرْبِ بْنِ الْحَسَنِ الطَّحَّانِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَبْلُغُ أَحَدُكُمْ حَقِيقَةَ الْإِيمَانِ حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ الْمَوْتُ أَحَبُّ إِلَيْهِ مِنَ الْحَيَاةِ وَ الْفَقْرُ أَحَبُّ إِلَيْهِ مِنَ الْغِنَى وَ الْمَرَضُ أَحَبُّ إِلَيْهِ مِنَ الصِّحَّةِ
(The book) ‘Ma’any Al-Akhbar’ – From his father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali, from Harb Bin Al Hassan Al Tahhan, from Ibrahim Bin Abdullah, from Fuzeyl Bin Yasaar,
From Abu Ja’far-asws having said: ‘Not one of you will reach the reality of Eman until there happens to be three qualities in him – the death would be more beloved to him than the life, and the poverty would be more beloved to him than being rich, and the sickness would be more beloved to him than the good health!’
قُلْنَا وَ مَنْ يَكُونُ كَذَلِكَ
We said, ‘And who can be like that?’
قَالَ كُلُّكُمْ ثُمَّ قَالَ أَيُّمَا أَحَبُّ إِلَى أَحَدِكُمْ يَمُوتُ فِي حُبِّنَا أَوْ يَعِيشُ فِي بُغْضِنَا
He-asws said: ‘All of you!’ Then he-asws said: ‘But rather, which of the two is more beloved to one of you, dying in our-asws love or living in our-asws hatred?’
فَقُلْتُ نَمُوتُ وَ اللَّهِ فِي حُبِّكُمْ أَحَبُّ إِلَيْنَا
I said, ‘By Allah-azwj! Us dying in your-asws love is more beloved to us!’
قَالَ وَ كَذَلِكَ الْفَقْرُ وَ الْغِنَى وَ الْمَرَضُ وَ الصِّحَّةُ قُلْتُ إِي وَ اللَّهِ.
He-asws said: ‘And like that is the poverty and the riches, and the sickness and the health’. I said, ‘Yes, by Allah-azwj!’’[204]
27- سن، المحاسن عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَلِيٍّ عَنْ سُلَيْمَانَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: لَا يَسْتَكْمِلُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يَكُونَ فِيهِ خِصَالٌ ثَلَاثٌ التَّفَقُّهُ فِي الدِّينِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى الرَّزَايَا.
(The book) ‘Al-Mahasin’ – from his father, from Al Hassan Bin Say, from his brother Ali, from Suleyman Bin Umar,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘The servant will not perfect the reality of Eman until there happen to be three qualities in him – the pondering in the religion, and good management in the livelihood, and the patience upon the calamities’’.[205]
28- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمٍ عَنْ أَبِي حَمْزَةَ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ قَالَتْ قَالَ رَسُولُ اللَّهِ ص ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ يَسْتَكْمِلُ خِصَالَ الْإِيمَانِ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنَ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ.
(The book) ‘Al-Mahasin’ from his father, from Ibn Fazzal, from Aasim, from Abu Hamza, from Abdullah Bin Al Hassan,
‘From his mother-as Fatima Bint Al-Husayn-as who said, ‘Rasool-Allah-saww said: ‘Three qualities, the one who has these in him, will perfect the qualities of Eman which are – when he is happy, his happiness will not enter him into a falsehood, and when he is angry, his anger will not expel him from the truth, and when he is able, he will not take what isn’t for him’’.[206]
بيان الظاهر أن فيه إرسالا لأن فاطمة بنت الحسين ع لم تعهد روايتها عن النبي ص بل لم تلقه و كأنه كان عن فاطمة بنت الحسين عن الحسين كما في الخصال.
Explanation – The apparent is that in it is a chain, because Fatima Bint Al-Husayn-as did not take her report from the Prophet-saww. She-as had not met him-saww, and it is as if it was from Fatima Bint Al-Husayn-as, from Al-Husayn-asws, like what is in (the book) ‘Al-Khisaal’.
29- سن، المحاسن رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سِتَّةٌ لَا تَكُونُ فِي مُؤْمِنٍ قِيلَ وَ مَا هِيَ قَالَ الْعُسْرُ وَ النَّكَدُ وَ اللَّجَاجَةُ وَ الْكَذِبُ وَ الْحَسَدُ وَ الْبَغْيُ وَ قَالَ لَا يَكُونُ الْمُؤْمِنُ مُحَارِباً.
(The book) ‘Al-Mahasin’ – It is reported,
‘From Abu Abdullah-asws having said: ‘Six (characteristics) cannot be in a Momin’. It was said, ‘And what are these?’ He-asws said: ‘The strictness and the impatience, and the stubbornness, and the lies, and the envy, and the immorality’. And he-asws said: ‘The Momin cannot be a warmonger (violent)’’.[207]
30- سن، المحاسن عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ الْكُوفِيِّ عَنْ مُيَسِّرِ بْنِ سَعِيدٍ الْقَصِيرِ الْجَوْهَرِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يُعْرَفُ مَنْ يَصِفُ الْحَقَّ بِثَلَاثِ خِصَالٍ يُنْظَرُ إِلَى أَصْحَابِهِ مَنْ هُمْ وَ إِلَى صَلَاتِهِ كَيْفَ هِيَ وَ فِي أَيِّ وَقْتٍ يُصَلِّيهَا فَإِنْ كَانَ ذَا مَالٍ نُظِرَ أَيْنَ يَضَعُ مَالَهُ.
(The book) ‘Al-Mahasin’ – From Abdul Rahman Bin Hammad Al Kufi, from Muyasir Bin Saeed Al Qaseyr Al Jowhary, from a man,
‘From Abu Abdullah-asws having said: ‘The one who describes the truth can be recognised by three characteristics – it would be looked at his companion, who they are, and to his Salat, how it is and in which timings is he praying these. If he was with wealth, it would be looked at where he places (spends) his wealth’’.[208]
31- سن، المحاسن عَنْ فَضَالَةَ عَنْ أَبَانٍ الْأَحْمَرِ عَنِ ابْنِ سَيَابَةَ عَنْ أَبِي النُّعْمَانِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُنَبِّئُكُمْ بِالْمُؤْمِنِ الْمُؤْمِنُ مَنِ ائْتَمَنَهُ الْمُؤْمِنُونَ عَلَى أَمْوَالِهِمْ وَ أُمُورِهِمْ وَ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ وَ الْمُهَاجِرُ مَنْ هَجَرَ السَّيِّئَاتِ فَتَرَكَ مَا حَرَّمَ اللَّهُ.
(The book) ‘Al-Mahasin’ – from Fazalat, from Aban Al Ahmar, from Ibn Sayaba, from Abu Al Numan,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Shall I-asws inform you about the Momin? The Momin is one the (other) Momineen entrust him upon their wealth and their affairs; and the Muslims is one the (other) Muslims are safe from his tongue and his hands; and the emigrant is one who flees the evil deeds, so he neglects whatever Allah-azwj had Prohibited’’.[209]
32- شا، الإرشاد رُوِيَ عَنْ صَعْصَعَةَ بْنِ صُوحَانَ الْعَبْدِيِّ قَالَ: صَلَّى بِنَا أَمِيرُ الْمُؤْمِنِينَ ع ذَاتَ يَوْمٍ صَلَاةَ الصُّبْحِ فَلَمَّا سَلَّمَ أَقْبَلَ عَلَى الْقِبْلَةِ بِوَجْهِهِ يَذْكُرُ اللَّهَ لَا يَلْتَفِتُ يَمِيناً وَ لَا شِمَالًا حَتَّى صَارَتِ الشَّمْسُ عَلَى حَائِطِ مَسْجِدِكُمْ هَذَا يَعْنِي جَامِعَ الْكُوفَةِ قِيسَ رُمْحٍ
(The book) ‘Al Irshad’ – It is reported from Sa’sa Bin Sowhan Al Abdy who said,
‘One day Amir Al-Momineen-asws prayed the morning Salat with (leading) us. When he-asws had greeted (performed Salaam), he-asws faced towards the Qiblah with his-asws face. He-asws mentioned Allah-azwj, neither turning right nor left, until the sun (shine) came upon a wall of this Masjid of yours, meaning Masjid Al-Kufa, (shadow) a measurement of a spear.
ثُمَّ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ ع فَقَالَ لَقَدْ عَهِدْتُ أَقْوَاماً عَلَى عَهْدِ خَلِيلِي رَسُولِ اللَّهِ ص وَ إِنَّهُمْ لَيُرَاوِحُونَ فِي هَذَا اللَّيْلِ بَيْنَ جِبَاهِهِمْ وَ رُكَبِهِمْ فَإِذَا أَصْبَحُوا أَصْبَحُوا شُعْثاً غُبْراً بَيْنَ أَعْيُنِهِمْ شِبْهُ رُكَبِ الْمِعْزَى فَإِذَا ذَكَرُوا الْمَوْتَ مَادُوا كَمَا يَمِيدُ الشَّجَرَةُ فِي الرِّيحِ ثُمَّ انْهَمَلَتْ عُيُونُهُمْ حَتَّى تُبَلَّ ثِيَابَهُمْ
Then he-asws faced towards us with his-asws face. He-asws said: ‘I-asws had made a pact with a people based upon the pact of my-asws friend Rasool-Allah-saww and they will be going around during this night between their foreheads and their knees. When they come to the morning, they will be unkept with dust between their eyes, resembling the goat herders. When they remember the death, they stretch like what the tree stretches in the wind, then their eyes fill up until their clothes are dampened’.
ثُمَّ نَهَضَ ع وَ هُوَ يَقُولُ كَأَنَّمَا الْقَوْمُ بَاتُوا غَافِلِينَ.
Then he-asws got up and he-asws was saying: ‘It is as if the people are spending the night heedless’’.[210]
قب، المناقب لابن شهرآشوب قَالَ الْبَاقِرُ ع إِنَّ اللَّهَ تَعَالَى أَعْطَى الْمُؤْمِنَ الْبَدَنَ الصَّحِيحَ وَ اللِّسَانَ الْفَصِيحَ وَ الْقَلْبَ الصَّرِيحَ وَ كَلَّفَ كُلَّ عُضْوٍ مِنْهَا طَاعَةً لِذَاتِهِ وَ لِنَبِيِّهِ وَ لِخُلَفَائِهِ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘Al-Baqir-asws said: ‘Allah-azwj the Exalted Gives the Momin the healthy body, and the eloquent tongue, and the honest heart, and Encumbers every limb from it obedience to His-azwj Self, and to His-azwj Prophet-saww and to His-azwj Caliphs-asws.
فَمِنَ الْبَدَنِ الْخِدْمَةُ لَهُ وَ لَهُمْ وَ مِنَ اللِّسَانِ الشَّهَادَةُ بِهِ وَ بِهِمْ وَ مِنَ الْقَلْبِ الطُّمَأْنِينَةُ بِذِكْرِهِ وَ بِذِكْرِهِمْ فَمَنْ شَهِدَ بِاللِّسَانِ وَ اطْمَأَنَّ بِالْجَنَانِ وَ خَدَمَ بِالْأَرْكَانِ أَنْزَلَهُ اللَّهُ الْجِنَانَ.
So from the body is the serving to Him-azwj and to them-asws, and from the tongue is the testifying with Him-azwj and with them-asws, and from the heart is the tranquillity with His-azwj Zikr and their-asws Zikr. So, the one who testifies with the tongue, and is tranquil with the heart, and serves with the limbs, Allah-azwj will Lodge him in the Gardens’’.[211]
كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ وَ لَا إِيمَانَ لِمَنْ لَا وَرَعَ لَهُ.
The book ‘Sifaat Al Shia’ of Al Sadouq, may Allah-azwj have Mercy on him, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Aban Bin Usman,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘There is no religion for the one having no Taqiyyah (dissimulation) for him, nor any Eman for the one having no devoutness (piety) for him’’.[212]
وَ بِإِسْنَادِهِ عَنْ صَفْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ وَ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ الَّذِي إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِنْ مَالِهِ.
And by his chain, from Safwan who said,
‘Abu Abdullah-asws said: ‘But rather the Momin is the one, when he is angry, his anger does not expel him from a right, and the one who, when he is happy, his happiness does not enter him into a falsehood, and the one who when he is able, does not take more than his own wealth’’.[213]
وَ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَاءَتْهُ سَيِّئَتُهُ وَ سَرَّتْهُ حَسَنَتُهُ فَهُوَ مُؤْمِنٌ.
And by his chain,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘One who is worsened (saddened) by his evil deeds, and is cheered by his good deeds, so he is a Momin’’.[214]
وَ بِإِسْنَادِهِ عَنْ حَبِيبٍ الْوَاسِطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ تَكُونَ لَهُ رَقَبَةٌ تُذِلُّهُ.
And by his chain, from Habeeb Al Wasity,
‘From Abu Abdullah-asws having said: ‘How ugly it is with the Momin that there would be for him a neck (someone) disgracing him’’.[215]
وَ بِإِسْنَادِهِ عَنْ حُسَيْنِ بْنِ عَمْرٍو عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ أَشَدُّ مِنْ زُبَرِ الْحَدِيدِ إِنَّ زُبَرَ الْحَدِيدِ إِذَا دَخَلَ النَّارَ تَغَيَّرَ وَ إِنَّ الْمُؤْمِنَ لَوْ قُتِلَ ثُمَّ نُشِرَ ثُمَّ قُتِلَ لَمْ يَتَغَيَّرْ قَلْبُهُ.
And by his chain, from Husayn Bin Amro,
‘From Abu Abdullah-asws having said: ‘The Momin is stronger than a sheet of iron. When a sheet of iron enters the fire, it changes, and the Momin, even if he were to be killed, then resurrected, then killed, (the beliefs in) his heart will not change’’.[216]
35- صِفَاتُ الشِّيعَةِ، بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْمُؤْمِنِينَ مِنْ أَصْلٍ وَاحِدٍ لَا يَدْخُلُ فِيهِمْ دَاخِلٌ وَ لَا يَخْرُجُ مِنْهُمْ خَارِجٌ مَثَلُهُمْ
(The book) ‘Sifaat Al Shia’ – By his chain, from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Blessed and Exalted Created the Momineen from one origin. No entering one will enter among them nor will one exiting, exit from them. By Allah-azwj!
وَ اللَّهِ مَثَلُ الرَّأْسِ فِي الْجَسَدِ وَ مَثَلُ الْأَصَابِعِ فِي الْكَفِّ فَمَنْ رَأَيْتُمْ يُخَالِفُ ذَلِكَ فَاشْهَدُوا عَلَيْهِ بَتَاتاً أَنَّهُ مُنَافِقٌ.
By Allah-azwj! An example (of a Momin is an example) of the head in the body, and an example of the fingers in the palm. So the one you see opposing that, then testify upon him that he is (absolutely) a hypocrite’’.[217]
36- صِفَاتُ الشِّيعَةِ، بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الشِّتَاءُ رَبِيعُ الْمُؤْمِنِ يَطُولُ فِيهِ لَيْلُهُ فَيَسْتَعِينُ بِهِ عَلَى قِيَامِهِ.
(The book) ‘Sifaat Al Shia’ – By his chain, from muhammad Bin Suleyman Al Daylami,
‘From Abu Abdullah-asws having said: ‘The winter is spring of the Momin. His nights are long in it, so he is assisted by upon his standing (for Salat)’’.[218]
وَ بِإِسْنَادِهِ عَنْ سَعِيدِ بْنِ غَزْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُؤْمِنُ لَا يَكُونُ مُحَارَفاً.
And by his chain, from Saeed Bin Gazwan who said,
‘Abu Abdullah-asws said: ‘The Momin cannot be a distorter’’.[219]
وَ بِإِسْنَادِهِ عَنْ صَالِحِ بْنِ هَيْثَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ مَنْ صَبَرَ عَلَى الظُّلْمِ وَ كَظَمَ غَيْظَهُ وَ احْتَسَبَ وَ عَفَا كَانَ مِمَّنْ يُدْخِلُهُ اللَّهُ الْجَنَّةَ وَ شُفِّعَ فِي مِثْلِ رَبِيعَةَ وَ مُضَرَ.
And by his chain, from Salih Bin Haysam,
‘From Abu Abdullah-asws having said: ‘Three (qualities), one who has these in him will complete the qualities of Eman – One who is patient upon the injustice, and swallows his anger, and anticipates, and pardons, would be from the ones Allah-azwj will Enter the Paradise, and he will (be able to) intercede like (the numbers of the tribes of) Rabie and Muzar’’.[220]
وَ بِإِسْنَادِهِ عَنْ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ تَكُونُوا مُؤْمِنِينَ حَتَّى تَكُونُوا مُؤْتَمَنِينَ وَ حَتَّى تَعُدُّوا نِعْمَةَ الرَّخَاءِ مُصِيبَةً وَ ذَلِكَ أَنَّ الصَّبْرَ عَلَى الْبَلَاءِ أَفْضَلُ مِنَ الْعَافِيَةِ عِنْدَ الرَّخَاءِ.
And by his chain, from Zayd,
‘From Abu Abdullah-asws having said: ‘You will not become Momineen until you become trusted ones, and until you count the bounty of prosperity as a calamity, and that is because the patience upon the afflictions is superior to the good health during the prosperity’’.[221]
وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ مَنْ يَخَافُهُ كُلُّ شَيْءٍ وَ ذَلِكَ أَنَّهُ عَزِيزٌ فِي دِينِ اللَّهِ وَ لَا يَخَافُ مِنْ شَيْءٍ وَ هُوَ عَلَامَةُ كُلِّ مُؤْمِنٍ.
And by his chain,
‘From Abu Abdullah-asws having said: ‘The Momin is the one whom all things fear, and that is because he is cherished in the Religion of Allah-azwj and he does not fear from anything, and it is a sign of every Momin’’.[222]
وَ بِإِسْنَادِهِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الْمُؤْمِنَ يَخْشَعُ لَهُ كُلُّ شَيْءٍ ثُمَّ قَالَ إِذَا كَانَ مُخْلِصاً لِلَّهِ قَلْبَهُ أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْءٍ حَتَّى هَوَامَّ الْأَرْضِ وَ سِبَاعَهَا وَ طَيْرَ السَّمَاءِ.
And by his chain, from safsan Al Jammal,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Momin, all things humble to him’. Then he-asws said: ‘When he was sincere to Allah-azwj of his heart. Allah-azwj Causes all things to fear from him to the extent vermin of the earth, and its wild animals, and birds of the sky’’.[223]
37- نهج، نهج البلاغة قَالَ ع الْمُؤْمِنُ بِشْرُهُ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ أَوْسَعُ شَيْءٍ صَدْراً وَ أَذَلُّ شَيْءٍ نَفْساً يَكْرَهُ الرِّفْعَةَ وَ يَشْنَأُ السُّمْعَةَ طَوِيلٌ غَمُّهُ بَعِيدٌ هَمُّهُ كَثِيرٌ صَمْتُهُ مَشْغُولٌ وَقْتُهُ شَكُورٌ صَبُورٌ مَغْمُورٌ بِفِكْرَتِهِ ضَنِينٌ بِخَلَّتِهِ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ نَفْسُهُ أَصْلَبُ مِنَ الصَّلْدِ وَ هُوَ أَذَلُّ مِنَ الْعَبْدِ.
(The book) ‘Nahj Al Balagah’ –
‘The Momin, his smile is in his face and his grief is in his heart. His chest is the most capacious of things, and his soul is the humblest of thing. He dislikes high position and hates to be famous. His grief is long, his concerns are far-reaching, his silence is a lot, his time is pre-occupied. He is thankful, patient, immersed in his thoughts, attached with his privacy, easy-going manners, soft of temperament. He is stronger than the steel, and he is humbler than the slave’’.[224]
الْمَجَازَاتُ النَّبَوِيَّةُ، قَوْلُهُ ع مِنْ جُمْلَةِ كَلَامٍ الْعِلْمُ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمُ وَزِيرُهُ وَ الْعَقْلُ دَلِيلُهُ وَ الْعَمَلُ قَيِّمُهُ وَ اللِّينُ أَخُوهُ وَ الرِّفْقُ وَالِدُهُ وَ الصَّبْرُ أَمِيرُ جُنُودِهِ.
(The book) ‘Al Majazaat Al Nabawiya’ –
‘His-asws words, from a summary of the speech: ‘The knowledge is a friend of the Momin, and the forbearance is his minister, and the intellect is his pointer, and the work is his custodian, and the softness is his brother, and the kindness is his parent, and the patience is a commander of his armies’’.[225]
الشِّهَابُ، عَنْهُ ص مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ الْعَمَلُ قَائِدُهُ وَ الْبِرُّ أَخُوهُ.
(The book) ‘Al-Shihab’ – from him-saww, similar to it except in it, ‘And the work is his guide, and the righteousness is his brother’’.[226]
39- الشِّهَابُ، قَالَ ص الْمُؤْمِنُ يَسِيرُ الْمَئُونَةِ.
(The book) ‘Al-Shihab’ – He-saww said: ‘The Momin is of little provisions’’.[227]
40- الشِّهَابُ، قَالَ ص الْمُؤْمِنُ كَيِّسٌ فَطِنٌ حَذِرٌ.
(The book) ‘Al-Shihab’ – He-saww said: ‘The Momin is courteous, discerning, cautious’’.[228]
41- الشِّهَابُ، قَالَ ص الْمُؤْمِنُ إِلْفٌ مَأْلُوفٌ.
(The book) ‘Al Shihab’ – He-saww said: ‘The Momin is friendly and is being friendly with’’.[229]
42- الشِّهَابُ، قَالَ ص الْمُؤْمِنُ مَنْ أَمِنَهُ النَّاسُ عَلَى أَنْفُسِهِمْ وَ أَمْوَالِهِمْ.
(The book) ‘Al Shihab’ – He-saww said: ‘Then Momin is one the people trust him upon themselves and their wealth’’.[230]
43- ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ وَ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِيَّاكُمْ وَ مَا يُعْتَذَرُ مِنْهُ فَإِنَّ الْمُؤْمِنَ لَا يُسِيءُ وَ لَا يَعْتَذِرُ وَ الْمُنَافِقُ يُسِيءُ كُلَّ يَوْمٍ وَ يَعْتَذِرُ مِنْهُ.
The book of Husayn Bin saeed, and ‘Al Nawadir’, from Muhammad Bin Sinan, from Ammar Bin Marwan, and Al-Husayn Bin Al Mukhtar, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Beware of what is to be to be excused from! The Momin neither offends nor apologies, and the hypocrite offends every day and excuses from it’’.[231]
44- محص، التمحيص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ لَا يَغْلِبُهُ فَرْجُهُ وَ لَا يَفْضَحُهُ بَطْنُهُ.
(The book) ‘Al Tamhees’ –
‘From Abu Abdullah-asws having said: ‘The Momin, his private parts do not overcome him nor does his belly expose him’’.[232]
45- محص، التمحيص رُوِيَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَا يَكْمُلُ الْمُؤْمِنُ إِيمَانُهُ حَتَّى يَحْتَوِيَ عَلَى مِائَةٍ وَ ثَلَاثِ خِصَالٍ فِعْلٍ وَ عَمَلٍ وَ نِيَّةٍ وَ بَاطِنٍ وَ ظَاهِرٍ
(The book) ‘Al Tamhees’ –
‘It is reported that Rasool-Allah-saww said: ‘The Momin will not perfect his Eman until he contains one hundred and three qualities, action, and deed, and intention, and hidden, and apparent’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا رَسُولَ اللَّهِ ص مَا الْمِائَةُ وَ ثَلَاثُ خِصَالٍ
And Amir Al-Momineen-asws said: ‘O Rasool-Allah-saww! What are the one hundred and three qualities?’
فَقَالَ يَا عَلِيُّ مِنْ صِفَاتِ الْمُؤْمِنِ أَنْ يَكُونَ جَوَّالَ الْفِكْرِ جَوْهَرِيَّ الذِّكْرِ كَثِيراً عِلْمُهُ عَظِيماً حِلْمُهُ جَمِيلَ الْمُنَازَعَةِ كَرِيمَ الْمُرَاجَعَةِ أَوْسَعَ النَّاسِ صَدْراً وَ أَذَلَّهُمْ نَفْساً ضِحْكُهُ تَبَسُّماً وَ اجْتِمَاعُهُ تَعَلُّماً
He-saww said: ‘O Ali-asws! From the attributes of the Momin is that he would be wandering of thoughts, substantial of frequent Zikr, his knowledge is a lot, his forbearance is mighty, beautiful of the disputations, honourable of the retractions, most capacious of the people of chest, and their humblest of souls, his laughter is a smile, and getting together with him is a learning.
مُذَكِّرَ الْغَافِلِ مُعَلِّمَ الْجَاهِلِ لَا يُؤْذِي مَنْ يُؤْذِيهِ وَ لَا يَخُوضُ فِيمَا لَا يَعْنِيهِ وَ لَا يَشْمَتُ بِمُصِيبَةٍ وَ لَا يَذْكُرُ أَحَداً بِغِيبَةٍ بَرِيئاً مِنَ الْمُحَرَّمَاتِ وَاقِفاً عِنْدَ الشُّبُهَاتِ كَثِيرَ الْعَطَاءِ قَلِيلَ الْأَذَى
He is a reminder of the heedless, teacher of the ignorant. He does not hurt the one hurting him, nor does he delve into what does not concern him, nor does he gloat over (somebody’s) misfortune, nor does he mention anyone with a backbite. He is disavowed from the Prohibitions, aware during the suspicions, frequent of the giving away (and) little of harming.
عَوْناً لِلْغَرِيبِ وَ أَباً لِلْيَتِيمِ بِشْرُهُ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ مُتَبَشِّراً بِفَقْرِهِ أَحْلَى مِنَ الشَّهْدِ وَ أَصْلَدَ مِنَ الصَّلْدِ لَا يَكْشِفُ سِرّاً وَ لَا يَهْتِكُ سِتْراً لَطِيفَ الْحَرَكَاتِ حُلْوَ الْمُشَاهَدَةِ كَثِيرَ الْعِبَادَةِ حَسَنَ الْوَقَارِ
He is an assister to the stranger, and father of the orphan. His smile is in his face, but his grief is in his heart, embracer of his poverty, sweeter than the honey, and tougher than the slab. He neither uncovers a secret nor does he violate a veil. Subtle of the movements, nice to witness, frequent of the worship, excellent of the dignity.
لَيِّنَ الْجَانِبِ طَوِيلَ الصَّمْتِ حَلِيماً إِذَا جُهِلَ عَلَيْهِ صَبُوراً عَلَى مَنْ أَسَاءَ إِلَيْهِ يُبَجِّلُ الْكَبِيرَ وَ يَرْحَمُ الصَّغِيرَ أَمِيناً عَلَى الْأَمَانَاتِ بَعِيداً مِنَ الْخِيَانَاتِ إِلْفُهُ التُّقَى وَ حِلْفُهُ الْحَيَاءُ كَثِيرَ الْحَذَرِ قَلِيلَ الزَّلَلِ
He is soft of the sides (disposition), long of the silence, forbearing when he is ignored, patient upon the one offensive to him. He honours the elder and is merciful to the young, trusted upon the entrustment, distant from the betrayal. His friend is the piety, and his ally is the modesty. He is of a lot of carefulness, little of the slips.
حَرَكَاتُهُ أَدَبٌ وَ كَلَامُهُ عَجَبٌ مُقِيلَ الْعَثْرَةِ وَ لَا يَتَتَبَّعُ الْعَوْرَةَ وَقُوراً صَبُوراً رَضِيّاً شَكُوراً قَلِيلَ الْكَلَامِ صَدُوقَ اللِّسَانِ بَرّاً مَصُوناً حَلِيماً رَفِيقاً عَفِيفاً شَرِيفاً لَا لَعَّانٌ وَ لَا كَذَّابٌ وَ لَا مُغْتَابٌ وَ لَا سَبَّابٌ وَ لَا حَسُودٌ وَ لَا بَخِيلٌ
His movements are polite, and his speech is amazing, forgiver of stumbles, and he does not pursue the private parts, patient, pleasing, thankful, little of talking, truthful of the tongue, righteous, fortified, forbearing, gentle, chaste, noble. He neither curses, nor lies, nor backbites, nor reviles, not envies, nor stingy.
هَشَّاشاً بَشَّاشاً لَا حَسَّاسٌ وَ لَا جَسَّاسٌ يَطْلُبُ مِنَ الْأُمُورِ أَعْلَاهَا وَ مِنَ الْأَخْلَاقِ أَسْنَاهَا مَشْمُولًا بِحِفْظِ اللَّهِ مُؤَيَّداً بِتَوْفِيقِ اللَّهِ ذَا قُوَّةٍ فِي لِينٍ وَ عَزْمَةٍ فِي يَقِينٍ لَا يَحِيفُ عَلَى مَنْ يُبْغِضُ وَ لَا يَأْثَمُ فِيمَنْ يُحِبُّ
Soft, smiling, neither inquiring, nor spying. He seeks from the matters, its lofty ones, and from the manners, its peak, inclusive in the Protection of Allah-azwj, aided by the Inclination of Allah-azwj, with strength in softness, and determine in conviction. He is neither unfair to the one he hates, nor does he wrong the one he loves.
صَبُوراً فِي الشَّدَائِدِ لَا يَجُورُ وَ لَا يَعْتَدِي وَ لَا يَأْتِي بِمَا يَشْتَهِي الْفَقْرُ شِعَارُهُ وَ الصَّبْرُ دِثَارُهُ قَلِيلَ الْمَئُونَةِ كَثِيرَ الْمَعُونَةِ كَثِيرَ الصِّيَامِ طَوِيلَ الْقِيَامِ قَلِيلَ الْمَنَامِ قَلْبُهُ تَقِيٌّ وَ عَمَلُهُ زَكِيٌّ إِذَا قَدَرَ عَفَا وَ إِذَا وَعَدَ وَفَى يَصُومُ رَغْباً وَ يُصَلِّي رَهْباً وَ يُحْسِنُ فِي عَمَلِهِ
He is patient during the adversities, neither tyrannous nor exceeding, nor does he come with what he desires. The poverty is his emblem, and the patience is his jacket. He is of little provision, a lot of assistance, frequent of the Fasting, lengthy of the standing (for the Salat), little of the sleep. His heart is clean, and his deeds are pure, and when he is able, he pardons, and when is promises, he fulfills, he fasts out of desire and prays out of fear, and he is good in his deeds.
كَأَنَّهُ نَاظِرٌ إِلَيْهِ غَضَّ الطَّرْفِ سَخِيَّ الْكَفِّ لَا يَرُدُّ سَائِلًا وَ لَا يَبْخَلُ بِنَائِلٍ مُتَوَاصِلًا إِلَى الْإِخْوَانِ مُتَرَادِفاً لِلْإِحْسَانِ يَزِنُ كَلَامَهُ وَ يُخْرِسُ لِسَانَهُ لَا يَغْرَقُ فِي بُغْضِهِ وَ لَا يَهْلِكُ فِي حُبِّهِ وَ لَا يَقْبَلُ الْبَاطِلَ مِنْ صَدِيقِهِ وَ لَا يَرُدُّ الْحَقَّ عَلَى عَدُوِّهِ
It is as if the onlooker to him closes his eyes. He is generous of palm, neither returning a beggar nor stingy with a winner. He connects (helpful) to the brethren, a reciprocating to the favour. He weighs his words and mutes his tongue. He does not drown in his hatred nor is he destroyed in his love, nor does he accept the falsehood from his friend, nor does he rebut the truth against his enemy.
وَ لَا يَتَعَلَّمُ إِلَّا لِيَعْلَمَ وَ لَا يَعْلَمُ إِلَّا لِيَعْمَلَ قَلِيلًا حِقْدُهُ كَثِيراً شُكْرُهُ يَطْلُبُ النَّهَارَ مَعِيشَتَهُ وَ يَبْكِي اللَّيْلَ عَلَى خَطِيئَتِهِ إِنْ سَلَكَ مَعَ أَهْلِ الدُّنْيَا كَانَ أَكْيَسَهُمْ وَ إِنْ سَلَكَ مَعَ أَهْلِ الْآخِرَةِ كَانَ أَوْرَعَهُمْ
And he does not learn except to know, nor does he know except to do. Few are his grudges, a lot is his gratefulness. He seeks his livelihood at daytime, and he cries at night upon his mistakes. If he were to travel with people of the world, he would be cleverest of them, and if he were to travel with people of the Hereafter, he would be their most devout.
لَا يَرْضَى فِي كَسْبِهِ بِشُبْهَةٍ وَ لَا يَعْمَلُ فِي دِينِهِ بِرُخْصَةٍ يَعْطِفُ عَلَى أَخِيهِ بِزَلَّتِهِ وَ يَرْعَى مَا مَضَى مِنْ قَدِيمِ صُحْبَتِهِ.
He is not satisfied with his earning on suspicion, nor does he work in his religion with allowance. He is compassionate to his brother with his slips, and he takes care of what has passed from his old companionship’’.[233]
46- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِحَارِثِ بْنِ مَالِكٍ كَيْفَ أَصْبَحْتَ فَقَالَ أَصْبَحْتُ وَ اللَّهِ يَا رَسُولَ اللَّهِ مِنَ الْمُؤْمِنِينَ
(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 to Haris Bin Malik, ‘How are you (this) morning?’ He said, ‘By Allah-azwj, O Rasool-Allah-saww! I have become from the Momineen’.
فَقَالَ رَسُولُ اللَّهِ ص لِكُلِّ مُؤْمِنٍ حَقِيقَةٌ فَمَا حَقِيقَةُ إِيمَانِكَ
Rasool-Allah-saww said: ‘For every Momin there is a reality, so what is the reality of your Eman?’
قَالَ أَسْهَرْتُ لَيْلِي وَ أَنْفَقْتُ مَالِي وَ عَزَفْتُ عَنِ الدُّنْيَا وَ كَأَنِّي أَنْظُرُ إِلَى عَرْشِ رَبِّي جَلَّ جَلَالُهُ وَ قَدْ أُبْرِزَ لِلْحِسَابِ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ الْجَنَّةِ فِي الْجَنَّةِ يَتَزَاوَرُونَ وَ كَأَنِّي أَنْظُرُ إِلَى أَهْلِ النَّارِ فِي النَّارِ يَتَعَاوَوْنَ
He said, ‘I stay awake my nights, and I spend my wealth, and I forsook from the world, and it is as if I am looking at the Throne of my Lord-azwj, Majestic is His-azwj Majesty and it has been brought out for the Reckoning, and it is as if I am looking at the people of Paradise in the Paradise visiting each other, and it is as if I am looking at the people of Fire in the Fire, howling (from pain)’’.
فَقَالَ رَسُولُ اللَّهِ ص هَذَا عَبْدٌ قَدْ نَوَّرَ اللَّهُ قَلْبَهُ قَدْ أَبْصَرْتَ فَالْزَمْ
Rasool-Allah-saww said: ‘This is a servant, Allah-azwj has Irradiated his heart. You have insight so stick to it’.
فَقَالَ يَا رَسُولَ اللَّهِ ادْعُ لِي بِالشَّهَادَةِ فَدَعَا لَهُ فَاسْتُشْهِدَ يَوْمَ الثَّامِنِ.
He said, ‘O Rasool-Allah-saww! Supplicate for me with (attaining) the martyrdom’. He-saww supplicated for him, and he was martyred on the eighth day’’.[234]
47- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُبَيْدٍ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمُؤْمِنُ لَا يَحِيفُ عَلَى مَنْ يُبْغِضُ وَ لَا يَأْثَمُ فِيمَنْ يُحِبُّ وَ إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ عَزَّ وَ جَلَّ هُوَ الْمُنْتَصِرَ لَهُ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Ubeyd,
‘From Abu Al Hassan-asws the 3rd having said: ‘Amir Al-Momineen-asws said: ‘The Momin is not unfair to the one he hates, nor does he wrong the one he loves; and if he is rebelled against, he is patient until Allah-azwj Mighty and Majestic, He-azwj would be the Helper to him’’.[235]
48- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُؤْمِنُ صَبُورٌ فِي الشَّدَائِدِ وَقُورٌ فِي الزَّلَازِلِ قَنُوعٌ بِمَا أُوتِيَ لَا يَعْظُمُ عَلَيْهِ الْمَصَائِبُ وَ لَا يَحِيفُ عَلَى مُبْغِضٍ وَ لَا يَأْثَمُ فِي مُحِبٍّ النَّاسُ مِنْهُ فِي رَاحَةٍ وَ النَّفْسُ مِنْهُ فِي شِدَّةٍ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Abu Abdullah-asws said: ‘The Momin is patient during the adversities, dignified during the disturbances, content with whatever is given. The calamities are not mighty upon him, nor is he unfair to the hater, nor does he wrong regarding one he loves. The people are in rest from him, and the soul is in severity from him’’.[236]
49- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَانَ لِي فِيمَا مَضَى أَخٌ فِي اللَّهِ وَ كَانَ يُعْظِمُهُ فِي عَيْنِي صِغَرُ الدُّنْيَا فِي عَيْنِهِ وَ كَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ فَلَا يَشْتَهِي مَا لَا يَجِدُ وَ لَا يُكْثِرُ إِذَا وَجَدَ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘In what is past there was a brother for me-asws for the Sake of Allah-azwj, and he was magnificent in my-asws eyes (because) the world was insignificant in his eyes, and he was outside from the authority of his belly, so he would not desire what he could not find, nor ask for more when he did find it.
وَ كَانَ أَكْثَرَ دَهْرِهِ صَامِتاً فَإِنْ قَالَ بَذَّ الْقَائِلِينَ وَ نَقَعَ غَلِيلَ السَّائِلِينَ وَ كَانَ ضَعِيفاً مُسْتَضْعَفاً فَإِذَا جَاءَ الْجِدُّ فَهُوَ لَيْثُ غَادٍ وَ صِلُّ وَادٍ لَا يُدْلِي بِحُجَّةٍ حَتَّى يَأْتِيَ قَاضِياً
And most of his life he was fasting. If he said (something), it would silence the (other) speakers, and he quenched the thirst of the questioners, and he was (physically) weak, weakened. But when the battle came, he would be a lion of a jungle or a serpent of a valley. He did not present evidence with any argument until it would be decisive.
وَ كَانَ لَا يَلُومُ أَحَداً عَلَى مَا لَا يَجِدُ الْعُذْرَ فِي مِثْلِهِ حَتَّى يَسْمَعَ اعْتِذَارَهُ وَ كَانَ لَا يَشْكُو وَجَعاً إِلَّا عِنْدَ بُرْئِهِ وَ كَانَ يَقُولُ مَا يَفْعَلُ وَ لَا يَقُولُ مَا لَا يَفْعَلُ وَ كَانَ إِنْ غُلِبَ عَلَى الْكَلَامِ لَمْ يُغْلَبْ عَلَى السُّكُوتِ
And he would not blame anyone upon what he could not find the excuse in (a matter) similar to it, until he had heard his excuse, and he would neither complain of pain except during its departure, and he would say what he would do, and he would not say what he would not do, and whenever he was overcome upon the talk, he would not be overcome upon the silence.
وَ كَانَ عَلَى مَا يَسْمَعُ أَحْرَصَ مِنْهُ عَلَى أَنْ يَتَكَلَّمَ وَ كَانَ إِذَا بَدَهَهُ أَمْرَانِ نَظَرَ أَيُّهُمَا أَقْرَبُ إِلَى الْهَوَى فَخَالَفَهُ
And he was more eager upon what listening than he was upon the speaking, and whenever two matters confronted him, he would look at whichever of the two was closer to the desires, so he would oppose it.
فَعَلَيْكُمْ بِهَذِهِ الْخَلَائِقِ فَالْزَمُوهَا وَ تَنَافَسُوا فِيهَا فَإِنْ لَمْ تَسْتَطِيعُوهَا فَاعْلَمُوا أَنَّ أَخْذَ الْقَلِيلِ خَيْرٌ مِنْ تَرْكِ الْكَثِيرِ.
Upon you all is to be with these mannerisms, so stick with these and compete in these. If you are not able, then know that taking the little is better than leaving the more’’.[237]
وَ قَالَ ع لَا يُصَدَّقُ إِيمَانُ عَبْدٍ حَتَّى يَكُونَ بِمَا فِي يَدِ اللَّهِ سُبْحَانَهُ أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ.
And he-asws said: ‘The Eman of a servant cannot be sincere until he would be more trusting in what is in the Hands of Allah-azwj than with what is in his own hands’’.[238]
وَ قَالَ ع عَلَامَةُ الْإِيمَانِ أَنْ تُؤْثِرَ الصِّدْقَ حَيْثُ يَضُرُّكَ عَلَى الْكَذِبِ حَيْثُ يَنْفَعُكَ وَ أَنْ لَا يَكُونَ فِي حَدِيثِكَ فَضْلٌ عَنْ عِلْمِكَ وَ أَنْ تَتَّقِيَ اللَّهَ فِي حَدِيثِ غَيْرِكَ.
And he-asws said: ‘A sign of the Eman is that you prefer the truth where is harms you, over the falsehood (lies) where it will benefit you, and that there should (still) be a surplus of your knowledge in your narrations, and that you fear Allah-azwj in narrating (about) others’’.[239]
50- نهج، نهج البلاغة رُوِيَ أَنَّ صَاحِباً لِأَمِيرِ الْمُؤْمِنِينَ ع يُقَالُ لَهُ هَمَّامٌ كَانَ رَجُلًا عَابِداً فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لِيَ الْمُتَّقِينَ حَتَّى كَأَنِّي أَنْظُرُ إِلَيْهِمْ
(The book) ‘Nahj Al-Balagah’ –
‘It is reported that a companion of Amir Al-Momineen-asws called Hamman was a worshipping man. He said to him-asws, ‘O Amir Al-Momineen-asws! Describe the pious ones to me-asws until it is as if I am looking at them’.
فَتَثَاقَلَ عَنْ جَوَابِهِ ثُمَّ قَالَ ع يَا هَمَّامُ اتَّقِ اللَّهَ وَ أَحْسِنْ فَ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَ الَّذِينَ هُمْ مُحْسِنُونَ
He-asws was sluggish (hesitated) in answering him, then he-asws said: ‘O Hammam! Fear Allah-azwj and do good deeds, Surely Allah is with those who are pious and those who are good doers [16:128]’.
فَلَمْ يَقْنَعْ هَمَّامٌ بِذَلِكَ الْقَوْلِ حَتَّى عَزَمَ عَلَيْهِ قَالَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ سُبْحَانَهُ خَلَقَ الْخَلْقَ حِينَ خَلَقَهُمْ غَنِيّاً عَنْ طَاعَتِهِمْ آمِناً مِنْ مَعْصِيَتِهِمْ لِأَنَّهُ لَا تَضُرُّهُ مَعْصِيَةُ مَنْ عَصَاهُ وَ لَا تَنْفَعُهُ طَاعَةُ مَنْ أَطَاعَهُ
Hammam was not content with that word, until he was determined upon it. He said, ‘He-asws praised Allah-azwj and extolled upon Him-azwj, and sent Salawaat upon the Prophet-saww, then said: ‘As for after, surely Allah-azwj the Glorious Created the creatures when He-azwj Created them, being needless from their obedience, safe from their disobedience, because the disobedience of the one disobeying Him-azwj does not harm Him-azwj, not does the obedience of the one obeying Him-azwj, benefit Him-azwj.
فَقَسَمَ بَيْنَهُمْ مَعَايِشَهُمْ وَ وَضَعَهُمْ مِنَ الدُّنْيَا مَوَاضِعَهُمْ فَالْمُتَّقُونَ فِيهَا هُمْ أَهْلُ الْفَضَائِلِ مَنْطِقُهُمُ الصَّوَابُ وَ مَلْبَسُهُمُ الِاقْتِصَادُ وَ مَشْيُهُمُ التَّوَاضُعُ غَضُّوا أَبْصَارَهُمْ عَمَّا حَرَّمَ اللَّهُ عَلَيْهِمْ وَ وَقَفُوا أَسْمَاعَهُمْ عَلَى الْعِلْمِ النَّافِعِ
He-azwj Apportioned between them their livelihoods and Placed them from the world in their places. The pious ones in it, they are the people of merits. Their talk is correct, and their apparels are moderate, and their lives are humble. They close their eyes from whatever Allah‑azwj has Prohibited unto them, and they pause their hearing upon the beneficial knowledge.
لَهُمْ نُزِّلَتْ أَنْفُسُهُمْ مِنْهُمْ فِي الْبَلَاءِ كَالَّذِي نُزِّلَتْ فِي الرَّخَاءِ لَوْ لَا الْأَجَلُ الَّذِي كَتَبَ اللَّهُ عَلَيْهِمْ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ طَرْفَةَ عَيْنٍ شَوْقاً إِلَى الثَّوَابِ وَ خَوْفاً مِنَ الْعِقَابِ
They dwell themselves in the afflictions like the one who dwells in the prosperity. Had it not been for the term (death) which Allah-azwj has Decreed upon them, their souls would not have settled in their bodies for the blink of an eye out of desire to the Rewards and fear from the Punishments.
عَظُمَ الْخَالِقُ فِي أَنْفُسِهِمْ فَصَغُرَ مَا دُونَهُ فِي أَعْيُنِهِمْ فَهُمْ وَ الْجَنَّةُ كَمَنْ قَدْ رَآهَا فَهُمْ فِيهَا مُنَعَّمُونَ وَ هُمْ وَ النَّارُ كَمَنْ قَدْ رَآهَا فَهُمْ فِيهَا مُعَذَّبُونَ
The Creator is Mighty within themselves, so whatever is besides it, is small in their eyes. They and the Paradise are like the one who has seen it and enjoying in it, while they and the Fire are like the one who has seen it and they are being Punished in it.
قُلُوبُهُمْ مَحْزُونَةٌ وَ شُرُورُهُمْ مَأْمُونَةٌ أَجْسَادُهُمْ نَحِيفَةٌ وَ حَاجَاتُهُمْ خَفِيفَةٌ وَ أَنْفُسُهُمْ عَفِيفَةٌ صَبَرُوا أَيَّاماً قَصِيرَةً أَعْقَبَتْهُمْ رَاحَةً طَوِيلَةً تِجَارَةٌ مُرْبِحَةٌ يَسَّرَهَا لَهُمْ رَبُّهُمْ أَرَادَتْهُمُ الدُّنْيَا فَلَمْ يُرِيدُوهَا وَ أَسَرَتْهُمْ فَفَدَوْا أَنْفُسَهُمْ مِنْهَا
Their hearts are aggrieved, and their evils (the people) are secure from it; their bodies are thin, and their needs are light, and their souls are chaste. They are patient for a few days, their consequences is a lengthy rest, being a profitable trade. Their Lord-azwj has Eased for them. The world wants them, but they do not want it, and it has made captives of them, so they are ransoming themselves from it.
أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَالِينَ لِأَجْزَاءِ الْقُرْآنِ يُرَتِّلُونَهُ تَرْتِيلًا يُحَزِّنُونَ بِهِ أَنْفُسَهُمْ وَ يَسْتَثِيرُونَ بِهِ دَوَاءَ دَائِهِمْ
As for the night, they are rowing their feet reciting segments of the Quran, reciting it distinctively, grieving themselves with it and preferring with it as a medication for their ailments.
فَإِذَا مَرُّوا بِآيَةٍ فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعاً وَ تَطَلَّعَتْ نُفُوسُهُمْ إِلَيْهَا شَوْقاً وَ ظَنُّوا أَنَّهَا نُصْبَ أَعْيُنِهِمْ وَ إِذَا مَرُّوا بِآيَةٍ فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا مَسَامِعَ قُلُوبِهِمْ وَ ظَنُّوا أَنَّ زَفِيرَ جَهَنَّمَ وَ شَهِيقَهَا فِي أُصُولِ آذَانِهِمْ
Whenever they pass by a Verse wherein is yearning (for Paradise) in it, they incline to it eagerly and notify their souls to it out of desire, and they thing it has been set up in (front of) their eyes; and whenever they pass by a Verse wherein is a scare, they listen to it with the ears of their heart and thing that it is an exhalation of Hell and its inhalation in the roots of their ears.
فَهُمْ حَانُونَ عَلَى أَوْسَاطِهِمْ مُفْتَرِشُونَ لِجِبَاهِهِمْ وَ أَكُفِّهِمْ وَ رُكَبِهِمْ وَ أَطْرَافِ أَقْدَامِهِمْ يَطْلُبُونَ إِلَى اللَّهِ تَعَالَى فَكَاكَ رِقَابِهِمْ
They are bending from their waists, laying down their foreheads, and their palms, and their knees, and sides of their feet, seeking to Allah-azwj the Exalted to liberate their necks.
وَ أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ أَبْرَارٌ أَتْقِيَاءُ قَدْ بَرَاهُمُ الْخَوْفُ بَرْيَ الْقِدَاحِ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَحْسَبُهُمْ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ وَ يَقُولُ قَدْ خُولِطُوا وَ لَقَدْ خَالَطَهُمْ أَمْرٌ عَظِيمٌ
And as for the day, they are forbearing, scholarly, righteous, pious. The fear has made them (thin) like the arrows. The beholder looks at them, he reckons them as being sick, and there is no sickness with the people, and he says, ‘They are lost in imagination!’, and they are imagining a mighty matter.
لَا يَرْضَوْنَ مِنْ أَعْمَالِهِمُ الْقَلِيلَ وَ لَا يَسْتَكْثِرُونَ الْكَثِيرَ فَهُمْ لِأَنْفُسِهِمْ مُتَّهِمُونَ وَ مِنْ أَعْمَالِهِمْ مُشْفِقُونَ وَ إِذَا زُكِّيَ أَحَدٌ مِنْهُمْ خَافَ مِمَّا يُقَالُ لَهُ فَيَقُولُ أَنَا أَعْلَمُ بِنَفْسِي مِنْ غَيْرِي وَ رَبِّي أَعْلَمُ مِنِّي بِنَفْسِي اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا يَقُولُونَ وَ اجْعَلْنِي أَفْضَلَ مِمَّا يَظُنُّونَ وَ اغْفِرْ لِي مَا لَا يَعْلَمُونَ
They are not pleased from their little deeds nor are they considering the many deeds as a lot. So they are blaming themselves and are fearful from their deeds; and whenever one of them fears from what is said to him (in high regard), he says, ‘I am more knowing with myself than others are, and my Lord-azwj is more Knowing than I am with myself. O Allah-azwj! Do not seize me with what they are saying, and Make me to be superior than what they are thinking, and Forgive for me what they are not knowing’.
فَمِنْ عَلَامَةِ أَحَدِهِمْ أَنَّكَ تَرَى لَهُ قُوَّةً فِي دِينٍ وَ حَزْماً فِي لِينٍ وَ إِيمَاناً فِي يَقِينٍ وَ حِرْصاً فِي عِلْمٍ وَ عِلْماً فِي حِلْمٍ وَ قَصْداً فِي غِنًى وَ خُشُوعاً فِي عِبَادَةٍ وَ تَجَمُّلًا فِي فَاقَةٍ وَ صَبْراً فِي شِدَّةٍ وَ طَلَباً فِي حَلَالٍ وَ نَشَاطاً فِي هُدًى وَ تَحَرُّجاً عَنْ طَمَعٍ
From a sign of one of them is that you will see for him having strength in religion, and determination in softness, and Eman in certainty, and eagerness regarding knowledge, and knowledge during forbearance, and moderation during riches, and humbleness in worship, and gracefulness in destitution, and patience in adversities, and seeking regarding the Permissible, and active in guidance, and fleeing from greed.
يَعْمَلُ الْأَعْمَالَ الصَّالِحَةَ وَ هُوَ عَلَى وَجَلٍ يُمْسِي وَ هَمُّهُ الشُّكْرُ وَ يُصْبِحُ وَ هَمُّهُ الذِّكْرُ يَبِيتُ حَذِراً وَ يُصْبِحُ فَرِحاً حَذِراً لِمَا حُذِّرَ مِنَ الْغَفْلَةِ وَ فَرِحاً بِمَا أَصَابَ مِنَ الْفَضْلِ وَ الرَّحْمَةِ
He does the righteous deeds, and he is upon fear. In the evening and his concern would be the thanking (Allah-azwj), and in the morning and his concern would be the Zikr. He spends the night cautiously and in the morning he is happy. Cautious due to what he has been careful from being heedless, and happiness with what he has achieved from the Grace and the Mercy.
إِنِ اسْتَصْعَبَتْ عَلَيْهِ نَفْسُهُ فِيمَا تَكْرَهُ لَمْ يُعْطِهَا سُؤْلَهَا فِيمَا تُحِبُّ قُرَّةُ عَيْنِهِ فِيمَا لَا يَزُولُ وَ زَهَادَتُهُ فِيمَا لَا يَبْقَى يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْقَوْلَ بِالْعَمَلِ
If his soul is difficult upon him regarding what it dislikes, he will not grant its request in what it loves. The delight of his eyes is in what does not decline and his ascetism regarding what will not last. He mixes the forbearance with the knowledge, and the word with the action.
تَرَاهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ خَاشِعاً قَلْبُهُ قَانِعَةً نَفْسُهُ مَنْزُوراً أَكْلُهُ سَهْلًا أَمْرُهُ حَرِيزاً دِينُهُ مَيِّتَةً شَهْوَتُهُ مَكْظُوماً غَيْظُهُ الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ إِنْ كَانَ فِي الْغَافِلِينَ
You will see him of short-term hopes, little slips, humbling his heart, his soul content, small are his meals, simple are his affairs, protective of his religion. His desires are dead, swallowing his anger, the good from him is hoped for, and the evil from him is felt safe from.
كُتِبَ فِي الذَّاكِرِينَ وَ إِنْ كَانَ فِي الذَّاكِرِينَ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ يَعْفُو عَمَّنْ ظَلَمَهُ وَ يُعْطِي مَنْ حَرَمَهُ وَ يَصِلُ مَنْ قَطَعَهُ
He is written to be among the mindful, and if he was among the mindful, he would not be written as being from the heedless ones. He pardons the ones who are unjust to him, and gives to the one who deprives him, and he connects with the one who cuts him off.
بَعِيداً فُحْشُهُ لَيِّناً قَوْلُهُ غَائِباً مُنْكَرُهُ حَاضِراً مَعْرُوفُهُ مُقْبِلًا خَيْرُهُ مُدْبِراً شَرُّهُ فِي الزَّلَازِلِ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ
Remote is his immorality, soft are his words, absent is his evil, present is his act of kindness. His good is facing him and his evil has turned away. During the disturbances he is dignified, and during the adversities he is patient, and during the prosperity he is thankful.
لَا يَحِيفُ عَلَى مَنْ يُبْغِضُ وَ لَا يَأْثَمُ فِيمَنْ يُحِبُّ يَعْتَرِفُ بِالْحَقِّ قَبْلَ أَنْ يُشْهَدَ عَلَيْهِ لَا يُضِيعُ مَا اسْتُحْفِظَ وَ لَا يَنْسَى مَا ذُكِّرَ وَ لَا يُنَابِزُ بِالْأَلْقَابِ وَ لَا يُضَارُّ بِالْجَارِ وَ لَا يَشْمَتُ بِالْمَصَائِبِ وَ لَا يَدْخُلُ فِي الْبَاطِلِ وَ لَا يَخْرُجُ مِنَ الْحَقِّ
He is not unfair to the one he hates, nor does he sin regarding the one he loves. He acknowledges with the truth before he testifies upon it. He does not waste what he is given to preserve, nor does he forge what he is reminded of, nor does he insult with the nicknames, nor is he harmful with the neighbour, nor does he gloat (over others) with the calamities, nor does he enter into the falsehood, nor does he come out from the truth.
إِنْ صَمَتَ لَمْ يَغُمَّهُ صَمْتُهُ وَ إِنْ ضَحِكَ لَمْ يَعْلُ صَوْتُهُ وَ إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ هُوَ الَّذِي يَنْتَقِمُ لَهُ
If he is silent, his silence does not sadden him, and if he laughs, he does not raise his voice hight, and if he is rebelled against, he is patient until Allah-azwj happens to be the One-azwj Who Avenges for him.
نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لِآخِرَتِهِ وَ أَرَاحَ النَّاسَ مِنْ نَفْسِهِ بُعْدُهُ عَمَّنْ تَبَاعَدَ عَنْهُ زُهْدٌ وَ نَزَاهَةٌ وَ دُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ لَيْسَ تَبَاعُدُهُ بِكِبْرٍ وَ عَظَمَةٍ وَ لَا دُنُوُّهُ بِمَكْرٍ وَ خَدِيعَةٍ
His self is in tiredness from him while the people are in rest from him. He fatigues his self for the Hereafter and the people are at rest from him. His distancing from the one he distances from is due to ascetism and purification, and his drawing closer from the ones he draws closer to is due to gentleness and mercy. His distances is not due to arrogance nor is his drawing closer due to a plot and deception’.
قَالَ فَصَعِقَ هَمَّامٌ صَعْقَةً كَانَتْ نَفْسُهُ فِيهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ
He (the narrator) said, ‘Hammad was stunned with a swoon, and lost his soul during it. Amir Al-Momineen-asws said: ‘But, by Allah-azwj! I-asws feared it upon him’.
ثُمَّ قَالَ هَكَذَا تَصْنَعُ الْمَوَاعِظُ الْبَالِغَةُ بِأَهْلِهَا
Then he-asws said: ‘This is what the far-reaching preaching does with its people’.
فَقَالَ لَهُ قَائِلٌ فَمَا بَالُكَ أَنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
A speaker said to him-asws, ‘So what is the matter with you-asws, O Amir Al-Momineen-asws?’ (i.e., how come you-asws are not fainting and dying)
فَقَالَ ع وَيْحَكَ إِنَّ لِكُلِّ أَجَلٍ وَقْتاً لَا يَعْدُوهُ وَ سَبَباً لَا يَتَجَاوَزُهُ فَمَهْلًا لَا تَعُدْ لِمِثْلِهَا فَإِنَّمَا نَفَثَ الشَّيْطَانُ عَلَى لِسَانِكَ.
He-asws said: ‘Woe be to you! For every term (death) there is a time which cannot be exceeded, and a cause which cannot be surpassed. So do not repeat to the likes of it (this question), for rather the Satan-la has blown upon your tongue’’.[240]
و روي يرتلونها فالضمير لأجزاء القرآن وَ رَتِّلِ الْقُرْآنَ تَرْتِيلًا أي أحسن تأليفه وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ حِفْظُ الْوُقُوفِ وَ أَدَاءُ الْحُرُوفِ.
Note: – And it is reported, reciting it distinctively, the segments of the Quran – and recite the Quran distinctively [73:4] – i.e., its best composition. And from Amir Al-Momineen-asws: ‘It is preserving the pauses and fulfilling the letters’.
51- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ عَمِّهِ عَبْدِ الرَّحْمَنِ بْنِ كَثِيرٍ الْهَاشِمِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: قَامَ رَجُلٌ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع يُقَالُ لَهُ هَمَّامٌ وَ كَانَ عَابِداً فَقَالَ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لِيَ الْمُتَّقِينَ حَتَّى كَأَنِّي أَنْظُرُ إِلَيْهِمْ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffaar, from Ali Bin Hassan, from his uncle Abdul Rahman Bin Kaseer Al Hashimy,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘A man from the companions of Amir Al-Momineen-asws called Hammam, stood up, and he was a worshipper. He said to him-asws, ‘O Amir Al-Momineen-asws! Descried the pious ones to me until it is as if I am looking at them’.
فَتَثَاقَلَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ جَوَابِهِ ثُمَّ قَالَ لَهُ وَيْحَكَ يَا هَمَّامُ اتَّقِ اللَّهَ وَ أَحْسِنْ فَ إِنَّ اللَّهَ مَعَ الَّذِينَ اتَّقَوْا وَ الَّذِينَ هُمْ مُحْسِنُونَ
Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, hesitated from answering him. Then he-asws said to him: ‘Woe be to you, O Hammam! Fear Allah-azwj and do good deeds. Surely Allah is with those who are pious and those who are good doers [16:128]’.
فَقَالَ هَمَّامٌ يَا أَمِيرَ الْمُؤْمِنِينَ أَسْأَلُكَ بِالَّذِي أَكْرَمَكَ بِمَا خَصَّكَ بِهِ وَ حَبَاكَ وَ فَضَّلَكَ بِمَا آتَاكَ وَ أَعْطَاكَ لَمَّا وَصَفْتَهُمْ لِي
Hammam said, ‘O Amir Al-Momineen-asws! I ask you, by the One-azwj Who Honoured you with what you-asws have been specialised with and Bestowed you-asws, and Merited you-asws with what He-azwj Gave you-asws and Granted you-asws, please describe them to me!’
فَقَامَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَائِماً عَلَى قَدَمَيْهِ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ وَ آلِهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْخَلْقَ حَيْثُ خَلَقَهُمْ غَنِيّاً عَنْ طَاعَتِهِمْ آمِناً لِمَعْصِيَتِهِمْ لِأَنَّهُ لَا تَضُرُّهُ مَعْصِيَةُ مَنْ عَصَاهُ مِنْهُمْ وَ لَا تَنْفَعُهُ طَاعَةُ مَنْ أَطَاعَهُ مِنْهُمْ
Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, stood up, standing upon his-asws feet. He-asws praised Allah-azwj and extolled upon Him-azwj and sent Salawaat upon the Prophet-saww and his-saww Progeny-asws, then said: ‘As for after, surely Allah-azwj Mighty and Majestic Created the creatures when He-azwj Created them, is needless from their obedience, safe from their disobedience, because a disobedience of the ones from them disobeying Him-azwj does not harm Him-azwj, nor does it benefit Him-azwj, the obedience of the ones from them obeying Him-azwj!
وَ قَسَمَ بَيْنَهُمْ مَعَايِشَهُمْ وَ وَضَعَهُمْ فِي الدُّنْيَا مَوَاضِعَهُمْ وَ إِنَّمَا أَهْبَطَ اللَّهُ آدَمَ وَ حَوَّاءَ ع مِنَ الْجَنَّةِ عُقُوبَةً لِمَا صَنَعَا حَيْثُ نَهَاهُمَا فَخَالَفَاهُ وَ أَمَرَهُمَا فَعَصَيَاهُ
And He-azwj Apportioned their livelihoods between them and Placed them in the world in their places. And rather, Allah-azwj Sent down Adam-as and Hawwa-as from the Paradise as a Punishment for what they-as had done, when He-azwj had Forbidden them, but they-as opposed Him-azwj, and He-azwj Commanded them-as, but they-as disobeyed Him-azwj.
فَالْمُتَّقُونَ فِيهَا هُمْ أَهْلُ الْفَضَائِلِ مَنْطِقُهُمُ الصَّوَابُ وَ مَلْبَسُهُمُ الِاقْتِصَادُ وَ مَشْيُهُمُ التَّوَاضُعُ خَشَعُوا لِلَّهِ عَزَّ وَ جَلَّ بِالطَّاعَةِ فَتَهَبَّوْا فَهُمْ غَاضُّونَ أَبْصَارَهُمْ عَمَّا حَرَّمَ اللَّهُ عَلَيْهِمْ وَاقِفِينَ أَسْمَاعَهُمْ عَلَى الْعِلْمِ
The pious ones in it, they are the people of merit. Their talk is correct, and their clothing is moderate, and their walk is humble, humbling to Allah-azwj Mighty and Majestic with the obedience, so they are rising up. They close their eyes from whatever Allah-azwj has Prohibited unto them, pausing their hearing upon the knowledge.
نُزِّلَتْ أَنْفُسُهُمْ مِنْهُمْ فِي الْبَلَاءِ كَالَّتِي نُزِّلَتْ مِنْهُمْ فِي الرَّخَاءِ رِضاً مِنْهُمْ عَنِ اللَّهِ بِالْقَضَاءِ وَ لَوْ لَا الْآجَالُ الَّتِي كُتِبَتْ عَلَيْهِمْ لَمْ تَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ طَرْفَةَ عَيْنٍ شَوْقاً إِلَى الثَّوَابِ وَ خَوْفاً مِنَ الْعِقَابِ
They dwell themselves from them in the affliction like the one from them who dwells in the prosperity, there is pleasure from them about Allah-azwj with the Decree, and had it not been for the death which have been Decreed upon them, their souls would not have settled in their bodies for the blink of an eye out of desire for the Rewards and fear from the Punishments.
عَظُمَ الْخَالِقُ فِي أَنْفُسِهِمْ وَ وُضِعَ مَا دُونَهُ فِي أَعْيُنِهِمْ فَهُمْ وَ الْجَنَّةُ كَمَنْ رَآهَا فَهُمْ فِيهَا مُتَّكِئُونَ وَ هُمْ وَ الدَّارُ كَمَنْ رَآهَا فَهُمْ فِيهَا مُعَذَّبُونَ
The Creator is Mighty withing their selves, and whatever is beside Him-azwj is lowly in their eyes. So they and the Paradise are like the one who sees it, they being reclining therein, and they and the House (Fire) are like the one who sees it and they are being Punished in it.
قُلُوبُهُمْ مَحْزُونَةٌ وَ شُرُورُهُمْ مَأْمُونَةٌ وَ أَجْسَادُهُمْ نَحِيفَةٌ وَ حَوَائِجُهُمْ خَفِيفَةٌ وَ أَنْفُسُهُمْ عَفِيفَةٌ وَ مَئُونَتُهُمْ مِنَ الدُّنْيَا عَظِيمَةٌ صَبَرُوا أَيَّاماً قِصَاراً أَعْقَبَتْهُمْ رَاحَةً طَوِيلَةً تِجَارَةٌ مُرْبِحَةٌ يَسَّرَهَا لَهُمْ رَبٌّ كَرِيمٌ أَرَادَتْهُمُ الدُّنْيَا فَلَمْ يُرِيدُوهَا وَ طَلَبَتْهُمْ فَأَعْجَزُوهَا
Their hearts are grieving and their evils (others are) safe, and their bodies are slim, and their needs are light, and their souls are chaste, and their provisions in the world are mighty. They are patient for few day, their consequences are lengthy rest, being a profitable trade. The Benevolent Lord-azwj Eases for them. The world wants them, but they do not want it, and it seeks them, but they frustrate it.
أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَالِينَ لِأَجْزَاءِ الْقُرْآنِ يُرَتِّلُونَهُ تَرْتِيلًا يُحَزِّنُونَ بِهِ أَنْفُسَهُمْ وَ يَسْتَتِرُونَ بِهِ وَ يَهِيجُ أَحْزَانُهُمْ بُكَاءً عَلَى ذُنُوبِهِمْ وَ وَجَعِ كُلُومِ جِرَاحِهِمْ
As for the night, they row their feet reciting segments of the Quran, reciting it distinctively, grieving their selves with it, and they are being irradiated with it, and their grieving is agitated by crying upon their sins and the pain of their wounds.
وَ إِذَا مَرُّوا بِآيَةٍ فِيهَا تَخْوِيفٌ أَصْغَوْا إِلَيْهَا مَسَامِعَ قُلُوبِهِمْ وَ أَبْصَارَهُمْ فَاقْشَعَرَّتْ مِنْهَا جُلُودُهُمْ وَ وَجِلَتِ مِنْهَا قُلُوبُهُمْ فَظَنُّوا أَنَّ صَهِيلَ جَهَنَّمَ وَ زَفِيرَهَا وَ شَهِيقَهَا فِي أُصُولِ آذَانِهِمْ
And whenever they pass by a Verse wherein is a scare, the listen to it with the ears of their hearts and their sights, so their skin hair stands from it and their hearts are fearful from it. They think that it is a groaning of Hell, and its exhalation and its inhalation in the roots of their ears.
وَ إِذَا مَرُّوا بِآيَةٍ فِيهَا تَشْوِيقٌ رَكَنُوا إِلَيْهَا طَمَعاً وَ تَطَلَّعَتْ أَنْفُسُهُمْ إِلَيْهَا شَوْقاً وَ ظَنُّوا أَنَّهَا نُصْبَ أَعْيُنِهِمْ جَاثِينَ عَلَى أَوْسَاطِهِمْ يُمَجِّدُونَ جَبَّاراً عَظِيماً مُفْتَرِشِينَ جِبَاهَهُمْ وَ أَكُفَّهُمْ وَ رُكَبَهُمْ وَ أَطْرَافَ أَقْدَامِهِمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ يَجْأَرُونَ إِلَى اللَّهِ فِي فَكَاكِ رِقَابِهِمْ
And whenever they pass by a Verse wherein is a desire, they incline to it eagerly and notify their souls to it out of yearning, and they thing it is set up in (front of) their eyes. They are kneeling upon their waists glorifying the Mighty Subduer, laying down their foreheads, and their palms, and their knees, and ends of their feet. Their tears flow upon their cheeks sheltering to Allah-azwj to liberate their necks (from the Fire).
أَمَّا النَّهَارَ فَحُلَمَاءُ عُلَمَاءُ بَرَرَةٌ أَتْقِيَاءُ قَدْ بَرَاهُمُ الْخَوْفُ فَهُمْ أَمْثَالُ الْقِدَاحِ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَحْسَبُهُمْ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ أَوْ يَقُولُ قَدْ خُولِطُوا فَقَدْ خَالَطَ الْقَوْمَ أَمْرٌ عَظِيمٌ
As for the day, they are forbearing, scholarly, righteous, pious. The fear having cleared them. They are an example of the cups. The beholder looks at them and he reckons them to be sick, and there is no sickness with the people, or he says, ‘They are lost in imagination’, but the people are imagining a mighty matter.
إِذَا فَكَّرُوا فِي عَظَمَةِ اللَّهِ وَ شِدَّةِ سُلْطَانِهِ مَعَ مَا يُخَالِطُهُمْ مِنْ ذِكْرِ الْمَوْتِ وَ أَهْوَالِ الْقِيَامَةِ فَزَّعَ ذَلِكَ قُلُوبَهُمْ فَطَاشَتْ حُلُومُهُمْ وَ ذَهَلَتْ عُقُولُهُمْ
When they ponder regarding the Magnificence of Allah-azwj and Severity of His-azwj Authority along with what is in their minds of the remembrance of death and horrors of the (Day of) Qiyamah, that alarms their hearts, so their dreams are shattered, and the intellects are bewildered.
فَإِذَا اسْتَقَامُوا بَادَرُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ بِالْأَعْمَالِ الزَّكِيَّةِ لَا يَرْضَوْنَ لِلَّهِ بِالْقَلِيلِ وَ لَا يَسْتَكْثِرُونَ لَهُ الْجَزِيلَ فَهُمْ لِأَنْفُسِهِمْ مُتَّهِمُونَ وَ مِنْ أَعْمَالِهِمْ مُشْفِقُونَ
When they wake up, they rush to Allah-azwj Mighty and Majestic with the pure deeds, not pleased with little for Allah-azwj, not considering the plenty are being too much, so they are blaming themselves and are fearing from their deeds.
إِنْ زُكِّيَ أَحَدُهُمْ خَافَ مَا يَقُولُونَ وَ يَسْتَغْفِرُ اللَّهَ مِمَّا لَا يَعْلَمُونَ وَ قَالَ أَنَا أَعْلَمُ بِنَفْسِي مِنْ غَيْرِي وَ رَبِّي أَعْلَمُ مِنِّي بِنَفْسِي اللَّهُمَّ لَا تُؤَاخِذْنِي بِمَا يَقُولُونَ وَ اجْعَلْنِي خَيْراً مِمَّا يَظُنُّونَ وَ اغْفِرْ لِي مَا لَا يَعْلَمُونَ فَإِنَّكَ عَلَامُ الْغُيُوبِ وَ سَاتِرُ الْعُيُوبِ
If one of them pays the Zakaat, he fears what they would be saying (in praise), and he seeks Forgiveness of Allah-azwj from what they are not knowing, and he says, ‘I am more knowing with myself than others are, and my Lord-azwj is more Knowing than I am with myself. O Allah-azwj! Do not seize me with what they are saying and Make it to be better than what they are thinking, and Forgive for me what they are not knowing of, for You-azwj are Knower of the unseen, and Concealer of the faults!’
وَ مِنْ عَلَامَةِ أَحَدِهِمْ أَنَّكَ تَرَى لَهُ قُوَّةً فِي دِينٍ وَ حَزْماً فِي لِينٍ وَ إِيمَاناً فِي يَقِينٍ وَ حِرْصاً عَلَى الْعِلْمِ وَ فَهْماً فِي فِقْهٍ وَ عِلْماً فِي حِلْمٍ وَ كَسْباً فِي رِفْقٍ وَ شَفَقَةً فِي نَفَقَةٍ وَ قَصْداً فِي غِنًى وَ خُشُوعاً فِي عِبَادَةٍ وَ تَجَمُّلًا فِي فَاقَةٍ
And from a sign of one of them is that you will see for him having strength in religion, and determination in softness, and Eman in certainty, and eagerness upon the knowledge, and understanding in the jurisprudence, and knowledge in forbearance, and earning in kindness, compassionate in spending, and moderation in riches, and humble in worship, and graceful in destitution.
وَ صَبْراً فِي شِدَّةٍ وَ رَحْمَةً لِلْمَجْهُودِ وَ إِعْطَاءً فِي حَقٍّ وَ رِفْقاً فِي كَسْبٍ وَ طَلَباً لِلْحَلَالِ وَ نَشَاطاً فِي الْهُدَى وَ تَحَرُّجاً عَنِ الطَّمَعِ وَ بِرّاً فِي اسْتِقَامَةٍ وَ إِغْمَاضاً عِنْدَ شَهْوَةٍ:
And he has patience in the adversity, and is merciful to the rejecters, and giving regarding a right, and kind in earning and seeking the Permissible, and active in the guidance, and embarrassed from being greedy, and righteous during the standing (for Salat), and shutting the eyes during desire.
لَا يَغُرُّهُ ثَنَاءُ مَنْ جَهِلَهُ وَ لَا يَدَعُ إِحْصَاءَ مَا عَلِمَهُ مُسْتَبْطِئاً لِنَفْسِهِ فِي الْعَمَلِ يَعْمَلُ الْأَعْمَالَ الصَّالِحَةَ وَ هُوَ عَلَى وَجَلٍ يُمْسِي وَ هَمُّهُ الشُّكْرُ وَ يُصْبِحُ وَ شُغْلُهُ الذِّكْرُ
The praise of the ignorant does not deceive him, nor the counting by the one who knows him lead him to delay for himself regarding the deed. He does the righteous deed while he is upon fear. Come the evening, and his concern is the thanking (Allah-azwj) and come the morning and his pre-occupation is the Zikr (of Allah-azwj).
يَبِيتُ حَذِراً وَ يُصْبِحُ فَرِحاً حَذِراً لِمَا حُذِّرَ مِنَ الْغَفْلَةِ فَرِحاً لِمَا أَصَابَ مِنَ الْفَضْلِ وَ الرَّحْمَةِ
He pends the night cautiously, and wakes up in the morning happy, having been cautious of what he had been cautious of, from the heedlessness, happy at what he had achieved from the Grace and the Mercy.
إِنِ اسْتَصْعَبَتْ عَلَيْهِ نَفْسُهُ لَمْ يُعْطِهَا سُؤْلَهَا فِيمَا فِيهِ مَضَرَّتُهُ فَفَرَحُهُ فِيمَا يُخَلَّدُ وَ يَدُومُ وَ قُرَّةُ عَيْنِهِ فِيمَا لَا يَزُولُ وَ رَغْبَتُهُ فِيمَا يَبْقَى وَ زَهَادَتُهُ فِيمَا يَفْنَى
If his soul is difficult upon him, he does not grant its request regarding it his harm in it. His happiness is regarding what is eternal and permanent, and the delight of his eyes is regarding what will not decline, and his desire is regarding what is lasting, and his asceticism is regarding what perishable.
يَمْزُجُ الْعِلْمَ بِالْحِلْمِ وَ يَمْزُجُ الْحِلْمَ بِالْعَقْلِ تَرَاهُ بَعِيداً كَسَلُهُ دَائِماً نَشَاطُهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ مُتَوَقِّعاً أَجَلَهُ خَاشِعاً قَلْبُهُ ذَاكِراً رَبَّهُ خَائِفاً ذَنْبَهُ قَانِعَةً نَفْسُهُ
He mingles the knowledge with the forbearance, and he mingles the forbearance with the intellect. You will see him remote from laziness, constantly active, near-term are his hopes, few are his slip, anticipating his death, humble of heart, a Zakir (mentioner) of his Lord-azwj, fearful of his sins, content with his soul.
مُتَغَيِّباً جَهْلُهُ سَهْلًا أَمْرُهُ حَرِيزاً لِدِينِهِ مَيِّتَةً شَهْوَتُهُ كَاظِماً غَيْظَهُ صَافِياً خُلُقُهُ آمِناً مِنْهُ جَارُهُ ضَعِيفاً كِبْرُهُ مَتِيناً صَبْرُهُ كَثِيراً ذِكْرُهُ مُحْكَماً أَمْرُهُ
His ignorance is hidden, his affairs are simple, he is protective of his religion, his desires are dead, he swallows his anger, his manner are clear, his neighbours are safe from him, his arrogance is weak, his patience is strong, his Zikr is a lot, his affairs are decisive.
لَا يُحَدِّثُ بِمَا يُؤْتَمَنُ عَلَيْهِ الْأَصْدِقَاءَ وَ لَا يَكْتُمُ شَهَادَتَهُ الْأَعْدَاءَ وَ لَا يَعْمَلُ شَيْئاً مِنَ الْحَقِّ رِئَاءً وَ لَا يَتْرُكُهُ حَيَاءً الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ إِنْ كَانَ مِنَ الْغَافِلِينَ كُتِبَ مِنَ الذَّاكِرِينَ وَ إِنْ كَانَ مِنَ الذَّاكِرِينَ لَمْ يُكْتَبْ مِنَ الْغَافِلِينَ
The friends do not narrate with what he is wishing for, nor does the enemies conceal his testimony, nor does he do anything from the truth to show off, nor does he leave it in embarrassment. The good from him is hoped for, and the evil from him is secured from. If he was among the heedless ones, he would be written to be from the mindful ones, and I he were to be among the mindful ones, he would not be written from the heedless ones.
يَعْفُو عَمَّنْ ظَلَمَهُ وَ يُعْطِي مَنْ حَرَمَهُ وَ يَصِلُ مَنْ قَطَعَهُ وَ لَا يَعْزُبُ حِلْمُهُ وَ لَا يَعْجَلُ فِيمَا يُرِيبُهُ وَ يَصْفَحُ عَمَّا قَدْ تَبَيَّنَ لَهُ بَعِيداً جَهْلُهُ لَيِّناً قَوْلُهُ غَائِباً مَكْرُهُ قَرِيباً مَعْرُوفُهُ
He pardons the one who offends him, and he gives to the one who deprives him, and he connects with the one who cuts hi off, and neither is his forbearance remote, nor is he hasty in what is doubtful, and he excuses from what has been clarified to him. His ignorance is distance, his words are gentle, his abhorrence is absent, his act of kindness it near.
صَادِقاً قَوْلُهُ حَسَناً فِعْلُهُ مُقْبِلًا خَيْرُهُ مُدْبِراً شَرُّهُ فَهُوَ فِي الزَّلَازِلِ وَقُورٌ وَ فِي الْمَكَارِهِ صَبُورٌ وَ فِي الرَّخَاءِ شَكُورٌ وَ لَا يَحِيفُ عَلَى مَنْ يُبْغِضُ وَ لَا يَأْثَمُ فِيمَنْ يُحِبُّ وَ لَا يَدَّعِي مَا لَيْسَ لَهُ وَ لَا يَجْحَدُ حَقّاً عَلَيْهِ
His words are truthful, his deeds are good, his good is facing him, and his evil has turned around, so he is dignified during the disturbances, and in the abhorrences he is patient, and in the prosperity, he is thankful, and he is not unfair to the one he hates, nor does he sin regarding the one he loves, nor does he claim what isn’t for him, nor is a right rejected upon him.
يَعْتَرِفُ بِالْحَقِّ قَبْلَ أَنْ يُشْهَدَ عَلَيْهِ لَا يُضِيعُ مَا اسْتُحْفِظَ وَ لَا يَتَنَابَزُ بِالْأَلْقَابِ لَا يَبْغِي عَلَى أَحَدٍ وَ لَا يَهُمُّ بِالْحَسَدِ وَ لَا يُضِرُّ بِالْجَارِ وَ لَا يَشْمَتُ بِالْمَصَائِبِ
He acknowledges the truth before it is testified against him, he does not waste what he has been given to preserve, nor does he offend with the nicknames, nor does he rebel against anyone, nor does he think with the envy, nor harm the neighbour, nor gloat with the calamity (of others).
سَرِيعٌ لِلصَّوَابِ مُؤَدٍّ لِلْأَمَانَاتِ بَطِيءٌ عَنِ الْمُنْكَرَاتِ يَأْمُرُ بِالْمَعْرُوفِ وَ يَنْهَى عَنِ الْمُنْكَرِ لَا يَدْخُلُ فِي الْأُمُورِ بِجَهْلٍ وَ لَا يَخْرُجُ عَنِ الْحَقِّ بِعَجْزٍ إِنْ صَمَتَ لَمْ يَغُمَّهُ الصَّمْتُ وَ إِنْ نَطَقَ لَمْ يَقُلْ خَطَأً وَ إِنْ ضَحِكَ لَمْ يَعْدُ صَوْتُهُ سَمْعَهُ
He is quick to the correctness, paying back the entrustment, keeping back from the evil. He instruct with the acts of kindness and prohibited from the evil. He does not enter into the matters with ignorance, nor does he exit from the truth out of frustration. If he is silent, his silence does not sadden him, and if he speaks, he does not speak erroneously, and if he laughs, his voice does not lead to his ears.
قَانِعاً بِالَّذِي قُدِّرَ لَهُ لَا يَجْمَحُ بِهِ الْغَيْظُ وَ لَا يَغْلِبُهُ الْهَوَى وَ لَا يَقْهَرُهُ الشُّحُ وَ لَا يَطْمَعُ فِيمَا لَيْسَ لَهُ
He is content with that which has been pre-determined for him, the anger does not make him obstinate, nor do the whims overcome him, nor does the scarcity subdue him, nor is he greedy regarding what isn’t for him.
يُخَالِطُ النَّاسَ لِيَعْلَمَ وَ يَصْمُتُ لِيَسْلَمَ وَ يَسْأَلُ لِيَفْهَمَ وَ يَبْحَثُ لِيَعْلَمَ لَا يُنْصِتُ لِلْخَيْرِ لِيَفْخَرَ بِهِ وَ لَا يَتَكَلَّمُ بِهِ لِيَتَجَبَّرَ عَلَى مَنْ سِوَاهُ
He mingles with the people in order to learn, and he is silent to be safe, and he asks to understand, and does research to teach. He is not silent for the good in order to pride with it, nor does he speak with it to be forceful upon the ones besides him.
إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ هُوَ الَّذِي يَنْتَقِمُ لَهُ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لِآخِرَتِهِ وَ أَرَاحَ النَّاسَ مِنْ نَفْسِهِ
If he is rebelled against, he is patient until Allah-azwj, He-azwj would be the One-azwj to Avenge for him. His self is in tiredness from him while the people are in rest from him. He tires himself for his Hereafter and the people are at rest from his self.
بُعْدُ مَنْ تَبَاعَدَ عَنْهُ بِغَضٍّ وَ نَزَاهَةٍ وَ دُنُوُّ مَنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ فَلَيْسَ تَبَاعُدُهُ بِكِبْرٍ وَ لَا عَظَمَةٍ وَ لَا دُنُوُّهُ لِخَدِيعَةٍ وَ لَا خِلَابَةٍ بَلْ يَقْتَدِي بِمَنْ كَانَ قَبْلَهُ مِنْ أَهْلِ الْخَيْرِ فَهُوَ إِمَامٌ لِمَنْ خَلْفَهُ مِنْ أَهْلِ الْبِرِّ
He distances from the one distancing from him with prestige and integrity, and he draws near the one he draws near to with gentleness and mercy. His distancing is not due to arrogance nor greatness, nor is his drawing near due to deception or a plot, but he is led by the one from the people of good before him, and he is a leader for the one behind him from the people of righteousness’.
قَالَ فَصَعِقَ هَمَّامٌ صَعْقَةً كَانَتْ نَفْسُهُ فِيهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ وَ أَمَرَ بِهِ فَجُهِّزَ وَ صَلَّى عَلَيْهِ وَ قَالَ هَكَذَا تَصْنَعُ الْمَوَاعِظُ الْبَالِغَةُ بِأَهْلِهَا
He (the narrator) said, ‘Hammam was stunned and fainted losing his soul during it. Amir Al-Momineen-asws said: ‘But, by Allah-azwj! I-asws was fearing it upon him’. And he-asws instructed with him, so he (his funeral) was prepared and he-asws prayed Salat upon him, and he-asws said: ‘This is how the far-reaching preaching does with its people!’
فَقَالَ قَائِلٌ فَمَا بَالُكَ أَنْتَ يَا أَمِيرَ الْمُؤْمِنِينَ
A speaker said, ‘So what is the matter with you-asws, O Amir Al-Momineen-asws?’ (i.e., how come you-asws are not fainting and dying)
فَقَالَ وَيْلَكَ إِنَّ لِكُلٍّ أَجَلًا لَنْ يَعْدُوَهُ وَ سَبَباً لَا يُجَاوِزُهُ فَمَهْلًا لَا تَعُدْ فَإِنَّهُ إِنَّمَا نَفَثَ هَذَا الْقَوْلَ عَلَى لِسَانِكَ الشَّيْطَانُ.
He-asws said: ‘Woe be unto you! For every one there is a term (for death) never to return, and a cause not to be exceeded. So, no! Do not repeat, for rather this word has been blown upon your tongue by Satan-la’’.[241]
52- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَعْضِ خُطَبِهِ يَا أَيُّهَا النَّاسُ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ قُوتَهُ وَ اشْتَغَلَ بِطَاعَةِ رَبِّهِ وَ بَكَى عَلَى خَطِيئَتِهِ فَكَانَ مِنْ نَفْسِهِ فِي شُغُلٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said in one of his-asws sermons: ‘O you people! Beatitude is for the one who his pre-occupied with his own faults from faulting the people! And beatitude is for the one who stays in his house, and eats his subsistence, and pre-occupies with obedience of his Lord-azwj, and cries upon his sins! So, he would be busy with himself, and the people would be in rest from him’’.[242]
53- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ أَبِي الْعَبَّاسِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ سَرَّتْهُ حَسَنَةٌ وَ سَاءَتْهُ سَيِّئَةٌ فَهُوَ مُؤْمِنٌ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Al Qasim Bin Urwah, from Abu Al Abbas who said,
‘Abu Abdullah-asws said: ‘One whom a good deed cheers and an evil deed saddens him, so he is a Momin’’.[243]
54- كِتَابُ زَيْدٍ الزَّرَّادِ، قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع نَخْشَى أَنْ لَا نَكُونَ مُؤْمِنِينَ قَالَ وَ لِمَ ذَاكَ
The book ‘Zayd Al Zarrad’ who said,
‘I said to Abu Abdullah-asws, ‘We are scared that we might not be Momineen’. He-asws said: ‘And why is that so?’
فَقُلْتُ وَ ذَلِكَ أَنَّا لَا نَجِدُ فِينَا مَنْ يَكُونُ أَخُوهُ عِنْدَهُ آثَرَ مِنْ دِرْهَمِهِ وَ دِينَارِهِ وَ نَجِدُ الدِّينَارَ وَ الدِّرْهَمَ آثَرَ عِنْدَنَا مِنْ أَخٍ قَدْ جَمَعَ بَيْنَنَا وَ بَيْنَهُ مُوَالاةُ أَمِيرِ الْمُؤْمِنِينَ ع
I said, ‘And that is because we cannot find among us anyone whose brother (in religion) is more preferrable than his Dirhams and his Dinars, and we find that Dinars and the Dirhams are more preferable with us than a brother (in religion) there has gathered between us and him the Wilayah of Amir Al-Momineen-asws!’
قَالَ كَلَّا إِنَّكُمْ مُؤْمِنُونَ وَ لَكِنْ لَا تُكْمِلُونَ إِيمَانَكُمْ حَتَّى يَخْرُجَ قَائِمُنَا فَعِنْدَهَا يَجْمَعُ اللَّهُ أَحْلَامَكُمْ فَتَكُونُونَ مُؤْمِنِينَ كَامِلِينَ وَ لَوْ لَمْ يَكُنْ فِي الْأَرْضِ مُؤْمِنُونَ كَامِلُونَ إِذاً لَرَفَعَنَا اللَّهُ إِلَيْهِ وَ أَنْكَرْتُمُ الْأَرْضَ وَ أَنْكَرْتُمُ السَّمَاءَ
He-asws said: ‘Never! You are Momineen, but your Eman will not be perfecting until our-asws Qaim-ajfj emerges. During it, Allah-azwj will Gather your dreams, so you will become perfect Momineen, and had there been no perfect Momineen in the earth, then Allah-azwj would have Raised us-asws to Him-azwj and earth will deny you and the sky will deny you.
بَلْ وَ الَّذِي نَفْسِي بِيَدِهِ إِنَّ فِي الْأَرْضِ فِي أَطْرَافِهَا مُؤْمِنِينَ مَا قَدْرُ الدُّنْيَا كُلِّهَا عِنْدَهُمْ تَعْدِلُ جَنَاحَ بَعُوضَةٍ
But, by the One-azwj in Whose Hand is my-asws soul! In the earth, in its outskirts, there are such Momineen, the worth of the world, all of it, in their view does not equate to a wing of a mosquito.
وَ لَوْ أَنَّ الدُّنْيَا بِجَمِيعِ مَا فِيهَا وَ عَلَيْهَا ذَهَبَةٌ حَمْرَاءُ عَلَى عُنُقِ أَحَدِهِمْ ثُمَّ سَقَطَ عَنْ عُنُقِهِ مَا شَعَرَ بِهَا أَيُّ شَيْءٍ كَانَ عَلَى عُنُقِهِ وَ لَا أَيُّ شَيْءٍ سَقَطَ مِنْهَا لِهَوَانِهَا عَلَيْهِمْ
And if the world with the entirety of whatever is in it and upon it were to be red gold upon the neck of one of them, then it falls off from his neck, he would not even be aware of it which thing had been upon his neck nor which thing had fallen off from it, due to it being insignificant to them.
فَهُمُ الْخَفِيُّ عَيْشُهُمْ الْمُنْتَقِلَةُ دِيَارُهُمْ مِنْ أَرْضٍ إِلَى أَرْضٍ الْخَمِيصَةُ بُطُونُهُمْ مِنَ الصِّيَامِ الذُّبْلَةُ شِفَاهُهُمْ مِنَ التَّسْبِيحِ الْعُمْشُ الْعُيُونِ مِنَ الْبُكَاءِ الصُّفْرُ الْوُجُوهُ مِنَ السَّهَرِ
So they, their lives are light, their houses get transferred from a land to a land, their bellies are flat from the Fasting, their lips are parched from the glorifications, the eyes are bleary from the crying, the faces are pale from holding the vigil (at night).
فَذَلِكَ سِيمَاهُمْ مَثَلًا ضَرَبَهُ اللَّهُ فِي الْإِنْجِيلِ لَهُمْ وَ فِي التَّوْرَاةِ وَ الْفُرْقَانِ وَ الزَّبُورِ وَ الصُّحُفِ الْأُولَى وَصَفَهُمْ فَقَالَ سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذلِكَ مَثَلُهُمْ فِي التَّوْراةِ وَ مَثَلُهُمْ فِي الْإِنْجِيلِ عَنَى بِذَلِكَ صُفْرَةَ وُجُوهِهِمْ مِنْ سَهَرِ اللَّيْلِ
So these are their markings, an example Allah-azwj has Struck for them in the Evangel, and in the Torah, and the Furqan, and the Psalms, and the former Parchments. Describing them, He-azwj Said: Their marks are in their faces from the effects of the Sajdahs. That is their example in the Torah. And their example in the Evanjel [48:29] 0 meaning by that the paleness of their faces from night vigils.
هُمُ الْبَرَرَةُ بِالْإِخْوَانِ فِي حَالِ الْعُسْرِ وَ الْيُسْرِ الْمُؤْثِرُونَ عَلَى أَنْفُسِهِمْ فِي حَالِ الْعُسْرِ كَذَلِكَ وَصَفَهُمُ اللَّهُ فَقَالَ وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ
They are the righteous with the brethren in a state of difficulty and ease, the ones preferring them over their own selves in a state of difficulty. Like that Allah-azwj has Described them. He-azwj Said: and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9].
فَازُوا وَ اللَّهِ وَ أَفْلَحُوا إِنْ رَأَوْا مُؤْمِناً أَكْرَمُوهُ وَ إِنْ رَأَوْا مُنَافِقاً هَجَرُوهُ إِذَا جَنَّهُمُ اللَّيْلُ اتَّخَذُوا أَرْضَ اللَّهِ فِرَاشاً وَ التُّرَابَ وِسَاداً وَ اسْتَقْبَلُوا بِجِبَاهِهِمُ الْأَرْضَ يَتَضَرَّعُونَ إِلَى رَبِّهِمْ فِي فَكَاكِ رِقَابِهِمْ مِنَ النَّارِ
By Allah-azwj! They are the winners and the ones successful. When they see a Momin, they honour him, and if they see a hypocrite, they flee from him. When the night shields, they take the earth of Allah-azwj as a bed, and the soil as a pilot, and they (take) the ground with their sides. They beseech to their Lord-azwj to liberate their necks from the Fire.
فَإِذَا أَصْبَحُوا اخْتَلَطُوا بِالنَّاسِ لَا يُشَارُ إِلَيْهِمْ بِالْأَصَابِعِ تَنَكَّبُوا الطُّرُقَ وَ اتَّخَذُوا الْمَاءَ طِيباً وَ طَهُوراً أَنْفُسُهُمْ مَتْعُوبَةٌ وَ أَبْدَانُهُمْ مَكْدُودَةٌ وَ النَّاسُ مِنْهُمْ فِي رَاحَةٍ
In the morning they mingle with the people, not indicating to them with the fingers. They keep clear of the roads and take the water as good and pure. Their souls are tired, and their bodies are toiling while the people are at rest from them.
فَهُمْ عِنْدَ النَّاسِ شِرَارُ الْخَلْقِ وَ عِنْدَ اللَّهِ خِيَارُ الْخَلْقِ إِنْ حَدَّثُوا لَمْ يُصَدَّقُوا وَ إِنْ خَطَبُوا لَمْ يُزَوَّجُوا وَ إِنْ شَهِدُوا لَمْ يُعْرَفُوا وَ إِنْ غَابُوا لَمْ يُفْقَدُوا
In the presence of the people, they are evil people, and in the Presence of Allah-azwj they are the best people. If they narrate, they are not ratified, and if they propose they are not married, and if they testify, they are not recognised, and if they are absent, they are not missed.
قُلُوبُهُمْ خَائِفَةٌ وَجِلَةٌ مِنَ اللَّهِ أَلْسِنَتُهُمْ مَسْجُونَةٌ وَ صُدُورُهُمْ وِعَاءٌ لِسِرِّ اللَّهِ إِنْ وَجَدُوا لَهُ أَهْلًا نَبَذُوهُ إِلَيْهِ نَبْذاً وَ إِنْ لَمْ يَجِدُوا لَهُ أَهْلًا أَلْقَوْا عَلَى أَلْسِنَتِهِمْ أَقْفَالًا غَيَّبُوا مَفَاتِيحَهَا وَ جَعَلُوا عَلَى أَفْوَاهِهِمْ أَوْكِيَةً صُلَّبٌ صِلَابٌ أَصْلَبُ مِنَ الْجِبَالِ لَا يُنْحَتُ مِنْهُمْ شَيْءٌ خُزَّانُ الْعِلْمِ
Their hearts are fearful, in trepidation from Allah-azwj, their tongues are imprisoned, and their chests are container of secrets of Allah-azwj. If they find a rightful one, they divulge it to him, and if they do not find a rightful one for it, they cast locks upon their tongues hiding away its keys, and they make knots to be upon their mouths. The slabs are solid, they are more solid than the mountain. Nothing can be carved out (reduced) from them.
وَ مَعْدِنُ الْحِكْمَةِ وَ تُبَّاعُ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ أَكْيَاسٌ يَحْسَبُهُمُ الْمُنَافِقُ خُرْساً عُمْياً بُلْهاً وَ مَا بِالْقَوْمِ مِنْ خَرَسٍ وَ لَا عَمًى وَ لَا بَلَهٍ إِنَّهُمْ لَأَكْيَاسٌ فُصَحَاءُ عُلَمَاءُ حُلَمَاءُ حُكَمَاءُ أَتْقِيَاءُ بَرَرَةٌ صَفْوَةُ اللَّهِ
And they are mines of wisdom, and followers of the Prophets-as, and the truthful, and the martyrs, and the righteous ones, clever. They hypocrite reckons them to be mute, blind, sloppy, and there is neither muteness with the people, nor blindness, nor sloppiness. They are clever, eloquent, scholarly, forbearing, wise, pious, righteous elites of Allah-azwj.
أَسْكَتَهُمُ الْخَشْيَةُ لِلَّهِ وَ أَعْيَتْهُمْ أَلْسِنَتُهُمْ خَوْفاً مِنَ اللَّهِ وَ كِتْمَاناً لِسِرِّهِ وَا شَوْقَاهْ إِلَى مُجَالَسَتِهِمْ وَ مُحَادَثَتِهِمْ يَا كَرْبَاهْ لِفَقْدِهِمْ وَ يَا كَشْفَ كَرْبَاهْ لِمُجَالَسَتِهِمْ
The fear of Allah-azwj has silenced them, and fear of Allah-azwj has fatigued their tongues concealing His-azwj secrets. Oh my-asws yearning to their gathering and their discussions! O the distress of missing them, and O to uncover the distress to their gatherings!
اطْلُبُوهُمْ فَإِنْ وَجَدْتُمُوهُمْ وَ اقْتَبَسْتُمْ مِنْ نُورِهِمْ اهْتَدَيْتُمْ وَ فُزْتُمْ بِهِمْ فِي الدُّنْيَا وَ الْآخِرَةِ هُمْ أَعَزُّ فِي النَّاسِ مِنَ الْكِبْرِيتِ الْأَحْمَرِ حِلْيَتُهُمْ طُولُ السُّكُوتِ وَ كِتْمَانُ السِّرِّ وَ الصَّلَاةُ وَ الزَّكَاةُ وَ الْحَجُّ وَ الصَّوْمُ وَ الْمُوَاسَاةُ لِلْإِخْوَانِ فِي حَالِ الْيُسْرِ وَ الْعُسْرِ
Seek them, for it you were to find them and take from their Noor (light), then seek their guidance and you will succeed by them in the world and the Hereafter! They are dearest among the people than the red sulphur. Their ornaments are lengthy silence, and concealing the secret, and the Salat, and the Zakat, and the Hajj, and the fasting, and consolation to othe brethren in the state of ease and difficulty.
فَذَلِكَ حِلْيَتُهُمْ وَ مَحَبَّتُهُمْ يَا طُوبى لَهُمْ وَ حُسْنُ مَآبٍ هُمْ وَارِثُو الْفِرْدَوْسِ خَالِدِينَ فِيهَا وَ مَثَلُهُمْ فِي أَهْلِ الْجِنَانِ مَثَلُ الْفِرْدَوْسِ فِي الْجِنَانِ
So that is their ornament and their love. O beatitude for them and excellent resort! They are inheritors of Al-Firdows being eternally in it, and their example among the people of the Gardens is an example of Al-Firdows in the Gardens.
وَ هُمُ الْمَطْلُوبُونَ فِي النَّارِ الْمَحْبُورُونَ فِي الْجِنَانِ فَذَلِكَ قَوْلُ أَهْلِ النَّارِ ما لَنا لا نَرى رِجالًا كُنَّا نَعُدُّهُمْ مِنَ الْأَشْرارِ فَهُمْ أَشْرَارُ الْخَلْقِ عِنْدَهُمْ
And they would be sought in the Fire, the ones beloved in the Gardens, for that is the word of the people of Fire: ‘What is the matter with us, we do not see men whom we used to count as being from the evil ones?’ [38:62]. They are the evilest people in their view.
فَيَرْفَعُ اللَّهُ مَنَازِلَهُمْ حَتَّى يَرَوْنَهُمْ فَيَكُونُ ذَلِكَ حَسْرَةً لَهُمْ فِي النَّارِ فَيَقُولُونَ يا لَيْتَنا نُرَدُّ فَنَكُونَ مِثْلَهُمْ فَلَقَدْ كَانُوا هُمُ الْأَخْيَارَ وَ كُنَّا نَحْنُ الْأَشْرَارَ فَذَلِكَ حَسْرَةٌ لِأَهْلِ النَّارِ.
Allah-azwj will Raise their status until they would see them, and that would become a regret for them in the Fire, so they will be saying: ‘Oh, if only there could be a return for us [6:27], so we can (also) become like them’, for they were (considered) as the good, while we were (considered) as the evil. So that is a regret of the people of Fire’’.[244]
55- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ وَ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا قَدَرَ لَمْ يَأْخُذْ أَكْثَرَ مِمَّا لَهُ.
(The book) ‘Al-Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Safwan Al Jammal who said,
‘Abu Abdullah-asws said: ‘But rather, the Momin is the one who, when he is angry, his anger does not exit him from truth, and when he is happy, his happiness does not enter him into falsehood, and when he is able, he does not take more than what is for him’’.[245]
56- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا سُلَيْمَانُ أَ تَدْرِي مَنِ الْمُسْلِمُ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin muhammad Bin Isa, from Ali Bin Al Numan, from Ibn Muskan, from Suleyman Bin Khalid,
‘From Abu Ja’far-asws, he (the narrator) said, ‘Abu Ja’far-asws said: ‘O Suleyman! Do you know who is the Muslim?’
قُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ
I said, ‘May I be sacrificed for you-asws! You-asws are more knowing’.
قَالَ الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ
He-asws said: ‘The Muslim is the one the (other) Muslims are safe from his tongue and his hands’.
ثُمَّ قَالَ وَ تَدْرِي مَنِ الْمُؤْمِنُ
Then he-asws said: ‘And do you know who is the Momin?’
قَالَ قُلْتُ أَنْتَ أَعْلَمُ
He (the narrator) said, ‘I said, ‘You-asws are more knowing’.
قَالَ إِنَّ الْمُؤْمِنَ مَنِ ائْتَمَنَهُ الْمُسْلِمُونَ عَلَى أَمْوَالِهِمْ وَ أَنْفُسِهِمْ وَ الْمُسْلِمُ حَرَامٌ عَلَى الْمُسْلِمِ أَنْ يَظْلِمَهُ أَوْ يَخْذُلَهُ أَوْ يَدْفَعَهُ دَفْعَةً تُعَنِّتُهُ.
He-asws said: ‘The Momin is one the (other) Muslims trust him upon their wealth, and their selves, while the Muslims, it is Prohibited upon the Muslim that he oppresses him, or abandons him, or repel him with a stubborn repelling’’.[246]
57- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ وَ الَّذِي إِذَا قَدَرَ لَمْ يُخْرِجْهُ قُدْرَتُهُ إِلَى التَّعَدِّي إِلَى مَا لَيْسَ لَهُ بِحَقٍ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya Bin Yahya, from Ahmad Bin Muhammad, from Al Hassan Bin Mahboub, from Abu Ubeyda,
‘From Abu Ja’far-asws having said: ‘But rather, the Momin is the one who, when he is happy, his happiness does not enter him into a sin nor a falsehood, and when he is angry, his anger does not exit him from the word of truth, and the one who when he is able, his power does not exit him to the excess to what isn’t for him by right’’.[247]
58- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ رَفَعَهُ قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُونَ هَيْنُونَ لَيْنُونَ كَالْجَمَلِ الْأَنِفِ إِنْ قِيدَ انْقَادَ وَ إِنْ أُنِيخَ عَلَى صَخْرَةٍ اسْتَنَاخَ.
(The book) ‘Al-Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from his father, from Abu Al Bakhtary, raisng it, said,
‘I heard him-asws saying: ‘The Mominoun are calm, lenient like the nosed (reined) camel. If it is towed, it follows, and if it is knelt upon a rock, it kneels’’.[248]
وَ قَالَ ع إِنَّ مِنَ الصَّدَقَةِ أَنْ تُسَلِّمَ عَلَى النَّاسِ بِوَجْهٍ طَلِيقٍ.
And he-asws said: ‘From the charity is that you greet unto the people with a free (smiling) face’’.[249]
60- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ مِنْ عَلَامَاتِ الْمُؤْمِنِ الْعِلْمُ بِاللَّهِ وَ مَنْ يُحِبُّ وَ مَنْ يَكْرَهُ.
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘There are from signs of the Momin – the knowledge with (about) Allah-azwj, and the one he loves and the one he loves’’.[250]
61- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ أَبِي إِبْرَاهِيمَ الْأَعْجَمِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ حَلِيمٌ لَا يَجْهَلُ وَ إِنْ جُهِلَ عَلَيْهِ يَحْلُمُ وَ لَا يَظْلِمُ وَ إِنْ ظُلِمَ غَفَرَ وَ لَا يَبْخَلُ وَ إِنْ بُخِلَ عَلَيْهِ صَبَرَ.
(The book) ‘Al-Kafi’ – from the number, from sahl Bin Ziyad, from Muhammad Bin Awrama, from Abu Ibrahim Al Ajamy, from one of our companions,
‘From Abu Abdullah-asws having said: ‘The Momin is forbearing, he does not insult (anyone), and if he is insulted upon, he forbears, nor does he offend, and if he is offended upon, he forgives, nor is he stingy (to others), and if he has been stingy upon, he is patient’’.[251]
62- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ أَبِي كَهْمَشٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُنَبِّئُكُمْ بِالْمُؤْمِنِ مَنِ ائْتَمَنَهُ الْمُؤْمِنُونَ عَلَى أَنْفُسِهِمْ وَ أَمْوَالِهِمْ
(The book) ‘Al-Kafi’ – from Abu Ali Ashary, from Muhammad Bin Abdul Jabbar, from Al Hassan Bin Ali, from Abu Kahmash, from Suleyman Bin Khalid,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Shall I-saww inform you all about the Momin? He is one whom the Momineen trust upon themselves and their wealth.
أَ لَا أُنَبِّئُكُمْ بِالْمُسْلِمِ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ وَ الْمُهَاجِرُ مَنْ هَجَرَ السَّيِّئَاتِ وَ تَرَكَ مَا حَرَّمَ اللَّهُ
Shall I-saww inform you all about the Muslim? He is one whom the (other) Muslims are safe from his tongue and his hands; and the Emigrant is one who emigrates (flees) from the evil deeds and leaves what Allah-azwj has Prohibited.
وَ الْمُؤْمِنُ حَرَامٌ عَلَى الْمُؤْمِنِ أَنْ يَظْلِمَهُ أَوْ يَخْذُلَهُ أَوْ يَغْتَابَهُ أَوْ يَدْفَعَهُ دَفْعَةً.
And the Momin, it is Prohibited unto the Momin that he oppresses him, or abandons him, or backbites him, or repels him with a repelling’’.[252]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: صَلَّى أَمِيرُ الْمُؤْمِنِينَ ع الْفَجْرَ ثُمَّ لَمْ يَزَلْ فِي مَوْضِعِهِ حَتَّى صَارَتِ الشَّمْسُ عَلَى قِيدِ رُمْحٍ وَ أَقْبَلَ عَلَى النَّاسِ بِوَجْهِهِ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Al Sindy Bin Muhammad Bin Al Salt, from Abu Hamza,
‘From Ali Bin Al-Husayn-asws having said: ‘Amir Al-Momineen-asws prayed the dawn Salat, then he-asws did not cease to be in his-asws place until the sun came upon a measure of a spear, and he-asws turned to the people with his-asws face.
فَقَالَ وَ اللَّهِ لَقَدْ أَدْرَكْتُ أَقْوَاماً يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِياماً يُخَالِفُونَ بَيْنَ جِبَاهِهِمْ وَ رُكَبِهِمْ كَأَنَّ زَفِيرَ النَّارِ فِي آذَانِهِمْ إِذَا ذُكِرَ اللَّهُ عِنْدَهُمْ مَادُوا كَمَا يَمِيدُ الشَّجَرُ كَأَنَّمَا الْقَوْمُ بَاتُوا غَافِلِينَ
He-asws said: ‘By Allah-azwj! I-asws have come across a people who are spend the night performing Sajdah and standing to their Lord-azwj, interchanging between their foreheads and their knees. It is as if the exhalation of the Fire is (ringing) in their ears. Whenever Allah-azwj is Mentioned in their presence, they shake like what the tree shakes. It is as if the (rest of) the people are spending the night heedless’.
قَالَ ثُمَّ قَامَ فَمَا رُئِيَ ضَاحِكاً حَتَّى قُبِضَ ع.
He (the narrator) said, ‘Then he-asws stood up, and he-asws was not seen laughing until he-asws passed away’’.[253]
64- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ إِنَّ الْمَعْرِفَةَ بِكَمَالِ دِينِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ وَ قِلَّةُ مِرَائِهِ وَ حِلْمُهُ وَ صَبْرُهُ وَ حُسْنُ خُلُقِهِ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad bin Muhammad Bin Isa, from Al Hassan Bin Mahboub, from Abu Wallad Al Hannat,
‘From Abu Abdullah-asws having said: ‘Ali Bin Al-Husayn-asws had said: ‘The understanding with perfection of the religion of a Muslim is his leaving the talking regarding what does not concern him, and lack of his showing off, and his forbearance, and his patience, and his goodly manners’’.[254]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مِنْ أَخْلَاقِ الْمُؤْمِنِ الْإِنْفَاقُ عَلَى قَدْرِ الْإِقْتَارِ وَ التَّوَسُّعُ عَلَى قَدْرِ التَّوَسُّعِ وَ إِنْصَافُ النَّاسِ وَ ابْتِدَاؤُهُ إِيَّاهُمْ بِالسَّلَامِ عَلَيْهِمْ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiya, from Abu Hamza,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘From the manners of a Momin is the spending upon a measurement of ‘Iftaar’ (breaking a Fast), and being capacious upon a measurement of the capacity, and be fair to the people, and his initiating them with the greetings upon them’’.[255]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْمُؤْمِنُ أَصْلَبُ مِنَ الْجَبَلِ تَسْتَقِلُّ مِنْهُ وَ الْمُؤْمِنُ لَا يُسْتَقَلُّ مِنْ دِينِهِ شَيْءٌ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Fazzal, from Ibn Bukeyr, from Zurara,
‘From Abu Ja’far-asws having said: ‘The Momin is more solid than the mountain. You can carve out (reduce) from it while the Momin is such, nothing can be carved out (reduced) from his religion’’.[256]
كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ حَسَنُ الْمَعُونَةِ خَفِيفُ الْمَئُونَةِ جَيِّدُ التَّدْبِيرِ لِمَعِيشَتِهِ لَا يُلْسَعُ مِنْ جُحْرٍ مَرَّتَيْنِ.
(The book) ‘Al-Kafi’ – from Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘The Momin is of goodly assistance, light of the provisions, good of the management for his livelihood. He will not be stung from the same hole twice’’.[257]
ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: لَا يُؤْمَنُ رَجُلٌ فِيهِ الشُّحُّ وَ الْحَسَدُ وَ الْجُبْنُ وَ لَا يَكُونُ الْمُؤْمِنُ جَبَاناً وَ لَا حَرِيصاً وَ لَا شَحِيحاً.
(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Al Nazr Bin Shueyb, from Al Jazy,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘He does not believe, a man having in him the selfishness, and the envy, and the cowardice, and the Momin can neither be a coward, nor greedy, nor selfish’’.[258]
69- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ إِبْرَاهِيمَ بْنِ عَاصِمِ بْنِ حُمَيْدٍ عَنْ صَالِحِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ مَنْ صَبَرَ عَلَى الظُّلْمِ وَ كَظَمَ غَيْظَهُ وَ احْتَسَبَ وَ عَفَا وَ غَفَرَ كَانَ مِمَّنْ يُدْخِلُهُ اللَّهُ عَزَّ وَ جَلَّ الْجَنَّةَ بِغَيْرِ حِسَابٍ وَ يُشَفِّعُهُ فِي مِثْلِ رَبِيعَةَ وَ مُضَرَ.
(The book) ‘Al-Khisaal’ – from his father, from Muhammad Bin Yahya Al-Attar, from Muhammad Bin Ahmad, from Muhammad Bin Hassan, from Ibrahim Bin Aasim Bin Humeyd, from Salih Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Three qualities, the one having these in him the qualities of the Eman would be perfect – One who is patient upon the injustice, and he swallows his anger, and he anticipates, and pardons, and forgives. He would be from the ones Allah-azwj Mighty and Majestic will Enter him into the Paradise without any Reckoning, and he will (be allowed to) interceded regarding the (number) likes of (the tribes of) Rabie and Muzar’’.[259]
70- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ دَاهِرٍ عَنِ الْحَسَنِ بْنِ يَحْيَى عَنْ قُثَمَ أَبِي قَتَادَةَ الْحَرَّانِيِّ عَنْ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَامَ رَجُلٌ يُقَالُ لَهُ هَمَّامٌ وَ كَانَ عَابِداً نَاسِكاً مُجْتَهِداً إِلَى أَمِيرِ الْمُؤْمِنِينَ ع وَ هُوَ يَخْطُبُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ صِفْ لَنَا صِفَةَ الْمُؤْمِنِ كَأَنَّنَا نَنْظُرُ إِلَيْهِ
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Ismail, from Abdullah Bin Dahir, from Al Hassan Bin Yahya, from Fusam Abu Qatadah Al Harraby, from Abdullah Bin Yunus,
‘From Abu Abdullah-asws having said: ‘‘A man called Hammam, and he was a worshipper, a performer of rituals, a striving one stood up to Amir Al-Momineen-asws while he-asws was addressing, and he said, ‘O Amir Al-Momineen-asws! Describe to us the description of the Momin (to the extent), as if we are looking at him’.
فَقَالَ يَا هَمَّامُ الْمُؤْمِنُ هُوَ الْكَيِّسُ الْفَطِنُ بِشْرُهُ فِي وَجْهِهِ وَ حُزْنُهُ فِي قَلْبِهِ أَوْسَعُ شَيْءٍ صَدْراً وَ أَذَلُّ شَيْءٍ نَفْساً زَاجِرٌ عَنْ كُلِّ فَانٍ حَاضٌّ عَلَى كُلِّ حَسَنٍ لَا حَقُودٌ وَ لَا حَسُودٌ وَ لَا وَثَّابٌ وَ لَا سَبَّابٌ وَ لَا عَيَّابٌ وَ لَا مُغْتَابٌ
He-asws said: ‘O Hammam! The Momin, he is the smart, the intelligent. His happiness is in his face and his grief is in his heart; the expansive thing being the chest and the humble thing being the self; restraining from everything and exhorting upon everything good; neither being spiteful, nor envious, nor leaping (quick to argue), nor abusive, nor a faultfinder, nor slanderous.
يَكْرَهُ الرِّفْعَةَ وَ يَشْنَأُ السُّمْعَةَ طَوِيلُ الْغَمِّ بَعِيدُ الْهَمِّ كَثِيرُ الصَّمْتِ وَقُورٌ ذَكُورٌ صَبُورٌ شَكُورٌ مَغْمُومٌ بِفِكْرِهِ مَسْرُورٌ بِفَقْرِهِ سَهْلُ الْخَلِيقَةِ لَيِّنُ الْعَرِيكَةِ رَصِينُ الْوَفَا قَلِيلُ الْأَذَى لَا مُتَأَفِّكٌ وَ لَا مُتَهَتِّكٌ
He dislikes the elevation (status), and inimical to be heard of (fame), lengthy of grief, far from worrying, frequent of the silence, dignity, remembrance, gratefulness; being gloomy due to his thoughts and joyful due to his poverty, of the easy-going nature, soft flexibility, strong of loyalty, little hurtfulness, neither being a liar nor immoral.
إِنْ ضَحِكَ لَمْ يَخْرَقْ وَ إِنْ غَضِبَ لَمْ يَنْزَقْ ضِحْكُهُ تَبَسُّمٌ وَ اسْتِفْهَامُهُ تَعَلُّمٌ وَ مُرَاجَعَتُهُ تَفَهُّمٌ كَثِيرٌ عِلْمُهُ عَظِيمٌ حِلْمُهُ كَثِيرُ الرَّحْمَةِ لَا يَنْجَلُ وَ لَا يَعْجَلُ وَ لَا يَضْجَرُ وَ لَا يَبْطَرُ وَ لَا يَحِيفُ فِي حُكْمِهِ وَ لَا يَجُورُ فِي عِلْمِهِ
If he laughs, he does not burst out, and if he is angered, he is not reckless. His laughter is a smile, and his questioning is to learn, and his referring is to understand. Abundant is his knowledge, great is his forbearance, and abundant is his mercy. Neither is he stingy, nor hasty, nor annoying, nor reckless, nor is he prejudicial in his wisdom, nor is he tyrannous in his knowledge.
نَفْسُهُ أَصْلَبُ مِنَ الصَّلْدِ وَ مُكَادَحَتُهُ أَحْلَى مِنَ الشَّهْدِ لَا جَشِعٌ وَ لَا هَلِعٌ وَ لَا عَنِفٌ وَ لَا صَلِفٌ وَ لَا مُتَكَلِّفٌ وَ لَا مُتَعَمِّقٌ جَمِيلُ الْمُنَازَعَةِ كَرِيمُ الْمُرَاجَعَةِ عَدْلٌ إِنْ غَضِبَ رَفِيقٌ إِنْ طَلَبَ
His self is more solid than the slab, and his temperament is sweeter than the honey. He is neither greedy, nor does he panic, nor is he violent, nor arrogant, nor pretentious. He is amicable in disputes, benevolent when referred to, judicial when angry, a friend when sought.
لَا يَتَهَوَّرُ وَ لَا يَتَهَتَّكُ وَ لَا يَتَجَبَّرُ خَالِصُ الْوُدِّ وَثِيقُ الْعَهْدِ وَفِيُّ الْعَقْدِ شَفِيقٌ وَصُولٌ حَلِيمٌ حَمُولٌ قَلِيلُ الْفُضُولِ رَاضٍ عَنِ اللَّهِ عَزَّ وَ جَلَّ مُخَالِفٌ لِهَوَاهُ
Neither does he jeopardise, nor does he expose (others), nor is he compulsive, being of sincere cordiality, reliable of the agreement, affectionate, maintainer of relationships, forbearing, calm, of little extravagance, being pleased with Allah-azwj Mighty and Majestic, opposes his own desires.
لَا يَغْلُظُ عَلَى مَنْ دُونَهُ وَ لَا يَخُوضُ فِيمَا لَا يَعْنِيهِ نَاصِرٌ لِلدِّينِ مُحَامٍ عَنِ الْمُؤْمِنِينَ كَهْفٌ لِلْمُسْلِمِينَ لَا يَخْرِقُ الثَّنَاءُ سَمْعَهُ وَ لَا يَنْكِي الطَّمَعُ قَلْبَهُ وَ لَا يَصْرِفُ اللَّعِبُ حُكْمَهُ وَ لَا يُطْلِعُ الْجَاهِلَ عِلْمَهُ
Neither is he harsh upon the one below him, nor does he engage in what does not concern him. A helper of the Religion, a counsellor of the Momineen, a cave (shelter) for the Muslims. Neither does the praise affect him adversely nor does the greed affect his heart adversely, nor does the sport change his wisdom, nor is the ignorant notified of his knowledge.
قَوَّالٌ عَمَّالٌ عَالِمٌ حَازِمٌ لَا بِفَحَّاشٍ وَ لَا بِطَيَّاشٍ وَصُولٌ فِي غَيْرِ عُنْفٍ بَذُولٌ فِي غَيْرِ سَرَفٍ وَ لَا بِخَتَّالٍ وَ لَا بِغَدَّارٍ وَ لَا يَقْتَفِي أَثَراً وَ لَا يُخِيفُ بَشَراً رَفِيقٌ بِالْخَلْقِ
(He is) of good vocabulary, a worker, a knowledgeable one, a prudent one. He is neither with immorality, nor with inconstancy, arriving without arrogance, spending without extravagance. Neither is he with treachery nor with betrayal, nor does he pursue the faults (of others) nor is he unjust to a person, being kind with the people.
سَاعٍ فِي الْأَرْضِ عَوْنٌ لِلضَّعِيفِ غَوْثٌ لِلْمَلْهُوفِ لَا يَهْتِكُ سِتْراً وَ لَا يَكْشِفُ سِرّاً كَثِيرُ الْبَلْوَى قَلِيلُ الشَّكْوَى
He strives in the land assisting the weak, and a helper of the helpless. Neither does he tear down a veil (expose anyone), nor does he uncover a secret, being afflicted numerously and is of few complaints.
إِنْ رَأَى خَيْراً ذَكَرَهُ وَ إِنْ عَايَنَ شَرّاً سَتَرَهُ يَسْتُرُ الْعَيْبَ وَ يَحْفَظُ الْغَيْبَ وَ يُقِيلُ الْعَثْرَةَ وَ يَغْفِرُ الزَّلَّةَ لَا يَطَّلِعُ عَلَى نُصْحٍ فَيَذَرَهُ وَ لَا يَدَعُ جُنْحَ حَيْفٍ فَيُصْلِحَهُ أَمِينٌ رَصِينٌ تَقِيٌّ نَقِيٌّ زَكِيٌّ رَضِيٌّ يَقْبَلُ الْعُذْرَ وَ يُجْمِلُ الذِّكْرَ وَ يُحْسِنُ بِالنَّاسِ الظَّنَّ وَ يَتَّهِمُ عَلَى الْغَيْبِ نَفْسَهُ
If he sees a good, remembers it, and if he views an evil, he hides it, veiling the hidden and preserving the unseen, and he dismisses the stumbles and forgives the slips. He does not walk away from an advice that he can give, nor does he leave the blame of a crime, but he corrects it. (He is) trustworthy, thoughtful, pious, pure, honest, agreeable. He accepts the excuse and is beautiful in mentioning (others) and thinks good of the people, and he accuses himself upon the faults.
يُحِبُّ فِي اللَّهِ بِفِقْهٍ وَ عِلْمٍ وَ يَقْطَعُ فِي اللَّهِ بِحَزْمٍ وَ عَزْمٍ لَا يَخْرَقُ بِهِ فَرَحٌ وَ لَا يَطِيشُ بِهِ مَرَحٌ مُذَكِّرٌ لِلْعَالِمِ مُعَلِّمٌ لِلْجَاهِلِ لَا يُتَوَقَّعُ لَهُ بَائِقَةٌ وَ لَا يُخَافُ لَهُ غَائِلَةٌ
He loves for the Sake of Allah-azwj with understanding and knowledge, and he cut off (relationships) for the Sake of Allah-azwj with firmness and determination. Neither does happiness infringe upon him nor does he get excited with cheerfulness. He is a reminder for the knowledgeable one and a teacher of the ignorant. A disaster is not expected to be a disaster nor is an affliction feared from him.
كُلُّ سَعْيٍ أَخْلَصُ عِنْدَهُ مِنْ سَعْيِهِ وَ كُلُّ نَفْسٍ أَصْلَحُ عِنْدَهُ مِنْ نَفْسِهِ عَالِمٌ بِعَيْبِهِ شَاغِلٌ بِغَمِّهِ لَا يَثِقُ بِغَيْرِ رَبِّهِ قَرِيبٌ وَحِيدٌ حَزِينٌ
Every striving is more sincere in his presence than his own striving, and every self is more correct in his presence than his own self. He knows his own faults, pre-occupied with his sadness. He does not rely with anyone apart from his Lord-azwj, a stranger, alone, dispossessed, sad.
يُحِبُّ فِي اللَّهِ وَ يُجَاهِدُ فِي اللَّهِ لِيَتَّبِعَ رِضَاهُ وَ لَا يَنْتَقِمُ لِنَفْسِهِ بِنَفْسِهِ وَ لَا يُوَالِي فِي سَخَطِ رَبِّهِ مُجَالِسٌ لِأَهْلِ الْفَقْرِ مُصَادِقٌ لِأَهْلِ الصِّدْقِ مُؤَازِرٌ لِأَهْلِ الْحَقِّ عَوْنٌ لِلْغَرِيبِ أَبٌ لِلْيَتِيمِ بَعْلٌ لِلْأَرْمَلَةِ حَفِيٌّ بِأَهْلِ الْمَسْكَنَةِ مَرْجُوٌّ لِكُلِّ كَرِيهَةٍ مَأْمُولٌ لِكُلِّ شِدَّةٍ
He loves for the Sake of Allah-azwj and he struggles for the Sake of Allah-azwj in order to pursue His-azwj Pleasure, and he does not take revenge by himself on his own behalf, nor does he befriend (anyone) by incurring the Anger of his Lord-azwj. He sits for the poor, being a friend of the truthful, a supporter of the people of the truth, an aider of the near ones (relatives), and a father to the orphans, (like) a husband for the widows (looking after them), a hope for the destitute (for the removal) or every abhorrence, and an aspired one for every difficulty.
هَشَّاشٌ بَشَّاشٌ لَا بِعَبَّاسٍ وَ لَا بِجَسَّاسٍ صَلِيبٌ كَظَّامٌ بَسَّامٌ دَقِيقُ النَّظَرِ عَظِيمُ الْحَذَرِ لَا يَبْخَلُ وَ إِنْ بُخِلَ عَلَيْهِ صَبَرَ عَقَلَ فَاسْتَحْيَا وَ قَنِعَ فَاسْتَغْنَى حَيَاؤُهُ يَعْلُو شَهْوَتَهُ وَ وُدُّهُ يَعْلُو حَسَدَهُ وَ عَفْوُهُ يَعْلُو حِقْدَهُ
(He is) light and happy, neither being with a frown nor with slyness, controlling anger, smiling, having sharp insight, of great caution. He does not ignore, and if he is ignored upon, he forebears. He is not stingy, and if he is being stingy upon, he is patient. He (uses) intellect, so he is bashful and content, therefore he is self-sufficient. His bashfulness is higher than his lustful desires, and his cordiality is higher than his envy, and his pardoning is higher than his malice.
لَا يَنْطِقُ بِغَيْرِ صَوَابٍ وَ لَا يَلْبَسُ إِلَّا الِاقْتِصَادَ مَشْيُهُ التَّوَاضُعُ خَاضِعٌ لِرَبِّهِ بِطَاعَتِهِ رَاضٍ عَنْهُ فِي كُلِّ حَالاتِهِ نِيَّتُهُ خَالِصَةٌ أَعْمَالُهُ لَيْسَ فِيهَا غِشٌّ وَ لَا خَدِيعَةٌ نَظَرُهُ عِبْرَةٌ وَ سُكُوتُهُ فِكْرَةٌ وَ كَلَامُهُ حِكْمَةٌ مُنَاصِحاً مُتَبَاذِلًا مُتَوَاخِياً نَاصِحٌ فِي السِّرِّ وَ الْعَلَانِيَةِ
He neither speaks without correctness, nor does he wear except for the moderate (clothes). His walking is humble, submissive to his Lord-azwj in His-azwj obedience, being pleased from him in every state of his. His intention is sincere, and his deed is such that there is neither a fraud nor a deception in it. His observation is a lesson, and his silence is thoughtful, and his speech is wise, advising, charitable, brotherly, advising in the private as well as in public.
لَا يَهْجُرُ أَخَاهُ وَ لَا يَغْتَابُهُ وَ لَا يَمْكُرُ بِهِ وَ لَا يَأْسَفُ عَلَى مَا فَاتَهُ وَ لَا يَحْزَنُ عَلَى مَا أَصَابَهُ وَ لَا يَرْجُو مَا لَا يَجُوزُ لَهُ الرَّجَاءُ وَ لَا يَفْشَلُ فِي الشِّدَّةِ وَ لَا يَبْطَرُ فِي الرَّخَاءِ يَمْزُجُ الْحِلْمَ بِالْعِلْمِ وَ الْعَقْلَ بِالصَّبْرِ تَرَاهُ بَعِيداً كَسَلُهُ دَائِماً نَشَاطُهُ قَرِيباً أَمَلُهُ قَلِيلًا زَلَلُهُ
He neither forsakes his brother, nor does he backbite him, nor does he plot against him, nor does he despair upon what he loses, nor does he grieve upon whatever hits him, nor does he wish for what is not allowed for him to wish for, nor does he fail in the difficulties, nor is he ungrateful during the prosperity. He blends the forbearance with the knowledge and the intellect with the patience. You will see him distant from laziness, always active, hoping short-term, few of errors.
مُتَوَقِّعاً لِأَجَلِهِ خَاشِعاً قَلْبُهُ ذَاكِراً رَبَّهُ قَانِعَةً نَفْسُهُ مَنْفِيّاً جَهْلُهُ سَهْلًا أَمْرُهُ حَزِيناً لِذَنْبِهِ مَيِّتَةً شَهْوَتُهُ كَظُوماً غَيْظَهُ صَافِياً خُلُقُهُ آمِناً مِنْهُ جَارُهُ ضَعِيفاً كِبْرُهُ قَانِعاً بِالَّذِي قُدِّرَ لَهُ مَتِيناً صَبْرُهُ مُحْكَماً أَمْرُهُ كَثِيراً ذِكْرُهُ
There is expectancy from him, his heart is fearful remembering his Lord-azwj. His self is contented, his ignorance is negated, his affairs are easy, he grieves for his sins, his lustful desires are dead, his anger is suppressed, his manners are clear, his neighbours are safe from him, his arrogance is weak. He is content with that which is Ordained for him, his patience is firm, his affairs are decisive, his remembrance (of Allah-azwj) is abundant.
يُخَالِطُ النَّاسَ لِيَعْلَمَ وَ يَصْمُتُ لِيَسْلَمَ وَ يَسْأَلُ لِيَفْهَمَ وَ يَتَّجِرُ لِيَغْنَمَ لَا يُنْصِتُ لِلْخَيْرِ لِيَفْخَرَ بِهِ وَ لَا يَتَكَلَّمُ لِيَتَجَبَّرَ بِهِ عَلَى مَنْ سِوَاهُ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لآِخِرَتِهِ فَأَرَاحَ النَّاسَ مِنْ نَفْسِهِ
He mixes with the people in order to learn, and he is silent for safety, and he asks to understand, and he trades to earn. He does not listen to the ‘Khabar’ (news – the Ahadeeth) in order to do mischief with, nor does he speak in order to impress those who are in front of him. His own self is tired (due to his hard work) but the people are at rest from him. He exhausts himself for his Hereafter, the people are at rest with himself.
إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ الَّذِي يَنْتَصِرُ لَهُ بُعْدُهُ مِمَّنْ تَبَاعَدَ مِنْهُ بُغْضٌ وَ نَزَاهَةٌ وَ دُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ لَيْسَ تَبَاعُدُهُ تَكَبُّراً وَ لَا عَظَمَةً وَ لَا دُنُوُّهُ خَدِيعَةً وَ لَا خِلَابَةً بَلْ يَقْتَدِي بِمَنْ كَانَ قَبْلَهُ مِنْ أَهْلِ الْخَيْرِ فَهُوَ إِمَامٌ لِمَنْ بَعْدَهُ مِنْ أَهْلِ الْبِرِّ
If they rebel against him, he is patient until Allah-azwj happens to be the One Who Provides Help for him. His distancing from the ones who are to be distanced from him by hatred, is by integrity, and his approaching the ones who are approaching him, is by softness and mercy. His distancing is not by arrogance nor by (a feeling of) greatness, nor is his approach a deception nor a plot. But he follows with the ones who are before him, from the good people, so he is a leader for the ones who are after him from the righteous people’.
قَالَ فَصَاحَ هَمَّامٌ صَيْحَةً ثُمَّ وَقَعَ مَغْشِيّاً عَلَيْهِ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَمَا وَ اللَّهِ لَقَدْ كُنْتُ أَخَافُهَا عَلَيْهِ
(The narrator) said, ‘Hamman shrieked, then unconsciousness occurred upon him. Amir Al-Momineen-asws said: ‘But, by Allah-azwj, I-asws had been afraid of it upon him’.
وَ قَالَ هَكَذَا تَصْنَعُ الْمَوَاعِظُ الْبَالِغَةُ بِأَهْلِهَا فَقَالَ لَهُ قَائِلٌ فَمَا بَالُكَ يَا أَمِيرَ الْمُؤْمِنِينَ-
And he-asws said: ‘This is what the delivered advised does to its rightful ones’. A person said to him-asws, ‘So what is the matter with you-asws, O Amir Al-Momineen-asws!’
فَقَالَ إِنَّ لِكُلٍّ أَجَلًا لَنْ يَعْدُوَهُ وَ سَبَباً لَا يُجَاوِزُهُ فَمَهْلًا لَا تُعِدْ فَإِنَّمَا نَفَثَ عَلَى لِسَانِكَ شَيْطَانٌ.
He-aswssaid: ‘For every term there is no transgressing and a cause which cannot be exceeded. Therefore wait, do not exceed, for rather Satan-la just blew upon your tongue’’.[260]
[1] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 1
[2] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 2
[3] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 3
[4] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 4
[5] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 5
[6] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 6
[7] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 7
[8] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 8 a
[9] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 8 b
[10] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 9
[11] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 8 H 10
[12] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 1
[13] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 2
[14] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 3
[15] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 4
[16] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 5
[17] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 6
[18] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 7
[19] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 8
[20] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 9
[21] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 10
[22] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 11
[23] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 12
[24] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 13
[25] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 14
[26] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 15
[27] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 16
[28] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 17
[29] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 18
[30] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 19
[31] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 20
[32] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 9 H 21
[33] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 1
[34] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 2
[35] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 3
[36] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 4
[37] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 5
[38] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 6
[39] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 7
[40] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 8
[41] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 9
[42] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 10 H 10
[43] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 11 H 1
[44] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 11 H 2
[45] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 11 H 3
[46] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 11 H 4
[47] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 11 H 5
[48] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 11 H 6
[49] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 11 H 7
[50] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 11 H 8
[51] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 1 a
[52] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 1 b
[53] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 2
[54] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 3
[55] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 4
[56] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 5
[57] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 6
[58] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 7
[59] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 8
[60] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 9
[61] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 10
[62] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 11
[63] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 12
[64] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 13
[65] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 14
[66] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 15
[67] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 16
[68] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 17
[69] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 18
[70] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 19
[71] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 20
[72] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 21
[73] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 22
[74] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 23
[75] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 24
[76] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 25 a
[77] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 25 b
[78] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 26
[79] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 27
[80] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 28
[81] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 29
[82] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 30
[83] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 31
[84] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 32
[85] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 33
[86] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 34
[87] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 35
[88] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 36 a
[89] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 36 b
[90] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 37
[91] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 38 a
[92] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 38 b
[93] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 39 a
[94] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 39 b
[95] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 40
[96] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 41
[97] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 42
[98] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 43
[99] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 44
[100] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 45
[101] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 46
[102] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 47
[103] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 48 a
[104] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 48 b
[105] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 48 c
[106] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 48 d
[107] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 49
[108] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 50
[109] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 51
[110] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 52
[111] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 53
[112] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 1
[113] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 2
[114] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 3
[115] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 4
[116] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 5
[117] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 6
[118] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 7
[119] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 8
[120] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 9
[121] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 10
[122] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 11
[123] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 12
[124] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 13
[125] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 14
[126] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 15
[127] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 16
[128] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 54 / 17
[129] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 55
[130] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 56 a
[131] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 56 b
[132] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 56 c
[133] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 57
[134] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 58
[135] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 59
[136] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 60
[137] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 61
[138] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 62
[139] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 63
[140] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 64
[141] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 65
[142] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 66
[143] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 67
[144] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 68
[145] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 69
[146] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 70
[147] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 71
[148] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 72
[149] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 73
[150] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 74 a
[151] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 74 b
[152] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 75
[153] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 76
[154] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 77
[155] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 78
[156] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 79
[157] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 80
[158] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 81
[159] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 82
[160] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 83
[161] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 84
[162] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 85
[163] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 86
[164] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 87
[165] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 12 H 88
[166] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 13 H 1
[167] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 13 H 2
[168] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 13 H 3
[169] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 1
[170] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 2
[171] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 3
[172] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 4 a
[173] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 4 b
[174] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 5 a
[175] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 5 b
[176] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 5 c
[177] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 5 d
[178] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 6
[179] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 7
[180] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 8
[181] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 9 a
[182] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 9 b
[183] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 10 a
[184] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 10 b
[185] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 11
[186] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 12 a
[187] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 12 b
[188] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 13 a
[189] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 13 b
[190] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 14 a
[191] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 14 b
[192] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 15
[193] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 16 a
[194] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 16 b
[195] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 17
[196] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 18
[197] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 19
[198] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 20
[199] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 21
[200] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 22
[201] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 23
[202] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 24
[203] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 25
[204] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 26
[205] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 27
[206] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 28
[207] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 29
[208] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 30
[209] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 31
[210] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 32
[211] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 33
[212] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 34 a
[213] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 34 b
[214] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 34 c
[215] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 34 d
[216] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 34 e
[217] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 35
[218] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 36 a
[219] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 36 b
[220] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 36 c
[221] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 36 d
[222] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 36 e
[223] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 36 f
[224] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 37
[225] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 38 a
[226] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 38 b
[227] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 39
[228] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 40
[229] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 41
[230] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 42
[231] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 43
[232] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 44
[233] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 45
[234] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 46
[235] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 47
[236] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 48
[237] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 49 a
[238] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 49 b
[239] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 49 c
[240] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 50
[241] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 51
[242] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 52
[243] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 53
[244] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 54
[245] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 55
[246] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 56
[247] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 57
[248] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 58
[249] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 59
[250] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 60
[251] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 61
[252] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 62
[253] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 63
[254] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 64
[255] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 65
[256] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 66
[257] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 67
[258] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 68
[259] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 69
[260] Bihar Al-Anwaar – V 64 The book of Eman and Kufr – Ch 14 H 70