Volume 66
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 Imamsasws
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 37 صفات خيار العباد و أولياء الله و فيه ذكر بعض الكرامات التي رويت عن الصالحين
CHAPTER 37 – CHARACTERISTICS OF THE BEST SERVANTS AND FRIENDS OF ALLAH-azwj, AND IN IT IS MENTION OF THE EXTRAORDINARY EVENTS WHICH HAVE BEEN REPORTED ABOUT THE RIGHTEOUS PEOPLE
الآيات
The Verses –
يونس أَلا إِنَّ أَوْلِياءَ اللَّهِ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
(Surah) Yunus-as: Indeed! The friends of Allah, there would neither be fear upon them nor would they be grieving [10:62]
الحج الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ وَ أَمَرُوا بِالْمَعْرُوفِ وَ نَهَوْا عَنِ الْمُنْكَرِ وَ لِلَّهِ عاقِبَةُ الْأُمُورِ
(Surah) Al Hajj: Those, if We were to Enable them in the land, they would Establish the Salat and give the Zakat, and they would enjoin with the good and forbid from the evil; and to Allah is the end-result of the matters [22:41]
المؤمنون إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ
(Surah) Al Mominoun: Surely those who are cautious from fearing their Lord [23:57]
وَ الَّذِينَ هُمْ بِآياتِ رَبِّهِمْ يُؤْمِنُونَ
And those who are believing in the Signs of their Lord [23:58]
وَ الَّذِينَ هُمْ بِرَبِّهِمْ لا يُشْرِكُونَ
And those who are not associating with their Lord [23:59]
وَ الَّذِينَ يُؤْتُونَ ما آتَوْا وَ قُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلى رَبِّهِمْ راجِعُونَ
And those are doing what they are doing, and their hearts are fearful that they would be returning to their Lord [23:60]
أُولئِكَ يُسارِعُونَ فِي الْخَيْراتِ وَ هُمْ لَها سابِقُونَ
They are hastening in the good deeds, and they are being foremost to these [23:61]
النور فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ
(Surah) Al Noor: (The Light is) in houses which Allah has Allowed to be Exalted and His Name is being Mentioned in these; Glorifying Him therein in the mornings and the evenings [24:36]
رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَ إِقامِ الصَّلاةِ وَ إِيتاءِ الزَّكاةِ يَخافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَ الْأَبْصارُ
Men whom neither trading nor selling diverts them from the Zikr of Allah and establishing the Salat and giving the Zakat. They are fearing a Day in which the hearts and the sights would be overturned [24:37]
لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ ما عَمِلُوا وَ يَزِيدَهُمْ مِنْ فَضْلِهِ وَ اللَّهُ يَرْزُقُ مَنْ يَشاءُ بِغَيْرِ حِسابٍ
For Allah to Recompense them excellently for what they are doing and Increase (for) them from His Grace, and Allah Graces one He so Desires to, without measure [24:38]
الفرقان وَ عِبادُ الرَّحْمنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً وَ إِذا خاطَبَهُمُ الْجاهِلُونَ قالُوا سَلاماً
(Surah) Al Furqan: And the servants of the Beneficent are those who walk on the earth humbly, and when the ignorant one address them, they say, ‘Peace!’ [25:63]
وَ الَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِياماً
And those who spend the night in Sajdah to their Lord, and standing [25:64]
وَ الَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذابَ جَهَنَّمَ إِنَّ عَذابَها كانَ غَراماً
And those who are saying, ‘Our Lord! Turn away from us the Punishment of Hell! Surely, its Punishment would be inseparable [25:65]
إِنَّها ساءَتْ مُسْتَقَرًّا وَ مُقاماً
Surely, it is an evil abode and (an evil) place to stay [25:66]
وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً
And those, when they spend, are not being extravagant and are not stingy, and are moderate between that [25:67]
وَ الَّذِينَ لا يَدْعُونَ مَعَ اللَّهِ إِلهاً آخَرَ وَ لا يَقْتُلُونَ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَ لا يَزْنُونَ وَ مَنْ يَفْعَلْ ذلِكَ يَلْقَ أَثاماً
And those who are not supplication to another god along with Allah and are not killing the soul which Allah Forbade except with the right, nor are they committing adultery. And one who does that, indulges in sin [25:68]
يُضاعَفْ لَهُ الْعَذابُ يَوْمَ الْقِيامَةِ وَ يَخْلُدْ فِيهِ مُهاناً
The Punishment would be doubled for him on the Day of Judgment, and he would be therein eternally in disgrace [25:69]
إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَلًا صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]
وَ مَنْ تابَ وَ عَمِلَ صالِحاً فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتاباً
And one who repents and does righteous deeds, then surely, he repents to Allah penitently [25:71]
وَ الَّذِينَ لا يَشْهَدُونَ الزُّورَ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً
And those who are not witnessing (testifying) the falsities, and when they pass by the vanities, they pass by nobly [25:72]
وَ الَّذِينَ إِذا ذُكِّرُوا بِآياتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْها صُمًّا وَ عُمْياناً
And those, when the Signs of their Lord are mentioned, do not fall deaf and blind upon these [25:73]
وَ الَّذِينَ يَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّيَّاتِنا قُرَّةَ أَعْيُنٍ وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً
And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, and Make us Imams for the pious [25:74]
أُوْلئِكَ يُجْزَوْنَ الْغُرْفَةَ بِما صَبَرُوا وَ يُلَقَّوْنَ فِيها تَحِيَّةً وَ سَلاماً
Those would be Recompensed with chambers for what they had been patient upon, and they would be met therein with greetings and salutations [25:75]
خالِدِينَ فِيها حَسُنَتْ مُسْتَقَرًّا وَ مُقاماً
Abiding eternally therein. Excellent is the abode and the resting place [25:76]
السجدة إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ أَلَّا تَخافُوا وَ لا تَحْزَنُوا وَ أَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنْتُمْ تُوعَدُونَ
(Surah) Al Sajdah: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, the Angels would descend unto them (saying): ‘Do not fear, and do not grieve, and receive glad tidings of the Paradise which you were Promised [41:30]
نَحْنُ أَوْلِياؤُكُمْ فِي الْحَياةِ الدُّنْيا وَ فِي الْآخِرَةِ وَ لَكُمْ فِيها ما تَشْتَهِي أَنْفُسُكُمْ وَ لَكُمْ فِيها ما تَدَّعُونَ
We are your Guardians in the life of the world and in the Hereafter, and for you therein is whatever your souls desire, and for you therein would be whatever you call for [41:31]
نُزُلًا مِنْ غَفُورٍ رَحِيمٍ
Being a hospitality from the Forgiving, Merciful [41:32]
وَ مَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعا إِلَى اللَّهِ وَ عَمِلَ صالِحاً وَ قالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in words than the one who supplicates to Allah and does righteous deeds, and says, ‘I am from the submitters’? [41:33]
الأحقاف إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا فَلا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
(Surah) Al Ahqaf: Surely, those who say, ‘Our Lord is Allah!’, then they are steadfast, so there will neither be fear upon them, nor would they be grieving [46:13]
أُولئِكَ أَصْحابُ الْجَنَّةِ خالِدِينَ فِيها جَزاءً بِما كانُوا يَعْمَلُونَ
They would be the dwellers of the Paradise, abiding eternally therein, being a Recompense due to what they had been doing [46:14]
وَ وَصَّيْنَا الْإِنْسانَ بِوالِدَيْهِ إِحْساناً حَمَلَتْهُ أُمُّهُ كُرْهاً وَ وَضَعَتْهُ كُرْهاً وَ حَمْلُهُ وَ فِصالُهُ ثَلاثُونَ شَهْراً حَتَّى إِذا بَلَغَ أَشُدَّهُ وَ بَلَغَ أَرْبَعِينَ سَنَةً قالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَ عَلى والِدَيَّ وَ أَنْ أَعْمَلَ صالِحاً تَرْضاهُ وَ أَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَ إِنِّي مِنَ الْمُسْلِمِينَ
And We Bequeathed the human with being kind to his parents. His mother bore with abhorrence and gave birth to him with abhorrence; and his bearing and his weaning is of thirty months; until when he reaches his maturity and reaches forty years, he should say, ‘Lord! Strengthen me that I thank for Your Favours which You Favoured upon me and upon my parents, and that I act righteously You are Pleased with, and Rectify for me regarding my offspring. I repent to You and I am from the submitters’ [46:15]
أُولئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ ما عَمِلُوا وَ نَتَجاوَزُ عَنْ سَيِّئاتِهِمْ فِي أَصْحابِ الْجَنَّةِ وَعْدَ الصِّدْقِ الَّذِي كانُوا يُوعَدُونَ
They are those whom We would Accept, from them, the best of what they had done and Overlook from their evil deeds. (They would be the) dwellers of the Paradise, being the Truthful Promise which they were Promised [46:16]
الذاريات إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَ عُيُونٍ
(Surah) Al Zariyaat: Surely the pious would be in Gardens and springs [51:15]
آخِذِينَ ما آتاهُمْ رَبُّهُمْ إِنَّهُمْ كانُوا قَبْلَ ذلِكَ مُحْسِنِينَ
Taking what their Lord would have Given them. They, before that, were good doers [51:16]
كانُوا قَلِيلًا مِنَ اللَّيْلِ ما يَهْجَعُونَ
It was little from the night what they used to sleep [51:17]
وَ بِالْأَسْحارِ هُمْ يَسْتَغْفِرُونَ
And in the early mornings they used to seek Forgiveness [51:18]
وَ فِي أَمْوالِهِمْ حَقٌّ لِلسَّائِلِ وَ الْمَحْرُومِ
And in their wealth, there was a right for the beggar and the deprived ones [51:19]
المجادلة لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ وَ لَوْ كانُوا آباءَهُمْ أَوْ أَبْناءَهُمْ أَوْ إِخْوانَهُمْ أَوْ عَشِيرَتَهُمْ أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ وَ يُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ أُولئِكَ حِزْبُ اللَّهِ أَلا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ
(Surah) Al Mujadilah: You will not find a people believing in Allah and the Last Day befriending ones who oppose Allah and His Rasool, and even though they may be their fathers, or their sons, or their brothers, or their clan. They, Allah has Written the Eman to be in their hearts and He Aids them with a Spirit from Him. And they would be entering the Paradise, the rivers flowing beneath them, being eternally therein. Allah being Pleased with them, and they being pleased from Him. They are the party of Allah. Indeed! Surely the party of Allah, they are the successful ones [58:22]
الحاقة فَأَمَّا مَنْ أُوتِيَ كِتابَهُ بِيَمِينِهِ فَيَقُولُ هاؤُمُ اقْرَؤُا كِتابِيَهْ
(Surah) Al Haaqah: So as for one Given his book in his right hand, he would be saying, ‘Behold! Read my book [69:19]
إِنِّي ظَنَنْتُ أَنِّي مُلاقٍ حِسابِيَهْ
I thought I would meet its Reckoning’ [69:20]
فَهُوَ فِي عِيشَةٍ راضِيَةٍ
So he would be in a pleasurable life [69:21]
فِي جَنَّةٍ عالِيَةٍ
In a lofty Garden [69:22]
قُطُوفُها دانِيَةٌ
Its pickings being near at hand [69:23]
كُلُوا وَ اشْرَبُوا هَنِيئاً بِما أَسْلَفْتُمْ فِي الْأَيَّامِ الْخالِيَةِ
Eat and drink pleasantly for what you were previously (enduring) during the empty (Fasting) days [69:24]
المعارج إِلَّا الْمُصَلِّينَ الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ
(Surah) Al Ma’arij: Except the ones praying Salat [70:22] Those who are constant upon their Salat [70:23]
وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسَّائِلِ وَ الْمَحْرُومِ
And those in whose wealth there is a known right [70:24] For the beggar and the deprived [70:25]
وَ الَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ
And those who are ratifying the Day of Religion [70:26]
وَ الَّذِينَ هُمْ مِنْ عَذابِ رَبِّهِمْ مُشْفِقُونَ إِنَّ عَذابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ
And those who are fearful from the Punishment of their Lord [70:27] Surely, the Punishment of their Lord is not to be felt secure of [70:28]
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 chastity [70:29] Except from their spouses, or what their right hands possess, so they would be without blame [70:30] But one who seek to go beyond that, so those, they are the transgressors [70:31]
وَ الَّذِينَ هُمْ لِأَماناتِهِمْ وَ عَهْدِهِمْ راعُونَ
And those who are caretakers of their entrustments and their agreements [70:32]
وَ الَّذِينَ هُمْ بِشَهاداتِهِمْ قائِمُونَ
And those who are staying with their more than two testimonies [70:33]
وَ الَّذِينَ هُمْ عَلى صَلاتِهِمْ يُحافِظُونَ
And those who are preserving upon their Salats [70:34]
أُولئِكَ فِي جَنَّاتٍ مُكْرَمُونَ
They would be in Gardens, being honoured [70:35]
الدهر إِنَّ الْأَبْرارَ يَشْرَبُونَ مِنْ كَأْسٍ كانَ مِزاجُها كافُوراً
(Surah) Al Dahr: Surely, the righteous would be drinking from a cup, its admixture would be of camphor [76:5]
عَيْناً يَشْرَبُ بِها عِبادُ اللَّهِ يُفَجِّرُونَها تَفْجِيراً
A fountain, from it the servants of Allah would be drinking. He shall Make it flow in abundance [76:6]
يُوفُونَ بِالنَّذْرِ وَ يَخافُونَ يَوْماً كانَ شَرُّهُ مُسْتَطِيراً
They are fulfilling the vows and are fearing a Day, the evil of it would be widespread [76:7]
وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً
And they fed the food to a poor, and an orphan and a captive out of His love (for Allah), [76:8]
إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لا نُرِيدُ مِنْكُمْ جَزاءً وَ لا شُكُوراً
(They said): ‘But rather, we are feeding you for the Face of Allah, neither wanting any recompense from you nor any appreciation’ [76:9]
إِنَّا نَخافُ مِنْ رَبِّنا يَوْماً عَبُوساً قَمْطَرِيراً
Surely, we fear from our Lord a harsh, distressful Day [76:10]
فَوَقاهُمُ اللَّهُ شَرَّ ذلِكَ الْيَوْمِ وَ لَقَّاهُمْ نَضْرَةً وَ سُرُوراً
Therefore, Allah will Protect them for the evil of that Day and cast freshness and happiness to them [76:11]
وَ جَزاهُمْ بِما صَبَرُوا جَنَّةً وَ حَرِيراً
And Recompense them due to their being patient, a Garden and silk [76:12]
إلى قوله تعالى إِنَّ هذا كانَ لَكُمْ جَزاءً وَ كانَ سَعْيُكُمْ مَشْكُوراً
Up to His-azwj Words: Surely this would be a Recompense for you and your striving (which) would always be appreciated [76:22]
العصر وَ الْعَصْرِ إِنَّ الْإِنْسانَ لَفِي خُسْرٍ
(Surah) Al Asr: (I Swear) by the time [103:1] Surely, the human being is in loss [103:2]
إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ تَواصَوْا بِالْحَقِّ وَ تَواصَوْا بِالصَّبْرِ
Except those who believe and are doing the righteous deeds, and enjoin each other with the Truth, and enjoin each other with the patience [103:3]
تفسير
(Forbidden) Interpretation (opinionated)
أَلا إِنَّ أَوْلِياءَ اللَّهِ لا خَوْفٌ عَلَيْهِمْ قال المفسرون أي في القيامة من العقاب وَ لا هُمْ يَحْزَنُونَ أي لا يخافون
Indeed! The friends of Allah, there would neither be fear upon them – The interpreters said, ‘I.e., (Day of) Qiyamah, from the Punishment – nor would they be grieving [10:62] – I.e., they will not be fearing.
و أقول يمكن أن يكون المراد أعم من الدنيا و الآخرة فإنهم لرضاهم بقضاء الله و عدم تعلقهم بالدنيا و ما فيها لا خوف عليهم للحوق مكروه و لا هم يحزنون لفوات مأمول.
And I (Majlisi) am saying, ‘It is possible that the intent could be generation from the world and the Hereafter, for they are pleased with the Decree of Allah-azwj, and lack of their relationship with the world and whatever is in it. There is no fear upon them of facing its abhorrences nor are they grieving at the loos of their hopes.
و قال الطبرسي رحمه الله اختلف في أولياء الله فقيل هم قوم ذكرهم الله بما هم عليه من سيماء الخير و الإخبات عن ابن عباس
And Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘There is differing regarding the friends of Allah-azwj. It is said, ‘They are a people Allah-azwj has Mentioned them with what they are upon from the markings of good and the disappointments’ – from Ibn Abbas.
و قيل هم المتحابون في الله ذكر ذلك في خبر مرفوع
And it is said, ‘They are loving each other for the Sake of Allah-azwj. That is mentioned in raised Hadeeth’.
و قيل هم الَّذِينَ آمَنُوا وَ كانُوا يَتَّقُونَ قد بينهم في الآية التي بعدها
And it is said, ‘Those who are believing, and they were fearing [10:63], and He-azwj has Explained them in the Verse which is after it’.
و قيل إنهم الذين أدوا فرائض الله و أخذوا بسنن رسول الله ص و تورعوا عن محارم الله و زهدوا في عاجل هذه الدنيا و رغبوا فيما عند الله و اكتسبوا الطيب من رزق الله لمعايشهم لا يريدون به التفاخر و التكاثر ثم أنفقوه فيما يلزمهم من حقوق واجبة
And it is said, ‘They are those who fulfilled the Impositions of Allah-azwj and took with the Sunnahs of Rasool-Allah-saww, and they feared from the Prohibitions of Allah-azwj, and they were ascetic in the current situation of this world, and they were desirous regarding what is in the Presence of Allah-azwj, and they earned the good from the sustenance of Allah-azwj for their livelihoods, not intending by it the pride and the abundance. Then they spent it in what He-azwj had Necessitated them from the obligatory rights.
فأولئك الذين يبارك الله لهم فيما اكتسبوا و يثابون على ما قدموا منه لآخرتهم و هو المروي عن علي بن الحسين ع
So, they are those Allah-azwj has Blessed them in what they earned, and they would be Rewarded based upon what they had sent ahead from it for their Hereafter – and it is reported from Ali-asws Bin Al-Husayn-asws’.
و قيل هم الذين توالت أفعالهم على موافقة الحق.
And it is said, ‘They are those whose actions followed upon compatibility of the truth.
و قال رحمه الله في قوله تعالى الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أي أعطيناهم ما به يصح الفعل منهم و سلطناهم في الأرض أدوا الصلاة بحقوقها و أعطوا ما افترض الله عليهم من الزكاة
And he, may Allah-azwj Mercy him, said regarding Words of the Exalted: Those, if We were to Enable them in the land, [22:41] – I.e., We-azwj Gave them what they could correct the deeds from them and their authority in the earth. They would fulfill the Salat with its rights and give whatever Allah-azwj has Obligated upon them of the Zakat.
وَ أَمَرُوا بِالْمَعْرُوفِ و هو الحق لأنه تعرف صحته وَ نَهَوْا عَنِ الْمُنْكَرِ و هو الباطل لأنه لا يمكن معرفة صحته و يدل على وجوبهما و قَالَ أَبُو جَعْفَرٍ ع نَحْنُ هُمْ وَ اللَّهِ.
and they would enjoin with the good – and it is the right, because you can see its correctness – and forbid from the evil; – and it is the falsity, because it is not possible to know its correctness, and it is evidenced upon their obligations; and Abu Ja’far-asws said: ‘We-asws are they, by Allah-azwj!’
وَ لِلَّهِ عاقِبَةُ الْأُمُورِ أي يبطل كل ملك سوى ملكه فتصير الأمور إليه بلا مانع و لا منازع.
and to Allah is the end-result of the matters [22:41] – I.e., Every kingdom would be nullified besides His-azwj Kingdom, so the matters will come to Him-azwj without any preventer nor dispute.
و قال في قوله إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ أي من عذاب ربهم خائفون فيفعلون ما أمرهم به و ينتهون عما نهاهم عنه
And He-azwj Said regarding His-azwj Words: Surely those who are cautious from fearing their Lord [23:57] – I.e., they are fearing from the Punishment of their Lord-azwj so they are doing whatever He-azwj has Commanded them with and they are desisting from what He-azwj has Prohibited from.
وَ الَّذِينَ هُمْ بِآياتِ رَبِّهِمْ يُؤْمِنُونَ أي بآيات الله و حججه من القرآن و غيره يصدقون.
And those who are believing in the Signs of their Lord [23:58] – I.e., in the Verses of Allah-azwj and His-azwj Arguments from the Quran and other, they are ratifying.
أقول و في الأخبار أن الآيات هم الأئمة ع.
I (Majlisi) am saying, ‘And in the Ahadeeth that the Signs, these are the Imams-asws’.
وَ الَّذِينَ هُمْ بِرَبِّهِمْ لا يُشْرِكُونَ من الشرك الجلي و الخفي
And those who are not associating with their Lord [23:59] – from the obvious and the hidden association.
وَ الَّذِينَ يُؤْتُونَ ما آتَوْا أي يعطون ما أعطوا من الزكاة و الصدقة أو أعمال البر كلها كما قال علي بن إبراهيم رحمه الله من العبادة و الطاعة و يؤيده قراءة يأتون ما أتوا في الشواذ وَ قُلُوبُهُمْ وَجِلَةٌ أي خائفة
And those are doing what they are doing, – I.e., they are giving what they are giving from the Zakat and the charity, or the righteous deeds, all of these, like what Ali Bin Ibrahim, may Allah‑azwj have Mercy on him, said, being from the worship and obedience, and it is supported by the recitation, ‘those are doing what they are doing’ – and their hearts are fearful – I.e., fearing.
قال الحسن المؤمن جمع إحسانا و شفقة و المنافق جمع إساءة و امتنانا
Al-Hassan said, ‘The Momin is a collection of good deeds and compassion while the hypocrite is a collection of evil deeds and ingratitude’.
و قال أبو عبد الله ع خائفة أن لا تقبل منهم و في رواية أخرى يؤتي ما آتى و هو خائف راج
And Abu Abdullah-asws said: ‘Fearful that it will not be Accepted from them’. And in another report, ‘He does what he does, and he is fearful, anticipating’.
و قيل إن في الكلام حذفا و إضمارا و تأويله قلوبهم وجلة أن لا يقبل منهم لعلمهم أَنَّهُمْ إِلى رَبِّهِمْ راجِعُونَ أي لأنهم يوقنون بأنهم يرجعون إلى الله تعالى يخافون أن لا يقبل منهم و إنما يخافون ذلك لأنهم لا يأمنون التفريط أو يخافون من أن مرجعهم إليه و هو يعلم ما يخفى عليهم.
And it is said, ‘In the speech there is an omission and a pronoun, and its interpretations is, ‘their hearts are fearful that it will not be Accepted from them due to their knowledge’ – that they would be returning to their Lord [23:60] – I.e., because they are convinced that they will be returning to Allah-azwj the Exalted, fearing that it might not be Accepted from them, and rather they are fearing that because they are not feeling safe of the negligence, or fearing from their returning to Him-azwj and He-azwj Knows what is hidden unto them.
وَ قَالَ الصَّادِقُ ع مَا الَّذِي أَتَوْا أَتَوْا وَ اللَّهِ الطَّاعَةَ مَعَ الْمَحَبَّةِ وَ الْوَلَايَةِ وَ هُمْ فِي ذَلِكَ خَائِفُونَ لَيْسَ خَوْفُهُمْ خَوْفَ شَكٍّ وَ لَكِنَّهُمْ خَافُوا أَنْ يَكُونُوا مُقَصِّرِينَ فِي مَحَبَّتِنَا وَ طَاعَتِنَا.
And Al-Sadiq-asws said: ‘What is that which they do? By Allah-azwj they do the obedience with the love and the Wilayah, and they are fearful in that. Their fear is not the fear of doubt, but they are fearing that they might be deficient (Muqassireen) in our-asws love and their obedient to us-asws’.
أُولئِكَ يُسارِعُونَ فِي الْخَيْراتِ معناه الذين جمعوا هذه الصفات هم الذين يبادرون إلى الطاعات و يسابقون إليها رغبة منهم فيها و علما منهم بما ينالون بها من حسن الجزاء وَ هُمْ لَها سابِقُونَ أي و هم لأجل تلك الخيرات سابقون إلى الجنة أو هم إليها سابقون
They are hastening in the good deeds, [23:61] – its meaning is those who have collected these qualities, they are the one rushing to the obedience and they are foremost to it as a desired from them regarding it and a knowledge from them with what they would be achieving with it from the excellent Recompense – I.e., and they are racing to the Paradise for the reason of that goodness, or they are foremost to it.
قال ابن عباس يسابقون فيها أمثالهم من أهل البر و التقوى و روى علي بن إبراهيم عن الباقر ع قال هو علي بن أبي طالب ع لم يسبقه أحد.
Ibn Abbas said, ‘They are being foremost in it, their like from the people of righteousness and piety, and Ali Bin Ibrahim reported from Al-Baqir-asws having said: ‘He-asws is Ali-asws Bin Abu Talib-asws, no one preceded him-asws’.
فِي بُيُوتٍ أي كمشكاة في بعض بيوت أو توقد في بيوت أَذِنَ اللَّهُ أي أمر أو قدر أَنْ تُرْفَعَ بالتعظيم وَ يُذْكَرَ فِيهَا اسْمُهُ بالتلاوة و الذكر و الدعاء و نزول الوحي و بيان الأحكام
(The Light is) in houses – I.e., like a lamp in one of the houses, or ignited in the houses – which Allah has Allowed – I.e., Commanded or Abled – to be Exalted – with the reverence – and His Name is being Mentioned in these; [24:36] – with recitations, and Zikr, and supplications, and descent of the Revelation, and explanation of the rulings.
عَنِ الصَّادِقِ ع هِيَ بُيُوتُ النَّبِيِّ ص.
From Al-Sadiq-asws: ‘These are houses of the Prophet-saww’.
وَ عَنِ الْبَاقِرِ ع هِيَ بُيُوتُ الْأَنْبِيَاءِ وَ الرُّسُلِ وَ الْحُكَمَاءِ وَ أَئِمَّةِ الْهُدَى.
And from Al-Baqir-asws: ‘These are houses of the Prophets-as and the Rasools-as, and the wise ones, and the Imams-asws of guidance’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْهُ ع هِيَ بُيُوتُ الْأَنْبِيَاءِ وَ بَيْتُ عَلِيٍّ ع مِنْهَا.
And it is reported by Ali Bin Ibrahim – from him-asws: ‘These are houses of the Prophets-as and house of Ali-asws is from these’’.
يُسَبِّحُ لَهُ فِيها بِالْغُدُوِّ وَ الْآصالِ في الفقيه عَنِ الصَّادِقِ ع فِي هَذِهِ الْآيَةِ قَالَ كَانُوا أَصْحَابَ تِجَارَةٍ فَإِذَا حَضَرَتِ الصَّلَاةُ تَرَكُوا التِّجَارَةَ وَ انْطَلَقُوا إِلَى الصَّلَاةِ وَ هُمْ أَعْظَمُ أَجْراً مِمَّنْ لَا يَتَّجِرُ.
Glorifying Him therein in the mornings and the evenings [24:36] – in (the book) ‘Al-Faqeeh’, from Al-Sadiq-asws regarding this Verse, said: ‘They were business people. When the Salat presented, they neglected the trading and went to pray the Salat and they are of mighty Recompense than the ones who did not trade’.
يَخافُونَ يَوْماً مع ما هم عليه من الذكر و الطاعة تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَ الْأَبْصارُ تضطرب و تتغير من الهول
They are fearing a Day – along with what they are upon, from the Zikr and the obedience – in which the hearts and the sights would be overturned [24:37] – restless and changed, from the horror.
لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ ما عَمِلُوا وَ يَزِيدَهُمْ مِنْ فَضْلِهِ أشياء لم يعدهم على أعمالهم و لا تخطر ببالهم وَ اللَّهُ يَرْزُقُ مَنْ يَشاءُ بِغَيْرِ حِسابٍ تقرير للزيادة و تنبيه على كمال القدرة و نفاذ المشية و سعة الإحسان.
For Allah to Recompense them excellently for what they are doing and Increase (for) them from His Grace, – thing not counted upon their deeds nor occurred in their minds – and Allah Graces one He so Desires to, without measure [24:38] – an assessment for the increase and an alertness upon the perfection of the Power, and implementation of the Desire, and capacity of the Favouring.
وَ عِبادُ الرَّحْمنِ أي عبيده الخلص الذين عملوا بلوازم العبودية الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً أي بسكينة و تواضع و في المجمع عن الصادق ع هو الرجل يمشي بسجيته التي جبل عليها لا يتكلف و لا يتبختر.
And the servants of the Beneficent – I.e., His-azwj sincere slaves, those who work with the necessary servitude – are those who walk on the earth humbly, – I.e., tranquillity, and humbleness. And in (the book) ‘Al Majma’, from Al-Sadiq-asws: ‘He is the man walking with his nature which he had been mounted upon, neither being pretensive nor strutting’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ فِي هَذِهِ الْآيَةِ الْأَئِمَّةُ ع يَمْشُونَ عَلَى الْأَرْضِ هَوْناً خَوْفاً مِنْ عَدُوِّهِمْ.
And it is reported by Ali Bin Ibrahim, from Al-Baqir-asws having said regarding this Verse: ‘The Imams-asws walking upon the earth humbly, fearing from their enemies’.
وَ عَنِ الْكَاظِمِ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ فَقَالَ هُمُ الْأَئِمَّةُ يَتَّقُونَ فِي مَشْيِهِمْ.
And from Al-Kazim-asws having been asked about this Verse. He-asws said: ‘The Imams-asws are fearing in their-asws walking’.
وَ عَنِ الْبَاقِرِ ع قَالَ: هُمُ الْأَوْصِيَاءُ مَخَافَةً مِنْ عَدُوِّهِمْ.
And from Al-Baqir-asws having said: ‘They-asws are the successors-asws fearing from their-asws enemies’’.
وَ إِذا خاطَبَهُمُ الْجاهِلُونَ قالُوا سَلاماً قيل أي تسلما منكم و متاركة لكم لا خير بيننا و لا شر أو سدادا من القول يسلمون فيه من الإيذاء و الإثم
and when the ignorant one address them, they say, ‘Peace!’ [25:63] – it is said, ‘I.e., a salutation from you and a neglect to you, there is neither any good between us nor evil, or a hindrance from the word, being safe in it from the harm and the sin.
وَ الَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِياماً أي في الصلاة و تخصيص البيتوتة لأن العبادة بالليل أحمز و أبعد من الرئاء.
And those who spend the night in Sajdah to their Lord and standing [25:64] – in the Salat, and particularising with the houses because the worship at night is more intense and further from the show off.
وَ الَّذِينَ يَقُولُونَ إلى قوله غَراماً أي لازما و منه الغريم لملازمته و هو إيذان بأنهم مع حسن مخالفتهم مع الخلق و اجتهادهم في عبادة الحق وجلون من العذاب مبتهلون إلى الله في صرفه عنهم لعدم اعتدادهم بأعمالهم و لا وثوقهم على استمرار أحوالهم
And those who are saying, – up to His-azwj Words – inseparable [25:65] –I.e., necessary; and from it is ‘Al-Ghareem’, and it is a declaration that they, along with their goodly opposition with the manners and their striving in the worship of the truth, they are fearing from the Punishment, cheerful to Allah-azwj in Turning it away from them of the lack of their preparation with their deeds nor their reliance upon the continuation of their situations.
إِنَّها ساءَتْ مُسْتَقَرًّا وَ مُقاماً الجملتان تحتملان الحكاية و الابتداء من الله
Surely, it is an evil abode and (an evil) place to stay [25:66] – the two phrases are a narration and the beginning from Allah-azwj.
وَ الَّذِينَ إِذا أَنْفَقُوا إلخ قال علي بن إبراهيم الإسراف الإنفاق في المعصية في غير حق وَ لَمْ يَقْتُرُوا لم يبخلوا عن حق الله جل و عز و القوام العدل و الإنفاق فيما أمر الله به.
And those, when they spend, – etc. Ali Bin Ibrahim said, ‘The extravagance of the spending is the disobedience in other than right – and are not stingy, [25:67] – not being stingy about the rights of Allah-azwj Majestic and Mighty, and the standing with the justice and the spending in what Allah-azwj has Commanded with.
وَ فِي الْمَجْمَعِ عَنِ النَّبِيِّ ص مَنْ أَعْطَى فِي غَيْرِ حَقٍّ فَقَدْ أَسْرَفَ وَ مَنْ مَنَعَ مِنْ حَقٍّ فَقَدْ قَتَّرَ.
And in (the book) ‘Al-Majma’a’ – from the Prophet-saww: ‘One who gives in other than right, so he has been extravagant, and the one preventing from a right, so he has been stingy’.
وَ عَنْ عَلِيٍّ ع لَيْسَ فِي الْمَأْكُولِ وَ الْمَشْرُوبِ سَرَفٌ وَ إِنْ كَثُرَ.
And from Ali-asws: ‘There isn’t any extravagance in the food and the drinks, and even if it is more’’.
وَ عَنِ الصَّادِقِ ع إِنَّمَا الْإِسْرَافُ فِيمَا أَفْسَدَ الْمَالَ وَ أَضَرَّ بِالْبَدَنِ
And from Al-Sadiq-asws: ‘But rather the extravagance is in what spoils the wealth and is harmful to the body’.
قِيلَ فَمَا الْإِقْتَارُ قَالَ أَكْلُ الْخُبْزِ وَ الْمِلْحِ وَ أَنْتَ تَقْدِرُ عَلَى غَيْرِهِ
It was said, ‘So what is the stinginess?’ He-asws said: ‘Eating the bread and salt while you are able upon something else (better food)’.
قِيلَ فَمَا الْقَصْدُ قَالَ الْخُبْزُ وَ اللَّحْمُ وَ اللَّبَنُ وَ الْخَلُّ وَ السَّمْنُ مَرَّةً هَذَا وَ مَرَّةً هَذَا.
It was said, ‘So what is the moderation?’ He-asws said: ‘The bread, and the meat, and the milk, and the vinegar, and the butter, sometimes this and sometimes this’’.
وَ عَنْهُ ع أَنَّهُ تَلَا هَذِهِ الْآيَةَ فَأَخَذَ قَبْضَةً مِنْ حَصًى وَ قَبَضَهَا بِيَدِهِ قَالَ هَذَا الْإِقْتَارُ الَّذِي ذَكَرَ اللَّهُ فِي كِتَابِهِ
And from him-asws having recited this Verse, so he-asws grabbed a handful of pebbles and held it in his hand, he-asws said: ‘This is the stinginess which Allah-azwj has Mentioned it in His-azwj Book’.
ثُمَّ قَبَضَ قَبْضَةً أُخْرَى فَأَرْخَى كَفَّهُ كُلَّهَا ثُمَّ قَالَ هَذَا الْإِسْرَافُ ثُمَّ أَخَذَ قَبْضَةً أُخْرَى فَأَرْخَى بَعْضَهَا وَ أَمْسَكَ بَعْضَهَا وَ قَالَ هَذَا الْقَوَامُ.
Then he-asws grabbed another handful and let go (from) his-asws palm, all of it, then said: ‘This is the extravagance’. Then he-asws took another handful, he-asws let go part of it and withheld part of it and said: ‘This is the moderation’’.
حَرَّمَ اللَّهُ أي حرمها بمعنى حرم قتلها إِلَّا بِالْحَقِ متعلق بالقتل المحذوف أو ب لا يَقْتُلُونَ يَلْقَ أَثاماً أي جزاء ثم يُضاعَفْ بدل من يلق و قال علي بن إبراهيم أثام واد من أودية جهنم من صفر مذاب قدامها حرة في جهنم يكون فيه من عبد غير الله و من قتل النفس التي حرم الله و تكون فيه الزناة و يضاعف لهم فيه العذاب
Allah Forbade – I.e., Prohibited it in the meaning He-azwj Prohibited killing it – except with the right, – linked with the killing, the omitted, or – and are not killing – indulges in sin [25:68] – I.e., Recompense. Then (Punishment would be) doubled [25:69] – instead of it, and Ali Bin Ibrahim said, ‘Asam’ is a valley from the valleys of Hell of brass, melting its front of heat in Hell. There would be in it the one who worshipped other than Allah-azwj, and the one who killed the soul which Allah-azwj had Prohibited, and there would be in it the adulteress, and the Punishment would be doubled for them in it.
فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ فِي الْعُيُونِ عَنِ الرِّضَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ يَوْمُ الْقِيَامَةِ تَجَلَّى اللَّهُ عَزَّ وَ جَلَّ لِعَبْدِهِ الْمُؤْمِنِ فَيَقِفُهُ عَلَى ذُنُوبِهِ ذَنْباً ذَنْباً ثُمَّ يَسْتَغْفِرُ لَهُ
so those ones, Allah would Replace their evil deeds with good deeds, [25:70] – In (the book) ‘Al-Uyoun’ – from Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘When it would be the Day of Qiyamah, Allah-azwj Mighty and Majestic will Clarify to His-azwj Momin servant. He-azwj will Pause him based upon his sins, sin by sin. Then He-azwj will Forgive for him.
لَا يُطْلِعُ اللَّهُ عَلَى ذَلِكَ مَلَكاً مُقَرَّباً وَ لَا نَبِيّاً مُرْسَلًا وَ يَسْتُرُ عَلَيْهِ مَا يَكْرَهُ أَنْ يَقِفَ عَلَيْهِ أَحَدٌ ثُمَّ يَقُولُ لِسَيِّئَاتِهِ كُونُوا حَسَنَاتٍ.
Allah-azwj will not Inform anyone upon that, neither an Angel of Proximity, nor a Messenger Prophet-as, and He-azwj will Conceal upon him whatever one dislikes to pause upon, then He‑azwj will Say to His-azwj evil deeds: “Be good deeds!”’
و أقول الأخبار في ذلك كثيرة أوردتها في الأبواب السابقة لا سيما في باب الصفح عن الشيعة.
And I (Majlisi) am saying, ‘The Ahadeeth regarding that are many. I have referred these in the previous chapters especially in the chapters on pardoning the Shias’.
وَ مَنْ تابَ بترك المعاصي و الندم عليها وَ عَمِلَ صالِحاً بتلافي ما فرط أو خرج عن المعاصي و دخل في الطاعة فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ أي يرجع إليه بذلك مَتاباً مرضيا عند الله ماحيا للعقاب محصلا للثواب
And one who repents – by neglecting the disobedience and the regretting upon it – and does righteous deeds, – by avoiding what is excessive, or exiting from the disobedience and entering into the obedience – then surely, he repents to Allah– I.e., returning to Him-azwj with that – penitently [25:71] – pleased in the Presence of Allah-azwj, Forgiven of the Punishment, achieving the Rewards.
و قال علي بن إبراهيم لا يعود إلى شيء من ذلك بإخلاص و نية صادقة
And Ali Bin Ibrahim said, ‘Not returning to anything from that, with the sincerity and the truthful intention’.
وَ الَّذِينَ لا يَشْهَدُونَ الزُّورَ قال لا يقيمون الشهادة الباطلة و عن الصادق ع هو الغناء و قال علي بن إبراهيم الغناء و مجالس اللهو وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً معرضين عنه مكرمين أنفسهم عن الوقوف عليه و الخوض فيه
And those who are not witnessing (testifying) the falsities, – He said, ‘They are not establishing the false testimony’. And from Al-Sadiq-asws: ‘It is the singing’. And Ali Bin Ibrahim said, ‘The singing and the gatherings of amusements – and when they pass by the vanities, they pass by nobly [25:72] – turning away themselves from it honourably from pausing upon it, and the wading in it.
و من ذلك الإغضاء عن الفحشاء و الصفح عن الذنوب و الكناية عما يستهجن التصريح به و في المجمع عن الباقر ع الذين إذا أرادوا ذكر الفرج كنوا عنه
And from that is shutting the eyes from the immoralities, and the pardoning from the sins, and the metaphor is about what is reprehensible to declare. And in ‘Al-Majma’a’, from Al-Baqir-asws: ‘Those when they want to mention the private parts, turn away from it’.
و في الكافي عن الصادق ع أنه قال لبعض أصحابه أين نزلتم قالوا على فلان صاحب القيان فقال كونوا كراما ثم قال أ ما سمعتم قول الله عز و جل في كتابه وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً
And in ‘Al-Kafi’ – from Al-Sadiq-asws having said to some of his-asws companions: ‘Where have you lodged?’ They said, ‘With so and so, owner of the singing girls’. He-asws said: ‘Be honourable’. Then he-asws said: ‘Have you not heard the Words of Allah-azwj Mighty and Majestic in His-azwj Book: and when they pass by the vanities, they pass by nobly [25:72]?’
وَ فِي الْعُيُونِ عَنْ مُحَمَّدِ بْنِ أَبِي عَبَّادٍ كَانَ مُشْتَهَراً بِالسَّمَاعِ وَ بِشُرْبِ النَّبِيذِ قَالَ سَأَلْتُ الرِّضَا ع عَنِ السَّمَاعِ فَقَالَ لِأَهْلِ الْحِجَازِ رَأْيٌ فِيهِ وَ هُوَ فِي حَيِّزِ الْبَاطِلِ وَ اللَّهْوِ أَ مَا سَمِعْتَ اللَّهَ يَقُولُ وَ إِذا مَرُّوا بِاللَّغْوِ مَرُّوا كِراماً.
And in (the book) ‘Al-Uyoun’ – from Muhammad Bin Abu Abbad who was famous for listening (to vanities) and drinking Al Nabeez. He said, ‘I asked Al-Reza-asws about the listening. He-asws said: ‘For the people of Al-Hijaz there is an opinion regarding it, and it is a gathering of the falsities and the amusements. Have you not heard Allah-azwj Saying: and when they pass by the vanities, they pass by nobly [25:72]?’
وَ الَّذِينَ إِذا ذُكِّرُوا بِآياتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْها صُمًّا وَ عُمْياناً أي لم يقيموا عليها غير واعين لها و لا متبصرين بما فيها كمن لا يسمع و لا يبصر بل أكبوا عليها سامعين بآذان واعية مبصرين بعيون راعية
And those, when the Signs of their Lord are mentioned, do not fall deaf and blind upon these [25:73] – I.e., they are not staying upon it without being aware of it, nor looking at what is in it, like the one who has neither heard nor seen, but they are devoted upon it, listening with retaining ears and seeing with considering eyes.
و في الكافي عن الصادق ع قال مستبصرين ليسوا بشكاك
And in (the book) ‘Al-Kafi’ – from Al-Sadiq-asws having said: ‘Insightful, not being with doubts’.
وَ الَّذِينَ يَقُولُونَ رَبَّنا هَبْ لَنا مِنْ أَزْواجِنا وَ ذُرِّيَّاتِنا قُرَّةَ أَعْيُنٍ بتوفيقهم للطاعة و حيازة الفضائل فإن المؤمن إذا شاركه أهله في طاعة الله سر به قلبه و قر بهم عينه لما يرى من مساعدتهم له في الدين و توقع لحوقهم به في الجنة.
And those who are saying, ‘Our Lord! Grant to us from our wives and our offspring, delight of our eyes, [25:74] – due to their inclination to the obedience, and possession of the virtues, for the Momin, when his family participates in obedience of Allah-azwj, his heart is cheered by it, and his eyes are delighted with them when he sees of their aiding him in the religion, and he anticipates their joining with him in the Paradise.
وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً في الجوامع عن الصادق ع إيانا عنى و في رواية هي فينا
and Make us Imams for the pious [25:74] – in ‘Jawamie’, from Al-Sadiq-asws: ‘It means us-asws’. And in a report: ‘It is regarding us-asws’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الصَّادِقِ ع قَالَ: نَحْنُ أَهْلَ الْبَيْتِ.
And it is reported by Ali Bin Ibrahim from Al-Sadiq-asws having said: ‘We-asws, People-asws of the Household’’.
قَالَ وَ رُوِيَ أَنَ أَزْواجِنا خَدِيجَةُ وَ ذُرِّيَّاتِنا فَاطِمَةُ وَ قُرَّةَ أَعْيُنٍ الْحَسَنُ وَ الْحُسَيْنُ وَ اجْعَلْنا لِلْمُتَّقِينَ إِماماً عَلِيُّ بْنُ أَبِي طَالِبٍ وَ الْأَئِمَّةُ ع-
He said, ‘And it is reported: ‘our wives – (Syeda) Khadeeja-as – and our offspring, – (Syeda) Fatima-asws – delight of our eyes, – Al-Hassan-asws and Al-Husayn-asws – and Make us Imams for the pious [25:74] – Ali-asws Bin Abu Talib-asws and the Imams-asws’.
قَالَ وَ قُرِئَ عِنْدَهُ ع هَذِهِ الْآيَةُ فَقَالَ قَدْ سَأَلُوا عَظِيماً أَنْ يَجْعَلَهُمْ لِلْمُتَّقِينَ أَئِمَّةً فَقِيلَ لَهُ كَيْفَ هَذَا يَا ابْنَ رَسُولِ اللَّهِ قَالَ إِنَّمَا أُنْزِلَ وَ اجْعَلْ لَنَا مِنَ الْمُتَّقِينَ.
He said, ‘And this Verse was recited in his-asws presence. He-asws said: ‘They have asked for a mighty thing that He-azwj should Make them as Imams for the pious’. It was said, ‘How is this so, O son-asws of Rasool-Allah-saww?’ He-asws said: ‘But rather it was Revealed as: ‘And Make for us from pious ones’’.
أُوْلئِكَ يُجْزَوْنَ الْغُرْفَةَ أي أعلى مواضع الجنة و هي اسم جنس أريد به الجمع بِما صَبَرُوا أي بصبرهم على المشاق من مضض الطاعات و رفض الشهوات و تحمل المجاهدات
Those would be Recompensed with chambers – I.e., lofty places of the Paradise, and it is a name of a type, Intending the whole with it – for what they had been patient upon, – I.e., due to their being patient upon the hardships of reluctance of the obedience, and rejecting the lustful desires, and enduring the struggles.
وَ يُلَقَّوْنَ فِيها تَحِيَّةً وَ سَلاماً أي دعاء بالتعمير و بالسلامة أي يحييهم الملائكة و يسلمون عليهم أو يحيي بعضهم بعضها و يسلم عليه أو تبقيه دائمة و سلامة من كل آفة
and they would be met therein with greetings and salutations [25:75] – I.e., supplication for the longevity and the safety, I.e., the Angels will welcome them and greet unto them, or they will congratulate each other and greet, or remaining forever and safety from every health issue.
خالِدِينَ فِيها لا يموتون و لا يخرجون.
Abiding eternally therein. [25:76] – Neither dying nor expelled.
إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ اعترافا بربوبيته و إقرارا بوحدانيته ثُمَّ اسْتَقامُوا على مقتضاه و في أخبار كثيرة أن المراد به الاستقامة على الولاية
Surely those who say, ‘Our Lord is Allah!’, – acknowledging His-azwj Lordship and accepting His-azwj Oneness – then they are steadfast, [41:30] – upon His-azwj Decrees. And in many Ahadeeth, the intent with it is the stead fasted-ness upon the Wilayah.
و في نهج البلاغة و إني متكلم بعدة الله و حجته قال الله تعالى إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا الآية و قد قلتم ربنا الله فاستقيموا على كتابه و على منهاج أمره و على الطريقة الصالحة من عبادته ثم لا تمرقوا منها و لا تبتدعوا فيها و لا تخالفوا عنها فإن أهل المروق منقطع بهم عند الله يوم القيامة
And in (the book) ‘Nahj Al-Balagha’: ‘And I-asws am speaking with the Promises of Allah-azwj and His-azwj Arguments. Allah-azwj the Exalted Said: Surely those who say, ‘Our Lord is Allah!’, then they are steadfast, [41:30] – the Verse; and you all have said, ‘Our Lord-azwj is Allah-azwj!’ Therefore, be steadfast upon His-azwj Book and upon the manifesto of His-azwj Commands, and upon the righteous path of worshipping Him-azwj, then do not deviate from it nor initiate innovations in it, nor oppose it, for the people of deviation would be cut off in the Presence of Allah-azwj on the Day of Qiyamah’.
و قد ورد في الأخبار الكثيرة أن المراد بالاستقامة الاستقامة على ولاية الأئمة ع واحدا بعد واحد.
And it has been referred in many Ahadeeth that the intent with the stead fasted-ness is the stead fasted-ness upon the Wilayah of the Imams-asws, one after one.
تَتَنَزَّلُ عَلَيْهِمُ الْمَلائِكَةُ قال الطبرسي رحمه الله يعني عند الموت و روي ذلك عن أبي عبد الله ع و قيل تستقبلهم الملائكة إذا خرجوا من قبورهم في الموقف بالبشارة من الله تعالى و قيل إن البشرى تكون في ثلاثة مواطن عند الموت و في القبر و عند البعث
the Angels would descend unto them [41:30] – Al-Tabarsee, may Allah-azwj Mercy him, said, ‘It means at death, and that is reported from Abu Abdullah-asws. And it is said, ‘The Angels will receive them when they emerge from their graves in the pausing with the glad tidings from Allah-azwj the Exalted’. And it is said, ‘The glad tidings would happen in the three places – at the death, and in the grave, and at the Resurrection’.
أَلَّا تَخافُوا عقاب الله وَ لا تَحْزَنُوا فوت الثواب أو لا تخافوا مما أمامكم و لا تحزنوا على ما وراءكم و ما خلفكم من أهل و ولد و قيل لا تخافوا و لا تحزنوا على ذنوبكم فإني أغفرها لكم
(saying): ‘Do not fear, – Punishment of Allah-azwj – and do not grieve, [41:30] – at the loss of the Rewards, or do not fear from what is in front of you and do not grieve upon what is behind you and what you have left behind, from the wife, and children. And it is said, ‘Do not fear and do not grieve upon you sins for I-azwj have Forgiven them for you’.
نَحْنُ أَوْلِياؤُكُمْ أي أنصاركم و أحباؤكم فِي الْحَياةِ الدُّنْيا نتولى إيصال الخيرات إليكم من قبل الله تعالى وَ فِي الْآخِرَةِ نتولاكم بأنواع الإكرام و المثوبة و قيل نحرسكم في الدنيا و عند الموت و في الآخرة عن أبي جعفر ع
We are your Guardians – I.e., your helpers and your beloved – in the life of the world – we are in charge of delivering the goodness to you from the Direction of Allah-azwj the Exalted – and in the Hereafter, [41:31] – We shall be in charge of you all with a variety of the honour and Rewards. And it is said, ‘We are your guards in the world, and during the death, and in the Hereafter’ – from Abu Ja’far-asws.
وَ قَدْ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ وَ غَيْرُهُ عَنِ الصَّادِقِ ع قَالَ: مَا يَمُوتُ مُوَالٍ لَنَا وَ مُبْغِضٌ لِأَعْدَائِنَا إِلَّا وَ يَحْضُرُهُ رَسُولُ اللَّهِ ص وَ أَمِيرُ الْمُؤْمِنِينَ وَ الْحَسَنُ وَ الْحُسَيْنُ ع فَيَرَاهُمْ وَ يُبَشِّرُونَهُ وَ إِنْ كَانَ غَيْرَ مُوَالٍ يَرَاهُمْ بِحَيْثُ يَسُوؤُهُمْ. و قد مضت الأخبار الكثيرة في ذلك
And it is reported by Ali Bin Ibrahim and others from Al-Sadiq-asws: ‘A friend of ours-asws and an enemy of ours-asws will not be dying except and Rasool-Allah-saww and Amir Al-Momineen-asws, and Al-Hassan-asws, and Al-Husayn-asws will present to him. He will see them-asws, and they-asws give him glad tidings if he were not to be a friend, he will see them-asws whereby they-asws will worsen him’’, and many Ahadeeth have passed regarding that.
وَ لَكُمْ فِيها أي في الآخرة ما تَشْتَهِي أَنْفُسُكُمْ من الملاذ و تتمنونه من المنافع وَ لَكُمْ فِيها ما تَدَّعُونَ أنه لكم فإن الله سبحانه يحكم لكم بذلك و قيل ما تشتهي أنفسكم من اللذائذ
and for you therein – I.e., in the Hereafter – is whatever your souls desire, – from the sanctuary and wishing for the benefits – and for you therein would be whatever you call for [41:31] – it is for you all, for Allah-azwj the Glorious has Decided that for you. And it is said, ‘Whatever your souls desire from the pleasures’.
وَ لَكُمْ فِيها ما تَدَّعُونَ ما تتمنون من الدعاء بمعنى الطلب و هو أعم من الأول
and for you therein would be whatever you call for [41:31] – whatever you wish to be calling for, meaning the demanding, and it is more general than the first.
نُزُلًا مِنْ غَفُورٍ رَحِيمٍ حال من تَدَّعُونَ للإشعار بأن ما يتمنون بالنسبة إلى ما يعطون مما لا يخطر ببالهم كالنزل للضيف.
Being a hospitality from the Forgiving, Merciful [41:32] – a state of you call for [41:31], for the indicating that whatever you would be wishing for with the attribution to what they would be given from that has not even occurred in their minds, like the lodgement of the guest.
و أقول قد مضت الأخبار الكثيرة في أن هذه الآيات في شأن الأئمة ع و أن الملائكة يخاطبونهم في الدنيا بحيث يسمعون
And I (Majlisi) am saying, ‘A lot of Ahadeeth have already passed that this Verse is regarding the affair of the Imams-asws and that the Angels are addressing them-asws in the world whereby they-asws are hearing’.
و في البصائر عن الباقر ع أنه قيل له يبلغنا أن الملائكة تتنزل عليكم قال إي و الله لتنزل علينا و تطأ فرشنا أ ما تقرأ كتاب الله إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ الآية.
And in (the book) ‘Al-Basaair’ – from Al-Baqir-asws having been said to him-asws, ‘Are the Angels descending unto you-asws (Imams-asws)?’ He-asws said: ‘Yes, by Allah-azwj! They tend to descend unto us-asws and tread our-asws furnishing. Have you not read the Book of Allah-azwj: Surely those who say, ‘Our Lord is Allah!’, [41:30] – the Verse?’
وَ مَنْ أَحْسَنُ قَوْلًا مِمَّنْ دَعا إِلَى اللَّهِ أي إلى معرفته و عبادته و دينه الذي ارتضاه لعباده وَ عَمِلَ صالِحاً فيما بينه و بين ربه وَ قالَ إِنَّنِي مِنَ الْمُسْلِمِينَ
And who is better in words than the one who supplicates to Allah – I.e., to His-azwj recognition, and His-azwj worship, and His-azwj religion which He-azwj has Chosen for His-azwj servants – and does righteous deeds, – in what is between him and his Lord-azwj – and says, ‘I am from the submitters’? [41:33].
قيل تفاخرا به و اتخاذا للإسلام دينا و مذهبا.
It is said, ‘Priding with it and taking Al-Islam as a religion and a doctrine’.
أقول و يمكن أن يكون المراد به من المنقادين لأئمة الدين.
I (Majlisi) am saying, ‘And it is possible that the intent could be one led by the Imams-asws of the religion’.
إِنَّ الَّذِينَ قالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقامُوا قيل أي جمعوا بين التوحيد الذي هو خلاصة العلم و الاستقامة في الأمور التي هي منتهى العمل و ثم للدلالة على تأخير رتبة العمل و توقف اعتباره على التوحيد و قال علي بن إبراهيم ثم استقاموا على ولاية أمير المؤمنين
Surely, those who say, ‘Our Lord is Allah!’, then they are steadfast, [46:13] – It is said, ‘I.e., they are gathering between the Monotheism which is the general result, and the stead fasted-ness in the matter which it the end-result of the deeds; and then the evidence is upon the delay of the sequence of the deed and the dependence of its expression upon the Monotheism. And Ali Bin Ibrahim said, ‘Then they are steadfast upon the Wilayah of Amir Al-Momineen-asws’.
فَلا خَوْفٌ عَلَيْهِمْ من لحوق مكروه وَ لا هُمْ يَحْزَنُونَ على فوات محبوب و هذه مرتبة الولاية.
So, there will neither be fear upon them – from facing its abhorrences –nor would they be grieving [46:13] – upon the loss of a beloved, and this is the rank of Wilayah.
بوالديه حسنا و قرئ إِحْساناً و في المجمع عن علي ع حسنا بفتحتين
with being kind to his parents. [46:15] – and it is read as ‘Ihsaanan’ (favours). And in (the book ‘Al-Majma’, from Ali-asws, ‘Hasanan’ with two ‘Fatahs’.
وَ حَمْلُهُ وَ فِصالُهُ أي مدتهما ثَلاثُونَ شَهْراً ذلك كله لما تكابده الأم في تربية الولد مبالغة في التوصية بها حَتَّى إِذا بَلَغَ أَشُدَّهُ أي استحكم قوته و عقله وَ بَلَغَ أَرْبَعِينَ سَنَةً قالَ رَبِّ أَوْزِعْنِي أي ألهمني و أصله أولعني من أوزعته بكذا نِعْمَتَكَ يعني نعمة الدين أو ما يعمها و غيرها
and his bearing and his weaning – I.e., their period – is of thirty months; – all of that is when the mother goes through in nourishing the child, an exaggeration in the advice with it – until when he reaches his maturity – I.e., his strength and his intellect is decisive – and reaches forty years, he should say, ‘Lord! Strengthen me – I.e., Inspire me, and its origin is, the One‑azwj Who Distributed it to me with this – Your Favours – meaning the favour of religion, or what pervades it and something else.
وَ أَصْلِحْ لِي فِي ذُرِّيَّتِي أي اجعل لي الصلاح ساريا في ذريتي راسخا فيهم إِنِّي تُبْتُ إِلَيْكَ عما لا ترضاه أو يشغل عنك وَ إِنِّي مِنَ الْمُسْلِمِينَ المخلصين لك.
And Rectify for me regarding my offspring. – I.e., Make the rectification to be for me flowing into my offspring, firmly rooted in them – I repent to You – from what I did not please You-azwj or was pre-occupied from You-azwj – and I am from the submitters’ [46:15] – the ones sincere to You-azwj.
أَحْسَنَ ما عَمِلُوا قيل يعني طاعاتهم فإن المباح حسن و لا يثاب عليه فِي أَصْحابِ الْجَنَّةِ قيل كائنين في عدادهم أو مثابين أو معدودين فيهم وَعْدَ الصِّدْقِ مصدر مؤكد لنفسه فإن نتقبل و نتجاوز وعد الَّذِي كانُوا يُوعَدُونَ أي في الدنيا.
The best of what they had done – It is said, ‘It means their (acts of) obedience, for the legalised is good and is not Rewarded upon’. (They would be the) dwellers of the Paradise, – It is said, ‘Being in their numbers, or Rewarded, or counted among them – being the Truthful Promise – a pronoun of emphasis, so if We-azwj Accept and Exceed the Promise – which they were Promised [46:16] – I.e., in the world.
و قد مرت أخبار كثيرة في أن الآيات نزلت في الحسين صلوات الله عليه
And many Ahadeeth has already passed regarding that the Verses were Revealed regarding Al-Husayn-asws, may the Salawaat of Allah-azwj be upon him-asws.
وَ عَنِ الصَّادِقِ ع قَالَ: لَمَّا حَمَلَتْ فَاطِمَةُ بِالْحُسَيْنِ ع جَاءَ جَبْرَئِيلُ ع إِلَى رَسُولِ اللَّهِ ص فَقَالَ إِنَّ فَاطِمَةَ سَتَلِدُ غُلَاماً تَقْتُلُهُ أُمَّتُكَ مِنْ بَعْدِكَ فَلَمَّا حَمَلَتْ فَاطِمَةُ بِالْحُسَيْنِ كَرِهَتْ حَمْلَهُ وَ حِينَ وَضَعَتْهُ كَرِهَتْ وَضْعَهُ
And from Al-Sadiq-asws having said: ‘When Fatima-asws was expecting with Al-Husayn-asws, Jibraeel‑as came to Rasool-Allah-saww. He-as said: ‘ (Syeda) Fatima-asws will be blessed with a boy, your-saww community will be killing him-asws from after you-saww. When (Syeda) Fatima-asws was expecting Al-Husayn-asws, she-asws disliked carrying him-asws, and when she-asws had placed him-asws, she-asws disliked placing him-asws’.
ثُمَّ قَالَ ع لَمْ تُرَ فِي الدُّنْيَا أُمٌّ تَلِدُ غُلَاماً تَكْرَهُهُ وَ لَكِنَّهَا كَرِهَتْهُ لِمَا عَلِمَتْ أَنَّهُ سَيُقْتَلُ
Then he-asws said: ‘You will not see any mother giving birth to a boy disliking it, by she-asws disliked it when she-asws knew that he-asws would be killed’.
قَالَ وَ فِيهِ نَزَلَتْ هَذِهِ الْآيَةُ.
He-asws said: ‘And this Verse was Revealed regarding him-asws’. (derogatory)
وَ فِي رِوَايَةٍ أُخْرَى ثُمَّ هَبَطَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ السَّلَامَ وَ يُبَشِّرُكَ بِأَنَّهُ جَاعِلٌ فِي ذُرِّيَّتِهِ الْإِمَامَةَ وَ الْوَلَايَةَ وَ الْوَصِيَّةَ فَقَالَ إِنِّي رَضِيتُ ثُمَّ بَشَّرَ فَاطِمَةَ ع بِذَلِكَ فَرَضِيَتْ
And in another report: ‘Then Jibraeel-as descended. He-as said: ‘O Muhammad-saww! Your-saww Lord-azwj Conveys the Greetings to you-asws and Gives you-saww glad tidings that He-azwj will be Making the Imamate and the Wilayah and the successor-ship to be in his-asws offspring’. He‑saww said: ‘I-saww am pleased’. Then he-saww gave glad tidings to Fatima-asws with that. She‑asws was pleased’.
قَالَ فَلَوْ لَا أَنَّهُ قَالَ أَصْلِحْ لِي فِي ذُرِّيَّتِي لَكَانَتْ ذُرِّيَّتُهُ كُلُّهُمْ أَئِمَّةً
He-asws said: ‘Had he-as not said: ‘Rectify for me regarding my offspring [46:16], all of his-as offspring would have been Imams’.
قَالَ وَ لَمْ يُولَدْ وَلَدٌ لِسِتَّةِ أَشْهُرٍ إِلَّا عِيسَى ابْنُ مَرْيَمَ وَ الْحُسَيْنُ ع.
He-asws said: ‘And no child has been born at six months except Isa-as Bin Maryam-as and Al-Husayn-asws’’.
آخِذِينَ ما آتاهُمْ رَبُّهُمْ قيل أي قابلين لما أعطاهم راضين به و معناه أن كل ما آتاهم حسن مرضي متلقى بالقبول إِنَّهُمْ كانُوا قَبْلَ ذلِكَ مُحْسِنِينَ قد أحسنوا أعمالهم و هو تعليل لاستحقاقهم ذلك
Taking what their Lord would have Given them. – It is said, ‘I.e., accepting what He-azwj has Given them, being pleased with it, and it’s meaning is that all what He-azwj Gave them, good, pleasing, receiving with the acceptance – They, before that, were good doers [51:16] – they had done good deeds, and it is a reason of them deserving that.
كانُوا قَلِيلًا مِنَ اللَّيْلِ ما يَهْجَعُونَ تفسير لإحسانهم و عن الصادق ع كانوا أقل الليالي يفوتهم لا يقومون فيها و عن الباقر ع كان القوم ينامون و لكن كلما انقلب أحدهم قال الحمد لله و لا إله إلا الله و الله أكبر
It was little from the night what they used to sleep [51:17] – Interpretation of their good deeds. And from Al-Sadiq-asws: ‘Only a little of the night was missed by them not standing in it (for Salat)’. And from Al-Baqir-asws: ‘The people were sleeping, but every time one of them turned, he said, ‘The Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is the Greatest’’.
وَ بِالْأَسْحارِ هُمْ يَسْتَغْفِرُونَ عن الصادق ع كانوا يستغفرون في الوتر في آخر الليل سبعين مرة
And in the early mornings they used to seek Forgiveness [51:18] – from Al-Sadiq-asws: ‘They were seeking Forgiveness seventy times in the solitary Salat at the end of the night.
وَ فِي أَمْوالِهِمْ حَقٌ أي نصيب يستوجبونه على أنفسهم تقربا إلى الله و إشفاقا على الناس
And in their wealth there was a right – I.e., a share they had obligated upon themselves to draw closer to Allah-azwj and compassionate upon the people.
لِلسَّائِلِ وَ الْمَحْرُومِ عَنِ الصَّادِقِ ع الْمَحْرُومُ الْمُحَارَفُ الَّذِي قَدْ حُرِمَ كَدَّ يَدِهِ فِي الشِّرَاءِ وَ الْبَيْعِ.
for the beggar and the deprived ones [51:19] – from Al-Sadiq-asws: ‘The deprives is the struggler for the livelihood, the one whose toil of his hand has been deprived in the buying and the selling’.
وَ فِي رِوَايَةٍ أُخْرَى لَيْسَ بِعَقْلِهِ بَأْسٌ وَ لَا يُبْسَطُ لَهُ فِي الرِّزْقِ وَ هُوَ مُحَارَفٌ.
And in another report: ‘There is no problem with his intellect nor is he extended for him regarding the sustenance, and he is the deprived’.
و قيل المحروم المتعفف الذي يظن غنيا فيحرم الصدقة.
And it is said, ‘The deprived is the chaste one who is thought of as being rich, so he is deprived of the charity’.
يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ في المجمع أي يوالون من خالف الله و رسوله و المعنى لا تجتمع موالاة الكفار مع الإيمان و المراد به الموالاة في الدين
befriending ones who oppose Allah and His Rasool, [58:22] – in ‘Al-Majma’, I.e., they are befriending the one who opposes Allah-azwj and His-azwj Rasool-saww, and the meaning is, they do not gather the friendship of the Kafirs with the Eman, and the intent with it is the friendship in the religion.
وَ لَوْ كانُوا آباءَهُمْ أي و إن قربت قرابتهم منهم فإنهم لا يوالونهم إذا خالفوهم في الدين
and even though they may be their fathers, – I.e., and even if it were to be the nearest of their kin from them, they will not befriend them when they oppose them in the religion.
أُولئِكَ أي الذين لم يوادوهم كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ أي ثبت في قلوبهم الإيمان بما فعل بهم من الألطاف فصار كالمكتوب و قيل كتب في قلوبهم علامة الإيمان و معنى ذلك أنها سمة لمن شاهدهم من الملائكة على أنهم مؤمنون
They, – I.e., those not befriending them – Allah has Written the Eman to be in their hearts – I.e., affirmed the Eman in their hearts along with what He-azwj Dealt with them with the Kindness, so it became like the written. And it is said, ‘Written in their hearts a marking of the Eman, and the meaning of that is it is a marking for the one from the Angels who testifies upon that they are Momineen.
وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ أي قواهم بنور الإيمان و في الكافي عنهما ع هو الإيمان
and He Aids them with a Spirit from Him. – I.e., Strengthens them with the Noor of Eman. And in ‘Al-Kafi’, from both of them-asws: ‘It is the Eman’.
وَ عَنِ الصَّادِقِ ع مَا مِنْ مُؤْمِنٍ إِلَّا وَ لِقَلْبِهِ أُذُنَانِ فِي جَوْفِهِ أُذُنٌ يَنْفُثُ فِيهَا الْوَسْوَاسُ الْخَنَّاسُ وَ أُذُنٌ يَنْفُثُ فِيهَا الْمَلَكُ فَيُؤَيِّدُ اللَّهُ الْمُؤْمِنَ بِالْمَلَكِ فَذَلِكَ قَوْلُهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ. و قد مضت الأخبار في ذلك
And from Al-Sadiq-asws: ‘There is none from a Momin except and there are two ears for his heart in his inside – an ear the insinuations of the Satan-la are blown into, and an ear the Angels blows into. Allah-azwj Aids the Momin with the Angel. So that is His-azwj Word: and He Aids them with a Spirit from Him [58:22]’. And the Ahadeeth have passed regarding that.
رَضِيَ اللَّهُ عَنْهُمْ بإخلاص الطاعة و العبادة منهم وَ رَضُوا عَنْهُ بثواب الجنة و قيل بقضاء الله عليهم في الدنيا فلم يكرهوه
Allah being Pleased with them, – due to the sincere obedience and the worship from them – and they being pleased from Him. – with the Reward of the Paradise. And it is said, ‘With the Decree of Allah-azwj upon them in the world, so they do not dislike it’.
أُولئِكَ حِزْبُ اللَّهِ أي جند الله و أنصار دينه و رعاة خلقه أَلا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ أي إن جنود الله و أولياءه هم المنجحون الناجون الظافرون بالبغية فيقول تبجحا و إظهارا للفرح و السرور.
They are the party of Allah. – I.e., army of Allah-azwj and helpers of His-azwj religion, and caretakers of His-azwj creatures – Indeed! Surely the party of Allah, they are the successful ones [58:22] – I.e., the armies of Allah-azwj and His-azwj friend, they are the rescued ones, the ones attaining salvation, the winners against the rebels, so they are saying bragging, and manifesting the happiness and the cheerfulness.
هاؤُمُ اقْرَؤُا كِتابِيَهْ هاؤُمُ اسم لخذوا و الهاء في كِتابِيَهْ و نظائره الآتية للسكت تثبت في الوقف و تسقط في الوصل
‘Behold! Read my book [69:19] – Behold is a name of the taking and a distraction in his book, and its match and the following analogues for the silence are affirmed in the pause and the fall in the connection.
إِنِّي ظَنَنْتُ أي تيقنت كذا في التوحيد
I thought [69:20] – I.e., convinced. Like that it is in ‘Al-Tawheed’.
وَ الْإِحْتِجَاجُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ الظَّنُّ ظَنَّانِ ظَنُّ شَكٍّ وَ ظَنُّ يَقِينٍ فَمَا كَانَ مِنْ أَمْرِ الْمَعَادِ مِنَ الظَّنِّ فَهُوَ ظَنُّ يَقِينٍ وَ مَا كَانَ مِنْ أَمْرِ الدُّنْيَا فَهُوَ ظَنُّ شَكٍّ.
And (the book) ‘Al-Ihtijaj’ – from Amir Al-Momineen-asws having said: ‘And the thought is the presumption, the presumption of doubt and presumption of conviction. So, whatever were to be from the matters of the Hereafter from the presumptions, it is the presumption of conviction, and whatever were to be from the matters of the world, it is the presumption of doubt’.
أَنِّي مُلاقٍ حِسابِيَهْ قال أني أبعث و أحاسب
I thought I would meet its Reckoning’ [69:20] – he said, ‘I will be Resurrected and be Reckoned with’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الصَّادِقِ ع كُلُّ أُمَّةٍ يُحَاسِبُهَا إِمَامُ زَمَانِهَا وَ يَعْرِفُ الْأَئِمَّةُ أَوْلِيَاءَهُمْ وَ أَعْدَاءَهُمْ بِسِيمَاهُمْ. و هو قوله وَ عَلَى الْأَعْرافِ رِجالٌ و هم الأئمة يَعْرِفُونَ كُلًّا بِسِيماهُمْ
And it is reported by Ali Bin Ibrahim – from Al-Sadiq-asws: ‘Every community, the Imam-asws of its time would take its accounting, and the Imams-asws recognise their-asws friends and their-asws enemies with their markings, and it is His-azwj Word: And upon the heights would be men – and they-asws are the Imams-asws – recognising all by their marks [7:46].
فيعطوا أولياءهم كتبهم بأيمانهم فيمروا إلى الجنة بغير حساب و يعطوا أعداءهم كتبهم بشمالهم فيمروا إلى النار بلا حساب
So, they-asws will be giving their-asws friends their books in their right hands, so they would be passing by to the Paradise without any Reckoning, and they-asws would give their-asws enemies their books in their left hands, so they will be passing by to the Fire without any Reckoning.
فإذا نظر أولياؤهم في كتبهم يقولون لإخوانهم هاؤُمُ اقْرَؤُا كِتابِيَهْ إِنِّي ظَنَنْتُ أَنِّي مُلاقٍ حِسابِيَهْ فَهُوَ فِي عِيشَةٍ راضِيَةٍ
When their-asws friends look into their book, they would say to their brethren: ‘Behold! Read my book [69:19] I thought I would meet its Reckoning’ [69:20] So he would be in a pleasurable life [69:21].
قال علي بن إبراهيم أي مرضية فوضع الفاعل مكان المفعول و قيل أي ذات رضى أو جعل الفعل لها مجازا
Ali Bin Ibrahim said, ‘I.e., pleased, so the doer has been placed in place of the done. And it is said, ‘I.e., with pleasure’, of the deed is made to be a metaphor for it’.
فِي جَنَّةٍ عالِيَةٍ قيل أي مرتفعة المكان لأنها في السماء أو الدرجات أو الأبنية و الأشجار
In a lofty Garden [69:22] – It is said, ‘I.e., Lofty place, because it is in the sky, or the ranks, or the buildings and the trees.
قُطُوفُها جمع قطف و هو ما يجتنى بسرعة و القطف بالفتح المصدر دانِيَةٌ يتناولها القائم و القاعد
Its pickings – a plural of ‘Qataf’, and it is what can be obtained quickly, and the (word) ‘Al-Qataf’ is with ‘Al-Fatah’ and the source – being near at hand [69:23] – the standing one and the sitting one can take it.
كُلُوا وَ اشْرَبُوا بإضمار القول و جمع الضمير للمعنى هَنِيئاً أي أكلا و شربا هنيئا أو هنئتم هنيئا بِما أَسْلَفْتُمْ أي بما قدمتم من الأعمال الصالحة فِي الْأَيَّامِ الْخالِيَةِ أي الماضية من أيام الدنيا.
Eat and drink – with the source word and the pronoun is plural for the meaning – pleasantly – I.e., eat and drink pleasurably, or pleasantly pleasurable – for what you were previously (enduring) – I.e., due to what you had sent ahead of the righteous deeds – during the empty (Fasting) days [69:24] – I.e., the past from the days of the world.
إِلَّا الْمُصَلِّينَ روى علي بن إبراهيم عن الباقر ع قال ثم استثنى فوصفهم بأحسن أعمالهم و هو قضاء ما فاتهم من الليل بالنهار و ما فاتهم من النهار بالليل
Except the ones praying Salat [70:22] – It is reported by Ali Bin Ibrahim, from Al-Baqir-asws having said: ‘Then He-azwj Excluded, so He-azwj Described them with best of their deeds, and it is a Decree of what had been missed by them from the night with the day, and what had been missed by them from the day with the night.
وَ الَّذِينَ فِي أَمْوالِهِمْ حَقٌّ مَعْلُومٌ لِلسَّائِلِ وَ الْمَحْرُومِ
And those in whose wealth there is a known right [70:24] For the beggar and the deprived [70:25] –
فِي الْكَافِي عَنِ السَّجَّادِ ع الْحَقُّ الْمَعْلُومُ الشَّيْءُ يُخْرِجُهُ مِنْ مَالِهِ لَيْسَ مِنَ الزَّكَاةِ وَ لَا مِنَ الصَّدَقَةِ الْمَفْرُوضَتَيْنِ هُوَ الشَّيْءُ يُخْرِجُهُ مِنْ مَالِهِ إِنْ شَاءَ أَكْثَرَ وَ إِنْ شَاءَ أَقَلَّ عَلَى قَدْرِ مَا يَمْلِكُ يَصِلُ بِهِ رَحِماً وَ يُقَوِّي بِهِ ضَعِيفاً وَ يَحْمِلُ بِهِ كَلًّا وَ يَصِلُ بِهِ أَخاً لَهُ فِي اللَّهِ أَوْ لِنَائِبَةٍ تَنُوبُهُ.
In (the book) ‘Al-Kafi’, from Al-Sajjad-asws: ‘The ‘known right’ is the thing he extracts it from his wealth. It isn’t from the Zakat nor from the charity, the two obligatory ones. It is the thing he extract from his wealth, more if he so desire, less if he so desire, in accordance what he owns, to help the kindred with and strengthens the weak with it, and he carried both and helps by it a brother of his for the Sake of Allah-azwj, or a deputy to act on his behalf’.
و في معناه أخبار أخروَ عَنِ الصَّادِقِ ع الْمَحْرُومُ الْمُحَارَفُ الَّذِي قَدْ حُرِمَ كَدَّ يَدِهِ. كما مر
And in its meaning, another Hadeeth, and from the Sadiq-asws: ‘The deprived is the struggler for the livelihood who is deprived the toil of his hands’, like what has passed.
وَ الَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ في الكافي عن الباقر ع قال بخروج القائم ع
And those who are ratifying the Day of Religion [70:26] – In ‘Al-Kafi’, from Al-Baqir-asws having said: ‘Emergence of Al-Qaim-ajfj’.
قوله مُشْفِقُونَ أي خائفون على أنفسهم.
His-azwj Words: And those who are fearful [70:27] -I.e., fearing upon themselves.
إِنَّ عَذابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ اعتراض يدل على أنه لا ينبغي لأحد أن يأمن من عذاب الله و إن بالغ في طاعته
Surely, the Punishment of their Lord is not to be felt secure of [70:28] – an objection evidencing upon that it is not befitting for anyone to feel safe from the Punishment of Allah‑azwj, and even if he is far-reaching in His-azwj obedience.
إِلَّا عَلى أَزْواجِهِمْ شاملة للمتعة أَوْ ما مَلَكَتْ أَيْمانُهُمْ التحليل داخل في أحدهما على القولين فَأُولئِكَ هُمُ العادُونَ الكاملون للعدوان
Except from their spouses, – inclusive of the temporary wives – or what their right hands possess, [70:30] – the Permissible are included in one of the two based upon the two words – so those, they are the transgressors [70:31] – the complete of the transgression.
راعُونَ أي حافظون
caretakers [70:32] – I.e., protecting.
قائِمُونَ لا يكتمون و لا ينكرون
And those who are staying [70:33] – Neither concealing nor denying.
يُحافِظُونَ أي يراعون شرائطها و آدابها و أوقاتها و في الكافي و المجمع عن الباقر ع قال هي الفريضة
preserving [70:34] – I.e., taking care of its conditions and its etiquettes, and its timings. And in ‘Al-Kafi’ and ‘Al-Majma’, from Al-Baqir-asws having said: ‘These are the obligations’.
و الَّذِينَ هُمْ عَلى صَلاتِهِمْ دائِمُونَ النافلة و عن الكاظم ع أولئك أصحاب الخمسين صلاة من شيعتنا
Those who are constant upon their Salat [70:23] – the optional. And from Al-Kazim-asws: ‘They are the prayers of the fifty Salats, from our-asws Shias’.
أُولئِكَ فِي جَنَّاتٍ مُكْرَمُونَ أي معظمون مبجلون بما يفعل بهم من الثواب.
They would be in Gardens, being honoured [70:35] – I.e., revering, revered due to what would be Dealt with them from the Rewards.
مِنْ كَأْسٍ قيل من خمر و هي في الأصل لقدح تكون فيه كانَ مِزاجُها أي ما يمزج بها كافُوراً لبرده و عذوبته و طيب عرفه
from a cup, – It is said, ‘Of wine’, and it is in the origin for a cup, to be in it – its admixture would be of – I.e., what is mixed with it – camphor [76:5] – for its coolness and its freshness and the goodness of its quality.
عَيْناً يَشْرَبُ بِها أي منها يُفَجِّرُونَها تَفْجِيراً أي يجرونها حيث شاءوا إجراء سهلا و في المجالس عن الباقر ع هي عين في دار النبي ص يفجر إلى دور الأنبياء و المؤمنين
A fountain, from it the servants of Allah would be drinking – I.e., from it – He shall Make it flow in abundance [76:6] – I.e., flowing it wherever they so desire it to flow easily. And in ‘Al Majaalis’, from Al-Baqir-asws: ‘It is a spring in the house of the Prophet-saww and it bursts forth to the houses of the Prophets-as and the Momineen.
يُوفُونَ بِالنَّذْرِ أي النذر الذي نذره أهل البيت ع لشفاء الحسنين ع وَ يَخافُونَ يَوْماً كانَ شَرُّهُ مُسْتَطِيراً أي شدائده فاشية منتشرة غاية الانتشار و عن الباقر ع كلوحا عابسا
They are fulfilling the vows – I.e., the vow which was vowed by People-asws of the Household for healing Al-Husayn-asws – and are fearing a Day, the evil of it would be widespread [76:7] – I.e., its difficulties would be widespread at the peak of the spreading. And from Al-Baqir-asws: ‘Like gloomy frown’.
عَلى حُبِّهِ أي حب الله أو حب الطعام و عن الباقر ع عن شهوتهم للطعام و إيثارهم له
out of His love (for Allah), [76:8] – I.e., love of Allah-azwj, of love of the food. And from Al-Baqir-asws: ‘Of their-asws desire of the food and their-asws preferring of it.
مِسْكِيناً قال من مساكين المسلمين وَ يَتِيماً من يتامى المسلمين وَ أَسِيراً من أسارى المشركين
a poor, – he said, ‘From the poor Muslims’ – and an orphan – from the Muslim orphans – and a captive [76:8] – from the Polytheist captives.
إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ قال ع يقولون إذا أطعموهم ذلك قال و الله ما قالوا هذا لهم و لكنهم أضمروه في أنفسهم فأخبر الله بإضمارهم يقولون لا نُرِيدُ مِنْكُمْ جَزاءً تكافئوننا به وَ لا شُكُوراً تثنون علينا به و لكنا إنما أطعمناكم لوجه الله و طلب ثوابه
(They said): ‘But rather, we are feeding you for the Face of Allah, – he-asws said, when they‑asws are saying when they-asws feed them that, said: ‘By Allah-azwj! They-asws did not say this to them, but they-asws thought of it within themselves-asws, so Allah-azwj Informed of their-asws conscience as ‘they are saying’ – neither wanting any recompense from you – to suffice us-asws with – nor any appreciation’ [76:9] – for us-asws to be rewarded with, but rather we-asws are feeding you all for the Face of Allah-azwj and seeking His-azwj Rewards.
يَوْماً عَبُوساً تعبس فيه الوجوه قَمْطَرِيراً شديد العبوس
A harsh, distressful Day [76:10] – the faces will be frowning during it with severe frowning.
نَضْرَةً وَ سُرُوراً قال الباقر ع نضرة في الوجوه و سرورا في القلوب
freshness and happiness [76:11] – Al-Baqir-asws said: ‘Freshness in the faces and cheerfulness in the hearts.
جَنَّةً وَ حَرِيراً قال ع جنة يسكنونها و حريرا يفترشونه و يلبسونه.
A Garden and silk [76:12] – He-asws said: ‘A Garden to dwell in and silk to furnish and wear’.
و قد روى الخاص و العام أن الآيات في هذه السورة و هي قوله إِنَّ الْأَبْرارَ يَشْرَبُونَ إلى قوله وَ كانَ سَعْيُكُمْ مَشْكُوراً نزلت في علي و فاطمة و الحسن و الحسين ع و جارية لهم تسمى فضة و القصة طويلة مرت بأسانيد جمة مع تفسير سائر الآيات في أبواب فضائلهم ع.
And the special ones (Shias) and general Muslims have reported that the Verses in this Chapter, and it is His-azwj Words: Surely, the righteous would be drinking [76:5] – up to His‑azwj Words: and your striving (which) would always be appreciated [76:22], were Revealed regarding Ali-asws, and Fatima-asws, and Al-Hassan-asws, and Al-Husayn-asws and a maid named as Fizza-ra, and the story is lengthy. It has passed with plenty chains along with interpretation of rest of the Verses in the chapter on their-asws merits.
وَ الْعَصْرِ إِنَّ الْإِنْسانَ لَفِي خُسْرٍ قيل أقسم بصلاة العصر أو بعصر النبوة إن الإنسان لفي خسر في مساعيهم و صرف أعمارهم في مطالبهم
(I Swear) by the time [103:1] Surely, the human being is in loss [103:2] – It is said, ‘I-azwj Swear by Al-Asr Salat’, or by the time (era) of the Prophet-hood, that the human beings are in loss in their striving and spending of their lifetimes in their searches.
إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ فإنهم اشتروا الآخرة بالدنيا ففازوا بالحياة الأبدية و السعادة السرمدية وَ تَواصَوْا بِالْحَقِ أي بالثابت الذي لا يصح إنكاره من اعتقاد أو عمل وَ تَواصَوْا بِالصَّبْرِ عن المعاصي و الطاعات و على المصائب و هذا من عطف الخاص على العام
Except those who believe and are doing the righteous deeds, – they are buying the Hereafter for (selling) the world, so they shall succeed in the eternal life and the permanent happiness – and enjoin each other with the Truth, – I.e., with firmness which it is not correct to deny it, from the belies or deeds – and enjoin each other with the patience [103:3] – from the acts of disobedience and the obedience, and upon the calamities, and this is from the inclination of the special upon the general.
و عن الصادق ع أن العصر عصر خروج القائم ع إِنَّ الْإِنْسانَ لَفِي خُسْرٍ يعني أعداءنا إِلَّا الَّذِينَ آمَنُوا يعني بآياتنا وَ عَمِلُوا الصَّالِحاتِ يعني بمواساة الإخوان وَ تَواصَوْا بِالْحَقِ يعني الإمامة وَ تَواصَوْا بِالصَّبْرِ يعني بالفترة
And from Al-Sadiq-asws: ‘(Al-Asr) is the time of the era of emergence of Al-Qaim-asws – Surely, the human being is in loss [103:2] – meaning our-asws enemies – Except those who believe – meaning in our-asws Signs – and are doing the righteous deeds, – meaning the consoling the brethren – and enjoin each other with the Truth, – meaning the Imamate – and enjoin each other with the patience [103:3] – meaning the period (of occultation)’.
و قد سبقت الأخبار في تأويلها بالولاية و قراءة أهل البيت ع فيها.
And the Ahadeeth have preceded in its interpretation Wilayah and the recitation of People‑asws of the Household regarding it’.
1- كش، رجال الكشي عَنْ نَصْرِ بْنِ صَبَّاحٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ فُضَيْلٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ عَنْ مُوسَى بْنِ عَبْدِ اللَّهِ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ: جَاءَ قَوْمٌ إِلَى جَابِرٍ الْجُعْفِيِّ فَسَأَلُوهُ أَنْ يُعِينَهُمْ فِي بِنَاءِ مَسْجِدِهِمْ قَالَ مَا كُنْتُ بِالَّذِي أُعِينُ فِي بِنَاءِ شَيْءٍ وَ يَقَعُ مِنْهُ رَجُلٌ مُؤْمِنٌ فَيَمُوتُ
(The book) ‘Rijal’ of Al Kashi – from Nasr Bin Sabbah, from Is’haq Bin Muhammad Bin Fuzeyl, from Muhammad Bin Zayd, from Musa Bin Abdullah, from Amro Bin Shimr who said,
‘A group came to Jabir Al-Jufy. They asked him to assist them to build their Masjid. He said, ‘I have never been the one to assist in building anything, and a Momin falls from it and dies’.
فَخَرَجُوا مِنْ عِنْدِهِ وَ هُمْ يُبَخِّلُونَهُ وَ يُكَذِّبُونَهُ فَلَمَّا كَانَ مِنَ الْغَدِ أَتَمُّوا الدَّرَاهِمَ وَ وَضَعُوا أَيْدِيَهُمْ فِي الْبِنَاءِ فَلَمَّا كَانَ عِنْدَ الْعَصْرِ نزلت [زَلَّتْ] قَدَمُ الْبَنَّاءِ فَوَقَعَ فَمَاتَ.
They went out from his presence and they were considering him stingy and a liar. When it was the next morning, they completed (the collection of) Dirhams and placed their hands in the construction. When it was the afternoon, a foot of a builder slipper and he fell down dead’’.[1] (This is not a Hadeeth)
2- كش، رجال الكشي عَنْ نَصْرٍ عَنْ إِسْحَاقَ عَنْ عَلِيِّ بْنِ عُبَيْدٍ وَ مُحَمَّدِ بْنِ مَنْصُورٍ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَدَقَةَ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ: جَاءَ العَلَاءُ بْنُ شَرِيكٍ بِرَجُلٍ مِنْ جُعْفِيٍّ قَالَ خَرَجْتُ مَعَ جَابِرٍ لَمَّا طَلَبَهُ هِشَامٌ حَتَّى انْتَهَى إِلَى السَّوَادِ
(The book) ‘Rijal’ of Al-Kashy – from Nasr, from Is’haq, from Ali Bin Ubeyd and Muhammad Bin Mansour Al Kufy, from Muhammad Bin Ismail, from Sadaqa, from Amro Bin Shimr who said,
‘Al-A’ala Bin Shareek came with a man from Jufy. He said, ‘I was present with Jabir when Hisham was searching for him until he ended to the desert’.
قَالَ فَبَيْنَا نَحْنُ قُعُودٌ وَ رَاعِي قَرِيبٌ مِنَّا إِذْ ثَغَتْ نَعْجَةٌ مِنْ شَائِهِ إِلَى حَمَلٍ فَضَحِكَ جَابِرٌ فَقُلْتُ لَهُ مَا يُضْحِكُكَ يَا بَا مُحَمَّدٍ قَالَ إِنَّ هَذِهِ النَّعْجَةَ دَعَتْ حَمَلَهَا فَلَمْ يَجِئْ فَقَالَتْ لَهُ تَنَحَّ عَنْ ذَلِكَ الْمَوْضِعِ فَإِنَّ الذِّئْبَ عَامَ أَوَّلَ أَخَذَ أَخَاكَ مِنْهُ
He said, ‘While we were seated, and a shepherd was near from us when an ewe from his flock bleated to a lamb. Jabir laughed. I said to him, ‘What makes you laugh, O Abu Muhammad?’ He said, ‘This ewe called out to her lamp, but it did not come. She said to him ‘Stay away from that place for the wolf had seized your brother from it last year!’
فَقُلْتُ لِأَعْلَمَنَّ حَقِّيَّةَ هَذَا أَوْ كَذِبَهُ فَجِئْتُ إِلَى الرَّاعِي فَقُلْتُ يَا رَاعِي تَبِيعُنِي هَذَا الْحَمَلَ
I said (within myself), ‘I will find out the reality of this or its falsity!’ I went to the shepherd, and I said, ‘O shepherd! Will you sell this lamb to me?’
قَالَ فَقَالَ لَا فَقُلْتُ وَ لِمَ قَالَ لِأَنَّ أُمَّهُ أَفْرَهُ شَاةٍ فِي الْغَنَمِ وَ أَغْزَرُهَا دِرَّةً وَ كَانَ الذِّئْبُ أَخَذَ حَمَلًا لَهَا مُنْذُ عَامِ الْأَوَّلِ مِنْ ذَلِكَ الْمَوْضِعِ فَمَا رَجَعَ لَبَنُهَا حَتَّى وَضَعَتْ هَذَا فَدَرَّتْ
He (the narrator) said, ‘He said, ‘No’. I said, ‘And why not?’ He said, ‘Because its mother was the best sheep in the flock and its most abundant in milk, and the wolf had seized a lamb of hers since last year from that place. Her milk has not return until she gave birth to this one, so it has (started) flowing’.
فَقُلْتُ صَدَقَ ثُمَّ أَقْبَلْتُ فَلَمَّا صِرْتُ عَلَى جِسْرِ الْكُوفَةِ نَظَرَ إِلَى رَجُلٍ مَعَهُ خَاتَمُ يَاقُوتٍ فَقَالَ لَهُ يَا فُلَانُ خَاتَمُكَ هَذَا الْبَرَّاقُ أَرِنِيهِ
I said, ‘You speak the truth’. Then I came back. When I came to be upon a bridge of Al-Kufa I looked at a man having a ring of ruby with him. He said to him, ‘O so and so! This shining ring of yours, show it to me’.
قَالَ فَخَلَعَهُ فَأَعْطَاهُ فَلَمَّا صَارَ فِي يَدِهِ رَمَى بِهِ فِي الْفُرَاتِ قَالَ الْآخَرُ مَا صَنَعْتَ قَالَ تُحِبُّ أَنْ تَأْخُذَهُ قَالَ نَعَمْ
He (the narrator) said, ‘He took it off and gave it to him. When it came to be in his hand, he threw it into the Euphrates. The other one said, ‘What have you done?’ He said, ‘Would you like to take it?’ He said, ‘Yes’.
قَالَ فَقَالَ بِيَدِهِ إِلَى الْمَاءِ فَأَقْبَلَ الْمَاءُ يَعْلُو بَعْضُهُ عَلَى بَعْضٍ حَتَّى إِذَا قَرُبَ تَنَاوَلَهُ وَ أَخَذَهُ.
He (the narrator) said, ‘He said (gestured) by his hand to the water. The water came and part of it rose upon part until when it was near, he grabbed it and took it’’.[2] (This is not a Hadeeth)
3- كش، رجال الكشي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ رِبْعِيِّ بْنِ عَبْدِ اللَّهِ قَالَ حَدَّثَنِي غَاسِلُ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ: إِنِّي لَأُغَسِّلُ الْفُضَيْلَ بْنَ يَسَارٍ وَ إِنَّ يَدَهُ لَتَسْبِقُنِي إِلَى عَوْرَتِهِ فَخَبَّرْتُ بِذَلِكَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ لِي رَحِمَ اللَّهُ الْفُضَيْلَ بْنَ يَسَارٍ وَ هُوَ مِنَّا أَهْلَ الْبَيْتِ.
(The book) ‘Rijal’ of Al Kashi – from Ali Bin Muhammad, from Muhammad Bin Ahmad, from Muhammad Bin Ali Al Hamdany, from Ali Bin Ismail, from Rabie Bin Abdullah who said, ‘It is narrated to me by a washer of Al Fuzeyl Bin Yasaar who said,
‘I washed Al-Fuzeyl Bin Yasaar and in his hand preceded mine to his private part. I informed of that to Abu Abdullah-asws. He-asws said to me: ‘May Allah-azwj have Mercy on Al-Fuzeyl Bin Yasaar, and he was from us-asws, People-asws of the Household’’.[3]
4- مع، معاني الأخبار لي، الأمالي للصدوق عَنِ الطَّالَقَانِيِّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنِ الْحَسَنِ بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْمُرَادِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ص لِلشَّيْخِ الَّذِي أَتَاهُ مِنَ الشَّامِ يَا شَيْخُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً ضَيَّقَ الدُّنْيَا عَلَيْهِمْ نَظَراً لَهُمْ فَزَهَّدَهُمْ فِيهَا وَ فِي حُطَامِهَا
(The books) ‘Ma’any Al-Akhbar’, (and) ‘Al-Amaali’ of Al-Sadouq, from Al Taqany, from Ahmad Al Hamdany, from Al-Hassan Bin Al Qasim, from Ali Bin Ibrahim Bin Al Moalla, from Muhammad Bin Khalid, from Abdullah Bin Bakr Al Murady,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws said to the Sheykh who had come to him-asws from Syria: ‘O Sheykh! Allah-azwj Mighty and Majestic Created creatures, the world is narrow upon them as a Consideration for them. So He-azwj Caused them to be ascetic regarding it and regarding its debris.
فَرَغِبُوا فِي دَارِ السَّلَامِ الَّذِي دَعَاهُمْ إِلَيْهِ وَ صَبَرُوا عَلَى ضِيقِ الْمَعِيشَةِ وَ صَبَرُوا عَلَى الْمَكْرُوهِ وَ اشْتَاقُوا إِلَى مَا عِنْدَ اللَّهِ مِنَ الْكَرَامَةِ وَ بَذَلُوا أَنْفُسَهُمُ ابْتِغَاءَ رِضْوَانِ اللَّهِ وَ كَانَتْ خَاتِمَةُ أَعْمَالِهِمُ الشَّهَادَةَ
So, they became desirous regarding the House of Peace which He-azwj Called them to, and they were patient upon the narrow life, and they were patient upon its abhorrences, and they yearned to what honours there are in the Presence of Allah-azwj, and they exerted themselves seeking the Pleasure of Allah-azwj, and the end of their deeds happened to be the martyrdom.
فَلَقُوا اللَّهَ وَ هُوَ عَنْهُمْ رَاضٍ وَ عَلِمُوا أَنَّ الْمَوْتَ سَبِيلُ مَنْ مَضَى وَ مَنْ بَقِيَ فَتَزَوَّدُوا لآِخِرَتِهِمْ غَيْرَ الذَّهَبِ وَ الْفِضَّةِ وَ لَبِسُوا الْخَشِنَ وَ صَبَرُوا عَلَى الْقُوتِ وَ قَدَّمُوا الْفَضْلَ وَ أَحَبُّوا فِي اللَّهِ وَ أَبْغَضُوا فِي اللَّهِ عَزَّ وَ جَلَّ أُولَئِكَ الْمَصَابِيحُ وَ أَهْلُ النَّعِيمِ فِي الْآخِرَةِ وَ السَّلَامُ الْخَبَرَ.
So, they met Allah-azwj and He-azwj was Pleased with them and they knew that the death is a way of the ones past and the ones remaining. They provided for their Hereafter with other than the gold and the silver, and they wore the coarse (clothing) and they were patient upon the daily subsistence, and they sent ahead the merits, and they loved for the Sake of Allah-azwj and hated for the Sake of Allah-azwj Mighty and Majestic. They are the lamps and people of bliss in the Hereafter, and the greetings’ – the Hadeeth’’.[4]
5- مع، معاني الأخبار عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع طُوبَى لِعَبْدٍ نُوَمَةٍ عَرَفَ النَّاسَ فَصَاحَبَهُمْ بِبَدَنِهِ وَ لَمْ يُصَاحِبْهُمْ فِي أَعْمَالِهِمْ بِقَلْبِهِ فَعَرَفُوهُ فِي الظَّاهِرِ وَ عَرَفَهُمْ فِي الْبَاطِنِ.
(The book) ‘Ma’any Al-Akhbar’ – from Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Beatitude is for a servant silent during Fitna. He knows the people, so he accompanies them with his body and does not accompany them in their deeds with his heart. They know him in the apparent and he knows them in the esoteric’’.[5]
وَ فِي نَهْجِ الْبَلَاغَةِ وَ ذَلِكَ زَمَانٌ لَا يَنْجُو فِيهِ إِلَّا كُلُّ مُؤْمِنٍ نُوَمَةٍ إِنْ شَهِدَ لَمْ يُعْرَفْ وَ إِنْ غَابَ لَمْ يُفْتَقَدْ أُولَئِكَ مَصَابِيحُ الْهُدَى وَ أَعْلَامُ السُّرَى لَيْسُوا بِالْمَسَايِيحِ وَ لَا الْمَذَايِيعِ الْبُذُرِ أُولَئِكَ يَفْتَحُ اللَّهُ لَهُمْ أَبْوَابَ رَحْمَتِهِ وَ يَكْشِفُ عَنْهُمْ ضَرَّاءَ نَقِمَتِهِ.
And in (the book) ‘Nahj Al-Balagah’ –
‘And in that time, no one will be saved in it except every silent Momin. If he is present, he is not recognised, and if he is absent, he is not missed. They are the lamps of guidance and flags of the journey (to be guided by). They neither spread the slanders nor divulge secrets. They, Allah-azwj will Open for them the doors of His-azwj Mercy and Remove from them the harm of His-azwj Scourge’’.[6]
6- ب، قرب الإسناد عَنِ ابْنِ سَعْدٍ عَنِ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي عَبْدٌ مُؤْمِنٌ ذُو حَظٍّ مِنْ صَلَاحٍ وَ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ عَبَدَ اللَّهَ فِي السَّرِيرَةِ وَ كَانَ غَامِضاً فِي النَّاسِ فَلَمْ يُشَرْ إِلَيْهِ بِالْأَصَابِعِ وَ كَانَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ تَعَجَّلَتْ بِهِ الْمَنِيَّةُ فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ ثَلَاثاً.
(The book) ‘Qurb Al Asnaad’ – from Ibn Sa’ad, from Al Azdy who said,
‘Abu Abdullah-asws said: ‘Most enviable of my-asws friend in my-asws presence is a Momin servant with a share from the righteous deeds, and excellent worship of his Lord-azwj, and he worships Allah-azwj in the secrecy, and he would be obscure among the people so he would not be indicated to with the fingers, and his sustenance would be the necessary minimum. He would be patient upon it. The death would be hastened with him. Little would be his inheritance and his mourners would be few’ – (saying it) thrice’’.[7]
7- ل، الخصال عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَخْفَى أَرْبَعَةً فِي أَرْبَعَةٍ أَخْفَى رِضَاهُ فِي طَاعَتِهِ فَلَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ طَاعَتِهِ فَرُبَّمَا وَافَقَ رِضَاهُ وَ أَنْتَ لَا تَعْلَمُ
(The book) ‘Al Khisaal’ – from Majaylawiya, from his uncle, from Al Barqy, from Al Qasim, from his grandfather, from Abu Baseer, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Allah-azwj Blessed and Exalted has Hidden four in four. He-azwj has Hidden His-azwj Pleasure in obedience to Him-azwj, so do not be belittling anything from obedience to Him-azwj. Perhaps it would contain His-azwj Pleasure any you do not know.
وَ أَخْفَى سَخَطَهُ فِي مَعْصِيَتِهِ فَلَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ مَعْصِيَتِهِ فَرُبَّمَا وَافَقَ سَخَطَهُ وَ أَنْتَ لَا تَعْلَمُ
And He-azwj has Hidden His-azwj Wrath in disobedience to Him-azwj, so do not belittle anything from disobedience to Him-azwj, perhaps it would contain His-azwj Wrath and you do not know.
وَ أَخْفَى إِجَابَتَهُ فِي دَعْوَتِهِ فَلَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ دُعَائِهِ فَرُبَّمَا وَافَقَ إِجَابَتَهُ وَ أَنْتَ لَا تَعْلَمُ
And He-azwj has Hidden His-azwj Response in supplication to Him-azwj, so do not belittle anything from supplications to Him-azwj, perhaps it contains His-azwj Answer and you do not know.
وَ أَخْفَى وَلِيَّهُ فِي عِبَادِهِ فَلَا تَسْتَصْغِرَنَّ عَبْداً مِنْ عَبِيدِ اللَّهِ فَرُبَّمَا يَكُونُ وَلِيَّهُ وَ أَنْتَ لَا تَعْلَمُ.
And He-azwj has Hidden His-azwj friend among His-azwj servants, so do not belittle any servant from the servants of Allah-azwj, perhaps he would be His-azwj friend, and you do not know’’.[8]
8- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ الْأَعْلَى عَنْ نَوْفٍ قَالَ: بِتُّ لَيْلَةً عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع فَكَانَ يُصَلِّي اللَّيْلَ كُلَّهُ وَ يَخْرُجُ سَاعَةً بَعْدَ سَاعَةٍ فَيَنْظُرُ إِلَى السَّمَاءِ وَ يَتْلُو الْقُرْآنَ
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ayoub Bin Nuh, from Rabie Bin Muhammad Al Musly, from Abdul A’ala, from Nowf who said,
‘I spent a night in the presence of Amir Al-Momineen-asws. He-asws was praying Salat at night, the whole of it, and he-asws would come out time after time and look at the sky and recite the Quran’’.
قَالَ فَمَرَّ بِي بَعْدَ هُدُوءٍ مِنَ اللَّيْلِ فَقَالَ يَا نَوْفُ أَ رَاقِدٌ أَنْتَ أَمْ رَامِقٌ
He (the narrator) said, ‘He-asws passed by me after serenity (coolness) of the night. He-asws said: ‘O Nowf! Are you lying down or watchful?’
قُلْتُ بَلْ رَامِقٌ أَرْمُقُكَ بِبَصَرِي يَا أَمِيرَ الْمُؤْمِنِينَ
I said, ‘But watchful. I am watching you-asws with my sight, O Amir Al-Momineen-asws!’
قَالَ يَا نَوْفُ طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أُولَئِكَ الَّذِينَ اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ تُرَابَهَا فِرَاشاً وَ مَاءَهَا طِيباً وَ الْقُرْآنَ دِثَاراً وَ الدُّعَاءَ شِعَاراً وَ قُرِّضُوا مِنَ الدُّنْيَا تَقْرِيضاً عَلَى مِنْهَاجِ عِيسَى ابْنِ مَرْيَمَ ع
He-asws said: ‘O Nowf! Beatitude is for the ascetics in the world, the desirous regarding the Hereafter. They are those who ate taking the ground as a rug, and its soil as a bed, and its water as a perfume, and the Quran as a blanket, and the supplication as a banner, and they are borrowing a loan from the world upon the manifesto of Isa-as Bin Maryam-as.
إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى عِيسَى ابْنِ مَرْيَمَ ع قُلْ لِلْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ لَا يَدْخُلُونَ بَيْتاً مِنْ بُيُوتِي إِلَّا بِقُلُوبٍ طَاهِرَةٍ وَ أَبْصَارٍ خَاشِعَةٍ وَ أَكُفٍّ نَقِيَّةٍ
Allah-azwj Mighty and Majestic Revealed to Isa-as Ibn Mayran-as: “Say to the assembly of the children of Israel, no one will be entering a house from My-azwj Houses except with clean hearts, and humble eyes, and pure palms!
وَ قُلْ لَهُمْ اعْلَمُوا أَنِّي غَيْرُ مُسْتَجِيبٍ لِأَحَدٍ مِنْكُمْ دَعْوَةً وَ لِأَحَدٍ مِنْ خَلْقِي قِبَلَهُ مَظْلِمَةٌ
And say to them, know that I-azwj will not Respond a to supplication of anyone of you nor to anyone of My-azwj creatures whose heart is unjust!”
يَا نَوْفُ إِيَّاكَ أَنْ تَكُونَ عَشَّاراً أَوْ شَاعِراً أَوْ شُرْطِيّاً أَوْ عَرِيفاً أَوْ صَاحِبَ عَرْطَبَةٍ وَ هِيَ الطُّنْبُورُ أَوْ صَاحِبَ كُوبَةٍ وَ هُوَ الطَّبْلُ
O Nowf! Beware of be a tithe (tax/duty) collector, or a poet (i.e., fiction poetry), or a policeman, or a corporal (intelligence officer), or a companion of the wood, and it is the mandolin[9], or a companion of the ‘Kowbah’, and it is the drum.
فَإِنَّ نَبِيَّ اللَّهِ ع خَرَجَ ذَاتَ لَيْلَةٍ فَنَظَرَ إِلَى السَّمَاءِ فَقَالَ إِنَّهَا السَّاعَةُ الَّتِي لَا يُرَدُّ فِيهَا دَعْوَةٌ إِلَّا دَعْوَةُ عَرِيفٍ أَوْ دَعْوَةُ شَاعِرٍ أَوْ دَعْوَةُ عَاشِرٍ أَوْ شُرْطِيٍّ أَوْ صَاحِبِ عَرْطَبَةٍ أَوْ صَاحِبِ كُوبَةٍ.
The Prophet-saww of Allah-azwj came out one night and looked at the sky. He-saww said: ‘It is the time which no supplication is rejected in it except a supplication of a corporal (intelligence officer), or a supplication of a poet (i.e., fiction poetry), or a supplication of a tithe collector, or a policeman, or companions of mandolin (guitarist), or companions of a drum (drummer)’’.[10]
9- أَقُولُ قَدْ رُوِيَ هَذَا الْخَبَرُ فِي النَّهْجِ هَكَذَا وَ عَنْ نَوْفٍ الْبِكَالِيِّ قَالَ: رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع ذَاتَ لَيْلَةٍ وَ قَدْ خَرَجَ مِنْ فِرَاشِهِ فَنَظَرَ إِلَى النُّجُومِ فَقَالَ يَا نَوْفُ أَ رَاقِدٌ أَنْتَ أَمْ رَامِقٌ
I (Majlisi) am saying, ‘This Hadeeth has been reported in (the book) ‘Al Nahj’ like this, and from Nowf Al Bakali who said,
‘I saw Amir Al-Momineen-asws one night and he-asws had come out from his-asws bed. He-asws looked at the stars and said: ‘O Nowf! Are you lying down or watchful?’
فَقُلْتُ بَلْ رَامِقٌ يَا أَمِيرَ الْمُؤْمِنِينَ
I said, ‘But I am watchful, O Amir Al-Momineen-asws!’
فَقَالَ يَا نَوْفُ طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أُولَئِكَ قَوْمٌ اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ تُرَابَهَا فِرَاشاً وَ مَاءَهَا طِيباً وَ الْقُرْآنَ شِعَاراً وَ الدُّعَاءَ دِثَاراً ثُمَّ قَرَضُوا الدُّنْيَا قَرْضاً عَلَى مِنْهَاجِ الْمَسِيحِ ع
He-asws said: ‘O Nowf! Beatitude is for the ascetics in the world, the desirous regarding the Hereafter. They are a people taking the ground as a rug, and its soil as a bed, and its water as perfume, and the Quran as a slogan, and the supplication as a blanket. Then they borrow a loan of the world upon the manifesto of the Messiah.
يَا نَوْفُ إِنَّ دَاوُدَ ع- قَامَ فِي مِثْلِ هَذِهِ السَّاعَةِ مِنَ اللَّيْلِ فَقَالَ إِنَّهَا سَاعَةٌ لَا يَدْعُو فِيهَا عَبْدٌ رَبَّهُ إِلَّا اسْتُجِيبَ لَهُ إِلَّا أَنْ يَكُونَ عَشَّاراً أَوْ عَرِيفاً أَوْ شُرْطِيّاً أَوْ صَاحِبَ عَرْطَبَةٍ وَ هِيَ الطُّنْبُورُ أَوْ صَاحِبَ كُوبَةٍ وَ هِيَ الطَّبْلُ
O Nowf! Dawood-as had stood in a time similar to this from the night. He-as said: ‘It is a time no servant will supplicate to his Lord-azwj except it would be Answered for him, except if he happens to be a tithe collector, or a corporal (intelligence officer), or a policeman, or companion of the wood (flute), and it is the mandolin, or companions of a ‘Kowba’, and it is the drum’’.[11]
وَ قَدْ قِيلَ أَيْضاً إِنَّ الْعَرْطَبَةَ الطَّبْلُ وَ الْكُوبَةَ الطُّنْبُورُ. انْتَهَى
And it has been said as well that the ‘Artabah’ (wood) is the drum, and the ‘Kowba’ is the mandolin’ – end.
وَ قَالَ الْجَوْهَرِيُّ نَوْفٌ الْبِكَالِيُّ كَانَ حَاجِبَ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَالَ ابْنُ مِيثَمٍ الْبِكَالِيُّ بِكِسْرِ الْبَاءِ مَنْسُوبٌ إِلَى بِكَالَةَ قَرْيَةٌ مِنَ الْيَمَنِ
And Al Jowhary said, ‘Nowf Al Bakali was a guard of Amir Al-Momineen-asws’. And Ibn Meesam said, ‘Al Bakali is attributed to Bakalah, a town of Yemen’.
10- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَالِمٍ الْأَشَلِّ عَنْ بَعْضِ الْفُقَهَاءِ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ إِنَّ أَوْلِياءَ اللَّهِ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ ثُمَّ قَالَ تَدْرُونَ مَنْ أَوْلِيَاءُ اللَّهِ
Tafseer Al-Ayyashi – from Abdul Rahman Bin Salim Al Ashal, from one of the jurists who said,
‘Amir Al-Momineen-asws said: ‘The friends of Allah, there would neither be fear upon them nor would they be grieving [10:62]’. Then said: ‘Do you know who the friends of Allahazwj are?’
قَالُوا مَنْ هُمْ يَا أَمِيرَ الْمُؤْمِنِينَ
They said, ‘Who are they, O Amir Al-Momineen-asws?’
He-asws said: ‘They are us-asws and our-asws sons-asws. The one who follows us-asws from after us‑asws, beatitude is for us-asws and beatitude is for them, better than the beatitude for us-asws’.
فَقَالَ هُمْ نَحْنُ وَ أَتْبَاعُنَا فَمَنْ تَبِعَنَا مِنْ بَعْدِنَا طُوبَى لَنَا وَ طُوبَى لَهُمْ أَفْضَلُ مِنْ طُوبَى لَنَا قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ مَا شَأْنُ طُوبَى لَهُمْ أَفْضَلُ مِنْ طُوبَى لَنَا أَ لَسْنَا نَحْنُ وَ هُمْ عَلَى أَمْرٍ
He said, ‘O Amir Al-Momineen-asws! What is the matter the beatitude for them is better than beatitude for us-asws? Aren’t we and them upon (one) matter?’
قَالَ لَا لِأَنَّهُمْ حُمِّلُوا مَا لَمْ تُحَمَّلُوا عَلَيْهِ وَ أَطَاقُوا مَا لَمْ تُطِيقُوا.
He-asws said: ‘No, because they will be loaded with what you have not been loaded upon and will endure what have not endured’’.[12]
11- شي، تفسير العياشي عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَجَدْنَا فِي كِتَابِ عَلِيِّ بْنِ الْحُسَيْنِ ع أَلا إِنَّ أَوْلِياءَ اللَّهِ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ إِذَا أَدَّوْا فَرَائِضَ اللَّهِ وَ أَخَذُوا سُنَنَ رَسُولِ اللَّهِ وَ تَوَرَّعُوا عَنْ مَحَارِمِ اللَّهِ وَ زَهِدُوا فِي عَاجِلِ زَهْرَةِ الدُّنْيَا وَ رَغِبُوا فِيمَا عِنْدَ اللَّهِ وَ اكْتَسَبُوا الطَّيِّبَ مِنْ رِزْقِ اللَّهِ لِوَجْهِ اللَّهِ لَا يُرِيدُونَ بِهِ التَّفَاخُرَ وَ التَّكَاثُرَ ثُمَّ أَنْفَقُوا فِيمَا يَلْزَمُهُمْ مِنْ حُقُوقٍ وَاجِبَةٍ فَأُولَئِكَ الَّذِينَ بَارَكَ اللَّهُ لَهُمْ فِيمَا اكْتَسَبُوا وَ يُثَابُونَ عَلَى مَا قَدَّمُوا لآِخِرَتِهِمْ.
Tafseer Al-Ayyashi – from Bureyd Al Ijaly,
‘From Abu Ja’far-asws having said: ‘We found in the book of Ali-asws Bin Al-Husayn-asws: The friends of Allah, there would neither be fear upon them, nor would they be grieving [10:62]. When they fulfill the obligations of Allah-azwj and take to the Sunnah of Rasool-Allah-azwj, and save themselves from the Prohibitions of Allah-azwj, and are ascetic in the current blossoms of the world, and are desirous regarding what is in the Presence of Allah-azwj, and they earn from the good sustenance of Allah-azwj for the Face of Allah-azwj, neither intending the priding and the abundance with it, then they spend in what has been necessitated them from the obligatory rights, so they are those Allah-azwj has Blessed for them in what they earned, and they will be Rewarded upon what they have sent ahead for their Hereafter’’.[13]
12- جا، المجالس للمفيد عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ خَاقَانَ عَنْ سُلَيْمٍ الْخَادِمِ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ مُحَمَّدِ بْنِ نَصْرِ بْنِ قِرْوَاشٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ صَاحِبَ الدِّينِ فَكَّرَ فَعَلَتْهُ السَّكِينَةُ وَ اسْتَكَانَ فَتَوَاضَعَ وَ قَنِعَ فَاسْتَغْنَى وَ رَضِيَ بِمَا أُعْطِيَ وَ انْفَرَدَ فَكُفِيَ الْأَحْزَانَ وَ رَفَضَ الشَّهَوَاتِ فَصَارَ حُرّاً وَ خَلَعَ الدُّنْيَا فَتَحَامَى الشُّرُورَ وَ طَرَحَ الْحَسَدَ فَظَهَرَتِ الْمَحَبَّةُ
(The book) ‘Al Majaalis’ of Al-Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Ahmad Bin Khaqan, from Suleym Al Khadim, from Ibrahim Bin Uqba, from Muhammad Bin Nasr Bin Qirwash,
‘From Abu Abdullah-asws having said: ‘The companion of religion thinks, so he does it with calmness, and yields so he is humble, and is content so he is needless, and is pleased with what he has been Given, and he isolates so he restrains the griefs, and rejects the lustful desires so he becomes free, and he takes off the world so is protected from the evils, and he drops the envy, so he manifests the love.
وَ لَمْ يُخِفِ النَّاسَ فَلَمْ يَخَفْهُمْ وَ لَمْ يُذْنِبْ إِلَيْهِمْ فَسَلِمَ مِنْهُمْ وَ سَخِطَ نَفْسَهُ عَنْ كُلِّ شَيْءٍ فَفَازَ وَ اسْتَكْمَلَ الْفَضْلَ وَ أَبْصَرَ الْعَافِيَةَ فَأَمِنَ النَّدَامَةَ.
And he does not scare the people, so he does not fear them, and he is not offensive to them so he is safe from them, and he angers himself from all things, so he succeeds, and he perfects the merits and sees the well-being, so he is secure from the regret’’.[14]
13- جا، المجالس للمفيد عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى وَ ابْنِ أَبِي الْخَطَّابِ مَعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ مُوسَى بْنُ عِمْرَانَ عَلَى نَبِيِّنَا وَ عَلَيْهِ السَّلَامُ إِلَهِي مَنْ أَصْفِيَاؤُكَ مِنْ خَلْقِكَ
(The book) ‘Al Majaalis’ of Al-Mufeed – from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa and Ibn Abu Al Khattab, both together from Ibn Mahboub, from Ibn Sinan, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Musa-as Bin Imran-as, may the greetings be upon our Prophet‑as, said: ‘My-as God-azwj! Who are Your-azwj elites from Your-azwj creatures?’
قَالَ النَّدِيُّ الْكَفَّيْنِ الْبَرِيُّ الْقَدَمَيْنِ يَقُولُ صَادِقاً وَ يَمْشِي هَوْناً فَأُولَئِكَ يَزُولُ الْجِبَالُ وَ لَا يَزُولُونَ
He-azwj Said: “The humid of the hands, and righteous of the feet, speaking the truth and walking humbly. They, the mountain will move, and they will not budge”.
قَالَ إِلَهِي فَمَنْ يَنْزِلُ دَارَ الْقُدْسِ عِنْدَكَ
He-as said: ‘My-as God-azwj! Who will be lodging in the Holy house in Your-azwj Presence?’
قَالَ الَّذِينَ لَا يَنْظُرُ أَعْيُنُهُمْ إِلَى الدُّنْيَا وَ لَا يُذِيعُونَ أَسْرَارَهُمْ فِي الدِّينِ وَ لَا يَأْخُذُونَ عَلَى الْحُكُومَةِ الرِّشَا الْحَقُّ فِي قُلُوبِهِمْ وَ الصِّدْقُ عَلَى أَلْسِنَتِهِمْ فَأُولَئِكَ فِي سِتْرِي فِي الدُّنْيَا وَ فِي دَارِ القبس [الْقُدْسِ] عِنْدِي فِي الْآخِرَةِ.
He said: ‘Those who are not looking with their eyes towards the world, nor are they broadcasting their secrets in the religion, nor are they taking the bribes upon the decisions. The truth is in their hearts and the truthfulness is upon their tongues. They are My-azwj veils in the world and will be in the Holy house in My-azwj Presence in the Hereafter’’.[15]
14- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي مُعَاذٍ السُّدِّيِّ عَنْ أَبِي أَرَاكَةَ قَالَ: صَلَّيْتُ خَلَفَ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ الْفَجْرَ فِي مَسْجِدِكُمْ فَانْفَتَلَ عَلَى يَمِينِهِ وَ كَانَ عَلَيْهِ كَآبَةٌ وَ مَكَثَ حَتَّى طَلَعَتِ الشَّمْسُ عَلَى حَائِطِ مَسْجِدِكُمْ هَذَا قَيْدَ رُمْحٍ وَ لَيْسَ هُوَ عَلَى مَا هُوَ عَلَيْهِ الْيَوْمَ
(The book) ‘Al Majalis’ of Al-Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Muhammad Bin Sinan, from Abu Muaz Al Sudy, from Abu Arakah who said,
‘I prayed Al-Fajr Salat behind Amir Al-Momineen Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws, in your Masjid. He-asws turned to his-asws right and as if there was gloom upon him-asws, and he-asws remained as such until the sun emerged upon the wall of this Masjid of yours, a length of a spear, and it wasn’t upon what it is upon it today.
ثُمَّ أَقْبَلَ عَلَى النَّاسِ فَقَالَ أَمَا وَ اللَّهِ لَقَدْ كَانَ أَصْحَابُ رَسُولِ اللَّهِ وَ هُمْ يُكَابِدُونَ هَذَا اللَّيْلَ يُرَاوِحُونَ بَيْنَ جِبَاهِهِمْ وَ رُكَبِهِمْ كَأَنَّ زَفِيرَ النَّارِ فِي آذَانِهِمْ
Then he-asws faced towards the people. He-asws said: ‘But, by Allah-azwj, the companions of Rasool-Allah-saww were such, and they used to struggle this night, resting between their foreheads and their knees, as if the exhalation of the Fire was in their ears.
فَإِذَا أَصْبَحُوا أَصْبَحُوا غُبْراً صُفْراً بَيْنَ أَعْيُنِهِمْ شِبْهُ رُكَبِ الْمِعْزَى فَإِذَا ذُكِرَ اللَّهُ تَعَالَى مَادُوا كَمَا يَمِيدُ الشَّجَرُ فِي يَوْمِ الرِّيحِ وَ انْهَمَلَتْ أَعْيُنُهُمْ حَتَّى تَبْتَلَّ ثِيَابُهُمْ
When it was morning, they had become dusty with paleness between their eyes resembling a knee of a goat. When Allah-azwj Allah-azwj the Exalted was mentioned, they would tremble like the tree shakes during a stormy day and their eyes would fill up until their clothes would be moistened’.
قَالَ ثُمَّ نَهَضَ وَ هُوَ يَقُولُ وَ اللَّهِ لَكَأَنَّمَا بَاتَ الْقَوْمُ غَافِلِينَ ثُمَّ لَمْ يُرَ مُفْتَرّاً حَتَّى كَانَ مِنْ أَمْرِ ابْنِ مُلْجَمٍ لَعَنَهُ اللَّهُ مَا كَانَ.
He (the narrator) said: ‘Then he-asws got up and he-asws was saying: ‘By Allah-azwj! But rather the people are spending the night heedless’. Then he-asws was not seen smiling until it happened from the matter of Ibn Muljim-la, may the Curse of Allah-azwj be upon him-la, what happened’’.[16]
15- كش، رجال الكشي عَنْ نَصْرِ بْنِ الصَّبَّاحِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَمْرِو بْنِ شِمْرٍ قَالَ قَالَ: أَتَى رَجُلٌ جَابِرَ بْنَ يَزِيدَ فَقَالَ لَهُ جَابِرٌ تُرِيدُ أَنْ تَرَى أَبَا جَعْفَرٍ قَالَ نَعَمْ
(The book) ‘Rijal’ of Al Kashi’ – from Nasr Bin Al Sabbah, from Is’haq Bin Muhammad Al Basry, from Muhammad Bin Mansour, from Muhammad Bin Ismail, from Amro Bin Shimr who said,
‘A man came to Jabir Bin Yazeed. Jabir said to him, ‘Do you want to see Abu Ja’far-asws?’ He said, ‘Yes’.
قَالَ فَمَسَحَ عَلَى عَيْنَيَّ فَمَرَرْتُ وَ أَنَا أَسْبَقُ الرِّيحَ حَتَّى صِرْتُ إِلَى الْمَدِينَةِ
He said, ‘He wiped upon my eyes, and I passed through and I had preceded the wind until I came to Al-Medina’.
قَالَ فَبَقِيتُ أَنَا لِذَلِكَ مُتَعَجِّباً إِذْ فَكَّرْتُ فَقُلْتُ مَا أَحْوَجَنِي إِلَى وَتِدٍ أُوتِدُهُ فَإِذَا حَجَجْتُ عَاماً قَابِلًا نَظَرْتُ هَاهُنَا هُوَ أَمْ لَا فَلَمْ أَعْلَمْ إِلَّا وَ جَابِرٌ بَيْنَ يَدَيَّ يُعْطِينِي وَتِداً
He said, ‘I remained astonished. Then I pondered, and I said, ‘How needy I am to a peg to peg it (for a tent)! When I had performed Hajj the year before, I had looked over here or not?’ I did not even know except, and Jabir was in front of me giving me a peg’.
قَالَ فَفَزِعْتُ
He said, ‘I panicked’.
قَالَ فَقَالَ هَذَا عَمَلُ الْعَبْدِ بِإِذْنِ اللَّهِ فَكَيْفَ لَوْ رَأَيْتَ السَّيِّدَ الْأَكْبَرَ
He said, ‘He said, ‘This is a deed of the slave, by the Permission of Allah-azwj. How would it have been if you were to see the greatest Master-asws?’
قَالَ ثُمَّ لَمْ أَرَهُ
He said, ‘Then I did not see him’.
قَالَ فَمَضَيْتُ حَتَّى صِرْتُ إِلَى بَابِ أَبِي جَعْفَرٍ ع فَإِذَا هُوَ يَصِيحُ بِي ادْخُلْ لَا بَأْسَ عَلَيْكَ
He said, ‘I continued until I came to the door of Abu Ja’far-asws, and there he-asws was calling out at me: ‘Enter! There is no problem upon you’.
فَدَخَلْتُ فَإِذَا جَابِرٌ عِنْدَهُ
I entered and behold; Jabir was in his-asws presence’.
قَالَ فَقَالَ لِجَابِرٍ يَا نُوحُ غَرَّقْتَهُمْ أَوَّلًا بِالْمَاءِ وَ غَرَّقْتَهُمْ آخِراً بِالْعِلْمِ فَإِذَا كَسَرْتَ فَاجْبُرْهُ
He said, ‘He-asws said to Jabir: ‘O (Jabir)! Noah-as had drowned the former ones with the water and drowned the latter ones with knowledge, so when it broke, it compelled him-as’.
قَالَ ثُمَّ قَالَ مَنْ أَطَاعَ اللَّهَ أُطِيعَ أَيُّ الْبِلَادِ أَحَبُّ إِلَيْكَ
He said, ‘Then he-asws said: ‘One who obeys Allah-azwj will be obeyed! Which city is most beloved to you?’
قَالَ قُلْتُ الْكُوفَةُ قَالَ بِالْكُوفَةِ فَكُنْ
He said, ‘I said, ‘Al-Kufa’. He-asws said: ‘At Al-Kufa, so be there!’
قَالَ فَسَمِعْتُ أَخَا النُّونِ بِالْكُوفَةِ
He said, ‘(When I went to Al-Kufa), I hears a brother of Al-Noun at Al-Kufa’.
قَالَ فَبَقِيتُ مُتَعَجِّباً مِنْ قَوْلِ جَابِرٍ فَجِئْتُ فَإِذَا بِهِ فِي مَوْضِعِهِ الَّذِي كَانَ فِيهِ قَاعِداً
He said, ‘I remained astonished from the words of Jabir. I came, and behold I was with him being in his very place which had been seated in’.
قَالَ فَسَأَلْتُ الْقَوْمَ هَلْ قَامَ أَوْ تَنَحَّى
He said, ‘I asked the people, ‘Did he arise or step aside?’
قَالَ فَقَالُوا لَا وَ كَانَ سَبَبُ تَوْحِيدِي أَنْ سَمِعْتُ قَوْلَهُ بِالْإِلَهِيَّةِ فِي الْأَئِمَّةِ.
He said, ‘They said, ‘No!’ And the reason of my Tawheed was that I had heard his word (belief) with the divinity regarding the Imams-asws (being gods)’’.[17]
هَذَا حَدِيثٌ مَوْضُوعٌ لَا شَكَّ فِي كَذِبِهِ وَ رُوَاتُهُ كُلُّهُمْ مُتَّهَمُونَ بِالْغُلُوِّ وَ التَّفْوِيضِ
Note – This Hadeeth is placed (fabricated). There is no doubt in it being false, and its reporters, all of them have been accused of the exaggeration and the delegation’.
بيان قوله هذا حديث موضوع كلام الكشي أو الشيخ لأنه موجود في اختياره و لا ريب في كونه موضوعا و هو مشتمل على القول بالتناسخ و التشويش في ألفاظه و معانيه فلهذا لم نتعرض لشرحه.
Explanation – His words, ‘This Hadeeth is placed (fabricated)’, is the speech of Al Kashi or the Sheykh, because it is found in his choice, and there is no doubt in it being placed (fabricated), and it is inclusive upon the word with the reincarnation, and there is confusion in its wordings and its meanings. So, for this reason, we do not present its commentary.
16- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى وَ حَمْدَوَيْهِ بْنِ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُرْوَةَ بْنِ مُوسَى قَالَ: كُنْتُ جَالِساً مَعَ أَبِي مَرْيَمَ الْحَنَّاطِ وَ جَابِرٌ عِنْدَهُ جَالِسٌ فَقَامَ أَبُو مَرْيَمَ فَجَاءَ بِدَوْرَقٍ مِنْ مَاءِ بِئْرِ مُبَارَكِ بْنِ عِكْرِمَةَ فَقَالَ لَهُ جَابِرٌ وَيْحَكَ يَا بَا مَرْيَمَ كَأَنِّي بِكَ قَدِ اسْتَغْنَيْتَ عَنْ هَذِهِ الْبِئْرِ وَ اغْتَرَفْتَ مِنْ هَاهُنَا مِنْ مَاءِ الْفُرَاتِ
(The book) ‘Rijal’ of Al Kashi – from Muhamad Bin Masoud, from Muhammad Bin Nuseyr, from Muhammad Bin Isa and Hamdawiya Bin Nuseyr, from Muhammad Bin Isa, from Ali Bin Al Hakam, from Urwah Bin Musa who said,
‘I was seated with Abu Maryam Al-Hannat and Jabir was seated in his presence. Abu Maryam stood up and came with a flask of well water of Mubarak Bin Ikrimah. Jabir said to him, ‘Woe be to you, O Abu Maryam! It is as if I am with you and you are needless from this well, and you have scooped out from over here, from the water of Euphrates’.
فَقَالَ لَهُ أَبُو مَرْيَمَ مَا أَلُومُ النَّاسَ أَنْ يُسَمُّونَا كَذَّابِينَ وَ كَانَ مَوْلًى لِجَعْفَرٍ كَيْفَ يَجِيءُ مَاءُ الْفُرَاتِ إِلَى هَاهُنَا
Abu Maryam said to him, ‘I don’t blame the people for calling us liars, and he was from the slaves of Ja’far-asws. How could the water of Euphrates have come to over here?’
قَالَ وَيْحَكَ إِنَّهُ يُحْفَرُ هَاهُنَا نَهَرٌ أَوَّلُهُ عَذَابٌ عَلَى النَّاسِ وَ آخِرُهُ رَحْمَةٌ يَجْرِي فِيهِ مَاءُ الْفُرَاتِ فَتَخْرُجُ الْمَرْأَةُ الضَّعِيفَةُ وَ الصَّبِيُّ فَيَغْتَرِفُ مِنْهُ وَ يُجْعَلُ لَهُ أَبْوَابٌ فِي بَنِي رُوَاسٍ وَ فِي بَنِي مَوْهِبَةَ وَ عِنْدَ بِئْرِ بَنِي كِنْدَةَ وَ فِي بَنِي فَزَارَةَ حَتَّى تَتَغَامَسَ فِيهِ الصِّبْيَانُ
He said, ‘Woe be to you! A river has been dug over here. It’s beginning is a torment upon the people, and its end is a mercy. The water of Euphrates flows in it, so the weak women and the children can come out and scoop out from it, and doors have been made to it among the clan of Ruwas and among the clan of Mowhiba, and by the well of the clan of Kinda, and among the clan of Fazara, until the children are diving in it’.
قَالَ عَلِيٌّ إِنَّهُ قَدْ كَانَ ذَلِكَ وَ إِنَّ الَّذِي حَدَّثَ عَلَى عَهْدِهِ وَ لَعَلَّ أَنَّهُ قَدْ سَمِعَ بِهَذَا الْحَدِيثِ قَبْلَ أَنْ يَكُونَ.
Ali said, ‘That has happened, and that which has occurred in his (Urwah’s) time, and perhaps he had heard this Hadeeth before it happened’’.[18]
17- كش، رجال الكشي عَنْ حَمْدَوَيْهِ بْنِ نُصَيْرٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي حَمْزَةَ قَالَ: كَانَتْ بُنَيَّةٌ لِي سَقَطَتْ فَانْكَسَرَتْ يَدُهَا فَأَتَيْتُ بِهَا التَّيْمِيَّ فَأَخَذَهَا فَنَظَرَ إِلَى يَدِهَا فَقَالَ مُنْكَسِرَةٌ فَدَخَلَ يُخْرِجُ الْجَبَائِرَ وَ أَنَا عَلَى الْبَابِ فَدَخَلَتْنِي رِقَّةٌ عَلَى الصَّبِيَّةِ فَبَكَيْتُ وَ دَعَوْتُ
(The book) ‘Rijal’ of Al Kashi – from Hamdawiya Bin Nuseyr, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Abu Hamza who said,
‘A daughter of mine fell down and broke her hand. I came with her to Al-Taymi. He looked at her hand. He said, ‘Broken!’ He entered to bring out the splints, and I was at the door. Pity upon the child entered me, so I cried, and I supplicated.
فَخَرَجَ بِالْجَبَائِرِ فَتَنَاوَلَ بِيَدِ الصَّبِيَّةِ فَلَمْ يَرَ بِهَا شَيْئاً ثُمَّ نَظَرَ إِلَى الْأُخْرَى فَقَالَ مَا بِهَا شَيْءٌ
He came out with the splints and grabbed the hand of the child, but he could not see anything with her. Then he looked at the other. He said, ‘There is nothing with her’.
قَالَ فَذَكَرْتُ ذَلِكَ لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا بَا حَمْزَةَ وَافَقَ الدُّعَاءُ الرِّضَا فَاسْتُجِيبَ لَكَ فِي أَسْرَعَ مِنْ طَرْفَةِ عَيْنٍ.
He (the narrator) said, ‘I mentioned that to Abu Abullah-asws. He-asws said: ‘O Abu Hamza! The supplication was compatible with the Pleasure (of Allah-azwj), so it was Answered for you quicker than the blink of an eye’’.[19]
18- كش، رجال الكشي قَالَ أَبُو النَّضْرِ سَمِعْتُ عَلِيَّ بْنَ الْحَسَنِ يَقُولُ مَاتَ يُونُسُ بْنُ يَعْقُوبَ بِالْمَدِينَةِ فَبَعَثَ إِلَيْهِ أَبُو الْحَسَنِ الرِّضَا ع بِحَنُوطِهِ وَ كَفَنِهِ وَ جَمِيعِ مَا يَحْتَاجُ إِلَيْهِ وَ أَمَرَ مَوَالِيَهُ وَ مَوَالِيَ أَبِيهِ وَ جَدِّهِ أَنْ يَحْضُرُوا جِنَازَتَهُ
(The book) ‘Rijal’ of Al Kashi’ –
Abu Al-Nazr said, ‘I heard Ali Bin Al-Husayn saying, ‘Yunus Bin Yaqoub died in Al-Medina, so Abu Al-Hassan Al-Reza-asws sent to him his-asws embalmment, and his-asws shroud, and entirety of what he would be needy to, and he-asws instructed his-asws friends, and friends of his-asws father-asws and his-asws grandfather-asws to attend his funeral.
وَ قَالَ لَهُمْ هَذَا مَوْلًى لِأَبِي عَبْدِ اللَّهِ ع كَانَ يَسْكُنُ الْعِرَاقَ
And he-asws said to them: ‘This is a friend of Abu Abdullah-asws. He was dwelling in Al-Iraq’.
وَ قَالَ لَهُمُ احْفِرُوا لَهُ فِي الْبَقِيعِ فَإِنْ قَالَ لَكُمْ أَهْلُ الْمَدِينَةِ إِنَّهُ عِرَاقِيٌّ لَا نَدْفِنُهُ فِي الْبَقِيعِ فَقُولُوا لَهُمْ هَذَا مَوْلَى أَبِي عَبْدِ اللَّهِ ع وَ كَانَ يَسْكُنُ الْعِرَاقَ فَإِنْ مَنَعْتُمُونَا أَنْ نَدْفِنَهُ فِي الْبَقِيعِ مَنَعْنَاكُمْ أَنْ تَدْفِنُوا مَوَالِيَكُمْ فِي الْبَقِيعِ
And he-asws said to them: ‘Dig from him (his grave) in Al-Baqie (cemetery), and if the people of Al-Medina say to you, ‘But he is an Iraqi, we will not bury him in Al-Baqie’, then say to them, ‘This is a friend of Abu Abdullah-asws and he was settled in Al-Iraq, and if you are refusing us to bury him in Al-Baqie, we shall refuse you to bury your friends in Al-Baqie’’.
فَدُفِنَ فِي الْبَقِيعِ وَ وَجَّهَ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُوسَى ع- إِلَى زَمِيلِهِ مُحَمَّدِ بْنِ الْحُبَابِ وَ كَانَ رَجُلًا مِنْ أَهْلِ الْكُوفَةِ صَلِّ عَلَيْهِ أَنْتَ عَلِيُّ بْنُ الْحَسَنِ
So, he was buried in AlBaqie, and Abu Al-Hassan Ali-asws Bin Musa-asws sent him to his co-traveller Muhammad Bin Al-Hubab, and he was a man from the people of Al-Kufa: ‘You pray Salat upon him, Ali Bin Al-Hassan’.
قَالَ حَدَّثَنِي مُحَمَّدُ بْنُ الْوَلِيدِ قَالَ رَآنِي صَاحِبُ الْمَقْبَرَةِ وَ أَنَا عِنْدَ الْقَبْرِ بَعْدَ ذَلِكَ فَقَالَ لِي مَنْ هَذَا الرَّجُلُ صَاحِبُ هَذَا الْقَبْرِ فَإِنَّ أَبَا الْحَسَنِ عَلِيَّ بْنَ مُوسَى ع أَوْصَانِي بِهِ وَ أَمَرَنِي أَنْ أَرُشَّ قَبْرَهُ أَرْبَعِينَ شَهْراً أَوْ أَرْبَعِينَ يَوْماً فِي كُلِّ يَوْمٍ
He said, ‘It is narrated to me by Muhammad Bin Al-Waleed. He said, ‘The manager of the graveyard saw me, and I was by the grave after that. He said to me, ‘Who is man, the occupant of this grave, for Abu Al-Hassan Ali-asws Bin Musa-as has bequeathed to me with him and has instructed me to sprinkle (water) upon his grave for forty months, or forty days during every day’.
قَالَ أَبُو الْحَسَنِ الشَّكُّ مِنِّي
Abu Al-Hassan said, ‘The doubt is from me’.
قَالَ وَ قَالَ لِي صَاحِبُ الْمَقْبَرَةِ إِنَّ السَّرِيرَ عِنْدِي يَعْنِي سَرِيرَ النَّبِيِّ ص فَإِذَا مَاتَ رَجُلٌ مِنْ بَنِي هَاشِمٍ صَرَّ السَّرِيرُ فَأَقُولُ أَيُّهُمْ مَاتَ حَتَّى أَعْلَمَ بِالْغَدَاةِ فَصَرَّ السَّرِيرُ فِي اللَّيْلَةِ الَّتِي مَاتَ فِيهَا هَذَا الرَّجُلُ
He said, ‘And the manager of the graveyard said to me, ‘The bed (bier) is in my possession, meaning the bier of the Prophet-saww. Whenever a man from the clan of Hashim-as dies, the bier creaks, so I say, ‘Which one of them has died until I know in the morning?’ The bier creaked during the night in which this man died’.
فَقُلْتُ لَا أَعْرِفُ أَحَداً مِنْهُمْ مَرِيضاً فَمَنْ ذَا الَّذِي مَاتَ
I said, ‘I don’t know anyone of them being sick, so who is the one who has died?’
فَلَمَّا كَانَ مِنَ الْغَدِ جَاءُوا فأخذا [فَأَخَذُوا] مِنِّي السَّرِيرَ وَ قَالُوا مَوْلًى لِأَبِي عَبْدِ اللَّهِ كَانَ يَسْكُنُ الْعِرَاقَ.
When it was the next morning, they came and took the bier from me, and they said, ‘A friend of Abu Abdullah-asws who had settled in Al-Iraq’’.[20]
19- كش، رجال الكشي عَنْ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: بَيْنَا أَنَا بِالْقَرْعَاءِ فِي سَنَةِ سِتٍّ وَ عِشْرِينَ وَ مِائَتَيْنِ مُنْصَرَفِي عَنِ الْكُوفَةِ وَ قَدْ خَرَجْتُ فِي آخِرِ اللَّيْلِ أَتَوَضَّأُ وَ أَنَا أَسْتَاكُ وَ قَدِ انْفَرَدْتُ عَنْ رَحْلِي وَ مِنَ النَّاسِ فَإِذَا أَنَا بِنَارٍ فِي أَسْفَلِ مِسْوَاكِي تَلْتَهِبُ لَهَا شُعَاعٌ مِثْلُ شُعَاعِ الشَّمْسِ أَوْ غَيْرِ ذَلِكَ
(The book) ‘Rijal’ of Al Kashi – from Muhammad Bin Masoud, from Ali Bin Muhammad, from Ahmad Bin Muhammad Bin Ali Bin Mahziyar who said,
‘While I was in Al-Qaraie in the year two hundred and twenty-six leaving from Al-Kufa, and I had gone out in the end of the night, I washed and I brushed my teeth, and I was along from my caravan and from the people, there I was with a flame in the bottom of my toothbrush (tooth stick) flaring its rays like the rays of the sun, or other than that.
فَلَمْ أَفْزَعْ مِنْهَا وَ بَقِيتُ أَتَعَجَّبُ وَ مَسِسْتُهَا فَلَمْ أَجِدْ لَهَا حَرَارَةً فَقُلْتُ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ فَبَقِيتُ أَتَفَكَّرُ فِي مِثْلِ هَذَا وَ أَطَالَتِ النَّارُ الْمَكْثَ طَوِيلًا حَتَّى رَجَعْتُ إِلَى أَهْلِي وَ قَدْ كَانَتِ السَّمَاءُ رَشَّتْ وَ كَانَ غِلْمَانِي يَطْلُبُونَ نَاراً وَ مَعِي رَجُلٌ بَصْرِيٌّ فِي الرَّحْلِ
I did not panic from it and I remained surprised, and I touched it, but I did not find any heat for it. I said, ‘He Who Made fire for you from the green tree, so then you are igniting from it’ [36:80]. I remained thoughtful regarding the likes of this, and the fire (light) emerged for a long time until I returned to my family, and the sky was sprinkling (rain), and my servants were seeking fire, and there was a man from Basra with me in the caravan.
فَلَمَّا أَقْبَلْتُ قَالَ الْغِلْمَانُ قَدْ جَاءَ أَبُو الْحَسَنِ وَ مَعَهُ نَارٌ وَ قَالَ الْبَصْرِيُّ مِثْلَ ذَلِكَ حَتَّى دَنَوْتُ فَلَمَسَ الْبَصْرِيُّ النَّارَ فَلَمْ يَجِدْ لَهَا حَرَارَةً وَ لَا غِلْمَانِي
When I came back, the servant said, ‘Abu Al-Hassan has come and there is fire with him’. And the man from Basra said similar to that until I came near. The man from Basra touched the fire but did not find any heat for it, nor did my servant.
ثُمَّ طَفِئَتْ بَعْدَ طُولٍ ثُمَّ الْتَهَبَتْ فَلَبِثَتْ قَلِيلًا ثُمَّ طَفِئَتْ قَلِيلًا ثُمَّ الْتَهَبَتْ ثُمَّ طَفِئَتِ الثَّالِثَةَ فَلَمْ تَعُدْ فَنَظَرْنَا إِلَى السِّوَاكِ فَإِذَا لَيْسَ فِيهِ أَثَرُ نَارٍ وَ لَا حَرٌّ وَ لَا شَعْثٌ وَ لَا سَوَادٌ وَ لَا شَيْءٌ يَدُلُّ عَلَى أَنَّهُ حُرِقَ
Then it extinguished after a long time, then it inflamed. It remained for a little while, then extinguished, then inflamed, then extinguished for the third time and did not return. We looked at the toothbrush (tooth stick) and there was no impact in it of fire, nor heat, nor greyness, nor blackness, nor anything evidencing upon that it had burnt.
فَأَخَذْتُ السِّوَاكَ فَخَبَأْتُهُ وَ عُدْتُ بِهِ إِلَى الْهَادِي ع- وَ ذَلِكَ سَنَةَ سِتٍّ وَ عِشْرِينَ وَ مِائَتَيْنِ بَعْدَ مَوْتِ الْجَوَادِ ع فَتَحَتَّمَ الْغَلَطُ فِي التَّنَازُعِ قَابِلًا وَ كَشَفْتُ لَهُ أَسْفَلَهُ وَ بَاقِيهِ مُغَطًّى وَ حَدَّثْتُهُ بِالْحَدِيثِ
I took the toothbrush (tooth stick) and hid it and returned with it to Al-Hadi-asws, and that was in the year two hundred and twenty-six after the passing away of Al-Jawad-asws – (the error is inevitable (in the date) – the next year, and I uncovered its bottom part to him-asws and the remainder of it was covered, and I narrated the narration to him-asws.
فَأَخَذَ السِّوَاكَ مِنْ يَدِي وَ كَشَفَهُ كُلَّهُ وَ تَأَمَّلَهُ وَ نَظَرَ إِلَيْهِ ثُمَّ قَالَ هَذَا نُورٌ فَقُلْتُ لَهُ نُورٌ جُعِلْتُ فِدَاكَ
He-asws took the toothbrush (tooth stick) from my hand and uncovered the whole of it and contemplated it and looked at it, then said: ‘This is Noor’. I said, ‘There is Noor for it? May I be sacrificed for you-asws!’
فَقَالَ بِمَيْلِكَ إِلَى أَهْلِ الْبَيْتِ وَ بِطَاعَتِكَ لِي وَ لِآبَائِي وَ لِأَبِي وَ بِطَاعَتِكَ لِي وَ لآِبَائِي أَرَاكَهُ اللَّهُ.
He-asws said: ‘Due to you inclining towards People-asws of the Household and due to your obedience to me-asws and to my-asws forefathers-asws and to my-asws father-asws, and due to your obedience to me-asws and to my-asws forefathers-asws Allah-azwj Showed it to you’’.[21]
20- طا، الأمان إِنَّ الْمُؤْمِنَ إِذَا كَانَ لِلَّهِ مُخْلِصاً أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْءٍ رَوَيْنَا ذَلِكَ بِإِسْنَادِنَا إِلَى الْبَرْقِيِّ مِنْ كِتَابِهِ كِتَابِ الْمَحَاسِنِ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْمُؤْمِنَ يَخْشَعُ لَهُ كُلُّ شَيْءٍ وَ يَهَابُهُ كُلُّ شَيْءٍ
(The book) ‘Al Amaan’ –
‘The Momin, when he were to be sincere to Allah-azwj, Allah-azwj would Make all things to be afraid of him. We are reporting that with our chains to Al-Barqy from his book, ‘Kitab Al-Mahasin’, from Safwan Al-Jammal having said, ‘Abu Abdullah-asws said: ‘The Momin, all things are humbled to him, and all things are awed by him’.
ثُمَّ قَالَ إِذَا كَانَ مُخْلِصاً لِلَّهِ أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْءٍ حَتَّى هَوَامَّ الْأَرْضِ وَ سِبَاعَهَا وَ طَيْرَ السَّمَاءِ وَ حِيتَانَ الْبَحْرِ
Then he-asws said: ‘When he were to be sincere to Allah-azwj, Allah-azwj would Make all things scared of him, even vermin of the earth and its predators, and birds of the sky, and fishes of the sea’.
فَمِنْ ذَلِكَ مَا رَوَيْنَاهُ مِنْ كِتَابِ الرِّجَالِ لِلْكَشِّيِّ وَ قَدْ ذَكَرْنَاهُ فِي كِتَابِ الْكَرَامَاتِ وَ لَمْ يَحْضُرْنَا لَفْظُهُ فَنَذْكُرُ الْآنَ مَعْنَاهُ أَنَّ بَعْضَ خَوَاصِّ مَوْلَانَا عَلِيٍّ ع مِنْ شِيعَتِهِ كَانَ قَدْ سَجَدَ فَتَطَوَّقَ أَفْعًى عَلَى حَلْقِهِ فَلَمْ يَتَغَيَّرْ مِنْ حَالِ سُجُودِهِ وَ مُرَاقَبَةِ مَعْبُودِهِ حَتَّى انْفَصَلَ الْأَفْعَى عَنْ رَقَبَتِهِ بِغَيْرِ حِيلَةٍ مِنْهُ بَلْ بِفَضْلِ اللَّهِ جَلَّ جَلَالُهُ وَ رَحْمَتِهِ
From that is what we are reporting from the book ‘Al-Rijaal’ of Al-Kashi in ‘Kitab Al-Karamaat’, and did not present its wordings, so we are mentioned its meaning now. One of the special ones of our Master-asws Ali-asws from his-asws Shias was performing Sajdah and a snake encircled upon his throat, but he did not alter from the state of his Sajdah and his watching out his Deity until the snake unfurled from is neck without any trick from him, but by the Grace of Allah‑azwj, Majestic is His-azwj Majesty and His-azwj Mercy.
وَ مِنْ ذَلِكَ مَا رَوَيْنَاهُ مَرْوِيّاً عَنْ عَلِيٍّ الزَّاهِدِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ السِّبْطِ ع أَنَّهُ كَانَ قَائِماً فِي الصَّلَاةِ فَانْحَدَرَ أَفْعَى مِنْ رَأْسِ جَبَلٍ فَصَعِدَ عَلَى ثِيَابِهِ وَ دَخَلَ مِنْ زِيقِهِ وَ خَرَجَ مِنْ تَحْتِ ثِيَابِهِ فَلَمْ يَتَغَيَّرْ عَنْ حَالِ صَلَاتِهِ وَ مُرَاقَبَتِهِ لِمَالِكِ حَيَاتِهِ
And from that is what we are reporting reported from Ali Al-Zahid Bin Al-Hassan Bin Al-Hassan son of Al-Hassan-asws the grandson-asws (of Rasool-Allah-saww). He was standing in the Salat and a snake rolled down from the top of a mountain and climbed upon his clothes and enter from his collar and emerged from beneath his clothes, but he did not alter from the state of his Salat and his watching out for the Owner of his life.
وَ مِنْ ذَلِكَ مَا رَوَيْنَاهُ فِي كِتَابِ السَّفَرِ وَ قَدْ نَقَلْنَاهُ بِلَفْظِهِ فِي كِتَابِ الْكَرَامَاتِ وَ نَذْكُرُ هَاهُنَا بَعْضَ مَعْنَاهُ أَنَّ عليا [عَلِيَ] بْنَ عَاصِمٍ الزَّاهِدَ كَانَ يَزُورُ الْحُسَيْنَ ع بِكَرْبَلَاءَ قَبْلَ عِمَارَةِ مَشْهَدِهِ بِالنَّاسِ
And from that is what we are reporting in ‘Kitab Al-Safar’, and we have copied it with its wording in ‘Kitab Al-Karamaat’, and we are mentioning over here part of its meaning. Ali Bin Aasim the ascetic was visiting Al-Husayn-asws at Karbala before the construction of his-asws Mausoleum by the people.
فَدَخَلَ سَبُعٌ إِلَيْهِ فَلَمْ يَهْرُبْ مِنْهُ وَ رَأَى كَفَّ السَّبُعِ مُنْتَفِخَةً بِقَصَبَةٍ قَدْ دَخَلَتْ فِيهَا فَأَخْرَجَ الْقَصَبَةَ مِنْهُ وَ عَصَرَ كَفَّ السَّبُعِ وَ شَدَّهُ بِبَعْضِ عِمَامَتِهِ وَ لَمْ يَقِفْ مِنَ الزُّوَّارِ لِذَلِكَ بِسُوءٍ
A lion entered towards him, but he did not flee from it and he saw the palm of the lion to have swollen due to a reed which had entered into it. He extracted the reed from it and squeezed the palm of the lion and tied it with part of his turban, and it did not interrupt from the visitors due to that any harm.
وَ مِنْ ذَلِكَ مَا عَرَفْنَاهُ نَحْنُ وَ هُوَ أَنَّ بَعْضَ الْجِوَارِ وَ الْعِيَالِ جَاءُونِي لَيْلَةً وَ هُمْ مُنْزَعِجُونَ وَ كُنْتُ إِذْ ذَاكَ مُجَاوِراً بِعِيَالِي لِمَوْلَانَا عَلِيٍّ ع فَقَالُوا قَدْ رَأَيْنَا مَسْلَخَ الْحَمَّامِ تُطْوَى الْحُصُرُ الَّذِي فِيهِ وَ تُنْشَرُ وَ مَا نَنْظُرُ مَنْ يَفْعَلُ ذَلِكَ
And from that is what we know of, and it is that one of the neighbours and the dependants came to me at night, and they were annoyed, and when that happened, I was with my dependants in the vicinity of our Master-asws Ali-asws. They said, ‘We saw the butchery having slaughtered the pigeon folded in the mat, which it is in, and spread out, and we did not see who has done that!’
فَحَضَرْتُ عِنْدَ بَابِ الْمَسْلَخِ وَ قُلْتُ سَلَامٌ عَلَيْكُمْ قَدْ بَلَغَنِي عَنْكُمْ مَا قَدْ فَعَلْتُمْ وَ نَحْنُ جِيرَانُ مَوْلَانَا عَلِيٍّ ع وَ أَوْلَادِهِ وَ ضِيفَانُهُ وَ مَا أَسَأْنَا مُجَاوَرَتَكُمْ فَلَا تُكَدِّرُوا عَلَيْنَا مُجَاوَرَتَهُ وَ مَتَى فَعَلْتُمْ شَيْئاً مِنْ ذَلِكَ شَكَوْنَاكُمْ إِلَيْهِ فَلَمْ نَعْرِفْ مِنْهُمْ تَعَرُّضاً لِمَسْلَخِ الْحَمَّامِ بَعْدَ ذَلِكَ أَبَداً
I presented at the door of the butchery and said, ‘Greetings be unto you all! It has reached me from you what you have done, and we are neighbours of our Master-asws Ali-asws and his‑asws children and are his guests, and do not make our neighbourhood to be bad. Do not make his‑asws neighbourhood to be troublesome upon us, and when you do something from that, we shall complain of you all to him-asws’. So we did not know from them any objection of slaughtering of the pigeons after that, ever!
وَ مِنْ ذَلِكَ أَنَّ ابْنَتِي الْحَافِظَةَ الْكَاتِبَةَ شَرَفَ الْأَشْرَافِ كَمَّلَ اللَّهُ لَهَا تُحَفَ الْأَلْطَافِ عَرَّفَتْنِي أَنَّهَا تَسْمَعُ سَلَاماً عَلَيْهَا مِمَّنْ لَا تَرَاهُ فَوَقَفْتُ فِي الْمَوْقِفِ
And from that is my daughter is a memoriser (of the Quran), the scribe, a noble of the nobles. Allah-azwj Perfected for her the gift of kindness. She let me know that she heard a greeting upon her from the one she could not see. So she paused in the place.
فَقُلْتُ سَلَامٌ عَلَيْكُمْ أَيُّهَا الرُّوحَانِيُّونَ فَقَدْ عَرَّفَتْنِي ابْنَتِي أَشْرَفُ الْأَشْرَافِ بِالتَّعَرُّضِ لَهَا بِالسَّلَامِ وَ هَذَا الْإِنْعَامُ مُكَدِّرٌ عَلَيْنَا نَحْنُ نَخَافُ مِنْهُ أَنْ يَنْفِرَ بَعْضَ الْعِيَالِ مِنْهُ وَ نَسْأَلُ أَنْ لَا تَتَعَرَّضُوا لَنَا بِشَيْءٍ مِنَ الْمُكَدِّرَاتِ وَ تَكُونُوا مَعَنَا عَلَى جَمِيلِ الْعَادَاتِ فَلَمْ يَتَعَرَّضْ لَهَا أَحَدٌ بَعْدَ ذَلِكَ بِكَلَامٍ
I said, ‘The greetings be unto you-asws all, O spiritualists! My daughter, nobles of the nobles, has let me know of the presented of the greetings to her, and these people are troublesome upon us. We fear from him that one of the dependants might flee from him, and we ask not to present to us with anything from the troubles and be with us upon beautiful habits’. No one presented to her after that with any speech.
وَ مِنْ ذَلِكَ أَنَّنِي كُنْتُ أُصَلِّي الْمَغْرِبَ بِدَارِي بِالْحُلَّةِ فَجَاءَتْ حَيَّةٌ فَدَخَلَتْ تَحْتَ خِرْقَةٍ كَانَتْ مَوْضِعَ سُجُودِي فَتَمَّمْتُ الصَّلَاةَ وَ لَمْ تَتَعَرَّضْ لِي بِسُوءٍ وَ قَتَلْتُهَا بَعْدَ فَرَاغِي مِنَ الصَّلَاةِ وَ هَذَا أَمْرٌ مَعْلُومٌ يَعْرِفُهُ مَنْ رَآهُ أَوْ رَوَاهُ.
And from that is, I was praying Al-Maghrib Salat in my house at Al-Hulla. A Snake came and entered beneath a rag which was in the place of my Sajdah. I completed the Salat and it did not present to me with evil, and I killed it after my being free from the Salat, and it is a well-known matter recognised by the one who saw it or reported it’’.[22]
21- ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي عَمَّارٍ صَاحِبِ الْأَكْسِيَةِ عَنِ الْبُرَيْدِيِّ عَنْ أَبِي أَرَاكَةَ قَالَ سَمِعْتُ عَلِيّاً ع يَقُولُ إِنَّ لِلَّهِ عِبَاداً كَسَرَتْ قُلُوبَهُمْ خَشْيَةُ اللَّهِ فَاسْتُكْفُوا عَنِ الْمَنْطِقِ وَ إِنَّهُمْ لَفُصَحَاءُ عُقَلَاءُ أَلِبَّاءُ نُبَلَاءُ يَسْبِقُونَ إِلَيْهِ بِالْأَعْمَالِ الزَّاكِيَةِ لَا يَسْتَكْثِرُونَ لَهُ الْكَثِيرَ وَ لَا يَرْضَوْنَ لَهُ الْقَلِيلَ يَرَوْنَ أَنْفُسَهُمْ أَنَّهُمْ شِرَارٌ وَ أَنَّهُمُ الْأَكْيَاسُ الْأَبْرَارُ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Muhammad Bin Sinan, from Abu Ammar, companion of Al Akeysa, from Al Bureydi, from Abu Arakah who said,
‘I heard Ali-asws saying: ‘For Allah-azwj there are servants, their hearts are broken by the fear of Allah-azwj, so they are refraining from the speaking while they are the eloquent intellectual, understanding, nobles, preceding to Him-azwj with the pure deeds. They are neither considering the lot as too much, nor are they belittling the few (deeds of worship) to Him-azwj. They are viewing themselves as being evil and (although) they are the cleverest of the righteous ones’’.[23]
22 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ إِبْرَاهِيمَ خَرَجَ مُرْتَاداً لِغَنَمِهِ وَ بَقَرِهِ مَكَاناً لِلشِّتَاءِ فَسَمِعَ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ فَتَبِعَ الصَّوْتَ حَتَّى أَتَاهُ فَقَالَ يَا عَبْدَ اللَّهِ مَنْ أَنْتَ أَنَا فِي هَذِهِ الْبِلَادِ مُذْ مَا شَاءَ اللَّهُ مَا رَأَيْتُ أَحَداً يُوَحِّدُ اللَّهَ غَيْرَكَ
(The book) ‘Dawaat’ of Al Rawandy –
‘Abu Abdullah-asws said: ‘Ibrahim-as went out walking for his-as sheep and his-as cows in a place of the winter. He-as heard the testimony, ‘There is no god except Allah-azwj’. He-as pursued the voice until he-as came to him. He-as said: ‘O servant of Allah-azwj! Who are you? I-as have been here in this city since what Allah-azwj has so Desired. I-as have not seen anyone professing the Oneness of Allah-azwj apart from you!’
قَالَ أَنَا رَجُلٌ كُنْتُ فِي سَفِينَةٍ غَرِقَتْ فَنَجَوْتُ عَلَى لَوْحٍ فَأَنَا هَاهُنَا فِي جَزِيرَةٍ
He said, ‘I am a man who was in the ship which drowned, and I was saved upon a tablet, so I am over here in an island’.
قَالَ فَمِنْ أَيِّ شَيْءٍ مَعَاشُكَ
He-as said: ‘From which thing is your livelihood?’
قَالَ أَجْمَعُ هَذِهِ الثِّمَارَ فِي الصَّيْفِ لِلشِّتَاءِ
He said, ‘I gather these fruits in the summer for the winter’.
قَالَ انْطَلِقْ حَتَّى تُرِيَنِي مَكَانَكَ
He-asws said: ‘Go until you show me-as your place’.
قَالَ لَا تَسْتَطِيعُ ذَلِكَ لِأَنَّ بَيْنِي وَ بَيْنَهَا مَاءُ بَحْرٍ
He said, ‘I am not able (to do) that, because between me and it there is water of the sea’.
قَالَ فَكَيْفَ تَصْنَعُ أَنْتَ
He-as said: ‘So how do you do it?’
قَالَ أَمْشِي عَلَيْهِ حَتَّى أَبْلُغَ
He said, ‘I walk upon it until I reach’.
قَالَ أَرْجُو الَّذِي أَعَانَكَ أَنْ يُعِينَنِي
He-as said: ‘I-as hope the one who Assists you would Assist me-as’’.
قَالَ فَانْطَلِقْ
He said, ‘Let’s go’.
فَأَخَذَ الرَّجُلُ يَمْشِي وَ إِبْرَاهِيمُ يَتْبَعُهُ فَلَمَّا بَلَغَا الْمَاءَ أَخَذَ الرَّجُلُ يَنْظُرُ إِلَى إِبْرَاهِيمَ ع- سَاعَةً بَعْدَ سَاعَةٍ يَتَعَجَّبُ مِنْهُ حَتَّى عَبَرَا فَأَتَى بِهَا كَهْفاً قَالَ هَاهُنَا مَكَانِي
The man went on to walk and Ibrahim-as was following him. When he reached the water, the man took to looking at Ibrahim-as time after time, surprised from him-saww until he crossed over and he came with him-as to a cave. He said, ‘My place is over here!’
قَالَ فَلَوْ دَعَوْتَ اللَّهَ وَ أَمَّنْتُ أَنَا
He-as said: ‘If you could supplicate and I-as shall say: ‘Ameen’’.
قَالَ أَمَا إِنِّي أَسْتَحْيِي مِنْ رَبِّي وَ لَكِنِ ادْعُ أَنْتَ وَ أُؤَمِّنُ أَنَا
He said, ‘As for me, I am embarrassed from my Lord-azwj, but you-as supplicate and I shall say ‘Ameen’’.
قَالَ وَ مَا حَيَاؤُكَ
He-as said: ‘And what is your embarrassment?’
قَالَ أَتَيْتُ الْمَوْضِعَ الَّذِي رَأَيْتَنِي فِيهِ فَرَأَيْتُ غُلَاماً أَجْمَلَ النَّاسِ كَأَنَّ خَدَّيْهِ صَفْحَتَا ذَهَبٍ ذَوَّابَةٍ مَعَ غَنَمٍ وَ بَقَرٍ كَأَنَّ عَلَيْهَا الدُّهْنَ فَقُلْتُ لَهُ مَنْ أَنْتَ قَالَ أَنَا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ خَلِيلِ الرَّحْمَنِ فَسَأَلْتُ اللَّهَ أَنْ يُرِيَنِي إِبْرَاهِيمَ مُنْذُ ثَلَاثَةِ أَشْهُرٍ وَ قَدْ أَبْطَأَ ذَلِكَ عَلَيَّ
He said, ‘I came to the place which you-as had seen me in, and I saw a boy, most beautiful of the people. It is as if his cheeks were two pages of golds, his hair lock was with sheep and cows. It is as if there was oil upon it. I said to him, ‘Who are you?’ He-asws said: ‘I-as am Ismail‑as Bin Ibrahim-as, Friend of the Beneficent’. I have been asking Allah-azwj to Show me Ibrahim-as since thirty months, and that has been delayed upon me’.
قَالَ فَقَالَ ع فَأَنَا إِبْرَاهِيمُ فَاعْتَنَقَا
He-asws said: ‘He-as said: ‘I-as am Ibrahim-as!’ They hugged.
قَالَ أَبُو عَبْدِ اللَّهِ ع هُمَا أَوَّلُ اثْنَيْنِ اعْتَنَقَا عَلَى وَجْهِ الْأَرْضِ
Abu Abdullah-asws said: ‘They were the first two to have hugged upon the surface of the earth’.
وَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ خَرَجَ ثَلَاثَةُ نَفَرٍ مِمَّنْ كَانَ قَبْلَكُمْ يَرْتَادُّونَ لِأَهْلِهِمْ فَأَصَابَتْهُمُ السَّمَاءُ فَلَجَئُوا إِلَى جَبَلٍ فَوَقَعَتْ عَلَيْهِمْ صَخْرَةٌ فَقَالَ بَعْضُهُمْ لِبَعْضٍ عَفَا الْأَثَرُ وَ وَقَعَ الْحَجَرُ وَ لَا يَعْلَمُ مَكَانَكُمْ إِلَّا اللَّهُ ادْعُوا اللَّهَ بِأَوْثَقِ أَعْمَالِكُمْ فَقَالَ أَحَدُهُمْ
And from the Prophet-saww having said: ‘Three persons from the ones who were before you went out walking to their families. The sky hit them (with rain), so they took shelter to a mountain (cave). A rock fell down upon them (the entrance), so they said to each other, ‘The traces are deleted, and the rock has fallen, and no on known of your place except Allah-azwj. Supplicate to Allah-azwj with the most trusted of your deeds’.
اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَتِ امْرَأَةٌ تُعْجِبُنِي فَطَلَبْتُهَا فَأَبَتْ عَلَيَّ فَجَعَلْتُ لَهَا جُعْلًا فَطَابَتْ نَفْسُهَا فَلَمَّا جَلَسْتُ مِنْهَا اشْتَدَّ ارْتِعَادُهَا مِنْ خَشْيَتِكَ فَتَرَكْتُهَا فَإِنْ كُنْتَ تَعْلَمُ أَنِّي إِنَّمَا فَعَلْتُ ذَلِكَ رَجَاءَ رَحْمَتِكَ وَ خَشْيَةَ عَذَابِكَ فَافْرِجْ عَنَّا
O Allah-azwj! You-azwj Know that there was a woman who had fascinated me, so I sought her. She refused unto me. I made a payment to be for her and her soul felt good. When I sat from (on her), she shivered from Your-azwj fear, so I left her. If You-azwj Know that I had rather done that hoping for Your-azwj Mercy and fearing Your-azwj Punishment, then Relieve from us!’
قَالَ فَزَالَ ثُلُثُ الْجَبَلِ وَ قَالَ الْآخَرُ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّهُ كَانَ لِي وَالِدَانِ وَ كُنْتُ أَحْلُبُ لَهُمَا فَأَتَيْتُهُمَا لَيْلَةً وَ هُمَا نَائِمَانِ فَقُمْتُ قَائِماً حَتَّى طَلَعَ الْفَجْرُ فَلَمَّا اسْتَيْقَظَا شَرِبَا فَإِنْ كُنْتَ تَعْلَمُ أَنِّي إِنَّمَا فَعَلْتُ ذَلِكَ رَجَاءَ ثَوَابِكَ وَ خَشْيَةَ عَذَابِكَ فَافْرِجْ عَنَّا
He-asws said: ‘A third of the mountain (rock) shifted, and another one said, ‘O Allah-azwj! You-azwj Know that there were parents for me, and I used to milk for them. One night I came to them, and they were sleeping. I stood standing until the dawn emerged. When they woke up, they drank. If You-azwj Know that I had rather done that hoping for Your-azwj Rewards and fearing Your-azwj Punishment, then relieve from us!’
فَزَالَ ثُلُثُ الْحَجَرِ فَقَالَ الثَّالِثُ اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنِّي اسْتَأْجَرْتُ يَوْماً أَجِيراً فَعَمِلَ إِلَى نِصْفِ النَّهَارِ فَأُعْطِيهِ أُجْرَتَهُ فَسَخِطَ وَ لَمْ يَأْخُذْهُ فَصَرَفْتُ ذَلِكَ إِلَى التِّجَارَةِ وَ الْمَوَاشِي وَ غَيْرِهَا فَلَمَّا جَاءَ يَطْلُبُ أَجْرَهُ قُلْتُ خُذْ هَذَا كُلَّهُ لَكَ وَ لَوْ شِئْتُ لَمْ أَعْطِهِ إِلَّا أَجْرَهُ فَإِنْ كُنْتَ تَعْلَمُ أَنِّي إِنَّمَا فَعَلْتُ ذَلِكَ رَجَاءَ رَحْمَتِكَ وَ خَشْيَةَ عَذَابِكَ فَافْرِجْ عَنَّا
The rock moved a third. The third one said, ‘O Allah-azwj! You-azwj Know that I had employed an employee one day. He worked up to half the day. I gave him his water, but he was angry and did not take it. I turned that to the trading and the livelihood, and other (money). When he came to see his wage, I said, ‘Take this, all of it is for you!’ And had I so desired, I would not have given him except his wage, so if You-azwj Know that I had rather done that hoping for Your-azwj Mercy and fearing Your-azwj Punishment, then Relieve from us!’
فَزَالَ ثُلُثُ الْحَجَرِ وَ خَرَجُوا يَتَمَاشَوْنَ.
The rock shifted a third and they came out walking’’.[24]
23- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عِيسَى النَّهْرِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَرَفَ اللَّهَ وَ عَظَّمَهُ مَنَعَ فَاهُ مِنَ الْكَلَامِ وَ بَطْنَهُ مِنَ الطَّعَامِ وَ عَفَى نَفْسَهُ بِالصِّيَامِ وَ الْقِيَامِ
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Muhammad Bin Ali, from Muhammad Bin Sinan, from Isa Al Nahreyri,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who recognises Allah-azwj and His-azwj Magnificent would prevent his mouth from the speech, and his belly from the food, and chasten his self with the fasting and the standing (for Salat)’.
قَالُوا بِآبَائِنَا وَ أُمَّهَاتِنَا يَا رَسُولَ اللَّهِ هَؤُلَاءِ أَوْلِيَاءُ اللَّهِ
They said, ‘By our fathers and our mothers, O Rasool-Allah-saww! They are friends of Allah-azwj?’
قَالَ إِنَّ أَوْلِيَاءَ اللَّهِ سَكَتُوا فَكَانَ سُكُوتُهُمْ ذِكْراً وَ نَظَرُوا فَكَانَ نَظَرُهُمْ عِبْرَةً وَ نَطَقُوا فَكَانَ نُطْقُهُمْ حِكْمَةً وَ مَشَوْا فَكَانَ مَشْيُهُمْ بَيْنَ النَّاسِ بَرَكَةً لَوْ لَا الْآجَالُ الَّتِي قَدْ كَتَبَ اللَّهُ عَلَيْهِمْ لَمْ تَقِرَّ أَرْوَاحُهُمْ فِي أَجْسَادِهِمْ خَوْفاً مِنَ الْعَذَابِ وَ شَوْقاً إِلَى الثَّوَابِ.
He-saww said: ‘If the friends of Allah-azwj are silent their silence would be Zikr, and they look so their looking would be taking a lesson, and they speak so their speaking would be wisdom, and they walk so their walking between the people is a Blessing. Had it not been for the terms which Allah-azwj has Written upon them, their souls would not have settled in their bodies fearing from the Punishment and yearning to the Rewards’’.[25]
لي، الأمالي للصدوق عَنِ ابْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ أَحْمَدَ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عِيسَى النَّهْرَتِيرِيِّ عَنْهُ ع مِثْلَهُ إِلَّا أَنَّهُ فِيهِ هَكَذَا فَكَانَ سُكُوتُهُمْ فِكْراً وَ تَكَلَّمُوا فَكَانَ كَلَامُهُمْ ذِكْراً.
(The book) ‘Al-Amaali’ of Al-Sadouq – from Ibn Idrees, from his father, from Ahmad Al Barqy, from Muhammad Bin Ali Al Kufy, from Muhammad bin Sinan, from Isa al Nahrteyri,
‘From him-asws, similar to it except in it is like this: ‘Their silent is thoughtful, and they talk so their talking is Zikr’’.[26]
24- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ مِنَ الْعِرَاقِيِّينَ رَفَعَهُ قَالَ: خَطَبَ النَّاسَ الْحَسَنُ بْنُ عَلِيٍّ ع فَقَالَ أَيُّهَا النَّاسُ إِنَّمَا أُخْبِرُكُمْ عَنْ أَخٍ لِي كَانَ مِنْ أَعْظَمِ النَّاسِ فِي عَيْنِي وَ كَانَ رَأْسُ مَا عَظُمَ بِهِ فِي عَيْنِي صِغَرَ الدُّنْيَا فِي عَيْنِهِ
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from one of his companions from the Iraqis raising it, said,
‘Al-Hassan Bin Ali-asws addressed the people. He-asws said: ‘O you people! But rather, I-asws am informing you all about a brother of mine who was from the mightiest of the people in my‑asws eyes, and the top (best) of what was mighty with him in my-asws eyes is his belittling the world in his eyes.
كَانَ خَارِجاً مِنْ سُلْطَانِ بَطْنِهِ فَلَا يَشْتَهِي مَا لَا يَجِدُ وَ لَا يُكْثِرُ إِذَا وَجَدَ
He was outside from the authority of his belly so he would not desire what he could not find, nor did he frequent when he did find.
كَانَ خَارِجاً مِنْ سُلْطَانِ فَرْجِهِ فَلَا يَسْتَخِفُّ لَهُ عَقْلَهُ وَ لَا رَأْيَهُ
He was outside from the authority of his private parts, so his intellect did not take it lightly nor his opinion.
كَانَ خَارِجاً مِنْ سُلْطَانِ الْجَهَالَةِ فَلَا يَمُدُّ يَدَهُ إِلَّا عَلَى ثِقَةٍ لِمَنْفَعَةٍ كَانَ لَا يَتَشَهَّى وَ لَا يَتَسَخَّطُ وَ لَا يَتَبَرَّمُ كَانَ أَكْثَرَ دَهْرِهِ صَمَّاتاً فَإِذَا قَالَ بَذَّ الْقَائِلِينَ
He was outside from the authority of the ignorance, so he did not extend his hand except upon trust for a benefit. He neither coveted nor was he resentful, nor complained. Most of his life he was silent, but when he did speak, he outclassed the speakers.
كَانَ لَا يَدْخُلُ فِي مِرَاءٍ وَ لَا يُشَارِكُ فِي دَعْوَى وَ لَا يُدْلِي بِحُجَّةٍ حَتَّى يَرَى قَاضِياً وَ كَانَ لَا يَغْفُلُ عَنْ إِخْوَانِهِ وَ لَا يَخُصُّ نَفْسَهُ بِشَيْءٍ دُونَهُمْ
He would neither enter into bitter arguments, nor participate in a claim (lawsuit), and he would give evidence with an argument until he sees a judge, and he would not be heedless of his brethren, nor did he specialise himself with anything besides them.
كَانَ ضَعِيفاً مُسْتَضْعَفاً فَإِذَا جَاءَ الْجِدُّ كَانَ لَيْثاً عَادِياً كَانَ لَا يَلُومُ أَحَداً فِيمَا يَقَعُ الْعُذْرُ فِي مِثْلِهِ حَتَّى يَرَى اعْتِذَاراً كَانَ يَفْعَلُ مَا يَقُولُ وَ يَفْعَلُ مَا لَا يَقُولُ
He was weak, weakened. When whenever the struggle came, he would be a normal lion. He would not blame anyone regarding what the excuse occurred in the like of it until he sees an apology. He would do what he said, and he would do what he had not said.
كَانَ إِذَا ابْتَزَّهُ أَمْرَانِ لَا يَدْرِي أَيُّهُمَا أَفْضَلُ نَظَرَ إِلَى أَقْرَبِهِمَا إِلَى الْهَوَى فَخَالَفَهُ وَ كَانَ لَا يَشْكُو وَجَعاً إِلَّا عِنْدَ مَنْ يَرْجُو عِنْدَهُ الْبُرْءَ وَ لَا يَسْتَشِيرُ إِلَّا مَنْ يَرْجُو عِنْدَهُ النَّصِيحَةَ
Whenever two matters squeezed him, he did not know which of the two was better, he would be looking to the whim and oppose it, and he would not complain of a pain except in the presence of the one he hopes for a cure with him, nor did he give consultation except the one who had hoped for the good advice with him.
كَانَ لَا يَتَبَرَّمُ وَ لَا يَتَسَخَّطُ وَ لَا يَتَشَكَّى وَ لَا يَتَشَهَّى وَ لَا يَنْتَقِمُ وَ لَا يَغْفُلُ عَنِ الْعَدُوِّ فَعَلَيْكُمْ بِمِثْلِ هَذِهِ الْأَخْلَاقِ الْكَرِيمَةِ إِنْ أَطَقْتُمُوهَا فَإِنْ لَمْ تُطِيقُوهَا كُلَّهَا فَأَخْذُ الْقَلِيلِ خَيْرٌ مِنْ تَرْكِ الْكَثِيرِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
He was neither discontented, nor angry, nor complained, nor coveted, nor vengeful, nor heedless from the enemy. It is upon you all to be with the likes of these honourable morals if you can endure it. If you cannot endure all of it, then taking the little is better than leaving the more, and there is neither any might nor strength except with Allah-azwj’’.[27]
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 إِلَى قَوْلِهِ مِنْ تَرْكِ الْكَثِيرِ.
(The book) ‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘In the past there was a brother for me-asws for the Sake of Allah‑azwj and he was revered in my-asws eyes. The world was small in his eyes, and he was outside from the authority of his belly’ – up to his-asws word: ‘Than leaving the more’’.[28]
25- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: صَلَّى أَمِيرُ الْمُؤْمِنِينَ ع بِالنَّاسِ الصُّبْحَ بِالْعِرَاقِ فَلَمَّا انْصَرَفَ وَعَظَهُمْ فَبَكَى وَ أَبْكَاهُمْ مِنْ خَوْفِ اللَّهِ
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Ibn Mahboub, from Abdullah Bin Sinan, from Marouf Bin Kharbouz,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws prayed the morning Salat with the people. When he-asws finished, he-asws preached them. He-asws cried and made them cry from fear of Allah-azwj.
ثُمَّ قَالَ أَمَا وَ اللَّهِ لَقَدْ عَهِدْتُ أَقْوَاماً عَلَى عَهْدِ خَلِيلِي رَسُولِ اللَّهِ ص وَ إِنَّهُمْ لَيُصْبِحُونَ وَ يُمْسُونَ شُعْثاً غُبْراً خُمُصاً بَيْنَ أَعْيُنِهِمْ كَرُكَبِ الْمِعْزَى
Then he-asws said: ‘But, by Allah-azwj! I-asws have been in the era of a people, in the era of my‑asws friend Rasool-Allah-saww, and they would come to the morning and evening unkempt, dusty, hungry. Between their eyes was like the knee of a goat.
يَبِيتُونَ لِرَبِّهِمْ سُجَّداً وَ قِيَاماً يُرَاوِحُونَ بَيْنَ أَقْدَامِهِمْ وَ جِبَاهِهِمْ يُنَاجُونَ رَبَّهُمْ وَ يَسْأَلُونَهُ فَكَاكَ رِقَابِهِمْ مِنَ النَّارِ وَ اللَّهِ لَقَدْ رَأَيْتُهُمْ عَلَى هَذَا وَ هُمْ خَائِفُونَ مُشْفِقُونَ.
They spent the night for their Lord-azwj performing Sajdahs and standing, resting between their feet and their foreheads whispering to their Lord, and they were asking Him-azwj to Free their necks from the Fire. By Allah-azwj! I-asws have seen them being upon this, and they were fearing, apprehensive’’.[29]
26- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو النَّخَعِيِّ قَالَ وَ حَدَّثَنِي الْحُسَيْنُ بْنُ سَيْفٍ عَنْ أَخِيهِ عَلِيٍّ عَنْ سُلَيْمَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سُئِلَ النَّبِيُّ ص عَنْ خِيَارِ الْعِبَادِ فَقَالَ الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا وَ إِذَا أُعْطُوا شَكَرُوا وَ إِذَا ابْتُلُوا صَبَرُوا وَ إِذَا أَغْضَبُوا غَفَرُوا.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Suleyman Bin Amro Al Nakhaie who said, ‘And it is narrated to me by Al-Husayn Bin Sayf, from his brother Ali, from Suleyman, from the one who mentioned it,
‘From Abu Ja’far-asws having said: ‘The Prophet-saww was asked about the best servants. He-asws said: ‘Those when they do good, they rejoice, and when they do bad, they seek Forgiveness, and when they are Given they appreciate, and when they Tired they are patient, and when they are angered they forgive’’.[30]
ل، الخصال لي، الأمالي للصدوق عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ عَمِيرَةَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ وَ غَيْرِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص وَ ذَكَرَ نَحْوَهُ.
(The book) ‘Al Khisaal’, (and) ‘Al-Amaali’ of Al-Sadouq – from Ibn Al Waleed, from Al Saffar, from Al Barqy, from Ibn Mihran, from Ibn Ameyra, from Suleyman Bin Ja’far, from Muhammad Bin Muslim and someone else,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww was asked’ – and he mentioned similar to it’’.[31]
27- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ النَّبِيُّ ص إِنَّ خِيَارَكُمْ أُولُو النُّهَى
(The book) ‘Al-Kafi’ – by the previous chains,
‘From Abu Ja’far-asws having said: ‘The Prophet-saww said: ‘The best of you are the ones of ‘Al-Nuha’!’
قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ أُولُو النُّهَى
It was said, ‘O Rasool-Allah-saww, and who are the ones of ‘Al-Nuha’?’
قَالَ هُمْ أُولُو الْأَخْلَاقِ الْحَسَنَةِ وَ الْأَحْلَامِ الرَّزِينَةِ وَصَلَةُ الْأَرْحَامِ وَ الْبَرَرَةُ بِالْأُمَّهَاتِ وَ الْآبَاءِ وَ المتعاهدين [الْمُتَعَاهِدُونَ] لِلْفُقَرَاءِ وَ الْجِيرَانِ وَ الْيَتَامَى وَ يُطْعِمُونَ الطَّعَامَ وَ يُفْشُونَ السَّلَامَ فِي الْعَالَمِ وَ يُصَلُّونَ وَ النَّاسُ نِيَامٌ غَافِلُونَ.
He-saww said: ‘They are ones of the goodly manners, and the strong reasoning, and righteousness with the mothers and the fathers, and the ones committed to (help) the poor, and the neighbours, and the orphans, and they are feeding the food and initiating the greetings, in the world, and they are praying Salat and the people are sleeping heedless’’.[32]
بيان: و الناس نيام غافلون أي المراد بالنيام الغافلون كما وَرَدَ النَّاسُ نِيَامٌ فَإِذَا مَاتُوا انْتَبَهُوا.
Explanation – ‘And the people are sleeping heedless’ – i.e. the intent with the ‘heedless’ is like what has been reported: ‘The people are sleeping. When they die, they will wake up’.
28- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص أَ لَا أُخْبِرُكُمْ بِأَشْبَهِكُمْ بِي
(The book) ‘Al-Kafii’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Bin Arafa,
‘From Abu Abdullah-asws having said; ‘The Prophet-saww said: ‘Shall I inform you with the one most resembling of you all with me-saww?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ أَحْسَنُكُمْ خُلُقاً وَ أَلْيَنُكُمْ كَنَفاً وَ أَبَرُّكُمْ بِقَرَابَتِهِ وَ أَشَدُّكُمْ حُبّاً لِإِخْوَانِهِ فِي دِينِهِ وَ أَصْبَرُكُمْ عَلَى الْحَقِّ وَ أَكْظَمُكُمْ لِلْغَيْظِ وَ أَحْسَنُكُمْ عَفْواً وَ أَشَدُّكُمْ مِنْ نَفْسِهِ إِنْصَافاً فِي الرِّضَا وَ الْغَضَبِ.
He-saww said: ‘The best of you in manners, and the softest of you in caring, and the most righteous of you with his relatives, and the most intense of you in love for his brethren in his Religion, and the most patient of you upon the truth, and the most swallowing of you of the anger, and the most excellent of you of forgiveness, and the most intense of you from himself in fairness during the happiness and the anger’’.[33]
29- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَعْضِ خُطَبِهِ لَقَدْ رَأَيْتُ أَصْحَابَ مُحَمَّدٍ ص فَمَا أَرَى أَحَداً يُشْبِهُهُمْ لَقَدْ كَانُوا يُصْبِحُونَ شُعْثاً غُبْراً قَدْ بَاتُوا سُجَّداً وَ قِيَاماً يُرَاوِحُونَ بَيْنَ جِبَاهِهِمْ وَ خُدُودِهِمْ وَ يَقِفُونَ عَلَى مِثْلِ الْجَمْرِ مِنْ ذِكْرِ مَعَادِهِمْ
(The book) ‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said in one of his-asws sermons: ‘I-asws have seen the companions of Muhammad-saww. I-asws have not seen anyone resembling them. They were coming to the morning as unkempt, dusty, and they had spent their night in Sajdah and standing (for Salat), resting between their foreheads and their cheeks, and they were standing upon the lies of embers from the mention of their Hereafter.
كَانَ بَيْنَ أَعْيُنِهِمْ رُكَبَ الْمِعْزَى مِنْ طُولِ سُجُودِهِمْ إِذَا ذُكِرَ اللَّهُ هَمَلَتْ أَعْيُنُهُمْ حَتَّى تَبُلَّ جُيُوبَهُمْ وَ مَادُوا كَمَا يَمِيدُ الشَّجَرُ يَوْمَ الرِّيحِ الْعَاصِفِ خَوْفاً مِنَ الْعِقَابِ وَ رَجَاءً لِلثَّوَابِ.
Between their eyes was (like) the knee of a goat, from the prolongation of their Sajdahs. When Allah-azwj was mentioned, their eyes filled up until their pockets were moistened, and they trembled like the shaking of the tree on a day of the stormy wind, fearing from the Punishment and hoping for the Rewards’’.[34]
30- نهج، نهج البلاغة قَالَ ع فِي بَعْضِ خُطَبِهِ أَيْنَ الْقَوْمُ الَّذِينَ دُعُوا إِلَى الْإِسْلَامِ فَقَبِلُوهُ وَ قَرَءُوا الْقُرْآنَ فَأَحْكَمُوهُ وَ هِيجُوا إِلَى الْجِهَادِ فَوَلِهُوا وَلَهَ اللِّقَاحِ إِلَى أَوْلَادِهَا وَ سَلَبُوا السُّيُوفَ أَغْمَادَهَا وَ أَخَذُوا بِأَطْرَافِ الْأَرْضِ زَحْفاً زَحْفاً وَ صَفّاً صَفّاً بَعْضٌ هَلَكَ وَ بَعْضٌ نَجَا لَا يُبَشَّرُونَ بِالْأَحْيَاءِ وَ لَا يُعَزَّوْنَ عَنِ الْمَوْتَى
(The book) ‘Nahj Al-Balagah’ –
‘He-asws said in one of his-asws sermons: ‘Where are the people, those who were called to Al-Islam so they accepted it, and they read the Quran and made it their judge, and they were urged to the Jihad so they leapt the leaping of the camel to its children, and they bared the swords from their sheaths and took to the outskirts of the earth in groups and groups, and rows and rows. Some were killed and some survived. They were not rejoicing with the life nor were they consoled about the dead ones.
مُرْهُ الْعُيُونِ مِنَ الْبُكَاءِ خُمْصُ الْبُطُونِ مِنَ الصِّيَامِ ذُبُلُ الشِّفَاهِ مِنَ الدُّعَاءِ صُفْرُ الْأَلْوَانِ مِنَ السَّهَرِ عَلَى وُجُوهِهِمْ غَبَرَةُ الْخَاشِعِينَ أُولَئِكَ إِخْوَانِي الذَّاهِبُونَ فَحَقَّ لَنَا أَنْ نَظْمَأَ إِلَيْهِمْ وَ نَعَضَّ الْأَيْدِي عَلَى فِرَاقِهِمْ.
The eyes were dried from the crying, the bellies were flat from the fasting, the lips were parched from the supplications, the colours were paled from the vigils, and their faces were dusty as the fearing ones. They are my-asws brethren, the ones gone away! There is a right for us that we should be thirsty (yearning) for them and we should bite the hands upon their separation’’.[35]
31- نهج، نهج البلاغة قَالَ ع رَحِمَ اللَّهُ امْرَأً سَمِعَ حُكْماً فَوَعَى وَ دُعِيَ إِلَى رَشَادٍ فَدَنَا وَ أَخَذَ بِحُجْزَةِ هَادٍ فَنَجَا رَاقَبَ رَبَّهُ وَ خَافَ ذَنْبَهُ قَدَّمَ خَالِصاً وَ عَمِلَ صَالِحاً اكْتَسَبَ مَذْخُوراً وَ اجْتَنَبَ مَحْذُوراً
(The book) ‘Nahj Al-Balagah’ –
‘May Allah-azwj Mercy a person who hears wisdom, so he retains it, and is called to the righteous guidance so he approaches, and he holds a side of a guide so he attains salvation. He watches out for Allah-azwj and fears his sins. He goes ahead sincerely and does righteous deeds earning treasures (of the Hereafter) and shuns cautioned matters.
رَمَى غَرَضاً وَ أَحْرَزَ عِوَضاً كَابَرَ هَوَاهُ وَ كَذَّبَ مُنَاهُ جَعَلَ الصَّبْرَ مَطِيَّةَ نَجَاتِهِ وَ التَّقْوَى عُدَّةَ وَفَاتِهِ رَكِبَ الطَّرِيقَةَ الْغَرَّاءَ وَ لَزِمَ الْمَحَجَّةَ الْبَيْضَاءَ اغْتَنَمَ الْمَهَلَ وَ بَادَرَ الْأَجَلَ وَ تَزَوَّدَ مِنَ الْعَمَلِ.
He shoots (outcome of actions) are the purpose and achieved Recompense, turned back his whims, and belied his hopes. He made the patience the tread path of his salvation, and the piety as a weapon of his death. He rode the path of honour and necessitated the bright manifesto, seized the opportunity, and rushed hastily and provided from the deeds’’.[36]
32- نهج، نهج البلاغة وَ مِنْ خُطْبَةٍ لَهُ ع وَ أَشْهَدُ أَنَّهُ عَدْلٌ عَدَلَ وَ حَكَمٌ فَصَلَ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ سَيِّدُ عِبَادِهِ
(The book) ‘Nahj Al-Balagah’ –
‘And from a sermon of his-asws: ‘And I-asws testify that He-azwj is Just, Dispenses justice, and Decisive Ruling, and I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww and chief of His-azwj servants.
كُلَّمَا نَسَخَ اللَّهُ الْخَلْقَ فِرْقَتَيْنِ جَعَلَهُ فِي خَيْرِهِمَا لَمْ يُسْهِمْ فِيهِ عَاهِرٌ وَ لَا ضَرَبَ فِيهِ فَاجِرٌ
Every time Allah-azwj Reproduced the creatures into two sects, Made him-saww to be in the better of the two. Neither did a promiscuous one had a share in him-saww, nor did an immoral one struck him-saww.
أَلَا وَ إِنَّ اللَّهَ قَدْ جَعَلَ لِلْخَيْرِ أَهْلًا وَ لِلْحَقِّ دَعَائِمَ وَ لِلطَّاعَةِ عِصَماً وَ إِنَّ لَكُمْ عِنْدَ كُلِّ طَاعَةٍ عَوْناً مِنَ اللَّهِ يَقُولُ عَلَى الْأَلْسِنَةِ وَ يُثَبِّتُ الْأَفْئِدَةَ فِيهِ كِفَاءٌ لِمُكْتَفٍ وَ شِفَاءٌ لِمُشْتَفٍ
Indeed, and Allah-azwj has Made people for the good, and pillars for the truth, and infallibility for the obedience, and that for every (act of) obedience there would be assistance for you from Allah-azwj speaking upon the tongues, and affirming the hearts in it, being sufficient for the one seeking sufficiency, and a healing for the one seeking healing.
وَ اعْلَمُوا أَنَّ عِبَادَ اللَّهِ الْمُسْتَحْفَظِينَ عِلْمَهُ يَصُونُونَ مَصُونَهُ وَ يُفَجِّرُونَ عُيُونَهُ يَتَوَاصَلُونَ بِالْوَلَايَةِ وَ يَتَلَاقَوْنَ بِالْمَحَبَّةِ وَ يَتَسَاقَوْنَ بِكَأْسٍ رَوِيَّةٍ وَ يَصْدُرُونَ بِرِيَّةٍ لَا تَشُوبُهُمُ الرِّيبَةُ وَ لَا تُسْرِعُ فِيهِمُ الْغِيبَةُ عَلَى ذَلِكَ عَقَدَ خَلْقَهُمْ وَ أَخْلَاقَهُمْ فَعَلَيْهِ يَتَحَابُّونَ وَ بِهِ يَتَوَاصَلُونَ
And know, that the servants of Allah-azwj, preserving His-azwj Knowledge, are making His-azwj Making, and are bursting forth His-azwj springs, connecting with the Wilayah and meeting each other with the love, and they are ushering with the quenching cups, and are returning saturated. Neither does the doubt affect them nor is the backbiting quick among them. Upon that its tied their creation and their manners. Upon it they are loving each other and by it they are connecting with each other.
فَكَانُوا كَتَفَاضُلِ الْبَذْرِ يُنْتَقَى فَيُؤْخَذُ مِنْهُ وَ يُلْقَى قَدْ مَيَّزَهُ التَّخْلِيصُ وَ هَذَّبَهُ التَّمْحِيصُ
So they were like the meritorious seeds, pure. It is taken from it and thrown away. The purification has distinguished them, and scrutiny has refined them.
فَلْيَقْبَلِ امْرُؤٌ كَرَامَةً بِقَبُولِهَا وَ لْيَحْذَرْ قَارِعَةً قَبْلَ حُلُولِهَا وَ لْيَنْظُرِ امْرُؤٌ فِي قَصِيرِ أَيَّامِهِ وَ قَلِيلِ مُقَامِهِ فِي مَنْزِلٍ حَتَّى يَسْتَبْدِلَ مَنْزِلًا فَلْيَصْنَعْ لِمُتَحَوَّلِهِ وَ مَعَارِفِ مُنْتَقَلِهِ
Let a person accept the honour with its acceptance and let him be cautious of the Doom before its permeation, and let a person look into the shortness of his days and littleness of his stay in a house until he is replaced with a dwelling. Let him work for his transfer and known stages of his transfer.
فَطُوبَى لِذِي قَلْبٍ سَلِيمٍ أَطَاعَ مَنْ يَهْدِيهِ وَ تَجَنَّبَ مَنْ يُرْدِيهِ وَ أَصَابَ سَبِيلَ السَّلَامَةِ بِبَصَرِ مَنْ بَصَّرَهُ وَ طَاعَةِ هَادٍ أَمَرَهُ وَ بَادَرَ الْهُدَى قَبْلَ أَنْ تُغْلَقَ أَبْوَابُهُ وَ تُقْطَعَ أَسْبَابُهُ وَ اسْتَفْتَحَ التَّوْبَةَ وَ أَمَاطَ الْحَوْبَةَ فَقَدْ أُقِيمَ عَلَى الطَّرِيقِ وَ هُدِيَ نَهْجَ السَّبِيلِ.
Beatitude be for the one with a sound heart, obeying the one-asws guiding him, and shunning the one ruining him, and he attains the way of safety with patience with the insight of the one-asws who is insightful, and obedience to a guide of his-asws instructions and rushes to the guidance before its doors are closed and its means are cut off, and gets the repentance opened up, and removes the stains (of sins), so he would be staying upon the road and guided on the right way’’.[37]
33 مِشْكَاةُ الْأَنْوَارِ، عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي رَجُلًا خَفِيفَ الْحَالِ ذَا خَطَرٍ أَحْسَنَ عِبَادَةَ رَبِّهِ فِي الْغَيْبِ وَ كَانَ غَامِضاً فِي النَّاسِ جُعِلَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ مَاتَ فَقَلَّ تُرَاثُهُ وَ قَلَّ بَوَاكِيهِ.
(The book) ‘Mishkat Al Anwaar’ –
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “From the most enviable of My-azwj friends in My-azwj Presence is a man of light state with loftiness, excellent worship of his Lord-azwj in the hidden, and he would be obscure among the people. His sustenance is Made to be just sufficient, so he is patient upon it. He dies, so little is his inheritance, and few are his mourners!”’[38]
34- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع قَدْ أَحْيَا عَقْلَهُ وَ أَمَاتَ نَفْسَهُ حَتَّى دَقَّ جَلِيلُهُ وَ لَطُفَ غَلِيظُهُ وَ بَرَقَ لَهُ لَامِعٌ كَثِيرُ الْبَرْقِ فَأَبَانَ لَهُ الطَّرِيقَ وَ سَلَكَ بِهِ السَّبِيلَ وَ تَدَافَعَتْهُ الْأَبْوَابُ إِلَى بَابِ السَّلَامَةِ وَ دَارِ الْإِقَامَةِ وَ ثَبَتَتْ رِجْلَاهُ بِطُمَأْنِينَةِ بَدَنِهِ فِي قَرَارِ الْأَمْنِ وَ الرَّاحَةِ بِمَا اسْتَعْمَلَ قَلْبَهُ وَ أَرْضَى رَبَّهُ.
(The book) ‘Nahj Al-Balagah’ –
‘From a speech of his-asws: ‘He revived his intellect and killed off his self until his majesty (fat body) became thin, and his harshness became kindness, and there flashed for him light of many flashes of lightning and clarified the path for him and travelled with him on the way, and defended him from the doors to the door of safety and the house of staying, affirmed his legs with the wishes of his body regarding the state of safety and the rest due to what he had utilised his heart and pleased his Lord-azwj’’.[39]
بيان:
Explanation – (Ahadeeth only)
كَمَا رُوِيَ عَنِ الصَّادِقِ ع إِنَّ الْقَلْبَ لَيَتَجَلْجَلُ فِي الْجَوْفِ يَطْلُبُ الْحَقَّ فَإِذَا أَصَابَهُ اطْمَأَنَّ وَ قَرَّ
Like what is reported from Al Sadiq-asws: ‘The heart stirs in the interior seeking the truth. When it attains it, it is reassured and calms down’.
ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ع هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ.
The Abu Abdullah-asws recited this Verse: So the one who wants Allah to Guide him, He would Expand his chest for Al-Islam, and the one who wants Him to let him stray, He would Straiten his chest with a constriction, as if he is ascending into the sky. [6:125]’’.
وَ عَنْهُع قَالَ: إِنَّ اللَّهَ خَلَقَ قُلُوبَ الْمُؤْمِنِينَ مُبْهَمَةً عَلَى الْإِيمَانِ فَإِذَا أَرَادَ اسْتِنَارَةَ مَا فِيهَا نَضَحَهَا بِالْحِكْمَةِ وَ زَرَعَهَا بِالْعِلْمِ وَ زَارِعُهَا وَ الْقَيِّمُ عَلَيْهَا رَبُّ الْعَالَمِينَ.
And from him-asws having said: ‘Allah-azwj Created the hearts of Momineen vaguely upon the Eman. When he wants to irradiate what is in it, he sprinkles it with wisdom and sows it with the knowledge and cultivates it, and the Custodian upon it is Lord-azwj of the worlds’’.
وَ عَنْهُ ع قَالَ: إِنَّ الْقَلْبَ لَيُرَجِّجُ فِيمَا بَيْنَ الصَّدْرِ وَ الْحَنْجَرَةِ حَتَّى يُعْقَدَ عَلَى الْإِيمَانِ فَإِذَا عُقِدَ عَلَى الْإِيمَانِ قَرَّ وَ ذَلِكَ قَوْلُ اللَّهِ وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ.
And from him-asws having said: ‘The heart tends to quiver in what is between the chest and the throat until it binds upon the Eman, it calms down, and that is the Word of Allah-azwj: And one who believes in Allah, He Guides his heart, and Allah is Aware of all things [64:11]’’.
35- جا، المجالس للمفيد عَنِ الْمَرْزُبَانِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْكَاتِبِ عَنْ أَحْمَدَ بْنِ أَبِي خَيْثَمَةَ عَنْ عَبْدِ الْمَلِكِ بْنِ دَاهِرٍ عَنِ الْأَعْمَشِ عَنْ عَبَايَةَ الْأَسَدِيِّ عَنِ ابْنِ عَبَّاسٍ رَحِمَهُ اللَّهُ قَالَ: قَالَ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ عَنْ قَوْلِهِ تَعَالَى أَلا إِنَّ أَوْلِياءَ اللَّهِ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ فَقِيلَ لَهُ مَنْ هَؤُلَاءِ الْأَوْلِيَاءُ
(The book) ‘Al Majaalis’ of Al-Mufeed – from Al Marzubani, from Muhammad Bin Ahmad the scribe, from Ahmad Bin Abu Khaysama, from Abdul Malik Bin Dahir, from Al Amsh, from Abaya Al Asadi, from Ibn Abbas, may Allah‑azwj have Mercy on him, said,
‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws, was asked about Words of the Exalted: Indeed! The friends of Allah, there would neither be fear upon them, nor would they be grieving [10:62]. It was said to him-asws, ‘Who are these friends?’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع هُمْ قَوْمٌ أَخْلَصُوا لِلَّهِ تَعَالَى فِي عِبَادَتِهِ وَ نَظَرُوا إِلَى بَاطِنِ الدُّنْيَا حِينَ نَظَرَ النَّاسُ إِلَى ظَاهِرِهَا فَعَرَفُوا آجِلَهَا حِينَ غُرَّ النَّاسُ سِوَاهُمْ بِعَاجِلِهَا فَتَرَكُوا مِنْهَا مَا عَلِمُوا أَنَّهُ سَيَتْرُكُهُمْ وَ أَمَاتُوا مِنْهَا مَا عَلِمُوا أَنَّهُ سَيُمِيتُهُمْ
Amir Al-Momineen-asws said: ‘They are a people being sincere for Allah-azwj the Exalted in His‑azwj worship, and they look at the esoteric of the world while the people look at its apparent. They recognise its future while the people besides them are deceived with its current, so they leave what they know it (knowledge) would be leaving them, and they kill off from it what they know that it (what they knew) would be killing them’.
ثُمَّ قَالَ أَيُّهَا الْمُعَلِّلُ نَفْسَهُ بِالدُّنْيَا الرَّاكِضُ عَلَى حَبَائِلِهَا الْمُجْتَهِدُ فِي عِمَارَةِ مَا سَيُخْرَبُ مِنْهَا أَ لَمْ تَرَ إِلَى مَصَارِعِ آبَائِكَ فِي الْبِلَى وَ مَضَاجِعِ أَبْنَائِكَ تَحْتَ الْجَنَادِلِ وَ الثَّرَى كَمْ مَرَّضْتَ بِيَدَيْكَ وَ عَلَّلْتَ بِكَفَّيْكَ تَسْتَوْصِفُ لَهُمُ الْأَطِبَّاءَ وَ تَسْتَعْتِبُ لَهُمُ الْأَحِبَّاءَ فَلَمْ يُغْنِ عَنْهُمْ غِنَاؤُكَ وَ لَا يَنْجَعُ فِيهِمْ دَوَاؤُكَ.
Then he-asws said: ‘O you who has sickened his soul with the world, the one galloping upon its ropes, the one struggling in its construction what would be ruined from it! Can’t you see the lying places of your forefathers in the decay, and the beds of your sons thrown beneath the soil? How many became sick by your hands and were ill by your palms. The physicians were described for them, and the loved ones were fatigued for them, but neither did your riches avail them nor would your medicine save them’’.[40]
36- نهج، نهج البلاغة قَالَ ع إِنَّ أَوْلِيَاءَ اللَّهِ هُمُ الَّذِينَ نَظَرُوا إِلَى بَاطِنِ الدُّنْيَا إِذَا نَظَرَ النَّاسُ إِلَى ظَاهِرِهَا وَ اشْتَغَلُوا بِآجِلِهَا إِذَا اشْتَغَلَ النَّاسُ بِعَاجِلِهَا فَأَمَاتُوا مِنْهَا مَا خَشُوا أَنْ يُمِيتَهُمْ وَ تَرَكُوا مِنْهَا مَا عَلِمُوا أَنَّهُ سَيَتْرُكُهُمْ وَ رَأَوُا اسْتِكْثَارَ غَيْرِهِمْ مِنْهَا اسْتِقْلَالًا وَ دَرَكَهُمْ لَهَا فَوْتاً
(The book) ‘Nahj Al-Balagah’ –
‘He-asws said: ‘The friends of Allah-azwj, they are those looking at the esoteric of the world when the people are looking at its apparent, and they are pre-occupied with its future while the people are pre-occupied with its current, so they killed off from it what they feared would kill them, and they left from it what they knew it would be leaving them, and they saw the amassing of wealth from it by others as insignificant, and their achievement of it as a loss.
أَعْدَاءُ مَا سَالَمَ النَّاسُ وَ سَلْمُ مَا عَادَى النَّاسُ بِهِمْ عُلِمَ الْكِتَابُ وَ بِهِ عَلِمُوا وَ بِهِمْ قَامَ الْكِتَابُ وَ بِهِ قَامُوا لَا يَرَوْنَ مَرْجُوّاً فَوْقَ مَا يَرْجُونَ وَ لَا مَخُوفاً فَوْقَ مَا يَخَافُونَ.
They are enemies of what the people are at peace with and are at peace at what the people are enemies of. By them, the Book is learnt and by it they have taught, and by them the Book is established, and by it they are standing. They are neither seeing any hope above what they are hoping for, nor any fear above what they are fearing’’.[41]
37- نهج، نهج البلاغة طُوبَى لِمَنْ ذَلَّ فِي نَفْسِهِ وَ طَابَ كَسْبُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ لِسَانِهِ وَ عَزَلَ عَنِ النَّاسِ شَرَّهُ وَ وَسِعَتْهُ السُّنَّةُ وَ لَمْ يُنْسَبْ إِلَى بِدْعَةٍ
(The book) ‘Nahj Al-Balagah’ –
‘Beatitude is for one who is humble in his soul, and his earnings are good, and his heart is righteous, and his manners are excellent, and he spends from the surplus of his wealth, and withholds the surplus from his tongue, and isolates his evil away from the people, and his striving is the Sunnah, and he does not attribute to an innovation’.[42]
قَالَ السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ وَ مِنَ النَّاسِ مَنْ يَنْسُبُ هَذَا الْكَلَامَ إِلَى رَسُولِ اللَّهِ ص.
Note – The Seyyid Al Razy (compiler of Nahj Al-Balagah), may Allah be Pleased with him, said, ‘From the people there is one who attributes this speech to Rasool-Allah-saww’.
38 عُدَّةُ الدَّاعِي، رَوَى شُعَيْبٌ الْأَنْصَارِيُّ وَ هَارُونُ بْنُ خَارِجَةَ قَالا قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ مُوسَى صَلَوَاتُ اللَّهِ عَلَيْهِ انْطَلَقَ يَنْظُرُ فِي أَعْمَالِ الْعِبَادِ فَأَتَى رَجُلًا مِنْ أَعْبَدِ النَّاسِ فَلَمَّا أَمْسَى حَرَّكَ الرَّجُلُ شَجَرَةً إِلَى جَنْبِهِ فَإِذَا فِيهَا رُمَّانَتَانِ
(The book) ‘Uddatt Al Daie’ – It is reported by Shueyb Al Ansari and Haroun Bin Kharjah who both said,
‘Abu Abdullah-asws said: ‘Musa-as, may the Salawaat of Allah-azwj be upon him-as, went to look into the deeds of the servants. He came to a man from the most worshipping of the people. When it was evening, the man shook a tree to his side, and behold, there were two pomegranates in it’.
قَالَ فَقَالَ يَا عَبْدَ اللَّهِ مَنْ أَنْتَ إِنَّكَ عَبْدٌ صَالِحٌ أَنَا هَاهُنَا مُنْذُ مَا شَاءَ اللَّهُ مَا أَجِدُ فِي هَذِهِ الشَّجَرَةِ إِلَّا رُمَّانَةً وَاحِدَةً وَ لَوْ لَا أَنَّكَ عَبْدٌ صَالِحٌ مَا وَجَدْتُ رُمَّانَتَيْنِ
He-asws said: ‘He-as said; ‘O servant of Allah-azwj! Who are you? You are a righteous servant. I-as have been over here since for as long as Allah-azwj so Desired. I-as have not found in this tree except for one pomegranate, and had you not been a righteous servant, you would not have found two pomegranates’’.
قَالَ ع أَنَا رَجُلٌ أَسْكُنُ أَرْضَ مُوسَى بْنِ عِمْرَانَ
He-asws said: ‘I am a man settled in the land of Musa Bin Imran-as’’.
قَالَ فَلَمَّا أَصْبَحَ قَالَ تَعْلَمُ أَحَداً أَعْبَدَ مِنْكَ
He-asws said: ‘When it was morning, he-as said: ‘Do you know of anyone more worshipping than you are?’
قَالَ نَعَمْ فُلَانٌ الْفُلَانِيُّ
He said, ‘Yes, so and so person’.
قَالَ فَانْطَلَقَ إِلَيْهِ فَإِذَا هُوَ أَعْبَدُ مِنْهُ كَثِيراً فَلَمَّا أَمْسَى أُوتِيَ بِرَغِيفَيْنِ وَ مَاءٍ فَقَالَ يَا عَبْدَ اللَّهِ مَنْ أَنْتَ إِنَّكَ عَبْدٌ صَالِحٌ أَنَا هَاهُنَا مُنْذُ مَا شَاءَ اللَّهُ وَ مَا أُوتِيَ إِلَّا بِرَغِيفٍ وَاحِدٍ وَ لَوْ لَا أَنَّكَ عَبْدٌ صَالِحٌ مَا أُوتِيتُ بِرَغِيفَيْنِ فَمَنْ أَنْتَ
He-asws said: ‘He-as went to him, and there he was a lot more worshipping than him. When it was evening, he was brought two loaves and water. He-as said: ‘O servant of Allah-azwj! Who are you? You are a righteous servant. I-as have been over here since for as long as Allah-azwj so Desired and I-as have not been brought except one loaf, and had you not been a righteous servant, you would not have been brought two loaves! So who are you?’
قَالَ أَنَا رَجُلٌ أَسْكُنُ أَرْضَ مُوسَى بْنِ عِمْرَانَ
He said, ‘I am a man settled in the land of Musa Bin Imran-as’.
ثُمَّ قَالَ مُوسَى هَلْ تَعْلَمُ أَحَداً أَعْبَدَ مِنْكَ
Then Musa-as said: ‘Do you know anyone more worshipping than you are?’
قَالَ نَعَمْ فُلَانٌ الْحَدَّادُ فِي مَدِينَةِ كَذَا وَ كَذَا
He said, ‘Yes, so and so the blacksmith in such and such city’.
قَالَ فَأَتَاهُ فَنَظَرَ إِلَى رَجُلٍ لَيْسَ بِصَاحِبِ عِبَادَةٍ بَلْ إِنَّمَا هُوَ ذَاكِرٌ لِلَّهِ تَعَالَى وَ إِذَا دَخَلَ وَقْتُ الصَّلَاةِ قَامَ فَصَلَّى
He-asws said: ‘He came to him. He-as looked at a man who wasn’t a person of worship, but rather he was mentioning Allah-azwj the Exalted, and when the timing of the Salat entered, he stood to pray Salat.
فَلَمَّا أَمْسَى نَظَرَ إِلَى غَلَّتِهِ فَوَجَدَهَا قَدْ أُضْعِفَتْ قَالَ يَا عَبْدَ اللَّهِ مَنْ أَنْتَ إِنَّكَ عَبْدٌ صَالِحٌ أَنَا هَاهُنَا مُنْذُ مَا شَاءَ اللَّهُ غَلَّتِي قَرِيبٌ بَعْضُهَا مِنْ بَعْضٍ وَ اللَّيْلَةَ قَدْ أُضْعِفَتْ فَمَنْ أَنْتَ
When it was evening, he-as looked at his harvest and found it to have doubled. He-as said: ‘O servant of Allah-azwj! Who are you? You are a righteous servant. I-as have been over here since for as long as Allah-azwj so Desired. My-as harvest is nearby from each other, and tonight it has doubled. So, who are you?’
قَالَ أَنَا رَجُلٌ أَسْكُنُ أَرْضَ مُوسَى بْنِ عِمْرَانَ
He said, ‘I am a man settled in the land of Musa Bin Imran-as’.
قَالَ فَأَخَذَ ثُلُثَ غَلَّتِهِ فَتَصَدَّقَ بِهَا وَ ثُلُثاً أَعْطَى مَوْلًى لَهُ وَ ثُلُثاً اشْتَرَى بِهِ طَعَاماً فَأَكَلَ هُوَ وَ مُوسَى
He-asws said: ‘He took a third of his harvest and gave in charity with it, and a third he gave it to a friend of his, and a third he bought some food with it, so he and Musa-as ate’.
قَالَ فَتَبَسَّمَ مُوسَى ع فَقَالَ مِنْ أَيِّ شَيْءٍ تَبَسَّمْتَ
He-asws said: ‘Musa-as smiled. He said, ‘From which thing are you-as smiling?’
قَالَ دَلَّنِي نَبِيُّ بَنِي إِسْرَائِيلَ عَلَى فُلَانٍ فَوَجَدْتُهُ مِنْ أَعْبَدِ الْخَلْقِ فَدَلَّنِي عَلَى فُلَانٍ فَوَجَدْتُهُ أَعْبَدَ مِنْهُ فَدَلَّنِي فُلَانٌ عَلَيْكَ وَ زَعَمَ أَنَّكَ أَعْبَدُ مِنْهُ وَ لَسْتُ أَرَاكَ شِبْهَ الْقَوْمِ
He-as said: ‘A Prophet-as of the children of Israel pointed me-as to so and so, and I found him-as to be from the most worshipping of the creatures. He pointed me-as to so and so, and I-as found him to be more worshipping than he was. So and so pointed me-as to you-as and he-as claimed that you are more worshipping than him, and I-as haven’t seen you resembling the (those) people’.
قَالَ أَنَا رَجُلٌ مَمْلُوكٌ أَ لَيْسَ تَرَانِي ذَاكِراً لِلَّهِ أَ وَ لَيْسَ تَرَانِي أُصَلِّي الصَّلَاةَ لِوَقْتِهَا وَ إِذَا أَقْبَلْتُ عَلَى الصَّلَاةِ أَضْرَرْتُ بِغَلَّةِ مَوْلَايَ وَ أَضْرَرْتُ بِعَمَلِ النَّاسِ أَ تُرِيدُ أَنْ تَأْتِيَ بِلَادَكَ
He said, ‘I am a man who is a slave. Haven’t you-as seen me mentioning Allah-azwj? Or haven’t you-as seen me praying the Salat to its timing? And when I turned to perform the Salat, I harmed the yield (harvest) of my master, and I harmed the work of the people. Do you-as want me to come to your-as city?’
قَالَ نَعَمْ
He-as said: ‘Yes’.
قَالَ فَمَرَّتْ بِهِ سَحَابَةٌ فَقَالَ الْحَدَّادُ يَا سَحَابَةُ تَعَالَيْ
He-asws said: ‘A cloud passed by him’. The blacksmith said, ‘O cloud, come!’
قَالَ فَجَاءَتْ قَالَ أَيْنَ تُرِيدِينَ قَالَتْ أُرِيدُ أَرْضَ كَذَا وَ كَذَا قَالَ انْصَرِفِي
He-asws said: ‘It came’. He said, ‘Where are you intending (to go to)?’ It said, ‘I intend such and such land’. He said, ‘Leave!’
ثُمَّ مَرَّتْ بِهِ أُخْرَى فَقَالَ يَا سَحَابَةُ تَعَالَيْ فَجَاءَتْهُ فَقَالَ أَيْنَ تُرِيدِينَ قَالَتْ أُرِيدُ أَرْضَ كَذَا وَ كَذَا قَالَ انْصَرِفِي
Then another passed by him. He said, ‘O cloud, come!’ It came to him. He said, ‘Where are you intending (to go to)?’ It said, ‘I intend such and such land’. He said, ‘Leave!’
ثُمَّ مَرَّتْ بِهِ أُخْرَى فَقَالَ يَا سَحَابَةُ تَعَالَيْ فَجَاءَتْهُ فَقَالَ أَيْنَ تُرِيدِينَ قَالَتْ أُرِيدُ أَرْضَ مُوسَى بْنِ عِمْرَانَ قَالَ فَقَالَ احْمِلِي هَذَا حَمْلَ رَفِيقٍ وَ ضَعِيهِ فِي أَرْضِ مُوسَى بْنِ عِمْرَانَ وَضْعاً رَفِيقاً
Then another passed by him. He said, ‘O cloud, come!’ It came to him. He said, ‘Where are you intending (to go to)?’ It said, ‘I intend the land of Musa-as Bin Imran-as’. He said, ‘Carry this load as a friend and place it in the land of Musa-as Bin Imran-as, a friendly placing’.
قَالَ فَلَمَّا بَلَغَ مُوسَى بِلَادَهُ قَالَ يَا رَبِّ بِمَا بَلَغْتَ هَذَا مَا أَرَى
He-asws said: ‘When Musa-as reached his-as city, he-as said: ‘O Lord-azwj! Due to what has it reached this, what I-as saw?’
قَالَ إِنَّ عَبْدِي هَذَا يَصْبِرُ عَلَى بَلَائِي وَ يَرْضَى بِقَضَائِي وَ يَشْكُرُ نَعْمَائِي.
He-azwj Said: “This servant of Mine-azwj has been patient upon My-azwj Afflictions and he is pleased with My-azwj Decree and is thankful for My-azwj bounties’’.[43]
39- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع عِنْدَ تِلَاوَتِهِ رِجالٌ لا تُلْهِيهِمْ تِجارَةٌ وَ لا بَيْعٌ عَنْ ذِكْرِ اللَّهِ قَالَ إِنَّ اللَّهَ سُبْحَانَهُ جَعَلَ الذِّكْرَ جِلاءً لِلْقُلُوبِ تَسْمَعُ بِهِ بَعْدَ الْوَقْرَةِ وَ تُبْصِرُ بِهِ بَعْدَ الْعَشْوَةِ وَ تَنْقَادُ بِهِ بَعْدَ الْمُعَانَدَةِ
(The book) ‘Nahj Al-Balagah; –
‘From a speech of his-asws at the recitation of: Men whom neither trading nor selling diverts them from the Zikr of Allah [24:37], he-asws said: ‘Allah-azwj Glorious has Made the Zikr a polishing for the hearts to hear with it after the deafness and be insightful with it after the blindness, and succumb with it after the obstinacy.
وَ مَا بَرِحَ لِلَّهِ عَزَّتْ آلَاؤُهُ فِي الْبُرْهَةِ بَعْدَ الْبُرْهَةِ وَ فِي أَزْمَانِ الْفَتَرَاتِ عِبَادٌ نَاجَاهُمْ فِي فِكْرِهِمْ وَ كَلَّمَهُمْ فِي ذَاتِ عُقُولِهِمْ
And there did not depart for Allah-azwj His-azwj Mighty Favours in the period after the period, and in times are the times of gap period (of the Prophets-as), servants He-azwj Rescued them in their thinking, and Spoke to them with their intellects.
فَاسْتَصْبَحُوا بِنُورِ يَقَظَةٍ فِي الْأَسْمَاعِ وَ الْأَبْصَارِ وَ الْأَفْئِدَةِ يُذَكِّرُونَ بِأَيَّامِ اللَّهِ وَ يُخَوِّفُونَ مَقَامَهُ بِمَنْزِلَةِ الْأَدِلَّةِ فِي الْفَلَوَاتِ مَنْ أَخَذَ الْقَصْدَ حَمِدُوا إِلَيْهِ طَرِيقَهُ وَ بَشَّرُوهُ بِالنَّجَاةِ وَ مَنْ أَخَذَ يَمِيناً وَ شِمَالًا ذَمُّوا إِلَيْهِ الطَّرِيقَ وَ حَذَّرُوهُ مِنَ الْهَلَكَةِ وَ كَانُوا كَذَلِكَ مَصَابِيحَ تِلْكَ الظُّلُمَاتِ وَ أَدِلَّةَ تِلْكَ الشُّبُهَاتِ
So they became awakened by the Noor in the hearing and the sight and the heart, remembering the days of Allah-azwj and fearing His-azwj Pausing them in the status of pointers in the wilderness. One who took with the middle path was praising Him-azwj His-azwj Path and His-azwj Glad tidings with the salvation, and the one who took to the right and the left, they condemned His-azwj path, and they cautioned of the destruction, and they were like that, lamps in that darkness, and pointer in those suspicions.
وَ إِنَّ لِلذِّكْرِ لَأَهْلًا أَخَذُوهُ مِنَ الدُّنْيَا بَدَلًا فَلَمْ تَشْغَلْهُمْ تِجَارَةٌ وَ لَا بَيْعٌ عَنْهُ يَقْطَعُونَ بِهِ أَيَّامَ الْحَيَاةِ وَ يَهْتِفُونَ بِالزَّوَاجِرِ عَنْ مَحَارِمِ اللَّهِ فِي أَسْمَاعِ الْغَافِلِينَ وَ يَأْمُرُونَ بِالْقِسْطِ وَ يَأْتَمِرُونَ بِهِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ يَتَنَاهَوْنَ عَنْهُ
And for the Zikr there are people who have taking it as a replacement from the world, so neither trade nor selling pre-occupies them from it. By (Zikr) they are cutting the days of the life, and they are alerting with the rebukes from the Prohibitions of Allah-azwj into the ears of the heedless ones, and instructing them with the fairness are practicing it, and they are forbidding from the evil and are staying away from it.
فَكَأَنَّمَا قَطَعُوا الدُّنْيَا إِلَى الْآخِرَةِ وَ هُمْ فِيهَا فَشَاهَدُوا مَا وَرَاءَ ذَلِكَ
It is as if they are cutting across the world to the Hereafter while they are in it, so they are witnessing what is beyond that.
فَكَأَنَّمَا اطَّلَعُوا غُيُوبَ أَهْلِ الْبَرْزَخِ فِي طُولِ الْإِقَامَةِ فِيهِ وَ حَقَّقَتِ الْقِيَامَةُ عَلَيْهِمْ عِدَاتِهَا فَكَشَفُوا غِطَاءَ ذَلِكَ لِأَهْلِ الدُّنْيَا حَتَّى كَأَنَّهُمْ يَرَوْنَ مَا لَا يَرَى النَّاسُ وَ يَسْمَعُونَ مَا لَا يَسْمَعُونَ
It is as if they are notified of the hidden matters of the people of purgatory regarding the length of their stay in it, and the Qiyamah has been proven true upon them of its Promises. So they uncovered that covering of people of the world until it was as if they were seeing what the people could not see, and they were hearing what they could not hear.
فَلَوْ مَثَّلْتَهُمْ لِعَقْلِكَ فِي مَقَاوِمِهِمُ الْمَحْمُودَةِ وَ مَجَالِسِهِمُ الْمَشْهُودَةِ وَ قَدْ نَشَرُوا دَوَاوِينَ أَعْمَالِهِمْ وَ فَرَغُوا لِمُحَاسَبَةِ أَنْفُسِهِمْ عَلَى كُلِّ صَغِيرَةٍ وَ كَبِيرَةٍ أُمِرُوا بِهَا فَقَصَّرُوا عَنْهَا وَ نُهُوا عَنْهَا فَفَرَّطُوا فِيهَا وَ حَمَّلُوا ثِقَلَ أَوْزَارِهِمْ ظُهُورَهُمْ فَضَعُفُوا عَنِ الِاسْتِقْلَالِ بِهَا
If you were to resemble them to your intellect in their praise-worthy positions and their witnessed gatherings, and the registers of their deeds having been published, and they are free for the Reckoning themselves upon every minor and major sin, and they have been Commanded with but there were deficient about these, and they had been Forbidden from it but there were excessive in it, and they were loaded with the weight of their burdens on their backs, so they were too weak to be independent with it.
فَنَشَجُوا نَشِيجاً وَ تَجَاوَبُوا نَحِيباً يَعِجُّونَ إِلَى رَبِّهِمْ مِنْ مَقَامِ نَدَمٍ وَ اعْتِرَافٍ لَرَأَيْتَ أَعْلَامَ هُدًى وَ مَصَابِيحَ دُجًى قَدْ حَفَّتْ بِهِمُ الْمَلَائِكَةُ وَ نَزَلَتْ عَلَيْهِمُ السَّكِينَةُ وَ فُتِحَتْ لَهُمْ أَبْوَابُ السَّمَاءِ وَ أُعِدَّتْ لَهُمْ مَقَاعِدُ الْكَرَامَاتِ فِي مَقَامٍ اطَّلَعَ اللَّهُ عَلَيْهِمْ فِيهِ
They wept with a crying and they whimpered with whisperings, bewailing to their Lord-azwj from a position of regret, and acknowledgement, you will see (them as) flags of guidance, and lamps for darkness, the Angels to have surrounded them, and the tranquillity having descended upon them, and the gateways of the sky opened up for them, and the honourable seats to have been prepared for them in the position Allah-azwj had Notified them regarding it.
فَرَضِيَ سَعْيَهُمْ وَ حَمِدَ مَقَامَهُمْ يَتَنَسَّمُونَ بِدُعَائِهِ رَوْحَ التَّجَاوُزِ رَهَائِنُ فَاقَةٍ إِلَى فَضْلِهِ وَ أُسَارَى ذِلَّةٍ لِعَظَمَتِهِ جَرَحَ طُولُ الْأَسَى قُلُوبَهُمْ وَ طُولُ الْبُكَاءِ عُيُونَهُمْ
He-azwj is Pleased with their striving and Praised their positions, as they breathed in His-azwj Call the breeze of the aromatic transcendence. They are destitute to His-azwj Grace, and humiliation of imprisonment to His-azwj Magnificence. The prolonged imprisoned as injured their hearts, and the lengthy of the crying (has injured) their eyes.
لِكُلِّ بَابِ رَغْبَةٍ إِلَى اللَّهِ مِنْهُمْ يَدٌ قَارِعَةٌ بِهَا يَسْأَلُونَ مَنْ لَا تَضِيقُ لَدَيْهِ الْمَنَادِحُ وَ لَا يَخِيبُ عَلَيْهِ الرَّاغِبُونَ فَحَاسِبْ نَفْسَكَ لِنَفْسِكَ فَإِنَّ غَيْرَهَا مِنَ الْأَنْفُسِ لَهَا حَسِيبٌ غَيْرُكَ.
For every door there is a desire to Allah-azwj from them, a hand they are knocking with. They are asking the One-azwj there is no restriction for His-azwj Generousity, nor are the desirous disappointed to Him-azwj. Therefore reckon yourself for yourself, for other souls will have a reckoning (for you) besides you’’.[44]
40- نهج، نهج البلاغة وَ مِنْ دُعَاءٍ لَهُ ع اللَّهُمَّ إِنَّكَ آنَسُ الْآنَسِينَ بِأَوْلِيَائِكَ وَ أَحْضَرُهُمْ بِالْكِفَايَةِ لِلْمُتَوَكِّلِينَ عَلَيْكَ تُشَاهِدُهُمْ فِي سَرَائِرِهِمْ وَ تَطَّلِعُ عَلَيْهِمْ فِي ضَمَائِرِهِمْ وَ تَعْلَمُ مَبْلَغَ بَصَائِرِهِمْ فَأَسْرَارُهُمْ لَكَ مَكْشُوفَةٌ وَ قُلُوبُهُمْ إِلَيْكَ مَلْهُوفَةٌ
(The book) ‘Nahj Al-Balagah’ –
‘And from a supplication of his-asws: ‘O Allah-azwj! You are the most comforting of the comforters with Your-azwj friends and Present them with the sufficiency for the ones reliant upon You-azwj. You-azwj are Present with them in their privacy and Notify upon them in their consciences, and You-azwj Know the extent of their insights. So their secrets are uncovered to You-azwj and their hearts are yearning to You-azwj.
إِنْ أَوْحَشَتْهُمُ الْغُرْبَةُ آنَسَهُمْ ذِكْرُكَ وَ إِنْ صُبَّتْ عَلَيْهِمُ الْمَصَائِبُ لَجَئُوا إِلَى الِاسْتِجَارَةِ بِكَ عِلْماً بِأَنَّ أَزِمَّةَ الْأُمُورِ بِيَدِكَ وَ مَصَادِرَهَا عَنْ قَضَائِكَ
If loneliness makes them estranged, Your-azwj Zikr comforts them, and if the calamities are difficult upon them, they shelter to seek Shelter with You-azwj knowing that the reins of the matters are in Your-azwj Hands, and their implementation is from Your-azwj Decrees.
اللَّهُمَّ إِنْ فَهِهْتُ عَنْ مَسْأَلَتِي أَوْ عَمِهْتُ عَنْ طَلِبَتِي فَدُلَّنِي عَلَى مَصَالِحِي وَ خُذْ بِقَلْبِي إِلَى مَرَاشِدِي فَلَيْسَ ذَلِكَ بِنُكْرٍ مِنْ هِدَايَاتِكَ وَ لَا بِبِدْعٍ مِنْ كِفَايَاتِكَ
O Allah-azwj! If I am unable to express my request or am blinded from my demands, then Point me upon my betterment and Seize me with my heart to my rightful guidance, for that isn’t a denial of Your-azwj Gifts, nor innovative from Your-azwj Sufficiency.
اللَّهُمَّ احْمِلْنِي عَلَى عَفْوِكَ وَ لَا تَحْمِلْنِي عَلَى عَدْلِكَ.
O Allah-azwj! Carry me upon Your-azwj Pardon and do not Carry me upon Your-azwj justice’’.[45]
باب 38 جوامع المكارم و آفاتها و ما يوجب الفلاح و الهدى
CHAPTER 38 – SUMMARY OF THE HONOURABLE DEEDS AND ITS AFFLICTIONS, AND WHAT OBLIGATES THE SUCCESS AND THE GUIDANCE
الآيات
The Verses –
البقرة الم
(Surah) Al Baqarah: Alif Lam Meem [2:1]
ذلِكَ الْكِتابُ لا رَيْبَ فِيهِ هُدىً لِلْمُتَّقِينَ
That is the Book. There is no doubt in it is Guidance for the pious [2:2]
الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَ يُقِيمُونَ الصَّلاةَ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ
Those who are believing in the unseen and are establishing the Salat, and from what We have Graced them, they are spending [2:3]
وَ الَّذِينَ يُؤْمِنُونَ بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ
And those who are believing in what is Revealed unto you and what was Revealed before you and of the Hereafter, they are certain [2:4]
أُولئِكَ عَلى هُدىً مِنْ رَبِّهِمْ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
They are on a Guidance from their Lord, and they shall be successful [2:5]
و قال تعالى يا بَنِي إِسْرائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ وَ أَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ وَ إِيَّايَ فَارْهَبُونِ
And the Exalted Said: O Children of Israel! Recall My Bounties which I Bestowed upon you and fulfil My Covenant, I will Fulfil My Covenant with you; Me alone, you should be fearing [2:40]
وَ آمِنُوا بِما أَنْزَلْتُ مُصَدِّقاً لِما مَعَكُمْ وَ لا تَكُونُوا أَوَّلَ كافِرٍ بِهِ وَ لا تَشْتَرُوا بِآياتِي ثَمَناً قَلِيلًا وَ إِيَّايَ فَاتَّقُونِ
And believe in what I have Revealed, a ratification of what is with you, and do not become the first disbeliever by it, and do not be exchanging My verses for a small price; and from Me you should be fearing [2:41]
وَ لا تَلْبِسُوا الْحَقَّ بِالْباطِلِ وَ تَكْتُمُوا الْحَقَّ وَ أَنْتُمْ تَعْلَمُونَ
And do not be mixing the Truth with the falsehood and you are concealing the Truth and you are knowing [2:42]
وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ وَ ارْكَعُوا مَعَ الرَّاكِعِينَ
And establish the Salat and give the Zakat and perform Ruku with the Ruku performers [2:43]
أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ
You are instructing the people with the righteousness and are forgetting yourselves and you are reciting the Book. Are you not using your intellects? [2:44]
وَ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ وَ إِنَّها لَكَبِيرَةٌ إِلَّا عَلَى الْخاشِعِينَ
And seek Assistance through the patience and the Salat, and it is certainly a difficult thing except upon the humble ones [2:45].
الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا رَبِّهِمْ وَ أَنَّهُمْ إِلَيْهِ راجِعُونَ
Those who are thinking that they would be meeting their Lord, and they would be returning to Him [2:46]
و قال سبحانه وَ إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ لا تَعْبُدُونَ إِلَّا اللَّهَ وَ بِالْوالِدَيْنِ إِحْساناً وَ ذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ قُولُوا لِلنَّاسِ حُسْناً وَ أَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًا مِنْكُمْ وَ أَنْتُمْ مُعْرِضُونَ
And the Glorious Said: And when We Took a Covenant with the Children of Israel: “You will not be worshipping but Allah, and the kindness with the parents, and the ones with relationship, and the orphans, and the poor, and you would be saying to the people good words, and will be establishing the Salat, and be giving the Zakat. Then you turned around, except for a few of you, and (now even) you are turning around”. [2:83]
و قال سبحانه لَيْسَ الْبِرَّ أَنْ تُوَلُّوا وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَ الْمَغْرِبِ وَ لكِنَّ الْبِرَّ مَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ … وَ آتَى الْمالَ عَلى حُبِّهِ ذَوِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينَ وَ ابْنَ السَّبِيلِ وَ السَّائِلِينَ وَ فِي الرِّقابِ وَ أَقامَ الصَّلاةَ وَ آتَى الزَّكاةَ وَ الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا وَ الصَّابِرِينَ فِي الْبَأْساءِ وَ الضَّرَّاءِ وَ حِينَ الْبَأْسِ أُولئِكَ الَّذِينَ صَدَقُوا وَ أُولئِكَ هُمُ الْمُتَّقُونَ
And the Glorious Said: It isn’t righteousness that you should be turning your faces facing the east and the west, but the righteous is the one who believes in Allah, and the Last Day, and the Angels, and the Book, and the Prophets, and gives the wealth over his own love (for it) to the ones with relationships, and the orphans, and the poor, and the travellers, and the beggars, and regarding the necks (freeing slaves), and establishes the Salat, and gives the Zakat, and they fulfil their promises when they are promising, 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]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ الَّذِينَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ أُولئِكَ يَرْجُونَ رَحْمَتَ اللَّهِ وَ اللَّهُ غَفُورٌ رَحِيمٌ
And the Exalted Said: Those who believed and those who emigrated and fought in the Way of Allah, they are hoping for the Mercy of Allah; and Allah is Forgiving, Merciful [2:218]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
And the Exalted Said: Surely, those who are believing and doing righteous deeds, and establishing the Salat and giving the Zakāt, for them, their Recompense is with their Lord, and there shall neither be fear upon them, nor would they be grieving [2:277]
آل عمران الَّذِينَ يَقُولُونَ رَبَّنا إِنَّنا آمَنَّا فَاغْفِرْ لَنا ذُنُوبَنا وَ قِنا عَذابَ النَّارِ
(Surah) Aaal-e-Imran-as: Those who are saying: ‘Our Lord! Surely we believe, therefore Forgive our sins for us and Save us from Punishment of the Fire’ [3:16]
الصَّابِرِينَ وَ الصَّادِقِينَ وَ الْقانِتِينَ وَ الْمُنْفِقِينَ وَ الْمُسْتَغْفِرِينَ بِالْأَسْحارِ
(They are) the patient, and the truthful, and the devoutly obedient, and the (benevolent) spenders, and the seekers of Forgiveness at pre-dawn [3:17]
و قال تعالى مِنْ أَهْلِ الْكِتابِ أُمَّةٌ قائِمَةٌ يَتْلُونَ آياتِ اللَّهِ آناءَ اللَّيْلِ وَ هُمْ يَسْجُدُونَ
And the Exalted Said: From the people of the Book there is an upright community reciting the Verses of Allah during the night while being in Sajdah [3:113]
يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ يَأْمُرُونَ بِالْمَعْرُوفِ وَ يَنْهَوْنَ عَنِ الْمُنْكَرِ وَ يُسارِعُونَ فِي الْخَيْراتِ وَ أُولئِكَ مِنَ الصَّالِحِينَ
They are believing in Allah and the last Day, and they are enjoining with the goodness and forbidding from the evil and are hastening regarding the good deeds. They are from the righteous ones [3:114]
وَ ما يَفْعَلُوا مِنْ خَيْرٍ فَلَنْ يُكْفَرُوهُ وَ اللَّهُ عَلِيمٌ بِالْمُتَّقِينَ
And whatever they are doing from the good, they will never be denied it, and Allah Knows the pious [3:115]
و قال تعالى وَ سارِعُوا إِلى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَ جَنَّةٍ عَرْضُهَا السَّماواتُ وَ الْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
And the Exalted Said: And hasten to Forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the skies and the earth, prepared for the pious [3:133]
الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَ الضَّرَّاءِ وَ الْكاظِمِينَ الْغَيْظَ وَ الْعافِينَ عَنِ النَّاسِ وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ
Those who are spending (benevolently) in ease as well as in hardship, and the restrainers of the anger, and the pardoners of people; and Allah Loves the good doers [3:134]
وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَ مَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا وَ هُمْ يَعْلَمُونَ
And those when they are committing an indecency or doing injustice to their own selves, are remembering Allah, and asking Forgiveness for their sins – and who Forgives the sins except Allah? – and they do not persist upon what they are doing while they are knowing [3:135]
أُولئِكَ جَزاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها وَ نِعْمَ أَجْرُ الْعامِلِينَ
(As for) them – their Reward is Forgiveness from their Lord, and Gardens beneath which rivers flow, being eternally therein, and excellent is the Recompense of the workers [3:136]
و قال إِنَّ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ وَ اخْتِلافِ اللَّيْلِ وَ النَّهارِ لَآياتٍ لِأُولِي الْأَلْبابِ
And Said: In the Creation of the skies and the earth and the alternation of the night and the day there are Signs for the ones of understanding [3:190]
الَّذِينَ يَذْكُرُونَ اللَّهَ قِياماً وَ قُعُوداً وَ عَلى جُنُوبِهِمْ وَ يَتَفَكَّرُونَ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ رَبَّنا ما خَلَقْتَ هذا باطِلًا سُبْحانَكَ فَقِنا عَذابَ النَّارِ
Those who are recalling Allah standing and sitting and (lying) on their sides and are thinking regarding the Creation of the skies and the earth: ‘Our Lord! You have not Created this in vain! Glory be to You; Save us then from Punishment of the Fire [3:191]
رَبَّنا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ وَ ما لِلظَّالِمِينَ مِنْ أَنْصارٍ
Our Lord! The one whom you enter into the Fire so You have Disgraced him, and for the unjust there will not be anyone from the helpers [3:192]
رَبَّنا إِنَّنا سَمِعْنا مُنادِياً يُنادِي لِلْإِيمانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا رَبَّنا فَاغْفِرْ لَنا ذُنُوبَنا وَ كَفِّرْ عَنَّا سَيِّئاتِنا وَ تَوَفَّنا مَعَ الْأَبْرارِ
Our Lord! We heard a caller calling to the Eman: ‘Believe in your Lord!’ So we believed. Our Lord! Forgive our sins for us and Cover our evil deeds from us and Cause us to die with the righteous ones [3:193]
رَبَّنا وَ آتِنا ما وَعَدْتَنا عَلى رُسُلِكَ وَ لا تُخْزِنا يَوْمَ الْقِيامَةِ إِنَّكَ لا تُخْلِفُ الْمِيعادَ
Our Lord! And Grant us what You Promised us by Your Rasools and do not Disgrace us on the Day of Resurrection; surely You do not break the Promise’ [3:194]
فَاسْتَجابَ لَهُمْ رَبُّهُمْ أَنِّي لا أُضِيعُ عَمَلَ عامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثى بَعْضُكُمْ مِنْ بَعْضٍ فَالَّذِينَ هاجَرُوا وَ أُخْرِجُوا مِنْ دِيارِهِمْ وَ أُوذُوا فِي سَبِيلِي وَ قاتَلُوا وَ قُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئاتِهِمْ وَ لَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ ثَواباً مِنْ عِنْدِ اللَّهِ وَ اللَّهُ عِنْدَهُ حُسْنُ الثَّوابِ
So their Lord Answered to them: ‘I will not Waste the work of a worker from you, whether male or female, the one of you being from the other; so those who emigrated and were expelled from their homes and were persecuted in My Way and they fought and were killed, I will Cover their evils deeds from them and will Enter them into Gardens beneath which the rivers flow, as a Reward from the Presence of Allah; and Allah, with Him is the excellent Reward [3:195]
النساء إِنْ تُبْدُوا خَيْراً أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كانَ عَفُوًّا قَدِيراً
(Surah) Al Nisaa: If you do good openly or conceal it, or pardon an evil, so Allah would always be Pardoning, Powerful [4:149]
و قال تعالى لكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَ الْمُؤْمِنُونَ يُؤْمِنُونَ بِما أُنْزِلَ إِلَيْكَ وَ ما أُنْزِلَ مِنْ قَبْلِكَ وَ الْمُقِيمِينَ الصَّلاةَ وَ الْمُؤْتُونَ الزَّكاةَ وَ الْمُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ أُولئِكَ سَنُؤْتِيهِمْ أَجْراً عَظِيماً
And the Exalted Said: But the ones deeply rooted in the Knowledge from them, and the Momineen believing in what is Revealed to you and what was Revealed from before you; and the establishers of the Salat, and the givers of the Zakat, and the believers in Allah and the Last Day, they, We shall be Giving them a mighty Recompense [4:162]
المائدة وَ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ وَ مِيثاقَهُ الَّذِي واثَقَكُمْ بِهِ إِذْ قُلْتُمْ سَمِعْنا وَ أَطَعْنا وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِما تَعْمَلُونَ (error in Verse)[46]
(Surah) Al Maidah: And recall the Favour of Allah on you and His Covenant which He Bound you with firmly, when you said: ‘We have heard and we obey’, and fear Allah, surely Allah knows what is in the chests [5:7]
إلى قوله تعالى يا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ إِذْ هَمَّ قَوْمٌ أَنْ يَبْسُطُوا إِلَيْكُمْ أَيْدِيَهُمْ فَكَفَّ أَيْدِيَهُمْ عَنْكُمْ وَ اتَّقُوا اللَّهَ وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
Up to Words of the Exalted: O you who believe! Recall the Favours of Allah upon you when a people resolved to extend their hands towards you, but He Restrained their hands from you; and fear Allah; and let the Momineen be reliant upon Allah [5:11]
وَ لَقَدْ أَخَذَ اللَّهُ مِيثاقَ بَنِي إِسْرائِيلَ وَ بَعَثْنا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيباً وَ قالَ اللَّهُ إِنِّي مَعَكُمْ لَئِنْ أَقَمْتُمُ الصَّلاةَ وَ آتَيْتُمُ الزَّكاةَ وَ آمَنْتُمْ بِرُسُلِي وَ عَزَّرْتُمُوهُمْ وَ أَقْرَضْتُمُ اللَّهَ قَرْضاً حَسَناً لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئاتِكُمْ وَ لَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ فَمَنْ كَفَرَ بَعْدَ ذلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَواءَ السَّبِيلِ
And Allah has Taken a Covenant with the Children of Israel, and We Sent from them twelve chieftains; and Allah Said: “I am with you all, if you establish the Salat and give the Zakat and you believe in My Rasools and support them, and you lend Allah a goodly loan, I shall Expiate your evil deeds and will Enter you all into Gardens beneath which the rivers flow. So the one from you who commits Kufr after that, then he has lost the right way” [5:12]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَ يُحِبُّونَهُ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكافِرِينَ يُجاهِدُونَ فِي سَبِيلِ اللَّهِ وَ لا يَخافُونَ لَوْمَةَ لائِمٍ ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ واسِعٌ عَلِيمٌ
And the Exalted Said: O you who believe! The one from you who reneges from his Religion, 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. They would be fighting in the Way of Allah, and they would not be fearing accusations of an accuser. That is a Grace of Allah. He Gives it to the one He so Desires, and Allah is Capacious, most Knowing [5:54]
إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ
But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55]
و قال تعالى لَيْسَ عَلَى الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ جُناحٌ فِيما طَعِمُوا إِذا مَا اتَّقَوْا وَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ ثُمَّ اتَّقَوْا وَ آمَنُوا ثُمَّ اتَّقَوْا وَ أَحْسَنُوا وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ
And the Exalted Said: There isn’t a blame upon those who are believing and are doing righteous deeds regarding what they are consuming, when they are fearing and are believing and are doing righteous deeds. Then they are fearing and believing, then they are fearing and being good (to others), and Allah Loves the good doers [5:93]
الأعراف قالَ مُوسى لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَ اصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ
(Surah) Al Araaf: Musa said to his people, ‘Seek Assistance with Allah and be patient. Surely the earth is for Allah, He Causes it to be inherited by the one He so Desires to from His servants, and the end-result is for the pious [7:128]
و قال وَ رَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ فَسَأَكْتُبُها لِلَّذِينَ يَتَّقُونَ وَ يُؤْتُونَ الزَّكاةَ وَ الَّذِينَ هُمْ بِآياتِنا يُؤْمِنُونَ
And Said: and My Mercy Extends to all things”. So, We Ordained it for those who are fearing and paying the Zakat, and believing in Our Signs [7:156]
إلى قوله سبحانه وَ مِنْ قَوْمِ مُوسى أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ
Up to Words of the Glorious: And from the people of Musa there is a community is guiding with the Truth and by it they are dispensing justice [7:159]
و قال وَ الدَّارُ الْآخِرَةُ خَيْرٌ لِلَّذِينَ يَتَّقُونَ أَ فَلا تَعْقِلُونَ وَ الَّذِينَ يُمَسِّكُونَ بِالْكِتابِ وَ أَقامُوا الصَّلاةَ إِنَّا لا نُضِيعُ أَجْرَ الْمُصْلِحِينَ
And Said: And those who are adhering with the Book and are establishing the Salat, surely, We would not waste the Recompense of the righteous ones [7:170]
الأنفال فَاتَّقُوا اللَّهَ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ
(Surah) Al Anfaal: therefore fear Allah and reconcile what is between you, and obey Allah and His Rasool if you were Momineen’ [8:1]
التوبة إِنَّما يَعْمُرُ مَساجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ أَقامَ الصَّلاةَ وَ آتَى الزَّكاةَ وَ لَمْ يَخْشَ إِلَّا اللَّهَ فَعَسى أُولئِكَ أَنْ يَكُونُوا مِنَ الْمُهْتَدِينَ
(Surah) Al Tawbah: But rather, he should visit the Masjids of Allah, the one who believes in Allah and the Last Day and establishes the Salat and gives the Zakat and does not fear (anyone) except Allah. So perhaps they would become from the rightly Guided [9:18]
إلى قوله تعالى الَّذِينَ آمَنُوا وَ هاجَرُوا وَ جاهَدُوا فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ أَعْظَمُ دَرَجَةً عِنْدَ اللَّهِ وَ أُولئِكَ هُمُ الْفائِزُونَ
Up to Words of the Exalted: Those who believed and emigrated in the Way of Allah with their wealth and their selves are of a greater rank in the Presence of Allah. These, they are the achievers [9:20]
يُبَشِّرُهُمْ رَبُّهُمْ بِرَحْمَةٍ مِنْهُ وَ رِضْوانٍ وَ جَنَّاتٍ لَهُمْ فِيها نَعِيمٌ مُقِيمٌ
Their Lord Gives them Glad Tidings of Mercy from Him and Pleasure, and Gardens for them wherein is everlasting Bliss [9:21]
خالِدِينَ فِيها أَبَداً إِنَّ اللَّهَ عِنْدَهُ أَجْرٌ عَظِيمٌ
Abiding therein for ever; surely Allah, in His Presence is a Mighty Recompense [9:22]
و قال تعالى التَّائِبُونَ الْعابِدُونَ الْحامِدُونَ السَّائِحُونَ الرَّاكِعُونَ السَّاجِدُونَ الْآمِرُونَ بِالْمَعْرُوفِ وَ النَّاهُونَ عَنِ الْمُنْكَرِ وَ الْحافِظُونَ لِحُدُودِ اللَّهِ وَ بَشِّرِ الْمُؤْمِنِينَ
And the Exalted Said: The penitent, the worshippers, the praising ones, the wanderers, the Ruku performers, the Sajdah performers, the enjoiners of good and the forbidders from evil, the preservers of the Limits of Allah; and give glad tidings to the Momineen [9:112]
هود إِلَّا الَّذِينَ صَبَرُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ لَهُمْ مَغْفِرَةٌ وَ أَجْرٌ كَبِيرٌ
(Surah) Al Hud: Except those who are patient and doing righteous deeds, those, for them is Forgiveness and a Great Recompense [11:11]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ أَخْبَتُوا إِلى رَبِّهِمْ أُولئِكَ أَصْحابُ الْجَنَّةِ هُمْ فِيها خالِدُونَ
And the Exalted Said: Surely, those who are believing and are doing righteous deeds and are humbling to their Lord, there would be the dwellers of the Paradise. They would be therein eternally [11:23]
مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمى وَ الْأَصَمِ وَ الْبَصِيرِ وَ السَّمِيعِ هَلْ يَسْتَوِيانِ مَثَلًا أَ فَلا تَذَكَّرُونَ
An example of the two sects is like the blind and deaf one, and the seeing and hearing one. Are they equal in comparison? So will you not take heed? [11:24]
الرعد الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَ لا يَنْقُضُونَ الْمِيثاقَ
(Surah) Al Ra’ad: Those who are fulfilling the Pact with Allah and are not breaking the Covenant [13:20]
وَ الَّذِينَ يَصِلُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يَخْشَوْنَ رَبَّهُمْ وَ يَخافُونَ سُوءَ الْحِسابِ
And those who are maintaining the relationships what Allah has Commanded with maintaining, and are in awe of their Lord and are fearing the evil Reckoning [13:21]
وَ الَّذِينَ صَبَرُوا ابْتِغاءَ وَجْهِ رَبِّهِمْ وَ أَقامُوا الصَّلاةَ وَ أَنْفَقُوا مِمَّا رَزَقْناهُمْ سِرًّا وَ عَلانِيَةً وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ أُولئِكَ لَهُمْ عُقْبَى الدَّارِ
And those who are being patient seeking the Face of their Lord, and are establishing the Salat and are spending from what We have Graced them, secretly and openly and are repelling the evil deeds with the good deeds, they, for them is the end-result of the (goodly) abode [13:22]
جَنَّاتُ عَدْنٍ يَدْخُلُونَها وَ مَنْ صَلَحَ مِنْ آبائِهِمْ وَ أَزْواجِهِمْ وَ ذُرِّيَّاتِهِمْ وَ الْمَلائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بابٍ
Gardens of Eden. They would be entering these (along with) ones from their forefathers and their wives and their offspring. And the Angels would be entering from every door to (meet) them [13:23]
سَلامٌ عَلَيْكُمْ بِما صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ
Greetings be upon you due to your having been patient, so excellent is the end-result of the (goodly) abode [13:24]
و قال تعالى وَ يَهْدِي إِلَيْهِ مَنْ أَنابَ
And the Exalted Said: and Guides to Himself those who turn (to Him) [13:27]
الَّذِينَ آمَنُوا وَ تَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
Those who believe and their hearts are content with the Mention of Allah. Indeed! By the Mention of Allah, the hearts get contented [13:28]
الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ طُوبى لَهُمْ وَ حُسْنُ مَآبٍ
Those who are believing and doing the righteous deeds, (the tree of) Tooba would be for them and an excellent resort [13:29]
النحل إِنَّ إِبْراهِيمَ كانَ أُمَّةً قانِتاً لِلَّهِ حَنِيفاً وَ لَمْ يَكُ مِنَ الْمُشْرِكِينَ
(Surah) Al Nahl: Surely Ibrahim was a community, obedient to Allah, upright, and he was not from the Polytheists [16:120]
شاكِراً لِأَنْعُمِهِ اجْتَباهُ وَ هَداهُ إِلى صِراطٍ مُسْتَقِيمٍ
Grateful for His Favours. He Chose him and Guided him to the Straight Path [16:121]
مريم إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً فَأُولئِكَ يَدْخُلُونَ الْجَنَّةَ وَ لا يُظْلَمُونَ شَيْئاً
(Surah) Maryam-as: Except one who repents and believes and does righteous deeds, so they would be entering the Paradise and they will not be wronged of anything [19:60]
طه وَ إِنِّي لَغَفَّارٌ لِمَنْ تابَ وَ آمَنَ وَ عَمِلَ صالِحاً ثُمَّ اهْتَدى
(Surah) Ta Ha: And I am Forgiving to the one who repents and believes and does righteous deeds, then (follows) righteous Guidance [20:82]
الأنبياء وَ كُلًّا جَعَلْنا صالِحِينَ
(Surah) Al Anbiya: and We Made both to be righteous ones [21:72]
وَ جَعَلْناهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا وَ أَوْحَيْنا إِلَيْهِمْ فِعْلَ الْخَيْراتِ وَ إِقامَ الصَّلاةِ وَ إِيتاءَ الزَّكاةِ وَ كانُوا لَنا عابِدِينَ
And We made them as Imams guiding by Our Command and We Revealed unto them the doing of good, and establishing the Salat, and giving the Zakat, and they worshipped Us [21:73]
و قال تعالى إِنَّهُمْ كانُوا يُسارِعُونَ فِي الْخَيْراتِ وَ يَدْعُونَنا رَغَباً وَ رَهَباً وَ كانُوا لَنا خاشِعِينَ
And the Exalted Said: They were being swift in the good deeds and supplicating to Us, hoping, and fearing, and they were humble to Us [21:90]
الحج وَ بَشِّرِ الْمُخْبِتِينَ
(Surah) Al Hajj: and give glad tidings to the humble ones [22:34]
الَّذِينَ إِذا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَ الصَّابِرِينَ عَلى ما أَصابَهُمْ وَ الْمُقِيمِي الصَّلاةِ وَ مِمَّا رَزَقْناهُمْ يُنْفِقُونَ
Those, then Allah is mentioned, their hearts tremble; and the patient ones upon what afflicts them; and the pious ones, the establishers of the Salat, and from what We Graced them, they are spending [22:35]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَ اسْجُدُوا وَ اعْبُدُوا رَبَّكُمْ وَ افْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ
And the Exalted Said: O you who believe! Perform Ruku and Sajdah and worship your Lord, and do the good, perhaps you will succeed [22:77]
وَ جاهِدُوا فِي اللَّهِ حَقَّ جِهادِهِ هُوَ اجْتَباكُمْ وَ ما جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْراهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ وَ فِي هذا لِيَكُونَ الرَّسُولُ شَهِيداً عَلَيْكُمْ وَ تَكُونُوا شُهَداءَ عَلَى النَّاسِ فَأَقِيمُوا الصَّلاةَ وَ آتُوا الزَّكاةَ وَ اعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاكُمْ فَنِعْمَ الْمَوْلى وَ نِعْمَ النَّصِيرُ
And strive hard in (the Way of) Allah, with a striving which He is Rightful of. He Chose you and did not Make any hardship upon you in the Religion, being a sect of your father Ibrahim. He named you all as the Muslims from before. And regarding this, the Rasool happens to be a witness upon you, and you happen to be witnesses upon the people. Therefore, establish the Salat and give the Zakat, and adhere with Allah, He is your Master. So, Excellent is the Master, and Excellent is the Helper! [22:78]
النور وَ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ وَ يَخْشَ اللَّهَ وَ يَتَّقْهِ فَأُولئِكَ هُمُ الْفائِزُونَ
And one who obeys Allah and His Rasool and is afraid of Allah and fears Him, so these, they would be the victorious ones [24:52]
الفرقان إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَلًا صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
(Surah) Al Furqan: Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]
وَ مَنْ تابَ وَ عَمِلَ صالِحاً فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ مَتاباً
And one who repents and does righteous deeds, then surely he repents to Allah penitently [25:71]
الشعراء إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ ذَكَرُوا اللَّهَ كَثِيراً وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا
(Surah) Al Shuara: Except those who believe and do righteous deeds and remember Allah a lot and defend themselves after they are oppressed [26:227].
النمل هُدىً وَ بُشْرى لِلْمُؤْمِنِينَ
(Surah) Al Naml: Being a Guidance and glad tidings for the Momineen [27:2]
الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ بِالْآخِرَةِ هُمْ يُوقِنُونَ
Those who are establishing the Salat and are giving the Zakat, and with the Hereafter, they are certain [27:3]
و قال تعالى إِنَّما أُمِرْتُ أَنْ أَعْبُدَ رَبَّ هذِهِ الْبَلْدَةِ الَّذِي حَرَّمَها وَ لَهُ كُلُّ شَيْءٍ وَ أُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ
And the Exalted Said: But rather, I am Commanded that I should worship the Lord of this city, Who Sanctified it, and all things are for Him. And I am Commanded that I should be from the submitters [27:91]
وَ أَنْ أَتْلُوَا الْقُرْآنَ
And that I should recite the Quran. [27:92]
العنكبوت وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ لَنُبَوِّئَنَّهُمْ مِنَ الْجَنَّةِ غُرَفاً تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها نِعْمَ أَجْرُ الْعامِلِينَ
(Surah) Al Ankabout: And those who believe and do righteous deeds, We will Let them rest in high places in the Paradise, the rivers flowing beneath these, being eternally therein. Splendid is the Recompense of the workers [29:58]
الَّذِينَ صَبَرُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
Those who were patient and were relying upon their Lord [29:59]
لقمان هُدىً وَ رَحْمَةً لِلْمُحْسِنِينَ
(Surah) Luqman-as: A Guidance and a Mercy for the good doers [31:3]
الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ بِالْآخِرَةِ
Those who are establishing the Salat and are giving the Zakat, and they are certain of the Hereafter [31:4]
هُمْ يُوقِنُونَ أُولئِكَ عَلى هُدىً مِنْ رَبِّهِمْ وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
These are upon a Guidance from their Lord, and these, they are the successful ones [31:5]
و قال يا بُنَيَّ أَقِمِ الصَّلاةَ وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنْكَرِ وَ اصْبِرْ عَلى ما أَصابَكَ إِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُورِ
And Said: O my son! Establish the Salat and enjoin the good and forbid from the evil, and be patient upon what befalls you, surely that is from the matters requiring determination [31:17]
وَ لا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً إِنَّ اللَّهَ لا يُحِبُّ كُلَّ مُخْتالٍ فَخُورٍ
And do not puff your cheeks (arrogantly) towards the people, nor walk in the land proudly, surely Allah does not Love every self-conceited boaster [31:18]
وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ
And be moderate in your walking and lower your voice; surely the most hateful of voices is the voice of the donkeys [31:19]
و قال تعالى وَ مَنْ يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ وَ هُوَ مُحْسِنٌ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقى وَ إِلَى اللَّهِ عاقِبَةُ الْأُمُورِ
And the Exalted Said: And one who submits his face to Allah, and he is a good doer, so he has grasped the most trustworthy Handhold, and to Allah is the end-result of the matters [31:22]
الأحزاب إِنَّ الْمُسْلِمِينَ وَ الْمُسْلِماتِ وَ الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ وَ الْقانِتِينَ وَ الْقانِتاتِ وَ الصَّادِقِينَ وَ الصَّادِقاتِ وَ الصَّابِرِينَ وَ الصَّابِراتِ وَ الْخاشِعِينَ وَ الْخاشِعاتِ وَ الْمُتَصَدِّقِينَ وَ الْمُتَصَدِّقاتِ وَ الصَّائِمِينَ وَ الصَّائِماتِ وَ الْحافِظِينَ فُرُوجَهُمْ وَ الْحافِظاتِ وَ الذَّاكِرِينَ اللَّهَ كَثِيراً وَ الذَّاكِراتِ أَعَدَّ اللَّهُ لَهُمْ مَغْفِرَةً وَ أَجْراً عَظِيماً
Surah Al Ahzaab: Surely the Muslim men and the Muslim women, and the Momineen and the Mominaat, and the obedient men and the obedient women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the charitable men and the charitable women, and the Fasting men and the Fasting women, and the men who guard their private parts and the women who guard, and the men who do Zikr of Allah a lot, and the women who do Zikr – Allah has Prepared for them Forgiveness and a Mighty Recompense [33:35]
فاطر إِنَّ الَّذِينَ يَتْلُونَ كِتابَ اللَّهِ وَ أَقامُوا الصَّلاةَ وَ أَنْفَقُوا مِمَّا رَزَقْناهُمْ سِرًّا وَ عَلانِيَةً يَرْجُونَ تِجارَةً لَنْ تَبُورَ
(Surah) Fatir: Surely, those are reciting the Book of Allah, and establishing the Salat, and are spending from what We Graced them, secretly and openly, are hoping for a trade never to perish [35:29]
لِيُوَفِّيَهُمْ أُجُورَهُمْ وَ يَزِيدَهُمْ مِنْ فَضْلِهِ إِنَّهُ غَفُورٌ شَكُورٌ
For Him to Fulfil their Recompense and Increase for them from His Grace. He is Forgiving, Appreciative [35:30]
(Surah) Al Zumar:
الزمر قُلْ يا عِبادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ وَ أَرْضُ اللَّهِ واسِعَةٌ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ
(Surah) Al Zumar: Say: ‘O my servants who believe! Fear your Lord! For those who do good deeds in this world, is good, and the earth of Allah is vast. But rather, the patient ones would be fulfilled their Recompense without Reckoning’ [39:10]
ق وَ أُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ
(Surah) Qaf: And the Paradise would be decorated for the pious, not being remote [50:31]
هذا ما تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ
This is what you had been Promised – for every penitent one, preserving (the Limits) [50:32]
مَنْ خَشِيَ الرَّحْمنَ بِالْغَيْبِ وَ جاءَ بِقَلْبٍ مُنِيبٍ
Who fears the Beneficent in private and comes with a penitent heart [50:33]
البلد فَلَا اقْتَحَمَ الْعَقَبَةَ
(Surah) Al Balad: But he does not attempt the uphill road [90:11]
وَ ما أَدْراكَ مَا الْعَقَبَةُ
And what will make you realise what the uphill road is? [90:12]
فَكُّ رَقَبَةٍ
Freeing a neck [90:13]
أَوْ إِطْعامٌ فِي يَوْمٍ ذِي مَسْغَبَةٍ
Or feeding during a day of starvation [90:14]
يَتِيماً ذا مَقْرَبَةٍ
(To) an orphan, possessing relationship [90:15]
أَوْ مِسْكِيناً ذا مَتْرَبَةٍ
Or a poor person with destitution [90:16]
ثُمَّ كانَ مِنَ الَّذِينَ آمَنُوا وَ تَواصَوْا بِالصَّبْرِ وَ تَواصَوْا بِالْمَرْحَمَةِ
Then he would be from those who believe, and enjoin the patience and enjoin the compassion [90:17]
أُولئِكَ أَصْحابُ الْمَيْمَنَةِ
These are the companions of the right hand [90:18]
وَ الَّذِينَ كَفَرُوا بِآياتِنا هُمْ أَصْحابُ الْمَشْأَمَةِ
And those who disbelieve in Our Signs, they are the companions of the left hand [90:19]
عَلَيْهِمْ نارٌ مُؤْصَدَةٌ
Upon them would be a Fire closed over (from all sides) [90:20].
تفسير
(Forbidden) Interpretation (opinionated)
هُدىً لِلْمُتَّقِينَ قد مر تفسير الآيات في الباب الأول من كتاب الإيمان و الكفر هذا.
Guidance for the pious [2:2] – The interpretation of the Verses have already passed in the first chapter from this book ‘Al Eman and Al Kufr’.
يا بَنِي إِسْرائِيلَ أي ولد يعقوب اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ في تفسير الإمام ع أن بعثت محمدا و أقررته في مدينتكم و لم أجشمكم الحط و الترحال إليه و أوضحت علاماته و دلائل صدقه كيلا يشتبه عليكم حاله
O Children of Israel! – i.e., children of Yaqoub-as – Recall My Bounties which I Bestowed upon you – in the interpretation of the Imam-asws: ‘I-azwj shall be Sending Muhammad-saww and Settle him-saww in your city, and I-azwj will not Put you down and the departing to him-saww, and I-azwj have Clarified his-saww signs and evidence of his-saww truthfulness lest his-saww state be doubtful upon you.
وَ أَوْفُوا بِعَهْدِي الذي أخذه على أسلافكم أنبياؤهم و أمروهم أن يؤدوه إلى أخلافهم ليؤمنن بمحمد العربي الهاشمي المبان بالآيات و المؤيد بالمعجزات الذي من آياته علي بن أبي طالب شقيقه و رفيقه عقله من عقله و علمه من علمه و حلمه من حلمه مؤيد دينه بسيفه
and fulfil My Covenant, [2:40] – which was taken upon your ancestors by their Prophets-as, and they-as had instructed them to fulfill it for their posterities that they will believe in Muhammad-saww the Arabian, the Hashemites, the clarified with the Verses, and the assisted with the miracles which from his-saww signs is Ali-asws Bin Abu Talib-asws, his-saww brother-asws, and his-saww friends, his-asws intellect being from his-saww intellects, and his-asws knowledge being from his-saww, and his-asws forbearance being from his-saww forbearance, supporting his-saww religion with his-asws sword.
أُوفِ بِعَهْدِكُمْ الذي أوجبت به لكم نعيم الأبد في دار الكرامة
I will Fulfil My Covenant with you [2:40] – due to which the eternal bounties are obligated for you all in the house of Prestige.
وَ إِيَّايَ فَارْهَبُونِ في مخالفة محمد فإني القادر على صرف بلاء من يعاديكم على موافقتي و هم يقدرون على صرف انتقامي عنكم إذا آثرتم مخالفتي.
Me alone, you should be fearing [2:40] – in opposing Muhammad-saww for I-azwj am Able upon Deflecting the afflictions from your enemies upon My-azwj Consent, and they are able upon deflecting My-azwj Revenge from you when you choose to oppose Me-azwj.
و روى العياشي عن الصادق ع أنه سئل عن هذه الآية فقال أوفوا بولاية علي فرضا من الله أوف لكم بالجنة.
And it is reported by Al-Ayyashi, from Al-Sadiq-asws having been asked about this Verse. He-asws said: ‘Fulfill the Wilayah of Ali-asws, an Imposition from Allah-azwj, I-saww shall fulfill for you with the Paradise’.
أقول و الآية عامة في كل عهد على كل أحد
I (Majlisi) am saying, ‘And the Verse is general regarding every pact upon every one’.
و قال علي بن إبراهيم قال رجل للصادق ع يقول الله ادعوني أستجب لكم و إنا ندعو فلا يستجاب لنا
And Ali Bin Ibrahim said, ‘A man said to Al-Sadiq-asws, ‘Allah-azwj is Saying: “Supplicate to Me‑azwj, I-azwj shall Answer you all!”, and we have been supplication but He-azwj is not Answering to us!’
فقال إنكم لا تفون لله بعهده فإنه تعالى يقول أَوْفُوا بِعَهْدِي أُوفِ بِعَهْدِكُمْ و الله لو وفيتم لله سبحانه لوفى لكم.
He-asws said: ‘You did not fulfill to Allah-azwj of His-azwj Pact, for the Exalted Said: and fulfil My Covenant, I will Fulfil My Covenant with you [2:40]. By Allah-azwj! Had you fulfilled to Allah‑azwj the Glorious, He-azwj would have Fulfilled for you all!’’
وَ آمِنُوا بِما أَنْزَلْتُ على محمد من ذكر نبوته و إمامة أخيه و عترته مُصَدِّقاً لِما مَعَكُمْ فإن مثل هذا الذكر في كتابكم وَ لا تَكُونُوا أَوَّلَ كافِرٍ بِهِ قيل تعريض بأن الواجب أن تكونوا أول من آمن به لأنهم كانوا أهل النظر في معجزاته و العلم بشأنه و المستفتحين به و المبشرين بزمانه.
And believe in what I have Revealed, – unto Muhammad-saww, a mention of his-saww Prophet-hood and Imamate of his-saww brother-asws and his-saww family – a ratification of what is with you, – for the likes of this mention is in your Books – and do not become the first disbeliever by it, – it is said, ‘An exposition that the obligation is that y you should be the first one to believe in him-saww, because they were the first people of looking at his-saww miracles, and the knowledge of his-saww affairs, and the victorious ones with him-saww, and the ones given glad tidings in his-saww era’.
و في تفسير الإمام ع هؤلاء يهود المدينة جحدوا نبوة محمد و خانوه و قالوا نحن نعلم أن محمدا نبي و أن عليا وصيه و لكن لست أنت ذلك و لا هذا و لكن يأتيان بعد وقتنا هذا بخمسمائة سنة
And in Tafseer of the Imam-asws, they are the Jews of Al Medina. They rejected the Prophet-hoods of Muhammad-saww and betrayed him-saww, and they said, ‘We know that Muhammad-saww is a Prophet-saww and that Ali-asws is his-saww successor-asws, but you-saww aren’t that one nor is this one, but they-asws will be coming after this time of ours by five hundred years’.
وَ لا تَشْتَرُوا بِآياتِي ثَمَناً قَلِيلًا في المجمع عن الباقر ع في هذه الآية أن حيي بن أخطب و كعب بن الأشرف و آخرين من اليهود كانت لهم مأكلة على اليهود في كل سنة فكرهوا بطلانها بأمر النبي ص فحرفوا لذلك آيات من التوراة فيها صفته و ذكره فذلك الثمن الذي أريد به في الآية
and do not be exchanging My verses for a small price; – In (the book) ‘Al Majma’, from Al-Baqir-asws regarding this Verse: ‘Hayy Bin Akhtab, and Ka’ab Bin Al-Ashraf, and others from the Jews. They used to have a meal upon the Jews during every year, so they disliked to invalidate it by the matter of the Prophet-saww. So, due to that, they altered the Verses from the Torah wherein were his-saww description and his-saww mention. So that is the (small) price which is intended with in the Verse’.
وَ إِيَّايَ فَاتَّقُونِ في كتمان أمر محمد و أمر وصيه
and from Me you should be fearing [2:41] – regarding concealment of the matter of Muhammad-saww and the matter of his-saww successor-asws.
وَ لا تَلْبِسُوا الْحَقَّ بِالْباطِلِ لا تخلطوه به بأن تقروا به من وجه و تجحدوه من وجه وَ تَكْتُمُوا الْحَقَ من نبوة هذا و إمامة هذا وَ أَنْتُمْ تَعْلَمُونَ أنكم تكتمونه تكابرون علومكم و عقولكم
And do not be mixing the Truth with the falsehood – do not mingle it with it from an aspect and reject it from an aspect – and you are concealing the Truth – of the Prophet-hood of this one-saww and Imamate of this one-asws – and you are knowing [2:42] – you are concealing it. You are proud of your knowledge and your intellects.
وَ أَقِيمُوا الصَّلاةَ المكتوبة التي جاء بها محمد ص و أقيموا أيضا الصلاة على محمد و آله الطاهرين.
And establish the Salat – the Prescribed which Muhammad-saww has come with, and establish as well the Salawaat upon Muhammad-saww and his-saww Progeny-asws, the Pure ones.
وَ آتُوا الزَّكاةَ من أموالكم إذا وجبت و من أبدانكم إذا لزمت و من معونتكم إذا التمست و في الأخبار الكثيرة أنها شاملة للفطرة بل نزلت فيها لأنها لما نزلت لم يكن للناس أموال و إنما كانت الفطرة
and give the Zakat – from your wealth when it becomes obligated, and from your bodies when it becomes necessary, and from your assistances when it is sought. And in many Ahadeeth it is inclusive of the Fitra, but it was Revealed regarding it, because when it was Revealed, there did not happen to be any wealth for the people, and rather it was Fitra.
وَ ارْكَعُوا مَعَ الرَّاكِعِينَ أي تواضعوا مع المتواضعين لعظمة الله في الانقياد لأولياء الله و قيل أي في جماعتهم للصلاة و قيل هذا فرد من أفراد ذاك
And perform Ruku with the Ruku performers [2:43] – I.e., perform wud’u with the ones performing wud’u to revere Allah-azwj in the submission to the friends of Allah-azwj. And it is said, ‘I.e., in their congregations for the Salat’. And it is said, ‘This is a person from that membership’.
أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ أي بالصدقات و أداء الأمانات وَ تَنْسَوْنَ أَنْفُسَكُمْ تتركونها وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أي التوراة الآمرة لكم بالخيرات الناهية عن المنكرات أَ فَلا تَعْقِلُونَ ما عليكم من العقاب في ذلك.
You are instructing the people with the righteousness – i.e., with the giving charities and giving the entrustments – and are forgetting yourselves – neglecting these – and you are reciting the Book. – i.e., the Torah Commanding you all with the good deeds and Forbidding from the evil deeds – Are you not using your intellects? [2:44] – what is upon you from the Punishments regarding that.
وَ اسْتَعِينُوا بِالصَّبْرِ قال الإمام أي عن الحرام على تأدية الأمانات و عن الرئاسات الباطلة على الاعتراف بالحق و استحقاق الغفران و الرضوان و نعيم الجنان و قيل و عن سائر المعاصي و على أصناف الطاعات و أنواع المصيبات على قرب الوصول إلى الجنان و في كثير من الأخبار أن الصبر الصيام
And seek Assistance through the patience – The Imam-asws said: ‘I.e., about the Prohibition upon giving the entrustments, and about the false governance upon acknowledging the truth, and deserving the Forgiveness and the Pleasure and bounties of the Gardens. And it is said, ‘About rest of the disobediences, and upon a variety of obedience’s, and types of difficulties upon drawing near to arrive to the Gardens’. And in many Ahadeeth, the patience’s are the fasts.
وَ الصَّلاةِ قال الإمام ع الصلوات الخمس و الصلاة على النبي و آله الطاهرين و ظاهرها يشمل كل صلاة فريضة و نافلة
and the Salat, [2:45] – The Imam-asws said: ‘The five (daily) Salats, and the Salawaat upon the Prophet-saww and his-saww pure Progeny-asws’, and in its apparent, it is inclusive of every obligatory Salat and optional ones.
وَ فِي الْمَجْمَعِ وَ الْعَيَّاشِيُّ عَنِ الصَّادِقِ ع مَا يَمْنَعُ أَحَدَكُمْ إِذَا دَخَلَ عَلَيْهِ غَمٌّ مِنْ غُمُومِ الدُّنْيَا أَنْ يَتَوَضَّأَ ثُمَّ يَدْخُلَ مَسْجِدَهُ فَيَرْكَعَ رَكْعَتَيْنِ فَيَدْعُوَ اللَّهَ فِيهَا أَ مَا سَمِعْتَ اللَّهَ يَقُولُ وَ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ.
And in (the book) ‘Al-Majma’, and Al-Ayyashi, from Al-Sadiq-asws: ‘What prevents one of you, when sorrow enters upon him from the sorrows of the world, that he performs wud’u, then enters his Masjid and performs ruk’u of two cycles and supplicates to Allah-azwj during these? Have you not heard Allah-azwj Saying: And seek Assistance through the patience and the Salat, [2:45].
وَ إِنَّها قال علي بن إبراهيم يعني الصلاة و قيل الاستعانة بهما و قال الإمام ع إن هذه الفعلة من الصلوات الخمس و الصلاة على محمد و آله مع الانقياد لأوامرهم و الإيمان بسرهم و علانيتهم و ترك معارضتهم بلم و كيف لَكَبِيرَةٌ عظيمة
and it is – Ali Bin Ibrahim said, ‘Meaning the Salat’. And it is said, ‘Seeking the assistance with the two’. And the Imam-asws said: ‘This is the word of the five (daily) Salats and the Salawaat upon Muhammad-saww and his-saww Progeny-asws, and the submitting to their-asws instructions, and the Eman in their-asws secrets and their-asws announcements and leaving objecting to them with the ‘Why?’ and ‘How’ is – certainly a difficult thing [2:45] – mighty.
و قيل ثقيلة شاقة كقوله عز و جل كَبُرَ عَلَى الْمُشْرِكِينَ ما تَدْعُوهُمْ إِلَيْهِ
And it is said, ‘Heavy, difficult, like Words of the Mighty and Majestic: Greatly difficult it is upon those who associate what you are calling them to. [42:13].
إِلَّا عَلَى الْخاشِعِينَ قال الإمام أي الخائفين عقاب الله في مخالفته في أعظم فرائضه
except upon the humble ones [2:45] – the Imam-asws said: ‘I.e., the ones fearing the Punishment of Allah-azwj in opposing Him-azwj regarding His-azwj mighty obligations’.
الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا رَبِّهِمْ في التوحيد و الإحتجاج و العياشي عن أمير المؤمنين ع يوقنون أنهم يبعثون و الظن منهم يقين و قال ع اللقاء البعث و الظن هاهنا اليقين
Those who are thinking that they would be meeting their Lord, [2:46] – regarding the Tawheed and the argumentation. And Al-Ayyashi from Amir Al-Momineen-asws: ‘They are certain that they will be Resurrected, and the ‘thinking’ from them is certainty’. And he-asws said: ‘The ‘meeting’ is the Resurrection, and the ‘thinking’ over here is the certainty’.
و في تفسير الإمام ع يقدرون و يتوقعون أنهم يلقون ربهم اللقاء الذي هو أعظم كرامته لعباده
And in Tafseer of the Imam-asws: ‘They are estimating and anticipating they will be meeting their Lord-azwj, the meeting which is the mightiest of His-azwj Benevolences to His-azwj servants’.
وَ أَنَّهُمْ إِلَيْهِ راجِعُونَ إلى كرامته و نعيم جناته قال و إنما قال يظنون لأنهم لا يدرون بما ذا يختم لهم لأن العاقبة مستورة عنهم لا يعلمون ذلك يقينا لأنهم لا يأمنون أي يغيروا أو يبدلوا
and they would be returning to Him [2:46] – to His-azwj Honours and bliss of His-azwj Gardens. He said, ‘And rather He-azwj Said: ‘They are thinking’, because they are not knowing of what would be ending for them, because the end-result is concealed from them. They are not knowing what with certainty because they are believing, i.e., it could change of be replaced.
قَالَ رَسُولُ اللَّهِ ص لَا يَزَالُ الْمُؤْمِنُ خَائِفاً مِنْ سُوءِ الْعَاقِبَةِ وَ لَا يَتَيَقَّنُ الْوُصُولَ إِلَى رِضْوَانِ اللَّهِ حَتَّى يَكُونَ وَقْتُ نَزْعِ رُوحِهِ وَ ظُهُورِ مَلَكِ الْمَوْتِ لَهُ.
Rasool-Allah-saww: ‘The Momin does not cease to be fearing the evil Punishment nor is he convince of the arrival to the Pleasure of Allah-azwj until it happens to be the time of the removal of his soul and appearance of the Angel of death to him’.
وَ إِذْ أَخَذْنا قال الإمام أي و اذكروا إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ عهدهم المؤكد عليهم لا تَعْبُدُونَ إِلَّا اللَّهَ لا تشبهوه بخلقه و لا تجوروه في حكمه و لا تعملوا ما يراد به وجهه تريدون به وجه غيره
And when We Took – the Imam-asws said: ‘And recall when We Took a Covenant with the Children of Israel: – their pact emphasised upon them – “You will not be worshipping but Allah, [2:83] – they will not be resembling Him-azwj with His-azwj creatures, nor underestimate Him-azwj in His-azwj Wisdom, nor work intending His-azwj Face with it, intending with it somebody else’s face.
قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ شَغَلَتْهُ عِبَادَةُ اللَّهِ عَنْ مَسْأَلَتِهِ أَعْطَاهُ أَفْضَلَ مَا يُعْطِي السَّائِلِينَ.
He said, ‘Rasool-Allah-saww said: ‘One whom the worship of Allah-azwj pre-occupies him from asking Him-azwj, He-azwj will Give him superior to what He-azwj Gives the asking ones’.
وَ قَالَ الصَّادِقُ ع مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ أَجَلَّ مِنْ أَنْ يَكُونَ فِي قَلْبِهِ مَعَ اللَّهِ غَيْرُهُ.
And Al-Sadiq-asws said: ‘Allah-azwj has not Conferred upon a servant with anything more majestic than for him not to have in his heart anyone else with Allah-azwj’’.
وَ بِالْوالِدَيْنِ إِحْساناً و إن تحسنوا بهما إحسانا مكافاة عن إنعامهما عليهم و إحسانهما إليهم و احتمال المكروه الغليظ فيهم لترفيههم
and the kindness with the parents, [2:83] – and that they should be good to them both in kindness, as a reward for their favours to them, and their enduring the harsh abhorrences regarding them to entertain them.
و قَالَ الْإِمَامُ ع قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ وَالِدَيْكُمْ وَ أَحَقُّهُمَا بِشُكْرِكُمْ مُحَمَّدٌ وَ عَلِيٌّ.
And the Imam-asws said: ‘Rasool-Allah-saww said: ‘The most superior of your parents and their most deserving of your thanks are Muhammad-saww and Ali-asws’.
وَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَنَا وَ عَلِيٌّ أَبَوَا هَذِهِ الْأُمَّةِ وَ لَحَقُّنَا عَلَيْهِمْ أَعْظَمُ مِنْ حَقِّ أَبَوَيْ وِلَادَتِهِمْ فَإِنَّا نُنْقِذُهُمْ إِنْ أَطَاعُونَا مِنَ النَّارِ إِلَى دَارِ الْقَرَارِ وَ نُلْحِقُهُمْ مِنَ الْعُبُودِيَّةِ بِخِيَارِ الْأَحْرَارِ.
And Ali-asws Bin Talib-asws said: ‘I-asws heard Rasool-Allah-saww saying: ‘I-saww and Ali-asws are two fathers of this community, and our-asws rights upon them are mightier than the right of their parents of their birth (biological parents), for we-asws shall rescue them from the Fire if they were to obey us-asws, to the house of Settlement and we-asws shall bring them out from the slavery to the choice of the free ones’’.
أقول و هذا أحد وجوه كون المؤمنين إخوة.
I (Majlisi) am saying, ‘And this is one of the aspects that the Momineen happen to be brothers’.
وَ ذِي الْقُرْبى أي و أن تحسنوا بقراباتهما لكرامتهما و قال أيضا هم قراباتك من أبيك و أمك
and the ones with relationship, [2:83] – i.e., and that they should be good to their-asws kindred due to their-asws prestige’. And he said as well, ‘They are your relatives from your father and your mother’.
قيل لك اعرف حقهم كما أخذ العهد به على بني إسرائيل و أخذ عليكم معاشر أمة محمد معرفة حق قرابات محمد الذين هم الأئمة بعده و من يليهم بعد من خيار أهل دينهم
And it is said, ‘For you is to recognise their-asws rights just as He-azwj had Covenanted with upon the children of Israel, and Taken upon you, community of Muhammad-saww, to recognise the relatives of Muhammad-saww, the ones who are the Imams-asws after him-saww and the ones following them-asws afterwards from the best of the people of their-asws religion’.
قَالَ رَسُولُ اللَّهِ ص مَنْ رَعَى حَقَّ قَرَابَاتِ أَبَوَيْهِ أُعْطِيَ فِي الْجَنَّةِ أَلْفَ أَلْفِ دَرَجَةٍ.
Rasool-Allah-saww said: ‘One who takes care of the rights of the relatives of his parents, he would be Given in the Paradise a thousand, thousand (million) ranks’’.
ثم فسر الدرجات ثم قال و من رعى حق قربى محمد و علي أوتي من فضائل الدرجات و زيادة المثوبات على قدر زيادة فضل محمد و علي على أبوي نسبه.
Then he interpreted the ranks, then said, ‘And the one taking care of the rights of the relatives of Muhammad-saww and Ali-asws, would be Given from the meritorious ranks and additional Rewards based upon the acknowledgement of more merits of Muhammad-saww and Ali-asws over the parents of his attribution (biological parents)’.
وَ الْيَتامى الذين فقدوا آباءهم الكافين لهم أمورهم السائقين إليهم قوتهم و غذائهم المصلحين لهم معاشهم
and the orphans, [2:83] – Those who have lost their parents, the ones sufficing for them the matters ushering to them their daily subsistence, the ones correcting for them their livelihoods.
قال ع و أشد من يتم هذا اليتيم يتيم عن إمامه لا يقدر على الوصول إليه و لا يدري كيف حكمه فيما يبتلي به من شرائع دينه
He-asws said: ‘And the severer of the orphans than these orphans, is the one orphaned from his Imam-asws, not being able upon arriving to him-asws, and he does not know how is his-asws ruling in what he is Tried with from the laws of his religion.
ألا فمن كان من شيعتنا عالما بعلومنا و هذا الجاهل بشريعتنا المنقطع عن مشاهدتنا يتيم في حجره
Indeed! The one from our-asws Shias who was knowledgeable with our-asws knowledge, and this one is ignorant of our-asws laws, the one cut off from witnessing us-asws, is an orphan in his chamber.
ألا فمن هداه و أرشده و علمه شريعتنا كان معنا في الرفيق الأعلى حدثني بذلك أبي عن آبائه عن رسول الله ص.
Indeed! The one who guides him and corrects him and teaches him our-asws laws would be with us-asws among the lofty friends. That has been narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Rasool-Allah-saww’.
وَ الْمَساكِينِ قال الإمام ع هو من سكن الضر و الفقر حركته قال ألا فمن واساهم بحواشي ماله وسع الله عليه جنانه و أناله غفرانه و رضوانه
and the poor [2:83] – The Imam-asws said: ‘He is the one dwelling in harm and poverty of his movements’. He-asws said: ‘The one who makes them capacious with the surplus of his wealth, Allah-azwj would Expand upon him of His-azwj Gardens and Let him attain His-azwj Forgiveness and His-azwj Pleasure’.
ثم قال ع إن من محبي محمد مساكين مواساتهم أفضل من مواساة مساكين الفقر و هم الذين سكنت جوارحهم و ضعفت قواهم عن مقابلة أعداء الله الذين يعيرونهم بدينهم و يسفهون أحلامهم
Then he-asws said: ‘From the ones loving Muhammad-saww there are poor. Consoling them is superior to consoling the ones poor of the poverty, and they are the ones, their limbs are calm, and their strength has been weakened from facing the enemies of Allah-azwj, the ones faulting them of their religion, and ridiculing their dreams.
ألا فمن قواهم بفقهه و علمه حتى أزال مسكنتهم ثم سلطهم على الأعداء الظاهرين من النواصب و على الأعداء الباطنين إبليس و مردته حتى يهزموهم عن دين الله و يذودوهم عن أولياء آل رسول الله حول الله تلك المسكنة إلى شياطينهم و أعجزهم عن إضلالهم قضى الله بذلك قضاء حقا على لسان رسول الله.
Indeed! The one who strengthens them with his jurisprudence and his knowledge until their poverty (in knowledge) declines, then he causes them to prevail upon the enemies, the ones apparent from the Nasibis (Hostile ones), and upon the hidden ones, Iblees-la and his-la renegades, until he defeats them from the religion of Allah-azwj and impedes them from the friends of the Progeny-asws of Rasool-Allah-saww, Allah-azwj would Transfer their need to their Satans-la and frustrate them from straying them Allah-azwj has Decreed that as a true Decree upon the tongue of Rasool-Allah-saww’.
وَ قُولُوا لِلنَّاسِ الذين لا مئونة لهم عليكم حُسْناً عاملوهم بخلق جميل
and you would be saying to the people – the ones having no provisions for them, . – good words, – treating them with goodly manners.
أقول و سيأتي الكلام في تفسيرها إن شاء الله
I (Majlisi) am saying: ‘And I shall bring the speech regarding its interpretation if Allah-azwj so Desires’.
وَ أَقِيمُوا الصَّلاةَ قال الإمام ع بإتمام ركوعها و سجودها و حفظ مواقيتها و أداء حقوقها التي إذا لم تؤد لم يتقبلها رب الخلائق
and will be establishing the Salat, [2:83] – The Imam-asws said: ‘With the completeness of its Ruk’us and its Sajdahs, and preserving its timings, and fulfilling its rights which when not fulfill, the Lord-azwj of the people will not Accept it.
أ تدرون ما تلك الحقوق هو اتباعها بالصلاة على محمد و علي و آلهما منطويا على الاعتقاد بأنهم أفضل خيرة الله و القوام بحقوق الله و النصار لدين الله
Do you know what those rights are? It is following it with the Salawaat upon Muhammad-saww and Ali-asws and their-asws family-asws, folded upon the belief that they-asws are the most superior Choice of Allah-azwj, and the custodians of the rights of Allah-azwj, and the helpers to the religion of Allah-azwj’.
قال ع وَ أَقِيمُوا الصَّلاةَ على محمد و آله عند أحوال غضبكم و رضاكم و شدتكم و رخائكم و همومكم المعلقة بقلوبكم
He-asws said: ‘and will be establishing the Salat, [2:83] – (Salawaat) upon Muhammad-saww and his-saww Progeny-asws during the states of your anger and your pleasure, and your adversities and your prosperity, and your worries attached with your hearts’.
وَ آتُوا الزَّكاةَ من المال و الجاه و قوة البدن
and be giving the Zakat. – from the wealth, and the prestige and the bodily strength.
ثُمَّ تَوَلَّيْتُمْ أيها اليهود عن الوفاء بالعهد الذي أداه إليكم أسلافكم إِلَّا قَلِيلًا مِنْكُمْ وَ أَنْتُمْ مُعْرِضُونَ عن ذلك العهد تاركين له غافلين عنه.
Then you turned around, – O you Jews, from the loyalty with the pact which your ancestors had delivered to you – except for a few of you, and (now even) you are turning around”. [2:83] – from that pact, neglecting of it, heedless from it.
لَيْسَ الْبِرَّ قال الإمام ع يعني يا محمد قل ليس البر أي الطاعة التي تنالون بها الجنان و تستحقون بها الغفران و الرضوان أَنْ تُوَلُّوا وُجُوهَكُمْ بصلاتكم قِبَلَ الْمَشْرِقِ يا أيها النصارى وَ قبل الْمَغْرِبِ يا أيها اليهود و أنتم لأمر الله مخالفون و على ولي الله مغتاظون
It isn’t righteousness that you should be turning your faces facing the east and the west, [2:177] – The Imam-asws said: ‘It means, O Muhammad-saww! Say, ‘The righteousness isn’t’ – i.e., the obedience by them the Gardens are achieved with, and deserving the Forgiveness and the Pleasure with it – that you should be turning your faces – with your Salats – facing the east – O you Christians – and – towards – the west, – O you Jews, and you are opposing the Commands of Allah-azwj and are angry upon the friend of Allah-azwj’.
وَ لكِنَّ الْبِرَّ مَنْ آمَنَ قيل يعني البر الذي ينبغي أن يهتم به بر
but the righteous is the one who believes in Allah, – It is said, ‘It means the righteousness which is befitting that one takes care of the righteousness with it.
من آمن بالله إلى قوله وَ آتَى الْمالَ عَلى حُبِّهِ أي أعطى في الله تعالى المستحقين من المؤمنين على حبه للمال و شدة حاجته إليه يأمل الحياة و يخشى الفقر لأنه صحيح شحيح
one who believes in Allah, – up to His-azwj Words: and gives the wealth over his own love (for it) – i.e., Gives for the Sake of Allah-azwj, the ones from the Momineen upon His-azwj Love (giving) the wealth, and the severity of his need to it, hoping for the life and fearing the poverty, because he is healthy, stingy.
ذَوِي الْقُرْبى أعطى قرابة النبي ص الفقراء هدية و برا لا صدقة لأن الله أجلهم عن الصدقة و أعطى قرابة نفسه صدقة و برا
to the ones with relationships, – give gifts to the poor relatives of the Prophet-saww, and presents, not as charity, because Allah-azwj has excused them from the charity and he-saww himself-saww can give the charity and presents to his-saww own relatives –
وَ الْيَتامى من بني هاشم الفقراء برا لا صدقة و يتامى غيرهم صدقة و صلة
and the orphans, – from the poor ones of the clan of Hashim-saww as presents, not charity, and the orphans of others as charity and financial help.
وَ الْمَساكِينَ مساكين الناس وَ ابْنَ السَّبِيلِ المجتاز المنقطع به لا نفقة معه وَ السَّائِلِينَ الذين يتكففون وَ فِي الرِّقابِ و في تخليصها يعني المكاتبين يعينهم ليؤدوا حقوقهم فيعتقوا
and the poor, – poor of the people – and the travellers, – the distanced, the cut off with, there being no expense monies with him – and the beggars, – the sufficing – and regarding the necks (freeing slaves), – and regarding finishing off, meaning the contracted ones, meaning they should fulfill their rights, so they would be free.
وَ أَقامَ الصَّلاةَ بحدودها وَ آتَى الزَّكاةَ الواجبة عليه لإخوانه المؤمنين وَ الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا قيل عطف على من آمن يشمل عهد الله و الناس
and establishes the Salat, – with its limits – and gives the Zakat, – the obligatory upon him, to his Momineen brethren – and they fulfil their promises when they are promising, – It is said, ‘Inclining upon the one believes, including the Pact of Allah-azwj and the people.
وَ الصَّابِرِينَ نصبه على المدح لفضل الصبر على سائر الأعمال فِي الْبَأْساءِ يعني في محاربة الأعداء و لا عدو يحاربه أعدى من إبليس و مردته يهتف به و يدفعه و إياهم بالصلاة على محمد و آله الطيبين
and the patient ones – attributing upon the praise for the merit of patience over resent of the deeds – during the adversity – meaning in battling the enemies, and there is no enemy to battle more inimical than Iblees-la and his-la renegades he-la acts with, and push him-la and them-la away with the Salawaat upon Muhammad and his-saww purified Progeny-asws.
وَ الضَّرَّاءِ الفقر و الشدة وَ حِينَ الْبَأْسِ عند شدة القتال يذكر الله و يصلي على رسول الله و على علي ولي الله يوالي بقلبه و لسانه أولياء الله و يعادي كذلك أعداءه
and the desperation – the poverty and the hardship – during the hardship of the battle, mentioning Allah-azwj and sending Salawaat upon Rasool-Allah-saww and upon Ali-asws friend of Allah-azwj, befriending with his heart and his tongue the friends of Allah-azwj, and like that being inimical to His-azwj enemies.
أُولئِكَ الَّذِينَ صَدَقُوا في إيمانهم و صدقوا أقاويلهم بأفاعيلهم وَ أُولئِكَ هُمُ الْمُتَّقُونَ لما أمروا باتقائه.
and when distressed; they are those who are true, – in their beliefs and truthful in their world with their deeds – and these, they are the fearing ones [2:177] – when they are Commanded with fearing Him-azwj.
قيل الآية كما ترى جامعة للكلمات الإنسانية بأسرها دالة عليها صريحا أو ضمنا فإنها بكثرتها و تشعبها منحصرة في ثلاثة أشياء صحته الاعتقاد و حسن المعاشرة و تهذيب النفس
It is said, ‘The Verse is like what you see, a summary of the humanly phrases with its quickness evidencing upon it explicitly, or inclusive for it is with its abundance and its ramifications, it is limited to three things, correctness of the beliefs, and good co-habitation and self-discipline.
و قد أشير إلى الأول بقوله مَنْ آمَنَ إلى وَ النَّبِيِّينَ و إلى الثاني بقوله وَ آتَى الْمالَ إلى وَ فِي الرِّقابِ و إلى الثالث بقوله وَ أَقامَ الصَّلاةَ إلى آخرها
And He-azwj has Indicated to the first by His-azwj Words: one who believes – up to and the Prophets; and to the second by His-azwj Words: and gives the wealth – to – and regarding the necks (freeing slaves), and to the third by His-azwj Words: and establishes the Salat, – up to its end.
و لذلك وصف المستجمع لها بالصدق نظرا إلى إيمانه و اعتقاده و بالتقوى اعتبارا بمعاشرته للخلق و معاملته مع الحق و إليه أشار النبي ص بقوله من عمل بهذه الآية فقد استكمل الإيمان.
And for the He-azwj Described the collection of it with the truthfulness, Looking to his Eman, and his beliefs, and with the piety, considering the co-habitation with the people and his dealings with the truth, and the Prophet-saww indicated to it with his-saww words: ‘One who works with this Verse, so he has perfected the Eman’.
و أقول ما لم ننسب إلى تفسير مخصوص و لم نصدر بقيل فهو من تفسير الإمام ع.
And I (Majlisi) am saying, ‘Whatever is not attributed to the specific interpretation and is not emanating with, ‘It is said’, so it is from the interpretation of the Imam-asws’.
إِنَّ الَّذِينَ آمَنُوا وَ الَّذِينَ هاجَرُوا قيل نزلت في قصة ابن جحش و أصحابه و قتلهم ابن الحضرمي في رجب حين ظن قوم أنهم إن سلموا من الإثم فليس لهم أجر.
Those who believed and those who emigrated [2:218] – It is said, ‘It was Revealed regarding the story of Ibn Jahash and his companions, and Ibn Al-Hazramy killed them during Rajab when a group thought they were safe from the sin, so there isn’t any Recompense for them.
وَ أَقامُوا الصَّلاةَ وَ آتَوُا الزَّكاةَ قيل عطفهما على ما يعمهما لا نافتهما على سائر الأعمال الصالحة وَ لا خَوْفٌ عَلَيْهِمْ من آت وَ لا هُمْ يَحْزَنُونَ على فائت.
and establishing the Salat and giving the Zakāt, – It is said, ‘These incline upon what is general, not negating upon rest of the righteous deeds – and there shall neither be fear upon them – from a comer – nor would they be grieving [2:277]– upon the lost.
الَّذِينَ يَقُولُونَ إلى قوله بِالْأَسْحارِ قيل حصر لمقامات السالك على أحسن ترتيب فإن معاملته مع الله إما توسل و إما طلب
Those who are saying: [3:16] – up to His-azwj Words: at pre-dawn [3:17] – It is said, ‘An inventory of the positions of the traveller being upon excellent order, for his dealings are with Allah-azwj, either by means, or seeking.
و التوسل إما بالنفس و هو منعها عن الرذائل و حبسها على الفضائل و الصبر يشملهما و إما بالبدن و هو إما قولي و هو الصدق و إما فعلي و هو القنوت الذي هو ملازمة الطاعة
And the means is either with the souls, and it is preventing it from the vices and withhold it upon the merits, and the patience is included, or with the body, and it is eighter my worlds, and it is the truth, or it is my deed, and it is the contentment which it necessitates the obedience.
و أما بالمال و هو الإنفاق في سبيل الخير و أما الطلب فالاستغفار لأن المغفرة أعظم المطالب بل الجامع لها و توسيط الواو بينها للدلالة على استقلال كل واحدة و كمالهم فيها أو لتغاير الموصوفين بها و تخصيص الأسحار لأن الدعاء فيها أقرب إلى الإجابة لأن العبادة حينئذ أشق و النفس أصفى و الروع أجمع سيما للمتهجدين
And either with the wealth, and it is the spending in the way of good, or the seeking, so it is the seeking of Forgiveness, because the Forgiveness is the mightiest search, but it is a summary of it, and the mediation of the (letter) ‘Waw’ between these is for the evidence upon the independence of each one and their perfection in it, or for changing the descriptions with it and specifying the pre-dawns, because the supplication during it is closest to being Answered, because the worship at that time is the most difficult, and the soul is clearest, and the fear is all-inclusive, being a mark of the striving ones.
قيل إنهم كانوا يصلون إلى السحر ثم يستغفرون و يدعون
It is said, ‘They were praying Salat up to the pre-dawn, then they were seeking Forgiveness and supplicating’.
و في المجمع عن الصادق ع هم المصلون وقت السحر و قال من استغفر سبعين مرة في وقت السحر فهو من أهل هذه الآية
And in ‘Al-Majma’, from Al-Sadiq-asws: ‘They are the ones praying Salat at the time of the pre-dawn’. And he-asws said: ‘One who seeks Forgiveness seventy times during the time of pre-dawn, so he is from the rightful ones of this Verse’.
و ستأتي الأخبار في ذلك في محله إن شاء الله.
And I (Majlisi) shall be bringing the Ahadeeth regarding that in its place, if Allah-azwj so Desires’.
أُمَّةٌ قائِمَةٌ أي على الحق و هم الذين أسلموا منهم يَتْلُونَ إلخ أي يتلونها في تهجدهم
an upright community – i.e., being upon the truth, and they are the ones, from them were converts – reciting the Verses [3:113] – etc. I.e., they are reciting it during their vigils.
يُؤْمِنُونَ بِاللَّهِ وصفهم بصفات ليست في اليهود فإنهم منحرفون عن الحق غير متعبدين بالليل مشركون بالله ملحدون في صفاته واصفون اليوم الآخر بخلاف صفته مداهنون في الاحتساب متباطئون عن الخيرات
They are believing in Allah [3:114] – He-azwj Described them with characteristics which weren’t in the Jews for they deviated from the truth, not worshipping at night, associating with Allah-azwj, being atheists in their attributes. They are describing the last Day with different descriptions, taking lightly with the Reckoning, sluggish from the good deeds.
فَلَنْ يُكْفَرُوهُ أي فلن يضيع و لا ينقص ثوابه و لا ينافي ذلك ما سيأتي في الخبر أن المؤمن مكفر فإن المراد به أنه لا يشكره الناس وَ اللَّهُ عَلِيمٌ بِالْمُتَّقِينَ قيل بشارة لهم و إشعار بأن التقوى مبدأ الخير و حسن العمل.
they will never be denied it, – i.e., they will never waste nor be deficient of its Rewards, and that does not negate what I (Majlisi) shall be bringing in the Hadeeth that the Momin is denied, for the intent with it is that the people do not thank him – and Allah Knows the pious [3:115] – It is said, ‘It is a glad tiding for them and a notice that the piety is principle of the goodness and the good deeds.
وَ سارِعُوا أي بادروا إِلى مَغْفِرَةٍ أي إلى أسباب المغفرة و في المجمع عن أمير المؤمنين ع إلى أداء الفرائض وَ جَنَّةٍ عَرْضُهَا السَّماواتُ وَ الْأَرْضُ عن الصادق ع إذا وضعوهما كذا و بسط يديه إحداهما مع الأخرى أُعِدَّتْ لِلْمُتَّقِينَ في الخصال عن أمير المؤمنين ع فإنكم لن تنالوها إلا بالتقوى
And hasten – i.e., rush – to Forgiveness – i.e., to the causes of the Forgiveness. And in ‘Al Majma’, from Amir Al-Momineen-asws: ‘To fulfill the obligations’ – and a Garden, the extensiveness of which is (as) the skies and the earth, – from Al-Sadiq-asws: ‘when they are both placed like this!’ – and he-asws placed his-asws hands, one of them with the other – prepared for the pious [3:133] – in ‘Al-Khisaal’ – from Amir Al Momineen-asws: ‘You will never again it except with the piety’.
الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَ الضَّرَّاءِ أي في حالتي الرخاء و الشدة يعني ينفقون في أحوالهم كلها ما تيسر لهم من قليل أو كثير وَ الْكاظِمِينَ الْغَيْظَ الممسكين عليه الكافين عن إمضائه مع القدرة وَ الْعافِينَ عَنِ النَّاسِ التاركين عقوبة من استحق مؤاخذته وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ قيل يحتمل الجنس و يدخل تحته هؤلاء و العهد فتكون الإشارة إليهم
Those who are spending (benevolently) in ease as well as in hardship, – i.e., in both the states of the prosperity and the hardship, meaning they are spending in all their states, whatever is easy for them, from the little or more – and the restrainers of the anger, – the ones withholding upon it, the refrainers from implementing it, despite being able – and the pardoners of people; – the ones neglecting the punishing (revenge) deserving being seized with it – and Allah Loves the good-doers [3:134] – It is said, ‘It carries the genus and is included under it, so it would be an indication to them.
في المجمع روي أن جارية لعلي بن الحسين ع جعلت تسكب عليه الماء ليتهيأ للصلاة فسقط الإبريق من يدها فشجه فرفع رأسه إليها فقالت له الجارية إن الله يقول وَ الْكاظِمِينَ الْغَيْظَ فقال لها كظمت غيظي قالت وَ الْعافِينَ عَنِ النَّاسِ قال عفى الله عنك قالت وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ قال اذهبي فأنت حرة لوجه الله.
And in ‘Al-Majma’ – It is reported that a maid of Ali Bin Al Husayn-asws went to pour the water upon him for preparation for the Salat. The pitcher fell from her hand, and it was smashed. He-asws raised his-asws head towards her. The maid said to him-asws, ‘Allah-azwj Says: ‘and the restrainers of the anger,’. He-asws said to her: ‘I-asws have restrained my-asws anger’. She said, ‘and the pardoners of people; ‘. He-asws said: ‘May Allah-azwj Pardon you’. She said, ‘and Allah Loves the good doers [3:134]’. He-asws said: ‘Go, for you are hereby free for the Face of Allah-azwj’.
وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً أي سيئة بالغة في القبح كالزنا أَوْ ظَلَمُوا أَنْفُسَهُمْ قيل بأن أذنبوا أي ذنب كان و قيل الفاحشة الكبيرة و ظلم النفس الصغيرة و قيل الفاحشة ما يتعدى و ظلم النفس ما ليس كذلك و قيل أَوْ ظَلَمُوا أي أذنبوا ذنبا أعظم من الزنا
And those when they are committing an indecency – i.e., evil deed in the ugliness, like the adultery – or doing injustice to their own selves, [3:135] – It is said, ‘When they commit a sin, whichever sin it may be’. And it is said, ‘The indecency is the major sins, and injustice to the self is the minor sin’. And it is said, ‘The indecency is what is a transgression, and injustice to the self is what isn’t like that’. And it is said, ‘or doing injustice to their own selves, [3:135] – i.e., which sin can they commit which is mightier than the adultery?’
فَاسْتَغْفَرُوا لِذُنُوبِهِمْ بالندم و التوبة وَ مَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ استفهام بمعنى النفي معترض بين المعطوفين و المراد به وصفه تعالى بسعة الرحمة و عموم المغفرة و الحث على الاستغفار و الوعد بقبول التوبة وَ لَمْ يُصِرُّوا عَلى ما فَعَلُوا أي و لم يقيموا على ذنوبهم غير مستغفرين و سيأتي معنى الإصرار في بابه إن شاء الله وَ هُمْ يَعْلَمُونَ أي و لم يصروا على قبيح فعلهم عالمين به
and asking Forgiveness for their sins – with the remorse and the repentance – and who Forgives the sins except Allah? – interrogative in the meaning of negation objecting between the two sympathies, and the intent with it is, He-azwj the Exalted has been Described with vastness of Mercy, and generality of Forgiveness, and the urging upon the seeking Forgiveness, and the Promise of Accepting the repentance – and they do not persist upon what they are doing – i.e., and they are not staying upon their sins without having sought Forgiveness. And I (Majlisi) will bring the meaning of persistence in its chapter if Allah-azwj so Desires – while they are knowing [3:135] – i.e., and they do not persist upon ugliness of their deeds knowingly with it.
وَ نِعْمَ أَجْرُ الْعامِلِينَ أي المغفرة و الجنات
and excellent is the Recompense of the workers [3:136] – i.e., the Forgiveness and the Gardens.
و في المجالس عن الصادق ع قال لما نزلت هذه الآية صعد إبليس جبلا فصرخ بأعلا صوته بعفاريته فاجتمعوا إليه فقالوا يا سيدنا لما دعوتنا قال نزلت هذه الآية فمن لها
And in ‘Al-Majaalis’, from Al-Sadiq-asws having said: ‘When this Verse was Revealed, Iblees-la ascended a mountain and shouted at the top of his-la voice to his-la audacious ones. They-la gathered to him-la. They-la said, ‘O our master-la! Why did you-la call us-la?’ He-la said, ‘This Verse has been Revealed, so who is for it?’
فقام عفريت من الشياطين فقال أنا لها بكذا و كذا قال لست لها فقام آخر فقال مثل ذلك فقال لست لها فقال الوسواس الخناس أنا لها قال بما ذا قال أعدهم و أمنيهم حتى يواقعوا الخطيئة فإذا واقعوا الخطيئة أنسيتهم الاستغفار فقال أنت لها فوكله بها إلى يوم القيامة
An audacious one from the Satans-la stood up. He-la said, ‘I-la shall be for it with such and such!’ He-la said, ‘You-la aren’t for it’. Another one stood up. He-la said similar to that. He-la said, ‘You‑la aren’t for it’. The wicked insinuator said, ‘I-la will be for it’. He-la said, ‘With what?’ He-la said, ‘I-la shall prepare them and make them wishful until they fall into the sin. When they fall into a sin, I-la shall make them forget except seeking the Forgiveness’. He-la said, ‘You-la are for it!’ He-la allocated him-la with it up to the Day of Qiyamah’’.
و سيأتي قصة بهلول النباش في ذلك عند ذكر قصص الخائفين
And I (Majlisi) shall bring a story of Bahloul Al-Nabash regarding that at the mention of the story of the fearing ones’.
لَآياتٍ لِأُولِي الْأَلْبابِ أي لدلائل واضحة على التوحيد و كمال علمه سبحانه و حكمته و نفاذ قدرته و مشيته لذوي العقول الخالصة عن شوائب الحس و الوهم
Signs for the ones of understanding [3:190] – i.e., clear evidence upon the Oneness, and perfection of His-azwj Knowledge, the Glorious, and His-azwj Wisdom, and implementation of His-azwj Power and His-azwj Desire for the ones with intellect, pure from the impurities of the sensory perceptions and the imaginations.
الَّذِينَ يَذْكُرُونَ اللَّهَ في جميع الأحوال و على جميع الهيئات
Those who are recalling Allah [3:191] – in the entirety of the situations, and upon entirety of the bodies.
وَ عَنِ الصَّادِقِ ع عَنِ النَّبِيِّ ص مَنْ أَكْثَرَ ذِكْرَ اللَّهِ أَحَبَّهُ اللَّهُ.
And from Al-Sadiq-asws, from the Prophet-saww: ‘One who frequents the Zikr of Allah-azwj, Allah‑azwj would Love him’.
وَ عَنِ الْبَاقِرِ ع قِياماً الصَّحِيحُ يُصَلِّي قَائِماً وَ قُعُوداً الْمَرِيضُ يُصَلِّي جَالِساً و عَلى جُنُوبِهِمْ الَّذِي يَكُونُ أَضْعَفَ مِنَ الْمَرِيضِ الَّذِي يُصَلِّي جَالِساً.
And from Al-Baqir-asws: ‘standing – the healthy one praying Salat standing – and sitting – the sick one praying Salat seated – and (lying) on their sides – the ones who happen to be weaker than the sick who is praying seated.
وَ عَنْهُ ع لَا يَزَالُ الْمُؤْمِنُ فِي صَلَاةٍ مَا كَانَ فِي ذِكْرِ اللَّهِ قَائِماً أَوْ جَالِساً أَوْ مُضْطَجِعاً إِنَّ اللَّهَ يَقُولُ الَّذِينَ يَذْكُرُونَ اللَّهَ قِياماً وَ قُعُوداً وَ عَلى جُنُوبِهِمْ.
And from him-asws: ‘The Momin does not cease to be in Salat for as long as he mentions Allah‑azwj, standing, or sitting, or lying down. Allah-azwj Says: Those who are recalling Allah standing and sitting and (lying) on their sides [3:191]’.
وَ يَتَفَكَّرُونَ فِي خَلْقِ السَّماواتِ وَ الْأَرْضِ و يعتبرون بهما و ستأتي الأخبار في فضل التفكر
and are thinking regarding the Creation of the skies and the earth: – and they are taking lesson with them. And I (Majlisi) will bring the Ahadeeth regarding the merit of pondering.
رَبَّنا ما خَلَقْتَ هذا الخلق باطِلًا عبثا ضائعا من غير حكمة يعني يقولون ذلك سُبْحانَكَ تنزيها لك من العبث و خلق الباطل و هو اعتراض فَقِنا عَذابَ النَّارِ للإخلال بالنظر فيه و القيام بما يقتضيه
‘Our Lord! You have not Created this – creation – in vain! – a vanity wasted and without wisdom meaning they are saying that – Glory be to You; – a removal of You-azwj from the vanity and the false creation, and it is an objection – Save us then from Punishment of the Fire [3:191] – of the breach with the looking in it, and the staying with what would require it.
وَ ما لِلظَّالِمِينَ مِنْ أَنْصارٍ وضع المظهر موضع المضمر للدلالة على أن ظلمهم صار سببا لإدخالهم النار و انقطاع النصرة عنهم في الخلاص
and for the unjust there will not be anyone from the helpers [3:192] – He-azwj Placed the apparent in the implied position for the evidencing upon that their unjust becomes a cause of their entering the Fire and the cutting off the help from them in being rescued.
و روى العياشي عن الباقر ع ما لهم من أئمة يسمونهم بأسمائهم
And it is reported by Al-Ayyashi, from Al-Baqir-asws: ‘There will be no imams for (helping) them, they were naming with their-asws names.
رَبَّنا إِنَّنا سَمِعْنا مُنادِياً هو الرسول ص و قيل القرآن
Our Lord! We heard a caller – he-saww is the Rasool-saww’. And it is said, ‘The Quran’.
فَاغْفِرْ لَنا ذُنُوبَنا قيل أي كبائرنا فإنها ذات تبعات و أذناب وَ كَفِّرْ عَنَّا سَيِّئاتِنا فإنها مستقبحة و لكنها مكفرة عن مجتنب الكبائر وَ تَوَفَّنا مَعَ الْأَبْرارِ مخصوصين بصحبتهم معدودين في زمرتهم
Forgive our sins for us – It is said, ‘I.e., our major sins, for these are with consequences and sins – and Cover our evil deeds from us – for these are reprehensible, but these are expiated from the one shunning the major sins – and Cause us to die with the righteous ones [3:193] – specialised with their accompaniment, counted in their group.
عَلى رُسُلِكَ أي على ألسنتهم و إنما سألوا ما وعدوا مع أنه لا يخلف الله وعده تعبدا و استكانة و مخافة أن يكونوا مقصرين في الأمثال وَ لا تُخْزِنا يَوْمَ الْقِيامَةِ بأن تعصمنا عما يقتضي الخزي إِنَّكَ لا تُخْلِفُ الْمِيعادَ بإثابة المؤمن و إجابة الداعي و تكرير ربنا للمبالغة في الابتهال و الدلالة على استقلال المطالب و علو شأنها
by Your Rasools – i.e., upon their tongues, and rather they are asking what they have been promised with. Surely Allah-azwj does not Break His-azwj Promise, worshipping, and slackening, and fearing that they might be deficient in the examples – and do not Disgrace us on the Day of Resurrection; – by absolving us from what requires the disgrace –surely You do not break the Promise’ [3:194] – by Rewarding the Momin and Answering the supplicater, and the repetition of ‘Our Lord’ is for the eloquence in the beseeching and the evidencing upon the independence of the request, and the loftiness of its affair.
و في المجمع عن النبي ص لما نزلت هذه الآية قال ويل لمن لاكها بين فكيه و لم يتأمل ما فيها.
And in ‘Al-Majma’ – from the Prophet-saww having said when this Verse was Revealed: ‘Woe be for the one who put it between his jaws and does not contemplate what is in it’.
فَاسْتَجابَ لَهُمْ رَبُّهُمْ إلى طلبتهم أَنِّي لا أُضِيعُ عَمَلَ عامِلٍ إلى قوله بَعْضُكُمْ مِنْ بَعْضٍ لأن الذكر من الأنثى و الأنثى من الذكر أو لأنهما من أصل واحد أو لفرط الاتصال و الاتحاد و لاتفاقهم في الدين و الطاعة و هو اعتراض
So, their Lord Answered to them: – to their request – ‘I will not Waste the work of a worker from you, whether male or female, the one of you being from the other; – because the male is from the female and the female is from the male, or because both of them are from one origin, or due to the excessive connection and the unity and their compatibility in the religion and the obedience, and it is an objection.
فَالَّذِينَ هاجَرُوا الأوطان و العشائر في الدين وَ أُخْرِجُوا مِنْ دِيارِهِمْ وَ أُوذُوا فِي سَبِيلِي بسبب إيمانهم بالله و من أجله وَ قاتَلُوا الكفار وَ قُتِلُوا في الجهاد.
so those who emigrated – (from) the homelands and the clans regarding the religion – and were expelled from their homes and were persecuted in My Way – due to the cause of their belief in Allah-azwj and from its reason – and they fought – the Kafirs – and were killed, during the Jihad.
في مجالس الصدوق أن أمير المؤمنين ع لما هاجر من مكة إلى المدينة ليلحق بالنبي و قد قارع الفرسان من قريش و معه فاطمة بنت أسد و فاطمة بنت رسول الله ص و فاطمة بنت الزبير فسار ظاهرا قاهرا حتى نزل ضجنان
In (the book) ‘Majaalis’ of Al-Sadouq, ‘When Amir Al-Momineen-asws emigrated from Makkah to Al-Medina to join with the Prophet-saww, and he-asws had hired two horses from Qureysh, and with him-asws was (Syeda) Fatima-asws Bint Asad-as, and (Syeda) Fatima-asws Bint Rasool-Allah-saww, and Fatima Bint Al-Zubeyr, he-asws travelled apparently compellingly, until he-asws descended at Zajnan.
فلزم بها يوما و ليلة و لحق به نفر من ضعفاء المؤمنين و فيهم أم أيمن مولاة رسول الله ص و كان يصلي ليلته تلك هو و الفواطم و يذكرون الله قياما و قعودا و على جنوبهم فلن يزالوا كذلك حتى طلع الفجر
He-asws stayed at it for a day and a night and a number of weak Momineen joined with him‑asws, and among them was Umm Ayman-ra, a slave girl of Rasool-Allah-saww, and he-asws prayed Salat of that night of his-asws, him-asws and the ‘Fatimas’, and they mentioned Allah-azwj standing and sitting and lying on their sides. They did not cease to be like that until the dawn emerged.
فصلى ع بهم صلاة الفجر ثم سار لوجهه فجعل و هن يصنعون ذلك منزلا بعد منزل يعبدون الله و يرغبون إليه كذلك حتى قدم المدينة و قد نزل الوحي بما كان من شأنهم قبل قدومهم الَّذِينَ يَذْكُرُونَ اللَّهَ الآيات
He-asws prayed Salat Al-Fajr with them, then travelled to his-asws direction, and they did that stop after stop, worshipping Allah-azwj and hoping to Him-azwj like that until they arrived at Al-Medina, and the Revelation had already descended with what had happened from their affair before their arrival. Those who are recalling Allah [3:191] – the Verses.
قوله مِنْ ذَكَرٍ أَوْ أُنْثى الذكر علي و الأنثى الفواطم بَعْضُكُمْ مِنْ بَعْضٍ يعني علي من فاطمة أو قال الفواطم و هن من علي.
His-azwj Words: whether male or female, – the male is Ali-asws and the females were the ‘Fatimas’ – the one of you being from the other [3:195] – meaning Ali-asws is from Fatima-asws, or said ‘Fatimas’, and they were from Ali-asws.
و أقول ظاهر الآية يشمل كل من اتصف بهذه الصفات.
And I (Majlisi) am saying: ‘The Verse apparently includes every one described with these attributes’.
إِنْ تُبْدُوا خَيْراً أي تظهروه أَوْ تَعْفُوا عن سوء مع قدرتكم على الانتقام و هو المقصود ذكره و ما قبله تمهيد له و لذا رتب عليه قوله فَإِنَّ اللَّهَ كانَ عَفُوًّا قَدِيراً لم يزل يكثر العفو عن العصاة مع كمال قدرته على الانتقام.
If you do good openly – i.e., manifesting it – or pardon an evil, – an evil deed despite your ability to take revenge, and it is the purpose of its mention, and what is before it is a preface for it, and for that reason are arranged His-azwj Words – so Allah would always be Pardoning, Powerful [4:149] – not ceasing to be of frequent Pardoning from the disobediences despite having perfect Ability upon taking the revenge.
لكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ قالوا أي من اليهود كعبد الله بن سلام و أصحابه وَ الْمُؤْمِنُونَ أي منهم أو من المهاجرين و الأنصار يُؤْمِنُونَ خبر المبتدإ
But the ones deeply rooted in the Knowledge from them, [4:162] – said, i.e., from the Jews like Abdullah Bin Salam and his companions – and the Momineen – i.e., from them, or from the Emigrants and the Helpers – believing – in the initial News.
وَ الْمُقِيمِينَ الصَّلاةَ قيل نصب على المدح أو عطف على بِما أُنْزِلَ إِلَيْكَ و المراد بهم الأنبياء و قرئ بالرفع عطفا على الراسخون أو الضمير في يُؤْمِنُونَ أو على أنه مبتدأ و الخبر أُولئِكَ سَنُؤْتِيهِمْ أُولئِكَ سَنُؤْتِيهِمْ أَجْراً عَظِيماً لجمعهم بين الإيمان الصحيح و العمل الصالح.
and the establishers of the Salat, – It is said, ‘It is set upon the praise of inclination upon – in what is Revealed to you – and the intent with them are the Prophets, and it is read with raising the inclination upon ‘the ones deeply rooted in the Knowledge’ or the pronoun in ‘believing’, or upon that it is initiating and the News – they, We shall be Giving them a mighty Recompense [4:162] – due to their gathering between the correct Eman and the righteous deeds.
وَ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ بالإسلام ليذكركم المنعم و يرغبكم في شكره وَ مِيثاقَهُ الَّذِي واثَقَكُمْ بِهِ قيل يعني عند إسلامكم بأن تطيعوا الله فيما يفرضه عليكم سركم أو ساءكم
And recall the Favour of Allah on you – with Al Islam and Reminding you of the bounties, and Making you desirous in thanking for it – and His Covenant which He Bound you with firmly, [5:7] – it is said, ‘It means during your Islam, by your obeying Allah-azwj in what He-azwj has Obligated upon you, (with) your happiness and your unhappiness.
وَ فِي الْمَجْمَعِ عَنِ الْبَاقِرِ ع أَنَّ الْمُرَادَ بِالْمِيثَاقِ مَا بَيَّنَ لَهُمْ فِي حَجَّةِ الْوَدَاعِ مِنْ تَحْرِيمِ الْمُحَرَّمَاتِ وَ كَيْفِيَّةِ الطَّهَارَةِ وَ فَرْضِ الْوَلَايَةِ وَ غَيْرِ ذَلِكَ.
And in (the book) ‘Al Majma’ – from Al Baqir-asws: ‘The intent with the Covenant is what he‑saww explained to them during the farewell Hajj, from prohibiting the Prohibitions, and the method of cleansing, and obligation of the Wilayah, and other than that’.
أقول و هذا داخل في ذاك إِذْ قُلْتُمْ سَمِعْنا وَ أَطَعْنا
I (Majlisi) am saying, ‘And this is included in that: when you said: ‘We have heard and we obey’, [5:7]’.
قال علي بن إبراهيم لما أخذ رسول الله ص الميثاق عليهم بالولاية قالوا سمعنا و أطعنا ثم نقضوا ميثاقه
Ali Bin Ibrahim said, ‘When Rasool-Allah-saww took the covenant upon them with the Wilayah, they said, ‘We hear and obey!’ Then they broke his-azwj covenant’.
وَ اتَّقُوا اللَّهَ في إنساء نعمته و نقض ميثاقه إِنَّ اللَّهَ عَلِيمٌ بِذاتِ الصُّدُورِ بخفياتها فضلا عن جليات أعمالكم
and fear Allah, – regarding forgetting His-azwj Favours and breaking His-azwj Covenant – surely Allah knows what is in the chests [5:7] – with its hidden matters, as well as the manifestation of your deeds.
قَوَّامِينَ أي بالحق لِلَّهِ خالصا له شُهَداءَ بِالْقِسْطِ أي العدل وَ لا يَجْرِمَنَّكُمْ أي و لا يحملنكم شَنَآنُ قَوْمٍ أي شدة عداوتهم و بغضهم عَلى أَلَّا تَعْدِلُوا فتعتدوا عليهم بارتكاب ما لا يحل كمثلة و قذف و قتل نساء و صبية و نقض عهد تشفيا مما في قلوبكم اعْدِلُوا في أوليائكم و أعدائكم إِنَّ اللَّهَ خَبِيرٌ بِما تَعْمَلُونَ فمجازيكم.
Be firm – i.e., with the truth – witnesses of Allah – purely for Him-azwj – with fairness, – i.e., justice – and do not let hatred of a people – i.e., severity of their enmity and their hatred – make you unjust; – i.e., not carry you upon it – and be just, – so you might be excessive by indulging in what is not Permissible, like trampling (dead bodies), and slander, and killing women and children, and breaking a pact to heal what is in your hearts, so dispense justice among your friends and your enemies – surely Allah is Aware with what you are doing [5:8] – so He-azwj will Recompense you.
أَنْ يَبْسُطُوا أي يبطشوا إِلَيْكُمْ أَيْدِيَهُمْ بالقتل و الإهلاك فَكَفَّ أَيْدِيَهُمْ عَنْكُمْ منعها أن تمد إليكم و رد مضرتها عنكم
when a people resolved to extend – i.e., assault – their hands towards you, – with the killing and the destruction – but He Restrained their hands from you; [5:11] – Its meaning is that they are extending to you and He-azwj Rebutted its harm away from you.
قال علي بن إبراهيم يعني أهل مكة من قبل فتحها فكف أيديهم بالصلح يوم الحديبية
Ali Bin Ibrahim said, ‘It means the people of Makkah from before its conquest, so He-azwj Restrained their hands with the reconciliation on the day of Al-Hudeybiya’.
وَ عَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ فإنه الكافي لإيصال الخير و دفع الشر
and let the Momineen be reliant upon Allah [5:11] – for He-azwj is Sufficient in Giving the good and Repelling the evil.
اثْنَيْ عَشَرَ نَقِيباً كفيلا أمينا شاهدا من كل سبط ينقب عن أحوال قومه و يفتش عنها و يعرف مناقبهم
twelve chieftains; – a trustworthy guarantor, a witness from every tribe about the situations of his people, and he investigates about it and know their virtues.
إِنِّي مَعَكُمْ بالنصرة وَ آمَنْتُمْ بِرُسُلِي أي صدقتموهم وَ عَزَّرْتُمُوهُمْ أي نصرتموهم و قويتموهم وَ أَقْرَضْتُمُ اللَّهَ بالإنفاق في سبيله لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئاتِكُمْ لأغطينها.
“I am with you all, – with the Help – and you believe in My Rasools – i.e., you ratify them-as – and support them, – i.e., help them-as and strengthen them-as – and you lend Allah – by spending in His-azwj Way – I shall Expiate your evil deeds [5:12] – I-azwj shall Cover them up.
مَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ جوابه محذوف يعني فلن يضر دين الله شيئا فإن الله لا يخلي دينه من أنصار يحمونه
The one from you who reneges from his Religion, – Its answer is omitted, meaning, you will never (be able to) harm the religion of Allah-azwj of anything, for Allah-azwj does not Vacate His‑azwj religion of helpers protecting it.
و قال علي بن إبراهيم هو مخاطبة لأصحاب رسول الله ص الذين غصبوا آل محمد حقهم و ارتدوا عن دين الله
And Ali Bin Ibrahim said, ‘He-azwj is Addressing the companions of Rasool-Allah-saww, the ones usurped the Progeny-asws of Muhammad-saww of their-asws rights and they reneged from the religion of Allah-azwj’.
يُحِبُّهُمْ وَ يُحِبُّونَهُ يحبهم الله و يحبون الله أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ رحماء عليهم من الذل بالكسر الذي هو اللين لا من الذل بالضم الذي هو الهوان أَعِزَّةٍ عَلَى الْكافِرِينَ غلاظ شداد عليهم من عزه إذا غلبه
He would be Loving them and they would be loving Him, – they would be loving Allah-azwj and Allah-azwj would be Loving them – being humble towards the Momineen, – being merciful upon them, from ‘Al-Zill’ with ‘Al-Kasr’ which is the leniency, nor from ‘Al-Zill’ with ‘Al-Zumma’ which is the disgrace – mighty against the Kafirs. – severely harsh upon them from his might when he overcomes him.
يُجاهِدُونَ فِي سَبِيلِ اللَّهِ بالقتال لإعلاء كلمة الله و إعزاز دينه وَ لا يَخافُونَ لَوْمَةَ لائِمٍ فيما يأتون من الجهاد و الطاعة في المجمع عن الباقر و الصادق ع هم أمير المؤمنين ع و أصحابه حين قاتل من قاتله من الناكثين و القاسطين و المارقين
They would be fighting in the Way of Allah – with the battling to raise the Word of Allah-azwj and Strengthen His-azwj religion – and they would not be fearing accusations of an accuser. – in what they would be doing, from the Jihad and the obedience. In ‘Al ‘Majma’ from Al-Baqir‑asws and Al-Sadiq-asws: ‘They are Amir Al-Momineen-asws and his-asws companions when they fought against the ones who had fought them, from the breakers of the allegiance (Battle of Al-Jamal), and the deviants (Battle of Al-Siffeen) and the renegades (Battle of Al-Nahrwan)’.
ذلِكَ فَضْلُ اللَّهِ أي محبتهم لله سبحانه و لين جانبهم للمؤمنين و شدتهم على الكافرين تفضل من الله و توفيق و لطف منه و منة من جهته يُؤْتِيهِ مَنْ يَشاءُ يعطيه من يعلم أنه محل له وَ اللَّهُ واسِعٌ جواد لا يخاف نفاد ما عنده عَلِيمٌ بموضع جوده و عطائه
That is a Grace of Allah. – i.e., their love of Allah-azwj the Glorious, and softening their wides for the Momineen, and their harshness upon the Kafirs is a Grace from Allah-azwj and an Inclination and a Kindness from Him-azwj and a Conferment from His-azwj Direction – He Gives it to the one He so Desires, – Giving it to the one who known that it is Permissible for him – and Allah is Capacious, – Generous, nor fearing the depletion of what is with Him-azwj – most Knowing [5:54] – of the placement of His-azwj Generousity, and His-azwj Giving.
و لا ريب في نزول آية إِنَّما وَلِيُّكُمُ اللَّهُ في أمير المؤمنين ع و قد مرت الأخبار في ذلك في المجلد التاسع.
And there is no doubt in the Revelation of the Verse: But rather, your Guardian is Allah, [5:55] is regarding Amir Al Momineen-asws, and the Ahadeeth have already passed regarding that in the ninth volume.
فِيما طَعِمُوا أي من المستلذات أكلا كان أو شربا فإن الطعم يعمهما و في المجمع في تفسير أهل البيت ع فيما طعموا من الحلال
regarding what they are consuming, [5:93] – from the pleasurable, whether it was food or drink, for the taste pervades them. And in ‘Al-Majma’ in the interpretation by People-asws of the Household, regarding they consumed from the Permissibles.
إِذا مَا اتَّقَوْا إلى الْمُحْسِنِينَ قال علي بن إبراهيم لما نزل تحريم الخمر و الميسر و التشديد في أمرهما قال الناس من المهاجرين و الأنصار يا رسول الله قتل أصحابنا و هم يشربون الخمر و قد سماه الله رجسا و جعلها من عمل الشيطان و قد قلت ما قلت أ فيضر أصحابنا ذلك شيئا بعد ما ماتوا فأنزل الله هذه الآية
when they are fearing – up to – the good doers [5:93] – Ali Bin Ibrahim, ‘When the Prohibition was Revealed regarding the wine, and the gambling, and the severity regarding their matter, the people from the Emigrants and the Helpers said, ‘O Rasool-Allah-saww! Our companions have been killed and they were drinking the wine, and Allah-azwj has Named it as an uncleanness and Made it to be from the work of Satan-la, and He-azwj has Said what He-azwj Said, so does that harm our companions of anything after they have died?’ So, Allah-azwj Revealed this Verse.
فهذا لمن مات أو قتل قبل تحريم الخمر و الجناح هو الإثم و هو على من شربها بعد التحريم
Thus, this is for the one who died or killed before the Prohibition of wine, and the blame, it is the sin, and it is upon the one who drinks it after the Prohibition.
و قيل فِيما طَعِمُوا أي مما لم يحرم عليهم إِذا مَا اتَّقَوْا أي المحرم وَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ أي ثبتوا على الإيمان و الأعمال الصالحة ثُمَّ اتَّقَوْا أي ما حرم عليهم بعد كالخمر وَ آمَنُوا بتحريمه ثُمَّ اتَّقَوْا أي استمروا و ثبتوا على اتقاء المعاصي وَ أَحْسَنُوا أي و تحروا الأعمال الجميلة فاشتغلوا بها.
And it is said, ‘regarding what they are consuming – i.e., from what He-azwj did not Prohibit upon them – when they are fearing – i.e., the Prohibition – and are believing and are doing righteous deeds – i.e., steadfast upon the Eman and the righteous deeds – Then they are fearing – i.e., persistent and affirmed upon fearing the disobedience – and being good (to others), [5:93] – i.e., and they sought the beautiful deeds and pre-occupied with it.
قيل لما كان لكل من الإيمان و التقوى درجات و منازل كما ورد عنهم ع لم يبعد أن يكون تكريرهما في الآية إشارة إلى تلك الدرجات و المنازل فإن أوائل درجات الإيمان تصديقات مشوبة بالشبه و الشكوك على اختلاف مراتبها و يمكن معها الشرك كما قال سبحانه وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ
It is said, ‘When there are ranks (levels) of the Eman and piety and statuses like what has been referred from them-asws, it is not far-fetched that its repetition would be in the Verse as an indication to those ranks and statuses, for the first ranks of the Eman and the ratifications tainted by the doubts and the suspicions upon the difference ranks, and it is possible the association (Shirk) would be with it, like what the Glorious Said: And most of them do not believe in Allah except and they are associating [12:106].
و يعبر عنها بالإسلام كما قال الله عز و جل قالَتِ الْأَعْرابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَ لكِنْ قُولُوا أَسْلَمْنا وَ لَمَّا يَدْخُلِ الْإِيمانُ فِي قُلُوبِكُمْ
And he expresses about it with Al-Islam, like what Allah-azwj Mighty and Majestic Said: The Bedouins said, ‘We believe!’ Say: ‘You do not believe! But say, ‘We submitted’, and the Eman has not entered into your hearts. [49:14].
و التقوى المتقدمة عليها هي تقوى العام و أواسطها تصديقات لا يشوبها شك و لا شبهة كما قال الله عز و جل الَّذِينَ آمَنُوا بِاللَّهِ وَ رَسُولِهِ ثُمَّ لَمْ يَرْتابُوا
And the piety preceding upon it, it is the general piety, and its middle are ratifications that are neither tainted by doubt nor suspicions, like what Allah-azwj Mighty and Majestic Said: those who believe in Allah and His Rasool, then they do not doubt, [49:15].
و أكثر إطلاق الإيمان عليها خاصة كما قال إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَ إِذا تُلِيَتْ عَلَيْهِمْ آياتُهُ زادَتْهُمْ إِيماناً وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ و التقوى المتقدمة عليها هي تقوى الخاص و أواخرها تصديقات
And most of the link of the Eman upon it is specific like what He-azwj Said: 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] – and the piety preceding upon it, it is the specific piety, and its ending are the ratifications.
كذلك مع شهود و عيان و محبة كاملة لله عز و جل كما قال يُحِبُّهُمْ وَ يُحِبُّونَهُ و يعبر عنها تارة بالإحسان كما ورد في الحديث النبوي ص الإحسان أن تعبد الله كأنك تراه و أخرى بالإيقان كما قال وَ بِالْآخِرَةِ هُمْ يُوقِنُونَ و التقوى المتقدمة عليها هي تقوى خاص الخاص
Like that is with witnesses, and support, and love perfectly for Allah-azwj Mighty and Majestic like what He-azwj Said: He would be Loving them, and they would be loving Him [5:54], and it is expressed at times with the good deeds like what is referred in the Hadeeth of the Prophet‑saww: ‘The good deed is that you worship Allah-azwj as if you can see Him-azwj’; and another with the certainty like what He-azwj Said: and with the Hereafter, they are certain [27:3], and the piety has preceded upon it, it is the piety, the most specific.
و إنما قدمت التقوى على الإيمان لأن الإيمان إنما يتحصل و يتقوى بالتقوى لأنها كلما ازدادت ازداد الإيمان بحسب ازديادها و هذا لا ينافي تقدم أصل الإيمان على التقوى بل ازديادها بحسب ازدياده أيضا لأن الدرجة المتقدمة لكل منها غير الدرجة المتأخرة و مثل ذلك مثل من يمشي بسراج في ظلمة فكلما أضاء له من الطريق قطعة مشى فيها فيصير ذلك المشي سببا لإضاءة قطعة أخرى منه و هكذا.
And rather the piety preceded upon the Eman because the Eman is attained and strengthened by the piety, because every time it is increased, the Eman increases in accordance to its increase, and this does not negate the precedence of the original Eman over the piety, but it increases it in accordance to its increase as well, because the advanced rank is for all of it apart from the delayed rank, and an example of that is an example of the one walking with a lamp in darkness. Every time it illuminates for him from the path, he cuts across walking in it. So that walk becomes a cause of the illumination for cutting another from it, and like this.
وَ اصْبِرُوا أي على أذية فرعون و تهديده إِنَّ الْأَرْضَ لِلَّهِ الآية وعد لهم منه بالنصرة و تذكير لما كان وعدهم من إهلاك القبط و توريثهم ديارهم
and be patient. – I.e., upon the harm of Pharaoh-la and his-la torment –Surely the earth is for Allah, [7:128] – the Verse. A Promise for them from Him-azwj with the Help and a reminder of what happened. He-azwj Promised them of destruction of the Coptic’s and inheriting their houses.
و في الأخبار أن الآية في الأئمة ع يورثهم الله الأرض في زمن القائم ع و هم المتقون و العاقبة لهم و تدل الآية على فضل الاستعانة بالله و الصبر و التقوى
And in the Ahadeeth is that the Verse is regarding the Imams-asws. Allah-azwj will Cause them‑asws to inherit the earth during the era of Al-Qaim-asws, and they-asws are the pious and the end-result is for them, and the Verse evidence’s upon the merit of seeking the Assistance with Allah-azwj and the patience and the piety.
وَسِعَتْ كُلَّ شَيْءٍ قيل أي في الدنيا المؤمن و الكافر بل المكلف و غيره أو في الدنيا و الآخرة إلا أن قوما لم يدخلوها لضلالهم.
Extends to all things”. [7:156] – It is said, ‘I.e., in the world to the Momin and the Kafir, but the encumbered and others, or in the world and the Hereafter, except that a group will not enter it due to their straying.
فَسَأَكْتُبُها فسأثبتها و أوجبها في الآخرة لِلَّذِينَ يَتَّقُونَ الشرك و المعاصي
So, We Ordained it – I-azwj shall Affirm it and Obligate it in the Hereafter – for those who are fearing [7:156] – the association and the disobedience.
وَ الَّذِينَ هُمْ بِآياتِنا يُؤْمِنُونَ فلا يكفرون بشيء منها يَهْدُونَ بِالْحَقِ أي بكلمة الحق وَ بِهِ أي و بالحق يَعْدِلُونَ بينهم في الحكم.
and believing in Our Signs [7:156] – so they are not disbelieving in anything from these – guiding with the Truth – I.e., by the word of truth – and by it – I.e., and by the truth – they are dispensing justice [7:159] – between them in the decisions.
خَيْرٌ لِلَّذِينَ يَتَّقُونَ محارم الله مما يأخذ هؤلاء أَ فَلا يَعْقلُونَ فيعلمون ذلك
better for those who are fearing, [7:169] – Prohibitions of Allah-azwj from what they would be Seized. Will they not use their intellects so they would know that?
وَ الَّذِينَ يُمَسِّكُونَ بِالْكِتابِ إلى قوله أَجْرَ الْمُصْلِحِينَ إما عطف على الذين يتقون و ما بينهما اعتراض و إما استئناف و وضع الظاهر موضع المضمر لأنه في معناه و للتنبيه على أن الإصلاح مانع من الإضاعة و عن الباقر ع نزلت في آل محمد و أشياعهم.
And those who are adhering with the Book – up to His-azwj Words – Recompense of the righteous ones [7:170] – either it is an inclination upon the ones fearing, and what is between the two is an objections, or it is a resumption, and the apparent is placed in the place of the implied because it is in its meaning, and for the alertness upon that the reform prevents the wastage. And from Al-Baqir-asws: ‘It was Revealed regarding Progeny-asws of Muhammad-saww and their-asws Shias’.
فَاتَّقُوا اللَّهَ قيل أي في الاختلاف و المشاجرة وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ أي الحال التي بينكم بالمواساة و المساعدة فيما رزقكم الله و تسليم أمره إلى الله و الرسول وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ فيه إِنْ كُنْتُمْ مُؤْمِنِينَ فإن الإيمان يقتضي ذلك.
Therefore fear Allah – It is said, ‘I.e., regarding the argumentation and the quarrelling – and reconcile what is between you, – I.e., the state which is between you with the equalness and the assistance in what Allah-azwj has Graced you and submission its matter to Allah-azwj and the Rasool-saww – and obey Allah and His Rasool – regarding it – if you were Momineen’ [8:1] – for the Eman requires that.
إِنَّما يَعْمُرُ مَساجِدَ اللَّهِ قيل أي إنما يستقيم عمارتها لهؤلاء الجامعين للكمالات العلمية و العملية
But rather, he should visit the Masjids of Allah, [9:18] – It is said, ‘But rather straightens its construction for these ones gathering for the perfections of the knowledge and the actions.
وَ لَمْ يَخْشَ إِلَّا اللَّهَ يعني في أبواب الدين بأن لا يختار على رضا الله رضا غيره فَعَسى ذكره بصيغة التوقع قطعا لأطماع المشركين في الاهتداء و الانتفاع بأعمالهم
and does not fear (anyone) except Allah. – meaning in the subjects of religion that he will not choose the pleasure of someone else over the Pleasure of Allah-azwj – So perhaps [9:18] – He‑azwj has Mentioned it in a form of anticipation, cutting off the ambitions of the Polytheists regarding being guided and benefiting with their deeds.
أَعْظَمُ دَرَجَةً أي ممن لم يستجمع هذه الصفات وَ أُولئِكَ هُمُ الْفائِزُونَ المختصون بالفوز و نيل الحسنى عند الله
of a greater rank – I.e., than the ones who did not gather these qualities – These, they are the achievers [9:20] – the ones specified with the success and attain the goodness in the Presence of Allah-azwj.
مُقِيمٌ أي دائم.
everlasting [9:21] – I.e., permanent.
في الكافي عن الصادق ع لما نزلت هذه الآية إِنَّ اللَّهَ اشْتَرى مِنَ الْمُؤْمِنِينَ قام رجل إلى النبي ص فقال يا نبي الله أ رأيتك الرجل يأخذ سيفه فيقاتل حتى يقتل إلا أنه يقترف من هذه المحارم أ شهيد هو
In ‘Al-Kafi’, from Al-Sadiq-asws: ‘When this Verse was Revealed: Surely Allah has Bought from the Momineen [9:111], a man stood up to the Prophet-saww. He said, ‘O Prophet-saww of Allah‑azwj! What is your-saww view of the man who takes his sword and fights until he is killed, except that he had committed from these Prohibitions. Is he a martyr?’
فأنزل الله على رسوله التَّائِبُونَ الْعابِدُونَ الآية فبشر النبي ص المجاهدين من المؤمنين الذين هذه صفتهم و حليتهم بالشهادة و الجنة
Allah-azwj Revealed unto His-azwj Rasool-saww: The penitent, the worshippers, [9:112] – the Verse. So the Prophet-saww gave the glad tidings to the warriors from the Momineen, the ones these are their qualities and their appearances, with the martyrdom and the Paradise.
و قال التَّائِبُونَ من الذنوب الْعابِدُونَ الذين لا يعبدون إلا الله و لا يشركون به شيئا الْحامِدُونَ الذين يحمدون الله على كل حال في الشدة و الرخاء السَّائِحُونَ الصائمون الرَّاكِعُونَ السَّاجِدُونَ الذين يواظبون على الصلوات الخمس الحافظون لها و المحافظون عليها بركوعها و سجودها و الخشوع فيها و في أوقاتها الْآمِرُونَ بِالْمَعْرُوفِ بعد ذلك و العاملون به وَ النَّاهُونَ عَنِ الْمُنْكَرِ و المنتهون عنه
And he-asws said, ‘The penitent, – from the sins – the worshippers, – those not worshipping except Allah-azwj and are not associating anything with Him-azwj – the praising ones, – those praising Allah-azwj upon every situation, during the hardships and the ease – the wanderers, – the fasting ones – the Ruku performers, the Sajdah performers, – those who are preserving upon the five (daily) Salats, the preserving of it with its Rukus and its Sajdahs, and the humbleness in it, and regarding its timings – the enjoiners of good – after that and working with it – and the forbidders from evil, [9:112] – the forbidding from it.
قال فبشر من قتل و هو قائم بهذه الشروط بالشهادة و الجنة الخبر.
He-asws said, ‘He-saww gave glad tidings to the ones killed while he was standing with these stipulations, with the martyrdom and the Paradise’ – the Hadeeth.
و أقول إنما فسر السياحة بالصيام لقول النبي ص سياحة أمتي الصيام شبه بها لأنه يعوق عن الشهوات أو لأنه رياضة نفسانية يتوصل بها إلى الاطلاع على خفايا الملك و الملكوت
And I (Majlisi) am saying, ‘But rather he interpreted, wanderers with the fasting due to the words of the Prophet-saww: ‘Wandering of my-saww community are the fasts because it hinders from the lustful desires’, or because it is a psychological exercise arriving with it to be notified upon the hidden Kind and the Kingdoms.
و قيل السائحون للجهاد أو لطلب العلم
And it is said, ‘The wandering for the Jihad or to seek the knowledge’.
و قيل في قوله وَ النَّاهُونَ العاطف فيه للدلالة على أنه بما عطف عليه في حكم خصلة واحدة كأنه قال الجامعون بين الوصفين
And it is said regarding His-azwj Words: and the forbidders [9:112] – the inclination in it is for the evidencing upon that due to the inclination upon it in the ruling it is one trait. It is as if He‑azwj Said Gathering between the two description.
و في قوله وَ الْحافِظُونَ لِحُدُودِ اللَّهِ أي فيما بينه و عينه من الحقائق و الشرائع للتنبيه على أن ما قبله مفصل الفضائل و هذا مجملها
And regarding His-azwj Words: the preservers of the Limits of Allah [9:112] – I.e., in what is between him and his seeing it of the realities and the laws for the alerting upon that what has come before it is detail of the merits, and this is its summary.
و قيل إنه للإيذان بأن التعداد قد تم بالسابع من حيث إن السبعة هو العدد التام و الثامن ابتداء تعداد آخر معطوف عليه و لذلك سمي واو الثمانية.
And it is said, ‘It is for those two that the number has been completed with the seventh from whereby the seven, it is the complete number, and the eight is a beginning of another numbering, inclining upon it, and for that He-azwj Named (the letter) ‘Waw’ as the eighth.
وَ بَشِّرِ الْمُؤْمِنِينَ قيل يعني به هؤلاء الموصوفين بتلك الفضائل و وضع المؤمنين موضع ضميرهم للتنبيه على أن إيمانهم دعاهم إلى ذلك و أن المؤمن الكامل من كان كذلك و حذف المبشر به للتعظيم كأنه قيل و بشرهم بما يجل عن إحاطة الأفهام و تعبير الكلام.
and give glad tidings to the Momineen [9:112] – It is said, ‘It means by it those described with these virtues, and He-azwj Placed the (word) ‘Momineen’ in place of their pronoun for the alertness upon that their Eman it they calling to that, and that the perfect Momin is the one who were to be like that and congratulated has been omitted with it for the reverence. It is as if He-azwj Said to give them glad tidings with what is beyond their understandings and expression of the speech.
إِلَّا الَّذِينَ صَبَرُوا أي في الشدة على الضراء إيمانا بالله و استسلاما لقضائه وَ عَمِلُوا الصَّالِحاتِ في الرخاء شكرا لآلائه سابقها و لاحقها
Except those who are patient – I.e., during the hardship, upon the harms, believing in Allah‑azwj and submitting to His-azwj Decree – and doing righteous deeds, [11:11] – during the ease thanking for His-azwj Favours, preceding these and receiving these.
وَ أَخْبَتُوا إِلى رَبِّهِمْ أي اطمأنوا إليه و خشعوا له
and are humbling to their Lord, [11:23] – I.e., wishing to Him-azwj and being humble to Him‑azwj.
مَثَلُ الْفَرِيقَيْنِ أي الكافر و المؤمن كَالْأَعْمى وَ الْأَصَمِّ وَ الْبَصِيرِ وَ السَّمِيعِ قيل يجوز أن يراد به تشبيه الكافر بالأعمى لتعاميه عن آيات الله و بالأصم لتعاميه عن استماع كلام الله و تأبيه عن تدبر معانيه
An example of the two sects – I.e., the Kafir and the Momin – is like the blind and deaf one, and the seeing and hearing one [11:24]. It is said, ‘It is allowed that the intent with it could be resembling the Kafir with the blind due to his blindness from the Signs of Allah-azwj, and with the dead due to his blindness from listening to the Speech of Allah-azwj and his refusal from pondering its meanings.
و شبه المؤمن بالسميع و البصير لأن الأمر بالضد فيكون كل منهما مشبها باثنين باعتبار وصفين أو تشبيه الكافر بالجامع بين العمى و الصمم و المؤمن بالجامع بين ضديهما و العاطف لعطف الصفة على الصفة مَثَلًا أي تمثيلا أو صفة أو حالا أَ فَلا تَذَكَّرُونَ بضرب الأمثال و التفكر فيها.
And He-azwj Resembled the Momin with the hearing, the seeing, because the matter is with the opposite, so each of them resembles with two by expressing the two descriptions, or His‑azwj Resembling the Kafir as a whole between the blindness and the deafness, and Momin as a whole being between their opposites, and the inclination is an inclination of the description upon the description as an example, I.e., a parable, or a description, or state – So will you not take heed? [11:24] – striking the example and the pondering in it.
بِعَهْدِ اللَّهِ أي بما عقدوه على أنفسهم لله وَ لا يَنْقُضُونَ الْمِيثاقَ ما وثقوه من المواثيق بينهم و بين الله و بين العباد
the Pact with Allah – I.e., with what they are believing upon themselves for Allah-azwj – and are not breaking the Covenant [13:20] – what they are agreeing from the pacts between them and Allah-azwj, and between the servants.
و عن الكاظم ع أنه ميثاق الولاية في الذر ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ من الرحم و لا سيما رحم آل محمد كما في الأخبار وَ يَخافُونَ سُوءَ الْحِسابِ خصوصا فيحاسبون أنفسهم قبل أن يحاسبوا
And from Al-Kazim-asws: ‘It is Covenant of Al Wilayah in the (realm of the) particles: what Allah has Commanded with maintaining, – from the kinship, and principally the kinship of Progeny‑asws of Muhammad-saww just as is in the Ahadeeth – and are in awe of their Lord and are fearing the evil Reckoning [13:21] – especially they reckon themselves before they are Reckoned with.
و عَنِ الصَّادِقِ ع أَنَّهُ الِاسْتِقْصَاءُ و الْمُدَاقَّةُ وَ قَالَ ع الِاسْتِقْصَاءُ أَنْ تُحْسَبَ عَلَيْهِمُ السَّيِّئَاتُ وَ لَهُمُ الْحَسَنَاتُ.
And from Al-Sadiq-asws: ‘The enquiring and the intricacies’. And he-asws said: ‘The enquiring is that the evils deeds upon them are reckoned as being the good deeds for them’.
وَ الَّذِينَ صَبَرُوا على القيام بأوامر الله و مشاق التكاليف و عن المصائب في النفوس و الأموال و عن معاصي الله ابْتِغاءَ وَجْهِ رَبِّهِمْ أي طلبا لرضاه
And those who are being patient – upon the standing with the Commands of Allah-azwj and hardships of the encumberment, and from the difficulties in the selves and the wealth, and from disobedience of Allah-azwj – seeking the Face of their Lord, – I.e., seeking His-azwj Pleasure.
وَ يَدْرَؤُنَ بِالْحَسَنَةِ السَّيِّئَةَ أي يدفعونها بها فيجازون الإساءة بالإحسان و يتبعون الحسنة السيئة فتمحوها
and are repelling the evil deeds with the good deeds, [13:22] – I.e., repelling with it, so they are recompensing the evil deeds with the good deeds, and they are following up the good deeds for the evil deeds and obliterating it.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الصَّادِقِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ يَا عَلِيُّ مَا مِنْ دَارٍ فِيهَا فَرْحَةٌ إِلَّا تَبِعَهَا مَرْحَةٌ وَ مَا مِنْ هَمٍّ إِلَّا وَ لَهُ فَرَجٌ إِلَّا هَمُّ أَهْلِ النَّارِ إِذَا عَمِلْتَ سَيِّئَةً فَاتَّبِعْهَا بِحَسَنَةٍ تَمْحُهَا سَرِيعاً وَ عَلَيْكَ بِصَنَائِعِ الْخَيْرِ فَإِنَّهَا تَدْفَعُ مَصَارِعَ السَّوْءِ.
And it is reported by Ali Bin Ibrahim, from Al-Sadiq-asws having said: ‘Rasool-Allah-saww said to Ali-asws: ‘There is none from a house wherein is happiness except cheerfulness follows it, and there is none from a worry except and there is relief for it except the worries of people of the Fire. When they do evil deeds, to they follow it with a good deed, deleting it quickly, and upon you is with goodly dealings, for it repels the evil deaths’.
أقول الخطاب إليه ع لتعليم غيره
I (Majlisi) am saying, ‘The Address is to him-asws to teach others’.
عُقْبَى الدَّارِ أي عاقبة الدنيا و ما ينبغي أن يكون مال أهلها و هي الجنة و العدن الإقامة أي جنات يقيمون فيها
end-result of the (goodly) abode [13:22] – I.e., end result of the world, and it is not befitting that it would be wealth of its people, and it is the Paradise, and Eden [13:23] is the staying, I.e., Garden they will be staying in.
وَ مَنْ صَلَحَ أي يلحق بهم من صلح منهم و من لم يبلغ مبلغ فضلهم تبعا لهم و تعظيما لشأنهم و ليكونوا مسرورين بهم آنسين بصحبتهم
righteous ones – I.e., the ones righteous from them would join them, and the one not having reached their merits following them and revering their affair, and they would be comforted with them, comforted by their accompaniment.
مِنْ كُلِّ بابٍ من أبواب غرفهم و قصورهم
from every door to (meet) them [13:23] – from the doors of their chambers and their castles.
بِما صَبَرْتُمْ أي هذا بسبب صبركم و قال علي بن إبراهيم نزلت في الأئمة ع و شيعتهم الذين صبروا.
due to your having been patient, [13:24] – this is due to you having been patient. And Ali Bin Ibrahim said, ‘It was Revealed regarding the Imams-asws and their-asws Shias, those who were patient’.
مَنْ أَنابَ أي أقبل إلى الحق و رجع عن الفساد
those who turn (to Him) [13:27] – I.e., coming back to the truth and returning from the mischief.
وَ تَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أي تسكن أنسا به و اعتمادا عليه و رجاء منه و روى العياشي عن الصادق ع بمحمد تطمئن و هو ذكر الله و حجابه
and their hearts are content with the Mention of Allah. [13:28] – I.e., calmed, comforted with it, and the relying upon Him-azwj, and hoping from Him-azwj. And Al-Ayyashi reported from Al-Sadiq-asws: ‘With the praise, it is reassured, and it is the Zikr of Allah-azwj and His-azwj Veil’.
و قال علي بن إبراهيم الَّذِينَ آمَنُوا الشيعة و ذكر الله أمير المؤمنين ع و الأئمة ع و قيل طوبى كبشرى و زلفى مصدر من الطيب و في الأخبار أنه اسم شجرة في الجنة كما مر و سيأتي و المآب المرجع
And Ali Bin Ibrahim said, ‘Those who are believing [13:29], are the Shias, and Zikr of Allah-azwj is Amir Al-Momineen-asws and the Imams-asws’. And it is said, Tooba is like glad tidings and nearness, a source of the goodness. And in the Ahadeeth, it is a name of a tree in the Paradise like what has passed, and I (Majlisi) shall bring it, and resort [13:29] is the return.
قانِتاً عن الباقر ع القانت المطيع و الحنيف المسلم
obedient [16:120] – from Al-Baqir-asws: ‘Al-Qanat is the obedient, and the upright is the submitter’.
شاكِراً لِأَنْعُمِهِ أي لأنعم الله معترفا بها روي أنه كان لا يتغدى إلا مع ضيفه
Grateful for His Favours. [16:121] – I.e., for the bounties of Allah-azwj acknowledging with it. It is reported that he-as did not have lunch except with his-as guest.
وَ لا يُظْلَمُونَ شَيْئاً أي و لا ينقصون شيئا من جزاء أعمالهم و يجوز أن ينتصب شيئا على المصدر
and they will not be wronged of anything [19:60] – I.e., they will not be reduced of anything from the Recompense of their deeds, and it is allowed that something be linked upon the source.
لِمَنْ تابَ أي من الشرك وَ آمَنَ بما يجب الإيمان به ثُمَّ اهْتَدى إلى ولاية أهل البيت ع كما ورد في الأخبار الكثيرة.
one who repents – I.e., from the Shirk – and believes – with what the Eman is obligated with – then (follows) righteous Guidance [20:82] – to the Wilayah of People-asws of the Household, like what is referred in many Ahadeeth.
وَ جَعَلْناهُمْ أَئِمَّةً يقتدى بهم يَهْدُونَ الناس إلى الحق بِأَمْرِنا
And We made them as Imams – leading them – guiding – the people to the truth – by Our Command [21:73].
وَ إِقامَ الصَّلاةِ من عطف الخاص على العام وَ كانُوا لَنا عابِدِينَ موحدين مخلصين في العبادة و لذا قدم الصلة
and establishing the Salat, – from inclining the special upon the general – and they worshipped Us [21:73], professing Oneness being sincere in the worship, and for that the connection is made.
إِنَّهُمْ كانُوا يُسارِعُونَ فِي الْخَيْراتِ أي يبادرون إلى أبواب الخير وَ يَدْعُونَنا رَغَباً وَ رَهَباً قال علي بن إبراهيم راغبين راهبين و قيل لعل المراد الرغبة في الطاعة لا في الثواب و الرهبة من المعصية لا من العقاب لارتفاع مقام الأنبياء عن ذلك
They were being swift in the good deeds – I.e., rushing to the doors of goodness – and supplicating to Us, hoping, and fearing, [21:90]. Ali Bin Ibrahim said, ‘Desiring, fearing’. And it is said, ‘Perhaps the intent is the desire in the obedience nor in the Rewards, and the fearing is from the disobedience, not from the Punishment, due to the loftiness of the position of the Prophets-as from that’.
و قد يقال إن أولياء الله قد يعملون بعض الأعمال للجنة و صرف النار لأن حبيبهم يحب ذلك أو يقال إن جنة الأولياء لقاء الله و قربه و نارهم فراقه و بعده
And it has been said that the friends of Allah-azwj were working some of the deeds for the Paradise and turning the Fire away because their beloved loved that’. And it is said, ‘The Paradise of friends of Allah-azwj is meeting Allah-azwj and His-azwj nearness, and their Fire (Hell) is separation and His-azwj remoteness.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع الرَّغْبَةُ أَنْ تَسْتَقْبِلَ بِبَطْنِ كَفَّيْكَ إِلَى السَّمَاءِ وَ الرَّهْبَةُ أَنْ تَجْعَلَ ظَهْرَ كَفَّيْكَ إِلَى السَّمَاءِ.
And in Al-Kafi – from Al-Sadiq-asws: ‘The desire is to face towards the sky with the inside of your palm, and the fearing is that you make the back of your palm towards the sky’.
وَ كانُوا لَنا خاشِعِينَ أي مخبتين أو دائمين الوجل.
and they were humble to Us [21:90] – I.e., humble or permanently fearing.
وَ بَشِّرِ الْمُخْبِتِينَ قال علي بن إبراهيم أي العابدين
and give glad tidings to the humble ones [22:34] – Ali Bin Ibrahim said, ‘I.e., the worshippers’.
وَجِلَتْ قُلُوبُهُمْ هيبة منه لإشراق أشعة جلاله عليها عَلى ما أَصابَهُمْ من المصائب وَ الْمُقِيمِي الصَّلاةِ في أوقاتها يُنْفِقُونَ في وجوه الخير
their hearts tremble: – in awe from Him-azwj due to the shine of the rays of His-azwj Majesty upon it – upon what afflicts them; – from the difficulties – and the establishers of the Salat, – during its timings – and they are spending [22:35] – in the aspects of goodness.
وَ اعْبُدُوا رَبَّكُمْ بسائر ما تعبدكم به وَ افْعَلُوا الْخَيْرَ أي و تحروا ما هو خير و أصلح فيما تأتون و تذرون كنوافل الطاعات و صلة الأرحام و مكارم الأخلاق
and worship your Lord, – with rest of what you are worshipping with – and do the good, [22:77] – I.e., and seek what is better and more righteous in what you are doing and leaving like the optional (acts of) obedience, and connecting (helping) the kinship, and goodly manners.
وَ جاهِدُوا فِي اللَّهِ الأعداء الظاهرة و الباطنة هُوَ اجْتَباكُمْ أي اختاركم لدينه و لنصرته و عن الباقر ع إيانا عنى و نحن المجتبون
And strive hard in (the Way of) Allah, – against the enemies, the apparent and the hidden – He Chose you – Selecting you for His-azwj religion and for helping it. And from Al-Baqir-asws: ‘He‑azwj Means us-asws, and we-asws are the Selected ones’.
مِنْ قَبْلُ أي في الكتب التي مضت وَ فِي هذا أي القرآن
from before. – I.e., in the Books which have passed – And regarding this, [22:78] – I.e., the Quran.
وَ اعْتَصِمُوا بِاللَّهِ أي وثقوا به في مجامع أموركم هُوَ مَوْلاكُمْ أي ناصركم و متولي أموركم فَنِعْمَ الْمَوْلى وَ نِعْمَ النَّصِيرُ هو إذ لا مثل له في الولاية و النصرة بل لا مولى و لا نصير سواه في الحقيقة.
and adhere with Allah, – trusting in Him-azwj in all of your affairs – He is your Master. – I.e., your Helper and in charge of your affairs – So, Excellent is the Master, and Excellent is the Helper! [22:78] – He-azwj, when there is no similar to Him-azwj in the Wilayah and the Help, but there is neither any Master nor helper besides Him-azwj in the reality.
وَ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فيما يأمرانه أو في الفرائض و السنن وَ يَخْشَ اللَّهَ فيما صدر عنه من الذنوب وَ يَتَّقْهِ فيما بقي من عمره و قرأ حفص بسكون القاف فشبه تقه بكتف فخفف فَأُولئِكَ هُمُ الْفائِزُونَ بالنعيم المقيم
And one who obeys Allah and His Rasool – in what he has been Commanded with, or regarding the obligations and the Sunnahs – and is afraid of Allah – in what Emanates from him of the sins – and fears Him, – in what remains from his life. And Hafs read it with ‘Sukoun’ of (letter) Al-Qaf’, – so these, they would be the victorious ones [24:52] – with the ever-lasting bounties.
فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ قد ورد في أخبار كثيرة مضى بعضها و سيأتي بعضها أن تبديل السيئات حسنات في ديوان أعمالهم يوم القيامة و قال الباقر ع هي في المذنبين من شيعتنا خاصة
so those ones, Allah would Replace their evil deeds with good deeds, [25:70] – It has been referred in many Ahadeeth, some of these have passed and I (Majlisi) shall bring some that the replacement of the evil deeds with the good deeds in in the register of their deeds on the Day of Qiyamah, and Al-Baqir-asws said: ‘It is regarding the Momineen from our-asws Shias in particular’.
فَإِنَّهُ يَتُوبُ إِلَى اللَّهِ أي يرجع إلى الله
then surely, he repents to Allah penitently [25:71] – I.e., returns to Allah-azwj.
وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا قيل هي استثناء للشعراء المؤمنين الصالحين الذين يكثرون ذكر الله و يكون أكثر أشعارهم في التوحيد و الثناء على الله تعالى و الحث على طاعته
and defend themselves after they are oppressed [26:227] – It is said, ‘It is an exclusion for the Momineen poets, the righteous ones, those who are frequently doing Zikr of Allah-azwj and most of their poems happen to be regarding the Tawheed, and the praise upon Allah-azwj the Exalted and urging upon obeying Him-azwj.
و لو قالوا هجوا أرادوا به الانتصار ممن هجاهم من الكفار و مكافاة هجاة المسلمين كحسان و أضرابه و سيأتي الكلام فيه إن شاء الله تعالى.
And if they were to say, they would be provoked, intending with it seeking the help (for defence) from the ones from the Kafir provoking (attacking) them, and sufficing the needs of the Muslims like the horses and its type; and I (Majlisi) shall bring the speech regarding it, if Allah-azwj the Exalted so Desires.
هذِهِ الْبَلْدَةِ قال علي بن إبراهيم يعني مكة شرفها الله
this city, [27:91] – Ali Bin Ibrahim said, ‘It means Makkah. Allah-azwj has Ennobled it’.
وَ لَهُ كُلُّ شَيْءٍ أي خلقا و ملكا مِنَ الْمُسْلِمِينَ أي المنقادين
and all things are for Him. – I.e., people and Angels – from the submitters [27:91] – I.e., the submissive ones.
وَ أَنْ أَتْلُوَا الْقُرْآنَ قيل أي و أن أواظب على تلاوته لتنكشف لي حقائقه في تلاوته شيئا فشيئا
And that I should recite the Quran. [27:92] – It is said, ‘I.e., that I-saww should preach upon its recitation in order to uncover for me-saww its realities in its recitation, a thing by thing.
لَنُبَوِّئَنَّهُمْ أي لننزلنهم
We will Let them rest [29:58] – I.e., lodge them.
الَّذِينَ صَبَرُوا على المحن و المشاق و لا يتوكلون إلا على الله
Those who were patient [29:59] – upon the Test and the hardship and they were not relying, except upon Allah-azwj.
الَّذِينَ يُقِيمُونَ الصَّلاةَ بيان لإحسانهم أو تخصيص لهذه الثلاثة من شعبه لفضل اعتداد بها
Those who are establishing the Salat [31:4] – an explanation of their good deeds, or specifically of these three from its branch due to the merit of numbering with it.
وَ أُولئِكَ هُمُ الْمُفْلِحُونَ لاستجماعهم العقيدة الحقة و العمل الصالح
and these, they are the successful ones [31:5] – There is gathered in them the truthful beliefs and the righteous deeds.
أَقِمِ الصَّلاةَ تكميلا لنفسك وَ أْمُرْ بِالْمَعْرُوفِ وَ انْهَ عَنِ الْمُنْكَرِ تكميلا لغيرك وَ اصْبِرْ عَلى ما أَصابَكَ من الشدائد و في المجمع عن علي ع من المشقة و الأذى في الأمر بالمعروف و النهي عن المنكر إِنَّ ذلِكَ إشارة إلى الصبر أو إلى كل ما أمره مِنْ عَزْمِ الْأُمُورِ أي مما عزمه الله من الأمور أي قطعه قطع إيجاب و إلزام و منه الحديث أن الله يحب أن يؤخذ برخصه كما يحب أن يؤخذ بعزائمه
Establish the Salat – complimenting yourself – and enjoin the good and forbid from the evil, – complimenting for others – and be patient upon what befalls you, – from the hardships. And in ‘Al-Majma’, from Ali-asws: ‘From the hardships and the harm in enjoining the good and forbidding from the evil’ – surely that -an indication to the patience, or to all what is Commanded – is from the matters requiring determination [31:17] – I.e., what Allah-azwj has Determine from the matters, I.e., severing it a cutting of the obligation and the necessity, and from it is the Hadeeth: ‘Allah-azwj Loves to Seize with His-azwj Allowance like what He-azwj Loves to Seize with His-azwj Determination’.
وَ لا تُصَعِّرْ خَدَّكَ لِلنَّاسِ أي لا تمله عنهم و لا تولهم صفحة خدك كما يفعله المتكبرون و قال علي بن إبراهيم أي لا تذل للناس طمعا فيما عندهم وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً أي فرحا مصدر وقع موقع الحال أو تمرح مرحا أو لأجل المرح و هو البطر و روى علي بن إبراهيم عن الباقر ع يقول بالعظمة
And do not puff your cheeks (arrogantly) – I.e., do not be fed up of them and do not turn the page of your cheek like what the arrogant ones tend to do. And Ali Bin Ibrahim said, ‘I.e., do not humble to the people in greed regarding what is in their possession – towards the people, nor walk in the land proudly, – I.e., happiness, a pronoun occurring in the place of the present tense, or merry making, or for the sake of fun, and it is the snobbery. And Ali Bin Ibrahim reported from Al-Baqir-asws saying: ‘With the greatness’.
إِنَّ اللَّهَ لا يُحِبُّ كُلَّ مُخْتالٍ فَخُورٍ قال الطبرسي أي كل متكبر فخور على الناس و أقول يطلق الاختيال غالبا على التكبر في المشي
surely Allah does not Love every self-conceited boaster [31:18] – Al-Tabarsee said, ‘I.e., every arrogant priding upon the people’. And I (Majlisi) am saying, ‘It is related to the swaggering in the walking mostly upon the arrogance’.
وَ رُوِيَ فِي الْفَقِيهِ عَنِ النَّبِيِّ ص أَنَّهُ نَهَى أَنْ يَخْتَالَ الرَّجُلُ فِي مِشْيَتِهِ وَ قَالَ مَنْ لَبِسَ ثَوْباً فَاخْتَالَ فِيهِ خَسَفَ اللَّهُ بِهِ مِنْ شَفِيرِ جَهَنَّمَ وَ كَانَ قَرِينَ قَارُونَ لِأَنَّهُ أَوَّلُ مَنِ اخْتَالَ فَخُسِفَ بِهِ وَ بِدَارِهِ الْأَرْضَ وَ مَنِ اخْتَالَ فَقَدْ نَازَعَ اللَّهَ فِي جَبَرُوتِهِ.
And it is reported in (the book) ‘Al-Faqeeh’ – from the Prophet-saww, he-saww forbade the man to swagger in his walking, and said; ‘One who wears a cloth so he can swagger with it, Allah‑azwj would Submerge him from the edge of Hell, and he would be a pair of Qaroun-la because he‑la was the first one to swagger, so he-la was submerged with and with his house, into the ground, and the one who swaggers, so he has contended Allah-azwj in His-azwj Omnipotence’.
وَ اقْصِدْ فِي مَشْيِكَ أي توسط فيه بين الدبيب و الإسراع و قال علي بن إبراهيم أي لا تعجل وَ اغْضُضْ مِنْ صَوْتِكَ أي اقصر منه و قال علي بن إبراهيم أي لا ترفعه إِنَّ أَنْكَرَ الْأَصْواتِ أي أوحشها
And be moderate in your walking – being moderating in it between the creeping and the accelerating. And Ali Bin Ibrahim said, ‘I.e., not being hasty’ – and lower your voice; – reduce from it. And Ali Bin Ibrahim said, ‘I.e., do not raise it’ – surely the most hateful of voices [31:19] – I.e., its most terrifying.
و في الكافي عن الصادق ع أنه سئل عنه فقال العطسة القبيحة و في المجمع عنه ع قال هي العطسة المرتفعة القبيحة و الرجل يرفع صوته بالحديث رفعا قبيحا إلا أن يكون داعيا أو يقرأ القرآن.
And in Al-Kafi – from Al-Sadiq-asws, he-asws was asked about it, so he-asws said: ‘The ugly sneezing’. And in ‘Al-Majma’ from him-asws having said; ‘It is the loud sneezing, the ugly, and the man raises his voice with the discussion, raising it badly, except if he happens to be calling or reading the Quran’.
وَ مَنْ يُسْلِمْ وَجْهَهُ إِلَى اللَّهِ بأن فوض أمره إليه و أقبل بشراشره عليه وَ هُوَ مُحْسِنٌ في عمله فَقَدِ اسْتَمْسَكَ أي تعلق بأوثق ما يتعلق به و قال علي بن إبراهيم بالولاية وَ إِلَى اللَّهِ عاقِبَةُ الْأُمُورِ إذ الكل صائر إليه.
And one who submits his face to Allah, – by delegating his affairs to Him-azwj and accepts its sparks upon it – and he is a good doer, – in his deeds – so he has grasped – I.e., held with the most trusted of what one can hold with. And Ali Bin Ibrahim said, ‘With the Wilayah’ – and to Allah is the end-result of the matters [31:22] – when the who was destined to Him-azwj.
إِنَّ الْمُسْلِمِينَ أي الداخلين في السلم المنقادين لحكم الله وَ الْمُؤْمِنِينَ أي المصدقين بما يجب أن يصدق به وَ الْقانِتِينَ أي المداومين على الطاعة وَ الصَّادِقِينَ في القول و العمل وَ الصَّابِرِينَ على الطاعات و المعاصي و البلايا وَ الْخاشِعِينَ أي المتواضعين لله بقلوبهم و جوارحهم وَ الْمُتَصَدِّقِينَ من أموالهم ابتغاء مرضاة الله وَ الصَّائِمِينَ لله بنية صادقة وَ الْحافِظِينَ فُرُوجَهُمْ عن الحرام وَ الذَّاكِرِينَ اللَّهَ كَثِيراً بقلوبهم و ألسنتهم مَغْفِرَةً لذنوبهم وَ أَجْراً عَظِيماً على طاعتهم.
Surely the Muslim men – I.e., the ones entered into Al Islam submitting to the Judgment of Allah-azwj – and the Momineen – I.e., the ratifiers of what is obligated to be ratified with – and the obedient men – the ones constant upon the obedience – and the truthful men – in the words and the deeds – and the patient men – upon the acts of obedience and the disobedience and the calamities – and the humble men – the ones humbling to Allah-azwj with their hearts and their limbs – and the charitable men – from their wealth seeking the Pleasure of Allah-azwj – and the Fasting men – for Allah-azwj with sincere intention – and the men who guard their private parts – from the Prohibitions – and the men who do Zikr of Allah a lot, – with their hearts and their tongues – Forgiveness – of their sins – and a Mighty Recompense [33:35] – upon their obedience.
إِنَّ الَّذِينَ يَتْلُونَ كِتابَ اللَّهِ قيل أي يداومون قراءته أو متابعة ما فيه حتى صارت سمة لهم و عنوانا سِرًّا وَ عَلانِيَةً كيف اتفق من غير قصد إليهما و قيل السر في المسنونة و العلانية في المفروضة يَرْجُونَ تِجارَةً تحصيل ثواب بالطاعة و هو خبر إن لَنْ تَبُورَ لن تكسد و لن تهلك بالخسران صفة للتجارة
Surely, those are reciting the Book of Allah, – It is said, ‘They are being constant in reciting it, or following what is in it until it became named for them and an address – secretly and openly, – how can I agree without aiming for them. And it is said, ‘The secret in the Sunnah and the openly in the obligatory – are hoping for a trade – achieving the Rewards with the obedience, and it is new – never to perish [35:29] – it will never stagnate and will never perish with the losses of the trade deal.
لِيُوَفِّيَهُمْ أُجُورَهُمْ علة لمدلوله أو لمدلول ما عد من امتثالهم أو عاقبة ليرجون وَ يَزِيدَهُمْ مِنْ فَضْلِهِ على ما يقابل أعمالهم إِنَّهُ غَفُورٌ لفرطاتهم شَكُورٌ لطاعاتهم أي مجازيهم عليها و هو علة للتوفية و الزيادة أو خبر إن و يَرْجُونَ حال من واو
For Him to Fulfil their Recompense – A reason for its signification, or the signification of what is counted from their compliance, or a consequence they hope for – and Increase for them from His Grace. – based upon what is compared to their deeds – He is Forgiving, – of their excesses – Appreciative [35:30] – for their obedience, I.e., Recompense them upon it, and it is a reason for the expiry, and the increase, or news that the (word) hoping is a present tense from (the letter) ‘Waw’.
وَ أَنْفَقُوا اتَّقُوا رَبَّكُمْ أي بلزوم طاعته لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ الظرف إما متعلق بأحسنوا أو بحسنة و على الأول تشمل الحسنة حسنة الدارين و على الثاني لا ينافي نيل حسنة الآخرة أيضا و الحسنة في الدنيا كالصحة و العافية
Fear your Lord! – stick to obeying Him-azwj – For those who do good deeds in this world, is good [39:10] – the noun is either related with ‘do good’ or with ‘good’, and based upon the first, it is inclusive of the good deed, good of the two houses (world and Hereafter), and based upon the second, it does not negate the attainment of the good of the Hereafter as well, and the good deed in the world is like the health and the well-being.
وَ فِي مَجَالِسِ الصَّدُوقِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّ الْمُؤْمِنَ يَعْمَلُ لِثَلَاثٍ مِنَ الثَّوَابِ إِمَّا لِخَيْرٍ فَإِنَّ اللَّهَ يُثِيبُهُ بِعَمَلِهِ فِي دُنْيَاهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ ثُمَّ قَالَ فَمَنْ أَعْطَاهُمُ اللَّهُ فِي الدُّنْيَا لَمْ يُحَاسِبْهُمْ فِي الْآخِرَةِ.
And in ‘Majalis’ of Al-Sadouq – from Amir Al-Momineen-asws: ‘The Momin works for three of the Rewards – for good, so Allah-azwj Rewards him for his deed in his world’. Then he-asws recited this Verse, then said: ‘The one whom Allah-azwj Gives in the world, He-azwj will not Reckon them in the Hereafter’’.
وَ أَرْضُ اللَّهِ واسِعَةٌ فمن تعسر عليه التوفر على الإحسان في وطنه فليهاجر إلى حيث يتمكن منه إِنَّما يُوَفَّى الصَّابِرُونَ على مشاق الطاعة من احتمال البلاء و مهاجرة الأوطان لها أَجْرَهُمْ بِغَيْرِ حِسابٍ
and the earth of Allah is vast. – so the three is difficulty upon him the fulfilment upon the favours (charity) in his homeland, let him emigrate to wherever he is able to – But rather, the patient ones would be fulfilled – upon the hardships of the obedience of enduring the calamity and the emigrating from the homeland to it – their Recompense is without Reckoning’ [39:10].
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع إِذَا كَانَ يَوْمُ الْقِيَامَةِ يَقُومُ عُنُقٌ مِنَ النَّاسِ فَيَأْتُونَ بَابَ الْجَنَّةِ فَيَضْرِبُونَهُ فَيُقَالُ لَهُمْ مَنْ أَنْتُمْ فَيَقُولُونَ نَحْنُ أَهْلُ الصَّبْرِ فَيُقَالُ لَهُمْ عَلَى مَا صَبَرْتُمْ فَيَقُولُونَ كُنَّا نَصْبِرُ عَلَى طَاعَةِ اللَّهِ وَ نَصْبِرُ عَنْ مَعَاصِي اللَّهِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقُوا أَدْخِلُوهُمُ الْجَنَّةَ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ[47].
And in ‘Al-Kafi’ – from Al-Sadiq-asws: ‘When it will be the Day of Qiyamah, necks of the people will stand, and they will come to the door of Paradise. They will strike (knock) it. It will be said to them, ‘Who are you?’ They will say, ‘We are the people of patience’. It will be said to them, ‘What were you patient upon?’ They will say, ‘We were patient upon the obedience of Allah‑azwj and we were patient from disobedience of Allah-azwj’. Allah-azwj Mighty and Majestic shall Say: “They speak the truth! Enter them into the Paradise!” And it is the Word of Allah‑azwj Mighty and Majestic: But rather, the patient ones would be fulfilled their Recompense without Reckoning’ [39:10]’’.
وَ أُزْلِفَتِ أي قربت غَيْرَ بَعِيدٍ أي مكانا غير بعيد و قال علي بن إبراهيم أُزْلِفَتِ أي زينت غَيْرَ بَعِيدٍ
decorated – drawn near – not being remote [50:31] – I.e., in a place not far off. And Ali Bin Ibrahim said, ‘decorated, I.e., adorned, not being remote [50:31].
قال بسرعة هذا ما تُوعَدُونَ على إضمار القول لِكُلِّ أَوَّابٍ أي رجاع إلى الله بدل من المتقين بإعادة الجار حَفِيظٍ حافظ لحدوده
He-azwj Said with quickness – This is what you had been Promised – upon the Word – for every penitent one, – I.e., hoping to Allah-azwj instead of the pious by helping the neighbour – preserving (the Limits) [50:32] – of the limits.
مَنْ خَشِيَ الرَّحْمنَ بِالْغَيْبِ وَ جاءَ بِقَلْبٍ مُنِيبٍ قيل بدل بعد بدل أو بدل من موصوف أواب أو مبتدأ خبره
Who fears the Beneficent in private and comes with a penitent heart [50:33] – It is said, ‘A replacement after replacement, or instead of the described, penitent, or beginning its news.
ادْخُلُوها على تأويل يقال لهم ادْخُلُوها فإن من بمعنى الجمع
“Enter it!” [50:34] – based upon the interpretation, He-azwj will Say to them: “Enter it!”, for it is in the meaning of the plural.
و بِالْغَيْبِ حال من الفاعل أو المفعول أو صفة لمصدر أي خشية متلبسة بالغيب حيث خشي عقابه و هو غائب أو العقاب بعد غيب أو هو غائب عن الأعين لا يراه أحد و تخصيص الرحمن به للإشعار بأنهم رجوا رحمته و خافوا عذابه أو بأنهم يخشون مع علمهم بسعة رحمته و وصف القلب بالإنابة إذ الاعتبار برجوعه إلى الله
In private [50:33] – a state from the doer, or the done, or a description of source, I.e., fear of being caught up in the hidden whereby he fears His-azwj Punishment, and He-azwj is Unseen, or the Punishment after the hidden matters, or he is hidden from the eyes, no one sees him, and the Specifying of the Beneficent with him is for the indication that they are hoping for His-azwj Mercy and they are fearing His-azwj Punishment, or they are fearing along with their knowledge of the vastness of His-azwj Mercy, and the description of the heart is with the penitence is when there is consideration with his returning to Allah-azwj.
فَلَا اقْتَحَمَ الْعَقَبَةَ أي فلم يشكر تلك الأيادي باقتحام العقبة و هو الدخول في أمر شديد قيل العقبة الطريق في الجبل استعارها لما فسرها به من الفك و الإطعام ذِي مَسْغَبَةٍ أي مجاعة
But he does not attempt the uphill road [90:11] – I.e., he does not thank those hands for attempting the uphill road, and it is the entering into a severe matter. It is said, ‘Al Aqaba’ is a pathway in the mountain, being a metaphor for what He-azwj Interpreted it with the Freeing a neck [90:13] and Or feeding during a day of starvation [90:14] – I.e., hunger.
ذا مَقْرَبَةٍ أي قرابة ذا مَتْرَبَةٍ أي ذا فقر و قال علي بن إبراهيم لا يقيه من التراب شيء
possessing relationship [90:15] – I.e., kinship with relationship, I.e., with poverty. And Ali Bin Ibrahim said, ‘Nothing saving him from the dirt’.
وَ فِي الْكَافِي عَنِ الرِّضَا ع كَانَ إِذَا أَكَلَ أُتِيَ بِصَحْفَةٍ فَتُوضَعُ قُرْبَ مَائِدَتِهِ فَيَعْمِدُ إِلَى أَطْيَبِ الطَّعَامِ مِمَّا يُؤْتَى بِهِ فَيَأْخُذُ مِنْ كُلِّ شَيْءٍ شَيْئاً فَيَضَعُ فِي تِلْكَ الصَّحْفَةِ ثُمَّ يَأْمُرُ بِهَا لِلْمَسَاكِينِ ثُمَّ يَتْلُو هَذِهِ الْآيَةَ فَلَا اقْتَحَمَ ثُمَّ يَقُولُ عَلِمَ اللَّهُ أَنَّهُ لَيْسَ كُلُّ إِنْسَانٍ يَقْدِرُ عَلَى عِتْقِ رَقَبَةٍ فَجَعَلَ لَهُمُ السَّبِيلَ إِلَى الْجَنَّةِ.
And in ‘Al-Kafi’ – from Al Reza-asws, when he-asws ate, he-asws would be brought a tray, and he‑asws would wash nearby to his-asws table. He-asws would extend to the best of foods from what would have been brought and he-asws would take something from everything and place it in that tray. Then he-asws would instruct with it to be for the poor. Then he-asws would recite this Verse: But he does not attempt [90:11], then say: ‘Allah-azwj Knows that not every human being is able upon freeing a neck, so He-azwj Made the way for them to the Paradise’’.
و ستأتي الأخبار في ذلك
And I (Majlisi) shall bring the Ahadeeth regarding that.
وَ عَنِ الصَّادِقِ ع قَالَ: مَنْ أَكْرَمَهُ اللَّهُ بِوَلَايَتِنَا فَقَدْ جَازَ الْعَقَبَةَ وَ نَحْنُ تِلْكَ الْعَقَبَةُ الَّتِي مَنِ اقْتَحَمَهَا نَجَا
And from Al-Sadiq-asws having said: ‘One whom Allah-azwj has Honoured with our-asws Wilayah, so he has crossed the uphill road, and we-asws are that uphill road which one who attempts it, attains salvation’.
ثُمَّ قَالَ النَّاسُ كُلُّهُمْ عَبِيدُ النَّارِ غَيْرَكَ وَ أَصْحَابِكَ فَإِنَّ اللَّهَ فَكَّ رِقَابَكُمْ مِنَ النَّارِ بِوَلَايَتِنَا أَهْلَ الْبَيْتِ
Then he-asws said: ‘The people, all of them are slaves of the Fire apart from you and your companions, for Allah-azwj has Freed your necks from the Fire by our-asws Wilayah of People‑asws of the Household’.
وَ قَالَ ع بِنَا تُفَكُّ الرِّقَابُ وَ بِمَعْرِفَتِنَا وَ نَحْنُ الْمُطْعِمُونَ فِي يَوْمِ الْجُوعِ وَ هُوَ الْمَسْغَبَةُ.
And he-asws said: ‘By us-asws the necks are freed and by having our-asws recognition, and we-asws the feeders on the Day of hunger, and it is the severe hunger’.
وَ تَواصَوْا أي أوصى بعضهم بعضا بِالصَّبْرِ على طاعة الله بِالْمَرْحَمَةِ أي بالرحمة على عباده أو بموجبات رحمة الله
and enjoin – I.e., advise each other with – the patience – upon the obedience of Allah-azwj with the compassion [90:17] – I.e., with the mercy upon His-azwj servants, of obligating the Mercy of Allah-azwj.
أُولئِكَ أَصْحابُ الْمَيْمَنَةِ أي اليمين أو اليمن
These are the companions of the right hand [90:18] – I.e., the oath (Al-Yameen) or the Conferment (Yemen).
وَ الَّذِينَ كَفَرُوا بِآياتِنا قيل أي بما نصبناه دليلا على الحق من كتاب و حجة أو بالقرآن هُمْ أَصْحابُ الْمَشْأَمَةِ أي الشمال أو الشؤم
And those who disbelieve in Our Signs, – It is said, ‘With what We-azwj have Set up as evidence upon the truth, from a Book and a Divine Authority or with the Quran – they are the companions of the left hand [90:19] – I.e., the left (Al-Shimal) or the inauspiciousness (Al-Shoum).
عَلَيْهِمْ نارٌ مُؤْصَدَةٌ أي مطبقة من أوصدت الباب إذا أطبقته و أغلقته
Upon them would be a Fire closed over (from all sides) [90:20] – I.e., layered from closing the door when it is layered, and it is locked.
و قال علي بن إبراهيم أَصْحابُ الْمَيْمَنَةِ أصحاب أمير المؤمنين ع وَ الَّذِينَ كَفَرُوا بِآياتِنا قال الذين خالفوا أمير المؤمنين ع هُمْ أَصْحابُ الْمَشْأَمَةِ قال المشأمة أعداء آل محمد ع نارٌ مُؤْصَدَةٌ قال أي مطبقة.
Ali Bin Ibrahim said, ‘the companions of the right hand [90:18] are companions of Amir Al-Momineen-asws’. And those who disbelieve in Our Signs, he said, ‘Those who opposed Amir Al-Momineen-asws’. they are the companions of the left hand [90:19] – he said, ‘The ones of left hand are enemies of Progeny-asws of Muhammad-saww’. Fire closed over (from all sides) [90:20], he said, ‘I.e., layered’’.
1- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع إِنَّ لِأَهْلِ الدِّينِ عَلَامَاتٍ يُعْرَفُونَ بِهَا صِدْقَ الْحَدِيثِ وَ أَدَاءَ الْأَمَانَةِ وَ وَفَاءً بِالْعَهْدِ وَ صِلَةَ الْأَرْحَامِ وَ رَحْمَةَ الضُّعَفَاءِ وَ قِلَّةَ الْمُرَاقَبَةِ لِلنِّسَاءِ أَوْ قَالَ قِلَّةَ الْمُؤَاتَاةِ لِلنِّسَاءِ وَ بَذْلَ الْمَعْرُوفِ وَ حُسْنَ الْخُلُقِ وَ سَعَةَ الْخُلُقِ وَ اتِّبَاعَ الْعِلْمِ وَ مَا يُقَرِّبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ زُلْفَى
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from his father, from Abdullah Bin Al Qasim, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen Ali-asws said: ‘For the people of religion there are signs they are recognised with – truthful narration, and fulfilling the entrustments, and loyalty with the pact, and connecting the kinship, and being merciful to the weak, and scarcely watching at the women’ – or said, ‘Scarcely going to the women’ – ‘and extending the act of kindness, and goodly manners, and generous character, and pursuing the knowledge, and drawing closer to Allah-azwj Mighty and Majestic in position.
طُوبى لَهُمْ وَ حُسْنُ مَآبٍ وَ طُوبَى شَجَرَةٌ فِي الْجَنَّةِ أَصْلُهَا فِي دَارِ النَّبِيِّ مُحَمَّدٍ ص وَ لَيْسَ مِنْ مُؤْمِنٍ إِلَّا وَ فِي دَارِهِ غُصْنٌ مِنْهَا لَا يَخْطُرُ عَلَى قَلْبِهِ شَهْوَةُ شَيْءٍ إِلَّا أَتَاهُ بِهِ ذَلِكَ وَ لَوْ أَنَّ رَاكِباً مُجِدّاً سَارَ فِي ظِلِّهَا مِائَةَ عَامٍ مَا خَرَجَ مِنْهُ وَ لَوْ طَارَ مِنْ أَسْفَلِهَا غُرَابٌ مَا بَلَغَ أَعْلَاهَا حَتَّى يَسْقُطَ هَرِماً
Tooba would be for them and an excellent resort [13:29], and Tooba is a tree in the Paradise. It’s roots are in the house of the Prophet-saww Muhammad-saww, and there isn’t any Momin except and in his house would be a branch from it. No desire will occur upon his heart except that would be brought to him, and even if a fast rider were to travel in its shade for one hundred years, he would not come out from it, and if a crow were to fly from its bottom, it would not reach its top until it would fall out of old age.
أَلَا فَفِي هَذَا فَارْغَبُوا إِنَّ الْمُؤْمِنَ مِنْ نَفْسِهِ 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 فَهَكَذَا كُونُوا.
Indeed, be desirous regarding this! The Momin is pre-occupied with himself, and the people are at rest from him. When the night shields upon him, he lays down his head and performs Sajdah for Allah-azwj Mighty and Majestic with the honourable (parts) of his body whispering to the One-azwj Who Created him, in liberating his neck. Indeed, be like this!’’[48]
2- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْهَيْثَمِ النَّهْدِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ الْخِصَالِ بِالْمَرْءِ أَجْمَلُ
(The book) ‘Al-Kafi’ – from the numbere, from Al Barqy, from Al Haysam Al Nahdy, from Abdul Aziz Bin Umar, from one of his comapnions, from Yahya Bin Imran Al Halby who said,
‘I said to Abu Abdullah-asws, ‘Which characteristic is the most beautiful with a person?’
فَقَالَ وَقَارٌ بِلَا مَهَابَةٍ وَ سَمَاحٌ بِلَا طَلَبِ مُكَافَاةٍ وَ تَشَاغُلٌ بِغَيْرِ مَتَاعِ الدُّنْيَا.
He-asws said: ‘Dignity without (seeking) awe, and pardoning without (seeking) recompense, and pre-occupation with other than pleasures of the world’’.[49]
3 الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص الْعِلْمُ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمُ وَزِيرُهُ وَ الْعَقْلُ دَلِيلُهُ وَ الْعَمَلُ قَائِدُهُ وَ الرِّفْقُ وَالِدُهُ وَ الْبِرُّ أَخُوهُ وَ الصَّبْرُ أَمِيرُ جُنُودِهِ.
‘Al-Shihab’ –
‘Rasool-Allah-saww said: ‘The knowledge is a friend of the Momin, and the forbearance is his minister, and the intellect is his evidence, and the deed is his guide, and the kindness is his parent, and the righteousness is his brother, and the patience is a commander of his armies’’.[50]
4- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اعْمَلْ بِفَرَائِضِ اللَّهِ تَكُنْ أَتْقَى النَّاسِ وَ ارْضَ بِقِسْمِ اللَّهِ تَكُنْ أَغْنَى النَّاسِ وَ كُفَّ عَنْ مَحَارِمِ اللَّهِ تَكُنْ أَوْرَعَ النَّاسِ وَ أَحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَكَ تَكُنْ مُؤْمِناً وَ أَحْسِنْ مُصَاحَبَةَ مَنْ صَاحَبَكَ تَكُنْ مُسْلِماً.
(The book) ‘Al-Amaali’ of Al-Sadouq – My father, from Ali, from his father, from Abdullah Bin Al Mugheira, from Al-Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Work with the obligations of Allah-azwj, you will become most pious of the people, and be pleased with the Apportionment of Allah-azwj you will become the richest of the people, and refrain from the Prohibitions of Allah-azwj you will become the most devout of the people, and be a good neighbour to the one in your neighbourhood you will become a Momin, and be a good companions to the one accompanying you, you will become a Muslim’’.[51]
5- مع، معاني الأخبار ل، الخصال لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَصَّ رَسُولَ اللَّهِ ص بِمَكَارِمِ الْأَخْلَاقِ فَامْتَحِنُوا أَنْفُسَكُمْ فَإِنْ كَانَتْ فِيكُمْ فَاحْمَدُوا اللَّهَ عَزَّ وَ جَلَّ وَ ارْغَبُوا إِلَيْهِ فِي الزِّيَادَةِ مِنْهَا
(The books) ‘Ma’any Al-Akhbar’, (and) ‘Al-Amaali’ of Al-Sadouq – Al Attar, from his father, from Ibn Isa, from Usman Bin Isa, from Ibn Muskan,
‘From Al-Sadiq-asws having said: ‘Allah-azwj Blessed and Exalted Specialised His-azwj Rasool-saww with the honourable manners, therefore examine yourselves. If these were to be in you, then praise Allah-azwj Mighty and Majestic and be desirous to Him-azwj regarding the increase from these’.
فَذَكَرَهَا عَشَرَةً الْيَقِينَ وَ الْقَنَاعَةَ وَ الصَّبْرَ وَ الشُّكْرَ وَ الْحِلْمَ وَ حُسْنَ الْخُلُقِ وَ السَّخَاءَ وَ الْغَيْرَةَ وَ الشَّجَاعَةَ وَ الْمُرُوءَةَ.
He-asws mentioned ten – the conviction, and the contentment, and the patience, and the thankfulness, and the forbearance, and the good manners, and the generousity, and the self-esteem, and the bravery, and the chivalry’’.[52]
6- مع، معاني الأخبار لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: جَاءَ رَجُلٌ إِلَى الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي بِمَكَارِمِ الْأَخْلَاقِ
(The books) ‘Ma’any Al-Akhbar’, (and) ‘Al-Amaali’ of Al-Sadouq – My father, from Sa’ad, from Ibn Isa, from his father, from Ibn Abu Umeyr, from Hammad Bin Usman who said,
‘A man came to Al-Sadiq Ja’far-asws Bin Muhammad-asws. He said to him-asws, ‘O son-asws of Rasool-Allah-saww! Inform me about the honourable manners’.
فَقَالَ الْعَفْوُ عَمَّنْ ظَلَمَكَ وَ صِلَةُ مَنْ قَطَعَكَ وَ إِعْطَاءُ مَنْ حَرَمَكَ وَ قَوْلُ الْحَقِّ وَ لَوْ عَلَى نَفْسِكَ.
He-asws said: ‘Pardoning the one who is unjust to you, and connecting the one who cuts you off, and giving to the one who deprives you, and speaking the truth and even if it is against you’’.[53]
7- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ النَّهْدِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ الصَّادِقِ ع أَيُّ الْخِصَالِ بِالْمَرْءِ أَجْمَلُ
(The book) ‘Al-Amaali’ of Al-Sadouq – Ibn Al Waleed, from Al Saffar, from Al Nahdy, from Abdul Aziz Bin Umar, from Ahmad Bin Umar Al Halby who said,
‘I said to Abu Abdullah Al-Sadiq-asws, ‘Which characteristic is the most beautiful with the person?’
قَالَ وَقَارٌ بِلَا مَهَابَةٍ وَ سَمَاحٌ بِلَا طَلَبِ مُكَافَاةٍ وَ تَشَاغُلٌ بِغَيْرِ مَتَاعِ الدُّنْيَا.
He-asws said: ‘Dignity without (seeking) awe, and pardoning without (seeking) recompense, and pre-occupation with other than the pleasures of the world’’.[54]
8- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: خَمْسٌ مَنْ لَمْ تَكُنْ فِيهِ لَمْ يَكُنْ فِيهِ كَثِيرُ مُسْتَمْتَعٍ
(The book) ‘Al-Amaali’ of Al-Sadouq – Ibn Idrees, from his father, from Ibn Hashim, from Ibn Marrar, from Yunus, from Ibn Sinan,
‘From Al-Sadiq-asws having said: ‘Five (things), one who does not have these in him, there does not happen to be a lot of enjoyment in him’.
قِيلَ وَ مَا هُنَّ يَا ابْنَ رَسُولِ اللَّهِ
It is said, ‘And what are these, O son-asws of Rasool-Allah-saww?’
قَالَ الدِّينُ وَ الْعَقْلُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ حُسْنُ الْأَدَبِ
He-asws said: ‘The religion, and the intellect, and the modesty, and good manners, and good etiquettes.
وَ خَمْسٌ مَنْ لَمْ تَكُنْ لَهُ فِيهِ لَمْ يَتَهَنَّ بِالْعَيْشِ الصِّحَّةُ وَ الْأَمْنُ وَ الْغِنَى وَ الْقَنَاعَةُ وَ الْأَنِيسُ الْمُوَافِقُ.
And five (things) one who does not have these for him, he will not have pleasure of the living – the health, and the security, and the rights, and the contentment, and the compatible comforter’’.[55]
9- مع، معاني الأخبار لي، الأمالي للصدوق الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي الْجَنَّةِ غُرَفاً يُرَى ظَاهِرُهَا مِنْ بَاطِنِهَا وَ بَاطِنُهَا مِنْ ظَاهِرِهَا يَسْكُنُهَا مِنْ أُمَّتِي مَنْ أَطَابَ الْكَلَامَ وَ أَطْعَمَ الطَّعَامَ وَ أَفْشَى السَّلَامَ وَ صَلَّى بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
(The books) ‘Ma’any Al-Akhbar’, (and) ‘Al-Amaali’ of Al-Sadouq – Al Attar, from Sa’ad, from Ibn Isa, from his father, from Ibn Abu Umeyr, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said; ‘Rasool-Allah-saww said: ‘In the Paradise there is a chamber, its exterior can be seen from its interior, and its interior can be seen from its exterior. There shall settle in it from my-saww community, one who is of goodly speech, and feeds the food, and initiates the greeting, and prays Salat at night while the people are sleeping’.
فَقَالَ عَلِيٌّ يَا رَسُولَ اللَّهِ وَ مَنْ يُطِيقُ هَذَا مِنْ أُمَّتِكَ
Ali-asws said: ‘O Rasool-Allah-saww! And who from your-saww community can endure this?’
فَقَالَ يَا عَلِيُّ أَ وَ مَا تَدْرِي مَا إِطَابَةُ الْكَلَامِ مَنْ قَالَ إِذَا أَصْبَحَ وَ أَمْسَى سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ عَشْرَ مَرَّاتٍ وَ إِطْعَامُ الطَّعَامِ نَفَقَةُ الرَّجُلِ عَلَى عِيَالِهِ
He-saww said: ‘O Ali-asws! And don’t you-asws know what is the good speech? One who says when it is morning and evening, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is the Greatest’ – ten time and feed the food the spending of the man upon his dependants.
وَ أَمَّا الصَّلَاةُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ فَمَنْ صَلَّى الْمَغْرِبَ وَ الْعِشَاءَ الْآخِرَةَ وَ صَلَاةَ الْغَدَاةِ فِي الْمَسْجِدِ فِي جَمَاعَةٍ فَكَأَنَّمَا أَحْيَا اللَّيْلَ كُلَّهُ وَ إِفْشَاءُ السَّلَامِ أَنْ لَا يَبْخَلَ بِالسَّلَامِ عَلَى أَحَدٍ مِنَ الْمُسْلِمِينَ.
And as for the Salat at night while the people are sleeping, it is the one who prays Al-Maghrib Salat, and the last Al-Isha, and the morning Salat in the Masjid in a congregation, so it is as if he has revived the night, all of it, and he initiates the greeting. He is not stingy with the greetings upon anyone of the Muslims’’.[56]
10- لي، الأمالي للصدوق أَبِي عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ هُمْ أَقْرَبُ الْخَلْقِ إِلَى اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ رَجُلٌ لَمْ يَدْعُهُ قُدْرَتُهُ فِي حَالِ غَضَبِهِ إِلَى أَنْ يَحِيفَ عَلَى مَنْ تَحْتَ يَدَيْهِ وَ رَجُلٌ مَشَى بَيْنَ اثْنَيْنِ فَلَمْ يَمِلْ مَعَ أَحَدِهِمَا عَلَى الْآخَرِ بِشَعِيرَةٍ وَ رَجُلٌ قَالَ الْحَقَّ فِيمَا عَلَيْهِ وَ لَهُ.
(The book) ‘Al-Amaali’ of Al-Sadouq – My father, from Al Sa’dabady, from Al Barqy, from Usman Bin Isa, from Ibn Muskan, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Three will be the closest of the people to Allah-azwj Mighty and Majestic on the Day of Qiyamah until He-azwj is Free from Taking the Reckoning – a man when in a state of his anger, his power does not call him to be unfair to the one under his hand, and a man who walks between the two, so he does not incline with one of them against the other with empathy, and a man who speaks the truth in what is against him and for him’’.[57]
11- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: عَلَيْكُمْ بِمَكَارِمِ الْأَخْلَاقِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّهَا وَ إِيَّاكُمْ وَ مَذَامَّ الْأَفْعَالِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُهَا
(The book) ‘Al-Amaali’ of Al-Sadouq – Majaylawiya, from his uncle, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Al-Sadiq-asws having said: ‘Upon you all is to be with good manners, for Allah-azwj Mighty and Majestic Loves it, and beware of condemnable deeds, for Allah-azwj Mighty and Majestic Hates these.
وَ عَلَيْكُمْ بِتِلَاوَةِ الْقُرْآنِ فَإِنَّ دَرَجَاتِ الْجَنَّةِ عَلَى عَدَدِ آيَاتِ الْقُرْآنِ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ يُقَالُ لِقَارِئِ الْقُرْآنِ اقْرَأْ وَ ارْقَ فَكُلَّمَا قَرَأَ آيَةً رَقِيَ دَرَجَةً
And upon you all is with reciting the Quran, for the ranks of Paradise are based upon the number of Verses of the Quran. When it will be the Day of Qiyamah, it will be said to the reciter of the Quran: ‘Recite and ascend!’ Every time he recites a Verse, he will ascend a rank.
وَ عَلَيْكُمْ بِحُسْنِ الْخُلُقِ فَإِنَّهُ يَبْلُغُ بِصَاحِبِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ
And upon you all is with good manners, for it reaches its owner the rank of the fasting one, the one standing (for Salat).
وَ عَلَيْكُمْ بِحُسْنِ الْجِوَارِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ بِذَلِكَ
And upon you all with goodly neighbourliness, for Allah-azwj Mighty and Majestic has Commanded with that.
وَ عَلَيْكُمْ بِالسِّوَاكِ فَإِنَّهَا مَطْهَرَةٌ وَ سُنَّةٌ حَسَنَةٌ
And upon you all with brushing the teeth, for it is a cleaning and an excellent Sunnah.
وَ عَلَيْكُمْ بِفَرَائِضِ اللَّهِ فَأَدُّوهَا
And upon you all is with obligations of Allah-azwj, so fulfill these.
وَ عَلَيْكُمْ بِمَحَارِمِ اللَّهِ فَاجْتَنِبُوهَا.
And upon you all is with Prohibitions of Allah-azwj, so shun these’’.[58]
12- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ عَلِيِّ بْنِ مَيْمُونٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أَرَادَ أَنْ يُدْخِلَهُ اللَّهُ عَزَّ وَ جَلَّ فِي رَحْمَتِهِ وَ يُسْكِنَهُ جَنَّتَهُ فَلْيُحْسِنْ خُلُقَهُ وَ لْيُعْطِ النَّصَفَةَ مِنْ نَفْسِهِ وَ لْيَرْحَمِ الْيَتِيمَ وَ لْيُعِنِ الضَّعِيفَ وَ لْيَتَوَاضَعْ لِلَّهِ الَّذِي خَلَقَهُ.
(The book) ‘Al-Amaali’ of Al-Sadouq – Al Attar, from his father, from Muhammad Bin Abdul Jabbar, from Ibn Al Batainy, from Ali Bin Maymoun who said,
‘I heard Abu Abdullah-asws saying: ‘One who wants Allah-azwj Mighty and Majestic to Enter him into His-azwj Mercy and Settle him in His-azwj Paradise, let him improve his manners, and give the fairness from himself, and let him mercy the orphan, and assist the weak, let him be humble to Allah-azwj Who Created him’’.[59]
13- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ص عَلِيّاً ع يَا عَلِيُّ أَنْهَاكَ عَنْ ثَلَاثِ خِصَالٍ عِظَامٍ الْحَسَدِ وَ الْحِرْصِ وَ الْكَذِبِ
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Ibn Marrar, from Yunus,
‘Raising it to Abu Abdullah-asws having said: ‘It was among what Rasool-Allah-saww had bequeathed to Ali-asws: ‘O Ali-asws! I-saww forbid you-asws from three mighty characteristics – of the envy, and the greed, and the lies!
يَا عَلِيُّ سَيِّدُ الْأَعْمَالِ ثَلَاثُ خِصَالٍ إِنْصَافُكَ النَّاسَ مِنْ نَفْسِكَ وَ مُوَاسَاةُ الْأَخِ فِي اللَّهِ عَزَّ وَ جَلَّ وَ ذِكْرُكَ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلَى كُلِّ حَالٍ
O Ali-asws! Chief of the deeds are three characteristics – fairness to the people from yourself and consoling the brother for the Sake of Allah-azwj Mighty and Majestic, and your mentioning (Zikr) of Allah-azwj Blessed and Exalted in every situation!
يَا عَلِيُّ ثَلَاثٌ فَرَحَاتٌ لِلْمُؤْمِنِ فِي الدُّنْيَا لُقِيُّ الْإِخْوَانِ وَ الْإِفْطَارُ مِنَ الصِّيَامِ وَ التَّهَجُّدُ مِنْ آخِرِ اللَّيْلِ
O Ali-asws! Three are happiness for the Momin in the world – meeting the brethren, and breaking the fast from the fasting, and the vigil (Salat Tahajjud) at the end of the night!
يَا عَلِيُّ ثَلَاثَةٌ مَنْ لَمْ تَكُنْ فِيهِ لَمْ يَقُمْ لَهُ عَمَلٌ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللَّهِ عَزَّ وَ جَلَّ وَ خُلُقٌ يُدَارِي بِهِ النَّاسَ وَ حِلْمٌ يَرُدُّ بِهِ جَهْلَ الْجَاهِلِ
O Ali-asws! Three (things), one whom these do not happen to be in him, a work will not be straight for him – a pious deed alarming him from disobeying Allah-azwj Mighty and Majestic, and manners he can manage the people with, and forbearance he can rebut the ignorant one with it!
يَا عَلِيُّ ثَلَاثٌ مِنْ حَقَائِقِ الْإِيمَانِ الْإِنْفَاقُ مِنَ الْإِقْتَارِ وَ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ بَذْلُ الْعِلْمِ لِلْمُتَعَلِّمِ
O Ali-asws! Three are from realities of Eman – the spending during the hardship, and the fairness to the people from yourself, and giving the knowledge to the student!
يَا عَلِيُّ ثَلَاثُ خِصَالٍ مِنْ مَكَارِمِ الْأَخْلَاقِ تُعْطِي مَنْ حَرَمَكَ وَ تَصِلُ مَنْ قَطَعَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ.
O Ali-asws! Three qualities are from honourable mannerisms – giving the one depriving you, and connecting the one cutting you off, and pardoning the one being unjust to you!’’[60]
14- ل، الخصال الْعَطَّارُ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ فِي نُورِ اللَّهِ الْأَعْظَمِ مَنْ كَانَتْ عِصْمَةُ أَمْرِهِ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنِّي رَسُولُ اللَّهِ وَ مَنْ إِذَا أَصَابَتْهُ مُصِيبَةٌ قَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ وَ مَنْ إِذَا أَصَابَ خَيْراً قَالَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ وَ مَنْ إِذَا أَصَابَ خَطِيئَةً قَالَ أَسْتَغْفِرُ اللَّهَ وَ أَتُوبُ إِلَيْهِ.
(The book) ‘Al Khisaal’ – Al Attar, from Sa’ad, from Al Barqy, from his father, from Yunus, from Amro Bin Abu Al Miqdam,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Four (things), one these are in him, he would be in the Mighty Noor of Allah-azwj – One whose protection of his affairs was the testimony that there is no god except Allah-azwj and that I-saww am Rasool-saww of Allah-azwj, and the one when a calamity afflicts him, says, ‘We are from Allah‑azwj and we are returning to Him-azwj’, and the one when a good hits him, says, ‘The Praise is for Allah-azwj Lord-azwj of the worlds’, and the one when he commits a sin, say, ‘I seek Forgiveness of Allah-azwj and repent to Him-azwj’’.[61]
15- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ يُقْسَمْ بَيْنَ الْعِبَادِ أَقَلُّ مِنْ خَمْسٍ الْيَقِينِ وَ الْقُنُوعِ وَ الصَّبْرِ وَ الشُّكْرِ وَ الَّذِي يَكْمُلُ لَهُ بِهِ هَذَا كُلُّهُ الْعَقْلُ.
(The book) ‘Khisaal’ – Ibn Al Waleed, from Al Saffar, from Muhammad Bin Isa, from Usman Bin Isa, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘There has not been apportioned between the servant anything scarcer than five – conviction (Al-Yaqeen), and the contentment, and the patience, and the thanks, and that by which all of this is perfected, the intellect’’.[62]
16- لي، الأمالي للصدوق ل، الخصال الطَّالَقَانِيُّ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ يَزِيدَ عَنْ أَبِي شَيْبَةَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص تَقَبَّلُوا إِلَيَّ بِسِتِّ خِصَالٍ أَتَقَبَّلْ لَكُمْ بِالْجَنَّةِ إِذَا حَدَّثْتُمْ فَلَا تَكْذِبُوا وَ إِذَا وَعَدْتُمْ فَلَا تُخْلِفُوا وَ إِذَا ائْتُمِنْتُمْ فَلَا تَخُونُوا وَ غُضُّوا أَبْصَارَكُمْ وَ احْفَظُوا فُرُوجَكُمْ وَ كُفُّوا أَيْدِيَكُمْ وَ أَلْسِنَتَكُمْ.
(The book) ‘Al-Amaali, (and) ‘Al Khisaal’ – Al Talaqany, from Ahmad Bin Is’haq Bin Bahloul, from his father, from Ali Bin Yazeed, from Abu Sheyba, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘Accept to me-saww with six characteristics, I-saww shall accept for you all with the Paradise – whenever you narrate so do not lie, and when you promise so to do not break, and when you are entrusted so do not betray, and shut your eyes and preserve your private parts and restrain your hand and your tongues’’.[63]
17- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ يَزِيدَ بْنِ إِسْحَاقَ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَكَارِمُ عَشْرٌ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ فِيكَ فَلْتَكُنْ فَإِنَّهَا تَكُونُ فِي الرَّجُلِ وَ لَا تَكُونُ فِي وَلَدِهِ وَ تَكُونُ فِي وَلَدِهِ وَ لَا تَكُونُ فِي أَبِيهِ وَ تَكُونُ فِي الْعَبْدِ وَ لَا تَكُونُ فِي الْحُرِّ
(The book) ‘Al Khisaal’ – my father, from Al Himeyri, from Al Hassan Bin Musa, from Yazeed Bin Is’haq, from Al Hassan Bin Atiyya,
‘From Abu Abdullah-asws having said: ‘The honourable are ten, so if you are able for these to be in you, then let them be so, for these can be in the man and not be in his son and can be in his son and not be in his father, and can be in the slave and not be in the free’.
قِيلَ وَ مَا هُنَّ يَا [ابْنَ] رَسُولِ اللَّهِ
It was said, ‘And what are these, O son-asws of Rasool-Allah-saww?’
قَالَ صِدْقُ الْبَأْسِ وَ صِدْقُ اللِّسَانِ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ وَ إِقْرَاءُ الضَّيْفِ وَ إِطْعَامُ السَّائِلِ وَ الْمُكَافَاةُ عَلَى الصَّنَائِعِ وَ التَّذَمُّمُ لِلْجَارِ وَ التَّذَمُّمُ لِلصَّاحِبِ وَ رَأْسُهُنَّ الْحَيَاءُ.
He-asws said: ‘The sincerity of valour, and truthfulness of tongue, and fulfilment of entrustment, and connecting the kinship, and hospitality to the guest, and feeding the beggar, and the recompensing upon the work, and taking care of the neighbour, and taking care of the companions, and their chief is the modesty’’.[64]
18- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ النَّضْرِ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَ لَا أُحَدِّثُكَ بِمَكَارِمِ الْأَخْلَاقِ الصَّفْحُ عَنِ النَّاسِ وَ مُوَاسَاةُ الرَّجُلِ أَخَاهُ فِي مَالِهِ وَ ذِكْرُ اللَّهِ كَثِيراً.
(The book) ‘Ma’any Al-Akhbar’ – My father, from Sa’ad, from Ibn Isa, from his father, from Al Nazr, from Al Qasim Bin Suleyman, from Jarrah Al Madainy who said,
‘Abu Abdullah-asws said to me: ‘Shall I-asws narrate to you with the honourable mannerisms? Pardoning the people, and the man consoling his brother in his wealth, and mentioning Allah‑azwj a lot’’.[65]
19- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: جَاءَ جَبْرَئِيلُ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَرْسَلَنِي إِلَيْكَ بِهَدِيَّةٍ لَمْ يُعْطِهَا أَحَداً قَبْلَكَ
(The book) ‘Ma’any Al-Akhbar’ – My father, from Al Barqy, from his father, raising it to,
‘The Prophet-saww having said: ‘Jibraeel-as came to the Prophet-saww. He-as said: ‘O Rasool-Allah‑saww! Allah-azwj Blessed and Exalted has Sent me-as to you-saww with a gift, He-azwj has not Given it to anyone before you-saww’’.
قَالَ رَسُولُ اللَّهِ قُلْتُ وَ مَا هِيَ
Rasool-Allah-saww said: ‘I-saww said: ‘And what is it?’
قَالَ الصَّبْرُ وَ أَحْسَنُ مِنْهُ
He-as said: ‘The patience, and better than it’.
قُلْتُ وَ مَا هُوَ
I-saww said: ‘And what is it?’
قَالَ الرِّضَا وَ أَحْسَنُ مِنْهُ
He-as said: ‘The satisfaction, and better than it’.
قُلْتُ وَ مَا هُوَ
I said, ‘And what is it?’
قَالَ الزُّهْدُ وَ أَحْسَنُ مِنْهُ
He-as said: ‘The ascetism, and better than it’.
قُلْتُ وَ مَا هُوَ
I-saww said, ‘And what is it?’
قَالَ الْإِخْلَاصُ وَ أَحْسَنُ مِنْهُ
He-as said: ‘The sincerity, and better than it’.
قُلْتُ وَ مَا هُوَ
I-saww said: ‘And what is it?’
قَالَ الْيَقِينُ وَ أَحْسَنُ مِنْهُ
He-as said: ‘The conviction, and better than it’.
قُلْتُ وَ مَا هُوَ يَا جَبْرَئِيلُ
I-saww said: ‘And what is it, O Jibraeel-as?’
قَالَ إِنَّ مَدْرَجَةَ ذَلِكَ التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ
He-as said: ‘A degree (step) of that is reliance upon Allah-azwj Mighty and Majestic’.
فَقُلْتُ وَ مَا التَّوَكُّلُ عَلَى اللَّهِ عَزَّ وَ جَلَّ
I-saww said: ‘And what is the reliance upon Allah-azwj Mighty and Majestic’.
فَقَالَ الْعِلْمُ بِأَنَّ الْمَخْلُوقَ لَا يَضُرُّ وَ لَا يَنْفَعُ وَ لَا يُعْطِي وَ لَا يَمْنَعُ وَ اسْتِعْمَالُ الْيَأْسِ مِنَ الْخَلْقِ فَإِذَا كَانَ الْعَبْدُ كَذَلِكَ لَمْ يَعْمَلْ لِأَحَدٍ سِوَى اللَّهِ وَ لَمْ يَرْجُ وَ لَمْ يَخَفْ سِوَى اللَّهِ وَ لَمْ يَطْمَعْ فِي أَحَدٍ سِوَى اللَّهِ فَهَذَا هُوَ التَّوَكُّلُ
He-as said: ‘The knowledge that the created beings can neither harm nor benefit, nor give nor prevent, and utilise the despairing from the people. So when the servant were to be like that, he would not work for anyone besides Allah-azwj and would not hope and fear besides Allah‑azwj, and would not cover in anyone besides Allah-azwj. So this, it is the reliance’’.
قَالَ قُلْتُ يَا جَبْرَئِيلُ فَمَا تَفْسِيرُ الصَّبْرِ
He-saww said: ‘I-saww said: ‘O Jibraeel-as! So what is the interpretation of patience?’
قَالَ يَصْبِرُ فِي الضَّرَّاءِ كَمَا يَصْبِرُ فِي السَّرَّاءِ وَ فِي الْفَاقَةِ كَمَا يَصْبِرُ فِي الْغِنَاءِ وَ فِي الْبَلَاءِ كَمَا يَصْبِرُ فِي الْعَافِيَةِ فَلَا يَشْكُو حَالَهُ عِنْدَ الْمَخْلُوقِ بِمَا يُصِيبُهُ مِنَ الْبَلَاءِ
He-as said: ‘He should be patience during the harm just as he is patience during the good times, and in the destitution like what he is patience during the riches, and in the afflictions like what he is patience during the well-being. He should not complain of his state in the presence of the people with what has afflicted him from the afflictions’.
قُلْتُ فَمَا تَفْسِيرُ الْقَنَاعَةِ
I-saww said: ‘So what is the interpretation of the contentment?’
قَالَ يَقْنَعُ بِمَا يُصِيبُ مِنَ الدُّنْيَا يَقْنَعُ بِالْقَلِيلِ وَ يَشْكُرُ الْيَسِيرَ
He-as said: ‘He should be content with what he attains from the world, content with the little and thankful for the less’.
قُلْتُ فَمَا تَفْسِيرُ الرِّضَا
I-saww said: ‘So what is the interpretations of the satisfaction?’
قَالَ الرَّاضِي لَا يَسْخَطُ عَلَى سَيِّدِهِ أَصَابَ مِنَ الدُّنْيَا أَمْ لَمْ يُصِبْ وَ لَا يَرْضَى لِنَفْسِهِ بِالْيَسِيرِ مِنَ الْعَمَلِ
He-as said: ‘The satisfied one is neither angered upon his Master-azwj whether he attains from the world or does not attain, nor is he satisfied for himself with less from the deeds’.
قُلْتُ يَا جَبْرَئِيلُ فَمَا تَفْسِيرُ الزُّهْدِ
I-saww said: ‘O Jibraeel-as! So what is the interpretation of ascetism?’
قَالَ الزَّاهِدُ يُحِبُّ مَنْ يُحِبُّ خَالِقُهُ وَ يُبْغِضُ مَنْ يُبْغِضُ خَالِقُهُ وَ يَتَحَرَّجُ مِنْ حَلَالِ الدُّنْيَا وَ لَا يَلْتَفِتُ إِلَى حَرَامِهَا فَإِنَّ حَلَالَهَا حِسَابٌ وَ حَرَامَهَا عِقَابٌ وَ يَرْحَمُ جَمِيعَ الْمُسْلِمِينَ كَمَا يَرْحَمُ نَفْسَهُ وَ يَتَحَرَّجُ مِنَ الْكَلَامِ كَمَا يَتَحَرَّجُ مِنَ الْمَيْتَةِ الَّتِي قَدِ اشْتَدَّ نَتْنُهَا وَ يَتَحَرَّجُ عَنْ حُطَامِ الدُّنْيَا وَ زِينَتِهَا كَمَا يَتَجَنَّبُ النَّارَ أَنْ يَغْشَاهَا وَ أَنْ يُقَصِّرَ أَمَلَهُ وَ كَانَ بَيْنَ عَيْنَيْهِ أَجَلُهُ
He-as said: ‘The ascetic loves the one his Creator Loves, and hates the one his Creator Hates, and he is embarrassed from Permissibles of the world and does not turn to its Prohibitions, for in its Permissible there is Reckoning and in its Prohibition there is Punishment, and he mercies entirety of the Muslims just as he mercies himself, and he is embarrassed from the talking just as he is embarrassed from the dead whose stench has intensified, and he is embarrassed from debris of the world and its adornments just as he shuns the Fire that it might envelope him, and shortens his hopes, his death would be in front of his eyes’.
قُلْتُ يَا جَبْرَئِيلُ فَمَا تَفْسِيرُ الْإِخْلَاصِ
I-saww said, ‘O Jibraeel-as! What is the interpretation of the sincerity?’
قَالَ الْمُخْلِصُ الَّذِي لَا يَسْأَلُ النَّاسَ شَيْئاً حَتَّى يَجِدَ وَ إِذَا وَجَدَ رَضِيَ وَ إِذَا بَقِيَ عِنْدَهُ شَيْءٌ أَعْطَاهُ فِي اللَّهِ فَإِنَّ مَنْ لَمْ يَسْأَلِ الْمَخْلُوقَ فَقَدْ أَقَرَّ لِلَّهِ عَزَّ وَ جَلَّ بِالْعُبُودِيَّةِ وَ إِذَا وَجَدَ فَرَضِيَ فَهُوَ عَنِ اللَّهِ رَاضٍ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْهُ رَاضٍ وَ إِذَا أَعْطَى لِلَّهِ عَزَّ وَ جَلَّ فَهُوَ عَلَى حَدِّ الثِّقَةِ بِرَبِّهِ عَزَّ وَ جَلَّ
He-as said: ‘The sincere is the one who does not ask the people for anything until he finds it (himself), and when he does find it, he is satisfied, and when something remains (as surplus) in his possession, he gives it for the Sake of Allah-azwj, for the one who does not ask the created beings, so he has acknowledged to Allah-azwj Mighty and Majestic with the servitude, and when he does find it, he is satisfied. So he is pleased with Allah-azwj and Allah-azwj Blessed and Exalted is Pleased with him, and when he gives for Allah-azwj Mighty and Majestic, he is upon a limit of trust with his Lord-azwj Mighty and Majestic’.
قُلْتُ فَمَا تَفْسِيرُ الْيَقِينِ
I-saww said, ‘So what is the interpretation of conviction?’
قَالَ الْمُؤْمِنُ يَعْمَلُ لِلَّهِ كَأَنَّهُ يَرَاهُ فَإِنْ لَمْ يَكُنْ يَرَى اللَّهَ فَإِنَّ اللَّهَ يَرَاهُ وَ أَنْ يَعْلَمَ يَقِيناً أَنَّ مَا أَصَابَهُ لَمْ يَكُنْ لِيُخْطِئَهُ وَ مَا فَاتَهُ لَمْ يَكُنْ لِيُصِيبَهُ وَ هَذَا كُلُّهُ أَغْصَانُ التَّوَكُّلِ وَ مَدْرَجَةُ الزُّهْدِ.
He-as said: ‘The Momin works for Allah-azwj as if he sees Him-azwj. So, if he does not happen to see Him-azwj, then surely Allah-azwj does See him, and that he knows with certainty that whatever has afflicted him was not going to miss him, and whatever has missed him was not going to afflict him, and this, all of it, are branches of the reliance and steps of ascetism’’.[66]
20- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرَاغِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ عُبَيْدِ بْنِ قَيْسٍ عَنْ يُونُسَ بْنِ بُكَيْرٍ عَنْ يَحْيَى بْنِ أَبِي حَيَّةَ أَبِي الْحُبَابِ عَنْ أَبِي الْعَالِيَةِ عَنْ أَبِي أُمَامَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص سِتٌّ مَنْ عَمِلَ بِوَاحِدَةٍ مِنْهُنَّ جَادَلَتْ عَنْهُ يَوْمَ الْقِيَامَةِ حَتَّى يُدْخِلَهُ الْجَنَّةَ يَقُولُ أَيْ رَبِّ قَدْ كَانَ يَعْمَلُ بِي فِي الدُّنْيَا الصَّلَاةُ وَ الزَّكَاةُ وَ الْحَجُّ وَ الصِّيَامُ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Mufeed, from Al Maraghy, from Al Qasim Bin Muhammad Bin Hammad, from Ubeyd Bin Qays, from Yunus Bin Bukeyr, from Yahya Bin Abu Hayya Abu Al Hubab, from Abu Aaliya, from Abu Umama who said,
‘Rasool-Allah-saww said: ‘Six, one who works with one of these, it will plead for him on the Day of Qiyamah until he enters the Paradise. It would say, ‘Yes, Lord-azwj! He used to work with me in the world!’ – the Salat, and the Zakat, and the Hajj, and the Fasts, and fulfilling the entrustment, and connecting the kinship’’.[67]
21- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ بْنِ أَبِي الْمُغِيرَةِ عَنْ حَيْدَرِ بْنِ مُحَمَّدٍ عَنِ الْكَشِّيِّ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ نُوحِ بْنِ دَرَّاجٍ عَنْ إِبْرَاهِيمَ الْمُخَارِقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّقُوا اللَّهَ اتَّقُوا اللَّهَ اتَّقُوا اللَّهَ عَلَيْكُمْ بِالْوَرَعِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ عِفَّةِ الْبَطْنِ وَ الْفَرْجِ تَكُونُوا مَعَنَا فِي الرَّفِيقِ الْأَعْلَى.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Mufeed, from Al Husayn Bin Ahmad Bin Abu Al Mugheira, from Haydar Bin Muhammad, from Al Kashi, from Ja’far Bin Ahmad, from Ayoub Bin Nuh, from Nuh Bin Darraj, from Ibrahim Al Mukhariqy,
‘From Abu Abdullah-asws having said: ‘Fear Allah-azwj! Fear Allah-azwj! Fear Allah-azwj! Upon you all is to be with the devoutness and the truthful narration, and fulfilling the entrustment, and chastity of belly and the private part, you will be with us-asws among the lofty friends’’.[68]
22- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَقْرَبُكُمْ غَداً مِنِّي فِي الْمَوْقِفِ أَصْدَقُكُمْ لِلْحَدِيثِ وَ أداء الأمانة [آدَاكُمْ لِلْأَمَانَةِ] وَ أَوْفَاكُمْ بِالْعَهْدِ وَ أَحْسَنُكُمْ خُلُقاً وَ أَقْرَبُكُمْ مِنَ النَّاسِ.
(The book) of the Sheykh Al-Tusi – Al-Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Bakr Bin Salih, from Al Husayn Bin Ali, from Abdullah Bin Ibrahim, from Al Hassan Bin Zayd,
‘Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws having said; ‘Rasool-Allah-saww said: ‘The closest of you all to me-saww tomorrow in the pausing will be the most truthful of you of the narration (Ahadith), and fulfilling of the entrustment, and most loyal of you with the pact, and the best of you in manners, and the closest of you from the people’’.[69]
23- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِدَاوُدَ بْنِ سِرْحَانَ يَا دَاوُدُ إِنَّ خِصَالَ الْمَكَارِمِ بَعْضُهَا مُقَيَّدٌ بِبَعْضٍ يَقْسِمُهَا اللَّهُ حَيْثُ شَاءَ يَكُونُ فِي الرَّجُلِ وَ لَا يَكُونُ فِي ابْنِهِ وَ يَكُونُ فِي الْعَبْدِ وَ لَا يَكُونُ فِي سَيِّدِهِ
(The book) ‘Al-Amaali’ – of the Sheykh Al-Tusi, by a chain to Abu Qatadah who said,
‘Abu Abdullah-asws said to Dawood Bin Sirhan: ‘O Dawood! From the honourable characteristics, some of these are restricted with others. Allah-azwj Apportions these wherever He-azwj so Desires. It could be in the man and not be in his son, and it could be in the slave and not be in his master: –
صِدْقُ الْحَدِيثِ وَ صِدْقُ الْبَأْسِ وَ إِعْطَاءُ السَّائِلِ وَ الْمُكَافَاةُ بِالصَّنَائِعِ وَ أَدَاءُ الْأَمَانَةِ وَ صِلَةُ الرَّحِمِ وَ التَّوَدُّدُ إِلَى الْجَارِ وَ الصَّاحِبِ وَ قِرَى الضَّيْفِ وَ رَأْسُهُنَّ الْحَيَاءُ.
Truthful narration (Ahadith), and sincerity of valour, and recompensing the work, and fulfilling the entrustment, and connecting the kinship, and the cordiality to the neighbour, and hospitality to the guest, and their chief is the modesty’’.[70]
24- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَيْكُمْ بِمَكَارِمِ الْأَخْلَاقِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَنِي بِهَا وَ إِنَّ مِنْ مَكَارِمِ الْأَخْلَاقِ أَنْ يَعْفُوَ الرَّجُلُ عَمَّنْ ظَلَمَهُ وَ يُعْطِيَ مَنْ حَرَمَهُ وَ يَصِلَ مَنْ قَطَعَهُ وَ أَنْ يَعُودَ مَنْ لَا يَعُودُهُ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Alawy, from Ja’far Bin Muhammad Al Alawy, from Muhammad Bin Ali Bin Al Husayn Bin Zayd,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Upon you all with to be with honourable manners, for Allah-azwj Mighty and Majestic has Sent me-saww with it, and that from the honourable manners is that the man should forgive the one who is unjust to him, and give the one who deprives him, and connects the one who cuts him off, and he should assist the one who did not assist him’’.[71]
25- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ لِرَجُلٍ وَ هُوَ يُوصِيهِ خُذْ مِنِّي خَمْساً لَا يَرْجُوَنَّ أَحَدُكُمْ إِلَّا رَبَّهُ وَ لَا يَخَافَنَّ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحْيِي أَنْ يَتَعَلَّمَ مَا لَا يَعْلَمُ وَ لَا يَسْتَحْيِي إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ وَ اعْلَمُوا أَنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ.
(The book) ‘Qurb Al Asnaad’ – Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws said to a man, and he-asws was advising him: ‘Take five from me-asws – not one of you should hope (from anyone) except to his Lord-azwj and he should not fear except his sins, nor be ashamed from learning what he does not know, nor be embarrassed when he is asked about what he does not know by saying, ‘I don’t know’, and know that the patience is from the Eman being at the status of the head from the body’’.[72]
26- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْقَاسَانِيِّ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ نَجِيحٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ سُلَيْمَانُ بْنُ دَاوُدَ ع أُوتِينَا مَا أُوتِيَ النَّاسُ وَ مَا لَمْ يُؤْتَوْا وَ عُلِّمْنَا مَا عُلِّمَ النَّاسُ وَ مَا لَمْ يُعَلَّمُوا فَلَمْ نَجِدْ شَيْئاً أَفْضَلَ مِنْ خَشْيَةِ اللَّهِ فِي الْمَغِيبِ وَ الْمَشْهَدِ وَ الْقَصْدِ فِي الْغِنَى وَ الْفَقْرِ وَ كَلِمَةِ الْحَقِّ فِي الرِّضَا وَ الْغَضَبِ وَ التَّضَرُّعِ إِلَى اللَّهِ عَزَّ وَ جَلَّ عَلَى كُلِّ حَالٍ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Qasany, from Al Asbahany, from Al Minqary, from Sufyan Bin Najeeh,
‘From Abu Ja’far-asws, he (the narrator) said, ‘Suleyman-as Bin Dawood-as said: ‘We-as have been Given what the people have been Given and what they have not been Given, and we-asws know what the people know and what they don’t know. We-as have not found anything more superior than fearing Allah-azwj in the absence (of others) and the presence (of others), and the moderating in the richness and the poverty, and the word of truth during the happiness and the anger, and the beseeching to Allah-azwj Mighty and Majestic in every situation’’.[73]
27- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع خَمْسَةٌ لَوْ رَحَلْتُمْ فِيهِنَّ لَمْ تَقْدِرُوا عَلَى مِثْلِهِنَّ لَا يَخَافُ عَبْدٌ إِلَّا ذَنْبَهُ وَ لَا يَرْجُو إِلَّا رَبَّهُ وَ لَا يَسْتَحْيِي الْجَاهِلُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَتَعَلَّمَ وَ لَا يَسْتَحْيِي أَحَدُكُمْ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ وَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا إِيمَانَ لِمَنْ لَا صَبْرَ لَهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws having said: ‘Ali-asws said: ‘Five, if you were to move among these, you will not be able upon the likes of these. A servant should neither fear except his sin, nor hope except to his Lord-azwj, nor be ashamed of the ignorant one when he is asked about what he does not know, to learn it, nor one of you should be ashamed when asked about what he does not know, to be saying, ‘I don’t know’; and the patience from the Eman is at the status of the head from the body, and there is no Eman for the one having no patience for him’’.[74]
28- ل، الخصال الْحَسَنُ بْنُ مُحَمَّدٍ السَّكُونِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحَضْرَمِيِّ عَنْ سَعِيدِ بْنِ عَمْرٍو الْأَشْعَثِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ السَّرِيِّ عَنِ الشَّعْبِيِّ قَالَ قَالَ عَلِيٌّ ع خُذُوا عَنِّي كَلِمَاتٍ لَوْ رَكِبْتُمُ الْمَطَايَا فَأَنْضَيْتُمُوهَا لَمْ تُصِيبُوا مِثْلَهُنَّ أَلَا لَا يَرْجُوَنَّ أَحَدٌ إِلَّا رَبَّهُ وَ لَا يَخَافَنَّ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحْيِي إِذَا لَمْ يَعْلَمْ أَنْ يَتَعَلَّمَ وَ لَا يَسْتَحْيِي إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ اللَّهُ أَعْلَمُ وَ اعْلَمُوا أَنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا خَيْرَ فِي جَسَدٍ لَا رَأْسَ لَهُ.
(The book) ‘Al Khisaal’ – Al Hassan Bin Muhammad Al Sakuny, from Muhammad Bin Abdullah Al Hazramy, from Saeed Bin Amro Al Ash’ashy, from Sufran Bin Uyayna, from Al Sary, from Al Shaby who said,
‘Ali-asws said: ‘Take phrases from me-asws, if you were to ride the mounts (horses), exhausting them, you will not achieve the likes of these. Indeed! No one should hope except to his Lord‑azwj, nor fear except his sin, nor be ashamed when he does not know, to learn, and he should not be ashamed when asked about what he does not know that he should be saying, ‘Allah-azwj is more Knowing; and know that the patience is from the Eman at the status of the head from the body, and there is no good in the body having no head for it’’.[75]
29- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنِ ابْنِ مَنِيعٍ عَنْ مُصْعَبٍ عَنْ مَالِكٍ عَنْ أَبِي عَبْدِ الرَّحْمَنِ عَنْ حَفْصِ بْنِ عَاصِمٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَوْ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص سَبْعَةٌ يُظِلُّهُمُ اللَّهُ عَزَّ وَ جَلَّ فِي ظِلِّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ إِمَامٌ عَادِلٌ وَ شَابٌّ نَشَأَ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ قَلْبُهُ مُتَعَلِّقٌ بِالْمَسْجِدِ إِذَا خَرَجَ مِنْهُ حَتَّى يَعُودَ إِلَيْهِ
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Ibn Manie, from Mus’ab, from Malik, from Abu Abdul Rahman, from Hafs Bin Aasim, from Abu Saeed Al Khudry, or from Abu Hureyra (well-known fabricator) who said,
‘Seven (persons), Allah-azwj Mighty and Majestic will Shade them in His-azwj Shade (of Mercy) on a Day there will be no shade except His-azwj Shade – a just Imam-asws, and a youth growing in the worship of Allah-azwj Mighty and Majestic, and a man whose heart is attached with the Masjid when he exits from it until he returns to it.
وَ رَجُلَانِ كَانَا فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ فَاجْتَمَعَا عَلَى ذَلِكَ وَ تَفَرَّقَا وَ رَجُلٌ ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ خَالِياً فَفَاضَتْ عَيْنَاهُ وَ رَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتُ حَسَبٍ وَ جَمَالٍ فَقَالَ إِنِّي أَخَافُ اللَّهَ وَ رَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأَخْفَاهَا حَتَّى لَا يَعْلَمَ شِمَالُهُ مَا يَتَصَدَّقُ بِيَمِينِهِ.
And two men who were in the obedience of Allah-azwj Mighty and Majestic, so they were united upon that and separated, and a man mentioning Allah-azwj Mighty and Majestic when alone, so his eyes fill up, and a man invited by a woman with affiliation and beauty, so he says, ‘I fear Allah-azwj’, and a man who give charity with a donation, so he hides it to the extent that his left hand does not know what he has given in charity with his right hand’’.[76]
30- ل، الخصال الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ إِشْكِيبَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ أَبِي جَمِيلَةَ عَنِ الْحَضْرَمِيِّ عَنْ سَلَمَةَ بْنِ كُهَيْلٍ رَفَعَهُ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص سَبْعَةٌ فِي ظِلِّ عَرْشِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ إِمَامٌ عَادِلٌ وَ شَابٌّ نَشَأَ فِي عِبَادَةِ اللَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ تَصَدَّقَ بِيَمِينِهِ فَأَخْفَاهُ عَنْ شِمَالِهِ وَ رَجُلٌ ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ خَالِياً فَفَاضَتْ عَيْنَاهُ مِنْ خَشْيَةِ اللَّهِ
(The book) ‘Al Khisaal’ – Al Muzaffar Al Alawy, from Ibn Al-Ayyashi, from his father, from Al Husayn Bin Ishkeyb, from Muhammad Bin Ali Al Kufy, from Abu Jameela, from Al Hazramy, from Salama Bin Kuheyl, raising it from Ibn Abbas who said,
‘Seven would in the Shade of the Throne of Allah-azwj Mighty and Majestic on a Day there will be no shade except His-azwj Shade – a just Imam-asws, and a youth growing in worship of Allah‑azwj Mighty and Majestic, and a man giving charity with his right hand, so he fears from his left hand, and a man mentioning Allah-azwj Mighty and Majestic when alone so his eyes fill up from fear of Allah-azwj.
وَ رَجُلٌ لَقِيَ أَخَاهُ الْمُؤْمِنَ فَقَالَ إِنِّي لَأُحِبُّكَ فِي اللَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ خَرَجَ مِنَ الْمَسْجِدِ وَ فِي نِيَّتِهِ أَنْ يَرْجِعَ إِلَيْهِ وَ رَجُلٌ دَعَتْهُ امْرَأَةٌ ذَاتَ جَمَالٍ إِلَى نَفْسِهَا فَقَالَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ.
And a man who meets his brother Momin, so he says, ‘I love you for the Sake of Allah-azwj Mighty and Majestic’, and a man exiting from the Masjid and in his intention is that he will return to it, and a man invited by a woman with beauty to herself, so he says, ‘I fear Allah-azwj, Lord-azwj of the worlds’’.[77]
31- سن، المحاسن أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ مَا مِنْ خُطْوَةٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ خُطْوَتَيْنِ خُطْوَةٍ يَسُدُّ بِهَا الْمُؤْمِنُ صَفّاً فِي اللَّهِ وَ خُطْوَةٍ إِلَى ذِي رَحِمٍ قَاطِعٍ
(The book) ‘Al-Mahasin’ – My father, from Sa’ad, from Ibn Isa, from Al Husayn Bin Saeed, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Al Sumali who said,
‘I heard Ali-asws Bin Al-Husayn-asws Saying: ‘There are none from the footsteps more beloved to Allah-azwj Mighty and Majestic than two footsteps – a footstep the Momin closes ranks with for the Sake of Allah-azwj, and a footstep to the one with kinship cut off.
وَ مَا مِنْ جُرْعَةٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ جُرْعَتَيْنِ جُرْعَةِ غَيْظٍ رَدَّهَا مُؤْمِنٌ بِحِلْمٍ وَ جُرْعَةِ مُصِيبَةٍ رَدَّهَا مُؤْمِنٌ بِصَبْرٍ
And there is none from a gulp more beloved to Allah-azwj Mighty and Majestic than two gulps – a gulp of anger a Momin repels with forbearance, and a gul of difficulty a Momin repels with patience.
وَ مَا مِنْ قَطْرَةٍ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ قَطْرَتَيْنِ قَطْرَةِ دَمٍ فِي سَبِيلِ اللَّهِ وَ قَطْرَةِ دَمْعَةٍ فِي سَوَادِ اللَّيْلِ لَا يُرِيدُ بِهَا عَبْدٌ إِلَّا اللَّهَ عَزَّ وَ جَلَ.
And there is none from a drop more beloved to Allah-azwj Mighty and Majestic than two drops – a drop of blood in the Way of Allah-azwj, and a drop of tear in the darkness of the night a servant does not intend by it except Allah-azwj Mighty and Majestic’’.[78]
32- ل، الخصال الْفَامِيُّ عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: قَالَ إِبْلِيسُ خَمْسَةٌ لَيْسَ لِي فِيهِنَّ حِيلَةٌ وَ سَائِرُ النَّاسِ فِي قَبْضَتِي مَنِ اعْتَصَمَ بِاللَّهِ عَنْ نِيَّةٍ صَادِقَةٍ وَ اتَّكَلَ عَلَيْهِ فِي جَمِيعِ أُمُورِهِ وَ مَنْ كَثُرَ تَسْبِيحُهُ فِي لَيْلِهِ وَ نَهَارِهِ وَ مَنْ رَضِيَ لِأَخِيهِ الْمُؤْمِنِ مَا يَرْضَاهُ لِنَفْسِهِ وَ مَنْ لَمْ يَجْزَعْ عَلَى الْمُصِيبَةِ حَتَّى تُصِيبَهُ وَ مَنْ رَضِيَ بِمَا قَسَمَ اللَّهُ لَهُ وَ لَمْ يَهْتَمَّ لِرِزْقِهِ.
(The book) ‘Al Khisaal’ – Al Famy, from Ibn Battah, from Al Barqy, from his father, from Safwan Bin Yahya,
‘Raising it to Abu Abdullah-asws having said: ‘Iblees-la said, ‘Five, there are no means for me-la regarding these, and rest of the people are in my-la grip – one who hold tightly with Allah-azwj from sincerity of his intention and relies upon Him-azwj in entirety of his affairs; and one who is of abundant glorification during his night and his day; and one who is pleased for his Momin brother what he is pleased for himself; and one who does not panic from a calamity until it afflicts him, and one who is pleased with what Allah-azwj has Apportioned for him, and he does not worry for his sustenance’’.[79]
33- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبَانٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الصَّبْرَ وَ الْبِرَّ وَ الْحِلْمَ وَ حُسْنَ الْخُلُقِ مِنْ أَخْلَاقِ الْأَنْبِيَاءِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Aban, from Al Halby,
‘From Abu Abdullah-asws having said: ‘The Patience, and the righteousness, and the forbearance, and the good manners are from the mannerisms of the Prophets-as’’.[80]
34- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي وَلَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ يَقُولُ إِنَّ الْمَعْرِفَةَ بِكَمَالِ دِينِ الْمُسْلِمِ تَرْكُهُ الْكَلَامَ فِيمَا لَا يَعْنِيهِ وَ قِلَّةُ الْمِرَاءِ وَ حِلْمُهُ وَ صَبْرُهُ وَ حُسْنُ خُلُقِهِ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Abu Wallad,
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws had said: ‘The recognition with the perfection of the religion of a Muslim is his leaving the talking regarding what does not concern him, and scarcity of his showing off, and his forbearance, and his patience, and his good manners’’.[81]
35- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زَيْدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ ثَابِتِ بْنِ دِينَارٍ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ الصِّدْقُ أَمَانَةٌ وَ الْكَذِبُ خِيَانَةٌ وَ الْأَدَبُ رِئَاسَةٌ وَ الْحَزْمُ كِيَاسَةٌ وَ السَّرَفُ مَثْوَاةٌ وَ الْقَصْدُ مَثْرَاةٌ وَ الْحِرْصُ مَفْقَرَةٌ وَ الدَّنَاءَةُ مَحْقَرَةٌ وَ السَّخَاءُ قُرْبَةٌ وَ اللَّوْمُ غُرْبَةٌ وَ الدِّقَّةُ اسْتِكَانَةٌ وَ الْعَجْزُ مَهَانَةٌ وَ الْهَوَى مَيْلٌ وَ الْوَفَاءُ كَيْلٌ وَ الْعُجْبُ هَلَاكٌ وَ الصَّبْرُ مِلَاكٌ.
(The book) ‘Al Khisaal’ – My father, from Muhammad Bin Al Attar, and Ahmad Bin Idrees, both together from Sahl, from Muhammad Bin Al Hassan Bin Zayd, from Amro Bin Usman, from Sabit Bin Dinar, from Ibn Tareyf, from Ibn Nubata who said,
‘The truthfulness is an entrustment and the lying is a betrayal, and the education is governance, and the politeness is cleverness, and the extravagance is impoverishment and the moderation is enrichment, and the greed is poverty, and the meanness is a basement, and the generosity is nearness, and the blaming is alienation, and the precision is humbleness, and the inability is humiliation, and the whim is a tendency, and the loyalty is a measurement, and the self-pride is destruction, and the patience is ownership’’.[82]
36- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ثَلَاثٌ مِنْ أَشَدِّ مَا عَمِلَ الْعِبَادُ إِنْصَافُ الْمَرْءِ مِنْ نَفْسِهِ وَ مُوَاسَاةُ الْمَرْءِ أَخَاهُ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ وَ هُوَ أَنْ يَذْكُرَ اللَّهَ عَزَّ وَ جَلَّ عِنْدَ الْمَعْصِيَةِ يَهُمُّ بِهَا فَيَحُولُ ذِكْرُ اللَّهِ بَيْنَهُ وَ بَيْنَ تِلْكَ الْمَعْصِيَةِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِنَّ الَّذِينَ اتَّقَوْا إِذا مَسَّهُمْ طائِفٌ مِنَ الشَّيْطانِ تَذَكَّرُوا فَإِذا هُمْ مُبْصِرُونَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from his father, from Abdullah Bin Al Mugheira, from Abu Al Sabbah Al Kinany, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Three are from the severest of what the servants can do – fairness by the person from himself, and consoling by the person to his brother, and mentioning (Zikr of) Allah-azwj upon every situation, and it is that he would mention Allah-azwj Mighty and Majestic during the disobedience worrying with it, so the Zikr would form a barrier between him and that disobedience, and it is the Word of Allah-azwj Mighty and Majestic: Surely those who fear when an evil from the Satan touches them, they are mindful, and then they are seeing [7:201]’’.[83]
37- ما، الأمالي للشيخ الطوسي الْمُفِيدُ 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 يُحْسِنُ خُلُقَهُ وَ يَسْتَخِفُّ نَفْسَهُ وَ يُمْسِكُ الْفَضْلَ مِنْ قَوْلِهِ وَ يُخْرِجُ الْفَضْلَ مِنْ مَالِهِ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – 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 Mufazzal who said,
‘I heard Abu Abdullah-asws saying: ‘The Eman of a servant will not be perfected until there happen to be four characteristics in him – goodness of his manners, and he underestimates himself, and he withholds the surplus of his words, and he brings out the surplus of his wealth’’.[84]
38- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِسْلَامُهُ وَ أُعِينَ عَلَى إِيمَانِهِ وَ مُحِّصَتْ ذُنُوبُهُ وَ لَقِيَ رَبَّهُ وَ هُوَ عَنْهُ رَاضٍ وَ لَوْ كَانَ فِيمَا بَيْنَ قَرْنِهِ إِلَى قَدَمَيْهِ ذُنُوبٌ حَطَّهَا اللَّهُ عَنْهُ وَ هِيَ الْوَفَاءُ بِمَا يَجْعَلُ لِلَّهِ عَلَى نَفْسِهِ وَ صِدْقُ اللِّسَانِ مَعَ النَّاسِ وَ الْحَيَاءُ مِمَّا يَقْبُحُ عِنْدَ اللَّهِ وَ عِنْدَ النَّاسِ وَ حُسْنُ الْخُلُقِ مَعَ الْأَهْلِ وَ النَّاسِ
(The books) ‘Al Majalis’ of Al-Mufeed, (and) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Abu Ayoub, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Four, one who has these in him, his Islam would be perfect, and he would be assisted upon his Eman, and his sins would be purified, and he would meet his Lord-azwj and He-azwj would be Pleased with him and even if there were to be sins in what is between his head to his feed, Allah-azwj would Drop these off from him and these are the loyalty with what he makes for Allah-azwj upon himself, and truthful tongue with the people, and the shame from what is ugly in the Presence of Allah-azwj and the presence of people, and good manners with the family and the people!
وَ أَرْبَعٌ مَنْ كُنَّ فِيهِ مِنَ الْمُؤْمِنِينَ أَسْكَنَهُ اللَّهُ فِي أَعْلَى عِلِّيِّينَ فِي غُرَفٍ فَوْقَ غُرَفٍ فِي مَحَلِّ الشَّرَفِ كُلِّ الشَّرَفِ مَنْ آوَى الْيَتِيمَ وَ نَظَرَ لَهُ فَكَانَ لَهُ أَباً وَ مَنْ رَحِمَ الضَّعِيفَ وَ أَعَانَهُ وَ كَفَاهُ وَ مَنْ أَنْفَقَ عَلَى وَالِدَيْهِ وَ رَفَقَ بِهِمَا وَ بَرَّهُمَا وَ لَمْ يَحْزُنْهُمَا وَ مَنْ لَمْ يَخْرِقْ بِمَمْلُوكِهِ وَ أَعَانَهُ عَلَى مَا يُكَلِّفُهُ وَ لَمْ يَسْتَسْعِهِ فِيمَا لَمْ يُطِقْ.
And four, one from the Momineen who has these in him, Allah-azwj would Settle him in the high Illiyeen in a chamber above a chamber in the place noblest of all noble places – one who shelters an orphan and looks out for him and be a father to him; and the one who mercies the weak and assists him and suffices him; and the one who spends upon his parents and is king with them and righteous with them, and does not grieve them; and the one does not violate his slave and assists him upon what he has encumbered him, and does not overload him in what he cannot endure’’.[85]
39- لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ أَ لَا أُخْبِرُكُمْ بِشَيْءٍ إِنْ أَنْتُمْ فَعَلْتُمُوهُ تَبَاعَدَ الشَّيْطَانُ عَنْكُمْ كَمَا تَبَاعَدَ الْمَشْرِقُ مِنَ الْمَغْرِبِ
(The book) ‘Al-Amaali’ of Al-Sadouq – Ibn Al Mugheira, from his grandfather, from his grandfather, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said to his-asws companions: ‘Shall I-asws inform you all with something if you were to do it, the Satan-la will distance from you like what the east is distance from the west?’
قَالُوا بَلَى
They said, ‘Yes!’
قَالَ الصَّوْمُ يُسَوِّدُ وَجْهَهُ وَ الصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَ الْحُبُّ فِي اللَّهِ وَ الْمُوَازَرَةُ عَلَى الْعَمَلِ الصَّالِحِ يَقْطَعَانِ دَابِرَهُ وَ الِاسْتِغْفَارُ يَقْطَعُ وَتِينَهُ وَ لِكُلِّ شَيْءٍ زَكَاةٌ وَ زَكَاةُ الْأَبْدَانِ الصِّيَامُ.
He-asws said: ‘The Fasting darkens his-la face, and giving the charity breaks his-la back, and the loving for the Sake of Allah-azwj and the supporting each other upon the righteous deeds cuts off his-la tail and seeking the Forgiveness (of Allah-azwj) cuts off his-la aorta; and for everything there is Zakat and the Zakat of the bodies are the Fasts’’.[86]
40- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَيُّهَا النَّاسُ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ تَوَاضَعَ مِنْ غَيْرِ مَنْقَصَةٍ وَ جَالَسَ أَهْلَ التَّفَقُّهِ وَ الرَّحْمَةِ وَ جَالَسَ أَهْلَ الذِّكْرِ وَ الْمَسْكَنَةِ وَ أَنْفَقَ مَالًا جَمَعَهُ فِي غَيْرِ مَعْصِيَةٍ
Tafseer Al-Qummi –
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws said: ‘O you people! Beatitude is for the one whose own faults pre-occupy him from faulting others, and he is humble from without losing respect, and he sits with the people of understanding and mercy and sits with the people of Zikr and the poverty, and spends wealth he has collected in other than disobedience!
أَيُّهَا النَّاسُ طُوبَى لِمَنْ ذَلَّ فِي نَفْسِهِ وَ طَابَ كَسْبُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ وَ عَدَلَ عَنِ النَّاسِ شَرَّهُ وَ سَعَتْهُ السُّنَّةُ وَ لَمْ يَتَعَدَّ إِلَى الْبِدْعَةِ
O you people! Beatitude is for one who humbles regarding himself, and his earnings are good, and corrects his secrets (conscience), and improves his manners, and spends the surplus of his wealth and withhold the surplus of his talk, and he turns his evil away from the people, and he strives in the Sunnah, and he does not exceed to the innovation!
يَا أَيُّهَا النَّاسُ طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ كِسْرَتَهُ وَ بَكَى عَلَى خَطِيئَتِهِ وَ كَانَ مِنْ نَفْسِهِ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
O you people! Beatitude is for the one who stays in his house and eats his crumbs, and cries over his sins, and would be exhausted from himself while the people are at rest from him’’.[87]
41- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَقْرَبَكُمْ مِنِّي غَداً وَ أَوْجَبَكُمْ عَلَيَّ شَفَاعَةً أَصْدَقُكُمْ لِسَاناً وَ آدَاكُمْ لِلْأَمَانَةِ وَ أَحْسَنُكُمْ خُلُقاً وَ أَقْرَبُكُمْ مِنَ النَّاسِ.
(The book) ‘Al-Amaali’ of Al-Sadouq – Majaylawiya, from Muhammad Al Attar, from Al-Husayn Bin Is’haq, from Ali Bin Mahziyar, from Al Hurayn Bin Saeed, from Al-Husayn Bin Ulwan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘The closest of you from me-saww tomorrow and your most obligating of you upon me-saww for the intercession, is your most truthful of tongue, and your most fulfilling of the entrustment, and your best of manners, and your closest from the people’’.[88]
42- ل، الخصال أَبِي عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنِ الْجَارُودِ بْنِ الْمُنْذِرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَشَدُّ الْأَعْمَالِ ثَلَاثَةٌ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ حَتَّى لَا تَرْضَى لَهُمْ مِنْهَا بِشَيْءٍ إِلَّا رَضِيتَ لَهُمْ مِنْهَا بِمِثْلِهِ وَ مُوَاسَاتُكَ الْأَخَ فِي الْمَالِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ وَ لَيْسَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ فَقَطْ وَ لَكِنْ إِذَا وَرَدَ عَلَيْكَ شَيْءٌ مِنْ أَمْرِ اللَّهِ أَخَذْتَ بِهِ وَ إِذَا وَرَدَ عَلَيْكَ شَيْءٌ نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ تَرَكْتَهُ.
(The book) ‘Al Khisaal’ – My father, from Al Asadabady, from Al Barqy, from Al-Husayn Bin Ali Bin Fazzal, from Ali Bin Uqba, from Al Jaroud Bin Al Munzir,
‘From Abu Abdullah-asws having said: ‘The severest of the deeds are three – fairness to the people from yourself until you are not pleased for them from it with anything except you are pleased for yourself (for them) from it with similar to it, and your consoling the brother regarding the wealth, and mentioning Allah-azwj upon every situation, and it isn’t (saying of) ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj’, only, but when something is referred to you from the matters of Allah-azwj you take with it, and whenever there is referred to you something Allah-azwj Mighty and Majestic has Prohibited from, you leave it’’.[89]
43- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ دُرُسْتَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ لَا يُطِيقُهُنَّ النَّاسُ الصَّفْحُ عَنِ النَّاسِ وَ مُوَاسَاةُ الْأَخِ أَخَاهُ فِي مَالِهِ وَ ذِكْرُ اللَّهِ كَثِيراً.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Al Nazr, from Dorost, from Ibn Abu Yafour who said,
‘Abu Abdullah-asws said: ‘Three, the people are not enduring – pardoning the people, and consoling the brother regarding his wealth, and mentioning Allah-azwj a lot’’.[90]
44- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْحَلَّالِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْأَنْصَارِيِّ عَنْ زُفَرَ بْنِ سُلَيْمَانَ عَنْ أَشْرَسَ الْخُرَاسَانِيِّ عَنْ أَيُّوبَ السِّجِسْتَانِيِّ عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَسَرَّ مَا يَرْضَى اللَّهُ عَزَّ وَ جَلَّ أَظْهَرَ اللَّهُ لَهُ مَا يَسُرُّهُ وَ مَنْ أَسَرَّ مَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ أَظْهَرَ اللَّهُ مَا يُخْزِيهِ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Mufeed, from Muhammad Bin Al-Husayn Al Hallal, from Al-Hassan Bin Al-Husayn Al Ansary, from Zufar Bin Suleyman, from Ashras Al Khurasany, from Ayoub Al Sijistany, from Abu Qalabah who said,
‘Rasool-Allah-saww said: ‘One whom it cheers what Pleases Allah-azwj Mighty and Majestic, Allah‑azwj will Reveal to him what cheers him, and one whom it cheers what Angers Allah-azwj Mighty and Majestic, Allah-azwj will Reveal what grieves him.
وَ مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ أَفْقَرَهُ اللَّهُ عَزَّ وَ جَلَّ وَ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ
And one who earns wealth from without its Permissibility, Allah-azwj Mighty and Majestic will Impoverish him, and one who humbles to Allah-azwj, Allah-azwj will Raise him.
وَ مَنْ سَعَى فِي رِضْوَانِ اللَّهِ أَرْضَاهُ اللَّهُ وَ مَنْ أَذَلَّ مُؤْمِناً أَذَلَّهُ اللَّهُ
And one who strives regarding the Pleasure of Allahazwj, Allah-azwj will Please him, and one who disgraces a Momin, Allah-azwj will Disgrace him.
وَ مَنْ عَادَ مَرِيضاً فَإِنَّهُ يَخُوضُ فِي الرَّحْمَةِ وَ أَوْمَأَ رَسُولُ اللَّهِ إِلَى حَقْوَيْهِ فَإِذَا جَلَسَ عِنْدَ الْمَرِيضِ غَمَرَتْهُ الرَّحْمَةُ
And one who consoles a sick, he will wade in the Mercy’ – and Rasool-Allah-saww gestured towards Haqawayh, and he was seated by the sick one – ‘the Mercy will immerse him.
وَ مَنْ خَرَجَ مِنْ بَيْتِهِ يَطْلُبُ عِلْماً شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ
And one who goes out from his house seeking knowledge, seventy thousand Angels will escort him seeking Forgiveness for him.
وَ مَنْ كَظَمَ غَيْظاً مَلَأَ اللَّهُ جَوْفَهُ إِيمَاناً
One who swallows anger, Allah-azwj will Fill his interior with Eman.
وَ مَنْ أَعْرَضَ عَنْ مُحَرَّمٍ أَبْدَلَهُ اللَّهُ بِهِ عِبَادَةً تَسُرُّهُ
And one turns away from Prohibitions, Allah-azwj will Replace with it (an act of) worship, cheering him.
وَ مَنْ عَفَا عَنْ مَظْلِمَةٍ أَبْدَلَهُ اللَّهُ بِهَا عِزّاً فِي الدُّنْيَا وَ الْآخِرَةِ
And one who pardons a grievance, Allah-azwj will Replace with it honour in the world and the Hereafter.
وَ مَنْ بَنَى مَسْجِداً وَ لَوْ مَفْحَصَ قَطَاةٍ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ
And one who builds a Masjid, and even if it is a tiny shed, Allah-azwj will Build for him a house in the Paradise.
وَ مَنْ أَعْتَقَ رَقَبَةً فَهِيَ فَدَاهُ مِنَ النَّارِ كُلُّ عُضْوٍ مِنْهَا فِدَاءُ عُضْوٍ مِنْهُ
And one who liberates a neck, so it is his ransom from the Fire (of Hell). Every part from it is a ransom for a part from him.
وَ مَنْ أَعْطَى دِرْهَماً فِي سَبِيلِ اللَّهِ كَتَبَ اللَّهُ لَهُ سَبْعَمِائَةِ حَسَنَةٍ
And the one who gives a Dirham in the Way of Allah-azwj, Allah-azwj will Write for him seven hundred good deeds.
وَ مَنْ أَمَاطَ عَنْ طَرِيقِ الْمُسْلِمِينَ مَا يُؤْذِيهِمْ كَتَبَ اللَّهُ لَهُ أَجْرَ قِرَاءَةِ أَرْبَعِ مِائَةِ آيَةٍ كُلُّ حَرْفٍ مِنْهَا بِعَشْرِ حَسَنَاتٍ
And one who removes from a path of the Muslims what harms them, Allah-azwj will Write for him the Recompense of recitation of four hundred Verses (of the Quran), each letter from these being with ten good deeds.
وَ مَنْ لَقِيَ عَشَرَةً مِنَ الْمُسْلِمِينَ فَسَلَّمَ عَلَيْهِمْ كَتَبَ اللَّهُ لَهُ عِتْقَ رَقَبَةٍ
And one who meets ten of the Muslims, so he greets unto them, Allah-azwj will Write for him (Rewards of) freeing a neck.
وَ مَنْ أَطْعَمَ مُؤْمِناً لُقْمَةً أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ
And one who feeds a morsel to a Momin, Allah-azwj will Feed him from the fruits of Paradise.
وَ مَنْ سَقَاهُ شَرْبَةً مِنْ مَاءٍ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ
And one who quenches him a drink of water, Allah-azwj will Quench him from the Sealed Nectar (Al-Raheeq Al-Makhtoum).
وَ مَنْ كَسَاهُ ثَوْباً كَسَاهُ اللَّهُ مِنَ الْإِسْتَبْرَقِ وَ الْحَرِيرِ وَ صَلَّى عَلَيْهِ الْمَلَائِكَةُ مَا بَقِيَ فِي ذَلِكَ الثَّوْبِ سِلْكٌ.
And one who clothes him a clothing, Allah-azwj will Clothe him from the brocade and silk, and the Angels will send Salawaat upon him for as long as even a thread remains of that clothing’’.[91]
45- لي، الأمالي للصدوق جَعْفَرُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ النَّبِيُّ ص بِأُسَارَى فَأَمَرَ بِقَتْلِهِمْ خَلَا رَجُلٍ مِنْ بَيْنِهِمْ فَقَالَ الرَّجُلُ بِأَبِي أَنْتَ وَ أُمِّي يَا مُحَمَّدُ كَيْفَ أَطْلَقْتَ عَنِّي مِنْ بَيْنِهِمْ
(The book) ‘Al-Amaali’ of Al-Sadouq – Ja’far Bin Al-Husayn, from Muhammad Bin Ja’far, from Al Barqy, from Ibn Mahboub, from Hisham Bin Salim, from Abu Ubeyda Al Haza’a,
‘From Abu Abdullah-asws having said: ‘They brought captives to the Prophet-saww, so he-saww ordered with killing them apart from one man from between them. The man said, ‘May my father and my mother (be sacrificed for) you-saww, O Muhammad-saww! How come you-saww freed me from between them?’
فَقَالَ أَخْبَرَنِي جَبْرَئِيلُ عَنِ اللَّهِ عَزَّ وَ جَلَّ أَنَّ فِيكَ خَمْسَ خِصَالٍ يُحِبُّهُ اللَّهُ عَزَّ وَ جَلَّ وَ رَسُولُهُ الْغَيْرَةَ الشَّدِيدَةَ عَلَى حَرَمِكَ وَ السَّخَاءَ وَ حُسْنَ الْخُلُقِ وَ صِدْقَ اللِّسَانِ وَ الشَّجَاعَةَ
He-saww said: ‘Jibraeel-as Informed me-saww from Allah-azwj Mighty and Majestic that there are five characteristics in you which Allah-azwj Mighty and Majestic and His-azwj Rasool-saww love – the intense self-esteem (Ghayra) upon your sanctimonious ones, and the generousity, and good manners, and truthful tongue, and the bravery’.
فَلَمَّا سَمِعَهَا الرَّجُلُ أَسْلَمَ وَ حَسُنَ إِسْلَامُهُ وَ قَاتَلَ مَعَ رَسُولِ اللَّهِ ص قِتَالًا شَدِيداً حَتَّى اسْتُشْهِدَ.
When the man heard it, he became a Muslim and his Islam was good, and he fought alongside Rasool-Allah-saww a severe battle until he was martyred’’.[92]
46- لي، الأمالي للصدوق عَلِيُّ بْنُ أَحْمَدَ عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: لَمَّا كَلَّمَ اللَّهُ عَزَّ وَ جَلَّ مُوسَى بْنَ عِمْرَانَ ع قَالَ مُوسَى إِلَهِي مَا جَزَاءُ مَنْ شَهِدَ أَنِّي رَسُولُكَ وَ نَبِيُّكَ وَ أَنَّكَ كَلَّمْتَنِي
(The book) ‘Al-Amaali’ of Al-Sadouq – Ali Bin Ahmad, from Al Asady, from Sahl, from Abdul Azeem Al Hasany,
‘From Abu Al-Hassan-asws the 3rd having said: ‘When Allah-azwj Mighty and Majestic Spoke to Musa-as Bin Imran-as, Musa-as said: ‘My God-azwj! Who is a witness that I-as am Your-azwj Rasool‑as and Your-azwj Prophet-as, and You-azwj have Spoken to me-as?’
قَالَ يَا مُوسَى تَأْتِيهِ مَلَائِكَتِي فَتُبَشِّرُهُ بِجَنَّتِي
He-azwj Said: “O Musa-as! My-azwj Angels will come to him, giving him glad tidings of My-azwj Paradise!”
قَالَ مُوسَى إِلَهِي فَمَا جَزَاءُ مَنْ قَامَ بَيْنَ يَدَيْكَ يُصَلِّي
Musa-as said: ‘My-as God-azwj! What is a Recompense of the one who stands in front of You-azwj to pray Salat?’
قَالَ يَا مُوسَى أُبَاهِي بِهِ مَلَائِكَتِي رَاكِعاً وَ سَاجِداً وَ قَائِماً وَ قَاعِداً وَ مَنْ بَاهَيْتُ بِهِ مَلَائِكَتِي لَمْ أُعَذِّبْهُ
He-azwj Said: “O Musa-as! I-azwj shall Boast to My-azwj Angels with him, while he is in Ruk’u, and Sajdah, and standing, and sitting, and the one I-azwj have Boasted to My-azwj Angels with, I-azwj will not Punish him!”
قَالَ مُوسَى إِلَهِي فَمَا جَزَاءُ مَنْ أَطْعَمَ مِسْكِيناً ابْتِغَاءَ وَجْهِكَ
Musa-as said: ‘My-as God-azwj! What is a Recompense for the one who feeds a poor seeking Your-azwj Face?’
قَالَ يَا مُوسَى آمُرُ مُنَادِياً يُنَادِي يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ أَنَّ فُلَانَ بْنَ فُلَانٍ مِنْ عُتَقَاءِ اللَّهِ مِنَ النَّارِ
He-azwj Said: “O Musa-as! I-azwj shall Command a caller to call out on the Day of Qiyamah upon the heads of the people: ‘So and so, son of so and so is from the ones Allah-azwj has Liberated from the Fire!’”
قَالَ مُوسَى إِلَهِي فَمَا جَزَاءُ مَنْ وَصَلَ رَحِمَهُ
Musa-as said: ‘My-as God-azwj! What is a Recompense of the one who connects with his kinship?’
قَالَ يَا مُوسَى أَنْسِئُ لَهُ أَجَلَهُ وَ أُهَوِّنُ عَلَيْهِ سَكَرَاتِ الْمَوْتِ وَ يُنَادِيهِ خَزَنَةُ الْجَنَّةِ هَلُمَّ إِلَيْنَا فَادْخُلْ مِنْ أَيِّ أَبْوَابِهَا شِئْتَ
He-azwj Said: “O Musa-as! I-azwj Shall Make his death to be comfortable for him and Ease the pangs of death upon him, and the treasurers of the Paradise will call out to him: ‘Come, enter from whichever of its doors you so desire to!’”
قَالَ مُوسَى إِلَهِي فَمَا جَزَاءُ مَنْ ذَكَرَكَ بِلِسَانِهِ وَ قَلْبِهِ
He-as said: ‘My-as God-azwj! What is a Recompense of the one who mentions You-azwj with his tongue and his heart?’
قَالَ يَا مُوسَى أُظِلُّهُ يَوْمَ الْقِيَامَةِ بِظِلِّ عَرْشِي وَ أَجْعَلُهُ فِي كَنَفِي
He-azwj Said: “O Musa-as! I-azwj shall Shade him on the Day of Qiyamah in the Shade of My-azwj Throne and Make him to be in My-azwj Care!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ تَلَا حِكْمَتَكَ سِرّاً وَ جَهْراً
He-as said: ‘My-as God-azwj! What is a Recompense of the one who recites Your-azwj Wisdom (Quran) secretly and openly (loudly)?’
قَالَ يَا مُوسَى يَمُرُّ عَلَى الصِّرَاطِ كَالْبَرْق
He-azwj Said: ‘O Musa-as! He will pass over the Bridge like the flash of lightning!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَبَرَ عَلَى أَذَى النَّاسِ وَ شَتْمِهِمْ فِيكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one being patient upon the harm of the people and their insulting regarding You-azwj?’
قَالَ أُعِينُهُ عَلَى أَهْوَالِ يَوْمِ الْقِيَامَةِ
He-azwj Said: “I-azwj shall Assist him upon the horrors of the Day of Qiyamah!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ دَمَعَتْ عَيْنَاهُ مِنْ خَشْيَتِكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one whose eyes are tearful from fearing You-azwj?’
قَالَ يَا مُوسَى أَقِي وَجْهَهُ مِنْ حَرِّ النَّارِ وَ أُومِنُهُ يَوْمَ الْفَزَعِ الْأَكْبَرِ
He-azwj Said: ‘O Musa-as! I-azwj shall Save his face from heat of the Fire and Secure him on the Day of the greatest panic!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ تَرَكَ الْخِيَانَةَ حَيَاءً مِنْكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one who leaves the betrayal in embarrassment from You-azwj?’
قَالَ يَا مُوسَى لَهُ الْأَمَانُ يَوْمَ الْقِيَامَةِ
He-azwj Said: “O Musa-as! For him is the safety on the Day of Qiyamah!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ أَحَبَّ أَهْلَ طَاعَتِكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one who loves the people obedient to You-azwj?’
قَالَ يَا مُوسَى أُحَرِّمُهُ عَلَى نَارِي
He-azwj Said: ‘O Musa-as! I-azwj shall Prohibit him upon My-azwj Fire!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ قَتَلَ مُؤْمِناً مُتَعَمِّداً
He-as said: ‘My-as God-azwj! So what is a Recompense of the one who kills a Momin deliberately?’
قَالَ لَا أَنْظُرُ إِلَيْهِ يَوْمَ الْقِيَامَةِ وَ لَا أُقِيلُ عَثْرَتَهُ
He-azwj Said: ‘I-azwj will no Look at him on the Day of Qiyamah and I-azwj will not Accept his stumbles!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ دَعَا نَفْساً كَافِرَةً إِلَى الْإِسْلَامِ
He-as said: ‘My-as God-azwj! What is a Recompense of the one who calls a Kafir soul to Al-Islam?’
قَالَ يَا مُوسَى آذَنُ لَهُ فِي الشَّفَاعَةِ يَوْمَ الْقِيَامَةِ لِمَنْ يُرِيدُ
He-azwj Said: “O Musa-as! I-azwj shall Permit for him regarding the intercession on the Day of Qiyamah for the one he wants to!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَلَّى الصَّلَوَاتِ لِوَقْتِهَا
He-as said: ‘My-as God! What is a Recompense of the one who prays the Salat to its timings?’
قَالَ أُعْطِيهِ سُؤْلَهُ وَ أُبِيحُهُ جَنَّتِي
He-azwj Said: ‘I-azwj shall Grant him his request and Legalise My-azwj Paradise for him!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ أَتَمَّ الْوُضُوءَ مِنْ خَشْيَتِكَ
He-as said: ‘My-as God! What is a Recompense of the one completing (perfecting) the wud’u from fearing You-azwj?’
قَالَ أَبْعَثُهُ يَوْمَ الْقِيَامَةِ وَ لَهُ نُورٌ بَيْنَ عَيْنَيْهِ يَتَلَأْلَأُ
He-azwj Said: “I-azwj shall Resurrect him on the Day of Qiyamah and for him would be Noor (radiance) between his eyes, shining!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَامَ شَهْرَ رَمَضَانَ لَكَ مُحْتَسِباً
He-as My-as God-azwj! What is a Recompense of the one who fasts a month of Ramazan for You‑azwj in anticipation?’
قَالَ يَا مُوسَى أُقِيمُهُ يَوْمَ الْقِيَامَةِ مَقَاماً لَا يَخَافُ فِيهِ
He-azwj Said: ‘O Musa-as! I-azwj shall Stand him on the Day of Qiyamah in a position he will not fear in it!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَامَ شَهْرَ رَمَضَانَ يُرِيدُ بِهِ النَّاسَ
He-azwj Said: ‘My-as God-azwj! What is a Recompense of the one fasting a month of Ramazan intending the people with it?’
قَالَ يَا مُوسَى ثَوَابُهُ كَثَوَابِ مَنْ لَمْ يَصُمْهُ.
He-azwj Said: ‘O Musa-as! His-azwj Reward is like the Reward of the one who did not Fast it’’.[93]
46- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ آدَمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ سَمِعْتُهُ يَقُولُ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ عَزَّ وَ جَلَّ رَجُلٌ صَدُوقٌ فِي حَدِيثِهِ مُحَافِظٌ عَلَى صَلَوَاتِهِ وَ مَا افْتَرَضَ اللَّهُ عَلَيْهِ مَعَ أَدَاءِ الْأَمَانَةِ
(The book) ‘Al-Amaali’ of Al-Sadouq – Ibn Idrees, from his father, from Al Ashary, from Muhammad Bin Adam, from Al-Hassan Bin Ali Al Khazaz, from Al-Husayn Bin Abu Al A’ala,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The most beloved of the servants to Allah-azwj Mighty and Majestic is a man truthful in his narrations, preserving upon his Salats and whatever Allah-azwj has Obligated upon him along with fulfilling the entrustments’.
ثُمَّ قَالَ ع مَنِ اؤْتُمِنَ عَلَى أَمَانَةٍ فَأَدَّاهَا فَقَدْ حَلَّ أَلْفَ عُقْدَةٍ مِنْ عُنُقِهِ مِنْ عُقَدِ النَّارِ فَبَادِرُوا بِأَدَاءِ الْأَمَانَةِ فَإِنَّ مَنِ اؤْتُمِنَ عَلَى أَمَانَةٍ وَكَّلَ بِهِ إِبْلِيسُ مِائَةَ شَيْطَانٍ مِنْ مَرَدَةِ أَعْوَانِهِ لِيُضِلُّوهُ وَ يُوَسْوِسُوا إِلَيْهِ حَتَّى يُهْلِكُوهُ إِلَّا مَنْ عَصَمَ اللَّهُ عَزَّ وَ جَلَ.
Then he-asws said: ‘One entrusted upon an entrustment, so he fulfills it, so he would have untied a thousand knots from his neck from the knots of the Fire, therefore rush to fulfill the entrustment, for the one entrusted upon an entrustment, Iblees-la allocates one hundred Satans-la from the renegades of his-la assistants to stray him and insinuating to him until they‑la destroy him, except the one Protected by Allah-azwj Mighty and Majestic’’.[94]
47- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الرَّازِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ صَدَقَ لِسَانُهُ زَكَا عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زَادَ اللَّهُ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِهِ زَادَ اللَّهُ فِي عُمُرِهِ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Abdullah Bin Muhammad Al Razy, from Bakr Bin Salih, from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘One who is truthful of his tongue would purify his deeds, and one whose intention is good, Allah-azwj will Increase in his sustenance, and the one whose righteousness with his family is good, Allah-azwj will Increase him in his life span’’.[95]
48- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْوَلِيدِ عَنِ الْحَسَنِ بْنِ زِيَادٍ الصَّيْقَلِ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ فِيهِ بِأَهْلِ بَيْتِهِ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Waleed, from Al-Hassan Bin Ziyad Al Sayqal,
‘From Abu Abdullah-asws – similar to it, and in it is, ‘With people of his household’’.[96]
48- ل، الخصال ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِسْلَامُهُ وَ مُحِّصَتْ ذُنُوبُهُ وَ لَقِيَ رَبَّهُ عَزَّ وَ جَلَّ وَ هُوَ عَنْهُ رَاضٍ مَنْ وَفَى لِلَّهِ عَزَّ وَ جَلَّ بِمَا يَجْعَلُ 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) ‘Al Khisaal’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Mahboub, from Abu Ayoub, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘Four, one who has these in him, his Islam would be perfect and his sins would be Purified and he will meet his Lord-azwj Mighty and Majestic and He-azwj would be Pleased with him – one who is loyal to Allah-azwj Mighty and Majestic with what he has made upon himself for the people, and truthfulness of his tongue with the people, and he is ashamed from every ugliness in the Presence of Allah‑azwj and in the presence of the people, and goodness of his manners with his family’’.[97]
49- ل، الخصال سُلَيْمَانُ بْنُ أَحْمَدَ اللَّخْمِيُّ عَنْ عَبْدِ الْوَهَّابِ بْنِ خواجة [خَرَاجَةَ] عَنْ أَبِي كُرَيْبٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ الْعَبْسِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ النَّبِيِّ ص قَالَ: ثَلَاثٌ مَنْ لَمْ تَكُنْ فِيهِ فَلَيْسَ مِنِّي وَ لَا مِنَ اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Khisaal’ – Suleyman Bin Ahmad Al Lakhmy, from Abdul Wahhab Bin Khawajah (Kharajah) from Abu Kureyb, from Ali Bin Ja’far Al Absy, from Al-Hassan Bin Al-Hassan, from his father Al-Husayn Bin Zayd,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws Bin Abu Talib-asws, from the Prophet-saww having said: ‘Three, one who does not have these in him, so he isn’t from me-saww, nor is he from Allah-azwj Mighty and Majestic’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا هُنَّ
It was said, ‘O Rasool-Allah-saww! And what are these?’
قَالَ حِلْمٌ يَرُدُّ بِهِ جَهْلَ الْجَاهِلِ وَ حُسْنُ خُلُقٍ يَعِيشُ بِهِ فِي النَّاسِ وَ وَرَعٌ يَحْجُزُهُ عَنْ مَعَاصِي اللَّهِ عَزَّ وَ جَلَ.
He-saww said: ‘Forbearance he repels by it the ignorance of the ignorant one, and good manners he lives with among the people, and devoutness keeping him away from disobeying Allah-azwj Mighty and Majestic’’.[98]
50- ل، الخصال أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ رَضِيَ اللَّهُ عَنْهُ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ مَنْ كُنَّ فِيهِ نَشَرَ اللَّهُ عَلَيْهِ كَنَفَهُ وَ أَدْخَلَهُ الْجَنَّةَ فِي رَحْمَتِهِ حُسْنُ خُلُقٍ يَعِيشُ بِهِ فِي النَّاسِ وَ رِفْقٌ بِالْمَكْرُوبِ وَ شَفَقَةٌ عَلَى الْوَالِدَيْنِ وَ إِحْسَانٌ إِلَى الْمَمْلُوكِ.
(The book) ‘Al Khisal’ – Ahmad Bin Ali Bin Ibrahim Bin Hashim, may Allah-azwj be Pleased with him, from his father, from his grandfather, from Abdullah Bin Maymoun,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Four, one who has these in him, Allah-azwj will Spread His-azwj Care upon him and Enter him into the Paradise in His-azwj Mercy – good manners he lives with among the people, and kindness for the distressed, and compassion upon the parents, and goodness to the slaves’’.[99]
51- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَفْضَلُ مَا تَوَسَّلَ بِهِ الْمُتَوَسِّلُونَ الْإِيمَانُ بِاللَّهِ وَ رَسُولِهِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ وَ كَلِمَةُ الْإِخْلَاصِ فَإِنَّهَا الْفِطْرَةُ وَ إِقَامَةُ الصَّلَاةِ فَإِنَّهَا الْمِلَّةُ وَ إِيتَاءُ الزَّكَاةِ فَإِنَّهَا مِنْ فَرَائِضِ اللَّهِ وَ صَوْمُ شَهْرِ رَمَضَانَ فَإِنَّهُ جُنَّةٌ مِنْ عَذَابِ اللَّهِ وَ حِجُّ الْبَيْتِ فَإِنَّهُ مِيقَاتٌ لِلدِّينِ وَ مَدْحَضَةٌ لِلذَّنْبِ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Al Batainy, from Abu Baseer,
From Abu Ja’far-asws having said: ‘The most superior of what the means seekers seek a means with is the Eman with Allah-azwj and His-azwj Rasool-saww, and the Jihad in the Way of Allah-azwj, and the sincere phrase, for it is the nature, and establish the Salat for it is the religion, and giving the Zakat for it is from the Impositions of Allah-azwj, and fasting the month of Ramazan for it is a shield from the Punishment of Allah-azwj, and Hajj of the House (Kabah) for it is an appointment for the religion, and a refutation of the sins.
وَ صِلَةُ الرَّحِمِ فَإِنَّهُ مَثْرَاةٌ لِلْمَالِ مَنْسَاةٌ لِلْأَجَلِ وَ الصَّدَقَةُ فِي السِّرِّ فَإِنَّهَا تُذْهِبُ الْخَطِيئَةَ وَ تُطْفِئُ غَضَبَ الرَّبِّ وَ صَنَائِعُ الْمَعْرُوفِ فَإِنَّهَا تَدْفَعُ مِيتَةَ السَّوْءِ وَ تَقِي مَصَارِعَ الْهَوَانِ أَلَا فَاصْدُقُوا فَإِنَّ اللَّهَ مَعَ مَنْ صَدَقَ
And connecting the kinship for it is a multiplier of the wealth and a forgetting of the death and giving the charity in the secret for it does away the sins and extinguishes Wrath of the Lord-azwj, and doing the acts of kindness for these repel the evil death, and saves from the lowly lying places. Indeed, give the charity for Allah-azwj is with the one giving the charity!
وَ جَانِبُوا الْكَذِبَ فَإِنَ الْكَذِبَ مُجَانِبُ الْإِيمَانِ أَلَا وَ إِنَّ الصَّادِقَ عَلَى شَفَا مَنْجَاةٍ وَ كَرَامَةٍ أَلَا وَ إِنَّ الْكَاذِبَ عَلَى شَفَا مَخْزَاةٍ وَ هَلَكَةٍ
And keep away from the lying for the lying keeps the Eman away. Indeed, and the truthful is on the verge of attaining salvation and the honours! Indeed, and the liar is on the verge of disgrace and destruction.
أَلَا وَ قُولُوا خَيْراً تُعْرَفُوا بِهِ وَ اعْمَلُوا بِهِ تَكُونُوا مِنْ أَهْلِهِ وَ أَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ وَ صِلُوا مَنْ قَطَعَكُمْ وَ عُودُوا بِالْفَضْلِ عَلَيْهِمْ.
Indeed, and speak good you will be recognised by it, and work with it you will be from its people and give the entrustments to the one who had entrusted it to you, and connect with the one cutting off from you, and return with the grace upon them’’.[100]
52- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنْ سِجَادَةَ عَنْ دُرُسْتَ عَنْ أَبِي خَالِدٍ السِّجِسْتَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسُ خِصَالٍ مَنْ لَمْ تَكُنْ فِيهِ خَصْلَةٌ مِنْهَا فَلَيْسَ فِيهِ كَثِيرُ مُسْتَمْتَعٍ أَوَّلُهَا الْوَفَاءُ وَ الثَّانِيَةُ التَّدْبِيرُ وَ الثَّالِثَةُ الْحَيَاءُ وَ الرَّابِعَةُ حُسْنُ الْخُلُقِ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ الْحُرِّيَّةُ.
(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Abu Abdullah Al Razy, from Sajadah, from Dorost, from Abu Khalid Al Sijistany,
‘From Abu Abdullah-asws having said: ‘Five characteristics, one does not happen to have a characteristic from these, so there aren’t in him many enjoyment – the first of these is the loyalty, and the second is the management, and the third is the modesty, and the fourth is good manners, and the fifth, and it is a collection of these characteristics, is the freedom’’.[101]
53- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ إِسْمَاعِيلَ بْنِ قُتَيْبَةَ الْبَصْرِيِّ عَنْ أَبِي خَالِدٍ الْعَجَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسٌ مَنْ لَمْ يَكُنْ فِيهِ لَمْ يَكُنْ فِيهِ كَثِيرُ مُسْتَمْتَعٍ الدِّينُ وَ الْعَقْلُ وَ الْأَدَبُ وَ الْحُرِّيَّةُ وَ حُسْنُ الْخُلُقِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ismail Bin Quteyba Al Basry, from Abu Khalid Al Ajamy,
From Abu Abdullah-asws having said: ‘Five, the one who does not happen to have in him, does not happen to have a lot of enjoyment in him – the religion, and the intellect, and the education, and the freedom, and good manners’’.[102]
54- ل، الخصال فِي خَبَرِ الْأَعْمَشِ قَالَ الصَّادِقُ ع بَعْدَ ذِكْرِ الْأَئِمَّةِ ع وَ دِينُهُمُ الْوَرَعُ وَ الْعِفَّةُ وَ الصِّدْقُ وَ الصَّلَاحُ وَ الِاجْتِهَادُ وَ أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ طُولُ السُّجُودِ وَ قِيَامُ اللَّيْلِ وَ اجْتِنَابُ الْمَحَارِمِ وَ انْتِظَارُ الْفَرَجِ بِالصَّبْرِ وَ حُسْنُ الصُّحْبَةِ وَ حُسْنُ الْجِوَارِ.
(The book) ‘Al Khisaal’ – In a Hadeeth by Al Amsh,
‘Al-Sadiq-asws said after mentioned the Imams-asws: ‘And their religion is the devoutness, and the chastity, and the truthfulness, and the righteousness, and the striving, and fulfilling the entrustments to the righteous one and the immoral one, and prolonging the Sajdahs, and standing at night (for Salat), and shunning the Prohibitions, and awaiting the relief (Al-Qaim‑ajfj) with the patience, and goodly accompaniment, and goodly neighbourliness’’.[103]
55- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ مَنْ كُنَّ فِيهِ زَوَّجَهُ اللَّهُ مِنَ الْحُورِ الْعِينِ كَيْفَ شَاءَ كَظْمُ الْغَيْظِ وَ الصَّبْرُ عَلَى السُّيُوفِ لِلَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ أَشْرَفَ عَلَى مَالٍ حَرَامٍ فَتَرَكَهُ لِلَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al-Khisaal’ – My father, from Sa’ad, from Al-Barqy, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Three, one who has these in him, Allah-azwj will Marry him to the Maiden Hourie however he so desires – swallowing the anger, and the patience upon the swords of Allah-azwj Mighty and Majestic, and a man who overlooks upon the Prohibited wealth, but he leaves it for Allah-azwj Mighty and Majestic’’.[104]
56- ل، الخصال عَنْ عَبْدِ اللَّهِ بْنِ الصَّامِتِ عَنْ أَبِي ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ قَالَ: أَوْصَانِي رَسُولُ اللَّهِ ص بِسَبْعٍ أَوْصَانِي أَنْ أَنْظُرَ إِلَى مَنْ هُوَ دُونِي وَ لَا أَنْظُرَ إِلَى مَنْ هُوَ فَوْقِي وَ أَوْصَانِي بِحُبِّ الْمَسَاكِينِ وَ الدُّنُوِّ مِنْهُمْ وَ أَوْصَانِي أَنْ أَقُولَ الْحَقَّ وَ إِنْ كَانَ مُرّاً
(The book) ‘Al Khisaal’ – from Abdullah in Al Samit,
‘From Abu Zarr-ra, may Allah-azwj have Mercy on him-ra, said: ‘Rasool-Allah-saww advised me-ra with seven. He-saww advised me-asws that I-ra should look at the one below me-ra and not look at the one above me-ra, and he-saww advised me-ra to love the poor and be near to them, and he‑saww advised me-ra that I-ra should be speaking the truth and even if it was bitter.
وَ أَوْصَانِي أَنْ أَصِلَ رَحِمِي وَ إِنْ أَدْبَرَتْ وَ أَوْصَانِي أَنْ لَا أَخَافَ فِي اللَّهِ لَوْمَةَ لَائِمٍ وَ أَوْصَانِي أَنْ أَسْتَكْثِرَ مِنْ قَوْلِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ فَإِنَّهَا مِنْ كُنُوزِ الْجَنَّةِ.
And he-saww advised me that I-ra should connect my-ra kinship and even if I-ra have to turn back, and he-saww advised me-ra that I-ra should not fear any blame of a blamer for the Sake of Allah‑azwj, and he-saww advised me-ra that I-ra should be thankful from (saying the) words, ‘And there is neither any might nor strength except with Allah-azwj the Exalted, the Magnificent’, for it is from the treasures of the Paradise’’.[105]
57- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ هَاشِمٍ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: قَالَ عِيسَى ابْنُ مَرْيَمَ ع طُوبَى لِمَنْ كَانَ صَمْتُهُ فِكْراً وَ نَظَرُهُ عَبَراً وَ وَسِعَهُ بَيْتُهُ وَ بَكَى عَلَى خَطِيئَتِهِ وَ سَلِمَ النَّاسُ مِنْ يَدِهِ وَ لِسَانِهِ.
(The book) ‘Al-Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Hashim, from Al Qaddah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Isa‑as Bin Maryam-as said: ‘Beatitude is for the one whose silence was thinking, and his looking was taking a lesson, and his house was capacious, and he cried upon his mistakes (sins), and the people are safe from his hands and his tongue’’.[106]
58- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ عَنْ مَرْوَانَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ سَالِمٍ الْفَرَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَمَّا أُسْرِيَ بِي إِلَى السَّمَاءِ دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ فِيهَا قَصْراً مِنْ يَاقُوتٍ أَحْمَرَ يُرَى بَاطِنُهُ مِنْ ظَاهِرِهِ لِضِيَائِهِ وَ نُورِهِ وَ فِيهِ قُبَّتَانِ مِنْ دُرٍّ وَ زَبَرْجَدٍ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – a group, from Abu Al Mufazzal, from Is’haq Bin Muhammad, from Marwan, from his father, from Yahya Bin Salim Al Farra, from Hamad Bin Usman,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘When there was an ascension with me-saww to the sky, I entered the Paradise. I-saww saw in it castles of red ruby. Its interior could be seen from its exterior due to its illumination and its radiance, and in it there were two domes of gems and Topaz’.
فَقُلْتُ يَا جَبْرَئِيلُ لِمَنْ هَذَا الْقَصْرُ
I-saww said, ‘O Jibraeel-as! Who is this castle for?’
قَالَ هُوَ لِمَنْ أَطَابَ الْكَلَامَ وَ أَدَامَ الصِّيَامَ وَ أَطْعَمَ الطَّعَامَ وَ تَهَجَّدَ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
He-as said: ‘It is for the one who is good of the speech, and constant of the fasting, and feeds the food, and holds vigil at night while the people are sleeping’.
قَالَ عَلِيٌّ ع فَقُلْتُ يَا رَسُولَ اللَّهِ وَ فِي أُمَّتِكَ مَنْ يُطِيقُ هَذَا
Ali-asws said: ‘I-asws said: ‘O Rasool-Allah-saww! And is there anyone in your-saww community who can endure this?’
فَقَالَ أَ تَدْرِي مَا إِطَابَةُ الْكَلَامِ
He-saww said: ‘Do you know what is good speech?’
فَقُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I-asws said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
[قَالَ مَنْ قَالَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ أَ تَدْرِي مَا إِدَامَةُ الصِّيَامِ
He-saww said: ‘One who says, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is the Greatest’. Do you know what is constant of fasting?’
قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ]
I said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ مَنْ صَامَ شَهْرَ الصَّبْرِ شَهْرَ رَمَضَانَ وَ لَمْ يُفْطِرْ مِنْهُ يَوْماً أَ تَدْرِي مَا إِطْعَامُ الطَّعَامِ
He-saww said: ‘One who fasts patiently the month of Ramazan and does not break even a day from it. Do you know what is feeding the food?’
قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I-asws said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ مَنْ طَلَبَ لِعِيَالِهِ مَا يَكُفُّ بِهِ وُجُوهَهُمْ عَنِ النَّاسِ أَ تَدْرِي مَا التَّهَجُّدُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
He-saww said: ‘One who seeks for his dependants what he can refrain their faces from the people with. Do you know what is holding vigil at night while the people are sleeping?’
قُلْتُ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
I-asws said: ‘Allah-azwj and His-azwj Rasool-saww are more knowing!’
قَالَ مَنْ لَمْ يَنَمْ حَتَّى يُصَلِّيَ الْعِشَاءَ الْآخِرَةَ وَ النَّاسُ مِنَ الْيَهُودِ وَ النَّصَارَى وَ غَيْرِهِمْ مِنَ الْمُشْرِكِينَ نِيَامٌ بَيْنَهُمَا.
He-saww said: ‘One who does not sleep until he has prayed the last Al-Isha Salat while the people from the Jews, and the Christians, and others from the Polytheists are sleeping between the two’’.[107]
59- ل، الخصال أَبِي عَنْ سَعْدٍ وَ الْحِمْيَرِيِّ جَمِيعاً عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص آفَةُ الْحَدِيثِ الْكَذِبُ وَ آفَةُ الْعِلْمِ النِّسْيَانُ وَ آفَةُ الْحِلْمِ السَّفَهُ وَ آفَةُ الْعِبَادَةِ الْفَتْرَةُ وَ آفَةُ الظَّرْفِ الصَّلَفُ وَ آفَةُ الشَّجَاعَةِ الْبَغْيُ وَ آفَةُ السَّخَاءِ الْمَنُّ وَ آفَةُ الْجَمَالِ الْخُيَلَاءُ وَ آفَةُ الْحَسَبِ الْفَخْرُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad and Al Himeyri, altogether from Haroun Bin Muslim, from Mas’ada Bin Sadaqah,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘A calamity of the narration (Hadeeth) is the lie, and calamity of the knowledge is forgetfulness, and calamity of the forbearance is the foolishness, and calamity of the worship is the gap period, and calamity of the cleverness is the bragging, and calamity of the bravery is the mutiny, and calamity of the generousity is the conferment, and calamity of the calamity of the beauty is the vanity, and calamity of the pedigree is the priding’’.[108]
60- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ خَضِرٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ مَنْ كُنَّ فِيهِ أَوْ وَاحِدَةٌ مِنْهُنَّ كَانَ فِي ظِلِّ عَرْشِ اللَّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ رَجُلٌ أَعْطَى النَّاسَ مِنْ نَفْسِهِ مَا هُوَ سَائِلُهُمْ لَهَا وَ رَجُلٌ لَمْ يُقَدِّمْ رِجْلًا حَتَّى يَعْلَمَ أَنَّ ذَلِكَ لِلَّهِ رِضًا أَوْ يَحْبِسَ وَ رَجُلٌ لَمْ يَعِبْ أَخَاهُ الْمُسْلِمَ بِعَيْبٍ حَتَّى يَنْفِيَ ذَلِكَ الْعَيْبَ عَنْ نَفْسِهِ فَإِنَّهُ لَا يَنْتَفِي عَنْهُ عَيْبٌ إِلَّا بَدَا لَهُ عَيْبٌ وَ كَفَى بِالْمَرْءِ شُغُلًا بِنَفْسِهِ عَنِ النَّاسِ.
(The book) ‘Al-Mahasin’ – My father, from Muhammad Bin Sinan, from Khazir,
‘From the one who heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Three, one who has these in him, or one of these, would be in the Shade of the Throne of Allah-azwj on the Day there will be no shade except His-azwj Shade – a man giving the people from himself what they had asked him for it, and a man who does not advance a man until he knows that in that is Pleasure for Allah-azwj or he withholds; and a man does not fault his Muslim brother with a fault until he negates that fault from himself, for a fault cannot be removed from him unless the fault appears to him, and is suffices with the man to pre-occupy with himself from (faulting) the people’’.[109]
61- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ يَضْمَنْ لِي أَرْبَعَةً أَضْمَنْ لَهُ بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ أَنْفِقْ وَ لَا تَخَفْ فَقْراً وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَ أَفْشِ السَّلَامَ فِي الْعَالَمِ وَ اتْرُكِ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً.
(The book) ‘Al-Mahasin’ – My father, from Muhammad Bin Sinan, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘One who guarantees four to me-asws, I-asws shall guarantee to him four houses in the Paradise – Spend and do not fear poverty, and be fair to the people from yourself, and initiate the greetings in the world, and leave the bitter arguments and even if you were rightful’’.[110]
62- ين، كتاب حسين بن سعيد و النوادر ابْنُ سِنَانٍ عَنِ ابْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يَضْمَنُ لِي أَرْبَعاً بِأَرْبَعَةِ أَبْيَاتٍ الْخَبَرَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ of Ibn Sinan, from Ibn Wahab,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Who will guarantee four to me‑saww for four houses in the Paradise’ – the Hadeeth’’.[111]
63- سن، المحاسن أَبِي عَنِ ابْنِ يَزِيدَ عَنْ إِسْمَاعِيلَ بْنِ عُتَيْبَةَ الْبَصْرِيِّ عَنْ أَبِي خَالِدٍ الْجُهَنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسٌ مَنْ لَمْ يَكُنْ لَهُ لَمْ يَتَهَنَّأْ بِالعَيْشِ الصِّحَّةُ وَ الْأَمْنُ وَ الْغَنَاءُ وَ الْقَنَاعَةُ وَ الْأَنِيسُ الْمُوَافِقُ.
(The book) ‘Al-Mahasin’ – My father, from Ibn Yazeed, from Ismail Bin Uteyba Al Basry, from Abu Khalid Al Juheyni,
‘Five, one who does not have for him, he will not enjoy with the life – the health, and the security, and the riches, and the contentment, and the compatible comforter’’.[112]
64- سن، المحاسن أَبِي عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِأَصْحَابِهِ أَ لَا أُخْبِرُكُمْ بِخَمْسٍ لَوْ رَكِبْتُمْ فِيهِنَّ الْمَطِيَّ حَتَّى تُنْضُوهَا لَمْ تَأْتُوا بِمِثْلِهِنَّ
(The book) ‘Al-Mahasin’ – My father, from Ja’far Bin Muhammad, from Al Qaddah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws said to his-asws companions: ‘Shall I-asws inform you all with five, if you were to indulge in these until you die, you will not come with the likes of these?
لَا يَخْشَى أَحَداً إِلَّا اللَّهَ وَ عَمَلَهُ وَ لَا يَرْجُو إِلَّا رَبَّهُ وَ لَا يَسْتَحْيِي الْعَالِمُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا عِلْمَ لِي وَ لَا يَسْتَحْيِي الْجَاهِلُ إِذَا لَمْ يَعْلَمْ أَنْ يَتَعَلَّمَ وَ الصَّبْرُ فِي الْأُمُورِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا فَارَقَ الرَّأْسُ الْجَسَدَ فَسَدَ الْجَسَدُ فَإِذَا فَارَقَ الصَّبْرُ الْأُمُورَ فَسَدَتِ الْأُمُورُ.
No one should fear except Allah-azwj and his deeds, and he should hope except in his Lord-azwj, nor should the scholar be embarrassed when he is asked about what he does not know, to say, ‘There is no knowledge for me’, nor should the ignorant one be ashamed when he does not know, to learn; and the patience in the affairs is at the status of the head from the body, so when the head separates from the body, the body is spoilt, and when the patience separates from the affairs, the affairs are spoilt’’.[113]
65- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ حُرَيْبٍ الْغَزَّالِ عَنْ صَدَقَةَ الْقَتَّابِ عَنِ الْحَسَنِ الْبَصْرِيِّ قَالَ: كُنْتُ مَعَ أَبِي جَعْفَرٍ ع بِمِنًى وَ قَدْ مَاتَ رَجُلٌ مِنْ قُرَيْشٍ فَقَالَ يَا بَا سَعِيدٍ قُمْ إِلَى جَنَازَتِهِ فَلَمَّا دَخَلْنَا الْمَقَابِرَ قَالَ أَ لَا أُخْبِرُكُمْ بِخَمْسِ خِصَالٍ هُنَّ مِنَ الْبِرِّ وَ الْبِرُّ يَدْعُو إِلَى الْجَنَّةِ
(The book) ‘Al-Mahasin’ – My father, from Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Al Asady, from Hureyb Al Guzal, from Sadaqa Al Qattab, from Al-Hassan Al Basry who said,
‘I was with Abu Ja’far-asws at Mina and a man from Qureysh had died. He-asws said: ‘O Abu Saeed! Arise to his funeral!’ When we entered the graveyard, he-asws said: ‘Shall I-asws inform you all with five characteristics which are from the righteousness, and the righteousness calls to the Paradise?’
قُلْتُ بَلَى
I said, ‘Yes!’
قَالَ إِخْفَاءُ الْمُصِيبَةِ وَ كِتْمَانُهَا وَ الصَّدَقَةُ تُعْطِيهَا بِيَمِينِكَ لَا تَعْلَمُ بِهَا شِمَالُكَ وَ بِرُّ الْوَالِدَيْنِ فَإِنَّ بِرَّهُمَا لِلَّهِ رِضًى وَ الْإِكْثَارُ مِنْ قَوْلِ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ فَإِنَّهُ مِنْ كُنُوزِ الْجَنَّةِ وَ الْحُبُّ لِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَجْمَعِينَ.
He-asws said: ‘Hiding the calamity and concealing it, and the charity you give with your right hand not letting your left hand know of it, and righteousness with the parents for being righteous to them is Pleasure for Allah-azwj, and the frequenting from the word, ‘There is neither any might nor strength except with Allah-azwj the Exalted the Magnificence’, for it is from the treasures of Paradise, and the love for Muhammad-saww and Progeny-asws of Muhammad-saww, may the Salawaat of Allah-azwj be upon him-as and his-saww Progeny-asws, all!’’[114]
66- سن، المحاسن أَبِي عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِنَّمَا أَقْبَلُ الصَّلَاةَ لِمَنْ تَوَاضَعَ لِعَظَمَتِي وَ يَكُفُّ نَفْسَهُ عَنِ الشَّهَوَاتِ مِنْ أَجْلِي وَ يَقْطَعُ نَهَارَهُ بِذِكْرِي وَ لَا يَتَعَاظَمُ عَلَى خَلْقِي وَ يُطْعِمُ الْجَائِعَ وَ يَكْسُو الْعَارِيَ وَ يَرْحَمُ الْمُصَابَ وَ يُؤْوِي الْغَرِيبَ
(The book) ‘Al-Mahasin’ – from Ja’far Bin Muhammad, from Al Qaddah,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Said: “But rather I-azwj Accept the Salat of the one who humbles to My-azwj Magnificence, and restrains himself from the lustful desires from My-azwj reason, and passes his day with My-azwj Zikr, and he does not humble to My-azwj creatures, and feeds the hungry, and clothes the bare, and mercies the afflicted, and shelters the stranger.
فَذَلِكَ يُشْرِقُ نُورُهُ مِثْلَ الشَّمْسِ أَجْعَلُ فِي الظُّلُمَاتِ نُوراً وَ فِي الْجَهَالَةِ عِلْماً أَكْلَؤُهُ بِعِزَّتِي وَ أَسْتَحْفِظُهُ بِمَلَائِكَتِي يَدْعُونِي فَأُلَبِّيهِ وَ يَسْأَلُنِي فَأُعْطِيهِ فَمَثَلُ ذَلِكَ عِنْدِي كَمَثَلِ جَنَّاتِ الْفِرْدَوْسِ لَا يَيْبَسُ ثِمَارُهَا وَ لَا تَتَغَيَّرُ عَنْ حَالِهَا.
So that one, his Noor will shine like the sun and I-azwj shall Make a light in the darkness, and knowledge in the ignorance. I-azwj shall Feed him with My-azwj Mighty and Protect him with My‑azwj Angels. He will supplicate to Me-azwj and I-azwj shall Respond to him, and he will ask Me‑azwj, so I-azwj shall Give him. His example in My-azwj Presence like an example of the Gardens of Al-Firdows. Neither will its fruits wither nor change from its state’’.[115]
67- سن، المحاسن بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ جَدِّهِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ مُوسَى بْنُ عِمْرَانَ ع يَا رَبِّ مَنْ أَهْلُكَ الَّذِينَ تُظِلُّهُمْ فِي ظِلِّ عَرْشِكَ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّكَ
(The book) ‘Al-Mahasin’ – by this chain, from Abu Abdullah, from his father,
‘From his grandfather Ali-asws Bin Al-Husayn-asws having said: ‘Musa-as Bin Imran-as said: ‘O Lord‑azwj! Who are Your-azwj people, those whom You-azwj will Shade them in the Shade of Your‑azwj Throne on a Day there will be no shade except Your-azwj Throne?’’
قَالَ فَأَوْحَى اللَّهُ إِلَيْهِ الطَّاهِرَةُ قُلُوبُهُمْ وَ التَّرِبَةُ أَيْدِيهِمْ الَّذِينَ يَذْكُرُونَ جَلَالِي إِذَا ذَكَرُوا رَبَّهُمُ الَّذِينَ يَكْتَفُونَ بِطَاعَتِي كَمَا يَكْتَفِي الصَّبِيُّ الصَّغِيرُ بِاللَّبَنِ الَّذِينَ يَأْوُونَ إِلَى مَسَاجِدِي كَمَا تَأْوِي النُّسُورُ إِلَى أَوْكَارِهَا وَ الَّذِينَ يَغْضَبُونَ لِمَحَارِمِي إِذَا اسْتُحِلَّتْ مِثْلَ النَّمِرِ إِذَا حَرِدَ.
He-asws said: ‘Allah-azwj Revealed to him-as: “The clean of hearts and the soil is in their hands (poor). Those who are mentioning My-azwj Majesty when they remember their Lord-azwj, those who are sufficing with My-azwj obedience just as the small child suffices with the milk, those who are sheltering to My-azwj Masjids just as the eagles shelter to their nests, and those who are angered to My-azwj Prohibitions when it is made permissible, like the tiger when it is annoyed’’.[116]
68- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أُوصِيكَ يَا عَلِيُّ فِي نَفْسِكَ بِخِصَالٍ فَاحْفَظْهَا اللَّهُمَّ أَعِنْهُ الْأُولَى الصِّدْقُ فَلَا تَخْرُجْ مِنْ فِيكَ كَذِبٌ أَبَداً
(The book) ‘Al-Mahasin’ – My father Muhammad Bin Ismail raising it to,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘O Ali-asws! I-saww advise you with characteristics regarding yourself-asws, so preserve these. O Allah-azwj! Assist him-asws firstly with the truthfulness, so no lie will emerge from your-asws mouth, ever!
وَ الثَّانِيَةُ الْوَرَعُ فَلَا تَجْتَرِئْ عَلَى خِيَانَةٍ أَبَداً وَ الثَّالِثَةُ الْخَوْفُ مِنَ اللَّهِ كَأَنَّكَ تَرَاهُ وَ الرَّابِعَةُ الْبُكَاءُ لِلَّهِ يُبْنَى لَكَ بِكُلِّ دَمْعَةٍ بَيْتٌ فِي الْجَنَّةِ
And the second is the devoutness, so you-asws will not be audacious upon any felony, ever! And thirdly, the fear from Allah-azwj as if you-asws can see Him-azwj. And the fourth is the weeping for Allah-azwj, there will be built for you-asws a house in the Paradise for every tear.
وَ الْخَامِسَةُ بَذْلُكَ مَالَكَ وَ دَمَكَ دُونَ دِينِكَ وَ السَّادِسَةُ الْأَخْذُ بِسُنَّتِي فِي صَلَاتِي وَ صَوْمِي وَ صَدَقَتِي
And the fifth is your-asws spending your-asws wealth and your-asws blood for your-asws religion. And the sixth, the taking with my-saww Sunnah regarding my-saww Salat, and my-saww fasts, and my-saww charity.
فَأَمَّا الصَّلَاةُ فِي اللَّيْلِ وَ النَّهَارِ وَ أَمَّا الصِّيَامُ فَثَلَاثَةُ أَيَّامٍ فِي الشَّهْرِ الْخَمِيسُ فِي أَوَّلِ الشَّهْرِ وَ الْأَرْبِعَاءُ فِي وَسَطِ الشَّهْرِ وَ الْخَمِيسُ فِي آخِرِ الشَّهْرِ
As for the Salat, (it is) during the night and the day, and as for the fasts, so three days during the month, the Thursday in the beginning of the month, and the Wednesday in the middle of the month, and the Thursday in the end of the month.
وَ الصَّدَقَةُ بِجُهْدِكَ حَتَّى تَقُولَ أَسْرَفْتُ وَ لَا تُسْرِفْ وَ عَلَيْكَ بِصَلَاةِ اللَّيْلِ يُكَرِّرُهَا أَرْبَعاً
And the charity with your efforts until you-asws say, ‘I-asws have been extravagant’, and you-asws have not been extravagant; and upon you is with the Salat at night’ – repeating it four times.
وَ عَلَيْكَ بِصَلَاةِ الزَّوَالِ وَ عَلَيْكَ بِرَفْعِ يَدَيْكَ إِلَى رَبِّكَ وَ كَثْرَةِ تَقَلُّبِهَا وَ عَلَيْكَ بِتِلَاوَةِ الْقُرْآنِ عَلَى كُلِّ حَالٍ وَ عَلَيْكَ بِالسِّوَاكِ لِكُلِّ وُضُوءٍ وَ عَلَيْكَ بِمَحَاسِنِ الْأَخْلَاقِ فَارْتَكِبْهَا وَ عَلَيْكَ بِمَسَاوِي الْأَخْلَاقِ فَاجْتَنِبْهَا فَإِنْ لَمْ تَفْعَلْ فَلَا تَلُومَنَّ إِلَّا نَفْسَكَ.
And upon you-asws is with the Salat of the midday, and upon you-asws is with raising your-asws hands to your-asws Lord-azwj, and frequently turning it, and upon you-asws is with recitation of the Quran upon every situation, and upon you-asws is with brushing the teeth at every wud’u, and upon you-asws is with excellent manners so conduct them, and upon you-asws with the evil manners is for you-asws to shun these. If you-asws don’t do so, you-asws will not blame except yourself-asws’’.[117]
69- سن، المحاسن الْعَبَّاسُ بْنُ الْفَضْلِ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ سَابِقٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ قَالَ: إِنَّ اللَّهَ إِذَا أَرَادَ أَنْ يُعَذِّبَ أَهْلَ الْأَرْضِ بِعَذَابٍ قَالَ لَوْ لَا الَّذِينَ يَتَحَابُّونَ فِي جَلَالِي وَ يَعْمُرُونَ مَسَاجِدِي وَ يَسْتَغْفِرُونَ بِالْأَسْحَارِ لَأَنْزَلْتُ عَذَابِي.
(The book) ‘Al-Mahasin’ – Al Abbas Bin Al Fazl, from Ibrahim Bin Muhammad, from Musa Bin Sabiq,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Whenever Allah-azwj Wants to Punish people of the earth with a Punishment, Says: “Had it not been for those loving each other in My-azwj Majesty, and building My-azwj Masjids, and seeking Forgiveness at pre-dawn, I-azwj would have Sent down My-azwj Punishment’’.[118]
70- سن، المحاسن أَبِي عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ: أَ لَا أُخْبِرُكَ بِالْإِسْلَامِ وَ فَرْعِهِ وَ ذِرْوَتِهِ وَ سَنَامِهِ
(The book) ‘Al-Mahasin’ – My father, from Ali Bin Al Numan, from Ibn Muskan, from Suleyman Bin Khalid,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said: ‘Shall I-asws Inform you with Al-Islam, and its branches, and its peak, and its hump?’
قَالَ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ
He (the narrator) said, ‘I said, ‘Yes, may I be sacrificed for you-asws!’
قَالَ أَمَّا أَصْلُهُ فَالصَّلَاةُ وَ فَرْعُهُ فَالزَّكَاةُ وَ ذِرْوَتُهُ وَ سَنَامُهُ الْجِهَادُ
He-asws said: ‘As for its root, it is the Salat, and its branch is the Zakat, and its peak and its hump is the Jihad’.
قَالَ إِنْ شِئْتَ أَخْبَرْتُكَ بِأَبْوَابِ الْخَيْرِ
He-asws said: ‘If you like I-asws can inform you with the doors of goodness’.
قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ
I said, ‘Yes, may I be sacrificed for you-asws!’
قَالَ الصَّوْمُ جُنَّةٌ وَ الصَّدَقَةُ تَذْهَبُ بِالْخَطِيئَةِ وَ قِيَامُ الرَّجُلِ فِي جَوْفِ اللَّيْلِ يَذْكُرُ اللَّهَ ثُمَّ قَرَأَ تَتَجافى جُنُوبُهُمْ عَنِ الْمَضاجِعِ.
He-asws said: ‘The Fast (Sawm) is a shield, and the charity does away with the sins, and standing by the man in the middle of the night mentioning Allah-azwj’. Then he-asws recited: Their sides forsake their beds, [32:16]’’.[119]
71- سن، المحاسن الْوَشَّاءُ عَنْ مُثَنًّى عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ الْأَعْمَالِ أَفْضَلُ
(The book) ‘Al-Mahasin’ – Al Washa, from Musanna, from Mansour Bin Hazim who said,
‘I said to Abu Abdullah-asws, ‘Which of the deeds is the most superior?’
قَالَ الصَّلَاةُ لِوَقْتِهَا وَ بِرُّ الْوَالِدَيْنِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ.
He-asws said: ‘The Salat to its timings, and righteousness with the parents, and the Jihad in the Way of Allah-azwj’’.[120]
72- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُفَرِّقٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَفْضَلَ الْعِبَادَةِ عِفَّةُ بَطْنٍ وَ فَرْجٍ وَ مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ مِنْ أَنْ يُسْأَلَ وَ إِنَّ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ وَ إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ أَوْ يَنْهَى النَّاسَ عَمَّا لَا يَسْتَطِيعُ التَّحَوُّلَ عَنْهُ وَ أَنْ يُؤْذِيَ جَلِيسَهُ فِي مَا لَا يَعْنِيهِ.
(The book) ‘Al-Mahasin’ – My father, from Al Nazr, from Yahya Al Halby, from Mufarriq, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘The most superior of the worships is chastity of the belly and the private parts, and there none from a thing more beloved to Allah-azwj than Him-azwj to be asked, and the quickest of the things in consequential Punishment is the immorality, and the quickest of the good in being Rewarded is the righteousness, and it suffices with the person as a fault that he sees from the people what he is blinded of about himself, or he forbids the people from what he is not able to transfer away from it, and he bothers his gatherers in what does not concern him’’.[121]
73- سن، المحاسن أَبِي عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا ضَاعَ مَالٌ فِي بَرٍّ وَ لَا بَحْرٍ إِلَّا بِتَضْيِيعِ الزَّكَاةِ فَحَصِّنُوا أَمْوَالَكُمْ بِالزَّكَاةِ وَ دَاوُوا مَرْضَاكُمْ بِالصَّدَقَةِ وَ ادْفَعُوا نَوَائِبَ الْبَلَايَا بِالاسْتِغْفَارِ الصَّاعِقَةُ لَا تُصِيبُ ذَاكِراً وَ لَيْسَ يُصَادُ مِنَ الطَّيْرِ إِلَّا مَا ضَيَّعَ تَسْبِيحَهُ.
(The book) ‘Al-Mahasin’ – My father, from Safwan, from Is’haq Bin Ammar,
‘From the one who heard Abu Abdullah-asws saying: ‘No wealth is wasted in a land or sea except by wasting (not paying) the Zakat, so fortify your wealth by the Zakat, and medicate (cure) your sick ones with the charity and repel variety of afflictions with seeking the Forgiveness. A thunderbolt does not hit a Zakir (mentioner of Allah-azwj), and no bird is hunted except which has wasted (not done) its glorification’’.[122]
74- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَمَعَ رَسُولُ اللَّهِ ص بَنِي عَبْدِ الْمُطَّلِبِ فَقَالَ يَا بَنِي عَبْدِ الْمُطَّلِبِ أَفْشُوا السَّلَامَ وَ صِلُوا الْأَرْحَامَ وَ تَهَجَّدُوا وَ النَّاسُ نِيَامٌ وَ أَطْعِمُوا الطَّعَامَ وَ أَطِيبُوا الْكَلَامَ تَدْخُلُوا الْجَنَّةَ بِسَلَامٍ.
(The book) ‘Al-Mahasin’ – Usman Bin Isa, from Sama’at
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww gathered the clan of Abdul Muttalib-as. He-saww said: ‘O clan of Abdul Muttalib-as! Initiate the greetings, and connect the kinship, and hold night vigils (with Salat) while the people sleep, and feed the food, and be of good speech, you will be entering the Paradise in safety’’.[123]
75- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الْأَعْمَالِ عِنْدَ اللَّهِ إِيمَانٌ لَا شَكَّ فِيهِ وَ غَزْوٌ لَا غُلُولَ فِيهِ وَ حَجٌّ مَبْرُورٌ
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from his-asws forefathers‑asws having said: ‘Rasool-Allah-saww said: ‘The most superior of the deeds in the Presence of Allah-azwj is Eman having no doubt in it, and a military expedition having not stealing of war booty in it, and an Accepted Hajj.
وَ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ شَهِيدٌ وَ عَبْدٌ مَمْلُوكٌ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ نَصَحَ لِسَيِّدِهِ وَ رَجُلٌ عَفِيفٌ مُتَعَفِّفٌ ذُو عِبَادَةٍ وَ أَوَّلُ مَنْ يَدْخُلُ النَّارَ أَمِيرٌ مُتَسَلِّطٌ لَمْ يَعْدِلْ وَ ذُو ثَرْوَةٍ مِنَ الْمَالِ لَمْ يُعْطِ الْمَالَ حَقَّهُ وَ فَقِيرٌ فَخُورٌ.
And the first one to enter the Paradise would be a martyr, and an owned slave of excellent worship of his Lord-azwj and advising to his master, and a chaste man virtuous in the worship; and the first one to enter the Fire would be a domineering commander not dispensing justice, and with surplus of the wealth not giving the wealth its right, and a poor one, proud’’.[124]
جا، المجالس للمفيد عُمَرُ بْنُ مُحَمَّدٍ عَنِ ابْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع إِلَى قَوْلِهِ ذُو عِبَادَةٍ.
(The book) ‘Al Majalis’ of Al-Mufeed – Umar Bin Muhammad, from Ibn Mahrawiya, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws – up to his-saww words: ‘With worship’’.[125]
76- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا تَحَابُّوا وَ أَدَّوُا الْأَمَانَةَ وَ اجْتَنَبُوا الْحَرَامَ وَ قَرَوُا الضَّيْفَ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ فَإِذَا لَمْ يَفْعَلُوا ذَلِكَ ابْتُلُوا بِالْقَحْطِ وَ السِّنِينَ.
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from his-asws forefathers‑asws having said: ‘Rasool-Allah-saww said: ‘My-azwj community will not decline for as long as they love each other, and fulfill the entrustment, and shun the Prohibitions, and entertain the guests, and establish the Salat, and give the Zakat. When they don’t do that, they will be Tried with the drought and the lean years’’.[126]
77- ضا، فقه الرضا عليه السلام وَ نَرْوِي عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: بُعِثْتُ بِمَكَارِمِ الْأَخْلَاقِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – from the Prophet-saww having said: ‘I-saww have been Sent with the honourable manners’’.[127]
أَرْوِي عَنِ الْعَالِمِ ع أَنَّ اللَّهَ جَلَّ جَلَالُهُ خَصَّ رُسُلَهُ بِمَكَارِمِ الْأَخْلَاقِ فَامْتَحِنُوا أَنْفُسَكُمْ فَإِنْ كَانَتْ فِيكُمْ فَاحْمَدُوا اللَّهَ وَ إِلَّا فَاسْأَلُوهُ وَ ارْغَبُوا إِلَيْهِ فِيهَا
It is reported from the Scholar-asws: ‘Allah-azwj, Majestic is His-azwj Majesty, Specialised His-azwj Rasools-saww with honourable mannerisms, therefore examine yourselves, for if these are within you, then praise Allah-azwj, or else so ask Him-azwj and be desirous to Him-azwj regarding these!’
فَقَالَ وَ ذَكَرَهَا عَشَرَةً الْيَقِينَ وَ الْقَنَاعَةَ وَ الْبَصِيرَةَ وَ الشُّكْرَ وَ الْحِلْمَ وَ حُسْنَ الْخُلُقِ وَ السَّخَاءَ وَ الْغَيْرَةَ وَ الشَّجَاعَةَ وَ الْمُرُوءَةَ
He (the narrator) said, ‘And he-asws mentioned these ten – the conviction, and the contentment, and the insight, and the gratefulness, and the forbearance, and good manners, and the generousity, and the self-esteem, and the bravery, and the chivalry’.
وَ فِي خَبَرٍ آخَرَ زَادَ فِيهَا الْحَيَاءَ وَ الصِّدْقَ وَ أَدَاءَ الْأَمَانَةِ.
And in another report, there is an increase in it: ‘The modesty, and the truthfulness, and fulfilling the entrustment’’.[128]
وَ أَرْوِي عَنِ الْعَالِمِ ع قَالَ مَا نَزَلَ مِنَ السَّمَاءِ أَجَلُّ وَ لَا أَعَزُّ مِنْ ثَلَاثَةٍ التَّسْلِيمُ وَ الْبِرُّ وَ الْيَقِينُ.
And it is reported from the Scholar-asws: ‘He-asws said: ‘Nothing has descended from the sky more majestic nor dearer than three – the submission, and the righteousness, and the convictions’’.[129]
وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ إِنَّ اللَّهَ جَلَّ وَ عَلَا أَوْحَى إِلَى آدَمَ ع- أَنْ أَجْمَعُ الْكَلَامَ كُلَّهُ فِي أَرْبَعِ كَلِمَاتٍ
And it is reported from the Scholar-asws having said: ‘Allah-azwj Majestic and Exalted Revealed to Adam-azwj: “I-azwj shall Summarise the speech, all of it, is in four phrases!”
فَقَالَ يَا رَبِّ بَيِّنْهُنَّ لِي
He-as said: ‘O Lord-azwj! Explain these to me-as!’
فَأَوْحَى اللَّهُ إِلَيْهِ وَاحِدَةٌ لِي وَ أُخْرَى لَكَ وَ أُخْرَى بَيْنِي وَ بَيْنَكَ وَ أُخْرَى بَيْنَكَ وَ بَيْنَ النَّاسِ
Allah-azwj Revealed to him-as! One is for Me-azwj and another is for you-as, and another is between Me-azwj and you-as, and another is between you-as and the people.
فَالَّتِي لِي تُؤْمِنُ بِي وَ لَا تُشْرِكُ بِي شَيْئاً وَ الَّتِي لَكَ فَأُجَازِيكَ عَنْهَا أَحْوَجَ مَا تَكُونُ إِلَى الْمُجَازَاةِ وَ الَّتِي بَيْنَكَ وَ بَيْنِي فَعَلَيْكَ الدُّعَاءُ وَ عَلَيَّ الْإِجَابَةُ وَ الَّتِي بَيْنَكَ وَ بَيْنَ النَّاسِ فَإِنْ تَرْضَى لَهُمْ مَا تَرْضَى لِنَفْسِكَ وَ تَكْرَهُ لَهُمْ مَا تَكْرَهُهُ لِنَفْسِكَ.
That which is for Me-azwj is you-as should believe in Me-azwj and not associate anything with Me‑azwj; and that w which is for you-as is, I-azwj will Recompense you-as about it as needy as you‑as can been to the Recompense; and that which is between you-as and Me-azwj, so upon you-as is to supplicate and upon Me-azwj is the Answering; and that which is between you-as and the people is that you-as should be pleased for them what you-as are pleased for yourself-as, and dislike for them what you-as dislike for yourself-as’’.[130]
وَ أَرْوِي أَنَّهُ سُئِلَ الْعَالِمُ ع عَنْ خِيَارِ الْعِبَادِ فَقَالَ الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا وَ إِذَا أُعْطُوا شَكَرُوا وَ إِذَا ابْتُلُوا صَبَرُوا وَ إِذَا غَضِبُوا عَفَوْا.
And it is reported that the Scholar-asws was asked about the best servant, so he-asws said: ‘Those when they do good deeds, they are joyful, and when they do evil deeds they seek forgiveness, and when they are forgiven they are thankful, and when they are Tried they are patient, and when they are angered, they pardon’’.[131]
78- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِبْرَاهِيمَ بْنِ الْهَيْثَمِ الْخَفَّافِ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ عَبْدِ الْمَلِكِ بْنِ هِشَامٍ عَنْ عَلِيٍّ الْأَشْعَرِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا عُبِدَ اللَّهُ بِمِثْلِ الْعَقْلِ وَ مَا تَمَّ عَقْلُ امْرِئٍ حَتَّى يَكُونَ فِيهِ عَشْرُ خِصَالٍ الْخَيْرُ مِنْهُ مَأْمُولٌ وَ الشَّرُّ مِنْهُ مَأْمُونٌ يَسْتَقِلُّ كَثِيرَ الْخَيْرِ مِنْ عِنْدِهِ وَ يَسْتَكْثِرُ قَلِيلَ الْخَيْرِ مِنْ غَيْرِهِ
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Ibrahim Bin hashim, from Ibrahim Bin Al Haysam Al Khafaf, from a man from our companions, from Abdul Malik Bin Hisham, from Ali Al Ashary raisng it, said,
‘Allah-azwj has not been worshipped with the likes of the intellect, and the intellect of a person is not complete until there happen to be ten characteristics in him – the good from him is hoped for, and the evil from him is secured; he considers a lot of good to be less and considers a little good from others as a lot.
وَ لَا يَتَبَرَّمُ بِطِلَابِ الْحَوَائِجِ وَ لَا يَسْأَمُ مِنْ طَلَبِ الْعِلْمِ طُولَ عُمُرِهِ الْفَقْرُ أَحَبُّ إِلَيْهِ مِنَ الْغِنَى وَ الذُّلُّ أَحَبُّ إِلَيْهِ مِنَ الْعِزِّ نَصِيبُهُ مِنَ الدُّنْيَا الْقُوتُ
And he does not get annoyed with seeking the needs, nor does he get tired of seeking the knowledge the length of his life; the poverty is more beloved to him than the riches, and the humbleness is more beloved to him than the honour; his share from the world is the daily subsistence.
وَ الْعَاشِرَةُ وَ مَا الْعَاشِرَةُ لَا يَرَى أَحَداً إِلَّا قَالَ هُوَ خَيْرٌ مِنِّي وَ أَتْقَى إِنَّمَا النَّاسُ رَجُلَانِ فَرَجُلٌ هُوَ خَيْرٌ مِنْهُ وَ أَتْقَى وَ آخَرُ هُوَ شَرٌّ مِنْهُ وَ أَدْنَى فَإِذَا رَأَى مَنْ هُوَ خَيْرٌ مِنْهُ وَ أَتْقَى تَوَاضَعَ لَهُ لِيَلْحَقَ بِهِ وَ إِذَا الْتَقَى الَّذِي هُوَ شَرٌّ مِنْهُ وَ أَدْنَى قَالَ عَسَى أَنْ يَكُونَ خَيْرُ هَذَا بَاطِناً وَ شَرُّهُ ظَاهِراً وَ عَسَى أَنْ يُخْتَمَ لَهُ بِخَيْرٍ
The tenth, and what is the tenth? He does not see anyone except he says, ‘He is better than me and more pious. But rather the people are two (types of) men. A man who is better than him and more pious, and another who is eviler than him and lower. When he sees the one who is better than him and more pious, he humbles to him in order to join (catch up) with him, and then he meets the one who is eviler than him and lower, he said, ‘Perhaps he happens to be better than this esoterically, and his evil is only apparent, and perhaps it will end for him with good’.
فَإِذَا فَعَلَ ذَلِكَ فَقَدْ عَلَا مَجْدُهُ وَ سَادَ أَهْلَ زَمَانِهِ.
When he does that, his glory would be lofty, and he would be the fortunate of the people of his time’’.[132]
79- سر، السرائر ابْنُ مَحْبُوبٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ لِبَعْضِ وُلْدِهِ يَا بُنَيَّ إِيَّاكَ أَنْ يَرَاكَ اللَّهُ تَعَالَى فِي مَعْصِيَةٍ نَهَاكَ عَنْهَا وَ إِيَّاكَ أَنْ يَفْقِدَكَ اللَّهُ تَعَالَى عَنْ طَاعَةِ أَمْرِكَ بِهَا
(The book) ‘Al Saraair’ – Ibn Mahboub, from Sa’ad Bin Abu Khalaf,
‘From Abu Al-Hassan Musa-asws having said to one of his-asws sons: ‘O my-asws son! Beware of Allah-azwj Seeing you being in an act of disobedience He-azwj has Forbidden you from it, and beware of Allah-azwj Missing you from an act of obedience He-azwj has Commanded you with it!
وَ عَلَيْكَ بِالْجِدِّ وَ لَا تُخْرِجَنَّ نَفْسَكَ عَنِ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ تَعَالَى وَ طَاعَتِهِ فَإِنَّ اللَّهَ تَعَالَى لَا يُعْبَدُ حَقَّ عِبَادَتِهِ
And upon you is with the effort, and do not take yourself out from having been deficient in the worship of Allah-azwj the Exalted and being obedient to Him-azwj, for Allah-azwj the Exalted cannot be worshipped as is the right of Him-azwj being worshipped.
وَ إِيَّاكَ وَ الْمِزَاحَ فَإِنَّهُ يَذْهَبُ بِنُورِ إِيمَانِكَ وَ يَسْتَخِفُّ مُرُوَّتَكَ وَ إِيَّاكَ وَ الضَّجَرَ وَ الْكَسَلَ فَإِنَّهُمَا يَمْنَعَانِكَ حَظَّ الدُّنْيَا وَ الْآخِرَةِ.
And beware of the joking for it will do away with the Noor of your Eman and lighten your chivalry. And beware of the boredom and the laziness for these two will prevent you from a share of the world and the Hereafter’’.[133]
80- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَا بَا مُحَمَّدٍ عَلَيْكُمْ بِالْوَرَعِ وَ الِاجْتِهَادِ وَ أَدَاءِ الْأَمَانَةِ وَ صِدْقِ الْحَدِيثِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبَكُمْ وَ طُولِ السُّجُودِ فَإِنَّ ذَلِكَ مِنْ سُنَنِ الْأَوَّابِينَ
Tafseer Al-Ayyashi – From Abu Baseer,
‘From Abu Abdullah-asws having said: ‘O Abu Muhammad! Upon you all is to be with the devoutness, and the striving, and fulfilling the entrustment, and truthful narration, and good accompaniment to the one accompanying you, and prolongation of the Sajdahs, for that is from the ways of the penitent ones’.
قَالَ أَبُو بَصِيرٍ الْأَوَّابُونَ التَّوَّابُونَ.
Abu Baseer said, ‘The penitent ones are the repenting ones’’.[134]
81- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنِ الرَّبِيعِ بْنِ بَدْرٍ عَنْ أَبِي حَاتِمٍ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا أَنَسُ أَكْثِرْ مِنَ الطَّهُورِ يَزِيدُ اللَّهُ فِي عُمُرِكَ وَ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ بِاللَّيْلِ وَ النَّهَارِ عَلَى طَهَارَةٍ فَافْعَلْ فَإِنَّكَ تَكُونُ إِذَا مِتَّ عَلَى طَهَارَةٍ شَهِيداً
(The book) ‘Al Majaalis’ of Al-Mufeed – Ahmad Bin Al Waleed, from his father, from Ibn Aban, from Ibn Awramah, from Ismail Bin Aban, from Al Rabie Bin Badr, from Abu Harim, from Anas Bin Malik (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘O Anas! Most of the cleansing, Allah-azwj Increases in your life span, and if you are able to be upon cleanliness by the night and day, then do so. When you die being upon cleanliness you would be a martyr.
وَ صَلِّ صَلَاةَ الزَّوَالِ فَإِنَّهَا صَلَاةُ الْأَوَّابِينَ وَ أَكْثِرْ مِنَ التَّطَوُّعِ تُحِبَّكَ الْحَفَظَةُ وَ سَلِّمْ عَلَى مَنْ لَقِيتَ يَزِيدُ اللَّهُ فِي حَسَنَاتِكَ وَ سَلِّمْ فِي بَيْتِكَ يَزِيدُ اللَّهُ فِي بَرَكَتِكَ
And pray the midday Salat, for it is a Salat of the penitent, and frequent from the optional (Salats), the preservers (recording Angels) will love you, and greet the one you meet Allah-azwj will Increase in your good deeds, and greet in your house, Allah-azwj will Increase your Blessings.
وَ وَقِّرْ كَبِيرَ الْمُسْلِمِينَ وَ ارْحَمْ صَغِيرَهُمْ أَجِيءُ أَنَا وَ أَنْتَ يَوْمَ الْقِيَامَةِ كَهَاتَيْنِ وَ جَمَعَ بَيْنَ الْوُسْطَى وَ الْمُسَبِّحَةِ.
And dignify the older Muslims and mercy their young ones. I-saww and you will come on the Day of Qiyamah like these two’ – and he-saww gathered between the middle (finger) and the index (finger)’’.[135]
82- جا، المجالس للمفيد الْجِعَابِيُّ عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدٍ الْعِجْلِيِّ عَنْ مُحَمَّدِ بْنِ أَيُّوبَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ مَنْ كُنَّ فِيهِ كَتَبَهُ اللَّهُ مِنْ أَهْلِ الْجَنَّةِ
(The book) ‘Al Majaalis’ of Al-Mufeed – Al Jiany, from Abdullah Bin Bureyd Al Ijaly, from Muhammad Bin Ayoub,
‘From Muhammad Bin Ali son of Ja’far-asws, from his brother Musa-asws Bin Ja’far-asws, from his‑asws forefathers-asws, may the Salawaat of Allah-azwj be upon them, said: ‘Rasool-Allah-saww said: ‘Four, one who has these in him, Allah-azwj will Write for him being from the people of Paradise: –
مَنْ كَانَ عِصْمَتُهُ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنِّي مُحَمَّدٌ رَسُولُ اللَّهِ وَ مَنْ إِذَا أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ قَالَ الْحَمْدُ لِلَّهِ وَ مَنْ إِذَا أَصَابَ ذَنْباً قَالَ أَسْتَغْفِرُ اللَّهَ وَ مَنْ إِذَا أَصَابَتْهُ مُصِيبَةٌ قَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُون.
One whose protection was the testimony, ‘There is no god except Allah-azwj and I-saww am a Rasool-saww of Allah-azwj’, and the one, when Allah-azwj Confers upon him with a bounty, says, ‘The Praise is for Allah-azwj’, and the one when he commits a sin, says, ‘I seek Forgiveness of Allah-azwj’, and one when a calamity hits him, says, ‘We are for Allah-azwj and are returning to Him-azwj’’.[136]
83- جا، المجالس للمفيد الصَّدُوقُ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ سَمِعْتُهُ يَقُولُ لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَ لَا تَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ فَإِنَّ قَلِيلَ الذُّنُوبِ تَجْتَمِعُ حَتَّى تَكُونَ كَثِيراً وَ خَافُوا اللَّهَ عَزَّ وَ جَلَّ فِي السِّرِّ حَتَّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ وَ سَارِعُوا إِلَى طَاعَةِ اللَّهِ وَ اصْدُقُوا الْحَدِيثَ وَ أَدُّوا الْأَمَانَةَ فَإِنَّمَا ذَلِكَ لَكُمْ وَ لَا تَدْخُلُوا فِيمَا لَا يَحِلُّ فَإِنَّمَا ذَلِكَ عَلَيْكُمْ.
(The book) ‘Al Majaalis’ of Al-Mufeed – Al-Sadouq, from his father, from Ali Bin Ibrahim, from Al Yaqteeny, from Usman Bin Isa, from Sama’at,
‘Abu Al-Hassan Musa-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Do not consider a lot of good to be a lot, nor consider the few sins as less, for the few sins gather until they become a lot; and fear Allah-azwj Mighty and Majestic in the secret, you will be giving fairness to your own self, and hasten to the obedience of Allah-azwj, and be truthful of the narrations, and fulfil the entrustments, for rather that would be for you, and do not enter into what is not Permissible, for rather that would be against you’’.[137]
84- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص فِي خُطْبَةٍ أَ لَا أُخْبِرُكُمْ بِخَيْرِ خَلَائِقِ الدُّنْيَا وَ الْآخِرَةِ الْعَفْوِ عَمَّنْ ظَلَمَكَ وَ أَنْ تَصِلَ مَنْ قَطَعَكَ وَ الْإِحْسَانِ إِلَى مَنْ أَسَاءَ إِلَيْكَ وَ إِعْطَاءِ مَنْ حَرَمَكَ وَ فِي التَّبَاغُضِ الْحَالِقَةِ لَا أَعْنِي حَالِقَةَ الشَّعْرِ وَ لَكِنْ حَالِقَةَ الدِّينِ.
(The book) ‘Al Majaalis’ of Al-Mufeed – Ahmad Bin Al Qaleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Abu Umeyr, from Al Nazr, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said in a sermon: ‘Shall I-saww inform you all with best manners of the world and the Hereafter? Pardoning the one who is unjust to you, and connecting the one who cuts you off, and the favour to the one being bad to you, and giving the one who deprives you, and in hating each other there is baldness. I-saww don’t mean baldness of the hair, but baldness of the religion’’.[138]
85- جا، المجالس للمفيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ وَ أَسْهِمْهُمْ فِي مَالِكَ وَ ارْضَ لَهُمْ بِمَا تَرْضَى لِنَفْسِكَ وَ اذْكُرِ اللَّهَ كَثِيراً وَ إِيَّاكَ وَ الْكَسَلَ وَ الضَّجَرَ فَإِنَّ أَبِي بِذَلِكَ كَانَ يُوصِينِي وَ بِذَلِكَ كَانَ يُوصِيهِ أَبُوهُ
(The book) ‘Al Majaalis’ of Al-Mufeed – By this chain from Ibn Mahziyar, from Fazalat, from Ajlan Abu Salih who said,
‘Abu Abdullah-asws said: ‘Be fair to the people from yourself, and share them in your wealth, and be pleased for them with what you are pleased for yourself, and mention Allah-azwj a lot, and beware of the laziness and the boredom’ – and his-asws father-asws had advised with that.
وَ كَذَلِكَ فِي صَلَاةِ اللَّيْلِ إِنَّكَ إِذَا كَسِلْتَ لَمْ تُؤَدِّ إِلَى اللَّهِ حَقَّهُ وَ إِنْ ضَجِرْتَ لَمْ تُؤَدِّ إِلَى أَحَدٍ حَقّاً وَ عَلَيْكَ بِالصِّدْقِ وَ الْوَرَعِ وَ أَدَاءِ الْأَمَانَةِ وَ إِذَا وَعَدْتَ فَلَا تُخْلِفْ.
‘And like that regarding the night Salat. When you are lazy, you will not be fulfilling to Allah‑azwj His-azwj Right, and if you are bored, you will not fulfil to anyone of his right; and upon you is with the truthfulness, and the devoutness, and fulfilling the entrustment; and whenever you promise, so do not break’’.[139]
86- جا، المجالس للمفيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ عَبَّادٍ عَنْ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَنَّهُ قَالَ: لَنُحِبُّ مِنْ شِيعَتِنَا مَنْ كَانَ عَاقِلًا فَهِماً فَقِيهاً حَلِيماً مُدَارِياً صَبُوراً صَدُوقاً وَفِيّاً
(The book) ‘Al Majaalis’ of Al-Mufeed – By this chain, from Ibn Mahziyar, from Ja;far Bin Muhammad, from Ismail Bin Abbad, from Bukeyr,
‘From Abu Abdullah Ja’far Bin Muhammad-asws, may the Salawaat of Allah-azwj be upon them‑asws having said: ‘We-asws love from our-asws Shias, one who was an intellectual, understanding, jurist, forbearing, of good management, patient, truthful, loyal’.
ثُمَّ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَصَّ الْأَنْبِيَاءَ ع بِمَكَارِمِ الْأَخْلَاقِ فَمَنْ كَانَتْ فِيهِ فَلْيَحْمَدِ اللَّهَ عَلَى ذَلِكَ وَ مَنْ لَمْ تَكُنْ فِيهِ فَلْيَتَضَرَّعْ إِلَى اللَّهِ وَ لْيَسْأَلْهُ
Then he-asws said: ‘Allah-azwj Blessed and Exalted Specialise the Prophets-as with honourable manners, so the one who has these in him, let him praise Allah-azwj upon that, and the one who does not have these in him, let him beseech to Allah-azwj and let him ask Him-azwj’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا هِيَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! And what are these?’
قَالَ الْوَرَعُ وَ الْقُنُوعُ وَ الصَّبْرُ وَ الشُّكْرُ وَ الْحِلْمُ وَ الْحَيَاءُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ الْغَيْرَةُ وَ الْبِرُّ وَ صِدْقُ الْحَدِيثِ وَ أَدَاءُ الْأَمَانَةِ.
He-asws said: ‘The devoutness, and the contentment, and the patience, and the thankfulness, and the forbearance, and the modesty, and the generousity, and the bravery, and the self-esteem, and the righteousness, and truthful narration, and fulfilling the entrustment’’.[140]
87- جا، المجالس للمفيد بِالْإِسْنَادِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ عَنْ عُمَرَ بْنِ سَعِيدِ بْنِ هِلَالٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ أَوْصِنِي
(The book) ‘Majaalis’ of Al-Mufeed – By the chain, from Ali Bin Mahziyar, from Ali Bin Uqbah, from Abu Kahmas, from Umar Bin Saeed Bin Hilal who said,
‘I said to Abu Abdullah-asws, ‘Advise me!’
قَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ اعْلَمْ أَنَّهُ لَا يَنْفَعُ اجْتِهَادٌ بِلَا وَرَعٍ
He-asws said: ‘I-asws advise you with fearing Allah-azwj, and the devoutness, and the striving, and know that the striving cannot benefit without devoutness!
وَ انْظُرْ إِلَى مَا هُوَ دُونَكَ وَ لَا تَنْظُرْ إِلَى مَنْ فَوْقَكَ فَلَكَثِيرٌ مَا قَالَ اللَّهُ تَعَالَى لِرَسُولِهِ ص فَلا تُعْجِبْكَ أَمْوالُهُمْ وَ لا أَوْلادُهُمْ وَ قَالَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا
And look at the one who is below you and do not look at the one above you, for frequently Allah-azwj the Exalted Said to His-azwj Rasool-saww: So do not let their wealth or their children fascinate you. [9:55] and Said: And do not extend your eyes towards what We have Provided with spouses from them, being a blossom of the life of the world [20:131].
وَ إِنْ نَازَعَتْكَ نَفْسُكَ إِلَى شَيْءٍ مِنْ ذَلِكَ فَاعْلَمْ أَنَّ رَسُولَ اللَّهِ ص كَانَ قُوتُهُ الشَّعِيرَ وَ حَلْوَاؤُهُ التَّمْرَ إِذَا وَجَدَهُ وَ وَقُودُهُ السَّعَفَ وَ إِذَا أُصِبْتَ بِمُصِيبَةٍ فَاذْكُرْ مُصَابَكَ بِرَسُولِ اللَّهِ ص فَإِنَّ النَّاسَ لَنْ يُصَابُوا بِمِثْلِهِ أَبَداً.
And if your soul snatches you to something from that, then know that Rasool-Allah-saww, his‑saww daily subsistence was the barley, and his-saww sweet dish were the dates when he-saww could find them, and his firewood were the fronds; and whenever you are hit by a difficulty, then remember your difficulties with (difficulties of) Rasool-Allah-saww, for the people will never be hit by the likes of it, ever!’’[141]
88- جا، المجالس للمفيد بِالْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ قَالَ أَخْبَرَنِي ابْنُ إِسْحَاقَ الْخُرَاسَانِيُّ صَاحِبٌ كَانَ لَنَا قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع يَقُولُ لَا تَرْتَابُوا فَتَشُكُّوا فَتَكْفُرُوا وَ لَا تُرَخِّصُوا لِأَنْفُسِكُمْ فَتَذْهَبُوا وَ لَا تُدَاهِنُوا فِي الْحَقِّ فَتَخْسَرُوا
(The book) ‘Al Majaalis’ of Al-Mufeed – By the chain, from Ibn Mahziyar who said, ‘I am informed by Ibn Is’haq Al Khurasany who was a companion of ours. He said,
‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws had said: ‘Do not be suspicious for you will be doubting so you will disbelieve, and do not allow yourselves for you will be going (to it), and do not flatter regarding the truth for you will be incurring loss.
إِنَّ الْحَزْمَ أَنْ تَتَفَقَّهُوا وَ مِنَ الْفِقْهِ أَنْ لَا تَغْتَرُّوا وَ إِنَّ أَنْصَحَكُمْ لِنَفْسِهِ أَطْوَعُكُمْ لِرَبِّهِ وَ إِنَّ أَغَشَّكُمْ أَعْصَاكُمْ لِرَبِّهِ مَنْ يُطِعِ اللَّهَ يَأْمَنْ وَ يَرْشُدْ وَ مَنْ يَعْصِهِ يَخِبْ وَ يَنْدَمْ
The firmness is that you (acquire) understanding, and from the jurisprudence is that you do not pride, and that the most advising of you to himself is the most obedience of you to his Lord-azwj, and the most fraudulent of you is your most disobedient to his Lord-azwj, and the one who obeys Allah-azwj is safe and is rightly guided, and the one who disobeys Him-azwj will be disappointed and regret.
وَ اسْأَلُوا اللَّهَ الْيَقِينَ وَ ارْغَبُوا إِلَيْهِ فِي الْعَاقِبَةِ وَ خَيْرُ مَا دَارَ فِي الْقَلْبِ الْيَقِينُ
And ask Allah-azwj for the conviction and be desirous to Him-azwj regarding the consequences, and the best of what rotates in the heart is the conviction.
أَيُّهَا النَّاسُ إِيَّاكُمْ وَ الْكَذِبَ فَإِنَّ كُلَّ رَاجٍ طَالِبٌ وَ كُلَّ خَائِفٍ هَارِبٌ.
O you people! Beware of the lying, for every hope there is a seeker, and every fearful is a fleer’’.[142]
89- جا، المجالس للمفيد الْحَسَنُ بْنُ حَمْزَةَ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ عَنْ جَدِّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: أَ لَا أُخْبِرُكُمْ بِأَشَدِّ مَا افْتَرَضَ اللَّهُ عَلَى خَلْقِهِ إِنْصَافُ النَّاسِ مِنْ نفسهم [أَنْفُسِهِمْ] وَ مُوَاسَاةُ الْإِخْوَانِ فِي اللَّهِ عَزَّ وَ جَلَّ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ فَإِنْ عُرِضَتْ لَهُ طَاعَةٌ لِلَّهِ عَمِلَ بِهَا وَ إِنْ عُرِضَتْ لَهُ مَعْصِيَةٌ تَرَكَهَا.
(The book) ‘Al Majaalis’ of Al-Mufeed – Al-Hassan Bin Hamza, from Ahmad Bin Abdullah, from his grandfather Al Barqy, from his father, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Salim, from Al Haza’a,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘Shall I-asws inform you all with the severest of what Allah-azwj has Imposed upon His-azwj creatures? (It is) fairness to the people from themselves and consoling the brethren for the Sake of Allah-azwj Mighty and Majestic, and mentioning (doing Zikr) of Allah-azwj upon every situation. If an obedience to Allah-azwj is presented to him, he works with it, and if a disobedience is presented to him, he leaves it’’.[143]
90- ضه، روضة الواعظين قَالَ سَلْمَانُ الْفَارِسِيُّ رَحْمَةُ اللَّهِ عَلَيْهِ أَوْصَانِي خَلِيلِي رَسُولُ اللَّهِ ص بِسَبْعِ خِصَالٍ لَا أَدَعُهُنَّ عَلَى كُلِّ حَالٍ
(The book) ‘Rowzat Al Waizeen’ –
‘Salman Al-Farsi-ra, may Allah-azwj have Mercy on him-ra, Said: ‘My-ra friend Rasool-Allah-saww advised me-ra with seven characteristics I-ra should not leave these upon every situation.
أَوْصَانِي أَنْ أَنْظُرَ إِلَى مَنْ هُوَ دُونِي وَ لَا أَنْظُرَ إِلَى مَنْ هُوَ فَوْقِي وَ أَنْ أُحِبَّ الْفُقَرَاءَ وَ الدُّنُوَّ مِنْهُمْ وَ أَنْ أَقُولَ الْحَقَّ وَ إِنْ كَانَ مُرّاً وَ أَنْ أَصِلَ إِلَى رَحِمِي وَ إِنْ كَانَتْ مُدْبِرَةً وَ أَنْ لَا أَسْأَلَ النَّاسَ شَيْئاً وَ أَوْصَانِي أَنْ أَقُولَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ فَإِنَّهَا مِنْ كُنُوزِ الْجَنَّةِ.
He-saww advised me-ra that I-ra should look at the one below me-ra and not look at the one who is above me-ra; and I-ra should love the beloved and be near to them; and that I-ra should speak the truth and even if it was bitter; and that I-ra should connect to my-ra kinship and every if it was a housekeeper; and that I-ra should not ask the people for anything; and that I-ra should be saying, ‘There is neither any might nor strength except with Allah-azwj, for it is from the treasures of the Paradise’’.[144]
91- جع، جامع الأخبار قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طَلَبْتُ الْقَدْرَ وَ الْمَنْزِلَةَ فَمَا وَجَدْتُ إِلَّا بِالْعِلْمِ تَعَلَّمُوا يَعْظُمْ قَدْرُكُمْ فِي الدَّارَيْنِ
(The book) ‘Jamie Al-Akhbar’ –
‘Amir Al-Momineen-asws said: ‘I-asws sought the worth and the status, but I-asws did not find it except with the knowledge. Learn, your worth will be greater in the two houses (world and the Hereafter)!
وَ طَلَبْتُ الْكَرَامَةَ فَمَا وَجَدْتُ إِلَّا بِالتَّقْوَى اتَّقُوا لِتَكْرُمُوا
And I-asws sought the honour, but I-asws could not find it except with the piety. Be pious, to be honoured!
وَ طَلَبْتُ الْغِنَى فَمَا وَجَدْتُ إِلَّا بِالْقَنَاعَةِ عَلَيْكُمْ بِالْقَنَاعَةِ تَسْتَغْنُوا
And I-asws sought the riches, but I-asws could not find it except with the contentment. Upon you all is with contentment, you will be enriched!
وَ طَلَبْتُ الرَّاحَةَ فَمَا وَجَدْتُ إِلَّا بِتَرْكِ مُخَالَطَةِ النَّاسِ لِقِوَامِ عَيْشِ الدُّنْيَا اتْرُكُوا الدُّنْيَا وَ مُخَالَطَةَ النَّاسِ تَسْتَرِيحُوا فِي الدَّارَيْنِ وَ تَأْمَنُوا مِنَ الْعَذَابِ
And I-asws sought the rest, but I-asws could not find it except by leaving mingling with the people to support the livelihood of the world. Leave the world and mingling with the people, you will (find) rest in the two houses (world and the Hereafter) and you will be safe from the Punishment.
وَ طَلَبْتُ السَّلَامَةَ فَمَا وَجَدْتُ إِلَّا بِطَاعَةِ اللَّهِ أَطِيعُوا اللَّهَ تَسْلَمُوا
And I-asws sought the safety, but I-asws could not find it except by obeying Allah-azwj. Obey Allah‑azwj, you will be safe!
وَ طَلَبْتُ الْخُضُوعَ فَمَا وَجَدْتُ إِلَّا بِقَبُولِ الْحَقِّ اقْبَلُوا الْحَقَّ فَإِنَّ قَبُولَ الْحَقِّ يُبْعِدُ مِنَ الْكِبْرِ
And I-asws sought the abidance, but I-asws could not find it except by accepting the truth. Accept the truth, for accepting the truth distances from the arrogance!
وَ طَلَبْتُ الْعَيْشَ فَمَا وَجَدْتُ إِلَّا بِتَرْكِ الْهَوَى فَاتْرُكُوا الْهَوَى لِيَطِيبَ عَيْشُكُمْ
And I-asws sought the (good) life, but I-asws could not find it except by leaving the personal desires. So leave the personal desires, your lives will be good!
وَ طَلَبْتُ الْمَدْحَ فَمَا وَجَدْتُ إِلَّا بِالسَّخَاوَةِ كُونُوا الْأَسْخِيَاءَ تُمْدَحُوا
And I-asws sought the praise, but I-asws could not find it except with the generousity. Be generous, you will be praised!
وَ طَلَبْتُ نَعِيمَ الدُّنْيَا وَ الْآخِرَةِ فَمَا وَجَدْتُ إِلَّا بِهَذِهِ الْخِصَالِ الَّتِي ذَكَرْنَاهَا.
And I sought bounties of the world and the Hereafter, but I-asws could not find it except with these characteristics which I-asws have mentioned them’’.[145]
92- بشا، بشارة المصطفى مُحَمَّدُ بْنُ عَبْدِ الْوَهَّابِ الرَّازِيُّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ الْمُقْرِي عَنْ يَحْيَى بْنِ الْحُسَيْنِ بْنِ هَارُونَ عَنْ أَبِي أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الْعَبْدِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَفْوَانَ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَنِ اعْتَصَمَ بِاللَّهِ عَزَّ وَ جَلَّ هُدِيَ وَ مَنْ تَوَكَّلَ عَلَى اللَّهِ عَزَّ وَ جَلَّ كُفِيَ وَ مَنْ قَنِعَ بِمَا رَزَقَهُ اللَّهُ عَزَّ وَ جَلَّ أُغْنِيَ وَ مَنِ اتَّقَى اللَّهَ عَزَّ وَ جَلَّ نَجَا
(The book) ‘Bashaarat Al-Mustafa-saww’ – Muhammad Bin Abdul Wahhab Al Razy, from Muhammad Bin Ahmad Bin Al-Husayn, from Muhammad Bin Muhammad Al Muqry, from Yahya Bin Al-Husayn Bin Haroun, from Abu Ahmad Bin Muhammad Bin Ali Al Abdy, from Muhammad Bin Ja’far, from Al Barqy, from Ibn Mahboub, from Safwan who said,
‘Ja’far-asws Bin Muhammad-asws said: ‘One who holds on to Allah-azwj Mighty and Majestic is guided, and one who relies upon Allah-azwj Mighty and Majestic is sufficed, and one who is content with what Allah-azwj Mighty and Majestic has Graced him is needless (rich), and one who fears Allah-azwj Mighty and Majestic attains salvation!
فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ بِمَا اسْتَطَعْتُمْ وَ أَطِيعُوا وَ سَلِّمُوا الْأَمْرَ لِأَهْلِهِ تُفْلِحُوا وَ اصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ وَ لا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ الْآيَةَ لا يَسْتَوِي أَصْحابُ النَّارِ وَ أَصْحابُ الْجَنَّةِ أَصْحابُ الْجَنَّةِ هُمُ الْفائِزُونَ.
Fear Allah-azwj, servants of Allah-azwj in according to your capacities, and obey and submit to its people, you will succeed! And be patient, surely Allah is with the patient ones [2:153] And do not become like those who forgot Allah, so He Made them forget themselves [59:19] – the Verse. They are not equal, the inmates of the Fire and the dwellers of the Garden – the dwellers of the Garden are the victorious [59:20]’’.[146]
93- ختص، الإختصاص عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لِحُمْرَانَ بْنِ أَعْيَنَ يَا حُمْرَانُ انْظُرْ إِلَى مَنْ هُوَ دُونَكَ فِي الْمَقْدُرَةِ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ فِي الْمَقْدُرَةِ فَإِنَّ ذَلِكَ أَقْنَعُ لَكَ بِمَا قُسِمَ لَكَ وَ أَحْرَى أَنْ تَسْتَوْجِبَ الزِّيَادَةَ مِنْ رَبِّكَ عَزَّ وَ جَلَّ
(The book) ‘Al Ikhtisaas’ – from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying to Humran Bin Ayn: ‘O Humran! Look at the one below you in the ability but do not look at the one who is above you in the ability, for that is contentment for you with what Allah-azwj has Apportioned for you, and more importantly, it would obligate the increase from your Lord-azwj Mighty and Majestic!
وَ اعْلَمْ أَنَّ الْعَمَلَ الدَّائِمَ الْقَلِيلَ عَلَى الْيَقِينِ أَفْضَلُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ مِنَ الْعَمَلِ الْكَثِيرِ عَلَى غَيْرِ يَقِينٍ
And know that the constant few deeds upon the conviction are superior in the Presence of Allahazwj Mighty and Majestic than a lot of deeds not upon conviction!
وَ اعْلَمْ أَنَّهُ لَا وَرَعَ أَنْفَعُ مِنْ تَجَنُّبِ مَحَارِمِ اللَّهِ عَزَّ وَ جَلَّ وَ الْكَفِّ عَنْ أَذَى الْمُؤْمِنِينَ وَ اغْتِيَابِهِمْ وَ لَا عَيْشَ أَهْنَأُ مِنْ حُسْنِ الْخُلُقِ وَ لَا مَالَ أَنْفَعُ مِنَ الْقُنُوعِ بِالْيَسِيرِ الْمُجْزِي وَ لَا جَهْلَ أَضَرُّ مِنَ الْعُجْبِ.
And know! There is no devoutness more beneficial than shunning the Prohibitions of Allah‑azwj Mighty and Majestic, and the refraining from harming the Momineen and backbiting them, and there is no life more welcoming than the good manners, and there is no wealth more beneficial than the contentment with the easy Recompense, and there is no ignorance more harmful than the self-conceit!’’[147]
94- ختص، الإختصاص كَانَ رَسُولُ اللَّهِ ص إِذَا خَطَبَ قَالَ فِي آخِرِ خُطْبَتِهِ طُوبَى لِمَنْ طَابَ خُلُقُهُ وَ طَهُرَتْ سَجِيَّتُهُ وَ صَلُحَتْ سَرِيرَتُهُ وَ حَسُنَتْ عَلَانِيَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ.
(The book) ‘Al-Ikhtisaas’ –
‘Rasool-Allah-saww, when he-saww was addressing, said in the end of his-saww sermon: ‘Beatitude is for the one whose manners are good, and his nature is clean, and his secrets are righteous, and his announcements are excellent, and he spends the surplus of his wealth, and withhold the surplus of his speech, and is fair to the people from himself’’.[148]
95 كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنِ الْقَاسِمِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ أَمْسَكَ الْفَضْلَ مِنْ قَوْلِهِ
(The book) ‘Kitab Al Imamat Wal Al Tabsira’ – From Al Qasim Bin Ali Al Alawy, from Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said’ – similar to it except there is in it: ‘And withholds the surplus of his words’.
وَ مِنْهُ بِهَذَا الْإِسْنَادِ طُوبَى لِمَنْ طَالَ عُمُرُهُ وَ حَسُنَ عَمَلُهُ فَحَسُنَ مُنْقَلَبُهُ إِذْ رَضِيَ عَنْهُ رَبُّهُ وَ وَيْلٌ لِمَنْ طَالَ عُمُرُهُ وَ سَاءَ عَمَلُهُ وَ سَاءَ مُنْقَلَبُهُ إِذْ سَخِطَ عَلَيْهِ رَبُّهُ.
And from him, by this chain: ‘Beatitude is for the one whose life is long, and his deeds are good, so his transfer will be good when his Lord-azwj is Pleased with him; and woe be for the one whose life is long and his deeds are evil, and his transfer will be bad when his Lord-azwj is Wrathful upon him’’.[149]
96- ختص، الإختصاص عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنْ رَسُولِ اللَّهِ ص مَنْ أَسْبَغَ وُضُوءَهُ وَ أَحْسَنَ صَلَاتَهُ وَ أَدَّى زَكَاةَ مَالِهِ وَ كَفَّ غَضَبَهُ وَ سَجَنَ لِسَانَهُ وَ اسْتَغْفَرَ لِذَنْبِهِ وَ أَدَّى النَّصِيحَةَ لِأَهْلِ بَيْتِهِ فَقَدِ اسْتَكْمَلَ حَقَائِقَ الْإِيمَانِ وَ أَبْوَابُ الْجَنَّةِ مُفَتَّحَةٌ لَهُ.
(The book) ‘Al Ikhtisaas’ – from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws, from Rasool-Allah-saww: ‘One who perfects his wud’u and improves his Salat, and give Zakat of his wealth, and restrains his anger, and imprisons his tongue, and seeks Forgiveness for his sins, and give the good advice to people of his household, so he has perfected the realities of the Eman, and the doors of Paradise will be opened for him’’.[150]
97- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا عَنِ الْمَحَاسِنِ مِثْلَهُ.
(The book) ‘Mishqat Al-Anwaar’ – similar to it’.[151]
98- ختص، الإختصاص قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا خَيْرَ فِي الْقَوْلِ إِلَّا مَعَ الْعَمَلِ وَ لَا فِي الْمَنْظَرِ إِلَّا مَعَ الْمَخْبَرِ وَ لَا فِي الْمَالِ إِلَّا مَعَ الْجُودِ وَ لَا فِي الصِّدْقِ إِلَّا مَعَ الْوَفَاءِ وَ لَا فِي الْفِقْهِ إِلَّا مَعَ الْوَرَعِ وَ لَا فِي الصَّدَقَةِ إِلَّا مَعَ النِّيَّةِ وَ لَا فِي الْحَيَاةِ إِلَّا مَعَ الصِّحَّةِ وَ لَا فِي الْوَطَنِ إِلَّا مَعَ الْأَمْنِ وَ الْمَسَرَّةِ.
(The book) ‘Al-Ikhtisaas’ –
‘Amir Al-Momineen-asws said: ‘There is no good in the word except with the deed, nor in the perspective except with the informant, nor in the wealth except with the generousity, nor in the truthfulness except with the loyalty, nor in the understanding except with the devoutness, nor in the charity except with the intention, nor in the life except with the health, nor in the homeland except with the security and the pleasure’’.[152]
99 كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ رَحِمَهُ اللَّهُ عَنْ أَبِيهِ عَنْ سَعْدٍ رَفَعَهُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قُلْتُ جُعِلْتُ فِدَاكَ صِفْ لِي شِيعَتَكَ
The book ‘Sifaat Al Shia’ of Al-Sadouq, may Allah-azwj have Mercy on him, from hi sfather, from Sa’ad raising it from Abu Baseer,
‘From Abu Abdullah-asws, I said, ‘May I be sacrificed for you-asws! Describe your-asws Shia to me!’
قَالَ شِيعَتُنَا مَنْ لَا يَعْدُو صَوْتُهُ سَمْعَهُ وَ لَا شَحْنَاؤُهُ بَدَنَهُ وَ لَا يَطْرَحُ كَلَّهُ عَلَى غَيْرِهِ وَ لَا يَسْأَلُ غَيْرَ إِخْوَانِهِ وَ لَوْ مَاتَ جُوعاً
He-asws said: ‘Our-asws Shia is the one whose voice does not exceed his hearing, nor does his strength (exceed) his body, nor does he drop his weight upon others, and he does not ask other than his brethren and even if he were to die of hunger.
شِيعَتُنَا مَنْ لَا يَهِرُّ هَرِيرَ الْكَلْبِ وَ لَا يَطْمَعُ طَمَعَ الْغُرَابِ
Our-asws Shia is the one who neither howls the howling of the dog, nor does he covet the coveting of the crow.
شِيعَتُنَا الْخَفِيَّةُ عَيْشُهُمْ الْمُنْتَقِلَةُ دِيَارُهُمْ
Our-asws Shias are the ones light of their living, (frequent) transferred of their houses!
شِيعَتُنَا الَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ وَ يَتَوَاسَوْنَ وَ عِنْدَ الْمَوْتِ لَا يَجْزَعُونَ وَ فِي قُبُورِهِمْ يَتَزَاوَرُونَ
Our-asws Shias are those there is a known right in their wealth, and they are consoling, and at the death they are not panicking, and in their graves they will be visiting each other’.
قَالَ جُعِلْتُ فِدَاكَ فَأَيْنَ أَطْلُبُ هَؤُلَاءِ
He (the narrator) said, ‘May I be sacrificed for you-asws! So where can I seek them?’
قَالَ فِي أَطْرَافِ الْأَرْضِ وَ بَيْنَ الْأَسْوَاقِ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي كِتَابِهِ أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكافِرِينَ.
He-asws said: ‘In the outskirts of the earth and between the markets, like what Allah-azwj Mighty and Majestic Said in His-azwj Book: being humble towards the Momineen, mighty against the Kafirs. [5:54]’’.[153]
100- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ يَعْقُوبَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع لَا يَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَجْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعْ عَنْكَ النَّهَارَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ of Fazalah, from Abdullah Bin Yazeed, from Ali Bin Yaqoub who said,
‘Abu Abdullah-asws said to me: ‘Do not let the people deceive you from yourself for the Recompense will come to you besides them, and do not let the day pass by from you with such, for with you is one who is recording upon you!
وَ لَا تَسْتَقِلَّ قَلِيلَ الْخَيْرِ فَإِنَّكَ تَرَاهُ غَداً بِحَيْثُ يَسُرُّكَ وَ لَا تَسْتَقِلَّ قَلِيلَ الشَّرِّ فَإِنَّكَ تَرَاهُ غَداً بِحَيْثُ يَسُوؤُكَ
And do not consider the little good as less, for tomorrow you will see it whereby it will cheer you, and do not consider the little evil as less, for tomorrow you will see it whereby it will worsen you!
وَ أَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً أَشَدَّ طَلَباً وَ لَا أَسْرَعَ دَرَكاً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى لِلذَّاكِرِينَ.
And do good for I-asws have not seen anything more intensely sought nor quicker in coming across than a new good deed for an old sin. Allah-azwj Blessed and Exalted Says: Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114]’’.[154]
101 ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ مَنْ عَمِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ خَيْرِ النَّاسِ وَ مَنِ اجْتَنَبَ مَا حَرَّمَ اللَّهُ عَلَيْهِ فَهُوَ مِنْ أَعْبَدِ النَّاسِ وَ مَنْ قَنِعَ بِمَا أَقْسَمَ اللَّهُ لَهُ فَهُوَ مِنْ أَغْنَى النَّاسِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ of Ibn Mahboub, from Al Sumali who said,
‘I heard Ali-asws Bin Al-Husayn-asws saying: ‘One who words with what Allah-azwj has Imposed upon him, so he is best of the people, and one who shuns what Allah-azwj has Prohibited upon him, so he is from the most worshipping of the people, and one who is content with what Allah-azwj has Apportioned for him, so he is from the richest of the people’’.[155]
102 ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي شَيْبَةَ الزُّهْرِيِّ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: وَيْلٌ لِمَنْ لَا يَدِينُ اللَّهَ بِالْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Ibn Muskan, from Dawood Bin Farqad, from Abu Shayba Al Zuhry,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Woe be to the one not making it a religion of Allah-azwj with instructing with the act of kindness and forbidding from the evil’.
قَالَ وَ مَنْ قَالَ لَا إِلَهَ إِلَّا اللَّهُ فَلَنْ يَلِجَ مَلَكُوتَ السَّمَاءِ حَتَّى يُتِمَّ قَوْلَهُ بِعَمَلٍ صَالِحٍ وَ لَا دِينَ لِمَنْ دَانَ اللَّهَ بِغَيْرِ إِمَامٍ عَادِلٍ وَ لَا دِينَ لِمَنْ دَانَ اللَّهَ بِطَاعَةِ ظَالِمٍ
He-asws said: ‘And the one who says, ‘There is no god except Allah-azwj, will not enter the kingdoms of the sky until he completes his words with righteous deeds, and there is no religion for the one who makes it a religion without a just Imam-asws, and there is no religion for the one who makes it a religion with obedience to an oppressor’.
قَالَ وَ كُلُّ قَوْمٍ أَلْهَاهُمُ التَّكَاثُرُ حَتَّى زَارُوا الْمَقَابِرَ
He-asws said: ‘And every people are inspired by the abundance until they visit the graves’.
قَالَ وَ مَنْ أَحْسَنَ وَ لَمْ يُسِئْ خَيْرٌ مِمَّنْ أَحْسَنَ وَ أَسَاءَ وَ مَنْ أَحْسَنَ وَ أَسَاءَ خَيْرٌ مِمَّنْ أَسَاءَ وَ لَمْ يُحْسِنْ
He-asws said: ‘And the one who does good and does not do evil is better than the one who does good and does evil, and the one who does good, and evil is better than the one who does evil and does not do good’.
وَ قَالَ وَ الْوُقُوفُ عِنْدَ الشُّبْهَةِ خَيْرٌ مِنَ الِاقْتِحَامِ فِي الْهَلَكَةِ.
And he-asws said; ‘And the pausing at the suspicion is better than storming into the destruction’’.[156]
103 ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ رَجُلٍ مِنْ بَنِي هَاشِمٍ قَالَ سَمِعْتُهُ يَقُولُ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِسْلَامُهُ وَ لَوْ كَانَ مَا بَيْنَ قَرْنِهِ وَ قَدَمِهِ خَطَايَا لَمْ يَنْتَقِصْهُ ذَلِكَ الصِّدْقُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ الشُّكْرُ.
The book of Husayn Bin Saeed and ‘Al Nawadir’ – Al Nazr, from Abdullah Bin Sinan, from a man from the clan of Hashim who said,
‘I heard him saying, ‘Four, one who has these in him, his Islam would be perfect, and even if there were signs in what is between his head and his feet, that would not reduce him – the truthfulness, and the modesty, and good manners, and the thanking’’.[157]
104 محص، التمحيص عَنْ مِهْزَمٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ شِيعَتَنَا مَنْ لَا يَعْدُو صَوْتُهُ سَمْعَهُ وَ لَا شَحْمَةُ أُذُنِهِ وَ لَا يَمْتَدِحُ بِنَا مُعْلِناً وَ لَا يُوَاصِلُ لَنَا مُبْغِضاً وَ لَا يُخَاصِمُ لَنَا وَلِيّاً وَ لَا يُجَالِسُ لَنَا عَائِباً
(The book) ‘Al Tamhees’ – from Mihzam Al Asady,
‘From Abu Abdullah-asws having said: ‘Ourasws Shia is one whose voice does not exceed his hearing, not even the lobe of his ear, and he does not praise us openly, and does not connect with a hater of ours-asws, nor does he dispute a friend of ours-asws, nor does he sit with a faulter of ours’.
قَالَ قُلْتُ فَكَيْفَ أَصْنَعُ بِهَؤُلَاءِ الْمُتَشَيِّعَةِ
He (the narrator) said, ‘I said, ‘How do I deal with these Shias?’
قَالَ فِيهِمُ التَّمْحِيصُ وَ فِيهِمُ التَّمْيِيزُ وَ فِيهِمُ التَّبْدِيلُ تَأْتِي عَلَيْهِمْ سِنُونَ تُفْنِيهِمْ وَ طَاعُونٌ يَقْتُلُهُمْ وَ اخْتِلَافٌ يُبَدِّدُهُمْ
He-asws said: ‘Among them is the scrutiny, and among them is the distinguishing and among them is the change. There will come upon them years annihilating them, and a plague killing them, and differing scattering them!
شِيعَتُنَا مَنْ لَا يَهِرُّ هَرِيرَ الْكَلْبِ وَ لَا يَطْمَعُ طَمَعَ الْغُرَابِ وَ لَا يَسْأَلُ وَ إِنْ مَاتَ جُوعاً
Our-asws Shia is one not howling the howling of the dog, nor coveting like coveting of the crow, and he does not beg even if he were to die of hunger!’
قُلْتُ فَأَيْنَ أَطْلُبُ هَؤُلَاءِ
I said, ‘So where can I seek them?’
قَالَ اطْلُبْهُمْ فِي أَطْرَافِ الْأَرْضِ أُولَئِكَ الْخَفِيضُ عَيْشُهُمْ الْمُنْتَقِلَةُ دِيَارُهُمْ الَّذِينَ إِذَا شَهِدُوا لَمْ يُعْرَفُوا وَ إِذَا غَابُوا لَمْ يُفْتَقَدُوا وَ إِنْ مَرِضُوا لَمْ يُعَاوَدُوا وَ إِنْ خَطَبُوا لَمْ يُزَوَّجُوا وَ إِنْ رَأَوْا مُنْكَراً يُنْكِرُوا
He-asws said: ‘Seek them in the outskirts of the earth. They, their lives are light, their houses get transferred, the ones when they are present, are unknown, and when they are absent, they are not missed, and if they fall sick they are not consoled, and if they propose they are not married, and if they see evil, they dislike it.
وَ إِنْ يُخَاطِبْهُمُ الْجَاهِلُ سَلَّمُوا وَ إِنْ لَجَأَ إِلَيْهِمْ ذُو حَاجَةٍ مِنْهُمْ رَحِمُوا وَ عِنْدَ الْمَوْتِ هُمْ لَا يَحْزَنُونَ وَ فِي الْقُبُورِ يَتَزَاوَرُونَ لَمْ تَخْتَلِفْ قُلُوبُهُمْ وَ إِنْ رَأَيْتَهُمُ اخْتُلِفَ بِهِمُ الْبُلْدَانُ.
And if the ignorant one addresses them, they greet, and if one with a need seeks shelter to them they are merciful, and during the death they are not grieving, and in the graves they are visiting each other. Their hearts do not differ, and even if you were to see the cities being different with them’’.[158]
105 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِرْ سَنَتَيْنِ بَرَّ وَالِدَيْكَ سِرْ سَنَةً صِلْ رَحِمَكَ سِرْ مِيلًا عُدْ مَرِيضاً سِرْ مِيلَيْنِ شَيِّعْ جَنَازَةً سِرْ ثَلَاثَةَ أَمْيَالٍ أَغِثْ مَلْهُوفاً وَ عَلَيْكَ بِالاسْتِغْفَارِ فَإِنَّهُ الْمَنْجَاةُ.
(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: ‘Cheerfulness of two years is righteousness with your parents, cheerfulness of a year is connecting your kinship, cheerfulness of a mile is consoling a sick, cheerfulness of two miles is escorting a funeral, cheerfulness of three miles is helping a worried (person), and upon you is with seeking the Forgiveness for it is the salvation’’.[159]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص السَّابِقُونَ إِلَى ظِلِّ الْعَرْشِ طُوبَى لَهُمْ
And by this chain, said,
‘Rasool-Allah-saww said: ‘The ones preceding to the Shade of the Throne, beatitude is for them’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ هُمْ
It was said, ‘O Rasool-Allah-saww! And who are they?’
فَقَالَ الَّذِينَ يَقْبَلُونَ الْحَقَّ إِذَا سَمِعُوهُ وَ يَبْذُلُونَهُ إِذَا سَأَلُوهُ وَ يَحْكُمُونَ لِلنَّاسِ كَحُكْمِهِمْ لِأَنْفُسِهِمْ هُمُ السَّابِقُونَ إِلَى ظِلِّ الْعَرْشِ.
He-asws said: ‘Those who are accepting the truth when they hear it, and they are giving it when they are asked, and they are judging for the people like they are judging for themselves. They are the ones preceding to the Shade of the Throne’’.[160]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أُعْطِينَا أَهْلَ الْبَيْتِ سَبْعاً لَمْ يُعْطَهُنَّ أَحَدٌ كَانَ قَبْلَنَا وَ لَا يُعْطَاهُنَّ أَحَدٌ بَعْدَنَا الصَّبَاحَةَ وَ الْفَصَاحَةَ وَ السَّمَاحَةَ وَ الشَّجَاعَةَ وَ الْعِلْمَ وَ الْعَمَلَ وَ الْمَحَبَّةَ فِي النِّسَاءِ.
And by the chain, said,
‘Rasool-Allah-saww said: ‘We-asws, People-asws of the Household, are Given seven no one before us-asws was Given nor anyone after us-asws will be Given after us-asws – the (goodly) accompaniment, and the eloquence, and the pardoning, and the bravery, and the knowledge, and the deed, and the love in the women’’.[161]
وَ بِهَذَا الْإِسْنَادِ عَنْ عَلِيٍّ ع قَالَ: قِيلَ لِرَسُولِ اللَّهِ ص مَا الَّذِي يُبَاعِدُ الشَّيْطَانَ مِنَّا
And by this chain,
‘From Ali-asws having said: ‘It was said to Rasool-Allah-saww, ‘What is that which distances the Satan-la from us?’
قَالَ الصَّوْمُ لِلَّهِ يُسَوِّدُ وَجْهَهُ وَ الصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَ الْحُبُّ فِي اللَّهِ تَعَالَى وَ الْمُوَاظَبَةُ عَلَى الْعَمَلِ الصَّالِحِ يَقْطَعُ دَابِرَهُ وَ الِاسْتِغْفَارُ يَقْطَعُ وَتِينَهُ.
He-saww said: ‘The fasting for Allah-azwj blackens his-la face, and (giving) the charity breaks his-la back, and the love for the Sake of Allah-azwj the Exalted and the continuance upon the righteous deeds cuts off his-la tail and seeking the Forgiveness cuts off his-la aorta’’.[162]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أُوصِي أُمَّتِي بِخَمْسٍ بِالسَّمْعِ وَ الطَّاعَةِ وَ الْهِجْرَةِ وَ الْجِهَادِ وَ الْجَمَاعَةِ وَ مَنْ دَعَا بِدُعَاءِ الْجَاهِلِيَّةِ فَلَهُ جَثْوَةٌ مِنْ جُثَى جَهَنَّمَ.
And by this chain, said,
‘Rasool-Allah-saww said: ‘I-saww advise my-saww community with five – with the pardoning, and the obedience, and the emigration, and the Jihad, and the congregation, and the one who calls with the call of pre-Islamic period would be a carcass from the carcasses of Hell’’.[163]
106 ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ عَمِّهِ الْحَسَنِ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ إِبْرَاهِيمَ عَنْ أَبِيهِ إِسْمَاعِيلَ عَنْ أَبِيهِ إِبْرَاهِيمَ بْنِ الْحَسَنِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ عَنْ أَبِيهَا الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أُعْطِيَ أَرْبَعَ خِصَالٍ فِي الدُّنْيَا فَقَدْ أُعْطِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ فَازَ بِحَظِّهِ مِنْهُمَا
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – a group, from Abu Al Mufazzal, from Abdullah Bin Al-Husayn Bin Ibrahim Al Alawy, from Ibrahim Bin Ahmad Al Alawy, from his uncle Al-Hassan Bin Ibrahim, from his father Ibrahim, from his father Ismail, from his father Ibrahim Bin Al-Hassan Bin Al-Hassan Bin Al-Hassan,
‘From his mother-as (Syeda) Fatima-as daughter of Al-Husayn-asws, from her-as father-asws Al-Husayn-asws Bin Ali-asws, from his-asws father-asws, Ali Bin Abu Talib-asws having said: ‘Rasool-Allah‑saww said: ‘One Given four characteristics in the world, so he has been Given goodness of the world and the Hereafter and has succeeded with his share from these two –
وَرَعٌ يَعْصِمُهُ عَنْ مَحَارِمِ اللَّهِ وَ حُسْنُ خُلُقٍ يَعِيشُ بِهِ فِي النَّاسِ وَ حِلْمٌ يَدْفَعُ بِهِ جَهْلَ الْجَاهِلِ وَ زَوْجَةٌ صَالِحَةٌ تُعِينُهُ عَلَى أَمْرِ الدُّنْيَا وَ الْآخِرَةِ.
Devoutness fortifying him from the Prohibitions of Allah-azwj, and good manners he lives with in the world, and forbearance he repels the ignorance of the ignorant one, and a righteous wife assisting him upon the matters of the world and the Hereafter’’.[164]
107 ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ الْمُنْعِمِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيِّدُ الْأَعْمَالِ ثَلَاثَةٌ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ مُوَاسَاةُ الْأَخِ فِي اللَّهِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – a group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Hasany, from Ahmad Bin Abdul Munim,
‘From Muhammad son of Ja’far-asws, from his father-asws Al-Sadiq-asws, from his-asws forefathers‑asws having said: ‘Rasool-Allah-saww: ‘Chief of the deeds are three – fairness to the people from yourself and consoling the brother for the Sake of Allah-azwj, and Zikr of Allah-azwj upon every situation’’.[165]
108 ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ حَنْظَلَةَ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا حَسَبَ إِلَّا بِالتَّوَاضُعِ وَ لَا كَرَمَ إِلَّا بِالتَّقْوَى وَ لَا عَمَلَ إِلَّا بِالنِّيَّةِ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – a group, from Abu Al Mufazzal, from Hanzala Bin Zakariya, from Muhammad Bin Ali Bin Hamza Al Alawy, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no pedigree except with the humbleness, nor any honour except with the piety, nor any deed except with the intention’’.
قَالَ وَ قَالَ رَسُولُ اللَّهِ ص حَسَبُ الْمَرْءِ مَالُهُ وَ مُرُوَّتُهُ عَقْلُهُ وَ حِلْمُهُ شَرَفُهُ وَ كَرَمُهُ تَقْوَاهُ.
He-asws said: ‘And Rasool-Allah-saww said: ‘Pedigree of the person is his wealth, and his chivalry is his intellect, and h is forbearance is his nobility, and his benevolent is his piety’’.[166]
109 ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ عَبْدِ الرَّحِيمِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبِي جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ أَحْسَنُ مِنَ الصِّدْقِ قَائِلُهُ وَ خَيْرٌ مِنَ الْخَيْرِ فَاعِلُهُ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – a group, from Abu Al Mufazzal, from Ahmad Bin Abdul Raheem, from Ismail Bin Muhammad Al-Alawy, from his father, from his grandfather Is’haq,
‘From his brother Musa-asws Bin Ja’far-asws having said: ‘I-asws heard Abu Ja’far-asws Bin Muhammad-asws Saying: ‘Better than the truthfulness is it’s sayer, and better than the good deed is its doer’.
ثُمَّ قَالَ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ- عَنْ أَبِيهِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيٍّ ع قَالَ سَمِعْتُ النَّبِيَّ ص يَقُولُ بُعِثْتُ بِمَكَارِمِ الْأَخْلَاقِ وَ مَحَاسِنِهَا وَ سَمِعْتُهُ ص يَقُولُ اسْتِتْمَامُ الْمَعْرُوفِ أَفْضَلُ مِنِ ابْتِدَائِهِ.
Then he-asws said: ‘It is narrated to me-asws by my-asws father-asws Muhammad Bin Ali-asws, from his-asws father Ali-asws Bin Al-Husayn-asws, from his-asws father-asws Al-Husayn Bin Ali-asws, from his‑asws father-asws Ali-asws who said, ‘I-asws heard the Prophet-saww saying: ‘I-saww have been Sent with honourable manners and its excellent’, and I-asws heard him-asws saying: ‘Completing the act of kindness is superior to initiating it’’.[167]
110 ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ الْغَضَائِرِيُّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَعْمَرٍ عَنْ مُحَمَّدِ بْنِ صَدَقَةَ عَنِ الْكَاظِمِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا تَحَابُّوا وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ وَ قَرَوُا الضَّيْفَ فَإِنْ لَمْ يَفْعَلُوا ابْتُلُوا بِالسِّنِينَ وَ الْجَدْبِ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Husayn Bin Ubeydullah Al Gazairy, from Al Talakbary, from Muhammad Bin Ali Bin Ma’mar, from Muhammad Bin Sadaqah, f
‘From Al-Kazim-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘My-saww community will not cease to be with goodness for as long as they love each other, and establish the Salat, and give the Zakat, and entertain the guest. If they don’t do so, they will be afflicted with the yest and the drought’’.[168]
111 ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي أَ لَا أُخْبِرُكَ بِأَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham, from Abu Ubeyda Al Haza’a,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Shall I-asws inform you with the severest of what Allah-azwj has Imposed upon His-azwj creatures?’
قَالَ نَعَمْ
He (the narrator) said, ‘Yes’.
قَالَ إِنَّ مِنْ أَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ إِنْصَافَكَ النَّاسَ مِنْ نَفْسِكَ وَ مُوَاسَاتَكَ أَخَاكَ الْمُسْلِمَ فِي مَالِكَ وَ ذِكْرَ اللَّهِ كَثِيراً
He-asws said; ‘From the severest of what Allah-azwj has Imposed upon His-azwj creatures is your being fair to the people from yourself, and your consoling your Muslim brother regarding your wealth, and doing Zikr of Allah-azwj a lot.
أَمَا إِنِّي لَا أَعْنِي سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ إِنْ كَانَ مِنْهُ لَكِنْ ذِكْرَ اللَّهِ عِنْدَ مَا أَحَلَّ وَ مَا حَرَّمَ فَإِنْ كَانَ طَاعَةً عَمِلَ بِهَا وَ إِنْ كَانَ مَعْصِيَةً تَرَكَهَا.
But I-asws don’t meaning (saying), ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj’, and even though it would be from it, but Zikr of Allah-azwj during what He-azwj has Permitted and what He-azwj has Prohibited. If it was obedience, he works with it, and if it was disobedience, he would leave it’’.[169]
112 ما، الأمالي للشيخ الطوسي الْحُسَيْنُ عَنِ ابْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ حَبَشِيٍّ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَمَالُ الْمُؤْمِنِ فِي ثَلَاثِ خِصَالٍ تَفَقُّهٍ فِي دِينِهِ وَ الصَّبْرِ عَلَى النَّائِبَةِ وَ التَّقْدِيرِ فِي الْمَعِيشَةِ.
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – Al-Husayn, from Ibn Wahban, from Ali Bin Habashy, from Al Abbas Bin Muhammad Bin Al-Husayn, from his father, from Safwan Bin Yahya, from Al-Husayn Bin Abu Gundar, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Perfection of the Momin is in three characteristics – pondering in His-azwj religion, and the patience upon the disaster, and the management in the livelihood’’.[170]
113 ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ أَبِي وَهْبَانَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ زَكَرِيَّا عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي كَهْمَسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ أَيُّ الْأَعْمَالِ هُوَ أَفْضَلُ بَعْدَ الْمَعْرِفَةِ
(The book) ‘Al-Amaali’ of the Sheykh Al-Tusi – By this chain, from Abu Wahban, from Muhammad Bin Ahmad Bin Zakariya, from Al-Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from Abu Kahmas,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Which of the deeds is the most superior after the recognition?’
قَالَ مَا مِنْ شَيْءٍ بَعْدَ الْمَعْرِفَةِ يَعْدِلُ هَذِهِ الصَّلَاةَ وَ لَا بَعْدَ الْمَعْرِفَةِ وَ الصَّلَاةِ شَيْءٌ تَعْدِلُ الزَّكَاةَ وَ لَا بَعْدَ ذَلِكَ شَيْءٌ يَعْدِلُ الصَّوْمَ وَ لَا بَعْدَ ذَلِكَ شَيْءٌ يَعْدِلُ الْحَجَّ
He-asws said: ‘There is none from a thing after the recognition equating to this Salat, nor after the recognition, and the Salat is something equating to the Zakat, nor is there anything after that equating to the fasting, nor is there after that anything equating the Hajj.
وَ فَاتِحَةُ ذَلِكَ كُلِّهِ مَعْرِفَتُنَا وَ خَاتِمَتُهُ مَعْرِفَتُنَا وَ لَا شَيْءَ بَعْدَ ذَلِكَ كَبِرِّ الْإِخْوَانِ وَ الْمُوَاسَاةِ بِبَذْلِ الدِّينَارِ وَ الدِّرْهَمِ فَإِنَّهُمَا حَجَرَانِ مَمْسُوخَانِ بِهِمَا
And the beginning of that, all of it, is having our-asws recognition, and its ending is our-asws recognition, nor is there anything after that magnifying the brethren and the consolation with spending the Dinar and the Dirham, for these are two rocks adhering with these.
امْتَحَنَ اللَّهُ خَلْقَهُ بَعْدَ الَّذِي عَدَّدْتُ لَكَ وَ مَا رَأَيْتُ شَيْئاً أَسْرَعَ غِنًى وَ لَا أَنْفَى لِلْفَقْرِ مِنْ إِدْمَانِ حَجِّ هَذَا الْبَيْتِ
Allah-azwj Tests His-azwj creatures after which He-azwj Prepared for you, and I-asws have not seen anything quicker to riches nor more beneficial for the poverty than being habitual of the Hajj of this House (Kabah).
وَ صَلَاةٌ فَرِيضَةٌ تَعْدِلُ عِنْدَ اللَّهِ أَلْفَ حَجَّةٍ وَ أَلْفَ عُمْرَةٍ مَبْرُورَاتٍ مُتَقَبَّلَاتٍ وَ الْحَجَّةُ عِنْدَهُ خَيْرٌ مِنْ بَيْتٍ مَمْلُوٍّ ذَهَباً لَا بَلْ خَيْرٌ مِنْ مِلْءِ الدُّنْيَا ذَهَباً وَ فِضَّةً يُنْفِقُهُ فِي سَبِيلِ اللَّهِ عَزَّ وَ جَلَّ
And the obligatory Salat equates in the Presence of Allah-azwj to a thousand Hajj and a thousand Umrah, accomplished, Accepted, and the Hajj in His-azwj Presence is better that a house filled with gold. No, but better that the world filled with gold and silver spent in the Way of Allah-azwj Mighty and Majestic.
وَ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ بَشِيراً وَ نَذِيراً لَقَضَاءُ حَاجَةِ امْرِئٍ مُسْلِمٍ وَ تَنْفِيسُ كُرْبَتِهِ أَفْضَلُ مِنْ حَجَّةٍ وَ طَوَافٍ وَ حَجَّةٍ وَ طَوَافٍ حَتَّى عَقَدَ عَشَرَةً
By the One-azwj Who Sent Muhammad-saww with the truth as a giver of glad tidings and a warner! Fulfilling the needs of the Muslim person and relieving his anguish is better than a Hajj and a Tawaaf, and a Hajj and a Tawaaf’ – until he-asws tied (with his-asws hand) ten.
ثُمَّ خَلَا يَدَهُ وَ قَالَ اتَّقُوا اللَّهَ وَ لَا تَمَلُّوا مِنَ الْخَيْرِ وَ لَا تَكْسَلُوا فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ وَ رَسُولَهُ ص غَنِيَّانِ عَنْكُمْ وَ عَنْ أَعْمَالِكُمْ وَ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِنَّمَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِلُطْفِهِ سَبَباً يُدْخِلُكُمْ بِهِ الْجَنَّةَ.
Then he-asws opened his-asws hand and said: ‘Fear Allah-azwj and do not get fed up with the good deed nor be lazy, for Allah-azwj Mighty and Majestic and His-asws Rasool-saww are needless of you all and of your deed, and you are the poor to Allah-azwj Mighty and Majestic, and rather Allah‑azwj Mighty and Majestic Wants a reason for His-azwj Kindness to enter you all into the Paradise due to it’’.[171]
114 ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ سَيْفٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَخْرَجَهُ اللَّهُ مِنْ ذُلِّ الْمَعَاصِي إِلَى عِزِّ التَّقْوَى أَغْنَاهُ اللَّهُ بِلَا مَالٍ وَ أَعَزَّهُ بِلَا عَشِيرَةٍ وَ آنَسَهُ بِلَا بَشَرٍ
(The book) ‘Al-Amaali’ – of the Sheykh Al-Tusi – By his chain, from Ibrahim Bin Mahziyar, from Ja’far Bin Bashir, from Sayf,
‘From Abu Abdullah-asws having said: ‘One whom Allah-azwj Extracts from the humiliation of the disobedience to the honour of piety, Allah-azwj has Enriched him without wealth, and Honoured him without a clan, and Comforted him without a person.
وَ مَنْ خَافَ اللَّهَ أَخَافَ اللَّهُ مِنْهُ كُلَّ شَيْءٍ وَ مَنْ لَمْ يَخَفِ اللَّهَ أَخَافَهُ اللَّهُ مِنْ كُلِّ شَيْءٍ
And the one who fears Allah-azwj, Allah-azwj would Cause all things to be scared of him, and one who does not fear Allah-azwj, Allah-azwj would Cause him to be afraid of all things.
وَ مَنْ رَضِيَ بِالْيَسِيرِ مِنَ الْمَعَاشِ رَضِيَ اللَّهُ مِنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ وَ مَنْ لَمْ يَسْتَحْيِ مِنْ طَلَبِ الْحَلَالِ خَفَّتْ مَئُونَتُهُ وَ نَعَّمَ أَهْلَهُ
And one who is pleased with the less from the livelihood, Allah-azwj would be Pleased with the less from the deeds from him, and one who is not embarrassed from seeking the Permissible his provisions would be eased, and his family would be in bliss.
وَ مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَطْلَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ اللَّهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ.
And the one who is ascetic in the world, Allah-azwj will Affirm the wisdom in his heart and Free his tongue with it and Make him insightful of the faults of the world, its diseases and its cures, and Allah-azwj will Extract him from the world safely to the House of Peace’’.[172]
115 الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع إِنَّ لِلسَّخَاءِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ سَرَفٌ وَ لِلْحَزْمِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ جُبْنٌ وَ لِلِاقْتِصَادِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ بُخْلٌ وَ لِلشَّجَاعَةِ مِقْدَاراً فَإِنْ زَادَ عَلَيْهِ فَهُوَ تَهَوُّرٌ
(The book) ‘Al-Durrah Al-Bahira’ –
‘Abu Muhammad Al-Askari-asws said: ‘For the generousity there is a measurement, one increases upon it, it would be extravagance; and for the determination there is a measurement, if one increases upon it, it would be cowardice; and for the moderation there is a measurement, if one increases upon it, it would be stinginess, and for the bravery there is a measurement, if one increases upon it, it would be recklessness’.
وَ قَالَ ع كَفَاكَ أَدَباً تَجَنُّبُكَ مَا تَكْرَهُ مِنْ غَيْرِكَ
And he-asws said: ‘It suffices you as etiquette that you avoid what you dislike from others’.
وَ قَالَ ع مَنْ كَانَ الْوَرَعُ سَجِيَّتَهُ وَ الْإِفْضَالُ حِلْيَتَهُ انْتَصَرَ مِنْ أَعْدَائِهِ بِحُسْنِ الثَّنَاءِ عَلَيْهِ وَ تَحَصَّنَ بِالذِّكْرِ الْجَمِيلِ مِنْ وُصُولِ نَقْصٍ إِلَيْهِ.
And he-asws said: ‘One whose nature were to be devoutness, and the virtues were his ornaments, would be victorious from his enemies with excellent praise upon him; and fortify with the beautiful Zikr from arrival of the deficiency to it’’.[173]
116 وَ نُقِلَ مِنْ خَطِّ الشَّهِيدِ ره بِإِسْنَادِ الْمُعَافَا إِلَى نَصْرِ بْنِ كَثِيرٍ قَالَ: دَخَلْتُ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَا وَ سُفْيَانُ الثَّوْرِيُّ مُنْذُ سِتِّينَ سَنَةً أَوْ سَبْعِينَ سَنَةً فَقُلْتُ لَهُ إِنِّي أُرِيدُ الْبَيْتَ الْحَرَامَ فَعَلِّمْنِي شَيْئاً أَدْعُو بِهِ
And it is copied from the handwriting of the martyr, by a chain of Muafa to Nasr Bin Kaseer who said,
‘I and Sufyan Bin Sowry had been entering to see Ja’far-asws Bin Muhammad-asws since sixty or seventy years. I said to him-asws, ‘I intend the Sacred House, so teach me something I can supplicate with’.
قَالَ إِذَا بَلَغْتَ الْبَيْتَ الْحَرَامَ فَضَعْ يَدَكَ عَلَى حَائِطِ الْبَيْتِ ثُمَّ قُلْ يَا سَابِقَ الْفَوْتِ وَ يَا سَامِعَ الصَّوْتِ وَ يَا كَاسِيَ الْعِظَامِ كَمَا بَعْدَ الْمَوْتِ ثُمَّ ادْعُ بَعْدَهُ بِمَا شِئْتَ
He-asws said: ‘When you reach the Sacred House, place your hand upon a wall of the House, then say, ‘O Oneazwj Preceding to the lost, and O Hearer of the voice, and O Coater of the bones (with flesh) like what is after the death’. Then supplicate after it with whatever you so desire to’.
فَقَالَ لَهُ سُفْيَانُ شَيْئاً لَمْ أَفْهَمْهُ
Sufyan said to him-asws, ‘(It is) something I don’t understand’.
فَقَالَ يَا سُفْيَانُ أَوْ يَا أَبَا عَبْدِ اللَّهِ إِذَا جَاءَكَ مَا تُحِبُّ فَأَكْثِرْ مِنَ الْحَمْدِ لِلَّهِ وَ إِذَا جَاءَكَ مَا تَكْرَهُ فَأَكْثِرْ مِنْ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ إِذَا اسْتَبْطَأْتَ الرِّزْقَ فَأَكْثِرْ مِنَ الِاسْتِغْفَارِ
He-asws said: ‘O Sufyan!’ – or (said): ‘O servant of Allah-azwj! When there comes to you what you like, then frequent from praising Allah-azwj, and when there comes to you what you dislike, then frequent from (saying), ‘There is neither any might nor strength except with Allah-azwj’, and when the sustenance is delayed, then frequent from seeking the Forgiveness’.
قَالَ الْمُعَافَا حُكِيَ لِي عَنْ أَبِي جَعْفَرٍ الطَّبَرِيِّ أَنَّهُ ذُكِرَ لَهُ هَذَا الدُّعَاءُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فَاسْتَدْعَا مِحْبَرَةً وَ صَحِيفَةً فَكَتَبَهُ وَ كَانَ قَبْلَ مَوْتِهِ بِسَاعَةٍ فَقِيلَ لَهُ فِي هَذِهِ الْحَالِ فَقَالَ يَنْبَغِي الْإِنْسَانُ أَنْ لَا يَدَعَ اقْتِبَاسَ الْعِلْمِ حَتَّى يَمُوتَ.
Al-Muafa said, ‘It is narrated to me from Abu Ja’far Al-Tabari that this supplication was mentioned to him from Ja’far-asws Bin Muhammad-asws, so he called for ink and paper and wrote it, and it was an hour before his death. It was said to him in this state. He said, ‘It is befitting for the human being that he does not leave attaining the knowledge until he dies’’.[174]
117 دَعَوَاتُ الرَّاوَنْدِيِّ، عَنْ رَبِيعَةَ بْنِ كَعْبٍ قَالَ: قَالَ لِي ذَاتَ يَوْمٍ رَسُولُ اللَّهِ ص يَا رَبِيعَةُ خَدَمْتَنِي سَبْعَ سِنِينَ أَ فَلَا تَسْأَلُنِي حَاجَةً
(The book) ‘Dawaat’ of Al Rawandy – from Rabie Bin Ka’ab who said,
‘One day Rasool-Allah-saww said to me: ‘O Rabie! You have served me-saww for seven years, and you have not asked me-saww for any need?’
فَقُلْتُ يَا رَسُولَ اللَّهِ أَمْهِلْنِي حَتَّى أُفَكِّرَ
I said, ‘O Rasool-Allah-saww! Respite me until I think (about it)’.
فَلَمَّا أَصْبَحْتُ وَ دَخَلْتُ عَلَيْهِ قَالَ لِي يَا رَبِيعَةُ هَاتِ حَاجَتَكَ
When it was morning and entered to see him-saww, he-saww said to me: ‘O Rabie! Give your need!’
فَقُلْتُ تَسْأَلُ اللَّهَ أَنْ يُدْخِلَنِي مَعَكَ الْجَنَّةَ
I said, ‘You-saww ask Allah-azwj to enter into the Paradise with you-saww!’
فَقَالَ لِي مَنْ عَلَّمَكَ هَذَا
He-saww said to me: ‘Who taught you this?’
فَقُلْتُ يَا رَسُولَ اللَّهِ مَا عَلَّمَنِي أَحَدٌ لَكِنِّي فَكَّرْتُ فِي نَفْسِي وَ قُلْتُ إِنْ سَأَلْتُهُ مَالًا كَانَ إِلَى نَفَادٍ وَ إِنْ سَأَلْتُهُ عُمُراً طَوِيلًا وَ أَوْلَاداً كَانَ عَاقِبَتُهُمْ الْمَوْتَ
I said, ‘O Rasool-Allah-saww! No one has taught me, but I thought within myself and said, ‘If I were to ask him-saww for wealth, there would be depletion for me, and if I were to ask him-saww for long life and children, their end-result would be the death’.
قَالَ رَبِيعَةُ فَنَكَسَ ص رَأْسَهُ سَاعَةً ثُمَّ قَالَ أَفْعَلُ ذَلِكَ فَأَعِنِّي بِكَثْرَةِ السُّجُودِ
Rabie said, ‘He-azwj lowered his-saww head for a while, then said: ‘I-saww shall do that if you were to assist me with frequent Sajdahs’.
قَالَ رَبِيعَةُ وَ سَمِعْتُهُ يَقُولُ مَا مِنْ عَبْدٍ يَقُولُ كُلَّ يَوْمٍ سَبْعَ مَرَّاتٍ أَسْأَلُ اللَّهَ الْجَنَّةَ وَ أَعُوذُ بِهِ مِنَ النَّارِ إِلَّا قَالَتِ النَّارُ يَا رَبِّ أَعِذْهُ مِنِّي
Rabie said, ‘And I heard him-saww saying: ‘There is none from a servant saying every day seven times, ‘I ask Allah-azwj for the Paradise and I seek Refuge from the Fire’, except the Fire would say: ‘O Lord-azwj! Shelter him from me!’’
وَ سَمِعْتُهُ يَقُولُ مَنْ أُعطِيَ لَهُ خَمْساً لَمْ يَكُنْ لَهُ عُذْرٌ فِي تَرْكِ عَمَلِ الْآخِرَةِ زَوْجَةٌ صَالِحَةٌ تُعِينُهُ عَلَى أَمْرِ دُنْيَاهُ وَ آخِرَتِهِ وَ بَنُونَ أَبْرَارٌ وَ مَعِيشَةٌ فِي بَلَدِهِ وَ حُسْنُ خُلُقٍ يُدَارِي بِهِ النَّاسَ وَ حُبُّ أَهْلِ بَيْتِي
And I heard him-saww saying: ‘O who has been Given five to him, there does not happen to be any excuse for him in neglecting the work of the Hereafter – a righteous wife assisting him upon the matter of his world and his Hereafter, and righteous sons, and livelihood in his city, and good manners managing the people with it, and love for People-asws of my-saww Household’.
قَالَ وَ سَمِعْتُهُ يَقُولُ عَلَيْكَ بِالْيَأْسِ مِمَّا فِي أَيْدِي النَّاسِ فَإِنَّهُ الْغِنَى الْحَاضِرُ وَ إِيَّاكَ وَ الطَّمَعَ فِي النَّاسِ فَإِنَّهُ فَقْرٌ حَاضِرٌ وَ إِذَا صَلَّيْتَ فَصَلِّ صَلَاةَ مُوَدِّعٍ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ
He (Rabie) said, ‘And I heard him-saww saying: ‘Upon you is with despairing from what is in the hands of the people, for these are the present riches; and beware of coveting regarding the people for it is a present poverty, and when you pray Salat, then pray a farewell Salat (as if it is your last) and beware of what you have to apologise from’.
وَ سَمِعْتُهُ يَقُولُ سَتَكُونُ بَعْدِي فِتْنَةٌ فَإِذَا كَانَ ذَلِكَ فَالْتَزِمُوا عَلِيَّ بْنَ أَبِي طَالِبٍ ع الْخَبَرَ بِتَمَامِهِ
And I heard him-saww saying: ‘There will happen to be Fitna (discord) after me-saww, so when that happens, then stick with Ali-asws Bin Abu Talib-asws!’ – the Hadeeth with its completion.
وَ قَالَ الصَّادِقُ ع مَنْ صَدَقَ لِسَانُهُ زَكَا عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي عُمُرِهِ وَ مَنْ حَسُنَ بِرُّهُ أَهْلَ بَيْتِهِ زِيدَ فِي رِزْقِهِ.
And Al-Sadiq-asws said: ‘One who is truthful of his tongue his deeds would be pure, and one whose intention is good there will be an increase in his lifespan, and one whose righteousness with his family members is good, there will be an increase in his sustenance’’.[175]
118 كَنْزُ الْكَرَاجُكِيِّ، جَاءَ فِي الْحَدِيثِ عَنِ الْإِمَامِ الصَّادِقِ ع أَنَّهُ قَالَ: تَكَلَّمَ أَمِيرُ الْمُؤْمِنِينَ ع بِأَرْبَعٍ وَ عِشْرِينَ كَلِمَةً قِيمَةُ كُلِّ كَلِمَةٍ مِنْهَا وَزْنُ السَّمَاوَاتِ وَ الْأَرْضِ
(The book) ‘Kanz’ of Al Karajaky’ –
‘It has come in the Hadeeth from the Imam Al-Sadiq-asws having said: ‘Amir Al-Momineen-asws spoke with twenty-four phrases, the value of each phrase from these is the weight of the skies and the earth.
قَالَ رَحِمَ اللَّهُ امْرَأً سَمِعَ حُكْماً فَوَعَى وَ دُعِيَ إِلَى رَشَادٍ فَدَنَا وَ أَخَذَ بِحُجْزَةِ هَادٍ فَنَجَا
He-asws said: ‘May Allah-azwj have Mercy on a person who hears wisdom, so he retains it, and he is called to the rightful guidance, so he goes near, and he holds to a side of the guide so he attains salvation.
رَاقَبَ رَبَّهُ وَ خَافَ ذَنْبَهُ قَدَّمَ خَالِصاً وَ عَمِلَ صَالِحاً اكْتَسَبَ مَذْخُوراً وَ اجْتَنَبَ مَحْذُوراً رَمَى غَرَضاً وَ أَخَذَ عِوَضاً كَابَرَ هَوَاهُ وَ كَذَّبَ مُنَاهُ
He watches out for his Lord-azwj and fears his sins. He advances sincerely and does righteous deeds earning the treasure hoards (of Rewards) and shuns the cautions. He shoots a purpose and takes a compensation. He considers his whims as large and belies his wishes.
حَذَّرَ أَمَلًا وَ رَتَّبَ عَمَلًا جَعَلَ الصَّبْرَ رَغْبَةَ حَيَاتِهِ وَ التُّقَى عُدَّةَ وَفَاتِهِ يُظْهِرُ دُونَ مَا يَكْتُمُ وَ يَكْتَفِي بِأَقَلَّ مِمَّا يَعْلَمُ لَزِمَ الطَّرِيقَةَ الْغَرَّاءَ وَ الْمَحَجَّةَ الْبَيْضَاءَ اغْتَنَمَ الْمَهَلَ وَ بَادَرَ الْأَجَلَ وَ تَزَوَّدَ مِنَ الْعَمَلِ.
He is cautious of long hopes and arranges the deeds. He makes the patience a desire of his life and the piety a weapon of his expiry. He reveals besides what he conceals and suffices with less than what he knows. He adheres to the path (like) glue, and (to) the white (clear) manifesto. He takes advantage of the opportunity, and manages the term (of life), and provided from the deeds’’.[176]
119 مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنَ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ يَنْزِلْ مِنَ السَّمَاءِ شَيْءٌ أَقَلُّ وَ لَا أَعَزُّ مِنْ ثَلَاثَةِ أَشْيَاءَ التَّسْلِيمِ وَ الْبِرِّ وَ الْيَقِينِ.
(The book) ‘Mishkat Al Anwaar’, copied from (the book) ‘Al-Mahasin’,
‘From Abu Abdullah-asws having said: ‘There has not descended from the sky anything scarcer nor any dearer than three things – the submission, and the righteousness, and the conviction’’.[177]
120 نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كُنْ فِي الْفِتْنَةِ كَابْنِ اللَّبُونِ لَا ظَهْرٌ فَيُرْكَبَ وَ لَا ضَرْعٌ فَيُحْلَبَ
(The book) ‘Nahj Al-Balagah’ –
‘Amir Al-Momineen-asws said: ‘During the Fitna (discord) be like the young camel, neither a back for the riding nor an udder to be milked’.
وَ قَالَ ع الصَّبْرُ شَجَاعَةٌ وَ الزُّهْدُ ثَرْوَةٌ وَ الْوَرَعُ جُنَّةٌ وَ نِعْمَ الْقَرِينُ الرِّضَا وَ الْعِلْمُ وِرَاثَةٌ كَرِيمَةٌ وَ الْآدَابُ حُلَلٌ مُجَدَّدَةٌ وَ الْفِكْرُ مِرْآةٌ صَافِيَةٌ وَ صَدْرُ الْعَاقِلِ صُنْدُوقُ سِرِّهِ وَ الْبَشَاشَةُ حِبَالَةُ الْمَوَدَّةِ وَ الِاحْتِمَالُ قَبْرُ الْعُيُوبِ
And he-asws said: ‘The patience is bravery, and the ascetism is treasure, and devoutness is a shield, and best of the pairing is the satisfaction, and the knowledge is an honourable inheritance, and the etiquettes are new garments, and the thinking is a clear mirror, and the chest of an intellectual is a box of his secrets, and cheerfulness is a rope of cordiality, and the endurance is a grave of faults’.
وَ فِي رِوَايَةٍ أُخْرَى وَ الْمُسَالَمَةُ خَبْءُ الْعُيُوبِ وَ الصَّدَقَةُ دَوَاءٌ مُنْجِحٌ وَ أَعْمَالُ الْعِبَادِ فِي عَاجِلِهِمْ نُصْبُ أَعْيُنِهِمْ فِي آجِلِهِمْ.
And in another report: ‘Mutual reconciliations is a covering of the faults, and the charity is a successful medicine, and deeds of the servants in the current (life) would be installed in their eyes in their future’’.[178]
121 نهج، نهج البلاغة سُئِلَ ع عَنِ الْخَيْرِ مَا هُوَ
(The book) ‘Nahj Al-Balagah’ –
‘He-asws was asked about the good, ‘What is it?’
فَقَالَ لَيْسَ الْخَيْرَ أَنْ يَكْثُرَ مَالُكَ وَ وَلَدُكَ وَ لَكِنَّ الْخَيْرَ أَنْ يَكْثُرَ عِلْمُكَ وَ عَمَلُكَ وَ أَنْ يَعْظُمَ حِلْمُكَ وَ أَنْ تُبَاهِيَ النَّاسَ بِعِبَادَةِ رَبِّكَ
He-asws said: ‘The good isn’t that your wealth and your children are abundant, but the good is that your knowledge and your deeds are abundant, and that your forbearance should be mighty and you should compete with the people in worship of your Lord-azwj.
فَإِنْ أَحْسَنْتَ حَمِدْتَ اللَّهَ وَ إِنْ أَسَأْتَ اسْتَغْفَرْتَ اللَّهَ وَ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِرَجُلَيْنِ رَجُلٍ أَذْنَبَ ذَنْباً فَهُوَ يَتَدَارَكُهَا بِالتَّوْبَةِ وَ رَجُلٍ يُسَارِعُ فِي الْخَيْرَاتِ وَ لَا يَقِلُّ عَمَلٌ مَعَ التَّقْوَى وَ كَيْفَ يَقِلُّ مَا يُتَقَبَّلُ.
If you do a good deed, you praise Allah-azwj, and if you commit an evil deed, you seek Forgiveness of Allah-azwj; and there is no good in the world except for two (types of) men – a man who commits a sin, so he rectifies it by the repentance, and a man hastening in doing the good deeds; and do not belittle a deed done with the piety, and how can it be little what is Accepted?’’[179]
122 وَ قَالَ ع لَا مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَ لَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ وَ لَا عَقْلَ كَالتَّدْبِيرِ وَ لَا كَرَمَ كَالتَّقْوَى وَ لَا قَرِينَ كَحُسْنِ الْخُلُقِ وَ لَا مِيرَاثَ كَالْأَدَبِ وَ لَا قَائِدَ كَالتَّوْفِيقِ وَ لَا تِجَارَةَ كَالْعَمَلِ الصَّالِحِ وَ لَا رِبْحَ كَالثَّوَابِ
And he-asws said: ‘There is no wealth worthier than the intellect, nor loneliness more alienating than the self-conceit, nor any (use of) intellect like the strategy, nor any honour like the piety, nor any pairing like the good manners, nor any inheritance like the etiquettes, nor any guide like the inclination, nor any trade like the righteous deed, nor any profit like the (heavenly) Rewards.
وَ لَا وَرَعَ كَالْوُقُوفِ عِنْدَ الشُّبْهَةِ وَ لَا زُهْدَ كَالزُّهْدِ فِي الْحَرَامِ وَ لَا عِلْمَ كَالتَّفَكُّرِ وَ لَا عِبَادَةَ كَأَدَاءِ الْفَرَائِضِ وَ لَا إِيمَانَ كَالْحَيَاءِ وَ الصَّبْرِ وَ لَا حَسَبَ كَالتَّوَاضُعِ وَ لَا شَرَفَ كَالْعِلْمِ وَ لَا مُظَاهَرَةَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ.
And there is no devoutness like the pausing at the suspicion, nor any ascetism like the abstention regarding the Prohibition, nor any knowledge like the pondering, nor any worship like fulfilling the obligations, nor any Eman like the modesty and the patience, nor any affiliation like the humbleness, nor any nobility like the knowledge, nor is there any backing more trustworthy than the consultation’’.[180]
123 نهج، نهج البلاغة قَالَ ع طُوبَى لِمَنْ ذَلَّ فِي نَفْسِهِ وَ طَابَ كَسْبُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ لِسَانِهِ وَ عَزَلَ عَنِ النَّاسِ شَرَّهُ وَ وَسِعَتْهُ السُّنَّةُ وَ لَمْ يُنْتَسَبْ إِلَى الْبِدْعَةِ.
(The book) ‘Nahj Al-Balagah’ –
‘He-asws said: ‘Beatitude is for the one who is humble in himself, and his earnings are good, and his heart is righteous, and his manners are good, and he spends the surplus of his wealth and withholds the surplus from his tongue, and he isolates his evil away from the people, and his striving is the Sunnah, and he is not attributed to the innovation’’.[181]
124 نهج، نهج البلاغة قَالَ ع مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ التَّوْبَةَ لَمْ يُحْرَمِ الْقَبُولَ وَ مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ الْمَغْفِرَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ وَ تَصْدِيقُ ذَلِكَ فِي كِتَابِ اللَّهِ سُبْحَانَهُ
(The book) ‘Nahj Al-Balagah’ –
‘He-asws said: ‘One who give four will not be deprived from four – one who gives the supplication will not be deprived of the Answer, and one who give the repentance will not be deprived of the Acceptance, and one giving seeking the Forgiveness will not be deprived of the Forgiveness, and one who give the thanks will not be deprived of the increase, and the ratification of that is in the Book of Allah-azwj the Glorious.
قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي الدُّعَاءِ ادْعُونِي أَسْتَجِبْ لَكُمْ وَ قَالَ فِي الِاسْتِغْفَارِ وَ مَنْ يَعْمَلْ سُوءاً أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُوراً رَحِيماً
Allah-azwj Mighty and Majestic Said regarding the supplication: “Supplicate to Me, I will Answer you. [40:60]; and He-azwj Said regarding seeking of Forgiveness: And the one who does evil or is unjust to himself, then he seeks Forgiveness of Allah, would find Allah as Forgiving, Merciful [4:110].
وَ قَالَ فِي الشُّكْرِ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ قَالَ فِي التَّوْبَةِ إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَ كانَ اللَّهُ عَلِيماً حَكِيماً.
And He-azwj Said regarding the thanks: “If you are grateful, I would Increase it for you, [14:7]; and Said regarding the repentance: But rather, the repenting to Allah is only for those who do the evil (deed) out of ignorance, then they are repenting from shortly afterwards, so they are to whom Allah Turns (Mercifully) to them; and Allah was always most-Knowing, Wise [4:17]’’.[182]
125 وَ قَالَ ع الْجُودُ حَارِسُ الْأَعْرَاضِ وَ الْحِلْمُ فِدَامُ السَّفِيهِ وَ الْعَفْوُ زَكَاةُ الظَّفَرِ وَ السُّلُوُّ عِوَضُكَ مِمَّنْ قدر- [غَدَرَ] وَ الِاسْتِشَارَةُ عَيْنُ الْهِدَايَةِ وَ قَدْ خَاطَرَ مَنِ اسْتَغْنَى بِرَأْيِهِ وَ الصَّبْرُ يُنَاضِلُ الْحَدَثَانَ وَ الْجَزَعُ مِنْ أَعْوَانِ الزَّمَانِ وَ أَشْرَفُ الْغِنَى تَرْكُ الْمُنَى وَ كَمْ عن [مِنْ] عَقْلٍ أَسِيرٍ تَحْتَ هَوًى أَمِيرٍ وَ مِنَ التَّوْفِيقِ حِفْظُ التَّجْرِبَةِ وَ الْمَوَدَّةُ قَرَابَةٌ مُسْتَفَادَةٌ وَ لَا تَأْمَنَنَّ مَلُولًا.
And he-asws said: ‘The generousity is a guard of the honours, and the forbearance is a rein of the foolish, and the pardon is Zakat of the victory, and disregard your retaliation from the one who betrays, and the consultation is a spring of guidance, and he is in danger – the one who is needless (from others) with his own opinion, and the patience battles the occurrences, and the panic (impatience) is a supporter of (hard) times, and the noblest of the riches is neglecting the wishes, and how many a captive mind is beneath the whims of a commander, and from the inclination is preservation of the experience, and the cordiality is a beneficial relationship, and do not trust a bored (person)’’.[183]
126 وَ قَالَ ع بِكَثْرَةِ الصَّمْتِ تَكُونُ الْهَيْبَةُ وَ بِالنَّصَفَةِ يَكْثُرُ الْوَاصِلُونَ وَ بِالْإِفْضَالِ تَعْظُمُ الْأَقْدَارُ وَ بِالتَّوَاضُعِ تَتِمُّ النِّعْمَةُ وَ بِاحْتِمَالِ الْمُؤَنِ يَجِبُ السُّؤْدُدُ وَ بِالسِّيرَةِ الْعَادِلَةِ يُقْهَرُ الْمُنَاوِي وَ بِالْحِلْمِ عَنِ السَّفِيهِ يُكْثِرُ الْأَنْصَارُ عَلَيْهِ.
And he-asws said: ‘By a lot of silence the awe happens, and with the fairness (happens) a lot of helpers, and with the virtues the worth is magnified, and with the humbleness the bounties are completed, and with the endurance of hardships the leadership is pulled, and with the judicial conduct enemy is subdued, and with the forbearance from the foolish one increases the helpers against him’’.[184]
127 وَ 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.
And he-asws said: ‘His smile is in his face but his grief is in his heart. The vastest of things is his chest and the humbles of things is (his) soul. He dislikes the high position, and he hates reputation (fame). His sorrows are prolonged, his corners are remote, He is of frequent silence, and his time is pre-occupied, thankful, patience, immersed in his thoughts, attached to his friends, easy going nature and soft temperament. His soul is more solid than the slab, and he is humbler than the slave’’.[185]
128 وَ قَالَ ع لَا شَرَفَ أَعْلَى مِنَ الْإِسْلَامِ وَ لَا عِزَّ أَعَزُّ مِنَ التَّقْوَى وَ لَا مَعْقِلَ أَحْسَنُ مِنَ الْوَرَعِ وَ لَا شَفِيعَ أَنْجَحُ مِنَ التَّوْبَةِ وَ لَا كَنْزَ أَغْنَى مِنَ الْقَنَاعَةِ وَ لَا مَالَ أَذْهَبُ لِلْفَاقَةِ مِنَ الرِّضَا بِالْقُوتِ
And he-asws said: ‘There is no nobility loftier than Al-Islam, nor any honour more honourable than the piety, nor any asylum better than the devoutness, nor any intercessor more effective than the repentance, nor any treasure richer than the contentment, nor any wealth more of a remover of the destitution than the satisfaction with the daily subsistence.
وَ مَنِ اقْتَصَرَ عَلَى بُلْغَةِ الْكَفَافِ فَقَدِ انْتَظَمَ الرَّاحَةَ وَ تَبَوَّأَ خَفْضَ الدَّعَةِ وَ الرَّغْبَةُ مِفْتَاحُ النَّصَبِ وَ مَطِيَّةُ التَّعَبِ وَ الْحِرْصُ وَ الْكِبْرُ وَ الْحَسَدُ دَوَاعٍ إِلَى التَّقَحُّمِ فِي الذُّنُوبِ وَ الشَّرُّ جَامِعٌ لِمَسَاوِي الْعُيُوبِ.
And the one restricting upon the extent of the sufficiency would have prepared the comfort, and taking charge drops the burden, and the desire is a key of the grief and a ride of fatigue, and the greed and the arrogance and the envy calling to storming into the sins, and the evil is a collection equating to the faults’’.[186]
129 وَ قَالَ ع إِذَا كَانَ فِي الرَّجُلِ خَلَّةٌ رَائِعَةٌ فَانْتَظِرْ أَخَوَاتِهَا.
And he-asws said: ‘If there was a wonderful trait in the man, then await its sister (other)’’.[187]
130 فِي الْقَاصِعَةِ، فَتَعَصَّبُوا لِخِلَالِ الْحَمْدِ مِنَ الْحِفْظِ لِلْجِوَارِ وَ الْوَفَاءِ بِالذِّمَامِ وَ الطَّاعَةِ لِلْبِرِّ وَ الْمَعْصِيَةِ لِلْكِبْرِ وَ الْأَخْذِ بِالْفَضْلِ وَ الْكَفِّ عَنِ الْبَغْيِ وَ الْإِعْظَامِ لِلْقَتْلِ وَ الْإِنْصَافِ لِلْخَلْقِ وَ الْكَظْمِ لِلْغَيْظِ وَ اجْتِنَابِ الْفَسَادِ فِي الْأَرْضِ
In (the book) ‘Al Qasia’ –
‘Be prejudicial for mingling the praise, from protection of the neighbours, and the loyalty with the responsibilities (pacts), and the obedience to the righteousness and disobedience to the arrogance, and taking with the merits and refraining from the rebelling, considering the killing as gruesome, and the fairness to the people, and swallowing the anger, and shunning the corruption (mischief) in the earth.
وَ احْذَرُوا مَا نَزَلَ بِالْأُمَمِ قَبْلَكُمْ مِنَ الْمَثُلَاتِ بِسُوءِ الْأَفْعَالِ وَ ذَمِيمِ الْأَعْمَالِ فَتَذَكَّرُوا فِي الْخَيْرِ وَ الشَّرِّ أَحْوَالَهُمْ وَ احْذَرُوا أَنْ تَكُونُوا أَمْثَالَهُمْ
And be cautious of what befell with the communities before you from the Punishments due to the evil deeds and condemnable actions. So be mindful during the good and the evil of their states, and be cautious from becoming their like.
فَإِذَا تَفَكَّرْتُمْ فِي تَفَاوُتِ حَالَيْهِمْ فَالْزَمُوا كُلَّ أَمْرٍ لَزِمَتِ الْعِزَّةُ بِهِ شَأْنَهُمْ وَ زَاحَتِ الْأَعْدَاءُ لَهُ عَنْهُمْ وَ مُدَّتِ الْعَافِيَةُ عَلَيْهِمْ وَ انْقَادَتِ النِّعْمَةُ لَهُ مَعَهُمْ وَ وَصَلَتِ الْكَرَامَةُ عَلَيْهِ حَبْلَهُمْ مِنَ الِاجْتِنَابِ لِلْفُرْقَةِ وَ اللُّزُومِ لِلْأُلْفَةِ وَ التَّحَاضِّ عَلَيْهَا وَ التَّوَاصِي بِهَا
When you have thought regarding the differences of their situations, then stick to every matter the honour was necessitated with in their affairs, and the enemies had been driven away from them, and the well-being was extended upon them, and the yielding of the bounties to it with then, and the honour had connected their ropes, from keeping aside for avoidance of the sectarianism, and sticking to the intimacy, and the urging upon it and the advising with it.
وَ اجْتَنِبُوا كُلَّ أَمْرٍ كَسَرَ فِقْرَتَهُمْ وَ أَوْهَنَ مُنَّتَهُمْ مِنْ تَضَاغُنِ الْقُلُوبِ وَ تَشَاحُنِ الصُّدُورِ وَ تَدَابُرِ النُّفُوسِ وَ تَخَاذُلِ الْأَيْدِي إِلَى آخِرِ مَا مَرَّ فِي الْمُجَلَّدِ الْخَامِسِ.
And shun every matter which had broken their backbone, and weakened their power, such as grudges of the hearts, and ill-will of the chests, and turning away of the souls, and sluggishness of the assistance’ – up to the end what has already passed in the fifth volume’’.[188]
131 كِتَابُ فَضَائِلِ الْأَشْهُرِ الثَّلَاثَةِ، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ مَاجِيلَوَيْهِ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقُرَشِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ زِيَادِ بْنِ الْمُنْذِرِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: لَمَّا كَلَّمَ اللَّهُ عَزَّ وَ جَلَّ مُوسَى بْنَ عِمْرَانَ ع قَالَ مُوسَى إِلَهِي مَا جَزَاءُ مَنْ شَهِدَ أَنِّي رَسُولُكَ وَ نَبِيُّكَ وَ أَنَّكَ كَلَّمْتَنِي
The book ‘Fazaail Al Ash’har Al Salasa’ – from Muhammad Bin Ali Majaylawiya, from his uncle Muhammad Bin Abu Al Qasim, from Ahmad Bin Abu Abdullah Al Barqy, from Muhammad Bin Ali Al Qureyshi, from Muhammad Bin Sinan, from Ziyad Bin Al Munzir,
‘From Abu Ja’far Muhammad Bin Ali Al-Baqir-asws having said: ‘When Allah-azwj Mighty and Majestic Spoke to Musa-as Bin Imran-as, Musa-as said: ‘My-as God-azwj! What is a Recompense of the one who testifies that I-as am Your-azwj Rasool-saww and Your-azwj Prophet-as, and You-azwj have Spoken to me-as?’
قَالَ يَا مُوسَى تَأْتِيهِ مَلَائِكَتِي فَتُبَشِّرُهُ بِجَنَّتِي
He-azwj Said: “O Musa-as! My-azwj Angels will come to him-as and give him glad tidings of My-azwj Paradise!”
قَالَ مُوسَى إِلَهِي فَمَا جَزَاءُ مَنْ قَامَ بَيْنَ يَدَيْكَ فَصَلَّى
Musa-as said: ‘My-as God-azwj! What is a Recompense of the one who stands in front of You-azwj and prays Salat?’
فَقَالَ يَا مُوسَى أُبَاهِي بِهِ مَلَائِكَتِي رَاكِعاً وَ سَاجِداً وَ قَائِماً وَ قَاعِداً وَ مَنْ بَاهَيْتُ بِهِ مَلَائِكَتِي لَا أُعَذِّبُهُ
He-azwj Said: “O Musa-as! I-azwj shall Boast with him to My-azwj Angels, (when he is) in Ruk’u, and Sajdah, and standing, and sitting, and the one I-azwj have Boasted with to My-azwj Angels, I-azwj will not Punish him!”
قَالَ مُوسَى إِلَهِي فَمَا جَزَاءُ مَنْ أَطْعَمَ مِسْكِيناً ابْتِغَاءَ وَجْهِكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one feeding a poor, seeking You-azwj Face?’
قَالَ يَا مُوسَى آمُرُ مُنَادِياً يُنَادِي يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ أَنَّ فُلَانَ بْنَ فُلَانٍ مِنْ عُتَقَاءِ اللَّهِ مِنَ النَّارِ
He-azwj Said: “O Musa-as! I-azwj shall Command a caller to call out on the Day of Qiyamah over the heads of the people: ‘So and so, son of so and so is from the ones liberated from the Fire!’”
قَالَ مُوسَى إِلَهِي فَمَا جَزَاءُ مَنْ وَصَلَ رَحِمَهُ
Musa-as said: ‘My-as God-azwj! What is a Recompense of the one connecting his kinship?’
قَالَ يَا مُوسَى أَنْسِئُ فِي عُمُرِهِ وَ أُهَوِّنُ عَلَيْهِ سَكَرَاتِ الْمَوْتِ وَ يُنَادِيهِ خَزَنَةُ الْجَنَّةِ هَلُمَّ إِلَيْنَا فَادْخُلْ مِنْ أَيِّ أَبْوَابِهَا شِئْتَ
He-azwj Said: “O Musa-as! I-azwj shall Comfort him in his lifetime, and Lessen upon him the pangs of death, and the treasurers of Paradise will call out to him: ‘Come to us and enter from whichever door you so desire to!’”
قَالَ مُوسَى إِلَهِي فَمَا جَزَاءُ مَنْ كَفَّ أَذَاهُ عَنِ النَّاسِ وَ بَذَلَ مَعْرُوفَهُ
Musa-as said: ‘My-as God-azwj! What is a Recompense of the one refrains from hurting the people and expends his acts of kindness?’
قَالَ يَا مُوسَى يُنَاجِيهِ النَّارُ يَوْمَ الْقِيَامَةِ لَا سَبِيلَ لِي إِلَيْكَ
He-azwj Said: “O Musa-as! The Fire (Hell) will whisper to him on the Day of Qiyamah: ‘There is no way for me to you!’”
قَالَ مُوسَى إِلَهِي مَا جَزَاءُ مَنْ ذَكَرَكَ بِلِسَانِهِ وَ قَلْبِهِ
Musa-as said: ‘My-as God-azwj! What is a Recompense of the one mentioning You-azwj with his tongue and his heart?’
قَالَ يَا مُوسَى أُظِلُّهُ يَوْمَ الْقِيَامَةِ بِظِلِّ عَرْشِي وَ أَجْعَلُهُ فِي كَنَفِي
He-azwj Said: “O Musa-as! I-azwj Shall Shade him on the Day of Qiyamah with the Shade of My‑azwj Throne and I-azwj shall Make him to be in My-azwj Care!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ تَلَا حِكْمَتَكَ سِرّاً وَ جَهْراً
He-as said: ‘My-azwj God-azwj! What is a Recompense of the one who recites Your-azwj Wisdom secretly and loudly (openly)?’
قَالَ يَا مُوسَى يَمُرُّ عَلَى الصِّرَاطِ كَالْبَرْقِ
He-azwj Said: “O Musa-as! He will pass over the Bridge like the lightning!”
قَالَ مُوسَى فَمَا جَزَاءُ مَنْ صَبَرَ عَلَى أَذَى النَّاسِ وَ شَتْمِهِمْ
Musa-as said: ‘What is a Recompense of the one being patient upon harm of the people and their insults?’
قَالَ أُعِينُهُ عَلَى أَهْوَالِ يَوْمِ الْقِيَامَةِ
He-azwj Said: “I-azwj shall Assist him upon the horrors of the Day of Qiyamah!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ دَمَعَتْ عَيْنَاهُ مِنْ خَشْيَتِكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one whose eyes are tearful from Your‑azwj fear?’
قَالَ يَا مُوسَى آمَنُ وَجْهَهُ مِنْ حَرِّ النَّارِ وَ أُومِنُهُ يَوْمَ الْفَزَعِ الْأَكْبَرِ
He-azwj Said: “O Musa-as! I-azwj shall Secure his face from heat of the Fire, ad Secure him on the Day of the great panic!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَبَرَ عِنْدَ مُصِيبَتِهِ وَ أَنْفَذَ أَمْرَكَ
He-as said: ‘My-as God-azwj! What is a recompense of the one being patient at his calamities and implements Your-azwj Commands?’
قَالَ يَا مُوسَى لَهُ بِكُلِّ نَفَسٍ يَتَنَفَّسُهُ دَرَجَةٌ فِي الْجَنَّةِ وَ الدَّرَجَةُ خَيْرٌ مِنَ الدُّنْيَا وَ مَا فِيهَا
He-azwj Said: “O Musa-as! For him, for every breath he breathes, will be a rank in the Paradise, and the (one) rank is better than the world and whatever is in it!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَبَرَ عَلَى فَرَائِضِكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one being patient upon Your-azwj Obligations?’
قَالَ يَا مُوسَى لَهُ بِكُلِّ فَرِيضَةٍ يُؤَدِّيهَا دَرَجَةٌ مِنْ دَرَجَاتِ الْعُلَى
He-azwj Said: “O Musa-as! For him, with every obligation he fulfills, would be a rank from the lofty ranks!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ مَشَى فِي ظُلْمَةِ اللَّيْلِ إِلَى طَاعَتِكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one walking in the darkness of the night to Your-azwj obedience?’
قَالَ أُوجِبُ لَهُ النُّورَ الدَّائِمَ يَوْمَ الْقِيَامَةِ وَ يُكْتَبُ لَهُ مِنَ الْحَسَنَاتِ بِعَدَدِ كُلِّ شَيْءٍ مَرَّ عَلَيْهِ سَوَادُ اللَّيْلِ وَ ضَوْءُ الْقَمَرِ وَ نُورُ الْكَوَاكِبِ
He-azwj Said: “I-azwj shall Obligate for him the constant Noor (radiance) on the Day of Qiyamah and Write for him from the good deeds of the number of all things he had passed by in the darkness of the night, and illumination of the moon, and the shine of the starts!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ لَمْ يَكُفَّ عَنْ مَعَاصِيكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one who does not refrain from disobeying You-azwj?’
قَالَ يَا مُوسَى أُعْطِيهِ كِتَابَهُ بِشِمَالِهِ مِنْ وَرَاءِ ظَهْرِهِ
He-azwj Said: “O Musa-as! I-saww shall Give him his book in his left hand from behind his back!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ زَنَى فَرْجَهُ
He-as said: ‘My-as God-azwj! What is a Recompense of the one who commits adultery of his private part?’
قَالَ يُدَخَّنُ يَوْمَ الْقِيَامَةِ بِدُخَانٍ أَنْتَنَ مِنْ رِيحِ الْجِيَفِ وَ يُرْفَعُ فَوْقَ النَّاسِ
He-azwj Said: “It will emanate smoke on the Day of Qiyamah with a smoke stenchier than the carcass, and it will rise above the people’’.
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ أَحَبَّ أَهْلَ طَاعَتِكَ لِحُبِّكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one loves the people obedient to You‑azwj, for Your-azwj love?’
قَالَ يَا مُوسَى أُحَرِّمُهُ عَلَى نَارِي
He-azwj Said: “O Musa-as! I-azwj shall Prohibit him upon My-azwj Fire!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ لَمْ يَصِرْ لِسَانُهُ عَنْ ذِكْرِكَ وَ التَّضَرُّعِ وَ الِاسْتِكَانَةِ لَكَ فِي الدُّنْيَا
He-as said: ‘My-as God-azwj! What is a Recompense of the one whose tongue did not deviate from Your-azwj Zikr, and the beseeching, and the submission to You-azwj in the world?’
قَالَ يَا مُوسَى أُعِينُهُ عَلَى شَدَائِدِ الْآخِرَةِ
He-azwj Said: “O Musa-as! I-azwj shall Assist him upon the hardships of the Hereafter!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ قَتَلَ مُؤْمِناً مُتَعَمِّداً
He-as said: ‘My-as God-azwj! What is a Recompense of the one who kills a Momin deliberately?’
قَالَ لَا أَنْظُرُ إِلَيْهِ يَوْمَ الْقِيَامَةِ وَ لَا أُقِيلُهُ عَثْرَتَهُ
He-azwj Said: “I-azwj will not Look at him (with Mercy) on the Day of Qiyamah nor will I-azwj Dismiss his stumbles!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ دَعَا نَفْساً كَافِرَةً إِلَى الْإِسْلَامِ
He-azwj Said: ‘My-as God-azwj! What is a Recompense of the one calling a Kafir souls to Al-Islam?’
قَالَ يَا مُوسَى آذَنُ لَهُ يَوْمَ الْقِيَامَةِ فِي الشَّفَاعَةِ لِمَنْ يُرِيدُ
He-azwj Said: “O Musa-as! I-azwj shall Allow for him on the Day of Qiyamah in interceding for the one he wants!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ دَعَا نَفْساً مُسْلِمَةً إِلَى طَاعَتِكَ وَ نَهَاهَا عَنْ مَعْصِيَتِكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one calling a Muslim soul to obey You‑azwj and forbid it from disobeying You-azwj?’
قَالَ يَا مُوسَى أَحْشُرُهُ يَوْمَ الْقِيَامَةِ فِي زُمْرَةِ الْمُتَّقِينَ
He-azwj Said: “O Musa-as! I-azwj shall Resurrect him on the Day of Qiyamah in the group of the pious ones!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَلَّى الصَّلَاةَ لِوَقْتِهَا لَمْ يَشْغَلْهُ عَنْ وَقْتِهَا دُنْيَا
He-as said: ‘My-as God-azwj! What is a Recompense of the one praying the Salat to its timing, the world not pre-occupying him from its timings?’
قَالَ يَا مُوسَى أُعْطِيهِ سُؤْلَهُ وَ أُبِيحُهُ جَنَّتِي
He-azwj Said: “O Musa-as! I-azwj shall Give him his request and Legalise My-azwj Paradise for him!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ كَفَلَ الْيَتِيمَ
He-as said: ‘My-azwj God-azwj! What is a Recompense of the one taking the responsibility of an orphan?’
قَالَ أُظِلُّهُ يَوْمَ الْقِيَامَةِ فِي ظِلِّ عَرْشِي
He-azwj Said: “I-azwj shall Shade him on the Day of Qiyamah in the Shade of My-azwj Throne!”
قَالَ فَمَا جَزَاءُ مَنْ أَتَمَّ الْوُضُوءَ مِنْ خَشْيَتِكَ
He-as said: ‘(My-as God-azwj!) What is a Recompense of one completing the Wud’u from fearing You-azwj?’
قَالَ يَا مُوسَى أَبْعَثُهُ يَوْمَ الْقِيَامَةِ لَهُ نُورٌ يَتَلَأْلَأُ بَيْنَ عَيْنَيْهِ
He-azwj Said: “O Musa-as! I-azwj shall Send a Noor (light) to him on the Day of Qiyamah to shine between his eyes!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَامَ شَهْرَ رَمَضَانَ يُرِيدُ بِهِ النَّاسَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one fasting a month of Ramazan intending (showing off to) the people with it?’
قَالَ يَا مُوسَى ثَوَابُهُ كَثَوَابِ مَنْ لَمْ يَصُمْهُ
He-azwj Said: “O Musa-as! His-azwj Reward would be like the reward of the one who did ot fast it!”
قَالَ إِلَهِي فَمَا جَزَاءُ مَنْ صَامَ فِي بَيَاضِ النَّهَارِ يَلْتَمِسُ بِذَلِكَ رِضَاكَ
He-as said: ‘My-as God-azwj! What is a Recompense of the one fasting during the brightness of the day seeking Your-azwj Pleasure with that?’
قَالَ يَا مُوسَى لَهُ جَنَّتِي وَ لَهُ الْأَمَانُ مِنْ كُلِّ خَوْفٍ وَ الْعِتْقُ مِنَ النَّارِ.
He-azwj Said: “O Musa-as! For him is My-azwj Paradise, and for him is the security from every fear, and the liberation from the Fire!”[189]
132 كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، لِعَلِيِّ بْنِ بَابَوَيْهِ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الرِّفْقُ كَرَمٌ وَ الْحِلْمُ زَيْنٌ وَ الصَّبْرُ خَيْرُ مَرْكَبٍ.
The book ‘Al Imamah Wa Al Tabsira’, of Ali Bin Babuwayh, from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The kindness is generousity, and the forbearance is an adornment, and the patience is the best mounting (ride)’’.[190]
[1] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 1
[2] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 2
[3] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 3
[4] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 4
[5] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 5 a
[6] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 5 b
[7] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 6
[8] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 7
[9] A stringed musical instrument in the lute family
[10] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 8
[11] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 9
[12] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 10
[13] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 11
[14] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 12
[15] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 13
[16] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 14
[17] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 15
[18] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 16
[19] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 17
[20] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 18
[21] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 19
[22] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 20
[23] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 21
[24] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 22
[25] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 23 a
[26] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 23 b
[27] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 24 a
[28] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 24 b
[29] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 24 c
[30] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 25
[31] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 26
[32] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 27
[33] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 28
[34] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 29
[35] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 30
[36] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 31
[37] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 32
[38] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 33
[39] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 34
[40] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 35
[41] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 36
[42] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 37
[43] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 38
[44] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 39
[45] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 37 H 40
[46] وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ وَمِيثَاقَهُ الَّذِي وَاثَقَكُمْ بِهِ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ {7}
[47] ( 1) الكافي ج 2 ص 75.
[48] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 1
[49] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 2
[50] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 3
[51] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 4
[52] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 5
[53] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 6
[54] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 7
[55] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 8
[56] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 9
[57] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 10
[58] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 11
[59] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 12
[60] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 13
[61] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 14
[62] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 15
[63] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 16
[64] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 17
[65] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 18
[66] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 19
[67] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 20
[68] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 21
[69] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 22
[70] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 23
[71] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 24
[72] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 25
[73] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 26
[74] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 27
[75] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 28
[76] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 29
[77] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 30
[78] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 31
[79] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 32
[80] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 33
[81] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 34
[82] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 35
[83] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 36
[84] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 37
[85] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 38
[86] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 39
[87] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 40
[88] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 41
[89] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 42
[90] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 43
[91] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 44
[92] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 45
[93] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 46 a
[94] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 46 b
[95] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 47
[96] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 48 a
[97] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 48 b
[98] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 49
[99] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 50
[100] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 51
[101] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 52
[102] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 53
[103] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 54
[104] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 55
[105] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 56
[106] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 57
[107] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 58
[108] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 59
[109] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 60
[110] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 61
[111] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 62
[112] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 63
[113] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 64
[114] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 65
[115] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 66
[116] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 67
[117] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 68
[118] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 69
[119] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 70
[120] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 71
[121] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 72
[122] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 73
[123] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 74
[124] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 75 a
[125] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 75 b
[126] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 76
[127] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 77 a
[128] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 77 b
[129] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 77 c
[130] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 77 d
[131] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 77 e
[132] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 78
[133] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 79
[134] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 80
[135] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 81
[136] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 82
[137] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 83
[138] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 84
[139] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 85
[140] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 86
[141] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 87
[142] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 88
[143] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 89
[144] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 90
[145] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 91
[146] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 92
[147] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 93
[148] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 94
[149] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 95
[150] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 96
[151] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 97
[152] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 98
[153] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 99
[154] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 100
[155] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 101
[156] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 102
[157] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 103
[158] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 104
[159] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 105 a
[160] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 105 b
[161] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 105 c
[162] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 105 d
[163] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 105 e
[164] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 106
[165] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 107
[166] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 108
[167] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 109
[168] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 110
[169] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 111
[170] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 112
[171] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 113
[172] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 114
[173] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 115
[174] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 116
[175] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 117
[176] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 118
[177] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 119
[178] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 120
[179] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 121
[180] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 122
[181] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 123
[182] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 124
[183] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 125
[184] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 126
[185] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 127
[186] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 128
[187] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 129
[188] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 130
[189] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 131
[190] Bihar Al-Anwaar V 66 – The book of Eman and Kufr – Ch 38 H 132