Volume 67
Part 1 out of 3
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 39 العدالة و الخصال التي من كانت فيه ظهرت عدالته و وجبت أخوته و حرمت غيبته
CHAPTER 39 – THE JUSTICE, AND THE CHARACTERISTIC WHICH ONE WHO HAS IN HIM, HIS JUSTICE WOULD BE MANIFESTED, AND HIS BROTHERHOOD OBLIGATED, AND BACKBITING HIM PROHIBITED
1- ل، الخصال أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ بَكْرٍ عَنْ زَيْدِ بْنِ مُحَمَّدٍ الْبَغْدَادِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ وَ حَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ وَ وَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ فَهُوَ مِمَّنْ كَمَلَتْ مُرُوَّتُهُ وَ ظَهَرَتْ عَدَالَتُهُ وَ وَجَبَتْ أُخُوَّتُهُ وَ حَرُمَتْ غِيبَتُهُ.
(The book) ‘Al Khisaal’ – Ahmad Bin Ibrahim Bin Nakr, from Zayd Bin Muhammad Al Baghdady, from Abdullah Bin Ahmad Bin Aamir, from his father,
‘From Al-Reza-asws said: ‘Rasool-Allah-saww said: ‘One who works (employs) the people so he does not oppress them and narrates to them so does not lie to them and promises them so does not break (these to) them, he would be from the ones having perfected his chivalry, and manifested his justice would be manifested, and his brotherhood would be obligated, and backbiting him prohibited’’.[1]
2- ل، الخصال أَبِي عَنِ الْكُمُنْدَانِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ مَنْ كُنَّ فِيهِ أَوْجَبْنَ لَهُ أَرْبَعاً عَلَى النَّاسِ مَنْ إِذَا حَدَّثَهُمْ لَمْ يَكْذِبْهُمْ وَ إِذَا خَالَطَهُمْ لَمْ يَظْلِمْهُمْ وَ إِذَا وَعَدَهُمْ لَمْ يُخْلِفْهُمْ وَجَبَ أَنْ يَظْهَرَ فِي النَّاسِ عَدَالَتُهُ وَ يَظْهَرَ فِيهِمْ مُرُوَّتُهُ وَ أَنْ تَحْرُمَ عَلَيْهِمْ غِيبَتُهُ وَ أَنْ تَجِبَ عَلَيْهِمْ أُخُوَّتُهُ.
(The book) ‘Al Khisaal’ – My father, from Al Kumandy, from Ibn Isa, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Three, one who have these in him, four would be obligated for him upon the people – one when narrating to them does not lie to them, and when he mingles with them does not oppress them, and when he promises them does not break (his promises to) them, obligates that his justice is manifested among the people, and his chivalry manifested among them, and that it would be prohibited upon to backbite him, and that his brotherhood be beloved to them’’.[2]
3- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ الْأَزْدِيِّ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ الْكَرْخِيِّ عَنِ الصَّادِقِ ع قَالَ: مَنْ صَلَّى خَمْسَ صَلَوَاتٍ فِي الْيَوْمِ وَ اللَّيْلَةِ فِي جَمَاعَةٍ فَظُنُّوا بِهِ خَيْراً وَ أَجِيزُوا شَهَادَتَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Masrouq, from Ibn Aamir, from his uncle Al Azdy, from Ibrahim Bin Ziyad Al Karkhy,
‘From Al-Sadiq-asws having said: ‘One who prays five Salats during the day and the night in a congregation, think good with him and allow his testimony’’.[3]
4- لي، الأمالي للصدوق أَبِي عَنِ ابْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحٍ عَنْ عَلْقَمَةَ قَالَ قَالَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع وَ قَدْ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَمَّنْ تُقْبَلُ شَهَادَتُهُ وَ مَنْ لَا تُقْبَلُ فَقَالَ يَا عَلْقَمَةُ كُلُّ مَنْ كَانَ عَلَى فِطْرَةِ الْإِسْلَامِ جَازَتْ شَهَادَتُهُ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ibn Quteyba, from Hamdan Bin Suleyman, from Nuh Bin Shueyb, from Muhammad Bin Ismail, from Salih, from Alqamah who said,
‘Al-Sadiq Ja’far-asws Bin Muhammad-asws said, and it had been said to him, ‘O son-asws of Rasool-Allah-saww! Inform me about the one whose testimony is accepted, and the one not accepted’. He-asws said: ‘O Alqamah! Everyone who were to be upon the nature of Al-Islam, his testimony is accepted’.
قَالَ فَقُلْتُ لَهُ تُقْبَلُ شَهَادَةُ مُقْتَرِفٍ بِالذُّنُوبِ
He (the narrator) said, ‘I said to him-asws, ‘The testimony of one committing the sins is accepted?’
فَقَالَ يَا عَلْقَمَةُ لَوْ لَمْ يُقْبَلْ شَهَادَةُ الْمُقْتَرِفِينَ لِلذُّنُوبِ لَمَا قُبِلَتْ إِلَّا شَهَادَاتُ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ لِأَنَّهُمْ هُمُ الْمَعْصُومُونَ دُونَ سَائِرِ الْخَلْقِ
He-asws said: ‘O Alqamah! If the testimony of the committer of the sins is not accepted, then it will not be accepted except the testimony of the Prophets-as and the successors-asws, may the Salawaat of Allah-azwj be upon them-as, because they-as are the infallible besides rest of the people.
فَمَنْ لَمْ تَرَهُ بِعَيْنِكَ يَرْتَكِبُ ذَنْباً أَوْ لَمْ يَشْهَدْ عَلَيْهِ بِذَلِكَ شَاهِدَانِ فَهُوَ مِنْ أَهْلِ الْعَدَالَةِ وَ السَّتْرِ وَ شَهَادَتُهُ مَقْبُولَةٌ وَ إِنْ كَانَ فِي نَفْسِهِ مُذْنِباً وَ مَنِ اغْتَابَهُ بِمَا فِيهِ فَهُوَ خَارِجٌ عَنْ وَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ دَاخِلٌ فِي وَلَايَةِ الشَّيْطَانِ
The one who you do not see him with your eyes committing a sin, or two witnesses do not testify upon him, so he is from the people of justice and the concealment, and his testimony is accepted, and even if in himself he is a sinner, and the one who backbites him with what is in him would be outside from the Friendship of Allah-azwj Mighty and Majestic, entering into the friendship of Satan-la.
وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنِ اغْتَابَ مُؤْمِناً بِمَا فِيهِ لَمْ يَجْمَعِ اللَّهُ بَيْنَهُمَا فِي الْجَنَّةِ أَبَداً وَ مَنِ اغْتَابَ مُؤْمِناً بِمَا لَيْسَ فِيهِ انْقَطَعَتِ الْعِصْمَةُ بَيْنَهُمَا وَ كَانَ الْمُغْتَابُ فِي النَّارِ خالِداً فِيها وَ بِئْسَ الْمَصِيرُ
And my-asws father-asws has narrated to me-asws, from his-asws father-asws, from his-asws forefathers-asws that Rasool-Allah-saww said: ‘One who backbites a Momin with what is in him, Allah-azwj will not Gather between them in the Paradise, ever! And the one who backbites a Momin with what isn’t in him, the protection is cut off between them, and the backbiter would be in the Fire being eternally in it, and evil is the destination’’.
قَالَ عَلْقَمَةُ فَقُلْتُ لِلصَّادِقِ ع يَا ابْنَ رَسُولِ اللَّهِ إِنَّ النَّاسَ يَنْسُبُونَنَا إِلَى عَظَائِمِ الْأُمُورِ وَ قَدْ ضَاقَتْ بِذَلِكَ صُدُورُنَا
Alqamah said, ‘I said to Al-Sadiq-asws, ‘O son-asws of Rasool-Allah-saww! The people are attributing us to the grievous matters and our chests are constricted due to that!’
فَقَالَ ع يَا عَلْقَمَةُ إِنَّ رِضَا النَّاسِ لَا يُمْلَكُ وَ أَلْسِنَتَهُمْ لَا تُضْبَطُ وَ كَيْفَ تَسْلَمُونَ مِمَّا لَمْ يَسْلَمْ مِنْهُ أَنْبِيَاءُ اللَّهِ وَ رُسُلُهُ وَ حُجَجُ اللَّهِ ع
He-asws said: ‘O Alqamah! The satisfaction of the people cannot be controlled, and their tongues are not controllable, and how can you be safe from what the Prophets-as, of Allah-azwj, and His-azwj Messengers-as, and Divine Authorities of Allah-azwj were not safe from?
أَ لَمْ يَنْسُبُوا يُوسُفَ ع إِلَى أَنَّهُ هَمَّ بِالزِّنَا أَ لَمْ يَنْسُبُوا أَيُّوبَ ع إِلَى أَنَّهُ ابْتُلِيَ بِذُنُوبِهِ
Are they not attributing Yusuf-as to that he-as had thought of committing adultery? Are they not attributing Ayoub-as to that he-as had been afflicted due to his-as sins?
أَ لَمْ يَنْسُبُوا دَاوُدَ ع إِلَى أَنَّهُ تَبِعَ الطَّيْرَ حَتَّى نَظَرَ إِلَى امْرَأَةِ أُورِيَا فَهَوَاهَا وَ أَنَّهُ قَدَّمَ زَوْجَهَا أَمَامَ التَّابُوتِ حَتَّى قُتِلَ ثُمَّ تَزَوَّجَ بِهَا
Are they not attributing Dawood-as to that he-as pursued the bird until he-as looked at the wife of Owriya, so he-as desired her, and he-as sent her husband in front of the boy until he was killed, then he-as married her?
أَ لَمْ يَنْسُبُوا مُوسَى ع إِلَى أَنَّهُ عِنِّينٌ وَ آذَوْهُ حَتَّى بَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَ كَانَ عِنْدَ اللَّهِ وَجِيهاً
Are they not attributing Musa-as to that he-as was impotent, and they hurt him-as until Allah‑azwj Disavowed him-as from what they were saying, and he-as was a notable in the Presence of Allah-azwj?
أَ لَمْ يَنْسُبُوا جَمِيعَ أَنْبِيَاءِ اللَّهِ إِلَى أَنَّهُمْ سَحَرَةٌ طَلَبَةُ الدُّنْيَا أَ لَمْ يَنْسُبُوا مَرْيَمَ بِنْتَ عِمْرَانَ ع إِلَى أَنَّهَا حَمَلَتْ بِعِيسَى مِنْ رَجُلٍ نَجَّارٍ اسْمُهُ يُوسُفُ
Are they not attributing entirety of Prophets-as of Allah-azwj to, that they were sorcerers seeking the world? Are they not attributing Maryam-as Bint Imran-as to that she-as became pregnant with Isa-as from a carpenter man whose name is Yusuf (Joseph the carpenter)?
أَ لَمْ يَنْسُبُوا نَبِيَّنَا مُحَمَّداً ص إِلَى أَنَّهُ شَاعِرٌ مَجْنُونٌ أَ لَمْ يَنْسُبُوهُ إِلَى أَنَّهُ هَوَى امْرَأَةَ زَيْدِ بْنِ حَارِثَةَ فَلَمْ يَزَلْ بِهَا حَتَّى اسْتَخْلَصَهَا لِنَفْسِهِ
Are they not attributing our Prophet-saww Muhammad-saww to that he-saww was a poet, insane? Are they not attributing him-saww to that he-saww had desired the wife of Zayd Bin Harisa, so he‑saww did not cease with her until he extracted her (got her divorced) for himself-saww?
أَ لَمْ يَنْسُبُوهُ يَوْمَ بَدْرٍ إِلَى أَنَّهُ أَخَذَ لِنَفْسِهِ مِنَ الْمَغْنَمِ قَطِيفَةً حَمْرَاءَ حَتَّى أَظْهَرَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْقَطِيفَةِ وَ بَرَّأَ نَبِيَّهُ ع مِنَ الْخِيَانَةِ وَ أَنْزَلَ بِذَلِكَ فِي كِتَابِهِ وَ ما كانَ لِنَبِيٍّ أَنْ يَغُلَّ وَ مَنْ يَغْلُلْ يَأْتِ بِما غَلَّ يَوْمَ الْقِيامَةِ
Are they not attributing him-saww, that on the Day of Badr he-saww took for himself-saww from the war booty, a red shoulder of a sheep until Allah-azwj Mighty and Majestic Revealed unto the shoulder and Disavowed His-azwj Prophet-saww from the betrayal, and Revealed with that in His-azwj Book: And it was not for a Prophet that he should embezzle; and the one who embezzles will bring what he had embezzled with him on the Day of Qiyamah [3:161]?
أَ لَمْ يَنْسُبُوهُ إِلَى أَنَّهُ ع يَنْطِقُ عَنِ الْهَوَى فِي ابْنِ عَمِّهِ عَلِيٍّ ع حَتَّى كَذَّبَهُمُ اللَّهُ عَزَّ وَ جَلَّ فَقَالَ سُبْحَانَهُ وَ ما يَنْطِقُ عَنِ الْهَوى إِنْ هُوَ إِلَّا وَحْيٌ يُوحى
Are they not attributing him-saww to that he-saww was speaking from the whims regarding the son-asws of his-saww uncle-as Ali-asws until Allah-azwj Mighty and Majestic Belied them, so the Glorious Said: And he does not speak out of (personal) desire [53:3] Surely, it is only a Revelation He Revealed [53:4]?
أَ لَمْ يَنْسُبُوهُ إِلَى الْكَذِبِ فِي قَوْلِهِ إِنَّهُ رَسُولٌ مِنَ اللَّهِ إِلَيْهِمْ حَتَّى أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا
Are they not attributing to the lying in his-saww words that he-saww is a Rasool-saww from Allah‑azwj to them, until Allah-azwj Mighty and Majestic Revealed to him-saww: And the Rasools from before you have been belied, but they were patient upon what they (people) had been belying until Our Help came to them; [6:34]?
وَ لَقَدْ قَالَ يَوْماً عُرِجَ بِيَ الْبَارِحَةَ إِلَى السَّمَاءِ فَقِيلَ وَ اللَّهِ مَا فَارَقَ فِرَاشَهُ طُولَ لَيْلَتِهِ
And one day he-saww said: ‘There has been an ascension with me-saww to the sky last night’. So it was said (by Ayesha), ‘By Allah-azwj! He-saww did not separated from his-saww bed the length of his-saww night’.
وَ مَا قَالُوا فِي الْأَوْصِيَاءِ أَكْثَرُ مِنْ ذَلِكَ أَ لَمْ يَنْسُبُوا سَيِّدَ الْأَوْصِيَاءِ ع إِلَى أَنَّهُ كَانَ يَطْلُبُ الدُّنْيَا وَ الْمُلْكَ وَ أَنَّهُ كَانَ يُؤْثِرُ الْفِتْنَةَ عَلَى السُّكُونِ وَ أَنَّهُ يَسْفِكُ دِمَاءَ الْمُسْلِمِينَ بِغَيْرِ حِلِّهَا وَ أَنَّهُ لَوْ كَانَ فِيهِ خَيْرٌ مَا أُمِرَ خَالِدُ بْنُ الْوَلِيدِ بِضَرْبِ عُنُقِهِ
And what they said regarding the successors-asws is more than that! Are they not attributing to the chief of successors-asws (Ali-asws) to that he-asws was seeking the world and the kingdom, and that he-asws had preferred the Fitna (discord) upon the calm, and that he-asws had shed the blood of Muslims without its Permissibility, and had there been any good in him-asws, Khalid Bin Al Waleed would not have been ordered (by Abu Bakr) to strike off his-asws neck?
أَ لَمْ يَنْسُبُوهُ إِلَى أَنَّهُ ع أَرَادَ أَنْ يَتَزَوَّجَ ابْنَةَ أَبِي جَهْلٍ عَلَى فَاطِمَةَ ع وَ أَنَّ رَسُولَ اللَّهِ ص شَكَاهُ عَلَى الْمِنْبَرِ إِلَى الْمُسْلِمِينَ فَقَالَ إِنَّ عَلِيّاً يُرِيدُ أَنْ يَتَزَوَّجَ ابْنَةَ عَدُوِّ اللَّهِ عَلَى ابْنَةِ نَبِيِّ اللَّهِ أَلَا إِنَّ فَاطِمَةَ بَضْعَةٌ مِنِّي فَمَنْ آذَاهَا فَقَدْ آذَانِي وَ مَنْ سَرَّهَا فَقَدْ سَرَّنِي وَ مَنْ غَاظَهَا فَقَدْ غَاظَنِي
Are they not attributing him-asws to, that he-asws wanted to marry a daughter of Abu Jahl-la (as a second wife) upon (Syeda) Fatima-asws, and that Rasool-Allah-saww had complained of him-asws upon the pulpit to the Muslims, so he-saww said: ‘Ali-asws wants to marry a daughter of an enemy of Allah-azwj upon a daughter-asws of a Prophet-saww of Allah-azwj! Indeed, (Syeda) Fatima-asws is a part from me-saww, so the one who hurts her-asws, so he has hurt me-saww, and the other one who cheers her-asws, so he has cheered me-saww, and the one who angers her-asws so he has angered me-saww’?’
ثُمَّ قَالَ الصَّادِقُ ع يَا عَلْقَمَةُ مَا أَعْجَبَ أَقَاوِيلَ النَّاسِ فِي عَلِيٍّ ع كَمْ بَيْنَ مَنْ يَقُولُ إِنَّهُ رَبٌّ مَعْبُودٌ وَ بَيْنَ مَنْ يَقُولُ إِنَّهُ عَبْدٌ عَاصٍ لِلْمَعْبُودِ وَ لَقَدْ كَانَ قَوْلُ مَنْ يَنْسُبُهُ إِلَى الْعِصْيَانِ أَهْوَنَ عَلَيْهِ مِنْ قَوْلِ مَنْ يَنْسُبُهُ إِلَى الرُّبُوبِيَّةِ
Then Al-Sadiq-asws said: ‘O Alqamah! How strange are words of the people regarding Ali-asws! How many are between the ones who said he-asws is the worshipped Lord-azwj and the ones who said he is a servant disobedient to the Deity (Allah-azwj), and the word of the one attributing him-asws to the disobedience was less upon him-asws than the word of the one attributing him-asws to the Lordship!
يَا عَلْقَمَةُ أَ لَمْ يَقُولُوا فِي اللَّهِ عَزَّ وَ جَلَّ إِنَّهُ ثَالِثُ ثَلَاثَةٍ أَ لَمْ يُشَبِّهُوهُ بِخَلْقِهِ أَ لَمْ يَقُولُوا إِنَّهُ الدَّهْرُ أَ لَمْ يَقُولُوا إِنَّهُ الْفَلَكُ أَ لَمْ يَقُولُوا إِنَّهُ جِسْمٌ أَ لَمْ يَقُولُوا إِنَّهُ صُورَةٌ تَعَالَى اللَّهُ عَنْ ذَلِكَ عُلُوّاً كَبِيراً
O Alqamah! Are they not saying regarding Allah-azwj Mighty and Majestic that He-azwj is third of the three? Are they not resembling Him-azwj with His-azwj creatures? Are they not saying that He-azwj is the time? Are they not saying that He-azwj is the planet? Are they not saying that He‑azwj is a body? Are they not saying that he-azwj has a face? Allah-azwj is Exalted from that, Loftier, Greater!
يَا عَلْقَمَةُ إِنَّ الْأَلْسِنَةَ الَّتِي يَتَنَاوَلُ ذَاتَ اللَّهِ تَعَالَى ذِكْرُهُ بِمَا لَا يَلِيقُ بِذَاتِهِ كَيْفَ تُحْبَسُ عَنْ تَنَاوُلِكُمْ بِمَا تَكْرَهُونَهُ فَ اسْتَعِينُوا بِاللَّهِ وَ اصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُها مَنْ يَشاءُ مِنْ عِبادِهِ وَ الْعاقِبَةُ لِلْمُتَّقِينَ
O Alqamah! The tongues which are talking bad of the Self of Allah-azwj, Exalted is His-azwj Mention, with what is not related with His-azwj Self, how can these be withheld from talking badly about you all with what you dislike? So, ‘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].
فَإِنَّ بَنِي إِسْرَائِيلَ قَالُوا لِمُوسَى أُوذِينا مِنْ قَبْلِ أَنْ تَأْتِيَنا وَ مِنْ بَعْدِ ما جِئْتَنا فَقَالَ اللَّهُ عَزَّ وَ جَلَّ قُلْ لَهُمْ يَا مُوسَى عَسى رَبُّكُمْ أَنْ يُهْلِكَ عَدُوَّكُمْ وَ يَسْتَخْلِفَكُمْ فِي الْأَرْضِ فَيَنْظُرَ كَيْفَ تَعْمَلُونَ.
The children of Israel had said to Musa-as: ‘We have been harmed before you came to us and since you came to us’. So Allah-azwj Mighty and Majestic Said: “Say to them, O Musa-as: ‘Perhaps your Lord will Destroy your enemy and Make you rulers in the land, then He will look at how you are behaving’ [7:129]”’.[4]
باب 40 ما به كمال الإنسان و معنى المروءة و الفتوة
CHAPTER 40 – BY WHAT IS THE PERFECTION OF A PERSON, AND MEANING OF THE CHIVALRY AND THE MAGNANIMITY
1– مع، معاني الأخبار ل، الخصال أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْكَاتِبِ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: كَمَالُ الرَّجُلِ بِسِتِّ خِصَالٍ بِأَصْغَرَيْهِ وَ أَكْبَرَيْهِ وَ هَيْئَتَيْهِ فَأَمَّا أَصْغَرَاهُ فَقَلْبُهُ وَ لِسَانُهُ إِنْ قَاتَلَ قَاتَلَ بِجَنَانٍ وَ إِنْ تَكَلَّمَ تَكَلَّمَ بِلِسَانٍ وَ أَمَّا أَكْبَرَاهُ فَعَقْلُهُ وَ هِمَّتُهُ وَ أَمَّا هَيْئَتَاهُ فَمَالُهُ وَ جَمَالُهُ.
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ – Ahmad Bin Ibrahim Bin Al Waleed, from Muhammad Bin Ahmad Al Katib,
‘Raising it to Amir Al-Momineen-asws having said: ‘Perfection of the man is by six characteristics, with his small, and his big and his appearance. As for his small, it is his heart and his tongue. If he fights, he fights with his heart (fearlessly), and if he speaks, he speaks with tongue. And as for his big, it is his intellect and his determination, and as for his appearance, his wealth, and his beauty’’.[5]
2- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَدْرُ الرَّجُلِ عَلَى قَدْرِ هِمَّتِهِ وَ صِدْقُهُ عَلَى قَدْرِ مُرُوَّتِهِ وَ شَجَاعَتُهُ عَلَى قَدْرِ أَنَفَتِهِ وَ عِفَّتُهُ عَلَى قَدْرِ غَيْرَتِهِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘The worth of a man is based upon the measurement of his determination and his truthfulness, and his truthfulness is based upon a measurement of his chivalry, and his bravery is based upon a measurement of his firmness, and his chastity is based upon a measurement of his self-esteem’’.[6]
3- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَبِي قَتَادَةَ الْقُمِّيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: تَذَاكَرْنَا أَمْرَ الْفُتُوَّةِ عِنْدَهُ فَقَالَ أَ تَظُنُّونَ أَنَّ الْفُتُوَّةَ بِالْفِسْقِ وَ الْفُجُورِ إِنَّمَا الْفُتُوَّةُ طَعَامٌ مَوْضُوعٌ وَ نَائِلٌ مَبْذُولٌ وَ بِشْرٌ مَعْرُوفٌ وَ أَذًى مَكْفُوفٌ فَأَمَّا تِلْكَ فَشَطَارَةٌ وَ فِسْقٌ
(The book) ‘Ma’any Al Akhbaar’ – from his father, from Ali Bin Ibrahim, from his father, from Muhammad Bin Khalid Al Barqy, from Abu Qatada Al Qummi,
‘Raising it to Abu Abdullah-asws having said: ‘We mentioned the matter of manliness in his-asws presence. He-asws said: ‘Are you thinking that the manliness is with the mischief and the immorality? But rather the manliness is placing the food, and spending the obtained, and smiling kindly, and refraining from harming. As for those, it is the cunningness and the mischief’.
ثُمَّ قَالَ مَا الْمُرُوَّةُ
Then he-asws said: ‘What is the magnanimity?’
قُلْنَا لَا نَعْلَمُ
We said, ‘We don’t know’.
قَالَ الْمُرُوَّةُ وَ اللَّهِ أَنْ يَضَعَ الرَّجُلُ خِوَانَهُ فِي فِنَاءِ دَارِهِ.
He-asws said: ‘The magnanimity, by Allah-azwj, is the man placing the meal in the courtyard of his house’’.[7]
باب 41 المنجيات و المهلكات
CHAPTER 41 – THE SAVIOURS AND THE DESTROYERS
1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ ع قَالَ: ثَلَاثٌ دَرَجَاتٌ وَ ثَلَاثٌ كَفَّارَاتٌ وَ ثَلَاثٌ مُوبِقَاتٌ وَ ثَلَاثٌ مُنْجِيَاتٌ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Haroun Bin Al Jahm, from Suweyr Bin Abu Fakhta, from Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf,
‘From Abu Ja’far Muhammad-asws Bin Ali Al-Baqir-asws having said: ‘Three are ranks, and three are expiations, and three are destroyers, and three are saviours.
فَأَمَّا الدَّرَجَاتُ فَإِفْشَاءُ السَّلَامِ وَ إِطْعَامُ الطَّعَامِ وَ الصَّلَاةُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
As for the ranks, it is initiating the greeting, and feeding the food, and the Salat at night while the people sleep.
وَ الْكَفَّارَاتُ إِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ الْمَشْيُ بِاللَّيْلِ وَ النَّهَارِ إِلَى الصَّلَوَاتِ وَ الْمُحَافَظَةُ عَلَى الْجَمَاعَاتِ
And the expiators are perfecting the Wud’u in the severe cold, and the walking at night and the day to the Salats, and the preserving upon the congregation.
وَ أَمَّا الثَّلَاثُ الْمُوبِقَاتُ فَشُحٌّ مُطَاعٌ وَ هَوًى مُتَّبَعٌ وَ إِعْجَابُ الْمَرْءِ بِنَفْسِهِ
And as for the three destroyers – a stingy one obeyed, and a whim followed, and the person fascinated with himself.
وَ أَمَّا الْمُنْجِيَاتُ فَخَوْفُ اللَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ الْقَصْدُ فِي الْغِنَى وَ الْفَقْرِ وَ كَلِمَةُ الْعَدْلِ فِي الرِّضَا وَ السَّخَطِ.
And as for the saviours, it is fearing Allah-azwj in the secret and the open, and the moderation in the riches and the poverty, and the just word during the pleasure and the displeasure’’.[8]
مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْبَرْقِيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ مِثْلَهُ إِلَّا أَنَّ فِيهِ وَ الْمَشْيُ بِاللَّيْلِ وَ النَّهَارِ إِلَى الْجَمَاعَاتِ وَ الْمُحَافَظَةُ عَلَى الصَّلَوَاتِ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Muhammad Bin Barqy, from Haroun Bin Al Jahm,
‘Similar to it, except in it is: ‘And the walking by the night and the day to the congregation and preserving upon the Salats’’.[9]
2- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنِ ابْنِ صَاعِدٍ عَنْ يُوسُفَ بْنِ مُوسَى الْقَطَّانِ وَ أَحْمَدَ بْنِ مَنْصُورِ بْنِ سَيَّارٍ مَعاً عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَيُّوبَ بْنِ عُتْبَةَ عَنِ الْمُفَضَّلِ بْنِ بُكَيْرٍ عَنْ قَتَادَةَ عَنْ أَنَسٍ عَنْ رَسُولِ اللَّهِ ص قَالَ: ثَلَاثٌ مُهْلِكَاتٌ وَ ثَلَاثٌ مُنْجِيَاتٌ
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Ibn Said, from Yusuf Bin Musa Al Qattan and Ahmad Bin Mahsour Bin Sayyar, both together from Ahmad Bin Yunuse, from Ayoub Bin Utba, from Al Mufazzal Bin Bukeyr, from Qatada, from Anas (a well-known fabricator),
‘From Rasool-Allah-saww having said: ‘Three are destroyers and three are saviours!
فَالْمُنْجِيَاتُ خَشْيَةُ اللَّهِ عَزَّ وَ جَلَّ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ الْقَصْدُ فِي الْفَقْرِ وَ الْغِنَى وَ الْعَدْلُ فِي الرِّضَا وَ الْغَضَبِ
The saviours are – fearing Allah-azwj Mighty and Majestic in the secret and the open, and the moderation during the poverty and the riches, and (dispensing) the justice during the pleasure and the displeasure.
وَ الثَّلَاثُ الْمُهْلِكَاتُ شُحٌّ مُطَاعٌ وَ هَوًى مُتَّبَعٌ وَ إِعْجَابُ الْمَرْءِ بِنَفْسِهِ
And the three destroyers are – a stingy one obeyed, and a whim followed, and the person fascinated with himself’.
وَ قَدْ رُوِيَ فِي حَدِيثٍ آخَرَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ الشُّحُّ الْمُطَاعُ سُوءُ الظَّنِّ بِاللَّهِ عَزَّ وَ جَلَ.
And it has been reported in another Hadeeth from Al-Sadiq-asws having said: ‘The stingy one obeyed is evil thoughts with Allah-azwj Mighty and Majestic’’.[10]
3- ل، الخصال مُحَمَّدُ بْنُ عَلِيِّ بْنِ الشَّاهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ خَالِدٍ الْخَالِدِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ صَالِحٍ عَنْ أَبِيهِ عَنْ أَنَسِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ فِي وَصِيَّتِهِ لَهُ يَا عَلِيُّ ثَلَاثٌ دَرَجَاتٌ وَ ثَلَاثٌ كَفَّارَاتٌ وَ ثَلَاثٌ مُهْلِكَاتٌ وَ ثَلَاثٌ مُنْجِيَاتٌ
(The book) ‘Al Khisaal’ – Muhammad Bin Ali Bin Al Shah, from Ahmad Bin Muhammad Bin Al-Husayn, from Ahmad Bin Khalid Al Khalidy, from Muhammad Bin Ahmad Bin Salih, from his father, from Anas Bin Muhammad, from his father,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon them-asws, from the Prophet-saww having said in his-saww bequest to him-asws: ‘O Ali-asws! Three are ranks, and three are expiations, and three a destroyers, and three are saviours.
فَأَمَّا الدَّرَجَاتُ فَإِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ انْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ وَ الْمَشْيُ بِاللَّيْلِ وَ النَّهَارِ إِلَى الْجَمَاعَاتِ
As for the ranks – perfecting the Wud’u in the extreme cold, and awaiting the Salat after the Salat, and the waling by the night and day to the congregations.
وَ أَمَّا الْكَفَّارَاتُ فَإِفْشَاءُ السَّلَامِ وَ إِطْعَامُ الطَّعَامِ وَ التَّهَجُّدُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ
And as for the expiations – initiating the greetings, and feeding the food, and the vigil (for Salat) at night while the people sleep.
وَ أَمَّا الْمُهْلِكَاتُ فَشُحٌّ مُطَاعٌ وَ هَوًى مُتَّبَعٌ وَ إِعْجَابُ الْمَرْءِ بِنَفْسِهِ
And as for the destroyers – a stingy one obeyed, and a whim followed, and the man fascinated with himself.
وَ أَمَّا الْمُنْجِيَاتُ فَخَوْفُ اللَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ الْقَصْدُ فِي الْغِنَى وَ الْفَقْرِ وَ كَلِمَةُ الْعَدْلِ فِي الرِّضَا وَ السَّخَطِ.
And as for the saviours – fearing Allah-azwj in the secret and the open, and the moderating in the riches and the poverty, and the just word during the pleasure and the displeasure’’.[11]
وَ فِي حَدِيثٍ آخَرَ عَنِ النَّبِيِّ ص أَنَّهُ لَمَّا سُئِلَ فِي الْمِعْرَاجِ فِيمَا اخْتَصَمَ الْمَلَأُ الْأَعْلَى قَالَ فِي الدَّرَجَاتِ وَ الْكَفَّارَاتِ
And in another Hadeeth from the Prophet-saww, when he-saww was asked about the ascension, ‘Regarding what the lofty assembly had disputed with?’ He-saww said: ‘Regarding the ranks and the expiations’.
قَالَ فَنُودِيتُ وَ مَا الدَّرَجَاتُ
He (the narrator) said, ‘I called out, ‘What are the ranks?’
فَقُلْتُ إِسْبَاغُ الْوُضُوءِ فِي السَّبَرَاتِ وَ الْمَشْيُ إِلَى الْجَمَاعَاتِ وَ انْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ وَ وَلَايَتِي وَ وَلَايَةُ أَهْلِ بَيْتِي حَتَّى الْمَمَاتِ.
I said, ‘Perfecting the Wud’u in the extreme cold, and the walking to the congregation, and awaiting the Salat after the Salat, and my-saww Wilayah and Wilayah of People-asws of the Household until the death’’.[12]
4- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: ثَلَاثٌ مُوبِقَاتٌ نَكْثُ الصَّفْقَةِ وَ تَرْكُ السُّنَّةِ وَ فِرَاقُ الْجَمَاعَةِ وَ ثَلَاثٌ مُنْجِيَاتٌ تَكُفُّ لِسَانَكَ وَ تَبْكِي عَلَى خَطِيئَتِكَ وَ تَلْزَمُ بَيْتَكَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Haroun, from Ibn Ziyad,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘Three are destroyers – breaking the bargain, and neglecting the Sunnah, and separating the community. And three are saviours – restraining your tongue, and crying upon your sins, and staying in your houses’’.[13]
5- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بُزُرْجَ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ مُنْجِيَاتٌ وَ ثَلَاثٌ مُهْلِكَاتٌ
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Buzurj, from Al Sumali,
‘From Abu Abdullah-asws, or Ali-asws Bin Al-Husayn-asws having said: ‘Rasool-Allah-saww said: ‘Three are saviours, and three are destroyers!’
قَالُوا يَا رَسُولَ اللَّهِ مَا الْمُنْجِيَاتُ
They said, ‘O Rasool-Allah-saww! What are the saviours?’
قَالَ خَوْفُ اللَّهِ فِي السِّرِّ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ وَ الْعَدْلُ فِي الرِّضَا وَ الْغَضَبِ وَ الْقَصْدُ فِي الْغَنَاءِ وَ الْفَقْرِ
He-saww said: ‘Fearing Allah-azwj in the secret as if you can see Him-azwj. If you do not happen to be seeing Him-azwj, then surely, He-azwj can See you; and dispensing the justice during the pleasure and the displeasure; and the moderation during the riches and the poverty’.
قَالُوا يَا رَسُولَ اللَّهِ فَمَا الْمُهْلِكَاتُ
They said, ‘O Rasool-Allah-saww! What are the destroyers?’
قَالَ هَوًى مُتَّبَعٌ وَ شُحٌّ مُطَاعٌ وَ إِعْجَابُ الْمَرْءِ بِنَفْسِهِ.
He-saww said: ‘A whim followed, and a stingy one obeyed, and the person fascinated with himself’’.[14]
6- سن، المحاسن أَبِي عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: ثَلَاثٌ مُنْجِيَاتٌ تَكُفُّ لِسَانَكَ وَ تَبْكِي عَلَى خَطِيئَتِكَ وَ يَسَعُكَ بَيْتُكَ
(The book) ‘Al Majaalis’ – My father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Three are saviours – restraining your tongue, and crying upon your sins, and expanding your house’.
وَ قَالَ ع طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ قُوتَهُ وَ اشْتَغَلَ بِطَاعَةِ رَبِّهِ وَ بَكَى عَلَى خَطِيئَتِهِ.
And he-asws said: ‘Beatitude is for the one who stays in his house, and eats his daily subsistence, and pre-occupies with obeying his Lord-azwj, and crying upon his sins’’.[15]
7- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ فَيْضِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُنْجِيَاتُ إِطْعَامُ الطَّعَامِ وَ إِفْشَاءُ السَّلَامِ وَ الصَّلَاةُ بِاللَّيْلِ وَ النَّاسُ نِيَامٌ.
(The book) ‘Al Mahaasin’ – Muhammad Bin Ali, from Al-Hassan Bin Ali Bin Yusuf, from Sayf Bin Ameyra, from Fayz Bin Al Mukhtar,
‘From Abu Abdullah-asws having said: ‘The saviours are – feeding the food, and initiating the greetings, and the Salat at night while the people sleep’’.[16]
باب 42 أصناف الناس و مدح حسان الوجوه و مدح البله
CHAPTER 42 – TYPES OF PEOPLE, AND PRAISING THE GOOD FACES AND PRAISING ‘AL BULH’
1- يد، التوحيد لي، الأمالي للصدوق ابْنُ مُوسَى وَ الْقَطَّانُ وَ السِّنَانِيُّ جَمِيعاً عَنِ ابْنِ زَكَرِيَّا الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ أَبِي السَّرِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ بْنِ يُونُسَ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ: لَمَّا جَلَسَ عَلِيٌّ ع بِالْخِلَافَةِ وَ بَايَعَهُ النَّاسُ صَعِدَ الْمِنْبَرَ وَ قَالَ سَلُونِي قَبْلَ أَنْ تَفْقِدُونِي
(The books) ‘Al Tawheed’, (and) ‘Al Amaali’ of Al Sadouq – Ibn Musa, and Al Qattan, and Al Sinany, altogether from Ibn Zakariya Al Qattan, from Muhammad Bin Al Abbas, from Muhammad Bin Abu Al Sary, from Ahmad Bin Abdullah Bin Yunus, from Ibn Tareyf, from Ibn Nubata who said,
‘When Ali-asws sat with the caliphate and the people pledged allegiance to h im-asws, he-asws ascended the pulpit and said: ‘Ask me-asws before you-asws lose me-asws!’
فَقَامَ إِلَيْهِ رَجُلٌ مِنْ أَقْصَى الْمَسْجِدِ مُتَوَكِّئاً عَلَى عُكَّازَةٍ فَلَمْ يَزَلْ يَتَخَطَّى النَّاسَ حَتَّى دَنَا مِنْهُ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ دُلَّنِي عَلَى عَمَلٍ إِذَا أَنَا عَمِلْتُهُ نَجَّانِيَ اللَّهُ مِنَ النَّارِ
A man from the ends of the Masjid stood up to him-asws leaning upon a crutch. He did not cease to cleaving the people until he came near him-asws. He said, ‘O Amir Al-Momineen-asws! Point me upon a deed, when I do it, Allah-azwj would Grant me salvation from the Fire’.
فَقَالَ لَهُ اسْمَعْ يَا هَذَا ثُمَّ افْهَمْ ثُمَّ اسْتَيْقِنْ قَامَتِ الدُّنْيَا بِثَلَاثَةٍ بِعَالِمٍ نَاطِقٍ مُسْتَعْمِلٍ لِعِلْمِهِ وَ بِغَنِيٍّ لَا يَبْخَلُ بِمَالِهِ عَلَى أَهْلِ دِينِ اللَّهِ عَزَّ وَ جَلَّ وَ بِفَقِيرٍ صَابِرٍ
He-asws said to him: ‘Listen, O you, then understand, then be convinced! The world is standing with three – with a speaking scholar utilising his knowledge, and with a rich one not being stingy with his wealth upon the people of the religion of Allah-azwj Mighty and Majestic, and by a poor one being patient.
فَإِذَا كَتَمَ الْعَالِمُ عِلْمَهُ وَ بَخِلَ الْغَنِيُّ وَ لَمْ يَصْبِرِ الْفَقِيرُ فَعِنْدَهَا الْوَيْلُ وَ الثُّبُورُ وَ عِنْدَهَا يَعْرِفُ الْعَارِفُونَ لِلَّهِ أَنَّ الدَّارَ قَدْ رَجَعَتْ إِلَى بَدْئِهَا أَيْ إِلَى الْكُفْرِ بَعْدَ الْإِيمَانِ
When the scholar conceals his knowledge, and the rich one is stingy, and the poor one is not patient, during it is the doom and ruination, and during it the recognisers of Allah-azwj are recognised. Surely, the house has returned to its beginning, i.e., to the Kufr after the Eman.
أَيُّهَا السَّائِلُ فَلَا تَغْتَرَّنَّ بِكَثْرَةِ الْمَسَاجِدِ وَ جَمَاعَةِ أَقْوَامٍ أَجْسَادُهُمْ مُجْتَمِعَةٌ وَ قُلُوبُهُمْ شَتَّى
O you questioner! Do not be deceived with the large numbers of Masjids and gatherings of a people, their bodies are together, but their hearts are disunited.
أَيُّهَا النَّاسُ إِنَّمَا النَّاسُ ثَلَاثَةٌ زَاهِدٌ وَ رَاغِبٌ وَ صَابِرٌ فَأَمَّا الزَّاهِدُ فَلَا يَفْرَحُ بِشَيْءٍ مِنَ الدُّنْيَا أَتَاهُ وَ لَا يَحْزَنُ عَلَى شَيْءٍ مِنْهَا فَاتَهُ
O you people! But rather the people are three (types) – an ascetic, and a desirous, and a patient. As for the ascetic, so he is not happy with anything from the world coming to him, nor is he aggrieved upon anything from anything he loses.
وَ أَمَّا الصَّابِرُ فَيَتَمَنَّاهَا بِقَلْبِهِ فَإِنْ أَدْرَكَ مِنْهَا شَيْئاً صَرَفَ عَنْهَا نَفْسَهُ لِمَا يَعْلَمُ مِنْ سُوءِ عَاقِبَتِهَا
And as for the patient, he wishes for it with his heart. If he comes across something from it he turns his self away from it due to what he knows of its evil consequences.
وَ أَمَّا الرَّاغِبُ فَلَا يُبَالِي مِنْ حِلٍّ أَصَابَهَا أَمْ مِنْ حَرَامٍ
And as for the desirous, he does not care whether he attains it from Permissible (means) or from Prohibited’.
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ فَمَا عَلَامَةُ الْمُؤْمِنِ فِي ذَلِكَ الزَّمَانِ
He said, ‘O Amir Al-Momineen-asws! What are the signs of the Momin in that time?’
قَالَ يَنْظُرُ إِلَى مَا أَوْجَبَ اللَّهُ عَلَيْهِ مِنْ حَقٍّ فَيَتَوَلَّاهُ وَ يَنْظُرُ إِلَى مَا خَالَفَهُ فَيَتَبَرَّأُ مِنْهُ وَ إِنْ كَانَ حَبِيباً قَرِيباً
He-asws said: ‘He will look at what Allah-azwj has Obligated upon him of a right, so he befriends him, and he will look at what (who) opposes it, so he disavows from him, and even if he was a beloved, near (of kin)’.
قَالَ صَدَقْتَ وَ اللَّهِ يَا أَمِيرَ الْمُؤْمِنِينَ
He said, ‘You-asws speak the truth, by Allah-azwj, O Amir Al-Momineen-asws!’
ثُمَّ غَابَ الرَّجُلُ فَلَمْ نَرَهُ فَطَلَبَهُ النَّاسُ فَلَمْ يَجِدُوهُ فَتَبَسَّمَ عَلِيٌّ ع عَلَى الْمِنْبَرِ ثُمَّ قَالَ مَا لَكُمْ هَذَا أَخِي الْخَضِرُ ع.
Then the man disappeared, and we could not see him. The people searched for him but could not find him. Ali-asws smiled upon the pulpit, then said: ‘What is the matter with you all? This is my-asws brother-asws Al-Khizr-as!’’[17]
2- مع، معاني الأخبار أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الْبُلْهَ
(The book) ‘Ma’any Al Akhbar’ – My father, from Al Himeyri, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘The Prophet‑saww said: ‘I-saww entered the Paradise. I-saww saw a lot of its inhabitants as ‘Al-Bulh’’.
قَالَ قُلْتُ مَا الْبُلْهُ
He (the narrator) said, ‘I said, ‘And what is ‘Al-Bulh’?’
فَقَالَ الْعَاقِلُ فِي الْخَيْرِ وَ الْغَافِلُ عَنِ الشَّرِّ الَّذِي يَصُومُ فِي كُلِّ شَهْرٍ ثَلَاثَةَ أَيَّامٍ.
He-asws said: ‘The intellectual during the good, and the heedless from the evil. The one who fasts three days during every month’’.[18]
3- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ع أَنَّ النَّبِيَّ ص قَالَ: دَخَلْتُ الْجَنَّةَ فَرَأَيْتُ أَكْثَرَ أَهْلِهَا الْبُلْهَ يَعْنِي بِالْبُلْهِ الْمُتَغَافِلَ عَنِ الشَّرِّ الْعَاقِلَ فِي الْخَيْرِ وَ الَّذِينَ يَصُومُونَ ثَلَاثَةَ أَيَّامٍ فِي كُلِّ شَهْرٍ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws forefathers-asws: ‘The Prophet-saww said: ‘I-saww the Paradise. I-saww saw a lot of its inhabitants as ‘Al-Bulh’, meaning with ‘Al-Bulh’ – the heedless from the evil, the intellectual in the good, and those fasting three days during every month’’.[19]
4- ما، الأمالي للشيخ الطوسي ابْنُ الْمَخْلَدِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ نُصَيْرٍ الْخَالِدِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ جَنْدَلِ بْنِ وَالِقٍ عَنْ أَبِي مَالِكٍ الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ الرَّحْمَنِ السُّدِّيِّ عَنْ دَاوُدَ بْنِ أَبِي هِنْدٍ عَنْ أَبِي نَضْرَةَ عَنْ أَبِي سَعِيدٍ قَالَ قَالَ رَسُولُ اللَّهِ ص اطْلُبُوا الْخَيْرَ عِنْدَ حِسَانِ الْوُجُوهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Mukhallad, from Ja’far Bin Muhammad Bin Nuseyr Al Khalidy, from Al Qasim Bin muhammad Bin Hammad, from Handal Bin Waliq, from Abu Malik Al Ansary, from Abu Abdul Rahman Al Sudy, from Dawood Bin Abu Hind, from Abu Nazra, from Abu Saeed who said,
‘Rasool-Allah-saww said: ‘Seek the good with the good (radiating) faces’’.[20]
5- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الرِّجَالُ ثَلَاثَةٌ رَجُلٌ بِمَالِهِ وَ رَجُلٌ بِجَاهِهِ وَ رَجُلٌ بِلِسَانِهِ وَ هُوَ أَفْضَلُ الثَّلَاثَةِ.
(The book) ‘Khisaal’ – My father, from Sa’ad, from Al Barqy, from Al-Hassan Bin Ali Bin Fazzal, from Sa’alba,
‘From Abu Abdullah-asws having said: ‘The men are three (types) – a man with his wealth, and a man with his dignity, and a man with his tongue, and he is superior of the three’’.[21]
6- ل، الخصال وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الرِّجَالُ ثَلَاثَةٌ عَاقِلٌ وَ أَحْمَقُ وَ فَاجِرٌ فَالْعَاقِلُ الدِّينُ شَرِيعَتُهُ وَ الْحِلْمُ طَبِيعَتُهُ وَ الرَّأْيُ سَجِيَّتُهُ إِنْ سُئِلَ أَجَابَ وَ إِنْ تَكَلَّمَ أَصَابَ وَ إِنْ سَمِعَ وَعَى وَ إِنْ حَدَّثَ صَدَقَ وَ إِنِ اطْمَأَنَّ إِلَيْهِ أَحَدٌ وَفَى
(The book) ‘Al Khisaal’ – And by this chain, said,
‘Amir Al-Momineen-asws said: ‘The men are three (types) – An intellectual, and an idiot, and immoral. The intellectual, the religion is his law, and the forbearance is his nature, and the view is his character. If he is asked, he answers, and if he speaks, he is correct, and if he hears he retains, and if he narrates, he is truthful, and if anyone entrusts to him, he is loyal (fulfils).
وَ الْأَحْمَقُ إِنِ اسْتُنْبِهَ بِجَمِيلٍ غَفَلَ وَ إِنِ اسْتُنْزِلَ عَنْ حُسْنٍ تَرَكَ وَ إِنْ حُمِلَ عَلَى جَهْلٍ جَهِلَ وَ إِنْ حَدَّثَ كَذَبَ لَا يَفْقَهُ وَ إِنْ فُقِّهَ لَمْ يَفْقَهْ
And the idiot, if you were to alert him with beauty (of Eman/good deeds), he is heedless, and if he were to descend from goodness he would neglect, and he is carried upon ignorance, he ignores, and if he narrates, he lies without understanding it, and even if he were to be made to understand, he will not understand it.
وَ الْفَاجِرُ إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنْ صَاحَبْتَهُ شَانَكَ وَ إِنْ وَثِقْتَ بِهِ لَمْ يَنْصَحْكَ.
And the immoral, if you entrust him, he betrays you, and if you accompany him, he is your adversary, and if you were to trust him, he will not give you good advice’’.[22]
7- ل، الخصال أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمُقْرِئُ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الْجُرْجَانِيِّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْمَوْصِلِيِّ عَنْ مُحَمَّدِ بْنِ عَاصِمٍ الطَّرِيفِيِّ عَنْ عَيَّاشِ بْنِ زَيْدِ بْنِ الْحَسَنِ عَنْ زَيْدِ بْنِ الْحَسَنِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: النَّاسُ عَلَى أَرْبَعَةِ أَصْنَافٍ جَاهِلٌ متردي [مُتَرَدٍّ] مُعَانِقٌ لِهَوَاهُ وَ عَابِدٌ متغوي [مُتَغَوٍّ] كُلَّمَا ازْدَادَ عِبَادَةً ازْدَادَ كِبْراً وَ عَالِمٌ يُرِيدُ أَنْ يُوطَأَ عَقِبَاهُ وَ يُحِبُّ مَحْمِدَةَ النَّاسِ وَ عَارِفٌ عَلَى طَرِيقِ الْحَقِّ يُحِبُّ الْقِيَامَ بِهِ فَهُوَ عَاجِزٌ أَوْ مَغْلُوبٌ فَهَذَا أَمْثَلُ أَهْلِ زَمَانِكَ وَ أَرْجَحُهُمْ عَقْلًا.
(The book) ‘Al Khisaal’ – Ahmad Bin Muhammad Bin Abdul Rahman Al Muqry, from Muhammad Bin Ja’far Al Jurjany, from Muhammad Bin Al-Hassan Al Mowsily, from Muhammad Bin Aasim Al TAreyfi, from Ayyash Bin Zayd Bin Al-Hassan, from Zayd Bin Al-Hassan,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws having said: ‘The people are upon four types – an ignorant degenerate (rebellious) embracing his whims; and a deviated worshipper. Every time he increases worship, he increases in arrogance; and a scholar treading on his heels and loves praises of the people; and a gnostic upon the path of truth. He loves staying with it, so he is either unable or overcome. So this is an example of the people of your time and their most reasonable in intellect’’.[23]
8- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ النَّهْدِيِّ رَفَعَهُ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع قَالَ: النَّاسُ أَرْبَعَةٌ فَمِنْهُمْ مَنْ لَهُ خُلُقٌ وَ لَا خَلَاقَ لَهُ وَ مِنْهُمْ مَنْ لَهُ خَلَاقٌ وَ لَا خُلُقَ لَهُ قَدْ ذَهَبَ الرَّابِعُ وَ هُوَ الَّذِي لَا خَلَاقَ وَ لَا خُلُقَ لَهُ وَ ذَلِكَ شَرُّ النَّاسِ وَ مِنْهُمْ مَنْ لَهُ خُلُقٌ وَ خَلَاقٌ فَذَلِكَ خَيْرُ النَّاسِ.
(The book) ‘Al Khisaal’ – My father and Ibn Al Waleed, both together from Sa’ad, from Al Nahdy, raising it to,
‘Al-Hassan-asws Bin Ali-asws said: ‘The people are four (types). From them is one having manners for him and there is no creativity for him, and from them is one having creativity for him and no manners for him, and the fourth is gone and he is the one neither having creativity nor manners for him, and that is the evilest of the people, and from them is one having manners for him and creativity. That is best of the people’’.[24]
9- ل، الخصال ابْنُ مَسْرُورٍ عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى زُرَارَةَ بْنِ أَوْفَى قَالَ: دَخَلْتُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع فَقَالَ يَا زُرَارَةُ النَّاسُ فِي زَمَانِنَا عَلَى سِتِّ طَبَقَاتٍ أَسَدٌ وَ ذِئْبٌ وَ ثَعْلَبٌ وَ كَلْبٌ وَ خِنْزِيرٌ وَ شَاةٌ
(The book) ‘Al Khisaal’ – Ibn Masrour, from Ibn Buttah, from Al Barqy, from his father raising it to Zurara Bin Awfa who said,
‘I entered to see Ali-asws Bin Al-Husayn-asws. He-asws said: ‘O Zurara! The people in our time are upon six categories – a lion, and a wolf, and a fox, and a dog, and a pig, and a sheep.
فَأَمَّا الْأَسَدُ فَمُلُوكُ الدُّنْيَا يُحِبُّ كُلُّ وَاحِدٍ مِنْهُمْ أَنْ يَغْلِبَ وَ لَا يُغْلَبَ وَ أَمَّا الذِّئْبُ فَتُجَّارُكُمْ يَذُمُّوا إِذَا اشْتَرَوْا وَ يَمْدَحُوا إِذَا بَاعُوا
As for the lion, these are kings of the world. Each one of them loved to overcome and not be overcome. And as for the wolf, these are your businessmen. They condemn (the merchandise) when they buy, and praise (the merchandise) when they sell.
وَ أَمَّا الثَّعْلَبُ فَهَؤُلَاءِ الَّذِينَ يَأْكُلُونَ بِأَدْيَانِهِمْ وَ لَا يَكُونُ فِي قُلُوبِهِمْ مَا يَصِفُونَ بِأَلْسِنَتِهِمْ وَ أَمَّا الْكَلْبُ يَهِرُّ عَلَى النَّاسِ بِلِسَانِهِ وَ يَكْرَهُهُ النَّاسُ مِنْ شِرَّةِ لِسَانِهِ
And as for the fox, they are those consuming with their religions (priests), and there does not happen to be in their hearts what they are describing with their tongues. And as for the dog, he howls upon the people with his tongue and the people are abhorring from the evil of his tongue.
وَ أَمَّا الْخِنْزِيرُ فَهَؤُلَاءِ الْمُخَنَّثُونَ وَ أَشْبَاهُهُمْ لَا يُدْعَوْنَ إِلَى فَاحِشَةٍ إِلَّا أَجَابُوا وَ أَمَّا الشَّاةُ فَالَّذِينَ تُجَزُّ شُعُورُهُمْ وَ يُؤْكَلُ لُحُومُهُمْ وَ يُكْسَرُ عَظْمُهُمْ
And as for the pig, they are the effeminate and their like. They are not calling to immorality except they are being answered. And as for the sheep, the ones whose hair is shaved, and their flesh is eaten, and their bones are broken.
فَكَيْفَ تَصْنَعُ الشَّاةُ بَيْنَ أَسَدٍ وَ ذِئْبٍ وَ ثَعْلَبٍ وَ كَلْبٍ وَ خِنْزِيرٍ.
So what will the sheep do in-between a lion, and a wolf, and a fox, and a dog, and a pig?’’[25]
10- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ أَبِي يَحْيَى الْوَاسِطِيِّ عَمَّنْ ذَكَرَهُ أَنَّهُ قَالَ لِأَبِي عَبْدِ اللَّهِ ع أَ تَرَى هَذَا الْخَلْقَ كُلَّهُ مِنَ النَّاسِ
(The book) ‘Al Khisaal’ – My father and Ibn Al Waleed, from Muhammad Al Attar and Ahmad Bin Idrees, bother together from Al Ashary, from Ja’far Bin Muhammad Bin Abdullah, from Ibn Abu Yahya Al Wasity, from the one who mentioned it,
‘He said to Abu Abdullah-asws, ‘What is your view of these creatures, all of them from the people?’
فَقَالَ أَلْقِ مِنْهُمُ التَّارِكَ لِلسِّوَاكِ وَ الْمُتَرَبِّعَ فِي مَوْضِعِ الضِّيقِ وَ الدَّاخِلَ فِيمَا لَا يَعْنِيهِ وَ الْمُمَارِيَ فِيمَا لَا عِلْمَ لَهُ بِهِ وَ الْمُتَمَرِّضَ مِنْ غَيْرِ عِلَّةٍ وَ الْمُتَشَعِّثَ مِنْ غَيْرِ مُصِيبَةٍ
He-asws said: ‘Throw out from them the neglecter of brushing the teeth, and the one squatting in the narrow place, and the one entering into what does not concern him, and the show-off in what there is no knowledge for him with it, and the one pretending to be sick from without there being any illness, and the dishevelled from without any calamity.
وَ الْمُخَالِفَ عَلَى أَصْحَابِهِ فِي الْحَقِّ وَ قَدِ اتَّفَقُوا عَلَيْهِ وَ الْمُفْتَخِرَ يَفْتَخِرُ بِآبَائِهِ وَ هُوَ خِلْوٌ مِنْ صَالِحِ أَعْمَالِهِمْ فَهُوَ بِمَنْزِلَةِ الْخَلَنْجِ يُقْشَرُ لِحاً عَنْ لِحاً حَتَّى يُوصَلَ إِلَى جَوْهَرِيَّتِهِ وَ هُوَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا.
And the disagree with his companions regarding the truth, and they have agreed upon it, and the proud priding with his forefathers and he is vacant from their righteous deeds, so he is at the status of the heather. A sap after sap is peeled off until one arrives to its core, and he is like what Allah-azwj Mighty and Majestic Said: Surely, they are only like the cattle. But they are more straying of the way [25:44]’’.[26]
11- ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ مُحَمَّدِ بْنِ طَلْحَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ أَيُّمَا عَبْدٍ كَانَ لَهُ صُورَةٌ حَسَنَةٌ مَعَ مَوْضِعٍ لَا يَشِينُهُ ثُمَّ تَوَاضَعَ لِلَّهِ كَانَ مِنْ خَالِصَةِ اللَّهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – one of our companions, from Hanan Bin Sadeyr, from Muhammad Bin Talha, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Whichever servant having a good face (radiant face) for him along with a position not disgracing him, then he humbles to Allah-azwj, would be from the sincere ones of Allah‑azwj’.
قَالَ قُلْتُ مَا مَوْضِعٌ لَا يَشِينُهُ
He (the narrator) said, ‘I said, ‘What is a position not disgracing him?’
قَالَ لَا يَكُونُ ضَرْبٌ فِيهِ سِفَاحٌ.
He-asws said: ‘There does not happen to be an occupation wherein is adultery (immorality)’’.[27]
12- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُبَيْدٍ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: سَمِعْتُهُ بِسُرَّمَنْرَأَى يَقُولُ الْغَوْغَاءُ قَتَلَةُ الْأَنْبِيَاءِ وَ الْعَامَّةُ اسْمٌ مُشْتَقٌّ مِنَ الْعَمَى مَا رَضِيَ اللَّهُ أَنْ شَبَّهَهُمْ بِالْأَنْعَامِ حَتَّى قَالَ بَلْ هُمْ أَضَلُ.
(The book) ‘Al Amaali’ – of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Ubeyd,
‘From Abu Al-Hassan-asws the 3rd, he (the narrator) said, ‘I heard him-asws saying at Surmanrayy: ‘The mob killed the Prophets-as, and the generality (Al-Amma) is a name derived from the blindness (Al-A’ama). Allah-azwj was not Pleased that He-azwj resembles them with the cattle until He-azwj Said: But they are more straying of the way [25:44]’’.[28]
13- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي صِفَةِ الْغَوْغَاءِ هُمُ الَّذِينَ إِذَا اجْتَمَعُوا غَلَبُوا وَ إِذَا تَفَرَّقُوا لَمْ يُعْرَفُوا
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said in describing the mob: ‘They are those when they gather, they overcome, and when they are separate, they are not recognised’.
وَ قِيلَ بَلْ قَالَ إِذَا اجْتَمَعُوا ضَرُّوا وَ إِذَا تَفَرَّقُوا نَفَعُوا فَقِيلَ قَدْ عَلِمْنَا مَضَرَّةَ اجْتِمَاعِهِمْ فَمَا مَنْفَعَةُ افْتِرَاقِهِمْ
And it is said, ‘But he-asws said: ‘When they gather, they are harmful, and when they are separate, they are beneficial’. So it was said, ‘We have known of the harm of their gathering, but what is a benefit of their being separate?’
فَقَالَ يَرْجِعُ [أَصْحَابُ] الْمِهَنِ إِلَى مِهَنِهِمْ فَيَنْتَفِعُ النَّاسُ بِهِمْ كَرُجُوعِ الْبَنَّاءِ إِلَى بِنَائِهِ وَ النَّسَّاجِ إِلَى مَنْسَجِهِ وَ الْخَبَّازِ إِلَى مَخْبَزِهِ.
He-asws said: ‘The ones with the professions will return to their professions, so the people benefit with them, like the returning of the builder to his construction, and the weaver to his textile, and the baker to his bakery’’.[29]
وَ قَالَ ع وَ قَدْ أُتِيَ بِجَانٍ وَ مَعَهُ غَوْغَاءُ فَقَالَ لَا مَرْحَباً بِوُجُوهٍ لَا تُرَى إِلَّا عِنْدَ كُلِّ سَوْأَةٍ.
And he-asws said, and a dwarf had come and with him was a mob. He-asws said: ‘There is no welcome for the faces not seen except in every darkness’’.[30]
14- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع شُغِلَ مَنِ الْجَنَّةُ وَ النَّارُ أَمَامَهُ سَاعٍ سَرِيعٌ نَجَا وَ طَالِبٌ بَطِيءٌ رَجَا وَ مُقَصِّرٌ فِي النَّارِ هَوَى
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws: ‘He is pre-occupied, the one who has the Paradise and the Fire in front of him (his view). A quick striver attains salvation, and a seeker delayed has hopes, and a reducer would collapse in the Fire.
الْيَمِينُ وَ الشِّمَالُ مَضَلَّةٌ وَ الطَّرِيقُ الْوُسْطَى هِيَ الْجَادَّةُ عَلَيْهَا بَاقِي الْكِتَابِ وَ آثَارُ النُّبُوَّةِ وَ مِنْهَا مَنْقَذُ السُّنَّةِ وَ إِلَيْهَا مَصِيرُ الْعَاقِبَةِ
On the right and the left are straying (paths) while the middle path, it is the avenue. Upon it remain the Book and the traces (Ahadeeth) of the Prophet-hood, and from it the Sunnah is saved, and to it is the consequential destination.
هَلَكَ مَنِ ادَّعَى وَ خابَ مَنِ افْتَرى مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ عِنْدَ جَهَلَةِ النَّاسِ وَ كَفَى بِالْمَرْءِ جَهْلًا أَنْ لَا يَعْرِفَ قَدْرَهُ
Destroyed is the one who claims, and disappointed is the one who fabricates. One whose book begins for the truth would be destroyed in the presence of ignorance of the people, and it suffice with the person as ignorance that he does not recognise his own worth.
لَا يَهْلِكُ عَلَى التَّقْوَى سِنْخُ أَصْلٍ وَ لَا يَظْمَأُ عَلَيْهَا زَرْعُ قَوْمٍ فَاسْتَتِرُوا بِبُيُوتِكُمْ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ التَّوْبَةُ مِنْ وَرَائِكُمْ فَلَا يَحْمَدْ حَامِدٌ إِلَّا رَبَّهُ وَ لَا يَلُمْ لَائِمٌ إِلَّا نَفْسَهُ.
There is no destruction upon the piety being an original root, nor will the cultivation of a people be thirsty. Conceal in your house and reconcile between you, and the repentance is behind you, so a praising one should not praise except his Lord-azwj, nor should a blamer blame except himself!’’[31]
15 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 طُوبَى لِمَنْ رَآنِي وَ طُوبَى لِمَنْ رَأَى مَنْ رَآنِي وَ طُوبَى لِمَنْ رَأَى مَنْ رَآنِي إِلَى السَّابِعِ ثُمَّ سَكَتَ.
The book ‘Al Imamah Wa Al Tabsirah’ – 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 forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘Beatitude is for the one who has seen me-saww, and beatitude is for the one sees the one who has seen me-saww, and beatitude is for the one who sees the one who has seen me-saww’ – up to the seventh, then he-saww was silent’’.[32]
باب 43 حب الله تعالى
CHAPTER 43 – LOVE OF ALLAH-azwj THE EXALTED
الآيات
The Verses –
البقرة وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ وَ الَّذِينَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
(Surah) Al Baqarah – And from the people there are ones who take rivals besides Allah. They love them like the love for Allah; and those who believe are more intense in love for Allah [2:165].
آل عمران قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَ اللَّهُ غَفُورٌ رَحِيمٌ
(Surah) Aal e Imran-as – Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; and Allah is Forgiving, Merciful’ [3:31].
المائدة وَ قالَتِ الْيَهُودُ وَ النَّصارى نَحْنُ أَبْناءُ اللَّهِ وَ أَحِبَّاؤُهُ قُلْ فَلِمَ يُعَذِّبُكُمْ بِذُنُوبِكُمْ الآية
(Surah) Al Maidah – And the Jews and the Christians say, ‘We are the children of Allah and His Beloved ones’. Say, ‘So why does He Punish you for your sins? [5:18] – the Verse.
و قال تعالى فَسَوْفَ يَأْتِي اللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَ يُحِبُّونَهُ
And the Exalted Said: then soon Allah would Come with a people He would be Loving them, and they would be loving Him, [5:54].
التوبة قُلْ إِنْ كانَ آباؤُكُمْ وَ أَبْناؤُكُمْ وَ إِخْوانُكُمْ وَ أَزْواجُكُمْ وَ عَشِيرَتُكُمْ وَ أَمْوالٌ اقْتَرَفْتُمُوها وَ تِجارَةٌ تَخْشَوْنَ كَسادَها وَ مَساكِنُ تَرْضَوْنَها أَحَبَّ إِلَيْكُمْ مِنَ اللَّهِ وَ رَسُولِهِ وَ جِهادٍ فِي سَبِيلِهِ فَتَرَبَّصُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الْفاسِقِينَ
(Surah) ‘Al Tawbah’ – Say: ‘If it was your fathers, and your sons, and your brethren, and your wives, and your clan, and your acquired wealth, and the slowdown in trade you fear, and the dwellings you are pleased with are more beloved to you than Allah and His Rasool and the Jihad in the Way of Allah, then wait until Allah Comes with his Command; and Allah does not Guide the mischief making people’ [9:24].
الشعراء فَإِنَّهُمْ عَدُوٌّ لِي إِلَّا رَبَّ الْعالَمِينَ
(Surah) Al Shoara – So these are enemies to me, except Lord of the Worlds [26:77]
الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِ
The One Who Created me, so He Guides me [26:78]
وَ الَّذِي هُوَ يُطْعِمُنِي وَ يَسْقِينِ
And the One Who Feeds me and Quenches me [26:79]
وَ إِذا مَرِضْتُ فَهُوَ يَشْفِينِ
And when I am sick, He Heals me [26:80]
وَ الَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ
And the One Who will Cause me to die, then Revive me [26:81]
وَ الَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ
And the One Who, I hope will Forgive my mistakes for me on the Day of Judgement [26:82]
الجمعة قُلْ يا أَيُّهَا الَّذِينَ هادُوا إِنْ زَعَمْتُمْ أَنَّكُمْ أَوْلِياءُ لِلَّهِ مِنْ دُونِ النَّاسِ فَتَمَنَّوُا الْمَوْتَ إِنْ كُنْتُمْ صادِقِينَ.
(Surah) Al Jummah – Say: ‘O you, those who are Jews! If you are alleging that you are the friends of Allah besides the people, then wish for the death if you were truthful’ [62:6].
، و في النسخة المخطوطة بعد ذلك بياض نحو صفحة، و ذلك لاجل كتابة التفسير و لم يكتب.
Note: And in the manuscript copy after that, it is blank about a page, for the purpose of writing the interpretation, and it was not written.
1- لي، الأمالي للصدوق الصَّائِغُ عَنْ مُحَمَّدِ بْنِ أَيُّوبَ عَنْ إِبْرَاهِيمَ بْنِ مُوسَى عَنْ هِشَامِ بْنِ يُوسُفَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَحِبُّوا اللَّهَ لِمَا يَغْذُوكُمْ بِهِ مِنْ نِعْمَةٍ وَ أَحِبُّونِي لِحُبِّ اللَّهِ عَزَّ وَ جَلَّ وَ أَحِبُّوا أَهْلَ بَيْتِي لِحُبِّي.
(The book) ‘Al Amaali’ – of Al Sadouq – Al Saig, from Muhammad Bin Ayoub, from Ibrahim Bin Musa, from Hisham Bin Yusuf, from Abdullah Bin Suleyman, from Muhammad Bin Ali Bin Abdullah Bin Abbas, from his father Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘Love Allah-azwj due to what He-azwj has Provided you all with of bounties and love me-saww for the love of Allah-azwj Mighty and Majestic, and love People-asws of my-saww Household for my-saww love’’.[33]
2- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى بْنَ عِمْرَانَ ع أَنْ قَالَ لَهُ يَا ابْنَ عِمْرَانَ كَذَبَ مَنْ زَعَمَ أَنَّهُ يُحِبُّنِي فَإِذَا جَنَّهُ اللَّيْلُ نَامَ عَنِّي أَ لَيْسَ كُلُّ مُحِبٍّ يُحِبُّ خَلْوَةَ حَبِيبِهِ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws said: ‘It was among what Allah-azwj Mighty and Majestic Whispered with to Musa-as Bin Imran-as, He-azwj Said to him-as: “O son-as of Imran-as! He is lying, the one who claims that he loves Me-azwj, but when the night shields, he sleeps from Me-azwj. Doesn’t every loving one loves to be alone with his beloved?
هَا أَنَا ذَا يَا ابْنَ عِمْرَانَ مُطَّلِعٌ عَلَى أَحِبَّائِي إِذَا جَنَّهُمُ اللَّيْلُ حَوَّلْتُ أَبْصَارَهُمْ مِنْ قُلُوبِهِمْ وَ مَثَّلْتُ عُقُوبَتِي بَيْنَ أَعْيُنِهِمْ يُخَاطِبُونِّي عَنِ الْمُشَاهَدَةِ وَ يُكَلِّمُونِّي عَنِ الْحُضُورِ
Here I-azwj am, O son-as of Imran-as, Noticing upon My-azwj loving ones! When the night shields, they transform their sights from their hearts and install My-azwj Punishment in front of their eyes, addressing Me-azwj about the witnessing and they speak to Me-azwj about the Presence!
يَا ابْنَ عِمْرَانَ هَبْ لِي مِنْ قَلْبِكَ الْخُشُوعَ وَ مِنْ بَدَنِكَ الْخُضُوعَ وَ مِنْ عَيْنِكَ الدُّمُوعَ فِي ظُلَمِ اللَّيْلِ وَ ادْعُنِي فَإِنَّكَ تَجِدُنِي قَرِيباً مُجِيباً.
O son-as of Imran-as! Grant to Me-azwj the compliance from your-as heart and the humbleness from your-as body, the tears from your-as eyes in the darkness of the night, and supplicate to Me-azwj, for you-as will find Me-azwj near, Answering’’.[34]
3- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا أَحَبَّ اللَّهَ عَزَّ وَ جَلَّ مَنْ عَصَاهُ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Ali, from his father, from Ibn Abu Umeyr,
‘From the one who heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic does not Love the one who disobeys Him-azwj’.
ثُمَّ تَمَثَّلَ فَقَالَ
| تَعْصِي الْإِلَهَ وَ أَنْتَ تُظْهِرُ حُبَّهُ- | هَذَا مُحَالٌ فِي الْفِعَالِ بَدِيعُ- | |
| لَوْ كَانَ حُبُّكَ صَادِقاً لَأَطَعْتَهُ- | إِنَّ الْمُحِبَّ لِمَنْ يُحِبُّ مُطِيعُ. |
Then he-asws gave an example he-asws said (a couplet): ‘You are disobeying God-azwj while you are manifesting love for Him-azwj? This is impossible in a wonderful deed. Had your love been true, you would have obeyed Him-azwj. The lover tends to be obedient to the one he loves’’.[35]
4- ثو، ثواب الأعمال ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ إِبْرَاهِيمَ بْنِ دَاوُدَ الْيَعْقُوبِيِّ عَنْ أَخِيهِ سُلَيْمَانَ بِإِسْنَادِهِ رَفَعَهُ قَالَ رَجُلٌ لِلنَّبِيِّ ص يَا رَسُولَ اللَّهِ عَلِّمْنِي شَيْئاً إِذَا أَنَا فَعَلْتُهُ أَحَبَّنِيَ اللَّهُ مِنَ السَّمَاءِ وَ أَحَبَّنِيَ النَّاسُ مِنَ الْأَرْضِ
(The books) ‘Sawaab Al Amaal’, (and) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Sahl, from Ibrahim Bin Dawood Al Yaqouby, from his brother Suleyman, by his chain raising it,
‘A man said to the Prophet-saww, ‘O Rasool-Allah-saww! Teach me something, when I do it, Allah‑azwj will Love me from the sky, and the people would love me from the earth!’
فَقَالَ لَهُ ارْغَبْ فِيمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ يُحِبَّكَ اللَّهُ وَ ازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّكَ النَّاسُ.
He-saww said to him: ‘Be desirous regarding what is in the Presence of Allah-azwj Mighty and Majestic, Allah-azwj will Love you, and be ascetic in what is in the possession of the people, the people will love you’’.[36]
5- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُرْوَةَ عَنْ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسَةٌ لَا يَنَامُونَ الْهَامُّ بِدَمٍ يَسْفِكُهُ وَ ذُو مَالٍ كَثِيرٍ لَا أَمِينَ لَهُ وَ الْقَائِلُ فِي النَّاسِ الزُّورَ وَ الْبُهْتَانَ عَنْ عَرَضٍ مِنَ الدُّنْيَا يَنَالُهُ وَ الْمَأْخُوذُ بِالْمَالِ الْكَثِيرِ وَ لَا مَالَ لَهُ وَ الْمُحِبُّ حَبِيباً يَتَوَقَّعُ فِرَاقَهُ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Ja’far Al Baghdady, from Ubeydullah Bin Abdullah Bin Urwah, from Shueyb, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Five will not sleep – the one worried for the blood he had shed, and one with a lot of wealth having no security for him, and the speaker among the people with the falsities and the slanders to attain from the display of the world, and the one seized for a lot of wealth and there is no wealth for him, and the lover loving a beloved anticipating separation from him’’.[37]
6- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ التَّمَّارِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْأَنْبَارِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ الطَّائِيِّ عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: قَرَأْتُ فِي الزَّبُورِ يَا دَاوُدُ اسْمَعْ مِنِّي مَا أَقُولُ وَ الْحَقَّ أَقُولُ مَنْ أَتَانِي وَ هُوَ يُحِبُّنِي أَدْخَلْتُهُ الْجَنَّةَ الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Tammar, from Muhammad Bin Al Qasim Al Anbari, from his father, from Al-Husayn Bin Suleyman, from Abu Ja’far Al Taie, from Wahab Bin Munabbih who said,
‘I read in the Psalms: “O Dawood-as! Listen from Me-azwj what I-azwj am Saying, and I-azwj am Saying the truth! One who comes to Me-azwj and he loves Me-azwj, I-azwj shall enter him into the Paradise!” – the report’’.[38] (Is this a Hadeeth or not)
7- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ شَيْخٍ مِنْ أَهْلِ الْكُوفَةِ عَنْ جَدِّهِ مِنْ قِبَلِ أُمِّهِ وَ اسْمُهُ سُلَيْمَانُ بْنُ عَبْدِ اللَّهِ الْهَاشِمِيُّ قَالَ سَمِعْتُ مُحَمَّدَ بْنَ عَلِيٍّ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص لِلنَّاسِ وَ هُمْ مُجْتَمِعُونَ عِنْدَهُ أَحِبُّوا اللَّهَ لِمَا يَغْذُوكُمْ بِهِ مِنْ نِعْمَةٍ وَ أَحِبُّونِي لِلَّهِ عَزَّ وَ جَلَّ وَ أَحِبُّوا قَرَابَتِي لِي.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Abdul Azeem Al Hasany, from Ibn Abu Umeyr, from Abdullah Bin Al Fazl, from a sheykh from the people of Al Kufa, from his grandfather from the direction of his mother, and his name is Suleyman Bin Abdullah Al Hasmiry who said,
‘I heard Muhammad Bin Ali-asws saying: ‘Rasool-Allah-saww said to the people, and they had gathered in his-saww presence: ‘Love Allah-azwj for what He-azwj has Provided you all with of the bounties and love me-saww for Allah-azwj Mighty and Majestic and love my-saww relatives of mine‑asws’’.[39]
8- ع، علل الشرائع طَاهِرُ بْنُ مُحَمَّدِ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ عُثْمَانَ الْهَرَوِيِّ عَنِ الْحَسَنِ بْنِ مُهَاجِرٍ عَنْ هِشَامِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ يَحْيَى عَنْ صَدَقَةَ بْنِ عَبْدِ اللَّهِ عَنْ هِشَامٍ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص عَنْ جَبْرَئِيلَ قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ
(The book) ‘Ilal Al Sharaie’ – Tahir Bin Muhammad Bin Idrees, from Muhammad Bin usman Al Harwy, from Al-Hassan Bin Muhajir, from Hisham Bin Khalid, from Al-Hassan Bin Yahya, from Sadaqa Bin Abdullah, from Hisham, from Anas (well-known fabricator),
‘From the Prophet-saww, from Jibraeel-as having said: ‘Allah-azwj Blessed and Exalted Said: “One who demeans a friend of Mine-azwj so he has duelled Me-azwj with the battle!
وَ مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ مَا تَرَدَّدْتُ فِي قَبْضِ نَفْسِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَ أَكْرَهُ مَسَاءَتَهُ وَ لَا بُدَّ لَهُ مِنْهُ
And I-azwj have not Hesitated regarding anything I-azwj Do as I-azwj Hesitate in Capturing the soul of a Momin. He dislikes the death and I-azwj Dislike his evil deeds, and there is no escape for him from it!
وَ مَا يَتَقَرَّبُ إِلَيَّ عَبْدِي بِمِثْلِ أَدَاءِ مَا افْتَرَضْتُ عَلَيْهِ وَ لَا يَزَالُ عَبْدِي يَبْتَهِلُ إِلَيَّ حَتَّى أُحِبَّهُ وَ مَنْ أَحْبَبْتُهُ كُنْتُ لَهُ سَمْعاً وَ بَصَراً وَ يَداً وَ مَوْئِلًا إِنْ دَعَانِي أَجَبْتُهُ وَ إِنْ سَأَلَنِي أَعْطَيْتُهُ
And My-azwj servant will not draw near to Me-azwj with the likes of fulfilling what I-azwj have Imposed upon him, and My-azwj servant will not cease to plead to Me-azwj until I-azwj Love him, and the one I-azwj Love, I-azwj would be hearing, and sight, and hand, and a friend to him, and if he asks Me-azwj I-azwj shall Give him.
وَ إِنَّ مِنْ عِبَادِيَ المؤمن [الْمُؤْمِنِينَ] لَمَنْ يُرِيدُ الْبَابَ مِنَ الْعِبَادَةِ فَأَكُفُّهُ عَنْهُ لِئَلَّا يَدْخُلَهُ عُجْبٌ وَ يُفْسِدَهُ
And from My-azwj Momineen servants there is one intending the door from the worship, but I-azwj Restrain him from it lest the self-conceit enters him and corrupts him.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ لَا يَصْلُحُ إِيمَانُهُ إِلَّا بِالْفَقْرِ وَ لَوْ أَغْنَيْتُهُ لَأَفْسَدَهُ ذَلِكَ
And from My-azwj Momineen servant there is one whose Eman is not correct except with the poverty, and if I-azwj were to Enrich him, that would corrupt him.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ لَا يَصْلُحُ إِيمَانُهُ إِلَّا بِالْغِنَى وَ لَوْ أَفْقَرْتُهُ لَأَفْسَدَهُ ذَلِكَ
And from My-azwj Momineen servants there is one whose Eman is not correct except with the riches, and if I-azwj were to Impoverish him, that would corrupt him.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ لَا يَصْلُحُ إِيمَانُهُ إِلَّا بِالسُّقْمِ وَ لَوْ صَحَّحْتُ جِسْمَهُ لَأَفْسَدَهُ ذَلِكَ
And from My-azwj Momineen there is one whose Eman is not correct except with the illness, and if I-azwj were to Give health to his body, that would corrupt him.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ لَا يَصْلُحُ إِيمَانُهُ إِلَّا بِالصِّحَّةِ وَ لَوْ أَسْقَمْتُهُ لَأَفْسَدَهُ ذَلِكَ
And from My-azwj Momineen servants there is one whose Eman is not correct except with the good heath, and if I-azwj were to Sicken him, that would corrupt him.
إِنِّي أُدَبِّرُ عِبَادِي بِعِلْمِي بِقُلُوبِهِمْ فَإِنِّي عَلِيمٌ خَبِيرٌ.
I-azwj Manage My-azwj servants with My-azwj Knowledge of their hearts, for I-azwj am All-Knowing, All-Informed!”’[40]
9- ع، علل الشرائع السِّنَانِيُّ عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الْحَبَّالِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَشَّابِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ الصَّادِقُ ع إِنَّ النَّاسَ يَعْبُدُونَ اللَّهَ عَزَّ وَ جَلَّ عَلَى ثَلَاثَةِ أَوْجُهٍ فَطَبَقَةٌ يَعْبُدُونَهُ رَغْبَةً إِلَى ثَوَابِهِ فَتِلْكَ عِبَادَةُ الْحُرَصَاءِ وَ هُوَ الطَّمَعُ
(The book) ‘Ilal Al Sharaie’ – Al Sinany, from Muhammad Bin Haroun, from Ubeydullah Bin Musa Al Habbal, from Muhammad Bin Al-Husayn Al Khashab, from Muhammad Bin Al-Hassan, from Yunus Bin Zabyan who said,
‘Al-Sadiq-asws said: ‘The people are worshipping Allah-azwj Mighty and Majestic upon three perspectives. There is a category worshipping desirous to His-azwj Rewards, so that is the worship of the greedy ones, and it is the greed.
وَ آخَرُونَ يَعْبُدُونَهُ خَوْفاً مِنَ النَّارِ فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَ هِيَ الرَّهْبَةُ
And others are worshipping Him-azwj fearing from the Fire, so that is worshipping of the slaves, and it is the dread.
وَ لَكِنِّي أَعْبُدُهُ حُبّاً لَهُ فَتِلْكَ عِبَادَةُ الْكِرَامِ وَ هُوَ الْأَمْنُ لِقَوْلِهِ تَعَالَى وَ هُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ
But I-asws am worshipping Him-azwj out of love for Him-azwj, so that is the honourable worship, and it is the security, due to Words of the Exalted: and they would be secure from the panic of that Day [27:89].
قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ فَمَنْ أَحَبَّ اللَّهَ عَزَّ وَ جَلَّ أَحَبَّهُ اللَّهُ وَ مَنْ أَحَبَّهُ اللَّهُ عَزَّ وَ جَلَّ كَانَ مِنَ الْآمِنِينَ.
Say (O Rasool): ‘If you love Allah, then follow me. Allah will Love you and Forgive you your sins; and Allah is Forgiving, Merciful’ [3:31]. The one who loves Allah-azwj Mighty and Majestic, Allah-azwj would Love him, and the one Allah-azwj Mighty and Majestic would Love him. He-azwj will be from the secured ones’’.[41]
10- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَحَبَّ أَنْ يَعْلَمَ مَا لَهُ عِنْدَ اللَّهِ فَلْيَعْلَمْ مَا لِلَّهِ عِنْدَهُ الْخَبَرَ.
(The book) ‘Ma’any Al Akhbar’ – Majaylawiya, from his uncle, from Al Barqy, from Muhammad Bin Sinan, from Al Mufazzal, from Ibn Zabyan,
‘From Abu Abdullah-asws having said: ‘One who loves to know what is for him in the Presence of Allah-azwj, let him know what is for Allah-azwj with him’ – the Hadeeth’’.[42]
11- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَرَادَ مِنْكُمْ أَنْ يَعْلَمَ كَيْفَ مَنْزِلَتُهُ عِنْدَ اللَّهِ فَلْيَنْظُرْ كَيْفَ مَنْزِلَةُ اللَّهِ مِنْهُ عِنْدَ الذُّنُوبِ كَذَلِكَ مَنْزِلَتُهُ عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى.
(The book) ‘Al Khisaal’ – ‘Al Arbamia’,
‘Amir Al-Momineen-asws said: ‘One from you who wants to know how is his status in the Presence of Allah-azwj, let him look at how is the status of Allah-azwj from him during the sins, like that would be his status in the Presence of Allah-azwj Blessed and Exalted’’.[43]
12- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ أَيُّوبَ بْنِ نُوحِ بْنِ دَرَّاجٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوْحَى عَزَّ وَ جَلَّ إِلَى نَجِيِّهِ مُوسَى أَحْبِبْنِي وَ حَبِّبْنِي إِلَى خَلْقِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh Bin Darraj,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Revealed to His-azwj confidant Musa-as: “Love Me-azwj and Make Me-azwj beloved to My-azwj creatures!”
قَالَ رَبِّ هَذَا أُحِبُّكَ فَكَيْفَ أُحَبِّبُكَ إِلَى خَلْقِكَ
He-as said: ‘This, I-as love You-azwj, so how do I-as make You-azwj to be beloved to Your-azwj creatures?’
قَالَ اذْكُرْ لَهُمْ نَعْمَايَ عَلَيْهِمْ وَ بَلَائِي عِنْدَهُمْ فَإِنَّهُمْ لَا يَذْكُرُونَ أَوْ لَا يَعْرِفُونَ مِنِّي إِلَّا كُلَّ الْخَيْرِ.
He-azwj Said: “Mention to them My-azwj Favours upon them and My-azwj Afflictions in their presence, so they will not be mentioning, or not knowing from Me-azwj except all good!”’[44]
13- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنْ زَكَرِيَّا الْمُؤْمِنِ عَنْ عَلِيِّ بْنِ أَبِي نُعَيْمٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ ابْنَ آدَمَ تَطَوَّلْتُ عَلَيْكَ بِثَلَاثَةٍ سَتَرْتُ عَلَيْكَ مَا لَوْ يَعْلَمُ بِهِ أَهْلُكَ مَا وَارَوْكَ وَ أَوْسَعْتُ عَلَيْكَ فَاسْتَقْرَضْتُ مِنْكَ فَلَمْ تُقَدِّمْ خَيْراً وَ جَعَلْتُ لَكَ نَظِرَةً عِنْدَ مَوْتِكَ فِي ثُلُثِكَ فَلَمْ تُقَدِّمْ خَيْراً.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Zakariy Al Momin, from Ali Bin Abu Nueym, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted Said: “O son of Adam-as! I-azwj have Favoured upon you with three – I-azwj have Veiled upon you what had it been known your family would not have even buried you, and I-azwj have Expanded (abundant wealth) upon you, then I-azwj Borrowed from you, but you did not send ahead any good, and I-azwj Make a Consideration at your death regarding two-thirds (inheritance), but you (still) did not send ahead any good!”’[45]
14- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ الْبَخْتَرِيِّ عَنْ مُحَمَّدِ بْنِ يُونُسَ عَنْ عَوْنِ بْنِ عُمَارَةَ عَنْ سُلَيْمَانَ بْنِ عِمْرَانَ عَنْ أَبِي حَازِمٍ الْمَدَنِيِّ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ تَعَالَى وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً قَالَ الظَّاهِرَةُ الْإِسْلَامُ وَ الْبَاطِنَةُ سَتْرُ الذُّنُوبِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Muhammad Bin Amro Bin Al Bakhtary, from Muhammad Bin Yunus, from Awn Bin Umarah, from Suleyman Bin Imran, from Abu Hazim Al Madany, from Ibn Abbas,
‘Regarding Words of the Exalted: and Bestowed upon you His Bounties, apparent and hidden? [31:20], he said, ‘The apparent is Al-Islam, and the hidden is concealment of the sins’’.[46] (Not a Hadeeth)
15- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْحَسَنِ بْنِ آدَمَ عَنِ الْفَضْلِ بْنِ يُونُسَ عَنْ مُحَمَّدِ بْنِ عُكَّاشَةَ عَنْ عَمْرِو بْنِ هَاشِمٍ عَنْ جُوَيْبِرِ بْنِ سَعِيدٍ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ عَنْ عَلِيٍّ ع وَ الضَّحَّاكِ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُ قَالا فِي قَوْلِ اللَّهِ تَعَالَى وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً قَالَ أَمَّا الظَّاهِرَةُ فَالْإِسْلَامُ وَ مَا أَفْضَلَ عَلَيْكُمْ فِي الرِّزْقِ وَ أَمَّا الْبَاطِنَةُ فَمَا سَتَرَهُ عَلَيْكَ مِنْ مَسَاوِي عَمَلِكَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Al-Hassan Bin Adam, from Al Fazl Bin Yunus, from Muhammad Ukasha, from Amro Bin Hashim, from Juweybir Bin Saeed, from Al Zahhak Bin Muzahim,
‘From Ali-asws, (and) Al-Zahhak, from Ibn Abbas, may Allah-azwj be Pleased with him, both said regarding Words of the Exalted: and Bestowed upon you His Bounties, apparent and hidden? [31:20], said: ‘As for the apparent, it is Al-Islam, and whatever He-azwj has Graced upon you all regarding the sustenance; and as for the hidden, it is what He-azwj has Veiled upon of your evil deeds’’.[47]
16- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ بْنِ يُونُسَ عَنْ إِبْرَاهِيمَ بْنِ جَابِرٍ عَنْ عَبْدِ الرَّحِيمِ الْكَرْخِيِّ عَنْ هِشَامِ بْنِ حَسَّانَ عَنْ هَمَّامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ عَائِشَةَ قَالَتْ قَالَ رَسُولُ اللَّهِ ص مَنْ لَمْ يَعْلَمْ فَضْلَ نِعَمِ اللَّهِ عَلَيْهِ إِلَّا فِي مَطْعَمِهِ وَ مَشْرَبِهِ فَقَدْ قَصَرَ عِلْمُهُ وَ دَنَا عَذَابُهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ali Bin Ismail Bin Yunus, from Ibrahim Bin Jabir, from Abdul Al Raheem Al Karkhy, from Hisham Bin Hassan, from Hammam Bin Urwah, from his father, from Ayesha who said,
‘Rasool-Allah-saww said: ‘One who does not know the Grace of the Favours of Allah-azwj upon him except regarding his food and his drink, so his knowledge is deficient, and his Punishment has drawn near’’.[48]
17- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ جَدِّهِ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ عُبَيْدِ اللَّهِ قَالَ حَدَّثَنِي شَيْخَانِ بَرَّانِ مِنْ أَهْلِنَا سَيِّدَانِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَبِي جَعْفَرٍ عَنْ أَبِيهِ ع
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Abdullah Bin Al-Husayn Al Alawy, from his grandfather Ibrahim Bin Ali, from his father Ali Bin Ubeydullah who said, ‘It is narrated to me by two righteous sheykhs from our people, two seyyids,
‘From Musa Bin Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws Abu Ja’far-asws, from his-asws father.
وَ حَدَّثَنِيهِ الْحُسَيْنُ بْنُ زَيْدِ بْنِ عَلِيٍّ ذُو الدَّمْعَةِ عَنْ عَمِّهِ عُمَرَ بْنِ عَلِيٍّ عَنْ أَخِيهِ عَنْ أَبِيهِ عَنْ جَدِّهِ الْحُسَيْنِ صَلَّى اللَّهُ عَلَيْهِمْ وَ قَالَ أَبُو جَعْفَرٍ ع حَدَّثَنِي عَبْدُ اللَّهِ بْنُ الْعَبَّاسِ وَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ وَ كَانَ بَدْرِيّاً أُحُدِيّاً شَجَرِيّاً وَ مِمَّنْ يَحَظُّ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فِي مَوَدَّةِ أَمِيرِ الْمُؤْمِنِينَ ع
And it is narrated by Al-Husayn Bin Zayd Bin Ali, Zul Dam’a, from his uncle Umar Bin Ali, from his brother, from his father,
‘From his grandfather-asws Al-Husayn-asws, may the Salawaat of Allah-azwj be upon them-asws, and Abu Ja’far-asws said: ‘It is narrated to me-asws by Abdullah Bin Al-Abbas, and Jabir Bin Abdullah Al-Ansary, and he was a participant at (battles of) Badr, Ohad, (allegiance under the) tree, and from the fortunate ones from the companions of Rasool-Allah-saww regarding the cordiality of Amir Al-Momineen-asws.
قَالُوا بَيْنَا رَسُولُ اللَّهِ ص فِي مَسْجِدِهِ فِي رَهْطٍ مِنْ أَصْحَابِهِ فِيهِمْ أَبُو بَكْرٍ وَ أَبُو عُبَيْدَةَ وَ عُمَرُ وَ عُثْمَانُ وَ عَبْدُ الرَّحْمَنِ وَ رَجُلَانِ مِنْ قُرَّاءِ الصَّحَابَةِ مِنَ الْمُهَاجِرِينَ عَبْدُ اللَّهِ ابْنُ أُمِّ عَبْدٍ وَ مِنَ الْأَنْصَارِ أُبَيُّ بْنُ كَعْبٍ وَ كَانَا بَدْرِيَّيْنِ
They said, ‘While Rasool-Allah-saww was in his-saww Masjid among a group of his-saww companions, among them were Abu Bakr, and Abu Ubeyda, and Umar, and Usman, and Abdul Rahman, and two men from the readers, companions from the Emigrants, Abdullah Ibn Umm Abd, and from the Helpers Ubay Bin Ka’ab, and they were both participants at Badr.
فَقَرَأَ عَبْدُ اللَّهِ مِنَ السُّورَةِ الَّتِي يُذْكَرُ فِيهَا لُقْمَانُ حَتَّى أَتَى عَلَى هَذِهِ الْآيَةِ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً الْآيَةَ وَ قَرَأَ أُبَيٌّ مِنَ السُّورَةِ الَّتِي يُذْكَرُ فِيهَا إِبْرَاهِيمُ ع وَ ذَكِّرْهُمْ بِأَيَّامِ اللَّهِ إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
Abdullah read from the chapter in which Luqman-as is Mentioned until he came to this Verse: and Bestowed upon you His Bounties, apparent and hidden? [31:20] – the Verse, and Ubay read from the chapter in which Ibrahim-as is Mentioned: and remind them of the Days of Allah. Surely in that are Signs for every patient, grateful one” [14:5].
قَالُوا قَالَ رَسُولُ اللَّهِ ص أَيَّامُ اللَّهِ نَعْمَاؤُهُ وَ بَلَاؤُهُ وَ مَثُلَاتُهُ سُبْحَانَهُ
They said, ‘Rasool-Allah-saww said; ‘The Days of Allah-azwj are His-azwj Bounties, and His-azwj Afflictions, and these are Punishments of the Glorious One-azwj’.
ثُمَّ أَقْبَلَ ص عَلَى مَنْ شَهِدَهُ مِنْ أَصْحَابِهِ فَقَالَ إِنِّي لَأَتَخَوَّلُكُمْ بِالْمَوْعِظَةِ تَخَوُّلًا مَخَافَةَ السَّأْمَةِ عَلَيْكُمْ وَ قَدْ أَوْحَى إِلَيَّ رَبِّي جَلَّ وَ تَعَالَى أَنْ أُذَكِّرَكُمْ بِأَنْعُمِهِ وَ أُنْذِرَكُمْ بِمَا أُفِيضُ عَلَيْكُمْ مِنْ كِتَابِهِ وَ تَلَا وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ الْآيَةَ
Then he-saww turned towards me from the ones present from the companions, so he-saww said: ‘I-saww am pledging you all with the advice just like an anti-venom upon you, and my-saww Lord‑azwj, Majestic is His-azwj Majesty has Revealed unto me-saww that I-saww should remind you all of the Bounties and warn you with what would be a Reprisal upon you, from His-azwj Book’, and he-saww recited: ‘and Bestowed upon you His Bounties [31:20] – the Verse.
ثُمَّ قَالَ لَهُمْ قُولُوا الْآنَ قَوْلَكُمْ مَا أَوَّلُ نِعْمَةٍ رَغَّبَكُمُ اللَّهُ فِيهَا وَ بَلَاكُمْ بِهَا فَخَاضَ الْقَوْمُ جَمِيعاً فَذَكَرُوا نِعَمَ اللَّهِ الَّتِي أَنْعَمَ عَلَيْهِمْ وَ أَحْسَنَ إِلَيْهِمْ بِهَا مِنَ الْمَعَاشِ وَ الرِّيَاشِ وَ الذُّرِّيَّةِ وَ الْأَزْوَاجِ إِلَى سَائِرِ مَا بَلَاهُمُ اللَّهُ عَزَّ وَ جَلَّ بِهِ مِنْ أَنْعُمِهِ الظَّاهِرَةِ
Then he-saww said to them: ‘Speak your words now. What is the first Bounty did Allah-azwj Make you aspire regarding it and Tried you with it?’ So, the people in their entirety, plunged into mentioning the Bounties of Allah-azwj which He-azwj had Bestowed upon them and had Favoured to them with it, from the subsistence, and the lifestyle, and the offspring, and the wives, up to the rest of whatever Allah-azwj Mighty and Majestic had Tried them with, from His-azwj apparent of His-azwj Bounties.
فَلَمَّا أَمْسَكَ الْقَوْمُ أَقْبَلَ رَسُولُ اللَّهِ ص عَلَى عَلِيٍّ ع فَقَالَ يَا أَبَا الْحَسَنِ قُلْ فَقَدْ قَالَ أَصْحَابُكَ فَقَالَ وَ كَيْفَ لِي بِالْقَوْلِ فِدَاكَ أَبِي وَ أُمِّي وَ إِنَّمَا هَدَانَا اللَّهُ بِكَ
So when the people calmed down, Rasool-Allah-saww faced towards Aliasws and he-saww said: ‘O Abu Al-Hassanasws! Speak, for yourasws companions have already spoken’. Heasws said: ‘And how can it be for measws with the speaking – may myasws fatheras and myasws motheras be sacrificed for youasws – and rather Allah-azwj has Guided us with through you-saww?’
قَالَ مَعَ ذَلِكَ فَهَاتِ قُلْ مَا أَوَّلُ نِعْمَةٍ بَلَاكَ اللَّهُ عَزَّ وَ جَلَّ وَ أَنْعَمَ عَلَيْكَ بِهَا قَالَ أَنْ خَلَقَنِي جَلَّ ثَنَاؤُهُ وَ لَمْ أَكُ شَيْئاً مَذْكُوراً قَالَ صَدَقْتَ فَمَا الثَّانِيَةُ
He-saww said: ‘And along with that, so give! Say what was the first Bounty Allah-azwj Mighty and Majestic Tried youasws with and Favoured upon youasws with it?’ Heasws said: ‘He-azwj Created measws, Majestic is His-azwj Extollations, and Iasws was not a mentioned thing’. He-saww said: ‘Youasws speak the truth. So what is the second?’
قَالَ أَنْ أَحْسَنَ بِي إِذْ خَلَقَنِي فَجَعَلَنِي حَيّاً لَا مَوَاتاً قَالَ صَدَقْتَ فَمَا الثَّالِثَةُ
Heasws said: ‘Allah-azwj Favoured measws when He-azwj Created measws, so He-azwj Made measws as being alive, not dead’. He-saww said: ‘Youasws speak the truth. So what is the third?’
قَالَ أَنْ أَنْشَأَنِي فَلَهُ الْحَمْدُ فِي أَحْسَنِ صُورَةٍ وَ أَعْدَلِ تَرْكِيبٍ قَالَ صَدَقْتَ فَمَا الرَّابِعَةُ
Heasws said: ‘He-azwj Caused measws to grow – for Him-azwj is the Praise – in a beautiful image and fairest configuration’. He-saww said: ‘Youasws speak the truth. So what is the fourth?’
قَالَ أَنْ جَعَلَنِي مُتَفَكِّراً وَاعِياً لَا بَلِهاً سَاهِياً قَالَ صَدَقْتَ فَمَا الْخَامِسَةُ
Heasws said: ‘He-saww Made measws thoughtful, retaining, not being foolish’. He-saww said: ‘Youasws speak the truth. So what is the fifth?’
قَالَ أَنْ جَعَلَ لِيَ شَوَاعِرَ أُدْرِكُ مَا ابْتَغَيْتُ بِهَا وَ جَعَلَ لِي سِرَاجاً مُنِيراً قَالَ صَدَقْتَ فَمَا السَّادِسَةُ
Heasws said: ‘He-azwj Made measws aware, realising, what Iasws can pursue (matters) with, and He-azwj Made for measws an illuminating lamp’. He-saww said: ‘Youasws speak the truth. So what is the sixth?’
قَالَ أَنْ هَدَانِي لِدِينِهِ وَ لَمْ يُضِلَّنِي عَنْ سَبِيلِهِ قَالَ صَدَقْتَ فَمَا السَّابِعَةُ
Heasws said: ‘He-azwj Guided measws to His-azwj Religion and did not Let measws stray from His-azwj Way’. He-saww said: ‘Youasws speak the truth’.
قَالَ أَنْ جَعَلَ لِي مَرَدّاً فِي حَيَاةٍ لَا انْقِطَاعَ لَهَا قَالَ صَدَقْتَ فَمَا الثَّامِنَةُ
Heasws said: ‘He-azwj Made for measws a return in a life there would be no termination for it’. He‑saww said: ‘Youasws speak the truth. So what is the eighth?’
قَالَ أَنْ جَعَلَنِي مَلِكاً مَالِكاً لَا مَمْلُوكاً قَالَ صَدَقْتَ فَمَا التَّاسِعَةُ
Heasws said: ‘He-azwj Made measws an owner of an ownership, not being owned (as a slave)’. He‑saww said: ‘Youasws speak the truth. So what is the ninth?’
قَالَ أَنْ سَخَّرَ لِي سَمَاءَهُ وَ أَرْضَهُ وَ مَا فِيهَا وَ مَا بَيْنَهُمَا مِنْ خَلْقِهِ قَالَ صَدَقْتَ فَمَا الْعَاشِرَةُ
Heasws said: ‘He-azwj Made subservient to measws, His-azwj sky, and His-azwj earth and whatever in in these two, and whatever is in between them both, from His-azwj creatures’. He-saww said: ‘Youasws speak the truth. So what is the tenth?’
قَالَ أَنْ جَعَلَنَا سُبْحَانَهُ ذُكْرَاناً قُوَّاماً عَلَى حَلَائِلِنَا لَا إِنَاثاً قَالَ صَدَقْتَ فَمَا بَعْدَ هَذَا
Heasws said: ‘He-azwj the Glorious Made us males, being custodians upon our Permissible (womenfolk), not as women’. He-saww said: ‘Youasws speak the truth. So what is after this?’
قَالَ كَثُرَتْ نِعَمُ اللَّهِ يَا نَبِيَّ اللَّهِ فَطَابَتْ وَ إِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوها
Heasws said: ‘Abundant are the Bounties of Allah-azwj – O Prophet-saww of Allah-azwj – so they are suitable’. And heasws recited: And He Gives you from all that you ask Him, and if you were to count the Favours of Allah, you would not (be able to) number these [14:34].
فَتَبَسَّمَ رَسُولُ اللَّهِ ص وَ قَالَ لِتَهْنِكَ الْحِكْمَةُ لِيَهْنِكَ الْعِلْمُ يَا أَبَا الْحَسَنِ فَأَنْتَ وَارِثُ عِلْمِي وَ الْمُبَيِّنُ لِأُمَّتِي مَا اخْتَلَفَتْ فِيهِ مِنْ بَعْدِي
Rasool-Allah-saww smiled and said: ‘Congratulations to youasws for the Wisdom! Congratulations to youasws for the Knowledge, O Abu Al-Hassanasws! And youasws are the inheritor of my-saww knowledge, and the explainer to my-saww community what they would be differing in, from after me-saww.
مَنْ أَحَبَّكَ لِدِينِكَ وَ أَخَذَ بِسَبِيلِكَ فَهُوَ مِمَّنْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ وَ مَنْ رَغِبَ عَنْ هُدَاكَ وَ أَبْغَضَكَ وَ تَخَلَّاكَ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ لَا خَلَاقَ لَهُ.
One who loves youasws for yourasws Religion, and takes with yourasws way, so he is from the one Guided to the Straight Path. And one who turns away from yourasws guidance, and hates youasws and abandons youasws, would meet Allah-azwj on the Day of Judgment, there being no share for him’’.[49]
18- ص، قصص الأنبياء عليهم السلام الصَّدُوقُ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى ع أَحْبِبْنِي وَ حَبِّبْنِي إِلَى خَلْقِي
(The book) ‘Qasas Al Anbiya’, may the greetings be upon them-asws – Al Sadouq, from his father, from Sa’ad, from Ahmad Bin Muhammad, from Amro Bin Usman, from Abu Jameela, from Jabir,
‘From Abu Ja’far-asws having said: ‘Allah-azwj the Exalted Revealed to Musa-as: “Make Me-azwj to be beloved to My-azwj creatures!”
قَالَ مُوسَى يَا رَبِّ إِنَّكَ لَتَعْلَمُ أَنَّهُ لَيْسَ أَحَدٌ أَحَبَّ إِلَيَّ مِنْكَ فَكَيْفَ لِي بِقُلُوبِ الْعِبَادِ
Musa-as said: ‘O Lord-azwj! You-azwj Know that there isn’t anyone more beloved to me-as than You-azwj are, so how is it for me-as with hearts of the servants?’
فَأَوْحَى اللَّهُ إِلَيْهِ فَذَكِّرْهُمْ نِعْمَتِي وَ آلَائِي فَإِنَّهُمْ لَا يَذْكُرُونَ مِنِّي إِلَّا خَيْراً.
Allah-azwj Revealed to him-as: “Remind them of My-azwj bounties and My-azwj Favours, so they will not be mentioned from Me-azwj except good’’.[50]
19- ص، قصص الأنبياء عليهم السلام الصَّدُوقُ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ إِسْرَائِيلَ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لِدَاوُدَ ع أَحْبِبْنِي وَ حَبِّبْنِي إِلَى خَلْقِي
(The book) ‘Qasas Al Anbiya’, may the greetings be upon them-as – Al Sadouq, from his father, from Sa’ad, from Al Barqy, from his father, from Ahmad Bin Al Nazr, from Israeel, raising it to,
‘The Prophet-saww said: ‘Allah-azwj Mighty and Majestic Said to Dawood-as: “Love Me-azwj and make Me-azwj to be beloved to My-azwj creatures!”
قَالَ يَا رَبِّ نَعَمْ أَنَا أُحِبُّكَ فَكَيْفَ أُحَبِّبُكَ إِلَى خَلْقِكَ
He-as said: ‘O Lord-azwj! Yes, I-as do love You-azwj, but how can I-as make You-azwj to be beloved to Your-azwj creatures?’
قَالَ اذْكُرْ أَيَادِيَّ عِنْدَهُمْ فَإِنَّكَ إِذَا ذَكَرْتَ ذَلِكَ لَهُمْ أَحَبُّونِي.
He-azwj Said: ‘Mention My-azwj Favours in their presence, for when you-as mentioned that to them, they will love Me-azwj!”’[51]
20- سن، المحاسن أَبِي رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ أَرَادَ أَنْ يَعْلَمَ مَا لَهُ عِنْدَ اللَّهِ فَلْيَنْظُرْ مَا لِلَّهِ عِنْدَهُ.
(The book) ‘Al Mahasin’ – My father raised it, said,
‘Abu Abdullah-asws said: ‘One who wants to know what is for him in the Presence of Allah-azwj, let him look at what is for Allah-azwj with him’’.[52]
21- سن، المحاسن عَبْدُ الرَّحْمَنِ بْنُ حَمَّادٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ مَا تَحَبَّبَ إِلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُهُ عَلَيْهِ وَ إِنَّهُ لَيَتَحَبَّبُ إِلَيَّ بِالنَّافِلَةِ حَتَّى أُحِبَّهُ
(The book) ‘Al Mahasin’ – Abdul Rahman Bin Hammad, from hanan Bin Sadeyr,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Said: “My-azwj servant will not become more Beloved to Me-azwj with anything more Beloved to Me-azwj than what I‑azwj have Imposed upon him, and he make himself Beloved to Me-azwj with the optional (Salats) until I-azwj Love him!
فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَ بَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَ لِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَ يَدَهُ الَّتِي يَبْطِشُ بِهَا وَ رِجْلَهُ الَّتِي يَمْشِي بِهَا
So when I-azwj Love him, I-azwj would be His-azwj ear which he hears with, and his eyes which he sees with, and his tongue which he speaks with, and his hand which he strikes with, and his leg which he walks with.
إِذَا دَعَانِي أَجَبْتُهُ وَ إِذَا سَأَلَنِي أَعْطَيْتُهُ وَ مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي مَوْتِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَ أَنَا أَكْرَهُ مَسَاءَتَهُ.
When he supplicates to Me-azwj, I-azwj Answer him, and when he asks Me-azwj, I-azwj Give him, and I-azwj have not Hesitated regarding anything I-azwj Do like My-azwj Hesitation during the death of a Momin. He dislikes the death and I-azwj Dislike his evil deeds!”’[53]
22- مص، مصباح الشريعة قَالَ الصَّادِقُ ع نَجْوَى الْعَارِفِينَ تَدُورُ عَلَى ثَلَاثَةِ أُصُولٍ الْخَوْفِ وَ الرَّجَاءِ وَ الْحُبِّ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Whispering of the Gnostics rotates upon three principles – the fear, and the hope, and the love.
فَالْخَوْفُ فَرْعُ الْعِلْمِ وَ الرَّجَاءُ فَرْعُ الْيَقِينِ وَ الْحُبُّ فَرْعُ الْمَعْرِفَةِ فَدَلِيلُ الْخَوْفِ الْهَرَبُ وَ دَلِيلُ الرَّجَاءِ الطَّلَبُ وَ دَلِيلُ الْحُبِّ إِيْثَارُ الْمَحْبُوبِ عَلَى مَا سِوَاهُ
The fear is a branch of knowledge, and the hope is a branch of conviction, and the love is a branch of the recognition, and the evidence of hope is the seeking, and evidence of the love is preferring the beloved over whoever is other than him.
فَإِذَا تَحَقَّقَ الْعِلْمُ فِي الصَّدْرِ خَافَ فَإِذَا كَثُرَ الْمَرْءُ فِي الْمَعْرِفَةِ خَافَ وَ إِذَا صَحَّ الْخَوْفُ هَرَبَ وَ إِذَا هَرَبَ نَجَا
When the knowledge actualises in the chest, he fears, and when the persons increases in the understanding, he fears, and when the fear is correct, he flees, and when he flees, he is saved.
وَ إِذَا أَشْرَقَ نُورُ الْيَقِينِ فِي الْقَلْبِ شَاهَدَ الْفَضْلَ وَ إِذَا تَمَكَّنَ مِنْ رُؤْيَةِ الْفَضْلِ رَجَا وَ إِذَا وَجَدَ حَلَاوَةَ الرَّجَاءِ طَلَبَ وَ إِذَا وُفِّقَ لِلطَّلَبِ وَجَدَ وَ إِذَا تَجَلَّى ضِيَاءُ الْمَعْرِفَةِ فِي الْفُؤَادِ هَاجَ رِيحُ الْمَحَبَّةِ
And when the light of conviction shines in the heart, he witnesses the Grace, and when he is enabled from seeing the Grace, he hopes, and when he feels the sweetness of the hope, he seeks, and when he is successful of the seeking, he finds, and when the illumination of the understanding flashes in the heart it stirs the wind of love.
وَ إِذَا هَاجَ رِيحُ الْمَحَبَّةِ اسْتَأْنَسَ ظِلَالَ الْمَحْبُوبِ وَ آثَرَ الْمَحْبُوبَ عَلَى مَا سِوَاهُ وَ بَاشَرَ أَوَامِرَهُ وَ اجْتَنَبَ نَوَاهِيَهُ وَ اخْتَارَهُمَا عَلَى كُلِّ شَيْءٍ غَيْرِهِمَا
And when the wind of love stirs, he is comforted by the shadows of the beloved, and he prefers the beloved over whoever is beside him, and he embraces his orders and shuns his forbiddances, and he chooses these two over all things other than these.
وَ إِذَا اسْتَقَامَ عَلَى بِسَاطِ الْأُنْسِ بِالْمَحْبُوبِ مَعَ أَدَاءِ أَوَامِرِهِ وَ اجْتِنَابِ نَوَاهِيهِ وَصَلَ إِلَى رَوْحِ الْمُنَاجَاةِ وَ الْقُرْبِ
And when he stays upon the carpet of comfort with the beloved, along with fulfilling his orders and shuns his forbiddances, he arrives to the soul of whispering and the nearness.
وَ مِثَالُ هَذِهِ الْأُصُولِ الثَّلَاثَةِ كَالْحَرَمِ وَ الْمَسْجِدِ وَ الْكَعْبَةِ فَمَنْ دَخَلَ الْحَرَمَ أَمِنَ مِنَ الْخَلْقِ وَ مَنْ دَخَلَ الْمَسْجِدَ أَمِنَتْ جَوَارِحُهُ أَنْ يَسْتَعْمِلَهَا فِي الْمَعْصِيَةِ وَ مَنْ دَخَلَ الْكَعْبَةَ أَمِنَ قَلْبُهُ مِنْ أَنْ يَشْغَلَهُ بِغَيْرِ ذِكْرِ اللَّهِ
And an example of these principles are three – like the Sanctuary, and the Masjid, and the Kabah. The one who enters the Sanctuary is safe from the people, and one who enters the Masjid his limbs are safe from being utilised in the disobedience, and the one who enters the Kabah his heart would be safe from being pre-occupied with other than the Zikr of Allah-azwj.
فَانْظُرْ أَيُّهَا الْمُؤْمِنُ فَإِنْ كَانَتْ حَالَتُكَ حَالَةً تَرْضَاهَا لِحُلُولِ الْمَوْتِ فَاشْكُرِ اللَّهَ عَلَى تَوْفِيقِهِ وَ عِصْمَتِهِ وَ إِنْ تَكُنِ الْأُخْرَى فَانْتَقِلْ عَنْهَا بِصِحَّةِ الْعَزِيمَةِ وَ انْدَمْ عَلَى مَا سَلَفَ مِنْ عُمُرِكَ فِي الْغَفْلَةِ وَ اسْتَعِنْ بِاللَّهِ عَلَى تَطْهِيرِ الظَّاهِرِ مِنَ الذُّنُوبِ وَ تَنْظِيفِ الْبَاطِنِ مِنَ الْعُيُوبِ وَ اقْطَعْ زِيَادَةَ الْغَفْلَةِ عَنْ نَفْسِكَ وَ أَطْفِ نَارَ الشَّهْوَةِ مِنْ نَفْسِكَ.
Consider, O you Momin! If your state is a state you are pleased with at the horror of death, then thank Allah-azwj upon His-azwj Inclination and His-azwj Protection; and if the other happens, then transfer away from it with healthy determination, and regret upon that which has passed from your life in the heedlessness, and seek Assistance with Allah-azwj upon cleaning the purifying from the sins, and cleaning from the hidden faults, and cut off the heedlessness from yourself, and extinguish the fire of desire from yourself’’.[54]
23- مص، مصباح الشريعة قَالَ الصَّادِقُ ع حُبُّ اللَّهِ إِذَا أَضَاءَ عَلَى سِرِّ عَبْدٍ أَخْلَاهُ عَنْ كُلِّ شَاغِلٍ وَ كُلِّ ذِكْرٍ سِوَى اللَّهِ عِنْدَ ظُلْمَةٍ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘When the Love of Allah-azwj illuminates upon the secret of a servant, he isolate from all pre-occupations and every Zikr besides Allah-azwj in the darkness.
وَ الْمُحِبُّ أَخْلَصُ النَّاسِ سِرّاً لِلَّهِ وَ أَصْدَقُهُمْ قَوْلًا وَ أَوْفَاهُمْ عَهْداً وَ أَزْكَاهُمْ عَمَلًا وَ أَصْفَاهُمْ ذِكْراً وَ أَعْبَدُهُمْ نَفْساً
And the lover is the sincerest of the people to Allah-azwj, and the most truthful of words, and most loyal of them in pact, and their purest of them in deeds, and clearest of them of Zikr, and their most worshipping of them of soul.
تَتَبَاهَى الْمَلَائِكَةُ عِنْدَ مُنَاجَاتِهِ وَ تَفْتَخِرُ بِرُؤْيَتِهِ وَ بِهِ يَعْمُرُ اللَّهُ تَعَالَى بِلَادَهُ وَ بِكَرَامَتِهِ يُكْرِمُ عِبَادَهُ يُعْطِيهِمْ إِذَا سَأَلُوا بِحَقِّهِ وَ يَدْفَعُ عَنْهُمُ الْبَلَايَا بِرَحْمَتِهِ
The Angels boast during his whisperings, and their pride with seeing him, and Allah-azwj the Exalted Builds His-azwj city by him, and Honours His-azwj servants due to his prestige by Giving them when they ask Him-azwj due to his right, and He-azwj Repels the afflictions away from them due to His-azwj Mercy.
فَلَوْ عَلِمَ الْخَلْقُ مَا مَحَلُّهُ عِنْدَ اللَّهِ وَ مَنْزِلَتُهُ لَدَيْهِ مَا تَقَرَّبُوا إِلَى اللَّهِ إِلَّا بِتُرَابِ قَدَمَيْهِ.
If the people were to know what his positions is in the Presence of Allah-azwj and his status with Him-azwj, they would not draw near to Allah-azwj except by the dust of his feet’’.[55]
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع حُبُّ اللَّهِ نَارٌ لَا يَمُرُّ عَلَى شَيْءٍ إِلَّا احْتَرَقَ وَ نُورُ اللَّهِ لَا يَطْلُعُ عَلَى شَيْءٍ إِلَّا أَضَاءَ وَ سَحَابُ اللَّهِ مَا يَظْهَرُ مِنْ تَحْتِهِ شَيْءٌ إِلَّا غَطَّاهُ وَ رِيحُ اللَّهِ مَا تَهُبُّ فِي شَيْءٍ إِلَّا حَرَّكَتْهُ وَ مَاءُ اللَّهِ يَحْيَا بِهِ كُلُّ شَيْءٍ وَ أَرْضُ اللَّهِ يَنْبُتُ مِنْهَا كُلُّ شَيْءٍ
Amir Al-Momineen-asws said: ‘Love of Allah-azwj is such a fire, it does not pass by anything except it incinerates, and the Light of Allah-azwj, it does not emerge upon anything except it illuminates, and a cloud of Allah-azwj, nothing appears from beneath it except it covers it, and a wind of Allah-azwj, it does not blow in anything except it moves it, and water of Allah-azwj all things are revived with, and a land of Allah-azwj all things grow from it.
فَمَنْ أَحَبَّ اللَّهَ أَعْطَاهُ كُلَّ شَيْءٍ مِنَ الْمَالِ وَ الْمُلْكِ.
The one who loves Allah-azwj, He-azwj would Give him all things, from the wealth and the kingdom’’.[56]
قَالَ النَّبِيُّ ص إِذَا أَحَبَّ اللَّهُ عَبْداً مِنْ أُمَّتِي قَذَفَ فِي قُلُوبِ أَصْفِيَائِهِ وَ أَرْوَاحِ مَلَائِكَتِهِ وَ سُكَّانِ عَرْشِهِ مَحَبَّتَهُ لِيُحِبُّوهُ فَذَلِكَ الْمُحِبُّ حَقّاً
The Prophet-saww said: ‘When Allah-azwj Loves a servant from my-saww community, He-azwj Flings into the hearts of His-azwj elites, and souls of His-azwj Angels, and dwellers of His-azwj Throne, His-azwj Love, so they love Him-azwj. So that is the true love.
طُوبَى لَهُ ثُمَّ طُوبَى لَهُ وَ لَهُ عِنْدَ اللَّهِ شَفَاعَةٌ يَوْمَ الْقِيَامَةِ.
Beatitude is for him! Beatitude is for him, and for him would be intercession on the Day of Qiyamah’’.[57]
24- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْمُشْتَاقُ لَا يَشْتَهِي طَعَاماً وَ لَا يَلْتَذُّ بِشَرَابٍ وَ لَا يَسْتَطِيبُ رُقَاداً وَ لَا يَأْنَسُ حَمِيماً وَ لَا يَأْوِي دَاراً وَ لَا يَسْكُنُ عُمْرَاناً وَ لَا يَلْبَسُ لَيِّناً وَ لَا يَقِرُّ قَرَاراً
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The yearning one neither desires food, nor derives pleasure with drink, nor sleeps satisfactorily, nor comforted by an intimate one, nor shelters in a house, nor dwells in an urban area, nor wears soft, nor settles in tranquillity.
وَ يَعْبُدُ اللَّهَ لَيْلًا وَ نَهَاراً رَاجِياً أَنْ يَصِيرَ إِلَى مَا اشْتَاقَ إِلَيْهِ وَ يُنَاجِيَهُ بِلِسَانِ شَوْقِهِ مُعَبِّراً عَمَّا فِي سَرِيرَتِهِ كَمَا أَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ عَنْ مُوسَى ع فِي مِيعَادِ رَبِّهِ بِقَوْلِهِ وَ عَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضى
And he worships Allah-azwj night and day hoping to arrive to what he is yearning for, and he whispers to Him-azwj with a tongue of his yearning, expressing what is in his secrets, like what Allah-azwj Mighty and Majestic has Informed on behalf of Musa-as regarding the appointment of his-as Lord-azwj with His-azwj Words: and I hastened on to You, Lord, for You to be Pleased’ [20:84].
وَ فَسَّرَ النَّبِيُّ ص عَنْ حَالِهِ أَنَّهُ لَا أَكَلَ وَ لَا شَرِبَ وَ لَا نَامَ وَ لَا اشْتَهَى شَيْئاً مِنْ ذَلِكَ فِي ذَهَابِهِ وَ مَجِيئِهِ أَرْبَعِينَ يَوْماً شَوْقاً إِلَى اللَّهِ عَزَّ وَ جَلَّ
And the Prophet-saww interpreted about his-as state that he-as neither ate, nor drank, nor slept, nor desired anything from that regarding his-as going and his-as coming for forty days, yearning to Allah-azwj Mighty and Majestic’.
فَإِذَا دَخَلْتَ مَيْدَانَ الشَّوْقِ فَكَبِّرْ عَلَى نَفْسِكَ وَ مُرَادِكَ مِنَ الدُّنْيَا وَ وَدِّعْ جَمِيعَ الْمَأْلُوفَاتِ وَ أَحْرِمْ عَنْ سِوَى مَعْشُوقِكَ قَدْ وَلَّتْ بَيْنَ حَيَاتِكَ وَ مَوْتِكَ لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ أَعْظَمَ اللَّهُ أَجْرَكَ
When you enter the field of yearning, then exalt yourself and your wants from the world and bid farewell to entirety of the familiarities and turn away from besides your beloved, and you will turn between your life and your death (saying) ‘Here I am O Allah-azwj here I am!’ May Allah-azwj Magnify your Recompense.
وَ مَثَلُ الْمُشْتَاقِ مَثَلُ الْغَرِيقِ لَيْسَ لَهُ هِمَّةٌ إِلَّا خَلَاصُهُ وَ قَدْ نَسِيَ كُلَّ شَيْءٍ دُونَهُ.
And an example of the yearning one is an example of the drowning one. There isn’t any concern for him except his survival and he forgets all things besides it’’.[58]
25- تم، فلاح السائل رَوَى الْحُسَيْنُ بْنُ سَيْفٍ صَاحِبُ الصَّادِقِ ع فِي كِتَابٍ أَصْلُهُ الَّذِي أَسْنَدَهُ إِلَيْهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يُمَحِّضُ رَجُلٌ الْإِيمَانَ بِاللَّهِ حَتَّى يَكُونَ اللَّهُ أَحَبَّ إِلَيْهِ مِنْ نَفْسِهِ وَ أَبِيهِ وَ أُمِّهِ وَ وُلْدِهِ وَ أَهْلِهِ وَ مَالِهِ وَ مِنَ النَّاسِ كُلِّهِمْ.
(The book) ‘Falah Al Sa’il’ –
It is reported by Al-Husayn Bin Sayf, a companion of Al-Sadiq-asws, in a book the origin of which I am attributing to, said, ‘I heard Abu Abdullah-asws saying: ‘A man cannot purify the Eman with Allah-azwj until Allah-azwj happens to be the most beloved to him than his own self, and his father, and his mother, and his children, and his wife, and his wealth, and from the people, all of them!’’[59]
26- نص، كفاية الأثر عَلِيُّ بْنُ الْحُسَيْنِ عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنْ عُمَرَ بْنِ عَلِيٍّ الْعَبْدِيِّ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ ابْنِ ظَبْيَانَ عَنِ الصَّادِقِ ع قَالَ: إِنَّ أُولِي الْأَلْبَابِ الَّذِينَ عَمِلُوا بِالْفِكْرَةِ حَتَّى وَرِثُوا مِنْهُ حُبَّ اللَّهِ فَإِنَّ حُبَّ اللَّهِ إِذَا وَرِثَهُ الْقَلْبُ وَ اسْتَضَاءَ بِهِ أَسْرَعَ إِلَيْهِ اللُّطْفُ فَإِذَا نَزَلَ اللُّطْفُ صَارَ مِنْ أَهْلِ الْفَوَائِدِ فَإِذَا صَارَ مِنْ أَهْلِ الْفَوَائِدِ تَكَلَّمَ بِالْحِكْمَةِ
(The book) ‘Kifayat Al Asar’ – Ali Bin Al-Husayn, from Haroun Bin Musa, from Muhammad Bin Hammam, from Al Himeyri, from Umar Bin Ali Al Abdy, from Dawood Al Raqqy, from Ibn Zabyan,
‘From Al-Sadiq-asws having said: ‘The ones of understanding are those who work with the idea until they inherit from it the love of Allah-azwj. The love of Allah-azwj when the heart inherits it and is illuminated with it, the kindness is quick to him. When the kindness descends it comes from the people of benefits. When it comes from people of benefits, it speaks with the wisdom.
وَ إِذَا تَكَلَّمَ بِالْحِكْمَةِ صَارَ صَاحِبَ فِطْنَةٍ فَإِذَا نَزَلَ مَنْزِلَةَ الْفِطْنَةِ عَمِلَ فِي الْقُدْرَةِ فَإِذَا عَمِلَ فِي الْقُدْرَةِ عَرَفَ الْأَطْبَاقَ السَّبْعَةَ فَإِذَا بَلَغَ هَذِهِ الْمَنْزِلَةَ صَارَ يَتَقَلَّبُ فِي فِكْرٍ بِلُطْفٍ وَ حِكْمَةٍ وَ بَيَانٍ
And when it speaks with the wisdom, it becomes a companion of prudence. When it descends at the status of prudence, it works in the ability. When it works in the ability, the seven categories are known. When it reaches this status, it becomes turning in thought with and kindness and explanation.
فَإِذَا بَلَغَ هَذِهِ الْمَنْزِلَةَ جَعَلَ شَهْوَتَهُ وَ مَحَبَّتَهُ فِي خَالِقِهِ فَإِذَا فَعَلَ ذَلِكَ نَزَلَ الْمَنْزِلَةَ الْكُبْرَى فَعَايَنَ رَبَّهُ فِي قَلْبِهِ وَ وَرِثَ الْحِكْمَةَ بِغَيْرِ مَا وَرِثَهُ الْحُكَمَاءُ وَ وَرِثَ الْعِلْمَ بِغَيْرِ مَا وَرِثَهُ الْعُلَمَاءُ وَ وَرِثَ الصِّدْقَ بِغَيْرِ مَا وَرِثَهُ الصِّدِّيقُونَ
When it reaches this status, it makes his desires and his love regarding his Creator. When he does that, he descends at the status of the greatness, so he assists his Lord-azwj and inherits the wisdom with other than what the wise ones have inherited and inherits the knowledge with other than what the scholars have inherited and inherits the truthfulness with other than what the truthful ones have inherited.
إِنَّ الْحُكَمَاءَ وَرِثُوا الْحِكْمَةَ بِالصَّمْتِ وَ إِنَّ الْعُلَمَاءَ وَرِثُوا الْعِلْمَ بِالطَّلَبِ وَ إِنَّ الصِّدِّيقِينَ وَرِثُوا الصِّدْقَ بِالْخُشُوعِ وَ طُولِ الْعِبَادَةِ
The wise ones inherit the wisdom through the silence, and the scholars inherit the knowledge through the seeking, and the truthful ones inherit the truthfulness through the humbleness and prolongs worship.
فَمَنْ أَخَذَهُ بِهَذِهِ الْمَسِيرَةِ إِمَّا أَنْ يَسْفُلَ وَ إِمَّا أَنْ يُرْفَعَ وَ أَكْثَرُهُمُ الَّذِي يَسْفُلُ وَ لَا يُرْفَعُ إِذَا لَمْ يَرْعَ حَقَّ اللَّهِ وَ لَمْ يَعْمَلْ بِمَا أُمِرَ بِهِ
So the one who takes with these conducts, either he will go lower or rise higher, and most of them are those who go lower and not rise when they do not take care of Allah-azwj and do not work with what He-azwj has Commanded with.
فَهَذِهِ صِفَةُ مَنْ لَمْ يَعْرِفِ اللَّهَ حَقَّ مَعْرِفَتِهِ وَ لَمْ يُحِبَّهُ حَقَّ مَحَبَّتِهِ فَلَا يَغُرَّنَّكَ صَلَاتُهُمْ وَ صِيَامُهُمْ وَ رِوَايَاتُهُمْ وَ عُلُومُهُمْ فَإِنَّهُمْ حُمُرٌ مُسْتَنْفِرَةٌ.
So these are description of the one who recognise Allah-azwj as is the right of recognising Him‑azwj and does not love Him-azwj as is the right of loving Him-azwj. Therefore, do not be deceived by their Salats, and their fasts, and their reports, and their knowledge, for they are frightened donkeys [74:50]’’.[60]
27- جع، جامع الأخبار قَالَ عَلِيٌّ ع مَنْ أَحَبَّ أَنْ يَعْلَمَ كَيْفَ مَنْزِلَتُهُ عِنْدَ اللَّهِ فَلْيَنْظُرْ كَيْفَ مَنْزِلَتُهُ عِنْدَهُ فَإِنَّ كُلَّ مَنْ خُيِّرَ لَهُ أَمْرَانِ أَمْرُ الدُّنْيَا وَ أَمْرُ الْآخِرَةِ فَاخْتَارَ أَمْرَ الْآخِرَةِ عَلَى الدُّنْيَا فَذَلِكَ الَّذِي يُحِبُّ اللَّهَ وَ مَنِ اخْتَارَ أَمْرَ الدُّنْيَا فَذَلِكَ الَّذِي لَا مَنْزِلَةَ لِلَّهِ عِنْدَهُ.
(The book) ‘Jamie Al Akhbar’ –
‘Ali-asws said: ‘One who loves to know how is his status in the Presence of Allah-azwj, let him look at how is His-azwj Status with him. Every one given a choice of two matter for him, a matter of the world and a matter of the Hereafter, so he chooses matter of the Hereafter over the world, so that is the one who loves Allah-azwj, and the one who chooses a matter of the world, so that is the one there is no status for Allah-azwj with him’’.[61]
وَ قَالَ الصَّادِقُ ع الْقَلْبُ حَرَمُ اللَّهِ فَلَا تُسْكِنْ حَرَمَ اللَّهِ غَيْرَ اللَّهِ.
And Al-Sadiq-asws said: ‘The heart is a sanctuary of Allah-azwj, so do not let settle in a sanctuary of Allah-azwj, other than Allah-azwj’’.[62]
28 مُسَكِّنُ الْفُؤَادِ، لِلشَّهِيدِ الثَّانِي رَفَعَ اللَّهُ مَقَامَهُ فِي أَخْبَارِ دَاوُدَ ع يَا دَاوُدُ أَبْلِغْ أَهْلَ أَرْضِي أَنِّي حَبِيبُ مَنْ أَحَبَّنِي وَ جَلِيسُ مَنْ جَالَسَنِي وَ مُونِسٌ لِمَنْ أَنِسَ بِذِكْرِي وَ صَاحِبٌ لِمَنْ صَاحَبَنِي وَ مُخْتَارٌ لِمَنِ اخْتَارَنِي وَ مُطِيعٌ لِمَنْ أَطَاعَنِي
(The book) ‘Musakkin Al-Fuwaad’ of the second martyr, may Allah-azwj Raise his position, in a Hadeeth of Dawood-as: “O Dawood-as! Deliver to people of My-azwj earth, I-azwj am a beloved of the one loving Me-azwj, and a gatherer of the one who sits with Me-azwj, and a comforter for the one comforted by My-azwj Zikr, and a companion for the one accompanying Me-azwj, and a choice for the one choosing Me-azwj, and obedient to the one obeying Me-azwj!
مَا أَحَبَّنِي أَحَدٌ أَعْلَمُ ذَلِكَ يَقِيناً مِنْ قَلْبِهِ إِلَّا قَبِلْتُهُ لِنَفْسِي وَ أَحْبَبْتُهُ حُبّاً لَا يَتَقَدَّمُهُ أَحَدٌ مِنْ خَلْقِي مَنْ طَلَبَنِي بِالْحَقِّ وَجَدَنِي وَ مَنْ طَلَبَ غَيْرِي لَمْ يَجِدْنِي
No one loves Me-azwj, knowing that with certainty from his heart, except I-azwj shall Accept him with Love, no one from My-azwj creatures will precede him. One who seeks Me-azwj with the truth will find Me-azwj, and the one seeking other than Me-azwj will not find Me-azwj.
فَارْفُضُوا يَا أَهْلَ الْأَرْضِ مَا أَنْتُمْ عَلَيْهِ مِنْ غُرُورِهَا وَ هَلُمُّوا إِلَى كَرَامَتِي وَ مُصَاحَبَتِي وَ مُجَالَسَتِي وَ مُؤَانَسَتِي وَ آنِسُونِي أُؤَانِسْكُمْ وَ أُسَارِعْ إِلَى مَحَبَّتِكُمْ
Therefore reject, O people of the earth, what you-asws are upon of its deceptions, and come to My-azwj Honour, and My-azwj Accompaniment, and My-azwj Gathering and My-azwj Comfort, and comfort Me-azwj, I-azwj will Comfort you-as and be Quick to loving you-as!”
وَ أَوْحَى اللَّهُ إِلَى بَعْضِ الصِّدِّيقِينَ أَنَّ لِي عِبَاداً مِنْ عَبِيدِي يُحِبُّونِّي وَ أُحِبُّهُمْ وَ يَشْتَاقُونَ إِلَيَّ وَ أَشْتَاقُ إِلَيْهِمْ وَ يَذْكُرُونِّي وَ أَذْكُرُهُمْ فَإِنْ أَخَذْتَ طَرِيقَهُمْ أَحْبَبْتُكَ وَ إِنْ عَدَلْتَ عَنْهُمْ مَقَتُّكَ
And Allah-azwj Revealed to one of the righteous ones: “There are servants for Me-azwj from My‑azwj servants who are loving Me-azwj and I-azwj Love them, and they are yearning to Me-azwj and I-azwj Yearn to them, and they are mentioning Me-azwj and I-azwj Mention them. If you-as were to take to their way I-azwj will Love you-as, and if you turn away from them, I-azwj shall Cut you off!”
قَالَ يَا رَبِّ وَ مَا عَلَامَتُهُمْ
He-as said: ‘O Lord-azwj, and what are their signs?’
قَالَ يُرَاعُونَ الظِّلَالَ بِالنَّهَارِ كَمَا يُرَاعِي الشَّفِيقُ غَنَمَهُ وَ يَحِنُّونَ إِلَى غُرُوبِ الشَّمْسِ كَمَا تَحِنُّ الطَّيْرُ إِلَى أَوْكَارِهَا عِنْدَ الْغُرُوبِ
He-azwj Said: “They are taking care of the shadows at daytime just as the merciful one takes care of his sheep, and they are longing to the setting of the sun just as the bird longs to its nest at the sunset.
فَإِذَا جَنَّهُمُ اللَّيْلُ وَ اخْتَلَطَ الظَّلَامُ وَ فُرِشَتِ الْفُرُشُ وَ نُصِبَتِ الْأَسِرَّةُ وَ خَلَا كُلُّ حَبِيبٍ بِحَبِيبِهِ نَصَبُوا إِلَيَّ أَقْدَامَهُمْ وَ افْتَرَشُوا إِلَيَّ وُجُوهَهُمْ وَ نَاجَوْنِي بِكَلَامِي وَ تَمَلَّقُونِي بِأَنْعَامِي مَا بَيْنَ صَارِخٍ وَ بَاكٍ وَ بَيْنَ مُتَأَوِّهٍ وَ شَاكٍ وَ بَيْنَ قَائِمٍ وَ قَاعِدٍ وَ بَيْنَ رَاكِعٍ وَ سَاجِدٍ بِعَيْنِي
When the night shields them and the darkness mingles, and the spreads are spread out, and the beds are set-up, and every beloved is along with his beloved, they install their feed to Me‑azwj, and their spread their faces to Me-azwj, and they are whispering to Me-azwj with My-azwj Speech, and they are flattering Me-azwj for My-azwj Favour what is between a shouter and a crier, and between groaner and a complainer, and a stander and a sitter, and between a performer of Ruk’u and Sajdah in My-azwj Eyes.
مَا يَتَحَمَّلُونَ مِنْ أَجْلِي وَ بِسَمْعِي مَا يَشْكُونَ مِنْ حُبِّي أَوَّلُ مَا أُعْطِيهِمْ ثَلَاثاً الْأَوَّلُ أَقْذِفُ مِنْ نُورِي فِي قُلُوبِهِمْ فَيُخْبِرُونَ عَنِّي كَمَا أُخْبِرُ عَنْهُمْ
They are enduring for My-azwj reason, and for hearing what they are complaining of from My‑azwj Love. The first of what I-azwj shall Give them are three. Firstly, I-azwj shall Cast My-azwj Noor into their hearts. They are informing on My-azwj behalf is like what I-azwj Inform on their behalf!
وَ الثَّانِي لَوْ كَانَتِ السَّمَاوَاتُ وَ الْأَرَضُونَ وَ مَا فِيهِمَا مِنْ مَوَارِيثِهِمْ لَاسْتَقْلَلْتُهَا لَهُمْ
And secondly, had the skies and the earths and whatever is between the two was from their inheritances it would have been less for them!
وَ الثَّالِثُ أُقْبِلُ بِوَجْهِي عَلَيْهِمْ أَ فَتَرَى مَنْ أَقْبَلْتُ عَلَيْهِ بِوَجْهِي يَعْلَمُ أَحَدٌ مَا أُرِيدُ أَنْ أُعْطِيَهُ.
And thirdly, I-azwj shall Turn to the with My-azwj Face. Don’t you see, the one I-azwj Turn to with My-azwj Face would know what I-azwj Want to Give him?”’[63]
29 أَعْلَامُ الدِّينِ لِلدَّيْلَمِيِّ، رُوِيَ أَنَّ مُوسَى ع قَالَ: يَا رَبِّ أَخْبِرْنِي عَنْ آيَةِ رِضَاكَ عَنْ عَبْدِكَ
(The book) ‘A’laam Al Deen’ of Al Daylami –
‘It is reported that Musa-as said: ‘O Lord-azwj! Inform me-as about a sign of Your-azwj Pleasure with Your-azwj servant?’
فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ إِذَا رَأَيْتَنِي أُهَيِّئُ عَبْدِي لِطَاعَتِي وَ أَصْرِفُهُ عَنْ مَعْصِيَتِي فَذَلِكَ آيَةُ رِضَايَ.
Allah-azwj the Exalted Revealed to him-as: “When you-as see Me-azwj Preparing My-azwj servant to My-azwj obey Me-azwj and Turn him away from disobeying Me-azwj, so that is a sign of My-azwj Pleasure!”’[64]
وَ فِي رِوَايَةٍ أُخْرَى إِذَا رَأَيْتَ نَفْسَكَ تُحِبُّ الْمَسَاكِينَ وَ تُبْغِضُ الْجَبَّارِينَ فَذَلِكَ آيَةُ رِضَايَ.
And in another report: “When you see yourself loving the poor and hating the tyrants, so that is a sign of My-azwj Pleasure!”’[65]
باب 44 القلب و صلاحه و فساده و معنى السمع و البصر و النطق و الحياة الحقيقيات
CHAPTER 44 – THE HEART AND ITS CORRECTION, AND ITS CORRUPTION, AND MEANING OF THE HEARING, AND THE SIGHT, AND THE TALKING, AND THE REALITY OF LIFE
الآيات
The Verses
البقرة خَتَمَ اللَّهُ عَلى قُلُوبِهِمْ وَ عَلى سَمْعِهِمْ وَ عَلى أَبْصارِهِمْ غِشاوَةٌ
(Surah) Al Baqarah – Allah has Set a seal upon their hearts and upon their hearing, and there is a covering over their eyes [2:7].
و قال الله تعالى فِي قُلُوبِهِمْ مَرَضٌ فَزادَهُمُ اللَّهُ مَرَضاً وَ لَهُمْ عَذابٌ أَلِيمٌ بِما كانُوا يَكْذِبُونَ
And Allah-azwj the Exalted Said: There is a disease in their hearts, so Allah Increased their disease and for them would be a painful Punishment due to what they were belying [2:10]
و قال تعالى صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَرْجِعُونَ
Deaf, dumb (and) blind, so they will not be returning [2:18]
و قال تعالى صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لا يَعْقِلُونَ
And the Exalted Said: (They are) deaf, dumb, blind, so they are not understanding [2:171]
ثُمَّ قَسَتْ قُلُوبُكُمْ مِنْ بَعْدِ ذلِكَ فَهِيَ كَالْحِجارَةِ أَوْ أَشَدُّ قَسْوَةً وَ إِنَّ مِنَ الْحِجارَةِ لَما يَتَفَجَّرُ مِنْهُ الْأَنْهارُ وَ إِنَّ مِنْها لَما يَشَّقَّقُ فَيَخْرُجُ مِنْهُ الْماءُ وَ إِنَّ مِنْها لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ
Then your hearts hardened from after that, so these were like rocks, or more intense in hardness; and from the rocks there are (some) from which rivers burst forth, and from these there are (some) which split asunder, so the water comes out from them, and from these there are some which fall down out of fear of Allah, and Allah is not heedless of what you are doing [2:74]
و قال تعالى وَ أُشْرِبُوا فِي قُلُوبِهِمُ الْعِجْلَ بِكُفْرِهِمْ
And the Exalted Said: And they imbibed the calf into their hearts due to their Kufr. [2:93]
و قال تَشابَهَتْ قُلُوبُهُمْ
And Said: Their hearts are alike. [2:118].
آل عمران فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ ما تَشابَهَ مِنْهُ
(Surah) Aal-e-Imran-as – Then as for those in whose hearts there is perversity, so they are following what is allegorical from it, [3:7].
و قال تعالى رَبَّنا لا تُزِغْ قُلُوبَنا بَعْدَ إِذْ هَدَيْتَنا
And the Exalted Said: ‘Our Lord! Do not Let our hearts to deviate after You have Guided us aright, [3:8]
المائدة وَ حَسِبُوا أَلَّا تَكُونَ فِتْنَةٌ فَعَمُوا وَ صَمُّوا ثُمَّ تابَ اللَّهُ عَلَيْهِمْ ثُمَّ عَمُوا وَ صَمُّوا كَثِيرٌ مِنْهُمْ وَ اللَّهُ بَصِيرٌ بِما يَعْمَلُونَ
(Surah) Al Maidah – And they reckoned that strife would not be happening, so they were blinded and deafened. Then Allah Turned to them, then many of them were blinded and deafened; and Allah Sees what they are doing [5:71]
و قال تعالى وَ جَعَلْنا قُلُوبَهُمْ قاسِيَةً
And the Exalted Said: ‘and Made their hearts harsh. [5:13]
و قال تعالى أُولئِكَ الَّذِينَ لَمْ يُرِدِ اللَّهُ أَنْ يُطَهِّرَ قُلُوبَهُمْ
And the Exalted Said: They are those whom Allah does not Intend to purify their hearts. [5:41].
الأنعام إِنَّما يَسْتَجِيبُ الَّذِينَ يَسْمَعُونَ وَ الْمَوْتى يَبْعَثُهُمُ اللَّهُ ثُمَّ إِلَيْهِ يُرْجَعُونَ
(Surah) Al Anaam – But rather, they would respond, those who are listening; and (as for) the dead, Allah would Resurrect them, then to Him they would be returning [6:36]
و قال تعالى وَ الَّذِينَ كَذَّبُوا بِآياتِنا صُمٌّ وَ بُكْمٌ فِي الظُّلُماتِ
And the Exalted Said: And those who are belying our Signs are deaf and dumb in the darkness. [6:39]
و قال تعالى وَ جَعَلْنا عَلى قُلُوبِهِمْ أَكِنَّةً أَنْ يَفْقَهُوهُ وَ فِي آذانِهِمْ وَقْراً
And the Exalted Said: and We Made a covering to be upon their hearts lest they understand it, and a deafness to be in their ears, [6:25]
و قال وَ لكِنْ قَسَتْ قُلُوبُهُمْ
But their hearts had hardened [6:43]
و قال قُلْ أَ رَأَيْتُمْ إِنْ أَخَذَ اللَّهُ سَمْعَكُمْ وَ أَبْصارَكُمْ وَ خَتَمَ عَلى قُلُوبِكُمْ مَنْ إِلهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِهِ
Say: ‘Have you considered if Allah Takes away your hearing and your sight, and Seals upon your hearts who is a god apart from Allah Who can bring it back to you?’ [6:46].
و قال تعالى فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ كَذلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لا يُؤْمِنُونَ
And the Exalted Said: 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. Like that Allah Makes the uncleanness to be upon those who are not believing [6:125]
الأعراف وَ نَطْبَعُ عَلى قُلُوبِهِمْ فَهُمْ لا يَسْمَعُونَ
(Surah) Al Araaf: And We Seal upon their hearts, so they are not hearing [7:100]
و قال كَذلِكَ يَطْبَعُ اللَّهُ عَلى قُلُوبِ الْكافِرِينَ
And Said: And We Seal upon their hearts, so they are not hearing [7:100]
و قال تعالى لَهُمْ قُلُوبٌ لا يَفْقَهُونَ بِها وَ لَهُمْ أَعْيُنٌ لا يُبْصِرُونَ بِها وَ لَهُمْ آذانٌ لا يَسْمَعُونَ بِها أُولئِكَ كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ أُولئِكَ هُمُ الْغافِلُونَ
And the Exalted Said: For them are hearts they are not understanding with, and for them are eyes they are not seeing with, and for them are ears they are not hearing with. They are like the cattle, but they are more straying. These ones, they are the heedless ones [7:179]
الأنفال وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ
(Surah) Al Anfaal – and know that Allah Intervenes between a person and his heart, [8:24].
و قال إِذْ يَقُولُ الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ غَرَّ هؤُلاءِ دِينُهُمْ
And Said: When the hypocrites and those in whose hearts was a disease said: ‘Their Religion has deceived them, [8:49]
التوبة وَ طُبِعَ عَلى قُلُوبِهِمْ فَهُمْ لا يَفْقَهُونَ
(Surah) Al Tawbah – and there is a seal upon their hearts, so they don’t understand [9:87]
و قال تعالى وَ طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ فَهُمْ لا يَعْلَمُونَ
And the Exalted: and Allah Sealed upon their hearts, so they don’t know [9:93]
و قال سبحانه وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ وَ ماتُوا وَ هُمْ كافِرُونَ
And the Glorious Said: And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness, and they die while being Kafirs [9:125]
و قال تعالى ثُمَّ انْصَرَفُوا صَرَفَ اللَّهُ قُلُوبَهُمْ بِأَنَّهُمْ قَوْمٌ لا يَفْقَهُونَ
And the Exalted Said: Then they disperse. Allah has Turned away their hearts because they are a people not pondering [9:127]
يونس وَ مِنْهُمْ مَنْ يَسْتَمِعُونَ إِلَيْكَ أَ فَأَنْتَ تُسْمِعُ الصُّمَّ وَ لَوْ كانُوا لا يَعْقِلُونَ
(Surah) Yunus-as – And from them are ones who listen intently to you. But can you make the deaf to hear and even though they do not use their intellects [10:42]
وَ مِنْهُمْ مَنْ يَنْظُرُ إِلَيْكَ أَ فَأَنْتَ تَهْدِي الْعُمْيَ وَ لَوْ كانُوا لا يُبْصِرُونَ
And from them are ones who look on at you. But can you guide the blind and even though they cannot, see? [10:43]
و قال إِنَّ فِي ذلِكَ لَآياتٍ لِقَوْمٍ يَسْمَعُونَ
And Said: Surely in that are Signs for a people who listen [10:67]
و قال تعالى كَذلِكَ نَطْبَعُ عَلى قُلُوبِ الْمُعْتَدِينَ
Like that We Seal upon the hearts of the transgressors [10:74].
هود ما كانُوا يَسْتَطِيعُونَ السَّمْعَ وَ ما كانُوا يُبْصِرُونَ
(Surah) Hud – They could not bear the listening and they were not seeing [11:20]
و قال تعالى مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمى وَ الْأَصَمِّ وَ الْبَصِيرِ وَ السَّمِيعِ هَلْ يَسْتَوِيانِ مَثَلًا أَ فَلا تَذَكَّرُونَ
And the Exalted Said: 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 قُلْ هَلْ يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ أَمْ هَلْ تَسْتَوِي الظُّلُماتُ وَ النُّورُ
(Surah) Al Ra’ad – Say: ‘Are they equal, the blind and the seeing one? Or is it equal, the darkness and the light? [13:16]
إلى قوله تعالى أَنْزَلَ مِنَ السَّماءِ ماءً فَسالَتْ أَوْدِيَةٌ بِقَدَرِها فَاحْتَمَلَ السَّيْلُ زَبَداً رابِياً وَ مِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغاءَ حِلْيَةٍ أَوْ مَتاعٍ زَبَدٌ مِثْلُهُ كَذلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَ الْباطِلَ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفاءً وَ أَمَّا ما يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ كَذلِكَ يَضْرِبُ اللَّهُ الْأَمْثالَ
Up to His-azwj Words: He Sends down water from the sky, then it flows into the valleys by its measurement, and the torrent bears the swelling scum. And from what they are melting upon it in the fire seeking ornaments or apparatus, there is a scum the like of it. Like that Allah Compares the truth and the falsehood. Then as for the scum, so it goes as slag, and as for what benefits the people, it remains in the earth. Like that Allah Strikes the examples [13:17]
إلى قوله سبحانه أَ فَمَنْ يَعْلَمُ أَنَّما أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمى إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ
Up to Words of the Glorious: Is the one who knows that what has been Revealed unto you from your Lord is the Truth like the one who is blind? But rather, the ones with the understanding will be mindful [13:19]
و قال تعالى الَّذِينَ آمَنُوا وَ تَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
And the Exalted Said: Those who believe, and their hearts are reassured with the Mention of Allah. Indeed! By the Mention of Allah, the hearts get contented [13:28]
النحل أَمْواتٌ غَيْرُ أَحْياءٍ وَ ما يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ
(Surah) Al Nahl – (They are) dead, not living, and they are not aware when they would be Resurrected [16:21]
و قال تعالى إِنَّ فِي ذلِكَ لَآيَةً لِقَوْمٍ يَسْمَعُونَ
And the Exalted Said: Surely in that is a Sign for a people who listen [16:65]
و قال تعالى مَنْ عَمِلَ صالِحاً مِنْ ذَكَرٍ أَوْ أُنْثى وَ هُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً
And the Exalted Said: One who does righteous deeds, from male or female, and he is a Momin, then We will Make him live a good life [16:97]
إسراء وَ مَنْ كانَ فِي هذِهِ أَعْمى فَهُوَ فِي الْآخِرَةِ أَعْمى وَ أَضَلُّ سَبِيلًا
(Surah) Isra’a – And one who was blind regarding this, so he would be blind in the Hereafter and more straying from the way [17:72].
الكهف وَ رَبَطْنا عَلى قُلُوبِهِمْ
(Surah) Al Kahf – And We linked up their hearts, [18:14]
و قال تعالى وَ لا تُطِعْ مَنْ أَغْفَلْنا قَلْبَهُ عَنْ ذِكْرِنا وَ اتَّبَعَ هَواهُ وَ كانَ أَمْرُهُ فُرُطاً
And the Exalted: and do not obey one whose heart is heedless from Our Remembrance and is obeying his own desires, and his matter would always be neglected [18:28]
الأنبياء لاهِيَةً قُلُوبُهُمْ
(Surah) Al Anbiya – Their hearts are distracted, [21:3]
و قال تعالى قُلْ إِنَّما أُنْذِرُكُمْ بِالْوَحْيِ وَ لا يَسْمَعُ الصُّمُّ الدُّعاءَ إِذا ما يُنْذَرُونَ
And the Exalted Said: Say: ‘But rather, I warn you by the Revelation, and the deaf do not hear the call whenever they are warned’ [21:45]
الحج وَ بَشِّرِ الْمُخْبِتِينَ الَّذِينَ إِذا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ
(Surah) Al Hajj – and give glad tidings to the humble ones [22:34] Those, then Allah is mentioned, their hearts tremble; [22:35]
و قال تعالى أَ فَلَمْ يَسِيرُوا فِي الْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِها أَوْ آذانٌ يَسْمَعُونَ بِها فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
And the Exalted Said: So why do they not travel in the land? It would become for them such hearts they can be understanding with, or ears they can be hearing with. Thus, it is not the sights which are blinded, but it is the hearts in the chest which are blinded [22:46]
و قال تعالى لِيَجْعَلَ ما يُلْقِي الشَّيْطانُ فِتْنَةً لِلَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ وَ الْقاسِيَةِ قُلُوبُهُمْ
And the Exalted Said: So He Made what the Satan casted to be a fitna for those in whose hearts was a disease, and their hearts hardened [22:53]
الفرقان أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا
(Surah) Al Furqan – Or do you reckon that most of them are hearing or using their intellects? Surely, they are only like the cattle. But they are more straying of the way [25:44]
و قال تعالى وَ الَّذِينَ إِذا ذُكِّرُوا بِآياتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْها صُمًّا وَ عُمْياناً
And the Exalted Said: And those, when the Signs of their Lord are mentioned, do not fall deaf and blind upon these [25:73]
الشعراء يَوْمَ لا يَنْفَعُ مالٌ وَ لا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
(Surah) Al Shuara – On a Day neither wealth nor sons would be of benefit [26:88] Except one who comes to Allah with an unblemished heart [26:89]
و قال تعالى قالُوا سَواءٌ عَلَيْنا أَ وَعَظْتَ أَمْ لَمْ تَكُنْ مِنَ الْواعِظِينَ
And the Exalted Said: They said, ‘It is the same to us whether you preach to us or do not happen to be from the preachers [26:136]
و قال تعالى نَزَلَ بِهِ الرُّوحُ الْأَمِينُ عَلى قَلْبِكَ
The Trustworthy Spirit descended with it [26:193] Upon your heart [26:194]
و قال تعالى كَذلِكَ سَلَكْناهُ فِي قُلُوبِ الْمُجْرِمِينَ
And the Exalted Said: Like that, We Inserted it into the hearts of the criminals [26:200]
لا يُؤْمِنُونَ بِهِ حَتَّى يَرَوُا الْعَذابَ الْأَلِيمَ
They will not believe in it until they see the painful Punishment [26:201]
النمل إِنَّكَ لا تُسْمِعُ الْمَوْتى وَ لا تُسْمِعُ الصُّمَّ الدُّعاءَ إِذا وَلَّوْا مُدْبِرِينَ
(Surah) Al Naml: You can neither make the dead to hear, nor can you make the deaf to hear the call when they turn back retreating [27:80]
وَ ما أَنْتَ بِهادِي الْعُمْيِ عَنْ ضَلالَتِهِمْ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآياتِنا فَهُمْ مُسْلِمُونَ
Nor can you guide the blind out of their straying. Surely, you can only make hear the one who believes in Our Signs and they are submitters [27:81]
الروم فَإِنَّكَ لا تُسْمِعُ الْمَوْتى وَ لا تُسْمِعُ الصُّمَّ الدُّعاءَ إِذا وَلَّوْا مُدْبِرِينَ
(Surah) ‘Al Roum’ – For you cannot make the dead to hear and you cannot make the deaf to hear the call, when they turn back retreating [30:52]
وَ ما أَنْتَ بِهادِ الْعُمْيِ عَنْ ضَلالَتِهِمْ إِنْ تُسْمِعُ إِلَّا مَنْ يُؤْمِنُ بِآياتِنا فَهُمْ مُسْلِمُونَ
And you cannot guide the blind out from their straying. You cannot make to hear any except ones who believe in Our Signs, and they are submitting [30:53]
إلى قوله تعالى كَذلِكَ يَطْبَعُ اللَّهُ عَلى قُلُوبِ الَّذِينَ لا يَعْلَمُونَ
Up to Words of the Exalted: Like that, Allah Seals upon the hearts of those who do not know [30:59]
لقمان وَ إِذا تُتْلى عَلَيْهِ آياتُنا وَلَّى مُسْتَكْبِراً كَأَنْ لَمْ يَسْمَعْها كَأَنَّ فِي أُذُنَيْهِ وَقْراً
(Surah) Luqman-as – And when Our Verses are recited to him, he turns back arrogantly, as if he did not hear these, as if there is a heaviness in his ears, [31:7]
التنزيل إِنَّ فِي ذلِكَ لَآياتٍ أَ فَلا يَسْمَعُونَ
Surely, there are Signs in that. So will they not be listening? [32:26]
الأحزاب ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ
(Surah) Al Ahzaab – Allah did not Make two hearts for a man to be inside him, [33:4]
و قال تعالى وَ بَلَغَتِ الْقُلُوبُ الْحَناجِرَ
And the Exalted Said: and the hearts reached the throats, [33:10]
و قال تعالى وَ إِذْ يَقُولُ الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ ما وَعَدَنَا اللَّهُ وَ رَسُولُهُ إِلَّا غُرُوراً
And the Exalted Said: And when the hypocrites and those who had a sickness in their hearts were saying, ‘Allah and His Rasool did not promise us except to deceive!’ [33:12]
و قال تعالى وَ قَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ
And the Exalted Said: and Cast awe into their hearts. [33:26]
و قال تعالى وَ اللَّهُ يَعْلَمُ ما فِي قُلُوبِكُمْ
And the Exalted Said: and Allah Knows what is in their hearts, and Allah would always be, Knowing, Forbearing [33:51]
و قال تعالى ذلِكُمْ أَطْهَرُ لِقُلُوبِكُمْ وَ قُلُوبِهِنَ
And the Exalted Said: that would be purer for your hearts and their hearts. [33:53]
و قال لَئِنْ لَمْ يَنْتَهِ الْمُنافِقُونَ وَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ
And Said: If the hypocrites, and those in whose hearts is a disease, and the agitators in the city do not desist, [33:60]
فاطر وَ ما يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ
(Surah) Fatir – And they are not equal, the blind one and the seeing one [35:19]
وَ لَا الظُّلُماتُ وَ لَا النُّورُ
Nor the multiple darkness and the light [35:20]
وَ لَا الظِّلُّ وَ لَا الْحَرُورُ
Nor the shade and the heat [35:21]
وَ ما يَسْتَوِي الْأَحْياءُ وَ لَا الْأَمْواتُ إِنَّ اللَّهَ يُسْمِعُ مَنْ يَشاءُ وَ ما أَنْتَ بِمُسْمِعٍ مَنْ فِي الْقُبُورِ
And neither are the living equal to the dead. Surely, Allah Makes to hear one He so Desires to, and you cannot make hear the ones in the graves [35:22]
يس وَ جَعَلْنا مِنْ بَيْنِ أَيْدِيهِمْ سَدًّا وَ مِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْناهُمْ فَهُمْ لا يُبْصِرُونَ
(Surah) Yaseen – And We Made a barrier to be from their front and a barrier from their back, and We Covered them, so they are not seeing [36:9]
و قال تعالى لِيُنْذِرَ مَنْ كانَ حَيًّا
And the Exalted Said: one who was alive, [36:70]
الصافات وَ إِنَّ مِنْ شِيعَتِهِ لَإِبْراهِيمَ إِذْ جاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(Surah) Al Safaat – And indeed from his Shias, was Ibrahim [37:83] When he came to his Lord with an unblemished heart [37:84]
الزمر أَ فَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلامِ فَهُوَ عَلى نُورٍ مِنْ رَبِّهِ فَوَيْلٌ لِلْقاسِيَةِ قُلُوبُهُمْ مِنْ ذِكْرِ اللَّهِ أُولئِكَ فِي ضَلالٍ مُبِينٍ
(Surah) Al Zumar – Indeed! So the one whose heart Allah Expands for Islam, he is upon a Light from his Lord. Therefore woe be (unto them) for the harshness in their hearts from the Zikr of Allah! They are in clear error [39:22]
اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتاباً مُتَشابِهاً مَثانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَ قُلُوبُهُمْ إِلى ذِكْرِ اللَّهِ
Allah has Revealed the best Hadeeth, a Book resembling its double. The skins of those who fear their Lord shivers from it. Then their skins and their hearts become soft to the Zikr of Allah. [39:23]
المؤمن كَذلِكَ يَطْبَعُ اللَّهُ عَلى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ
(Surah) Al Momin – Like that Allah Seals upon every heart of an arrogant tyrant [40:35]
و قال تعالى وَ ما يَسْتَوِي الْأَعْمى وَ الْبَصِيرُ وَ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ لَا الْمُسِيءُ قَلِيلًا ما تَتَذَكَّرُونَ
And the Exalted Said: And they are not the same, the blind and the seeing one, and those who believe and do righteous deeds nor the evil doer. Little is what you are heeding [40:58]
السجدة فَأَعْرَضَ أَكْثَرُهُمْ فَهُمْ لا يَسْمَعُونَ
(Surah) Al Sajdah – Glad tidings and warning, but most of them turn away and they are not listening [41:4]
وَ قالُوا قُلُوبُنا فِي أَكِنَّةٍ مِمَّا تَدْعُونا إِلَيْهِ وَ فِي آذانِنا وَقْرٌ وَ مِنْ بَيْنِنا وَ بَيْنِكَ حِجابٌ فَاعْمَلْ إِنَّنا عامِلُونَ
And they are saying, ‘Our hearts are in coverings from what you are calling us to, and in our ears, there is a heaviness, and between us and you there is a veil, therefore work, we are (also) working’ [41:5]
و قال وَ الَّذِينَ لا يُؤْمِنُونَ فِي آذانِهِمْ وَقْرٌ وَ هُوَ عَلَيْهِمْ عَمًى أُولئِكَ يُنادَوْنَ مِنْ مَكانٍ بَعِيدٍ
And Said: And those who are not believing, there is a heaviness in their ears, and they are blind upon it. They would be called out to from a remote place’ [41:44]
الزخرف أَ فَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ وَ مَنْ كانَ فِي ضَلالٍ مُبِينٍ
(Surah) Al Zukhruf – So, can you make the deaf to hear, or guide the blind and the one who was in clear straying? [43:40]
الجاثية أَ فَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ وَ أَضَلَّهُ اللَّهُ عَلى عِلْمٍ وَ خَتَمَ عَلى سَمْعِهِ وَ قَلْبِهِ وَ جَعَلَ عَلى بَصَرِهِ غِشاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ أَ فَلا تَذَكَّرُونَ
(Surah) Al Jasiyah – So, do you see one who takes his desires as a god, and Allah Lets him stray upon knowledge and Seals upon his hearing and his heart, and Makes a covering to be upon his sight? Then who can guide him after Allah (has Denied him)? So will you not be mindful? [45:23]
محمد وَ مِنْهُمْ مَنْ يَسْتَمِعُ إِلَيْكَ حَتَّى إِذا خَرَجُوا مِنْ عِنْدِكَ قالُوا لِلَّذِينَ أُوتُوا الْعِلْمَ ما ذا قالَ آنِفاً أُولئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ وَ اتَّبَعُوا أَهْواءَهُمْ
(Surah) Muhammad-saww – And from them are ones who listen intently to you until when they exit from your presence, so they are saying to the one Given the Knowledge, ‘What is that he said just now?’ They are those Allah has Sealed upon their hearts, and they are pursuing their whims [47:16]
و قال تعالى أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ
And the Exalted Said: They are those Allah has Cursed, so He Made Deafened them and Blinded their visions [47:23]
أَ فَلا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلى قُلُوبٍ أَقْفالُها
So do they not ponder on the Quran, or are there locks upon (their) hearts [47:24]
الفتح هُوَ الَّذِي أَنْزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ لِيَزْدادُوا إِيماناً مَعَ إِيمانِهِمْ
(Surah) Al Fatah – He is the One Who Sent down the tranquillity into the hearts of the Momineen in order to increase Eman along with their Eman, [48:4]
الحجرات أُولئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوى
(Surah) Al Hujuraat – they are those whose hearts Allah has Tested for piety. [49:3]
ق وَ جاءَ بِقَلْبٍ مُنِيبٍ
(Surah) Qaf – Who fears the Beneficent in private and comes with a penitent heart [50:33]
و قال تعالى إِنَّ فِي ذلِكَ لَذِكْرى لِمَنْ كانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَ هُوَ شَهِيدٌ
Surely, there is a Zikr in that for one who has a heart for him, or casts the hearing, and he is a witness [50:37]
الحديد أَ لَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَنْ تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَ ما نَزَلَ مِنَ الْحَقِّ وَ لا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتابَ مِنْ قَبْلُ فَطالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَ كَثِيرٌ مِنْهُمْ فاسِقُونَ
(Surah) Al Hadeed – Has not the time yet come for those who believe that their hearts should be humble for the Zikr of Allah and what has come down from the Truth? And they should not become like those Given the Book from before, so the term prolonged upon them and their hearts hardened, and most of them are transgressors [57:16]
المجادلة أُولئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمانَ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ
(Surah) Al Mujadilah – They, Allah has Written the Eman to be in their hearts and He Aids them with a Spirit from Him. [58:22]
الصف فَلَمَّا زاغُوا أَزاغَ اللَّهُ قُلُوبَهُمْ
(Surah) Al Saff – But when they deviated, Allah Deviated their hearts, [61:5]
المنافقين فَطُبِعَ عَلى قُلُوبِهِمْ فَهُمْ لا يَفْقَهُونَ إلى قوله تعالى كَأَنَّهُمْ خُشُبٌ مُسَنَّدَةٌ
(Surah) Al Munafiqeen – so Allah Sealed upon their hearts, therefore they are not understanding [63:3]– up to His-azwj Words: It is as if they are planks propped up. [63:4]
التغابن وَ مَنْ يُؤْمِنْ بِاللَّهِ يَهْدِ قَلْبَهُ
(Surah) Al Taghabun – And one who believes in Allah, He Guides his heart, [64:11]
الملك وَ قالُوا لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ ما كُنَّا فِي أَصْحابِ السَّعِيرِ
(Surah) Al Mulk – And they shall say, ‘If only we had listened or used our intellects, we would not have been among the inmates of the Blazing Fire’ [67:10]
و قال تعالى أَ فَمَنْ يَمْشِي مُكِبًّا عَلى وَجْهِهِ أَهْدى أَمَّنْ يَمْشِي سَوِيًّا عَلى صِراطٍ مُسْتَقِيمٍ
Is one who walks prone upon his face more guided, or one who walks upright on a Straight Path? [67:22]
أ لم نشرح أَ لَمْ نَشْرَحْ لَكَ صَدْرَكَ
(Surah) Al Inshirah – Did We not Expand your chest for you? [94:1]
1- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ قَلْبٍ إِلَّا وَ لَهُ أُذُنَانِ عَلَى إِحْدَاهُمَا مَلَكٌ مُرْشِدٌ وَ عَلَى الْأُخْرَى شَيْطَانٌ مُفْتِنٌ هَذَا يَأْمُرُهُ وَ هَذَا يَزْجُرُهُ الشَّيْطَانُ يَأْمُرُهُ بِالْمَعَاصِي وَ الْمَلَكُ يَزْجُرُهُ عَنْهَا وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ عَنِ الْيَمِينِ وَ عَنِ الشِّمالِ قَعِيدٌ ما يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Ibn Abu Umeyr, from Hammad,
‘From Abu Abdullah-asws having said: ‘There is none from a heart except and there are two ears for it. Upon one of them is a guiding Angel, and upon the other there is a tempting Satan‑la. This one instructs him and this ones rebukes him. The Satan-la instructs him with the disobedience, and the Angel rebukes him from it, and it is the Word of Allah-azwj Mighty and Majestic: When the two receivers receive, seated on the right and on the left [50:17] He does not utter a word except by him is an observer, ready [50:18]’’.[66]
تبيين
Clarification (Ahadeeth only)
قَالَ ص لِلْقَلْبِ لَمَّتَانِ لَمَّةٌ مِنَ الْمَلَكِ إِيعَادٌ بِالْخَيْرِ وَ تَصْدِيقٌ بِالْحَقِّ فَمَنْ وَجَدَ ذَلِكَ فَلْيَعْلَمْ أَنَّهُ مِنَ اللَّهِ فَلْيَحْمَدِ اللَّهَ وَ لَمَّةٌ مِنَ الْعَدُوِّ إِيعَادٌ بِالشَّرِّ وَ تَكْذِيبٌ بِالْحَقِّ وَ نَهْيٌ عَنِ الْخَيْرِ فَمَنْ وَجَدَ ذَلِكَ فَلْيَتَعَوَّذْ مِنَ الشَّيْطَانِ ثُمَّ تَلَا الشَّيْطانُ يَعِدُكُمُ الْفَقْرَ الْآيَةَ.
He-saww said: ‘For the heart there are two travel companionships – a companionship from the Angel assisting with the good and ratification of the truth. So the one who feels that, let him know that it is from Allah-azwj, and let him praise Allah-azwj; and a companionship from the enemy assisting with the evil and belying the truth, and forbidding from the good. So the one who feels that, let him seek Refuge from the Satan-la!’ Then he-saww recited: The Satan promises you the poverty [2:268] – the Verse’’.
قَالَ رَسُولُ اللَّهِ ص قَلْبُ الْمُؤْمِنِ بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ الرَّحْمَنِ.
Rasool-Allah-saww said: ‘The heart of a Momin is between two fingers from the Fingers of the Beneficent’’.
قَالَ رَسُولُ اللَّهِ ص مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَ لَهُ شَيْطَانٌ قَالُوا وَ لَا أَنْتَ يَا رَسُولَ اللَّهِ قَالَ وَ لَا أَنَا إِلَّا أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَعَانَنِي عَلَيْهِ فَأَسْلَمَ فَلَمْ يَأْمُرْنِي إِلَّا بِخَيْرٍ.
Rasool-Allah-saww said: ‘There no one from you except and there is a Satan-la for him’. They said, ‘And not even you-saww, O Rasool-Allah-saww?’ He-saww said: ‘And not even me-saww, except that Allah-azwj Mighty and Majestic Assists me-saww against him-la, so I-azwj am safe, and He-azwj does not Command me-saww except with good’’.
وَ فِي الْحَدِيثِ إِنَّ الشَّيْطَانَ وَاضِعٌ خَطْمَهُ عَلَى قَلْبِ ابْنِ آدَمَ فَإِذَا ذَكَرَ اللَّهَ خَنَسَ وَ إِنْ نَسِيَ اللَّهَ الْتَقَمَ قَلْبَهُ.
And in the Hadeeth: ‘The Satan-la places his-la snout upon the heart of a son of Adam-as. When he mentions (does Zikr) of Allah-azwj, he-la withdraws, and if he forgets Allah-azwj, he-la swallows his heart’’.
قَالَ ص إِنَّ الشَّيْطَانَ لَيَجْرِي مِنِ ابْنِ آدَمَ مَجْرَى الدَّمِ فَضَيِّقُوا مَجَارِيَهُ بِالْجُوعِ.
He-saww said: ‘The Satan-la tends to flow from the son of Adam-as the flow of blood, therefore waste his-la flowing with the hunger’’.
قَالَ رَسُولُ اللَّهِ ص إِنَّ الشَّيْطَانَ قَعَدَ لِابْنِ آدَمَ فِي طُرُقِهِ فَقَعَدَ لَهُ بِطَرِيقِ الْإِسْلَامِ فَقَالَ لَهُ أَ تُسْلِمُ وَ تَتْرُكُ دِينَكَ وَ دِينَ آبَائِكَ فَعَصَاهُ فَأَسْلَمَ
Rasool-Allah-saww said: ‘The Satan-la sits to the son of Adam-as in his paths. He-la sits for him in the path of Al-Islam. He-la says to him, ‘You have become a Muslim and left your religion and religion of your forefathers?’ But he disobeys him and becomes a Muslim.
ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْهِجْرَةِ فَقَالَ أَ تُهَاجِرُ وَ تَدَعُ أَرْضَكَ وَ نِسَاءَكَ فَعَصَاهُ فَهَاجَرَ
Then he-la sits for him in the path of the emigration. He-la says, ‘Are you emigrating and leaving your land and your womenfolk?’ But he disobeys and emigrates.
ثُمَّ قَعَدَ لَهُ بِطَرِيقِ الْجِهَادِ فَقَالَ أَ تُجَاهِدُ وَ هُوَ تَلَفُ النَّفْسِ وَ الْمَالِ فَتُقَاتِلُ فَتُقْتَلُ فَتُنْكَحُ نِسَاؤُكَ وَ تُقْسَمُ مَالُكَ فَعَصَاهُ فَجَاهَدَ
Then he-la sits for him in the path of Al-Jihad. He-la says. ‘Are you doing Jihad and it is damaging of the self and the wealth? You will fight and be killed, and your wives would be (re)married, and your wealth will be distributed’. He disobeys him-la, and he does Jihad’.
قَالَ رَسُولُ اللَّهِ ص فَمَنْ فَعَلَ ذَلِكَ فَمَاتَ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ.
Rasool-Allah-saww said: ‘The one who does that. (When) he dies, he would have a right upon Allah-azwj to Enter him into the Paradise’’.
2- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ سَعْدَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلْقَلْبِ أُذُنَيْنِ فَإِذَا هَمَّ الْعَبْدُ بِذَنْبٍ قَالَ لَهُ رُوحُ الْإِيمَانِ لَا تَفْعَلْ وَ قَالَ لَهُ الشَّيْطَانُ افْعَلْ وَ إِذَا كَانَ عَلَى بَطْنِهَا نُزِعَ مِنْهُ رُوحُ الْإِيمَانِ.
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Sa’dan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘For the heart there are two ears, so when the servant things of sinning, the spirit of Eman says to him, ‘Don’t do it!’ And the Satan-la says to him, ‘Do it!’ And when he is upon her belly (for committing adultery), the spirit of Eman is snatched from him’’.[67]
3- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ إِلَّا وَ لِقَلْبِهِ أُذُنَانِ فِي جَوْفِهِ أُذُنٌ يَنْفُثُ فِيهَا الْوَسْوَاسُ الْخَنَّاسُ وَ أُذُنٌ يَنْفُثُ فِيهَا الْمَلَكُ فَيُؤَيِّدُ اللَّهُ الْمُؤْمِنَ بِالْمَلَكِ وَ ذَلِكَ قَوْلُهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Aban Bin Taghlib,
‘From Abu Abdullah-asws having said: ‘There is none from a Momin except and there are two ears for his heart in his interior – an ear the slinking whisperer blows into it, and an ear the Angel blows into it. Allah-azwj Assists the Momin with the Angel, and that is His-azwj Word: and He Aids them with a Spirit from Him [58:22]’’.[68]
بيان:
Explanation – (Ahadeeth only)
رُوِيَ عَنِ النَّبِيِّ ص أَنَّ الشَّيْطَانَ وَاضِعٌ خَطْمَهُ عَلَى قَلْبِ ابْنِ آدَمَ فَإِذَا ذَكَرَ اللَّهَ سُبْحَانَهُ خَنَسَ وَ إِنْ نَسِيَ الْتَقَمَ قَلْبَهُ فَذَلِكَ الْوَسْوَاسُ الْخَنَّاسُ.
It is reported from the Prophet-saww: ‘The Satan-la places his-la snout upon the heart of a son of Adam-as. When he mentioned Allah-azwj the Glorious, he-la withdraws, and if he forgets, he-la swallows his heart. So that is the slinking whisperer’’.
وَ رَوَى الْعَيَّاشِيُّ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ مُؤْمِنٍ إِلَّا وَ لِقَلْبِهِ فِي صَدْرِهِ أُذُنَانِ أُذُنٌ يَنْفُثُ فِيهَا الْمَلَكُ وَ أُذُنٌ يَنْفُثُ فِيهَا الْوَسْوَاسُ الْخَنَّاسُ فَيُؤَيِّدُ اللَّهُ الْمُؤْمِنَ بِالْمَلَكِ وَ هُوَ قَوْلُهُ سُبْحَانَهُ وَ أَيَّدَهُمْ بِرُوحٍ مِنْهُ.
And it is reported by Al-Ayyashi – from Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘There is none from a Momin except and there are two ears for his heart in his chest. And ear the Angels blows into it, and an ear the slinking (creeping) whisperer blows into it. Allah-azwj Assists the Momin with the Angel, and it is Word of the Glorious: and He Aids them with a Spirit from Him [58:22]’’.
قَالَ النَّبِيُّ ص إِنَّ الشَّيْطَانَ لَيَجْثِمُ عَلَى قَلْبِ بَنِي آدَمَ لَهُ خُرْطُومٌ كَخُرْطُومِ الْكَلْبِ إِذَا ذَكَرَ الْعَبْدُ اللَّهَ عَزَّ وَ جَلَّ خَنَسَ أَيْ رَجَعَ عَلَى عَقِبَيْهِ وَ إِذَا غَفَلَ عَنْ ذِكْرِ اللَّهِ وَسْوَسَ
The Prophet-saww said: ‘The Satan-la perches upon the heart of a son of Adam-as. For him-la is a nostril like the nostril of the dog. When the servant mentioned Allah-azwj Mighty and Majestic, he-la withdraws, i.e., returns upon his-la heels, and when he is heedless from the Zikr of Allah‑azwj, he-la insinuates (waswaas).
فَاشْتُقَّ لَهُ اسْمَانِ مِنْ فِعْلَيْهِ الْوَسْوَاسُ مِنْ وَسْوَسَتِهِ عِنْدَ غَفْلَةِ الْعَبْدِ وَ الْخَنَّاسُ مِنْ خُنُوسِهِ عِنْدَ ذِكْرِ الْعَبْدِ.
Two names have been derived from his-la deeds, the ‘Waswaas’ from his-la insinuating at the heedlessness of the servant, and ‘Al-Khannas’ from his-la withdrawal during the Zikr of Allah‑azwj by the servant’’.
4- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الدُّبَيْلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ سُفْيَانَ عَنْ مُجَاهِدٍ عَنِ الشَّعْبِيِّ عَنِ النُّعْمَانِ بْنِ بَشِيرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص فِي الْإِنْسَانِ مُضْغَةٌ إِذَا هِيَ سَلِمَتْ وَ صَحَّتْ سَلِمَ بِهَا سَائِرُ الْجَسَدِ فَإِذَا سَقِمَتْ سَقِمَ لَهَا سَائِرُ الْجَسَدِ وَ فَسَدَ وَ هِيَ الْقَلْبُ.
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Muhammad Bin Ibrahim Al Dubeyli,
‘From Abu Abdullah-asws, from Sufyan, from Mujahid, from Al-Shaby, from Al-Numan Bin Bashir who said, ‘Rasool-Allah-saww said: ‘In the human being there is a lump. When it is safe and healthy, the rest of the body is safe with it. When it sickens, the rest of the body sickens with it and spoils, and it is Al-Qalb – the heart’’.[69]
5- شي، تفسير العياشي فِي حَدِيثِ إِسْحَاقَ بْنِ عَمَّارٍ فِي قَوْلِ اللَّهِ خُذُوا ما آتَيْناكُمْ بِقُوَّةٍ أَ قُوَّةٌ فِي الْأَبْدَانِ أَمْ قُوَّةٌ فِي الْقُلُوبِ قَالَ فِيهِمَا جَمِيعاً.
Tafseer Al Ayyashi – in a Hadeeth by Is’haq Bin Ammar,
‘Regarding Words of Allah-azwj: “Grab what We Gave you with strength [7:171], ‘Is it strength of the bodies or strength of the hearts?’ He-asws said: ‘Regarding both of these’’.[70]
6- ل، الخصال الْخَلِيلُ عَنْ أَبِي الْعَبَّاسِ السَّرَّاجِ عَنْ قُتَيْبَةَ عَنْ رُشَيْدِ بْنِ سَعْدٍ الْبَصْرِيِّ عَنْ شَرَاحِيلَ بْنِ يَزِيدَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ وَ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: إِذَا طَابَ قَلْبُ الْمَرْءِ طَابَ جَسَدُهُ وَ إِذَا خَبُثَ الْقَلْبُ خَبُثَ الْجَسَدُ.
(The book) ‘Al Khisaal’ – Al Khaleel, from Abu Al Abbas Al Sarraj, from Quteyba, from Rusheyd Bin Sa’ad Al Basry, from Sharaheel Bin Yazeed, from Abdullah Bin Umar, and Abu Hureyra (well-known fabricator),
‘From the Prophet-saww having said: ‘When the heart of a person is good his body is good, and when the heart is bad the body is bad’’.[71]
7- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص شَرُّ الْعَمَى عَمَى الْقَلْبِ.
(The book) ‘Al Amaali’ of Al Safouq,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Evilest of the blindness’s is blindness of the heart’’.[72]
8- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع ابْنَهُ يَا بُنَيَّ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنْ ذَلِكَ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ ذَلِكَ مَرَضُ الْقَلْبِ وَ إِنَّ مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلُ مِنْ ذَلِكَ صِحَّةُ الْبَدَنِ وَ أَفْضَلُ مِنْ ذَلِكَ تَقْوَى الْقُلُوبِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws advised his-asws son with: ‘O my-asws son! From the afflictions is the destitution, and severer than that is illness of the body, and severer than that is illness of the heart; and from the bounties is capacious wealth, and superior to that is health of the body, and superior to that is piety of the hearts’’.[73]
9- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْقُلُوبُ ثَلَاثَةٌ قَلْبٌ مَنْكُوسٌ لَا يَعْثُرُ عَلَى شَيْءٍ مِنَ الْخَيْرِ وَ هُوَ قَلْبُ الْكَافِرِ وَ قَلْبٌ فِيهِ نُكْتَةٌ سَوْدَاءُ فَالْخَيْرُ وَ الشَّرُّ فِيهِ يَعْتَلِجَانِ فَمَا كَانَ مِنْهُ أَقْوَى غَلَبَ عَلَيْهِ وَ قَلْبٌ مَفْتُوحٌ فِيهِ مِصْبَاحٌ يَزْهَرُ فَلَا يُطْفَأُ نُورُهُ إِلَى يَوْمِ الْقِيَامَةِ وَ هُوَ قَلْبُ الْمُؤْمِنِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboun, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘The hearts are three (types) – an overturned heart, not impacted by anything from the good, and it is the heart of a Kafir; and a heart wherein is a black spot, so the good and the evil are stirring in it. Whatever were to be stronger from it, would overcome upon him; and an open heart wherein is a blossoming lamp, so its light will not be extinguished up to the Day of Qiyamah, and it is the heart of a Momin’’.[74]
10- مع، معاني الأخبار الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ هَارُونَ عَنِ الْمُفَضَّلِ عَنْ سَعْدٍ الْخَفَّافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْقُلُوبُ أَرْبَعَةٌ قَلْبٌ فِيهِ نِفَاقٌ وَ إِيمَانٌ وَ قَلْبٌ مَنْكُوسٌ وَ قَلْبٌ مَطْبُوعٌ وَ قَلْبٌ أَزْهَرُ أَنْوَرُ
(The book) ‘Ma’any Al Akhbaar’ – Al Attar, from his father, from Ibn Aban, from Ibn Awrama, from Muhammad Bin Khalid, from Haroun, from Al Mufazzal, from Sa’ad Al Khaffaf,
‘From Abu Ja’far-asws having said: ‘The hearts are four (types) – a heart wherein is hypocrisy and Eman, and an overturned heart, and a layered heart, and blossoming radiating heart’.
قُلْتُ مَا الْأَزْهَرُ
I said, ‘What is the blossom?’
قَالَ فِيهِ كَهَيْئَةِ السِّرَاجِ فَأَمَّا الْمَطْبُوعُ فَقَلْبُ الْمُنَافِقِ وَ أَمَّا الْأَزْهَرُ فَقَلْبُ الْمُؤْمِنِ إِنْ أَعْطَاهُ اللَّهُ عَزَّ وَ جَلَّ شَكَرَ وَ إِنِ ابْتَلَاهُ صَبَرَ وَ أَمَّا الْمَنْكُوسُ فَقَلْبُ الْمُشْرِكِ
He-asws said: ‘In it is a form of a lamp. As for the layered, the heart of a hypocrisy, and as for the blossoming, the heart of a Momin. If Allah-azwj Mighty and Majestic were to Give him, he thanks, and if He-azwj Tries him, he is patient, and as for the overturned, the heart of a Polytheist.
ثُمَّ قَرَأَ هَذِهِ الْآيَةَ أَ فَمَنْ يَمْشِي مُكِبًّا عَلى وَجْهِهِ أَهْدى أَمَّنْ يَمْشِي سَوِيًّا عَلى صِراطٍ مُسْتَقِيمٍ
Then he-asws recited this Verse: Is one who walks prone upon his face more guided, or one who walks upright on a Straight Path? [67:22].
وَ أَمَّا الْقَلْبُ الَّذِي فِيهِ إِيمَانٌ وَ نِفَاقٌ فَهُمْ قَوْمٌ كَانُوا بِالطَّائِفِ فَإِنْ أَدْرَكَ أَحَدَهُمْ أَجَلُهُ عَلَى نِفَاقِهِ هَلَكَ وَ إِنْ أَدْرَكَ عَلَى إِيمَانِهِ نَجَا.
‘And as for the heart in which is Eman and hypocrisy, they are a people who were at Al Taif. Whenever one of them came across his death upon his hypocrisy, he was destroyed, and if he came across it upon his Eman, he attained salvation’’.[75]
11- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ عَلَامَاتِ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسْوَةُ الْقَلْبِ وَ شِدَّةُ الْحِرْصِ فِي طَلَبِ الرِّزْقِ وَ الْإِصْرَارُ عَلَى الذَّنْبِ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘From the signs of wretchedness are – the frozen (emotionless) eyes, and cruel heart, and intense greed in seeking the sustenance, and the persistence upon the sin’’.[76]
12- ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ أَرْبَعُ خِصَالٍ مِنَ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسَاوَةُ الْقَلْبِ وَ بُعْدُ الْأَمَلِ وَ حُبُّ الْبَقَاءِ.
(The book) ‘Al Khisaal’ –
‘In a bequest of the Prophet-saww to Ali-asws: ‘O Ali-asws! There are four characteristics of the wretchedness – frozen (emotionless) eyes, and cruel heart, and long hopes, and love of remaining (long life)’’.[77]
13- ع، علل الشرائع مُحَمَّدُ بْنُ مُوسَى الْبَرْقِيُّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ مَاجِيلَوَيْهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: أَعْجَبُ مَا فِي الْإِنْسَانِ قَلْبُهُ وَ لَهُ مَوَادُّ مِنَ الْحِكْمَةِ وَ أَضْدَادٌ مِنْ خِلَافِهَا
(The book) ‘Ilal Al Sharaie’ – Muhammad Bin Musa Al Barqy, from Ali Bin Muhammad Majaylawiya, from Al Barqy, from his father, from Muhammad Bin Sinan,
‘Raising it to Amir Al-Momineen-asws having said: ‘The most wonderous of what is in the human being is his heart, and for it are materials of wisdom, and opposites of its differences.
فَإِنْ سَنَحَ لَهُ الرَّجَاءُ أَذَلَّهُ الطَّمَعُ وَ إِنْ هَاجَ بِهِ الطَّمَعُ أَهْلَكَهُ الْحِرْصُ وَ إِنْ مَلَكَهُ الْيَأْسُ قَتَلَهُ الْأَسَفُ وَ إِنْ عَرَضَ لَهُ الْغَضَبُ اشْتَدَّ بِهِ الْغَيْظُ وَ إِنْ سُعِدَ بِالرِّضَا نَسِيَ التَّحَفُّظَ وَ إِنْ نَالَهُ الْخَوْفُ شَغَلَهُ الْحَذَرُ
If the hope occurs for him, the avarice humiliates him, and if the avarice stirs with it, the greed with destroy him, and it the despair controls him, the regret kills him, and if the anger presents to him the rage intensified with him, and if happy with the satisfaction he forgets the memory, and if the fear attains him, the carefulness pre-occupies him.
وَ إِنِ اتَّسَعَ لَهُ الْأَمْنُ اسْتَلَبَتْهُ الْغِرَّةُ وَ إِنْ جُدِّدَتْ لَهُ النِّعْمَةُ أَخَذَتْهُ الْعِزَّةُ وَ إِنْ أَصَابَتْهُ مُصِيبَةٌ فَضَحَهُ الْجَزَعُ وَ إِنِ اسْتَفَادَ مَالًا أَطْغَاهُ الْغِنَى وَ إِنْ عَضَّتْهُ فَاقَةٌ شَغَلَهُ الْبَلَاءُ وَ إِنْ جَهَدَهُ الْجُوعُ قَعَدَ بِهِ الضَّعْفُ وَ إِنْ أَفْرَطَ فِي الشِّبَعِ كَظَّتْهُ الْبِطْنَةُ فَكُلُّ تَقْصِيرٍ بِهِ مُضِرٌّ وَ كُلُّ إِفْرَاطٍ بِهِ مُفْسِدٌ.
And if the security is expanded for him, the negligence will plunder him, and if the bounty is renewed for him, the honour will pull him away, and if a calamity hits him the panic will expose him, and if he benefits with wealth, the riches will extinguish it, and if he destitution bites him, the affliction will pre-occupy him, and if his effort is the hunger, the weakness will sit with him, and if he is excessive in satiation, the belly will overwhelm him. So every deficiency with him is harmful and every excessive is spoiling with him’’.[78]
14- ع، علل الشرائع بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَمِعْتُهُ يَقُولُ لِرَجُلٍ اعْلَمْ يَا فُلَانُ إِنَّ مَنْزِلَةَ الْقَلْبِ مِنَ الْجَسَدِ بِمَنْزِلَةِ الْإِمَامِ مِنَ النَّاسِ الْوَاجِبِ الطَّاعَةُ عَلَيْهِمْ
(The book) ‘Al Ilal’ Al Sharaie – By this chain, from Muhammad Bin Sinan, from one of his companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying to a man: ‘Know, O so and so! The status of the heart from the body is the status of the Imam-asws from the people, (the Imam-asws) of obligatory obedience upon them.
أَ لَا تَرَى أَنَّ جَمِيعَ جَوَارِحِ الْجَسَدِ شُرَطٌ لِلْقَلْبِ وَ تَرَاجِمَةٌ لَهُ مُؤَدِّيَةٌ عَنْهُ الْأُذُنَانِ وَ الْعَيْنَانِ وَ الْأَنْفُ وَ الْفَمُ وَ الْيَدَانِ وَ الرِّجْلَانِ وَ الْفَرْجُ
Don’t you see that entirety of limbs of the body are policemen for the heart and interpreters for it, implementing from it? – the ears, and the eyes, and the nose, and the mouth, and the hands, and the legs, and the private parts.
فَإِنَّ الْقَلْبَ إِذَا هَمَّ بِالنَّظَرِ فَتَحَ الرَّجُلُ عَيْنَيْهِ وَ إِذَا هَمَّ بِالاسْتِمَاعِ حَرَّكَ أُذُنَيْهِ وَ فَتَحَ مَسَامِعَهُ فَسَمِعَ وَ إِذَا هَمَّ الْقَلْبُ بِالشَّمِّ اسْتَنْشَقَ بِأَنْفِهِ فَأَدَّى تِلْكَ الرَّائِحَةَ إِلَى الْقَلْبِ وَ إِذَا هَمَّ بِالنُّطْقِ تَكَلَّمَ بِاللِّسَانِ وَ إِذَا هَمَّ بِالْحَرَكَةِ سَعَتِ الرِّجْلَانِ وَ إِذَا هَمَّ بِالشَّهْوَةِ تَحَرَّكَ الذَّكَرُ
So the heart, when it thinks of looking, the man opens his eyes, and when it thinks of listening, his ears stir and his hearing is opened, so he hears, and when the heart thinks of smelling, he inhales with his nose and delivers that aroma to the heart, and when it thinks of speaking, he talks with the tongue, and when it thinks of moving the legs expand, and when it thinks of the lustful desire, the manhood stirs.
فَهَذِهِ كُلُّهَا مُؤَدِّيَةٌ عَنِ الْقَلْبِ بِالتَّحْرِيكِ وَ كَذَلِكَ يَنْبَغِي لِلْإِمَامِ أَنْ يُطَاعَ لِلْأَمْرِ مِنْهُ.
So these, all of them are implementers from the heart with the movement, and like that it is befitting for the Imam-asws and the orders from him are obeyed’’.[79]
عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: إِنَّ الْقُلُوبَ بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ اللَّهِ يَقْلِبُهَا كَيْفَ يَشَاءُ سَاعَةَ كَذَا وَ سَاعَةَ كَذَا.
From Al Baqir-asws having said: ‘The hearts are between two fingers from the Fingers of Allah‑azwj. He-azwj Turns these however He-azwj so Desires, at times like this, and at times like this’’.[80]
15- ل، الخصال عَنِ الصَّادِقِ ع عَنْ حَكِيمٍ أَنَّهُ قَالَ: قَلْبُ الْكَافِرِ أَقْسَى مِنَ الْحَجَرِ.
(The book) ‘Al Khisaal’ –
‘From Al Sadiq-asws, from Hakeem, he-asws said: ‘The heart of a Kafir is harder than the stone’’.[81]
16- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي حَدِيثٍ طَوِيلٍ يَقُولُ فِيهِ أَلَا إِنَّ لِلْعَبْدِ أَرْبَعَ أَعْيُنٍ عَيْنَانِ يُبْصِرُ بِهِمَا أَمْرَ دِينِهِ وَ دُنْيَاهُ وَ عَيْنَانِ يُبْصِرُ بِهِمَا أَمْرَ آخِرَتِهِ
(The book) ‘Al Khisaal’ – My father, from Sa’ad from Al Asbahany, from Al Minqary, from Sufyan Bin Yuauna, from Al Zuhry,
‘From Ali-asws Bin Al-Husayn-asws in a lengthy Hadeeth saying in it: ‘Indeed! For the servant there are four eyes – two eyes he sees the matters of his religion and his world with, and two eyes he sees the matter of his Hereafter with!
فَإِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً فَتَحَ لَهُ الْعَيْنَيْنِ اللَّتَيْنِ فِي قَلْبِهِ فَأَبْصَرَ بِهِمَا الْغَيْبَ وَ أَمْرَ آخِرَتِهِ وَ إِذَا أَرَادَ بِهِ غَيْرَ ذَلِكَ تَرَكَ الْقَلْبَ بِمَا فِيهِ.
When Allah-azwj Wants good with a servant, He-azwj for him the two eyes which are in his heart, so he sees the hidden matters with these and the matters of his Hereafter, and when He-azwj Wants other than that for a servant, He-azwj Leaves the heart with whatever is in it’’.[82]
17- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ لِلْقَلْبِ أُذُنَيْنِ رُوحُ الْإِيمَانِ يُسَارُّهُ بِالْخَيْرِ وَ الشَّيْطَانُ يُسَارُّهُ بِالشَّرِّ فَأَيُّهُمَا ظَهَرَ عَلَى صَاحِبِهِ غَلَبَهُ.
(The book) ‘Qurb Al Asnaad’ – Ibn Sa’ad, from Al Azdy,
‘From Abu Abdullah-asws having said: ‘For the heart there are two ears – a spirit of Eman conducting him with the good, and a Satan-la conducting him with the evil. So, whichever of the two prevails upon its counterpart, overcomes him’’.[83]
18- فس، تفسير القمي سَعِيدُ بْنُ مُحَمَّدٍ عَنْ بَكْرِ بْنِ سَهْلٍ عَنْ عَبْدِ الْغَنِيِّ بْنِ سَعِيدٍ الثَّقَفِيِّ عَنْ مُوسَى بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُقَاتِلِ بْنِ سُلَيْمَانَ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِهِ مِنْ شَرِّ الْوَسْواسِ الْخَنَّاسِ يُرِيدُ الشَّيْطَانَ عَلَى قَلْبِ ابْنِ آدَمَ لَهُ خُرْطُومٌ مِثْلُ خُرْطُومِ الْخِنْزِيرِ يُوَسْوِسُ ابْنَ آدَمَ إِذَا أَقْبَلَ عَلَى الدُّنْيَا وَ مَا لَا يُحِبُّ اللَّهُ فَإِذَا ذَكَرَ اللَّهَ عَزَّ وَ جَلَّ خَنَسَ يُرِيدُ رَجَعَ.
Tafseer Al Qummi – Saeed Bin Muhammad, from Bakr Bin Sahl, from Abdul Ghany Al Saqafi, from Musa Bin Abdul Rahman, from Muqatil Bin Suleyman, from Al Zahhak Bin Muzahim, from Ibn Abbas,
‘Regarding His-azwj Words: From the evil of doubts insinuated by the wicked one [114:4] – He‑azwj Intends the Satan-la upon the heart of a son of Adam-as. There is a snout for him-la like the snout of a pig. He-la insinuates to the son of Adam-as when he pays attention to the world and what Allah-azwj does not Love. When he remembers (mentions) Allah-azwj, he-la withdraws, intending to return’’.[84] (an opinion)
19- فس، تفسير القمي إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ قَالَ الْقَلْبُ السَّلِيمُ الَّذِي يَلْقَى اللَّهَ وَ لَيْسَ فِيهِ أَحَدٌ سِوَاهُ.
Tafseer Al Qummi – Except one who comes to Allah with an unblemished heart [26:89]. He said, ‘The unblemished heart is which receives Allah-azwj, and there isn’t anyone in it besides Him-azwj’’.[85]
20- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ أَسْبَاطٍ عَنِ ابْنِ الْجَهْمِ قَالَ: قُلْتُ لِلرِّضَا ع جُعِلْتُ فِدَاكَ أَشْتَهِي أَنْ أَعْلَمَ كَيْفَ أَنَا عِنْدَكَ
(The book) ‘Uyoun Akhbar Al-Reza-asws, (and) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Sahl, from Al Hassan Bin Ali Bin Al Numan, from Ibn Asbat, from Ibn Al Jaham who said,
‘I said to Al-Reza-asws, ‘May I be sacrificed for you-asws! I am desirous to know how I am in your‑asws presence (view)’.
فَقَالَ انْظُرْ كَيْفَ أَنَا عِنْدَكَ.
He-asws said: ‘Look at how I-asws am in your presence (view)’’.[86]
21- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الشَّكَّ وَ الْمَعْصِيَةَ فِي النَّارِ لَيْسَا مِنَّا وَ لَا إِلَيْنَا
(The book) ‘Qurb Al Asnad’ – Ibn Sa’ad, from Azdy,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The doubter and the disobedient would be in the Fire. Neither is he from us-asws nor to us-asws!
وَ إِنَّ قُلُوبَ الْمُؤْمِنِينَ لَمَطْوِيَّةٌ بِالْإِيمَانِ طَيّاً فَإِذَا أَرَادَ اللَّهُ إِنَارَةَ مَا فِيهَا فَتَحَهَا بِالْوَحْيِ فَزَرَعَ فِيهَا الْحِكْمَةَ زَارِعُهَا وَ حَاصِدُهَا.
And the hearts of Momineen are folded in the Eman with a folding. When Allah-azwj Wants to Irradiate whatever is in it, He-azwj Opens it with the Revelation, so the wisdom is cultivated in it. It is sowed and reaped’’.[87]
22- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ مُغِيرَةَ وَ مُحَمَّدِ بْنِ سِنَانٍ مَعاً عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبِي ع يَقُولُ مَا شَيْءٌ أَفْسَدَ لِلْقَلْبِ مِنَ الْخَطِيئَةِ إِنَّ الْقَلْبَ لَيُوَاقِعُ الْخَطِيئَةَ فَمَا تَزَالُ بِهِ حَتَّى تَغْلِبَ عَلَيْهِ فَيَصِيرَ أَسْفَلُهُ أَعْلَاهُ وَ أَعْلَاهُ أَسْفَلَهُ.
(The book) ‘Al Amaali’ – of Al Sadouq – Majaylawiya, from his uncle, from Al Barqy, from his father, from Ibn Mugheira and Muhammad Bin Sinan, both together from Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws had said: ‘There is nothing more spoiling for the heart than the sin. Then heart falls into the sin, so it does not cease to be with it until it overcomes upon him, so its bottom becomes its top, and its top, its bottom’’.[88]
23- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْمُقْرِئِ الْخُرَاسَانِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ عَنْ أَبِيهِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع يَا مُوسَى لَا تَفْرَحْ بِكَثْرَةِ الْمَالِ وَ لَا تَدَعْ ذِكْرِي عَلَى كُلِّ حَالٍ فَإِنَّ كَثْرَةَ الْمَالِ تُنْسِي الذُّنُوبَ وَ إِنَّ تَرْكَ ذِكْرِي يُقْسِي الْقُلُوبَ.
(The book) ‘Ilal Al Sharaie’ – My father, from Al Attar, from Al Muqry Al Khurasani,
‘From Ali son of Ja’far-asws, from his brother-asws, from his-asws father-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to Musa-as: “O Musa-as! Do not be happy with abundant wealth, nor leave My-azwj Zikr in every situation, for the abundant wealth would make you forget the sins and leaving My-azwj Zikr hardens the hearts’’.[89]
24- ع، علل الشرائع الْقَطَّانُ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ الثُّمَالِيِّ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا جَفَّتِ الدُّمُوعُ إِلَّا لِقَسْوَةِ الْقُلُوبِ وَ مَا قَسَتِ الْقُلُوبُ إِلَّا لِكَثْرَةِ الذُّنُوبِ.
(The book) ‘Ilal Al Sharaie’ – Al Qattan, from Ahmad Al Hamdany, from Ali Bin Al Hassan Bin Fazzal, from his father, from Marwan Bin Muslim, from Al Sumali, from Ibn Tareys, from Ibn Nubata who said,
‘Amir Al-Momineen-asws said: ‘The tears do not dry up except due to hardness of the hearts, and the hardness of the hearts are not except due to the frequency of sins’’.[90]
25- مص، مصباح الشريعة قَالَ الصَّادِقُ ع إِعْرَابُ الْقُلُوبِ عَلَى أَرْبَعَةِ أَنْوَاعٍ رَفْعٍ وَ فَتْحٍ وَ خَفْضٍ وَ وَقْفٍ فَرَفْعُ الْقَلْبِ فِي ذِكْرِ اللَّهِ وَ فَتْحُ الْقَلْبِ فِي الرِّضَا عَنِ اللَّهِ وَ خَفْضُ الْقَلْبِ فِي الِاشْتِغَالِ بِغَيْرِ اللَّهِ وَ وَقْفُ الْقَلْبِ فِي الْغَفْلَةِ عَنِ اللَّهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The syllables of the hearts are based upon four types – the raising, and the openness, and the dropping, and the pausing. So raise the heart in Zikr of Allah-azwj, and open (Fatah) the heart in being pleased with Allah-azwj, and the dropping of the heart is in the pre-occupation with other than Allah-azwj and the pausing of the heart is in the heedlessness from Allah-azwj.
أَ لَا تَرَى أَنَّ الْعَبْدَ إِذَا ذَكَرَ اللَّهَ بِالتَّعْظِيمِ خَالِصاً ارْتَفَعَ كُلُّ حِجَابٍ كَانَ بَيْنَهُ وَ بَيْنَ اللَّهِ مِنْ قَبْلِ ذَلِكَ وَ إِذَا انْقَادَ الْقَلْبُ لِمَوْرِدِ قَضَاءِ اللَّهِ بِشَرْطِ الرِّضَا عَنْهُ كَيْفَ يَنْفَتِحُ الْقَلْبُ بِالسُّرُورِ وَ الرُّوحِ وَ الرَّاحَةِ
Don’t you see that the servant, when he does Zikr of Allah-azwj with the sincere reverence, it raises every veil which was between him and Allah-azwj from before that? And when the heart is submissive to the arrival of the Decree of Allah-azwj with a condition of being pleased with Him-azwj, how the heart opens up with the joy, and the spirit, and the rest?
وَ إِذَا اشْتَغَلَ قَلْبُهُ بِشَيْءٍ مِنْ أَسْبَابِ الدُّنْيَا كَيْفَ تَجِدُهُ إِذَا ذَكَرَ اللَّهَ بَعْدَ ذَلِكَ وَ آيَاتِهِ مُنْخَفِضاً مُظْلِماً كَبَيْتٍ خَرَابٍ خاويا [خَاوٍ] وَ لَيْسَ فِيهِ الْعِمَارَةُ وَ لَا مُونِسٌ
And when his heart is pre-occupied with something from the causes of the world, how he feels it when he does Zikr of Allah-azwj after that and of His-azwj Signs, it is downcast, dark, gloomy, like an empty house there isn’t any building in it nor any comforter.
وَ إِذَا غَفَلَ عَنْ ذِكْرِ اللَّهِ كَيْفَ تَرَاهُ بَعْدَ ذَلِكَ مَوْقُوفاً مَحْجُوباً قَدْ قَسِيَ وَ أَظْلَمَ مُنْذُ فَارَقَ نُورَ التَّعْظِيمِ
And when he is heedless from the Zikr of Allah-azwj, how you see him after that pausing, veiled, having hardened and dark since the Noor of reverence had separated.
فَعَلَامَةُ الرَّفْعِ ثَلَاثَةُ أَشْيَاءَ وُجُودُ الْمُوَافَقَةِ وَ فَقْدُ الْمُخَالَفَةِ وَ دَوَامُ الشَّوْقِ
The signs of raising are three things – existence of compatibility, and absence of contradiction, and constant yearning.
وَ عَلَامَةُ الْفَتْحِ ثَلَاثَةُ أَشْيَاءَ التَّوَكُّلُ وَ الصِّدْقُ وَ الْيَقِينُ
And the sings of the opening (Fatah) are three things – the reliance, and the truthfulness, and the conviction.
وَ عَلَامَةُ الْخَفْضِ ثَلَاثَةُ أَشْيَاءَ الْعُجْبُ وَ الرِّيَاءُ وَ الْحِرْصُ
And the signs of dropping are three things – the self-pride, and the showing off, and the greed.
وَ عَلَامَةُ الْوَقْفِ ثَلَاثَةُ أَشْيَاءَ زَوَالُ حَلَاوَةِ الطَّاعَةِ وَ عَدَمُ مَرَارَةِ الْمَعْصِيَةِ وَ الْتِبَاسُ الْعِلْمِ الْحَلَالِ بِالْحَرَامِ.
And the signs of pausing are three things – decline of the sweetness of obedience, and the absence of bitterness of disobedience, and mixing the knowledge of the Permissible and the Prohibition’’.[91]
26- ضا، فقه الرضا عليه السلام رُوِيَ أَنَّ لِلَّهِ فِي عِبَادِهِ آنِيَةً وَ هُوَ الْقَلْبُ فَأَحَبُّهَا إِلَيْهِ أَصْفَاهَا وَ أَصْلَبُهَا وَ أَرَقُّهَا أَصْلَبُهَا فِي دِينِ اللَّهِ وَ أَصْفَاهَا مِنَ الذُّنُوبِ وَ أَرَقُّهَا عَلَى الْإِخْوَانِ.
(The book) ‘Fiqh Al-Reza-asws’ – It is reported that for Allah-azwj among His-azwj servants there is a utensil, and it is the heart. The most beloved of these to Him-azwj is their clearest, and its kindest, its most solid in the religion of Allah-azwj, and its clearest from the sins, and its kindest to the brethren’’.[92]
27- شي، تفسير العياشي عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ إِنِّي أَفْرَحُ مِنْ غَيْرِ فَرَحٍ أَرَاهُ فِي نَفْسِي وَ لَا فِي مَالِي وَ لَا فِي صَدِيقِي وَ أَحْزَنُ مِنْ غَيْرِ حَزَنٍ أَرَاهُ فِي نَفْسِي وَ لَا فِي مَالِي وَ لَا فِي صَدِيقِي
Tafseer Al Ayyashi – from Haroun Bin Kharjah,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘I become happy from without there being any happiness I have seen in myself, nor in my wealth, nor in my friend, and I grieve from without having seen any grief regarding myself, nor in my wealth, nor in my friend!’
قَالَ نَعَمْ إِنَّ الشَّيْطَانَ يُلِمُّ بِالْقَلْبِ فَيَقُولُ لَوْ كَانَ لَكَ عِنْدَ اللَّهِ خَيْرٌ مَا أَدَالَ عَلَيْكَ عَدُوَّكَ وَ لَا جَعَلَ بِكَ إِلَيْهِ حَاجَةً هَلْ تَنْتَظِرُ إِلَّا مِثْلَ الَّذِي انْتَظَرَ الَّذِينَ مِنْ قَبْلِكَ فَهَلْ قَالُوا شَيْئاً فَذَاكَ الَّذِي يَحْزَنُ مِنْ غَيْرِ حَزَنٍ
He-asws said: ‘Yes, the Satan-la touches the heart. He-la (Stan) says, ‘Had there been good for you in the Presence of Allah-azwj, He-azwj would not have Pointed your enemy to you, nor have Made any need with you to him. Are you waiting only for the like of which those before you had waited for? Did they say thing?’ So what is which makes him grieve from without there being any grief.
وَ أَمَّا الْفَرَحُ فَإِنَّ الْمَلَكَ يُلِمُّ بِالْقَلْبِ فَيَقُولُ إِنْ كَانَ اللَّهُ أَدَالَ عَلَيْكَ عَدُوَّكَ وَ جَعَلَ بِكَ إِلَيْهِ حَاجَةً فَإِنَّمَا هِيَ أَيَّامٌ قَلَائِلُ أَبْشِرْ بِمَغْفِرَةٍ مِنَ اللَّهِ وَ فَضْلٍ وَ هُوَ قَوْلُ اللَّهِ الشَّيْطانُ يَعِدُكُمُ الْفَقْرَ وَ يَأْمُرُكُمْ بِالْفَحْشاءِ وَ اللَّهُ يَعِدُكُمْ مَغْفِرَةً مِنْهُ وَ فَضْلًا.
And as for the happiness, it is the Angel touching the heart. He said, ‘Even though Allah-azwj has Pointed your enemy to you and Made a need to be with you to him, so rather it is for a few days. Receive glad tidings of the Forgiveness from Allah-azwj and Grace’, and it is the Word of Allah-azwj: The Satan promises you the poverty and instructs you with the immoralities, and Allah Promises you Forgiveness from Himself and Grace; [2:268]’’.[93]
28- شي، تفسير العياشي عَنْ سَلَّامٍ قَالَ: كُنْتُ عِنْدَ أَبِي جَعْفَرٍ ع فَدَخَلَ عَلَيْهِ حُمْرَانُ بْنُ أَعْيَنَ فَسَأَلَهُ عَنْ أَشْيَاءَ فَلَمَّا هَمَّ حُمْرَانُ بِالْقِيَامِ قَالَ لِأَبِي جَعْفَرٍ ع أُخْبِرُكَ أَطَالَ اللَّهُ بَقَاكَ وَ أَمْتَعَنَا بِكَ أَنَّا نَأْتِيكَ فَمَا نَخْرُجُ مِنْ عِنْدِكَ حَتَّى يَرِقَّ قُلُوبُنَا وَ تَسْلُوَ أَنْفُسُنَا عَنِ الدُّنْيَا وَ يَهُونَ عَلَيْنَا مَا فِي أَيْدِي النَّاسِ مِنْ هَذِهِ الْأَمْوَالِ ثُمَّ نَخْرُجُ مِنْ عِنْدِكَ فَإِذَا صِرْنَا مَعَ النَّاسِ وَ التُّجَّارِ أَحْبَبْنَا الدُّنْيَا
Tafseer Al Ayyashi – from Sallam who said,
‘I was in the presence of Abu Ja’far-asws when Humran Bin Ayn entered to see him-asws. He asked him-asws about things. When Humran thought of standing up (to leave), he said to Abu Ja’far-asws, ‘I inform you-asws, may Allah-azwj Prolong your-asws remaining and Make us enjoy with you-asws! We come to you, so we do not exit from your-asws presence until our hearts become kind, and our souls are extracted from the world, and whatever is in the hands of the people for these wealth’s becomes less insignificant. Then we exit from your-asws presence, and when we come to be with the people and the business men, the world becomes beloved to us’.
قَالَ فَقَالَ أَبُو جَعْفَرٍ ع إِنَّمَا هِيَ الْقُلُوبُ مَرَّةً يَصْعُبُ عَلَيْهَا الْأَمْرُ وَ مَرَّةً يَسْهُلُ
He (the narrator) said, ‘Abu Ja’far-asws said: ‘But rather these are hearts. Sometimes the matter is difficult upon it, and at times it is easy’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ ع أَمَا إِنَّ أَصْحَابَ رَسُولِ اللَّهِ ص قَالُوا يَا رَسُولَ اللَّهِ نَخَافُ عَلَيْنَا النِّفَاقَ
Then Abu Ja’far-asws said: ‘But the companions of Rasool-Allah-saww said, ‘O Rasool-Allah-saww! We fear the hypocrisy upon us’’.
قَالَ فَقَالَ لَهُمْ وَ لِمَ تَخَافُونَ ذَلِكَ
He-asws said: ‘He-saww said to them: ‘And why are you fearing that?’
قَالُوا إِنَّا إِذَا كُنَّا عِنْدَكَ فَذَكَّرْتَنَا رُوِّعْنَا وَ وَجِلْنَا وَ نَسِينَا الدُّنْيَا وَ زَهِدْنَا فِيهَا حَتَّى كَأَنَّا نُعَايِنُ الْآخِرَةَ وَ الْجَنَّةَ وَ النَّارَ وَ نَحْنُ عِنْدَكَ وَ إِذَا دَخَلْنَا هَذِهِ الْبُيُوتَ وَ شَمِمْنَا الْأَوْلَادَ وَ رَأَيْنَا الْعِيَالَ وَ الْأَهْلَ وَ الْمَالَ يَكَادُ أَنْ نُحَوَّلَ عَنِ الْحَالِ الَّتِي كُنَّا عَلَيْهَا عِنْدَكَ وَ حَتَّى كَأَنَّا لَمْ نَكُنْ عَلَى شَيْءٍ أَ فَتَخَافُ عَلَيْنَا أَنْ يَكُونَ هَذَا النِّفَاقَ
They said, ‘When we are in your-saww presence, you-saww remind us of our awe and our fear, and we forget the world and become ascetic in it until it is as if we can witness the Hereafter, and the Paradise, and the Fire, and (although) we are with you-saww, and when we enter these houses and we smell the children, and we see the dependants, and the family, and the wealth, we almost transfer away from the state which we had been upon it in your-saww presence , and until it is as if we had not been upon anything. Do you-saww fear upon it that this would be hypocrisy?’
فَقَالَ لَهُمْ رَسُولُ اللَّهِ ص كَلَّا هَذَا مِنْ خُطُوَاتِ الشَّيْطَانِ لِيُرَغِّبَكُمْ فِي الدُّنْيَا وَ اللَّهِ لَوْ أَنَّكُمْ تَدُومُونَ عَلَى الْحَالِ الَّتِي تَكُونُونَ عَلَيْهَا وَ أَنْتُمْ عِنْدِي فِي الْحَالِ الَّتِي وَصَفْتُمْ أَنْفُسَكُمْ بِهَا لَصَافَحَتْكُمُ الْمَلَائِكَةُ وَ مَشَيْتُمْ عَلَى الْمَاءِ
Rasool-Allah-saww said to them: ‘Never! This is from the footsteps of Satan-la making you desirous regarding the world. By Allah-azwj! If you were to be constantly upon the state which you had been upon while you were in my-saww presence in the state which you have described yourselves with, the Angels would shake your hands and you would be walking upon the water.
وَ لَوْ لَا أَنَّكُمْ تُذْنِبُونَ فَتَسْتَغْفِرُونَ اللَّهَ لَخَلَقَ اللَّهُ خَلْقاً لِكَيْ يُذْنِبُوا ثُمَّ يَسْتَغْفِرُوا فَيَغْفِرَ لَهُمْ إِنَّ الْمُؤْمِنَ مُفَتَّنٌ تَوَّابٌ أَ مَا تَسْمَعُ لِقَوْلِهِ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ.
And if you had not sinned (then) sough Forgiveness of Allah-azwj, Allah-azwj would have Created creatures lest they sin, then seek Forgiveness, so He-azwj Forgives them. Surely the Momin is weak penitent. Have you not heard His-azwj Words: Allah Loves the repenting ones, [2:222]; And seek Forgiveness of your Lord repenting to Him, surely my Lord is Merciful, Affectionate [11:90]’’.[94]
29- شي، تفسير العياشي عَنْ أَبِي جَمِيلَةَ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ أَخِيهِ قَالَ: إِنَّ لِلْقَلْبِ تَلَجْلُجاً فِي الْخَوْفِ يَطْلُبُ الْحَقَّ فَإِذَا أَصَابَهُ اطْمَأَنَّ بِهِ وَ قَرَأَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً كَأَنَّما يَصَّعَّدُ فِي السَّماءِ.
Tafseer Al Ayyashi – from Abu Jameela,
‘From Abdullah son of Ja’far-asws, from his brother-asws having said: ‘For the heart there is a stirring in the inside seeking the truth. When it attains it, it is reassured with it and calms down: 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]’’.[95]
30- شي، تفسير العياشي عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَدْ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع أَنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ فِي قَلْبِهِ نُكْتَةً بَيْضَاءَ وَ فَتَحَ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ مَلَكاً يُسَدِّدُهُ
Tafseer Al Ayyashi, from Suleyman Bin Khalid who said,
‘I have heard Abu Abdullah-asws: ‘When Allah-azwj Wants good with a servant, He-azwj Knocks a white spot in his heart, and opens the hearing of his heart, and Allocates an Angel with him, guiding him.
وَ إِذَا أَرَادَ بِعَبْدٍ سُوءاً نَكَتَ فِي قَلْبِهِ نُكْتَةً سَوْدَاءَ وَ شَدَّ عَلَيْهِ مَسَامِعَ قَلْبِهِ وَ وَكَّلَ بِهِ شَيْطَاناً يُضِلُّهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ الْآيَةَ.
And when He-azwj Wants evil with a servant, knocks a black spot in his heart and Tightens the hearing of his heart and Allocates a Satan-la with him, straying him’. Then he-asws recited this Verse: So the one who wants Allah to Guide him, He would Expand his chest [6:125] – the Verse’’.[96]
وَ رَوَاهُ سُلَيْمَانُ بْنُ خَالِدٍ عَنْهُ نُكْتَةً مِنْ نُورٍ وَ لَمْ يَقُلْ بَيْضَاءَ.
And it is reported by Suleyman Bin Khalid, from him-asws: ‘A spot of Noor’, and did not say, ‘white’’.[97]
31- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ خَيْثَمَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ الْقَلْبَ يَنْقَلِبُ مِنْ لَدُنْ مَوْضِعِهِ إِلَى حَنْجَرَتِهِ مَا لَمْ يُصِبِ الْحَقَّ فَإِذَا أَصَابَ الْحَقَّ قَرَّ
Tafseer Al Ayyashi – from Abu Baseer, from Khaysama who said,
‘I heard Abu Ja’far-asws saying: ‘The heart turns from its place to his throat for as long as it does not attain the truth. When it attains the truth, it calms down’.
ثُمَّ ضَمَّ أَصَابِعَهُ ثُمَّ قَرَأَ هَذِهِ الْآيَةَ فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلامِ وَ مَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقاً حَرَجاً
Then he-asws pressed his-asws fingers, then 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, [6:125]’.
قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِمُوسَى بْنِ أَشْيَمَ أَ تَدْرِي مَا الْحَرَجُ
He (the narrator) said, ‘And Abu Abdullah-asws said to Musa Bin Asheym: ‘Do you know what is the constriction?’’
قَالَ قُلْتُ لَا
He (the narrator) said, ‘I said, ‘No’.
فَقَالَ بِيَدِهِ وَ ضَمَّ أَصَابِعَهُ كَالشَّيْءِ الْمُصْمَتِ لَا يَدْخُلُ فِيهِ شَيْءٌ وَ لَا يَخْرُجُ مِنْهُ شَيْءٌ.
He-asws said gesturing by his-asws hand and pressed his-asws finger: ‘Like the solid thing. Neither does anything enter into it nor does anything exit from it’’.[98]
32- شي، تفسير العياشي عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ قَالَ هُوَ أَنْ يَشْتَهِيَ الشَّيْءَ بِسَمْعِهِ وَ بَصَرِهِ وَ لِسَانِهِ وَ يَدِهِ أَمَا إِنْ هُوَ غَشِيَ شَيْئاً بِمَا يَشْتَهِي فَإِنَّهُ لَا يَأْتِيهِ إِلَّا وَ قَلْبُهُ مُنْكِرٌ لَا يَقْبَلُ الَّذِي يَأْتِي يَعْرِفُ أَنَّ الْحَقَّ لَيْسَ فِيهِ.
Tafseer Al Ayyashi, from Hamza Bin Al Tayyar,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: and know that Allah Intervenes between a person and his heart, [8:24]. He-asws said: ‘It is him desiring the thing with his ears, and his sigh, and his tongue, and his hand. But if he is overwhelmed by something with what he desires, he will not go to it except and his heart would dislike, not accept that which he is committing, knowing that the truth isn’t in it’’.[99]
وَ فِي خَبَرِ هِشَامٍ عَنْهُ ع قَالَ: يَحُولَ بَيْنَهُ وَ بَيْنَ أَنْ يَعْلَمَ أَنَّ الْبَاطِلَ حَقٌ.
And in a Hadeeth by Hisham –
‘From him-asws having said: ‘Intervening between him and him knowing that the falsehood is true’’.[100]
33- شي، تفسير العياشي عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ اعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَ قَلْبِهِ قَالَ هُوَ أَنْ يَشْتَهِيَ الشَّيْءَ بِسَمْعِهِ وَ بَصَرِهِ وَ لِسَانِهِ وَ يَدِهِ أَمَا إِنَّهُ لَا يَغْشَى شَيْئاً مِنْهَا وَ إِنْ كَانَ يَشْتَهِيهِ فَإِنَّهُ لَا يَأْتِيهِ إِلَّا وَ قَلْبُهُ مُنْكِرٌ لَا يَقْبَلُ الَّذِي يَأْتِي يَعْرِفُ أَنَّ الْحَقَّ لَيْسَ فِيهِ.
Tafseer Al Ayyashi – from Hamza Bin Al Tayyar,
‘From Abu Abdullah-asws (regarding): and know that Allah Intervenes between a person and his heart, [8:24]. He-asws said: ‘It is him desiring the thing with his hearing, and his sight, and his tongue, and his hand. But he is not overwhelmed by anything from it, and if he were to desire it, so he would not commit it except, and his heart will dislike. He will not accept that which he commits knowing that the truth isn’t in him’’.[101]
34- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: هَذَا الشَّيْءُ يَشْتَهِيهِ الرَّجُلُ بِقَلْبِهِ وَ سَمْعِهِ وَ بَصَرِهِ لَا يَتُوقُ نَفْسُهُ إِلَى غَيْرِ ذَلِكَ فَقَدْ حِيلَ بَيْنَهُ وَ بَيْنَ قَلْبِهِ إِلَّا ذَلِكَ الشَّيْءَ.
Tafseer Al Ayyashi – from Jabir,
‘From Abu Ja’far-asws having said: ‘This is the thing a man desires with his heart, and his hearing, and his sight. His soul does not yearn to other than that, so there is no means between him and his heart, except that thing’’.[102]
وَ فِي خَبَرِ يُونُسَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَسْتَيْقِنُ الْقَلْبُ أَنَّ الْحَقَّ بَاطِلٌ أَبَداً وَ لَا يَسْتَيْقِنُ أَنَّ الْبَاطِلَ حَقٌّ أَبَداً.
And in a Hadeeth by Yunus Bin Amar,
‘From Abu Abdullah-asws having said: ‘Neither will the heart be convinced that the truth is falsehood, ever, nor will it be convinced that the falsehood is true, ever!’’[103]
35- شي، تفسير العياشي عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا شِيعَتُنَا أَصْحَابُ الْأَرْبَعَةِ الْأَعْيُنِ عَيْنٍ فِي الرَّأْسِ وَ عَيْنٍ فِي الْقَلْبِ أَلَا وَ الْخَلَائِقُ كُلُّهُمْ كَذَلِكَ أَلَا وَ إِنَّ اللَّهَ فَتَحَ أَبْصَارَكُمْ وَ أَعْمى أَبْصارَهُمْ.
Tafseer Al Ayyashi – from Amro Bin Abu Al Miqdam,
‘From Abu Abdullah-asws having said: ‘But rather our-asws Shias are the owners of four eyes –two eyes in the head, and two eye in the heart. Indeed, and the creatures, all of them are like that. Indeed, Allah-azwj Opens your sights and Blinds their sights’’.[104]
36- جا، المجالس للمفيد أَبُو غَالِبٍ الزُّرَارِيُّ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ صَالِحِ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَبَحَّرُوا قُلُوبَكُمْ فَإِنْ أَنْقَاهَا مِنْ حَرَكَةِ الْوَاحِشِ لِسَخَطِ شَيْءٍ مِنْ صُنْعِ اللَّهِ فَإِذَا وَجَدْتُمُوهَا كَذَلِكَ فَاسْأَلُوهُ مَا شِئْتُمْ.
(The book) ‘Al Majalis’ of Al Mufeed – Abu Ghalib Al Zurary, from Al HImeyri, from Ibn Isa, from Al Ahwazy, from Muhammad Bin Sinan, from Salih Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘Scrutinise your hearts, for the purest of it is from movement of the indecency due to Wrath of something from the Making of Allah-azwj. When you find it to be like that, then ask Him-azwj whatever you desire to’’.[105] (Incorrect recording – see note below)
و لفظ الحديث مصحف في كل النسخ لم نتمكن من إصلاحه
Note – And the wording of the Hadeeth is incorrect in all versions. We were not able to correct it.
37- غو، غوالي اللئالي رَوَى أَنَسُ بْنُ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص نَاجَى دَاوُدُ رَبَّهُ فَقَالَ إِلَهِي لِكُلِّ مَلَكٍ خِزَانَةٌ فَأَيْنَ خِزَانَتُكَ
(The book) ‘Gawali Al La’aly’ – It is reported by Anas Bin Malik (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘Dawood-as whispered to his-as Lord-azwj. He-as said: ‘My-as God-azwj! For every king there is a treasure, so where is Your-azwj treasure?’
قَالَ جَلَّ جَلَالُهُ لِي خِزَانَةٌ أَعْظَمُ مِنَ الْعَرْشِ وَ أَوْسَعُ مِنَ الْكُرْسِيِّ وَ أَطْيَبُ مِنَ الْجَنَّةِ وَ أَزْيَنُ مِنَ الْمَلَكُوتِ
The Majestic is His-azwj Majesty Said: ‘For Me-azwj there is a treasure mightier than the Throne, more capacious than the Chair, and better than the Paradise, and more adorning than the Kingdoms!
أَرْضُهَا الْمَعْرِفَةُ وَ سَمَاؤُهَا الْإِيمَانُ وَ شَمْسُهَا الشَّوْقُ وَ قَمَرُهَا الْمَحَبَّةُ وَ نُجُومُهَا الْخَوَاطِرُ وَ سَحَابُهَا الْعَقْلُ وَ مَطَرُهَا الرَّحْمَةُ وَ أَثْمَارُهَا الطَّاعَةُ وَ ثَمَرُهَا الْحِكْمَةُ وَ لَهَا أَرْبَعَةُ أَبْوَابٍ الْعِلْمُ وَ الْحِلْمُ وَ الصَّبْرُ وَ الرِّضَا أَلَا وَ هِيَ الْقَلْبُ.
It’s land is the recognition, and its sky is the Eman, and its sun is the yearning, and its moon is the love, and its stars are the thoughts, and its cloud is the intellect, and its rain is the Mercy, and its fruits is the obedience, and its fruit is the wisdom, and there are four doors for it – the knowledge, and the forbearance, and the patience, and the satisfaction. Indeed, and it is the heart!”’[106]
38- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنْ أَبِي أُسَامَةَ قَالَ: زَامَلْتُ أَبَا عَبْدِ اللَّهِ ع
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Sabbah Al Haza’a, from Abu Usama who said,
‘I was a co-traveller of Abu Abdullah-asws’.
قَالَ فَقَالَ لِيَ اقْرَأْ فَافْتَتَحْتُ سُورَةً مِنَ الْقُرْآنِ فَقَرَأْتُهَا فَرَقَّ وَ بَكَى ثُمَّ قَالَ يَا أَبَا أُسَامَةَ ارْعَوْا قُلُوبَكُمْ بِذِكْرِ اللَّهِ عَزَّ وَ جَلَّ وَ احْذَرُوا النَّكْتَ فَإِنَّهُ يَأْتِي عَلَى الْقَلْبِ تَارَاةٌ أَوْ سَاعَاتٌ الشَّكُّ مِنْ صَبَّاحٍ لَيْسَ فِيهِ إِيمَانٌ وَ لَا كُفْرٌ شِبْهَ الْخِرْقَةِ الْبَالِيَةِ أَوِ الْعَظْمِ النَّخِرِ
He (the narrator) said, ‘He-asws said to me: ‘Read (Quran)!’ So I began a Surah from the Quran and read it. He-asws softened and cried, then said: ‘O Abu Usama! Pasture your hearts with the Zikr of Allah-azwj Mighty and Majestic, and be cautious of the spot, for it comes upon the heart at times, or at times of doubt from the morning, not having any Eman in it nor Kufr. It resembles the worn-out rag or the decayed bone.
يَا أَبَا أُسَامَةَ أَ لَيْسَ رُبَّمَا تَفَقَّدْتَ قَلْبَكَ فَلَا تَذْكُرُ بِهِ خَيْراً وَ لَا شَرّاً وَ لَا تَدْرِي أَيْنَ هُوَ
O Abu Usama! Isn’t it so that sometimes your heart is lost, so neither nor evil is mentioned in it, and one doesn’t know where he is?’
قَالَ قُلْتُ لَهُ بَلَى إِنَّهُ لَيُصِيبُنِي وَ أَرَاهُ يُصِيبُ النَّاسَ
He (the narrator) said, ‘I said to him-asws, ‘Yes, it has afflicted me, and I have seen it afflicting the people!’
قَالَ أَجَلْ لَيْسَ يَعْرَى مِنْهُ أَحَدٌ
He-asws said: ‘Yes, not one is bare form it’.
قَالَ فَإِذَا كَانَ ذَلِكَ فَاذْكُرُوا اللَّهَ عَزَّ وَ جَلَّ وَ احْذَرُوا النَّكْتَ فَإِنَّهُ إِذَا أَرَادَ بِعَبْدٍ خَيْراً نَكَتَ إِيمَاناً وَ إِذَا أَرَادَ بِهِ غَيْرَ ذَلِكَ نَكَتَ غَيْرَ ذَلِكَ
He-asws said: ‘Whenever it were to be like that, then do Zikr of Allah-azwj Mighty and Majestic, and be careful of the spot, for whenever He-azwj Wants good with a servant, it knocks Eman, and when He-azwj Wants other than that with him, Knocks other than that’.
قَالَ قُلْتُ مَا غَيْرُ ذَلِكَ جُعِلْتُ فِدَاكَ مَا هُوَ
He (the narrator) said, ‘I said, ‘What is other than that? May I be sacrificed for you-asws, what is it?’
قَالَ إِذَا أَرَادَ كُفْراً نَكَتَ كُفْراً.
He-asws said: ‘When He-azwj Wants Kufr, it knock Kufr’’.[107]
39 أَسْرَارُ الصَّلَاةِ، عَنِ النَّبِيِّ ص قَالَ: قَلْبُ الْمُؤْمِنِ أَجْرَدُ فِيهِ سِرَاجٌ يَزْهَرُ وَ قَلْبُ الْكَافِرِ أَسْوَدُ مَنْكُوسٌ.
(The book) ‘Asraar Al Salat’ –
‘From the Prophet-saww having said: ‘The heart of a Momin is barest. In it is a blossoming lamp, and the heart of a Kafir is dark, overturned’’.[108]
وَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ: سَأَلْتُ الصَّادِقَ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ قَالَ السَّلِيمُ الَّذِي يَلْقَى رَبَّهُ وَ لَيْسَ فِيهِ أَحَدٌ سِوَاهُ
And from Sufyan Bin Uyayna who said,
‘I asked Al-Sadiq-asws about Words of Allah-azwj Mighty and Majestic: Except one who comes to Allah with an unblemished heart [26:89]. He-asws said: ‘The unblemished is which meets its Lord-azwj and there isn’t anyone in it besides Him-azwj’.
وَ قَالَ وَ كُلُّ قَلْبٍ فِيهِ شَكٌّ أَوْ شِرْكٌ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا الزُّهْدَ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ.
And he-asws said: ‘And every heart wherein is doubt, or Shikr, so it is dropped, and rather they wanted the ascetism in the world in order to free their hearts for the Hereafter’’.
وَ قَالَ النَّبِيُّ ص لَوْ لَا أَنَّ الشَّيَاطِينَ يَحُومُونَ عَلَى قُلُوبِ بَنِي آدَمَ لَنَظَرُوا إِلَى الْمَلَكُوتِ.
And the Prophet-saww said: ‘Had it not been for the Satans-la hovering over the hearts of the children of Adam-as, they would have looked at the Kingdoms’’.[109]
40 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْقُلُوبُ أَرْبَعَةٌ قَلْبٌ فِيهِ إِيمَانٌ وَ لَيْسَ فِيهِ قُرْآنٌ وَ قَلْبٌ فِيهِ إِيمَانٌ وَ قُرْآنٌ وَ قَلْبٌ فِيهِ قُرْآنٌ وَ لَيْسَ فِيهِ إِيمَانٌ وَ قَلْبٌ لَا إِيمَانَ فِيهِ وَ لَا قُرْآنَ
(The book) ‘Al Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The hearts are four – a heart having Eman in it and there isn’t Quran in it; and a heart having Eman and Quran in it’, and a heart having Quran and there isn’t any Eman in it; and a heart neither having any Eman in it nor the Quran.
فَأَمَّا الْأَوَّلُ كَالتَّمْرَةِ طَيِّبٌ طَعْمُهَا وَ لَا طِيبَ لَهَا وَ الثَّانِي كَجِرَابِ الْمِسْكِ طَيِّبٌ إِنْ فُتِحَ وَ طَيِّبٌ إِنْ وَعَاهُ وَ الثَّالِثُ كَالْآسِ طَيِّبٌ رِيحُهَا وَ خَبِيثٌ طَعْمُهَا وَ الرَّابِعُ كَالْحَنْظَلِ خَبِيثٌ رِيحُهَا وَ طَعْمُهَا.
As for the first, it is like the date, its taste is good and there is no flavour for it; and the second is like the pouch of musk, good if it is opened, good if it is retained; and the third is like the myrtle, its aroma is good and its taste is bad; and the fourth is like the colocynth, bad is its smell and its taste’’.[110]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِلَّهِ آنِيَةً فِي الْأَرْضِ فَأَحَبُّهَا إِلَى اللَّهِ مَا صَفَا مِنْهَا وَ رَقَّ وَ صَلُبَ وَ هِيَ الْقُلُوبُ
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘For Allah-azwj there is a utensil in the earth. The most beloved of these to Allah-azwj is what is clear from it, and kind, and solid, and these are the hearts.
فَأَمَّا مَا رَقَّ مِنْهَا فَالرِّقَّةُ عَلَى الْإِخْوَانِ وَ أَمَّا مَا صَلُبَ مِنْهَا فَقَوْلُ الرَّجُلِ فِي الْحَقِّ لَا يَخَافُ فِي اللَّهِ لَوْمَةَ لَائِمٍ وَ أَمَّا مَا صَفَا مَا صَفَتْ مِنَ الذُّنُوبِ
As for what is kind from these, it is kind to the brethren; and as for what is solid from these, it is the word of the man regarding the truth. He does not fear regarding Allah-azwj the blame of a blamer; and as for what is clear, is what is clear from the sins.
الْقَصْدُ إِلَى اللَّهِ تَعَالَى بِالْقُلُوبِ أَبْلَغُ مِنْ إِتْعَابِ الْجَوَارِحِ بِالْأَعْمَالِ.
The purpose to Allah-azwj with the hearts is more far-reaching than the fatigue of the limbs due to the deeds’’.[111]
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ الْعَسْكَرِيُّ ع إِذَا نَشِطَتِ الْقُلُوبُ فَأَوْدِعُوهَا وَ إِذَا نَفَرَتْ فَوَدِّعُوهَا.
And Al-Hassan-asws Bin Ali Al-Askari-asws said: ‘When the hearts are energised, then fulfill these, and when they turn away, then bid them farewell’’.[112]
41- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَقَدْ عُلِّقَ بِنِيَاطِ هَذَا الْإِنْسَانِ بَضْعَةٌ وَ هِيَ أَعْجَبُ مَا فِيهِ وَ ذَلِكَ الْقَلْبُ وَ لَهُ مَوَادُّ مِنَ الْحِكْمَةِ وَ أَضْدَادٌ مِنْ خِلَافِهَا
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘This human being has been attached with a piece of flesh by a vein, and it is the most wonderous of what is in him, and that is the heart, and for it is material of the wisdom, and contradictions from its differences.
فَإِنْ سَنَحَ لَهُ الرَّجَاءُ أَذَلَّهُ الطَّمَعُ وَ إِنْ أَسْعَدَهُ الرِّضَا نَسِيَ التَّحَفُّظَ وَ إِنْ غَالَهُ الْخَوْفُ شَغَلَهُ الْحَذَرُ
If the hope occurs for him, the avarice humiliates him, and if the avarice stirs with it, the greed with destroy him, and it the despair controls him, the regret kills him, and if the anger presents to him the rage intensified with him, and if happy with the satisfaction he forgets the memory, and if the fear attains him, the carefulness pre-occupies him.
وَ إِنِ اتَّسَعَ لَهُ الْأَمْنُ اسْتَلَبَتْهُ الْغِرَّةُ وَ إِنْ جُدِّدَتْ لَهُ النِّعْمَةُ أَخَذَتْهُ الْعِزَّةُ وَ إِنْ أَصَابَتْهُ مُصِيبَةٌ فَضَحَهُ الْجَزَعُ وَ إِنْ أَفَادَ مَالًا أَطْغَاهُ الْغِنَى وَ إِنْ عَضَّتْهُ الْفَاقَةُ شَغَلَهُ الْبَلَاءُ وَ إِنْ جَهَدَهُ الْجُوعُ قَعَدَ بِهِ الضَّعْفُ وَ إِنْ أَفْرَطَ بِهِ الشِّبَعُ كَظَّتْهُ الْبِطْنَةُ فَكُلُّ تَقْصِيرٍ بِهِ مُضِرٌّ وَ كُلُّ إِفْرَاطٍ لَهُ مُفْسِدٌ.
And if the security is expanded for him, the negligence will plunder him, and if the bounty is renewed for him, the honour will pull him away, and if a calamity hits him the panic will expose him, and if he benefits with wealth, the riches will extinguish it, and if he destitution bites him, the affliction will pre-occupy him, and if his effort is the hunger, the weakness will sit with him, and if he is excessive in satiation, the belly will overwhelm him. So, every deficiency with him is harmful and every excessive is spoiling with him’’.[113]
وَ قَالَ ع إِنَّ لِلْقُلُوبِ شَهْوَةً وَ إِقْبَالًا وَ إِدْبَاراً فَأْتُوهَا مِنْ قِبَلِ شَهْوَتِهَا وَ إِقْبَالِهَا فَإِنَّ الْقَلْبَ إِذَا أُكْرِهَ عَمِيَ.
And he-asws said: ‘For the hearts there is lustful desire and advancing and retreating. So come to these from before their lustful desires and their advancing, for the heart, when it is coerced, it is blinded’’.[114]
وَ قَالَ ع إِنَّ الْقُلُوبَ تَمَلُّ كَمَا تَمَلُّ الْأَبْدَانُ فَابْتَغُوا لَهَا طَرَائِفَ الْحِكْمَةِ.
And he-asws said: ‘The hearts get fed up just as the bodies get fed up, therefore seek the sayings of wisdom’’.[115]
وَ قَالَ ع أَلَا وَ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنَ الْفَاقَةِ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ مَرَضِ الْبَدَنِ مَرَضُ الْقَلْبِ
And he-asws said: ‘Indeed, and from the afflictions is the destitution, and severer than the destitution is illness of the body, and severer than the illness of the body is illness of the heart.
أَلَا وَ إِنَّ مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلُ مِنْ سَعَةِ الْمَالِ صِحَّةُ الْبَدَنِ وَ أَفْضَلُ مِنْ صِحَّةِ الْبَدَنِ تَقْوَى الْقُلُوبِ.
Indeed, and from the bounties is vastness of the wealth, and superior to vast wealth is health of the body, and superior to health of the body is piety of the hearts’’.[116]
42 عُدَّةُ الدَّاعِي، رُوِيَ عَنِ النَّبِيِّ ص عَلَى كُلِّ قَلْبٍ جَاثِمٌ مِنَ الشَّيْطَانِ فَإِذَا ذَكَرَ اسْمَ اللَّهِ خَنَسَ وَ ذَابَ وَ إِذَا تَرَكَ ذِكْرَ اللَّهِ الْتَقَمَهُ الشَّيْطَانُ فَجَذَبَهُ وَ أَغْوَاهُ وَ اسْتَزَلَّهُ وَ أَطْغَاهُ.
(The book) ‘Uddat Al Daie’ –
‘It is reported from the Prophet-saww: ‘Upon every heart there is a squatter from the Satans-la. When he mentions a Name of Allah-azwj, he-la withdraws and melts away, and when he neglects the Zikr of Allah-azwj, the Satan-la swallows it. He-la attracts him, and deviates him, and tempts him, and overwhelms him’’.[117]
باب 45 مراتب النفس و عدم الاعتماد عليها و ما زينتها و زين لها و معنى الجهاد الأكبر و محاسبة النفس و مجاهدتها و النهي عن ترك الملاذ و المطاعم
CHAPTER 45 – RANKS OF THE SOUL, AND LACK OF RELYING UPON IT, AND WHAT ARE ITS ADORNMENTS AND WHAT IS AN ADORNMENT FOR IT, AND THE MEANING OF GREATER JIHAD, AND THE SELF RECKONING AND FIGHTING IT, AND THE PROHIBITION OF NEGLECTING THE PLEASURES AND THE FOODS
الآيات
The Verses –
البقرة زُيِّنَ لِلَّذِينَ كَفَرُوا الْحَياةُ الدُّنْيا
(Surah) Al Baqarah – The life of the world is adorned for those who are committing Kufr, [2:212]
آل عمران زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَواتِ مِنَ النِّساءِ وَ الْبَنِينَ وَ الْقَناطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ الْخَيْلِ الْمُسَوَّمَةِ وَ الْأَنْعامِ وَ الْحَرْثِ ذلِكَ مَتاعُ الْحَياةِ الدُّنْيا وَ اللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
(Surah) Aal e Imran-as – There have been adorned for the people, the love of desires, of the women and the sons and hoards, the hoard of gold and silver, and well-bred horses and cattle and tilth. That is a provision of the life of the world; and Allah, with Him is the good return [3:14]
الأنعام كَذلِكَ زُيِّنَ لِلْكافِرِينَ ما كانُوا يَعْمَلُونَ
(Surah) Al Anaam – Like that it was adorned for the Kafirs what they were doing [6:122]
التوبة زُيِّنَ لَهُمْ سُوءُ أَعْمالِهِمْ
(Surah) Al Tawbah – The evil of their deeds was adorned for them, and Allah does not Guide the Kafir people [9:37]
يونس كَذلِكَ زُيِّنَ لِلْمُسْرِفِينَ ما كانُوا يَعْمَلُونَ
(Surah) Yunus-as – like that it is adorned for the extravagant, what they had been doing [10:12]
يوسف وَ ما أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا ما رَحِمَ رَبِّي إِنَّ رَبِّي غَفُورٌ رَحِيمٌ
(Surah) Yusuf-as – And I do not disavow myself. The self is an enjoiner with the evil except what my Lord has Mercy on. Surely, my Lord is Forgiving, Merciful’ [12:53]
الرعد بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا مَكْرُهُمْ وَ صُدُّوا عَنِ السَّبِيلِ وَ مَنْ يُضْلِلِ اللَّهُ فَما لَهُ مِنْ هادٍ
(Surah) Al Ra’ad – But, for those who commit Kufr, their plots are adorned for them, and they are hindering from the Way. And the one whom Allah Lets to stray, then there would be no Guide for him [13:33]
إبراهيم وَ قالَ الشَّيْطانُ لَمَّا قُضِيَ الْأَمْرُ إِنَّ اللَّهَ وَعَدَكُمْ وَعْدَ الْحَقِّ وَ وَعَدْتُكُمْ فَأَخْلَفْتُكُمْ وَ ما كانَ لِي عَلَيْكُمْ مِنْ سُلْطانٍ إِلَّا أَنْ دَعَوْتُكُمْ فَاسْتَجَبْتُمْ لِي فَلا تَلُومُونِي وَ لُومُوا أَنْفُسَكُمْ ما أَنَا بِمُصْرِخِكُمْ وَ ما أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ
(Surah) Ibrahim-as – And the Satan will say when the matters are Decided, ‘Surely Allah Promised you a Promise of the Truth, and I promised you, then I broke it to you, and there was no authority for me upon you except that I called you, so you responded to me. Therefore, do not blame me, but blame your own selves. I am not going to cry out to you all for help and you should not cry out to me for help. I denied what you were associating from before. [14:22]
طه وَ كَذلِكَ سَوَّلَتْ لِي نَفْسِي
(Surah) Taha – thus did my soul suggest to me’ [20:96]
الحج وَ جاهِدُوا فِي اللَّهِ حَقَّ جِهادِهِ هُوَ اجْتَباكُمْ
(Surah) Al Hajj – And strive hard in (the Way of) Allah, with a striving which He is Rightful of. He Chose you [22:78]
العنكبوت وَ مَنْ جاهَدَ فَإِنَّما يُجاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعالَمِينَ
(Surah) Al Ankabout – And one who strives, so he rather strives for himself. Surely, Allah is needless of the worlds [29:6]
و قال تعالى وَ الَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
And the Exalted Said: And those who are striving regarding Us, We will Guide them in Our Ways, and surely Allah is with the good doers [29:69].
فاطر أَ فَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ فَرَآهُ حَسَناً
(Surah) Fatir – So the one, the evil of his deed is adorned for him is so much, that he sees it as good? [35:8]
المؤمن وَ كَذلِكَ زُيِّنَ لِفِرْعَوْنَ سُوءُ عَمَلِهِ وَ صُدَّ عَنِ السَّبِيلِ وَ ما كَيْدُ فِرْعَوْنَ إِلَّا فِي تَبابٍ
(Surah) Al Momin – And like that, it was adorned for Pharaoh, the evil of his deed, and he was blocked from the Way, and what was the plot of Pharaoh (to end), except in ruination [40:37]
محمد أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ كَمَنْ زُيِّنَ لَهُ سُوءُ عَمَلِهِ وَ اتَّبَعُوا أَهْواءَهُمْ
(Surah) Muhammad-saww – So, is one who was upon a clear proof from his Lord like one for whom his evil deed has been adorned for, and they pursue their whims? [47:14]
الحشر يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ لْتَنْظُرْ نَفْسٌ ما قَدَّمَتْ لِغَدٍ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِما تَعْمَلُونَ
(Surah) Al Hashr – O you those who believe! Fear Allah, and let (every) soul consider what it has sent ahead for tomorrow, and fear Allah; surely Allah is Aware of what you are doing [59:18]
القيامة وَ لا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
(The book) Al Qiyamah – And No! I do swear by the self-accusing soul [75:2]
الفجر يا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِي إِلى رَبِّكِ راضِيَةً مَرْضِيَّةً فَادْخُلِي فِي عِبادِي وَ ادْخُلِي جَنَّتِي
(Surah) Al Fajr – O you the contented soul! [89:27] Return to your Lord, being well-pleased, He being Well-Pleased [89:28] So enter (to be) among My servants [89:29] And enter into My Garden [89:30]
الشمس وَ نَفْسٍ وَ ما سَوَّاها فَأَلْهَمَها فُجُورَها وَ تَقْواها قَدْ أَفْلَحَ مَنْ زَكَّاها وَ قَدْ خابَ مَنْ دَسَّاها
(Surah) Al Shams – And a soul and what He Completed [91:7] Then He Inspired it, it’s immorality and its piety [91:8] He has succeeded, one who purifies it [91:9] And he has failed, one who corrupts it [91:10]
1 عُدَّةُ الدَّاعِي، قَالَ النَّبِيُّ ص أَعْدَى عَدُوِّكَ نَفْسُكَ الَّتِي بَيْنَ جَنْبَيْكَ.
(The book) ‘Uddat Al Daie’ –
‘The Prophet-saww said: ‘Leave your enemy, yourself which is between your sides’’.[118]
2- مع، معاني الأخبار ل، الخصال فِي وَصِيَّةِ أَبِي ذَرٍّ قَالَ النَّبِيُّ ص عَلَى الْعَاقِلِ أَنْ يَكُونَ لَهُ سَاعَاتٌ سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ وَ سَاعَةٌ يَتَفَكَّرُ فِيمَا صَنَعَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
‘In a bequest by Abu Zarr-ra: ‘The Prophet-saww said: ‘Upon the intellectual is that there should be times for him – a time in which he whispers to his Lord-azwj, and a time in which he reckons himself, and a time during which he thinks regarding what Allah-azwj Mighty and Majestic Done to him’’.[119]
3- لي، الأمالي للصدوق مع، معاني الأخبار قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ لَمْ يَتَعَاهَدِ النَّقْصَ مِنْ نَفْسِهِ غَلَبَ عَلَيْهِ الْهَوَى وَ مَنْ كَانَ فِي نَقْصٍ فَالْمَوْتُ خَيْرٌ لَهُ.
(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Ma’any Al Akhbar’ –
‘One who does not rectify his own shortcoming, the whims will overcome upon him, and the one who was in defects, the death is better for him’’.[120]
4- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ الْقَاشَانِيِّ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَلَا فَحَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا فَإِنَّ فِي الْقِيَامَةِ خَمْسِينَ مَوْقِفاً كُلُّ مَوْقِفٍ مُقَامُ أَلْفِ سَنَةٍ ثُمَّ تَلَا هَذِهِ الْآيَةَ فِي يَوْمٍ كانَ مِقْدارُهُ أَلْفَ سَنَةٍ الْخَبَرَ.
(The book) ‘Al Majaalis’ 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 Al Qashani, from Al Asbahany, from Al Minqary, from Hafs,
‘From Abu Abdullah-asws having said: ‘Indeed! Reckon your own selves before you are Reckoned with, for in the Qiyamah there are fifty pausing, each pausing place being of a thousand years’. Then he-asws recited this Verse: during a Day, the measurement of it would be a thousand years [32:5] – the Hadeeth’’.[121]
5- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ قَالَ قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ ابْنَ آدَمَ لَا تَزَالُ بِخَيْرٍ مَا كَانَ لَكَ وَاعِظٌ مِنْ نَفْسِكَ وَ مَا كَانَتِ الْمُحَاسَبَةُ مِنْ هَمِّكَ وَ مَا كَانَ الْخَوْفُ لَكَ شِعَاراً وَ الْحُزْنُ لَكَ دِثَاراً
(The book) of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Sa’aed, from Ibn Isa, from Ibn Isa, from Abu Mahboub, from Al Sumali who said,
‘Ali-asws Bin Al-Husayn-asws had said: ‘Son of Adam-as! You will not cease to be with good for as long as there is preaching for you from yourself, and for as long as there was a reckoning from your conscience, and for as long as the fear was a motto for you, and the grief is a blanket for you.
ابْنَ آدَمَ إِنَّكَ مَيِّتٌ وَ مَبْعُوثٌ وَ مَوْقُوفٌ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ مَسْئُولٌ فَأَعِدَّ جَوَاباً.
Son of Adam-as! You will be dead, and Resurrected, and Paused in front of Allah-azwj Mighty and Majestic, Questioned, so prepare answers’’.[122]
6- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع ابْنَهُ الْحَسَنَ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَا بُنَيَّ لِلْمُؤْمِنِ ثَلَاثُ سَاعَاتٍ سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ وَ سَاعَةٌ يَخْلُو فِيهَا بَيْنَ نَفْسِهِ وَ لَذَّتِهَا فِيمَا يَحِلُّ وَ يُحْمَدُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had bequeathed with to his-asws son-asws Al-Hassan-asws, may the Salawaat of Allah-azwj upon them-asws: ‘O my-asws son-asws! For the Momin there are three times – a time in which he whispers to his Lord-azwj, and a time in which he reckons himself, and a time in which he is alone with himself and its pleasures in what Allah-azwj has Permitted, and he praises (Allah-azwj).
وَ لَيْسَ لِلْمُؤْمِنِ بُدٌّ مِنْ أَنْ يَكُونَ شَاخِصاً فِي ثَلَاثٍ مَرَمَّةٍ لِمَعَاشٍ أَوْ خُطْوَةٍ لِمَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ.
And there isn’t any escape for the Momin from being focussing regarding three – amending the livelihood, or takes steps for Hereafter, or deriving pleasure in other than Prohibitions’’.[123]
7- مع، معاني الأخبار لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ رَسُولَ اللَّهِ ص بَعَثَ سَرِيَّةً فَلَمَّا رَجَعُوا قَالَ مَرْحَباً بِقَوْمٍ قَضَوُا الْجِهَادَ الْأَصْغَرَ وَ بَقِيَ عَلَيْهِمُ الْجِهَادُ الْأَكْبَرُ
(The books) ‘Al Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Isa, from Muhammad Bin Yahya Al Khazz, from Musa Bin Ismail, from his father,
‘Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww sent a battalion. When they returned, he-saww said: ‘Welcome to a people having fulfilled the small Jihad and there still remains the greater Jihad upon them!’
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا الْجِهَادُ الْأَكْبَرُ
It was said, ‘O Rasool-Allah-saww, and what is the greater Jihad?’
قَالَ جِهَادُ النَّفْسِ ثُمَّ قَالَ ص أَفْضَلُ الْجِهَادِ مَنْ جَاهَدَ نَفْسَهُ الَّتِي بَيْنَ جَنْبَيْهِ.
He-asws said: ‘Jihad of the self!’ Then he-saww said: ‘The most superior Jihad is one who does Jihad (fights) against his own self which is between his two sides’’.[124]
8 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص مِثْلَهُ إِلَى قَوْلِهِ جِهَادِ النَّفْسِ.
(The book) ‘Nawadir’ – of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from the Prophet-saww – similar to it up to his-asws words: ‘Jihad of the self’’.[125]
9- فس، تفسير القمي وَ مَنْ جاهَدَ قَالَ نَفْسُهُ عَنِ الشَّهَوَاتِ وَ اللَّذَّاتِ وَ الْمَعَاصِي فَإِنَّما يُجاهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِيٌّ عَنِ الْعالَمِينَ.
Tafseer Al-Qummi – And one who strives, – he (Ali Bin Ibrahim) said, ‘His self against the lustful desires, and the pleasures, and the disobedience – so he rather strives for himself. Surely, Allah is needless of the worlds [29:6]’’.[126] (opinion)
10- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ لِلَّذِينَ أَحْسَنُوا الْحُسْنى وَ زِيادَةٌ فَأَمَّا الْحُسْنَى فَالْجَنَّةُ وَ أَمَّا الزِّيَادَةُ فَالدُّنْيَا مَا أَعْطَاهُمُ اللَّهُ فِي الدُّنْيَا لَمْ يُحَاسِبْهُمْ بِهِ فِي الْآخِرَةِ وَ يَجْمَعُ لَهُمْ ثَوَابَ الدُّنْيَا وَ الْآخِرَةِ يُثِيبُهُمْ بِأَحْسَنِ أَعْمَالِهِمْ فِي الدُّنْيَا وَ الْآخِرَةِ يَقُولُ اللَّهُ وَ لا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَ لا ذِلَّةٌ أُولئِكَ أَصْحابُ الْجَنَّةِ هُمْ فِيها خالِدُونَ.
Tafseer Al Qummi – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: For those who do good is the good and more; [10:26]: ‘As for the food, it is the Paradise, and as for the increase, it is the world. Whatever Allah-azwj has Given them in the world, He-azwj will not Reckon them for it in the Hereafter and Gather for them the Rewards of the world and the Hereafter. He-azwj will Reward them for the best of their deeds in the world and the Hereafter. He-azwj is Saying: neither will darkness cover their faces nor disgrace; they are the dwellers of the Paradise; they would abide therein eternally [10:26]’’.[127]
11- ما، الأمالي للشيخ الطوسي فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى أَهْلِ مِصْرَ مَعَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ عَلَيْكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا تَجْمَعُ الْخَيْرَ وَ لَا خَيْرَ غَيْرُهَا وَ يُدْرَكُ بِهَا مِنَ الْخَيْرِ مَا لَا يُدْرَكُ بِغَيْرِهَا مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws wrote to the people of Egypt with Muhammad Bin Abu Bakr: ‘Upon you all is with fearing Allah-azwj, for it is a collection of good and there is no good in something else, and the goodness which can be attained by it is what cannot be attained with something else, from the good of the world and the Hereafter.
قَالَ اللَّهُ عَزَّ وَ جَلَ وَ قِيلَ لِلَّذِينَ اتَّقَوْا ما ذا أَنْزَلَ رَبُّكُمْ قالُوا خَيْراً لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ وَ لَدارُ الْآخِرَةِ خَيْرٌ وَ لَنِعْمَ دارُ الْمُتَّقِينَ
Allah-azwj Mighty and Majestic Said: And it is said to those who are pious: ‘What is that which your Lord Revealed?’ They say, ‘Good. For those who are good in this world is good, and the House of the Hereafter is better, and excellent is the House of the pious’ [16:30].
اعْلَمُوا يَا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ مَنْ يَعْمَلُ لِثَلَاثٍ مِنَ الثَّوَابِ إِمَّا لِخَيْرٍ فَإِنَّ اللَّهَ يُثِيبُهُ بِعَمَلِهِ فِي دُنْيَاهُ قَالَ اللَّهُ سُبْحَانَهُ لِإِبْرَاهِيمَ وَ آتَيْناهُ أَجْرَهُ فِي الدُّنْيا وَ إِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ
Know, O servants of Allah-azwj! The Momin is one who works for three of the Rewards, for good, so Allah-azwj will Reward him in his world. Allah-azwj the Glorious Said to Ibrahim-as: and We Gave him his Recompense in the world, and he, in the Hereafter, would be from the righteous ones [29:27].
فَمَنْ عَمِلَ لِلَّهِ تَعَالَى أَعْطَاهُ أَجْرَهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ كَفَاهُ الْمُهِمَّ فِيهِمَا وَ قَدْ قَالَ اللَّهُ تَعَالَى يا عِبادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ لِلَّذِينَ أَحْسَنُوا الْحُسْنى وَ زِيادَةٌ وَ الْحُسْنَى هِيَ الْجَنَّةُ وَ الزِّيَادَةُ هِيَ الدُّنْيَا
The one who works for Allah-azwj the Exalted, He-azwj will Give him his Recompense in the world and the Hereafter and Suffice him of the important matters in these two, and Allah-azwj the Exalted has Said: For those who do good is the good and more; [10:26]: – and the good, it is the Paradise, and the increase, it is the world.
وَ إِنَّ اللَّهَ تَعَالَى يُكَفِّرُ بِكُلِّ حَسَنَةٍ سَيِّئَةً قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى لِلذَّاكِرِينَ حَتَّى إِذَا كَانَ يَوْمُ الْقِيَامَةِ حُسِبَتْ لَهُمْ حَسَنَاتُهُمْ ثُمَّ أَعْطَاهُمْ بِكُلِّ وَاحِدَةٍ عَشْرَ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ
Allah the Exalted will Expiate an evil deed with every good deed. Allah-azwj Mighty and Majestic Said: Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114], until when it will be the Day of Qiyamah, their good deeds will be Reckoned for them, then He-azwj will Give them for each one, ten the likes of it, up to seven hundred multiple.
قَالَ اللَّهُ عَزَّ وَ جَلَ جَزاءً مِنْ رَبِّكَ عَطاءً حِساباً وَ قَالَ فَأُولئِكَ لَهُمْ جَزاءُ الضِّعْفِ بِما عَمِلُوا وَ هُمْ فِي الْغُرُفاتِ آمِنُونَ
Allah-azwj Mighty and Majestic Said: A Recompense from your Lord, a Calculated gift [78:36], and Said: So they, for them would be the double Recompense due to what they had done, and they would be secure in the chambers [34:37].
فَارْغَبُوا فِي هَذَا رَحِمَكُمُ اللَّهُ وَ اعْمَلُوا لَهُ وَ تَحَاضُّوا عَلَيْهِ وَ اعْلَمُوا يَا عِبَادَ اللَّهِ أَنَّ الْمُتَّقِينَ حَازُوا عَاجِلَ الْخَيْرِ وَ آجِلَهُ شَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ وَ لَمْ يُشَارِكْهُمْ أَهْلُ الدُّنْيَا فِي آخِرَتِهِمْ
Be desirous regarding this, may Allah-azwj Mercy on you all, and work for it and urge upon it! And know, O servants of Allah-azwj! The pious, they achieve the current of the good and its future. They participate with the people of the world in their world and the people of the world will not participate with them in their Hereafter.
أَبَاحَهُمُ اللَّهُ فِي الدُّنْيَا مَا كَفَاهُمْ بِهِ وَ قَالَ عَزَّ اسْمُهُ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ
Allah-azwj has Legalised for them in the world what they can suffice with, and He-azwj, Mighty is His-azwj Name, Said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Judgment. Like that We Detail the Signs for a people who know’ [7:32].
سَكَنُوا الدُّنْيَا بِأَفْضَلِ مَا سُكِنَتْ وَ أَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتُ شَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ فَأَكَلُوا مَعَهُمْ مِنْ طَيِّبَاتِ مَا يَأْكُلُونَ وَ شَرِبُوا مِنْ طَيِّبَاتِ مَا يَشْرَبُونَ وَ لَبِسُوا مِنْ أَفْضَلِ مَا يَلْبَسُونَ وَ سَكَنُوا مِنْ أَفْضَلِ مَا يَسْكُنُونَ وَ تَزَوَّجُوا مِنْ أَفْضَلِ مَا يَتَزَوَّجُونَ وَ رَكِبُوا مِنْ أَفْضَلِ مَا يَرْكَبُونَ
They dwell in the world with the best of what can be dwelt, and they are eating with the best of what can be eaten. They are participating with the people of the world in their world, therefore eat with them from the good things what they are eating, and drink from the good what they are drinking, and wear from the best of what they are wearing, and dwell from the best of what they are dwelling in and marry from the best of what they are marrying, and ride from the best of what they are riding.
أَصَابُوا لَذَّةَ الدُّنْيَا مَعَ أَهْلِ الدُّنْيَا وَ هُمْ غَداً جِيرَانُ اللَّهِ يَتَمَنَّوْنَ عَلَيْهِ فَيُعْطِيهِمْ مَا يَتَمَنَّوْنَ لَا يُرَدُّ لَهُمْ دَعْوَةٌ وَ لَا يُنْقَصُ لَهُمْ نَصِيبٌ مِنَ اللَّذَّةِ
They are attaining pleasures of the world with the people of the world, and tomorrow they will be neighbours of Allah-azwj enjoying upon it, so He-azwj will Give them whatever they wish for. He-azwj will neither reject any supplication for them nor will He-azwj Reduce from them any share from the pleasures.
فَإِلَى هَذَا يَا عِبَادَ اللَّهِ يَشْتَاقُ إِلَيْهِ مَنْ كَانَ لَهُ عَقْلٌ وَ يَعْمَلُ لَهُ تَقْوَى اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
So, to this, O servants of Allah-azwj, will yearn to it, the one who has intellect for him and works for it fearing Allah-azwj, and there is neither any might nor strength except with Allah-azwj’’.[128]
12- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ أَعْيَنَ عَنْ زَكَرِيَّا بْنِ يَحْيَى بْنِ صَبِيحٍ عَنْ خَلَفِ بْنِ خَلِيفَةَ عَنْ سَعِيدِ بْنِ عُبَيْدٍ عَنْ عَلِيِّ بْنِ رَبِيعَةَ الْوَالِبِيِّ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَدَّ لَكُمْ حُدُوداً فَلَا تَعْتَدُوهَا وَ فَرَضَ عَلَيْكُمْ فَرَائِضَ فَلَا تُضَيِّعُوهَا وَ سَنَّ لَكُمْ سُنَناً فَاتَّبِعُوهَا وَ حَرَّمَ عَلَيْكُمْ حُرُمَاتٍ فَلَا تَنْتَهِكُوهَا وَ عَفَا لَكُمْ عَنْ أَشْيَاءَ رَحْمَةً مِنْهُ مِنْ غَيْرِ نِسْيَانٍ فَلَا تَكَلَّفُوهَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abdullah Bin Ja’far Bin Muhammad Bin Ayn, from Zakariya Bin Yahya Bin Sabeeh, from Khalaf Bin Khaleefa, from Saeed Bin Ubey, from Ali Bin Rabie Al Waliby,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted has Placed restrictions for you all, so do not be exceeding these, and has Imposed obligations upon you all, so do not be wasting these, and has Made Sunnahs for you to be conducting, therefore follow these, and has Prohibited Prohibitions upon you all so do not be violating these, and has Excused for you all from this as a Mercy from Him-azwj from without forgetfulness, so do not be encumbering these’’.[129]
13- ضا، فقه الرضا عليه السلام نَرْوِي أَنَّ سَيِّدَنَا رَسُولَ اللَّهِ ص رَأَى بَعْضَ أَصْحَابِهِ مُنْصَرِفاً مِنْ بَعْثٍ كَانَ بَعَثَهُ وَ قَدِ انْصَرَفَ بِشَعَثِهِ وَ غُبَارِ سَفَرِهِ وَ سِلَاحُهُ عَلَيْهِ يُرِيدُ مَنْزِلَهُ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – ‘We are reporting that our Chief Rasool-Allah-saww saw one of his companions leaving from a mart he-saww had sent him in, and he had left with his loyalists, and the dust of his journey and his weapons were upon him, intending his house.
فَقَالَ ص انْصَرَفْتَ مِنَ الْجِهَادِ الْأَصْغَرِ إِلَى الْجِهَادِ الْأَكْبَرِ
He-saww said: ‘You left from the smaller Jihad to the greater Jihad’.
فَقِيلَ لَهُ أَ وَ جِهَادٌ فَوْقَ الْجِهَادِ بِالسَّيْفِ
It was said to him-asws, ‘And is there a Jihad above the Jihad with the sword?’
قَالَ نَعَمْ جِهَادُ الْمَرْءِ نَفْسَهُ.
He-saww said: ‘Yes. Jihad of the person with himself’’.[130]
وَ نَرْوِي فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ قَبْلَ أَنْ يُعْتَبَرَ بِكُمْ.
And we are reporting regarding Words of Allah-azwj Blessed and Exalted: therefore take a lesson, O the ones with the insight! [59:2], before it takes a lessons with you all!’’
وَ أَرْوِي أَنَّ الْهَمَّ فِي الدِّينِ يَذْهَبُ بِذُنُوبِ الْمُؤْمِنِ.
And it is reported: ‘The worrying regarding the religion does away with sins of the Momin’’.[131]
وَ نَرْوِي أَنَّ الْهُمُومَ سَاعَاتُ الْكَفَّارَاتِ وَ سَأَلَنِي رَجُلٌ عَمَّا يَجْمَعُ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ فَقُلْتُ خَالِفْ نَفْسَكَ.
And we are reporting: ‘The worrying for hours are expiations, and a man had asked me about what would gather good of the world and the Hereafter, so I said, ‘Oppose yourself’’.[132]
14- مص، مصباح الشريعة قَالَ الصَّادِقُ ع مَنْ رَعَى قَلْبَهُ عَنِ الْغَفْلَةِ وَ نَفْسَهُ عَنِ الشَّهْوَةِ وَ عَقْلَهُ عَنِ الْجَهْلِ فَقَدْ دَخَلَ فِي دِيوَانِ الْمُتَنَبِّهِينَ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘One who takes care of his heart from the heedlessness, and his self from the lustful desires, and his intellect from the ignorance, so he has entered into the register of the alerted ones.
ثُمَّ مَنْ رَعَى عَمَلَهُ عَنِ الْهَوَى وَ دِينَهُ عَنِ الْبِدْعَةِ وَ مَالَهُ عَنِ الْحَرَامِ فَهُوَ مِنْ جُمْلَةِ الصَّالِحِينَ.
Then the one who takes care of his deeds (away) from the whims, and his religion from the innovations, and his wealth from the Prohibitions, so he is from the total of the righteous ones’’.[133]
قَالَ رَسُولُ اللَّهِ ص طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ وَ مُسْلِمَةٍ وَ هُوَ عِلْمُ الْأَنْفُسِ فَيَجِبُ أَنْ يَكُونَ نَفْسُ الْمُؤْمِنِ عَلَى كُلِّ حَالٍ فِي شُكْرٍ أَوْ عُذْرٍ عَلَى مَعْنَى إِنْ قُبِلَ فَفَضْلٌ وَ إِنْ رُدَّ فَعَدْلٌ
Rasool-Allah-saww said: ‘Seeking the knowledge is an obligation upon every Muslim man and Muslim woman, and it is knowledge of the souls. Therefore it obliges that the souls of a Momin should either be thanking or excusing upon every state, upon the meaning that if it is Accepted, it is Grace, and if it is rejected, it is justice.
وَ يُطَالِعَ الْحَرَكَاتِ فِي الطَّاعَاتِ بِالتَّوْفِيقِ وَ يُطَالِعَ السُّكُونَ عَنِ الْمَعَاصِي بِالْعِصْمَةِ وَ قِوَامُ ذَلِكَ كُلِّهِ بِالافْتِقَارِ إِلَى اللَّهِ وَ الِاضْطِرَارِ إِلَيْهِ وَ الْخُشُوعِ وَ الْخُضُوعِ وَ مِفْتَاحُهَا الْإِنَابَةُ إِلَى اللَّهِ مَعَ قِصَرِ الْأَمَلِ بِدَوَامِ ذِكْرِ الْمَوْتِ وَ عِيَانِ الْمَوْقِفِ بَيْنَ يَدَيِ الْجَبَّارِ لِأَنَّ فِي ذَلِكَ رَاحَةً مِنَ الْحَبْسِ وَ نَجَاةً مِنَ الْعَدُوِّ وَ سَلَامَةَ النَّفْسِ وَ الْإِخْلَاصَ فِي الطَّاعَةِ بِالتَّوْفِيقِ وَ أَصْلُ ذَلِكَ أَنْ يُرَدَّ الْعُمُرُ إِلَى يَوْمٍ وَاحِدٍ.
And he is notified of the movements in the obedience with the inclination, and notified of the calmness from the disobedience with the infallibility, and the custodian of all of that is the poverty to Allah-azwj and the restlessness to Him-azwj, and the humbleness, and the humility, and their key is the delegation to Allah-azwj with short hopes with constant remembering the death, and appointment at the pausing in front of the Subduer, because in that is rest from the imprisonment, and salvation from the enemy, and safety of the self, and the sincerity in the obedience with the inclination, and the origin of that is (to acknowledge) that the affairs return to the One Day.[134]
قَالَ رَسُولُ اللَّهِ ص الدُّنْيَا سَاعَةٌ فَاجْعَلْهَا طَاعَةً وَ بَابُ ذَلِكَ كُلِّهِ مُلَازَمَةُ الْخَلْوَةِ بِمُدَاوَمَةِ الْفِكْرَةِ وَ سَبَبُ الْخَلْوَةِ الْقَنَاعَةُ وَ تَرْكُ الْفُضُولِ مِنَ الْمَعَاشِ وَ سَبَبُ الْفِكْرَةِ الْفَرَاغُ وَ عِمَادُ الْفَرَاغِ الزُّهْدُ وَ تَمَامُ الزُّهْدِ التَّقْوَى
Rasool-Allah-saww said: ‘The world is an hour for make it obedience, and a door of that, all of it, is sticking to the isolation with constant thinking, and the cause of isolation of the contentment, and leaving the vanities of the life, and a cause of the thinking is the free times, and a pillar of the free time is the ascetism, and the complete ascetism is the piety.
وَ بَابُ التَّقْوَى الْخَشْيَةُ وَ دَلِيلُ الْخَشْيَةِ التَّعْظِيمُ لِلَّهِ وَ التَّمَسُّكُ بِتَخْلِيصِ طَاعَتِهِ وَ أَوَامِرِهِ وَ الْخَوْفُ وَ الْحَذَرُ وَ الْوُقُوفُ عَنْ مَحَارِمِهِ وَ دَلِيلُهَا الْعِلْمُ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّما يَخْشَى اللَّهَ مِنْ عِبادِهِ الْعُلَماءُ.
And a door of piety is the humbleness, and evidence of the humbleness is the reverence to Allah-azwj and holding on to the sincerity in His-azwj obedience, and His-azwj Commands, and the fear, and the carefulness, and the pausing from His-azwj Prohibitions, and its evidence is the knowledge. Allah-azwj Mighty and Majestic Says: But rather, Allah is feared by those from His knowledgeable servants. [35:28]’’.[135]
15- مص، مصباح الشريعة قَالَ الصَّادِقُ ع طُوبَى لِعَبْدٍ جَاهَدَ لِلَّهِ نَفْسَهُ وَ هَوَاهُ وَ مَنْ هَزَمَ جُنْدَ هَوَاهُ ظَفِرَ بِرِضَا اللَّهِ وَ مَنْ جَاوَرَ عَقْلُهُ نَفْسَهُ الْأَمَّارَةَ بِالسُّوءِ بِالْجَهْدِ وَ الِاسْتِكَانَةِ وَ الْخُضُوعِ عَلَى بِسَاطِ خِدْمَةِ اللَّهِ تَعَالَى فَقَدْ فازَ فَوْزاً عَظِيماً
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Beatitude is for a servant who fights his owns self for Allah-azwj, and his whims, and the one who defeats an army of his whims would win with the Pleasure of Allah-azwj, and the one who adjoins his intellect with the self-accusing soul with the evil, by the striving, and the submissiveness, and the humbleness upon the spread of service of Allah-azwj the Exalted, so he will succeed with a mighty success.
وَ لَا حِجَابَ أَظْلَمُ وَ أَوْحَشُ بَيْنَ الْعَبْدِ وَ بَيْنَ الرَّبِّ مِنَ النَّفْسِ وَ الْهَوَى وَ لَيْسَ لِقَتْلِهِمَا فِي قَطْعِهِمَا سِلَاحٌ وَ آلَةٌ مِثْلُ الِافْتِقَارِ إِلَى اللَّهِ وَ الْخُشُوعِ وَ الْجُوعِ وَ الظَّمَإِ بِالنَّهَارِ وَ السَّهَرِ بِاللَّيْلِ
And there is no veil darker and lonelier between the servant and the Lord-azwj, than the self, and the whim, and there isn’t for killing these in cutting these off any weapon and tool like the poverty to Allah-azwj, and the humbleness, and the hunger, and the thirst by the day, and the vigil at night.
فَإِنْ مَاتَ صَاحِبُهُ مَاتَ شَهِيداً وَ إِنْ عَاشَ وَ اسْتَقَامَ أَدَّاهُ عَاقِبَتُهُ إِلَى الرِّضْوَانِ الْأَكْبَرِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ الَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا وَ إِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ
So, if its owner dies, he will die a martyr, and if he were to live and is straight, his end-result to the greatest Pleasure. Allah-azwj Mighty and Majestic: And those who are striving regarding Us, We will Guide them in Our Ways, and surely Allah is with the good doers [29:69].
وَ إِذَا رَأَيْتَ مُجْتَهِداً أَبْلَغَ مِنْكَ فِي الِاجْتِهَادِ فَوَبِّخْ نَفْسَكَ وَ لُمْهَا وَ عَيِّرْهَا وَ حُثَّهَا عَلَى الِازْدِيَادِ عَلَيْهِ وَ اجْعَلْ لَهَا زِمَاماً مِنَ الْأَمْرِ وَ عِنَاناً مِنَ النَّهْيِ وَ سُقْهَا كَالرَّائِضِ لِلْفاره [الْفَارِهِ] الَّذِي لَا يَذْهَبُ عَلَيْهِ خُطْوَةً مِنْهَا إِلَّا وَ قَدْ صَحَّحَ أَوَّلَهَا وَ آخِرَهَا
And when you see a struggler further reaching than you in the striving, so reprimand yourself and blame it, and urge it upon the increase upon it, and make reins from the commands and restraint from the Prohibitions and quench it like the trainer to the mouse which no step from these goes upon it except and its first and its last is correct.
وَ كَانَ رَسُولُ اللَّهِ ص يُصَلِّي حَتَّى يَتَوَرَّمَ قَدَمَاهُ وَ يَقُولُ أَ فَلَا أَكُونُ عَبْداً شَكُوراً أَرَادَ أَنْ يَعْتَبِرَ بِهِ أُمَّتُهُ فَلَا تَغْفُلُوا عَنِ الِاجْتِهَادِ وَ التَّعَبُّدِ وَ الرِّيَاضَةِ بِحَالٍ
And Rasool-Allah-saww used to pray Salat until his-saww feet swelled up, and he-saww said: ‘Shall I-saww not become a grateful servant?’ He-saww wanted his-saww community to take a lesson with it, so do not be heedless from the diligence, and the servitude, and the training in (any) state.
أَلَا وَ إِنَّكَ لَوْ وَجَدْتَ حَلَاوَةَ عِبَادَةِ اللَّهِ وَ رَأَيْتَ بَرَكَاتِهَا وَ اسْتَضَأْتَ بِنُورِهَا لَمْ تَصْبِرْ عَنْهَا سَاعَةً وَاحِدَةً وَ لَوْ قُطِّعْتَ إِرْباً إِرْباً فَمَا أَعْرَضَ مَنْ أَعْرَضَ عَنْهَا إِلَّا بِحِرْمَانِ فَوَائِدِ السَّبْقِ مِنَ الْعِصْمَةِ وَ التَّوْفِيقِ
Indeed! And you, had you felt the sweetness of worshipping Allah-azwj and had seen its Blessings, and had been illuminated with its Noor (radiance), you would not have been patient upon it for a single moment, and even if you were to be cut into pieces (and) pieces. He will not turn away, the one who turns away from it except with depriving the preceding benefits from the infallibility, and the inclination’.
قِيلَ لِرَبِيعِ بْنِ خُثَيْمٍ مَا لَكَ لَا تَنَامُ بِاللَّيْلِ قَالَ لِأَنِّي أَخَافُ الْبَيَاتَ مَنْ خَافَ الْبَيَاتَ لَا يَنَامُ.
It was said to Rabie Bin Khusheym, ‘What is the matter you don’t sleep at night?’ He said, ‘Because I fear spending the nights (in somebody else’s house). One who fears spending the nights (in somebody else’s house) does not sleep’’.[136]
16- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص أَ لَا أُنَبِّئُكُمْ بِأَكْيَسِ الْكَيِّسِينَ وَ أَحْمَقِ الْحُمَقَاءِ
Tafseer of the Imam (Hassan Al-Askari-asws, may the greetings be upon him-asws – ‘Rasool-Allah-saww said: ‘Shall I-saww inform you with the cleverest of the clever ones and the stupidest of the stupid ones?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ أَكْيَسُ الْكَيِّسِينَ مَنْ حَاسَبَ نَفْسَهُ وَ عَمِلَ لِمَا بَعْدَ الْمَوْتِ وَ أَحْمَقُ الْحُمَقَاءِ مَنِ اتَّبَعَ نَفْسَهُ هَوَاهُ وَ تَمَنَّى عَلَى اللَّهِ الْأَمَانِيَّ
The cleverest of the clever ones is the one who reckons himself, and works for what is after the death, and the stupidest of the stupid ones is the one who pursues his personal desires and wishes to Allah-azwj the Exalted of the wishes’’.
فَقَالَ الرَّجُلُ يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَيْفَ يُحَاسِبُ الرَّجُلُ نَفْسَهُ
The man said, ‘O Amir Al-Momineen-asws! And how can the man reckon his own self?’
قَالَ إِذَا أَصْبَحَ ثُمَّ أَمْسَى رَجَعَ إِلَى نَفْسِهِ وَ قَالَ يَا نَفْسُ إِنَّ هَذَا يَوْمٌ مَضَى عَلَيْكِ لَا يَعُودُ إِلَيْكِ أَبَداً وَ اللَّهِ سَائِلُكِ عَنْهُ فِيمَا أَفْنَيْتِهِ فَمَا الَّذِي عَمِلْتِ فِيهِ أَ ذَكَرْتِ اللَّهَ أَمْ حَمِدْتِيهِ أَ قَضَيْتِ حَقَّ أَخٍ مُؤْمِنٍ أَ نَفَّسْتِ عَنْهُ كُرْبَتَهُ أَ حَفِظْتِيهِ بِظَهْرِ الْغَيْبِ فِي أَهْلِهِ وَ وُلْدِهِ أَ حَفِظْتِيهِ بَعْدَ الْمَوْتِ فِي مُخَلَّفِيهِ أَ كَفَفْتِ عَنْ غِيبَةِ أَخٍ مُؤْمِنٍ بِفَضْلِ جَاهِكِ أَ أَعَنْتِ مُسْلِماً مَا الَّذِي صَنَعْتِ فِيهِ فَيَذْكُرُ مَا كَانَ مِنْهُ
He-asws said: ‘When it is morning, then evening, he refers to himself and he says, ‘O self! This day has passed upon you, it would not be returning to you, ever, and Allah-azwj the Exalted will be Questioning you about it. What did you consume it in? So what is that which you did during it? Did you Mention Allah-azwj or praise Him-azwj? Did you fulfil the needs of a Momin? Did you relieve any worries from him? Did you protect his wife and his children in the apparent during his absence? Did you protect him with regards to his opponents after the death? Did you suffice a Momin brother of his honour during his absence? Did you assist a Muslim? What is that which you did during it?’ Thus he recalls whatever had happened from him.
فَإِنْ ذَكَرَ أَنَّهُ جَرَى مِنْهُ خَيْرٌ حَمِدَ اللَّهَ عَزَّ وَ جَلَّ وَ كَبَّرَهُ عَلَى تَوْفِيقِهِ
If he recalls that he has done good from it, he should praise Allah-azwj the Exalted, and exclaim His-azwj Greatness upon His-azwj Inclining him (for it).
وَ إِنْ ذَكَرَ مَعْصِيَةً أَوْ تَقْصِيراً اسْتَغْفَرَ اللَّهَ عَزَّ وَ جَلَّ وَ عَزَمَ عَلَى تَرْكِ مُعَاوَدَتِهِ وَ مَحَا ذَلِكَ عَنْ نَفْسِهِ بِتَجْدِيدِ الصَّلَاةِ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ وَ عَرْضِ بَيْعَةِ أَمِيرِ الْمُؤْمِنِينَ عَلَى نَفْسِهِ وَ قَبُولِهَا وَ إِعَادَةِ لَعْنِ شَانِئِيهِ وَ أَعْدَائِهِ وَ دَافِعِيهِ عَنْ حُقُوقِهِ
And if he recalls an (act of) disobedience, or a derogation, he should seek Forgiveness of Allah-azwj the Exalted, and be determined upon leaving its recurrence, and delete than from his self by renewing the Salawaat upon Muhammad-saww and his-saww goodly Progeny-asws and display the allegiance of Amir–Al-Momineen-asws upon himself, and his acceptance of it, and repeat the cursing his-asws enemies, and his-asws adversaries, and the ones who repelled him-asws from his-asws right.
فَإِذَا فَعَلَ ذَلِكَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَسْتُ أُنَاقِشُكِ فِي شَيْءٍ مِنَ الذُّنُوبِ مَعَ مُوَالاتِكِ أَوْلِيَائِي وَ مُعَادَاتِكِ أَعْدَائِي.
When he does that, Allah-azwj Mighty and Majestic Says: “I-azwj shall not Discuss with regards to anything from the sins (as you are) with your friendship of My-azwj friends and the enmity of My-azwj enemies”.[137]
17- جا، المجالس للمفيد الْجِعَابِيُّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْأَزْدِيِّ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عِمْرَانَ الْبَجَلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ لَمْ يَجْعَلْ لَهُ مِنْ نَفْسِهِ وَاعِظاً فَإِنَّ مَوَاعِظَ النَّاسِ لَنْ تُغْنِيَ عَنْهُ شَيْئاً.
(The book) ‘Al Majaalis’ of Al Mufeed – Al Jiany, from Ibn Uqdah, from Muhammad Bin Salim Al Azdy, from Musa Bin Al Qasim, from Muhammad Bin Imran Al Bajali who said,
‘I hear Abu Abdullah-asws saying: ‘One who does not make preaching for him from his own self, then preaching to the people from him will never avail anything from it’’.[138]
18- جا، المجالس للمفيد عَلِيُّ بْنُ بِلَالٍ عَنْ عَبْدِ اللَّهِ بْنِ رَاشِدٍ عَنِ الثَّقَفِيِّ عَنْ أَحْمَدَ بْنِ شِمْرٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْمَكِّيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع أُتِيَ بِخَبِيصٍ فَأَبَى أَنْ يَأْكُلَهُ فَقَالُوا لَهُ أَ تُحَرِّمُ
(The book) ‘Al Majaalis’ of Al Mufeed – Ali Bin Bilal, from Abdullah Bin Rashid, from Al Saqafy, from Ahmad Bin Shimr, from Abdullah Bin Maymoun Al Makky,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws was brought Khubeys (a sweet dish), but he-asws refused to eat it. They said to him-asws, ‘Are you-asws prohibiting it?’
قَالَ لَا وَ لَكِنِّي أَخْشَى أَنْ تَتُوقَ إِلَيْهِ نَفْسِي فَأَطْلُبَهُ ثُمَّ تَلَا هَذِهِ الْآيَةَ أَذْهَبْتُمْ طَيِّباتِكُمْ فِي حَياتِكُمُ الدُّنْيا وَ اسْتَمْتَعْتُمْ بِها.
He-asws said: ‘No, but I-asws fear my-asws soul might be anticipating to it, so I-asws would seek it’. Then he-asws recited this Verse: “You squandered your good things in your lives of the world [46:20]’’.[139]
19- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا كَانَ عَبْدٌ لِيَحْبِسَ نَفْسَهُ عَلَى اللَّهِ إِلَّا أَدْخَلَهُ اللَّهُ الْجَنَّةَ.
(The book) ‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ibn Asbaat, from his uncle Yaqoub, from Abu Al-Hassan Al Abdy,
‘From Abu Abdullah-asws having said: ‘A servant will not withhold (restrain) himself upon Allah-azwj, except Allah-azwj would Enter him into the Paradise’’.[140]
20- ضه، روضة الواعظين قَالَ الْعِيصُ بْنُ الْقَاسِمِ قُلْتُ لِلصَّادِقِ ع حَدِيثٌ يُرْوَى عَنْ أَبِيكَ ع أَنَّهُ قَالَ مَا شَبِعَ رَسُولُ اللَّهِ ص مِنْ خُبْزِ بُرٍّ قَطُّ أَ هُوَ صَحِيحٌ
(The book) ‘Rowzat Al Waizeen’ – Ays Bin Al Qasim said,
‘I said to Al-Sadiq-asws, ‘There is a Hadeeth being reported from your-asws father-asws having said: ‘Rasool-Allah-saww did not satiate from wheat bread at all’, is it correct?’
فَقَالَ لَا مَا أَكَلَ رَسُولُ اللَّهِ ص خُبْزَ بُرٍّ قَطُّ وَ لَا شَبِعَ مِنْ خُبْزِ شَعِيرٍ قَطُّ قَالَتْ عَائِشَةُ مَا شَبِعَ رَسُولُ اللَّهِ ص مِنْ خُبْزِ الشَّعِيرِ حَتَّى مَاتَ
He-asws said: ‘No, Rasool-Allah-azwj did not eat wheat bread at all, nor did he-saww satiate from barley bread at all. Ayesha said, ‘Rasool-Allah-saww did not satiate from barley bread until he-saww passed away’.
وَ قَالَ النَّبِيُّ ص اللَّهُمَّ اجْعَلْ رِزْقَ مُحَمَّدِ قُوتاً وَ قَالَتْ عَائِشَةُ مَا زَالَتِ الدُّنْيَا عَلَيْنَا عَسِيرَةً كَدِرَةً حَتَّى قُبِضَ النَّبِيُّ ص فَلَمَّا قُبِضَ النَّبِيُّ صُبَّتْ عَلَيْنَا صَبّاً
And the Prophet-saww said: ‘O Allah-azwj! Make the sustenance of Muhammad-saww to be of daily subsistence!’ And Ayesha said, ‘The world did not cease to be hard, dull upon us until the Prophet-saww passed away. When the Prophet-saww passed away, it became difficult upon us with difficulties’.
وَ قِيلَ إِنَّ رَسُولَ اللَّهِ ص لَمْ يَأْكُلْ عَلَى خِوَانٍ حَتَّى مَاتَ وَ لَمْ يَأْكُلْ خُبْزاً مُرَقَّقاً حَتَّى مَاتَ.
And it is said, ‘Rasool-Allah-saww did not eat upon a meal until he-saww passed away and did not eat thinned bread until he-saww passed away’’.[141]
14- وَ رَوَى عَلِيُّ بْنُ أَبِي طَالِبٍ ع عَنْ أَبِي جُحَيْفَةَ قَالَ: أَتَيْتُ رَسُولَ اللَّهِ ص وَ أَنَا أَتَجَشَّأُ فَقَالَ يَا أَبَا جُحَيْفَةَ اخْفِضْ جُشَاكَ فَإِنَّ أَكْثَرَ النَّاسِ شِبَعاً فِي الدُّنْيَا أَطْوَلُهُمْ جُوعاً يَوْمَ الْقِيَامَةِ
And a report by Ali-asws Bin Abu Talib-asws, from Abu Juheyfa who said, ‘I came to Rasool-Allah-saww and I belched. He-saww said: ‘O Abu Juheyfa! Lower your belching, for the people most satiated in the world will be the hungriest on the Day of Qiyamah’.
قَالَ رَسُولُ اللَّهِ ص نُورُ الْحِكْمَةِ الْجُوعُ وَ التَّبَاعُدُ مِنَ اللَّهِ الشِّبَعُ وَ الْقُرْبَةُ إِلَى اللَّهِ حُبُّ الْمَسَاكِينِ وَ الدُّنُوُّ مِنْهُمْ لَا تَشْبَعُوا فَيُطْفَأَ نُورُ الْمَعْرِفَةِ مِنْ قُلُوبِكُمْ وَ مَنْ بَاتَ يُصَلِّي فِي خِفَّةٍ مِنَ الطَّعَامِ بَاتَ وَ حُورُ الْعِينِ حَوْلَهُ
Rasool-Allah-saww said: ‘The light of wisdom is the hunger and the distancing from Allah-azwj is satiation, and the nearness to Allah-azwj is love (for) the poor and be near to them. Do not be satiated for it would extinguish the Noor of recognition from your hearts. And the one who spends a night praying Salat in lightness from the food will spend the night and the Maiden Houries will be around him’.
وَ قَالَ ص لَا تُمِيتُوا الْقُلُوبَ بِكَثْرَةِ الطَّعَامِ وَ الشَّرَابِ وَ إِنَّ الْقُلُوبَ تَمُوتُ كَالزُّرُوعِ إِذَا كَثُرَ عَلَيْهِ الْمَاءُ.
And he-saww said: ‘Do not kill of the hearts by a lot of food and drink, and the hearts (tend to) die like the plant when the water is a lot upon it’’.[142]
21- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص رَجَعْنَا مِنَ الْجِهَادِ الْأَصْغَرِ إِلَى الْجِهَادِ الْأَكْبَرِ
(The book) ‘Jamie Al Akhbaar’ –
‘Rasool-Allah-saww said: ‘We are returning from the smaller Jihad to the greater Jihad’.
وَ قَالَ مَنْ غَلَبَ عِلْمُهُ هَوَاهُ فَهُوَ عِلْمٌ نَافِعٌ وَ مَنْ جَعَلَ شَهْوَتَهُ تَحْتَ قَدَمَيْهِ فَرَّ الشَّيْطَانُ مِنْ ظِلِّهِ
And he-saww said: ‘One whose knowledge overcomes his whims, so it is beneficial knowledge, and one who makes his lustful desires to be beneath his feet, the Satan-la would flee from his shadow’.
وَ قَالَ ص يَقُولُ اللَّهُ تَعَالَى أَيُّمَا عَبْدٍ أَطَاعَنِي لَمْ أَكِلْهُ إِلَى غَيْرِي وَ أَيُّمَا عَبْدٍ عَصَانِي وَكَلْتُهُ إِلَى نَفْسِهِ ثُمَّ لَمْ أُبَالِ فِي أَيِّ وَادٍ هَلَكَ.
And he-saww said: ‘Allah-azwj the Exalted Says: “But rather a servant obeys Me-azwj, I-azwj do not Allocate him to other than Me-azwj, and rather a servant disobeys Me-azwj, I-azwj Allocate him to himself, then I-azwj don’t Care in which valley he perishes’’.[143]
22- تم، فلاح السائل رَوَى يَحْيَى بْنُ الْحُسَيْنِ بْنِ هَارُونَ الْحَسَنِيُّ فِي كِتَابِ أَمَالِيهِ بِإِسْنَادِهِ إِلَى الْحَسَنِ بْنِ عَلِيٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَكُونُ الْعَبْدُ مُؤْمِناً حَتَّى يُحَاسِبَ نَفْسَهُ أَشَدَّ مِنْ مُحَاسَبَةِ الشَّرِيكِ شَرِيكَهُ وَ السَّيِّدِ عَبْدَهُ.
(The book) ‘Falah Al Sail’ – It is reported by Yahya Bin Al-Husayn Bin Haroun Al Hasany in his book ‘Amaali’, by his chain to,
‘Al-Hassan-asws Bin Ali-asws having said: ‘The servant cannot be a Momin until he reckons himself the severest than the reckoning of a partner of his partner, and the master of his slave’’.[144]
23- غو، غوالي اللئالي رُوِيَ فِي بَعْضِ الْأَخْبَارِ أَنَّهُ دَخَلَ عَلَى رَسُولِ اللَّهِ ص رَجُلٌ اسْمُهُ مُجَاشِعٌ فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ الطَّرِيقُ إِلَى مَعْرِفَةِ الْحَقِّ
(The book) ‘Gawal Al La’aly’ –
‘It is reported in one of the Hadeeth that there entered to see Rasool-Allah-saww, a man whose name was Mujashie. He said, ‘O Rasool-Allah-saww! How is the method to recognise the truth?’
فَقَالَ ص مَعْرِفَةُ النَّفْسِ
He-saww said: ‘Recognition of the self’.
فَقَالَ يَا رَسُولَ اللَّهِ فَكَيْفَ الطَّرِيقُ إِلَى مُوَافَقَةِ الْحَقِّ
He said, ‘O Rasool-Allah-saww! How is the method to be compatible to the truth?’
قَالَ مُخَالَفَةُ النَّفْسِ
He-saww said: ‘Opposing the self’.
فَقَالَ يَا رَسُولَ اللَّهِ فَكَيْفَ الطَّرِيقُ إِلَى رِضَا الْحَقِّ
He said, ‘O Rasool-Allah-saww! How is the method to Pleasure of the truth?’
قَالَ سَخَطُ النَّفْسِ
He-saww said: ‘Angering the self’.
فَقَالَ يَا رَسُولَ اللَّهِ فَكَيْفَ الطَّرِيقُ إِلَى وَصْلِ الْحَقِّ
He said, ‘O Rasool-Allah-saww said: ‘How is the method to arriving to the truth?’
قَالَ هَجْرُ النَّفْسِ
He-saww said: ‘Abandoning the self’.
فَقَالَ يَا رَسُولَ اللَّهِ فَكَيْفَ الطَّرِيقُ إِلَى طَاعَةِ الْحَقِّ
He said, ‘O Rasool-Allah-saww! How is the method to obeying the truth?’
قَالَ عِصْيَانُ النَّفْسِ
He-saww said: ‘Disobeying the self’.
فَقَالَ يَا رَسُولَ اللَّهِ فَكَيْفَ الطَّرِيقُ إِلَى ذِكْرِ الْحَقِّ
He said, ‘O Rasool-Allah-saww! How is the method to mention the truth?’
قَالَ نِسْيَانُ النَّفْسِ
He-saww said: ‘Forgetting the self’.
فَقَالَ يَا رَسُولَ اللَّهِ فَكَيْفَ الطَّرِيقُ إِلَى قُرْبِ الْحَقِّ
He said, ‘O Rasool-Allah-saww! How is the method to get closer to the truth?’
قَالَ التَّبَاعُدُ مِنَ النَّفْسِ
He-saww said: ‘Distancing from the self’.
فَقَالَ يَا رَسُولَ اللَّهِ فَكَيْفَ الطَّرِيقُ إِلَى أُنْسِ الْحَقِّ
He said, ‘O Rasool-Allah-saww! How is the method to comfort to the truth?’
قَالَ الْوَحْشَةُ مِنَ النَّفْسِ
He-saww said: ‘Loneliness from the self’.
فَقَالَ يَا رَسُولَ اللَّهِ فَكَيْفَ الطَّرِيقُ إِلَى ذَلِكَ
He said, ‘O Rasool-Allah-saww! How is the method to that?’
قَالَ الِاسْتِعَانَةُ بِالْحَقِّ عَلَى النَّفْسِ.
He-saww said: ‘Seeking assistance with ‘Haq’ the truth against the self’’.[145]
24- ختص، الإختصاص عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ فِي كُلِّ يَوْمٍ فَإِنْ عَمِلَ خَيْراً اسْتَزَادَ اللَّهَ مِنْهُ وَ حَمِدَ اللَّهَ عَلَيْهِ وَ إِنْ عَمِلَ شَرّاً اسْتَغْفَرَ اللَّهَ مِنْهُ وَ تَابَ إِلَيْهِ.
(The book) ‘Al Ikhtisaas’ –
‘From Abu Al-Hassan Musa-asws having said: ‘He isn’t from us-asws, the one who does not reckon himself during every day. If he has done good, he seeks the increase of Allah-azwj from it, and he praises Allah-azwj upon it, and if he has done evil, he seeks Forgiveness of Allah-azwj from it and repents to Him-azwj’’.[146]
25- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ الْفَضْلِ بْنِ عُثْمَانَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنِّي لَأُبْغِضُ رَجُلًا يَرْضَى رَبَّهُ بِشَيْءٍ لَا يَكُونُ فِيهِ أَفْضَلُ مِنْهُ فَإِنْ رَأَيْتُهُ يُطِيلُ الرُّكُوعَ قُلْتُ يَا نَفْسُ وَ إِنْ رَأَيْتُهُ يُطِيلُ السُّجُودَ قُلْتُ يَا نَفْسُ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalat Bin Usman, from Ubeyd Bin Zurara,
‘I heard Abu Abdullah-asws saying: ‘I-asws hate a man who pleases his Lord-azwj with something not happening to be in him better than it. If I-asws were to see him prolonging the Ruk’u, I-asws say: ‘O self!’ And if I-asws were to see him prolonging the Sajdahs, I-asws say: ‘O self!’’[147]
26 مُحَاسَبَةُ النَّفْسِ، عَنِ النَّبِيِّ ص حَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا وَ زِنُوهَا قَبْلَ أَنْ تُوزَنُوا وَ تَجَهَّزُوا لِلْعَرْضِ الْأَكْبَرِ.
(The book) ‘Muhasib Al Nafs’ –
‘From the Prophet-saww: ‘Reckon yourselves before you are Reckoned with, and weight it before it is weighed, and provide for the great presentation’’.[148]
27- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ حَاسَبَ نَفْسَهُ رَبِحَ وَ مَنْ غَفَلَ عَنْهَا خَسِرَ وَ مَنْ خَافَ أَمِنَ وَ مَنِ اعْتَبَرَ أَبْصَرَ وَ مَنْ أَبْصَرَ فَهِمَ وَ مَنْ فَهِمَ عَلِمَ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘One who reckons himself would profit, and the one who is heedless from it would incur loss, and the one who fears would be secure, and the one who takes a lesson would have insight, and the one who is insightful would understand, and the one who understand would know’’.[149]
وَ قَالَ ع يَا أَسْرَى الرَّغْبَةِ أَقْصِرُوا فَإِنَّ الْمُعَرِّجَ عَلَى الدُّنْيَا لَا يَرُوعُهُ مِنْهَا إِلَّا صَرِيفُ أَنْيَابِ الْحِدْثَانِ أَيُّهَا النَّاسُ تَوَلَّوْا مِنْ أَنْفُسِكُمْ تَأْدِيبَهَا وَ اعْدِلُوا بِهَا عَنْ ضَرَاوَةِ عَادَاتِهَا.
And he-asws said: ‘O prisoner of desire! Reduce, for the ascender upon the world will not be intimidated from it except gnashing of the new incisors. O you people! Take charge of disciplining your selves and turn it away from its fierce habits’’.[150]
وَ قَالَ ع كَفَاكَ أَدَباً لِنَفْسِكَ اجْتِنَابُ مَا تَكْرَهُهُ مِنْ غَيْرِكَ.
And he-asws said: ‘It suffices as a discipling of yourself by shunning what you dislike from others’’.[151]
باب 46 ترك الشهوات و الأهواء
CHAPTER 46 – NEGLECTING THE LUSTFUL DESIRES AND THE WHIMS
الآيات
The Verses
النساء وَ اللَّهُ يُرِيدُ أَنْ يَتُوبَ عَلَيْكُمْ وَ يُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَواتِ أَنْ تَمِيلُوا مَيْلًا عَظِيماً
(Surah) Al Nisaa – And Allah Intends that He should Turn to you (Mercifully), and those who are following the lustful desires intend to deviate you a great deviation [4:27]
الكهف وَ لا تُطِعْ مَنْ أَغْفَلْنا قَلْبَهُ عَنْ ذِكْرِنا وَ اتَّبَعَ هَواهُ وَ كانَ أَمْرُهُ فُرُطاً
(Surah) Al Kahf – and do not obey one whose heart is heedless from Our Remembrance and is obeying his own desires, and his matter would always be neglected [18:28]
مريم فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضاعُوا الصَّلاةَ وَ اتَّبَعُوا الشَّهَواتِ فَسَوْفَ يَلْقَوْنَ غَيًّا
(Surah) Maryam – Then there succeeded from after them a succeeding (generation) who wasted the Salat and followed the lustful desires, so they will soon be facing Ghayya [19:59]
طه فَلا يَصُدَّنَّكَ عَنْها مَنْ لا يُؤْمِنُ بِها وَ اتَّبَعَ هَواهُ فَتَرْدى
(Surah) Taha – So do not let him hinder you, one who does not believe in it and follows his own desires, for you will regress [20:16]
الفرقان أَ رَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ أَ فَأَنْتَ تَكُونُ عَلَيْهِ وَكِيلًا
(Surah) Al Furqan – Do you see the one who takes his own desires as a god? So, will you happen to be a protector upon him? [25:43]
القصص فَإِنْ لَمْ يَسْتَجِيبُوا لَكَ فَاعْلَمْ أَنَّما يَتَّبِعُونَ أَهْواءَهُمْ وَ مَنْ أَضَلُّ مِمَّنِ اتَّبَعَ هَواهُ بِغَيْرِ هُدىً مِنَ اللَّهِ إِنَّ اللَّهَ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ
(Surah) Al Qasas – But if they do not answer you, then know that rather, they are following their own whims. And who is more straying than the one who follows his own whims without a Guidance from Allah? Surely Allah does not Guide the unjust people [28:50]
الروم بَلِ اتَّبَعَ الَّذِينَ ظَلَمُوا أَهْواءَهُمْ بِغَيْرِ عِلْمٍ فَمَنْ يَهْدِي مَنْ أَضَلَّ اللَّهُ وَ ما لَهُمْ مِنْ ناصِرِينَ
(Surah) Al Roum – But those who are unjust follow their whims without knowledge; so who can guide the one Allah Lets to stray? And there would be no helpers for them [30:29]
ص وَ لا تَتَّبِعِ الْهَوى فَيُضِلَّكَ عَنْ سَبِيلِ اللَّهِ
(Surah) Saad – and do not follow the vain desires, for you will stray from the Way of Allah. [38:26]
الجاثية أَ فَرَأَيْتَ مَنِ اتَّخَذَ إِلهَهُ هَواهُ
(Surah) Al Jasiya – So, do you see one who takes his desires as a god, [45:23]
محمد أُولئِكَ الَّذِينَ طَبَعَ اللَّهُ عَلى قُلُوبِهِمْ وَ اتَّبَعُوا أَهْواءَهُمْ
(Surah) Muhammad-saww – They are those Allah has Sealed upon their hearts, and they are pursuing their whims [47:16]
القمر وَ كَذَّبُوا وَ اتَّبَعُوا أَهْواءَهُمْ وَ كُلُّ أَمْرٍ مُسْتَقِرٌّ
(Surah) Al Qamar – And they are belying it and following their whims; and every matter has an Ordained term [54:3]
النازعات وَ أَمَّا مَنْ خافَ مَقامَ رَبِّهِ وَ نَهَى النَّفْسَ عَنِ الْهَوى فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوى.
(Surah) Al Naziaat – And as for one who fears standing to his Lord and forbids the soul from the vain desires [79:40] Then surely the Garden, it would be the abode [79:41].
1- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِمَنْ تَرَكَ شَهْوَةً حَاضِرَةً لِمَوْعُودٍ لَمْ يَرَهُ.
(The book) ‘Al Khisaal’ – From Sa’ad, from Ibn Isa, 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: ‘Beatitude is for one who neglects a present lustful desire for a Promise he has not seen’’.[152]
2- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ بِجَلَالِي وَ جَمَالِي وَ بَهَائِي وَ ارْتِفَاعِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا جَعَلْتُ غِنَاهُ فِي نَفْسِهِ وَ هَمَّهُ فِي آخِرَتِهِ وَ كَفَفْتُ عَنْهُ ضَيْعَتَهُ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Al-Hassan Bin Ali Bin Fazzal, from Aasim Bin Humeyd, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Said: “By My-azwj Majesty and My-azwj Beauty, and My-azwj Glory, and My-azwj Loftiness! A servant will not prefer My-azwj Whim over his whim except I-azwj shall Make his richness within himself, and his concern regarding his Hereafter, and I-azwj shall Suffice him of his estate, and I-azwj shall Guarantee the skies and the earth of his sustenance, and I-azwj would be Supporter for him in trading every trader!”’[153]
ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ ابْنِ سِنَانٍ عَنِ الثُّمَالِيِّ عَنْهُ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ قُدْرَتِي وَ بَهَائِي وَ عُلُوِّي لَا يُؤْثِرُ عَبْدٌ وَ ذَكَرَ مِثْلَهُ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Ibn Sinan, from Al Sumali,
‘From him-asws having said: ‘Allah-azwj Mighty and Majestic Said: “By My-azwj Majestic and My-azwj Magnificence, and My-azwj Power, and My-azwj Glory, and My-azwj Loftiness! A servant will not prefer” – and mentioned similar to it’’.[154]
3- ل، الخصال مُحَمَّدُ بْنُ أَحْمَدَ الْأَسَدِيُّ عَنْ مُحَمَّدِ بْنِ أَبِي عِمْرَانَ عَنْ أَحْمَدَ بْنِ أَبِي بَكْرٍ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَخْوَفَ مَا أَخَافُ عَلَى أُمَّتِي الْهَوَى وَ طُولُ الْأَمَلِ أَمَّا الْهَوَى فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ.
(The book) ‘Al Khisaal’ – Muhammad Bin Ahmad Al Asady, from Muhammad Bin Abu Imran, from Ahmad Bin Abu Bakr, from Ali Bin Abu Ali Al Lahy, from Muhammad Bin Al Munkadir, from Jabir Bin Abdullah who said,
‘Rasool-Allah-saww said: ‘The most fearing of what I-saww am fearing upon my-saww community is the whims and long hopes. As for the whims, it hinders from the truth, and as for the long hopes, he would forget the Hereafter’’.[155]
4- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنِ الصَّادِقِ ع قَالَ: إِنِّي لَأَرْجُو النَّجَاةَ لِهَذِهِ الْأُمَّةِ لِمَنْ عَرَفَ حَقَّنَا مِنْهُمْ إِلَّا لِأَحَدِ ثَلَاثَةٍ صَاحِبِ سُلْطَانٍ جَائِرٍ وَ صَاحِبِ هَوًى وَ الْفَاسِقِ الْمُعْلِنِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs,
‘From Al-Sadiq-asws having said: ‘I-asws am hopeful of the salvation for this community, for the one from them who recognises our-asws right, except for one of the three – a companions of the tyrannical ruler, and a companion of whims, and an open mischief-maker’’.[156]
5- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الثُّمَالِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَشْجَعُ النَّاسِ مَنْ غَلَبَ هَوَاهُ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Al Sumali,
‘From Al-Sadiq-asws having said: ‘Amir Al-Momineen-asws said: ‘The braves of the people is the one who overcomes his whims’’.[157]
6- لي، الأمالي للصدوق مع، معاني الأخبار فِي خَبَرِ الشَّيْخِ الشَّامِيِّ قَالَ زَيْدُ بْنُ صُوحَانَ يَا أَمِيرَ الْمُؤْمِنِينَ أَيُّ سُلْطَانٍ أَغْلَبُ وَ أَقْوَى
(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Ma’any’ Al Akhbar’ – In a Hadeeth of the Syrian sheykh,
‘Zayd Bin Sowhan said, ‘O Amir Al-Momineen-asws! Which ruler is most overcoming and strongest?’
قَالَ الْهَوَى.
He-asws said: ‘The whim’’.[158]
7- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ عَنْبَرِ بْنِ مُحَمَّدٍ عَنْ شُعْبَةَ عَنْ سَلَمَةَ بْنِ جَمِيلٍ عَنْ أَبِي الطُّفَيْلِ عَامِرِ بْنِ وَاثِلَةَ الْكِنَانِيِّ رَحِمَهُ اللَّهُ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ طُولُ الْأَمَلِ وَ اتِّبَاعُ الْهَوَى فَأَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ وَ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Muhammad Bin Al Waleed, from Anbar Bin Muhammad, from Shu’ba, from Salama Bin Jameel, from Abu Al Tufeyl Aamir Bin Wasila Al Kinany, may Allah-azwj have Mercy on him, said,
‘I heard Amir Al-Momineen-asws saying: ‘The most fearing of what I-asws am fearing upon you all is the long hopes and pursuing the whims! As for the long hopes, he would forget the Hereafter, and as for pursuing the whims, he would be blocking from the truth.
أَلَا وَ إِنَّ الدُّنْيَا قَدْ تَوَلَّتْ مُدْبِرَةً وَ الْآخِرَةَ قَدْ أَقْبَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا فَإِنَّ الْيَوْمَ عَمَلٌ وَ لَا حِسَابَ وَ الْآخِرَةَ حِسَابٌ وَ لَا عَمَلَ.
Indeed! And surely the world is turning around going away while the Hereafter is coming forward, and for each one of them there are sons. So be from the sons of the Hereafter and do not be from the sons of the world, for today there is work and no reckoning and the Hereafter there is Reckoning and no work’’.[159]
8- ثو، ثواب الأعمال الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ عِزَّتِي وَ عَظَمَتِي وَ جَلَالِي وَ بَهَائِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا جَعَلْتُ هَمَّهُ فِي آخِرَتِهِ وَ غِنَاهُ فِي قَلْبِهِ وَ كَفَفْتُ عَلَيْهِ ضَيْعَتَهُ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ أَتَتْهُ الدُّنْيَا وَ هِيَ رَاغِمَةٌ.
(The book) ‘Sawaab Al Amaal’ – Al Attar, from his father, from Al-Husayn Bin Is’haq from Ibn Mahziyar, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘Allah-azwj Mighty and Majestic Said: “By My-azwj Might, and My-azwj Majestic, and My-azwj Glory, and My-azwj Highness, and the Loftiness of My-azwj Position! A servant will not prefer My-azwj Whims over his own whims except I-azwj shall Make his concern to be regarding his Hereafter, and his riches to be in his heart, and Suffice him of his estate, and I-azwj shall Guaranteed the skies and the earth of his sustenance, and the world will come to him, and it would be compelled!”’[160]
9- سن، المحاسن مُحَمَّدُ بْنُ عَبْدِ الْحَمِيدِ الْعَطَّارُ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنِ الثُّمَالِيِّ عَنْ يَحْيَى بْنِ عُقَيْلٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع إِنِّي أَخَافُ عَلَيْكُمُ اثْنَيْنِ اتِّبَاعَ الْهَوَى وَ طُولَ الْأَمَلِ فَأَمَّا اتِّبَاعُ الْهَوَى فَإِنَّهُ يَرُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ.
(The book) ‘Al Mahasin’ – Muhammad Bin Abdul Hameed Al Attar, from Aasim Bin Humeyd, from Al Sumali, from Yahya Bin Uqeyl who said,
‘Amir Al-Momineen Ali-asws said: ‘I-asws am fearing upon you all of two (things) – following the whims and long hopes. As for following the whims, it repels from the truth, and as for the long hopes, he would forget the Hereafter’’.[161]
10- محص، التمحيص عَنْ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَكَلَ مَا يَشْتَهِي لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ حَتَّى يَنْزِعَ أَوْ يَتْرُكَ.
(The book) ‘Al Tamhees’ – from Yunus,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who eats what he desires, Allah-azwj will not Look at him until he either removes or neglects’’.[162]
11 الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْجَوَادُ ع مَنْ أَطَاعَ هَوَاهُ أَعْطَى عَدُوَّهُ مُنَاهُ
(The book) ‘Al Durr Al Bahira’ –
‘Al-Jawad-asws said: ‘One who obeys his whims would give his enemy his wishes’.
وَ قَالَ ع رَاكِبُ الشَّهَوَاتِ لَا تُسْتَقَالَ لَهُ عَثْرَةٌ.
And he-asws said: ‘A pursuer of lustful desires, no stumbling block would be small for him’’.[163]
12- نهج، نهج البلاغة قَالَ ع مَنْ كَرُمَتْ عَلَيْهِ نَفْسُهُ هَانَتْ عَلَيْهِ شَهْوَتُهُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘One whose self is honourable to him, his lustful desires would be insignificant to him’’.[164]
وَ قَالَ ع إِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ حُفَّتِ الْجَنَّةُ بِالْمَكَارِهِ وَ حُفَّتِ النَّارُ بِالشَّهَوَاتِ وَ اعْلَمُوا أَنَّهُ مَا مِنْ طَاعَةِ اللَّهِ شَيْءٌ إِلَّا يَأْتِي فِي كُرْهٍ وَ مَا مِنْ مَعْصِيَةِ اللَّهِ شَيْءٌ إِلَّا يَأْتِي فِي شَهْوَةٍ
And he-asws said: ‘Rasool-Allah-saww had said: ‘The Paradise is surrounded by abhorrent things and the Fire is surrounded by the lustful desires. And know that there isn’t anything (done) in the obedience of Allah-azwj except it would come in its abhorrent (form), and there is nothing from the disobedience of Allah-azwj except it would come in desirous form.
فَرَحِمَ اللَّهُ رَجُلًا نَزَعَ عَنْ شَهْوَتِهِ وَ قَمَعَ هَوَى نَفْسِهِ فَإِنَّ هَذِهِ النَّفْسَ أَبْعَدُ شَيْءٍ مَنْزِعاً وَ إِنَّهَا لَا تَزَالُ تَنْزِعُ إِلَى مَعْصِيَةٍ فِي هَوًى
May Allah-azwj have Mercy on a man removed from his lustful desires, and uprooted the whims of his self, for this soul is the remotest of the things in tendencies, and it does not cease to be snatched to disobedience in a whim.
وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ لَا يُمْسِي وَ لَا يُصْبِحُ إِلَّا وَ نَفْسُهُ ظَنُونٌ عِنْدَهُ فَلَا يَزَالُ زَارِياً عَلَيْهَا وَ مُسْتَزِيداً لَهَا فَكُونُوا كَالسَّابِقِينَ قَبْلَكُمْ وَ الْمَاضِينَ أَمَامَكُمْ قَوَّضُوا مِنَ الدُّنْيَا تَقْوِيضَ الرَّاحِلِ وَ طَوَوْهَا طَيَّ الْمَنَازِلِ إِلَى آخِرِ الْخُطْبَةِ.
And know, servants of Allah-azwj, that the Momin neither comes to an evening nor a morning except and in his self should be suspicious with him. He should not cease to be visiting to it, seeking more for it. So be like the preceding ones before you, and the past is in front of you. So, prepare from the world the preparation of the traveller and roll it up the rolling of the pausing stops’ – up to the end of the sermon’’.[165]
13 كَنْزُ الْكَرَاجُكِيِّ، قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ مَنْ يُرِدْ رِضْوَانَ اللَّهِ يَسْخَطْ نَفْسَهُ كَثِيراً وَ مَنْ لَا يَسْخَطْ نَفْسَهُ لَا يرضى [يُرْضِ] به [رَبَّهُ] وَ مَنْ لَا يَكْظِمْ غَيْظَهُ يُشْمِتْ عَدُوَّهُ.
(The book) ‘Kanz Al Karajaky’ –
‘Luqman-as said to his-as son: ‘O my-as son! One who wants the Pleasure of Allah-azwj should be angered with himself a lot, and the one who is not angered with himself, his Lord-azwj will not be Pleased with him, and one who does not swallow his anger, his enemies would gloat over him’’.[166]
14 عُدَّةُ الدَّاعِي، عَنِ الْبَاقِرِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ كِبْرِيَائِي وَ نُورِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَاهُ عَلَى هَوَايَ إِلَّا شَتَّتُّ أَمْرَهُ وَ لَبَّسْتُ عَلَيْهِ دُنْيَاهُ وَ شَغَلْتُ قَلْبَهُ بِهَا وَ لَمْ أُوتِهِ مِنْهَا إِلَّا مَا قَدَّرْتُ لَهُ
(The book) ‘Uddat Al Daie’ –
‘From Al-Baqir-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “By My-azwj Might, and My-azwj Majesty, and My-azwj Magnificence, and My-azwj Greatness, and My-azwj Highness and Loftiness of My-azwj Position! A servant will not prefer his own whims over My-azwj Whims, except I-azwj shall Scatter his affairs, and Confuse his world upon him, and Pre-occupy his heart with it, and I-azwj will not Give him from it except what I-azwj has Pre-determined for him!
وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ كِبْرِيَائِي وَ نُورِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا اسْتَحْفَظْتُهُ مَلَائِكَتِي وَ كَفَّلْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ وَ أَتَتْهُ الدُّنْيَا وَ هِيَ رَاغِمَةٌ.
And by My-azwj Mighty, and My-azwj Majesty, and My-azwj Magnificence, and My-azwj Greatness, and My-azwj Noor, and My-azwj Exaltedness, and Loftiness of My-azwj Position! A servant will not prefer My-azwj Whims over his own whims except My-azwj Angels will protect him, and I-azwj shall Guaranteed the skies and the earth of his sustenance, and I-azwj would be a Backer for him of trading every trader, and the world will come to him, and it is compelled!”’[167]
15- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ الْمُعَلَّى عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَى نَفْسِهِ إِلَّا كَفَفْتُ عَلَيْهِ ضَيْعَتَهُ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ.
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad Al Ashari, from Al Mualla, from Al-Hassan Bin Ali Al Washa, from Aasim Bin Humeyd, from Abu Ubeyda,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Said: “By My-azwj Might, and My-azwj Majestic, and My-azwj Magnificence, and Loftiness of My-azwj Position! A servant will not prefer My-azwj Whims over the whims of his self, except I-azwj shall Suffice him of his estate, and I-azwj shall Guarantee the skies and the earth of his sustenance, and I-azwj would be a Backer for him of trading every trader’’.[168]
بيان:
Explanation (Ahadeeth only) –
قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع سَبَقَ فِي الْعُلُوِّ فَلَا أَعْلَى مِنْهُ.
Words of Amir Al-Momineen-asws: ‘He-azwj is foremost in the Loftiness, so there is none higher than Him-azwj’.
الْحَدِيثُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ يَكُفُّ عَلَيْهِ ضَيْعَتَهُ.
The Hadeeth: ‘The Momin is a brother of the Momin. He suffices (take care of) his estate upon (for) him’’.
قَالَ فِي حَدِيثِ سَعْدٍ إِنِّي أَخَافُ عَلَى الْأَعْقَابِ الضَّيْعَةَ.
He-asws said in a Hadeeth by Sa’ad: ‘I-asws am fearing upon the consequences of the estate’’.
الحديث أَفْشَى اللَّهُ عَلَيْهِ ضَيْعَتَهُ.
The Hadeeth: ‘May Allah-azwj look after his estate upon (for) him’’.
16- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ بَهَائِي وَ عُلُوِّ ارْتِفَاعِي لَا يُؤْثِرُ عَبْدٌ مُؤْمِنٌ هَوَايَ عَلَى هَوَاهُ فِي شَيْءٍ مِنْ أَمْرِ الدُّنْيَا إِلَّا جَعَلْتُ غِنَاهُ فِي نَفْسِهِ وَ هِمَّتَهُ فِي آخِرَتِهِ وَ ضَمَّنْتُ السَّمَاوَاتِ وَ الْأَرْضَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ.
(The book) ‘Al Kafi’ – From Muhammad Bin Ahmad, from Ibn Mahboub, from Al A’ala, from Ibn Sinan, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Said: “By My-azwj Might, and My-azwj Majesty, and My-azwj Magnificent, and My-azwj Glory, and Loftiness of My-azwj Position! A Momin servant will not prefer My-azwj Whims over his own whims regarding anything from matters of the world except I-azwj shall Make his riches to be withing himself, and his concern regarding his Hereafter, and I-azwj shall Guarantee the skies and the earth of his sustenance, and I-azwj would be a Backer for him in trading every trader!”’[169]
17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي مُحَمَّدٍ الْوَابِشِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ احْذَرُوا أَهْوَاءَكُمْ كَمَا تَحْذَرُونَ أَعْدَاءَكُمْ فَلَيْسَ شَيْءٌ أَعْدَى لِلرِّجَالِ مِنِ اتِّبَاعِ أَهْوَائِهِمْ وَ حَصَائِدِ أَلْسِنَتِهِمْ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Abu Muhammad Al Wabishy who said,
‘I heard Abu Abdullah-asws saying: ‘Be cautious of your whims just as you are being cautious of your enemies, for there isn’t anything more inimical to the men that following their whims and harvest of their tongues’’.[170]
18- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ وَ عِزَّتِي وَ جَلَالِي وَ كِبْرِيَائِي وَ نُورِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَاهُ عَلَى هَوَايَ إِلَّا شَتَّتُّ عَلَيْهِ أَمْرَهُ وَ لَبَّسْتُ عَلَيْهِ دُنْيَاهُ وَ شَغَلْتُ قَلْبَهُ بِهَا وَ لَمْ أُوتِهِ مِنْهَا إِلَّا مَا قَدَّرْتُ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father, from Abdullah Bin Al Qasim, from Abu Hamza,
‘Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “By My-azwj Mighty, and My-azwj Majestic, and My-azwj Greatness, and My-azwj Noor, and My-azwj Exaltedness, and Loftiness of My-azwj Position! A servant will not prefer his own whims over My-azwj Whims except I-azwj shall Scatter his affairs upon him and Confuse his world upon him and Pre-occupy his heart with it, there will not come to him from it except what I-azwj have Pre-determined.
وَ عِزَّتِي وَ جَلَالِي وَ عَظَمَتِي وَ نُورِي وَ عُلُوِّي وَ ارْتِفَاعِ مَكَانِي لَا يُؤْثِرُ عَبْدٌ هَوَايَ عَلَى هَوَاهُ إِلَّا اسْتَحْفَظْتُهُ مَلَائِكَتِي وَ كَفَّلْتُ السَّمَاوَاتِ وَ الْأَرَضِينَ رِزْقَهُ وَ كُنْتُ لَهُ مِنْ وَرَاءِ تِجَارَةِ كُلِّ تَاجِرٍ وَ أَتَتْهُ الدُّنْيَا وَ هِيَ رَاغِمَةٌ.
By My-azwj Mighty, and My-azwj Majesty, and My-azwj Magnificence, and My-azwj Noor, and Loftiness of My-azwj Position! A servant will not prefer My-azwj Whim over his own whim except My-azwj Angels will protect him, and I-azwj shall Guarantee the skies and the earths of his sustenance, and I-azwj would be a Backer for him in trading every trader, and the world will come to him while it is compelled!”’[171]
19- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ يَحْيَى بْنِ عُقَيْلٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّمَا أَخَافُ عَلَيْكُمُ اثْنَتَيْنِ اتِّبَاعَ الْهَوَى وَ طُولَ الْأَمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ.
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Aasim Bin Humeyd, from Abu Hamza, from Yahya Bin Uqeyl who said,
‘Amir Al-Momineen-asws said: ‘But rather I-asws am fearing upon you all of two (things) – following the whims and long hopes. As for following the whims, it hinders from the truth, and as for the long hopes, he would forget the Hereafter’’.[172]
20- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: قَالَ لِي أَبُو الْحَسَنِ ع اتَّقِ الْمَرْقَى السَّهْلَ إِذَا كَانَ مُنْحَدَرُهُ وَعْراً
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Muhammad Bin Al-Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Abdul Rahman Al Hajjaj who said,
‘Abu Al-Hassan-asws said to me: ‘Fear the easy climb when there was a bumpy slope (down)!’
وَ قَالَ كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ لَا تَدَعِ النَّفْسَ وَ هَوَاهَا فَإِنَّ هَوَاهَا فِي رَدَاهَا وَ تَرْكُ النَّفْسِ وَ مَا تَهْوَى أَذَاهَا وَ كَفُّ النَّفْسِ عَمَّا تَهْوَى دَوَاهَا.
And Abu Abdullah-asws had said: ‘Do not leave the soul and its desires (unguarded); its desires are to destroy it and leaving the soul with its desires (unguarded) harms it, however, refraining the self from its whims is its cure’’.[173]
باب 47 طاعة الله و رسوله و حججه ع و التسليم لهم و النهي عن معصيتهم و الإعراض عن قولهم و إيذائهم
CHAPTER 47 – OBEDIENCE OF ALLAH-azwj AND HIS-azwj RASOOL-saww AND HIS-azwj DIVINE AUTHORITIES, AND THE SUBMITTING TO THEM, AND THE PROHIBITION OF DISOBEYING THEM, AND THE TURNING AWAY FROM THEIR-asws WORDS, AND HURTING THEM-asws
الآيات
The Verses
البقرة قالُوا سَمِعْنا وَ أَطَعْنا
(Surah) Al Baqarah – ‘We hear, and we obey’ [2:285].
آل عمران قُلْ أَطِيعُوا اللَّهَ وَ الرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لا يُحِبُّ الْكافِرِينَ
(Surah) Aal e Imran-as – Say: ‘Obey Allah and the Rasool’; but if they turn back, then surely Allah does not love the Kafirs [3:32]
و قال تعالى وَ أَطِيعُوا اللَّهَ وَ الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
And the Exalted Said: And obey Allah and the Rasool, perhaps you may be Mercied [3:132]
النساء وَ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها وَ ذلِكَ الْفَوْزُ الْعَظِيمُ
(Surah) Al Nisaa – and the one who obeys Allah and His Rasool, He would Enter him into Gardens beneath which the rivers flow, being eternally in these, and that is the grand achievement [4:13]
وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ وَ يَتَعَدَّ حُدُودَهُ يُدْخِلْهُ ناراً خالِداً فِيها وَ لَهُ عَذابٌ مُهِينٌ
And the one who disobeys Allah and His Rasool and exceeds His Limits, He would Enter him into the Fire, being eternally in it, and for him would be an abasing Punishment [4:14]
و قال تعالى وَ لَوْ أَنَّهُمْ قالُوا سَمِعْنا وَ أَطَعْنا وَ اسْمَعْ وَ انْظُرْنا لَكانَ خَيْراً لَهُمْ
And the Exalted Said: and if they were to be saying, ‘We hear and we obey’, and ‘Hear and consider us’, it would be better for them [4:46]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ أُولِي الْأَمْرِ مِنْكُمْ فَإِنْ تَنازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَ الرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ ذلِكَ خَيْرٌ وَ أَحْسَنُ تَأْوِيلًا
And the Exalted Said: O you who believe! Obey Allah and obey the Rasool and those with (Divine) Authority from you. Thus, if you were to quarrel about anything, refer it to Allah and the Rasool if you were believing in Allah and the Last Day, that would be better and of excellent interpretation [4:59]
و قال تعالى وَ مَنْ يُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً
And the Exalted Said: And the one who obeys Allah and the Rasool, so they are those upon whom Allah has Bestowed Favours from the Prophets and the Truthful and the Martyrs and the Righteous; and a goodly company are they! [4:69]
المائدة إِذْ قُلْتُمْ سَمِعْنا وَ أَطَعْنا
(Surah) Al Maidah – when you said: ‘We have heard and we obey’, [5:7]
و قال تعالى وَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ احْذَرُوا فَإِنْ تَوَلَّيْتُمْ فَاعْلَمُوا أَنَّما عَلى رَسُولِنَا الْبَلاغُ الْمُبِينُ
And the Exalted Said: And obey Allah and obey the Rasool and be cautious; but if you turn back, then know that rather (what is incumbent) upon Our Rasool is the clear delivery (of the Message) [5:92]
الأنفال وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ إِنْ كُنْتُمْ مُؤْمِنِينَ
(Surah) Al Anfaal – and obey Allah and His Rasool if you were Momineen’ [8:1]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ رَسُولَهُ وَ لا تَوَلَّوْا عَنْهُ وَ أَنْتُمْ تَسْمَعُونَ
And the Exalted Said: O you who believe! Obey Allah and His Rasool and do not turn back from Him while you are hearing [8:20]
وَ لا تَكُونُوا كَالَّذِينَ قالُوا سَمِعْنا وَ هُمْ لا يَسْمَعُونَ
And do not become like those who are saying, ‘We hear’, and they are not listening [8:21]
التوبة وَ يُطِيعُونَ اللَّهَ وَ رَسُولَهُ أُولئِكَ سَيَرْحَمُهُمُ اللَّهُ
(Surah) Al Tawba – and they are obeying Allah and His Rasool. Those, Allah would be Merciful to them; [9:71]
النور وَ يَقُولُونَ آمَنَّا بِاللَّهِ وَ بِالرَّسُولِ وَ أَطَعْنا ثُمَّ يَتَوَلَّى فَرِيقٌ مِنْهُمْ مِنْ بَعْدِ ذلِكَ وَ ما أُولئِكَ بِالْمُؤْمِنِينَ وَ إِذا دُعُوا إِلَى اللَّهِ وَ رَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ إِذا فَرِيقٌ مِنْهُمْ مُعْرِضُونَ
(Surah) Al Nour – And they are saying, ‘We believe in Allah and in the Rasool and we obey!’ Then a group of them turned back after this, and they are not with the Momineen [24:47]
And when they are called to Allah and His Rasool for him to judge between them, then a group of them are turning aside [24:48]
وَ إِنْ يَكُنْ لَهُمُ الْحَقُّ يَأْتُوا إِلَيْهِ مُذْعِنِينَ
And if the right happens to the for them, they come to him submissively [24:49]
أَ فِي قُلُوبِهِمْ مَرَضٌ أَمِ ارْتابُوا أَمْ يَخافُونَ أَنْ يَحِيفَ اللَّهُ عَلَيْهِمْ وَ رَسُولُهُ بَلْ أُولئِكَ هُمُ الظَّالِمُونَ
Is there a disease in their hearts, or are they doubting, or are they fearing that Allah and His Rasool would be prejudicial against them? But these, they are the unjust ones [24:50]
إِنَّما كانَ قَوْلَ الْمُؤْمِنِينَ إِذا دُعُوا إِلَى اللَّهِ وَ رَسُولِهِ لِيَحْكُمَ بَيْنَهُمْ أَنْ يَقُولُوا سَمِعْنا وَ أَطَعْنا وَ أُولئِكَ هُمُ الْمُفْلِحُونَ
But rather, the word of the Momineen when they are invited to Allah and His Rasool for him to judge between them is they are saying, ‘We hear, and we obey!’ And these, they would be the successful ones [24:51]
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]
وَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمانِهِمْ لَئِنْ أَمَرْتَهُمْ لَيَخْرُجُنَّ قُلْ لا تُقْسِمُوا طاعَةٌ مَعْرُوفَةٌ إِنَّ اللَّهَ خَبِيرٌ بِما تَعْمَلُونَ
And they swear by Allah with the most energetic of their oaths that if you command them they would certainly go forth. Say: ‘Do not swear! Reasonable obedience (is required). Surely, Allah is Aware of what you are doing [24:53]
قُلْ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّوْا فَإِنَّما عَلَيْهِ ما حُمِّلَ وَ عَلَيْكُمْ ما حُمِّلْتُمْ وَ إِنْ تُطِيعُوهُ تَهْتَدُوا وَ ما عَلَى الرَّسُولِ إِلَّا الْبَلاغُ الْمُبِينُ
Say: ‘Obey Allah and obey the Rasool; but if you turn back, so rather upon him is what is Imposed on him and upon you is what is Imposed on you. And if you were to obey him, you would be rightly Guided, and it is not upon the Rasool except for the clear delivery (of the Message)’ [24:54]
إلى قوله تعالى وَ أَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ.
Up to Words of the Exalted: and obey the Rasool, perhaps you would be Mercied [24:56]
لقمان وَ اتَّبِعْ سَبِيلَ مَنْ أَنابَ إِلَيَّ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ
(Surah) Luqman-as – and follow the way of the one who is penitent to Me, then to Me would be your Return, so I shall Inform you of what you had been doing [31:15]
الأحزاب وَ ما كانَ لِمُؤْمِنٍ وَ لا مُؤْمِنَةٍ إِذا قَضَى اللَّهُ وَ رَسُولُهُ أَمْراً أَنْ يَكُونَ لَهُمُ الْخِيَرَةُ مِنْ أَمْرِهِمْ وَ مَنْ يَعْصِ اللَّهَ وَ رَسُولَهُ فَقَدْ ضَلَّ ضَلالًا مُبِيناً
(Surah) Al Ahzaab – And it was not for a Momin, nor for a Momina, when Allah and His Rasool decide a matter that the choice would happen to be for them from their matter. And one who disobeys Allah and His Rasool, so he has strayed a clear straying [33:36]
و قال تعالى وَ ما كانَ لَكُمْ أَنْ تُؤْذُوا رَسُولَ اللَّهِ إلى قوله تعالى إِنَّ الَّذِينَ يُؤْذُونَ اللَّهَ وَ رَسُولَهُ لَعَنَهُمُ اللَّهُ فِي الدُّنْيا وَ الْآخِرَةِ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً.
And the Exalted Said: And it was not for you that you should hurt Rasool-Allah, [33:53] – up to Words of the Exalted: Surely those hurting Allah and His Rasool, Allah Curses them in the world and the Hereafter, and has Prepared for them a disgraceful Punishment [33:57].
و قال تعالى إِنَّ اللَّهَ لَعَنَ الْكافِرِينَ وَ أَعَدَّ لَهُمْ سَعِيراً
And the Exalted Said: Surely, Allah has Cursed the Kafirs and Prepared for them a Blazing Fire [33:64]
خالِدِينَ فِيها أَبَداً لا يَجِدُونَ وَلِيًّا وَ لا نَصِيراً
(They would be) abiding therein forever. They will neither be finding a guardian nor a helper [33:65]
يَوْمَ تُقَلَّبُ وُجُوهُهُمْ فِي النَّارِ يَقُولُونَ يا لَيْتَنا أَطَعْنَا اللَّهَ وَ أَطَعْنَا الرَّسُولَا
On the Day their faces would be turned back towards the Fire, they would be saying, ‘Oh, if only we have obeyed Allah and obeyed the Rasool!’ [33:66]
وَ قالُوا رَبَّنا إِنَّا أَطَعْنا سادَتَنا وَ كُبَراءَنا فَأَضَلُّونَا السَّبِيلَا
And they shall say: ‘Our Lord! We obeyed our chiefs and our great ones, so they strayed us from the Way’ [33:67]
رَبَّنا آتِهِمْ ضِعْفَيْنِ مِنَ الْعَذابِ وَ الْعَنْهُمْ لَعْناً كَبِيراً
Our Lord! Give them double of the Punishment and Curse them with a great Curse [33:68]
يا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسى فَبَرَّأَهُ اللَّهُ مِمَّا قالُوا وَ كانَ عِنْدَ اللَّهِ وَجِيهاً
O you those who believe! Do not become like those who hurt Musa. Allah Cleared him from what they said, and he had a high esteem in the Presence of Allah [33:69]
إلى قوله سبحانه وَ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ فَقَدْ فازَ فَوْزاً عَظِيماً
Up to the Words of the Glorious: And one who obeys Allah and His Rasool, so he would be succeeding with a mighty success [33:71]
الزخرف وَ اتَّبِعُونِ هذا صِراطٌ مُسْتَقِيمٌ
(Surah) Al Zukhruf – and follow me. This one is a Straight Path [43:61]
و قال تعالى فَاتَّقُوا اللَّهَ وَ أَطِيعُونِ
And the Exalted Said: therefore fear Allah and follow me [43:63]
محمد فَأَوْلى لَهُمْ طاعَةٌ وَ قَوْلٌ مَعْرُوفٌ فَإِذا عَزَمَ الْأَمْرُ فَلَوْ صَدَقُوا اللَّهَ لَكانَ خَيْراً لَهُمْ
(Surah) Muhammad-saww – Woe unto them! [47:20] Obedience and a gentle word (is better), so when the matter is determined, had they ratified Allah it would have been better for them [47:21]
فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ
So if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22]
أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ
They are those Allah has Cursed, so He Made Deafened them and Blinded their visions [47:23]
إلى قوله تعالى ذلِكَ بِأَنَّهُمُ اتَّبَعُوا ما أَسْخَطَ اللَّهَ وَ كَرِهُوا رِضْوانَهُ فَأَحْبَطَ أَعْمالَهُمْ
Up to Words of the Exalted: That is because they follow what Angers Allah and abhor His Pleasure, therefore He Nullified their deeds [47:28]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ وَ لا تُبْطِلُوا أَعْمالَكُمْ
And the Exalted Said: O you those who believe! Obey Allah and obey the Rasool, and do not invalidate your deeds [47:33]
الفتح وَ مَنْ يُطِعِ اللَّهَ وَ رَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَ مَنْ يَتَوَلَّ يُعَذِّبْهُ عَذاباً أَلِيماً
(Surah) Al Fatah – And one who obeys Allah and His Rasool, He would Enter him into Gardens with the rivers flowing beneath them, and one who turns back, He would Punish him with a painful Punishment [48:17]
الحجرات يا أَيُّهَا الَّذِينَ آمَنُوا لا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَ رَسُولِهِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ
(Surah) Al Hujuraat – O you those who believe! Do not precede in front of Allah and His Rasool, and fear Allah, surely, He is Hearing, Knowing [49:1]
و قال تعالى وَ إِنْ تُطِيعُوا اللَّهَ وَ رَسُولَهُ لا يَلِتْكُمْ مِنْ أَعْمالِكُمْ شَيْئاً إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
And the Exalted Said: And if you were to obey Allah and His Rasool, He will not Reduce anything from your deeds. Surely Allah is Forgiving, Merciful’ [49:14]
المجادلة إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَ رَسُولَهُ كُبِتُوا كَما كُبِتَ الَّذِينَ مِنْ قَبْلِهِمْ وَ قَدْ أَنْزَلْنا آياتٍ بَيِّناتٍ وَ لِلْكافِرِينَ عَذابٌ مُهِينٌ
(Surah) Al Mujadilah – Surely, those opposing Allah and His Rasool would be suppressed just as those from before them were suppressed, and Allah has Sent down clear Signs, and for the Kafirs, there would be an abasing Punishment [58:5]
يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعاً فَيُنَبِّئُهُمْ بِما عَمِلُوا أَحْصاهُ اللَّهُ وَ نَسُوهُ وَ اللَّهُ عَلى كُلِّ شَيْءٍ شَهِيدٌ
On the Day Allah will Resurrect them altogether, then He would Inform them of what they had done. Allah has Recorded it and they would have forgotten it, and Allah is a Witness upon all things [58:6]
و قال تعالى المجادلة وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ إلى قوله تعالى إِنَّ الَّذِينَ يُحَادُّونَ اللَّهَ وَ رَسُولَهُ أُولئِكَ فِي الْأَذَلِّينَ
And the Exalted Said: and obey Allah and His Rasool, [58:13] – up to Words of the Exalted: Surely, those who oppose Allah and His Rasool, they would be among the most humiliated [58:20]
كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَ رُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ
Allah has Ordained: “Neither I nor My Rasool would be overcome!” Surely, Allah is Strong, Mighty [58:21]
الحشر ذلِكَ بِأَنَّهُمْ شَاقُّوا اللَّهَ وَ رَسُولَهُ وَ مَنْ يُشَاقِّ اللَّهَ فَإِنَّ اللَّهَ شَدِيدُ الْعِقابِ
(Surah) Al Hashr – That is because they opposed Allah and His Rasool, and (if) one opposes Allah, then surely Allah is Severe of the Punishment [59:4]
و قال تعالى وَ ما آتاكُمُ الرَّسُولُ فَخُذُوهُ وَ ما نَهاكُمْ عَنْهُ فَانْتَهُوا وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ
And the Exalted Said: And whatever the Rasool gives you, so take it, and whatever he forbids you from, then refrain; and fear Allah, surely Allah is severe of the Punishment [59:7]
الصف وَ إِذْ قالَ مُوسى لِقَوْمِهِ يا قَوْمِ لِمَ تُؤْذُونَنِي وَ قَدْ تَعْلَمُونَ أَنِّي رَسُولُ اللَّهِ إِلَيْكُمْ فَلَمَّا زاغُوا أَزاغَ اللَّهُ قُلُوبَهُمْ وَ اللَّهُ لا يَهْدِي الْقَوْمَ الْفاسِقِينَ
(Surah) Al Saff – And when Musa said to his people: ‘O my people! Why are you hurting me, and you know I am a Rasool of Allah to you all? But when they deviated, Allah Deviated their hearts, and Allah does not Guide the transgressing people [61:5]
التغابن وَ أَطِيعُوا اللَّهَ وَ أَطِيعُوا الرَّسُولَ فَإِنْ تَوَلَّيْتُمْ فَإِنَّما عَلى رَسُولِنَا الْبَلاغُ الْمُبِينُ
(Surah) Al Taghabun – And obey Allah and obey the Rasool, but if you turn back, then rather, upon Our Rasool is only the clear delivery (of the Message) [64:12]
و قال تعالى وَ اسْمَعُوا وَ أَطِيعُوا
And the Exalted Said: and listen and obey [64:16]
الطلاق وَ تِلْكَ حُدُودُ اللَّهِ وَ مَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَقَدْ ظَلَمَ نَفْسَهُ
(Surah) Al Talaq – And these are the Limits of Allah, and one who exceeds the Limits of Allah, so he has been unjust to himself. [65:1]
نوح قالَ نُوحٌ رَبِّ إِنَّهُمْ عَصَوْنِي وَ اتَّبَعُوا مَنْ لَمْ يَزِدْهُ مالُهُ وَ وَلَدُهُ إِلَّا خَساراً
(Surah) Nuh-as – Nuh said: ‘My Lord! They disobeyed me and followed one whose wealth and children did not increase him except a loss’ [71:21]
أقول أكثر أخبار هذا الباب مذكورة في مطاوي الأبواب السابقة و اللاحقة و لا سيما في باب الطاعة و التقوى.
Note – I (Majlisi) am saying: ‘Most of the Ahadeeth of this chapter are mentioned in the enclosures of the previous and the subsequent chapters, and especially in the chapters on the obedience and the piety’.
1- نهج، نهج البلاغة عَلَيْكُمْ بِطَاعَةِ مَنْ لَا تُعْذَرُونَ بِجَهَالَتِهِ.
(The book) ‘Nahj Al Balagah’ –
‘Upon you all is with obeying the one you cannot apologise for his ignorance’’.[174]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْبَزَنْطِيِّ عَنْ مُحَمَّدٍ أَخِي غرام [عُرَامٍ] عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَذْهَبْ بِكُمُ الْمَذَاهِبُ فَوَ اللَّهِ مَا شِيعَتُنَا إِلَّا مَنْ أَطَاعَ اللَّهَ عَزَّ وَ جَل.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Bazanty, from Muhammad, brother of Guram, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Do not let the doctrines take you away (to the straying), for by Allah-azwj, our-asws Shias are not, except the ones who obey Allah-azwj Mighty and Majestic’’.[175]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَطَبَ رَسُولُ اللَّهِ ص فِي حَجَّةِ الْوَدَاعِ فَقَالَ يَا أَيُّهَا النَّاسُ وَ اللَّهِ مَا مِنْ شَيْءٍ يُقَرِّبُكُمْ مِنَ الْجَنَّةِ وَ يُبَاعِدُكُمْ عَنِ النَّارِ إِلَّا وَ قَدْ أَمَرْتُكُمْ بِهِ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza Al Sumali,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww addressed during the farewell Hajj. He-saww said: ‘O you people! By Allah-azwj! There is none from a thing drawing you closer to the Paradise and distancing you from the Fire, except and I-saww have already instructed you all with it!
وَ مَا مِنْ شَيْءٍ يُقَرِّبُكُمْ مِنَ النَّارِ وَ يُبَاعِدُكُمْ مِنَ الْجَنَّةِ إِلَّا وَ قَدْ نَهَيْتُكُمْ عَنْهُ
And there is none from a thing drawing you closer to the Fire and distancing you from the Paradise, except and I have forbidden you all from it!
أَلَا وَ إِنَّ الرُّوحَ الْأَمِينَ نَفَثَ فِي رُوعِي أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا فَاتَّقُوا اللَّهَ وَ أَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلْ أَحَدَكُمْ اسْتِبْطَاءُ شَيْءٍ مِنَ الرِّزْقِ أَنْ يَطْلُبَهُ بِغَيْرِ حِلِّهِ فَإِنَّهُ لَا يُدْرَكُ مَا عِنْدَ اللَّهِ إِلَّا بِطَاعَتِه.
Indeed! And the Trustworthy Spirit has blown into my-saww mind that no soul will be dying until its sustenance is completed, therefore fear Allah-azwj and be vigorous in the seeking (of the livelihood), and not one of you should bear indolence for anything from the sustenance if he seeks it without its Permissibility, for whatever is in the Presence of Allah-azwj cannot be attained except by obeying Him-azwj’’.[176]
4- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ وَ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ جَمِيعاً عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي يَا جَابِرُ أَ يَكْتَفِي مَنْ يَنْتَحِلُ التَّشَيُّعَ أَنْ يَقُولَ بِحُبِّنَا أَهْلَ الْبَيْتِ فَوَ اللَّهِ مَا شِيعَتُنَا إِلَّا مَنِ اتَّقَى اللَّهَ وَ أَطَاعَهُ
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Muhammad Bin Salim and Ahmad Bin Abu Abdullah, from his father, altogether from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws, he (the narrator) said, ‘Is he satisfied, the one who arrogates the Shiaism to be saying with loving us-asws, People-asws of the Household? By Allah-azwj! Our-asws Shias are not, except the one who fears Allah-azwj and obeys Him-azwj!
وَ مَا كَانُوا يُعْرَفُونَ يَا جَابِرُ إِلَّا بِالتَّوَاضُعِ وَ التَّخَشُّعِ وَ الْأَمَانَةِ وَ كَثْرَةِ ذِكْرِ اللَّهِ وَ الصَّوْمِ وَ الصَّلَاةِ وَ الْبِرِّ بِالْوَالِدَيْنِ وَ التَّعَهُّدِ لِلْجِيرَانِ مِنَ الْفُقَرَاءِ وَ أَهْلِ الْمَسْكَنَةِ وَ الْغَارِمِينَ وَ الْأَيْتَامِ وَ صِدْقِ الْحَدِيثِ وَ تِلَاوَةِ الْقُرْآنِ وَ كَفِّ الْأَلْسُنِ عَنِ النَّاسِ إِلَّا مِنْ خَيْرٍ وَ كَانُوا أُمَنَاءَ عَشَائِرِهِمْ فِي الْأَشْيَاءِ
And O Jabir! They will not be recognised except with the humbleness, and submissiveness, and the trustworthiness, and frequent mention (Zikr) of Allah-azwj, and the fasting, and the Salat, and righteousness with the parents, and the commitment to the neighbours from the poor ones and the people of need, and the indebted, and the orphans, and truthful narration, and recitation of the Quran, and restraining the tongue from the people except from good, and they would be trusted in the community regarding the things’.
قَالَ جَابِرٌ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ مَا نَعْرِفُ الْيَوْمَ أَحَداً بِهَذِهِ الصِّفَةِ
Jabir said, ‘I said, ‘O son-asws of Rasool-Allah-saww! We do not know of anyone today with these characteristics!’
فَقَالَ ع يَا جَابِرُ لَا تَذْهَبَنَّ بِكَ الْمَذَاهِبُ حَسْبُ الرَّجُلِ أَنْ يَقُولَ أُحِبُ عَلِيّاً وَ أَتَوَلَّاهُ ثُمَّ لَا يَكُونَ مَعَ ذَلِكَ فَعَّالًا
He-asws said: ‘O Jabir! Do not let the doctrines go away with you that is suffices the man to be saying, ‘I love Ali-asws and befriend him-asws, then there do not happen to be any deeds with that!
فَلَوْ قَالَ إِنِّي أُحِبُّ رَسُولَ اللَّهِ ص فَرَسُولُ اللَّهِ ص خَيْرٌ مِنْ عَلِيٍّ ع ثُمَّ لَا يَتَّبِعُ سِيرَتَهُ وَ لَا يَعْمَلُ بِسُنَّتِهِ مَا نَفَعَهُ حُبُّهُ إِيَّاهُ شَيْئاً
If he were to say, ‘I love Rasool-Allah-saww’, so Rasool-Allah-saww is better than Ali-asws, then he does not follow his-saww conduct and does not work with his-saww Sunnah, his loving him-saww will not benefit him of anything.
فَاتَّقُوا وَ اعْمَلُوا لِمَا عِنْدَ اللَّهِ لَيْسَ بَيْنَ اللَّهِ وَ بَيْنَ أَحَدٍ قَرَابَةٌ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَكْرَمُهُمْ عَلَيْهِ أَتْقَاهُمْ وَ أَعْمَلُهُمْ بِطَاعَتِهِ
Therefore fear and know that when in the Presence of Allah-azwj, there isn’t any relationship between Allah-azwj and anyone. The most beloved of the servants to Allah-azwj Mighty and Majestic and their most prestigious to Him-azwj is their most pious and their most working in His-azwj obedience.
يَا جَابِرُ فَوَ اللَّهِ مَا يُتَقَرَّبُ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى إِلَّا بِالطَّاعَةِ وَ مَا مَعَنَا بَرَاءَةٌ مِنَ النَّارِ وَ لَا عَلَى اللَّهِ لِأَحَدٍ مِنْ حُجَّةٍ
O Jabir! By Allah-azwj, one cannot draw closer to Allah-azwj Blessed and Exalted except with the obedience, and there is no freedom (pass) with us-asws from the Fire, nor is there any argument for anyone against Allah-azwj.
مَنْ كَانَ لِلَّهِ مُطِيعاً فَهُوَ لَنَا وَلِيٌّ وَ مَنْ كَانَ لِلَّهِ عَاصِياً فَهُوَ لَنَا عَدُوٌّ وَ لَا تُنَالُ وَلَايَتُنَا إِلَّا بِالْعَمَلِ وَ الْوَرَعِ.
One who were to be obedient to Allah-azwj, so he is a friend of ours-asws, and one who were to be disobedient to Allah-azwj, so he is an enemy of ours-asws, and our-asws Wilayah cannot be attained except with the deeds and the devoutness’’.[177]
5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ تَقُومُ عُنُقٌ مِنَ النَّاسِ فَيَأْتُونَ بَابَ الْجَنَّةِ فَيَضْرِبُونَهُ فَيُقَالُ لَهُمْ مَنْ أَنْتُمْ فَيَقُولُونَ نَحْنُ أَهْلُ الصَّبْرِ
(The book) ‘Al Kafi’ – from Ali, from his father and Muhammad Bin Ismail, from Al Fazl, altogether from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘When it will be the Day of Qiyamah, necks from the people will stand. They will come to the door of Paradise. They will knock it. It will be said to them, ‘Who are you?’ They will say, ‘We are people of patience!’
فَيُقَالُ لَهُمْ عَلَى مَا صَبَرْتُمْ فَيَقُولُونَ كُنَّا نَصْبِرُ عَلَى طَاعَةِ اللَّهِ وَ نَصْبِرُ عَنْ مَعَاصِي اللَّهِ
It will be said to them, ‘What were you patient upon?’ They will say, ‘We were patient upon obedience to Allah-azwj, and we were patient from disobeying Allah-azwj!’
فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقُوا أَدْخِلُوهُمُ الْجَنَّةَ
Allah-azwj Mighty and Majestic will Say: “They are speaking the truth. Enter them into the Paradise!”
وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ.
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]’’.[178]
و روى العياشي بالإسناد عن عبد الله بن سنان عن أبي عبد الله ع قال قَالَ رَسُولُ اللَّهِ ص إِذَا نُشِرَتِ الدَّوَاوِينُ وَ نُصِبَتِ الْمَوَازِينُ لَمْ يُنْصَبْ لِأَهْلِ الْبَلَاءِ مِيزَانٌ وَ لَمْ يُنْشَرْ لَهُمْ دِيوَانٌ ثُمَّ تَلَا هَذِهِ الْآيَةَ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ.
And it is reported by Al Ayyahi, by the chain from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When the registers (of deeds) will be publicised and the scales are set up, a scale will not be set up for the people of afflictions, and the registers (of deeds) will not be publicised for them’. Then he-asws recited this Verse: But rather, the patient ones would be fulfilled their Recompense without Reckoning’ [39:10]’’.[179]
6- كا، الكافي عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يَا مَعْشَرَ الشِّيعَةِ شِيعَةِ آلِ مُحَمَّدٍ كُونُوا النُّمْرُقَةَ الْوُسْطَى يَرْجِعُ إِلَيْكُمُ الْغَالِي وَ يَلْحَقُ بِكُمُ التَّالِي
(The book) ‘Al Kafi’ – from Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from one of his companions, from Aban, from Umar Bin Khalid,
‘From Abu Ja’far-asws having said: ‘O community of Shias, Shias of Progeny-asws of Muhammad‑saww! Be the middle pillow (moderate position)! The exaggerator will return to you and the lagger will catch up with you!’
فَقَالَ لَهُ رَجُلٌ مِنَ الْأَنْصَارِ يُقَالُ لَهُ سَعْدٌ جُعِلْتُ فِدَاكَ مَا الْغَالِي
A man from the Helpers called Sa’ad, said to him-asws, ‘May I be sacrificed for you-asws! What (who) is the exaggerator?’
قَالَ قَوْمٌ يَقُولُونَ فِينَا مَا لَا نَقُولُهُ فِي أَنْفُسِنَا فَلَيْسَ أُولَئِكَ مِنَّا وَ لَسْنَا مِنْهُمْ
He-asws said: ‘A people saying regarding us-asws what we-asws have not said it regarding ourselves-asws, so they are neither from us-asws nor are we-asws from them!’
قَالَ فَمَا التَّالِي
He said, ‘So what (who) is the lagger?’
قَالَ الْمُرْتَادُ يُرِيدُ الْخَيْرَ يَبْلُغُهُ الْخَيْرُ يُؤْجَرُ عَلَيْهِ
The frequent comer intending the good. He reaches the good and is Recompensed upon it’.
ثُمَّ أَقْبَلَ عَلَيْنَا فَقَالَ وَ اللَّهِ مَا مَعَنَا مِنَ اللَّهِ بَرَاءَةٌ وَ لَا بَيْنَنَا وَ بَيْنَ اللَّهِ قَرَابَةٌ وَ لَا لَنَا عَلَى اللَّهِ حُجَّةٌ وَ لَا يُتَقَرَّبُ إِلَى اللَّهِ إِلَّا بِالطَّاعَةِ
Then he-asws faced towards us. He-asws said: ‘By Allah-azwj There is no freedom (pass) with us‑asws from Allah-azwj, nor is there any relationship between us-asws and Allah-azwj, nor is there any argument for us-asws against Allah-azwj, nor can one draw closer to Allah-azwj except with the obedience.
فَمَنْ كَانَ مِنْكُمْ مُطِيعاً لِلَّهِ تَنْفَعُهُ وَلَايَتُنَا وَ مَنْ كَانَ مِنْكُمْ عَاصِياً لِلَّهِ لَمْ تَنْفَعْهُ وَلَايَتُنَا وَيْحَكُمْ لَا تَغْتَرُّوا وَيْحَكُمْ لَا تَغْتَرُّوا.
The one from you who were to be obedient to Allah-azwj, our-asws Wilayah will benefit him, and one from you who were to be disobedient to Allah-azwj, our-asws Wilayah will not benefit him. Woe be unto you all! Do not be deceived! Woe be unto you all! Do not be deceived!’’[180]
بيان: و قيل المرتاد الطالب للاهتداء الذي لا يعرف الإمام و مراسم الدين بعد يريد التعلم و نيل الحق يبلغه الخير بدل من الخير يعني يريد أن يبلغه الخير ليؤجر عليه
Explanation – And it is said, ‘Al Murtaad’ (the frequent comer) is the seeker of guidance, the one who does not recognise the Imam-asws and the rituals of religion. Afterwards he attains the learning and attains the truth, he reaches the good in replacement of the good – meaning he want to reach the good to be Recompensed upon it’.
7- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ عِيسَى عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَذَكَرْنَا الْأَعْمَالَ فَقُلْتُ أَنَا مَا أَضْعَفَ عَمَلِي
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ibn Isa, from Mufazzal Bin Umar who said,
‘I was in the presence of Abu Abdullah-asws. We mentioned the deeds. I said, ‘How weak are my deeds!’
فَقَالَ مَهْ اسْتَغْفِرِ اللَّهَ ثُمَّ قَالَ لِي إِنَّ قَلِيلَ الْعَمَلِ مَعَ التَّقْوَى خَيْرٌ مِنْ كَثِيرٍ بِلَا تَقْوَى
He-asws said: ‘Shh! Seek Forgiveness of Allah-azwj!’ Then he-asws said: ‘The few deeds with the piety are better than a lot without piety’.
قُلْتُ كَيْفَ يَكُونُ كَثِيرٌ بِلَا تَقْوَى
I said, ‘How can a lot be without piety?’
قَالَ نَعَمْ مِثْلُ الرَّجُلِ يُطْعِمُ طَعَامَهُ وَ يَرْفُقُ جِيرَانَهُ وَ يُوَطِّئُ رَحْلَهُ فَإِذَا ارْتَفَعَ لَهُ الْبَابُ مِنَ الْحَرَامِ دَخَلَ فِيهِ فَهَذَا الْعَمَلُ بِلَا تَقْوَى وَ يَكُونُ الْآخَرُ لَيْسَ عِنْدَهُ فَإِذَا ارْتَفَعَ لَهُ الْبَابُ مِنَ الْحَرَامِ لَمْ يَدْخُلْ فِيهِ.
He-asws said: ‘Yes, like the man feeding his food, and is kind to his neighbour, and he hosts people. When a door from the Prohibition is raised for him, he enters into it. So this is the deed without piety, and the other one, there isn’t in his possession, but when a door from the Prohibition is raised for him, he does not enter into it’’.[181]
8 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 الطَّاعَةُ قُرَّةُ الْعَيْنِ.
‘Kitab Al Imama Wa Al Tabseera’ – 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: ‘The obedience is delight of the eyes’’.[182]
باب 48 إيثار الحق على الباطل و الأمر بقول الحق و إن كان مرا
CHPTER 48 – PREFERRING THE TRUTH OVER THE FALSEHOOD, AND THE COMMAND OF SPEAKING THE TRUTH AND EVEN IF IT WAS BITTER
الآيات
The Verses –
أسرى قُلْ جاءَ الْحَقُّ وَ زَهَقَ الْباطِلُ إِنَّ الْباطِلَ كانَ زَهُوقاً
(Surah) Al Isra – The Truth came, and the Falsehood vanished, surely the falsehood would always vanish’ [17:81]
سبأ قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلَّامُ الْغُيُوبِ
(Surah) Saba – Say: ‘Surely, my Lord Casts the Truth, being Knower of the unseen [34:48]
قُلْ جاءَ الْحَقُّ وَ ما يُبْدِئُ الْباطِلُ وَ ما يُعِيدُ
Say: ‘The Truth came and what the falsehood started, will not be restored’ [34:49]
He (Musa) said: ‘Lord of the skies and the earth and what is between the two, if you would be certain’ [26:24]
حمعسق وَ يَمْحُ اللَّهُ الْباطِلَ وَ يُحِقُّ الْحَقَّ بِكَلِماتِهِ إِنَّهُ عَلِيمٌ بِذاتِ الصُّدُورِ
(Surah) Shura – and Allah Deletes the falsehood and Confirms the Truth with His Word. He is All-Knowing with the contents of the chests [42:24]
الزخرف لَقَدْ جِئْناكُمْ بِالْحَقِّ وَ لكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كارِهُونَ
(Surah) Al Zukhruf – We had come to you with the Truth, but most of you were averse to the Truth [43:78]
1- لي، الأمالي للصدوق مع، معاني الأخبار سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّ النَّاسِ أَكْيَسُ
(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Ma’any Al Akhbar’ –
‘Amir Al-Momineen-asws was asked, ‘Which people are the cleverest?’
قَالَ مَنْ أَبْصَرَ رُشْدَهُ مِنْ غَيِّهِ فَمَالَ إِلَى رُشْدِهِ.
He-asws said: ‘One who and see his rightful guidance from his error, so he inclines to his rightful guidance’’.[183]
2- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ رَفَعَهُ إِلَى زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ إِنَّ مِنْ حَقِيقَةِ الْإِيمَانِ أَنْ تُؤْثِرَ الْحَقَّ وَ إِنْ ضَرَّكَ عَلَى الْبَاطِلِ وَ إِنْ نَفَعَكَ وَ أَنْ لَا يَجُوزَ مَنْطِقُكَ عِلْمَكَ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Bin Al Attar, from Al Ashary, from Ali Bin Hassan, raising it to Zurara,
‘From Abu Abdullah-asws having said: ‘From the realities of the Eman is that you prefer the truth and even if it harms you, over the falsehood and even if it benefits you, and that you do not allow your logic in your knowledge’’.[184]
3- ل، الخصال الْحَسَنُ بْنُ عَلِيِّ بْنِ مُحَمَّدٍ الْعَطَّارُ عَنْ مُحَمَّدِ بْنِ مَحْمُودٍ عَنْ مُحَمَّدِ بْنِ مَنْصُورٍ وَ إِسْمَاعِيلَ الْمَكِّيِّ وَ حَمْدَانَ جَمِيعاً عَنِ الْمَكِّيِّ بْنِ إِبْرَاهِيمَ عَنْ هِشَامِ بْنِ حَسَّانَ وَ الْحَسَنِ بْنِ دِينَارٍ عَنْ مُحَمَّدِ بْنِ وَاسِعٍ عَنْ عَبْدِ اللَّهِ بْنِ الصَّامِتِ عَنْ أَبِي ذَرٍّ رَحِمَهُ اللَّهُ قَالَ: أَوْصَانِي رَسُولُ اللَّهِ ص بِأَنْ أَقُولَ الْحَقَّ وَ إِنْ كَانَ مُرّاً وَ تَمَامُ الْخَبَرَ فِي أَبْوَابِ الْمَوَاعِظِ.
(The book) ‘Al Khisaal’ – Al Hassan Bin Ali Bin Muhammad Al Attar, from Muhammad Bin Mahmoud, from Muhammad Bin Mansou and Ismail Al Makky and Hamdan, altogether from Al Makky Bin Ibrahim, from Hisham Bin Hassan, and Al Hassan Bin Dinar, from Muhammad Bin Wasie, from Abulladh Bin Al Samit,
‘From Abu Zarr-ra, may Allah-azwj have Mercy on him-ra, said, ‘Rasool-Allah-saww advised me-ra with that I-ra should speak the truth and even if it was bitter’ – and the complete Hadeeth is in the chapters on the preaching’’.[185]
وَ فِي خَبَرٍ آخَرَ عَنْ أَبِي ذَرٍّ قَالَ لَهُ النَّبِيُّ ص قُلِ الْحَقَّ وَ إِنْ كَانَ مُرّاً.
And in another Hadeeth by Abu Zarr-ra, the Prophet-saww said to him-ra: ‘Say the truth and even if it was bitter’’.[186]
4– نبه، تنبيه الخاطر ابْنُ أَبِي سَمَّالٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ اسْتَفْتَاهُ رَجُلٌ مِنْ أَهْلِ الْجَبَلِ فَأَفْتَاهُ بِخِلَافِ مَا يُحِبُّ فَرَأَى أَبُو عَبْدِ اللَّهِ الْكَرَاهَةَ فِيهِ فَقَالَ يَا هَذَا اصْبِرْ عَلَى الْحَقِّ فَإِنَّهُ لَمْ يَصْبِرْ أَحَدٌ قَطُّ لِحَقٍّ إِلَّا عَوَّضَهُ اللَّهُ مَا هُوَ خَيْرٌ لَهُ.
(The book) ‘Tanbeeh Al Khatir’ – Ibn Sammal,
‘From Abu Abdullah-asws, a man from the mountain people has sought his-asws verdict, so he‑asws issued it difference to what he liked. Abu Abdullah-asws saw the abhorrence in him, so he-asws said: ‘O you! Be patient upon the truth, for no one will be patient upon the truth at all except Allah-azwj will Compensate him with what is better for him’’.[187]
5- نهج، نهج البلاغة قَالَ ع لَا يَتْرُكُ النَّاسُ شَيْئاً مِنْ أَمْرِ دِينِهِمْ لِاسْتِصْلَاحِ دُنْيَاهُمْ إِلَّا فَتَحَ اللَّهُ عَلَيْهِمْ مَا هُوَ أَضَرُّ مِنْهُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws (Amir Al-Momineen-asws) said: ‘The people will not neglect anything from the matter of their religion in order to better their world except Allah-azwj will Open upon them what is more harmful than it’’.
وَ قَالَ ع مَنْ أَبْدَى صَفْحَتَهُ لِلْحَقِّ هَلَكَ.
And he-asws (Amir Al-Momineen-asws) said: ‘One who manifests his cheek to the truth (i.e. turns away from it), is destroyed’’.[188]
وَ قَالَ ع إِنَّ الْحَقَّ ثَقِيلٌ مَرِيءٌ وَ إِنَّ الْبَاطِلَ خَفِيفٌ وَبِيءٌ.
And he-asws (Amir Al-Momineen-asws) said: ‘The truth is heavy, bitter, and the falsehood is light, (but it is) a plague (disease)’’.[189]
وَ قَالَ ع إِنَّ أَفْضَلَ النَّاسِ عِنْدَ اللَّهِ مَنْ كَانَ الْعَمَلُ بِالْحَقِّ أَحَبَّ إِلَيْهِ وَ إِنْ نَقَصَهُ وَ كَرَثَهُ مِنَ الْبَاطِلِ وَ إِنْ جَرَّ فَائِدَةً وَ زَادَهُ.
And he-asws said: ‘The most superior of the people in the Presence of Allah-azwj is the one to whom working with the truth was more beloved to him and even if it incurred him a loss and hated the falsehood and even if it pulled the benefits and increased it’’.[190]
وَ قَالَ ع أَيُّهَا النَّاسُ لَا تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدَى لِقِلَّةِ أَهْلِهِ فَإِنَّ النَّاسَ اجْتَمَعُوا عَلَى مَائِدَةٍ شِبَعُهَا قَصِيرٌ وَ جُوعُهَا طَوِيلٌ وَ سَاقَ الْكَلَامَ إِلَى قَوْلِهِ ع أَيُّهَا النَّاسُ مَنْ سَلَكَ الطَّرِيقَ الْوَاضِحَ وَرَدَ الْمَاءَ وَ مَنْ خَالَفَ وَقَعَ فِي التِّيهِ.
And he-asws (Amir Al-Momineen-asws) said: ‘O you people! Do not feel lonely in the path of guidance due to the scarcity of its people, for the people are gathering upon a table meal whose satiation is short-lived and its hunger is lengthy’ – and he-asws continued the speech up to his-asws words: O you people! One who travels the clear path would arrive at the water, and one who opposes would fall into the labyrinth (bewilderment)’’.[191]
باب 49 العزلة عن شرار الخلق و الأنس بالله
CHAPTER 49 – THE ISOLATING AWAY FROM THE EVIL OF THE PEOPLE AND COMFORTING WITH ALLAH-azwj
الآيات
The Verses
الكهف وَ إِذِ اعْتَزَلْتُمُوهُمْ وَ ما يَعْبُدُونَ إِلَّا اللَّهَ فَأْوُوا إِلَى الْكَهْفِ يَنْشُرْ لَكُمْ رَبُّكُمْ مِنْ رَحْمَتِهِ وَ يُهَيِّئْ لَكُمْ مِنْ أَمْرِكُمْ مِرفَقاً
(Surah) Al Kahf – And when you isolate from them and what they are worshipping (to worship) only Allah, then take shelter to the cave. Your Lord will Extend to you from His Mercy and Dispose for you and ease your matter [18:16]
مريم وَ أَعْتَزِلُكُمْ وَ ما تَدْعُونَ مِنْ دُونِ اللَّهِ وَ أَدْعُوا رَبِّي عَسى أَلَّا أَكُونَ بِدُعاءِ رَبِّي شَقِيًّا
(Surah) Maryam – And I will withdraw from you and what you call on besides Allah, and I will call upon my Lord, perhaps I shall not become unfortunate in supplicating to my Lord’ [19:48]
فَلَمَّا اعْتَزَلَهُمْ وَ ما يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ
So when he withdrew from them and what they were worshipping besides Allah, We Endowed to him Is’haq and Yaqoub, and each one of them We Made a Prophet [19:49]
العنكبوت فَآمَنَ لَهُ لُوطٌ وَ قالَ إِنِّي مُهاجِرٌ إِلى رَبِّي إِنَّهُ هُوَ الْعَزِيزُ الْحَكِيمُ
(Surah) Al Ankabout – And Lut believed in Him and said: ‘I am fleeing to my Lord, surely He is the Mighty, the Wise [29:26]
الصافات قالَ إِنِّي ذاهِبٌ إِلى رَبِّي سَيَهْدِينِ.
And he said: ‘I am going to my Lord. He would be Guiding me’ [37:99]
1- لي، الأمالي للصدوق الدَّقَّاقُ عَنِ الصُّوفِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى الْحَبَّالِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَشَّابِ عَنْ مُحَمَّدِ بْنِ مِحْصَنٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ الصَّادِقُ ع إِنَّ اللَّهَ جَلَّ وَ عَزَّ أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَاءِ بَنِي إِسْرَائِيلَ إِنْ أَحْبَبْتَ أَنْ تَلْقَانِي غَداً فِي حَظِيرَةِ الْقُدْسِ فَكُنْ فِي الدُّنْيَا وَحِيداً غَرِيباً مَهْمُوماً مَحْزُوناً مُسْتَوْحِشاً مِنَ النَّاسِ بِمَنْزِلَةِ الطَّيْرِ الْوَاحِدِ الَّذِي يَطِيرُ فِي أَرْضِ الْقِفَارِ وَ يَأْكُلُ مِنْ رُءُوسِ الْأَشْجَارِ وَ يَشْرَبُ مِنْ مَاءِ الْعُيُونِ فَإِذَا كَانَ اللَّيْلُ أَوَى وَحْدَهُ وَ لَمْ يَأْوِ مَعَ الطُّيُورِ اسْتَأْنَسَ بِرَبِّهِ وَ اسْتَوْحَشَ مِنَ الطُّيُورِ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Daqqaq, from Al Sowfy, from Ubeydullah Bin Musa Al Habbal, from Muhammad Bin Al Husayn Al Khashab, from Muhammad Bin Mihsan, from Yunus Bin Zabyan who said,
‘Al-Sadiq-asws said: ‘Allah-azwj Majestic and Mighty Revealed to a Prophet-as from the Prophets‑as of the children of Israel: “I-azwj would Love it if you could meet Me-azwj tomorrow in the Holy enclosure, so be in the world, along, estranged, worried, aggrieved, lonely from the people, being at the status of the one bird which flies in a land of wilderness and eat from the top of the trees, and drinks from water of the springs. So, when it is night, it shelters alone and does not shelter with the (other) birds, being comforted by its Lord-azwj, and is lonely from the (other) birds’’.[192]
2- لي، الأمالي للصدوق الْعَطَّارُ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنِ الصَّادِقِ ع قَالَ: إِنْ قَدَرْتُمْ أَنْ لَا تُعْرَفُوا فَافْعَلُوا وَ مَا عَلَيْكَ إِنْ لَمْ يُثْنِ عَلَيْكَ النَّاسُ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ عِنْدَ اللَّهِ مَحْمُوداً.
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs,
‘From Al-Sadiq-asws having said: ‘If you are able upon that you cannot be recognised, then do so, and what is it to you if the people do not praise upon you? And what is it to you if you become condemned in the presence of the people when you were praise-worthy in the Presence of Allah-azwj?’’[193]
3- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي عَبْداً مُؤْمِناً إذا [ذَا] حَظٍّ مِنْ صَلَاحٍ 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’ – Ibn Sa’ad, from Al Azdy who said,
‘Abu Abdullah-asws said: ‘The most joyful of My-azwj friend in My-azwj Presence is a Momin servant, when he is with a share of righteous deeds, he improves the worship of his Lord-azwj and worships Allah-azwj in the private, and he would be obscure among the people, so he will not be indicated to with the fingers, and his sustenance was sufficiency, and he was patient upon it. The death hastened with him, so little was his inheritance, and few were his mourners’ – (saying it) thrice’’.[194]
4- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا النَّاسُ طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ كِسْرَتَهُ وَ بَكَى عَلَى خَطِيئَتِهِ وَ كَانَ مِنْ نَفْسِهِ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
Tafseer Al Qummi –
‘Amir Al-Momineen-asws said: ‘O you people! Beatitude is for one staying in his house, and eating his crumbs, and crying upon his mistakes (sins), and he would be exhausted from himself while the people would be at rest from him’’.[195]
5- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ النَّبِيُّ ص ثَلَاثٌ مُنْجِيَاتٌ تَكُفُّ لِسَانَكَ وَ تَبْكِي عَلَى خَطِيئَتِكَ وَ تَلْزَمُ بَيْتَكَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws, from his-asws father-asws having said: ‘The Prophet-saww said: ‘Three are saviours – restraining your tongue, and your crying upon your mistakes (sins), and staying in your house’’.[196]
6- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ هَاشِمٍ عَنِ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ عِيسَى ابْنُ مَرْيَمَ 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 Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Isa-as Ibn Maryam-as said: ‘Beatitude is for one whose silence is thinking, and his looking is taking a lesson, and he suffices with his house, and he cries upon his mistakes (sins), and the people are safe from his hands and his tongue’’.[197]
7- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ رَفَعَهُ قَالَ: يَأْتِي عَلَى النَّاسِ زَمَانٌ تَكُونُ الْعَافِيَةُ فِيهِ عَشَرَةَ أَجْزَاءٍ تِسْعَةٌ مِنْهَا فِي اعْتِزَالِ النَّاسِ وَ وَاحِدَةٌ فِي الصَّمْتِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ali Bin Mahziyar, raising it, said,
‘They will come upon the people a time, the well-being during it would be of ten segments, nine-tenths of it would be in isolating from the people, and one would be in the silence’’.[198]
8- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ مَعْرُوفٍ مِثْلَهُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Muhammad Bin Yahya, from Al Ashary, from Ibn Marouf – similar to it’.[199]
9- مص، مصباح الشريعة قَالَ الصَّادِقُ ع صَاحِبُ الْعُزْلَةِ مُتَحَصِّنٌ بِحِصْنِ اللَّهِ وَ مُحْتَرِسٌ بِحَرَاسَتِهِ فَيَا طُوبَى لِمَنْ تَفَرَّدَ بِهِ سِرّاً وَ عَلَانِيَةً وَ هُوَ يَحْتَاجُ إِلَى عَشَرَةِ خِصَالٍ عِلْمِ الْحَقِّ وَ الْبَاطِلِ وَ تَحَبُّبِ الْفَقْرِ وَ اخْتِيَارِ الشِّدَّةِ وَ الزُّهْدِ وَ اغْتِنَامِ الْخَلْوَةِ وَ النَّظَرِ فِي الْعَوَاقِبِ وَ رُؤْيَةِ التَّقْصِيرِ فِي الْعِبَادَةِ مَعَ بَذْلِ الْمَجْهُولِ وَ تَرْكِ الْعُجْبِ وَ كَثْرَةِ الذِّكْرِ بِلَا غَفْلَةٍ فَإِنَّ الْغَفْلَةَ مِصْطَادُ الشَّيْطَانِ وَ رَأْسُ كُلِّ بَلِيَّةٍ وَ سَبَبُ كُلِّ حِجَابٍ وَ خَلْوَةِ الْبَيْتِ عَمَّا لَا يَحْتَاجُ إِلَيْهِ فِي الْوَقْتِ.
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The one of isolation is fortified by the protection of Allah-azwj and guarded by His-azwj Guard, so O beatitude is for one who is alone with Him-azwj in private and openly, and he is needy to ten characteristics – knowledge of the truth and falsehood, and loving the poverty, and choosing the hardship, and the ascetism, and seizing the opportunity for solitude, and looking into the consequences, and seeing the deficiencies in the worship with making efforts to be unknown, and neglecting the self-conceit, and frequenting the Zikr without heedlessness, for the heedlessness is a trap of Satan-la and chief of every afflictions, and cause of every veil, and solitude in the house from what there is no need to it during the time’’.[200]
قَالَ عِيسَى ابْنُ مَرْيَمَ ع اخْزُنْ لِسَانَكَ لِعِمَارَةِ قَلْبِكَ وَ لْيَسَعْكَ بَيْتُكَ وَ فِرَّ مِنَ الرِّيَاءِ وَ فُضُولِ مَعَاشِكَ وَ ابْكِ عَلَى خَطِيئَتِكَ وَ فِرَّ مِنَ النَّاسِ فِرَارَكَ مِنَ الْأَسَدِ وَ الْأَفْعَى فَإِنَّهُمْ كَانُوا دَوَاءً فَصَارُوا الْيَوْمَ دَاءً ثُمَّ الْقَ اللَّهَ مَتَى شِئْتَ.
Isa-as Bin Maryam-as said: ‘Withhold your tongue to build your heart, and let your house suffice you, and flee from the showing off and vanities of your life, and cry upon your mistakes (sins), and flee from the people (like) you are fleeing from the lion and the snake, for they used to be a cure but today they have become an illness, then meet Allah-azwj whenever you so desire to’’.[201]
قَالَ رَبِيعُ بْنُ خُثَيْمٍ إِنِ اسْتَطَعْتَ أَنْ تَكُونَ فِي مَوْضِعٍ لَا تَعْرِفُ وَ لَا تُعْرَفُ فَافْعَلْ وَ فِي الْعُزْلَةِ صِيَانَةُ الْجَوَارِحِ وَ فَرَاغُ الْقَلْبِ وَ سَلَامَةُ الْعَيْشِ وَ كَسْرُ سِلَاحِ الشَّيْطَانِ وَ الْمُجَانَبَةُ بِهِ مِنْ كُلِّ سُوءٍ وَ رَاحَةُ الْوَقْتِ وَ مَا مِنْ نَبِيٍّ وَ لَا وَصِيٍّ إِلَّا وَ اخْتَارَ الْعُزْلَةَ فِي زَمَانِهِ إِمَّا فِي ابْتِدَائِهِ وَ إِمَّا فِي انْتِهَائِهِ.
Rabie Bin Khuseym said,
‘If you are able to be in a place you neither know nor are you known, then do so, and in the solitude, there is maintenance of the limbs, and freeing the heart, and safety of the livelihood, and break the weapon of Satan-la and the shunning with it from every evil, and rest for the time, and there is one from a Prophet-saww nor a successor-asws except and he-as had chosen the solitude during his-as time, either in his-as beginning or in his-as end’’.[202] (not a Hadeeth)
10- ين، كتاب حسين بن سعيد و النوادر الْجَوْهَرِيُّ عَنْ صَفْوَانَ الْجَمَّالِ عَنِ الْمُفَضَّلِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ طُوبَى لِعَبْدٍ نوومة [نُوَمَةٍ] عَرَفَ النَّاسَ قَبْلَ مَعْرِفَتِهِمْ بِهِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Jowhary, from Safwan Al Jammal, from Al Mufazzal who said,
‘I heard Abu Abdullah-asws saying: ‘Beatitude is for a ‘Nowma’ person. He recognises the people before their recognising him’’.[203]
11 الدُّرَّةُ الْبَاهِرَةُ، وَ عُدَّةُ الدَّاعِي، قَالَ أَبُو مُحَمَّدٍ عَلَيْهِ السَّلَامُ مَنْ آنَسَ بِاللَّهِ اسْتَوْحَشَ مِنَ النَّاسِ.
(The book) ‘Al Durrah Al Bahira’, and ‘Uddat Al Daie’ –
‘Abu Muhammad-asws, may the greetings be upon him-asws, said: ‘One comforted with Allah‑azwj, would be lonely from the people’’.[204]
12 دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الْبَاقِرُ ع وَجَدَ رَجُلٌ صَحِيفَةً فَأَتَى بِهَا رَسُولَ اللَّهِ ص فَنَادَى الصَّلَاةَ جَامِعَةً فَمَا تَخَلَّفَ أَحَدٌ ذَكَرٌ وَ لَا أُنْثَى فَرَقِيَ الْمِنْبَرَ فَقَرَأَهَا
(The book) ‘Da’waat’ of Al Rawandy –
‘Al-Baqir-asws said: ‘A man found a parchment, so he came with it to Rasool-Allah-saww. He-saww called for the congregational Salat. No one stayed behind, neither male nor female. He-saww ascended the pulpit and read it (aloud).
فَإِذَا كِتَابٌ مِنْ يُوشَعَ بْنِ نُونٍ وَصِيِّ مُوسَى وَ إِذَا فِيهَا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ إِنَّ رَبَّكُمْ بِكُمْ لَرَؤُفٌ رَحِيمٌ أَلَا إِنَّ خَيْرَ عِبَادِ اللَّهِ الْتَقِيُّ النَّقِيُّ الْخَفِيُّ وَ إِنَّ شَرَّ عِبَادِ اللَّهِ الْمُشَارُ إِلَيْهِ بِالْأَصَابِعِ الْخَبَرَ.
It was a letter from Yoshua-as Bin Noun-as, successor-as of Musa-as, and in it was: ‘In the Name of Allah-azwj the Beneficent, the Merciful! Surely your-as Lord-azwj is Kind, Merciful with you all! Indeed, the best servant of Allah-azwj is the pious, the pure, the hidden, and the evilest servant of Allah-azwj is the one indicated to with the fingers (blame)!’ – the Hadeeth’’.[205]
13– نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ قُوتَهُ وَ اشْتَغَلَ بِطَاعَةِ رَبِّهِ وَ بَكَى عَلَى خَطِيئَتِهِ فَكَانَ مِنْ نَفْسِهِ فِي شُغُلٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Beatitude is for one who stays in his house, and eats his daily subsistence, and pre-occupied with obeying his Lord-azwj, and cries upon his mistakes (sins), so he would be pre-occupied with himself while the people would be at rest from him’’.[206]
14 عُدَّةُ الدَّاعِي، رَوَى عُبَيْدُ بْنُ زُرَارَةَ عَنِ الصَّادِقِ ع قَالَ: مَا مِنْ مُؤْمِنٍ إِلَّا وَ قَدْ جَعَلَ اللَّهُ لَهُ مِنْ إِيمَانِهِ أُنْساً يَسْكُنُ إِلَيْهِ حَتَّى لَوْ كَانَ عَلَى قُلَّةِ جَبَلٍ لَمْ يَسْتَوْحِشْ.
(The book) ‘Uddat Al Daie’ – It is reported by Ubeyd Bin Zurara,
‘From Al-Sadiq-asws having said: ‘There is none from a Momin except and Allah-azwj has Made comfort for him in his Eman. He is tranquil to it to the extent that even if he were to be at the top of a mountain, he would not be lonely’’.[207]
وَ رَوَى الْحَلَبِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَالِطِ النَّاسَ تَخْبُرْهُمْ وَ مَتَى تَخْبُرْهُمْ تَقْلِهِمْ.
And it is reported by Al-Halby – from Abu Abdullah-asws having said: ‘Mingle with the people, you will be informed of them, and when you are informed of them, you will regard them as insignificant (and you will not like them)’’.[208]
وَ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: الْوَحْشَةُ مِنَ النَّاسِ عَلَى قَدْرِ الْفِطْنَةِ بِهِمْ.
And from Muhammad Al-Askari-asws having said: ‘The loneliness from the people is based upon a measurement of their discernment with them’’.[209]
وَ عَنِ الْبَاقِرِ ع قَالَ: لَا يَكُونُ الْعَبْدُ عَابِداً لِلَّهِ حَقَّ عِبَادَتِهِ حَتَّى يَنْقَطِعَ عَنِ الْخَلْقِ كُلِّهِمْ إِلَيْهِ فَحِينَئِذٍ يَقُولُ هَذَا خَالِصٌ لِي فَيَقْبَلُهُ بِكَرَمِهِ.
And from Al-Baqir-asws having said: ‘A servant will not become a worshipper of Allah-azwj as is right of worshipping Him-azwj until he cuts off from the people, all of them to Him-azwj. At that time He-azwj will Say: “This one is sincere to Me-azwj!” So He-azwj will Accept him with His-azwj Prestige’’.[210]
وَ قَالَ الْكَاظِمُ ع لِهِشَامِ بْنِ الْحَكَمِ يَا هِشَامُ الصَّبْرُ عَلَى الْوَحْدَةِ عَلَامَةٌ عَلَى قُوَّةِ الْعَقْلِ فَمَنْ عَقَلَ عَنِ اللَّهِ اعْتَزَلَ أَهْلَ الدُّنْيَا وَ الرَّاغِبِينَ فِيهَا وَ رَغِبَ فِيمَا عِنْدَ اللَّهِ وَ كَانَ اللَّهُ أَنِيسَهُ فِي الْوَحْشَةِ وَ صَاحِبَهُ فِي الْوَحْدَةِ وَ غِنَاهُ فِي الْعَيْلَةِ وَ مُعِزَّهُ مِنْ غَيْرِ عَشِيرَةٍ
And Al-Kazim-asws said to Hisham Bin Al-Hakam: ‘O Hisham! The patience is based upon the one sign, upon strength of the intellect. One using intellect about Allah-azwj would isolate from people of the world and the ones being desirous regarding it while he is desirous regarding what is in the Presence of Allah-azwj, and Allah-azwj would be his comfort during the loneliness, and his companion in the solitude, and his richness in his poverty, and his endearment from without a clan!
يَا هِشَامُ قَلِيلُ الْعَمَلِ مَعَ الْعِلْمِ مَقْبُولٌ مُضَاعَفٌ وَ كَثِيرُ الْعَمَلِ مِنْ أَهْلِ الْجَهْلِ مَرْدُودٌ.
O Hisham! Few deeds with the knowledge are Accepted as multiple, and a lot of deeds from the ignorant people are rejected’’.[211]
وَ عَنِ الْهَادِي ع لَوْ سَلَكَ النَّاسُ وَادِياً وَسِيعاً لَسَلَكْتُ وَادِيَ رَجُلٍ عَبَدَ اللَّهَ وَحْدَهُ خَالِصاً.
And from Al Hadi-asws: ‘If the people has travelled a vast valley, I-asws would travel a valley of a man worshipping Allah-azwj Alone sincerely’’.[212]
باب 50 أن الغشية التي يظهرها الناس عند قراءة القرآن و الذكر من الشيطان
CHAPTER 50 – THE TRANCE WHICH THE PEOPLE MANIFEST DURING RECITATION OF THE QURAN AND THE ZIKR, IS FROM THE SATAN-la
1– لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ: قُلْتُ لَهُ إِنَّ قَوْماً إِذَا ذُكِّرُوا بِشَيْءٍ مِنَ الْقُرْآنِ أَوْ حُدِّثُوا بِهِ صَعِقَ أَحَدُهُمْ حَتَّى يُرَى أَنَّهُ لَوْ قُطِعَتْ يَدَاهُ وَ رِجْلَاهُ لَمْ يَشْعُرْ بِذَلِكَ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Al Ashary, from Muhammad Bin Abdul Jabbar, from Abu Imran Al Armany, from Abdullah Bin Al Hakam, from Jabir,
‘From Abu Ja’far Al Baqir-asws, he the narrator said, ‘I said to him-asws, ‘There are people, whenever something from the Quran is mentioned or they discuss with it, one of them shrieks until it is seen that even if his hands and his legs were to be cut off, he would not be aware of that’.
فَقَالَ سُبْحَانَ اللَّهِ ذَاكَ مِنَ الشَّيْطَانِ مَا بِهَذَا أُمِرُوا إِنَّمَا هُوَ اللِّينُ وَ الرِّقَّةُ وَ الدَّمْعَةُ وَ الْوَجَلُ.
He-asws said: ‘Glory be to Allah-azwj! That is from the Satan-la! This is not what they have been Commanded with. But rather it is the gentleness, and the kindness, and the tears, and the fear’’.[213]
أقول: سيجيء بعض أخبار هذا الباب في باب آداب القراءة و أوقاتها و ذم من يظهر الغشية عندها من كتاب القرآن و الذكر و الدعاء.
Note – ‘I (Majlisi) am saying, ‘There will come some of the Ahadeeth of this subject in the chapters on ettiquettes of the recitation and its timings, and condemnation of the who manifests the trance during it, from the book of the Quran and the Zikr and the supplication’.
باب 51 النهي عن الرهبانية و السياحة و سائر ما يأمر به أهل البدع و الأهواء
CHAPTER 51 – THE PROHIBITION FROM THE MONASTICISM, AND THE WANDERING, AND REST OF WHAT THE PEOPLE OF INNOVATION AND THE WHIMS ARE INSTRUCTING WITH
الآيات
The Verses –
التوبة الْعابِدُونَ … السَّائِحُونَ
(Surah) Al Tawba – the worshippers, … the wanderers, [9:112]
الأحقاف وَ يَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَذْهَبْتُمْ طَيِّباتِكُمْ فِي حَياتِكُمُ الدُّنْيا وَ اسْتَمْتَعْتُمْ بِها فَالْيَوْمَ تُجْزَوْنَ عَذابَ الْهُونِ بِما كُنْتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَ بِما كُنْتُمْ تَفْسُقُونَ
(Surah) Al Ahqaf – And on the Day those who committed Kufr would be Presented to the Fire: “You squandered your good things in your lives of the world and you enjoyed with these, so today you shall be Recompense with the abasing Punishment due to your being arrogant in the land without right, and due to you your mischief!” [46:20]
الحديد وَ جَعَلْنا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَ رَحْمَةً وَ رَهْبانِيَّةً ابْتَدَعُوها ما كَتَبْناها عَلَيْهِمْ إِلَّا ابْتِغاءَ رِضْوانِ اللَّهِ فَما رَعَوْها حَقَّ رِعايَتِها فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ وَ كَثِيرٌ مِنْهُمْ فاسِقُونَ
(Surah) Al Hadeed – and We Made kindness and mercy to be in the hearts of those that followed him. And (as for) monasticism (priesthood), they innovated it – We did not Prescribe it upon them except for seeking the Pleasure of Allah, but they did not observe its rightful observance, so We Gave those from them who believed, their Recompense, and most of them are transgressors [57:27]
التحريم يا أَيُّهَا النَّبِيُّ لِمَ تُحَرِّمُ ما أَحَلَّ اللَّهُ لَكَ.
(Surah) Al Tahreem – O you the Prophet! Do not deny (yourself) what Allah has Permitted for you, seeking pleasure of your wives, and Allah is Forgiving, Merciful [66:1]
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَبْدِ اللَّهِ بْنِ وَهْبٍ الْبَصْرِيِّ عَنْ ثَوَابَةَ بْنِ مَسْعُودٍ عَنْ أَنَسٍ قَالَ: تُوُفِّيَ ابْنٌ لِعُثْمَانَ بْنِ مَظْعُونٍ رَضِيَ اللَّهُ عَنْهُ فَاشْتَدَّ حُزْنُهُ عَلَيْهِ حَتَّى اتَّخَذَ مِنْ دَارِهِ مَسْجِداً يَتَعَبَّدُ فِيهِ فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ ص فَقَالَ لَهُ يَا عُثْمَانُ إِنَ اللَّهَ تَبَارَكَ وَ تَعَالَى لَمْ يَكْتُبْ عَلَيْنَا الرَّهْبَانِيَّةَ إِنَّمَا رَهْبَانِيَّةُ أُمَّتِي الْجِهَادُ فِي سَبِيلِ اللَّهِ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Al Asady, from Muhammad Bin Ismail, from Abdullah Bin Wahab Al Basry, from Sawaba Bin Masoud, from Anas (well-known fabricator), said,
‘A son of Usman Bin Mazoud, may Allah-azwj be Pleased with him, died. His grief upon him intensified to the extent that he took a Masjid from his house and worshipped in it. That reached Rasool-Allah-saww. He-saww said to him: ‘O Usman! Allah-azwj Blessed and Exalted did not Prescribed the Monasticism upon us. But rather Monasticism of my-saww community is the Jihad in the Way of Allah-azwj.
يَا عُثْمَانَ بْنَ مَظْعُونٍ لِلْجَنَّةِ ثَمَانِيَةُ أَبْوَابٍ وَ لِلنَّارِ سَبْعَةُ أَبْوَابٍ أَ فَمَا يَسُرُّكَ أَنْ لَا تَأْتِيَ بَاباً مِنْهَا إِلَّا وَجَدْتَ ابْنَكَ إِلَى جَنْبِكَ آخِذاً بِحُجْزَتِكَ يَشْفَعُ لَكَ إِلَى رَبِّكَ
O Usman Bin Mazoun! There are eight doors for the Paradise, and there are seven doors for the Paradise. Will it not cheer you if you don’t come to any door from it except you find your son to your side, holding on to your side interceding for you to your Lord-azwj?’
قَالَ بَلَى
He said, ‘Yes’.
فَقَالَ الْمُسْلِمُونَ وَ لَنَا يَا رَسُولَ اللَّهِ فِي فَرَطِنَا مَا لِعُثْمَانَ
The Muslims said, ‘And for us, O Rasool-Allah-saww, in our excessiveness would be what is for Usman?’
قَالَ نَعَمْ لِمَنْ صَبَرَ مِنْكُمْ وَ احْتَسَبَ
He-saww said: ‘Yes, for the one from you being patient and anticipates’.
ثُمَّ قَالَ يَا عُثْمَانُ مَنْ صَلَّى صَلَاةَ الْفَجْرِ فِي جَمَاعَةٍ ثُمَّ جَلَسَ يَذْكُرُ اللَّهَ عَزَّ وَ جَلَّ حَتَّى تَطْلُعَ الشَّمْسُ كَانَ لَهُ فِي الْفِرْدَوْسِ سَبْعُونَ دَرَجَةً بُعْدُ مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَحُضْرِ الْفَرَسِ الْجَوَادِ الْمُضَمَّرِ سَبْعِينَ سَنَةً
Then he-saww said: ‘O Usman! One who prays Salat Al-Fajr in a congregations, then sits doing Zikr of Allah-azwj Mighty and Majestic until the sun emerges, there would be seventy levels for him in Al-Firdows. The distance of what is between every two levels is like the galloping of a fast horse for seventy years.
وَ مَنْ صَلَّى الظُّهْرَ فِي جَمَاعَةٍ كَانَ لَهُ فِي جَنَّاتِ عَدْنٍ خَمْسُونَ دَرَجَةً مَا بَيْنَ كُلِّ دَرَجَتَيْنِ كَحُضْرِ الْفَرَسِ الْجَوَادِ خَمْسِينَ سَنَةً
And one who prays Al-Zohr in a congregations, there would be fifty levels for him in the Gardens of Eden, (distance) between the two levels is like the galloping of the fast horse for fifty years.
وَ مَنْ صَلَّى الْعَصْرَ فِي جَمَاعَةٍ كَانَ لَهُ كَأَجْرِ ثَمَانِيَةٍ مِنْ وُلْدِ إِسْمَاعِيلَ كُلٌّ مِنْهُمْ رَبُّ بَيْتٍ يُعْتِقُهُمْ
And one who prays Salat Al-Asr in a congregation, there would be for him like the Recompense of eight sons of Ismail-azwj, each one being a lord (owner) of a house, liberating them.
وَ مَنْ صَلَّى الْمَغْرِبَ فِي جَمَاعَةٍ كَانَ لَهُ كَحَجَّةٍ مَبْرُورَةٍ وَ عُمْرَةٍ مُتَقَبَّلَةٍ
And one who prays Al-Maghrib in a congregation, there would be for him like a completed Hajj and an Accepted Umrah.
وَ مَنْ صَلَّى الْعِشَاءَ فِي جَمَاعَةٍ كَانَ لَهُ كَقِيَامِ لَيْلَةِ الْقَدْرِ.
And one who prays Al-Isha in a congregation, there would be for him like standing (praying Salat) on Laylat Al-Qadr’’.[214]
2– ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَبِي الْجَوْزَاءِ عَنِ ابْنِ عُلْوَانَ عَنْ عُمَرَ بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ فِي أُمَّتِي رَهْبَانِيَّةٌ وَ لَا سِيَاحَةٌ وَ لَا زَمٌّ يَعْنِي سُكُوتٌ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Abu Al Jowza, from Ibn Ulwan, from Umar 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: ‘There isn’t any Monasticism in my-saww community, nor wandering, nor ‘Zamm’, meaning silence’’.[215]
3- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ نُصَيْرٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ مَسْرُوقٍ عَنْ يَحْيَى الْجَلَّاءِ قَالَ سَمِعْتُ بِشْراً يَقُولُ لِجُلَسَائِهِ سِيحُوا فَإِنَّ الْمَاءَ إِذَا سَاحَ طَابَ وَ إِذَا وَقَفَ تَغَيَّرَ وَ اصْفَرَّ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Muhammad Bin Ja’far Bin Nuseyr, from Ahmad Bin Muhammad Bin Masrouq, from Yahya Al Jala’a who said,
‘I heard Bishr saying to his gatherers, ‘Wander, for the water, when it wanders is good, and when it stops, it changes and becomes yellow (stagnates)’’.[216] (not a Hadeeth)
4- فس، تفسير القمي يا أَيُّهَا الَّذِينَ آمَنُوا لا تُحَرِّمُوا طَيِّباتِ ما أَحَلَّ اللَّهُ لَكُمْ فَإِنَّهُ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ- عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ نَزَلَتْ هَذِهِ الْآيَةُ فِي أَمِيرِ الْمُؤْمِنِينَ ع وَ بِلَالٍ وَ عُثْمَانَ بْنِ مَظْعُونٍ
Tafseer Al Qummi –
‘O you who believe! Do not be prohibiting yourselves the good things what Allah has Permitted for you [5:87]. It is narrated to me from Ibn Abu Umeyr, from one of his men, from Abu Abdullah-asws having said: ‘The Verse was Revealed regarding Amir Al-Momineen-asws, and Bilal, and Usman Bin Mazoum.
فَأَمَّا أَمِيرُ الْمُؤْمِنِينَ ع فَحَلَفَ أَنْ لَا يَنَامَ فِي اللَّيْلِ أَبَداً وَ أَمَّا بِلَالٌ فَإِنَّهُ حَلَفَ أَنْ لَا يُفْطِرَ بِالنَّهَارِ أَبَداً وَ أَمَّا عُثْمَانُ بْنُ مَظْعُونٍ فَإِنَّهُ حَلَفَ لَا يَنْكِحُ أَبَداً
As for Amir Al-Momineen-asws, he-asws made an oath that he-asws will not sleep during the night, ever, and as for Bilal, he made an oath that he will not break a fast at daytime, ever, and as for Usman Bin Mazoun, he made an oath that he will not go to women, ever.
فَدَخَلْتِ امْرَأَةُ عُثْمَانَ عَلَى عَائِشَةَ وَ كَانَتِ امْرَأَةً جَمِيلَةً فَقَالَتْ عَائِشَةُ مَا لِي أَرَاكِ مُتَعَطِّلَةً فَقَالَتْ وَ لِمَنْ أَتَزَيَّنُ فَوَ اللَّهِ مَا قَرَبَنِي زَوْجِي مُنْذُ كَذَا وَ كَذَا فَإِنَّهُ قَدْ تَرَهَّبَ وَ لَبِسَ الْمُسُوحَ وَ زَهِدَ فِي الدُّنْيَا
A wife of Usman (Bin Mazoum) entered to see Ayesha, and she was a beautiful woman. Ayesha said, ‘What is the matter I see you being idle?’ She said, ‘And for whom shall I adorn? By Allah-azwj! My husband has not come near me since such and such (days), for he has become (like a) monk, and wears the sackcloth, and is ascetic in the world’.
فَلَمَّا دَخَلَ رَسُولُ اللَّهِ ص أَخْبَرَتْهُ عَائِشَةُ بِذَلِكَ فَخَرَجَ فَنَادَى الصَّلَاةَ جَامِعَةً فَاجْتَمَعَ النَّاسُ فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ مَا بَالُ أَقْوَامٍ يُحَرِّمُونَ عَلَى أَنْفُسِهِمُ الطَّيِّبَاتِ أَلَا إِنِّي أَنَامُ بِاللَّيْلِ وَ أَنْكِحُ وَ أُفْطِرُ بِالنَّهَارِ فَمَنْ رَغِبَ عَنْ سُنَّتِي فَلَيْسَ مِنِّي
When Rasool-Allah-azwj entered, Ayesha informed him-as with that. He-saww called for the congregational Salat. The people gathered. He-saww ascended the pulpit. He-saww praised Allah‑azwj and extolled upon Him-azwj, then said: ‘What is the matter with a people depriving themselves of the good things? Indeed! I-saww sleep at night, and I-saww have relationships, and I-saww breakfast at daytime! The one who turns away from my-saww Sunnah, he isn’t from me‑saww’.
فَقَامَ هَؤُلَاءِ فَقَالُوا يَا رَسُولَ اللَّهِ فَقَدْ حَلَفْنَا عَلَى ذَلِكَ
They (three) stood up and said, ‘O Rasool-Allah-saww! We have already made an oath upon that!’
فَأَنْزَلَ اللَّهُ لا يُؤاخِذُكُمُ اللَّهُ بِاللَّغْوِ فِي أَيْمانِكُمْ وَ لكِنْ يُؤاخِذُكُمْ بِما عَقَّدْتُمُ الْأَيْمانَ فَكَفَّارَتُهُ إِطْعامُ عَشَرَةِ مَساكِينَ مِنْ أَوْسَطِ ما تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ فَمَنْ لَمْ يَجِدْ فَصِيامُ ثَلاثَةِ أَيَّامٍ ذلِكَ كَفَّارَةُ أَيْمانِكُمْ إِذا حَلَفْتُمْ الْآيَةَ.
Allah-azwj Revealed: Allah will not Seize you for the vanities in your oaths, but He will Seize you for what you contracted the oaths with – so its expiation is feeding ten poor ones from the average of what you feed your families, or their clothing, or freeing a neck. So the one who cannot find (the means), then fasting for three days. That is an expiration of your oaths when you swear [5:89] – the Verse’’.(derogatory)[217]
5- غط، الغيبة للشيخ الطوسي الْفَزَارِيُّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَنْصَارِيِّ قَالَ: وَجَّهَ قَوْمٌ مِنَ الْمُفَوِّضَةِ وَ الْمُقَصِّرَةِ كَامِلَ بْنَ إِبْرَاهِيمَ الْمَدَنِيَّ إِلَى أَبِي مُحَمَّدٍ ع قَالَ كَامِلٌ فَقُلْتُ فِي نَفْسِي أَسْأَلُهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتِي وَ قَالَ بِمَقَالَتِي
(The book) ‘Al Ghayba’ of the sheykh Al Tusi – Al Faragy, from Muhammad Bin Ja’far Bin Abdullah, from Muhammad Bin Ahmad Al Ansari who said,
‘A group from the (believers in) the Delegation, and the Reducers sent Kamil Bin Ibrahim Al-Madany to Abu Muhammad-asws. Kamil said, ‘I said within myself, ‘I shall ask him-saww, ‘No one will enter the Paradise except the one who has understood my understanding, and says with my word (beliefs)?’’
قَالَ فَلَمَّا دَخَلْتُ عَلَى سَيِّدِي أَبِي مُحَمَّدٍ ع نَظَرْتُ إِلَى ثِيَابٍ بَيَاضٍ نَاعِمَةٍ عَلَيْهِ فَقُلْتُ فِي نَفْسِي وَلِيُّ اللَّهِ وَ حُجَّتُهُ يَلْبَسُ النَّاعِمَ مِنَ الثِّيَابِ وَ يَأْمُرُنَا نَحْنُ بِمُوَاسَاةِ الْإِخْوَانِ وَ يَنْهَانَا عَنْ لُبْسِ مِثْلِهِ
He said, ‘When I entered to see my Chief Abu Muhammad-asws, I looked at the soft white clothes being upon him-asws. I said within myself, ‘A Guardian-asws of Allah-azwj and a Divine Authority wearing the soft from the clothes, and he-asws is instructing us that we should be wearing for sympathising with the brethren, and he-asws forbids us from wearing the likes of it?’
فَقَالَ مُتَبَسِّماً يَا كَامِلُ وَ حَسَرَ ذِرَاعَيْهِ فَإِذَا مِسْحٌ أَسْوَدُ خَشِنٌ عَلَى جِلْدِهِ فَقَالَ هَذَا لِلَّهِ وَ هَذَا لَكُمْ تَمَامَ الْخَبَرِ.
He-asws said smiling: ‘O Kamil!’ And he-asws pulled away from his-asws forearm, and behold, there was coarse black sackcloth upon his-asws skin. He-asws said: ‘This is for Allah-azwj, and this is for you all!’ – the complete Hadeeth’’.[218]
6- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ قَالَ كَتَبَ إِلَيَّ الْفَضْلُ بْنُ شَاذَانَ يَذْكُرُ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ قَالَ: حَجَجْتُ وَ سُكَيْنٌ النَّخَعِيُّ فَتَعَبَّدَ وَ تَرَكَ النِّسَاءَ وَ الطِّيبَ وَ الثِّيَابَ وَ الطَّعَامَ الطَّيِّبَ وَ كَانَ لَا يَرْفَعُ رَأْسَهُ دَاخِلَ الْمَسْجِدِ إِلَى السَّمَاءِ
(The book) ‘Rijal Al Kashy – Muhammad Bin Masoud said, ‘Al Fazl Bin Shazan wrote to me mentioning from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed who said,
‘I went to Hajj and Sukeyn Al-Nasaie was worshipping, and neglected (going to) the women, and the perfume, and the (good) clothes, and the good food, and he would not raise his head to the sky inside the Masjid.
فَلَمَّا قَدِمَ الْمَدِينَةَ دَنَا عَنْ أَبِي إِسْحَاقَ فَصَلَّى إِلَى جَانِبِهِ فَقَالَ جُعِلْتُ فِدَاكَ إِنِّي أُرِيدُ أَنْ أَسْأَلَكَ مِنْ مَسَائِلَ قَالَ اذْهَبْ فَاكْتُبْهَا وَ أَرْسِلْ بِهَا إِلَيَّ
When he arrived in Al-Medina he approached Abu Is’haq and prayed Salat by his side. He said, ‘May I be sacrificed for you! I want to ask you about an issue’. He said, ‘Go and write it and have it sent to me’.
فَكَتَبَ جُعِلْتُ فِدَاكَ رَجُلٌ دَخَلَهُ الْخَوْفُ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَتَّى تَرَكَ النِّسَاءَ وَ الطَّعَامَ الطَّيِّبَ وَ لَا يَقْدِرُ أَنْ يَرْفَعَ رَأْسَهُ إِلَى السَّمَاءِ وَ أَمَّا الثِّيَابُ فَشَكَّ فِيهَا
He wrote, ‘May I be sacrificed for you! A man, fear of Allah-azwj Mighty and Majestic enters into him to the extent that he neglects (going to) the women, and the good food, and he is not able to raise his head towards the sky, and as for the clothes, there is doubt in it.
فَكَتَبَ أَمَّا قَوْلُكَ فِي تَرْكِ النِّسَاءِ فَقَدْ عَلِمْتَ مَا كَانَ لِرَسُولِ اللَّهِ ص مِنَ النِّسَاءِ وَ أَمَّا قَوْلُكَ فِي تَرْكِ الطَّعَامِ الطَّيِّبِ فَقَدْ كَانَ رَسُولُ اللَّهِ ص يَأْكُلُ اللَّحْمَ وَ الْعَسَلَ
He wrote, ‘As for your words regarding neglecting (going to) the women, so you have known what happened to Rasool-Allah-saww from the women; and as for your words regarding neglecting the good foot, so Rasool-Allah-saww used to eat the meat and the honey.
وَ أَمَّا قَوْلُكَ إِنَّهُ دَخَلَهُ الْخَوْفُ حَتَّى لَا يَسْتَطِيعَ أَنْ يَرْفَعَ رَأْسَهُ إِلَى السَّمَاءِ فَأَكْثِرْ مِنْ تِلَاوَةِ هَذِهِ الْآيَاتِ الصَّابِرِينَ وَ الصَّادِقِينَ وَ الْقانِتِينَ وَ الْمُنْفِقِينَ وَ الْمُسْتَغْفِرِينَ بِالْأَسْحارِ.
And as for your words, ‘Fear has entered into him to the extent that he is not able to raise his head towards the sky’, so frequent from reciting these Verses: (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]’’.[219]
7 الدُّرَّةُ الْبَاهِرَةُ، قَالَ لَهُ الصُّوفِيَّةُ إِنَّ الْمَأْمُونَ قَدْ رَدَّ هَذَا الْأَمْرَ إِلَيْكَ وَ أَنْتَ أَحَقُّ النَّاسِ بِهِ إِلَّا أَنَّهُ تَحْتَاجُ أَنْ يَتَقَدَّمَ مِنْكَ تَقَدُّمَكَ إِلَى لُبْسِ الصُّوفِ وَ مَا يُحْسِنُ لُبْسَهُ
(The book) ‘Al Durr Al Bahira’ –
A Sufi said to him (Al-Reza-asws), ‘Al-Mamoun has returned this command to you-asws, and you are the most rightful of the people with it except that there needs to be an advancement from you-asws. You-asws should advance to wearing the wool, and whatever is excellent to be wearing it!’
فَقَالَ وَيْحَكُمْ إِنَّمَا يُرَادُ مِنَ الْإِمَامِ قِسْطُهُ وَ عَدْلُهُ إِذَا قَالَ صَدَقَ وَ إِذَا حَكَمَ عَدَلَ وَ إِذْ وَعَدَ أَنْجَزَ
He-asws said: ‘Woe be unto you all! But rather, it is wanted from the Imam-asws, his-asws fairness and his-asws justice. When he-asws speaks he-asws is truthful, and when he-asws judges he-asws is just, and when he-asws promises he-asws fulfills.
قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ إِنَّ يُوسُفَ ع لَبِسَ الدِّيبَاجَ الْمَنْسُوجَ بِالذَّهَبِ وَ جَلَسَ عَلَى مُتَّكَآتِ آلِ فِرْعَوْنَ.
Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32]. Yusuf-as wore the brocade woven with the gold, and he-as sat upon the recliners to Pharaoh-la’’.[220]
8- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع بِالْبَصْرَةِ وَ قَدْ دَخَلَ عَلَى الْعَلَاءِ بْنِ زِيَادٍ الْحَارِثِيِ يَعُودُهُ وَ هُوَ مِنْ أَصْحَابِهِ فَلَمَّا رَأَى سِعَةَ دَارِهِ قَالَ مَا كُنْتَ تَصْنَعُ بِسِعَةِ هَذِهِ الدَّارِ فِي الدُّنْيَا أَمَا أَنْتَ إِلَيْهَا فِي الْآخِرَةِ كُنْتَ أَحْوَجَ وَ بَلَى إِنْ شِئْتَ بَلَغْتَ بِهَا الْآخِرَةَ تَقْرِي فِيهَا الضَّيْفَ وَ تَصِلُ فِيهَا الرَّحِمَ وَ تُطْلِعُ مِنْهَا الْحُقُوقَ مَطَالِعَهَا فَإِذاً أَنْتَ قَدْ بَلَغْتَ بِهَا الْآخِرَةَ
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws in Al-Basra, and he-asws had entered to see Al-A’la Bin Ziyad Al-Harisy to console him, and he was from his-asws companions. When he-asws saw the vastness of his house, he-asws said: ‘What will you do with this vast house in the world? But you would be needier to it in the Hereafter, and yes, if you so desire, you can reach the Hereafter with it. Host the guests in it, and connect with the kinship in it, and discharge the rights from it, then you will reach the Hereafter with it!’
فَقَالَ لَهُ الْعَلَاءُ يَا أَمِيرَ الْمُؤْمِنِينَ أَشْكُو إِلَيْكَ أَخِي عَاصِمَ بْنَ زِيَادٍ
Al-A’ala said to him-asws, ‘O Amir Al-Momineen-asws! I complain to you-asws of my brother Aasim Bin Ziyad’.
قَالَ وَ مَا لَهُ
He-asws said: ‘And what is the matter with him?’
قَالَ لَبِسَ الْعَبَاءَ وَ تَخَلَّى مِنَ الدُّنْيَا
He said, ‘He wears the cloak and isolates from the world!’
قَالَ عَلَيَّ بِهِ
He-asws said: ‘To me-asws with him!’
فَلَمَّا جَاءَ قَالَ يَا عُدَيَّ نَفْسِهِ لَقَدِ اسْتَهَامَ بِكَ الْخَبِيثُ أَ مَا رَحِمْتَ أَهْلَكَ وَ وَلَدَكَ أَ تَرَى اللَّهَ أَحَلَّ لَكَ الطَّيِّبَاتِ وَ هُوَ يَكْرَهُ أَنْ تَأْخُذَهَا أَنْتَ أَهْوَنُ عَلَى اللَّهِ مِنْ ذَلِكَ
When he came, he-asws said: ‘O enemy of his own self! The wicked one (Satan-la) has infatuated you! Have you not mercy for your wife and your children? Do you view that Allah-azwj Allah-azwj would Permit the good things for you and He-azwj would Dislike these? You are more insignificant to Allah-azwj from that!’
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ هَذَا أَنْتَ فِي خُشُونَةِ مَلْبَسِكَ وَ جُشُوبَةِ مَأْكَلِكَ
He said, ‘O Amir Al-Momineen-asws! This is you-asws in your-asws coarse clothes and your-asws dry food! What is the matter with you-asws?’
قَالَ وَيْحَكَ إِنِّي لَسْتُ كَأَنْتَ إِنَّ اللَّهَ تَعَالَى فَرَضَ عَلَى أَئِمَّةِ الْحَقِّ أَنْ يُقَدِّرُوا أَنْفُسَهُمْ بِضَعَفَةِ النَّاسِ كَيْلَا يَتَبَيَّغَ بِالْفَقِيرِ فَقْرُهُ.
He-asws said: ‘Woe be unto you! I-asws am not like you. Allah-azwj the Exalted has Imposed upon the Imams-asws of the truth that they should maintain themselves as the weakest of the people, lest the poor one would be overwhelmed by his poverty’’.[221]
9 كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ رَفَعَهُ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: أُتِيَ عَلِيٌّ ع بِخَبِيصٍ فَأَبَى أَنْ يَأْكُلَهُ قَالُوا أَ تُحَرِّمُهُ قَالَ لَا وَ لَكِنِّي أَخْشَى أَنْ تَتُوقَ إِلَيْهِ نَفْسِي ثُمَّ تَلَا أَذْهَبْتُمْ طَيِّباتِكُمْ فِي حَياتِكُمُ الدُّنْيا.
(The book) ‘Kitab Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, raising it,
‘From Ja’far Bin Muhammad-asws having said: ‘Ali-asws was brought ‘Khabeys’ (a sweet dish), but he refused to eat it. They said, ‘Are you-asws prohibiting it?’ He-asws said: ‘No, but I-asws fear that my-asws soul be anticipating to it’. Then he-asws recited: “You squandered your good things in your lives of the world [46:20]’’.[222]
وَ عَنْهُ ع قَالَ: أَعْتَقَ عَلِيٌّ ع أَلْفَ مَمْلُوكٍ مِمَّا عَمِلَتْ يَدَاهُ وَ إِنْ كَانَ عِنْدَكُمْ أَنَّمَا حَلْوَاهُ التَّمْرُ وَ اللَّبَنُ وَ ثِيَابُهُ الْكَرَابِيسُ وَ تَزَوَّجَ ع لَيْلَى فَجُعِلَ لَهُ حَجَلَةٌ فَهَتَكَهَا وَ قَالَ أَحَبُّ أَهْلِي عَلَيَّ مَا هُمْ فِيهِ.
And from him-asws having said: ‘Ali-asws liberated a thousand slaves from what his-asws own hands had worked, and even though with you rather are sweets of the dates and the milk, and his-asws clothes were of cotton; and he-asws married Layla, so a bridal chamber was made for him-asws, but he-asws tore it down and said: ‘My-asws family is beloved unto me-asws, what they are in’’.[223] (incorrect recording)
10 كِتَابُ الْمَسَائِلِ، بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ: سَأَلْتُ أَخِي مُوسَى ع عَنِ الرَّجُلِ الْمُسْلِمِ هَلْ يَصْلُحُ أَنْ يَسِيحَ فِي الْأَرْضِ أَوْ يَتَرَهَّبَ فِي بَيْتٍ لَا يَخْرُجُ مِنْهُ قَالَ ع لَا.
(The book) ‘Kitab Al Masail’ – By his chain,
‘From Ali son of Ja’far-asws, said, ‘I asked my brother-asws Musa-asws about the Muslim man, ‘Is it correct that he wanders in the land or becomes a Monkish in a house, not exiting from it?’ He-asws said: ‘No!’’[224]
11- وَ قَالَ ابْنُ أَبِي الْحَدِيدِ فِي شَرْحِ نَهْجِ الْبَلَاغَةِ، رُوِيَ أَنَّ قَوْماً مِنَ الْمُتَصَوِّفَةِ دَخَلُوا بِخُرَاسَانَ عَلَى عَلِيِّ بْنِ مُوسَى ع فَقَالُوا لَهُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع فَكَّرَ فِيمَا وَلَّاهُ اللَّهُ مِنَ الْأُمُورِ فَرَآكُمْ أَهْلَ بَيْتٍ أَوْلَى النَّاسِ أَنْ تَؤُمُّوا النَّاسَ وَ نَظَرَ فِيكُمْ أَهْلَ الْبَيْتِ فَرَآكَ أَوْلَى النَّاسِ بِالنَّاسِ فَرَأَى أَنْ يُرَدَّ هَذَا الْأَمْرَ إِلَيْكَ وَ الْإِمَامَةُ تَحْتَاجُ إِلَى مَنْ يَأْكُلُ الْجَشِبَ وَ يَلْبَسُ الْخَشِنَ وَ يَرْكَبُ الْحِمَارَ وَ يَعُودُ الْمَرِيضَ
Abd Ibn Abi Al Hadeed said in the commentary of Nahj Al Balagah,
‘It is reported that a group of Sufis entered to see Ali-asws Bin Musa-asws. They said to him-asws, ‘Amir Al-Momineen-asws, I thought regarding what Allah-azwj had made him-asws in charge of the affairs, and I see you-asws People-asws of the Household as being foremost of the people to lead the people, and I looked among you-asws People-asws of the Household, and I see you-asws are being foremost of the people with the people. I see that this command has been returned to you-asws and the Imamate is needy to someone who eats the dry food, and wears the coarse, and rides the donkey, and consoles the sick!’
فَقَالَ لَهُمْ إِنَّ يُوسُفَ كَانَ نَبِيّاً يَلْبَسُ أَقْبِيَةَ الدِّيبَاجِ الْمُزَرَّدَةَ بِالذَّهَبِ وَ يَجْلِسُ عَلَى مُتَّكَآتِ آلِ فِرْعَوْنَ وَ يَحْكُمُ إِنَّمَا يُرَادُ مِنَ الْإِمَامِ قِسْطُهُ وَ عَدْلُهُ إِذَا قَالَ صَدَقَ وَ إِذَا حَكَمَ عَدَلَ وَ إِذَا وَعَدَ أَنْجَزَ إِنَّ اللَّهَ لَمْ يُحَرِّمْ لَبُوساً وَ لَا مَطْعَماً
He-asws said to them: ‘Yusuf-as was a Prophet-saww. He-asws wore a collar of brocade woven with the gold, and he-as sat upon the recliners of the people of Pharaoh-la. Woe be unto you all! But rather, it is wanted from the Imam-asws, his-asws fairness and his-asws justice. When he-asws speaks he-asws is truthful, and when he-asws judges he-asws is just, and when he-asws promises he-asws fulfills. Allah-azwj has neither Prohibited clothing nor foods!’
ثُمَّ قَرَأَ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ الْآيَةَ.
Then he-asws recited: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32] – the Verse’’.[225]
12- ثُمَّ قَالَ ابْنُ أَبِي الْحَدِيدِ رُوِّيْتُ عَنِ الشُّيُوخِ وَ رَأَيْتُ بِخَطِّ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْخَشَّابِ رَحِمَهُ اللَّهُ أَنَّ الرَّبِيعَ بْنَ زِيَادٍ الْحَارِثِيَّ أَصَابَتْهُ نُشَّابَةٌ فِي جَبِينِهِ فَكَانَتْ تَنْتَقِضُ عَلَيْهِ فِي كُلِّ عَامٍ فَأَتَاهُ عَلِيٌّ ع عَائِداً فَقَالَ كَيْفَ تَجِدُكَ أَبَا عَبْدِ الرَّحْمَنِ
Then Abi Al Hadeed said, ‘It is reported from the sheykhs, and I have seen in the handwriting of Abdullah Bin Ahmad Al-Khashab, may Allah-azwj have Mercy on him, ‘Al-Rabie Bin Ziyad Al-Harisy was hit by an arrow in his forehead, and it was getting worse upon him every year. Ali‑asws came to him consoling. He-asws said: ‘How are you feeling, O Abdul Rahman?’
قَالَ أَجِدُنِي يَا أَمِيرَ الْمُؤْمِنِينَ لَوْ كَانَ لَا يَذْهَبُ مَا بِي إِلَّا بِذَهَابِ بَصَرِي لَتَمَنَّيْتُ ذَهَابَهُ
O Amir Al-Momineen-asws! I am feeling (so much pain), if what is with me cannot go away except by the loss of my sight, I would wish to lose it’.
قَالَ وَ مَا قِيمَةُ بَصَرِكَ عِنْدَكَ
He-asws said: ‘And what is the value of your sight, in your view?’
قَالَ لَوْ كَانَتْ لِيَ الدُّنْيَا لَفَدَيْتُهُ بِهَا
He said, ‘If the (whole) world had been for me, I would have ransomed it with it (pain)!’
قَالَ لَا جَرَمَ لَيُعْطِيَنَّكَ اللَّهُ عَلَى قَدْرِ ذَلِكَ إِنَّ اللَّهَ يُعْطِي عَلَى قَدْرِ الْأَلَمِ وَ الْمُصِيبَةِ وَ عِنْدَهُ تَضْعِيفٌ كَثِيرٌ
He-asws said: ‘There is no doubt Allah-azwj will Give you upon a measurement of that. Allah-azwj Gives based upon a measurement of the pain and the calamity, and in His-azwj Presence there manifold multiple’.
قَالَ الرَّبِيعُ يَا أَمِيرَ الْمُؤْمِنِينَ أَ لَا أَشْكُو إِلَيْكَ عَاصِمَ بْنَ زِيَادٍ أَخِي
Al-Rabie said, ‘O Amir Al-Momineen-asws! Shall I complain to you-asws of my brother Aasim Bin Ziyad?’
قَالَ مَا لَهُ
He-asws said: ‘What is the matter with him?’
قَالَ لَبِسَ الْعَبَاءَ وَ تَرَكَ الْمُلَاءَ وَ غَمَّ أَهْلَهُ وَ حَزَّنَ وُلْدَهُ
He said, ‘He wears the cloak, and neglects the assembly, and distresses his wife and aggrieves his children’.
فَقَالَ ع ادْعُوا لِي عَاصِماً
He-asws said: ‘Call Aasim to me-asws!’
فَلَمَّا أَتَاهُ عَبَسَ فِي وَجْهِهِ وَ قَالَ وَيْحَكَ يَا عَاصِمُ أَ تَرَى اللَّهَ أَبَاحَ لَكَ اللَّذَّاتِ وَ هُوَ يَكْرَهُ مَا أَخَذْتَ مِنْهَا لَأَنْتَ أَهْوَنُ عَلَى اللَّهِ مِنْ ذَلِكَ
When he came to him-asws, he-asws frowned in his face and said ‘Woe be to you, O Aasim! Do you view that Allah-azwj would Legalise the pleasures for you and He-azwj would Dislike what you take from it? You are more insignificant to Allah-azwj than that!
أَ وَ مَا سَمِعْتَهُ يَقُولُ مَرَجَ الْبَحْرَيْنِ يَلْتَقِيانِ ثُمَّ قَالَ يَخْرُجُ مِنْهُمَا اللُّؤْلُؤُ وَ الْمَرْجانُ وَ قَالَ وَ مِنْ كُلٍّ تَأْكُلُونَ لَحْماً طَرِيًّا وَ تَسْتَخْرِجُونَ حِلْيَةً تَلْبَسُونَها
Or have you not heard Him-azwj Saying: He Let loose the two seas to meet [55:19], then Said: There come forth from them the pearls and the rubies [55:22]? And He-azwj Said: And from each you are eating fresh meat and are extracting ornament (for) you to wear, [35:12].
أَمَا وَ اللَّهِ لَابْتِذَالُ نِعَمِ اللَّهِ بِالْفَعَالِ أَحَبُّ إِلَيْهِ مِنِ ابْتِذَالِهَا بِالْمَقَالِ
But, by Allah-azwj! Trivialising a bounty of Allah-azwj with the deed is more beloved to Him-azwj than trivialising it with the words!
وَ قَدْ سَمِعْتُمُ اللَّهَ يَقُولُ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ وَ قَوْلَهُ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ
And you have heard Allah-azwj Saying: And as for the Favour of your Lord, so do announce (it) [93:11], and His-azwj Words: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ [7:32].
إِنَّ اللَّهَ خَاطَبَ الْمُؤْمِنِينَ بِمَا خَاطَبَ بِهِ الْمُرْسَلِينَ فَقَالَ يا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ قَالَ يا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّباتِ وَ اعْمَلُوا صالِحاً
Allah-azwj has Addressed the Momineen with what He-azwj had Addressed the Messengers-as with. He-azwj Said: O you who believe! [5:87] And eat from what Allah has Graced [5:88]; and Said: O you Rasool! Eat from the good things and do righteous deeds, [23:51].
وَ قَالَ رَسُولُ اللَّهِ ص لِبَعْضِ نِسَائِهِ مَا لِي أَرَاكِ شَعْثَاءَ مَرْهَاءَ صَلْتَاءَ
And Rasool-Allah-saww said to one of his-saww wives: ‘What is the matter I-saww see you as unkempt, un-kohled (not beautified), undyed of (of hair)?’’
قَالَ عَاصِمٌ فَلِمَ اقْتَصَرْتَ يَا أَمِيرَ الْمُؤْمِنِينَ عَلَى لُبْسِ الْخَشِنِ وَ أَكْلِ الْجَشِبِ
Aasim said, ‘O Amir Al-Momineen-asws! Why have you-asws restricted yourself-asws upon wearing the coarse and eating the dry food?’
قَالَ إِنَّ اللَّهَ تَعَالَى افْتَرَضَ عَلَى أَئِمَّةِ الْعَدْلِ أَنْ يُقَدِّرُوا لِأَنْفُسِهِمْ بِالْقَوْمِ كَيْلَا يَتَبَيَّغَ بِالْفَقِيرِ فَقْرُهُ
He-asws said: ‘Allah-azwj the Exalted has Imposed upon the just Imams-asws that they-asws should maintain themselves-asws with the people, lest the poor one be overwhelmed by his poverty’.
فَمَا قَامَ عَلِيٌّ ع حَتَّى نَزَعَ عَاصِمٌ الْعَبَاءَةَ وَ لَبِسَ مُلَاءَةً.
Ali-asws did not arise (to leave) until Aasim has removed the (coarse) cloak and had worn the normal clothes’’.[226]
13- ف، تحف العقول دَخَلَ سُفْيَانُ الثَّوْرِيُّ عَلَى أَبِي عَبْدِ اللَّهِ ع فَرَأَى عَلَيْهِ ثِيَابَ بَيَاضٍ كَأَنَّهَا غِرْقِئُ الْبَيْضِ فَقَالَ لَهُ إِنَّ هَذَا اللِّبَاسَ لَيْسَ مِنْ لِبَاسِكَ
(The book) ‘Tohaf Al Uqool’ –
‘Sufyan Al-Sowry entered to see Abu Abdullah-asws. He saw white clothes being upon him-asws as if these were soft egg white. He said to him-asws, ‘This clothing isn’t from your-asws clothing!’
فَقَالَ لَهُ اسْمَعْ مِنِّي وَ عِ مَا أَقُولُ لَكَ فَإِنَّهُ خَيْرٌ لَكَ عَاجِلًا وَ آجِلًا إِنْ كُنْتَ أَنْتَ مِتَّ عَلَى السُّنَّةِ وَ الْحَقِّ وَ لَمْ تَمُتْ عَلَى بِدْعَةٍ
He-asws said to him: ‘Listen from me-asws and retain what I-asws am saying to you, for it is better for you for current and future, if you were to die upon the Sunnah and the truth, and do not die upon innovation!
أُخْبِرُكَ أَنَّ رَسُولَ اللَّهِ ص كَانَ فِي زَمَانٍ مُقْفِرٍ جَشِبٍ فَإِذَا أَقْبَلَتِ الدُّنْيَا فَأَحَقُّ أَهْلِهَا بِهَا أَبْرَارُهَا لَا فُجَّارُهَا وَ مُؤْمِنُهَا لَا مُنَافِقُوهَا وَ مُسْلِمُوهَا لَا كُفَّارُهَا
I-asws inform you that Rasool-Allah-saww was in a time of financial constraints and drought. When the world (affluence) cam, the most rightful of its people with it were its righteous ones not its immoral ones, and its Momineen not its hypocrites, and its Muslims not its Kafirs.
فَمَا أَنْكَرْتَ يَا ثَوْرِيُّ فَوَ اللَّهِ إِنِّي لَمَعَ مَا تَرَى مَا أَتَى عَلَيَّ مُذْ عَقَلْتُ صَبَاحٌ وَ لَا مَسَاءٌ وَ لِلَّهِ فِي مَالِي حَقٌّ أَمَرَنِي أَنْ أَضَعَهُ مَوْضِعاً إِلَّا وَضَعْتُهُ
So, what are you disliking, O Sowry? By Allah-azwj! I-asws am as sure as you can see. There has not come upon me-asws, since I-asws had sense, neither a morning nor an evening and for Allah‑azwj in my-asws wealth there is a right He-azwj had Commanded me-asws to place it in a place, except I-asws have placed it’.
فَقَالَ ثُمَّ أَتَاهُ قَوْمُهُ مِمَّنْ يُظْهِرُ التَّزَهُّدَ وَ يَدْعُونَ النَّاسَ أَنْ يَكُونُوا مَعَهُمْ مِثْلَ الَّذِي هُمْ عَلَيْهِ مِنَ التَّقَشُّفِ فَقَالُوا إِنَّ صَاحِبَنَا حَصِرَ عَنْ كَلَامِكَ وَ لَمْ تَحْضُرْهُ حُجَّةٌ
He (the narrator) said, ‘Then his-asws people came to him-asws, from the ones who manifest ascetism and calling the people to be with them similar to that which they are upon, from the austerity. They said, ‘Our companions are confining to your-asws speech! – and did not present an argument to him-asws.
فَقَالَ لَهُمْ هَاتُوا حُجَجَكُمْ
He-asws said to them: ‘Give your arguments!’
فَقَالُوا إِنَّ حُجَجَنَا مِنْ كِتَابِ اللَّهِ
They said, ‘Our arguments are from the Book of Allah-azwj!’
قَالَ لَهُمْ فَأَدْلُوا بِهَا فَإِنَّهَا أَحَقُّ مَا اتُّبِعَ وَ عُمِلَ بِهِ.
He-asws said to them: ‘Evidence with it (Quran) for it is most rightful of what should be followed and worked with’.
فَقَالُوا يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى يُخْبِرُ عَنْ قَوْمٍ مِنْ أَصْحَابِ النَّبِيِّ ص وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ فَمَدَحَ فِعْلَهُمْ وَ قَالَ فِي مَوْضِعٍ آخَرَ وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً فَنَحْنُ نَكْتَفِي بِهَذَا
They said, ‘Allah-azwj Blessed and Exalted Says Informing about a group from companions of the Prophet-saww: and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from stinginess, so those, they are the successful ones [59:9]. He-azwj Praised their deeds. And He-azwj Said in another place: And they fed the food to a poor, and an orphan and a captive out of love (for Allah), [76:8]. So we are sufficing with this’.
فَقَالَ رَجُلٌ مِنَ الْجُلَسَاءِ إِنَّا مَا رَأَيْنَاكُمْ تَزْهَدُونَ فِي الْأَطْعِمَةِ الطَّيِّبَةِ وَ مَعَ ذَلِكَ تَأْمُرُونَ النَّاسَ بِالْخُرُوجِ مِنْ أَمْوَالِهِمْ حَتَّى تَتَمَتَّعُوا أَنْتُمْ مِنْهَا
A man from the gatherers said, ‘We have not seen you being ascetic regarding the good foods, and along with that you-asws are instructing the people with extracting from your wealth (Khums) until you-asws are enjoying yourselves from it’.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع دَعُوا عَنْكُمْ مَا لَا يُنْتَفَعُ بِهِ أَخْبِرُونِي أَيُّهَا النَّفَرُ أَ لَكُمْ عِلْمٌ بِنَاسِخِ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ الَّذِي فِي مِثْلِهِ ضَلَّ مَنْ ضَلَّ وَ هَلَكَ مَنْ هَلَكَ مِنْ هَذِهِ الْأُمَّةِ
Abu Abdullah-asws said to him: ‘Leave regarding what you will not benefit with. Inform me, O you persons! Is there knowledge for you with the Abrogating (Verses) of the Quran from its Abrogated, and its Decisive from its Allegorical in the likes of which strayed the ones who strayed, and destroyed the ones from this community who were destroyed?’
فَقَالُوا لَهُ أَوْ بَعْضِهِ فَأَمَّا كُلُّهُ فَلَا
They said to him-asws, ‘Or some of these. As for all of it, so no’.
فَقَالَ لَهُمْ مِنْ هَاهُنَا أُتِيتُمْ وَ كَذَلِكَ أَحَادِيثُ رَسُولِ اللَّهِ ص
He-asws said to them: ‘Here is where you are coming from, and like that are the Ahadeeth of Rasool-Allah-saww.
فَأَمَّا مَا ذَكَرْتُمْ مِنْ إِخْبَارِ اللَّهِ إِيَّانَا فِي كِتَابِهِ عَنِ الْقَوْمِ الَّذِينَ أَخْبَرَ عَنْهُمْ بِحُسْنِ فِعَالِهِمْ فَقَدْ كَانَ مُبَاحاً جَائِزاً وَ لَمْ يَكُونُوا نُهُوا عَنْهُ وَ ثَوَابُهُمْ مِنْهُ عَلَى اللَّهِ وَ ذَلِكَ أَنَّ اللَّهَ جَلَّ وَ تَقَدَّسَ أَمَرَ بِخِلَافِ مَا عَمِلُوا بِهِ فَصَارَ أَمْرُهُ نَاسِخاً لِفِعْلِهِمْ
As for what you mentioned from Allah-azwj Informing us in His-azwj Book about the people, those He-azwj has Informed about with goodness of their deeds, so it was legal, allowed, and they had not been Prohibited from it, and their Rewards from it is upon Allah-azwj, and that is because Allah-azwj, Majestic and Holy, had Commanded with different to what they had worked with, so His-azwj Command became abrogated due to their deeds.
وَ كَانَ نَهَى اللَّهُ تَبَارَكَ وَ تَعَالَى رَحْمَةً لِلْمُؤْمِنِينَ وَ نَظَراً لِكَيْ لَا يُضِرُّوا بِأَنْفُسِهِمْ وَ عِيَالاتِهِمْ مِنْهُمُ الضَّعَفَةُ الصِّغَارُ وَ الْوِلْدَانُ وَ الشَّيْخُ الْفَانِ وَ الْعَجُوزُ الْكَبِيرَةُ الَّذِينَ لَا يَصْبِرُونَ عَلَى الْجُوعِ فَإِنْ تَصَدَّقْتُ بِرَغِيفِي وَ لَا رَغِيفَ لِي غَيْرُهُ ضَاعُوا وَ هَلَكُوا جُوعاً
And Allah-azwj Blessed and Exalted has Prohibited as a Mercy to the Momineen and a Consideration, lest they harm themselves and their dependants, from them being the weak, and the young, and the children, and the aged old men, and aged old women, those who cannot be patient upon the hunger. So if I-asws were to give in charity with my-asws loaf of bread, and there is no loaf for me-asws other than it, they would be wasted and die of hunger.
فَمِنْ ثَمَّ قَالَ رَسُولُ اللَّهِ ص خَمْسُ تَمَرَاتٍ أَوْ خَمْسُ قُرَصٍ أَوْ دَنَانِيرُ أَوْ دَرَاهِمُ يَمْلِكُهَا الْإِنْسَانُ وَ هُوَ يُرِيدُ أَنْ يُمْضِيَهَا فَأَفْضَلُهَا مَا أَنْفَقَهُ الْإِنْسَانُ عَلَى وَالِدَيْهِ ثُمَّ الثَّانِيَةُ عَلَى نَفْسِهِ وَ عِيَالِهِ ثُمَّ الثَّالِثَةُ الْقَرَابَةِ وَ إِخْوَانِهِ الْمُؤْمِنِينَ ثُمَّ الرَّابِعَةُ عَلَى جِيرَانِهِ الْفُقَرَاءِ ثُمَّ الْخَامِسَةُ فِي سَبِيلِ اللَّهِ وَ هُوَ أَخَسُّهَا أَجْراً
So, from there, Rasool-Allah-saww said: ‘Five dates of five discs (of bread), or two Dinars, or Dirhams the human being owns, and he wants to spend these, so the most superior of what the human being can spend is upon his parents, then secondly upon himself and his dependants, and thirdly the relatives and his Momineen brethren, then fourthly upon his poor neighbours, then fifthly in the Way of Allah-azwj, and it is the lowest in Recompense.
وَ قَالَ النَّبِيُّ ص لِلْأَنْصَارِيِّ حَيْثُ أَعْتَقَ عِنْدَ مَوْتِهِ خَمْسَةً أَوْ سِتَّةً مِنَ الرَّقِيقِ وَ لَمْ يَكُنْ يَمْلِكُ غَيْرَهُمْ وَ لَهُ أَوْلَادٌ صِغَارٌ لَوْ أَعْلَمْتُمُونِي أَمْرَهُ مَا تَرَكْتُكُمْ تَدْفِنُونَهُ مَعَ الْمُسْلِمِينَ تَرَكَ صِبْيَةً صِغَاراً يَتَكَفَّفُونَ النَّاسَ
And the Prophet-saww said to Al-Ansari, when he liberated at this death, five or six of the slaves and he did not happen to own other than them, and there were small children for him: ‘Had you let me-saww know, of his matter, I-saww would not have left you to bury him with the Muslims. He left young children to be sufficed by the people!’’
ثُمَّ قَالَ حَدَّثَنِي أَبِي أَنَّ النَّبِيَّ ص قَالَ ابْدَأْ بِمَنْ تَعُولُ الْأَدْنَى فَالْأَدْنَى ثُمَّ هَذَا مَا نَطَقَ بِهِ الْكِتَابُ رَدّاً لِقَوْلِكُمْ وَ نَهْياً عَنْهُ مَفْرُوضٌ مِنَ اللَّهِ الْعَزِيزِ الْحَكِيمِ قَالَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً
Then he-asws said: ‘My-asws father-asws narrated to me-asws that the Prophet-saww said: ‘Begin with the closest, then the closest. Then this what the Book Speaks with is a rebuttal to your words and a Prohibition from it, an Imposition from Allah-azwj the Mighty the Wise. He-azwj Said: And those, when they spend, are not being extravagant and are not stingy, and are moderate between that [25:67].
أَ فَلَا تَرَوْنَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَالَ غَيْرَ مَا أَرَاكُمْ تَدْعُونَ النَّاسَ إِلَيْهِ مِنَ الْأَثَرَةِ عَلَى أَنْفُسِهِمْ وَ سَمَّى مَنْ فَعَلَ مَا تَدْعُونَ إِلَيْهِ مُسْرِفاً
Are you not seeing that Allah-azwj Blessed and Exalted has Said other than what I-asws am seeing you calling the people to, from the stumbles upon yourselves, and He-azwj has Named the ones who does what you are calling to as being extravagant.
وَ فِي غَيْرِ آيَةٍ مِنْ كِتَابِ اللَّهِ يَقُولُ إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ فَنَهَاهُمْ عَنِ الْإِسْرَافِ وَ نَهَاهُمْ عَنِ التَّقْتِيرِ لَكِنْ أَمْرٌ بَيْنَ أَمْرَيْنِ لَا يُعْطِي جَمِيعَ مَا عِنْدَهُ ثُمَّ يَدْعُو اللَّهَ أَنْ يَرْزُقَهُ
And in another Verse from the Book, Allah-azwj Says: surely, He does not Love the extravagant ones [7:31]. He-azwj has Forbidden them from the extravagance and Forbidden them from the stinginess, but He-azwj has Commanded a matter between the two matters. He should not give entirety of what is in his possession then supplicates to Allah-azwj to Grace him.
فَلَا يَسْتَجِيبُ لَهُ لِلْحَدِيثِ الَّذِي جَاءَ عَنِ النَّبِيِّ ص أَنَّ أَصْنَافاً مِنْ أُمَّتِي لَا يُسْتَجَابُ لَهُمْ دُعَاؤُهُمْ رَجُلٌ يَدْعُو عَلَى وَالِدَيْهِ وَ رَجُلٌ يَدْعُو عَلَى غَرِيمٍ ذَهَبَ لَهُ بِمَالٍ وَ لَمْ يُشْهِدْ عَلَيْهِ وَ رَجُلٌ يَدْعُو عَلَى امْرَأَتِهِ وَ قَدْ جَعَلَ اللَّهُ تَخْلِيَةَ سَبِيلِهَا بِيَدِهِ
He-azwj will not Answer to him due to the Hadeeth which has come from the Prophet-saww: ‘There are types from my-saww community, their supplications will not be Answered for them – a man supplicating against his parents, and a man supplicating upon a debtor who went away with wealth of his and he had not witness upon it, and a man supplicating against his wife and Allah-azwj has Made the freeing of her way to be in his hands.
وَ رَجُلٌ يَقْعُدُ فِي الْبَيْتِ يَقُولُ يَا رَبِّ ارْزُقْنِي وَ لَا يَخْرُجُ يَطْلُبُ الرِّزْقَ فَيَقُولُ اللَّهُ جَلَّ وَ عَزَّ عَبْدِي أَ وَ لَمْ أَجْعَلْ لَكَ السَّبِيلَ إِلَى الطَّلَبِ وَ الضَّرْبِ فِي الْأَرْضِ بِجَوَارِحَ صَحِيحَةٍ فَتَكُونَ قَدْ أُعْذِرْتَ فِيمَا بَيْنِي وَ بَيْنَكَ فِي الطَّلَبِ لِاتِّبَاعِ أَمْرِي وَ لِكَيْلَا تَكُونَ كَلًّا عَلَى أَهْلِكَ فَإِنْ شِئْتُ رَزَقْتُكَ وَ إِنْ شِئْتُ قَتَّرْتُ عَلَيْكَ وَ أَنْتَ مَعْذُورٌ عِنْدِي
And a man who sits in the house saying, ‘O Lord-azwj! Grace me!’, and he does not go out seeking the sustenance. Allah-azwj Majestic and Mighty Says: “My-azwj servant! And have I-azwj not Made the way for you to the seeking and striking in the land with the healthy limbs, so you would have an excuse regarding what is between Me-azwj and you regarding the seeking to follow My-azwj Command, and lest you become a weight (dependant) upon your family. If I‑azwj so Desire, I-azwj will Grace you, and if I-azwj so Desire I-azwj will be Stingy upon you, and you will be excused in My-azwj Presence!”
وَ رَجُلٌ رَزَقَهُ اللَّهُ مَالًا كَثِيراً فَأَنْفَقَهُ ثُمَّ أَقْبَلَ يَدْعُو يَا رَبِّ ارْزُقْنِي فَيَقُولُ اللَّهُ أَ لَمْ أَرْزُقْكَ رِزْقاً وَاسِعاً أَ فَلَا اقْتَصَدْتَ فِيهِ كَمَا أَمَرْتُكَ وَ لَمْ تُسْرِفْ كَمَا نَهَيْتُكَ
And a man Allah-azwj has Graced a lot of wealth, so he spends it, then comes supplicating, ‘O Lord-azwj, Grace me!’ Allah-azwj will Say: “Did I-azwj not Grace you a vast sustenance? Why weren’t you moderate regarding it like what I-azwj had Commanded you and why were you extravagant like what I-azwj had Forbidden you?!”
وَ رَجُلٌ يَدْعُو فِي قَطِيعَةِ رَحِمٍ
And a man supplicating in cutting off a kinship.
ثُمَّ عَلَّمَ اللَّهُ نَبِيَّهُ كَيْفَ يُنْفِقُ وَ ذَلِكَ أَنَّهُ كَانَ عِنْدَهُ أُوقِيَّةٌ مِنْ ذَهَبٍ فَكَرِهَ أَنْ تَبِيتَ عِنْدَهُ فَصَدَّقَ وَ أَصْبَحَ لَيْسَ عِنْدَهُ شَيْءٌ وَ جَاءَهُ مَنْ يَسْأَلُهُ فَلَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ فَلَامَهُ السَّائِلُ وَ اغْتَمَّ هُوَ حَيْثُ لَمْ يَكُنْ عِنْدَهُ مَا يُعْطِيهِ وَ كَانَ رَحِيماً رَفِيقاً
Then Allah-azwj Informed His-azwj Prophet-saww how he-saww should spend, and that is because there was an ounce of gold with him-asws, so he-saww disliked for it to spend the night with him‑saww. So he-saww gave it in charity, and he-saww woke up in the morning and there was nothing with him-saww, and there came someone begging him-saww, be there wasn’t with him‑saww what he-saww could give him. The beggar blamed him-saww and he-saww was gloomy when there did not happen to be with him-saww what he-saww could have given him, and he-saww was merciful, friendly (kind).
فَأَدَّبَ اللَّهُ نَبِيَّهُ بِأَمْرِهِ إِيَّاهُ فَقَالَ وَ لا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى عُنُقِكَ وَ لا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً يَقُولُ إِنَّ النَّاسَ قَدْ يَسْأَلُونَكَ وَ لَا يَعْذِرُونَكَ فَإِذَا أَعْطَيْتَ جَمِيعَ مَا عِنْدَكَ كُنْتَ قَدْ حَسَرْتَ مِنَ الْمَالِ
Allah-azwj Educated His-azwj Prophet-saww by Commanding him-saww of it. He-azwj Said: And do not make your hand to be shackled to your neck nor extend it with every extension for you will sit back blamed, insolvent [17:29]. He-azwj is Saying that if the people were to ask you-saww and they will not excuse you-saww. So when you-saww give entirety of what is with you-saww, you have been insolvent from the wealth.
فَهَذِهِ أَحَادِيثُ رَسُولِ اللَّهِ ص يُصَدِّقُهَا الْكِتَابُ وَ الْكِتَابُ يُصَدِّقُهُ أَهْلُهُ مِنَ الْمُؤْمِنِينَ
So, these are Ahadeeth of Rasool-Allah-saww ratified by the Book, and the Book is ratifying its people from the Momineen.
وَ قَالَ أَبُو بَكْرٍ عِنْدَ مَوْتِهِ أُوصِي بِالْخُمُسِ وَ الْخُمُسُ كَثِيرٌ فَإِنَّ اللَّهَ قَدْ رَضِيَ بِالْخُمُسِ فَأَوْصَى بِالْخُمُسِ وَ قَدْ جَعَلَ اللَّهُ لَهُ الثُّلُثَ عِنْدَ مَوْتِهِ وَ لَوْ عَلِمَ أَنَّ الثُّلُثَ خيرا [خَيْرٌ] لَهُ أَوْصَى بِهِ
And Abu Bakr had said at his death, ‘I am bequeathing with the fifth, and a fifth is a lot, for Allah-azwj is Pleased with the fifth’. So he bequeathed with the fifth, and Allah-azwj had Made the third to be for him at his death, and had he known that the third is better for him, he would have bequeathed with it.
ثُمَّ مَنْ قَدْ عَلِمْتُمْ بَعْدَهُ فِي فَضْلِهِ وَ زُهْدِهِ سَلْمَانُ وَ أَبُو ذَرٍّ فَأَمَّا سَلْمَانُ فَكَانَ إِذَا أَخَذَ عَطَاءَهُ رَفَعَ مِنْهُ قُوتَهُ لِسَنَتِهِ حَتَّى يَحْضُرَهُ عَطَاؤُهُ مِنْ قَابِلٍ فَقِيلَ لَهُ يَا أَبَا عَبْدِ اللَّهِ أَنْتَ فِي زُهْدِكَ تَصْنَعُ هَذَا وَ إِنَّكَ لَا تَدْرِي لَعَلَّكَ تَمُوتُ الْيَوْمَ أَوْ غَداً
Then the one after him you know regarding his merits and his asceticism, Salman-ra and Abu Zarr-ra. As for Salman-ra, whenever he-ra took his-ra award, raised from it his-ra subsistence for his-ra years until his-ra award for the following year would present. It was said to him-ra, ‘O Abu Abdullah-ra! You-ra, in your-ra ascetism are doing this, and you-ra don’t know perhaps you-ra will be dying today, or tomorrow!’
وَ كَانَ جَوَابُهُ أَنْ قَالَ مَا لَكُمْ لَا تَرْجُونَ لِيَ الْبَقَاءَ كَمَا خِفْتُمْ عَلَيَّ الْفَنَاءَ أَ وَ مَا عَلِمْتُمْ يَا جَهَلَةُ أَنَّ النَّفْسَ قَدْ تَلْتَاثُ عَلَى صَاحِبِهَا إِذَا لَمْ يَكُنْ لَهَا مِنَ الْعَيْشِ مَا يَعْتَمِدُ عَلَيْهِ فَإِذَا هِيَ أَحْرَزَتْ مَعِيشَتَهَا اطْمَأَنَّتْ
And his-ra answer was that he-ra said, ‘What is the matter with you all not hoping for me-ra to live like what you are fearing the death upon me-ra? Don’t you know, O ignoramuses, that the soul tends to be stained upon its owner when there does not happen to be for it of the livelihood what he can rely upon? When its livelihood is protected, it is reassured’.
فَأَمَّا أَبُو ذَرٍّ فَكَانَتْ لَهُ نُوَيْقَاتٌ وَ شُوَيْهَاتٌ يَحْلُبُهَا وَ يَذْبَحُ مِنْهَا إِذَا اشْتَهَى أَهْلُهُ اللَّحْمَ أَوْ نَزَلَ بِهِ ضَيْفٌ أَوْ رَأَى بِأَهْلِ الْمَاءِ الَّذِينَ هُمْ مَعَهُ خَصَاصَةً نَحَرَ لَهُمُ الْجَزُورَ أَوْ مِنَ الشَّاةِ عَلَى قَدْرِ مَا يُذْهِبُ عَنْهُمْ قَرَمَ اللَّحْمِ فَيَقْسِمُهُ بَيْنَهُمْ وَ يَأْخُذُ كَنَصِيبِ أَحَدِهِمْ لَا يَفْضُلُ عَلَيْهِمْ
As for Abu Zarr-ra, there were young camels and sheep for him-ra. He-ra would milk these and slaughter from these whenever his-ra family desired the meat, or if a guest descended with him-ra, or if he-ra saw a shortage with the people of water, so he-ra would either slaughter for them the camel or from sheep, in accordance with whatever had gone from them from the meat. So he-ra would distribute between them and he-ra would take like a share of one of them, not preferring (himself-ra) over them.
وَ مَنْ أَزْهَدُ مِنْ هَؤُلَاءِ وَ قَدْ قَالَ فِيهِمْ رَسُولُ اللَّهِ ص مَا قَالَ وَ لَمْ يَبْلُغْ مِنْ أَمْرِهِمَا أَنْ صَارَا لَا يَمْلِكَانِ شَيْئاً الْبَتَّةَ كَمَا تَأْمُرُونَ النَّاسَ بِإِلْقَاءِ أَمْتِعَتِهِمْ وَ شَيْئِهِمْ وَ يُؤْثِرُونَ بِهِ عَلَى أَنْفُسِهِمْ وَ عِيَالاتِهِمْ
And who can be more ascetic than them-ra? And Rasool-Allah-saww had said regarding them-ra what he-ra said, and it had reached from their-ra affairs that they-ra did not own anything just as they-ra had been instructing the people with throwing away their belongings and their things, and they-ra were preferring (others) with it over their-ra own selves and their-ra dependants.
وَ اعْلَمُوا أَيُّهَا النَّفَرُ أَنِّي سَمِعْتُ أَبِي يَرْوِي عَنْ آبَائِهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ يَوْماً مَا عَجِبْتُ مِنْ شَيْءٍ كَعَجَبِي مِنَ الْمُؤْمِنِ إِنَّهُ إِنْ قُرِّضَ جَسَدُهُ فِي دَارِ الدُّنْيَا بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَا بَيْنَ مَشَارِقِ الْأَرْضِ وَ مَغَارِبِهَا كَانَ خَيْراً لَهُ فَكُلُّ مَا يَصْنَعُ اللَّهُ بِهِ فَهُوَ خَيْرٌ لَهُ
And know, O you persons! I-asws have heard my-asws father-asws reporting from his-asws forefathers-asws that Rasool-Allah-saww said one day: ‘I-saww have not been surprised from anything like my-saww surprise from the Momin. Even if his body were to be snipped with the scissors in the house of the world it would be better for him, and even if he were to own whatever is between the east of the earth and its west, it would be better for him. So all what Allah-azwj Does with him, it is better for him’.
فَلَيْتَ شِعْرِي هَلْ يَحِيقُ فِيكُمُ الْيَوْمَ مَا قَدْ شَرَحْتُ لَكُمْ أَمْ أَزِيدُكُمْ أَ وَ مَا عَلِمْتُمْ أَنَّ اللَّهَ جَلَّ اسْمُهُ فَرَضَ عَلَى الْمُؤْمِنِينَ فِي أَوَّلِ الْأَمْرِ أَنْ يُقَاتِلَ الرَّجُلُ مِنْهُمْ عَشَرَةً مِنَ الْمُشْرِكِينَ لَيْسَ لَهُ أَنْ يُوَلِّيَ وَجْهَهُ عَنْهُمْ وَ مَنْ وَلَّاهُمْ يَوْمَئِذٍ دُبُرَهُ فَقَدْ تَبَوَّأَ مَقْعَدَهُ مِنَ النَّارِ
Consider here! Are there among you today what I-asws have explained to you, or shall I-asws increase for you? Or don’t you know that Allah-azwj, Majestic is His-azwj Name had Imposed upon the Momineen in the beginning of the matter that the man from them should fight against ten from the Polytheists? It wasn’t for him to turn his face around from them, and the one who turned around in those day, so he would have assumed his seat from the Fire.
ثُمَّ حَوَّلَهُمْ مِنْ حَالِهِمْ رَحْمَةً مِنْهُ لَهُمْ فَصَارَ الرَّجُلُ مِنْهُمْ عَلَيْهِ أَنْ يُقَاتِلَ الرَّجُلَيْنِ مِنَ الْمُشْرِكِينَ تَخْفِيفاً مِنَ اللَّهِ عَنِ الْمُؤْمِنِينَ فَنَسَخَ الرَّجُلَانِ الْعَشَرَةَ
Then He-azwj Transferred them from their state as a Mercy from Him-azwj for them. So the man from the became upon it fighting the two men from the Polytheists, being a lightening from the Momineen. Thus the (criteria of) two men abrogated the ten.
وَ أَخْبِرُونِي أَيْضاً عَنِ الْقُضَاةِ أَ جَوْرٌ مِنْهُمْ حَيْثُ يَفْرُضُونَ عَلَى الرَّجُلِ مِنْكُمْ نَفَقَةَ امْرَأَتِهِ إِذَا قَالَ أَنَا زَاهِدٌ وَ أَنَّهُ لَا شَيْءَ لِي فَإِنْ قُلْتُمْ جَوْرٌ ظَلَمْتُمْ أَهْلَ الْإِسْلَامِ وَ إِنْ قُلْتُمْ بَلْ عَدْلٌ خَصَمْتُمْ أَنْفُسَكُمْ وَ حَيْثُ يَرُدُّونَ صَدَقَةَ مَنْ تَصَدَّقَ عَلَى الْمَسَاكِينِ عِنْدَ الْمَوْتِ بِأَكْثَرَ مِنَ الثُّلُثِ
And inform me-asws as well about the Decree. Is it tyrannical upon them whereby He-azwj Imposed upon the man from you the expenditure of his wife? When he says, ‘I am an ascetic. There is nothing for me’. If you were to say, ‘tyranny’, you will be unjust to the people of Al Islam, and if you were to say, ‘But it is justice’, you will be particularising yourselves, and whereby you will be rejecting the charity of the one giving charity upon the poor during the death with more than the third.
أَخْبِرُونِي لَوْ كَانَ النَّاسُ كُلُّهُمْ كَمَا تُرِيدُونَ زُهَّاداً لَا حَاجَةَ لَهُمْ فِي مَتَاعِ غَيْرِهِمْ فَعَلَى مَنْ كَانَ يُتَصَدَّقُ بِكَفَّارَاتِ الْأَيْمَانِ وَ النُّذُورِ وَ الصَّدَقَاتِ مِنْ فَرْضِ الزَّكَاةِ مِنَ الْإِبِلِ وَ الْغَنَمِ وَ الْبَقَرِ وَ غَيْرِ ذَلِكَ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ النَّخْلِ وَ الزَّبِيبِ وَ سَائِرِ مَا قَدْ وَجَبَتْ فِيهِ الزَّكَاةُ
Inform me-asws! If the people, all of them were to be like what you are wanting, ascetics, there will be no need for them regarding the belongings of others, then upon whom will you be giving the charity with the expiations of the oaths and the vows, and the charities from the obligation of the Zakat, from the camels, and the sheep, and the cows, and other than that from the gold and the silver, and the palm trees and the raisins, and rest of what the Zakat has been obligated in.
إِذَا كَانَ الْأَمْرُ عَلَى مَا تَقُولُونَ لَا يَنْبَغِي لِأَحَدٍ أَنْ يَحْبِسَ شَيْئاً مِنْ عَرَضِ الدُّنْيَا إِلَّا قَدَّمَهُ وَ إِنْ كَانَ بِهِ خَصَاصَةٌ
When the matter was upon what you are saying, it would not be appropriate for anyone to withhold anything from the display of the world except he would send it ahead, and even though there may be extreme poverty with him.
فَبِئْسَ مَا ذَهَبْتُمْ إِلَيْهِ وَ حَمَلْتُمُ النَّاسَ عَلَيْهِ مِنَ الْجَهْلِ بِكِتَابِ اللَّهِ وَ سُنَّةِ نَبِيِّهِ وَ أَحَادِيثِهِ الَّتِي يُصَدِّقُهَا الْكِتَابُ الْمُنْزَلُ وَ رَدِّكُمْ إِيَّاهَا بِجَهَالَتِكُمْ وَ تَرْكِكُمُ النَّظَرَ فِي غَرَائِبِ الْقُرْآنِ مِنَ التَّفْسِيرِ بِالنَّاسِخِ مِنَ الْمَنْسُوخِ وَ الْمُحْكَمِ وَ الْمُتَشَابِهِ وَ الْأَمْرِ وَ النَّهْيِ
Evils is what you are going to, and you are carrying the people upon it from the ignorance with the Book of Allah-azwj and Sunnah of His-azwj Prophet-saww and his-saww Ahadeeth which the Revealed Book has verified, and it has rebutted you all due to your ignorance and your neglecting the consideration regarding the oddities of the Quran, from the interpretation with the Abrogating from the Abrogated, and the Decisive and its Allegorical, and the Commands and the Prohibitions.
وَ أَخْبِرُونِي أَنْتُمْ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ ع حَيْثُ سَأَلَ اللَّهَ مُلْكاً لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِهِ فَأَعْطَاهُ اللَّهُ ذَلِكَ وَ كَانَ يَقُولُ الْحَقَّ وَ يَعْمَلُ بِهِ ثُمَّ لَمْ نَجِدِ اللَّهَ عَابَ ذَلِكَ عَلَيْهِ وَ لَا أَحَداً مِنَ الْمُؤْمِنِينَ وَ دَاوُدَ قَبْلَهُ فِي مُلْكِهِ وَ شِدَّةِ سُلْطَانِهِ
And inform me-asws you all about Suleyman Bin Dawood-as whereby he-as asked Allah-azwj for a kingdom not befitting for anyone from after him-as, so Allah-azwj gave him-as that, and he-as was speaking the truth and working with it. Then we do not find Allah-azwj Faulting that upon him‑as, nor anyone from the Momineen, and Dawood-as before him-as regarding his-as kingdom and the strength of his-as rule.
ثُمَّ يُوسُفَ النَّبِيِّ حَيْثُ قَالَ لِمَلِكِ مِصْرَ اجْعَلْنِي عَلى خَزائِنِ الْأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ فَكَانَ مِنْ أَمْرِهِ الَّذِي كَانَ أَنِ اخْتَارَ مَمْلَكَةَ الْمَلِكِ وَ مَا حَوْلَهَا إِلَى الْيَمَنِ فَكَانُوا يَمْتَارُونَ الطَّعَامَ مِنْ عِنْدِهِ لِمَجَاعَةٍ أَصَابَتْهُمْ وَ كَانَ يَقُولُ الْحَقَ وَ يَعْمَلُ بِهِ فَلَمْ نَجِدْ أَحَداً عَابَ ذَلِكَ عَلَيْهِ
Then Yusuf-as the Prophet-as whereby he-as said to the king of Egypt: ‘Make me (in charge) upon the treasures of the land. I am a Place me (in authority) over the treasures of the land, I am a knowledgeable protector [12:55]. It happened from his-as matter which happened. He‑as chose the kingdom of the king and what surrounded it up to Al-Yemen. They used to seek the food from him-as due to the famine which had afflicted them, and he-as was speaking the truth and working with it. We do not find anyone faulting that upon him-as.
ثُمَّ ذُو الْقَرْنَيْنِ عَبْدٌ أَحَبَّ اللَّهَ فَأَحَبَّهُ طَوَى لَهُ الْأَسْبَابَ وَ مَلَّكَهُ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا وَ كَانَ يَقُولُ بِالْحَقِّ وَ يَعْمَلُ بِهِ ثُمَّ لَمْ نَجِدْ أَحَداً عَابَ ذَلِكَ عَلَيْهِ
The Zulqarnayn-as, a servant who loved Allah-azwj So He-azwj Loved him-as. He-azwj Folded the means for him-as and Caused him-as to rule the easts of the earth and its wests, and he-as was speaking the truth and working with it. Then we do not find anyone faulting that upon him-as.
فَتَأَدَّبُوا أَيُّهَا النَّفَرُ بِآدَابِ اللَّهِ لِلْمُؤْمِنِينَ وَ اقْتَصِرُوا عَلَى أَمْرِ اللَّهِ وَ نَهْيِهِ وَ دَعُوا عَنْكُمْ مَا اشْتَبَهَ عَلَيْكُمْ مِمَّا لَا عِلْمَ لَكُمْ بِهِ وَ رُدُّوا الْعِلْمَ إِلَى أَهْلِهِ تُؤْجَرُوا وَ تُعْذَرُوا عِنْدَ اللَّهِ
So be educated, O you persons, with the Education of Allah-azwj to the Momineen and restrict yourselves upon the Commands of Allah-azwj and His-azwj Prohibitions and leave whatever is confusing upon you from what there is no knowledge for you all with it, and refer the knowledge to its people, you will be Rewarded and be Excused in the Presence of Allah-azwj.
وَ كُونُوا فِي طَلَبِ عِلْمِ النَّاسِخِ مِنَ الْقُرْآنِ مِنْ مَنْسُوخِهِ وَ مُحْكَمِهِ مِنْ مُتَشَابِهِهِ وَ مَا أَحَلَّ اللَّهُ فِيهِ مِمَّا حَرَّمَ فَإِنَّهُ أَقْرَبُ لَكُمْ مِنَ اللَّهِ وَ أَبْعَدُ لَكُمْ مِنَ الْجَهْلِ وَ دَعُوا الْجَهَالَةَ لِأَهْلِهَا فَإِنَّ أَهْلَ الْجَهْلِ كَثِيرٌ وَ أَهْلَ الْعِلْمِ قَلِيلٌ وَ قَدْ قَالَ اللَّهُ فَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ.
And be in the seeking knowledge of the Abrogating from the Quran from its Abrogated, and its Decisive from its Allegorical, and what Allah-azwj has Permitted in it from what He-azwj has Prohibited, for it would be the closest for you from Allah-azwj and remotest for you from the ignorance, and leave the ignorance to its people, for the people of ignorance are many, and the people of knowledge are few, and Allah-azwj has Said: and above every one with knowledge is a more knowledgeable one [12:76]’’.[227]
14- نبه، تنبيه الخاطر قِيلَ إِنَّ سَلْمَانَ رَضِيَ اللَّهُ عَنْهُ جَاءَ زَائِراً لِأَبِي الدَّرْدَاءِ فَوَجَدَ أُمَّ الدَّرْدَاءِ مُبْتَذِلَةً فَقَالَ مَا شَأْنُكِ قَالَتْ إِنَّ أَخَاكَ لَيْسَتْ لَهُ حَاجَةٌ فِي شَيْءٍ مِنْ أَمْرِ الدُّنْيَا
(The book) ‘Tanbeeh Al Khatir’ –
‘It is said that Salman-ra, may Allah-azwj be Pleased with him-ra, came as a visitor to Abu Al-Darda’a. He-ra found Umm Al-Darda’a as shabby. He-ra said, ‘What is your concern?’ She said, ‘Your-ra brother, there isn’t for him any need regarding anything from the matters of the world’.
قَالَ فَلَمَّا جَاءَ أَبُو الدَّرْدَاءِ رَحَّبَ لِسَلْمَانَ وَ قَرَّبَ إِلَيْهِ طَعَاماً فَقَالَ لِسَلْمَانَ اطْعَمْ فَقَالَ إِنِّي صَائِمٌ قَالَ أَقْسَمْتُ عَلَيْكَ إِلَّا مَا طَعِمْتَ فَقَالَ مَا أَنَا بِآكِلٍ حَتَّى تَأْكُلَ
He (the narrator) said, ‘When Abu Al-Darda’a came, he welcomed Salman-ra and forwarded a meal to him-ra. He said to Salman-ra, ‘Feed (please eat)!’ He-ra said, ‘I-ra am fasting’. He said, ‘I swear upon you-asws except if you-ra could eat!’ He-ra said, ‘I-ra will not eat until you eat’’.
قَالَ وَ بَاتَ عِنْدَهُ فَلَمَّا جَاءَ اللَّيْلُ قَامَ أَبُو الدَّرْدَاءِ فَحَبَسَهُ سَلْمَانُ قَالَ يَا أَبَا الدَّرْدَاءِ إِنَّ لِرَبِّكَ عَلَيْكَ حَقّاً إِنَّ لِجَسَدِكَ عَلَيْكَ حَقّاً وَ لِأَهْلِكَ عَلَيْكَ حَقّاً فَصُمْ وَ أَفْطِرْ وَ صَلِّ وَ نَمْ وَ أَعْطِ كُلَّ ذِي حَقٍّ حَقَّهُ
He (the narrator) said, ‘And he-ra spent the night in his presence. When the night came, Abu Al-Darda’a stood up (to pray Salat). Salman-ra withheld him. He-ra said, ‘O Abu Al-Darda’a! For your Lord-azwj, there is a right upon you, and for your family there is a right, so fast, and break, and pray, and sleep, and give everyone with a right, his right’.
فَأَتَى أَبُو الدَّرْدَاءِ النَّبِيَّ ص فَأَخْبَرَهُ بِمَا قَالَ سَلْمَانُ فَقَالَ لَهُ مِثْلَ قَوْلِ سَلْمَانَ.
Abu Al Darda’a came to the Prophet-saww and informed him-saww with what Salman-ra had said. He-saww said to him similar to the words of Salman-ra’’.[228]
15 نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَأْتِي أَهْلَ الصُّفَّةِ وَ كَانُوا ضِيفَانَ رَسُولِ اللَّهِ ص كَانُوا هَاجَرُوا مِنْ أَهَالِيهِمْ وَ أَمْوَالِهِمْ إِلَى الْمَدِينَةِ فَأَسْكَنَهُمْ رَسُولُ اللَّهِ ص صُفَّةَ الْمَسْجِدِ وَ هُمْ أَرْبَعُمِائَةِ رَجُلٍ
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww used to come to the people of the platform, and they would host Rasool-Allah-saww. They had emigrated from their families and their wealth to Al-Medina, so Rasool-Allah-saww had settled them on a platform of the Masjid, and they were four hundred men.
فَكَانَ يُسَلِّمُ عَلَيْهِمْ بِالْغَدَاةِ وَ الْعَشِيِّ فَأَتَاهُمْ ذَاتَ يَوْمٍ فَمِنْهُمْ مَنْ يَخْصِفُ نَعْلَهُ وَ مِنْهُمْ مَنْ يَرْقَعُ ثَوْبَهُ وَ مِنْهُمْ مَنْ يَتَفَلَّى وَ كَانَ رَسُولُ اللَّهِ ص يَرْزُقُهُمْ مُدّاً مُدّاً مِنْ تَمْرٍ فِي كُلِّ يَوْمٍ
He-saww would greet unto them in the morning and evening. One day he-saww came to them. From them was one who was repairing his slippers, and from them was one patching his clothes, and from them was one cleaning himself, and Rasool-Allah-saww used to grace them a handful by a handful of dates during every day.
فَقَامَ رَجُلٌ مِنْهُمْ فَقَالَ يَا رَسُولَ اللَّهِ التَّمْرُ الَّذِي تَرْزُقُنَا قَدْ أَحْرَقَ بُطُونَنَا
A man from them stood up. He said, ‘O Rasool-Allah-saww! The dates which you-saww are sustaining us have burnt our bellies’.
فَقَالَ رَسُولُ اللَّهِ أَمَا إِنِّي لَوِ اسْتَطَعْتُ أَنْ أُطْعِمَكُمُ الدُّنْيَا لَأَطْعَمْتُكُمْ وَ لَكِنْ مَنْ عَاشَ مِنْكُمْ مِنْ بَعْدِي يُغْدَى عَلَيْهِ بِالْجِفَانِ وَ يُرَاحُ عَلَيْهِ بِالْجِفَانِ وَ يَغْدُو أَحَدُكُمْ فِي قَمِيصَةٍ وَ يَرُوحُ فِي أُخْرَى وَ تُنَجِّدُونَ بُيُوتَكُمْ كَمَا تُنَجَّدُ الْكَعْبَةُ
Rasool-Allah-saww said: ‘But if I-saww had the capacity to feed you the (whole) world, I-saww would have fed you, but the one from you who lives after me-saww, he will have lunch with the pots (variety of meal) and they will depart upon it with the pots (variety of meal), and one of you will go in one shirt and return in another, and you will be finding your houses (adorned) like what you are finding the Kabah’.
فَقَامَ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَنَا إِلَى ذَلِكَ الزَّمَانِ بِالْأَشْوَاقِ فَمَتَى هُوَ
A man stood up. He said, ‘O Rasool-Allah-saww! I am yearning to that time, so when will it be?’
قَالَ ص زَمَانُكُمْ هَذَا خَيْرٌ مِنْ ذَلِكَ الزَّمَانِ إِنَّكُمْ إِنْ مَلَأْتُمْ بُطُونَكُمْ مِنَ الْحَلَالِ تُوشِكُونَ أَنْ تَمْلَئُوهَا مِنَ الْحَرَامِ
He-saww said: ‘This time of yours is better than that time. You are filling your bellies from the Permissibles, and you are about to fill these from the Prohibitions’.
فَقَامَ سَعْدُ بْنُ أَشَجَّ فَقَالَ يَا رَسُولَ اللَّهِ مَا يُفْعَلُ بِنَا بَعْدَ الْمَوْتِ
Sa’ad Bin Ashajja stood up. He said, ‘O Rasool-Allah-saww! What will be done with us after the death?’
قَالَ الْحِسَابُ وَ الْقَبْرُ ثُمَّ ضِيقُهُ بَعْدَ ذَلِكَ أَوْ سَعَتُهُ
He-saww said: ‘The Reckoning and the grave, then its narrowness after that or its vastness’.
فَقَالَ يَا رَسُولَ اللَّهِ هَلْ تَخَافُ أَنْتَ ذَلِكَ
He said, ‘O Rasool-Allah-saww! Are you-saww fearing that?’
فَقَالَ لَا وَ لَكِنْ أَسْتَحْيِي مِنَ النِّعَمِ الْمُتَظَاهِرَةِ الَّتِي لَا أُجَازِيهَا وَ لَا جُزْءاً مِنْ سَبْعَةٍ
He-saww said: ‘No, but I-asws am embarrassed from the apparent bounties which I-saww not allowing these, not even one part from seven!’
فَقَالَ سَعْدُ بْنُ أَشَجَّ إِنِّي أُشْهِدُ اللَّهَ وَ أُشْهِدُ رَسُولَهُ وَ مَنْ حَضَرَنِي أَنَّ نَوْمَ اللَّيْلِ عَلَيَّ حَرَامٌ وَ الْأَكْلَ بِالنَّهَارِ عَلَيَّ حَرَامٌ وَ لِبَاسَ اللَّيْلِ عَلَيَّ حَرَامٌ وَ مُخَالَطَةَ النَّاسِ عَلَيَّ حَرَامٌ وَ إِتْيَانَ النِّسَاءِ عَلَيَّ حَرَامٌ
Sa’ad Bin Ashajja said, ‘I keep Allah-azwj as Witness, and I keep His-azwj Rasool-saww as witness and the ones present with me that the sleep of the night is prohibited unto me, and the eating at daytime is prohibited unto me, and wearing the night clothes is prohibited unto me, and mingling with the people is prohibited unto me, and going to the women is prohibited unto me!’
فَقَالَ رَسُولُ اللَّهِ يَا سَعْدُ لَمْ تَصْنَعْ شَيْئاً كَيْفَ تَأْمُرُ بِالْمَعْرُوفِ وَ تَنْهَى عَنِ الْمُنْكَرِ إِذَا لَمْ تُخَالِطِ النَّاسَ وَ سُكُونُ الْبَرِّيَّةِ بَعْدَ الْحَضَرِ كُفْرٌ لِلنِّعْمَةِ نَمْ بِاللَّيْلِ وَ كُلْ بِالنَّهَارِ وَ الْبَسْ مَا لَمْ يَكُنْ ذَهَباً أَوْ حَرِيراً أَوْ مُعَصْفَراً وَ آتِ النِّسَاءَ
Rasool-Allah-saww said: ‘O Sa’ad! (If) you don’t do anything, how will you instruct with the act of kindness and forbid from the evil when you don’t mingle with the people and dwelling in the wilderness after the urban (dwelling) is Kufr of the bounties. Sleep at night and eat at daytime, and wear what does not happen to be gold or silk, or dyed in gold, and go to the women.
يَا سَعْدُ اذْهَبْ إِلَى بَنِي الْمُصْطَلِقِ فَإِنَّهُمْ قَدْ رَدُّوا رَسُولِي فَذَهَبَ إِلَيْهِمْ فَجَاءَ بِصَدَقَةٍ
O Sa’ad! Go to the clan of Al-Mustalaq for they have rejected my-saww messenger!’ He went to them and came with charity.
فَقَالَ رَسُولُ اللَّهِ ص كَيْفَ رَأَيْتَهُمْ
Rasool-Allah-saww said: ‘How did you see them (as being)?’
قَالَ خَيْرَ قَوْمٍ مَا رَأَيْتُ قَوْماً قَطُّ أَحْسَنَ أَخْلَاقاً فِيمَا بَيْنَهُمْ مِنْ قَوْمٍ بَعَثْتَنِي إِلَيْهِمْ
He said, ‘Good people! I have not seen any people at all of more excellent manners in what is between them, from any people you-saww sent me to’.
فَقَالَ رَسُولُ اللَّهِ ص إِنَّهُ لَا يَنْبَغِي لِأَوْلِيَاءِ اللَّهِ تَعَالَى مِنْ أَهْلِ دَارِ الْخُلُودِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ أَنْ يَكُونُوا أَوْلِيَاءَ الشَّيْطَانِ مِنْ أَهْلِ دَارِ الْغُرُورِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ
Rasool-Allah-saww said: ‘It is not befitting for the friends of Allah-azwj the Exalted, from the people of the eternal house which their striving is for it, and in it is their desires, that they would be friends of the Satan-la from the people of deception, those whose striving was for it and in it was their desires’.
ثُمَّ قَالَ بِئْسَ الْقَوْمُ قَوْمٌ لَا يَأْمُرُونَ بِالْمَعْرُوفِ وَ لَا يَنْهَوْنَ عَنِ الْمُنْكَرِ بِئْسَ الْقَوْمُ قَوْمٌ يَقْذِفُونَ الْآمِرِينَ بِالْمَعْرُوفِ وَ النَّاهِينَ عَنِ الْمُنْكَرِ
Then he-saww said: ‘The evil people are a people neither instructing with the act of kindness nor forbidding from the evil. The evil people are a people throwing away the instructing with the act of kindness and forbidding from the evil.
بِئْسَ الْقَوْمُ قَوْمٌ لَا يَقُومُونَ لِلَّهِ تَعَالَى بِالْقِسْطِ بِئْسَ الْقَوْمُ قَوْمٌ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ النَّاسَ بِالْقِسْطِ فِي النَّاسِ
The evil people are a people who are not standing with the fairness for Allah-azwj the Exalted. The evil people are people killing the ones instructing the people with the fairness among the people.
بِئْسَ الْقَوْمُ قَوْمٌ يَكُونُ الطَّلَاقُ عِنْدَهُمْ أَوْثَقَ مِنْ عَهْدِ اللَّهِ تَعَالَى بِئْسَ الْقَوْمُ قَوْمٌ جَعَلُوا طَاعَةَ إِمَامِهِمْ دُونَ طَاعَةِ اللَّهِ
The evil people are a people, the divorce in their view is more trusted than the Pact of Allah‑azwj the Exalted. The evil people are a people making the obedience to their leader besides the obedience to Allah-azwj.
بِئْسَ الْقَوْمُ قَوْمٌ يَخْتَارُونَ الدُّنْيَا عَلَى الدِّينِ بِئْسَ الْقَوْمُ قَوْمٌ يَسْتَحِلُّونَ الْمَحَارِمَ وَ الشَّهَوَاتِ وَ الشُّبُهَاتِ
The evil people are a people choosing the world over the religion. The evil people are a people permitting the Prohibitions, and the lustful desires, and the suspicions!’
قِيلَ يَا رَسُولَ اللَّهِ فَأَيُّ الْمُؤْمِنِينَ أَكْيَسُ
It was said, ‘O Rasool-Allah-saww! Which of the Momineen are the cleverest?’
قَالَ أَكْثَرُهُمْ لِلْمَوْتِ ذِكْراً وَ أَحْسَنُهُمْ لَهُ اسْتِعْدَاداً أُولَئِكَ هُمُ الْأَكْيَاسُ.
He-saww said: ‘The ones most frequently remembering the death and are of the best prepared for it. These ones, they are the cleverest!’’[229]
[1] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 39 H 1
[2] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 39 H 2
[3] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 39 H 3
[4] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 39 H 4
[5] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 40 H 1
[6] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 40 H 2
[7] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 40 H 3
[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 1 a
[9] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 1 b
[10] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 2
[11] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 3 a
[12] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 3 b
[13] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 4
[14] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 5
[15] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 6
[16] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 41 H 7
[17] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 1
[18] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 2
[19] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 3
[20] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 4
[21] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 5
[22] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 6
[23] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 7
[24] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 8
[25] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 9
[26] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 10
[27] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 11
[28] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 12
[29] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 13 a
[30] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 13 b
[31] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 14
[32] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 42 H 15
[33] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 1
[34] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 2
[35] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 3
[36] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 4
[37] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 5
[38] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 6
[39] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 7
[40] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 8
[41] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 9
[42] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 10
[43] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 11
[44] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 12
[45] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 13
[46] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 14
[47] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 15
[48] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 16
[49] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 17
[50] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 18
[51] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 19
[52] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 20
[53] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 21
[54] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 22
[55] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 23 a
[56] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 23 b
[57] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 23 c
[58] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 24
[59] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 25
[60] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 26
[61] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 27 a
[62] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 27 b
[63] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 28
[64] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 29
[65] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 43 H 30
[66] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 1
[67] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 2
[68] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 3
[69] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 4
[70] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 5
[71] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 6
[72] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 7
[73] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 8
[74] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 9
[75] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 10
[76] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 11
[77] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 12
[78] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 13
[79] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 14 a
[80] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 14 b
[81] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 15
[82] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 16
[83] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 17
[84] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 18
[85] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 19
[86] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 20
[87] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 21
[88] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 22
[89] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 23
[90] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 24
[91] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 25
[92] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 26
[93] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 27
[94] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 28
[95] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 29
[96] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 30 a
[97] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 30 b
[98] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 31
[99] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 32 a
[100] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 32 b
[101] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 33
[102] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 34 a
[103] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 34 b
[104] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 35
[105] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 36
[106] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 37
[107] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 38
[108] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 39 a
[109] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 39 b
[110] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 40 a
[111] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 40 b
[112] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 40 c
[113] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 41 a
[114] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 41 b
[115] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 41 c
[116] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 41 d
[117] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 44 H 42
[118] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 1
[119] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 2
[120] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 3
[121] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 4
[122] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 5
[123] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 6
[124] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 7
[125] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 8
[126] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 9
[127] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 10
[128] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 11
[129] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 12
[130] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 13 a
[131] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 13 b
[132] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 13 c
[133] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 14 a
[134] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 14 b
[135] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 14 c
[136] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 15
[137] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 16
[138] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 17
[139] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 18
[140] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 19
[141] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 20 a
[142] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 20 b
[143] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 21
[144] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 22
[145] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 23
[146] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 24
[147] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 25
[148] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 26
[149] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 27 a
[150] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 27 b
[151] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 45 H 27 c
[152] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 1
[153] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 2 a
[154] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 2 b
[155] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 3
[156] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 4
[157] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 5
[158] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 6
[159] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 7
[160] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 8
[161] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 9
[162] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 10
[163] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 11
[164] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 12 a
[165] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 12 b
[166] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 13
[167] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 14
[168] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 15
[169] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 16
[170] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 17
[171] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 18
[172] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 19
[173] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 46 H 20
[174] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 1
[175] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 2
[176] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 3
[177] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 4
[178] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 5 a
[179] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 5 b
[180] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 6
[181] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 7
[182] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 47 H 8
[183] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 1
[184] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 2
[185] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 3 a
[186] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 3 b
[187] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 5
[188] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 6
[189] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 7
[190] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 8
[191] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 48 H 9
[192] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 1
[193] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 2
[194] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 3
[195] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 4
[196] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 5
[197] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 6
[198] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 7
[199] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 8
[200] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 9 a
[201] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 9 b
[202] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 9 c
[203] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 10
[204] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 11
[205] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 12
[206] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 13
[207] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 14 a
[208] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 14 b
[209] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 14 c
[210] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 14 d
[211] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 14 e
[212] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 49 H 14 f
[213] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 50 H 1
[214] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 1
[215] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 2
[216] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 3
[217] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 4
[218] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 5
[219] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 6
[220] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 7
[221] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 8
[222] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 9 a
[223] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 9 b
[224] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 10
[225] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 11
[226] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 12
[227] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 13
[228] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 14
[229] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 51 H 15