Volume 68
Part 1 out of 4
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 60 الصدق و المواضع التي يجوز تركه فيها و لزوم أداء الأمانة
CHAPTER 60 – THE TRUTHFULNESS, AND THE THE PLACES IN WHICH IT IS ALLOWED TO LEAVE IT, AND NECESSITATING FULFILLING OF THE ENTRUSTMENT
الآيات
The Verses
المائدة قالَ اللَّهُ هذا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ خالِدِينَ فِيها أَبَداً رَضِيَ اللَّهُ عَنْهُمْ وَ رَضُوا عَنْهُ ذلِكَ الْفَوْزُ الْعَظِيمُ
(Surah) Al Maidah – Allah (will) Say: “This Day the truthful shall benefit from their truthfulness. For them are Gardens beneath which the rivers flow, abiding therein forever; Allah being Pleased with them and they being pleased from Him – that is the mighty achievement [5:119]
الأنعام قالَ هذا رَبِّي
(Surah) Al Anaam – He said: ‘(Can) this be my Lord?’ [6:76]
التوبة يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ كُونُوا مَعَ الصَّادِقِينَ
(Surah) Al Taqbah – O you who believe! Fear Allah and be with the truthful ones [9:119]
يوسف ثُمَّ أَذَّنَ مُؤَذِّنٌ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ
(Surah) Yusuf-as – Then a caller called out, ‘O caravan! You are stealing!’ [12:70]
الأنبياء قالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ
(Surah) Al Anbiya-as – He said: ‘But their biggest one did this, so ask them if they could speak’ [21:63]
الأحزاب مِنَ الْمُؤْمِنِينَ رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضى نَحْبَهُ وَ مِنْهُمْ مَنْ يَنْتَظِرُ وَ ما بَدَّلُوا تَبْدِيلًا
(Surah) Al Ahzaab – From the Momineen there are men who ratified what they made a pact with Allah upon. So, from them is one who fulfilled his vow, and from them is one who awaits, and they did not change with any alteration [33:23]
لِيَجْزِيَ اللَّهُ الصَّادِقِينَ بِصِدْقِهِمْ
So, Allah would Recompense the truthful due to their truthfulness, [33:24]
الزمر الَّذِي جاءَ بِالصِّدْقِ وَ صَدَّقَ بِهِ أُولئِكَ هُمُ الْمُتَّقُونَ
(Surah) Al Zumar – And the one who came with the truth, and he ratified it, those, they are the pious [39:33]
لَهُمْ ما يَشاؤُنَ عِنْدَ رَبِّهِمْ ذلِكَ جَزاءُ الْمُحْسِنِينَ
For them would be whatever they so desire in the Presence of their Lord. That is a Recompense of the good doers [39:34]
لِيُكَفِّرَ اللَّهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا وَ يَجْزِيَهُمْ أَجْرَهُمْ بِأَحْسَنِ الَّذِي كانُوا يَعْمَلُونَ
In order for Allah to Remove from them the evil of that which they had done, and Give them their Recompense of the good deeds which they had done [39:35]
الحشر أُولئِكَ هُمُ الصَّادِقُونَ
(Surah) Al Hashr – they are the truthful [59:8].
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْعَثْ نَبِيّاً إِلَّا بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Al-Husayn Bin Abu Al A’ala,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic did not Send any Prophet-as except with truthful narration and fulfilling the entrustments to the righteous and the immoral’’.[1]
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَغْتَرُّوا بِصَلَاتِهِمْ وَ لَا بِصِيَامِهِمْ فَإِنَّ الرَّجُلَ رُبَّمَا لَهِجَ بِالصَّلَاةِ وَ الصَّوْمِ حَتَّى لَوْ تَرَكَهُ اسْتَوْحَشَ وَ لَكِنِ اخْتَبِرُوهُمْ عِنْدَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Usman Bin Isa, from Is’haq Bin Ammar and someone else,
‘From Abu Abdullah-asws having said: ‘Neither be deceived by their Salats nor their fasts, for the man sometimes perseveres with the Salat and the fasts to the extent that if he were to leave it, he would feel estranged, but test them with truthful narration and fulfilling the entrustment’’.[2]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ صَدَقَ لِسَانُهُ زَكَا عَمَلُهُ.
(The book) ‘Al Kafi’ -from the number, from Sahl, from Ibn Abu Nahran, from Musa Al Hannat, from Muhammad Bin Muslim,
‘From Abi Abu Abdullah-asws having said: ‘One whose tongue is truthful; his deed would be pure’’.[3]
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع فِي أَوَّلِ دَخْلَةٍ دَخَلْتُ عَلَيْهِ تَعَلَّمُوا الصِّدْقَ قَبْلَ الْحَدِيثِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam who said,
‘Abu Ja’far-asws said to me: ‘The first entering you enter upon (indulging in), learn the truthfulness before the Hadeeth’’.[4]
بيان: تعلموا الصدق أي قواعده كجواز النقل بالمعنى و نسبة الحديث المأخوذ عن واحد من الأئمة إلى آبائه أو إلى رسول الله ص أو تبعيض الحديث و أمثال ذلك أو يكون تعلمه كناية عن العمل به و التمرن عليه على المشاكلة أو المراد تعلم وجوبه و لزومه و حرمة تركه.
Explanation – ‘Learn the truthfulness’ – i.e., it’s rules, like permission of the transmission with the meaning and attribution of the Hadeeth, the ones taken from one of the Imams-asws to his-asws forefathers-asws, or to Rasool-Allah-saww, or disparity of the Hadeeth and examples of that, or learning it could be a metaphor of working with it and being tutored upon it upon the problematic issues, or the intent with the learning its aspects, and necessitating it and prohibition of neglecting it.
قبل الحديث أي قبل سماع الحديث منا و روايته و ضبطه و نقله و هذا يناسب أول دخوله فإنه كان مريدا لسماع الحديث منه ع و لم يسمع بعد هذا ما أفهمه
‘Before the Hadeeth’ – i.e., before hearing the Hadeeth from us-asws, and it’s reporting, and it’s exactness, and its transmission, and this is appropriate of his firstly entering into it, for he would be intending to listen to the Hadeeth from him-asws, and he would not hear it afterwards. This is what I (Majlisi) understand.
و قيل فيه وجوه مبنية على أن المراد بالحديث التكلم لا الحديث بالمعنى المصطلح.
And it is said, ‘There are aspects in it based upon that the intent with the Hadeeth is the talk (discussion/narration), not the Hadeeth in the meaning of the idiom.
الأول أن المراد التفكر في الكلام ليعرف الصدق فيما يتكلم به و مثله قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع لِسَانُ الْعَاقِلِ وَرَاءَ قَلْبِهِ وَ قَلْبُ الْأَحْمَقِ وَرَاءَ لِسَانِهِ.
The first is that the intent is the pondering regarding the speech in order to know the truthfulness regarding what is being spoken with, and it’s example are the words of Amir Al-Momineen-asws: ‘The tongue of the intellectual is behind his heart, and the heart of the idiot is behind his tongue’.
يعني أن العاقل يعلم الصدق و الكذب أولا و يتفكر فيما يقول ثم يقول ما هو الحق و الصدق و الأحمق يتكلم و يقول من غير تأمل و تفكر فيتكلم بالكذب و الباطل كثيرا.
It means that the intellectual learns the truthfulness and the lies first, and he ponders regarding what he is to say, then he says what is the truth and the right, while the idiot speaks and he says without pondering and thinking, so he speaks with the lies and the falsehood a lot.
الثاني أن لا يكون قبل متعلقا بتعلموا بل يكون بدلا من قوله في أول دخلة.
The second is that ‘before’ is not related to you before you learn, but it would be instead of his words in the first entering.
الثالث أن يكون قبل متعلقا بقال أي قال ع ابتداء قبل التكلم بكلام آخر تعلموا.
The third is that ‘before’ is related with ‘said’, i.e., he-asws said initiating before the talking with another speech, learn.
الرابع أن يكون المعنى تعلموا الصدق قبل تعلم آداب التكلم من القواعد العربية و الفصاحة و البلاغة و أمثالها و لا يخفى بعد الجميع لا سيما الثاني و الثالث و كون ما ذكرنا أظهر و أنسب.
The fourth is that the meaning could be, ‘learn the truthfulness before learning the etiquettes of the talking from the rules of Arabic grammar, and the rhetoric, and the eloquence and it’s like, and it is not hidden after all, especially the second and third, and the fact that what we have mentioned is clearer and more appropriate.
5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي كَهْمَشٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع عَبْدُ اللَّهِ بْنُ أَبِي يَعْفُورٍ يُقْرِئُكَ السَّلَامَ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Abu Kahmash who said,‘
‘I said to Abu Abdullah-asws, ‘Abdullah Bin Abu Yafour conveys the greetings to you-asws’.
قَالَ عَلَيْكَ وَ عَلَيْهِ السَّلَامُ إِذَا أَتَيْتَ عَبْدَ اللَّهِ فَأَقْرِئْهُ السَّلَامَ وَ قُلْ لَهُ إِنَّ جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ لَكَ انْظُرْ مَا بَلَغَ بِهِ عَلِيٌّ ع عِنْدَ رَسُولِ اللَّهِ ص فَالْزَمْهُ فَإِنَّ عَلِيّاً ع إِنَّمَا بَلَغَ مَا بَلَغَ بِهِ عِنْدَ رَسُولِ اللَّهِ ص بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ.
He-asws said: ‘Upon you and upon him be the greetings. When you go to Abdullah, then convey the greetings to him and say to him that Ja’far-asws Bin Muhammad-asws is saying to you: ‘Look at what reached with Ali-asws in the presence of Rasool-Allah-saww, so necessitate it, for Ali-azwj reached what he-asws reached with in the presence of Rasool-Allah-saww (nearness and status) with truthful narration and fulfilling the entrustment’’.[5]
6- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا فُضَيْلُ إِنَّ الصَّادِقَ أَوَّلُ مَنْ يُصَدِّقُهُ اللَّهُ عَزَّ وَ جَلَّ يَعْلَمُ أَنَّهُ صَادِقٌ وَ تُصَدِّقُهُ نَفْسُهُ تَعْلَمُ أَنَّهُ صَادِقٌ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Abu Ismail Al Basry, from Al Fuzeyl Bin Yasaar who said,
‘Abu Abdullah-asws said: ‘O Fuzeyl! The truthful is the first one whom Allah-azwj Mighty and Majestic Ratified. He knows that he is a truthful, and its ratification is himself knowing that he is a truthful’’.[6]
7- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا سُمِّيَ إِسْمَاعِيلُ صَادِقَ الْوَعْدِ لِأَنَّهُ وَعَدَ رَجُلًا فِي مَكَانٍ فَانْتَظَرَهُ فِي ذَلِكَ الْمَكَانِ سَنَةً فَسَمَّاهُ اللَّهُ عَزَّ وَ جَلَّ صَادِقَ الْوَعْدِ ثُمَّ إِنَّ الرَّجُلَ أَتَاهُ بَعْدَ ذَلِكَ فَقَالَ لَهُ إِسْمَاعِيلُ مَا زِلْتُ مُنْتَظِراً لَكَ.
(The book) ‘Al Kafi’ – By the chain, from Ibn Abu Umeyr, from Mansour Bin Hazim,
‘From Abu Abdullah-asws having said: ‘But rather, Ismail-as is named as ‘Truthful of the promise’, because he-as had promised a man in a place, and he-saww waited for him in that place for a year, so Allah-azwj Mighty and Majestic Named him-as as ‘Truthful of the promise’. Then the man came to him-as after that. Ismail-as said to him: ‘I-as have not ceased awaiting for you!’’[7]
بيان: اختلف المفسرون في إسماعيل المذكور في هذه الآية قال الطبرسي رحمه الله هو إسماعيل بن إبراهيم و إِنَّهُ كانَ صادِقَ الْوَعْدِ إذا وعد بشيء وفى به و لم يخلف و كان مع ذلك رسولا إلى جرهم نبيا رفيع الشأن عالي القدر
Explanation – There is differing by the interpreters regarding ‘Ismail’ mentioned in this Verse. Al-Tabarsee, may Allah-azwj have Mercy on him, said, ‘He-as is Ismail Bin Ibrahim-as, and He was truthful of the promise [19:54]. Whenever he-as promised anything, he-as was loyal with it and did not break, and along with that he-as was a Messenger-as to pull them, being of lofty rank, high worth’.
و قال ابن عباس إنه واعد رجلا أن ينتظره في مكان و نسي الرجل فانتظره سنة حتى أتاه الرجل و روي ذلك عن أبي عبد الله ع و قيل أقام ينتظره ثلاثة أيام عن مقاتل
Ibn Abbas said, ‘He-as had promised a man and waited for him in a place, and the man forgot. So, he-as waited for a year until the man came to him-as. And that is reported from Abu Abdullah-asws. And it is said, ‘He stood awaiting him for three days’ – from Maqatil.
و قيل إن إسماعيل بن إبراهيم ع مات قبل أبيه إبراهيم و إن هذا هو إسماعيل بن حزقيل بعثه الله إلى قوم فسلخوا جلدة وجهه و فروة رأسه فخيره الله فيما شاء من عذابهم فاستعفاه و رضي بثوابه و فوض أمره إلى الله في عفوه و عقابه
And it is said, ‘Ismail Bin Ibrahim-as passed away before his-as father-as Ibrahim-as, and this one, he-as is Ismail Bin Hizqeel-as. Allah-azwj Sent him-as to a people, but they stripped off the skin of his-as face, and scalped his-as head, so Allah-azwj gave him-as the choice of whatever he-as so desired in punishing them. He-as sought His-azwj Pardon and was satisfied with His-azwj Rewards and delegated his-as affairs to Allah-azwj regarding His-azwj Pardon and His-azwj Punishment’.
و رواه أصحابنا عن أبي عبد الله ع ثم قال في آخره أتاه ملك من ربه يقرئه السلام و يقول قد رأيت ما صنع بك و قد أمرني بطاعتك فمرني بما شئت فقال يكون لي بالحسين أسوة.
And it is reported by our companions, from Abu Abdullah-asws. Then he-asws said in it’s end: ‘An Angel came to him-as from his-as Lord-azwj and he said, ‘He-azwj has Seen what has been done with you-as and has Commanded me with obeying you-as, so order me with whatever you so desire to’. He-as said: ‘There happens to be an exemplar for me-as with Al-Husayn-asws’.
8- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ الْخَزَّازِ عَنْ جَدِّهِ الرَّبِيعِ بْنِ سَعْدٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ ع يَا رَبِيعُ إِنَّ الرَّجُلَ لَيَصْدُقُ حَتَّى يَكْتُبَهُ اللَّهُ صِدِّيقاً.
(The book) ‘Al Kafi’ – from Abu Ali Al-Ashary, from Muhammad Bin Salim, from Ahmad Bin Al-Nazar Al-Khazzaz, from his grandfather Al-Rabie Bin Sa’ad who said, ‘Abu Ja’far-asws said to me: ‘O Rabie! Let the man be truthful until Allah-azwj Writes him as being a truthful’’.[8]
7- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَبْدَ لَيَصْدُقُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ مِنَ الصَّادِقِينَ وَ يَكْذِبُ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ مِنَ الْكَاذِبِينَ فَإِذَا صَدَقَ قَالَ اللَّهُ عَزَّ وَ جَلَّ صَدَقَ وَ بَرَّ وَ إِذَا كَذَبَ قَالَ اللَّهُ عَزَّ وَ جَلَّ كَذَبَ وَ فَجَرَ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘The servant speaks the truth until he is Written in the Presence of Allah-azwj as being from the truthful, and he lies until he is Written in the Presence of Allah-azwj as being from the liars. When he speaks the truth, Allah-azwj Mighty and Majestic Says: “He speaks the truth as is righteous!” And when he lies, Allah-azwj Mighty and Majestic Says: “He is lying as is being immoral!”’[9]
8– كا، الكافي عَنِ الْعِدَّةِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كُونُوا دُعَاةً لِلنَّاسِ بِالْخَيْرِ بِغَيْرِ أَلْسِنَتِكُمْ لِيَرَوْا مِنْكُمُ الِاجْتِهَادَ وَ الصِّدْقَ وَ الْوَرَعَ.
(The book) ‘Al Kafi’ – from the number, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Be inviting to the people with the goodness without (using) your tongues for them to be seeing from you the struggle, and the truthfulness, and the devoutness’’.[10]
9- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ قَالَ قَالَ أَبُو الْوَلِيدِ حَسَنُ بْنُ زِيَادٍ الصَّيْقَلُ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ صَدَقَ لِسَانُهُ زَكَا عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ مُدَّ لَهُ فِي عُمُرِهِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam who said, ‘Abu Al Waleed Hasan Bin Ziyad Al Sayqal said,
‘Abu Abdullah-asws said: ‘One whose tongue is truthful his deeds would be pure, and the one whose intention is good there would be an increase in his sustenance, and the one whose righteousness with his family members is good there will be an extension for him in his lifespan’’.[11]
10- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَبِي طَالِبٍ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَنْظُرُوا إِلَى طُولِ رُكُوعِ الرَّجُلِ وَ سُجُودِهِ فَإِنَّ ذَلِكَ شَيْءٌ قَدِ اعْتَادَهُ فَلَوْ تَرَكَهُ اسْتَوْحَشَ لِذَلِكَ وَ لَكِنِ انْظُرُوا إِلَى صِدْقِ حَدِيثِهِ وَ أَدَاءِ أَمَانَتِهِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Abu Talib raising it, said,
‘Abu Abdullah-asws said: ‘Do not be looking to the length of the Ruk’u of the man and of his Sajdah, for that is something he has become accustomed to. If he were to leave it, he would be estranged to that, but look at the truthfulness of his narration and fulfilment of his entrustment’’.[12]
11- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي الْحُسَيْنِ بْنِ الْحَضْرَمِيِّ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ الْمُحَارِبِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ النَّبِيُّ ص ثَلَاثٌ يَحْسُنُ فِيهِنَّ الْكَذِبُ الْمَكِيدَةُ فِي الْحَرْبِ وَ عِدَتُكَ زَوْجَتَكَ وَ الْإِصْلَاحُ بَيْنَ النَّاسِ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ahmad Bin Al-Husayn Bin saeed, from Abu Al-Husayn Bin Al Hazramy, from Musa Bin Al Qasim Al Bajaly from Jameel Bin Darraj, from Muhammad Bin Saeed, from Al Muharby,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘The Prophet-saww said: ‘Three, there is goodness in these – the lying as plotting during the war, and your promising your wife, and the reconciling between the people’.
وَ قَالَ ثَلَاثٌ يَقْبُحُ فِيهِنَّ الصِّدْقُ النَّمِيمَةُ وَ إِخْبَارُكَ الرَّجُلَ عَنْ أَهْلِهِ بِمَا يَكْرَهُهُ وَ تَكْذِيبُكَ الرَّجُلَ عَنِ الْخَبَرِ
And he-asws said: ‘Three, there is ugliness in these – the truthful gossip, and your informing the man about his wife with what he dislikes, and your belying the man from the news’.
وَ قَالَ ثَلَاثَةٌ مُجَالَسَتُهُمْ تُمِيتُ الْقَلْبَ مُجَالَسَةُ الْأَنْذَالِ وَ الْحَدِيثُ مَعَ النِّسَاءِ وَ مُجَالَسَةُ الْأَغْنِيَاءِ.
And he-asws said: ‘Three, sitting with them deadens the heart – sittings of the villains, and discussing with the women, and sittings of the rich ones’’.[13]
12- لي، الأمالي للصدوق سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّ النَّاسِ أَكْرَمُ قَالَ مَنْ صَدَقَ فِي الْمَوَاطِنِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Amir Al-Momineen-asws was asked, ‘Which of the people is the most honourable?’ He-asws said: ‘One who is truthful in the places’’.[14]
وَ قَالَ رَسُولُ اللَّهِ ص زِينَةُ الْحَدِيثِ الصِّدْقُ.
And Rasool-Allah-saww said: ‘Adornment of the narration is the truthfulness’’.[15]
13- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق أَبِي عَنْ أَحْمَدَ بْنِ عَلِيٍّ التَّفْلِيسِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: لَا تَنْظُرُوا إِلَى كَثْرَةِ صَلَاتِهِمْ وَ صَوْمِهِمْ وَ كَثْرَةِ الْحَجِّ وَ الْمَعْرُوفِ وَ طَنْطَنَتِهِمْ بِاللَّيْلِ وَ لَكِنِ انْظُرُوا إِلَى صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ.
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and) ‘Al Amaali’ of Al Sadouq – My father, from Ahma Bin Ali Al Tafleesi, from Ahmad Bin Muhmmda Al Hamdany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Do not be looking that the abundance of their Salats and their fasts, and abundance of Performing the Hajj, and the acts of kindness, and their humming at night, but be looking at the truthfulness of the narration, and fulfilment of the entrustment’’.[16]
14- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ يَعْقُوبَ بْنِ زِيَادٍ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ أَبِيهِ عَنْ جَدِّهِ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: أَحْسَنُ مِنَ الصِّدْقِ قَائِلُهُ وَ خَيْرٌ مِنَ الْخَيْرِ فَاعِلُهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Yaqoub Bin Ziyad, from Ismail Bin Muhammad Bin Is’haq, from his father, from his grandfather,
‘Is’haq son of Ja’far-asws, from his brother-asws Musa-asws, from his-asws father Ja’far-asws Bin Muhammad-asws having said: ‘Better than the truthfulness is it’s speaker, and best of the best is it’s doer’’.[17]
15- ل، الخصال الْأَرْبَعُمِائَةٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْزَمُوا الصِّدْقَ فَإِنَّهُ مَنْجَاةٌ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al Arbamiya’ – Amir Al-Momineen-asws said: ‘Necessitate the truthfulness for it is a saviour’’.[18]
16- فس، تفسير القمي هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ رَجُلٍ مِنْ وُلْدِ عَدِيِّ بْنِ حَاتِمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَدِيِّ بْنِ حَاتِمٍ وَ كَانَ مَعَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ فِي حُرُوبِهِ أَنَّ عَلِيّاً ع قَالَ لَيْلَةَ الْهَرِيرِ بِصِفِّينَ حِينَ الْتَقَى مَعَ مُعَاوِيَةَ رَافِعاً صَوْتَهُ يُسْمِعُ أَصْحَابَهُ لَأَقْتُلَنَّ مُعَاوِيَةَ وَ أَصْحَابَهُ
Tafseer Al Qummi – Haroun, from Ibn Sadaqa, from a man from the children of Aday Bin Hatim, from his father,
‘From his grandfather Aday Bin Hatim, and he was with Ali-asws, may the Salawaat of Allah-azwj be upon him-asws in his-asws advent, ‘Ali-asws said: ‘On ‘Laylat Al-Hareer’ at (battle of) Siffeen when he-asws met with Muawiya (in battle), he-asws raised his-asws voice for his-asws companions to hear: ‘I-asws shall kill Muawiya and his companions!’
ثُمَّ قَالَ فِي آخِرِ قَوْلِهِ إِنْ شَاءَ اللَّهُ يَخْفِضُ بِهِ صَوْتَهُ وَ كُنْتُ مِنْهُ قَرِيباً فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّكَ حَلَفْتَ عَلَى مَا قُلْتَ ثُمَّ اسْتَثْنَيْتَ فَمَا أَرَدْتَ بِذَلِكَ
Then he-asws said in the end of his-asws words: ‘If Allah-azwj so Desires’, lowering his-asws voice with it, and I was nearby him-asws. I said, ‘O Amir Al-Momineen-asws! You-asws swore upon what you-asws said, then you-asws made an exclusion, so what did you-asws intend with that?’
فَقَالَ ع إِنَّ الْحَرْبَ خُدْعَةٌ وَ أَنَا عِنْدَ أَصْحَابِي صَدُوقٌ فَأَرَدْتُ أَنْ أُطَمِّعَ أَصْحَابِي فِي قَوْلِي كَيْلَا يَفْشَلُوا وَ لَا يَفِرُّوا فَافْهَمْ فَإِنَّكَ تَنْتَفِعُ بِهَا بَعْدُ إِنْ شَاءَ اللَّهُ.
He-asws said: ‘The war is a deception, and I-asws am (considered as) truthful in the presence of my-asws companions, so I-asws intended to invite my-asws companions in my-asws words lest they become sluggish, and they would not flee, so understand, for you shall benefit with it afterwards, if Allah-azwj so Desires’’.[19]
17- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْيَقْطِينِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَبْدَ إِذَا صَدَقَ كَانَ أَوَّلَ مَنْ يُصَدِّقُهُ اللَّهُ وَ نَفْسُهُ تَعْلَمُ أَنَّهُ صَادِقٌ وَ إِذَا كَذَبَ كَانَ أَوَّلَ مَنْ يُكَذِّبُهُ اللَّهُ وَ نَفْسُهُ تَعْلَمُ أَنَّهُ كَاذِبٌ.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Al Yaqteeny, from Usman Bin Isa, from Abdullah Bin Ajlan who said,
‘I heard Abu Abdullah-asws saying: ‘The servant, when he is truthful, the first one to Ratify him would be Allah-azwj, and his soul would know that he is truthful; and when he lies, the first one to Belie him would be Allah-azwj, and his soul would know that he is lying!’’[20]
18- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الصِّدْقُ نُورٌ غَيْرُ مُتَشَعْشِعٍ إِلَّا فِي عَالَمِهِ كَالشَّمْسِ يَسْتَضِيءُ بِهَا كُلُّ شَيْءٍ يَغْشَاهُ مِنْ غَيْرِ نُقْصَانٍ يَقَعُ عَلَى مَعْنَاهَا
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The truthfulness is a Noor without irradiation except in his world, like the sun, all things are illuminated by it, overwhelming it from without any reduction occurring upon its meaning.
وَ الصَّادِقُ حَقّاً هُوَ الَّذِي يُصَدِّقُ كُلَّ كَاذِبٍ بِحَقِيقَةِ صِدْقِ مَا لَدَيْهِ وَ هُوَ الْمَعْنَى الَّذِي لَا يَسْمَعُ مَعَهُ سِوَاهُ أَوْ ضِدُّهُ مِثْلُ آدَمَ ع صَدَّقَ إِبْلِيسَ فِي كَذِبِهِ حِينَ أَقْسَمَ لَهُ كَاذِباً لِعَدَمِ مَاهِيَّةِ الْكَذِبِ فِي آدَمَ ع قَالَ اللَّهُ عَزَّ وَ جَلَ وَ لَمْ نَجِدْ لَهُ عَزْماً
And the true truthful, he is the one who believes every liar due to the reality of the truthfulness of what is with him, and it is the meaning which no one hears anything besides it or opposite to it. For example, Adam-as believed Iblees-la in his-la lies when he-la swore to him-as falsely because of the absence of the essence of the lies in Adam-as. Allah-azwj Mighty and Majestic Said: and We did not find for him having determination [20:115].
وَ لِأَنَّ إِبْلِيسَ أَبْدَعَ شَيْئاً كَانَ أَوَّلَ مَنْ أَبْدَعَهُ وَ هُوَ غَيْرُ مَعْهُودٍ ظَاهِراً وَ بَاطِناً فَخَسِرَ هُوَ بِكَذِبِهِ عَلَى مَعْنًى لَمْ يَنْتَفِعْ بِهِ مِنْ صِدْقِ آدَمَ ع عَلَى بَقَاءِ الْأَبَدِ
And because Iblees-la innovated something, he-la was the first one to innovate it, and it was not conventional, apparently, and esoterically. Thus, he-la incurred loss due to his-la lies upon the earning that he-la did not benefit with him from the honesty of Adam-as upon remaining forever.
وَ أَفَادَ آدَمُ ع بِتَصْدِيقِهِ كَذِبَهُ بِشَهَادَةِ اللَّهِ عَزَّ وَ جَلَّ بِنَفْيِ عَزْمِهِ عَمَّا يُضَادُّ عَهْدَهُ عَلَى الْحَقِيقَةِ عَلَى مَعْنًى لَمْ يَنْقُصْ مِنِ اصْطِفَائِهِ بِكَذِبِهِ شَيْئاً
And Adam-as declared by his believing his-la lies, by the Testimony of Allah-azwj Mighty and Majestic Negating his-as determination from what contradicts His-azwj Covenant based upon the reality, upon the meaning he-as was not reduced by anything from his-as choosing him-la with his-la lies.
فَالصِّدْقُ صِفَةُ الصَّادِقِينَ وَ حَقِيقَةُ الصِّدْقِ مَا يَقْتَضِي تَزْكِيَةَ اللَّهِ عَزَّ وَ جَلَّ لِعَبْدِهِ كَمَا ذَكَرَ عَنْ صِدْقِ عِيسَى بْنِ مَرْيَمَ فِي الْقِيَامَةِ بِسَبَبِ مَا أَشَارَ إِلَيْهِ مِنْ صِدْقِهِ مِرْآةَ الصَّادِقِينَ مِنْ رِجَالِ أُمَّةِ مُحَمَّدٍ ص فَقَالَ عَزَّ وَ جَلَ هذا يَوْمُ يَنْفَعُ الصَّادِقِينَ صِدْقُهُمْ الْآيَةَ
The truthfulness is a quality of the truthful ones, and the reality of truthfulness is what regarding the Purification by Allah-azwj Mighty and Majestic for His-azwj servant, like what He‑azwj Mentioned about the truthfulness of Isa-as Ibn Maryam-as during the Qiyamah, by a cause of what He-azwj Indicated to him-as of his-as truthfulness mirroring the truthful ones from the men from the community of Muhammad-saww, so the Mighty and Majestic Said: ‘“This Day the truthful shall benefit from their truthfulness. [5:119] – the Verse.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الصِّدْقُ سَيْفُ اللَّهِ فِي أَرْضِهِ وَ سَمَائِهِ أَيْنَمَا هَوَى بِهِ يَقُدُّ فَإِذَا أَرَدْتَ أَنْ تَعْلَمَ أَ صَادِقٌ أَنْتَ أَمْ كَاذِبٌ فَانْظُرْ فِي قَصْدِ مَعْنَاكَ وَ غَوْرِ دَعْوَاكَ وَ عَيِّرْهَا بِقِسْطَاسٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ فِي الْقِيَامَةِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ الْوَزْنُ يَوْمَئِذٍ الْحَقُ
And Amir Al-Momineen-asws said: ‘The truthfulness is a sword of Allah-azwj in His-azwj earth and His-azwj sky, wherever it falls with it, leads. So, whenever you want to know whether you are truthful or a liar, then look into the purpose of your meaning and the interior of your claim, and fault it with a balance from Allah-azwj Mighty and Majestic during the Qiyamah. Allah-azwj Mighty and Majestic Says: And the weighing on that Day would be the Truth. [7:8].
فَإِذَا اعْتَدَلَ مَعْنَاكَ بِدَعْوَاكَ ثَبَتَ لَكَ الصِّدْقُ وَ أَدْنَى حَدِّ الصِّدْقِ أَنْ لَا يُخَالِفَ اللِّسَانُ الْقَلْبَ وَ لَا الْقَلْبُ اللِّسَانَ وَ مَثَلُ الصَّادِقِ الْمَوْصُوفِ بِمَا ذَكَرْنَا كَمَثَلِ النَّازِعِ رُوحُهُ إِنْ لَمْ يَنْزِعْ فَمَا ذَا يَصْنَعُ.
When your meaning equates with your claim, the truthfulness is proven for you, and the lowest limit of the truthfulness is that the tongue does not oppose the heart, nor does the heart (oppose) the tongue, and an example of the truthful one is described with what we‑asws have mentioned, like the one whose soul is to come out, and if it does not come out, so what can he do?’’[21]
19- ختص، الإختصاص الصَّدُوقُ عَنِ ابْنِ الْوَلِيدِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ صَالِحِ بْنِ سَهْلٍ الْهَمْدَانِيِّ قَالَ قَالَ الصَّادِقُ ع أَيُّمَا مُسْلِمٍ سُئِلَ عَنْ مُسْلِمٍ فَصَدَقَ وَ أَدْخَلَ عَلَى ذَلِكَ الْمُسْلِمِ مَضَرَّةً كُتِبَ مِنَ الْكَاذِبِينَ وَ مَنْ سُئِلَ عَنْ مُسْلِمٍ فَكَذَبَ فَأَدْخَلَ عَلَى ذَلِكَ الْمُسْلِمِ مَنْفَعَةً كُتِبَ عِنْدَ اللَّهِ مِنَ الصَّادِقِينَ.
(The book) ‘Al Ikhtisaas’ of Al Sadouq – from Ibn Al Waleed, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Salih Bin Salih Bin Sahl Al Hamdany who said,
Al-Sadiq-asws said: ‘Whichever Muslim is asked about a Muslim, so he speaks the truth and causes harm to enter upon that Muslims, would be written as being from the liars; and one who is asked about a Muslim, so he lies and enters a benefit upon that Muslim, would be written in the Presence of Allah-azwj as being from the truthful ones!’’[22]
20- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع أَنَّهُ قَالَ: قَالَ بَعْضُ الْمُخَالِفِينَ بِحَضْرَةِ الصَّادِقِ ع لِرَجُلٍ مِنَ الشِّيعَةِ مَا تَقُولُ فِي الْعَشَرَةِ مِنَ الصَّحَابَةِ قَالَ أَقُولُ فِيهِمُ الْخَيْرَ الْجَمِيلَ الَّذِي يَحُطُّ اللَّهُ بِهِ سَيِّئَاتِي وَ يَرْفَعُ لِي دَرَجَاتِي
(The book) ‘Al Ihtijaj’ –
By the chain to Abu Muhammad Al-Askari-asws having said: ‘And one of the adversaries said in the presence of Al-Sadiq-asws to a man from his-asws Shias, ‘What are you saying regarding the ten from the companions (of Rasool-Allah-saww)?’ He said, ‘I am saying regarding them, the good, the beautiful due to which Allah-azwj Deleted my evils deeds and Raises my level’.
قَالَ السَّائِلُ: الْحَمْدُ لِلَّهِ عَلَى مَا أَنْقَذَنِي مِنْ بُغْضِكَ- كُنْتُ أَظُنُّكَ رَافِضِيّاً تُبْغِضُ الصَّحَابَةَ.
The questioner said, ‘The Praise is for Allah-azwj upon having Saved me from your hatred. I used to think that the Rafizis (rejecters of the first three caliphs) hated the companions’.
فَقَالَ الرَّجُلُ: أَلَا مَنْ أَبْغَضَ وَاحِداً مِنَ الصَّحَابَةِ، فَعَلَيْهِ لَعْنَةُ اللَّهِ. قَالَ: لَعَلَّكَ تَتَأَوَّلُ مَا تَقُولُ (قُلْ: فَمَنْ) أَبْغَضَ الْعَشَرَةَ مِنَ الصَّحَابَةِ.
So, the man said, ‘Indeed! The one who hates one from the companions, so upon them is the curse of Allah-azwj’. He said, ‘Perhaps you can be misinterpreted what you were saying. Say, ‘So the one who hates the ten of the companions’ (upon him would be the curse)’.
فَقَالَ: مَنْ أَبْغَضَ الْعَشَرَةَ فَعَلَيْهِ لَعْنَةُ اللَّهِ- وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ فَوَثَبَ الرَّجُلُ فَقَبَّلَ رَأْسَهُ، وَ قَالَ: اجْعَلْنِي فِي حِلٍّ مِمَّا قَذَفْتُكَ بِهِ- مِنَ الرَّفْضِ قَبْلَ الْيَوْمِ. قَالَ: [الْيَوْمَ] أَنْتَ فِي حِلٍّ وَ أَنْتَ أَخِي. ثُمَّ انْصَرَفَ السَّائِلُ.
He said, ‘The one who hates the ten, so upon him is the Curse of Allah-azwj, and the Angels, and the people altogether’. So, the man leapt up and kissed his head and said, ‘You made me to be relaxed from what you have been accused with – from the rejection, before today’. He said, ‘Today you are in relaxation, and you are my brother’. Then the questioner left.
فَقَالَ لَهُ الصَّادِقُ ع: جَوَّدْتَ لِلَّهِ دَرُّكَ- لَقَدْ عَجِبَتِ الْمَلَائِكَةُ فِي السَّمَاوَاتِ مِنْ حُسْنِ تَوْرِيَتِكَ، وَ تَلَطُّفِكَ بِمَا خَلَّصَكَ، وَ لَمْ تَثْلَمْ دِينَكَ، وَ زَادَ اللَّهُ فِي مُخَالِفِينَا غَمّاً إِلَى غَمٍّ، وَ حَجَبَ عَنْهُمْ مُرَادَ مُنْتَحِلِي مَوَدَّتِنَا فِي تَقِيَّتِهِمْ.
Al-Sadiq-asws said to him: ‘You perfected the pearls for Allah-azwj. You astounded the Angels in the skies from the excellence of your mode and your choice of words with what you finished, and you did not blunt your Religion, and Allah-azwj Increased among our-asws adversaries, gloom upon gloom, and Veiled from them the intended impersonators of our‑asws cordiality in their Taqiyya (dissimulation)’.
فَقَالَ بَعْضُ أَصْحَابِ الصَّادِقِ ع: يَا ابْنَ رَسُولِ اللَّهِ مَا عَقَلْنَا مِنْ كَلَامِ هَذَا إِلَّا مُوَافَقَةَ صَاحِبِنَا- لِهَذَا الْمُتَعَنِّتِ النَّاصِبِ فَقَالَ الصَّادِقُ ع: لَئِنْ كُنْتُمْ لَمْ تَفْهَمُوا مَا عَنَى فَقَدْ فَهِمْنَاهُ نَحْنُ، وَ قَدْ شَكَرَ اللَّهُ لَهُ.
One of the companions of Al-Sadiq-asws said: ‘O son-asws of Rasool-Allah-saww! We did not understand from the speech of this one except to be in accordance with our companion to this intransigent Nasibi!’ So, Al-Sadiq-asws said: ‘If you did not understand what he meant, so we-asws have understood it, and Allah-azwj has Thanked him for it.
إِنَّ وَلِيَّنَا الْمُوَالِيَ لِأَوْلِيَائِنَا- الْمُعَادِيَ لِأَعْدَائِنَا إِذَا ابْتَلَاهُ اللَّهُ بِمَنْ يَمْتَحِنُهُ مِنْ مُخَالِفِيهِ وَفَّقَهُ لِجَوَابٍ يَسْلَمُ مَعَهُ دِينُهُ وَ عِرْضُهُ، وَ يُعْظِمُ اللَّهُ بِالتَّقِيَّةِ ثَوَابَهُ
Our-asws friend is the friend of our-asws friends and an enemy of our-asws enemies. Whenever Allah-azwj Involves him with the one who tests him, He-azwj Inclines him to an answer he can secure his Religion and his honour with it, and Allah-azwj (then) Magnifies his Rewards.
إِنَّ صَاحِبَكُمْ هَذَا قَالَ: مَنْ عَابَ وَاحِداً مِنْهُمْ فَعَلَيْهِ لَعْنَةُ اللَّهِ. أَيْ مَنْ عَابَ وَاحِداً مِنْهُمْ- هُوَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع.
This companion of yours said, ‘The one who faults one of them, so upon him is the Curse of Allah-azwj’, i.e., the one who faults one of them – he-asws being Amir Al-Momineen Ali-asws Bin Abu Talib-asws.
وَ قَالَ فِي الثَّانِيَةِ: مَنْ عَابَهُمْ أَوْ شَتَمَهُمْ فَعَلَيْهِ لَعْنَةُ اللَّهِ. وَ قَدْ صَدَقَ لِأَنَّ مَنْ عَابَهُمْ فَقَدْ عَابَ عَلِيّاً ع، لِأَنَّهُ أَحَدُهُمْ، فَإِذَا لَمْ يَعِبْ عَلِيّاً ع وَ لَمْ يَذُمَّهُ فَلَمْ يَعِبْهُمْ، وَ إِنَّمَا عَابَ بَعْضَهُمْ.
And he said during the second, ‘The one who faults them or insults them, so upon him is the Curse of Allah-azwj’, and he had spoken the truth, because the one who faults them (all) so he has (also) faulted Ali-asws, because he-asws is one of them. So, when he did not fault Ali-asws and did not condemn him-asws, so he did not fault them (all) but rather he faulted some of them’.
[وَ لَقَدْ كَانَ لِحِزْقِيلَ الْمُؤْمِنِ مَعَ قَوْمِ فِرْعَوْنَ الَّذِينَ وَشَوْا بِهِ إِلَى فِرْعَوْنَ مِثْلُ هَذِهِ التَّوْرِيَةِ، كَانَ حِزْقِيلُ يَدْعُوهُمْ إِلَى تَوْحِيدِ اللَّهِ وَ نُبُوَّةِ مُوسَى وَ تَفْضِيلِ مُحَمَّدٍ رَسُولِ اللَّهِ ص عَلَى جَمِيعِ رُسُلِ اللَّهِ وَ خَلْقِهِ، وَ تَفْضِيلِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع وَ الْخِيَارِ مِنَ الْأَئِمَّةِ عَلَى سَائِرِ أَوْصِيَاءِ النَّبِيِّينَ- وَ إِلَى الْبَرَاءَةِ مِنْ رُبُوبِيَّةِ فِرْعَوْنَ.
And it was so that Hizkeel, the Momin with the people of Pharaoh-la, those who informed of him to Pharaoh-la had the attitude similar to this. Hizkeel was calling them to the Tawheed of Allah-azwj and Prophet-hood of Musa-asws, and preferring Muhammad-saww, Rasool-saww of Allah-azwj over the entirety of the Rasools-asws of Allah-azwj and His-azwj creatures, and the preferring of Ali-asws Bin Abu Talib-asws and the Chosen ones from the Imams-asws over the rest of the successors-asws of the Prophets-asws – and to the disavowing from the lordship (claimed by) Pharaoh-la.
فَوَشَى بِهِ الْوَاشُونَ إِلَى فِرْعَوْنَ، وَ قَالُوا: إِنَّ حِزْقِيلَ يَدْعُو إِلَى مُخَالَفَتِكَ، وَ يُعِينُ أَعْدَاءَكَ عَلَى مُضَادَّتِكَ. فَقَالَ لَهُمْ فِرْعَوْنُ: إِنَّهُ ابْنُ عَمِّي- وَ خَلِيفَتِي عَلَى مُلْكِي وَ وَلِيُّ عَهْدِي، إِنْ فَعَلَ مَا قُلْتُمْ، فَقَدِ اسْتَحَقَّ أَشَدَّ الْعَذَابِ عَلَى كُفْرِهِ لِنِعْمَتِي، وَ إِنْ كُنْتُمْ عَلَيْهِ كَاذِبِينَ، فَقَدِ اسْتَحْقَقْتُمْ أَشَدَّ الْعَذَابِ لِإِيثَارِكُمُ الدُّخُولَ فِي مَسَاءَتِهِ
The informants informed with it to Pharaoh-la, and they said, ‘Hizkeel is calling to your-la opposition, and is assisting your-la enemies upon countering you-la’. Pharaoh-la said to them, ‘He is my-la cousin and my-la successor upon my-la kingdom and my-la heir-apparent. If he has done what you are saying, then he deserves the severe punishment upon his disbelief in my‑la bounties; and if you are lying against him, then you would be deserving of the severe punishment, due your interfering in his position’.
فَجَاءَ بِحِزْقِيلَ وَ جَاءَ بِهِمْ، فَكَاشَفُوهُ، وَ قَالُوا: أَنْتَ تَجْحَدُ رُبُوبِيَّةَ فِرْعَوْنَ الْمَلِكِ وَ تَكْفُرُ نَعْمَاءَهُ فَقَالَ حِزْقِيلُ: أَيُّهَا الْمَلِكُ- هَلْ جَرَّبْتَ عَلَيَّ كَذِباً قَطُّ قَالَ: لَا. قَالَ: فَسَلْهُمْ مَنْ رَبُّهُمْ قَالُوا: فِرْعَوْنُ [هَذَا]. قَالَ لَهُمْ: وَ مَنْ خَالِقُكُمْ قَالُوا: فِرْعَوْنُ هَذَا. قَالَ لَهُمْ: وَ مَنْ رَازِقُكُمُ، الْكَافِلُ لِمَعَايِشِكُمْ، وَ الدَّافِعُ عَنْكُمْ مَكَارِهَكُمْ قَالُوا: فِرْعَوْنُ هَذَا.
They came with Hizkeel and they came with them, and they (tried) to expose him, and they said, ‘You are rejecting the lordship of Pharaoh-la the king and are being ungrateful to his-la bounties’. Hizkeel said, ‘O you king-la! Have you-la ever experienced a lie upon me at all?’ He‑la said, ‘No’. He said, ‘Then ask them who their lord is’. They said, ‘This Pharaoh-la’. He said to them, ‘And who created you all?’ They said, ‘This Pharaoh-la’. He said to them, ‘And who is your sustainer, the guarantor of your livelihoods, and the defender from you of your adversities?’ They said, ‘This Pharaoh-la’.
قَالَ حِزْقِيلُ: أَيُّهَا الْمَلِكُ فَأُشْهِدُكَ، وَ [كُلَ] مَنْ حَضَرَكَ: أَنَّ رَبَّهُمْ هُوَ رَبِّي وَ خَالِقُهُمْ هُوَ خَالِقِي، وَ رَازِقُهُمْ هُوَ رَازِقِي، وَ مُصْلِحُ مَعَايِشِهِمْ هُوَ مُصْلِحُ مَعَايِشِي، لَا رَبَّ لِي وَ لَا خَالِقَ وَ لَا رَازِقَ غَيْرُ رَبِّهِمْ- وَ خَالِقِهِمْ وَ رَازِقِهِمْ.
Hizkeel said, ‘O you king-la! I hereby testify to you-la and everyone in your-la presence that their Lord-azwj, He-azwj is my Lord-azwj, and their Creator, He-azwj is my Creator, and their Sustainer, He-azwj is my Sustainer, and the Reformer of their lives, He-azwj is the Reformer of my life. There is neither a Lord-azwj, or a Creator, nor a Sustainer apart from their Lord-azwj, and their Creator, and their Sustainer.
وَ أُشْهِدُكَ وَ مَنْ حَضَرَكَ أَنَّ كُلَّ رَبٍّ وَ خَالِقٍ وَ رَازِقٍ- سِوَى رَبِّهِمْ وَ خَالِقِهِمْ وَ رَازِقِهِمْ فَأَنَا بَرِيءٌ مِنْهُ وَ مِنْ رُبُوبِيَّتِهِ، وَ كَافِرٌ بِإِلَهِيَّتِهِ.
And I hereby testify to you-la and the ones in your-la presence that every lord, and creator, and sustainer, besides their Lord-azwj, and their Creator, and their Sustainer, I am disavowing from him and from his lordship, and a disbeliever in in God-hood (Divinity)’.
يَقُولُ حِزْقِيلُ هَذَا، وَ هُوَ يَعْنِي أَنَّ رَبَّهُمْ هُوَ اللَّهُ رَبِّي» وَ هُوَ لَمْ يَقُلْ: إِنَّ الَّذِي قَالُوا: هُوَ أَنَّهُ رَبُّهُمْ هُوَ رَبِّي- وَ خَفِيَ هَذَا الْمَعْنَى عَلَى فِرْعَوْنَ وَ مَنْ حَضَرَهُ- وَ تَوَهَّمُوا أَنَّهُ يَقُولُ: فِرْعَوْنُ رَبِّي وَ خَالِقِي وَ رَازِقِي.
Hizkeel was saying this, and he was meaning by, ‘Their Lord-azwj, He-azwj is Allah-azwj, my Lord‑azwj’, and he did not say, ‘The one who they are saying that he is their lord, he is my lord’ – and this meaning was hidden upon Pharaoh-la and the ones in his-la presence – And they were thinking that he was saying, ‘Pharaoh-la is my lord, and my creator, and my sustainer’.
فَقَالَ لَهُمْ: يَا رِجَالَ السَّوْءِ- وَ يَا طُلَّابَ الْفَسَادِ فِي مُلْكِي، وَ مُرِيدِي الْفِتْنَةِ بَيْنِي وَ بَيْنَ ابْنِ عَمِّي، وَ هُوَ عَضُدِي، أَنْتُمُ الْمُسْتَحِقُّونَ لِعَذَابِي لِإِرَادَتِكُمْ فَسَادَ أَمْرِي- وَ هَلَاكَ ابْنِ عَمِّي، وَ الْفَتَ فِي عَضُدِي.
He (Pharaoh-la) said to them: ‘O you evil men, and O you seekers of the mischief in my-la kingdom, and intenders of the strife between me-la and my-la cousin! – and he is my-la support. You are the ones deserving of my-la punishment due to your intentions of corrupting my-la matter and destroying my-la cousin and weakening my-la support’.
ثُمَّ أَمَرَ بِالْأَوْتَادِ، فَجُعِلَ فِي سَاقِ كُلِّ وَاحِدٍ مِنْهُمْ وَتِدٌ، وَ فِي صَدْرِهِ وَتِدٌ، وَ أَمَرَ أَصْحَابَ أَمْشَاطِ الْحَدِيدِ، فَشَقُّوا بِهَا لُحُومَهُمْ مِنْ أَبْدَانِهِمْ.
Then he-la ordered with the pegs and made these to be in the leg of each one of them as a wedge, and a wedge in his chest, and ordered with owners of the iron combs, so they pierced their flesh with these from their bodies.
فَذَلِكَ مَا قَالَ اللَّهُ تَعَالَى: فَوَقاهُ اللَّهُ يَعْنِي حِزْقِيلَ سَيِّئاتِ ما مَكَرُوا [بِهِ لِمَا وَشَوْا بِهِ إِلَى فِرْعَوْنَ لِيُهْلِكُوهُ] وَ حاقَ بِآلِ فِرْعَوْنَ [حَلَّ بِهِمْ] سُوءُ الْعَذابِ وَ هُمُ الَّذِينَ وَشَوْا بِحِزْقِيلَ إِلَيْهِ- لَمَّا أَوْتَدَ فِيهِمُ الْأَوْتَادَ- وَ مَشَّطَ عَنْ أَبْدَانِهِمْ لُحُومَهَا بِالْأَمْشَاطِ.
That is what Allah-azwj the Exalted Said: So, Allah Saved him [40:45] – meaning Hizkeel, from the evil of what they planned with, due to what they had informed Pharaoh-la with in order to destroy him, and the most evil punishment overtook Pharaoh’s people – released upon them, and they were those who had informed of Hizkeel to him-la – for what he-la wedged into them the pegs – and combed their bodies of its flesh, with the (iron) combs’’.[23]
21- ج، الإحتجاج مُعَاوِيَةُ بْنُ وَهْبٍ عَنْ سَعِيدِ بْنِ السَّمَّانِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ رَجُلَانِ مِنَ الزَّيْدِيَّةِ فَقَالا لَهُ أَ فِيكُمْ إِمَامٌ مُفْتَرَضٌ طَاعَتُهُ
(The book) ‘Al Ihtijaj’ – Muawiya Bin Wahab, from Saeed Bin Al Samman who said,
‘I was in the presence of Abu Abdullah-asws when two from the Atheists entered to see him‑asws. They said to him-asws ‘Is there an Imam-asws among you all, who is of obligatory obedience?’’
قَالَ فَقَالَ لَا
He (the narrator) said, ‘No!’
فَقَالا لَهُ قَدْ أَخْبَرَنَا عَنْكَ الثِّقَاتُ أَنَّكَ تَقُولُ بِهِ وَ سَمَّوْا قَوْماً وَ قَالُوا هُمْ أَصْحَابُ وَرَعٍ وَ تَشْمِيرٍ وَ هُمْ مِمَّنْ لَا يَكْذِبُ
They said to him-asws, ‘The trusted ones have informed us about you-asws saying with it, and a people have heard it’. And they said, ‘They are people of devoutness and rolling up (trousers), and they are from the ones not lying’.
فَغَضِبَ أَبُو عَبْدِ اللَّهِ ع وَ قَالَ مَا أَمَرْتُهُمْ بِهَذَا
Abu Abdullah-asws was angered and said: ‘I-asws have not ordered them with this!’
فَلَمَّا رَأَيَا الْغَضَبَ بِوَجْهِهِ خَرَجَا الْخَبَرَ.
When they saw the anger in his-asws face, they both left’ – the Hadeeth’’.[24]
22- ع، علل الشرائع الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ إِبْرَاهِيمَ بْنِ عَلِيٍّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ يُونُسَ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا خَيْرَ فِيمَنْ لَا تَقِيَّةَ لَهُ وَ لَقَدْ قَالَ يُوسُفُ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ مَا سَرَقُوا.
(The book) ‘Al Ilal Al Sharaie’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Ibrahim Bin Ali, from Ibrahim Bin Is’haq, from Yunus, from Al Batainy, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘There is no good in the one having no Taqiyya (dissimulation) for him! Yusuf-as said: ‘Then a caller called out, ‘O caravan! You are stealing!’ [12:70], and they had not stolen’’.[25]
23- ع، علل الشرائع بِالْإِسْنَادِ عَنِ الْعَيَّاشِيِّ عَنْ مُحَمَّدِ بْنِ نُصَيْرٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع التَّقِيَّةُ مِنْ دِينِ اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Ilal Al Sharaie – by the chain from Al Ayyashi, from Muhammad Bin Nuseyr, from Ibn Isa, from Al-Husayn Bin Saeed, from Usman Bin Isa, from Sama’at, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The Taqiyya (dissimulation) is from the religion of Allah-azwj!’
قُلْتُ مِنْ دِينِ اللَّهِ
I said, ‘From the religion of Allah-azwj?’
قَالَ فَقَالَ إِي وَ اللَّهِ مِنْ دِينِ اللَّهِ لَقَدْ قَالَ يُوسُفُ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ وَ اللَّهِ مَا كَانُوا سَرَقُوا شَيْئاً.
He (the narrator) said, ‘He-asws said: ‘Yes, by Allah-azwj! From the religion of Allah-azwj. Yusuf-as said: ‘Then a caller called out, ‘O caravan! You are stealing!’ [12:70]. By Allah-azwj! They had not stolen anything!’’[26]
24- ع، علل الشرائع أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ يُوسُفَ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ قَالَ مَا سَرَقُوا وَ مَا كَذَبَ.
(The book) ‘Ilal Al Sharaie’ – My father, from Ali, from his father, from Ibn AbuUmeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws regarding words of Yusuf-as: ‘O caravan! You are stealing!’ [12:70]. He-asws said: ‘They had not stolen and he-as had not lied’’.[27]
25- ع، علل الشرائع الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ النَّهَاوَنْدِيِّ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِي يُوسُفَ أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ
(The book) ‘Ilal Al Sharaie’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Muhammad Bin Ahmad, from Ibrahim Bin Is’haq Al Nahawandy, from Salih Bin Saeed, from A man from our companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked about Words of Mighty and Majestic regarding Yusuf-as: ‘O caravan! You are stealing!’ [12:70].
قَالَ إِنَّهُمْ سَرَقُوا يُوسُفَ عَنْ أَبِيهِ أَ لَا تَرَى أَنَّهُ قَالَ لَهُمْ حِينَ قَالُوا ما ذا تَفْقِدُونَ قَالُوا نَفْقِدُ صُواعَ الْمَلِكِ وَ لَمْ يَقُولُوا سَرَقْتُمْ صُوَاعَ الْمَلِكِ إِنَّمَا عَنَى أَنَّكُمْ سَرَقْتُمْ يُوسُفَ عَنْ أَبِيهِ.
He-asws said: ‘They had stolen Yusuf-as from his-as father. Don’t you see he-as had said to them, when they said, ‘What is that which you are missing?’ [12:71], they said, ‘We miss the king’s drinking cup, [12:72], and they did not say, ‘You have stolen the king’s cup’, but rather he-as meant, ‘You had stolen Yusuf-as from his-as father-as’’.[28]
26- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: قَالَ رَجُلٌ مِنْ خَوَاصِّ الشِّيعَةِ لِمُوسَى بْنِ جَعْفَرٍ ع وَ هُوَ يَرْتَعِدُ بَعْدَ مَا خَلَا بِهِ يَا ابْنَ رَسُولِ اللَّهِ ص مَا أَخْوَفَنِي أَنْ يَكُونَ فُلَانُ بْنُ فُلَانٍ يُنَافِقُكَ فِي إِظْهَارِهِ وَ اعْتِقَادِ وَصِيَّتِكَ وَ إِمَامَتِكَ
(The book) ‘Al Ihtijaj’ –
By the chain to Abu Muhammad Al-Askari-asws having said: ‘A man from the special Shias of Musa-asws Bin Ja’far-asws said, and he was trembling after being alone with him-asws, ‘O son-asws of Rasool-Allah-saww! What I am fearing is that so and so would happen to be hypocritical to you-asws in the displaying of his belief and your-asws successorship and your-asws Imamate!’
فَقَالَ مُوسَى ع: وَ كَيْفَ ذَاكَ قَالَ: لِأَنِّي حَضَرْتُ مَعَهُ الْيَوْمَ فِي مَجْلِسِ فُلَانٍ رَجُلٍ مِنْ كِبَارِ أَهْلِ بَغْدَادَ فَقَالَ لَهُ صَاحِبُ الْمَجْلِسِ: أَنْتَ تَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ ع إِمَامٌ- دُونَ هَذَا الْخَلِيفَةِ الْقَاعِدِ عَلَى سَرِيرِهِ
Musa-asws said: ‘And how is that so?’ He said, ‘Because I attended with him today in a gathering of so and so man from the great ones of the people of Baghdad. So, the owner of the gathering said to him, ‘You are claiming that Musa-asws Bin Ja’far-asws is an Imam-asws – besides this Caliph seated upon his throne?’
فَقَالَ لَهُ صَاحِبُكَ هَذَا: مَا أَقُولُ هَذَا، بَلْ أَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ ع غَيْرُ إِمَامٍ وَ إِنْ لَمْ أَكُنْ أَعْتَقِدُ أَنَّهُ غَيْرُ إِمَامٍ، فَعَلَيَّ وَ عَلَى مَنْ لَمْ يَعْتَقِدْ ذَلِكَ لَعْنَةُ اللَّهِ، وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ فَقَالَ لَهُ صَاحِبُ الْمَجْلِسِ: جَزَاكَ اللَّهُ خَيْراً، وَ لَعَنَ [اللَّهُ] مَنْ وَشَى بِكَ.
Your-asws companion said to him, ‘I am not saying this. But I claim that Musa-asws Bin Ja’far-asws is other than an imam, and if I don’t believe that he-asws is other than an imam, so upon me and upon the ones who do not believer that, are the Curses of Allah-azwj, and the Angels, and the people altogether’. So, the owner of the gathering said to him, ‘May Allah-azwj Reward you goodly, and may Allah-azwj Curse the one who informed of you’.
قَالَ لَهُ مُوسَى بْنُ جَعْفَرٍ ع: لَيْسَ كَمَا ظَنَنْتَ، وَ لَكِنَّ صَاحِبَكَ أَفْقَهُ مِنْكَ، إِنَّمَا قَالَ: إِنَّ مُوسَى غَيْرُ إِمَامٍ، أَيْ إِنَّ الَّذِي هُوَ غَيْرُ إِمَامٍ فَمُوسَى غَيْرُهُ، فَهُوَ إِذاً إِمَامٌ فَإِنَّمَا أَثْبَتَ بِقَوْلِهِ هَذَا إِمَامَتِي، وَ نَفَى إِمَامَةَ غَيْرِي.
Musa-asws Bin Ja’far-asws said to him: ‘It isn’t as you are thinking it to be. But, your companion is more understanding than you are. But rather, he said, ‘Musa-asws Bin Ja’far-asws is other than an imam, i.e., the one who is other than an Imam-asws, so Musa-asws is other than him. So, then he-asws is an Imam-asws. So rather, this Imamate of mine-asws is affirmed by his words and negates the imamate of others.
يَا عَبْدَ اللَّهِ مَتَى يَزُولُ عَنْكَ هَذَا الَّذِي ظَنَنْتَهُ بِأَخِيكَ- هَذَا مِنَ النِّفَاقِ تُبْ إِلَى اللَّهِ.
O servant of Allah-azwj! When will it decline from you, this which you are thinking of your brother? This is from the hypocrisy, repent to Allah-azwj!’
فَفَهِمَ الرَّجُلُ مَا قَالَهُ، وَ اغْتَمَّ وَ قَالَ: يَا ابْنَ رَسُولِ اللَّهِ مَا لِي مَالٌ فَأُرْضِيَهُ بِهِ، وَ لَكِنْ قَدْ وَهَبْتُ لَهُ شَطْرَ عَمَلِي كُلِّهِ مِنْ تَعَبُّدِي، وَ مِنْ صَلَاتِي عَلَيْكُمْ أَهْلَ الْبَيْتِ، وَ مِنْ لَعْنَتِي لِأَعْدَائِكُمْ. قَالَ مُوسَى بْنُ جَعْفَرٍ ع: الْآنَ خَرَجْتَ مِنَ النَّارِ.
The man understood what he-asws said, and was dejected, and said, ‘O son-asws of Rasool-Allah-saww! There is no wealth for me I can please him with, but I hereby gift to him half of all my deed from my (acts of) worship, and from my Salawaat upon you-asws, People-asws of the Household, and from my cursing to your-asws enemies’. Musa-asws Bin Ja’far-asws said: ‘Now, you have exited from the Fire’’.[29]
27- ج، الإحتجاج بِهَذَا الْإِسْنَادِ قَالَ: دَخَلَ عَلَى أَبِي الْحَسَنِ الرِّضَا ع رَجُلٌ فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ لَقَدْ رَأَيْتُ الْيَوْمَ شَيْئاً عَجِبْتُ مِنْهُ
(The book) ‘Al-Ihtijaj’ –
‘By this chain, said: ‘And he-asws said: ‘In the presence of Al-Reza-asws, a man entered and he said, ‘O son-asws of Rasool-Allah-saww! Today I saw a strange thing, which I am astounded from’.
قَالَ وَ مَا هُوَ
He-asws said: ‘And what is it?’
قَالَ رَجُلٌ كَانَ مَعَنَا يُظْهِرُ لَنَا أَنَّهُ مِنَ الْمُوَالِينَ لِآلِ مُحَمَّدٍ الْمُتَبَرِّينَ مِنْ أَعْدَائِهِمْ
He said, ‘And there was a man who was with us, displaying to us that he is from the befrienders of the Progeny-asws of Muhammad-saww, the disavowers from their-asws enemies.
وَ رَأَيْتُهُ الْيَوْمَ، وَ عَلَيْهِ ثِيَابٌ قَدْ خُلِعَتْ عَلَيْهِ- وَ هُوَ ذَا يُطَافُ بِهِ بِبَغْدَادَ وَ يُنَادِي الْمُنَادُونَ بَيْنَ يَدَيْهِ: مَعَاشِرَ النَّاسِ اسْمَعُوا تَوْبَةَ هَذَا الرَّافِضِيِّ.
And I saw him today, and upon him were some clothes which had been taken off from him, and he was circling like that in Baghdad and the callers were calling out in front of him, ‘Group of people! Hear the repentance of this Rafizi (rejecter meaning a Shia)!’
ثُمَّ يَقُولُونَ لَهُ: قُلْ.فَيَقُولُ: خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص «أَبَا بَكْرٍ» فَإِذَا قَالَ ذَلِكَ ضَجُّوا، وَ قَالُوا: قَدْ تَابَ، وَ فَضَّلَ أَبَا بَكْرٍ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ابْنِ عَمِّ رَسُولِ اللَّهِ.
Then they were saying to him, ‘Speak!’, so he was saying, ‘The best of the people after Rasool-Allah-saww, Abu Bakr!’ So when he said that they (people) thronged, and they said, ‘He has repented and prefers Abu Bakr over Ali-asws Bin Abu Talib-asws, cousin-asws of Rasool-Allah-saww’.
فَقَالَ الرِّضَا ع: إِذَا خَلَوْتُ فَأَعِدْ عَلَيَّ هَذَا الْحَدِيثَ.
Al-Reza-asws said: ‘When we are alone, then repeat this Hadeeth to me’.
فَلَمَّا أَنْ خَلَا أَعَادَ عَلَيْهِ فَقَالَ لَهُ: إِنَّمَا لَمْ أُفَسِّرْ لَكَ مَعْنَى كَلَامِ [هَذَا] الرَّجُلِ- بِحَضْرَةِ هَذَا الْخَلْقِ الْمَنْكُوسِ، كَرَاهَةَ أَنْ يَنْقُلَ إِلَيْهِمْ، فَيَعْرِفُوهُ وَ يُؤْذُوهُ.
So, when they were alone, he repeated it to him-asws, and he-asws said to him: ‘But rather, I‑asws did not interpret to you the meaning of the speech of this man in the presence of these inverted people, disliking that it would be transmitted to them, so they would recognise him and harm him’.
لَمْ يَقُلِ الرَّجُلُ: خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ ص «أَبُو بَكْرٍ» فَيَكُونَ قَدْ فَضَّلَ أَبَا بَكْرٍ عَلَى عَلِيِّ بْنِ أَبِي طَالِبٍ ع، وَ لَكِنْ قَالَ: خَيْرُ النَّاسِ بَعْدَ رَسُولِ اللَّهِ «أَبَا بَكْرٍ» فَجَعَلَهُ نِدَاءً لِأَبِي بَكْرٍ، لِيَرْضَى بِهِ مَنْ يَمْشِي بَيْنَ يَدَيْهِ- مِنْ بَعْضِ هَؤُلَاءِ الْجَهَلَةِ لِيَتَوَارَى مِنْ شُرُورِهِمْ، إِنَّ اللَّهَ تَعَالَى جَعَلَ هَذِهِ التَّوْرِيَةَ- مِمَّا رَحِمَ بِهِ شِيعَتَنَا وَ مُحِبِّينَا..
The man did not say, ‘The best of the people after Rasool-Allah-saww is Abu Bakr’, so he would happen to have preferred Abu Bakr over Ali-asws Bin Abu Talib-asws. But, he said, ‘The best of the people after Rasool-Allah-saww, Abu Bakr’, thus making it a call to Abu Bakr, in order to please with it the ones walking in front of him – from some of those ignorant ones in order to slip away from their evil. Allah-azwj the Exalted Made this attitude – from what He‑azwj Mercied with our-asws Shias and those that love us’’.[30]
28- ج، الإحتجاج بِهَذَا الْإِسْنَادِ قَالَ الرَّاوِيَانِ حَضَرْنَا عِنْدَ الْحَسَنِ بْنِ عَلِيٍّ أَبِي الْقَائِمِ ع فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ جَاءَنِي رَجُلٌ مِنْ إِخْوَانِنَا الشِّيعَةِ قَدِ امْتُحِنَ بِجُهَّالِ الْعَامَّةِ يَمْتَحِنُونَهُ فِي الْإِمَامَةِ وَ يُحَلِّفُونَهُ فَكَيْفَ يُصْنَعُ حَتَّى يَتَخَلَّصَ مِنْهُمْ فَقُلْتُ كَيْفَ يَقُولُونَ
(The book) ‘Al Ihtijaj’ – By this chain, the two reporters (see note below) said, ‘We were present with Al-Hassan Bin Ali-asws, father-asws of Al Qaim-ajfj. One of his-asws companions said to him-asws, ‘A man from our Shia brethren came to me and he had been tested by the ignorant general Muslims who tested him regarding the Imamate, and made him swear an oath and said, ‘How do I deal with it until I can finish off from them?’ So, I said to him: ‘How were they saying?’
قَالَ يَقُولُونَ لِي أَ تَقُولُ إِنَّ فُلَاناً هُوَ الْإِمَامُ بَعْدَ رَسُولِ اللَّهِ فَلَا بُدَّ لِي أَنْ أَقُولَ نَعَمْ وَ إِلَّا أَثْخَنُونِي ضَرْباً فَإِذَا قُلْتُ نَعَمْ قَالُوا لِي قُلْ وَ اللَّهِ
He said, ‘They were saying to me, ‘Are you saying that so and so, he is the imam after Rasool-Allah-saww?’ There was no escape for me from saying, ‘Yes’, or else they would thrash me with strikes. When I did say, ‘Yes’, they said to me, ‘Say, ‘By Allah-azwj!’
قُلْتُ فَإِذَا قُلْتَ لَهُمْ نَعَمْ تُرِيدُ بِهِ نَعَماً مِنَ الْأَنْعَامِ الْإِبِلِ وَ الْبَقَرِ وَ الْغَنَمِ
I said, ‘When you have said it (Na’am) to them intending by it animals (Na’am) from the camels, and the cows and the sheep.
وَ قُلْتُ فَإِذَا قَالُوا قُلْ وَ اللَّهِ فَقُلْ وَ اللَّهِ أَيْ وَلِيِّي تُرِيدُ فِي أَمْرٍ كَذَا فَإِنَّهُمْ لَا يُمَيِّزُونَ وَ قَدْ سَلِمْتَ
And I said, ‘When they say, ‘Say, ‘By Allah-azwj!’’, then say, ‘Walla’, i.e., turning back, intending, from such and such a matter, for they would not (be able to) differentiate, and you would be safe’.
فَقَالَ لِي فَإِنْ حَقَّقُوا عَلَيَّ وَ قَالُوا قُلْ وَ اللَّهْ وَ بَيِّنِ الْهَاءَ فَقُلْتَ قُلْ وَ اللَّهُ بِرَفْعِ الْهَاءِ فَإِنَّهُ لَا يَكُونُ يَمِيناً إِذَا لَمْ تَخْفِضْ
He said to me, ‘So there would be an achievement for me’, and they are saying, ‘Say, ‘By Allah-azwj!’, and manifested the (letter) ‘Ha’ (grammatical emphasis). I said, ‘Say, ‘By Allah‑azwj’ – raising the (letter) ‘Ha’ – for it would not happen to be an oath when the (letter) ‘Ha’ is not depressed’.
فَذَهَبَ ثُمَّ رَجَعَ إِلَيَّ فَقَالَ عَرَضُوا عَلَيَّ وَ حَلَّفُونِي فَقُلْتُ كَمَا لَقَّنْتَنِي
So he went, then returned to me and he said, ‘They showed up to me and made me swear an oath, and I said just as you-asws had indoctrinated (taught) me’.
فَقَالَ لَهُ الْحَسَنُ ع أَنْتَ كَمَا قَالَ رَسُولُ اللَّهِ الدَّالُّ عَلَى الْخَيْرِ كَفَاعِلِهِ لَقَدْ كَتَبَ اللَّهُ لِصَاحِبِكَ بِتَقِيَّتِهِ بِعَدَدِ كُلِّ مَنِ اسْتَعْمَلَ التَّقِيَّةَ مِنْ شِيعَتِنَا وَ مَوَالِينَا وَ مُحِبِّينَا حَسَنَةً وَ بِعَدَدِ كُلِّ مَنْ تَرَكَ التَّقِيَّةَ مِنْهُمْ حَسَنَةً أَدْنَاهَا حَسَنَةً لَوْ قُوبِلَ بِهَا ذُنُوبُ مِائَةِ سَنَةٍ لَغُفِرَتْ وَ لَكَ بِإِرْشَادِكَ إِيَّاهُ مِثْلُ مَا لَهُ.
Al-Hassan (Al-Askari-asws) said to him: ‘You as just as Rasool-Allah-saww said: ‘The pointer upon the goodness is like its doer’. Allah-azwj has Written for your companion due to his Taqiyya (dissimulation) – with the number of everyone who utilises the Taqiyya (dissimulation) – from our-asws Shias, and our-asws friends, and the ones who love us-asws, a good deed, and with a number of everyone who neglects the Taqiyya from them, a good deed, the least of these good deeds being such that if the sins of one hundred years are faced up to it, these would be Forgiven; and for you, by your guidance to him, would be the like of what would be for him’’.[31]
هما أبو يعقوب يوسف بن محمّد بن زياد، و أبو الحسن عليّ بن محمّد بن سيار، اللذان يروى عنهما محمّد بن القاسم المفسر تفسير الإمام العسكريّ عليه السلام.
Note – They are Abu Yaqoub Yusuf Bin Muhammad Bin Ziyad, and Abu Al-Hassan Ali Bin Muhammad Bin Sayyar, those from whom reported Muhammad Bin Al Qasim, the interpreter of the Tafsee Imam Hassan Al-Askari-asws.
29- سر، السرائر عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي الرَّجُلِ يُسْتَأْذَنُ عَلَيْهِ فَيَقُولُ لِجَارِيَتِهِ قُولِي لَيْسَ هُوَ هَاهُنَا قَالَ لَا بَأْسَ لَيْسَ بِكَذِبٍ.
(The book) – from Abdullah Bin Bukeyr,
‘From Abu Abdullah-asws regarding the man who had sought permission to see him-asws. He‑asws said to the maid: ‘Say, he-asws isn’t over here!’’ (Then) he-asws said: ‘There is no problem. It isn’t a lie’’.[32] (Derogatory and unclear)
30- قب، المناقب لابن شهرآشوب قَالَ كَهْمَشٌ قَالَ لِي جَابِرٌ الْجُعْفِيُ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقَالَ لِي مِنْ أَيْنَ أَنْتَ فَقُلْتُ مِنْ أَهْلِ الْكُوفَةِ قَالَ مِمَّنْ قُلْتُ مِنْ جُعْفِيٍّ قَالَ مَا أَقْدَمَكَ إِلَى هَاهُنَا قُلْتُ طَلَبُ الْعِلْمِ قَالَ مِمَّنْ قُلْتُ مِنْكَ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub – Kahmash said, ‘Jabir Al Jufy said to me,
‘I entered to see Abu Ja’far-asws. He-asws said to me: ‘Where are you from?’ I said, ‘From people of Al-Kufa’. He-asws said: ‘From who?’ I said, ‘From (clan of) Jufy’. He-asws said: ‘What made you come over here?’ I said, ‘To seek the knowledge’. He-asws said: ‘From who?’ I said, ‘From you-asws!’
قَالَ فَإِذَا سَأَلَكَ أَحَدٌ مِنْ أَيْنَ أَنْتَ فَقُلْ مِنْ أَهْلِ الْمَدِينَةِ قُلْتُ أَ يَحِلُّ لِي أَنْ أَكْذِبَ قَالَ لَيْسَ هَذَا كَذِباً مَنْ كَانَ فِي مَدِينَةٍ فَهُوَ مِنْ أَهْلِهَا حَتَّى يَخْرُجَ.
He-asws said: ‘Whenever someone asks you, where you are from, so say, ‘From the people of Al-Medina’’. I said, ‘Is it permissible for me to lie?’ He-asws said: ‘This isn’t a lie. One who was from Medina, so he is from its people until he comes out’’.[33]
كش، رجال الكشي جَبْرَئِيلُ بْنُ أَحْمَدَ عَنِ الشُّجَاعِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ مِثْلَهُ.
(The book) ‘Rijal’ of Al Kashy – Jibraeel Bin Ahmad, from Al Shujaie, from Muhammad Bin Al-Husayn, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir
‘Similar to it’’.[34]
32- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ خَالِهِ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص زِينَةُ الْحَدِيثِ الصِّدْقُ.
‘Kitab Al Imamat Wa Al Tabseera’ – from Muhammad Bin Abdullah, from Muhammad Bin Ja’far Al Razzaz, from his maternal uncle Ali Bin Muhammad, from Amro Bin Usman Al Khazzaz, 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: ‘Adornment of the narration is the truthfulness’’.[35]
باب 61 الشكر
CHAPTER 61 – THE THANKING
الآيات
The Verses
البقرة يا بَنِي إِسْرائِيلَ اذْكُرُوا نِعْمَتِيَ الَّتِي أَنْعَمْتُ عَلَيْكُمْ في مواضع
(Surah) Al Baqrah – O Children of Israel! Recall My Bounties which I Bestowed upon you [2:40] – in places.
و قال تعالى لَعَلَّكُمْ تَشْكُرُونَ
And the Exalted Said: so that you might be grateful [2:52]
و قال تعالى وَ اشْكُرُوا لِي وَ لا تَكْفُرُونِ
And the Exalted Said: and be thankful to Me, and do not be disbelieving [2:152]
و قال وَ لَعَلَّكُمْ تَشْكُرُونَ
And Said: and perhaps you would be thanking [2:185]
و قال تعالى وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَشْكُرُونَ
And the Exalted Said: but most of the people are not grateful [2:243]
آل عمران وَ سَيَجْزِي اللَّهُ الشَّاكِرِينَ
(Surah) Aal-e-Imran-as – and Allah would be Recompensing the grateful [3:144]
و قال وَ سَنَجْزِي الشَّاكِرِينَ
And Said: and We will be Rewarding the grateful’ [3:145].
النساء ما يَفْعَلُ اللَّهُ بِعَذابِكُمْ إِنْ شَكَرْتُمْ وَ آمَنْتُمْ وَ كانَ اللَّهُ شاكِراً عَلِيماً
(Surah) Al Nisaa – Allah will not Deal out your Punishment if you are grateful and believe; and Allah was always Grateful, Knowing [4:147]
المائدة وَ لِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Maidah – and He Wants to Clean you and to Complete His Favour upon you, perhaps you would be grateful [5:6]
و قال وَ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ
And Said: And recall the Favour of Allah on you [5:7]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ
And the Exalted Said: O you who believe! Recall the Favours of Allah upon you [5:11]
و قال سبحانه وَ إِذْ قالَ مُوسى لِقَوْمِهِ يا قَوْمِ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ
And the Glorious Said: And when Musa said to his people: ‘O people! Recall the Favour of Allah upon you [5:20]
و قال تعالى إِذْ قالَ اللَّهُ يا عِيسَى ابْنَ مَرْيَمَ اذْكُرْ نِعْمَتِي عَلَيْكَ وَ عَلى والِدَتِكَ
And the Exalted Said: And when Allah Said: “O Isa son of Maryam! Did you say to the people: ‘Take me and my mother [5:116]
(Surah) Al Anaam – Isn’t Allah more Knowing with the grateful ones? [6:53]
الأنعام أَ لَيْسَ اللَّهُ بِأَعْلَمَ بِالشَّاكِرِينَ
And the Exalted Said: Isn’t Allah more Knowing with the grateful ones? [6:53]
و قال تعالى قُلْ مَنْ يُنَجِّيكُمْ مِنْ ظُلُماتِ الْبَرِّ وَ الْبَحْرِ تَدْعُونَهُ تَضَرُّعاً وَ خُفْيَةً لَئِنْ أَنْجانا مِنْ هذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ
And the Exalted Said: Say: ‘Who can rescue you from the darkness of the land and the sea? You are supplicating to Him beseeching and in private, ‘If He Rescues us from this, we will happen to be from the grateful ones [6:63]
قُلِ اللَّهُ يُنَجِّيكُمْ مِنْها وَ مِنْ كُلِّ كَرْبٍ ثُمَّ أَنْتُمْ تُشْرِكُونَ
Say: ‘Allah Rescues you from these and from every distress, then you are associating’ [6:64]
الأعراف وَ لَقَدْ مَكَّنَّاكُمْ فِي الْأَرْضِ وَ جَعَلْنا لَكُمْ فِيها مَعايِشَ قَلِيلًا ما تَشْكُرُونَ
(Surah) Al Araaf – And We have Enabled you in the earth and We Made livelihood for you therein. very few are thankful [7:10]
و قال كَذلِكَ نُصَرِّفُ الْآياتِ لِقَوْمٍ يَشْكُرُونَ
And Said: like that We Use the Signs for a people who are grateful [7:58]
و قال فَاذْكُرُوا آلاءَ اللَّهِ لَعَلَّكُمْ تُفْلِحُونَ
And Said: therefore, remember the Favours of Allah perhaps you would be successful’ [7:69]
و قال فَاذْكُرُوا آلاءَ اللَّهِ وَ لا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ
And Said: Therefore, remember the Favour of Allah and do not make mischief in the land as corrupters’ [7:74]
و قال فَخُذْ ما آتَيْتُكَ وَ كُنْ مِنَ الشَّاكِرِينَ
And Said: therefore, take what I Give you and be from the grateful ones!” [7:144]
الأنفال وَ اذْكُرُوا إِذْ أَنْتُمْ قَلِيلٌ مُسْتَضْعَفُونَ فِي الْأَرْضِ إلى قوله تعالى لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Anfaal – And remember when you were few, weakened in the land, – up to His-azwj Words – perhaps you would be grateful [8:26]
يونس إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَ لكِنَّ أَكْثَرَهُمْ لا يَشْكُرُونَ
(Surah) Yunus-as – Surely, Allah is with Grace upon the people, but most of them are not grateful [10:60]
إبراهيم إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ وَ إِذْ قالَ مُوسى لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إلى قوله تعالى وَ إِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ
(Surah) Ibrahim-as – Surely in that are Signs for every patient, grateful one” [14:5] And when Musa said to his people: ‘Recall the Favours of Allah upon you [14:6] – up to Words of the Exalted – And when your Lord Proclaimed: “If you are grateful, I would Increase it for you, and if you are ungrateful, then My Punishment is Severe” [14:7]
و قال تعالى وَ إِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لا تُحْصُوها
And the Exalted Said: and if you were to count the Favours of Allah, you would not (be able to) number these [14:34].
و قال وَ ارْزُقْهُمْ مِنَ الثَّمَراتِ لَعَلَّهُمْ يَشْكُرُونَ
And Said: and Sustain them from the fruits, perhaps they would be grateful [14:37]
النحل وَ جَعَلَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Nahl – and Made for you the hearing, and the sight, and the heart, perhaps you would be grateful [16:78]
و قال تعالى كَذلِكَ يُتِمُّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تُسْلِمُونَ
And the Exalted Said: Like that He Completes His Favours upon you, perhaps you would be submitting [16:81]
و قال وَ اشْكُرُوا نِعْمَتَ اللَّهِ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ
And Said: and be thankful for the Favours of Allah if it Him you were worshipping [16:114]
و قال تعالى في إبراهيم ع شاكِراً لِأَنْعُمِهِ اجْتَباهُ وَ هَداهُ إِلى صِراطٍ مُسْتَقِيمٍ
And He-azwj Said regarding Ibrahim-as: Grateful for His Favours. He Chose him and Guided him to the Straight Path [16:121]
الإسراء إِنَّهُ كانَ عَبْداً شَكُوراً
(Surah) Al Isra’a – Surely, he was a grateful servant [17:3]
الأنبياء فَهَلْ أَنْتُمْ شاكِرُونَ
(Surah) Al Anbiya-as – Will you then be grateful? [21:80]
الحج كَذلِكَ سَخَّرْناها لَكُمْ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Hajj – Like that, We Subject these for you, perhaps you would be thankful [22:36]
المؤمنون وَ هُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَ الْأَبْصارَ وَ الْأَفْئِدَةَ قَلِيلًا ما تَشْكُرُونَ
(Surah) Al Mominoun – And He is the One Who Produced for you the hearing, and the sight, and the emotions. Little it is what you are thanking for [23:78]
النمل فَلَمَّا رَآهُ مُسْتَقِرًّا عِنْدَهُ قالَ هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ وَ مَنْ شَكَرَ فَإِنَّما يَشْكُرُ لِنَفْسِهِ وَ مَنْ كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
(The book) Al Naml – So when he saw it settled in his presence, he said: ‘This is from the Grace of my Lord to Try me whether I am grateful or ungrateful. And one who is grateful, so rather he is grateful for himself, and one who is ungrateful, so my Lord is Needless, Benevolent [27:40]
و قال تعالى وَ لَكِنَّ أَكْثَرَهُمْ لا يَشْكُرُونَ
But most of them are not thankful [27:73]
القصص وَ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Qasas – and perhaps you would be thankful [28:73]
الروم وَ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Roum – and perhaps you would be thankful [30:46]
لقمان وَ لَقَدْ آتَيْنا لُقْمانَ الْحِكْمَةَ أَنِ اشْكُرْ لِلَّهِ وَ مَنْ يَشْكُرْ فَإِنَّما يَشْكُرُ لِنَفْسِهِ وَ مَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ
(Surah) Luqman-as – And We had Given the Wisdom to Luqman: “Be thankful to Allah!” And one who is grateful, so rather he is grateful for his own self, and one who is ungrateful, then Allah is Needless, Praised [31:12]
إلى قوله تعالى أَنِ اشْكُرْ لِي وَ لِوالِدَيْكَ إِلَيَّ الْمَصِيرُ
Up to Words of the Exalted: “Be thankful to Me and to your parents! To Me is the destination” [31:14].
و قال تعالى أَ لَمْ تَرَوْا أَنَّ اللَّهَ سَخَّرَ لَكُمْ ما فِي السَّماواتِ وَ ما فِي الْأَرْضِ وَ أَسْبَغَ عَلَيْكُمْ نِعَمَهُ ظاهِرَةً وَ باطِنَةً
And the Exalted Said: Do you not see that Allah has Subdued to you whatever is in the skies and whatever is in the earth, and Bestowed upon you His Bounties, apparent and hidden? [31:20]
و قال تعالى إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
And the Exalted Said: Surely, there are Signs in that for every patient, grateful one [31:31]
التنزيل قَلِيلًا ما تَشْكُرُونَ
(Surah) Al Tanzeel – . Little is what you are thanking [32:9]
سبأ اعْمَلُوا آلَ داوُدَ شُكْراً وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ
(Surah) Saba – Work gratefully, family of Dawood, and a few from My servants are grateful [34:13]
و قال تعالى كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَ اشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَ رَبٌّ غَفُورٌ
And the Exalted Said: “Eat from the sustenance of your Lord and be thankful to Him!” A good city and a Forgiving Lord [34:15]
إلى قوله تعالى إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
Up to Words of the Exalted: Surely, there are Signs in that for every patient, grateful one [34:19]
فاطر يا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَتَ اللَّهِ عَلَيْكُمْ
(Surah) Fatir – O you people! Recall the Favour of Allah upon you. [35:3]
و قال تعالى وَ لَعَلَّكُمْ تَشْكُرُونَ
And the Exalted Said: and perhaps you would be thankful [35:12]
يس أَ فَلا يَشْكُرُونَ
(Surah) Yaseen – So will they not be thankful? [36:35]
الزمر وَ إِنْ تَشْكُرُوا يَرْضَهُ لَكُمْ
(Surah) Al Zumar – and if you are grateful, He would be Pleased for you. [39:7]
و قال تعالى بَلِ اللَّهَ فَاعْبُدْ وَ كُنْ مِنَ الشَّاكِرِينَ
And the Exalted Said: But you (people) should worship Allah and be from the grateful ones’ [39:66]
المؤمن إِنَّ اللَّهَ لَذُو فَضْلٍ عَلَى النَّاسِ وَ لكِنَّ أَكْثَرَ النَّاسِ لا يَشْكُرُونَ
(Surah) Al Momin – Allah is with Grace upon the people, but most of the people are not grateful [40:61]
حمعسق إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
(Surah) Al Shura – Surely, there are Signs in that for every patient, grateful one [42:33]
الجاثية وَ لَعَلَّكُمْ تَشْكُرُونَ
(Surah) Al Jasiyah – and perhaps you would be grateful [45:12]
القمر كَذلِكَ نَجْزِي مَنْ شَكَرَ.
(Surah) Al Qamar – Like that do We Recompense one who is thankful [54:35]
1- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الطَّاعِمُ الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الصَّائِمِ الْمُحْتَسِبِ وَ الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمَحْرُومِ الْقَانِعِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said ‘Rasool-Allah-saww said: ‘The feeder of a thankful, for him would be from the Recompense like a Recompense of the fasting one, the anticipator, and the excuser of the thankful, for him from the Recompense like Recompense of the patient one being afflicted, and the giver to the thankful, for him from the Recompense would be like a Recompense of the depriving one, the content’’.[36]
تبيين وَ كَذَا الْعِبَادَةُ كَمَا قَالَ سَيِّدُ الْعَابِدِينَ وَ الْعَارِفِينَ وَ الشَّاكِرِينَ ص لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ.
Clarification – And like that is the worship just as Chief of the worshippers and the Gnostics and the thankful (Ali Bin Al-Husayn-asws) said: ‘The Praise upon You-azwj cannot be counted. You-azwj are just as You-azwj have Praised Yourself-azwj’.
وَ قَالَ ص مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ وَ مَا عَرَفْنَاكَ حَقَّ مَعْرِفَتِكَ.
And he-saww said: ‘I-saww have not worshipped You-azwj and is the right of worshipping You-azwj, and I-saww have not recognised You-azwj as is the right of recognising You-azwj’.
2- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْهُ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَابَ شُكْرٍ فَخَزَنَ عَنْهُ بَابَ الزِّيَادَةِ.
(The book) ‘Al Kafi’ – By the previous chain,
‘From him-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj does not Open a door of thanks upon a servant and Keeps the door of increase away from him’’.[37]
3- كا، الكافي عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص عِنْدَ عَائِشَةَ لَيْلَتَهَا فَقَالَتْ يَا رَسُولَ اللَّهِ ص لِمَ تُتْعِبُ نَفْسَكَ وَ قَدْ غَفَرَ اللَّهُ لَكَ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَ ما تَأَخَّرَ
(The book) ‘Al Kafi’ – from Humeyd Bin Ziyad, from Al-Hassan Bin muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww was with Ayesha during her night. She said, ‘O Rasool-Allah-saww! Why are you-saww tiring yourself-saww and Allah-azwj has already Forgiven you-saww what has preceded from your sins and what is delayed, [48:2]?’
فَقَالَ يَا عَائِشَةُ أَ لَا أَكُونُ عَبْداً شَكُوراً
He-saww said: ‘O Ayesha! Should I-saww not be a thankful servant?’
قَالَ وَ كَانَ رَسُولُ اللَّهِ ص يَقُومُ عَلَى أَطْرَافِ أَصَابِعِ رِجْلَيْهِ فَأَنْزَلَ اللَّهُ سُبْحَانَهُ طه ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى.
He-asws said: ‘And Rasool-Allah-saww used to stand upon toes of his-saww legs, so Allah-azwj the Glorious Revealed: Ta Ha [20:1] We have not Revealed the Quran unto you for you to be distressed [20:2]’’.[38]
إيضاح وَ يُؤَيِّدُهُ مَا رَوَاهُ الْمُفَضَّلُ بْنُ عُمَرَ عَنِ الصَّادِقِ ع قَالَ: سَأَلَهُ رَجُلٌ عَنْ هَذِهِ الْآيَةِ فَقَالَ وَ اللَّهِ مَا كَانَ لَهُ ذَنْبٌ وَ لَكِنَّ اللَّهَ سُبْحَانَهُ ضَمِنَ لَهُ أَنْ يَغْفِرَ ذُنُوبَ شِيعَةِ عَلِيٍّ ع مَا تَقَدَّمَ مِنْ ذَنْبِهِمْ وَ مَا تَأَخَّرَ.
Clarification – And what supports is what is reported by Al Mufazzal Bin Umar, from Al-Sadiq‑asws, he (the narrator) said, ‘A man asked him-asws about this Verse, so he-asws said: ‘By Allah-azwj! There was no sin for him-saww, but Allah-azwj the Glorious Guaranteed to him-saww that He-azwj will Forgive for him-saww sins of the Shias of Ali-asws, whatever had preceded from their sins and whatever have been delayed’’.
وَ رَوَى عُمَرُ بْنُ يَزِيدَ عَنْهُ ع قَالَ: مَا كَانَ لَهُ ذَنْبٌ وَ لَا هَمٌّ بِذَنْبٍ وَ لَكِنَّ اللَّهَ حَمَّلَهُ ذُنُوبَ شِيعَتِهِ ثُمَّ غَفَرَهَا لَهُ.
And it is reported by Umar Bin Yazeed, from him-asws: ‘There was no sin for him-saww, nor had he-saww thought of sinning, but Allah-azwj Loaded upon him-saww sins of his-saww Shias, then Forgave these for him-saww’.
أقول وَ قَدْ رَوَى الصَّدُوقُ فِي الْعُيُونِ بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الْجَهْمِ قَالَ: حَضَرْتُ مَجْلِسَ الْمَأْمُونِ وَ عِنْدَهُ الرِّضَا ع فَقَالَ لَهُ الْمَأْمُونُ يَا ابْنَ رَسُولِ اللَّهِ ص أَ لَيْسَ مِنْ قَوْلِكَ أَنَّ الْأَنْبِيَاءَ مَعْصُومُونَ قَالَ بَلَى
I (Majlisi) am saying, ‘And Al Sadouq has reported in ‘Al Uyoun’, by his chain, from Ali Bin Muhammad Bin Al Jahm who said,
‘I attended a gathering of Al Mamoun, and Al-Reza-asws was in his-asws presence. Al Mamoun said to him-asws, ‘O son-asws of Rasool-Allah-saww! Isn’t it from your-asws words that the Prophets-as are infallible?’ He-asws said: ‘Yes’.
قَالَ فَمَا مَعْنَى قَوْلِ اللَّهِ لِيَغْفِرَ لَكَ اللَّهُ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَ ما تَأَخَّرَ
He said, ‘So what is the meaning of Words of Allah-azwj: what has preceded from your sins and what is delayed, [48:2]?’
قَالَ الرِّضَا ع لَمْ يَكُنْ أَحَدٌ عِنْدَ مُشْرِكِي مَكَّةَ أَعْظَمَ ذَنْباً مِنْ رَسُولِ اللَّهِ ص لِأَنَّهُمْ كَانُوا يَعْبُدُونَ مِنْ دُونِ اللَّهِ ثَلَاثَمِائَةٍ وَ سِتِّينَ صَنَماً فَلَمَّا جَاءَهُمْ ص بِالدَّعْوَةِ إِلَى كَلِمَةِ الْإِخْلَاصِ كَبُرَ ذَلِكَ عَلَيْهِمْ وَ عَظُمَ قَالُوا أَ جَعَلَ الْآلِهَةَ إِلهاً واحِداً إِنَّ هذا لَشَيْءٌ عُجابٌ إِلَى قَوْلِهِ إِنْ هذا إِلَّا اخْتِلاقٌ
Al-Reza-asws said: ‘There did not happen to be anyone in the view of Polytheists of Makkah of mightier sin (offence) than Rasool-Allah-saww (Nouzo Billah), because they were worshipping three hundred and sixty idols, from besides Allah-azwj. When he-saww came to them to Makkah with the call to the sincere word, that was grievous upon them and mighty. They said, Is he making the gods to be One God? Surely this is a strange thing!’ [38:5] – up to His-azwj Words: Surely this is only a fabrication’ [38:7].
فَلَمَّا فَتَحَ اللَّهُ تَعَالَى عَلَى نَبِيِّهِ مَكَّةَ قَالَ لَهُ يَا مُحَمَّدُ إِنَّا فَتَحْنا لَكَ فَتْحاً مُبِيناً لِيَغْفِرَ لَكَ اللَّهُ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَ ما تَأَخَّرَ عِنْدَ مُشْرِكِي أَهْلِ مَكَّةَ بِدُعَائِكَ إِلَى تَوْحِيدِ اللَّهِ فِيمَا تَقَدَّمَ وَ مَا تَأَخَّرَ
When Allah-azwj the Exalted Opened (Conquered) Makkah for His-azwj Prophet-saww, Said to him-saww: ‘O Muhammad-saww! Surely, We Opened for you a clear victory [48:1] For Allah to Forgive you what has preceded from your sins and what is delayed, [48:2] in the view of Polytheists of people of Makkah, by your-saww calling to the Tawheed of Allah-azwj, regarding what has proceeded and what is delayed.
لِأَنَّ مُشْرِكِي مَكَّةَ أَسْلَمَ بَعْضُهُمْ وَ خَرَجَ بَعْضُهُمْ عَنْ مَكَّةَ وَ مَنْ بَقِيَ مِنْهُمْ لَمْ يَقْدِرْ عَلَى إِنْكَارِ التَّوْحِيدِ عَلَيْهِ إِذَا دَعَا النَّاسَ إِلَيْهِ فَصَارَ ذَنْبُهُ عِنْدَهُمْ فِي ذَلِكَ مَغْفُوراً بِظُهُورِهِ عَلَيْهِمْ
(This is) because Polytheists of Makkah, some of them became Muslims and some of them went out from Makkah, and the ones from them who remain were not able upon denying the Tawheed to him-saww when he-saww called the people to it. Thus, his-saww sins (offences) with them regarding that became forgiven due to his-saww prevailing upon them’.
فَقَالَ الْمَأْمُونُ لِلَّهِ دَرُّكَ يَا أَبَا الْحَسَنِ.
Al-Mamoun said, ‘For Allah-azwj is to Make you know, O Abu Al-Hassan-asws!’’
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ فِي تَفْسِيرِهِ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا كَانَ رَسُولُ اللَّهِ ص إِذَا صَلَّى قَامَ عَلَى أَصَابِعِ رِجْلَيْهِ حَتَّى تَوَرَّمَ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى طه بِلُغَةِ طَيِّئٍ يَا مُحَمَّدُ ما أَنْزَلْنا الْآيَةَ.
And it is reported by Ali Bin Ibrahim in his Tafseer, by his chian,
‘From Abu Ja’far-asws and Abu Abdullah-asws both having said: ‘It was so that whenever Rasool-Allah-saww prayed Salat, stood upon the toes of his-saww legs until they were swollen. So Allah-azwj Blessed and Exalted Revealed: Ta Ha [20:1], in the language of Tayyi (a tribe of Al-Yemen), ‘O Muhammad-saww!We have not Revealed [20:2] – the Verse’’.
وَ رَوَى الصَّدُوقُ رَحِمَهُ اللَّهُ فِي مَعَانِي الْأَخْبَارِ بِإِسْنَادِهِ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنِ الصَّادِقِ ع فِي حَدِيثٍ طَوِيلٍ قَالَ فِيهِ فَأَمَّا طه فَاسِمٌ مِنْ أَسْمَاءِ النَّبِيِّ ص وَ مَعْنَاهُ يَا طَالِبَ الْحَقِّ الْهَادِيَ إِلَيْهِ ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى بَلْ لِتَسْعَدَ.
And it is reported by Al Sadouq, may Allah-azwj have Mercy on him, in ‘Ma’any Al Akhbar’, by his chian from Sufyan Al Sowry,
‘From Al-Sadiq-asws in a lengthy Hadeeth having said in it: ‘As for Ta Ha [20:1], it is a name from the names of the Prophet-saww, and it’s meaning is, ‘O seeker of the truth, the guide to Him-azwj’ – We have not Revealed the Quran unto you for you to be distressed [20:2], but to be happy by it’’.
وَ رَوَى الطَّبْرِسِيُّ فِي الِاحْتِجَاجِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ لَقَدْ قَامَ رَسُولُ اللَّهِ ص عَشْرَ سِنِينَ عَلَى أَطْرَافِ أَصَابِعِهِ حَتَّى تَوَرَّمَتْ قَدَمَاهُ وَ اصْفَرَّ وَجْهُهُ يَقُومُ اللَّيْلَ أَجْمَعَ حَتَّى عُوتِبَ فِي ذَلِكَ فَقَالَ اللَّهُ عَزَّ وَ جَلَ طه ما أَنْزَلْنا عَلَيْكَ الْقُرْآنَ لِتَشْقى بَلْ لِتَسْعَدَ بِهِ الْخَبَرَ.
And it is reported by Al Tabarsee in ‘Al Ihtijaj’ –
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws said: ‘And Rasool-Allah-saww had been standing upon the edges of his-saww toes for twenty years until his-saww feet were swollen and his-saww face paled, standing the entirety night being fatigued in that. Allah-azwj Mighty and Majestic Said: Ta Ha [20:1] We have not Revealed the Quran unto you for you to be distressed [20:2], but to be happy with it’ – the Hadeeth’’.
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْبَغْدَادِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِسْحَاقَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ اشْكُرْ مَنْ أَنْعَمَ عَلَيْكَ وَ أَنْعِمْ عَلَى مَنْ شَكَرَكَ فَإِنَّهُ لَا زَوَالَ لِلنَّعْمَاءِ إِذَا شُكِرَتْ وَ لَا بَقَاءَ لَهَا إِذَا كُفِرَتْ وَ الشُّكْرُ زِيَادَةٌ فِي النِّعَمِ وَ أَمَانٌ مِنَ الْغِيَرِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ja’far Bin Muhammad Al Baghdady, from Abdullah Bin Is’haq Al Ja’fari,
‘From Abu Abdullah-asws having said: ‘It is written in the Torah: ‘Thank the one who confers upon you, and confer upon the one thanks you, for there is no decline to the bounties when it is thanked for, nor is there any lasting for it when they are denied; and the thanking increases in the bounties and is a safety from the changing’’.[39]
5- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَعْقُوبَ بْنِ سَالِمٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع أَوْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ مَا لِلْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَالْمَحْرُومِ الْقَانِعِ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from Muhammad Bin Ali, from Ali Bin Asbat, from Yaqoub Bin Salim, from a man,
‘From Abu Ja’far-asws or Abu Abdullah-asws having said: ‘The excuser of the thankful one, there would be for him from the Recompense what is for the afflicted patient one, and the giver to the thankful, there would be for him from the Recompense like the (self) depriving one, the content’’.[40]
6- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ دَاوُدَ بْنِ الْحُصَيْنِ عَنْ فَضْلٍ الْبَقْبَاقِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ أَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ قَالَ الَّذِي أَنْعَمَ عَلَيْكَ بِمَا فَضَّلَكَ وَ أَعْطَاكَ وَ أَحْسَنَ إِلَيْكَ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Al Bazanty, from Dawood Bin Al-Husayn, from Fazl Al Baqbaq who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And as for the Favour of your Lord, so do announce (it) [93:11]. He-asws said: ‘Which has been Conferred upon you-saww with what He-azwj has Merited you-saww, and Given you-saww, and Favoured to you-saww’.
ثُمَّ قَالَ فَحَدِّثْ بِدِينِهِ وَ مَا أَعْطَاهُ اللَّهُ وَ مَا أَنْعَمَ بِهِ عَلَيْهِ.
Then he-asws said: ‘He-saww should announce his-saww religion and what Allah-azwj had Given him-saww and what He-azwj had Conferred with upon him-saww’’. [41]
بيان وَ قَالَ الصَّادِقُ ع مَعْنَاهُ فَحَدِّثْ بِمَا أَعْطَاكَ اللَّهُ وَ فَضَّلَكَ وَ رَزَقَكَ وَ أَحْسَنَ إِلَيْكَ وَ هَدَاكَ.
Explanation – And Al-Sadiq-asws said: ‘It’s meaning is, ‘Announce what Allah-azwj has Given you-saww, and Merited you-saww, and Graced you-saww, and Favoured to you-saww, and Guided you-saww’.
7- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع هَلْ لِلشُّكْرِ حَدٌّ إِذَا فَعَلَهُ الْعَبْدُ كَانَ شَاكِراً قَالَ نَعَمْ قُلْتُ مَا هُوَ
(The book) ‘Al Kafi’ – from the numer, from Al Barqy, from Ismail Bin Mihran, from Sayf Bin Ameyra, from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Is there a limit for the thanking when the servant does it, he would have been thankful?’ He-asws said: ‘Yes’. I said, ‘What is it?’
قَالَ يَحْمَدُ اللَّهَ عَلَى كُلِّ نِعْمَةٍ عَلَيْهِ فِي أَهْلٍ وَ مَالٍ وَ إِنْ كَانَ فِيمَا أَنْعَمَ عَلَيْهِ فِي مَالِهِ حَقٌّ أَدَّاهُ
He-asws said: ‘He should praise Allah-azwj upon every bounty upon him, in family and wealth, and even if there were to be in his wealth a right, he has to pay it regarding what he has been Favoured upon.
وَ مِنْهُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ مِنْهُ قَوْلُهُ تَعَالَى رَبِّ إِنِّي لِما أَنْزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ وَ مِنْهُ قَوْلُهُ تَعَالَى رَبِّ أَنْزِلْنِي مُنْزَلًا مُبارَكاً وَ أَنْتَ خَيْرُ الْمُنْزِلِينَ وَ قَوْلُهُ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَ أَخْرِجْنِي مُخْرَجَ صِدْقٍ وَ اجْعَلْ لِي مِنْ لَدُنْكَ سُلْطاناً نَصِيراً.
And from it are Words of Allah-azwj Mighty and Majestic: ‘Glory be to the One Who Subjugated this one for us, and we were not capable for it [43:13]; and from it are Words of the Exalted: ‘Lord! I stand in need of whatever good You may Send down upon me’ [28:24]; and from it are Words of the Exalted: And say: ‘Lord! Disembark me in a Blessed landing, and you are the best of the Landers’ [23:29]; and His-azwj Words: And say: ‘Lord! Cause me to enter a correct entrance, and Cause me to go exit a correct exit, and Make for me from Yourself a (Divine) Authority, a persistent helper [17:80]’’.[42]
إيضاح وَ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ذِكْرُ النِّعْمَةِ أَنْ تَقُولَ الْحَمْدُ لِلَّهِ الَّذِي هَدَانَا لِلْإِسْلَامِ وَ عَلَّمَنَا الْقُرْآنَ وَ مَنَّ عَلَيْنَا بِمُحَمَّدٍ ص وَ تَقُولُ بَعْدَهُ سُبْحانَ الَّذِي سَخَّرَ لَنا هذا إِلَى قَوْلِهِ وَ إِنَّا إِلى رَبِّنا لَمُنْقَلِبُونَ.
Clarification – And it is reported by Al-Ayyashi, by his chain, from Abu Abdullah-asws having said: ‘Mentioning the bounty is that you should be saying, ‘The Praise is for Allah-azwj Who has Guided us to Al-Islam, and Taught us the Quran, and Conferred upon us with Muhammad-saww’, and you should be saying after it, ‘‘Glory be to the One Who Subjugated this one for us, [43:13] – up to His-azwj Words: And we would be returning to our Lord’ [43:14]’’.
وَ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: وَ اللَّهِ مَا سَأَلَهُ إِلَّا خُبْزاً يَأْكُلُهُ لِأَنَّهُ كَانَ يَأْكُلُ بَقْلَةَ الْأَرْضِ وَ لَقَدْ كَانَتْ خُضْرَةُ الْبَقْلِ تُرَى مِنْ شَفِيفِ صِفَاقِ بَطْنِهِ لِهُزَالِهِ وَ تَشَذُّبِ لَحْمِهِ.
And it is reported from Amir Al-Momineen-asws having said: ‘By Allah-azwj! He-as had not asked Him-azwj except for bread to eat, because he-as was eating vegetables of the earth, and it was so that the greenery of the vegetables, it could be seen from the skin of his-as belly due to its flesh having shrunk’’.
8- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ مَنْ حَمِدَ اللَّهَ عَلَى النِّعْمَةِ فَقَدْ شَكَرَهُ وَ كَانَ الْحَمْدُ أَفْضَلَ مِنْ تِلْكَ النِّعْمَةِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muammar Bin Khallad who said,
‘I heard Abu Al-Hassan-asws, may the Salawaat of Allah-azwj be upon him-asws saying: ‘One who praises Allah-azwj upon the bounty, so he has thanked Him-azwj, and the praise is superior to that bounty’’.[43]
9- كا، الكافي عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ بِنِعْمَةٍ صَغُرَتْ أَوْ كَبُرَتْ فَقَالَ الْحَمْدُ لِلَّهِ إِلَّا أَدَّى شُكْرَهَا.
(The book) ‘Al Kafi’ – from Muhammad Bin Ahmad, from Ali Bin Al Hakam, from Safwan Al Jammal,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Allah-azwj has not Conferred a bounty upon a servant, small or large, so he said, ‘The Praise is for Allah-azwj’, except he would have fulfilled its thanks’’.[44]
10- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ أَبِي الْحَسَنِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَعَرَفَهَا بِقَلْبِهِ فَقَدْ أَدَّى شُكْرَهَا.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Al Qasim Bin Muhammad, from Ismail Bin Abu Al-Hassan, from a man,
‘From Abu Abdullah-asws having said: ‘One Allah-azwj Confers upon with a bounty, so he recognises it by his heart, so he has fulfilled its thanks’’.[45]
11- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الرَّجُلَ مِنْكُمْ لَيَشْرَبُ الشَّرْبَةَ مِنَ الْمَاءِ فَيُوجِبُ اللَّهُ لَهُ بِهَا الْجَنَّةَ
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The man from you would be drinking the drink of water, so Allah-azwj will Obligate the Paradise for him due to it!’
ثُمَّ قَالَ إِنَّهُ لَيَأْخُذُ الْإِنَاءَ فَيَضَعُهُ عَلَى فِيهِ فَيُسَمِّي ثُمَّ يَشْرَبُ فَيُنَحِّيهِ وَ هُوَ يَشْتَهِيهِ فَيَحْمَدُ ثُمَّ يَعُودُ فَيَشْرَبُ ثُمَّ يُنَحِّيهِ فَيَحْمَدُ اللَّهَ ثُمَّ يَعُودُ فَيَشْرَبُ ثُمَّ يُنَحِّيهِ فَيَحْمَدُ اللَّهَ فَيُوجِبُ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِهَا الْجَنَّةَ.
Then he-asws said: ‘Let him take the container and place it upon his mouth. He should name (Bismillah), then drink. Then he should remove it while he is still desiring it, so he praises Allah-azwj (Alhamdulillah), then repeat, so he drinks, then remove it, so he praises Allah-azwj, then repeat, so he drinks then removes it, so he praises Allah-azwj. Allah-azwj Mighty and Majestic will Obligate the Paradise for him due to it’’.[46]
12- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرْزُقَنِي مَالًا فَرَزَقَنِي وَ إِنِّي سَأَلْتُ اللَّهَ أَنْ يَرْزُقَنِي وَلَداً فَرَزَقَنِي وَ سَأَلْتُهُ أَنْ يَرْزُقَنِي دَاراً فَرَزَقَنِي وَ قَدْ خِفْتُ أَنْ يَكُونَ ذَلِكَ اسْتِدْرَاجاً
(The book) ‘Al Kafi’ – by the chain, from Ibn Abu Umeyr, from Al-Hassan Bin Atiyya, from Umar Bin Yazeed who said,
‘I said to Abu Abdullah-asws, ‘I asked Allah-azwj Mighty and Majestic to Grace me wealth, so He‑azwj Graced me, and I asked Him-azwj to Grace me a boy, so He-azwj Graced me, and I asked Him-azwj to Grace me a house, so He-azwj Graced me, and I am fearing that it might be gradual entrapment’.
فَقَالَ أَمَا وَ اللَّهِ مَعَ الْحَمْدِ فَلَا.
He-asws said: ‘By Allah-azwj! As for it being with the praising (Alhamdulillah), so no!’’[47]
13- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ قَالَ: خَرَجَ أَبُو عَبْدِ اللَّهِ ع مِنَ الْمَسْجِدِ وَ قَدْ ضَاعَتْ دَابَّتُهُ فَقَالَ لَئِنْ رَدَّهَا اللَّهُ عَلَيَّ لَأَشْكُرَنَّ اللَّهَ حَقَّ شُكْرِهِ
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Hammad Bin Usman who said,
‘Abu Abdullah-asws emerged from the Masjid and his-asws animal was lost. He-asws said: ‘If Allah-azwj were to Return it to me-asws, I-asws shall thank Allah-azwj as is the right of thanking Him-azwj’’.
قَالَ فَمَا لَبِثَ أَنْ أُتِيَ بِهَا فَقَالَ الْحَمْدُ لِلَّهِ
He (the narrator) said, ‘It was not long before he-asws was brought it. He-asws said: ‘The Praise is for Allah-azwj!’
فَقَالَ قَائِلٌ لَهُ جُعِلْتُ فِدَاكَ قُلْتَ لَأَشْكُرَنَّ اللَّهَ حَقَّ شُكْرِهِ
A speaker said to him-asws, ‘May I be sacrificed for you-asws! You-asws had said: ‘I-asws will thank Allah-azwj as is the right of thanking Him-azwj’!’
فَقَالَ أَبُو عَبْدِ اللَّهِ أَ لَمْ تَسْمَعْنِي قُلْتُ الْحَمْدُ لِلَّهِ.
Abu Abdullah-asws said: ‘Did you not listen to me-asws saying: ‘The Praise is for Allah-azwj’?’’[48]
14- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا وَرَدَ عَلَيْهِ أَمْرٌ يَسُرُّهُ قَالَ الْحَمْدُ لِلَّهِ عَلَى هَذِهِ النِّعْمَةِ وَ إِذَا وَرَدَ عَلَيْهِ أَمْرٌ يَغْتَمُّ بِهِ قَالَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Al Qasim Bin Yahya, from his grandfather Al-Hassan, from Al Musanna Al Hannat,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww was such that whenever a matter arrived to him-saww (which) cheered him-saww, he-saww said: ‘The Praise is for Allah-azwj upon this bounty!’ And whenever a matter arrived to him-asws he-saww gloomy due to it, said: ‘The Praise is for Allah-azwj upon every situation!’’[49]
توضيح قَدْ نُقِلَ أَنَّ عِيسَى ع مَرَّ عَلَى رَجُلٍ أَعْمَى مَجْذُومٍ مَبْرُوصٍ مَفْلُوجٍ فَسَمِعَ مِنْهُ يَشْكُرُ و يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِنْ بَلَاءٍ ابْتُلِيَ بِهِ أَكْثَرُ الْخَلْقِ
Clarification – It has been transmitted that Isa-as passed by a man who was blind, leper, with vitiligo, with (facial) paralysis. He-as heard from him thanking and saying, ‘The Praise is for Allah-azwj Who Granted me well-being from the afflictions many people have been afflicted with!’
فَقَالَ ع مَا بَقِيَ مِنْ بَلَاءٍ لَمْ يُصِبْكَ قَالَ عَافَانِي مِنْ بَلَاءٍ هُوَ أَعْظَمُ الْبَلَايَا وَ هُوَ الْكُفْرُ
He-asws said: ‘There has not remained from any affliction which has not afflicted you!’ He said, ‘He-azwj has Granted me wellbeing from the mightiest of afflictions, and it is the Kufr’.
فَمَسَّهُ ع فَشَفَاهُ اللَّهُ مِنْ تِلْكَ الْأَمْرَاضِ وَ حَسُنَ وَجْهُهُ فَصَاحَبَهُ وَ هُوَ يَعْبُدُ مَعَهُ.
He-as wiped (his-as hand on) him, and Allah-azwj Healed him from those diseases and Beautified his face. He accompanied him-as and he was worshipping with him-as’’.
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: تَقُولُ ثَلَاثَ مَرَّاتٍ إِذَا نَظَرْتَ إِلَى الْمُبْتَلَى مِنْ غَيْرِ أَنْ تُسْمِعَهُ الْحَمْدُ لِلَّهِ الَّذِي عَافَانِي مِمَّا ابْتَلَاكَ بِهِ وَ لَوْ شَاءَ فَعَلَ
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Abu Ayoub Al Khazzaz, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Whenever you look at the afflicted one, you should be saying three times from without him hearing it, ‘The Praise is for Allah-azwj Who Granted me well being from what He-azwj has Afflicted you and had He-azwj so Desired to would have Done so!’’
قَالَ مَنْ قَالَ ذَلِكَ لَمْ يُصِبْهُ ذَلِكَ الْبَلَاءُ أَبَداً.
He-asws said: ‘The one who says that, that affliction will not afflict him, ever!’’[50]
16- كا، الكافي عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ حَفْصٍ الْكُنَاسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ عَبْدٍ رَأَى مُبْتَلًى فَيَقُولُ الْحَمْدُ لِلَّهِ الَّذِي عَدَلَ عَنِّي مَا ابْتَلَاكَ بِهِ وَ فَضَّلَنِي عَلَيْكَ بِالْعَافِيَةِ اللَّهُمَّ عَافِنِي مِمَّا ابْتَلَيْتَهُ بِهِ إِلَّا لَمْ يُبْتَلَ بِذَلِكَ الْبَلَاءِ أَبَداً.
(The book) ‘Al Kafi’ – from Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Bin Sama’at, from someone else, from Aban Bin Usman, from Hafs Al Kunasy,
‘From Abu Abdullah-asws having said: ‘There is none from a servant who sees an afflicted one, so he says, ‘The Praise is for Allah-azwj Who Turned away from me what He-azwj has Afflicted you with and has Preferred me over you with the well-being! O Allah-azwj! Grant me well-being from what he has been afflicted with’, except he will not be afflicted with that, ever!’’[51]
17- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا رَأَيْتَ الرَّجُلَ قَدِ ابْتُلِيَ وَ أَنْعَمَ اللَّهُ عَلَيْكَ فَقُلِ اللَّهُمَّ إِنِّي لَا أَسْخَرُ وَ لَا أَفْخَرُ وَ لَكِنْ أَحْمَدُكَ عَلَى عَظِيمِ نَعْمَائِكَ عَلَيَ.
(The book) ‘Al Kafi’ – from the number ,from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Khalid Bin Najeeh,
‘From Abu Abdullah-asws having said: ‘Whenever you see a man to have been afflicted and Allah-azwj has Conferred upon you, then say, ‘O Allah-azwj! I am neither mocking nor am I priding, but I am praising You-azwj upon Your-azwj mighty bounty upon me!’’[52]
18- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ أَهْلَ الْبَلَاءِ فَاحْمَدُوا اللَّهَ وَ لَا تُسْمِعُوهُمْ فَإِنَّ ذَلِكَ يَحْزُنُهُمْ.
(The book) ‘Al Kafi’ – from the number, from Ahmad, from his father, from Haroun Bin Al Jahm, from Hafs Bin Umar,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Whenever you see afflicted people, then be praising Allah-azwj and do not let them be hearing it, for that would grieve them’’.[53]
19- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَسُولَ اللَّهِ ص كَانَ فِي سَفَرٍ يَسِيرُ عَلَى نَاقَةٍ لَهُ إِذْ نَزَلَ فَسَجَدَ خَمْسَ سَجَدَاتٍ فَلَمَّا رَكِبَ قَالُوا يَا رَسُولَ اللَّهِ إِنَّا رَأَيْنَاكَ صَنَعْتَ شَيْئاً لَمْ تَصْنَعْهُ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Usman Bin Isa, from Abdullah Bin Muskan,
‘Abu Abdullah-asws having said: ‘Rasool-Allah-saww was in a journey travelling upon a she-camel of his-saww when he-saww (spontaneously) descended and performed five Sajdahs. When he-saww rode (again), they said, ‘O Rasool-Allah-saww! We saw you-saww doing something we had not seen you doing it (before)!’
فَقَالَ نَعَمْ اسْتَقْبَلَنِي جَبْرَئِيلُ فَبَشَّرَنِي بِبِشَارَاتٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَسَجَدْتُ لِلَّهِ شُكْراً لِكُلِّ بُشْرَى سَجْدَةً.
He-saww said: ‘Yes. Jibraeel-as came to be with glad tidings from Allah-azwj Mighty and Majestic, so I performed Sajdah to Allah-azwj of thanks, one Sajdah for every glad tiding’’.[54]
20- كا، الكافي بِالْإِسْنَادِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا ذَكَرَ أَحَدُكُمْ نِعْمَةَ اللَّهِ جَلَّ وَ عَزَّ فَلْيَضَعْ خَدَّهُ عَلَى التُّرَابِ شُكْراً لِلَّهِ فَإِنْ كَانَ رَاكِباً فَلْيَنْزِلْ فَلْيَضَعْ خَدَّهُ عَلَى التُّرَابِ وَ إِنْ لَمْ يَكُنْ يَقْدِرُ عَلَى النُّزُولِ لِلشُّهْرَةِ فَلْيَضَعْ خَدَّهُ عَلَى قَرَبُوسِهِ فَإِنْ لَمْ يَكُنْ يَقْدِرُ فَلْيَضَعْ خَدَّهُ عَلَى كَفِّهِ ثُمَّ لْيَحْمَدِ اللَّهَ عَلَى مَا أَنْعَمَ عَلَيْهِ.
(The book) ‘Al Kafi’ – By the chain from Al Barqy, from Usman Bin Isa, from Yunus Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Whenever one of you remembers a bounty of Allah-azwj Mighty and Majestic, let him place his cheek upon the soil thanking Allah-azwj. If he was riding, then let him descend and place his cheek upon the soil, and if he is not able upon the descending due to the publicity, let him place his cheek upon his saddle bow, and if he is not able to, let him place his cheek upon his palm, then let him praise Allah-azwj upon what He‑azwj has Favoured him with’’.[55]
21- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عَطِيَّةَ عَنْ هِشَامِ بْنِ أَحْمَرَ قَالَ: كُنْتُ أَسِيرُ مَعَ أَبِي الْحَسَنِ ع فِي بَعْضِ أَطْرَافِ الْمَدِينَةِ إِذْ ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ فَخَرَّ سَاجِداً فَأَطَالَ وَ أَطَالَ ثُمَّ رَفَعَ رَأْسَهُ وَ رَكِبَ دَابَّتَهُ
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Ali Bin Atiyya, from Hisham Bin Ahmar who said,
‘I was travelling with Abu Al-Hassan-asws in one of the outskirts of Allah-azwj when he-asws folded his-asws legs from his-asws animal and fell down in Sajdah. He-asws prolonged and prolonged, then he-asws raised his-asws head and rode his-asws animal.
فَقُلْتُ جُعِلْتُ فِدَاكَ قَدْ أَطَلْتَ السُّجُودَ
I said, ‘May I be sacrificed for you-asws! You-asws prolonged the Sajdah!’
فَقَالَ إِنَّنِي ذَكَرْتُ نِعْمَةً أَنْعَمَ اللَّهُ بِهَا عَلَيَّ فَأَحْبَبْتُ أَنْ أَشْكُرَ رَبِّي.
He-asws said: ‘I-asws had remembered a bounty Allah-azwj had Conferred with upon me-asws, so I‑asws loved to thank my-asws Lord-azwj’’.[56]
22- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ صَاحِبِ السَّابِرِيِّ فِيمَا أَعْلَمُ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع يَا مُوسَى اشْكُرْنِي حَقَّ شُكْرِي
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Abu Abdullah companion of Al Sayyari in what I know, or someone else,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to Musa-as: “O Musa-as! Thank Me-azwj as is the right of thanking Me-azwj!”
فَقَالَ يَا رَبِّ فَكَيْفَ أَشْكُرُكَ حَقَّ شُكْرِكَ وَ لَيْسَ مِنْ شُكْرٍ أَشْكُرُكَ بِهِ إِلَّا وَ أَنْتَ أَنْعَمْتَ بِهِ عَلَيَّ
He-as said: ‘How can I-as thank You-azwj as is the right of thanking You-azwj, and there isn’t any thanks I-as can thank with except and You-azwj have Conferred with it upon me-as?’
قَالَ يَا مُوسَى الْآنَ شَكَرْتَنِي حِينَ عَلِمْتَ أَنَّ ذَلِكَ مِنِّي.
He-azwj Said: “O Musa-as! Now you-as have thanked me-azwj when you-as knew that is from Me‑azwj!”’[57]
بيان: وَ قَدْ رُوِيَ هَذَا عَنْ دَاوُدَ ع أَيْضاً حَيْثُ قَالَ: يَا رَبِّ كَيْفَ أَشْكُرُكَ وَ أَنَا لَا أَسْتَطِيعُ أَنْ أَشْكُرَكَ إِلَّا بِنِعْمَةٍ ثَانِيَةٍ مِنْ نِعَمِكَ
Explanatation – And this has been reported about Dawood-as as well whereby he-as said: ‘O Lord-azwj! How can I-as thank You-azwj and I-as am not able upon thanking You-azwj except by a second Favour from Your-azwj Favours?’
فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ إِذَا عَرَفْتَ هَذَا فَقَدْ شَكَرْتَنِي.
Allah (a..t.) the Exalted Revealed to him-as: “When you-as have recognised this, so you-as have thanked Me-azwj!”
23- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ رِئَابٍ عَنْ إِسْمَاعِيلَ بْنِ الْفَضْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ عَشْرَ مَرَّاتٍ اللَّهُمَّ مَا أَصْبَحَتْ بِي مِنْ نِعْمَةٍ أَوْ عَافِيَةٍ فِي دِينٍ أَوْ دُنْيَا فَمِنْكَ وَحْدَكَ لَا شَرِيكَ لَكَ لَكَ الْحَمْدُ وَ لَكَ الشُّكْرُ بِهَا عَلَيَّ يَا رَبِّ حَتَّى تَرْضَى وَ بَعْدَ الرِّضَا
(The book) ‘Al Kafi’ – By the chain from Ibn Abu Umeyr, from Ibn Riak, from Ismail Bin Al Fazl who said,
‘Abu Abdullah-asws said: ‘Whenever you come to the morning and evening, say ten times, ‘O Allah-azwj! Whatever has happened with me, whether from a bounty or well-being in religion or world, it is from You-azwj Alone. There is no associate for You-azwj. For You-azwj is the praise and for You-azwj is the thanking of it upon me, O Lord-azwj, until You-azwj are Pleased, and after the Pleasure’.
فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ كُنْتَ قَدْ أَدَّيْتَ شُكْرَ مَا أَنْعَمَ اللَّهُ عَلَيْكَ فِي ذَلِكَ الْيَوْمِ وَ فِي تِلْكَ اللَّيْلَةِ.
So, if you were to say that you would have fulfilled the thanking for what Allah-azwj has Favoured upon you during that day and during that night’’.[58]
24- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ نُوحٌ ع يَقُولُ ذَلِكَ إِذَا أَصْبَحَ فَسُمِّيَ بِذَلِكَ عَبْداً شَكُوراً.
(The book) ‘Al Kafi’ – by the chain, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtari,
‘From Abu Abdullah-asws having said: ‘Noah-as was saying that when it was morning, so he-as was named with that as ‘a grateful servant’’.[59]
قَالَ وَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَدَقَ اللَّهَ نَجَا.
He-asws said: ‘And Rasool-Allah-saww said: ‘One who is sincere to Allah-azwj would attain salvation’’.[60]
25- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ عَمَّارٍ الدُّهْنِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ إِنَّ اللَّهَ يُحِبُّ كُلَّ قَلْبٍ حَزِينٍ وَ يُحِبُّ كُلَّ عَبْدٍ شَكُورٍ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِعَبْدٍ مِنْ عَبِيدِهِ يَوْمَ الْقِيَامَةِ أَ شَكَرْتَ فُلَاناً فَيَقُولُ بَلْ شَكَرْتُكَ يَا رَبِّ فَيَقُولُ لَمْ تَشْكُرْنِي إِذْ لَمْ تَشْكُرْهُ
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Sufyan Bin Uyayna, from Ammar Al Duhny who said,
‘I heard Ali Bin Al-Husayn-asws saying: ‘Allah-azwj Loves every grieving heart and Loves every thankful servant. Allah-azwj Blessed and Exalted will be Saying to a servant from His-azwj servants on the Day of Qiyamah: “Did you thank so and so!” He would say, ‘But, I thanked You-azwj, O Lord-azwj!’ He-azwj would Say: “You-azwj have not thanked Me-azwj when you did not thank him’.
ثُمَّ قَالَ أَشْكَرُكُمْ لِلَّهِ أَشْكَرُكُمْ لِلنَّاسِ.
Then he said, ‘Your thanking to Allah-azwj is your thanking to the people!’’[61]
بيان: وَ قَدْ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ لَا يَحْمَدْ حَامِدٌ إِلَّا رَبَّهُ.
Explanation – And it has been reported from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws: ‘And no praising one praises except his Lord-azwj’’.
26- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ حَسَنِ بْنِ جَهْمٍ عَنْ أَبِي الْيَقْظَانِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ ثَلَاثٌ لَا يَضُرُّ مَعَهُنَّ شَيْءٌ الدُّعَاءُ عِنْدَ الْكَرْبِ وَ الِاسْتِغْفَارُ عَنِ الذَّنْبِ وَ الشُّكْرُ عِنْدَ النِّعْمَةِ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ibn Fazzal, from Hassan Bin Jaham, from Abu Al Yaqzan, from Ubeydullah Bin Al Waleed who said,
‘I heard Abu Abdullah-asws saying: ‘Three, nothing harms with these – the supplication during the distress, and seeking the Forgiveness from the sins, and the thanking during the bounty’’.[62]
27- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنِ ابْنِ جَبَلَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ يَقُولُ اللَّهُ عَزَّ وَ جَلَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ.
(The book) ‘Al Kafi’ – from the number, from Sahl, from Yahya Bin Al Mubarik, from Ibn Jabalah, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘One who gives the thanks would be given the increase. Allah-azwj Mighty and Majestic Says: And when your Lord Proclaimed: “If you are grateful, I would Increase it for you, [14:7]’’.[63]
28- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ رَجُلَيْنِ مِنْ أَصْحَابِنَا سَمِعَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ مِنْ نِعْمَةٍ فَعَرَفَهَا بِقَلْبِهِ وَ حَمِدَ اللَّهَ ظَاهِراً بِلِسَانِهِ فَتَمَّ كَلَامُهُ حَتَّى يُؤْمَرَ لَهُ بِالْمَزِيدِ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, from two men from our companions who heard,
‘From Abu Abdullah-asws said: ‘Whatever bounty Allah-azwj Confers upon a servant, so he recognises it with his heard, and praises Allah-azwj apparently with his tongue, so his speech completes, until He-azwj Commands with the increase being for him’’.[64]
29- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ مُحَمَّدِ بْنِ هِشَامٍ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شُكْرُ النِّعْمَةِ اجْتِنَابُ الْمَحَارِمِ وَ تَمَامُ الشُّكْرِ قَوْلُ الرَّجُلِ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from one of our companions, from Muhammad Bin Hisham, from Muyassir’
‘From Abu Abdullah-asws having said: ‘Thanking for the bounties is shunning the Prohibitions, and the complete thanking are the words of the man, ‘The Praise is for Allah-azwj, Lord-azwj of the worlds’’.[65]
30- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ شُكْرُ كُلِّ نِعْمَةٍ وَ إِنْ عَظُمَتْ أَنْ تَحْمَدَ اللَّهَ عَزَّ وَ جَلَّ عَلَيْهَا.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Ali Bin Uqbah, from Umar Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘Thanking for every bounty and even if it was mighty, is that you praise Allah-azwj Mighty and Majestic upon it’’.[66]
31- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْعَمَ عَلَى قَوْمٍ بِالْمَوَاهِبِ فَلَمْ يَشْكُرُوا فَصَارَتْ عَلَيْهِمْ وَبَالًا وَ ابْتَلَى قَوْماً بِالْمَصَائِبِ فَصَبَرُوا فَصَارَتْ عَلَيْهِمْ نِعْمَةً.
(The book) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Muhammad Al Attar, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Sama’at
‘From Abu Abdullah Al-Sadiq-asws having said: ‘Allah-azwj Mighty and Majestic Bestowed the gifts upon a people, but they did not thank, so these became of evil consequence upon them, and He-azwj Tried a people with the difficulties, and they were patient, so it became a bounty upon them’’.[67]
32- لي، الأمالي للصدوق قَالَ النَّبِيُّ ص مَنْ يَشْكُرِ اللَّهَ يَزِدْهُ اللَّهُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘The Prophet-saww said: ‘One who thanks Allah-azwj, Allah-azwj will Increase for him’’.[68]
33- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: بَيْنَا رَسُولُ اللَّهِ ص يَسِيرُ مَعَ بَعْضِ أَصْحَابِهِ فِي بَعْضِ طُرُقِ الْمَدِينَةِ إِذْ ثَنَى رِجْلَهُ عَنْ دَابَّتِهِ ثُمَّ خَرَّ سَاجِداً فَأَطَالَ فِي سُجُودِهِ ثُمَّ رَفَعَ رَأْسَهُ فَعَادَ ثُمَّ رَكِبَ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from his father, from Muhammad Bin Ali Bin Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘While Rasool-Allah-saww was travelling with some of his-saww companion in the road of Al-Medina when he-saww folded his-as legs from his‑saww animal, then fell down in Sajdah. He-saww prolonged in his-saww Sajdah, then raised his‑saww head and returned, then rode.
فَقَالَ لَهُ أَصْحَابُهُ يَا رَسُولَ اللَّهِ رَأَيْنَاكَ ثَنَيْتَ رِجْلَكَ عَنْ دَابَّتِكَ ثُمَّ سَجَدْتَ فَأَطَلْتَ السُّجُودَ
His-saww companions said to him, ‘O Rasool-Allah-saww! We saw you-saww folding your-saww legs from your-saww animal, then you-saww performed Sajdah, and prolonged the Sajdah!’
فَقَالَ إِنَّ جَبْرَئِيلَ ع أَتَانِي فَأَقْرَأَنِي السَّلَامَ مِنْ رَبِّي وَ بَشَّرَنِي أَنَّهُ لَنْ يُخْزِيَنِي فِي أُمَّتِي فَلَمْ يَكُنْ لِي مَالٌ فَأَتَصَدَّقَ بِهِ وَ لَا مَمْلُوكٌ فَأُعْتِقَهُ فَأَحْبَبْتُ أَنْ أَشْكُرَ رَبِّي عَزَّ وَ جَلَ.
He-saww said: ‘Jibraeel-as came to me-saww. He-as conveyed the Greetings from my-saww Lord-azwj and gave me-saww glad tidings that He-azwj will never let me-saww be disgraced in my-saww community. There neither happens to be any wealth for me-saww so I-saww can give in charity with it, nor any slaves I-saww can liberate, so I-saww loved to thank my-saww Lord-azwj Mighty and Majestic’’.[69]
34- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ: الطَّاعِمُ الشَّاكِرُ لَهُ مِنَ الْأَجْرِ مِثْلُ أَجْرِ الصَّائِمِ الْمُحْتَسِبِ وَ الْمُعَافَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمُبْتَلَى الصَّابِرِ وَ الْغَنِيُّ الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمَحْرُومِ الْقَانِعِ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The feeder of the thankful one, for him would be from the Recompense like a Recompense of the fasting, anticipating one, and the excuser of the thankful, from him would be from the Recompense like a Recompense of the afflicted patient one, and enricher of the thankful one, for him would be from the Recompense like a Recompense of the (self) depriving one, the content’’.[70]
كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنِ الْقَاسِمِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِثْلَهُ إِلَّا أَنَّ فِيهِ مَكَانَ الْغَنِيِّ الْمُعْطِي.
‘Kitab Al Imama Wa Al Tabsira’ – from Al Qasim Bi Ali Al Alawy, from Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathes-asws having said: ‘Rasool-Allah-saww said’ – similar to it except that in it in place of the ‘enricher’, is ‘giver’’.[71]
35- ب، قرب الإسناد ابْنُ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ لَمْ يُنْكِرِ الْجَفْوَةَ لَمْ يَشْكُرِ النِّعْمَةَ.
(The book) ‘Qurb Al Asnaad’ – Ibn Abu Al Khattab, from Al Bazanty, from Abu Jameela who said,
‘Abu Abdullah-asws said: ‘One who does not dislike the aversion, does not thank for the bounty’’.[72]
36- فس، تفسير القمي قَالَ أَبُو عَبْدِ اللَّهِ ع أَيُّمَا عَبْدٍ أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَعَرَفَهَا بِقَلْبِهِ وَ حَمِدَ اللَّهَ عَلَيْهَا بِلِسَانِهِ لَمْ تَنْفَدْ حَتَّى يَأْمُرَ اللَّهُ لَهُ بِالزِّيَادَةِ وَ هُوَ قَوْلُهُ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ.
Tafseer Al Qummi –
‘Abu Abdullah-asws said: ‘Whichever servant Allah-azwj Confers upon with a bounty, so he recognises it by his heart and praises Allah-azwj upon it by his tongue, it will not deplete until Allah-azwj Commands with the increase being for him, and it is His-azwj Word: “If you are grateful, I would Increase it for you, [14:7]’’.[73]
37- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ حَسَّانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ احْتَمَلَ الْجَفَاءَ لَمْ يَشْكُرِ النِّعْمَةَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ali Bin Hassan, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Whoever carries the aversion (dislike) has not thanked for the bounty’’.[74]
38- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ عَنِ ابْنِ أَسْبَاطٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ لَمْ تُغْضِبْهُ الْجَفْوَةُ لَمْ يَشْكُرِ النِّعْمَةَ.
(The book) ‘Al Khisaal’ – Al Attar, from his father, from Al Ashary, from Al Sayyari, from Ibn Asbat, raising it to,
‘Abu Abdullah-asws said: ‘One whom aversion does not annoy, had not thanked for the bounty’’.[75]
39- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: شُكْرُ كُلِّ نِعْمَةٍ الْوَرَعُ عَمَّا حَرَّمَ اللَّهُ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘Thanking for every bounty is the devoutness from what Allah-azwj has Prohibited’’.[76]
40- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ شُكْرُ كُلِّ نِعْمَةٍ وَ إِنْ عَظُمَتْ أَنْ تَحْمَدَ اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Ibn Atiya, from Umar BinYazeed,
‘From Abu Abdullah-asws, he (the narrator) said, ‘Thanking for every bounty, and even if mighty, is that you praise Allah-azwj Mighty and Majestic’’.[77]
41- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ عُمَرَ بْنِ مُصْعَبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْعَبْدُ بَيْنَ ثَلَاثَةٍ بَلَاءٍ وَ قَضَاءٍ وَ نِعْمَةٍ فَعَلَيْهِ فِي الْبَلَاءِ مِنَ اللَّهِ الصَّبْرُ فَرِيضَةً وَ عَلَيْهِ فِي الْقَضَاءِ مِنَ اللَّهِ التَّسْلِيمُ فَرِيضَةً وَ عَلَيْهِ فِي النِّعْمَةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ الشُّكْرُ فَرِيضَةً.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Abdul Rahman Bin Hammad, from Umar Bin Mus’ab, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘The servant is between three – affliction, and Decree, and bounty. So, it is upon him to be patient during the affliction from Allah-azwj as an obligation, and upon him to be with the submission during the Decree from Allah-azwj as an obligation, and upon him is the thanking regarding the bounty from Allah-azwj Mighty and Majestic, as an obligation’’.[78]
42- يد، التوحيد ل، الخصال الْفَامِيُّ وَ ابْنُ مَسْرُورٍ عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَجُلٌ لِأَمِيرِ الْمُؤْمِنِينَ ع بِمَا ذَا شَكَرْتَ نَعْمَاءَ رَبِّكَ
(The books) ‘Al Tawheed’, (and) Al Khisaal’ – Al Famy and Ibn Masrour, from Ibn Buttah, from al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Sali,
‘From Abu Abdullah-asws having said: ‘A man said to Amir Al-Momineen-asws, ‘With what do you-asws thank your-asws Lord-azwj?’
قَالَ نَظَرْتُ إِلَى بَلَاءٍ قَدْ صَرَفَهُ عَنِّي وَ أَبْلَى بِهِ غَيْرِي فَعَلِمْتُ أَنَّهُ قَدْ أَنْعَمَ عَلَيَّ فَشَكَرْتُهُ الْخَبَرَ.
He-asws said: ‘I-asws looked at an affliction to have turned away from me and others have been afflicted with it, so I-asws knew that He-azwj has Favoured upon me-asws, so I-asws thank Him-azwj’ – the Hadeeth’’.[79]
43- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: يَا مُعَاوِيَةُ مَنْ أُعْطِيَ ثَلَاثَةً لَمْ يُحْرَمْ ثَلَاثَةً مَنْ أُعْطِيَ الدُّعَاءَ أُعْطِيَ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ أُعْطِيَ الزِّيَادَةَ وَ مَنْ أُعْطِيَ التَّوَكُّلَ أُعْطِيَ الْكِفَايَةَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ وَ يَقُولُ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ يَقُولُ ادْعُونِي أَسْتَجِبْ لَكُمْ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘O Muawiya! One gives three will not be Deprived of three – One who gives the supplication would be Given the Answer, and one who Gives the thanks would be Given the increase, and one who gives the reliance would be Given the sufficiency, for Allah-azwj Mighty and Majestic Says in His-azwj Book: And one who relies upon Allah, so He would Suffice him. [65:3]; and Said: “If you are grateful, I would Increase it for you, [14:7]; “Supplicate to Me, I will Answer you. [40:60]’’.[80]
44- مع، معاني الأخبار ل، الخصال الْحَسَنُ بْنُ عَبْدِ اللَّهِ الْعَسْكَرِيُّ عَنْ بَدْرِ بْنِ الْهَيْثَمِ عَنْ عَلِيِّ بْنِ مُنْذِرٍ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الصَّبَّاحِ قَالَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ التَّوْبَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ وَ مَنْ أُعْطِيَ الصَّبْرَ لَمْ يُحْرَمِ الْأَجْرَ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ – Al-Hassan Bin Abdullah Al Askary, from Badr Bin Al Haysam, from Ali Bin Munzir, from Muhammad Bin Al Fuzeyl, from Abu Al Sabbah who said,
‘One who gives four will not be deprived of four – one who gives the supplication will not be deprives of the Answer; and one who gives seeking of the Forgiveness will not be deprived of the repentance; and one who gives the thanks will not be deprived of the increase; and one who gives the patience will not be deprived the Recompense’’.[81]
45- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ رَفَعَهُ إِلَى الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَنْ قَالَ الْحَمْدُ لِلَّهِ فَقَدْ أَدَّى شُكْرَ كُلِّ نِعْمَةٍ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Al Sayyari, raising it to Al Sumali,
‘From Ali-asws Bin Ali Husayn-asws having said: ‘One who says, ‘The Praise is for Allah-azwj’, so he has fulfilled the thanks for every bounty of Allah-azwj Mighty and Majestic upon him’ – the Hadeeth’’.[82]
46- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: شُكْرُ الْمُنْعِمِ يَزِيدُ فِي الرِّزْقِ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘Thanking for the bounties increases in the sustenance’’.[83]
47– ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ وَ السِّنَانِيُّ وَ الْمُكَتِّبُ جَمِيعاً عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ مَحْمُودِ بْنِ أَبِي الْبِلَادِ عَنِ الرِّضَا ع قَالَ: مَنْ لَمْ يَشْكُرِ الْمُنْعِمَ مِنَ الْمَخْلُوقِينَ لَمْ يَشْكُرِ اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Daqaq and Al Sinany and Al Mutakkib, altogether from Al Asady, from Sahl, from Abdul Azeem Al Hasany, from Mahmoud, from Abu Al Bilad,
‘From Al-Reza-asws said: ‘One who does not thank for the bounties from the people, has not thanked Allah-azwj Mighty and Majestic’’.[84]
48- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: أَخَذَ النَّاسُ ثَلَاثَةً مِنْ ثَلَاثَةٍ أَخَذُوا الصَّبْرَ عَنْ أَيُّوبَ وَ الشُّكْرَ عَنْ نُوحٍ وَ الْحَسَدَ عَنْ بَنِي يَعْقُوبَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – by the three chains from Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws Bin Al-Husayn-asws having said: ‘The people have taken three from three – they have taken the patience from Ayoub-as, and the thanks from Noah-as, and the envy from the sons of Yaqoub-as’’.[85]
49- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَنْعَمَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ نِعْمَةً فَلْيَحْمَدِ اللَّهَ وَ مَنِ اسْتَبْطَأَ الرِّزْقَ فَلْيَسْتَغْفِرِ اللَّهَ وَ مَنْ حَزَبَهُ أَمْرٌ فَلْيَقُلْ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by this chain said: ‘Rasool-Allah-saww said: ‘One Allah-azwj Mighty and Majestic Confers a bounty upon him, let him praise Allah-azwj, and the one for whom the sustenance is delayed, let him seek the Forgiveness of Allah-azwj, and the one whom a matter grieves him, let him say, ‘There is neither any might nor strength except with Allah-azwj’’.[86]
50- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ لَا يَغُرَّنَّكَ ذَنْبُ النَّاسِ عَنْ نَفْسِكَ وَ لَا نِعْمَةُ النَّاسِ عَنْ نِعْمَةِ اللَّهِ عَلَيْكَ وَ لَا تُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ وَ أَنْتَ تَرْجُوهَا لِنَفْسِكَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws, by this chain, said, ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Said: “O son of Adam-as! Do not let sins of the people deceive you from yourself, nor bounties of the people from the bounties of Allah-azwj upon you, nor the despair of the people from the Mercy of Allah-azwj while you are hoping it for yourself!”’[87]
51- ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع قَالَ: دَعَا سَلْمَانُ أَبَا ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِمَا إِلَى مَنْزِلِهِ فَقَدَّمَ إِلَيْهِ رَغِيفَيْنِ فَأَخَذَ أَبُو ذَرٍّ الرَّغِيفَيْنِ فَقَلَبَهُمَا
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws – from Al Sowfy, from Al Rubaie, from Abdul Azeem Al Hasany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws having said: ‘Salman-ra invited Abu Zarr-ra, may Allah-azwj have Mercy on both of them-ra, to his-ra house. He-ra forwarded two loaves to him-ra, so Abu Zarr-ra took the two loaves and kissed them.
فَقَالَ سَلْمَانُ يَا أَبَا ذَرٍّ لِأَيِّ شَيْءٍ تَقْلِبُ هَذَيْنِ الرَّغِيفَيْنِ
Salman-ra said, ‘O Abu Zarr-ra! For which thing (reason) are you-ra kissing these two loaves?’
قَالَ خِفْتُ أَلَّا يَكُونَا نَضِيجَيْنِ
He-ra said, ‘I-ra feared they might not be well-cooked’.
فَغَضِبَ سَلْمَانُ مِنْ ذَلِكَ غَضَباً شَدِيداً ثُمَّ قَالَ مَا أَجْرَأَكَ حَيْثُ تَقْلِبُ الرَّغِيفَيْنِ فَوَ اللَّهِ لَقَدْ عَمِلَ فِي هَذَا الْخُبْزِ الْمَاءُ الَّذِي تَحْتَ الْعَرْشِ وَ عَمِلَتْ فِيهِ الْمَلَائِكَةُ حَتَّى أَلْقَوْهُ إِلَى الرِّيحِ وَ عَمِلَتْ فِيهِ الرِّيحُ حَتَّى أَلْقَاهُ إِلَى السَّحَابِ وَ عَمِلَ فِيهِ السَّحَابُ حَتَّى أَمْطَرَهُ إِلَى الْأَرْضِ وَ عَمِلَ فِيهِ الرَّعْدُ وَ الْمَلَائِكَةُ حَتَّى وَضَعُوهُ مَوَاضِعَهُ وَ عَمِلَتْ فِيهِ الْأَرْضُ وَ الْخَشَبُ وَ الْحَدِيدُ وَ الْبَهَائِمُ وَ النَّارُ وَ الْحَطَبُ وَ الْمِلْحُ وَ مَا لَا أُحْصِيهِ أَكْثَرُ فَكَيْفَ لَكَ أَنْ تَقُومَ بِهَذَا الشُّكْرِ
Salman-ra was angered from that with severe anger, then said, ‘How audacious you-ra are whereby you-ra turned the two loaves! By Allah-azwj There has worked in this bread, the water which is under the Throne, and the Angels have worked in it until they cast it to the wind, and the wind worked in it until it cast it to the clouds, and the clouds worked in it until they rained it to the ground, and the thunder and the Angels worked in it until they placed it in places, and the ground worked in it, and the wood, and the iron, and the beasts, and the fire, and the firewood, and the salt, and many what I-ra cannot count! So how can is be for you-ra to establish the thanks for this?’
فَقَالَ أَبُو ذَرٍّ إِلَى اللَّهِ أَتُوبُ وَ أَسْتَغْفِرُ اللَّهَ مِمَّا أَحْدَثْتُ وَ إِلَيْكَ أَعْتَذِرُ مِمَّا كَرِهْتَ
Abu Zarr-ra said, ‘I-ra hereby repent to Allah-azwj and seek Forgiveness of Allah-azwj from what I‑ra have done, and I-ra apologise to you-ra from what you-ra have disliked’.
قَالَ وَ دَعَا سَلْمَانُ أَبَا ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِمَا ذَاتَ يَوْمٍ إِلَى ضِيَافَةٍ فَقَدَّمَ إِلَيْهِ مِنْ جِرَابِهِ كِسَراً يَابِسَةً وَ بَلَّهَا مِنْ رَكْوَتِهِ
He-asws said: ‘And Salman-ra invited Abu Zarr-ra, may Allah-azwj have Mercy on them-asws both, one night to a meal. He-ra forwarded to him dried bread from a basket and moistened it from a small cup.
فَقَالَ أَبُو ذَرٍّ مَا أَطْيَبَ هَذَا الْخُبْزَ لَوْ كَانَ مَعَهُ مِلْحٌ
Abu Zarr-ra said, ‘How good is this bread, if only there had been salt with it!’
فَقَامَ سَلْمَانُ وَ خَرَجَ فَرَهَنَ رَكْوَتَهُ بِمِلْحٍ وَ حَمَلَهُ إِلَيْهِ فَجَعَلَ أَبُو ذَرٍّ يَأْكُلُ ذَلِكَ الْخُبْزَ وَ يَذُرُّ عَلَيْهِ ذَلِكَ الْمِلْحَ وَ يَقُولُ الْحَمْدُ لِلَّهِ الَّذِي رَزَقَنَا هَذِهِ الْقَنَاعَةَ
Salman-ra stood up and went out. He-ra pawned his cup for some salt and carried it to him-ra. Abu Zarr-ra went on to eat that bread and sprinkle that salt upon it and saying, ‘The Praise is for Allah-azwj Who has Graced us this contentment’.
فَقَالَ سَلْمَانُ لَوْ كَانَتْ قَنَاعَةٌ لَمْ تَكُنْ رَكْوَتِي مَرْهُونَةً.
Salman-ra said: ‘Had there been contentment, my-ra cup would not have been pawned’’.[88]
52- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنْ أَبِي ذَكْوَانَ عَنْ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ قَالَ: كَانَ الرِّضَا ع يُنْشِدُ كَثِيراً إِذَا كُنْتَ فِي خَيْرٍ فَلَا تَغْتَرِرْ بِهِ وَ لَكِنْ قُلِ اللَّهُمَّ سَلِّمْ وَ تَمِّمْ.
(The book) ‘Uyoun Akhbar Al-Reza-ra’, may the greetings be upon him-asws, – Al Bayhaqi, from Al Sowly, from Abu Zakwan, from Ibrahim Bin Al Abbas who said,
‘Al-Reza-asws used to frequently prose (poems): ‘When you are in good (state), so do not be deceived by it, but say, ‘O Allah-azwj! Safety and completeness’’.[89]
53- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنِ ابْنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْيَقْظَانِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الرَّصَّافِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ ثَلَاثٌ لَا يَضُرُّ مَعَهُنَّ شَيْءٌ الدُّعَاءُ عِنْدَ الْكُرُبَاتِ وَ الِاسْتِغْفَارُ عِنْدَ الذَّنْبِ وَ الشُّكْرُ عِنْدَ النِّعْمَةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al-Hassan Bin Hamza Al Alawy, from Ibn Al Barqy, from his father, from his grandfather, from Al-Hassan Bin Fazzal, from Al-Hassan Bin Al Jahm, from Abu Al Yaqzan, from Ubeydullah Bin Al Waleed Al Rassafy who said,
‘I heard Abu Abdullah Ja’far-asws Bin Muhammad-asws saying: ‘Three, nothing harms with these – the supplication during the distress and seeking the Forgiveness at (for) the sin, and the thanking at the bounty’’.[90]
54- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ مُحَمَّدِ بْنِ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طُوبَى لِمَنْ لَمْ يُبَدِّلْ نِعْمَةَ اللَّهِ كُفْراً طُوبَى لِلْمُتَحَابِّينَ فِي اللَّهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Muhammad Bin Marwan, from Muhammad Bin Ajlan,
‘From Abu Abdullah-asws having said: ‘Beatitude is for the one who does not replace a bounty of Allah-azwj with Kufr! Beatitude is for the ones who are loving each other for the Sake of Allah‑azwj!’’[91]
55- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنِ الصَّفَّارِ عَنِ الْقَاشَانِيِّ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنِ ابْنِ عُيَيْنَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ عَبْدٍ إِلَّا وَ لِلَّهِ عَلَيْهِ حُجَّةٌ إِمَّا فِي ذَنْبٍ اقْتَرَفَهُ وَ إِمَّا فِي نِعْمَةٍ قَصَّرَ عَنْ شُكْرِهَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by this chain, from Al Saffar, from Al Qashany, from Al Asbahany, from Al Minwary, from Ibn Uyayna,
‘From Abu Abdullah-asws having said: ‘There is none from a servant except and there is an argument against him for Allah-azwj, either regarding a sin he has committed, or regarding a bounty he has been deficient in thanking for it’.[92]
56- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا أَتَاهُ أَمْرٌ يَسُرُّهُ قَالَ الْحَمْدُ لِلَّهِ الَّذِي بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ وَ إِذَا أَتَاهُ أَمْرٌ يَكْرَهُهُ قَالَ الْحَمْدُ لِلَّهِ عَلَى كُلِّ حَالٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Umar Bin Muhammad Al Sayrafi, from Ali Bin Mahrawiya, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, having said: ‘Rasool-Allah-saww was such that whenever a matter came to him-saww which cheered him-asws, said: ‘The Praise is for Allah-azwj Who Completes the righteousness with His-azwj bounties!’ And whenever a matter came to him-saww which abhorred him-saww said: ‘The Praise is for Allah-azwj upon every situation’’.[93]
57- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عُبَيْدِ اللَّهِ عَنِ الرَّبِيعِ بْنِ سُلَيْمَانَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ الْمُسْلِمِ كُتِبَ لَهُ الْجَنَّةُ الْبَتَّةَ وَ مَنْ أُتِيَ إِلَيْهِ مَعْرُوفٌ فَلْيُكَافِئْ فَإِنْ عَجَزَ فَلْيُثْنِ بِهِ فَإِنْ لَمْ يَفْعَلْ فَقَدْ كَفَرَ النِّعْمَةَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Muhammad Bin Hammam, from Humeyd Bin Ziyad, from Ibrahim Bin Ubeydullah, from Al Rabie Bin Suleyman, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who defends an honour of his Muslim brother, the Paradise is written for him definitely, and one who receives an act of kindness, so let him suffice. If he is unable, then let him (at least) praise him for it. If he does not do so, so he has committed Kufr of the bounty’’.[94]
58- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَحْسِنُوا جِوَارَ النِّعَمِ وَ احْذَرُوا أَنْ يَنْتَقِلَ عَنْكُمْ إِلَى غَيْرِكُمْ أَمَا إِنَّهَا لَمْ يَنْتَقِلْ عَنْ أَحَدٍ قَطُّ فَكَادَتْ أَنْ تَرْجِعَ إِلَيْهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Zayd Al Shaham,
‘From Abu Abdullah-asws having said: ‘Be a good neighbour of the bounty and be cautious it doesn’t get transferred away from you to others. But it does not transfer away from anyone at all except it almost never returns to him’.
قَالَ وَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ قَلَّ مَا أَدْبَرَ شَيْءٌ فَأَقْبَلَ.
He-asws said: ‘And Amir Al-Momineen-asws had said: ‘Whatever thing turns around hardly ever comes back’’.[95]
59- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: خَمْسٌ تَذْهَبُ ضَيَاعاً سِرَاجٌ تُعِدُّهُ فِي شَمْسٍ الدُّهْنُ يَذْهَبُ وَ الضَّوْءُ لَا يُنْتَفَعُ بِهِ وَ مَطَرٌ جَوْدٌ عَلَى أَرْضٍ سَبِخَةٍ الْمَطَرُ يَضِيعُ وَ الْأَرْضُ لَا يُنْتَفَعُ بِهَا
(The book) ‘Al Amaali’ of the sheyk Al Tusi – Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, he-asws said: ‘Five go to waste – a lamp kept in the sunshine, the oil goes away (used up) and the illumination cannot be befitted with; and heavy rain upon a swampy land, the rain gets wasted and the ground does not benefit with it.
وَ طَعَامٌ يُحْكِمُهُ طَابِخُهُ يُقَدَّمُ إِلَى شَبْعَانَ فَلَا يَنْتَفِعُ بِهِ وَ امْرَأَةٌ حَسْنَاءُ تُزَفُّ إِلَى عِنِّينٍ فَلَا يَنْتَفِعُ بِهَا وَ مَعْرُوفٌ تَصْطَنِعُهُ إِلَى مَنْ لَا يَشْكُرُهُ.
And food well prepared by its cook, he forwards it to the satiated, so he cannot benefit by it; and a beautiful woman married to the impotent, so he cannot benefit with her, and an act of kindness to the one who does not thank for it’’.[96]
60- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ دَخَلَ عَلَيْهِ سَدِيرٌ الصَّيْرَفِيُّ فَسَلَّمَ وَ جَلَسَ فَقَالَ لَهُ يَا سَدِيرُ مَا كَثُرَ مَالُ رَجُلٍ قَطُّ إِلَّا عَظُمَتِ الْحُجَّةُ لِلَّهِ عَلَيْهِ فَإِنْ قَدَرْتُمْ تَدْفَعُونَهَا عَلَى أَنْفُسِكُمْ فَافْعَلُوا
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By the chain up to Abu Qatadah, from Dawood Bin Sirhan who said,
‘We were in the presence of Abu Abdullah-asws when Sadeyr Al-Sayrafi entered. He greeted and sat down. He-asws said to him: ‘O Sadeyr! Wealth of a man will not be a lot at all except the Argument for Allah-azwj against him would be mightier! So, if you are able to pay it to yourselves, then do so!’
فَقَالَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ بِمَا ذَا
He said to him-asws, ‘O son-asws of Rasool-Allah-saww! With what?’
قَالَ بِقَضَاءِ حَوَائِجِ إِخْوَانِكُمْ مِنْ أَمْوَالِكُمْ
He-asws said: ‘By fulfilling the needs of your brethren from your wealth’.
ثُمَّ قَالَ تَلَقَّوُا النِّعَمَ يَا سَدِيرُ بِحُسْنِ مُجَاوَرَتِهَا وَ اشْكُرُوا مَنْ أَنْعَمَ عَلَيْكُمْ وَ أَنْعِمُوا عَلَى مَنْ شَكَرَكُمْ فَإِنَّكُمْ إِذَا كُنْتُمْ كَذَلِكَ اسْتَوْجَبْتُمْ مِنَ اللَّهِ الزِّيَادَةَ وَ مِنْ إِخْوَانِكُمُ الْمُنَاصَحَةَ ثُمَّ تَلَا لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ.
Then he-asws said: ‘Receive bounties, O Sadeyr, by being a good neighbour to it, and thank the one who confers a favour upon you, and confer upon the one who thanks you, for when you were to be like that, you will be obligated the increase from Allah-azwj and the goodly advice from your brethren’. Then he-asws recited: “If you are grateful, I would Increase it for you, [14:7]’’.[97]
61- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ عَنْ صَفْوَانَ الْجَمَّالِ قَالَ: دَخَلَ مُعَلَّى بْنُ خُنَيْسٍ عَلَى أَبِي عَبْدِ اللَّهِ ع لِيُوَدِّعَهُ وَ قَدْ أَرَادَ سَفَراً فَلَمَّا وَدَّعَهُ قَالَ يَا مُعَلَّى اعْتَزِزْ بِاللَّهِ يُعْزِزْكَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By the chain to Abu Qatadah, from Safwan Al Jammal who said,
‘Moalla Bin Khuneys entered to see Abu Abdullah-asws in order to bid him-asws farewell, and he had intended a journey. When he had bade him-asws farewell, he-asws said: ‘O Moalla! Seek strength will Allah-azwj, He-azwj will Strengthen you!’
قَالَ بِمَا ذَا يَا ابْنَ رَسُولِ اللَّهِ
He said, ‘With what, O son-asws of Rasool-Allah-saww?’
قَالَ يَا مُعَلَّى خَفِ اللَّهَ يَخَفْ مِنْكَ كُلُّ شَيْءٍ
He-asws said: ‘O Moalla! Fear Allah-azwj, He-azwj will Cause all things to fear from you.
يَا مُعَلَّى تَحَبَّبْ إِلَى إِخْوَانِكَ بِصِلَتِهِمْ فَإِنَّ اللَّهَ جَعَلَ الْعَطَاءَ مَحَبَّةً وَ الْمَنْعَ مَبْغَضَةً فَأَنْتُمْ وَ اللَّهِ إِنْ تَسْأَلُونِي أُعْطِكُمْ أَحَبُّ إِلَيَّ مِنْ أَنْ لَا تَسْأَلُونِي فَلَا أُعْطِيَكُمْ فَتُبْغِضُونِي
O Moalla! Become beloved to your brethren by connecting (helping) with them, for Allah-azwj has Made the giving as love, and the preventing as hatred. By Allah-azwj! If you were to ask me-asws so I-asws give you, it would be more beloved to me-asws than if you were to ask me-asws and I-asws do not give you, so you will hate me-asws.
وَ مَهْمَا أَجْرَى اللَّهُ عَزَّ وَ جَلَّ لَكُمْ مِنْ شَيْءٍ عَلَى يَدِي فَالْمَحْمُودُ اللَّهُ تَعَالَى وَ لَا تَبْعُدُونَ مِنْ شُكْرِ مَا أَجْرَى اللَّهُ لَكُمْ عَلَى يَدِي.
And whatever thing Allah-azwj Mighty and Majestic Flows for you all upon my-asws hands, so the Praise-worthy is Allah-azwj the Exalted, and do not distance yourselves from thanking for what Allah-azwj has Caused to flow for you all upon my-asws hands!’’[98]
62- ما، الأمالي للشيخ الطوسي ابْنُ حَمَّوَيْهِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ بَكْرٍ عَنِ الْفَضْلِ بْنِ حُبَابٍ عَنْ سَلَّامٍ عَنْ أَبِي هِلَالٍ عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ قَالَ: إِنَّ عُمَرَ بْنَ الْخَطَّابِ دَخَلَ عَلَى النَّبِيِّ ص وَ هُوَ مَوْقُودٌ أَوْ قَالَ مَحْمُومٌ فَقَالَ لَهُ عُمَرُ يَا رَسُولَ اللَّهِ مَا أَشَدَّ وَعَكَكَ أَوْ حُمَّاكَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Hamawiya, from Muhammad Bin Muhammad Bin Bakr, from Al Fazl Bin Hubab, from Sallam, fromAbu HIlal, from Bakr Bin Abdullah who said,
‘Umar Bin Al-Khattab entered to see the Prophet-saww, and he-saww was warm’, or said, ‘feverish’. Umar said to him-saww, ‘O Rasool-Allah-saww! How severe is your-saww malaise!’ Or (said), ‘Your-saww fever!’
فَقَالَ مَا مَنَعَنِي ذَلِكَ أَنْ قَرَأْتُ اللَّيْلَةَ ثَلَاثِينَ سُورَةً فِيهِنَّ السَّبْعُ الطُّوَلُ
He-saww said: ‘That does not prevent me-saww from reciting thirty Chapters (of Quran) at night, among these being seven long ones!’
فَقَالَ عُمَرُ يَا رَسُولَ اللَّهِ غَفَرَ اللَّهُ لَكَ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَ ما تَأَخَّرَ وَ أَنْتَ تَجْتَهِدُ هَذَا الِاجْتِهَادَ
Umar said, ‘O Rasool-Allah-saww! Allah-azwj has Forgiven for you-saww what has preceded from your sins and what is delayed, [48:2], and you-saww are struggling with this struggle?’
فَقَالَ يَا عُمَرُ أَ فَلَا أَكُونُ عَبْداً شَكُوراً.
He-saww said: ‘O Umar! Shall I-saww not be a grateful servant?’’[99]
63- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ هِشَامٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ عُلَيَّةَ عَنْ وَهْبِ بْنِ حَرِيزٍ عَنْ أَبِيهِ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُمْنَعِ الزِّيَادَةَ وَ تَلَا أَبُو جَعْفَرٍ ع وَ إِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Bin Hisham, from Muhammad Bin Ismail Bin Ulayya, from Wahab Bin Hareyz, from his father, from Al Fuzeyl Bin Yasaar,
‘From Abu Ja’far Muhammad-asws Bin Ali-asws having said: ‘One who gives the supplication will not be deprived of the Answer, and one who gives the thank will not be prevented the increase’. And Abu Ja’far-asws recited: And when your Lord Proclaimed: “If you are grateful, I would Increase it for you, [14:7]’’.[100]
64- 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 عَزَّ وَ جَلَّ عَلَيْهِ إِلَّا فِي مَطْعَمِهِ وَ مَشْرَبِهِ فَقَدْ قَصُرَ 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 Raheem Al Karkhy, from Hisham Bin Hassan, from Hammam Bin Urwah, from his father, from Ayesha who said,
‘One who does not know merit of a bounty of Allah-azwj Mighty and Majestic upon him except in his food and his drink, so his knowledge is deficient, and his Punishment has drawn near’’.[101]
65- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي دَاوُدَ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ عَنِ ابْنِ زَادَانَ عَنْ عُمَرَ بْنِ صَبِيحٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: أَرْبَعٌ لِلْمَرْءِ لَا عَلَيْهِ الْإِيمَانُ وَ الشُّكْرُ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ ما يَفْعَلُ اللَّهُ بِعَذابِكُمْ إِنْ شَكَرْتُمْ وَ آمَنْتُمْ وَ الِاسْتِغْفَارُ فَإِنَّهُ قَالَ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ وَ الدُّعَاءُ فَإِنَّهُ قَالَ تَعَالَى قُلْ ما يَعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, fromAbu Al Mufazzal, from Abdullah Bin Abu Dawood, from Ibrahim Bin Al-Hassan, from Ibn Zadan, from Umar Bin Sabeeh,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Amir Al-Momineen‑asws having said: ‘Four are for the person, not against him – the Eman, and the thanks, for Allah-azwj the Exalted Says: Allah will not Deal out your Punishment if you are grateful and believe; [4:147]; and seeking the Forgiveness, for Allah-azwj Said: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33]; and the supplication, for Allah-azwj the Exalted Says: Say: ‘My Lord would not care for you were it not for your supplications, [25:77]’’.[102]
66- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَبِي بِشْرٍ حَنَانِ بْنِ بَشِيرٍ عَنْ خَالِ أَبِيهِ عِكْرِمَةَ بْنِ عَامِرٍ عَنْ مُحَمَّدِ بْنِ الْمُفَضَّلِ عَنْ أَبِيهِ الْمُفَضَّلِ بْنِ مُحَمَّدٍ عَنْ مَالِكِ بْنِ أَعْيَنَ الْجُهَنِيِّ قَالَ: أَوْصَى عَلِيُّ بْنُ الْحُسَيْنِ ع بَعْضَ وُلْدِهِ فَقَالَ يَا بُنَيَّ اشْكُرِ اللَّهَ لِمَنْ أَنْعَمَ عَلَيْكَ وَ أَنْعِمْ عَلَى مَنْ شَكَرَكَ فَإِنَّهُ لَا زَوَالَ لِلنِّعْمَةِ إِذَا شَكَرْتَ وَ لَا بَقَاءَ لَهَا إِذَا كَفَرْتَ وَ الشَّاكِرُ بِشُكْرِهِ أَسْعَدُ مِنْهُ بِالنِّعْمَةِ الَّتِي وَجَبَ عَلَيْهِ الشُّكْرُ بِهَا
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abu Bishr Hanan Bin Bashir, from an uncle of his father Ikrimah Bin Aamir, from Muhammad Bin Al Mufazzal, from his father Al Mufazzal Bin Muhammad, from Malik Bin Aya Al Juhanny who said,
‘Ali-asws Bin Al-Husayn-asws bequeathed to one of his-asws son: ‘O my-asws son! Thank Allah-azwj for the one who confers upon you, and confer upon the one who thanks you, for there is no decline for the bounty when it is thanked for, nor is there any lasting for it when it is denied, and the thanking one with his thanks is more fortunate than him with the bounty which the thanks had been obligated upon due to it’.
وَ تَلَا يَعْنِي عَلِيَّ بْنَ الْحُسَيْنِ ع قَوْلَ اللَّهِ تَعَالَى وَ إِذْ تَأَذَّنَ رَبُّكُمْ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ إِلَى آخِرِ الْآيَةِ.
And he-asws, meaning Ali-asws Bin Al-Husayn-asws, recited Words of Allah-azwj the Exalted: And when your Lord Proclaimed: “If you are grateful, I would Increase it for you, [14:7] – up to end of the Verse’’.[103]
67- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَبِي شَيْبَةَ عَنْ إِبْرَاهِيمَ بْنِ سُلَيْمَانَ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنْ زِيَادِ بْنِ الْمُنْذِرِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ ع عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ عَلِيٌّ ع حَقٌّ عَلَى مَنْ أُنْعِمَ عَلَيْهِ أَنْ يُحْسِنَ مُكَافَاةَ الْمُنْعِمِ فَإِنْ قَصُرَ عَنْ ذَلِكَ وُسْعُهُ فَعَلَيْهِ أَنْ يُحْسِنَ الثَّنَاءَ فَإِنْ كَلَّ عَنْ ذَلِكَ لِسَانُهُ فَعَلَيْهِ مَعْرِفَةُ النِّعْمَةِ وَ مَحَبَّةُ الْمُنْعِمِ بِهَا فَإِنْ قَصُرَ عَنْ ذَلِكَ فَلَيْسَ لِلنِّعْمَةِ بِأَهْلٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abu Shayba, from Ibrahim Bin Suleyman, from Abu Hafs Al A’ash, from Ziyad Bin Al Munzir,
‘From Muhammad-asws Bin Ali-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Ali-asws said: ‘There is a right upon the one who is conferred upon that he does goodly sufficing to the conferrer. If he is deficient from that in extending it, so upon him is that he should praise goodly. If his tongue is fatigued from that, so upon him is to recognise the bounty and love the conferrer due to it. If he is deficient from that, then he isn’t rightful with the bounty’’.[104]
68- ع، علل الشرائع أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ضَغْطَةُ الْقَبْرِ لِلْمُؤْمِنِ كَفَّارَةٌ لِمَا كَانَ مِنْهُ مِنْ تَضْيِيعِ النِّعَمِ.
(The book) ‘Ilal Al Sharaie’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Compression of the grave of the Momin is an expiation of what had happened from him, from having wasted the bounties’’.[105]
69- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ صَنَعَ مِثْلَ مَا صُنِعَ إِلَيْهِ فَإِنَّمَا كَافَى وَ مَنْ أَضْعَفَ كَانَ شَاكِراً وَ مَنْ شَكَرَ كَانَ كَرِيماً وَ مَنْ عَلِمَ أَنَّ مَا صَنَعَ إِلَيْهِ إِنَّمَا يَصْنَعُ إِلَى نَفْسِهِ لَمْ يَسْتَبْطِئِ النَّاسَ فِي شُكْرِهِمْ وَ لَمْ يَسْتَزِدْهُمْ فِي مَوَدَّتِهِمْ وَ اعْلَمْ أَنَّ الطَّالِبَ إِلَيْكَ الْحَاجَةَ لَمْ يُكْرِمْ وَجْهَهُ عَنْ وَجْهِكَ فَأَكْرِمْ وَجْهَكَ عَنْ رَدِّهِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Yaqteeny, from Al Dihqan, from Dorost, from Ibn Uzina, from Zurara who said,
‘One who does similar to what has been done to him, so rather he has sufficed, and one who adds (extra) would be thankful, and one who thanks would be honourable, and one who knows that what has been done to him rather should do it to himself, he should not deal to the people in thanking them, and it would not increase them in their cordiality; and know that the seeker of the need to you, his face is not honourable from your face, therefore honour your own face by not rejecting him’’.[106]
70- مع، معاني الأخبار أَبِي عَنِ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ عَنِ ابْنِ بَقَّاحٍ عَنْ عَبْدِ السَّلَامِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كُفْرٌ بِالنِّعَمِ أَنْ يَقُولَ الرَّجُلُ أَكَلْتُ كَذَا وَ كَذَا فَضَرَّنِي.
(The book) ‘Ma’any Al Akhbar’ – My father, from Al Attar, from Al Ashari, from Al Sayyari, from Ibn Baqqah, from Abdul Salat, raising it to,
‘Abu Abdullah-asws said: ‘Kufr of the bounty is that the man says, ‘I ate such and such and it harmed me’’.[107]
71- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنِ الْقَاسِمِ عَنْ جَدِّهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَحْسِنُوا صُحْبَةَ النِّعَمِ قَبْلَ فِرَاقِهَا فَإِنَّهَا تَزُولُ وَ تَشْهَدُ عَلَى صَاحِبِهَا بِمَا عَمِلَ فِيهَا.
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Al Yaqteeny, from Al Qasim, from his grandfather, from Abu Baseer,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Be a good companion to the bounty before it’s separation for it declines and testifies upon its companion with what he had done regarding it’’.[108]
72- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْفَضْلِ بْنِ عَامِرٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ بِنِعْمَةٍ بَالِغَةً مَا بَلَغَتْ فَحَمِدَ اللَّهَ عَلَيْهَا إِلَّا كَانَ حَمْدُ اللَّهِ أَفْضَلَ مِنْ تِلْكَ النِّعْمَةِ وَ أَعْظَمَ وَ أَوْزَنَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Fazl Bin Aamir, from Musa Bin Al Qasim, from Safwan Bin Yahya, from Al Haysam Bin Waqid who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj does not Confer any bounty upon a servant, reaching as much as it reaches, so he praised Allah-azwj upon it, except his praising Allah-azwj would be superior to that bounty, and more magnificent, and weightier’’.[109]
73- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الطَّاعِمُ الشَّاكِرُ لَهُ أَجْرُ الصَّائِمِ الْمُحْتَسِبِ وَ الْمُعَافَى الشَّاكِرُ لَهُ مِثْلُ أَجْرِ الْمُبْتَلَى الصَّابِرِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ashari, from Ibn Marouf, from Musa Bin Al Qasim, from Ibn Abu Umeyr, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Feeder of the thankful, for him would be Recompense of the fasting one, the anticipator, and the excuser of a thankful one, for him would be similar Recompense to the afflicted one, the patient’’.[110]
74- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا إِسْحَاقُ مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً فَعَرَفَهَا بِقَلْبِهِ وَ جَهَرَ بِحَمْدِ اللَّهِ عَلَيْهَا فَفَرَغَ مِنْهَا حَتَّى يُؤْمَرَ لَهُ بِالْمَزِيدِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Is’haq, from Bakr Bin Muhammad Bin Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘O Is’haq! Whatever bounty Allah-azwj Confers upon a servant, so he recognises it with his heart, and loudly praises Allah-azwj upon it, so he is (not) free from (enjoying) from it except Allah-azwj Commands with the increase for him’’.[111]
75- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ صَاحِبِ السَّابِرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى يَا مُوسَى اشْكُرْنِي حَقَّ شُكْرِي
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, from his father, from Ibn Abu Umeyr, from Abu Baseer, from Abu Abdullah a companion of Al Sabiry,
‘From Abu Abdullah-asws having said: ‘Allah-azwj the Exalted Revealed to Musa-as: “O Musa-as! Thank Me-azwj as is the right of thanking Me-azwj!”
فَقَالَ يَا رَبِّ كَيْفَ أَشْكُرُكَ حَقَّ شُكْرِكَ لَيْسَ مِنْ شُكْرٍ أَشْكُرُكَ بِهِ إِلَّا وَ أَنْتَ أَنْعَمْتَ بِهِ عَلَيَّ
He-as said: ‘O Lord-azwj! How can I-as thank You-azwj as is the right of thanking You-azwj for it, except and You-azwj had Conferred with it (gratefulness) upon me-as?’
فَقَالَ يَا مُوسَى شَكَرْتَنِي حَقَّ شُكْرِي حِينَ عَلِمْتَ أَنَّ ذَلِكَ مِنِّي.
He-azwj Said: “O Musa-as! You-as have thanked Me-azwj as is the right of thanking Me-azwj when you-as knew that it (gratefulness) is from Me-azwj!”’[112]
76- ف، تحف العقول رُوِيَ أَنَّ جَمَّالًا حَمَلَ أَبَا جَعْفَرٍ الثَّانِيَ ع مِنَ الْمَدِينَةِ إِلَى الْكُوفَةِ فَكَلَّمَهُ فِي صِلَتِهِ وَ قَدْ كَانَ ع وَصَلَهُ بِأَرْبَعِمِائَةِ دِينَارٍ فَقَالَ أَبُو جَعْفَرٍ سُبْحَانَ اللَّهِ أَ مَا عَلِمْتَ أَنَّهُ لَا يَنْقَطِعُ الْمَزِيدُ مِنَ اللَّهِ حَتَّى يَنْقَطِعَ الشُّكْرُ مِنَ الْعِبَادِ.
(The book) ‘Tuhaf Al Uqool’ –
‘It is reported that a cameleer carried (transported) Abu Ja’far-asws the 2nd from Al-Medina to Al-Kufa. He-asws spoke (argued) to him regarding his fare, and he-asws had paid him the fare as four hundred Dinars. Abu Ja’far-asws said: ‘Glory be to Allah-azwj! Don’t you know that the increase from Allah-azwj is not cut off until the thanking is cut off from the servants!’’[113]
77- مص، مصباح الشريعة قَالَ الصَّادِقُ ع فِي كُلِّ نَفَسٍ مِنْ أَنْفَاسِكَ شُكْرٌ لَازِمٌ لَكَ بَلْ أَلْفٌ وَ أَكْثَرُ وَ أَدْنَى الشُّكْرِ رُؤْيَةُ النِّعْمَةِ مِنَ اللَّهِ مِنْ غَيْرِ عِلَّةٍ يَتَعَلَّقُ الْقَلْبُ بِهَا دُونَ اللَّهِ وَ الرِّضَا بِمَا أَعْطَاهُ وَ أَنْ لَا تَعْصِيَهُ بِنِعْمَتِهِ وَ تُخَالِفَهُ بِشَيْءٍ مِنْ أَمْرِهِ وَ نَهْيِهِ بِسَبَبِ نِعْمَتِهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Regarding every breath of your breathing it necessitates you to thank (for it), but a thousand (times) and more, and the least thanks of seeing the bounty from Allah‑azwj from without there being a reason is to attach the heart with it, besides Allah-azwj, and the satisfaction with what He-azwj has Given, and that you should not disobey Him-azwj with His-azwj (Given) bounty, and opposing Him-azwj with something from His-azwj Command and His-azwj Prohibition by a cause of His-azwj bounty.
وَ كُنْ لِلَّهِ عَبْداً شَاكِراً عَلَى كُلِّ حَالٍ تَجِدِ اللَّهَ رَبّاً كَرِيماً عَلَى كُلِّ حَالٍ وَ لَوْ كَانَ عِنْدَ اللَّهِ عِبَادَةٌ تَعَبَّدَ بِهَا عِبَادَهُ الْمُخْلَصِينَ أَفْضَلَ مِنَ الشُّكْرِ عَلَى كُلِّ حَالٍ لَأَطْلَقَ لَفْظَهُ فِيهِمْ مِنْ جَمِيعِ الْخَلْقِ بِهَا
And be a thankful servant to Allah-azwj upon every situation, you will find Allah-azwj as a Benevolent Lord-azwj upon every situation, and had there been in the Presence of Allah-azwj any worship His-azwj sincere servants could worship with, superior to the thanking upon every situation, He-azwj would have Linked His-azwj Wording regarding them with it, from entirety of the people.
فَلَمَّا لَمْ يَكُنْ أَفْضَلَ مِنْهَا خَصَّهَا مِنْ بَيْنِ الْعِبَادَاتِ وَ خَصَّ أَرْبَابَهَا فَقَالَ وَ قَلِيلٌ مِنْ عِبادِيَ الشَّكُورُ
When there did not happen to be anything superior to it, He-azwj Specified it from between the (other acts of) worship and Specified its performers. He-azwj Said: ‘and a few from My servants are grateful [34:13].
وَ تَمَامُ الشُّكْرِ اعْتِرَافُ لِسَانِ السِّرِّ خَاضِعاً لِلَّهِ تَعَالَى بِالْعَجْزِ عَنْ بُلُوغِ أَدْنَى شُكْرِهِ لِأَنَّ التَّوْفِيقَ لِلشُّكْرِ نِعْمَةٌ حَادِثَةٌ يَجِبُ الشُّكْرُ عَلَيْهَا وَ هِيَ أَعْظَمُ قَدْراً وَ أَعَزُّ وُجُوداً مِنَ النِّعْمَةِ الَّتِي مِنْ أَجْلِهَا وُفِّقْتَ لَهُ
And the complete thanks is acknowledging secretly by the long humbling to Allah-azwj the Exalted with the frustration from reaching the least of thanking Him-azwj, because the inclination for the thanking is an occurring bounty obligating the thanks upon it, and it is of mighty worth and the dearest feeling of the bounty which, from its reason, he had been Harmonised to it.
فَيَلْزَمُكَ عَلَى كُلِّ شُكْرٍ شُكْرٌ أَعْظَمُ مِنْهُ إِلَى مَا لَا نِهَايَةَ لَهُ مُسْتَغْرِقاً فِي نِعْمَتِهِ قَاصِراً عَاجِزاً عَنْ دَرْكِ غَايَةِ شُكْرِهِ وَ أَنَّى يَلْحَقُ الْعَبْدُ شُكْرَ نِعْمَةِ اللَّهِ وَ مَتَى يَلْحَقُ صَنِيعُهُ بِصَنِيعِهِ وَ الْعَبْدُ ضَعِيفٌ لَا قُوَّةَ لَهُ أَبَداً إِلَّا بِاللَّهِ
Thus, it necessitates you upon every thanking, to thank mightier than it up to there is no end for it, having been immersed in His-azwj bounties, deficient, unable from reaching the peak of thanking Him-azwj, and how the servant can catch up to thank for the bounties of Allah-azwj? And when can his dealing catch up with His-azwj Dealing, and the servant is weak, there being no strength for it, ever, except by Allah-azwj?
وَ اللَّهُ غَنِيٌّ عَنْ طَاعَةِ الْعَبْدِ قَوِيٌّ عَلَى مَزِيدِ النِّعَمِ عَلَى الْأَبَدِ فَكُنْ لِلَّهِ عَبْداً شَاكِراً عَلَى هَذَا الْأَصْلِ تُرَى الْعَجَبَ.
And Allah-azwj is needless from the obedience of the servant, Strong upon Increasing the bounties upon the servant. So be a thankful servant to Allah-azwj upon this principle, you will see the wonders’’.[114]
78- شي، تفسير العياشي عَنْ أَبِي عَمْرٍو الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ أَوْجُهٍ فَمِنْهَا كُفْرُ النِّعَمِ وَ ذَلِكَ قَوْلُ اللَّهِ يَحْكِي قَوْلَ سُلَيْمَانَ هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ الْآيَةَ وَ قَالَ اللَّهُ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ قَالَ فَاذْكُرُونِي أَذْكُرْكُمْ وَ اشْكُرُوا لِي وَ لا تَكْفُرُونِ.
Tafseer Al Ayyashi – from Abu Amro Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘The Kufr in the Book of Allah-azwj is based upon five aspects. From these is Kufr of the bounty, and that is the Word of Allah-azwj Narrating the words of Suleyman-as: ‘This is from the Grace of my Lord to Try me whether I am grateful or ungrateful. [27:40] – the Verse; and Said: ‘ “If you are grateful, I would Increase it for you, [14:7]; and Said: Therefore remember Me, I will remember you, and be thankful to Me, and do not be disbelieving [2:152]’’.[115]
79- شي، تفسير العياشي عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ ذَكِّرْهُمْ بِأَيَّامِ اللَّهِ قَالَ بِآلَاءِ اللَّهِ يَعْنِي نِعَمَهُ.
Tafseer Al Ayyashi – from Ibrahim Bin Umar, from the one who mentioned it,
‘From Abu Abdullah-asws having said regarding Words of Allah-azwj: and remind them of the Days of Allah. [14:5]. He-asws said: ‘By ‘the Days of Allah-azwj’ is meant His-azwj bounties’’.[116]
80- شي، تفسير العياشي عَنْ أَبِي عُمَرَ الْمَدِينِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَيُّمَا عَبْدٍ أَنْعَمَ اللَّهُ عَلَيْهِ فَعَرَفَهَا بِقَلْبِهِ وَ فِي رِوَايَةٍ أُخْرَى فَأَقَرَّ بِهَا بِقَلْبِهِ وَ حَمِدَ اللَّهَ عَلَيْهَا بِلِسَانِهِ لَمْ يَنْفَدْ كَلَامُهُ حَتَّى يَأْمُرَ اللَّهُ لَهُ بِالزِّيَادَةِ
Tafseer Al Ayyashi – from Abu Umar Al Madainy who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever servant Allah-azwj has Conferred upon him, so he recognises it with his heart’ – and in another report: ‘So he acknowledges with it by his heart’ – ‘and he praises Allah-azwj upon it by his tongue, his speech will not come to an end until Allah-azwj will Command with the increase being for him’.
وَ فِي رِوَايَةِ أَبِي إِسْحَاقَ الْمَدَائِنِيِّ حَتَّى يَأْذَنَ اللَّهُ لَهُ بِالزِّيَادَةِ وَ هُوَ قَوْلُهُ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ.
And in a report of Abu Is’haq Al-Madainy: ‘Until Allah-azwj will Permit with the increase for him, and it is His-azwj Word: “If you are grateful, I would Increase it for you, [14:7]’’.[117]
81- شي، تفسير العياشي عَنْ أَبِي وَلَّادٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ رَأَيْتَ هَذِهِ النِّعْمَةَ الظَّاهِرَةَ عَلَيْنَا مِنَ اللَّهِ أَ لَيْسَ إِنْ شَكَرْنَاهُ عَلَيْهَا وَ حَمِدْنَاهُ زَادَنَا كَمَا قَالَ اللَّهُ فِي كِتَابِهِ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ
Tafseer Al Ayyashi – from Abu Wallad who said,
‘I said to Abu Abdullah-asws, ‘What is your-asws view of these apparent bounties upon us from Allah-azwj? Isn’t it so that if we were to thank Him-azwj upon it, and praise Him-azwj, He-azwj will Increase us like what Allah-azwj has Said in His-azwj Book: “If you are grateful, I would Increase it for you, [14:7]?’
فَقَالَ نَعَمْ مَنْ حَمِدَ اللَّهَ عَلَى نِعَمِهِ وَ شَكَرَهُ وَ عَلِمَ أَنَّ ذَلِكَ مِنْهُ لَا مِنْ غَيْرِهِ.
He-asws said: ‘Yes. One who praises Allah-azwj upon His-azwj bounties and thanks Him-azwj, and knows that, that (gratefulness) is from Him-azwj not from someone else’’.[118]
82- محص، التمحيص عَنْ أَبِي عَبْدِ اللَّهِ ع قِيلَ لَهُ مَنْ أَكْرَمُ الْخَلْقِ عَلَى اللَّهِ قَالَ مَنْ إِذَا أُعْطِيَ شَكَرَ وَ إِذَا ابْتُلِيَ صَبَرَ.
(The book) ‘Al-Tamhees’ –
‘From Abu Abdullah-asws, it was said to him-asws, ‘Who is most honourable of the people to Allah-azwj?’ He-asws said: ‘One, when he is Given, thanks, and when he is Afflicted, is patient’’.[119]
83- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ بْنِ يَاسِينَ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً فَشَكَرَهَا بِقَلْبِهِ إِلَّا اسْتَوْجَبَ الْمَزِيدَ فِيهَا قَبْلَ أَنْ يُظْهِرَ شُكْرَهَا عَلَى لِسَانِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abdullah Bin Muhammad Bin Ubeyd Bin Yaseen,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Whatever bounty Allah-azwj Confers upon a servant, so he thanks for it with his heart, except it obligates the increase in it before he manifests it’s thanking upon his tongue’’.[120]
84- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْجَوَادُ ع نِعْمَةٌ لَا تُشْكَرُ كَسَيِّئَةٍ لَا تُغْفَرُ.
(The book) ‘Al Durr Al Baahira’ –
‘Al-Jawad-asws said: ‘A bounty not thanked for is like an evil deed not Forgiven for’’.[121]
85- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا وَصَلَتْ إِلَيْكُمْ أَطْرَافُ النِّعَمِ فَلَا تُنَفِّرُوا أَقْصَاهَا بِقِلَّةِ الشُّكْرِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘When the fringes (small) of the bounties arrive to you, so do not make its small ones feel with lack of thanks’’.[122]
– وَ قَالَ ع إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى فِي كُلِّ نِعْمَةٍ حَقّاً فَمَنْ أَدَّاهُ زَادَهُ مِنْهَا وَ مَنْ قَصَّرَ عَنْهُ خَاطَرَ بِزَوَالِ نِعْمَتِهِ.
And he-as said: ‘For Allah-azwj Blessed and Exalted there is a right in every bounty. The one who fulfills it, will get an increase from it, and one who is deficient from it is in danger of the decline of his bounties’’.[123]
وَ قَالَ ع احْذَرُوا نِفَارَ النِّعَمِ فَمَا كُلُّ شَارِدٍ بِمَرْدُودٍ.
And he-asws said: ‘Be careful of the bounties fleeing away for not everything running away returns’’.[124]
– وَ قَالَ ع مَا كَانَ اللَّهُ لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الشُّكْرِ وَ يُغْلِقَ عَنْهُ بَابَ الزِّيَادَةِ وَ لَا لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الدُّعَاءِ وَ يُغْلِقَ عَنْهُ بَابَ الْإِجَابَةِ وَ لَا لِيَفْتَحَ عَلَى عَبْدٍ بَابَ التَّوْبَةِ وَ يُغْلِقَ عَنْهُ بَابَ الْمَغْفِرَةِ.
And he-asws said: ‘It will never be for Allah-azwj to Open the door of thanks to a servant and Close the door of increase, nor for Him-azwj to Open the door of supplication to a servant and Close the door of the Answering from him, nor for Him-azwj to Open the door of repentance to a servant and Close the door of Forgiveness from him’’.[125]
86- مِشْكَاةُ الْأَنْوَارِ، عَنْ عَلَاءِ بْنِ الْكَامِلِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ ع أَتَانِيَ اللَّهُ بِأُمُورٍ لَا أَحْتَسِبُهَا لَا أَدْرِي كَيْفَ وُجُوهُهَا قَالَ أَ وَ لَا تَعْلَمُ أَنَّ هَذَا مِنَ الشُّكْرِ.
(The book) ‘Miskhat Al Anwaar’ – from A’la Bin Al Kamil who said,
‘I said to Abu Al-Hassan-asws, ‘Allah-saww has Come to me with the matters I had not anticipated. I don’t know how to face them!’ He-asws said: ‘And don’t you know that this (attitude) is from the thanking?’’[126]
– وَ فِي رِوَايَةٍ قَالَ لِي لَا تَسْتَصْغِرِ الْحَمْدَ.
And in a report, he-asws said to me: ‘Do not belittle the praise (of Allah-azwj)’’.[127]
– وَ عَنْ سَعْدَانَ بْنِ يَزِيدَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَرَى مَنْ هُوَ شَدِيدُ الْحَالِ مُضَيَّقاً عَلَيْهِ الْعَيْشُ وَ أَرَى نَفْسِي فِي سَعَةٍ مِنْ هَذِهِ الدُّنْيَا لَا أَمُدُّ يَدِي إِلَى شَيْءٍ إِلَّا رَأَيْتُ فِيهِ مَا أُحِبُّ وَ قَدْ أَرَى مَنْ هُوَ أَفْضَلُ مِنِّي قَدْ صُرِفَ ذَلِكَ عَنْهُ فَقَدْ خَشِيتُ أَنْ يَكُونَ ذَلِكَ اسْتِدْرَاجاً مِنَ اللَّهِ لِي بِخَطِيئَتِي
And from Sa’adan Bin Yazeed who said,
‘I said to Abu Abdullah-asws, ‘I see the one who is of severe state, the life is narrow upon him, and I see myself in capaciousness from this world. I do not extend my hand to anything except I see in it what I love; and I have seen one who is superior to me, that has been turned away from him. So, I am fearing that it might be gradual entrapment from Allah‑azwj to me due to my sins’.
فَقَالَ أَمَّا مَعَ الْحَمْدِ فَلَا وَ اللَّهِ.
He-asws said: ‘By Allah-azwj! As for with the praise (of Allah-azwj), so no!’[128]
– وَ عَنِ الْبَاقِرِ ع قَالَ: لَا يَنْقَطِعُ الْمَزِيدُ مِنَ اللَّهِ حَتَّى يَنْقَطِعَ الشُّكْرُ مِنَ الْعِبَادِ.
And from Al-Baqir-asws having said: ‘The increase from Allah-azwj does not get cut off until the thanks from the servant is cut off’’.[129]
– وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَحْسِنُوا جِوَارَ النِّعَمِ قِيلَ وَ مَا جِوَارُ النِّعَمِ قَالَ الشُّكْرُ لِمَنْ أَنْعَمَ بِهَا وَ أَدَاءُ حُقُوقِهَا.
And from Abu Abdullah-asws having said: ‘Be a goodly neighbour of the bounty!’ It was said, ‘And what is ‘neighbour of the bounty’?’ He-asws said: ‘The thanks to the one who had conferred with it and fulfilling its rights’’.[130]
– وَ عَنْهُ ع قَالَ: أَحْسِنُوا جِوَارَ نِعَمِ اللَّهِ وَ احْذَرُوا أَنْ تَنْتَقِلَ عَنْكُمْ إِلَى غَيْرِكُمْ أَمَا إِنَّهَا لَمْ تَنْتَقِلْ عَنْ أَحَدٍ قَطُّ وَ كَادَتْ أَنْ تَرْجِعَ إِلَيْهِ وَ كَانَ عَلِيٌّ ع قَالَ قَلَّ مَا أَدْبَرَ شَيْءٌ فَأَقْبَلَ.
And from him-asws having said: ‘Be a good neighbour of a bounty of Allah-azwj and be careful from it transferring away from you all to others. But it does not transfer away from anyone at all and it almost does not return to him; and Ali-asws had said: ‘Scarcely what has turned around, returns’’.[131]
– وَ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ الرِّضَا ع اتَّقُوا اللَّهَ وَ عَلَيْكُمْ بِالتَّوَاضُعِ وَ الشُّكْرِ وَ الْحَمْدِ إِنَّهُ كَانَ فِي بَنِي إِسْرَائِيلَ رَجُلٌ فَأَتَاهُ فِي مَنَامِهِ مَنْ قَالَ لَهُ إِنَّ لَكَ نِصْفَ عُمُرِكَ سَعَةً فَاخْتَرْ أَيَّ النِّصْفَيْنِ شِئْتَ فَقَالَ إِنَّ لِي شَرِيكاً
And from Moammar Bin Khallad,
‘Al-Reza-asws said: ‘Fear Allah-azwj, and upon you all is with the humbleness, and the thanks, and the praise. There was a man among the children of Israel. Someone came in his dream and said to him, ‘For you is affluence in half your age, so choose whichever of the two halves you so desire it to be so’. He said, ‘There is a partner for me’.
فَلَمَّا أَصْبَحَ الرَّجُلُ قَالَ لِزَوْجَتِهِ قَدْ أَتَانِي فِي هَذِهِ اللَّيْلَةِ رَجُلٌ فَأَخْبَرَنِي أَنَّ نِصْفَ عُمُرِي لِي سَعَةً فَاخْتَرْ أَيَّ النِّصْفَيْنِ شِئْتَ فَقَالَتْ لَهُ زَوْجَتُهُ اخْتَرِ النِّصْفَ الْأَوَّلَ فَقَالَ لَكَ ذَاكَ.
When the man came to the morning, he said to his wife, ‘A man came to me in this night and informed that half my age would be affluent for me so I should choose whichever of the two halves I so desire to’. His wife said to him, ‘Choose the first half’. So, he said that.
فَأَقْبَلَتْ عَلَيْهِ الدُّنْيَا فَكَانَ كُلَّمَا كَانَتْ نِعْمَةٌ قَالَتْ زَوْجَتُهُ جَارُكَ فُلَانٌ مُحْتَاجٌ فَصِلْهُ وَ تَقُولُ قَرَابَتُكَ فُلَانٌ فَتُعْطِيهِ وَ كَانُوا كَذَلِكَ كُلَّمَا جَاءَتْهُمْ نِعْمَةٌ أَعْطَوْا وَ تَصَدَّقُوا وَ شَكَرُوا
The world turned towards him. It so happened that every time there was a bounty, his wife said, ‘Your so and so neighbour is needy, so help him’, and he would say, ‘Your so and so relative, so give him’; and they were like that every time a bounty came to them, they would give (to others), and give charity, and were thankful.
فَلَمَّا كَانَ لَيْلَةٌ مِنَ اللَّيَالِي أَتَاهُ الرَّجُلُ فَقَالَ يَا هَذَا إِنَّ النِّصْفَ قَدِ انْقَضَى فَمَا رَأْيُكَ قَالَ لِي شَرِيكٌ
When it was a night from the nights, the man came to him (in the dream). He said, ‘O you! The half (of affluence) has expired, so what is your view?’ He said, ‘There is a partner for me’.
فَلَمَّا أَصْبَحَ قَالَ لِزَوْجَتِهِ أَتَانِي الرَّجُلُ فَأَعْلَمَنِي أَنَّ النِّصْفَ قَدِ انْقَضَى فَقَالَتْ لَهُ زَوْجَتُهُ قَدْ أَنْعَمَ اللَّهُ عَلَيْنَا فَشَكَرْنَا وَ اللَّهُ أَوْلَى بِالْوَفَاءِ
When it was morning, he said to his wife, ‘The man came to me and let me know that the (affluent) half has expired’. His wife said to him, ‘Allah-azwj has Conferred upon us, so we should thank, and Allah-azwj is foremost with the loyalty’.
قَالَ فَإِنَّ لَكَ تَمَامَ عُمُرِكَ.
He (the man in the dream) said, ‘So (the affluence) is for you your whole life’’.[132]
– عَنْهُ رَحِمَهُ اللَّهُ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثَةٌ لَا يَضُرُّ مَعَهُنَّ شَيْءٌ الدُّعَاءُ عِنْدَ الْكَرْبِ وَ الِاسْتِغْفَارُ عِنْدَ الذَّنْبِ وَ الشُّكْرُ عِنْدَ النِّعْمَةِ.
And from him, may Allah-azwj have Mercy on him, from Abu Abdullah-asws: ‘Three, nothing harms with these – the supplication during the distress, and seeking the Forgiveness during the sinning, and the thanks during the bounty’’.[133]
– وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ اشْكُرْ مَنْ أَنْعَمَ عَلَيْكَ وَ أَنْعِمْ عَلَى مَنْ شَكَرَكَ فَإِنَّهُ لَا زَوَالَ لِلنَّعْمَاءِ إِذَا شَكَرْتَ وَ لَا بَقَاءَ لَهَا إِذَا كَفَرْتَ وَ الشُّكْرُ زِيَادَةٌ فِي النِّعَمِ وَ أَمَانٌ مِنَ الْغِيَرِ.
And from Abu Abdullah-asws having said: ‘It is written in the Torah: ‘Thank the one who confers upon you, and confer upon the one who thanks you, for there is no decline for the bounty when it is thanked for, nor any lasting for it when it is denied; and the thanking increases in the bounties and is a security from the changes (decline)’’.[134]
– وَ عَنْهُ ع قَالَ: مَنْ شَكَرَ اللَّهَ عَلَى مَا أُفِيدَ فَقَدِ اسْتَوْجَبَ عَلَى اللَّهِ الْمَزِيدَ وَ مَنْ أَضَاعَ الشُّكْرَ فَقَدْ خَاطَرَ بِالنِّعَمِ وَ لَمْ يَأْمَنِ التَّغَيُّرَ وَ النِّقَمَ.
And from him-asws having said: ‘One who thanks Allah-azwj upon what he has benefitted, so he has obligated the increase upon Allah-azwj, and the one who wasted the thanks, so he is in danger with the bounty and is not safe from the changes (decline) and the scourge’’.[135]
وَ عَنْهُ ع قَالَ: إِنِّي سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ أَنْ يَرْزُقَنِي مَالًا فَرَزَقَنِي وَ قَدْ خِفْتُ أَنْ يَكُونَ ذَلِكَ مِنِ اسْتِدْرَاجٍ
And from him-asws, said: ‘I-asws asked Allah-azwj Mighty and Majestic to Grace me wealth, so He-azwj Graced me, and I am fearing that it might be from the gradual entrapment’.
فَقَالَ أَمَا بِاللَّهِ مَعَ الْحَمْدِ فَلَا.
He-asws said: ‘By Allah-azwj! As for it being with the praise (of Allah-azwj), so no!’’[136]
– وَ عَنِ الْبَاقِرِ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى بْنِ عِمْرَانَ يَا مُوسَى اشْكُرْنِي حَقَّ شُكْرِي
And from Al-Baqir-asws having said: ‘Allah-azwj Mighty and Majestic Said to Musa-as Bin Imran‑as: ‘O Musa-as! Thank Me-azwj as is the right of thanking Me-azwj!”
قَالَ يَا رَبِّ كَيْفَ أَشْكُرُكَ حَقَّ شُكْرِكَ وَ النِّعْمَةُ مِنْكَ وَ الشُّكْرُ عَلَيْهَا نِعْمَةٌ مِنْكَ
He-as said: ‘O Lord-azwj! How can I-as thank You-azwj as is the right of thanking You-azwj and the bounty is from You-azwj, and the thanking upon it is a bounty from You-azwj!’
فَقَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى إِذَا عَرَفْتَ أَنَّ ذَلِكَ مِنِّي فَقَدْ شَكَرْتَنِي حَقَّ شُكْرِي.
Allah-azwj Blessed and Exalted Said: “When you-as have recognised that it is from Me-azwj, so you-as have thanked Me-azwj as is the right of thanking Me-azwj!”’[137]
– وَ عَنِ الْبَاقِرِ ع قَالَ: لَا يَنْقَطِعُ الْمَزِيدُ مِنَ اللَّهِ حَتَّى يَنْقَطِعَ الشُّكْرُ مِنَ الْعِبَادِ.
And from Al-Baqir-asws having said: ‘The increase from Allah-azwj does not terminate until the thanking from the servant terminates’’.[138]
– وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: شُكْرُ كُلِّ نِعْمَةٍ الْوَرَعُ عَنْ مَحَارِمِ اللَّهِ.
And from Amir Al-Momineen-asws having said: ‘Thank for every bounty is the devoutness from Prohibitions of Allah-azwj’’.[139]
87- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمُبْتَلَى الصَّابِرِ وَ الْمُعْطَى الشَّاكِرُ لَهُ مِنَ الْأَجْرِ كَأَجْرِ الْمُحْتَرِفِ الْقَانِعِ.
Kitab Al Imamah Wa Al Tabsira – from Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al-Husayn, from Ali Bin Asbaat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet‑saww having said: ‘(The feeder of) the thankful one, for him would be from the Recompense like a Recompense of the afflicted patient one, and the give to the thankful, for him from the Recompense like a Recompense of the (self) depriving one, the content’’.[140]
باب 62 الصبر و اليسر بعد العسر
CHAPTER 62 – THE PATIENCE AND THE EASE AFTER THE DIFFICULTY
الآيات
The Verses –
البقرة وَ اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ
(Surah) Al Baqarah – And seek Assistance through the patience and the Salat [2:45]
و قال تعالى يا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ وَ الصَّلاةِ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ
And the Exalted Said: O you those who are believing! And seek assistance with the patience and the Salat; surely Allah is with the patient ones [2:153]
و قال تعالى وَ لَنَبْلُوَنَّكُمْ بِشَيْءٍ مِنَ الْخَوْفِ وَ الْجُوعِ وَ نَقْصٍ مِنَ الْأَمْوالِ وَ الْأَنْفُسِ وَ الثَّمَراتِ وَ بَشِّرِ الصَّابِرِينَ
And Exalted Said: And We will be Testing you with something from the fear and the hunger and scarcity of the wealth and the lives and the fruits; and give glad tidings to the patient ones [2:155]
الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ قالُوا إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ
Who, when a difficulty befalls them, are saying: We are for Allah and we are returning to Him [2:156]
أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَ رَحْمَةٌ وَ أُولئِكَ هُمُ الْمُهْتَدُونَ
Those, upon them is the Salawat from their Lord and Mercy; those, they are the Guided ones [2:157]
و قال تعالى وَ الصَّابِرِينَ فِي الْبَأْساءِ وَ الضَّرَّاءِ وَ حِينَ الْبَأْسِ
and the patient ones during the adversity and the desperation and when distressed; [2:177]
آل عمران وَ اللَّهُ يُحِبُّ الصَّابِرِينَ
(Surah) Aal-e-Imran – and Allah Loves the patient [3:146].
و قال يا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صابِرُوا وَ رابِطُوا
And Said: O you who believe! Be patient, and excel in patience, and remain steadfast, [3:200]
الأعراف وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنى عَلى بَنِي إِسْرائِيلَ بِما صَبَرُوا
(Surah) Al Araaf – and the excellent Word of your Lord was fulfilled upon the Children of Israel due to their having been patient [7:137]
الأنفال وَ اصْبِرُوا إِنَّ اللَّهَ مَعَ الصَّابِرِينَ
(Surah) Al Anfaal – and be patient, surely Allah is with the patient ones [8:46]
يونس وَ اصْبِرْ حَتَّى يَحْكُمَ اللَّهُ وَ هُوَ خَيْرُ الْحاكِمِينَ
(Surah) Yunus-as – And follow what is Revealed unto you and be patient until Allah Decides, and He is the best of the deciders [10:109]
هود فَاصْبِرْ إِنَّ الْعاقِبَةَ لِلْمُتَّقِينَ
(Surah) Hud-as – Therefore be patient, surely the end result is for the pious” [11:49]
و قال تعالى وَ اصْبِرْ فَإِنَّ اللَّهَ لا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
And the Exalted Said: And be patient, for surely Allah does not Waste the Recompense of the good doers [11:115]
يوسف فَصَبْرٌ جَمِيلٌ وَ اللَّهُ الْمُسْتَعانُ عَلى ما تَصِفُونَ
(Surah) Yusuf-as – but patience is beautiful, and Allah is the Helper upon what you are describing [12:18]
و قال فَصَبْرٌ جَمِيلٌ عَسَى اللَّهُ أَنْ يَأْتِيَنِي بِهِمْ جَمِيعاً
And Said: so patience is beautiful. Perhaps Allah will Bring them all to me; [12:83]
و قال إِنَّهُ مَنْ يَتَّقِ وَ يَصْبِرْ فَإِنَّ اللَّهَ لا يُضِيعُ أَجْرَ الْمُحْسِنِينَ
Surely one who fears and is patient, then Allah does not Waste a Recompense of the good doers’ [12:90]
الرعد وَ الَّذِينَ صَبَرُوا ابْتِغاءَ وَجْهِ رَبِّهِمْ إلى قوله تعالى سَلامٌ عَلَيْكُمْ بِما صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ
(Surah) Al Kahf – And those who are being patient seeking the Face of their Lord, [13:22] – up to Words of the Exalted – Greetings be upon you due to your having been patient, so excellent is the end-result of the (goodly) abode [13:24]
إبراهيم إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
(Surah) Ibrahim-as – Surely in that are Signs for every patient, grateful one” [14:5]
و قال وَ لَنَصْبِرَنَّ عَلى ما آذَيْتُمُونا
And Said: and we should be patient upon what you are hurting us, [14:12]
النحل الَّذِينَ صَبَرُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
(Surah) Al Nahl – Those who are patient and are relying upon their Lord upon their Lord [16:42]
و قال تعالى وَ لَنَجْزِيَنَّ الَّذِينَ صَبَرُوا أَجْرَهُمْ بِأَحْسَنِ ما كانُوا يَعْمَلُونَ
And the Exalted Said: and We will Recompense those who were patient, being their Recompense due to the best of what they had been doing [16:96]
و قال تعالى وَ إِنْ عاقَبْتُمْ فَعاقِبُوا بِمِثْلِ ما عُوقِبْتُمْ بِهِ وَ لَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ
And the Exalted Said: And if you punish, then retaliate with the like of that which you were punished with; and if you are patient, it will be best for those who are patient [16:126]
وَ اصْبِرْ وَ ما صَبْرُكَ إِلَّا بِاللَّهِ وَ لا تَحْزَنْ عَلَيْهِمْ وَ لا تَكُ فِي ضَيْقٍ مِمَّا يَمْكُرُونَ
And be patient and your patience is not but by Allah; and do not grieve upon them nor constrict yourself from what they are plotting [16:127]
الكهف سَتَجِدُنِي إِنْ شاءَ اللَّهُ صابِراً
(Surah) Al Kahf – you will find me patient if Allah so desires it, [18:69]
طه فَاصْبِرْ عَلى ما يَقُولُونَ
(Surah) Ta ha – Therefore, be patient upon what they are saying, [20:130]
الأنبياء وَ إِسْماعِيلَ وَ إِدْرِيسَ وَ ذَا الْكِفْلِ كُلٌّ مِنَ الصَّابِرِينَ
(Surah) Al Anbiya – And Ismail, and Idrees and Zalkifl; all were from the patient ones [21:85]
الحج وَ الصَّابِرِينَ عَلى ما أَصابَهُمْ
(Surah) Al Hajj – and the ones patient upon what afflicts them; [22:35]
المؤمنون إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِما صَبَرُوا أَنَّهُمْ هُمُ الْفائِزُونَ
(Surah) Al Mominoun – Surely, I shall Recompense them today because they were patient, and they are the achievers [23:111]
الفرقان أَ تَصْبِرُونَ وَ كانَ رَبُّكَ بَصِيراً
(Surah) Al Furqan – Will you be patient? And your Lord was Ever Seeing [25:20]
و قال تعالى أُوْلئِكَ يُجْزَوْنَ الْغُرْفَةَ بِما صَبَرُوا وَ يُلَقَّوْنَ فِيها تَحِيَّةً وَ سَلاماً
And the Exalted Said: Those would be Recompensed with chambers for what they had been patient upon, and they would be met therein with greetings and salutations [25:75]
القصص أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا
(Surah) Al Qasas – These would be Given their Reward twice due to their having been patient [28:54]
و قال تعالى وَ لا يُلَقَّاها إِلَّا الصَّابِرُونَ
And the Exalted: and it would not be received except by the patient ones!’ [28:80]
العنكبوت نِعْمَ أَجْرُ الْعامِلِينَ الَّذِينَ صَبَرُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ
(Surah) Ankabout – Splendid is the Recompense of the workers [29:58] Those who were patient and were relying upon their Lord [29:59]
الروم فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَ لا يَسْتَخِفَّنَّكَ الَّذِينَ لا يُوقِنُونَ
(Surah) Al Roum – So be patient, surely the Promise of Allah is True, and do not let them hold you in light estimate, those who are not convinced [30:60]
لقمان وَ اصْبِرْ عَلى ما أَصابَكَ إِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُورِ
(Surah) Luqman-as – and be patient upon what befalls you, surely that is from the matters requiring determination [31:17]
و قال تعالى إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
And the Exalted Said: Surely, there are Signs in that for every patient, grateful one [31:31]
التنزيل وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ
(Surah) Al Tanzeel – And We Made Imams from them, guiding by Our Command, due to their being patient, and they were certain of Our Signs [32:24]
سبأ إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
(Surah) Saba – Surely, there are Signs in that for every patient, grateful one [34:19]
يس فَلا يَحْزُنْكَ قَوْلُهُمْ إِنَّا نَعْلَمُ ما يُسِرُّونَ وَ ما يُعْلِنُونَ
(Surah) Yaseen – So do not let their speech grieve you. We Know what they are keeping a secret and what they are announcing [36:76]
الصافات سَتَجِدُنِي إِنْ شاءَ اللَّهُ مِنَ الصَّابِرِينَ
(Surah) Al Safaat – you will find me, if Allah so Desires, as being from the patients ones [37:102]
ص اصْبِرْ عَلى ما يَقُولُونَ
(Surah) Saad – Be patient upon what they are saying, [38:17]
و قال تعالى إِنَّا وَجَدْناهُ صابِراً نِعْمَ الْعَبْدُ إِنَّهُ أَوَّابٌ
And the Exalted Said: We Found him to be patient, the excellent servant. He was penitent [38:44]
الزمر إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ
(Surah) Al Zumar – But rather, the patient ones would be fulfilled their Recompense without Reckoning’ [39:10]
المؤمن فَاصْبِرْ إِنَّ وَعْدَ اللَّهِ حَقٌ
(Surah) Al Momin – So be patient, surely the Promise of Allah is True. [40:77]
الطلاق سَيَجْعَلُ اللَّهُ بَعْدَ عُسْرٍ يُسْراً
(Surah) Al Talaq – Allah will Make ease to be after difficulty [65:7]
المعارج فَاصْبِرْ صَبْراً جَمِيلًا
(Surah) Al Ma’arij – Therefore be patient with a beautiful patience [70:5]
و قال تعالى إِنَّ الْإِنْسانَ خُلِقَ هَلُوعاً
And the Exalted Said: Surely, the human being is Created of a hasty temperament [70:19]
إِذا مَسَّهُ الشَّرُّ جَزُوعاً
When the evil touches him, he panics [70:20]
وَ إِذا مَسَّهُ الْخَيْرُ مَنُوعاً
And when the good touches him, he is niggardly [70:21]
المدثر وَ لِرَبِّكَ فَاصْبِرْ
(Surah) Al Muddasir – And for your Lord, be patient [74:7]
الدهر وَ جَزاهُمْ بِما صَبَرُوا جَنَّةً وَ حَرِيراً
(Surah) Al Dahr – And Recompense them due to their being patient, a Garden and silk [76:12]
و قال فَاصْبِرْ لِحُكْمِ رَبِّكَ
And Said: Therefore, be patient for the Decision of your Lord, and neither heed from them a sinner nor a Kafir [76:24]
البلد وَ تَواصَوْا بِالصَّبْرِ وَ تَواصَوْا بِالْمَرْحَمَةِ
(Surah) Al Balad – Then he would be from those who believe, and enjoin the patience and enjoin the compassion [90:17]
أ لم نشرح فَإِنَّ مَعَ الْعُسْرِ يُسْراً إِنَّ مَعَ الْعُسْرِ يُسْراً
(Surah) Al Inshirah – Then, surely with the difficulty, there is ease [94:5] Surely, with the difficulty there is ease [94:6]
العصر وَ تَواصَوْا بِالصَّبْرِ.
(Surah) Al Asr – and enjoin each other with the patience [103:3]
1- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا حَفْصُ إِنَّ مَنْ صَبَرَ صَبَرَ قَلِيلًا وَ إِنَّ مَنْ جَزِعَ جَزِعَ قَلِيلًا
(The book) ‘Al Kafi’ – from Ali, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad Al Asbahany, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,
‘Abu Abdullah-asws said: ‘O Hafs! The one who is patient, is patient a little (while), and the one who panics, panics a little (while)’.
ثُمَّ قَالَ عَلَيْكَ بِالصَّبْرِ فِي جَمِيعِ أُمُورِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ مُحَمَّداً ص فَأَمَرَهُ بِالصَّبْرِ وَ الرِّفْقِ فَقَالَ وَ اصْبِرْ عَلى ما يَقُولُونَ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا وَ ذَرْنِي وَ الْمُكَذِّبِينَ أُولِي النَّعْمَةِ
Then he-asws said: ‘Upon you is to be with the patience in entirety of your affairs, for Allah-azwj Mighty and Majestic Sent Muhammad-saww and Commanded him-saww with the patience and kindness. He-saww Said: And be patient upon what they are saying and avoid them with a beautiful avoidance [73:10] And leave Me and the beliers, possessors of the bounties, [73:11].
وَ قَالَ تَبَارَكَ وَ تَعَالَى ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ [السَّيِّئَةَ] فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ
And the Blessed and Exalted Said: And the good and the evil are not equal. Repel (evil) by that which is best, So if there is enmity between you and him, he would be like your intimate friend [41:34]
وَ ما يُلَقَّاها إِلَّا الَّذِينَ صَبَرُوا وَ ما يُلَقَّاها إِلَّا ذُو حَظٍّ عَظِيمٍ
And none would receive it except those who are patient, and none would receive it except one with a mighty share [41:35]
فَصَبَرَ ص حَتَّى نَالُوهُ بِالْعَظَائِمِ وَ رَمَوْهُ بِهَا فَضَاقَ صَدْرُهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَ كُنْ مِنَ السَّاجِدِينَ
So, he-saww was patient until they took the large things and pelted him-saww with these. His‑saww chest was constricted, so Allah-azwj Mighty and Majestic Revealed unto him-saww: And We have Known that you tend to constrict your chest due to what they are saying [15:97] Therefore Glorify with the Praise of your Lord and become from the prostrating ones [15:98].
ثُمَّ كَذَّبُوهُ وَ رَمَوْهُ فَحَزِنَ لِذَلِكَ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا
Then they belied him-saww and pelted him-saww, and he-saww was grieved at that, so Allah-azwj Mighty and Majestic Revealed: We do Know it has grieved you, that which they are saying. They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33] 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].
فَأَلْزَمَ النَّبِيُّ ص نَفْسَهُ الصَّبْرَ فَتَعَدَّوْا فَذَكَرُوا اللَّهَ تَبَارَكَ وَ تَعَالَى وَ كَذَّبُوهُ فَقَالَ قَدْ صَبَرْتُ فِي نَفْسِي وَ أَهْلِي وَ عِرْضِي وَ لَا صَبْرَ لِي عَلَى ذِكْرِ إِلَهِي فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ فَاصْبِرْ عَلى ما يَقُولُونَ
So, the Prophet-saww necessitated the patience for himself-saww. They exceeded and mentioned Allah-azwj Blessed and Exalted and Belied Him-azwj. He-saww said: ‘I-saww have been patient regarding myself-saww, and my-saww family-saww, and my-saww honour, but there is no patience for me-saww upon the mention of My-azwj God-azwj!’ So Allah-azwj Revealed: And We have Created the skies and the earth and what is between the two in six days and there did not touch Us not any fatigue [50:38] Therefore be patient upon what they are saying [50:39].
فَصَبَرَ فِي جَمِيعِ أَحْوَالِهِ ثُمَّ بُشِّرَ فِي عِتْرَتِهِ بِالْأَئِمَّةِ وَ وُصِفُوا بِالصَّبْرِ فَقَالَ جَلَّ ثَنَاؤُهُ وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ
So, he-saww was patient in entirety of his-saww situation. Then he-saww was Given glad tidings regarding his-saww family with the Imams-asws and they-asws were described with the patience. Allah-azwj, Majestic is His-azwj Praise, Said: And We Made from them Imams guiding by Our Command when they were patient, and they were certain of Our Signs [32:24].
فَعِنْدَ ذَلِكَ قَالَ ص الصَّبْرُ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْجَسَدِ فَشَكَرَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ لَهُ فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنى عَلى بَنِي إِسْرائِيلَ بِما صَبَرُوا وَ دَمَّرْنا ما كانَ يَصْنَعُ فِرْعَوْنُ وَ قَوْمُهُ وَ ما كانُوا يَعْرِشُونَ فَقَالَ ص إِنَّهُ بُشْرَى وَ انْتِقَامٌ
During that, he-saww said: ‘The patience is from the Eman like the head is from the body. He‑saww thanked Allah-azwj Mighty and Majestic of that being for him-saww, so Allah-azwj Mighty and Majestic Revealed: and the Good Word of your Lord was Completed in the Children of Israel due to their being patient, and We Destroyed what Pharaoh and his people were doing and what they were constructing [7:137]. He-saww said: ‘It is a glad tiding and revenge!’
فَأَبَاحَ اللَّهُ عَزَّ وَ جَلَّ لَهُ قِتَالَ الْمُشْرِكِينَ فَأَنْزَلَ اللَّهُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ وَ خُذُوهُمْ وَ احْصُرُوهُمْ وَ اقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ وَ اقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ
Allah-azwj Mighty and Majestic Legalised the battling for him-saww. Allah-azwj Revealed: then kill the Polytheists wherever you find them and take them as captives and sit waiting for them in every ambush. [9:5] And kill them wherever you find them; [2:191].
فَقَتَلَهُمُ اللَّهُ عَلَى أَيْدِي رَسُولِ اللَّهِ ص وَ أَحِبَّائِهِ وَ جَعَلَ لَهُ ثَوَابَ صَبْرِهِ مَعَ مَا ادَّخَرَ لَهُ فِي الْآخِرَةِ
Allah-azwj Killed them upon the hands of Rasool-Allah-saww and his-saww loved ones and Made for him-saww the Reward of his-saww being patient to be with what He-azwj has Treasured for him-saww in the Hereafter.
فَمَنْ صَبَرَ وَ احْتَسَبَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُقِرَّ اللَّهُ عَيْنَهُ فِي أَعْدَائِهِ مَعَ مَا يَدَّخِرُ لَهُ فِي الْآخِرَةِ.
Thus, the one who is patient and anticipates, will not exit from the world until Allah-azwj Delights his eyes regarding his enemies, along with whatever He-azwj has Treasured for him in the Hereafter’’.[141]
2 – كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصَّبْرُ رَأْسُ الْإِيمَانِ.
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ibn Mahboub, from Ibn Riab, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘The patience is head of the Eman’’.[142]
3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْحُرَّ حُرٌّ عَلَى جَمِيعِ أَحْوَالِهِ إِنْ نَابَتْهُ نَائِبَةٌ صَبَرَ لَهَا وَ إِنْ تَدَاكَّتْ عَلَيْهِ الْمَصَائِبُ لَمْ تَكْسِرْهُ وَ إِنْ أُسِرَ وَ قُهِرَ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father, from Ali Bin Al Numan, from Abdullah Bin Muskan, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The free is free upon entirety of his situations. If a calamity befalls, he is patient at it, and if the difficulties batter him, it will not break him, and even if he is imprisoned and coerced.
وَ اسْتُبْدِلَ بِالْيُسْرِ عُسْراً كَمَا كَانَ يُوسُفُ الصِّدِّيقُ الْأَمِينُ لَمْ يَضْرُرْ حُرِّيَّتَهُ أَنِ اسْتُعْبِدَ وَ قُهِرَ وَ أُسِرَ وَ لَمْ يَضْرُرْهُ ظُلْمَةُ الْجُبِّ وَ وَحْشَتُهُ وَ مَا نَالَهُ أَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَ الْجَبَّارَ الْعَاتِيَ لَهُ عَبْداً بَعْدَ إِذْ كَانَ مَالِكاً فَأَرْسَلَهُ وَ رَحِمَ بِهِ أُمُّهُ
And the difficulty is replaced by ease just as it happened with Yusuf-as, the truthful, the trusted. His-as freedom did not harm him-as. He-as was enslaved, and coerced, and imprisoned, and the darkness of the pit did not harm him-as, and his-as loneliness, and whatever had afflicted him-as was a Conferment of Allah-azwj upon him-as. He-azwj Made the tyrant to come to him-as after when he-as was a king. So He-azwj Sent him-as and Mercied his-as community by him-as.
وَ كَذَلِكَ الصَّبْرُ يُعْقِبُ خَيْراً فَاصْبِرُوا وَ وَطِّنُوا أَنْفُسَكُمْ عَلَى الصَّبْرِ تُؤْجَرُوا.
And like that, the consequence of patience is good. Therefore, be patient and accustom yourselves upon the patience, you will be Recompensed’’.[143]
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْجَنَّةُ مَحْفُوفَةٌ بِالْمَكَارِهِ وَ الصَّبْرِ فَمَنْ صَبَرَ عَلَى الْمَكَارِهِ فِي الدُّنْيَا دَخَلَ الْجَنَّةَ وَ جَهَنَّمُ مَحْفُوفَةٌ بِاللَّذَّاتِ وَ الشَّهَوَاتِ فَمَنْ أَعْطَى نَفْسَهُ لَذَّتَهَا وَ شَهَوَاتِهَا دَخَلَ النَّارَ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Ibn Bukeyr, from Hamza Bin Humran,
‘From Abu Ja’far-asws having said: ‘The Paradise is surrounded by the abhorrences and the patience, so the one who is patient upon the abhorrences in the world would enter the Paradise, while Hell is surrounded by the pleasures and the lustful desires, so the one who give himself its pleasures and its lusts would enter the Fire’’.[144]
بيان: فَقَدْ رَوَى مُسْلِمٌ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص حُفَّتِ الْجَنَّةُ بِالْمَكَارِهِ وَ حُفَّتِ النَّارُ بِالشَّهَوَاتِ.
Explanations – Muslim has reported from Anas (a well-known fabricator) having said, ‘Rasool-Allah-saww said: ‘The Paradise is surrounded with the abhorrences and the Fire is surrounded by the lustful desires’’.
وَ رُوِيَ أَنَّ اللَّهَ تَعَالَى لَمَّا خَلَقَ الْجَنَّةَ قَالَ لِجَبْرَئِيلَ ع انْظُرْ إِلَيْهَا فَلَمَّا نَظَرَ إِلَيْهَا قَالَ يَا رَبِّ لَا يَتْرُكُهَا أَحَدٌ إِلَّا دَخَلَهَا
And it is reported that when Allah-azwj the Exalted Created the Paradise, Said to Jibraeel-as: “Look at it!” When he-as looked at it, he-as said: ‘O Lord-azwj! No one will leave it except he will enter it!’
فَلَمَّا حَفَّهَا بِالْمَكَارِهِ قَالَ انْظُرْ إِلَيْهَا فَلَمَّا نَظَرَ إِلَيْهَا قَالَ يَا رَبِّ أَخْشَى أَنْ لَا يَدْخُلَهَا أَحَدٌ
When He-azwj Surrounded it with the abhorrences, He-azwj Said: “Look at it!” When he look at it, he-as said: ‘O Lord-azwj! I-as fear no one will enter it!’
وَ لَمَّا خَلَقَ النَّارَ قَالَ لَهُ انْظُرْ إِلَيْهَا فَلَمَّا نَظَرَ إِلَيْهَا قَالَ يَا رَبِّ لَا يَدْخُلُهَا أَحَدٌ
And when He-azwj Created the Fire, He-azwj Said to him-as: “Look at it!” He-as said: ‘O Lord-azwj! No one will enter it!’
فَلَمَّا حَفَّهَا بِالشَّهَوَاتِ قَالَ انْظُرْ إِلَيْهَا فَلَمَّا نَظَرَ إِلَيْهَا قَالَ يَا رَبِّ أَخْشَى أَنْ يَدْخُلَهَا كُلُّ أَحَدٍ.
When He-azwj Surrounded it with the lustful desires, He-azwj Said: “Look at it!” When he-as looked at it, he-as said: ‘O Lord-azwj! I-as fear that everyone will enter it!’’[145]
5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ مَرْحُومٍ عَنْ أَبِي سَيَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا دَخَلَ الْمُؤْمِنُ قَبْرَهُ كَانَتِ الصَّلَاةُ عَنْ يَمِينِهِ وَ الزَّكَاةُ عَنْ يَسَارِهِ وَ الْبِرُّ مُطِلٌّ عَلَيْهِ وَ يَتَنَحَّى الصَّبْرُ نَاحِيَةً فَإِذَا دَخَلَ عَلَيْهِ الْمَلَكَانِ اللَّذَانِ يَلِيَانِ مُسَاءَلَتَهُ قَالَ الصَّبْرُ لِلصَّلَاةِ وَ الزَّكَاةِ وَ الْبِرِّ دُونَكُمْ صَاحِبَكُمْ فَإِنْ عَجَزْتُمْ عَنْهُ فَأَنَا دُونَهُ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Mahboub, from Abdullah Bin Marhoum, from Abu Sayyar,
‘Abu Abdullah-asws said: ‘When the Momin enters his grave, the Salat would be on his right, and the Zakat on his left, and the righteousness floating upon him, and the patience will be aside in a corner. When the two Angels enter to see him, those who are in charge of the questioning, the patience will say to the Salat, and the Zakat, and the righteousness, ‘Deal with your companion. If you are unable, then I am for him!’’[146]
6- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: دَخَلَ أَمِيرُ الْمُؤْمِنِينَ ع الْمَسْجِدَ فَإِذَا هُوَ بِرَجُلٍ عَلَى بَابِ الْمَسْجِدِ كَئِيبٍ حَزِينٍ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَا لَكَ
(The book) ‘Al Kafi’ – Ali, from his father, from Ja’far Bin Muhammad Al Ashari, from Abdullah Bin Maymoun,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws entered the Masjid, and there was a mat at the door of the Masjid, gloomy, grieving. Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said to him: ‘What is the matter with you?’
قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أُصِبْتُ بِأَبِي وَ أَخِي وَ أَخْشَى أَنْ أَكُونَ قَدْ وَجِلْتُ
He said, ‘O Amir Al-Momineen-asws! I have been afflicted with (death of) my father and my brother, and I fear that I might have become frightened’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ عَلَيْكَ بِتَقْوَى اللَّهِ وَ الصَّبْرِ تَقْدَمُ عَلَيْهِ غَداً وَ الصَّبْرُ فِي الْأُمُورِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا فَارَقَ الرَّأْسُ الْجَسَدَ فَسَدَ الْجَسَدُ وَ إِذَا فَارَقَ الصَّبْرُ الْأُمُورَ فَسَدَتِ الْأُمُورُ.
Amir Al-Momineen-asws said to him: ‘Upon you is with fearing Allah-azwj and the patience. You will proceed to Him-azwj tomorrow, and the patience in the affairs is at the status of the head from the body. When the head separates from the body, the body is spoilt, and when the patience separates from the affairs, the affairs are spoilt’’.[147]
7- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي الْحَسَنِ ع قَالَ: قَالَ لِي مَا حَبَسَكَ عَنِ الْحَجِّ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Sama’at Bin Mihran,
‘From Abu Al Hassan-asws, he (the narrator) said, ‘He-asws said to me: ‘What has withheld you from the Hajj?’
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَقَعَ عَلَيَّ دَيْنٌ كَثِيرٌ وَ ذَهَبَ مَالِي وَ دَيْنِيَ الَّذِي قَدْ لَزِمَنِي هُوَ أَعْظَمُ مِنْ ذَهَابِ مَالِي فَلَوْ لَا أَنَّ رَجُلًا مِنْ أَصْحَابِنَا أَخْرَجَنِي مَا قَدَرْتُ أَنْ أَخْرُجَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! A lot of debts have occurred upon me, and my wealth is gone, and the debt which necessitates me (to pay), it is greater than the loss of my wealth. If a man from our companions had not extracted me, I would not have been able to come out’.
فَقَالَ لِي إِنْ تَصْبِرْ تُغْتَبَطْ وَ إِنْ لَا تَصْبِرْ يُنْفِذِ اللَّهُ مَقَادِيرَهُ رَاضِياً كُنْتَ أَمْ كَارِهاً.
He-asws said to me: ‘If you are patient, you will be joyful, and if you are not patient, Allah-azwj will Implement His-azwj Decrees, whether you are pleased or abhorred’’.[148]
بيان: وَ قَدْ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَضْيَقُ مَا يَكُونُ الْحَرَجُ أَقْرَبُ مَا يَكُونُ الْفَرَجُ مَعَ أَنَّ الْكَارِهَ تَزْدَادُ مُصِيبَتُهُ فَإِنَّ فَوَاتَ الْأَجْرِ مُصِيبَةٌ أُخْرَى وَ الْكَرَاهَةُ الْمُوجِبَةُ لِحُزْنِ الْقَلْبِ مُصِيبَةٌ عَظِيمَةٌ
Explanation – And Amir Al-Momineen-asws had said: ‘The narrowest of what the trouble would be, the closer is what the relief would be, along with that the abhorrence increases the difficulty, for in the loss of the Recompense is another difficulty, and the abhorrence obliging grief of the heart is a mighty difficulty.
وَ مِنْ ثَمَّ قِيلَ الْمُصِيبَةُ لِلصَّابِرِ وَاحِدَةٌ وَ لِلْجَازِعِ اثْنَتَانِ بَلْ لَهُ أَرْبَعُ مُصِيبَاتٍ الثَّلَاثَةُ الْمَذْكُورَةُ وَ شَمَاتَةُ الْأَعْدَاءِ
And accordingly it is said, ‘The calamity for the patient one is one, and for the panicking one, two, but for him there are four calamities, the mentioned three, and gloating of the enemies’.
وَ مِنْ ثَمَّ قِيلَ الصَّبْرُ عِنْدَ الْمُصِيبَةِ مُصِيبَةٌ عَلَى الشَّامِتِ.
And accordingly it is said, ‘The patience during the calamity is a calamity upon the gloater’’.
8- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنِ الْأَصْبَغِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الصَّبْرُ صَبْرَانِ صَبْرٌ عِنْدَ الْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَحْسَنُ مِنْ ذَلِكَ الصَّبْرُ عِنْدَ مَا حَرَّمَ اللَّهُ عَلَيْكَ
(The book) ‘Al Kafi’ – from Muhammad, from Ahmad, from Ibn Sinan, from Abu Al Jaroud, from Al Asbagh who said,
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws: ‘The patience is two (types of) patience – patience during the calamity is excellent, beautiful, and better than that is the patience at what Allah-azwj has Prohibited upon you.
وَ الذِّكْرُ ذِكْرَانِ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ عِنْدَ الْمُصِيبَةِ وَ أَفْضَلُ مِنْ ذَلِكَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْكَ فَيَكُونُ حَاجِزاً.
And the Zikr are two (types) of Zikr – Zikr of Allah-azwj Mighty and Majestic during the calamity, and superior to that is Zikr of Allah-azwj at what He-azwj has Prohibited upon you, so it would be a barrier’’.[149]
9- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيَأْتِي عَلَى النَّاسِ زَمَانٌ لَا يُنَالُ الْمُلْكُ فِيهِ إِلَّا بِالْقَتْلِ وَ التَّجَبُّرِ وَ لَا الْغِنَى إِلَّا بِالْغَصْبِ وَ الْبُخْلِ وَ لَا الْمَحَبَّةُ إِلَّا بِاسْتِخْرَاجِ الدِّينِ وَ اتِّبَاعِ الْهَوَى
(The book) ‘Al Kafi’ – from my father, from Abu Ali Al Ashary, from Al Hassan Bin Ali Al Kufy, from Al Abbas Bin Aamir, from Al Azramy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There will be coming a time upon the people, the kingdom will not be attained during it except by the killing and the tyranny, nor the riches (attained) except with the usurpation and the stinginess, nor the love (attained) except by expelling the religion and pursuing the whims.
فَمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ فَصَبَرَ عَلَى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلَى الْغِنَى وَ الصَّبْرِ عَلَى الْبِغْضَةِ وَ هُوَ يَقْدِرُ عَلَى الْمَحَبَّةِ وَ صَبَرَ عَلَى الذُّلِّ وَ هُوَ يَقْدِرُ عَلَى الْعِزِّ آتَاهُ اللَّهُ ثَوَابَ خَمْسِينَ صِدِّيقاً مِمَّنْ صَدَّقَ بِي.
The one who comes across that time, he will come upon the poverty although he is able upon the richness, and the patience upon the hatred although he is able upon the love, and patience upon the humiliation although he is able upon the honour. Allah-azwj will Give him Rewards of fifty truthful ones who had believed in me-saww’’.[150]
تبيين وَ فِي جَامِعِ الْأَخْبَارِ الرِّوَايَةُ هَكَذَا وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّهُ سَيَكُونُ زَمَانٌ لَا يَسْتَقِيمُ لَهُمُ الْمُلْكُ إِلَّا بِالْقَتْلِ وَ الْجَوْرِ وَ لَا يَسْتَقِيمُ لَهُمُ الْغِنَى إِلَّا بِالْبُخْلِ وَ لَا يَسْتَقِيمُ لَهُمُ الصُّحْبَةُ فِي النَّاسِ إِلَّا بِاتِّبَاعِ أَهْوَائِهِمْ وَ الِاسْتِخْرَاجِ مِنَ الدِّينِ
Clarification – And in ‘Jamie Al Akhbar’, the report is like this, ‘And Amir Al-Momineen-asws said: ‘There will be coming a time, the kingdom will not be straight for them except by the killing and the tyranny, not with the richness be straight for them except with the stinginess, nor will the accompaniment among the people ne straight for them except by pursuing their whims and the exiting from the religion.
فَمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ فَصَبَرَ عَلَى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلَى الْغِنَى وَ صَبَرَ عَلَى الذُّلِّ وَ هُوَ يَقْدِرُ عَلَى الْعِزِّ وَ صَبَرَ عَلَى بِغْضَةِ النَّاسِ وَ هُوَ يَقْدِرُ عَلَى الْمَحَبَّةِ أَعْطَاهُ اللَّهُ ثَوَابَ خَمْسِينَ صِدِّيقاً.
The one who comes across that time, so he would come upon the poverty although he is able upon the riches, and patience upon humiliation although he is able upon the honour, and patience upon hatred of the people although he is able upon the love. Allah-azwj will Give him Rewards of fifty truthful ones’’.
10- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ عِيسَى بْنِ بَشِيرٍ عَنْ أَبِي حَمْزَةَ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَمَّا حَضَرَتْ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ ع الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ وَ قَالَ يَا بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِي حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ أَوْصَاهُ يَا بُنَيَّ اصْبِرْ عَلَى الْحَقِّ وَ إِنْ كَانَ مُرّاً.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from Ismail Bi Mihran, from Dorost Bin Abu Mansour ,from Isa Bin Bashir, from Abu Hamza who said,
‘Abu Ja’far-asws said: ‘When the expiry presented to my-asws father-asws Ali Bin Al-Husayn-asws, he-asws hugged me-asws to his-asws chest and said: ‘O my-asws son-asws! I bequeath you-asws with what my-asws father-asws had bequeathed me-asws when the expiry had presented him-asws, and with what he-asws mentioned that his-asws father-asws had bequeathed him-asws: ‘O my-asws son-asws! Be patient upon the truth and even if it was bitter’’.[151]
11- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الصَّبْرُ صَبْرَانِ صَبْرٌ عَلَى الْبَلَاءِ حَسَنٌ جَمِيلٌ وَ أَفْضَلُ الصَّبْرَيْنِ الْوَرَعُ عَنِ الْمَحَارِمِ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father raising it,
‘From Abu Ja’far-asws having said: ‘The patience is (two types of) patience(s) – patience upon the affliction is excellent, beautiful, and superior is the devoutness (abstaining) from the Prohibitions’’.[152]
12- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى قَالَ أَخْبَرَنِي يَحْيَى بْنُ سُلَيْمٍ الطَّائِفِيُّ قَالَ أَخْبَرَنِي عَمْرُو بْنُ شِمْرٍ الْيَمَانِيُّ يَرْفَعُ الْحَدِيثَ إِلَى عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّبْرُ ثَلَاثَةٌ صَبْرٌ عَلَى الْمُصِيبَةِ وَ صَبْرٌ عَلَى الطَّاعَةِ وَ صَبْرٌ عَلَى الْمَعْصِيَةِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa who said, ‘Yahya Bin Suleym Al Taify informed me, he said, ‘Amro Bin Shimr Al Yamany informed me,
‘Raising the Hadeeth to Ali-asws having said: ‘Rasool-Allah-saww said: ‘The patience are three (types) – patience upon the difficulty, and patience upon the obedience, and patience upon the disobedience.
فَمَنْ صَبَرَ عَلَى الْمُصِيبَةِ حَتَّى يَرُدَّهَا بِحُسْنِ عَزَائِهَا كَتَبَ اللَّهُ لَهُ ثَلَاثَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ السَّمَاءِ إِلَى الْأَرْضِ
The one who is patience upon the difficulty until he returns it with goodly consolation, Allah‑azwj will Write three hundred ranks for him, what is between the rank to a rank like what is between the sky to the earth.
وَ مَنْ صَبَرَ عَلَى الطَّاعَةِ كَتَبَ اللَّهُ لَهُ سِتَّمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ تُخُومِ الْأَرْضِ إِلَى الْعَرْشِ
And the one who is patient upon the obedience, Allah-azwj will Write six hundred ranks to be for him, what is between the rank to the rank like what is between the bottom of the earth to the Throne.
وَ مَنْ صَبَرَ عَلَى الْمَعْصِيَةِ كَتَبَ اللَّهُ لَهُ تِسْعَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ كَمَا بَيْنَ تُخُومِ الْأَرْضِ إِلَى مُنْتَهَى الْعَرْشِ.
And the one who is patient upon the difficulty, Allah-azwj will Write nine hundred ranks for him, what is between the rank to the rank is like what is between bottom of the earth to the endpoint of the Throne’’.[153]
13- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: أَمَرَنِي أَبُو عَبْدِ اللَّهِ ع أَنْ آتِيَ الْمُفَضَّلَ وَ أُعَزِّيَهُ بِإِسْمَاعِيلَ وَ قَالَ أَقْرِئِ الْمُفَضَّلَ السَّلَامَ وَ قُلْ لَهُ إِنَّا قَدْ أُصِبْنَا بِإِسْمَاعِيلَ فَصَبَرْنَا فَاصْبِرْ كَمَا صَبَرْنَا إِنَّا أَرَدْنَا أَمْراً وَ أَرَادَ اللَّهُ أَمْراً فَسَلَّمْنَا لِأَمْرِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Kafi’ – from Muhammad, from Ahmad, from Ali Bin Al Hakam, from Yunus Bin Yaqoub who said,
‘Abu Abdullah-asws instructed me to go to Al Mufazzal and console him with (death of) Ismail and said: ‘Convey the greetings to Al Mufazzal and say to him, ‘We-asws have been afflicted with (death of) Ismail, so we-asws are patient. Be patient just as we-asws are being patient. Weasws wanted a matter and Allah-azwj Wanted a matter, so we-asws submitted to the Command of Allah-azwj Mighty and Majestic’’.[154]
14- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِبَلَاءٍ فَصَبَرَ عَلَيْهِ كَانَ لَهُ مِثْلُ أَجْرِ أَلْفِ شَهِيدٍ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Sayf Bin Ameyra, from Abu Hamza Al Sumali who said,
‘One from the Momineen who is Tried with an affliction so he is patient upon it, there would be a Recompense for him of a thousand martyrs’’.[155]
15- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنِّي جَعَلْتُ الدُّنْيَا بَيْنَ عِبَادِي قَرْضاً فَمَنْ أَقْرَضَنِي مِنْهَا قَرْضاً أَعْطَيْتُهُ بِكُلِّ وَاحِدَةٍ عَشْراً إِلَى سَبْعِمِائَةِ ضِعْفٍ وَ مَا شِئْتُ مِنْ ذَلِكَ
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar, and Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “I-azwj have Made the world between My-azwj servants as a loan. Then one who loans Me-azwj from it, I-azwj shall Given him ten for each one up to a multiple of seven hundred, and whatever I-azwj so Desire from that.
وَ مَنْ لَمْ يُقْرِضْنِي مِنْهَا قَرْضاً فَأَخَذْتُ مِنْهُ شَيْئاً قَسْراً أَعْطَيْتُهُ ثَلَاثَ خِصَالٍ لَوْ أَعْطَيْتُ وَاحِدَةً مِنْهُنَّ مَلَائِكَتِي لَرَضُوا بِهَا مِنِّي
And the one who does not lend Me-azwj a loan from it, I-azwj shall Take something from him by Force. I-azwj shall Give him three characteristics, if I-azwj were to Give My-azwj Angels one of these, they would be pleased with Me-azwj!”
قَالَ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ تَعَالَى الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ قالُوا إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ فَهَذِهِ وَاحِدَةٌ مِنْ ثَلَاثِ خِصَالٍ وَ رَحْمَةٌ اثْنَتَانِ وَ أُولئِكَ هُمُ الْمُهْتَدُونَ ثَلَاثٌ
He (the narrator) said, ‘Then Abu Abdullah-asws recited Words of Allah-azwj the Exalted: Who, when a difficulty befalls them, are saying: We are for Allah and we are returning to Him [2:156] Those, upon them is the Salawat from their Lord – so this is one of the three characteristics – and Mercy; – two – those, they are the Guided ones [2:157] – three’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع هَذَا لِمَنْ أَخَذَ اللَّهُ مِنْهُ شَيْئاً قَسْراً.
Then Abu Abdullah-asws said: ‘This is for one who Allah-azwj Takes something from him Forcefully’’.[156]
بيان: وَ لِهَذَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ قَوْلَنَا إِنَّا لِلَّهِ إِقْرَارٌ عَلَى أَنْفُسِنَا بِالْمُلْكِ وَ قَوْلَنَا وَ إِنَّا إِلَيْهِ راجِعُونَ إِقْرَارٌ عَلَى أَنْفُسِنَا بِالْهُلْكِ.
Explanation – And for this, Amir Al-Momineen-asws said: ‘Our words, We are for Allah – is an acknowledgment upon ourselves with he King-azwj, and our words, and we are returning to Him [2:156] – is an acknowledgement upon ourselves with the destruction’’.
16- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّا صُبَّرٌ وَ شِيعَتُنَا أَصْبَرُ مِنَّا
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Moalla Bin Muhammad, from Al Washa, from one of his companions,
‘From Abu Abdullah-asws having said: ‘We-asws are patient, and our-asws Shias are more patient than we-asws are!’
قُلْتُ جُعِلْتُ فِدَاكَ كَيْفَ صَارَ شِيعَتُكُمْ أَصْبَرَ مِنْكُمْ
I said, ‘May I be sacrificed for you-asws! How did your-asws Shias become more patient than you (Imams-asws)?’
قَالَ لِأَنَّا نَصْبِرُ عَلَى مَا نَعْلَمُ وَ شِيعَتَنَا يَصْبِرُونَ عَلَى مَا لَا يَعْلَمُونَ.
He-asws said: ‘We-asws are being patient upon what we-asws know, and our-asws Shias are being patient upon what they don’t know’’.[157]
تبيين أصبر منا أي الصبر عليهم أشق و أشد لأنا نصبر على ما نعلم
Explanation – ‘More patient than we-asws are’ – i.e. the patience is harsher and severer upon them-asws, ‘Because we-asws are patient upon what we-asws know’.
أقول يحتمل وجوها. الأول و هو الأظهر أن المعنى أنا نصبر على ما نعلم نزوله قبل وقوعه و هذا مما يهين المصيبة و يسهلها و شيعتنا تنزل عليهم المصائب فجاءة مع عدم علمهم بها قبل وقوعها فهي عليهم أشد
I (Majlisi) am saying, ‘It has potential aspects. The first, and it is the most apparent is that the meaning of ‘We-asws are patient upon what we-asws know’ of its befalling before its occurrence; and this is from what weakens the difficulty and eases it, and our Shias are such, the difficulties descend upon them suddenly along with their not knowing anything about it before its occurrence, so it is severer upon them.
و يؤيده ما مر في مجلد الإمامة أن قوله تعالى ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ نزل فيهم ع فتدبر.
And it is supported by what has passed in the volumes of the Imamate Words of the Exalted: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. Surely that is easy upon Allah [57:22] So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23] – was Revealed regarding them-asws, so ponder.
الثاني أن المعنى أنا نصبر على ما نعلم كنه ثوابه و الحكمة في وقوعه و رفعة الدرجات بسببه و شيعتنا ليس علمهم بجميع ذلك كعلمنا و هذه كلها مما يسكن النفس عند المصيبة و يعزيها.
The second is that the meaning of, ‘We-asws are patient upon what we-asws know, the core of its Reward and the Wisdom regarding its occurrence, and raising of the ranks by its cause, while our-asws Shias, their knowledge of entirety of that isn’t like our-asws knowledge’. And this, all of it is from what calms the soul during the difficulty and consoles it.
الثالث أنا نصبر على ما نعلم عواقبه و كيفية زواله و تبدل الأحوال بعده كعلم يوسف ع في الجب بعاقبة أمره و احتياج الإخوة إليه
The third, ‘We-asws are patient upon what we-asws know of its consequences and mode of its descent, and the changed situation after it, like the knowledge of Yusuf-as in the well with the consequences of his-as affair, and the argumentation of the brothers to him-as’.
و كذا علم الأئمة ع برجوع الدولة إليهم و الانتقام من أعدائهم و ابتلاء أعدائهم بأنواع العقوبات في الدنيا و الآخرة و هذا قريب من الوجه الثاني.
And like that is knowledge of the Imams-asws with the return of the government to them-asws, and the revenge from their-asws enemies, and afflictions of their-asws enemies with a variety in the world and the Hereafter – and this is close to the second aspect.
17- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا ذَهَبَ الرَّأْسُ ذَهَبَ الْجَسَدُ كَذَلِكَ إِذَا ذَهَبَ الصَّبْرُ ذَهَبَ الْإِيمَانُ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashary, from Ibn Isa, from Muhammad Bin Sinan, from A’la Bin Al Fuzeyl,
‘From Abu Abdullah-asws having said: ‘The patience from the Eman is at the status of the head from the body. When the head is gone, the body is gone. Like that, when the patience is gone, the Eman is gone’’.[158]
كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ السَّرَّاجِ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا إِيمَانَ لِمَنْ لَا صَبْرَ لَهُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Abu Muhammad Abdullah Al Sarraj,
‘Raising it to Ali Bin Al-Husayn-asws having said: ‘The patience from the Mean is at the status of the head from the body, and there is no Eman for the one having no patience for him’’.[159]
18- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْعَمَ عَلَى قَوْمٍ فَلَمْ يَشْكُرُوا فَصَارَتْ عَلَيْهِمْ وَبَالًا وَ ابْتَلَى قَوْماً بِالْمَصَائِبِ فَصَبَرُوا فَصَارَتْ عَلَيْهِمْ نِعْمَةً.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Ibn Sinan, from Ammar Bin Marwan, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Conferred upon a people, but they did not thank Him-azwj, so it became a scourge upon them, and He-azwj Tried a people with the difficulties, and they were patient, so it became a bounty upon them’’.[160]
19- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبَانِ بْنِ أَبِي مُسَافِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ يا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَ صابِرُوا قَالَ اصْبِرُوا عَلَى الْمَصَائِبِ.
(The book) ‘Al Kafi’ – from Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Aban Bin Abu Musafir,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: O you who believe! Be patient, and excel in patience, [3:200]. He-asws said: ‘Be patient upon the difficulties’’.[161]
وَ فِي رِوَايَةِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صَابِرُوا عَلَى الْمَصَائِبِ.
And in a report of Ibn Abu Yafour –
‘From Abu Abdullah-asws having said: ‘They had excelled in patience upon the difficulties’’.[162]
20- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي جَمِيلَةَ عَنْ جَدِّهِ أَبِي جَمِيلَةَ عَنْ بَعْضِ أَصْحَابِهِ قَالَ: لَوْ لَا أَنَّ الصَّبْرَ خُلِقَ قَبْلَ الْبَلَاءِ لَتَفَطَّرَ الْمُؤْمِنُ كَمَا تَتَفَطَّرُ الْبَيْضَةُ عَلَى الصَّفَا.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Muhammad Bin Isa, from Ali Bin Muhammad Bin Abu Jameela, from his grandfather Abu Jameela, from one of his companions who said,
‘Had the patience not been Created before the afflictions, the Momin would have cracked just as the egg cracks upon the rock’’.[163]
21- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ الْقَاسَانِيِّ عَنِ الْأَصْبَهَانِيِّ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ يَحْيَى بْنِ آدَمَ عَنْ شَرِيكٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مُرُوَّةُ الصَّبْرِ فِي حَالِ الْحَاجَةِ وَ الْفَاقَةِ وَ التَّعَفُّفِ وَ الْغَنَاءِ أَكْثَرُ مِنْ مُرُوَّةِ الْإِعْطَاءِ.
(The book) ‘Al Kafi’ – from Ali, from his father and Al Qasany, from Al Asbahany, from Suleyman Bin Dawood, from Yahya Bin Adam, from Shareek, from Jabir Al Jufy,
‘From Abu Ja’far-asws having said: ‘The manliness of the patience in a state of need, and the destitution, and the chastity, and the riches is more than the manliness of the giving’’.[164]
22- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع يَرْحَمُكَ اللَّهُ مَا الصَّبْرُ الْجَمِيلُ
(The book) ‘Al Kafi’ – from Abu Ali Al Ashary, from Muhammad Bin Abdul Al Jabbar, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir who said,
‘I said to Abu Ja’far-asws, ‘May Allah-azwj have Mercy on you-asws! What is the beautiful patience?’
قَالَ ذَلِكَ صَبْرٌ لَيْسَ فِيهِ شَكْوَى إِلَى النَّاسِ.
He-asws said: ‘That is patience, there isn’t in it complaining to the people’’.[165]
بيان: إلى الناس ظاهره عموم الناس و ربما يخص بغير المؤمن. لِقَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع مَنْ شَكَا الْحَاجَةَ إِلَى مُؤْمِنٍ فَكَأَنَّمَا شَكَاهَا إِلَى اللَّهِ وَ مَنْ شَكَاهَا إِلَى كَافِرٍ فَكَأَنَّمَا شَكَا اللَّهَ.
Explanation – It is apparent to the general people, and it may be specific to a non-Momin due to the words of Amir Al-Momineen-asws: ‘One who complains of the need to a Momin, so rather it is as if he has complained to Allah-azwj, and one who complains of it to a Kafir, so rather it is as if he has doubted Allah-azwj’.
23- كا، الكافي عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي النُّعْمَانِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَوْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ لَا يُعِدُّ الصَّبْرَ لِنَوَائِبِ الدَّهْرِ يَعْجِزُ.
(The book) ‘Al Kafi’ – from Humeyd Bin Ziyad, from Al Hassan Bin Muhammad Bin Sama’at, from one of his companions, from Aban, from Abdul Rahman Bin Sayaba, from Abu Al Numan,
‘From Abu Abdullah-asws or Abu Ja’far-asws having said: ‘One who does not prepare to be patient as the calamities of the times, would be frustrated (powerless)’’.[166]
24- لي، الأمالي للصدوق قَالَ النَّبِيُّ ص مَنْ يَعْرِفِ الْبَلَاءَ يَصْبِرْ عَلَيْهِ وَ مَنْ لَا يَعْرِفْهُ يُنْكِرْهُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘The Prophet-saww said: ‘One who recognises the affliction would be patient upon it, and the one who does not recognise it, would deny it’’.[167]
25- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اصْبِرُوا عَلَى الْمَصَائِبِ
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘Be patient upon the difficulties’.
وَ قَالَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الصَّابِرُونَ فَيَقُومُ فِئَامٌ مِنَ النَّاسِ ثُمَّ يُنَادِي أَيْنَ الْمُتَصَبِّرُونَ فَيَقُومُ فِئَامٌ مِنَ النَّاسِ
And he-asws said: ‘When it will be the Day of Qiyamah, a caller will call out: ‘Where are the ‘Sabiroun’?’. A horde from the people will stand up. Then he will call out: ‘Where are the ‘Mutasabbiroun’?’ A horde of people will stand up’.
قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا الصَّابِرُونَ وَ مَا الْمُتَصَبِّرُونَ
I said, ‘May I be sacrificed for you-asws! And what are the ‘Sabiroun’, and what are the ‘Mutasabbiroun’?’
قَالَ الصَّابِرُونَ عَلَى أَدَاءِ الْفَرَائِضِ وَ الْمُتَصَبِّرُونَ عَلَى اجْتِنَابِ الْمَحَارِمِ.
He-asws said: ‘The ‘Sabiroun’ are (patient) upon fulfilling the obligations, and the ‘Mutasabbiroun’ are (patient) upon shunning the Prohibitions’’.[168]
26- فس، تفسير القمي جَنَّاتُ عَدْنٍ يَدْخُلُونَها وَ مَنْ صَلَحَ مِنْ آبائِهِمْ وَ أَزْواجِهِمْ وَ ذُرِّيَّاتِهِمْ وَ الْمَلائِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بابٍ سَلامٌ عَلَيْكُمْ بِما صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ قَالَ نَزَلَتْ فِي الْأَئِمَّةِ ع وَ شِيعَتِهِمُ الَّذِينَ صَبَرُوا.
Tafseer Al Qummi –
‘Gardens of Eden. They would be entering these (along with) ones from their forefathers and their wives and their offspring. And the Angels would be entering from every door to (meet) them [13:23] Greetings be upon you due to your having been patient, so excellent is the end-result of the (goodly) abode [13:24] – He said, ‘It was Revealed regarding the Imams-asws and their-asws Shias, those who are patient’’.[169] (an opinion)
وَ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَحْنُ صُبَّرٌ وَ شِيعَتُنَا أَصْبَرُ مِنَّا لِأَنَّا صَبَرْنَا بِعِلْمٍ وَ صَبَرُوا بِمَا لَا يَعْلَمُونَ.
And it is narrated to me by my father, from Ibn Abu Umeyr, from Jameel,
‘From Abu Abdullah-asws having said: ‘We-asws are patient and our-asws Shias are more patient than we-asws are, because we-asws are patient with knowledge, and they are being patient with what they are not knowing’’.[170]
27- فس، تفسير القمي أُولئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِما صَبَرُوا قَالَ الْأَئِمَّةُ ع.
Tafseer Al Qummi –
‘These would be Given their Reward twice due to what they were patient upon [28:54]. He said, ‘The Imams-asws’’.[171] (an opinion)
وَ قَالَ الصَّادِقُ ع نَحْنُ صُبَّرٌ وَ شِيعَتُنَا أَصْبَرُ مِنَّا وَ ذَلِكَ أَنَّا صَبَرْنَا عَلَى مَا نَعْلَمُ وَ صَبَرُوا هُمْ عَلَى مَا لَا يَعْلَمُونَ.
And Al-Sadiq-asws said: ‘We-asws are patient and our-asws Shias are more patient than we-asws are, and that is because we-asws are patient upon what we-asws know, and they are patient upon what they are not knowing’’.[172]
28- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ أَلَا إِنَّ الْأَمْرَ يَنْزِلُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ كُلَّ يَوْمٍ كَقَطْرِ الْمَطَرِ إِلَى كُلِّ نَفْسٍ بِمَا قَدَّرَ اللَّهُ لَهَا مِنْ زِيَادَةٍ أَوْ نُقْصَانٍ فِي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ
(The book) ‘Qurb Al Asnaad’ – Ibn Sa’ad, from Al Azdy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws Saying: ‘Indeed! The Command descends from the sky to the earth every day like the drops of rain, to every soul with what Allah-azwj has pre-Determined for it, from either an increase or decrease, regarding family, or wealth, or self.
فَإِذَا أَصَابَ أَحَدَكُمْ مُصِيبَةٌ فِي أَهْلٍ أَوْ مَالٍ أَوْ نَفْسٍ أَوْ رَأَى عِنْدَ آخَرَ غَفِيرَةً فَلَا تَكُونُ لَهُ فِتْنَةً فَإِنَّ الْمَرْءَ الْمُسْلِمَ مَا لَمْ يَغْشَ دَنَاءَةً تَظْهَرُ تَخَشُّعاً لَهَا إِذْ ذُكِرَتْ وَ يُغْرَى بِهَا لِئَامُ النَّاسِ كَانَ كَالْيَاسِرِ الْفَالِجِ الَّذِي يَنْتَظِرُ أَوَّلَ فَوْزَةٍ مِنْ قِدَاحِهِ تُوجِبُ لَهُ الْمَغْنَمَ وَ تَدْفَعُ عَنْهُ الْمَغْرَمَ
Whenever a difficulty afflicts one of you regarding family, or wealth, or self, or he sees abundance with another one, so it should not become a Fitna for him, for the Muslim person, for as long as he is not overwhelmed by the lowliness, would manifest humbleness to it when it is mentioned, and lowly people are emboldened by him, would be like the gambler, one who is awaiting the first win from his arrow (move), obliging for him the riches and push the creditors away from him’.
فَذَلِكَ الْمَرْءُ الْمُسْلِمُ الْبَرِيءُ مِنَ الْخِيَانَةِ وَ الْكَذِبِ يَنْتَظِرُ إِحْدَى الْحُسْنَيَيْنِ إِمَّا دَاعِيَ اللَّهِ فَمَا عِنْدَ اللَّهِ خَيْرٌ لَهُ وَ إِمَّا رِزْقَ اللَّهِ فَإِذَا هُوَ ذُو أَهْلٍ وَ مَالٍ وَ مَعَهُ دِينُهُ وَ حَسَبُهُ الْمَالُ وَ الْبَنُونَ حَرْثُ الدُّنْيَا وَ الْعَمَلُ الصَّالِحُ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهُمَا اللَّهُ عَزَّ وَ جَلَّ لِأَقْوَامٍ.
So that is the Muslim person, disavowed from the betrayal and the lies, awaiting one of the two good things – either being called to Allah-azwj, so whatever is in the Presence of Allah-azwj is better for him, or sustenance of Allah-azwj, and then he would be with family, and wealth, and with him would be his religion, and the wealth and the sons would suffice him as harvest of the world while the righteous deeds are a harvest of the Hereafter, and Allah-azwj Mighty and Majestic has Gathered both for (some) people’’.[173]
29- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ ع قَالَ: لَا يَذُوقُ الْمَرْءُ مِنْ حَقِيقَةِ الْإِيمَانِ حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ الْفِقْهُ فِي الدِّينِ وَ الصَّبْرُ عَلَى الْمَصَائِبِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعَاشِ.
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘The person will not taste from the realities of Eman until there happen to be three characteristics in him – the understanding in the religion, and the patience upon the calamities, and goodly management in the livelihood’’.[174]
30- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ عَنْ عُمَرَ بْنِ مُصْعَبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْعَبْدُ بَيْنَ ثَلَاثَةِ بَلَاءٍ وَ قَضَاءٍ وَ نِعْمَةٍ فَعَلَيْهِ فِي الْبَلَاءِ مِنَ اللَّهِ الصَّبْرُ فَرِيضَةً وَ عَلَيْهِ فِي الْقَضَاءِ مِنَ اللَّهِ التَّسْلِيمُ فَرِيضَةً وَ عَلَيْهِ فِي النِّعْمَةِ مِنَ اللَّهِ عَزَّ وَ جَلَّ الشُّكْرُ فَرِيضَةً.
(The book) ‘Al-Khisaal’ – My father, from Sa’ad, from Al Barqy, from Abdul Rahman Bin Hammad, from Umar Bin Mus’ab, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘The servant is between three – afflictions, and Decree, and bounty. During the affliction from Allah-azwj it is upon him to be with the patience, and upon him is the submission during the Decreed from Allah-azwj, and upon him is the thanking during the bounty from Allah-azwj Mighty and Majestic, as an obligation’’.[175]
31- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ جُمْهُورٍ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبِي بَحْرٍ عَنْ شُرَيْحٍ الْهَمْدَانِيِّ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ بْنِ الْأَعْوَرِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ثَلَاثٌ بِهِنَّ يَكْمُلُ الْمُسْلِمُ التَّفَقُّهُ فِي الدِّينِ وَ التَّقْدِيرُ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى النَّوَائِبِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad Bin Al Barqy, from Al Moalla, from Muhammad Bin Jamhour, from Ja’far Bin Bashir, from Abu Bahr, from Shureyh Al Hamdany, from Abu Is’haq Al Sabie, from Al Haris Bin Al Awr who said,
‘Amir Al-Momineen-asws said: ‘Three, with these the Muslim is perfect – the understanding in the religion, and the management regarding the livelihood, and the patience upon the misfortunes’’.[176]
32- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ جَلَّ جَلَالُهُ إِنِّي أَعْطَيْتُ الدُّنْيَا بَيْنَ عِبَادِي فَيْضاً فَمَنْ أَقْرَضَنِي مِنْهَا قَرْضاً أَعْطَيْتُهُ بِكُلِّ وَاحِدَةٍ مِنْهُنَّ عَشْراً إِلَى سَبْعِمِائَةِ ضِعْفٍ وَ مَا شِئْتُ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Ibn Mahboub, from Is’haq Bin Ammar, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Allah-azwj, Majestic is His-azwj Majesty, Said: “I-azwj have Given the world abundantly between My-azwj servants. The one who lends Me-azwj a loan from it, I-azwj shall Give him for each one from these, tenfold, up to a seven hundred multiple, and whatever I-azwj so Desire.
وَ مَنْ لَمْ يُقْرِضْنِي مِنْهَا قَرْضاً فَأَخَذْتُ مِنْهُ قَسْراً أَعْطَيْتُهُ ثَلَاثَ خِصَالٍ لَوْ أَعْطَيْتُ وَاحِدَةً مِنْهُنَّ مَلَائِكَتِي لَرَضُوا مِنِّي الصَّلَاةَ وَ الْهِدَايَةَ وَ الرَّحْمَةَ
And one who does not lend me a loan from it, I-azwj shall Take Forcefully from him. I-azwj shall Give him three characteristics, if I-azwj were to Give one of these to My-azwj Angels, they would be Pleased with Me-azwj – the Salat, and the Guidance, and the Mercy!”
إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ الَّذِينَ إِذا أَصابَتْهُمْ مُصِيبَةٌ قالُوا إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ أُولئِكَ عَلَيْهِمْ صَلَواتٌ مِنْ رَبِّهِمْ وَاحِدَةً مِنَ الثَّلَاثِ وَ رَحْمَةٌ اثْنَتَيْنِ وَ أُولئِكَ هُمُ الْمُهْتَدُونَ ثَلَاثَةً
Allah-azwj Mighty and Majestic Says: Who, when a difficulty befalls them, are saying: We are for Allah and we are returning to Him [2:156] Those, upon them is the Salawat from their Lord – so this is one of the three – and Mercy; – two – those, they are the Guided ones [2:157] – three’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع هَذَا لِمَنْ أَخَذَ مِنْهُ شَيْئاً قَسْراً.
Then Abu Abdullah-asws said: ‘This is for one He-azwj Takes something Forcefully from him’’.[177]
33- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ إِيَّاكَ وَ الْعُجْبَ وَ سُوءَ الْخُلُقِ وَ قِلَّةَ الصَّبْرِ فَإِنَّهُ لَا يَسْتَقِيمُ لَكَ عَلَى هَذِهِ الْخِصَالِ الثَّلَاثَةِ صَاحِبٌ وَ لَا يَزَالُ لَكَ عَلَيْهَا مِنَ النَّاسِ مُجَانِبٌ الْخَبَرَ.
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Hammad Bin Isa, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said in his-asws bequest to his‑asws son Muhammad Bin Al-Hanafiya: ‘Beware of self-conceit, and evil manners, and scarcity of patience, for upon these three characteristics no companion will be straight for you, nor will love from the people descend for you (if you are) upon these’ – the Hadeeth’’.[178]
34- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَخَذُوا النَّاسُ ثَلَاثَةً مِنْ ثَلَاثَةٍ أَخَذُوا الصَّبْرَ عَنْ أَيُّوبَ ع وَ الشُّكْرَ عَنْ نُوحٍ ع وَ الْحَسَدَ عَنْ بَنِي يَعْقُوبَ ع.
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘The people have taken three from three. They have taken the patience from Ayoub-as, and the thanks from Noah-as, and the envy from the sons of Yaqoub-as’’.[179]
35- ع، علل الشرائع أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى الْعَلَوِيُّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عِيسَى بْنِ جَعْفَرٍ الْعَلَوِيِّ عَنْ آبَائِهِ عَنْ عُمَرَ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ النَّبِيَّ ص قَالَ: عَلَامَةُ الصَّابِرِ فِي ثَلَاثٍ أَوَّلُهَا أَنْ لَا يَكْسَلَ وَ الثَّانِيَةُ أَنْ لَا يَضْجَرَ وَ الثَّالِثَةُ أَنْ لَا يَشْكُوَ مِنْ رَبِّهِ عَزَّ وَ جَلَّ لِأَنَّهُ إِذَا كَسِلَ فَقَدْ ضَيَّعَ الْحَقَّ وَ إِذَا ضَجِرَ لَمْ يُؤَدِّ الشُّكْرَ وَ إِذَا شَكَا مِنْ رَبِّهِ عَزَّ وَ جَلَّ فَقَدْ عَصَاهُ.
(The book) ‘Ilal Al Sharaie’ – Ahmad Bin Muhammad Bin Isa Al Alawy, from Muhammad Bin Ibrahim Bin Asbat, from Ahmad Bin Muhammad Bin Ziyad, from Ahmad Bin Muhammad Bin Abdullah, from Isa Bin Ja’far Al Alawy, from his forefathers,
‘From Umar son of Ali-asws, from his father-asws Ali Bin Abu Talib-asws: ‘The Prophet-saww said: ‘Signs of the patient are in three. The first of these is that he is not lazy, and the second is that he doesn’t get annoyed (fed up), and the third is that he has no complaints from his Lord-azwj Mighty and Majestic, because when he is lazy, he would waste the truth, and when he is fed-up he will not give the thanks, and when he has a complaint of his Lord-azwj Mighty and Majestic, he would disobey Him-azwj’’.[180]
36- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ صَبَّاحٍ الْحَذَّاءِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ يَوْمُ الْقِيَامَةِ جَمَعَ اللَّهُ عَزَّ وَ جَلَّ الْخَلَائِقَ فِي صَعِيدٍ وَاحِدٍ وَ نَادَى مُنَادٍ مِنْ عِنْدِ اللَّهِ يَسْمَعُ آخِرُهُمْ كَمَا يَسْمَعُ أَوَّلُهُمْ يَقُولُ أَيْنَ أَهْلُ الصَّبْرِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Abu Umeyr, from Sabbah Al Haza’a, from Al Sumali,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When it will be the Day of Qiyamah, Allah-azwj Mighty and Majestic will Gather the people in one plain, and a caller will call out from the Presence of Allah-azwj, the last of them will hear it just as the first ones will. He will say: ‘Where are the people of patience?’’
قَالَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَتَسْتَقْبِلُهُمْ زُمْرَةٌ مِنَ الْمَلَائِكَةِ فَيَقُولُونَ لَهُمْ مَا كَانَ صَبْرُكُمْ هَذَا الَّذِي صَبَرْتُمْ
He-asws said: ‘Necks from the people will stand up. A group of the Angels will receive them and say to them, ‘What this patience of yours which you were patient?’
فَيَقُولُونَ صَبَّرْنَا أَنْفُسَنَا عَلَى طَاعَةِ اللَّهِ وَ صَبَّرْنَاهَا عَنْ مَعْصِيَتِهِ
They will say, ‘We were patient upon obedience of Allah-azwj and we were patient upon (not) disobeying Him-azwj’’.
قَالَ فَيُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ صَدَقَ عِبَادِي خَلُّوا سَبِيلَهُمْ لِيَدْخُلُوا الْجَنَّةَ بِغَيْرِ حِسَابٍ الْخَبَرَ.
He-asws said: ‘A caller will call out from the Presence of Allah-azwj: “My servants speak the truth, free their way for them to be entering the Paradise without any Reckoning!” – the Hadeeth’’.[181]
37- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ قَالَ الصَّادِقُ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِي قَوْلِ يَعْقُوبَ فَصَبْرٌ جَمِيلٌ قَالَ بِلَا شَكْوَى.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Abu Al Hassan-asws the 3rd having said: ‘Al-Sadiq-asws said regarding Words of Allah-azwj Mighty and Majestic regarding words of Yusuf-as: so, patience is beautiful. Perhaps Allah will Bring them all to me; [12:83]’’.[182]
38- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ قَالَ: سَأَلَ النَّبِيُّ ص جَبْرَئِيلَ ع مَا تَفْسِيرُ الصَّبْرِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father raising it, said,
‘The Prophet-saww asked Jibraeel-as: ‘What is the interpretation of the patience?’
قَالَ تَصْبِرُ فِي الضَّرَّاءِ كَمَا تَصْبِرُ فِي السَّرَّاءِ وَ فِي الْفَاقَةِ كَمَا تَصْبِرُ فِي الْغِنَى وَ فِي الْبَلَاءِ كَمَا تَصْبِرُ فِي الْعَافِيَةِ فَلَا يَشْكُو حَالَهُ عِنْدَ الْمَخْلُوقِ بِمَا يُصِيبُهُ مِنَ الْبَلَاءِ.
He-as said: ‘Being patient upon the harm just as being patient during the prosperity, and during the destitution just as during the riches, and during the affliction just as being patient during the well-being, so he will not complain of his state in the presence of people with what has afflicted him from the afflictions’’.[183]
39- فس، تفسير القمي أَبِي عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا حَفْصُ إِنَّ مَنْ صَبَرَ صَبَرَ قَلِيلًا وَ إِنَّ مَنْ جَزِعَ جَزِعَ قَلِيلًا
Tafseer Al Qummi – My father, from Al Asbahany, from Al Minqary, from Hafs who said,
‘Abu Abdullah-asws said: ‘O Hafs! The one who is patient, its patient a little (while), and one who panics, panics a little (while)’.
ثُمَّ قَالَ عَلَيْكَ بِالصَّبْرِ فِي جَمِيعِ أُمُورِكَ فَإِنَّ اللَّهَ بَعَثَ مُحَمَّداً ص وَ أَمَرَهُ بِالصَّبْرِ وَ الرِّفْقِ فَقَالَ وَ اصْبِرْ عَلى ما يَقُولُونَ وَ اهْجُرْهُمْ هَجْراً جَمِيلًا
Then he-asws said: ‘Upon you is to be with the patience in entirety of your affairs, for Allah-azwj Mighty and Majestic Sent Muhammad-saww and Commanded him-saww with the patience and kindness. He-saww Said: And be patient upon what they are saying and avoid them with a beautiful avoidance [73:10].
وَ قَالَ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَداوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ فَصَبَرَ رَسُولُ اللَّهِ حَتَّى قَابَلُوهُ بِالْعِظَامِ وَ رَمَوْهُ بِهَا فَضَاقَ صَدْرُهُ فَأَنْزَلَ اللَّهُ تَعَالَى وَ لَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِما يَقُولُونَ
And Said: Repel (evil) by that which is best, – the evil deed – So if there is enmity between you and him, he would be like your intimate friend [41:34]. Rasool-Allah-saww was patient until they faced him-asws with the large items and pelted him-saww with these. His-saww chest was constricted, so Allah-azwj Revealed: And We have Known that you tend to constrict your chest due to what they are saying [15:97].
ثُمَّ كَذَّبُوهُ وَ رَمَوْهُ فَحَزِنَ لِذَلِكَ فَأَنْزَلَ اللَّهُ قَدْ نَعْلَمُ إِنَّهُ لَيَحْزُنُكَ الَّذِي يَقُولُونَ فَإِنَّهُمْ لا يُكَذِّبُونَكَ وَ لكِنَّ الظَّالِمِينَ بِآياتِ اللَّهِ يَجْحَدُونَ وَ لَقَدْ كُذِّبَتْ رُسُلٌ مِنْ قَبْلِكَ فَصَبَرُوا عَلى ما كُذِّبُوا وَ أُوذُوا حَتَّى أَتاهُمْ نَصْرُنا
Then they belied him-saww and pelted him-saww, and he-saww was grieved at that, so Allah-azwj Revealed: We do Know it has grieved you, that which they are saying. They are not belying you, but the unjust ones are rejecting the Signs of Allah [6:33] 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].
فَأَلْزَمَ نَفْسَهُ الصَّبْرَ ص فَتَعَدَّوْا وَ ذَكَرُوا اللَّهَ تَبَارَكَ وَ تَعَالَى وَ كَذَّبُوهُ فَقَالَ رَسُولُ اللَّهِ ص لَقَدْ صَبَرْتُ فِي نَفْسِي وَ أَهْلِي وَ عِرْضِي وَ لَا صَبْرَ لِي عَلَى ذِكْرِهِمْ إِلَهِي فَأَنْزَلَ اللَّهُ وَ لَقَدْ خَلَقْنَا السَّماواتِ وَ الْأَرْضَ وَ ما بَيْنَهُما فِي سِتَّةِ أَيَّامٍ وَ ما مَسَّنا مِنْ لُغُوبٍ فَاصْبِرْ عَلى ما يَقُولُونَ
So, he-saww necessitated the patience for himself-saww. They exceeded and mentioned Allah‑azwj Blessed and Exalted and Belied Him-azwj. Rasool-Allah-saww said: ‘I-saww have been patient regarding myself-saww, and my-saww family-saww, and my-saww honour, but there is no patience for me-saww upon the mention of My-azwj God-azwj!’ So, Allah-azwj Revealed: And We have Created the skies and the earth and what is between the two in six days and there did not touch Us not any fatigue [50:38] Therefore be patient upon what they are saying [50:39].
فَصَبَرَ ص فِي جَمِيعِ أَحْوَالِهِ ثُمَّ بُشِّرَ فِي الْأَئِمَّةِ ع مِنْ عِتْرَتِهِ وَ وُصِفُوا بِالصَّبْرِ فَقَالَ وَ جَعَلْنا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنا لَمَّا صَبَرُوا وَ كانُوا بِآياتِنا يُوقِنُونَ
So, he-saww was patient in entirety of his-saww situation. Then he-saww was Given glad tidings regarding his-saww family with the Imams-asws and they-asws were described with the patience. Allah-azwj, Majestic is His-azwj Praise, Said: And We Made from them Imams guiding by Our Command when they were patient, and they were certain of Our Signs [32:24].
فَعِنْدَ ذَلِكَ قَالَ ص الصَّبْرُ مِنَ الْإِيمَانِ كَالرَّأْسِ مِنَ الْبَدَنِ فَشَكَرَ اللَّهُ لَهُ ذَلِكَ فَأَنْزَلَ اللَّهُ عَلَيْهِ وَ تَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنى عَلى بَنِي إِسْرائِيلَ بِما صَبَرُوا وَ دَمَّرْنا ما كانَ يَصْنَعُ فِرْعَوْنُ وَ قَوْمُهُ وَ ما كانُوا يَعْرِشُونَ فَقَالَ ص آيَةُ بُشْرَى وَ انْتِقَامٍ
During that, he-saww said: ‘The patience is from the Eman like the head is from the body. He‑saww thanked Allah-azwj Mighty and Majestic of that being for him-saww, so Allah-azwj Mighty and Majestic Revealed unto him-saww: and the Good Word of your Lord was Completed in the Children of Israel due to their being patient, and We Destroyed what Pharaoh and his people were doing and what they were constructing [7:137]. He-saww said: ‘It is a glad tiding and revenge!’
فَأَبَاحَ اللَّهُ قَتْلَ الْمُشْرِكِينَ حَيْثُ وُجِدُوا فَقَتَلَهُمْ عَلَى يَدَيْ رَسُولِ اللَّهِ ص وَ أَحِبَّائِهِ وَ عَجَّلَ لَهُ ثَوَابَ صَبْرِهِ مَعَ مَا ادَّخَرَ لَهُ فِي الْآخِرَةِ.
Allah-azwj Legalised killing the Polytheists wherever they could be found, upon the hands of Rasool-Allah-saww and his-saww loved ones and Hastened the Rewards for him-saww of his-saww patience along with what He-azwj had Treasured for him-saww in the Hereafter’’.[184]
40- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ مَرْحُومٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا دَخَلَ الْمُؤْمِنُ قَبْرَهُ كَانَتِ الصَّلَاةُ عَنْ يَمِينِهِ وَ الزَّكَاةُ عَنْ يَسَارِهِ وَ الْبِرُّ مُطِلٌّ عَلَيْهِ وَ يَتَنَحَّى الصَّبْرُ نَاحِيَةً
(The book) ‘Sawaab Al Amaal – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Abdullah Bin Marhoum, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘When the Momin enters his grave, the Salat would be on his right, and the Zakat on his left, and the righteousness floating above him, and the patience would keep aside in a corner’.
قَالَ فَإِذَا دَخَلَ الْمَلَكَانِ اللَّذَانِ يَلِيَانِ مُسَاءَلَتَهُ قَالَ الصَّبْرُ لِلصَّلَاةِ وَ الزَّكَاةِ وَ الْبِرِّ دُونَكُمْ صَاحِبَكُمْ فَإِنْ عَجَزْتُمْ عَنْهُ فَأَنَا دُونَهُ.
He-asws said: ‘When the two Angels entered, the ones who are in charge of questioning him, the patience will say to the Salat, and the Zakat, and the righteousness: ‘Deal with your companion. If you are unable, then I am for him!’’[185]
41- سن، المحاسن أَبِي عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ثَلَاثٌ مِنْ أَبْوَابِ الْبِرِّ سَخَاءُ النَّفْسِ وَ طِيبُ الْكَلَامِ وَ الصَّبْرُ عَلَى الْأَذَى.
(The book) ‘Al Mahasin’ – My father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Three are from the doors of righteousness – a generous self, and good speech, and the patience upon the harm’’.[186]
42- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّ خَلَادَةَ بِنْتَ أَوْسٍ بَشِّرْهَا بِالْجَنَّةِ وَ أَعْلِمْهَا أَنَّهَا قَرِينَتُكَ فِي الْجَنَّةِ
(The book) ‘Qasas Al-Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Ibn Abu Umeyr, from Aban in Usman, from Al Halby,
‘From Abu Abdullah-asws having said: ‘Allah-azwj the Exalted Revealed to Dawood-as, may the Salawaat of Allah-azwj be upon him-as: “Give glad tidings of the Paradise to Khaladah Bint Aws and let her know that she will your-as pair in the Paradise!”
فَانْطَلَقَ إِلَيْهَا فَقَرَعَ الْبَابَ عَلَيْهَا فَخَرَجَتْ وَ قَالَتْ هَلْ نَزَلَ فِيَّ شَيْءٌ قَالَ نَعَمْ قَالَتْ مَا هُوَ
He-as went to her and knocked the door to her. She came out and said, ‘Has something been Revealed regarding me?’ He-as said: ‘Yes’. She said, ‘What is it?’
قَالَ إِنَّ اللَّهَ تَعَالَى أَوْحَى إِلَيَّ وَ أَخْبَرَنِي أَنَّكِ قَرِينِي فِي الْجَنَّةِ وَ أَنْ أُبَشِّرَكِ بِالْجَنَّةِ قَالَتْ أَ وَ يَكُونُ اسْمٌ وَافَقَ اسْمِي قَالَ إِنَّكِ لَأَنْتِ هِيَ
He-as said: ‘Allah-azwj the Exalted Revealed to me-as and Informed me that you-asws will be my‑as pair in the Paradise’. She said, ‘Or (maybe) a name similar to my name?’ He-as said: ‘You are it!’
قَالَتْ يَا نَبِيَّ اللَّهِ مَا أُكَذِّبُكَ وَ لَا وَ اللَّهِ مَا أَعْرِفُ مِنْ نَفْسِي مَا وَصَفْتَنِي بِهِ قَالَ دَاوُدُ ع أَخْبِرِينِي عَنْ ضَمِيرِكِ وَ سَرِيرَتِكِ مَا هُوَ
She said, ‘O Prophet-as of Allah-azwj! By Allah-azwj! I am neither lying to you nor do I known from myself what you-as have described me with!’ Dawood-as said: ‘Inform me-as of your conscience and your secret, what is it?’
قَالَتْ أَمَّا هَذَا فَسَأُخْبِرُكَ بِهِ أُخْبِرُكَ أَنَّهُ لَمْ يُصِبْنِي وَجَعٌ قَطُّ نَزَلَ بِي كَائِناً مَا كَانَ وَ لَا نَزَلَ ضُرٌّ بِي وَ حَاجَةٌ وَ جُوعٌ كَائِناً مَا كَانَ إِلَّا صَبَرْتُ عَلَيْهِ وَ لَمْ أَسْأَلِ اللَّهَ كَشْفَهُ عَنِّي حَتَّى يُحَوِّلَهُ اللَّهُ عَنِّي إِلَى الْعَافِيَةِ وَ السَّعَةِ وَ لَمْ أَطْلُبْ بِهَا بَدَلًا وَ شَكَرْتُ اللَّهَ عَلَيْهَا وَ حَمِدْتُهُ
She said, ‘As for this, I shall inform you with it. I inform you that no pain has inflicted me at all, befalling with me, whatever it may be, nor any harm befallen me, and need, and hunger, whatever it may be, except I have been patient upon it and did not ask Allah-azwj to Remove it from me until Allah-azwj Transferred it away from me to the well-being and affluence, and I did not seek a replacement with it, and I thanked Allah-azwj upon it and praised Him-azwj’.
فَقَالَ دَاوُدُ صَلَوَاتُ اللَّهِ عَلَيْهِ فَبِهَذَا بَلَغْتِ مَا بَلَغْتِ
Dawood-as, may the Salawaat of Allah-azwj be upon him-as, said: ‘By this you have reached what you have reached to’’.
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع وَ هَذَا دِينُ اللَّهِ الَّذِي ارْتَضَاهُ لِلصَّالِحِينَ.
Then Abu Abdullah-asws said: ‘And this is the religion of Allah-azwj Which He-azwj has Chosen it for the righteous ones!’’[187]
43- ضا، فقه الرضا عليه السلام أَرْوِي أَنَّ الصَّبْرَ عَلَى الْبَلَاءِ حَسَنٌ جَمِيلٌ وَ أَفْضَلُ مِنْهُ الصَّبْرُ عَنِ الْمَحَارِمِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – It is reported that the patience upon the affliction is excellent, beautiful, and superior to it is the patience upon (shunning) the Prohibitions’’.[188]
– وَ رُوِيَ إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الصَّابِرُونَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَيُقَالُ لَهُمُ اذْهَبُوا إِلَى الْجَنَّةِ بِغَيْرِ حِسَابٍ
And it is reported, ‘When it will the Day of Qiyamah, a caller will call out: ‘Where are the patient ones?’ Necks from the people will stand. It will be said to them: ‘Go to the Paradise without Reckoning!’’
قَالَ فَتَلَقَّاهُمُ الْمَلَائِكَةُ فَيَقُولُونَ لَهُمْ أَيَّ شَيْءٍ كَانَتْ أَعْمَالُكُمْ فَيَقُولُونَ كُنَّا نَصْبِرُ عَلَى طَاعَةِ اللَّهِ وَ نَصْبِرُ عَنْ مَعْصِيَةِ اللَّهِ فَيَقُولُونَ نِعْمَ أَجْرُ الْعامِلِينَ.
He said, ‘The Angels will receive them and will be saying to them: ‘Which thing were your deeds?’ They will say, ‘We were patient upon obedience of Allah-azwj and we were patient from disobeying Allah-azwj’. They will say: ‘Best is the Recompense of the workers’’.[189]
– وَ نَرْوِي أَنَّ فِي وَصَايَا الْأَنْبِيَاءِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ اصْبِرُوا عَلَى الْحَقِّ وَ إِنْ كَانَ مُرّاً.
And we are reporting that in a bequest of the Prophets-as, may the Salawaat of Allah-azwj be upon them: ‘Be patient upon the truth, and even if it was bitter’’.[190]
– وَ أَرْوِي أَنَّ الْيَقِينَ فَوْقَ الْإِيمَانِ بِدَرَجَةٍ وَاحِدَةٍ وَ الصَّبْرَ فَوْقَ الْيَقِينِ.
And it is reported: ‘The certainty is above the Eman by one rank, and the patience is above the certainty’’.[191]
– وَ نَرْوِي أَنَّهُ مَنْ صَبَرَ لِلْحَقِّ عَوَّضَهُ اللَّهُ خَيْراً مِمَّا صَبَرَ عَلَيْهِ.
And we are reporting: ‘One who is patient for the truth, Allah-azwj will Compensate him with better than what he had been patient upon’’.[192]
– وَ نَرْوِي أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى رَسُولِ اللَّهِ ص أَنِّي آخُذُكَ بِمُدَارَاةِ النَّاسِ كَمَا آخُذُكَ بِالْفَرَائِضِ.
And we are reporting that Allah-azwj Blessed and Exalted Revealed to Rasool-Allah-saww: “I-azwj will Seize you with (your-as) dealing with the people just as I-azwj will Seize you for the obligations!”’[193]
– وَ نَرْوِي أَنَّ الْمُؤْمِنَ أَخَذَ مِنَ اللَّهِ جَلَّ وَ عَزَّ الْكِتْمَانَ وَ عَنْ نَبِيِّهِ ع مُدَارَاةَ النَّاسِ وَ عَنِ الْعَالِمِ ع الصَّبْرَ فِي الْبَأْسَاءِ وَ الضَّرَّاءِ.
And it is reported: ‘The Momin takes the concealment from Allah-azwj Majestic and Mighty, and dealings with the people from His-azwj Prophet-saww, and from the scholar-asws, the patience during the adversities and the harms’’.[194]
– وَ رُوِيَ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ اصْبِرُوا وَ صابِرُوا وَ رابِطُوا وَ اتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ قَالَ اصْبِرُوا عَلَى طَاعَةِ اللَّهِ وَ امْتِحَانِهِ
And it is reported regarding Words of Allah-azwj Mighty and Majestic: O you who believe! Be patient, and excel in patience, and remain steadfast, and fear Allah in order to be successful [3:200], he-asws said: ‘Be patient, – upon obedience of Allah-azwj and His-azwj Test’.
وَ صابِرُوا قَالَ الْزَمُوا طَاعَةَ الرَّسُولِ وَ مَنْ يَقُومُ مَقَامَهُ
And excel in patience, – he-asws said: ‘Necessitate obedience of the Rasool-saww, and the one‑asws standing in his-saww place’.
وَ رابِطُوا قَالَ لَا تُفَارِقُوا ذَلِكَ يَعْنِي الْأَمْرَيْنِ وَ لَعَلَّ فِي كِتَابِ اللَّهِ مُوجِبَةٌ وَ مَعْنَاهَا أَنَّكُمْ تُفْلِحُونَ.
And remain steadfast, – he-asws said: ‘Do not separate from that, meaning the two matters, and perhaps in the Book of Allah-azwj is an obligation, and it’s meaning it, you will be successful’’.[195]
– وَ أَرْوِي عَنِ الْعَالِمِ ع الصَّبْرُ عَلَى الْعَافِيَةِ أَعْظَمُ مِنَ الصَّبْرِ عَلَى الْبَلَاءِ يُرِيدُ بِذَلِكَ أَنْ يَصْبِرَ عَلَى مَحَارِمِ اللَّهِ مَعَ بَسْطِ اللَّهِ عَلَيْهِ فِي الرِّزْقِ وَ تَحْوِيلِهِ النِّعَمَ وَ أَنْ يَعْمَلَ بِمَا أَمَرَهُ بِهِ فِيهَا.
And it is reported from the scholar-asws: ‘The patience upon the well-being is mightier than the patience upon the affliction’, intending by it that one should be patient upon Prohibitions of Allah-azwj along with Extension of Allah-azwj upon him in the sustenance, and His-azwj Transforming the bounties, and one should work with whatever he has been Commanded with, regarding it’’.[196]
– وَ نَرْوِي لَا يَصْلُحُ الْمُؤْمِنُ إِلَّا بِثَلَاثِ خِصَالٍ الْفِقْهِ فِي الدِّينِ وَ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرِ عَلَى النَّائِبَةِ.
And we are reporting: ‘The Momin is not correct except being with three characteristics – the understanding in the religion, and the management regarding the livelihood, and the patience upon the misfortunes’’.[197]
44- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الصَّبْرُ يُظْهِرُ مَا فِي بَوَاطِنِ الْعِبَادِ مِنَ النُّورِ وَ الصَّفَاءِ وَ الْجَزَعُ يُظْهِرُ مَا فِي بَوَاطِنِهِمْ مِنَ الظُّلْمَةِ وَ الْوَحْشَةِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The patience manifests what is in the interior of the servants, from the Noor and the clearness, while the panic manifests what is in their interiors, from the darkness and the loneliness.
وَ الصَّبْرُ يَدَّعِيهِ كُلُ أَحَدٍ وَ لَا يَثْبُتُ عِنْدَهُ إِلَّا الْمُخْبِتُونَ وَ الْجَزَعُ يُنْكِرُهُ كُلُّ أَحَدٍ وَ هُوَ أَبْيَنُ عَلَى الْمُنَافِقِينَ لِأَنَّ نُزُولَ الْمِحْنَةِ وَ الْمُصِيبَةِ يُخْبِرُ عَنِ الصَّادِقِ وَ الْكَاذِبِ
And the patience, every one claims it and it is not affirmed with him except with the submissive ones, while the panic, every one denies it and it is clear upon the hypocrites, because descent of the trial and the difficulty informs about the truthful and the liar.
وَ تَفْسِيرُ الصَّبْرِ مَاءٌ يُسْتَمَرُّ مَذَاقُهُ وَ مَا كَانَ عَنِ اضْطِرَابٍ لَا يُسَمَّى صَبْراً وَ تَفْسِيرُ الْجَزَعِ اضْطِرَابُ الْقَلْبِ وَ تَحَزُّنُ الشَّخْصِ وَ تَغَيُّرُ السُّكُونِ وَ تَغَيُّرُ الْحَالِ
And interpretation of the patience is water, whose taste is continuous, and whatever would be from the restlessness cannot be names as patience, while the interpretation of the panic is restlessness of the heart and the person grieving, and changing of the tranquillity, and changing of the state.
وَ كُلُّ نَازِلَةٍ خَلَتْ أَوَائِلُهَا مِنَ الْإِخْبَاتِ وَ الْإِنَابَةِ وَ التَّضَرُّعِ إِلَى اللَّهِ تَعَالَى فَصَاحِبُهَا جَزُوعٌ غَيْرُ صَابِرٍ
And every calamity to befall, its beginning is vacant from the submissiveness and the penitence and beseeching to Allah-azwj the Exalted, so its companion is panicky, not patient ones.
وَ الصَّبْرُ مَاءٌ أَوَّلُهُ مُرٌّ وَ آخِرُهُ حُلْوُ مَنْ دَخَلَهُ مِنْ أَوَاخِرِهِ فَقَدْ دَخَلَ وَ مَنْ دَخَلَهُ مِنْ أَوَائِلِهِ فَقَدْ خَرَجَ
And the patience is water, its beginning is bitter, and its end is sweet. One who enters it from its end, so he has entered, and the one who enter it from its beginning, so he has exited.
وَ مَنْ عَرَفَ قَدْرَ الصَّبْرِ لَا يَصْبِرُ عَمَّا مِنْهُ الصَّبْرُ قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي قِصَّةِ مُوسَى وَ خَضِرٍ وَ كَيْفَ تَصْبِرُ عَلى ما لَمْ تُحِطْ بِهِ خُبْراً
And one who recognises the worth of Patience, will not be impatient from what he had been patient from. Allah-azwj Mighty and Majestic Said in the story of Musa-as and Khizr-as: And how can you have patience upon what news you have not been narrated with?’ [18:68].
فَمَنْ صَبَرَ كُرْهاً وَ لَمْ يَشْكُ إِلَى الْخَلْقِ وَ لَمْ يَجْزَعْ بِهَتْكِ سِتْرِهِ فَهُوَ مِنَ الْعَامِّ وَ نَصِيبُهُ مَا قَالَ اللَّهُ عَزَّ وَ جَلَ وَ بَشِّرِ الصَّابِرِينَ أَيْ بِالْجَنَّةِ وَ الْمَغْفِرَةِ
The one who is patient abhorrently and does not complain to the people and does not panic with the violation of his veil, so he is from the generality, and his share is what Allah-azwj Mighty and Majestic has Said: ‘and give glad tidings to the patient ones [2:155] – i.e., with the Paradise, and the Forgiveness.
وَ مَنِ اسْتَقْبَلَ الْبَلَاءَ بِالرُّحْبِ وَ صَبَرَ عَلَى سَكِينَةٍ وَ وَقَارٍ فَهُوَ مِنَ الْخَاصِّ وَ نَصِيبُهُ مَا قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ اللَّهَ مَعَ الصَّابِرِينَ.
Ad one who faces the affliction with the graciousness and is patience upon tranquillity and dignity, so he is from the special ones and his share is what Allah-azwj Mighty and Majestic Said: surely Allah is with the patient ones [8:46]’’.[198]
45- جا، المجالس للمفيد مُحَمَّدُ بْنُ مُحَمَّدِ بْنِ طَاهِرٍ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يُوسُفَ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آدَمَ بْنِ عُيَيْنَةَ بْنِ أَبِي عِمْرَانَ الْهِلَالِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كَمْ مِنْ صَبْرِ سَاعَةٍ قَدْ أَوْرَثَتْ فَرَحاً طَوِيلًا وَ كَمْ مِنْ لَذَّةِ سَاعَةٍ قَدْ أَوْرَثَتْ حُزْناً طَوِيلًا.
(The book) ‘Al Majaalis’ – of Al Mufeed – Muhammad Bin Muhammad Bin Tahir, from Ibn Uqdah, from Ahmad Bin Yusuf, from Al-Husayn Bin Muhammad, from his father, from Adam Bin Uyayna Bin Abu Imran Al Hillali who said,
‘I heard Abu Abdullah-asws Saying: ‘How many times patience for a while has inherited prolonged happiness, and how many times pleasure for a while has inherited prolonged grief’’.[199]
46- جع، جامع الأخبار عَلِيُّ بْنُ مُوسَى الرِّضَا ع بِإِسْنَادِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ: خَمْسَةٌ لَوْ رَحَلْتُمْ فِيهِنَّ لَأَصَبْتُمُوهُنَّ لَا يَخَافُ عَبْدٌ إِلَّا ذَنْبَهُ وَ لَا يَرْجُو إِلَّا رَبَّهُ وَ لَا يَسْتَحِي الْجَاهِلُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ
(The book) ‘Jamie Al Akhbar’ –
‘Ali Bin Musa Al Reza-asws, by his-asws chain from Ali Bin Al-Husayn-asws having said: ‘Five, if you were to travel among these, these will make one such that a servant will not fear except his sin, nor hope except to his Lord-azwj, nor be embarrassed from the ignorant one when he asks about what he doesn’t know, from saying, ‘I don’t know’.
وَ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا إِيمَانَ لِمَنْ لَا صَبْرَ لَهُ.
And the patience from the Eman is at the status of the head from the body, and there is no Eman for the one having no patience for him’’.[200]
– قَالَ عَلِيٌّ ع عَنِ النَّبِيِّ ص قَالَ: الصَّبْرُ ثَلَاثَةٌ صَبْرٌ عَلَى الْمُصِيبَةِ وَ صَبْرٌ عَلَى الطَّاعَةِ وَ صَبْرٌ عَنِ الْمَعْصِيَةِ
Ali-asws said, from the Prophet-saww having said: ‘The patience is three (types) – patience upon the difficulty, and patience upon the obedience, and patience from the disobedience.
فَمَنْ صَبَرَ عَلَى الْمُصِيبَةِ أَعْطَاهُ اللَّهُ تَعَالَى ثَلَاثَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ مَنْ صَبَرَ عَلَى الطَّاعَةِ كَانَ لَهُ سِتُّمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ مَا بَيْنَ الثَّرَى إِلَى الْعَرْشِ وَ مَنْ صَبَرَ عَنِ الْمَعْصِيَةِ أَعْطَاهُ اللَّهُ سَبْعَمِائَةِ دَرَجَةٍ مَا بَيْنَ الدَّرَجَةِ إِلَى الدَّرَجَةِ مَا بَيْنَ مُنْتَهَى الْعَرْشِ إِلَى الثَّرَى مَرَّتَيْنِ.
The one who is patience upon the difficulty, Allah-azwj will Give him three hundred ranks, what is between the rank to the rank, what is between the sky and the earth, and the one who is patience upon the obedience, there would be six hundred ranks for him, what is between the rank to the rank, what is between the soil to the Throne, and the one patient from the disobedience, Allah-azwj will Give him seven hundred ranks, what is between the rank to the rank, what is between the end-point of the Throne to the soils, twice’’.[201]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّهَا النَّاسُ عَلَيْكُمْ بِالصَّبْرِ فَإِنَّهُ لَا دِينَ لِمَنْ لَا صَبْرَ لَهُ.
And Amir Al-Momineen-asws said: ‘O you people! Upon you all is to be with the patience, for there is no religion for the one having no patience for him’’.[202]
– وَ قَالَ ع إِنَّكَ إِنْ صَبَرْتَ جَرَتْ عَلَيْكَ الْمَقَادِيرُ وَ أَنْتَ مَأْجُورٌ وَ إِنَّكَ إِنْ جَزِعْتَ جَرَتْ عَلَيْكَ الْمَقَادِيرُ وَ أَنْتَ مَأْزُورٌ.
And he-asws said: ‘You, if you were to be patient, the pre-Determinations will flow upon you (anyway) and you will be Recompensed, and you, if you were to panic, the pre-Determinations will flow upon you (anyway), and you will be burdened (with sins)’’.[203]
– عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصَّبْرُ رَأْسُ الْإِيمَانِ.
And from Abu Abdullah-asws having said: ‘The patience is the head of Eman’’.[204]
– عَنْهُ قَالَ ع الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَإِذَا ذَهَبَ الرَّأْسُ ذَهَبَ الْجَسَدُ كَذَلِكَ إِذَا ذَهَبَ الصَّبْرُ ذَهَبَ الْإِيمَانُ.
From him-asws having said: ‘The patience from the Eman is at the status of the head from the body. When the head is gone, the body goes. Like that, when the patience is gone, the Eman goes’’.[205]
– قَالَ رَسُولُ اللَّهِ ص حَاكِياً عَنِ اللَّهِ تَعَالَى إِذَا وَجَّهْتُ إِلَى عَبْدٍ مِنْ عَبِيدِي مُصِيبَةً فِي بَدَنِهِ أَوْ مَالِهِ وَ وُلْدِهِ ثُمَّ اسْتَقْبَلَ ذَلِكَ بِصَبْرٍ جَمِيلٍ اسْتَحْيَيْتُ مِنْهُ أَنْ أَنْصِبَ لَهُ مِيزَاناً أَوْ أَنْشُرَ لَهُ دِيوَاناً
Rasool-Allah-saww said narrating on behalf of Allah-azwj Exalted: “Whenever a difficulty heads to a servant from My-azwj servants, either in his body, or his wealth and his children, then he faces that with beautiful patience, I-azwj become too Embarrassed from him to Set up the Scale for him or Publicise a register (of deeds) of his!”
سُئِلَ مُحَمَّدُ بْنُ عَلِيٍّ ع عَنِ الصَّبْرِ الْجَمِيلِ فَقَالَ شَيْءٌ لَا شَكْوَى فِيهِ
Muhammad-asws Bin Ali-asws was asked about the beautiful patience, so he-asws said: ‘Some having no complaint in it’.
ثُمَّ قَالَ وَ مَا فِي الشَّكْوَى مِنَ الْفَرَجِ فَإِنَّمَا هُوَ يَحْزُنُ صَدِيقَكَ وَ يُفَرِّحُ عَدُوَّكَ.
Then he-asws said: ‘And there is no relief in the complaint, for rather it grieves your friends and rejoices your enemies’’.
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الصَّبْرَ وَ حُسْنَ الْخُلُقِ وَ الْبِرَّ وَ الْحِلْمَ مِنْ أَخْلَاقِ الْأَنْبِيَاءِ.
And Amir Al-Momineen-asws said: ‘The patience, and good manners, and the righteousness, and the forbearance is from the morals of the Prophets-as’’.
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّهُ سَيَكُونُ زَمَانٌ لَا يَسْتَقِيمُ لَهُمُ الْمُلْكُ إِلَّا بِالْقَتْلِ وَ الْجَوْرِ وَ لَا يَسْتَقِيمُ لَهُمُ الْغِنَى إِلَّا بِالْبُخْلِ وَ لَا يَسْتَقِيمُ لَهُمُ الصُّحْبَةُ فِي النَّاسِ إِلَّا بِاتِّبَاعِ أَهْوَائِهِمْ وَ الِاسْتِخْرَاجِ مِنَ الدِّينِ
And Amir Al-Momineen-asws said: ‘A time will transpire, the kingdom will not be straight for them except with the killing and the tyranny, nor with the riches be straight for them except with the stinginess, nor with the accompaniment be straight for them among the people except by pursuance of their whims and expulsion from the religion.
فَمَنْ أَدْرَكَ ذَلِكَ الزَّمَانَ فَصَبَرَ عَلَى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلَى الْغِنَى وَ صَبَرَ عَلَى الذُّلِّ وَ هُوَ يَقْدِرُ عَلَى الْعِزِّ وَ صَبَرَ عَلَى بِغْضَةِ النَّاسِ وَ هُوَ يَقْدِرُ عَلَى الْمَحَبَّةِ أَعْطَاهُ اللَّهُ ثَوَابَ خَمْسِينَ صِدِّيقاً.
The one who comes across that time, he should be patient upon the poverty even though he is able upon the riches and be patient upon the humiliation although he is able upon the honour, and be patient upon the hatred of the people although he is able upon the love, Allah-azwj will Give him Rewards of fifty truthful ones!’’[206]
– قَالَ النَّبِيُّ ص مَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِبَلَاءٍ فَصَبَرَ عَلَيْهِ كَانَ لَهُ مِثْلُ أَجْرِ أَلْفِ شَهِيدٍ.
The Prophet-saww said: ‘One from the Momineen who is afflicted with an affliction, so he is patient upon it, there would be for him Recompense similar to (that of) a thousand martyrs’’.[207]
– وَ قَالَ ع الْجَزَعُ عِنْدَ الْبَلَاءِ تَمَامُ الْمِحْنَةِ.
And he-asws said: ‘The panic during the affliction completes the Test’’.[208]
– وَ قَالَ ع كُلُّ نَعِيمٍ دُونَ الْجَنَّةِ حَقِيرٌ وَ كُلُّ بَلَاءٍ دُونَ النَّارِ يَسِيرٌ.
And he-asws said: ‘Every bounty besides the Paradise, is insignificant, and every affliction besides the Fire, is easy’’.[209]
47- أَقُولُ رَوَى السَّيِّدُ بْنُ طَاوُسٍ فِي كِتَابِ سَعْدِ السُّعُودِ مِنْ تَفْسِيرِ أَبِي الْعَبَّاسِ بْنِ عُقْدَةَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْفَضْلِ عَنْ جَابِرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا الصَّبْرُ الْجَمِيلُ
I (Majlisi) am saying, ‘It is reported by the seyyid Al Tawoos in the book of ‘Sa’ad Al Saoud’, from Tafseer of Abu Al Abbas Bin Uqdah, from usman Bin Isa, from Al Fazl, from Jabir who said,
‘I said to Abu Abdullah-asws, ‘What is the beautiful patience?’
قَالَ ذَاكَ صَبْرٌ لَيْسَ فِيهِ شَكْوَى إِلَى النَّاسِ إِنَّ إِبْرَاهِيمَ بَعَثَ يَعْقُوبَ إِلَى رَاهِبٍ مِنَ الرُّهْبَانِ [إِلَى عَابِدٍ مِنَ الْعُبَّادِ] فِي حَاجَةٍ فَلَمَّا رَآهُ الرَّاهِبُ حَسِبَهُ إِبْرَاهِيمَ فَوَثَبَ إِلَيْهِ فَاعْتَنَقَهُ وَ قَالَ مَرْحَباً بِكَ يَا خَلِيلَ الرَّحْمَنِ
He-asws said: ‘That is patience, there isn’t any complaining to the people in it. Ibrahim-as had sent Yaqoub-as to a Monk from the Monks (to a worshipper from the worshippers) regarding a need. When the Monk saw him-as, he reckoned it was Ibrahim-as. So, he leapt to him-as and hugged him-as and said, ‘Welcome to you-as, O friend of the Beneficent!’
فَقَالَ يَعْقُوبُ لَسْتُ بِإِبْرَاهِيمَ وَ لَكِنِّي يَعْقُوبُ بْنُ إِسْحَاقَ بْنِ إِبْرَاهِيمَ
Yaqoub-as said: ‘I-as not Ibrahim-as, but Yaqoub Bin Is’haq Bin Ibrahim-as’.
فَقَالَ لَهُ الرَّاهِبُ فَمَا بَلَغَ بِكَ مَا أَرَى مِنَ الْكِبَرِ قَالَ الْهَمُّ وَ الْحَزَنُ وَ السُّقْمُ
The Monk said to him-as, ‘So what has reached with you-as what I see, from the old age?’ He‑as said: ‘The worries, and the grief, and the illness’.
فَمَا جَاوَزَ صَغِيرَ الْبَابِ حَتَّى أَوْحَى اللَّهُ إِلَيْهِ يَا يَعْقُوبُ شَكَوْتَنِي إِلَى الْعِبَادِ
He-as had not surpassed the small door until Allah-azwj Revealed to him-as: “O Yaqub-as! You-as complained of Me-azwj to the servant?’
فَخَرَّ سَاجِداً عَلَى عَتَبَةِ الْبَابِ يَقُولُ رَبِّ لَا أَعُودُ
He-as fell down in Sajdah at the threshold of the door saying: ‘Lord-azwj! I-as will not repeat!’
فَأَوْحَى اللَّهُ إِلَيْهِ أَنِّي قَدْ غَفَرْتُهَا لَكَ فَلَا تَعُودَنَّ لِمِثْلِهَا
Allah-azwj Revealed to him-as: “I-azwj have Forgiven (it) for you-as, so do not repeat to its like!”
فَمَا شَكَا مِمَّا أَصَابَ مِنْ نَوَائِبِ الدُّنْيَا إِلَّا أَنَّهُ قَالَ إِنَّما أَشْكُوا بَثِّي وَ حُزْنِي إِلَى اللَّهِ وَ أَعْلَمُ مِنَ اللَّهِ ما لا تَعْلَمُونَ.
So, he-as did not complain from whatever afflicted him-as from the calamities of the world, except he-as said: He said: ‘But rather, I only complain of my sorrow and grief to Allah, and I know from Allah what you do not know’ [12:86]’’.[210]
48- ختص، الإختصاص قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الصَّبْرُ صَبْرَانِ فَالصَّبْرُ عِنْدَ الْمُصِيبَةِ حَسَنٌ جَمِيلٌ وَ أَحْسَنُ مِنْ ذَلِكَ الصَّبْرُ عِنْدَ مَا حَرَّمَ اللَّهُ عَلَيْكَ
(The book) ‘Al Ikhtisaas’ –
‘Amir Al-Momineen-asws said: ‘The patience is (two types of) patience. The patience at the difficulty is excellent, beautiful, and better than that is the patience at what Allah-azwj has Prohibited upon you!
وَ الذِّكْرُ ذِكْرَانِ ذِكْرُ اللَّهِ عَزَّ وَ جَلَّ عِنْدَ الْمُصِيبَةِ وَ أَكْبَرُ مِنْ ذَلِكَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ اللَّهُ فَيَكُونُ ذَلِكَ حَاجِزاً.
And the Zikr is (two types of) Zikr – Zikr of Allah-azwj Mighty and Majestic at the difficulty, and greater than that is Zikr of Allah-azwj at what Allah-azwj has Prohibited, so that would be a barrier (to sinning)’’.[211]
49- محص، التمحيص عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى بْنِ عِمْرَانَ مَا خَلَقْتُ خَلْقاً هُوَ أَحَبُّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ إِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَزْوِي عَنْهُ لِمَا هُوَ خَيْرٌ لَهُ وَ أُعْطِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ حَالُ عَبْدِيَ الْمُؤْمِنِ
(The book) ‘Al Tamhees’ – from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘Allah-azwj the Exalted to Musa Bin Imran-as: “I-as have not Created any creature who is more beloved to Me-azwj than My-azwj Momin servant. But rather I-azwj tend to Try him for what is better for him and Compensate from it for what is better for him, and Give him what is better for him, and I-azwj Know the betterment upon him of the state of My-azwj Momin servant.
فَلْيَرْضَ بِقَضَائِي وَ لْيَشْكُرْ نَعْمَائِي وَ لْيَصْبِرْ عَلَى بَلَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ إِذَا عَمِلَ بِرِضَايَ وَ أَطَاعَ لِأَمْرِي.
So let him be pleased with My-azwj Decree, and let him thank for My-azwj bounties, and let him be patient upon My-azwj afflictions, I-azwj shall Write for him to be among the truthful ones when he works with My-azwj Pleasure and obeys My-azwj Commands!”’[212]
50- محص، التمحيص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ لَيَكُونُ لَهُ عِنْدَ اللَّهِ الدَّرَجَةُ لَا يَبْلُغُهَا بِعَمَلِهِ فَيَبْتَلِيهِ اللَّهُ فِي جَسَدِهِ أَوْ يُصَابُ بِمَالِهِ أَوْ يُصَابُ فِي وُلْدِهِ فَإِنْ هُوَ صَبَرَ بَلَّغَهُ اللَّهُ إِيَّاهَا.
(The book) ‘Al Tamhees’ –
‘From Abu Abdullah-asws having said: ‘The servant, there happens to be a rank for him in the Presence of Allah-azwj (which) cannot be reached by his work (deeds). So, Allah-azwj Afflicts him in his body, or Afflicts his wealth, or Afflicts in his children. If he is patient, Allah-azwj Makes him reach it’’.[213]
51- محص، التمحيص عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ إِلَّا وَ هُوَ مُبْتَلًى بِبَلَاءٍ مُنْتَظِرٍ بِهِ مَا هُوَ أَشَدُّ مِنْهُ فَإِنْ صَبَرَ عَلَى الْبَلِيَّةِ الَّتِي هُوَ فِيهَا عَافَاهُ اللَّهُ مِنَ الْبَلَاءِ الَّذِي يَنْتَظِرُ بِهِ وَ إِنْ لَمْ يَصْبِرْ وَ جَزِعَ نَزَلَ بِهِ مِنَ الْبَلَاءِ الْمُنْتَظَرِ أَبَداً حَتَّى يَحْسُنَ صَبْرُهُ وَ عَزَاؤُهُ.
(The book) ‘Al Tamhees’ – from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘There is none from a Momin except and he is Afflicted, (and there would be) an affliction waiting for him which is severer than it. If he is patient upon the affliction which he is already in, Allah-azwj would Excuse him from the affliction which is waiting for him, and if he is not patient and panics, the awaiting affliction will befall with him for ever until he improves his patience and his consolation’’.[214]
52- محص، التمحيص عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ ابْتُلِيَ مِنْ شِيعَتِنَا فَصَبَرَ عَلَيْهِ كَانَ لَهُ أَجْرُ أَلْفِ شَهِيدٍ.
(The book) ‘Al Tamjees’ – from Al Sumali,
‘From Abu Abdullah-asws having said: ‘One from our-asws Shias who is afflicted, so he is patient upon it, there would be for him a Recompense of a thousand martyrs’’.[215]
53- محص، التمحيص عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَا إِسْحَاقُ لَا تَعُدَّنَّ مُصِيبَةً أُعْطِيتَ عَلَيْهَا الصَّبْرَ وَ اسْتَوْجَبْتَ عَلَيْهَا مِنَ اللَّهِ ثَوَاباً بِمُصِيبَةٍ إِنَّمَا الْمُصِيبَةُ الَّتِي يُحْرَمُ صَاحِبُهَا أَجْرَهَا وَ ثَوَابَهَا إِذَا لَمْ يَصْبِرْ عِنْدَ نُزُولِهَا.
(The book) ‘Al-Tamhees’ – from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘O Is’haq! Do not count a calamity you have given patience upon, and Rewards from Allah-azwj are obligated upon it, as a calamity. But rather, the calamity is which deprives is owner of its Recompense and its Rewards when he is not patient during its descent (befalling)’’.[216]
54- محص، التمحيص رَوَى أَحْمَدُ بْنُ مُحَمَّدٍ الْبَرْقِيُّ فِي كِتَابِهِ الْكَبِيرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَدْ عَجَزَ مَنْ لَمْ يُعِدَّ لِكُلِّ بَلَاءٍ صَبْراً وَ لِكُلِّ نِعْمَةٍ شُكْراً وَ لِكُلِّ عُسْرٍ يُسْراً أَصْبِرْ نَفْسَكَ عِنْدَ كُلِّ بَلِيَّةٍ وَ رَزِيَّةٍ فِي وَلَدٍ أَوْ فِي مَالٍ فَإِنَّ اللَّهَ إِنَّمَا يَقْبِضُ عَارِيَّتَهُ وَ هِبَتَهُ لِيَبْلُوَ شُكْرَكَ وَ صَبْرَكَ.
(The book) ‘Al Tamhees’ – it is reported by Ahmad Bin Muhammad Al Barqy in his book ‘Al Kabeer’,
‘From Abu Abdullah-asws having said: ‘He is frustrated, the one who does not fulfill patience for every affliction and thanking for every bounty; and for ever difficulty there is ease. Be patient yourself during every affliction and calamity, regarding a child, or regarding wealth, for Allah-azwj rather He-azwj Lends it and Gifts it in order to Test your thanks and your patience’’.[217]
55- محص، التمحيص عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ أَنْعَمَ عَلَى قَوْمٍ فَلَمْ يَشْكُرُوا فَصَارَتْ عَلَيْهِمْ وَبَالًا وَ ابْتَلَى قَوْماً بِالْمَصَائِبِ فَصَبَرُوا فَصَارَتْ عَلَيْهِمْ نِعْمَةً.
(The book) ‘Al Tamhees’ – from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Conferred upon a people but they did not thank, so it became a scourge upon them, and He-azwj Afflicted a people with the difficulties and they were patient, so it became a bounty upon them’’.[218]
– وَ عَنْهُ ع أَنَّهُ قَالَ: لَمْ يُسْتَزَدْ فِي مَحْبُوبٍ بِمِثْلِ الشُّكْرِ وَ لَمْ يُسْتَنْقَصْ مِنْ مَكْرُوهٍ بِمِثْلِ الصَّبْرِ.
And from him-asws having said: ‘Nothing increases in the beloved like the thanking, and nothing decreases from his abhorrence like the patience does’’.[219]
56- محص، التمحيص عَنْ رِبْعِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الصَّبْرَ وَ الْبَلَاءَ يَسْتَبِقَانِ إِلَى الْمُؤْمِنِ فَيَأْتِيهِ الْبَلَاءُ وَ هُوَ صَبُورٌ وَ إِنَّ الْجَزَعَ وَ الْبَلَاءَ يَسْتَبِقَانِ إِلَى الْكَافِرِ فَيَأْتِيهِ الْبَلَاءُ وَ هُوَ جَزُوعٌ.
(The book) ‘Al Tamhees’ – from Rabie,
‘From Abu Abdullah-asws having said: ‘The patience and the affliction race (against each other) to the Momin. The affliction comes to him, and he is being patient, while the panic and the affliction race (against each other) to the Kafir, so the afflictions come to him and he is panicking’’.[220]
57- محص، التمحيص قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ لِلنَّكَبَاتِ غَايَاتٍ لَا بُدَّ أَنْ يَنْتَهِيَ إِلَيْهَا فَإِذَا حُكِمَ عَلَى أَحَدِكُمْ بِهَا فَلْيَتَطَأْطَأْ لَهَا وَ يَصْبِرْ حَتَّى يَجُوزَ فَإِنَّ إِعْمَالَ الْحِيلَةِ فِيهَا عِنْدَ إِقْبَالِهَا زَائِدٌ فِي مَكْرُوهِهَا.
(The book) ‘Al Tamhees’ –
‘Amir Al-Momineen-asws said: ‘For the calamities there are peaks, there is no escape from ending to it. When it is Judged with upon one of you, let him bow his head to it and be patient until it passes by, for working the trickery regarding it during its coming would increase in its abhorrences’’.[221]
– وَ كَانَ يَقُولُ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ فَمَنْ لَا صَبْرَ لَهُ لَا إِيمَانَ لَهُ.
And he-asws said: ‘The patience is from the Eman at the status of the head from the body, so the one having not patience for him, there is no Eman for him’’.[222]
– وَ كَانَ يَقُولُ الصَّبْرُ ثَلَاثَةٌ الصَّبْرُ عَلَى الْمُصِيبَةِ وَ الصَّبْرُ عَلَى الطَّاعَةِ وَ الصَّبْرُ عَنِ الْمَعْصِيَةِ.
And he-asws had said: ‘The patience is three (types) – the patience upon the calamity, and the patience upon the obedience, and the patience from the disobedience’’.[223]
– وَ قَالَ أَبُو عَبْدِ اللَّهِ ع الصَّبْرُ صَبْرَانِ الصَّبْرُ عَلَى الْبَلَاءِ حَسَنٌ جَمِيلٌ وَ أَفْضَلُ مِنْهُ الصَّبْرُ عَلَى الْمَحَارِمِ.
Abu Abdullah-asws said: ‘The patience is of two (types) – the patience upon the affliction is excellent, beautiful, and better than it is the patience from the Prohibitions’’.[224]
58- محص، التمحيص عَنِ ابْنِ عَمِيرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اتَّقُوا اللَّهَ وَ اصْبِرُوا فَإِنَّهُ مَنْ لَمْ يَصْبِرْ أَهْلَكَهُ الْجَزَعُ وَ إِنَّمَا هَلَاكُهُ فِي الْجَزَعِ أَنَّهُ إِذَا جَزِعَ لَمْ يُؤْجَرْ.
(The book) ‘Al Tamhees’ – from Ibn Ameyra who said,
‘Abu Abdullah-asws said: ‘Fear Allah-azwj and be patient, for the one who is not patient, the panic will destroy him, and rather his destruction would be in the panic. Surely, when he panic, he will not be Recompensed’’[225]
59- محص، التمحيص جَابِرُ بْنُ عَبْدِ اللَّهِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: مِنْ كُنُوزِ الْجَنَّةِ الْبِرُّ وَ إِخْفَاءُ الْعَمَلِ وَ الصَّبْرُ عَلَى الرَّزَايَا وَ كِتْمَانُ الْمَصَائِبِ.
(The book) ‘Al Tamhees’ – Jabir Bin Abdullah,
‘Amir Al-Momineen-asws said: ‘From treasures of the Paradise is the righteousness, and hiding the deed, and the patience upon the calamity, and concealing the difficulties’’.[226]
60- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع صَبْرُكَ عَلَى مَحَارِمِ اللَّهِ أَيْسَرُ مِنْ صَبْرِكَ عَلَى عَذَابِ الْقَبْرِ مَنْ صَبَرَ عَلَى اللَّهِ وَصَلَ إِلَيْهِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Amir Al-Momineen-asws said: ‘Your being patient upon the Prohibitions of Allah-azwj is easier than your being patient upon Punishment of the grave. One who is patient for the Sake of Allah-azwj, He-azwj will Connect (Help) to him’’.[227]
نهج، نهج البلاغة قَالَ ع الصَّبْرُ صَبْرَانِ صَبْرٌ عَلَى مَا تَكْرَهُ وَ صَبْرٌ مِمَّا تُحِبُ.
(The book) ‘Nahj Al-Balagah’ – He-asws said: ‘The patience is of two (types) – patience upon what you dislike, and patience upon what you love’’.[228]
– وَ قَالَ ع لَا يَعْدَمُ الصَّبُورُ الظَّفَرَ وَ إِنْ طَالَ بِهِ الزَّمَانُ.
And he-asws said: ‘The patient ones will not lack the victory, and even if the times prolong with it’’.[229]
وَ قَالَ ع مَنْ لَمْ يُنْجِهِ الصَّبْرُ أَهْلَكَهُ الْجَزَعُ.
And he-asws said: ‘One whom the patience does not give salvation to, the panic would destroy him’’.[230]
– وَ قَالَ ع عِنْدَ تَنَاهِي الشِّدَّةِ تَكُونُ الْفُرْجَةُ وَ عِنْدَ تَضَايُقِ حَلَقِ الْبَلَاءِ يَكُونُ الرَّخَاءُ.
And he-asws said: ‘At the peak of the adversities the relief takes place, and at the tightening of the chain of afflictions, the prosperity takes place’’.[231]
61- كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص بِالصَّبْرِ يُتَوَقَّعُ الْفَرَجُ وَ مَنْ يُدْمِنْ قَرْعَ الْبَابِ يَلِجْ.
(The book) ‘Kanz Al Karajaky’ –
Rasool-Allah-saww said: ‘With the patience, anticipate the relief, and one who habitually knocks the door, will (be allowed to) enter’’.[232]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الصَّبْرُ مَطِيَّةٌ لَا تَكْبُو وَ الْقَنَاعَةُ سَيْفٌ لَا يَنْبُو.
And Amir Al-Momineen-asws said: ‘The patience is a mount (ride) than does not stumble, and the contentment is a sword that does not bounce off (not cut)’’.[233]
– وَ قَالَ ع أَفْضَلُ الْعِبَادِةِ الصَّبْرُ وَ الصَّمْتُ وَ انْتِظَارُ الْفَرَجِ.
And he-asws said: ‘The superior worship is the patience, and the silence, and awaiting the relief (Al-Qaim-ajfj)’’.[234]
– وَ قَالَ ع الصَّبْرُ جُنَّةٌ مِنَ الْفَاقَةِ.
And he-asws said: ‘The patience is a shield from the destitution’’.[235]
– وَ قَالَ ع مَنْ رَكِبَ مَرْكَبَ الصَّبْرِ اهْتَدَى إِلَى مَيْدَانِ النَّصْرِ.
And he-asws said: ‘One who rides a mount (horse) of patience would be guided to the plains of victory’’.[236]
62- مِشْكَاةُ الْأَنْوَارِ، قَالَ الصَّادِقُ ع إِنَّ الْحُرَّ حُرٌّ عَلَى جَمِيعِ أَحْوَالِهِ إِنْ نَابَتْهُ نَائِبَةٌ صَبَرَ لَهَا وَ إِنْ تَدَاكَّتْ عَلَيْهِ الْمَصَائِبُ لَمْ تَكْسِرْهُ وَ إِنْ أُسِرَ وَ قُهِرَ
(The book) ‘Mishkat Al Anwaar’ –
‘Al-Sadiq-asws said: ‘The free one is free upon entirety of his situations. If a calamity befalls, he is patient at it, and if the difficulties batter him, it will not break him, and even if he is imprisoned and coerced.
وَ اسْتَبْدَلَ بِالْعُسْرِ يُسْراً كَمَا كَانَ يُوسُفُ الصِّدِّيقُ الْأَمِينُ ع لَمْ يَضُرَّهُ حُزْنُهُ أَنِ اسْتُعْبِدَ وَ قُهِرَ وَ أُسِرَ وَ لَمْ تَضْرُرْهُ ظُلْمَةُ الْجُبِّ وَ وَحْشَتُهُ وَ مَا نَالَهُ أَنْ مَنَّ اللَّهُ عَلَيْهِ فَجَعَلَ الْجَبَّارَ الْعَاتِيَ لَهُ عَبْداً بَعْدَ أَنْ كَانَ مَالِكاً لَهُ فَأَرْسَلَهُ فَرَحِمَ بِهِ أُمَّةً
And the difficulty will be replaced with the ease just as it happened with Yusuf-as, the truthful, the trustworthy. His-as grief did not harm him-as. He-as was enslaved, and coerced, and imprisons, and the darkness of the well and his-as loneliness did not harm him-as and whatever had afflicted him-as was a Conferment of Allah-azwj upon him-as. He-azwj Made the tyrant to come to him-as after when he-as was a king to him-as. So, He-azwj Sent him-as and Mercied (his-as) community by him-as.
وَ كَذَلِكَ الصَّبْرُ يُعْقِبُ خَيْراً فَاصْبِرُوا تَظْفَرُوا وَ وَاظِبُوا عَلَى الصَّبْرِ تُؤْجَرُوا.
And like that, the consequence of patience is good. Therefore, be patient and accustom yourselves upon the patience, you will be Recompensed’’.[237]
63- وَ مِنْهُ، عَنِ الْبَاقِرِ ع قَالَ: مَنْ صَبَرَ وَ اسْتَرْجَعَ وَ حَمِدَ اللَّهَ عِنْدَ الْمُصِيبَةِ فَقَدْ رَضِيَ بِمَا صَنَعَ اللَّهُ وَ وَقَعَ أَجْرُهُ عَلَى اللَّهِ وَ مَنْ لَمْ يَفْعَلْ ذَلِكَ جَرَى عَلَيْهِ الْقَضَاءُ وَ هُوَ ذَمِيمٌ وَ أَحْبَطَ اللَّهُ أَجْرَهُ.
And from him,
‘From Al-Baqir-asws having said: ‘One who is patience and says, ‘We are for Allah-azwj and are returning to Him-azwj’, and praises Allah-azwj at the calamity, so he is satisfied with what Allah‑azwj had Done, and his Recompense falls upon Allah-azwj; and the one who does not do that, the Decree will flow upon him (anyway), and he would be denounced and Allah-azwj will Confiscate his Recompense’’.[238]
– وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ يُطْبَعُ عَلَى الصَّبْرِ عَلَى النَّوَائِبِ.
And from Abu Abdullah-asws having said: ‘The Momin is normalised to be patient upon the calamities’’.[239]
64- وَ مِنْهُ، عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع أَنَّ قَرِينَكَ فِي الْجَنَّةِ خَلَادَةُ بِنْتُ أَوْسٍ فَأْتِهَا وَ أَخْبِرْهَا وَ بَشِّرْهَا بِالْجَنَّةِ وَ أَعْلِمْهَا أَنَّهَا قَرِينُكَ فِي الْآخِرَةِ
And from him, from Al Halby,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to Dawood-as: “Your-as pair in the Paradise is Khaladah Bin Aws, so go to her and inform her, and give her glad tidings of the Paradise, and let her know that she is (to be) you-as pair in the Hereafter!”
فَانْطَلَقَ دَاوُدُ ع إِلَيْهَا فَقَرَعَ الْبَابَ عَلَيْهَا فَخَرَجَتْ إِلَيْهِ فَقَالَ أَنْتَ خَلَادَةُ بِنْتُ أَوْسٍ قَالَتْ يَا نَبِيَّ اللَّهِ لَسْتُ بِصَاحِبَتِكَ الَّتِي تَطْلُبُ
Dawood-as went to her. He-as knocked the door unto her. She came out to him-as. He-as said: ‘Are you Khaladah Bint Aws?’ She said, ‘I am not your-as companions which you-as are seeking!’
قَالَ لَهَا دَاوُدُ أَ لَسْتِ خَلَادَةَ بِنْتَ أَوْسٍ مِنْ سِبْطِ كَذَا وَ كَذَا قَالَتْ بَلَى قَالَ فَأَنْتِ هِيَ إِذاً فَقَالَتْ يَا نَبِيَّ اللَّهِ لَعَلَّ اسْماً وَافَقَ اسْماً
Dawood-as said to her: ‘Aren’t you Khaladah Bint Aws, from such and such tribe?’ She said, ‘Yes’. He-as said: ‘So you are her then!’ She said, ‘O Prophet-as of Allah-saww! Perhaps a name is same as a (another) name’.
فَقَالَ لَهَا دَاوُدُ مَا كُذِبْتُ وَ لَا كَذَبْتُ وَ إِنَّكِ لَأَنْتِ هِيَ فَقَالَتْ يَا نَبِيَّ اللَّهِ مَا أُكَذِّبُكَ وَ لَا وَ اللَّهِ مَا أَعْرِفُ مِنْ نَفْسِي مَا وَصَفْتَنِي بِهِ
Dawood-as said to her: ‘Neither am I-as lying to you, nor have I-as been Lied to, and surely you are her!’ She said, ‘O Prophet-as of Allah-azwj! I am not lying to you-as, nor by Allah-azwj, have I recognised from myself what you-as are describing me with’.
قَالَ لَهَا دَاوُدُ خَبِّرِينِي عَنْ سَرِيرَتِكِ مَا هِيَ
Dawood-as said to her: ‘Inform me-as about your secret, what is it?’
قَالَتْ أَمَّا هَذَا فَسَأُخْبِرُكَ بِهِ إِنَّهُ لَمْ يُصِبْنِي وَجَعٌ قَطُّ نَزَلَ بِي مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى كَائِناً مَا كَانَ وَ لَا نَزَلَ بِي مَرَضٌ أَوْ جُوعٌ إِلَّا صَبَرْتُ عَلَيْهِ وَ لَمْ أَسْأَلِ اللَّهَ كَشْفَهُ حَتَّى هُوَ يَكُونُ الَّذِي يُحَوِّلُهُ عَنِّي إِلَى الْعَافِيَةِ وَ السَّعَةِ لَمْ أَطْلُبْ بِهَا بَدَلًا وَ شَكَرْتُ اللَّهَ عَلَيْهَا وَ حَمِدْتُهُ
She said, ‘As for this, I shall inform you with it. No pain has hit me at all, befalling with me from Allah-azwj Blessed and Exalted, whatever it may be, nor has any illness befallen with me, or hunger, except I have been patient upon it, and I did not ask Allah-azwj to Remove it until He-azwj happened to be the One-azwj Whom Transferred it away from me to the well-being and the affluence. I have not sought any replacement for it, and I thanked Allah-azwj upon it and praised Him-azwj!’
قَالَ لَهَا دَاوُدُ ع فَبِهَذَا النَّعْتِ بَلَغْتِ مَا بَلَغْتِ
Dawood-as said to her: ‘So it is due to this attribute you have reached what you have reached!’’
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع هَذَا وَ اللَّهِ دِينُ اللَّهِ الَّذِي ارْتَضَاهُ لِلصَّالِحِينَ.
Then Abu Abdullah-asws said: ‘By Allah-azwj! This is the religion of Allah-azwj which He-azwj has Chosen it for the righteous ones!’’[240]
65- الْمُؤْمِنُ، بِإِسْنَادِهِ عَنْ أَحَدِهِمَا ع قَالَ: مَا مِنْ عَبْدٍ مُسْلِمٍ ابْتَلَاهُ اللَّهُ بِمَكْرُوهٍ وَ صَبَرَ إِلَّا كُتِبَ لَهُ أَجْرُ أَلْفِ شَهِيدٍ.
(The book) ‘Al Momin’ –
‘By his chain from one of the two (5th or 6th Imam-asws) having said: ‘There is none from a Muslim servant Allah-azwj Tries with abhorrence and he is patient, except He-azwj Writes for him a recompense of a thousand martyrs’’.[241]
– وَ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَا مِنْ أَحَدٍ يُبْلِيهِ اللَّهُ عَزَّ وَ جَلَّ بِبَلِيَّةٍ فَصَبَرَ عَلَيْهَا إِلَّا كَانَ لَهُ أَجْرُ أَلْفِ شَهِيدٍ.
And from Abu Al-Hassan-asws having said: ‘There is no one Allah-azwj Mighty and Majestic Tries, so he is patient upon it, except there would be for him a Recompense of a thousand martyrs’’.[242]
[1] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 1
[2] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 2
[3] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 3
[4] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 4
[5] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 5
[6] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 6
[7] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 7
[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 8 a
[9] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 8 b
[10] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 8 c
[11] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 9
[12] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 10
[13] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 11
[14] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 12 a
[15] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 12 b
[16] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 13
[17] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 14
[18] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 15
[19] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 16
[20] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 17
[21] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 18
[22] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 19
[23] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 20
[24] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 21
[25] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 22
[26] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 23
[27] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 24
[28] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 25
[29] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 26
[30] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 27
[31] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 28
[32] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 29
[33] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 30
[34] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 31
[35] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 60 H 32
[36] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 1
[37] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 2
[38] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 3 a
[39] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 4
[40] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 5
[41] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 6
[42] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 7
[43] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 8
[44] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 9
[45] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 10
[46] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 11
[47] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 12
[48] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 13
[49] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 14
[50] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 15
[51] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 16
[52] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 17
[53] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 18
[54] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 19
[55] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 20
[56] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 21
[57] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 22
[58] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 23
[59] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 24 a
[60] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 24 b
[61] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 25
[62] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 26
[63] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 27
[64] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 28
[65] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 29
[66] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 30
[67] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 31
[68] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 32
[69] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 33
[70] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 34 a
[71] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 34 b
[72] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 35
[73] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 36
[74] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 37
[75] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 38
[76] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 39
[77] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 40
[78] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 41
[79] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 42
[80] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 43
[81] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 44
[82] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 45
[83] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 46
[84] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 47
[85] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 48
[86] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 49
[87] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 50
[88] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 51
[89] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 52
[90] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 53
[91] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 54
[92] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 55
[93] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 56
[94] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 57
[95] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 58
[96] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 59
[97] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 60
[98] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 61
[99] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 62
[100] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 63
[101] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 64
[102] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 65
[103] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 66
[104] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 67
[105] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 68
[106] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 69
[107] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 70
[108] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 71
[109] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 72
[110] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 73
[111] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 74
[112] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 75
[113] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 76
[114] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 77
[115] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 78
[116] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 79
[117] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 80
[118] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 81
[119] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 82
[120] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 83
[121] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 84
[122] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 85 a
[123] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 85 b
[124] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 85 c
[125] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 85 d
[126] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 a
[127] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 b
[128] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 c
[129] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 d
[130] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 e
[131] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 f
[132] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 g
[133] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 h
[134] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 i
[135] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 j
[136] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 k
[137] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 l
[138] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 m
[139] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 n
[140] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 61 H 86 o
[141] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 1
[142] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 2
[143] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 3
[144] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 4
[145] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 4
[146] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 5
[147] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 6
[148] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 7
[149] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 8
[150] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 9
[151] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 10
[152] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 11
[153] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 12
[154] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 13
[155] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 14
[156] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 15
[157] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 16
[158] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 17
[159] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 17 b
[160] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 18
[161] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 19 a
[162] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 19 b
[163] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 20
[164] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 21
[165] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 22
[166] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 23
[167] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 24
[168] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 25
[169] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 26 a
[170] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 26 b
[171] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 27 a
[172] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 27 b
[173] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 28
[174] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 29
[175] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 30
[176] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 31
[177] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 32
[178] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 33
[179] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 34
[180] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 35
[181] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 36
[182] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 37
[183] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 38
[184] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 39
[185] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 40
[186] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 41
[187] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 42
[188] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 a
[189] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 b
[190] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 c
[191] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 d
[192] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 e
[193] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 f
[194] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 g
[195] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 h
[196] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 i
[197] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 43 j
[198] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 44
[199] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 45
[200] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 a
[201] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 b
[202] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 c
[203] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 d
[204] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 e
[205] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 f
[206] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 g
[207] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 h
[208] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 i
[209] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 46 j
[210] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 47
[211] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 48
[212] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 49
[213] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 50
[214] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 51
[215] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 52
[216] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 53
[217] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 54
[218] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 55 a
[219] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 55 b
[220] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 56
[221] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 57 a
[222] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 57 b
[223] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 57 c
[224] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 57 d
[225] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 58
[226] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 59
[227] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 60 a
[228] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 60 b
[229] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 60 c
[230] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 60 d
[231] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 60 e
[232] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 61 a
[233] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 61 b
[234] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 61 c
[235] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 61 b
[236] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 61 c
[237] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 62
[238] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 63 a
[239] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 63 b
[240] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 64
[241] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 65 a
[242] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 62 H 65 b