Volume 68
Part 3 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 70 الحسنات بعد السيئات و تفسير قوله تعالى إن أحسنتم أحسنتم لأنفسكم
CHAPTER 70 – THE GOOD DEEDS AFTER THE EVIL DEEDS, AND INTERPRETATION OF WORDS OF THE EXALTED: If you do good, you will be doing good to your own selves, [17:7].
الآيات
The Verses
هود إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ
(Surah) Hud-as – Surely the good deeds erase the evil deeds, [11:114]
أسرى إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَ إِنْ أَسَأْتُمْ فَلَها
(Surah) Isra – If you do good, you will be doing good to your own selves, and if you do evil, so it would be for these [17:7]
الفرقان إِلَّا مَنْ تابَ وَ آمَنَ وَ عَمِلَ عَمَلًا صالِحاً فَأُوْلئِكَ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ وَ كانَ اللَّهُ غَفُوراً رَحِيماً
(Surah) Al Furqan – Except one who repents, and believes, and does righteous deeds, so those ones, Allah would Replace their evil deeds with good deeds, and Allah is ever Forgiving, Merciful [25:70]
النمل إِلَّا مَنْ ظَلَمَ ثُمَّ بَدَّلَ حُسْناً بَعْدَ سُوءٍ فَإِنِّي غَفُورٌ رَحِيمٌ
(Suarh) Al Naml – Except the one (who is) unjust, then he replaces by (doing) a good deed after evil, for I am Forgiving, Merciful [27:11]
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا أَحْسَنَ الْحَسَنَاتِ بَعْدَ السَّيِّئَاتِ وَ مَا أَقْبَحَ السَّيِّئَاتِ بَعْدَ الْحَسَنَاتِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘How excellent are the good deeds after the evil deeds, and how ugly are the evil deeds after the good deeds!’’[1]
2- فس، تفسير القمي أَبِي عَنْ حَمَّادٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع يَا عَلِيُّ مَا مِنْ دَارٍ فِيهَا فَرْحَةٌ إِلَّا يَتْبَعُهَا تَرْحَةٌ وَ مَا مِنْ هَمٍّ إِلَّا وَ لَهُ فَرَجٌ إِلَّا هَمَّ أَهْلِ النَّارِ فَإِذَا عَمِلْتَ سَيِّئَةً فَأَتْبِعْهَا بِحَسَنَةٍ تَمْحُهَا سَرِيعاً وَ عَلَيْكَ بِصَنَائِعِ الْخَيْرِ فَإِنَّهَا تَدْفَعُ مَصَارِعَ السَّوْءِ.
Tafseer Al Qummi – My father, from Hammad, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said to Ali-asws: ‘There is no house having happiness in it except it is followed by sorrow, and there is no worry except and there is relief for it except the worry of people of the Fire. Whenever you do an evil deed, then follow it up with a good deed to have it Deleted quickly, and upon you is with doing the good, for it repels the onslaught of the evil deed’’.[2]
3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْكَاتِبِ عَنْ أَحْمَدَ بْنِ جَعْفَرٍ الْمَالِكِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ حَنْبَلٍ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ سَعِيدٍ عَنْ سُفْيَانَ عَنْ حَبِيبٍ عَنْ مَيْمُونِ بْنِ أَبِي شَبِيبٍ عَنْ أَبِي ذَرٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص اتَّقِ اللَّهَ حَيْثُ كُنْتَ وَ خَالِقِ النَّاسَ بِخُلُقٍ حَسَنٍ وَ إِذَا عَمِلْتَ سَيِّئَةً فَاعْمَلْ حَسَنَةً تَمْحُوهَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Katib, from Ahmad Bin Ja’far Al Maliky, from Abdullah Bin Ahmad Bin Hanbal, from his father, from Yahya Bin Saeed, from Sufyan, from Habeeb, from Maymoun Nin Abu Shueyb,
‘From Abu Zarr-ra, from Rasool-Allah-saww having said: ‘Fear Allah-azwj wherever you may be, and Creator of the people is good with created being, and whenever you do an evil deed, so do a good deed to have it Deleted’’.[3]
4- فس، تفسير القمي أَبِي عَنْ جَعْفَرٍ وَ إِبْرَاهِيمَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَوْقَفَ اللَّهُ الْمُؤْمِنِينَ بَيْنَ يَدَيْهِ وَ عَرَضَ عَلَيْهِ عَمَلَهُ فَيَنْظُرُ فِي صَحِيفَتِهِ فَأَوَّلُ مَا يَرَى سَيِّئَاتُهُ فَيَتَغَيَّرُ لِذَلِكَ لَوْنُهُ وَ تَرْتَعِشُ فَرَائِصُهُ
Tafseer Al Qummi – My father, from Ja’far and Ibrahim,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘When it will be the Day of Qiyamah, Allah-azwj will Pause the Momin in front of Him-azwj and Present his deeds to him. He will look into his register, so the first of what he would see are his evil deeds. His colour will change at that, and his limbs will tremble.
Then He-azwj will Present his good deeds to him, so his soul will rejoice at that. Allah-azwj will Say; ‘Replace his evil deeds into good deed and manifest it to the people!”.
ثُمَّ يَعْرِضُ عَلَيْهِ حَسَنَاتِهِ فَيَفْرَحُ لِذَلِكَ نَفْسُهُ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ بَدِّلُوا سَيِّئَاتِهِمْ حَسَنَاتٍ وَ أَظْهِرُوهَا لِلنَّاسِ فَيُبَدَّلُ لَهُمْ فَيَقُولُ النَّاسُ أَ مَا كَانَ لِهَؤُلَاءِ سَيِّئَةٌ وَاحِدَةٌ وَ هُوَ قَوْلُهُ يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ.
So, it will be replaced to them. The people will say, ‘Weren’t there even one evil deed for them?’ And it is His-azwj Word: Allah would Replace their evil deeds with good deeds, [25:70]’’.[4]
5- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ خَالِهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ رَجُلٍ عَنِ الْبَاقِرِ ع قَالَ: إِنِّي لَمْ أَرَ شَيْئاً قَطُّ أَشَدَّ طَلَباً وَ لَا أَسْرَعَ دَرَكاً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ.
(The book) ‘Ilal Sharaie’ – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Abdul Azeem Al Hasany, from Ibn Abu Umeyr, from Abdullah Bin Al Fazl, from his mater uncle Muhammad Bin Suleyman, from a man,
‘From Al-Baqir-asws having said: ‘I-asws have not seen anything at all of severer seeking nor of quicker realising than a good new deed for an old sin’’.[5]
6- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ خَلَا بِعَمَلٍ فَلْيَنْظُرْ فِيهِ فَإِنْ كَانَ حَسَناً جَمِيلًا فَلْيَمْضِ عَلَيْهِ وَ إِنْ كَانَ سَيِّئاً قَبِيحاً فَلْيَجْتَنِبْهُ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْلَى بِالْوَفَاءِ وَ الزِّيَادَةِ
(The book) ‘Ma’any Al Akhbar’ – Majaylawiya, from his uncle, from Al Barqy, from Muhammad Bin Sinan, from Al Mufazzal, from Ibn Zabyan who said,
‘Abu Abdullah-asws having said: ‘One who engages in a deed, let him look into it. If it was good, beautiful, let him continue upon it, and if it was evil, let him shun it, for Allah-azwj Mighty and Majestic is Foremost with the loyalty and the increase.
وَ مَنْ عَمِلَ سَيِّئَةً فِي السِّرِّ فَلْيَعْمَلْ حَسَنَةً فِي السِّرِّ وَ مَنْ عَمِلَ سَيِّئَةً فِي الْعَلَانِيَةِ فَلْيَعْمَلْ حَسَنَةً فِي الْعَلَانِيَةِ.
And one has done an evil deed in the secret so let him do a good deed in the secret, and one who has done an evil deed in the open, so let him do a good deed in the open’’.[6]
7- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ وَيْلٌ لِمَنْ غَلَبَتْ آحَادُهُ أَعْشَارَهُ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bi Sali,
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws had said: ‘Woe be to the one whose one deed is overwhelmed by his ten’.
فَقُلْتُ لَهُ وَ كَيْفَ هَذَا
I said to him-asws, ‘And how is this so?’
فَقَالَ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزى إِلَّا مِثْلَها
He-asws said: ‘Have you not heard Allah-azwj Mighty and Majestic Saying; ‘One who comes with the good deed, then for him would be ten the likes of it, and one who comes with the evil deed, so he would not be Recompensed except the like of it, [6:160].
فَالْحَسَنَةُ الْوَاحِدَةُ إِذَا عَمِلَهَا كُتِبَتْ لَهُ عَشْراً وَ السَّيِّئَةُ الْوَاحِدَةُ إِذَا عَمِلَهَا كُتِبَتْ لَهُ وَاحِدَةً
So, the one good deed, when he does it, it is written for him as ten, and the one evil deed, when he does it, it is written for him as one.
فَنَعُوذُ بِاللَّهِ مِمَّنْ يَرْتَكِبُ فِي يَوْمٍ وَاحِدٍ عَشْرَ سَيِّئَاتٍ وَ لَا تَكُونُ لَهُ حَسَنَةٌ وَاحِدَةٌ فَتَغْلِبَ حَسَنَاتُهُ سَيِّئَاتِهِ.
We-asws seek Refuge with Allah-azwj from the one who commits ten evil deeds during one day and there does not happen one good deed for him, so his good deed is overcome by his evil deeds’’.[7]
8- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنِ الرِّضَا ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَ إِنْ أَسَأْتُمْ فَلَها قَالَ إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَ إِنْ أَسَأْتَها فَلَهَا رَبٌّ يَغْفِرُ لَهَا.
Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws, (and) Al Amaali’ of Al Sadouq – Al Talaqany, from Ahmad Al Hamdany, from Ali Bin Al-Hassan Bin Fazzal,
‘From his father, from Al-Reza-asws regarding Words of Allah-azwj Mighty and Majestic: If you do good, you will be doing good to your own selves, and if you do evil, so it would be for these [17:7]. He-asws said: ‘If you do good, you will be doing food for your own selves, and if you do evil, so there is a Lord-azwj for it, to Forgive for (having done) it’’.[8]
9- جا، المجالس للمفيد الصَّدُوقَ عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي النُّعْمَانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي يَا أَبَا النُّعْمَانِ لَا يَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعْ نَهَارَكَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يُحْصِي عَلَيْكَ وَ أَحْسِنْ فَإِنِّي لَمْ أَرَ أَشَدَّ طَلَباً وَ لَا أَسْرَعَ دَرَكاً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ إِنَّ اللَّهَ جَلَّ وَ عَزَّ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى لِلذَّاكِرِينَ.
(The book) ‘Al Majaalis’ of Al Mufeed – Al Sadouq, from Majaylawiya, from his uncle, from Al Kufi, from Muhammad Bin Sinan, from Abu Al Numan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘O Abu Al-Numan! Do not let the people deceive you from your own self, for the Command will arrive to you besides them, and do not cut (pass) your day with such and such, for with you there is one council upon you, and do good for I-asws have not seen anything of severer seeking nor of quicker realising than a good new deed for an old sin. Allah-azwj Majestic and Mighty Says: And establish the Salat in the two ends of the day and near from the night. Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114]’’.[9]
باب 71 تضاعف الحسنات و تأخير إثبات الذنوب بفضل الله و ثواب نية الحسنة و العزم عليها و أنه لا يعاقب على العزم على الذنوب
CHAPTER 71 – MULTIPLICATION OF THE GOOD DEEDS, AND DELAY IN AFFIRMATION OF THE SINS BY THE GRACE OF ALLAH-azwj, AND REWARDS OF THE GOOD INTENTION AND DETERMINATION UPON IT, AND HE-azwj WILL NOT PUNISH UPON THE DETERMINATION UPON COMMITTING THE SINS
الآيات
The Verses –
النساء إِنَّ اللَّهَ لا يَظْلِمُ مِثْقالَ ذَرَّةٍ وَ إِنْ تَكُ حَسَنَةً يُضاعِفْها وَ يُؤْتِ مِنْ لَدُنْهُ أَجْراً عَظِيماً
(Surah) Al Nisaa – Surely Allah does not do injustice to the weight of a particle; and if you do a good deed, He Multiplies it and Gives from Himself a great Recompense [4:40]
و قال إِنْ تُبْدُوا خَيْراً أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كانَ عَفُوًّا قَدِيراً
And Said: If you do good openly or conceal it, or pardon an evil, so Allah would always be Pardoning, Powerful [4:149]
الأنعام مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزى إِلَّا مِثْلَها وَ هُمْ لا يُظْلَمُونَ
(Surah) Al Anaam – One who comes with the good deed, then for him would be ten the likes of it, and one who comes with the evil deed, so he would not be Recompensed except the like of it, and they would not be wronged [6:160]
يونس لِلَّذِينَ أَحْسَنُوا الْحُسْنى وَ زِيادَةٌ وَ لا يَرْهَقُ وُجُوهَهُمْ قَتَرٌ وَ لا ذِلَّةٌ أُولئِكَ أَصْحابُ الْجَنَّةِ هُمْ فِيها خالِدُونَ
(Surah) Yunus – For those who do good is the good and more; neither will darkness cover their faces nor disgrace; they are the dwellers of the Paradise; they would abide therein eternally [10:26]
وَ الَّذِينَ كَسَبُوا السَّيِّئاتِ جَزاءُ سَيِّئَةٍ بِمِثْلِها وَ تَرْهَقُهُمْ ذِلَّةٌ ما لَهُمْ مِنَ اللَّهِ مِنْ عاصِمٍ كَأَنَّما أُغْشِيَتْ وُجُوهُهُمْ قِطَعاً مِنَ اللَّيْلِ مُظْلِماً أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ
And those who earn evil, the Recompense of an evil deed is the like of it and disgrace shall cover them. There will not be a Protector for them from Allah. It would be as if their faces are overwhelmed by a piece of the dark night. They are the inmates of the Fire, they would be abiding therein eternally [10:27]
القصص مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها وَ مَنْ جاءَ بِالسَّيِّئَةِ فَلا يُجْزَى الَّذِينَ عَمِلُوا السَّيِّئاتِ إِلَّا ما كانُوا يَعْمَلُونَ
(Surah) Al Qasas – One who comes with the good deed, for him would be better than it, and one who comes with the evil deed, so those who performed evil deeds would not be Recompensed except for what they had been doing [28:84]
حمعسق وَ مَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيها حُسْناً إِنَّ اللَّهَ غَفُورٌ شَكُورٌ.
(Surah) Al Shura – And one who earns good, We will Increase the good for him therein. Surely, Allah is Forgiving, Grateful [42:23]
1- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ الْخَزَّازِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ عَلَى النَّبِيِّ ص مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْها قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ زِدْنِي
(The book) ‘Ma’any Al-Akhbar’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Ibn Isa, from Usman Bin Isa, from Abu Ayoub Al Khazaz who said,
‘I heard Abu Abdullah-asws saying: ‘When this Verse was Revealed unto the Prophet-saww: One who comes with the good deed, for him would be better than it, [28:84], Rasool-Allah-saww said: ‘O Allah-azwj! Increase for me-saww!’
فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها فَقَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ زِدْنِي
Allah-azwj Blessed and Exalted Revealed: One who comes with the good deed, then for him would be ten the likes of it, [6:160]. Rasool-Allah-saww said: ‘O Allah-azwj! Increase for me‑saww!’
فَأَنْزَلَ اللَّهُ عَزَّ وَ جَلَ مَنْ ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضاً حَسَناً فَيُضاعِفَهُ لَهُ أَضْعافاً كَثِيرَةً فَعَلِمَ رَسُولُ اللَّهِ ص أَنَّ الْكَثِيرَ مِنَ اللَّهِ عَزَّ وَ جَلَّ لَا يُحْصَى وَ لَيْسَ لَهُ مُنْتَهَى.
So, Allah-azwj Mighty and Majestic Revealed: Who is it that who will lend to Allah a goodly loan, so He will Multiply it for him manifold? [2:245]. Rasool-Allah-saww knew that the ‘manifold’ from Allah-azwj Mighty and Majestic cannot be counted and there isn’t any end-point for it’’.[10]
2- ل، الخصال الْحَسَنُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ الْهَاشِمِيُّ عَنْ فُرَاتٍ عَنْ مُحَمَّدِ بْنِ ظُهَيْرٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَبْدِيِّ عَنْ سَهْلِ بْنِ عَبْدِ الْوَهَّابِ عَنْ عَبْدِ الْقُدُّوسِ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: إِذَا هَمَّ الْعَبْدُ بِحَسَنَةٍ كُتِبَتْ لَهُ حَسَنَةً فَإِذَا عَمِلَهَا كُتِبَتْ لَهُ عَشْرَ حَسَنَاتٍ وَ إِذَا هَمَّ بِسَيِّئَةٍ لَمْ تُكْتَبْ عَلَيْهِ فَإِذَا عَمِلَهَا أُجِّلَ تِسْعَ سَاعَاتٍ فَإِنْ نَدِمَ عَلَيْهَا وَ اسْتَغْفَرَ وَ تَابَ لَمْ تُكْتَبْ عَلَيْهِ وَ إِنْ لَمْ يَنْدَمْ وَ لَمْ يَتُبْ مِنْهَا كُتِبَتْ عَلَيْهِ سَيِّئَةً وَاحِدَةً.
(The book) ‘Al Khisaal’ – Al-Hassan Bin Muhammad Bin Saeed Al Hashimy, from Furaat, from Muhammad Bin Zaheer, from Al-Hassan Bin Ali Al Abdy, from Sahl Bin Abdul Wahab, from Abdul Qudous, from Suleyman Bin Mihtan,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘When the servant thinks of a good deed, a good deed is written for him. When he does do it, ten good deeds are written for him; and when he thinks of an evil deed, it is not written against him. When he does do it, he is respited for nine hours. If he were to regret upon it, and seeks Forgiveness and repents, it is not written against him, and if he does not regret, and does not repent from it, one evil deed is written against him’’.[11]
3- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: مَا مِنْ عَبْدٍ مُؤْمِنٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ فِيهِ سَبْعَ سَاعَاتٍ فَإِنْ هُوَ تَابَ مِنْهُ وَ اسْتَغْفَرَ لَمْ يُكْتَبْ عَلَيْهِ وَ إِنْ لَمْ يَتُبْ كُتِبَ عَلَيْهِ سَيِّئَةً وَاحِدَةً.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘There is no Momin committing a sin except Allah-azwj Respites him for seven hours. If he were to repent from it and seeks Forgiveness, it is not written against him, and if does not repent, one evil deed is written against him’’.[12]
4- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ أَتَى أَبِي رَضِيَ اللَّهُ عَنْهُ الْحَسَنُ الْبَصْرِيُّ وَ قَالَ يَا أَبَا جَعْفَرٍ بَلَغَنِي عَنْكَ أَنَّكَ قُلْتَ مَا مِنْ عَبْدٍ يُذْنِبُ ذَنْباً إِلَّا أَجَّلَهُ اللَّهُ سَبْعَ سَاعَاتٍ فَإِنْ هُوَ تَابَ مِنْهُ وَ اسْتَغْفَرَ لَمْ يُكْتَبْ عَلَيْهِ
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Al-Hassan Al-Basry came to my-asws father-asws, may Allah-azwj be Pleased with him-asws, and said, ‘O Abu Ja’far-asws! It has reached me from you-asws that you-asws said: ‘There is no servant committing a sin except Allah-azwj Respites him for seven hours. If he were to repent from it and seeks Forgiveness, it is not written against him’’.
فَقَالَ لَهُ أَبِي لَيْسَ هَكَذَا قُلْتُ وَ لَكِنِّي قُلْتُ مَا مِنْ عَبْدٍ مُؤْمِنٍ يُذْنِبُ ذَنْباً وَ كَذَلِكَ كَانَ قَوْلِي.
My-asws father-asws said to him: ‘I-asws didn’t say it like this! But I-asws said, ‘There is no Momin servant who commits a sin’, and like that was my-asws word’’.[13]
5- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ طَاهِرٍ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص صَاحِبُ الْيَمِينِ أَمِيرٌ عَلَى صَاحِبِ الشِّمَالِ فَإِذَا عَمِلَ الْعَبْدُ السَّيِّئَةَ قَالَ صَاحِبُ الْيَمِينِ لِصَاحِبِ الشِّمَالِ لَا تَعْجَلْ وَ أَنْظِرْهُ سَبْعَ سَاعَاتٍ فَإِنْ مَضَى سَبْعُ سَاعَاتٍ وَ لَمْ يَسْتَغْفِرْ قَالَ اكْتُبْ فَمَا أَقَلَّ حَيَاءَ هَذَا الْعَبْدِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Muhammad Bin Tahir, from Ibn Uqdah, from Muhammad Bin Ismail, from Al-Hassan Bin Ziyad, from Muhammad Bin Is’haq,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Rasool-Allah-saww said: ‘Companion of the right hands is a commander over companion of the left hand. When the servant commits the evil deed, the companion of the right says to companion of the left: ‘Do not be hasty and wait for seven hours!’ If seven hours pass by and he does not seek Forgiveness, he says, ‘Write! How little is the shame of this servant!’’[14]
6- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ لَيَنْوِي الذَّنْبَ فَيُحْرَمُ رِزْقَهُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ja’far Bin Muhammad Bin Ubeydulla, from Bakr Bin Muhammad Al Azdy,
‘From Abu Abdullah-asws having said: ‘The Momin intends the sin, so his sustenance is deprived’’.[15]
7- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا أَحْسَنَ الْمُؤْمِنُ عَمَلَهُ ضَاعَفَ اللَّهُ عَمَلَهُ لِكُلِّ حَسَنَةٍ سَبْعَمَائَةٍ وَ ذَلِكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ اللَّهُ يُضاعِفُ لِمَنْ يَشاءُ فَأَحْسِنُوا أَعْمَالَكُمُ الَّتِي تَعْمَلُونَهَا لِثَوَابِ اللَّهِ
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Umar Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘When the Momin is good in his work, Allah-azwj will Multiply, seven hundred for every good deed, and that is the Word of Allah-azwj Blessed and Exalted: and Allah Multiplies for the one He so desires to; [2:261]. Improve your deed which you are doing for the Rewards of Allah-azwj’.
فَقُلْتُ لَهُ وَ مَا الْإِحْسَانُ
I said to him-asws, ‘And what is the improvement?’
قَالَ فَقَالَ إِذَا صَلَّيْتَ فَأَحْسِنْ رُكُوعَكَ وَ سُجُودَكَ وَ إِذَا صُمْتَ فَتَوَقَّ كُلَّ مَا فِيهِ فَسَادُ صَوْمِكَ وَ إِذَا حَجَجْتَ فَتَوَقَّ مَا يَحْرُمُ عَلَيْكَ فِي حَجِّكَ وَ عُمْرَتِكَ
He (the narrator) said, ‘He-asws said: ‘Whenever you pray Salat, improve your Ruk’u, and your Sajdah, and when you fast, avoid all what in it could spoil your fast, and when you perform Hajj, avoid whatever is Prohibited upon you during your Hajj and your Umrah’.
قَالَ وَ كُلُّ عَمَلٍ تَعْمَلُهُ فَلْيَكُنْ نَقِيّاً مِنَ الدَّنَسِ.
He-asws said: ‘And every work that you do, so let it be pure from the filth’’.[16]
8- شي، تفسير العياشي عَنْ مُحَمَّدٍ الْوَابِشِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَحْسَنَ الْعَبْدُ الْمُؤْمِنُ ضَاعَفَ اللَّهُ لَهُ عَمَلَهُ بِكُلِّ حَسَنَةٍ سَبْعَمَائَةِ ضِعْفٍ وَ ذَلِكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ اللَّهُ يُضاعِفُ لِمَنْ يَشاءُ.
Tafseer Al Ayyashi – from Muhammad Al Wabishy,
‘From Abu Abdullah-asws having said: ‘When the Momin servant does good, Allah-azwj Multiplies his deed for him, seven hundred multiple for every good deed, and that is the world of Allah-azwj Blessed and Exalted: and Allah Multiplies for the one He so desires to; [2:261]’’.[17]
9- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالُوا سَأَلْنَاهُمَا عَنْ قَوْلِهِ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها أَ هِيَ لِضُعَفَاءِ الْمُسْلِمِينَ
Tafseer Al Ayyashi – from Zurara and Humran, and Muhammad Bin Muslim,
‘From Abu Ja’far-asws and Abu Abdullah-asws. They (narrators) said, ‘We asked them-asws both about His-azwj Word: ‘One who comes with the good deed, then for him would be ten the likes of it, [6:160]. ‘Is it for the weak Muslims?’
قَالَ لَا وَ لَكِنَّهَا لِلْمُؤْمِنِينَ وَ إِنَّهُ لَحَقٌّ عَلَى اللَّهِ أَنْ يَرْحَمَهُمْ.
He-asws said; ‘No, but it is for the Momineen, and surely there is a right upon Allah-azwj to have Mercy on them’’.[18]
10- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ لآِدَمَ ثَلَاثَ خِصَالٍ فِي ذُرِّيَّتِهِ جَعَلَ لَهُمْ أَنَّ مَنْ هَمَّ مِنْهُمْ بِحَسَنَةٍ أَنْ يَعْمَلَهَا كَتَبَ لَهُ حَسَنَةً وَ مَنْ هَمَّ بِحَسَنَةٍ فَعَمِلَهَا كَتَبَ لَهُ بِهَا عَشْرَ حَسَنَاتٍ
Tafseer Al Ayyashi – from Zurara,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted has Made three characteristics for Adam-as to be in his-as offspring. He-azwj Made for them, and if one of them were to think of doing a good deed, He-azwj will Write a good deed for him, and one who thinks of doing a good deed, so he does do it, He-azwj will Write tent good deeds for him.
وَ مَنْ هَمَّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا لَا يُكْتَبُ عَلَيْهِ وَ مَنْ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةً وَاحِدَةً وَ جَعَلَ لَهُمُ التَّوْبَةَ حَتَّى يَبْلُغَ حَنْجَرَةَ الرَّجُلِ
And one who thinks of doing the evil deed, He-azwj will not Write it against him, and the one who does do it, He-azwj will Write one evil deed against him; and He-azwj Made the repentance to be for them until (the soul) reaches the throat of the man.
فَقَالَ إِبْلِيسُ يَا رَبِّ جَعَلْتَ لآِدَمَ ثَلَاثَ خِصَالٍ فَاجْعَلْ لِي مِثْلَ مَا جَعَلْتَ لَهُ
Iblees-la said, ‘O Lord-azwj! You-azwj have Made three characteristics to be for Adam-as, so Make for me-la similar to what You-azwj have Made for him-as!’
فَقَالَ قَدْ جَعَلْتُ لَكَ لَا يُولَدُ لَهُ مَوْلُودٌ إِلَّا وُلِدَ لَكَ مِثْلُهُ وَ جَعَلْتُ لَكَ أَنْ تَجْرِيَ مِنْهُمْ مَجْرَى الدَّمِ فِي الْعُرُوقِ وَ جَعَلْتُ لَكَ أَنْ جَعَلْتُ صُدُورَهُمْ أَوْطَاناً وَ مَسَاكِنَ لَكَ
He-azwj Said: “I-azwj has Made for you-la, that there will be no new-born born for him except a similar one will be born for you-la, and I-azwj have Made for you-la to flow from them the flow of blood in the veins, and I-azwj have Made for you-la to make their chests as homeland and a settlement for you-la!”
فَقَالَ إِبْلِيسُ يَا رَبِّ حَسْبِي.
Iblees-la said, ‘O Lord-azwj! It suffices me-la’’.[19]
11- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ بُكَيْرٍ عَنْ أَحَدِهِمَا ع قَالَ إِنَّ آدَمَ ع قَالَ: يَا رَبِّ سَلَّطْتَ عَلَيَّ الشَّيْطَانَ وَ أَجْرَيْتَهُ مَجْرَى الدَّمِ مِنِّي فَاجْعَلْ لِي شَيْئاً أَصْرِفْ كَيْدَهُ عَنِّي
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Jameel, from Bukeyr,
‘From one of the two-asws having said: ‘Adam-as said: ‘O Lord-azwj! You-as Prevailed the Satan-la upon me-la, and I-la flow in him-as the flow of blood, so Make something for me-as I-as can turn away his-la plots from me-as with it!’
قَالَ يَا آدَمُ قَدْ جَعَلْتُ لَكَ أَنَّ مَنْ هَمَّ مِنْ ذُرِّيَّتِكَ بِسَيِّئَةٍ لَمْ يُكْتَبْ عَلَيْهِ وَ مَنْ هَمَّ مِنْهُمْ بِحَسَنَةٍ وَ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً فَإِنْ عَمِلَهَا كُتِبَتْ لَهُ عَشَرَةً
He-azwj Said: ‘O Adam-as! I-azwj had Made for you that the one from your-as offspring thinks of an evil deed, it will not be written against him, and the one from them who thinks of a good deed, and he does not do it, a good deed will be written for him. If he does do it, ten will be written for him!”
قَالَ يَا رَبِّ زِدْنِي
He-as said: ‘O Lord-azwj! Increase for me-as!’
قَالَ يَا آدَمُ قَدْ جَعَلْتُ لَكَ أَنَّ مَنْ عَمِلَ مِنْهُمْ بِسَيِّئَةٍ ثُمَّ اسْتَغْفَرَ غَفَرْتُ لَهُ
He-azwj Said: “O Adam-as! I-azwj had Made for you-as that the one from them who does an evil deed, then seeks Forgiveness for it, I-azwj shall Forgive him for it!”
قَالَ يَا رَبِّ زِدْنِي
He-as said: ‘O Lord-azwj! Increase for me-as!’
قَالَ قَدْ جَعَلْتُ لَهُمُ التَّوْبَةَ أَوْ بَسَطْتُ لَهُمُ التَّوْبَةَ حَتَّى تَبْلُغَ النَّفَسُ الْحَنْجَرَةَ
He-azwj Said: “I-azwj have Made the repentance for them, or Extend the repentance for them until the soul reaches the throat!”
قَالَ يَا رَبِّ حَسْبِي.
He-as said: ‘O Lord-azwj! It suffices me-as!’’[20]
12- الْعُيُونُ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ دَارِمِ بْنِ قَبِيصَةَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يُوحِي اللَّهُ إِلَى الْحَفَظَةِ الْكِرَامِ الْبَرَرَةِ لَا تَكْتُبُوا عَلَى عَبْدِي وَ أَمَتِي عَلَى ضَجَرِهِمْ وَ عَثَرَاتِهِمْ بَعْدَ الْعَصْرِ.
(The book) ‘Al Uyoun’ – from Muhammad Bin Ahmad Bin Al-Husayn, from Ali Bin Muhammad Bin Ja’far, from Darim Bin Qabeysa,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Revealed to the righteous honourable recorders (Angels): “Do not be writing against My-azwj servant and My-azwj community upon their dullness and their stumbles after the afternoon!”’[21]
13- كِتَابُ الْمُسَلْسَلَاتِ، حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ حَدَّثَنِي أَبِي عَنْ حَبِيبِ بْنِ الْحَسَنِ التَّغْلِبِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْمَنْصُورِ عَنْ أَبِيهِ قَالَ: سَأَلْتُ مَوْلَانَا أَبَا الْحَسَنِ مُوسَى بْنَ جَعْفَرٍ ع عَنْ قَوْلِهِ عَزَّ وَ جَلَ يَعْلَمُ السِّرَّ وَ أَخْفى
‘Kitab Al Musalsalaat’ – It is narrated to us by Muhammad Bin Ali Bin Al-Husayn who said, ‘It is narrated to me by my father, from Habeeb Bin Al-Hassan All Taglaby, from Abdullah Abi Al Mansour, from his father who said,
‘I asked our Master-asws Abu Al-Hassan Musa-asws Bin Ja’far-asws about Words of Mighty and Majestic: ‘He Knows the secret and the concealed (matters) [20:7]’.
قَالَ فَقَالَ لِي سَأَلْتُ أَبِي قَالَ سَأَلْتُ جَدِّي قَالَ سَأَلْتُ أَبِي عَلِيَّ بْنَ الْحُسَيْنِ قَالَ سَأَلْتُ أَبِيَ الْحُسَيْنَ بْنَ عَلِيٍّ قَالَ سَأَلْتُ النَّبِيَّ ص عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ يَعْلَمُ السِّرَّ وَ أَخْفى
He (the narrator) said, ‘He-asws said to me: ‘I-asws asked my-asws father. He-asws said: ‘I-asws asked my-asws grandfather who said, ‘I-asws my-asws father-asws Ali Bin Al-Husayn (as.). He-asws said: ‘I‑asws asked my-asws father Abu Al-Husayn-asws Bin Ali-asws who said: ‘I-asws asked the Prophet‑saww about Words of Allah-azwj Mighty and Majestic: He Knows the secret and the concealed (matters) [20:7].
قَالَ سَأَلْتُ اللَّهَ عَزَّ وَ جَلَّ فَأَوْحَى إِلَيَّ أَنِّي خَلَقْتُ فِي قَلْبِ آدَمَ عِرْقَيْنِ يَتَحَرَّكَانِ بِشَيْءٍ مِنَ الْهَوَاءِ فَإِنْ يَكُنْ فِي طَاعَتِي كَتَبْتُ لَهُ حَسَنَاتٍ وَ إِنْ يَكُنْ فِي مَعْصِيَتِي لَمْ أَكْتُبْ عَلَيْهِ شَيْئاً حَتَّى يُوَاقِعَ الْخَطِيئَةَ فَاذْكُرُوا اللَّهَ عَلَى مَا أَعْطَاكُمْ أَيُّهَا الْمُؤْمِنُونَ.
He-saww said: ‘I-saww asked Allah-azwj Mighty and Majestic. He -azwj Revealed to me-saww: “I-saww have Created two veins in the heart of Adam-as. They are stirred by something from the air. If he happens to be in My-azwj obedience, I-azwj Write a good deed for him, and if he happens to be in My-azwj disobedience, I-azwj do not Wire anything against him until he does commit the sin!” Therefore, remember Allah-azwj upon what He-azwj has Given you all, O you Momineen!’’[22]
14 قال الشهيد رفع الله درجته في القواعد و روى من طريق العامّة أن إبليس بعد ما صار ملعونا و انظر قال: بعزتك لا أخرج عن قلب ابن آدم ما دام الروح في بدنه، فقال اللّه تبارك و تعالى: بعزتى لا أسد باب التوبة عليه ما دام الروح في بدنه.
And the martyr said, may Allah-azwj Raise his rank, in ‘Al-Qawaid’, ‘And it is reported from the way of the general Muslims that Iblees-la, after having become Accursed, and he-la looked, said, ‘By Your-azwj Might! I-la will not exit from the heart of a son of Adam-as for as long as the soul is in his body!’ Allah-azwj Blessed and Exalted Said: “By My-azwj Might! I-azwj will not Block the door of repentance to him for as long as the soul is in his body!”’[23]
كَمَا رَوَاهُ ثِقَةُ الْإِسْلَامِ فِي الْكَافِي عَنْ زُرَارَةَ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: إِنَّ اللَّهَ تَعَالَى جَعَلَ لآِدَمَ فِي ذُرِّيَّتِهِ مَنْ هَمَّ بِحَسَنَةٍ وَ لَمْ يَعْمَلْهَا كُتِبَتْ لَهُ حَسَنَةً وَ مَنْ هَمَّ بِحَسَنَةٍ وَ عَمِلَهَا كُتِبَتْ لَهُ عَشْراً
Like what has been reported by the trusted one of Al Islam (Al Kulayni) in ‘Al Kafi’, from Zurara,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj the Exalted Made for Adam‑as regarding his-as offspring, one who thinks of a good deed and does not do it, He-azwj will Write a good deed for him, and one who thinks of a good deed and does do it, He-azwj will Write ten for him’’.
وَ مَنْ هَمَّ بِسَيِّئَةٍ لَمْ تُكْتَبْ عَلَيْهِ وَ مَنْ هَمَ بِهَا وَ عَمِلَهَا كُتِبَتْ عَلَيْهِ سَيِّئَةً.
And one who thinks of an evil deed, He-azwj will not Write it against him, and one who thinks of it and does it, He-azwj will Write an evil deed against him’’.[24]
وَ كَمَا رَوَاهُ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّ الْمُؤْمِنَ لَيَهُمُّ بِالسَّيِّئَةِ أَنْ يَعْمَلَهَا فَلَا تُكْتَبُ عَلَيْهِ
And like what is reported from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The Momin tends to think of the evil deed that he will do it, but it is not Written against him’.
وَ الْأَحَادِيثُ الْوَارِدَةُ فِي الْكَافِي وَ غَيْرِهِ بِهَذَا الْمَضْمُونِ كَثِيرَةٌ
And the Ahadeeth referred in Al-Kafi and elsewhere with this content, are many’’.[25]
باب 72 ثواب من سن سنة حسنة و ما يلحق الرجل بعد موته
CHAPTER 72 – REWARDS OF THE ONE CONDUCTS A GOOD CONDUCT AND WHAT THE MAN FACES AFTER HIS DEATH
1- لي، الأمالي للصدوق مُحَمَّدُ بْنُ عَلِيٍّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مَنْصُورٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: لَيْسَ يَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ مِنَ الْأَجْرِ إِلَّا ثَلَاثُ خِصَالٍ صَدَقَةٌ أَجْرَاهَا فِي حَيَاتِهِ فَهِيَ تَجْرِي بَعْدَ مَوْتِهِ وَ سُنَّةُ هُدًى سَنَّهَا فَهِيَ تُعْمَلُ بِهَا بَعْدَ مَوْتِهِ وَ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Muhammad Bin Ali, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Mansour, from Hisham Bin Salim,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘They won’t be following the man after his death except the Recompense of three qualities – a charity he had caused to flow during his lifetime, so it flows after his death, and a Sunnah of guidance he had conducted, so it is being worked with after his death, and a righteous child seeking Forgiveness for him’’.[26]
2- ل، الخصال لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ شُعَيْبٍ عَنِ الْهَيْثَمِ بْنِ أَبِي كَهْمَشٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سِتُّ خِصَالٍ يَنْتَفِعُ بِهَا الْمُؤْمِنُ بَعْدَ مَوْتِهِ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ وَ مُصْحَفٌ يَقْرَأُ مِنْهُ وَ قَلِيبٌ يَحْفِرُهُ وَ غَرْسٌ يَغْرِسُهُ وَ صَدَقَةُ مَاءٍ يُجْرِيهِ وَ سُنَّةٌ حَسَنَةٌ يُؤْخَذُ بِهَا بَعْدَهُ.
(The books) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Yaqteeny, from Muhammad Bin Shueyb, from Al Haysam Bin Abu Kahmash,
‘From Abu Abdullah-asws having said: ‘Six characteristics the Momin will benefit by these after his death – a righteous child seeking Forgiveness for him, and a Quran he used to recited from, and a well he had dug, and a plant he had planted, and a charity of water he had flowed, and a good conduct taken with, after him’’.[27]
3- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ يَتْبَعُ الرَّجُلَ بَعْدَ مَوْتِهِ مِنَ الْأَجْرِ إِلَّا ثَلَاثُ خِصَالٍ صَدَقَةٌ أَجْرَاهَا فِي حَيَاتِهِ فَهِيَ تَجْرِي بَعْدَ مَوْتِهِ إِلَى يَوْمِ الْقِيَامَةِ صَدَقَةً مَوْقُوفَةً لَا تُورَثُ أَوْ سُنَّةُ هُدًى سَنَّهَا فَكَانَ يَعْمَلُ بِهَا وَ عَمِلَ بِهَا مِنْ بَعْدِهِ غَيْرُهُ أَوْ وَلَدٌ صَالِحٌ يَسْتَغْفِرُ لَهُ.
(The book) ‘Al Khisaal’ – My father, from Al HImeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Riak, from Al Halby,
‘From Abu Abdullah-asws having said: ‘No Recompense will follow the man after his dead except three characteristics – a charity he had flowed during his lifetime, so it keeps flowing after his death up to the Day of Qiyamah; a dedicated (Waqf) charity not being inherited; or a guiding conduct he had conducted, so he had enacted it and it was being acted with from after him by others; or a righteous child seeking Forgiveness for him’’.[28]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ يُونُسَ عَنِ السَّرِيِّ بْنِ عِيسَى عَنْ عَبْدِ الْخَالِقِ بْنِ عَبْدِ رَبِّهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِع خَيْرُ مَا يُخَلِّفُهُ الرَّجُلُ بَعْدَهُ ثَلَاثَةٌ وَلَدٌ بَارٌّ يَسْتَغْفِرُ لَهُ وَ سُنَّةُ خَيْرٍ يُقْتَدَى بِهِ فِيهَا وَ صَدَقَةٌ تَجْرِي مِنْ بَعْدِهِ.
(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 Yunus, from Al Sary Bin Isa, from Abdul Khaliq Bin Abd Rabbih who said,
‘The best of what a man can leave behind after him are three – a righteous child seeking Forgiveness for him, and a good conduct being imitated with in it, and a charity flowing from after him’’.[29]
5- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَيُّمَا عَبْدٍ مِنْ عِبَادِ اللَّهِ سَنَّ سُنَّةَ هُدًى كَانَ لَهُ أَجْرٌ مِثْلُ أَجْرِ مَنْ عَمِلَ بِذَلِكَ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْءٌ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Muawiya Bin Wahab, from Maymoun Al Qaddah,
‘From Abu Ja’far-asws having said: ‘Whichever servant from the servants of Allah-azwj enacts a guiding conduct, there would be for him a Recompense like the Recompense of the one acts with that, from without there being any reduction from their Rewards by anything.
أَيُّمَا عَبْدٍ مِنْ عِبَادِ اللَّهِ سَنَّ سُنَّةَ ضَلَالَةٍ كَانَ عَلَيْهِ مِثْلُ وِزْرِ مَنْ فَعَلَ ذَلِكَ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْءٌ.
Whichever servant from the servants of Allah-azwj were to enact a straying (evil) conduct, upon him would be a burden of the one who does that, from without there being any reduction of their burdens by anything!’’[30]
6- سن، المحاسن أَبِي عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْمَاعِيلَ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ سَنَّ سُنَّةَ عَدْلٍ فَاتُّبِعَ كَانَ لَهُ مِثْلُ أَجْرِ مَنْ عَمِلَ بِهَا مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْءٌ
(The book) ‘Al Mahasin’ – My father, from Ibn Mahboub, from Ismail Al Jufy who said,
‘I heard Abu Ja’far-asws saying: ‘One who enacts a just conduct, so it was followed, there would be for him a Recompense like the one who acted with it from without there being a reduction from the Rewards by anything.
وَ مَنْ سَنَّ سُنَّةَ جَوْرٍ فَاتُّبِعَ كَانَ لَهُ مِثْلُ وِزْرِ مَنْ عَمِلَ بِهِ مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أَوْزَارِهِمْ شَيْءٌ.
And one who enacts a tyrannical conduct, so it gets followed, there would be for him like the burden of the one who acted with it, from without there being any reduction from their burdens, by anything’’.[31]
باب 73 الاستبشار بالحسنة
CHAPTER 73 – BEING DELIGHTED WITH THE GOOD DEEDS
1- لي، الأمالي للصدوق الْفَامِيُّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَاءَتْهُ سَيِّئَتُهُ وَ سَرَّتْهُ حَسَنَتُهُ فَهُوَ مُؤْمِنٌ.
(The book) ‘Al Amaali’ of the Al Sadouq – Al Famy, from Muhammad Al Himeyri, from his father, fro Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The one whom his evil deed saddens and his good deed cheers him, so he is a Momin’’.[32]
عَنِ الْبَاقِرِ ع أَنَّهُ سُئِلَ رَسُولُ اللَّهِ ص عَنْ خِيَارِ الْعِبَادِ فَقَالَ الَّذِينَ إِذَا أَحْسَنُوا اسْتَبْشَرُوا وَ إِذَا أَسَاءُوا اسْتَغْفَرُوا الْخَبَرَ.
From Al-Baqir-asws: ‘Rasool-Allah-saww was asked about the best servant. He-saww said: ‘The ones who, when they do good deeds, they are delighted, and when they do evil deeds they seek Forgiveness’ – the Hadeeth’’.[33]
2- ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ وَ السِّنَانِيُّ وَ الْمُكَتِّبُ جَمِيعاً عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قَالَ الرِّضَا ع الْمُؤْمِنُ الَّذِي إِذَا أَحْسَنَ اسْتَبْشَرَ وَ إِذَا أَسَاءَ اسْتَغْفَرَ وَ الْمُسْلِمُ الَّذِي يَسْلَمُ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ وَ لَيْسَ مِنَّا مَنْ لَمْ يَأْمَنْ جَارُهُ بَوَائِقَهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Daqqaq, and Al Sinany, and Al Mukarrib, altogether from Al Asady, from Sahl, from Abdul Azeem Al Hasany, from Ibrahim Bin Abu Mahboub who said,
‘Al-Reza-asws said: ‘The Momin is the one when he does a good deed, is delighted, and when he does an evil deed, he seeks Forgiveness; and the Muslim is the one the (other) Muslims are safe from him tongue and his hands; and he isn’t from us-asws, the one whose neighbour is not safe from his evil’’.[34]
3- عُدَّةُ الدَّاعِي، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ مِنَّا مَنْ لَمْ يُحَاسِبْ نَفْسَهُ كُلَّ يَوْمٍ فَإِنْ عَمِلَ خَيْراً حَمِدَ اللَّهَ وَ اسْتَزَادَهُ وَ إِنْ عَمِلَ سُوءاً اسْتَغْفَرَ اللَّهَ.
(The book) ‘Uddat Al Daie’ –
‘Amir Al-Momineen-asws said: ‘He isn’t from us, one who does not reckon himself every day. If he has done a good deed, he should praise Allah-azwj and seek His-azwj increase, and if he has done an evil deed, he should seek Forgiveness of Allah-azwj’’.[35]
باب 74 الوفاء بما جعل لله على نفسه
CHAPTER 74 – THE LOYALTY WITH WHAT HE HAS MADE ALLAH-azwj UPON HIMSELF
الآيات
The Verses
البقرة وَ ما أَنْفَقْتُمْ مِنْ نَفَقَةٍ أَوْ نَذَرْتُمْ مِنْ نَذْرٍ فَإِنَّ اللَّهَ يَعْلَمُهُ وَ ما لِلظَّالِمِينَ مِنْ أَنْصارٍ
(Surah) ‘Al Baqarah – And whatever you spend from the provisions, or you vow from the vows, so Allah Knows it; and there would not be for the unjust ones, any helpers (from the just ones) [2:270]
الأنعام وَ بِعَهْدِ اللَّهِ أَوْفُوا
(Surah) Al Anaam – And fulfil the Covenant of Allah. [6:152]
الأعراف وَ ما وَجَدْنا لِأَكْثَرِهِمْ مِنْ عَهْدٍ
(Surah) Al Araaf – And We did not find in most of them any (faithfulness to) the Covenant, [7:102].
1- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمُلَ إِسْلَامُهُ وَ أُعِينَ عَلَى إِيمَانِهِ وَ مُحِّصَتْ ذُنُوبُهُ وَ لَقِيَ رَبَّهُ وَ هُوَ عَنْهُ رَاضٍ وَ لَوْ كَانَ فِيمَا بَيْنَ قَرْنِهِ إِلَى قَدَمَيْهِ ذُنُوبٌ حَطَّهَا اللَّهُ عَنْهُ وَ هِيَ
(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 Abu Ayoub, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Four (things), one who has these in him, his Islam would be perfect, and he would be assisted upon his Eman, and his sins would be blotted out and he will meet his Lord-azwj and He-azwj would be Satisfied with him, and even if there were to be sins in what is between his head to his feet, Allah-azwj will Remove them away from him, and these are: –
الْوَفَاءُ بِمَا يَجْعَلُ لِلَّهِ عَلَى نَفْسِهِ وَ صِدْقُ اللِّسَانِ مَعَ النَّاسِ وَ الْحَيَاءُ مِمَّا يَقْبُحُ عِنْدَ اللَّهِ وَ عِنْدَ النَّاسِ وَ حُسْنُ الْخُلُقِ مَعَ الْأَهْلِ وَ النَّاسِ الْخَبَرَ.
The loyalty with what he make for Allah-azwj upon himself, and truthfulness of the tongue with the people, and the embarrassment from what he had been ugly with in the Present of Allah-azwj and the people, and good manners with the family and the people’ – the Hadeeth’’.[36]
باب 75 ثواب تمني الخيرات و من سن سنة عدل على نفسه و لزوم الرضا بما فعله و الأنبياء و الأئمة ع
CHAPTER 75 – REWARDS OF WISHING FOR THE GOOD DEEDS, AND THE ONE WHO ENACTS A JUDICIAL CONDUCT UPON HIMSELF, AND NECESSITATING THE SATISFACTION WITH WHAT THE PROPHETS-as AND THE IMAMS-asws HAVE DONE
1- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ التَّاجِرِ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَمَنَّى شَيْئاً وَ هُوَ لِلَّهِ عَزَّ وَ جَلَّ رِضاً لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُعْطَاهُ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkill – from Muhammad Al Attar, from Al-Husayn Bin Is’haq Al Tajir, from Ali Bin Mahziyar, from Fazalat, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah‑saww: ‘One who wishes for something, and he is satisfied for Allah-azwj Mighty and Majestic, will not exit from the world until he is Given it’’.[37]
2- سن، المحاسن أَبِي عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ سَنَّ عَلَى نَفْسِهِ سُنَّةً حَسَنَةً أَوْ شَيْئاً مِنَ الْخَيْرِ ثُمَّ حَالَ بَيْنَهُ وَ بَيْنَ ذَلِكَ حَائِلٌ إِلَّا كَتَبَ اللَّهُ لَهُ مَا أَجْرَى عَلَى نَفْسِهِ أَيَّامَ الدُّنْيَا.
(The book) ‘Al Mahasin’ – My father, from Al-Hassan Bin Ali Bin Yaqteen, from Sa’dan Bin Muslim, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘There is no Momin who enacts a good conduct upon himself, or something from the good, then a someone forms a barrier between him and that, except Allah-azwj will Write for him whatever he had flowed upon himself in the days of the world’’.[38]
3- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْعَبْدَ الْمُؤْمِنَ الْفَقِيرَ لَيَقُولُ يَا رَبِّ ارْزُقْنِي حَتَّى أَفْعَلَ كَذَا وَ كَذَا مِنَ الْبِرِّ وَ وُجُوهِ الْخَيْرِ فَإِذَا عَلِمَ اللَّهُ ذَلِكَ مِنْهُ بِصِدْقِ نِيَّتِهِ كَتَبَ اللَّهُ لَهُ مِنَ الْأَجْرِ مِثْلَ مَا يَكْتُبُ لَهُ لَوْ عَمِلَهُ إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The Momin servant, the poor, let him say, ‘O Lord-azwj! Grace me until I do such and such from the righteous deed and aspects of good!’ When Allah-azwj Knows that from him being with truthfulness of his intention, Allah-azwj will Write for him of the Recompense similar to what He-azwj would have Written for him if he had done it. Surely Allah-azwj is Capacious, Benevolent’’.[39]
4- سن، المحاسن مُحَمَّدُ بْنُ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنِ الصَّبَّاحِ الْمُزَنِيِّ عَنِ الْحَارِثِ بْنِ حَصِيرَةَ عَنِ الْحَكَمِ بْنِ عُيَيْنَةَ قَالَ: لَمَّا قَتَلَ أَمِيرُ الْمُؤْمِنِينَ ع الْخَوَارِجَ يَوْمَ النَّهْرَوَانِ قَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ طُوبَى لَنَا إِذْ شَهِدْنَا مَعَكَ هَذَا الْمَوْقِفَ وَ قَتَلْنَا مَعَكَ هَؤُلَاءِ الْخَوَارِجَ
(The book) ‘Al Mahasin’ – Muhammad Bin Al-Husayn Bin Shamoun, from Abdullah Bin Hammad Al Ansari, from Al Sabbah Al Muzny, from Al Haris Bin HAseyra, from Al Hakam Bin Uyayna who said,
‘When Amir Al-Momineen-asws killed the Kharijites on the day of (battle of) Al Nahrwan, a man stood up to him-asws and he said, ‘O Amir Al-Momineen-asws! Beatitude is for us when we have attended this event with you-asws, and we have battled these Kharijites with you-asws!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ الَّذِي فَلَقَ الْحَبَّةَ وَ بَرَأَ النَّسَمَةَ لَقَدْ شَهِدَنَا فِي هَذَا الْمَوْقِفِ أُنَاسٌ لَمْ يَخْلُقِ اللَّهُ آبَاءَهُمْ وَ لَا أَجْدَادَهُمْ بَعْدُ
Amir Al-Momineen-asws said: ‘By the One-azwj Who Split the seed and Formed the person! Some people have attended this event, Allah-azwj has neither Created their fathers nor their grandfathers yet!’
فَقَالَ الرَّجُلُ وَ كَيْفَ يَشْهَدُنَا قَوْمٌ لَمْ يُخْلَقُوا
The man said, ‘And how can a people attend us, not having been Created (yet)?’
قَالَ بَلَى قَوْمٌ يَكُونُونَ فِي آخِرِ الزَّمَانِ يَشْرَكُونَنَا فِيمَا نَحْنُ فِيهِ وَ يُسَلِّمُونَ لَنَا فَأُولَئِكَ شُرَكَاؤُنَا فِيمَا كُنَّا فِيهِ حَقّاً حَقّاً.
He-asws said: ‘Yes! A people will come into being at the end of time. They will be participating with us in what we are in, and they will be submitting to us, so they are our associates in what we had been in, truly, truly!’’[40]
5- سن، المحاسن مُحَمَّدُ بْنُ سَلَمَةَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّمَا يَجْمَعُ النَّاسَ الرِّضَا وَ السَّخَطُ فَمَنْ رَضِيَ أَمْراً فَقَدْ دَخَلَ فِيهِ وَ مَنْ سَخِطَهُ فَقَدْ خَرَجَ مِنْهُ.
(The book) ‘Al Mahasin’ – Muhammad Bin Salama, raising it, said,
‘Amir Al-Momineen-asws said: ‘But rather, the people gather the satisfaction and the dissatisfaction. One who is satisfied with a matter, so he has entered into it, and the one dissatisfied with it, so he has exited from it’’.[41]
6- سن، المحاسن ابْنُ بَزِيعٍ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو الْخَثْعَمِيِّ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ الْأَرْضِ لَمْ يُحِبُّوا أَنْ يَكُونُوا شَهِدُوا مَعَ رَسُولِ اللَّهِ ص لَكَانُوا مِنْ أَهْلِ النَّارِ.
(The book) ‘Al Mahasin’ – Ibn Bazie, from Ja’far Bin Bashir, from Abdul Kareem Bin Amro Al Khas’amy, from Suleyman Bin Khalid,
‘From Abu Abdullah-asws having said: ‘If the people of the skies and the earth do not love to be attending with Rasool-Allah-saww, they would be from the people of Fire’’.[42]
باب 76 الاستعداد للموت
CHAPTER 76 – THE PREPARATION FOR DEATH
1- لي، الأمالي للصدوق ن، عيون أخبار الرضا عليه السلام الْمُفَسِّرُ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا الِاسْتِعْدَادُ لِلْمَوْتِ
(The book) ‘Al Amaali’ of Al Sadouq, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Mufassir, from Ahmad Bin Al-Hassan Al-Husayni,
‘From Abu Muhammad Al-Askari-asws, from his-asws forefathers-asws having said: ‘It was said to Amir Al-Momineen-asws, ‘What is the preparation for the death?’
قَالَ أَدَاءُ الْفَرَائِضِ وَ اجْتِنَابُ الْمَحَارِمِ وَ الِاشْتِمَالُ عَلَى الْمَكَارِمِ ثُمَّ لَا يُبَالِي أَ وَقَعَ عَلَى الْمَوْتِ أَمْ وَقَعَ الْمَوْتُ عَلَيْهِ وَ اللَّهِ مَا يُبَالِي ابْنُ أَبِي طَالِبٍ أَ وَقَعَ عَلَى الْمَوْتِ أَمْ وَقَعَ الْمَوْتُ عَلَيْهِ.
He-asws said: ‘Fulfilling the obligations, and shunning the Prohibitions, and the inclusion upon the honourable (manners), then he should not care whether he falls upon the death, or the death falls upon him. By Allah-azwj! The son-asws of Abu Talib-as does not care whether he-asws falls upon the death or the death falls upon him-asws!’’[43]
2- لي، الأمالي للصدوق فِي خُطْبَةِ الْوَسِيلَةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ لَا غَائِبَ أَقْرَبُ مِنَ الْمَوْتِ أَيُّهَا النَّاسُ إِنَّهُ مَنْ مَشَى عَلَى وَجْهِ الْأَرْضِ فَإِنَّهُ يَصِيرُ إِلَى بَطْنِهَا وَ اللَّيْلُ وَ النَّهَارُ مُسْرِعَانِ فِي هَدْمِ الْأَعْمَارِ
(The book) ‘Al Amaali’ of Al Sadouq –
‘In the sermon ‘Al-Waseela’ from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws: ‘There no hidden thing closer than the death. O you people! One who walks upon surface of the earth will (eventually) come to its interior, while the night and day are hastening in demolishing the life spans.
وَ لِكُلِّ ذِي رَمَقٍ قُوتٌ وَ لِكُلِّ حَبَّةٍ آكِلٌ وَ أَنْتَ قُوتُ الْمَوْتِ وَ إِنَّ مَنْ عَرَفَ الْأَيَّامَ لَمْ يَغْفُلْ عَنِ الِاسْتِعْدَادِ لَمْ يَنْجُ مِنَ الْمَوْتِ غَنِيٌّ بِمَالِهِ وَ لَا فَقِيرٌ لِإِقْلَالِهِ.
And for every one with breath there is daily subsistence, and for every seed there is an eater, and you are the subsistence for the death, and the one who recognises the days will not be heedless from the preparation. The rich one will not be saved from the death by his wealth, nor will a poor one (be saved) by his little’’.[44]
3- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع بِالْكُوفَةِ إِذَا صَلَّى الْعِشَاءَ الْآخِرَةَ يُنَادِي النَّاسَ ثَلَاثَ مَرَّاتٍ حَتَّى يُسْمِعَ أَهْلَ الْمَسْجِدِ أَيُّهَا النَّاسُ تَجَهَّزُوا رَحِمَكُمُ اللَّهُ فَقَدْ نُودِيَ فِيكُمْ بِالرَّحِيلِ فَمَا التَّعَرُّجُ عَلَى الدُّنْيَا بَعْدَ نِدَاءٍ فِيهَا بِالرَّحِيلِ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Hashim, from Ibn Abu Najran, from Ibn Humeyr, from Ibn Qays,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws was at Al-Kufa when he-asws prays Al-Isha the last Salat. He-asws called out to the people three times until the people of the Masjid heard: ‘O you people! Equip yourselves, may Allah-azwj have Mercy on you all, for the departure has been called for among you. So, what is the meandering upon the world after the call for the departure in it?
تَجَهَّزُوا رَحِمَكُمُ اللَّهُ وَ انْتَقِلُوا بِأَفْضَلِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ وَ هُوَ التَّقْوَى وَ اعْلَمُوا أَنَّ طَرِيقَكُمْ إِلَى الْمَعَادِ وَ مَمَرَّكُمْ عَلَى الصِّرَاطِ وَ الْهَوْلَ الْأَعْظَمَ أَمَامَكُمْ وَ عَلَى طَرِيقِكُمْ عَقَبَةٌ كَئُودٌ وَ مَنَازِلُ مَهُولَةٌ مَخُوفَةٌ
Equip yourselves, may Allah-azwj have Mercy on you all, and transfer with the superior of what you can be presenting from the provisions, and it is the piety, and know that your path to the Hereafter and your passing over the Bridge, and the mighty horrors in front of you, and there is daunting obstacle in your path, and terrifying stations, fearful.
لَا بُدَّ لَكُمْ مِنَ الْمَمَرِّ عَلَيْهَا وَ الْوُقُوفِ بِهَا فَإِمَّا بِرَحْمَةٍ مِنَ اللَّهِ فَنَجَاةٌ مِنْ هَوْلِهَا وَ عِظَمِ خَطَرِهَا وَ فَظَاعَةِ مَنْظَرِهَا وَ شِدَّةِ مُخْتَبَرِهَا وَ إِمَّا بِهَلَكَةٍ لَيْسَ بَعْدَهَا انْجِبَارٌ.
There is no escape for you from passing over it, and the pausing at it, either by Mercy from Allah-azwj, so there will be salvation from its horrors and its mighty dangers, and its horrible sceneries, and severity of its tests, or with destruction, there is no compulsion after it’’.[45]
4- ما، الأمالي للشيخ الطوسي فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى أَهْلِ مِصْرَ عِبَادَ اللَّهِ إِنَّ الْمَوْتَ لَيْسَ مِنْهُ فَوْتٌ فَاحْذَرُوا قَبْلَ وُقُوعِهِ وَ أَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّكُمْ طَرْدُ الْمَوْتِ إِنْ أَقَمْتُمْ لَهُ أَخَذَكُمْ وَ إِنْ فَرَرْتُمْ مِنْهُ أَدْرَكَكُمْ وَ هُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمْ
(The book) ‘Al Amaali’ of the sheykh Al-Tusi –
‘Among what Amir Al-Momineen-asws wrote to the people of Egypt: ‘Servants of Allah-azwj! The death, there isn’t any escape from it, therefore be cautious before its occurrence and prepare for it – its preparation, for you will be expelled by the death (from the world). If you were to stand for it, it will seize you, and if you were to flee from it, it will catch up with you, and it will stick more with you than your shadows.
الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ وَ الدُّنْيَا تُطْوَى خَلْفَكُمْ فَأَكْثِرُوا ذِكْرَ الْمَوْتِ عِنْدَ مَا تُنَازِعُكُمْ إِلَيْهِ أَنْفُسُكُمْ مِنَ الشَّهَوَاتِ وَ كَفَى بِالْمَوْتِ وَاعِظاً
The death is tied to your forelocks and the world is folding up behind you, therefore frequently remember the death during whatever from the lustful desires snatches you to it and suffice with the death as a preaching.
وَ كَانَ رَسُولُ اللَّهِ ص كَثِيراً مَا يُوصِي أَصْحَابَهُ بِذِكْرِ الْمَوْتِ فَيَقُولُ أَكْثِرُوا ذِكْرَ الْمَوْتِ فَإِنَّهُ هَادِمُ اللَّذَّاتِ حَائِلٌ بَيْنَكُمْ وَ بَيْنَ الشَّهَوَاتِ.
And Rasool-Allah-saww used to frequently advise his companions to remember the death and he-saww would say: ‘Frequently remember the death for it is a demolisher of the pleasures, a barrier between you and the lustful desires’’.[46]
5- ما، الأمالي للشيخ الطوسي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمَوْتُ طَالِبٌ وَ مَطْلُوبٌ لَا يُعْجِزُهُ الْمُقِيمُ وَ لَا يَفُوتُهُ الْهَارِبُ فَقَدِّمُوا وَ لَا تَتَّكِلُوا فَإِنَّهُ لَيْسَ عَنِ الْمَوْتِ مَحِيصٌ إِنَّكُمْ إِنْ لَمْ تُقْتَلُوا تَمُوتُوا وَ الَّذِي نَفْسُ عَلِيٍّ بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ عَلَى الرَّأْسِ أَهْوَنُ مِنْ مَوْتٍ عَلَى فِرَاشٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Amir Al-Momineen-asws said: ‘The death is a seeker and the sought. Neither will the staying one (be able to) frustrate it nor will the fleer (be able to) escape it. Therefore proceed and do not be reliant (on living longer), for there isn’t any way out from the death. If you are not killed, you will be dying. By the One-azwj in Whose Hand is the soul of Ali-asws! A thousand strikes with the sword upon the head are easier than the death upon a bed!’’[47]
6- ما، الأمالي للشيخ الطوسي وَ مِنْ كَلَامِهِ ع أَيُّهَا النَّاسِ أَصْبَحْتُمْ أَغْرَاضاً تَنْتَضِلُ فِيكُمُ الْمَنَايَا وَ أَمْوَالُكُمْ نَهْبٌ لِلْمَصَائِبِ مَا طَعِمْتُمْ فِي الدُّنْيَا مِنْ طَعَامٍ فَلَكُمْ فِيهِ غَصَصٌ وَ مَا شَرِبْتُمُوهُ مِنْ شَرَابٍ فَلَكُمْ فِيهِ شَرَقٌ
(The book) ‘Al-Amaali’ of the sheykh Al-Tusi –
‘And from a speech of his-asws (Amir Al-Momineen-asws): ‘O you people! You have become objects succumbing to the death in it, and your wealth is plunder for the calamities. Whatever food you feed in the world, there is a suffocation for you in it, and whatever drink you are drinking, there is a lump (stuck in the throat) for you in it.
وَ أَشْهَدُ بِاللَّهِ مَا تَنَالُونَ مِنَ الدُّنْيَا نِعْمَةً تَفْرَحُونَ بِهَا إِلَّا بِفِرَاقِ أُخْرَى تَكْرَهُونَهَا
And I-asws testify, by Allah-azwj, whatever bounty you are taking from the world, you will only rejoice with it by separation of another you will be disliking it.
أَيُّهَا النَّاسُ وَ إِنَّا خُلِقْنَا وَ إِيَّاكُمْ لِلْبَقَاءِ لَا لِلْفَنَاءِ وَ لَكِنَّكُمْ مِنْ دَارٍ إِلَى دَارٍ تُنْقَلُونَ فَتَزَوَّدُوا لِمَا أَنْتُمْ صَائِرُونَ إِلَيْهِ وَ خَالِدُونَ فِيهِ وَ السَّلَامُ.
O you people! We-asws and you all have been Created for the remaining, nor for the perishing, but you will be transferring from a house to a house, therefore provide for what you will be going to and be eternally in it! And the greetings’’.[48]
7- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ سَمِعَ الصَّادِقَ قَالَ كَانَ ع يَقُولُ
| اعْمَلْ عَلَى مَهَلٍ فَإِنَّكَ مَيِّتٌ- | وَ اخْتَرْ لِنَفْسِكَ أَيُّهَا الْإِنْسَانُ- | |
| فَكَأَنَّ مَا قَدْ كَانَ لَمْ يَكُ إِذْ مَضَى- | وَ كَأَنَّ مَا هُوَ كَائِنٌ قَدْ كَانَ. |
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Ali, from his father, from Ibn Abu Umeyr,
‘From the one who heard Al-Sadiq-asws, he (the narrator) said, ‘He-asws was saying (couplet): ‘Work upon the opportunity for you will be death, and O you human being, choose for yourself! It is as if whatever has happened had not been, when it has passed, and it is as if whatever is going to happen, has already happened’’.[49]
8- مص، مصباح الشريعة قَالَ الصَّادِقُ ع لَوْ لَمْ يَكُنْ لِلْحِسَابِ مَهُولَةٌ إِلَّا حَيَاءُ الْعَرْضِ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ فَضِيحَةُ هَتْكِ السِّتْرِ عَلَى الْمَخْفِيَّاتِ لَحَقَّ لِلْمَرْءِ أَلَّا يَهْبِطَ مِنْ رُءُوسِ الْجِبَالِ وَ لَا يَأْوِيَ إِلَى عُمْرَانٍ وَ لَا يَأْكُلَ وَ لَا يَشْرَبَ وَ لَا يَنَامَ إِلَّا عَنِ اضْطِرَارٍ مُتَّصِلٍ بِالتَّلَفِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Even if there does not happen to be any terror except the presentation to Allah-azwj Mighty and Majestic, and exposure by violation of the veil upon the hidden matters, there would be a right for the person that he does not come down from top of the mountain, nor shelter to any built-up area, nor eat, nor drink, nor sleep except from desperation connected with the damage.
وَ مِثْلَ ذَلِكَ يَفْعَلُ مَنْ يَرَى الْقِيَامَةَ بِأَهْوَالِهَا وَ شَدَائِدِهَا قَائِمَةً فِي كُلِّ نَفْسٍ وَ يُعَايِنُ بِالْقَلْبِ الْوُقُوفَ بَيْنَ يَدَيِ الْجَبَّارِ حِينَئِذٍ يَأْخُذُ نَفْسَهُ بِالْمُحَاسَبَةِ كَأَنَّهُ إِلَى عَرَصَاتِهَا مَدْعُوٌّ وَ فِي غَمَرَاتِهَا مَسْئُولٌ
And similar to that with the actions. One who sees the Qiyamah with its horrors and its adversities present in every breath, and he witnesses with the heart the pausing in front of the Subduer on that Day, would take the reckoning with himself as if he has been called to its presentation, and immersed in its Questioning.
قَالَ اللَّهُ عَزَّ وَ جَلَ وَ إِنْ كانَ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنا بِها وَ كَفى بِنا حاسِبِينَ.
Allah-azwj Mighty and Majestic Said: And even if it was the weight of a mustard seed, We will Come with it; and suffice with Us as the Reckoners [21:47]’’.[50]
– وَ قَالَ بَعْضُ الْأَئِمَّةِ حَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا وَ زِنُوا أَعْمَالَكُمْ بِمِيزَانِ الْحَيَاءِ قَبْلَ أَنْ تُوزَنُوا.
And one of the Imams-asws said: ‘Reckon your own selves before you are reckoned with and weigh your deed in the scale of modesty before you are weighed!’’[51]
وَ قَالَ أَبُو ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ ذِكْرُ الْجَنَّةِ مَوْتٌ وَ ذِكْرُ النَّارِ مَوْتٌ فَوَا عَجَبَا لِنَفْسٍ تَحْيَا بَيْنَ مَوْتَيْنِ.
And Abu Zarr-ra, may Allah-azwj have Mercy on him-ra, said: ‘Remembrance of the Paradise is death, and remembrance of the Fire is death. How strange of a soul living between two deaths!’’[52]
– وَ رُوِيَ أَنَّ يَحْيَى بْنَ زَكَرِيَّا ع كَانَ يُفَكِّرُ فِي طُولِ اللَّيْلِ فِي أَمْرِ الْجَنَّةِ وَ النَّارِ فَيَسْهَرُ لَيْلَهُ وَ لَا يَأْخُذُهُ نَوْمٌ ثُمَّ يَقُولُ عِنْدَ الصَّبَّاحِ اللَّهُمَّ أَيْنَ الْمَفَرُّ وَ أَيْنَ الْمُسْتَقَرُّ اللَّهُمَّ إِلَّا إِلَيْكَ.
And it is reported,
‘Yahya-as Bin Zakariya-as was thinking in the length of the night regarding the matter of Paradise and Fire. He-as stayed awake his-as nighty and the sleep did not seize him-saww. Then he-as said in the morning: ‘O Allah-azwj! Where is the fleeing and where is the staying, O Allah‑azwj, except to You-azwj!’’[53]
9- ضه، روضة الواعظين قَالَ سَلْمَانُ رَضِيَ اللَّهُ عَنْهُ عَجِبْتُ لِسِتٍّ ثَلَاثٍ أَضْحَكَتْنِي وَ ثَلَاثٍ أَبْكَتْنِي فَأَمَّا الَّتِي أَبْكَتْنِي فَفِرَاقُ الْأَحِبَّةِ مُحَمَّدٍ وَ حِزْبِهِ وَ هَوْلُ الْمُطَّلَعِ وَ الْوُقُوفُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Rowzat Al Waizeen’ –
‘Salman-ra, may Allah-azwj be Pleased with him-ra, said: ‘I-ra am surprised at six, three making me-ra laugh and three making me-ra cry! As for that which makes me-ra cry – separation of the loved one, Muhammad-saww and his-saww party, and the emerging horror, and the pausing in front of Allah-azwj Mighty and Majestic.
وَ أَمَّا الَّذِي أَضْحَكَتْنِي فَطَالِبُ الدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٌ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ ضَاحِكٌ مِلْءَ فِيهِ لَا يَدْرِي أَ رَضِيَ اللَّهُ أَمْ سَخِطَ.
And as for those which make me-ra laugh – seeking the world while the death is seeking him, and a heedless one who isn’t heedless from (by Allah-azwj), and one filled with laughter not knowing whether Allah-azwj is Satisfied with him or dissatisfied’’.[54]
10- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ سَعْدَانَ الْوَاسِطِيِّ عَنْ عَجْلَانَ أَبِي صَالِحٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا بَا صَالِحٍ إِذَا حَمَلْتَ جَنَازَةً فَكُنْ كَأَنَّكَ أَنْتَ الْمَحْمُولُ أَوْ كَأَنَّكَ سَأَلْتَ رَبَّكَ الرُّجُوعَ إِلَى الدُّنْيَا لِتَعْمَلَ فَانْظُرْ مَا تَسْتَأْنِفُ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalat, from Sa’adan Al Wasity, from Ajlan Abu Salih who said,
‘Abu Abdullah-asws said: ‘O Abu Salih! Whenever you carry a funeral bier, then be as if you are the one being carried, or as if you are asking your Lord-azwj for returning to the world in order to work. So look (consider) what you can resume!’
قَالَ ثُمَّ قَالَ عَجَباً حُبِسَ أَوَّلُهُمْ عَلَى آخِرِهِمْ ثُمَّ نَادَى مُنَادٍ فِيهِمْ بِالرَّحِيلِ وَ هُمْ يَلْعَبُونَ.
He (the narrator) said, ‘Then he-asws said: ‘It is astonishing that their first ones are withheld over their last ones, then a caller calls out among them for the departure while they are playing around!’’[55]
11- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ دَاوُدَ الْأَبْزَارِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: يُنَادِي مُنَادٍ كُلَّ يَوْمٍ ابْنَ آدَمَ لِدْ لِلْمَوْتِ وَ اجْمَعْ لِلْفَنَاءِ وَ ابْنِ لِلْخَرَابِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Al Hakam Bin Ayman, from Dawood Al Abzary,
‘From Abu Ja’far-asws having said: ‘A caller calls out during every day: ‘Son of Adam-as! Beget for the death, and amass for the perishing, and build for the ruination!’’[56]
12- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ حَدِّثْنِي بِمَا أَنْتَفِعُ بِهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Abu Ayoub,, from Abu Ubeyda who said,
‘I said to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! Narrate to me what I can benefit with’.
فَقَالَ يَا بَا عُبَيْدَةَ أَكْثِرْ ذِكْرَ الْمَوْتِ فَمَا أَكْثَرَ ذِكْرَ الْمَوْتِ إِنْسَانٌ إِلَّا زَهِدَ فِي الدُّنْيَا.
He-asws said: ‘O Abu Ubeyda! Frequently remember the death, for a human being will not frequent the remembrance of the death except he will be ascetic in the world’’.[57]
13- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ أَبِي يَزِيدَ عَنْ أَبِي شَيْبَةَ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمَوْتَ الْمَوْتَ جَاءَ الْمَوْتُ بِمَا فِيهِ جَاءَ بِالرَّوْحِ وَ الرَّاحَةِ وَ الْكَرَّةِ الْمُبَارَكَةِ إِلَى جَنَّةٍ عَالِيَةٍ لِأَهْلِ دَارِ الْخُلُودِ الَّذِينَ كَانَ لَهُمْ سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Ibn Muskan, from Dawood Bin Abu Yazeed, from Abu Shayba Al Zuhry,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The death! The death! The death comes with whatever is in it, with the comfort and the rest and the Blessed turning to the lofty Garden for people of the eternal house, those who had their striving for them, and in it are their desires!’
وَ قَالَ إِذَا اسْتَحَقَّتْ وَلَايَةُ الشَّيْطَانِ وَ الشَّقَاوَةُ جَاءَ الْأَمَلُ بَيْنَ الْعَيْنَيْنِ وَ ذَهَبَ الْأَجَلُ وَرَاءَ الظَّهْرِ.
And he-saww said: ‘When the wilayah of the Satan-la and the wretchedness expire, the wishes come in front of the eyes and the death goes behind the back’’.[58]
قَالَ وَ قَالَ: سُئِلَ رَسُولُ اللَّهِ ص أَيُّ الْمُؤْمِنِينَ أَكْيَسُ
He (the narrator) said, ‘And he-asws said: ‘Rasool-Allah-saww was asked, ‘Which of the Momineen is the cleverest?’
قَالَ أَكْثَرُهُمْ ذِكْراً لِلْمَوْتِ وَ أَشَدُّهُمْ لَهُ اسْتِعْدَاداً.
He-saww said: ‘The most frequent of them in remembering the death, and their most intense in preparation for it’’.[59]
14- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ جَبْرَئِيلُ ع إِلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ وَ أَحْبِبْ مَنْ شِئْتَ فَإِنَّكَ مُفَارِقُهُ وَ اعْمَلْ مَا شِئْتَ فَإِنَّكَ مُلَاقِيهِ.
The book of Husayn Bin Saeed and ‘Al Nawadir’ – Ibn Umer, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Jibraeel-as came to the Prophet-saww. He-as said: ‘O Muhammad-saww! Live for as long as you-saww desire, for you-saww will be dead, and love the one you-as desire for you-saww will be separated from him, and work whatever you-as so desire, for you-asws will be meeting it’’.[60]
6- قَالَ ابْنُ أَبِي عُمَيْرٍ وَ زَادَ فِيهِ ابْنُ سِنَانٍ يَا مُحَمَّدُ شَرَفُ الْمُؤْمِنِ صَلَاتُهُ بِاللَّيْلِ وَ عِزُّهُ كَفُّهُ الْأَذَى عَنِ النَّاسِ.
Ibn Abu Umeyr said, ‘And there is an increase in it by Ibn Sinan: ‘O Muhammad-saww! Nobility of the Momin is his praying the night Salat, and his honour is his refraining harm from the people’’.[61]
15- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ قَالَ كَانَ عِيسَى ابْنُ مَرْيَمَ ع يَقُولُ هَوْلٌ لَا تَدْرِي مَتَى يَلْقَاكَ مَا يَمْنَعُكَ أَنْ تَسْتَعِدَّ لَهُ قَبْلَ أَنْ يَفْجَأَكَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – From Ismail,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Isa-as Bin Maryam-as had said: ‘A horror (death) you don’t know when it will meet you, what prevents you from preparing for it before it surprises you?’’[62]
16- نهج، نهج البلاغة قَالَ ع مَنْ أَكْثَرَ مِنْ ذِكْرِ الْمَوْتِ رَضِيَ مِنَ الدُّنْيَا بِالْيَسِيرِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘One who frequent in remembering the death, would be satisfied from the world with the less’’.[63]
17- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي قَوْلِهِ تَعَالَى وَ لا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيا أَيْ لَا تَنْسَ صِحَّتَكَ وَ قُوَّتَكَ وَ فَرَاغَكَ وَ شَبَابَكَ وَ نَشَاطَكَ وَ غِنَاكَ أَنْ تَطْلُبَ بِهِ الْآخِرَةَ
(The book) ‘Dawaat’ of Al Rawandy –
‘Amir Al-Momineen-asws said regarding Words of the Exalted: and do not forget your share from the world, [28:77]: ‘I.e., do not forget your health, and your strength, and your free time, and your youth, and your activeness, and your riches in seeking the Hereafter with it’.
وَ قِيلَ لِزَيْنِ الْعَابِدِينَ ع مَا خَيْرُ مَا يَمُوتُ عَلَيْهِ الْعَبْدُ
And it was said to Zayn Al-Abideen-asws, ‘What is the best of what the servant can be dying upon?’
قَالَ أَنْ يَكُونَ قَدْ فَرَغَ مِنْ أَبْنِيَتِهِ وَ دُورِهِ وَ قُصُورِهِ
He-asws said: ‘If he happens to be free from his buildings, and his houses, and his castles’.
قِيلَ وَ كَيْفَ ذَلِكَ
It was said, ‘And how is that so?’
قَالَ أَنْ يَكُونَ مِنْ ذُنُوبِهِ تَائِباً وَ عَلَى الْخَيْرَاتِ مُقِيماً يَرِدُ عَلَى اللَّهِ حَبِيباً كَرِيماً.
He-asws said: ‘That he happens to be repentant from his sins, and staying upon the good deed, he will return to Allah-azwj as Beloved, Honoured’’.[64]
– وَ قَالَ النَّبِيُّ ص مَنْ مَاتَ وَ لَمْ يَتْرُكْ دِرْهَماً وَ لَا دِينَاراً لَمْ يَدْخُلِ الْجَنَّةَ أَغْنَى مِنْهُ.
And the Prophet-saww said: ‘One who dies and neither left a Dirham nor Dinar, there will not enter the Paradise anyone richer than him’’.[65]
– وَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَوَيْتَ إِلَى فِرَاشِكَ فَانْظُرْ مَا سَلَكْتَ فِي بَطْنِكَ وَ مَا كَسَبْتَ فِي يَوْمِكَ وَ اذْكُرْ أَنَّكَ مَيِّتٌ وَ أَنَّ لَكَ مَعَاداً.
And Abu Abdullah-asws said: ‘And Abu Abdullah-asws having said: ‘Whenever you go to your bed, then look at what has gone into your belly, and what you have earned in your day, and remember, you will be dying and that there is a Hereafter for you!’’[66]
باب 77 العفاف و عفة البطن و الفرج
CHAPTER 77 – THE CHASTITY, AND CHASTITY OF THE BELLY AND THE PRIVATE PART
الآيات
The Verses –
الأحزاب وَ الْحافِظِينَ فُرُوجَهُمْ وَ الْحافِظاتِ
(Surah) ‘Al Ahzaab’ – and the men who guard their private parts and the women who guard, [33:35]
المعارج وَ الَّذِينَ هُمْ لِفُرُوجِهِمْ حافِظُونَ
(Surah) ‘Al Ma’arij’ – And those who are guarding their chastity [70:29]
إِلَّا عَلى أَزْواجِهِمْ أَوْ ما مَلَكَتْ أَيْمانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ
Except from their spouses, or what their right hands possess, so they would be without blame [70:30]
فَمَنِ ابْتَغى وَراءَ ذلِكَ فَأُولئِكَ هُمُ العادُونَ.
But one who seek to go beyond that, so those, they are the transgressors [70:31].
1- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا عُبِدَ اللَّهُ بِشَيْءٍ أَفْضَلَ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Hammad Bin Isa, from hareyz, from Zurara,
‘From Abu Ja’far-asws having said: ‘Allah-azwj has not been worshipped with anything superior to chastity of the belly and the private part’’.[67]
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ أَفْضَلَ الْعِبَادَةِ عِفَّةُ الْبَطْنِ وَ الْفَرْجِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from hanan Bin Sadeyr, from his father who said,
‘Abu Ja’far-asws said: ‘The superior worship is chastity of the belly and the private part’’.[68]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ أَفْضَلُ الْعِبَادَةِ الْعَفَافُ.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Abdullah Bi Maymoun Al Qaddah,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, had said: ‘The best (act of) worship is the chastity’’.[69]
4- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ قَالَ: قَالَ رَجُلٌ لِأَبِي جَعْفَرٍ ع إِنِّي ضَعِيفُ الْعَمَلِ قَلِيلُ الصِّيَامِ وَ لَكِنِّي أَرْجُو أَنْ لَا آكُلَ إِلَّا حَلَالًا
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from his father, from Al Nazr Bin Suweyd, from Yahya Bin Imran Al Halby, from Moalla Abu Usman, from Abu Baseer who said,
‘A man said to Abu Ja’far-asws, ‘I am of weak deeds, few fasts, but I am hoping that I do not eat except the Permissible’’.
قَالَ فَقَالَ لَهُ وَ أَيُّ الِاجْتِهَادِ أَفْضَلُ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ.
He (the narrator) said, ‘He-asws said to him: ‘And which thing is superior to chastity of belly and private part?’’[70]
5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَكْثَرُ مَا تَلِجُ بِهِ أُمَّتِي النَّارَ الْأَجْوَفَانِ الْبَطْنُ وَ الْفَرْجُ.
(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 most of what my-saww community will be entering the Fire is due to the two hollows – the belly and the private part’’.[71]
وَ بِإِسْنَادِهِ الْمُتَقَدِّمِ قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ أَخَافُهُنَّ بَعْدِي عَلَى أُمَّتِي الضَّلَالَةُ بَعْدَ الْمَعْرِفَةِ وَ مَضَلَّاتُ الْفِتَنِ وَ شَهْوَةُ الْبَطْنِ وَ الْفَرَجِ.
And by the previous chain, said,
‘Rasool-Allah-saww said: ‘Three I-saww am fearing upon my-saww community after me-saww – the straying after the recognition, and the dilemmas of Fitna, and the desires of the belly and the private part’’.[72]
الْحَدِيثُ أَنْ لَا تَنْسَوُا الْجَوْفَ وَ مَا وَعَى.
The Hadeeth: ‘Do not forget the hollow and what it contains!’’[73]
الْحَدِيثُ إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الْأَجْوَفَانِ.
The Hadeeth: ‘The most fearing of what I-saww am fearing upon you all are the two hollows! (belly and private part)’’.[74]
6- ك، إكمال الدين عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مَيْمُونٍ الْقَدَّاحِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَا مِنْ عِبَادَةٍ أَفْضَلَ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ.
(The book) ‘Ikmal Al Deen’ – from Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from one of his companions, from Maymoun Al Qaddah who said,
‘I heard Abu Ja’far-asws saying: ‘There is no worship superior to chastity of the belly and private part’’.[75]
7- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ عِبَادَةٍ أَفْضَلَ عِنْدَ اللَّهِ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Mansour Bin Hazim,
‘From Abu Ja’far-asws having said: ‘There is no worship superior in the Presence of Allah-azwj than chastity of the belly and the private part’’.[76]
8- الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ الْفَضْلِ بْنِ حُبَابٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنِ الْأَجْلَحِ الْكِنْدِيِّ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُحِبُّ الْحَيِيَّ الْمُتَعَفِّفَ وَ يُبْغِضُ الْبَذِيَّ السَّائِلَ الْمُلْحِفَ.
Al Mufeed, from Al Jiany, from Al Fazl Bin Hubab, from Abdul Wahid Bin Suleyman, from his father, from Al Ajlah Al Kindy, from Nafie, from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘Allah-azwj Loves the modest, the chaste, and He-azwj Hates the wretched persistent beggar’’.[77]
9- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ عَنْ نَجْمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي يَا نَجْمُ كُلُّكُمْ فِي الْجَنَّةِ مَعَنَا إِلَّا أَنَّهُ مَا أَقْبَحَ بِالرَّجُلِ مِنْكُمْ أَنْ يَدْخُلَ الْجَنَّةَ قَدْ هُتِكَ وَ بَدَتْ عَوْرَتُهُ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Sa’ad Bin Abu Khalaf, from Najm,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said to me: ‘O Najm! All of you would be in the Paradise with us-asws except that how ugly it would be with the man from you that he enters the Paradise and (his veil) had been torn and his nakedness is revealed!’
قَالَ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ إِنَّ ذَلِكَ لَكَائِنٌ
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws, and will that be happening?’
قَالَ نَعَمْ إِنْ لَمْ يَحْفَظْ فَرْجَهُ وَ بَطْنَهُ.
He-asws said: ‘Yes, if he does not preserve his private part and his belly’’.[78]
10- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ رِبَاطٍ عَنِ الْحَضْرَمِيِّ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَرُّوا آبَاءَكُمْ يَبَرَّكُمْ أَبْنَاؤُكُمْ وَ عِفُّوا عَنْ نِسَاءِ النَّاسِ تُعَفَّ نِسَاؤُكُمْ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abdul Jabbar, from Ibn Abu Najran, from Ibn Ribat, from Al Hazramy, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Be righteous to your fathers, your sons will be righteous with you, and be chaste from women of the people, your womenfolk will be chaste from’’.[79]
11- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى عَنِ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ قَالَ قَالَ النَّبِيُّ ص اسْتَحْيُوا مِنَ اللَّهِ حَقَّ الْحَيَاءِ
(The book) ‘Qurb Al Asnaad’ – Muhammad Bin Isa, from Al Qaddah,
‘From Ja’far-asws, from his-asws father-asws having said: ‘The Prophet-saww said: ‘Be embarrassed from Allah-azwj as is the right of embarrassment!’
قَالُوا وَ مَا نَفْعَلُ يَا رَسُولَ اللَّهِ
They said, ‘And what shall we do, O Rasool-Allah-saww!’
قَالَ فَإِنْ كُنْتُمْ فَاعِلِينَ فَلَا يَبِيتَنَّ أَحَدُكُمْ إِلَّا وَ أَجَلُهُ بَيْنَ عَيْنَيْهِ وَ لْيَحْفَظِ الرَّأْسَ وَ مَا وَعَى وَ الْبَطْنَ وَ مَا حَوَى وَ لْيَذْكُرِ الْقَبْرَ وَ الْبِلَى وَ مَنْ أَرَادَ الْآخِرَةَ فَلْيَدَعْ زِينَةَ الْحَيَاةِ الدُّنْيَا.
He-saww said: ‘If you were to do, then not one of you should spend a night except and his death should be in front of his eyes and let him preserve the head and what it has retained, and the belly and what it contains, and let him remember the grave and the decay; and the one who wants the Hereafter, let him leave adornments of the worldly life’’.[80]
12- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ الْقَدَّاحِ مِثْلَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Al Qaddah – similar to it’.[81]
13- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنْ مُعَاذٍ عَنِ الْحُسَيْنِ الْمَرْوَزِيِّ عَنْ مُحَمَّدِ بْنِ عُبَيْدٍ عَنْ دَاوُدَ الْأَوْدِيِّ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: إِنَّ أَوَّلَ مَا يُدْخِلُ النَّارَ مِنْ أُمَّتِيَ الْأَجْوَفَانِ
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Muaz, from Al-Husayn Al Marouzy, from Muhammad Bin Ubeyd, from Dawood Al Awdy, from his father, from Abu Hureyra (well known fabricator),
‘From the Prophet-saww having said: ‘The first what from my-saww community to enter the Fire with are the two hollows’.
قَالُوا يَا رَسُولَ اللَّهِ وَ مَا الْأَجْوَفَانِ
They said, ‘O Rasool-Allah-saww! And what are the two hollows?’
قَالَ الْفَرْجُ وَ الْفَمُ وَ أَكْثَرُ مَا يُدْخَلُ بِهِ الْجَنَّةَ تَقْوَى اللَّهِ وَ حُسْنُ الْخُلُقِ.
He-saww said: ‘The private part, and the mouth; and most of what the Paradise will be entered with is fear of Allah-azwj and good mannerisms’’.[82]
14- ل، الخصال الْفَامِيُّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَلِمَ مِنْ أُمَّتِي [مِنْ] أَرْبَعِ خِصَالٍ فَلَهُ الْجَنَّةُ مِنَ الدُّخُولِ فِي الدُّنْيَا وَ اتِّبَاعِ الْهَوَى وَ شَهْوَةِ الْبَطْنِ وَ شَهْوَةِ الْفَرْجِ.
(The book) ‘Al Khisaal’ – Al Famy, from Muhammad Bin Ja’far, from Al Saffar, from Ibn Hashim, from Al Hassn Bin Abu Al-Husayn, from Abdullah Bin Al-Husayn Bin Zsyd Bin Ali, from his father,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One from my-saww community who is safe from four characteristics, the Paradise is for him – (safe) from entering into the world, and pursuing the whims, and desires of the belly, and desires of the private part’’.[83]
15- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي قَوْلِهِ تَعَالَى يا بَنِي آدَمَ قَدْ أَنْزَلْنا عَلَيْكُمْ لِباساً يُوارِي سَوْآتِكُمْ وَ رِيشاً فَأَمَّا اللِّبَاسُ فَالثِّيَابُ الَّتِي يَلْبَسُونَ وَ أَمَّا الرِّيَاشُ فَالْمَتَاعُ وَ الْمَالُ وَ أَمَّا لِبَاسُ التَّقْوَى فَالْعَفَافُ
Tafseer Al Qummi – In a report of Abu Al Jaroud,
From Abu Ja’far-asws having said regarding Words of the Exalted: O children of Adam! We have Sent down to you clothing to cover your evil and (for) appearance [7:26], having said: ‘As for the clothing, so these are the clothes which are being worn, and as for the good appearance, so it is for the enjoyment and the wealth, and as for the clothing of piety, so it is the chastity.
إِنَّ الْعَفِيفَ لَا تَبْدُو لَهُ عَوْرَةٌ وَ إِنْ كَانَ عَارِياً مِنَ الثِّيَابِ وَ الْفَاجِرُ بَادِي الْعَوْرَةِ وَ إِنْ كَانَ كَاسِياً مِنَ الثِّيَابِ
The chaste ones do not display their nakedness, even if it was the wearing of clothing which, display the nakedness. And the immoral one displays nakedness even though he may be covered by the clothing.
يَقُولُ اللَّهُ وَ لِباسُ التَّقْوى ذلِكَ خَيْرٌ يَقُولُ الْعَفَافُ خَيْرٌ ذلِكَ مِنْ آياتِ اللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ.
Allahazwj is Saying: and the clothing of piety, that is better. Heazwj is Saying: “Chastity is better”, That is from the Signs of Allah, perhaps they would be mindful [7:26]’’.[84]
16- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ أَخَافُهُنَّ عَلَى أُمَّتِي مِنْ بَعْدِي الضَّلَالَةُ بَعْدَ الْمَعْرِفَةِ وَ مَضَلَّاتُ الْفِتَنِ وَ شَهْوَةُ الْبَطْنِ وَ الْفَرْجِ.
(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: ‘Rasool-Allah-saww said: ‘Three, I-saww am fearing upon my-saww community from after me-saww – the straying after the recognition, and the dilemmas of the Fitna, and desires of the belly and the private part’’.[85]
17- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ شَهِيدٌ وَ عَبْدٌ مَمْلُوكٌ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ نَصَحَ لِسَيِّدِهِ وَ رَجُلٌ عَفِيفٌ مُتَعَفِّفٌ ذُو عِبَادَةٍ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – By this chain, said: ‘Rasool-Allah-saww said: ‘The first ones to enter the Paradise will be a martyr, and an owned slave of excellent worship of his Lord-azwj and good advice to his master, and a chaste virtuous man with worship’’.[86]
18- مع، معاني الأخبار عَلِيُّ بْنُ عَبْدِ اللَّهِ الْمُذَكِّرُ عَنْ عَلِيِّ بْنِ أَحْمَدَ الطَّبَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ زَكَرِيَّا عَنْ خِرَاشٍ مَوْلَى أَنَسٍ عَنْ أَنَسٍ قَالَ: خَرَجَ رَسُولُ اللَّهِ ص عَلَى أَصْحَابِهِ فَقَالَ مَنْ ضَمِنَ لِي اثْنَيْنِ ضَمِنْتُ لَهُ الْجَنَّةَ
(The book) ‘Ma’any Al Akhbar’ – Ali in Abdullah Al Muzakkir, from Ali Bin Ahmad Al Tabary, from Al-Hassan Bin Zakariya, from Khirash, a slave of Anas, from Anas (well known fabricator),
‘Rasool-Allah-saww came out to his-saww companions. He-saww said: ‘One who guarantees two to me-saww, I-saww shall guarantee the Paradise to him!’
فَقَالَ أَبُو هُرَيْرَةَ فِدَاكَ أَبِي وَ أُمِّي يَا رَسُولَ اللَّهِ أَنَا أَضْمَنُهُمَا لَكَ مَا هُمَا
Abu Hureyra said, ‘May my father and my mother be sacrificed for you-saww, O Rasool-Allah‑saww! I shall guarantee the two to you-asws! What are they?’’
قَالَ فَقَالَ رَسُولُ اللَّهِ ص مَنْ ضَمِنَ لِي مَا بَيْنَ لَحْيَيْهِ وَ مَا بَيْنَ رِجْلَيْهِ ضَمِنْتُ لَهُ الْجَنَّةَ.
He (the narrator) said, ‘Rasool-Allah-saww said: ‘One who guarantees to be what is between his heart and his two legs, I-saww shall guarantee the Paradise to him’’.[87]
19- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ حَفْصٍ الْقُرَشِيِّ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُقَالُ لَهُ إِبْرَاهِيمُ قَالَ: سُئِلَ الْحَسَنُ ع عَنِ الْمُرُوَّةِ فَقَالَ الْعَفَافُ فِي الدِّينِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى النَّائِبَةِ.
(The book) ‘Ma’any Al Akhbaar’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Ali Bin Hafs Al Qureyshi, from a man from our companions called Ibrahim who said,
‘Al-Hassan-asws was asked about the manliness. He-asws said: ‘The one chaste in the religion, and of goodly management in the livelihood, and the patient upon the calamities’’.[88]
20- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ مُعَلًّى أَبِي عُثْمَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لَهُ رَجُلٌ إِنِّي ضَعِيفُ الْعَمَلِ قَلِيلُ الصَّلَاةِ قَلِيلُ الصَّوْمِ وَ لَكِنْ أَرْجُو أَنْ لَا آكُلَ إِلَّا حَلَالًا وَ لَا أَنْكَحَ إِلَّا حَلَالًا
(The book) ‘Al Mahasin’ – My father, from Al Nazr, from Yahya Al Halby, from Moalla Abu Usman, from Abu Baseer,
‘From Abu Ja’far-asws, he (the narrator) said, ‘A man said to him-asws, ‘I am of weak deeds, few fasts, but I am hoping not to eat except the Permissible, and not to marry except the Permissible’.
فَقَالَ وَ أَيُّ جِهَادٍ أَفْضَلُ مِنْ عِفَّةِ بَطْنٍ وَ فَرْجٍ.
He-asws said: ‘And which Jihad is superior to chastity of the belly and the private part?’’[89]
21- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ الْأَسَدِيِّ عَنْ ثَابِتٍ أَبِي الْمِقْدَامِ عَنْ أَبِي بَرْزَةَ وَ كَانَ مَكْفُوفاً وَ كَانَ مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص فِي حَدِيثٍ لَهُ طَوِيلٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا أَخَافُ عَلَيْكُمْ بَعْدِي إِلَّا ثَلَاثاً الْجَهْلَ بَعْدَ الْمَعْرِفَةِ وَ مَضَلَّاتِ الْفِتَنِ وَ شَهَوَاتِ الْعَيْنِ مِنَ الْبَطْنِ وَ الْفَرْجِ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Abdullah Bin Ghalib Al Asady, from Sabit Abu Al Miqdam,
‘From Abu Barzah, and he was blind, and he was from the companions of Rasool-Allah-saww, in a lengthy Hadeeth of his. He said, ‘Rasool-Allah-saww said: ‘I-saww do not fear upon you all except three – the ignorance after the recognition, and dilemmas of the Fitna, and desires of the eyes from the belly and the private part’’.[90]
22- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص مَا أَكْثَرُ مَا يُدْخِلُ الْجَنَّةَ
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww was asked, ‘What is the most of what the Paradise can be entered with?’
قَالَ تَقْوَى اللَّهِ وَ حُسْنُ الْخُلُقِ
He-saww said: ‘Fear of Allah-azwj and good manners’.
وَ سُئِلَ عَنْ أَكْثَرِ مَا يُدْخِلُ النَّارَ قَالَ الْأَجْوَفَانِ الْبَطْنُ وَ الْفَرَجُ.
And he-saww was asked about most of what the Fire would be entered with. He-saww said: ‘The two hollows – the belly and the private part’’.[91]
23- ين، كتاب حسين بن سعيد و النوادر صَفْوَانُ بْنُ يَحْيَى عَنْ أَبِي خَالِدٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى النَّبِيَّ ص أَعْرَابِيٌّ فَقَالَ لَهُ أَوْصِنِي يَا رَسُولَ اللَّهِ فَقَالَ نَعَمْ أُوصِيكَ بِحِفْظِ مَا بَيْنَ رِجْلَيْكَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Safwan Bin Yahya, from Abu Khalid, from Hamza Bin Humran,
‘From Abu Abdullah-asws having said: ‘A Bedouin came to the Prophet-saww. He said to him‑saww, ‘Advise me, O Rasool-Allah-saww!’ He-saww said: ‘I-saww advise you with preserving what is between your legs’’.[92]
24- مِشْكَاةُ الْأَنْوَارِ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أوصيكم [أُوصِيكَ] بِحِفْظِ مَا بَيْنَ رِجْلَيْكَ وَ مَا بَيْنَ لَحْيَيْكَ.
(The book) ‘Mishkat Al Anwaar’ –
‘From Abu Abdullah-asws having said: ‘I-asws advise you with preserving what is between your legs and what is between your beard’ (i.e. from your private part to your beard)’’.[93]
باب 78 السكوت و الكلام و موقعهما و فضل الصمت و ترك ما لا يعني من الكلام
CHAPTER 78 – THE SILENCE AND THE SPEECH AND THEIR PLACES, AND MERIT OF THE SILENCE AND LEAVING FROM THE SPEECH WHAT HAS NO MEANING (CONCERN)
الآيات
The Verses –
المائدة يا أَيُّهَا الَّذِينَ آمَنُوا لا تَسْئَلُوا عَنْ أَشْياءَ إِنْ تُبْدَ لَكُمْ تَسُؤْكُمْ إلى قوله تعالى قَدْ سَأَلَها قَوْمٌ مِنْ قَبْلِكُمْ ثُمَّ أَصْبَحُوا بِها كافِرِينَ.
(Surah) Al Maidah – O you who believe! Do not ask about things, if it is declared to you it would offend you; [5:101] – up to Words of the Exalted: A people from before you had asked these, then they became Kafirs due to it [5:102].
1- ج، الإحتجاج سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَنِ الْكَلَامِ وَ السُّكُوتِ أَيُّهُمَا أَفْضَلُ
(The book) ‘Al Ihtijaj’ –
‘Ali-asws Bin Al-Husayn-asws was asked about the speech and the silence, ‘Which of the two is superior?’
فَقَالَ ع لِكُلِّ وَاحِدٍ مِنْهُمَا آفَاتٌ فَإِذَا سَلِمَا مِنَ الْآفَاتِ فَالْكَلَامُ أَفْضَلُ مِنَ السُّكُوتِ
He-asws said: ‘For every one of the two there are faults, so when there is safety from the faults, the speech is superior to the silence’.
قِيلَ كَيْفَ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ ص
It was said, ‘How is that so, O son-asws of Rasool-Allah-saww?’
قَالَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ مَا بَعَثَ الْأَنْبِيَاءَ وَ الْأَوْصِيَاءَ بِالسُّكُوتِ إِنَّمَا بَعَثَهُمْ بِالْكَلَامِ وَ لَا اسْتُحِقَّتِ الْجَنَّةُ بِالسُّكُوتِ وَ لَا اسْتُوجِبَتْ وَلَايَةُ اللَّهِ بِالسُّكُوتِ وَ لَا تُوُقِّيَتِ النَّارُ بِالسُّكُوتِ
He-asws said: ‘Because Allah-azwj Mighty and Majestic did not Send he Prophets-as and the successors-as with the silence. But rather He-azwj Sent them-as with the speech, neither can the Paradise be deserved by the silence nor can the Wilayah of Allah-azwj be obligated by the silence, nor can the Fire be Saved from by the silence.
إِنَّمَا ذَلِكَ كُلُّهُ بِالْكَلَامِ مَا كُنْتُ لِأَعْدِلَ الْقَمَرَ بِالشَّمْسِ إِنَّكَ تَصِفُ فَضْلَ السُّكُوتِ بِالْكَلَامِ وَ لَسْتَ تَصِفُ فَضْلَ الْكَلَامِ بِالسُّكُوتِ.
But rather, all that is with the speech. I-asws will not equate the moon with the sun! You can describe the merit of silence with the speech, and you cannot describe the merit of the speech with the silence’’.[94]
2- لي، الأمالي للصدوق أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: جُمِعَ الْخَيْرُ كُلُّهُ فِي ثَلَاثِ خِصَالٍ النَّظَرِ وَ السُّكُوتِ وَ الْكَلَامِ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Al Himeyri, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Sali, from Suleyman Bin Khalid,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Amir Al-Momineen-asws said: ‘The good, all of it is gathered in three characteristics – the viewing, and the silence and the speech.
فَكُلُّ نَظَرٍ لَيْسَ فِيهِ اعْتِبَارٌ فَهُوَ سَهْوٌ وَ كُلُّ سُكُوتٍ لَيْسَ فِيهِ فِكْرٌ فَهُوَ غَفْلَةٌ وَ كُلُّ كَلَامٍ لَيْسَ فِيهِ ذِكْرٌ فَهُوَ لَغْوٌ فَطُوبَى لِمَنْ كَانَ نَظَرُهُ عَبَراً وَ سُكُوتُهُ فِكْراً وَ كَلَامُهُ ذِكْراً وَ بَكَى عَلَى خَطِيئَتِهِ وَ آمَنَ النَّاسَ شَرَّهُ.
Every view not having consideration in it, it is a mistake, and every silence not having thinking in it, it is heedlessness, and every speech not having Zikr in it, it is meaningless. Beatitude is for one whose view was consideration, and his silence, thoughtful, and his speech, Zikr, and he cries upon his sins and the people are safe from his evil’’.[95]
3- لي، الأمالي للصدوق عَنِ الْبَاقِرِ عَنْ آبَائِهِ ع عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لَا حَافِظَ أَحْفَظُ مِنَ الصَّمْتِ.
(The book) ‘Al Amaali’ of Al Sadouq,
‘From Al-Baqir-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘There is no protector more protective than the silence’’.[96]
4- لي، الأمالي للصدوق الدَّقَّاقُ عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع عَلِيُّ بْنُ أَبِي طَالِبٍ بِرَجُلٍ يَتَكَلَّمُ بِفُضُولِ الْكَلَامِ فَوَقَفَ عَلَيْهِ ثُمَّ قَالَ يَا هَذَا إِنَّكَ تُمْلِي عَلَى حَافِظَيْكَ كِتَاباً إِلَى رَبِّكَ فَتَكَلَّمْ بِمَا يَعْنِيكَ وَ دَعْ مَا لَا يَعْنِيكَ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Daqqaq, from Al Sufy, from Al Rowyani, from Abdul Azeem Al Hasany, from Suleyman Al Ja’far,
‘From Musa-asws Bin Ja’far-asws, from his-asws having said: ‘Amir Al-Momineen Ali‑asws Bin Abu Talib‑asws passed by a man talking with nonsensical speech. He-asws paused by him, then said: ‘O you! You are dictating to your recording Angels a letter to your Lord-azwj, so speak with what concerns you and leave what does not concern you!’’[97]
5- مع، معاني الأخبار لي، الأمالي للصدوق قَالَ رَسُولُ اللَّهُ أَعْظَمُ النَّاسِ قَدْراً مَنْ تَرَكَ مَا لَا يَعْنِيهِ.
(The book) ‘Ma’any Al Akhbar’, (and), ‘Al Amaali’ of Al Sadouq –
‘Rasool-Allah-saww said: ‘The mightiest of people in worth is one who leaves what does not concern him’’.[98]
6- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: النَّوْمُ رَاحَةٌ لِلْجَسَدِ وَ النُّطْقُ رَاحَةٌ لِلرُّوحِ وَ السُّكُوتُ رَاحَةٌ لِلْعَقْلِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Sa’dan Bin Muslim,
‘From Abu Abdullah-asws having said: ‘The sleep is rest for the body, and the talking is rest for the soul, and the silence is rest for the mind’’.[99]
7- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: الْمَرْءُ مَخْبُوءٌ تَحْتَ لِسَانِهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Sowfy, from Al Rowbany, from Abdul Azeem,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘The person is hidden beneath his tongue’’.[100]
8- ب، قرب الإسناد ابْنُ عِيسَى عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمُ وَ الْعِلْمُ وَ الصَّمْتُ إِنَّ الصَّمْتَ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ وَ هُوَ دَلِيلٌ عَلَى الْخَيْرِ.
(The book) ‘Qurb Al Asnaad’ – Ibn Isa, from Al Bazanty,
‘From Al-Reza-asws having said: ‘From the signs of comprehension is the leniency, and the knowledge, and the silence. The silence is a door from the doors of wisdom. The silence earns the love, and it is a pointer upon the good’’.[101]
9- ن، عيون أخبار الرضا عليه السلام ل، الخصال أَبِي عَنِ الْكُمُنْدَانِيِّ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْهُ ع مِثْلَهُ وَ فِيهِ أَنَّهُ دَلِيلٌ عَلَى كُلِّ خَيْرٍ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, (and) ‘Al Khisaal’ – My father, from Al Kumundany, from Ibn Isa, from Al Bazanty,
‘From him-asws, similar to it, and in it: ‘It is a pointed upon all good’’.[102]
10- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ عَلَى لِسَانِ كُلِّ قَائِلٍ رَقِيباً فَلْيَتَّقِ اللَّهَ الْعَبْدُ وَ لْيَنْظُرْ مَا يَقُولُ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘Upon the tongue of every speaker there is a watcher, so let the servant fear Allah-azwj and let him look (consider) what he is saying’’.[103]
– وَ قَالَ: مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ.
And he said, ‘From the excellent Islam of the person is his leaving what does not concern him’’.[104]
11- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ زِيَادِ بْنِ مَرْوَانَ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَا مِنْ شَيْءٍ أَحَقَّ بِطُولِ السِّجْنِ مِنَ اللِّسَانِ.
(The book) ‘Al Khisaal’ – Hamza Al Alawy, from Ali Bin Ibrahim, from Muhammad Bin Isa, from Isa, from Ziyad Bin Marwan, from Abu Wakie, from Is’haq, from Al Haris,
‘From Amir Al-Momineen-asws having said: ‘There is nothing more rightful with prolonged imprisonment than the tongue’’.[105]
12- ثو، ثواب الأعمال ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ رِبَاطٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَزَالُ الْعَبْدُ الْمُؤْمِنُ يُكْتَبُ مُحْسِناً مَا دَامَ سَاكِتاً فَإِذَا تَكَلَّمَ كُتِبَ مُحْسِناً أَوْ مُسِيئاً.
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Imran, from Ali Bin Al-Hassan Bin Ribat, from one of his men,
‘From Abu Abdullah-asws having said: ‘The Momin servant does not get good deeds written for as long as he is silent. When he speaks, either good deed or evil deed gets written’’.[106]
13- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: إِنَّ دَاوُدَ قَالَ لِسُلَيْمَانَ عَلَيْهِمَا جَمِيعاً السَّلَامُ يَا بُنَيَّ إِيَّاكَ وَ كَثْرَةَ الضَّحِكِ فَإِنَّ كَثْرَةَ الضَّحِكِ تَتْرُكُ الْعَبْدَ حَقِيراً يَوْمَ الْقِيَامَةِ
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Dawood-as said to Suleyman-as, may the greetings be upon them-asws both: ‘O my-as son-as! Beware of frequent laughter, for the frequent laugher will the servant as lowly on the Day of Qiyamah.
يَا بُنَيَّ عَلَيْكَ بِطُولِ الصَّمْتِ إِلَّا مِنْ خَيْرٍ فَإِنَّ النَّدَامَةَ عَلَى طُولِ الصَّمْتِ مَرَّةً وَاحِدَةً خَيْرٌ مِنَ النَّدَامَةِ عَلَى كَثْرَةِ الْكَلَامِ مَرَّاتٍ
O my-as son-as! Upon you is will prolonged silence except from good, for the regret upon the prolonged silence once is better than the regret upon a lot of speech many times.
يَا بُنَيَّ لَوْ أَنَّ الْكَلَامَ كَانَ مِنْ فِضَّةٍ يَنْبَغِي لِلصَّمْتِ أَنْ يَكُونَ مِنْ ذَهَبٍ.
O my-as son-as! If the speech were from silver, it is befitting for the silence to be from gold’’.[107]
14- ثو، ثواب الأعمال ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ السِّنْدِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ لِسَانَ ابْنِ آدَمَ يُشْرِفُ كُلَّ يَوْمٍ عَلَى جَوَارِحِهِ فَيَقُولُ كَيْفَ أَصْبَحْتُمْ فَيَقُولُونَ بِخَيْرٍ إِنْ تَرَكْتَنَا وَ يَقُولُونَ اللَّهَ اللَّهَ فِينَا وَ يُنَاشِدُونَهُ وَ يَقُولُونَ إِنَّمَا نُثَابُ بِكَ وَ نُعَاقَبُ بِكَ.
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Al Sindy, from Ali Bin Al Hakam, from Ibrahim Bin Mihzam, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The tongue of a son of Adam-as overlooks upon his limbs every day. It says, ‘How is your morning?’ They said, ‘With good, if you were to leave us alone’. And they are saying, ‘Allah-azwj! Allah-azwj regarding us!’ And they are appealing to it and saying, ‘But rather, we are Rewarded due to you, and we are Punished due to you!’’[108]
15- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ رَبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا عُبِدَ اللَّهُ بِشَيْءٍ أَفْضَلَ مِنَ الصَّمْتِ وَ الْمَشْيِ إِلَى بَيْتِهِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ayoub Bin Nuh, from Rabie Bin Muhammad Al Musly, from Abu Al Rabie Al Shamy,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has not been worshipped with anything superior to the silence and the walking to His-azwj House’’.[109]
16- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: قَالَ أَبُو ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ اجْعَلِ الدُّنْيَا كَلِمَتَيْنِ كَلِمَةً فِي طَلَبِ الْحَلَالِ وَ كَلِمَةً لِلْآخِرَةِ وَ الثَّالِثَةُ تَضُرُّ وَ لَا تَنْفَعُ فَلَا تُرِدْهَا الْخَبَرَ.
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Abu Zarr-ra, may Allah-azwj have Mercy on him-ra, said: ‘Make the world as two words – a word regarding seeking the Permissible, and a word for the Hereafter, and the third neither harms nor benefits, so do not reject it’ – the Hadeeth’’.[110]
17- ل، الخصال الْقَاسِمُ بْنُ مُحَمَّدٍ السَّرَّاجُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الضَّبِّيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ سُفْيَانَ الثَّوْرِيِّ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: يَا سُفْيَانُ أَمَرَنِي وَالِدِي ع بِثَلَاثٍ وَ نَهَانِي عَنْ ثَلَاثٍ فَكَانَ فِيمَا قَالَ لِي يَا بُنَيَّ مَنْ يَصْحَبْ صَاحِبَ السَّوْءِ لَا يَسْلَمْ وَ مَنْ يَدْخُلْ مَدَاخِلَ السَّوْءِ يُتَّهَمْ وَ مَنْ لَا يَمْلِكْ لِسَانَهُ يَنْدَمْ
(The book) ‘Al Khisaal’ – Al Qasim Bin Muhammad Al Sarraj, from Muhammad Bin Ahmad Al Zaby, from Muhammad Bin Abdul Aziz, from Ubeydullah Bin Musa, from Sufyan Al Sowry,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws, may the Salawaat of Allah-azwj be upon him‑asws, said: ‘O Sufyan! My-asws father-asws had instructed me-asws with three and forbade me-asws from three. It was among what he-asws said to me-asws: ‘O my-asws son-asws! One who accompanies an evil companion will not be safe, and one who enters the evil entrances will be accused, and one not controlling his tongue will regret!’
ثُمَّ أَنْشَدَنِي
| عَوِّدْ لِسَانَكَ قَوْلَ الْخَيْرِ تَحْظَ بِهِ- | إِنَّ اللِّسَانَ لِمَا عَوَّدْتَ مُعْتَادٌ- | |
| مُوَكَّلٌ بِتَقَاضِي مَا سَنَنْتَ لَهُ- | فِي الْخَيْرِ وَ الشَّرِّ فَانْظُرْ كَيْفَ تَعْتَادُ. |
The he-asws prosed to me: ‘Get your tongues accustomed to the good word, you will be renowned with it. When the tongue is accustomed, it gets used to it. It is allocated with a requirement of what you have enacted for it regarding the good and the evil, so look (consider) how you are accustoming it’’.[111]
18- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ بِإِسْنَادِهِ رَفَعَهُ قَالَ: يَأْتِي عَلَى النَّاسِ زَمَانٌ تَكُونُ الْعَافِيَةُ فِيهِ عَشَرَةَ أَجْزَاءٍ تِسْعَةٌ مِنْهَا فِي اعْتِزَالِ النَّاسِ وَ وَاحِدَةٌ فِي الصَّمْتِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ali Bi Mahziyar, by his chain raising it,
‘A time will come upon the people, the well-being in it would be of ten segments. Nine of these would be in isolation from the people, and one in the silence’’.[112]
19- مع، معاني الأخبار ل، الخصال فِي وَصَايَا أَبِي ذَرٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَى الْعَاقِلِ أَنْ يَكُونَ بَصِيراً بِزَمَانِهِ مُقْبِلًا عَلَى شَأْنِهِ حَافِظاً لِلِسَانِهِ فَإِنَّ مَنْ حَسَبَ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
‘In a bequest of Zarr-ra, he-ra said, ‘Rasool-Allah-saww said: ‘Upon the intellectual is that he should be insightful with his times, pre-occupied with himself, preserving his tongue, for one whose speech is better than his actions should reduce his speech except regarding what concerns him’’.
– وَ قَالَ ص عَلَيْكَ بِطُولِ الصَّمْتِ فَإِنَّهُ مَطْرَدَةٌ لِلشَّيْطَانِ وَ عَوْنٌ لَكَ عَلَى أَمْرِ دِينِكَ.
And he-saww said: ‘Upon you is with prolonged silence for it is a repeller of the Satanla and an assistance for you upon the matters of your religion’’.[113]
20- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ مُنْجِيَاتٌ تَكُفُّ لِسَانَكَ وَ تَبْكِي عَلَى خَطِيئَتِكَ وَ تَلْزَمُ بَيْتَكَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Three are saviours – restraining your tongue, and crying upon your mistakes (sins), and staying in your house’’.[114]
21- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ أَرَدْتَ أَنْ تَقَرَّ عَيْنُكَ وَ تَنَالَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ فَاقْطَعِ الطَّمَعَ مِمَّا فِي أَيْدِي النَّاسِ وَ عُدَّ نَفْسَكَ فِي الْمَوْتَى وَ لَا تُحَدِّثَنَّ نَفْسَكَ أَنَّكَ فَوْقَ أَحَدٍ مِنَ النَّاسِ وَ اخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ مَالَكَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hammad Bin Isa who said,
‘Abu Abdullah-asws said: ‘If you want to delight your eyes and attain good of the world and the Hereafter, then cut the greed from what is in the hands of the people, and prepare yourself regarding the death, and do not discuss within yourself that you are above anyone of the people, and treasure your tongue just as you treasure your wealth’’.[115]
22- ن، عيون أخبار الرضا عليه السلام ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ ابْنِ أَسْبَاطٍ وَ الْحَجَّالِ أَنَّهُمَا سَمِعَا الرِّضَا ع يَقُولُ كَانَ الْعَابِدُ مِنْ بَنِي إِسْرَائِيلَ لَا يَتَعَبَّدُ حَتَّى يَصْمُتَ عَشْرَ سِنِينَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, and Ahmad Bin Muhammad, from his father, from Ibn Asbaat, and Al Hajal,
‘Both of them heard Al-Reza-asws saying: ‘The worshipper from the children of Israel was such that he would not worship until he had been silent for ten years’’.[116]
23- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى النَّبِيَّ أَعْرَابِيٌّ فَقَالَ لَهُ أَ لَسْتَ خَيْرَنَا أَباً وَ أُمّاً وَ أَكْرَمَنَا عَقِباً وَ رَئِيسَنَا فِي الْجَاهِلِيَّةِ وَ الْإِسْلَامِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Musa Bin Bakr, from a man,
‘A Bedouin came to the Prophet-saww. He said to him-saww, ‘Aren’t you-saww best of us of father-as and mother-as, and most honourable of us posterity, and our chief in the pre-Islamic period and Al Islam?’
فَغَضِبَ النَّبِيُّ ص وَ قَالَ يَا أَعْرَابِيُّ كَمْ دُونَ لِسَانِكَ مِنْ حِجَابٍ
The Prophet-saww was angered and said: ‘O Bedouin! How many veils are there around your tongue?’
قَالَ اثْنَانِ شَفَتَانِ وَ أَسْنَانٌ
He said, ‘Two lips and teeth’.
فَقَالَ ص فَمَا كَانَ فِي أَحَدِ هَذَيْنِ مَا يَرُدُّ عَنَّا غَرْبَ لِسَانِكَ هَذَا أَمَا إِنَّهُ لَمْ يُعْطَ أَحَدٌ فِي دُنْيَاهُ شيء [شَيْئاً] هُوَ أَضَرُّ لَهُ فِي آخِرَتِهِ مِنْ طَلَاقَةِ لِسَانِهِ يَا عَلِيُّ قُمْ فَاقْطَعْ لِسَانَهُ
He-saww said: ‘So there wasn’t in any one of these what could have repelled from us-saww the sharpness of this tongue of yours? But no one has been Given in his world anything which is more harmful for him regarding his Hereafter than his free tongue! O Ali-asws! Arise and cut off his tongue!’
فَظَنَّ النَّاسُ أَنَّهُ يَقْطَعُ لِسَانَهُ فَأَعْطَاهُ دَرَاهِمَ.
The people thought that he-asws would cut off his tongue, but he gave him Dirhams’’.[117]
24- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ الْزَمِ الصَّمْتَ تَسْلَمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had bequeathed with at his-asws expiry: ‘Necessitate the silence, you will be safe’’.[118]
25- مع، معاني الأخبار عَنِ الْحَسَنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: نِعْمَ الْعَوْنُ الصَّمْتُ فِي مَوَاطِنَ كَثِيرَةٍ وَ إِنْ كُنْتَ فَصِيحاً.
(The book) ‘Ma’any Al Akhbar’ –
‘From Al-Hassan-asws Bin Ali-asws, may the Salawaat of Allah-azwj be upon him-asws having said: ‘Best of the assistant is the silence in many places, and even if you were to be eloquent’’.[119]
26- مع، معاني الأخبار عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْمُذَكِّرُ عَنْ عَلِيِّ بْنِ أَحْمَدَ الطَّبَرِيِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ زَكَرِيَّا عَنْ خِرَاشٍ مَوْلَى أَنَسٍ عَنْ أَنَسٍ قَالَ: خَرَجَ رَسُولُ اللَّهِ ص عَلَى أَصْحَابِهِ فَقَالَ مَنْ ضَمِنَ لِي اثْنَيْنِ ضَمِنْتُ لَهُ الْجَنَّةَ
(The book) ‘Ma’any Al Akhbar’ – Ali Bin Abdullah Bin Ahmad Al Muzakkir, from Ali Bin Ahmad Al Tayri, from Al-Hassan Bin Ali Bin Zakariya, from Khirash, a slave of Anas, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww came out to his-saww companions. He-saww said: ‘One who guarantees two to me-saww, I-saww shall guarantee the Paradise to him’.
فَقَالَ أَبُو هُرَيْرَةَ فِدَاكَ أَبِي وَ أُمِّي يَا رَسُولَ اللَّهِ ص أَنَا أَضْمَنُهُمَا لَكَ مَا هُمَا
Abu Hureyra (a well-known fabricator) said, ‘May my father and my mother be sacrificed for you-saww, O Rasool-Allah-saww! I shall guarantee them to you-saww, what are the two?’
قَالَ فَقَالَ رَسُولُ اللَّهِ ص مَنْ ضَمِنَ لِي مَا بَيْنَ لَحْيَيْهِ وَ مَا بَيْنَ رِجْلَيْهِ ضَمِنْتُ لَهُ الْجَنَّةَ.
He (the narrator) said, ‘Rasool-Allah-saww said: ‘One who guarantees to me-saww what is between his beard and his two legs (belly and the private part), I-saww shall guarantee the Paradise to him’’.[120]
27- لي، الأمالي للصدوق قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اخْزُنْ لِسَانَكَ وَ عُدَّ كَلَامَكَ يَقِلَّ كَلَامُكَ إِلَّا بِخَيْرٍ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Amir Al-Momineen-asws having said: ‘Treasure your tongue and count your words, your speech will be little except with good’’.[121]
28- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ التَّمَّارِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ حَفْصٍ عَنْ إِبْرَاهِيمَ بْنِ الْحَارِثِ عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُكْثِرُوا الْكَلَامَ بِغَيْرِ ذِكْرِ اللَّهِ فَإِنَّ كَثْرَةَ الْكَلَامِ بِغَيْرِ ذِكْرِ اللَّهِ تَقْسُو الْقَلْبَ إِنَّ أَبْعَدَ النَّاسِ مِنَ اللَّهِ الْقَلْبُ الْقَاسِي.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Tammar, from Muhammad Bin Ahmad, from his grandfather, from Ali Bin Hafs, from Ibrahim Bin Al Haris, from Abdullah Bin Dinar, from Ibn Umar,
‘Rasool-Allah-saww said: ‘Do not frequent the speech without Zikr of Allah-azwj, for the frequent speech without Zikr of Allah-azwj hardens the heart. The remotest of the people from Allah-azwj is one of cruel heart’’.[122]
29- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى ابْنِهِ ع يَا بُنَيَّ إِنَّهُ لَا بُدَّ لِلْعَاقِلِ مِنْ أَنْ يَنْظُرَ فِي شَأْنِهِ فَلْيَحْفَظْ لِسَانَهُ وَ لْيَعْرِفْ أَهْلَ زَمَانِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had bequeathed with to his-asws son: ‘O my-asws son! There is no escape for the intellectual from looking into his own affairs, so let him preserve his tongue and let him recognise the people of his time’’.[123]
30- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ فِيمَا كَتَبَ إِلَيْنَا عَلَى يَدِ أَبِي نُوحٍ الْكَاتِبِ عَنْ أَبِيهِ عَنِ ابْنِ بَزِيعٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع أَنَّهُ قَالَ لِأَصْحَابِهِ اسْمَعُوا مِنِّي كَلَاماً هُوَ خَيْرٌ لَكُمْ مِنَ الدُّهْمِ الْمُوقَّفَةِ لَا يَتَكَلَّمْ أَحَدُكُمْ بِمَا لَا يَعْنِيهِ وَ لْيَدَعْ كَثِيراً مِنَ الْكَلَامِ فِيمَا يَعْنِيهِ حَتَّى يَجِدَ لَهُ مَوْضِعاً فَرُبَّ مُتَكَلِّمٍ فِي غَيْرِ مَوْضِعِهِ جَنَى عَلَى نَفْسِهِ بِكَلَامِهِ
(The book) ‘Al Amaali’ – Al Mufeed, from Al-Hassan Bin Hamza Al Hasany, from Ali Bin Ibrahim, among what he wrote to us upon the hand of Abu Nuh the scribe, from his father, from Ibn Bazie, from Abeydullah Bin Abdullah,
From Abu Abdullah Ja’far-asws Bin Muhammad Al-Sadiq-asws having said to his-asws companion: ‘Listen to the speech from me-asws! It is better for you all than the camels and horses! Not one of you should speak with what does not concern him and let him leave most of the speech regarding what does concern him until he finds a subject matter. Sometimes the speaker in other than its subject would offend (wrong) against himself with his speech.
وَ لَا يُمَارِيَنَّ أَحَدُكُمْ سَفِيهاً وَ لَا حَلِيماً فَإِنَّهُ مَنْ مَارَى حَلِيماً أَقْصَاهُ وَ مَنْ مَارَى سَفِيهاً أَرْدَاهُ وَ اذْكُرُوا أَخَاكُمْ إِذَا غَابَ عَنْكُمْ بِأَحْسَنِ مَا تُحِبُّونَ أَنْ تُذْكَرُوا بِهِ إِذَا غِبْتُمْ عَنْهُ وَ اعْمَلُوا عَمَلَ مَنْ يَعْلَمُ أَنَّهُ مُجَازًى بِالْإِحْسَانِ مَأْخُوذٌ بِالْإِجْرَامِ.
And not one of you should argue with a foolish one, nor a forbearing one, for the one who argues with a forbearing one would stretch him, and one who argues with a foolish one, would regress him; And mention your brother when he is absent from you with the best of what you love to be mentioned with when you are absent from him; and work the deed of the one who knows that he will be Recompensed with the goodness, having been seized for the crimes’’.[124]
31- ل، الخصال الْأَرْبَعُمِائَةٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَقْطَعُوا أَنْهَارَكُمْ بِكَذَا وَ كَذَا وَ فَعَلْنَا كَذَا وَ كَذَا فَإِنَّ مَعَكُمْ حَفَظَةً يَحْفَظُونَ عَلَيْنَا وَ عَلَيْكُمْ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘Do not cut (pass) your days with such and such, and ‘We did such and such’, for there are recorders with you, recording upon us-asws and you all!’’[125]
– وَ قَالَ ع كُفُّوا أَلْسِنَتَكُمْ وَ سَلِّمُوا تَسْلِيماً تَغْنَمُوا.
And he-asws said: ‘Restrain your tongues and submit submissively, you will gain’’.[126]
32- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ رَجُلٍ عَنِ الْبَاقِرِ ع قَالَ: لَا تَقْطَعِ النَّهَارَ عَنْكَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يُحْصِي عَلَيْكَ الْخَبَرَ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from Abdul Azeem Al Hasany, from Ibn Abu Umeyr, from Abdullah Bin Al Fazl, from Muhammad Bin Suleyman, from a man,
‘From Al-Baqir-asws having said: ‘Do not let the day cut (pass) from you with such and such, for there is someone with you, counting upon you!’ – the Hadeeth’’.[127]
33- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قُلْتُ أَرْبَعاً أَنْزَلَ اللَّهُ تَصْدِيقِي بِهَا فِي كِتَابِهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ubedullah Bin Al-Hassan Bin Ibrahim Al Alawy, from his father, from Abdul Azeem Al Hasany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws said: ‘I-asws said four (things), Allah-azwj Revealed in His-azwj Book Ratifying me‑asws with it.
قُلْتُ الْمَرْءُ مَخْبُوءٌ تَحْتَ لِسَانِهِ فَإِذَا تَكَلَّمَ ظَهَرَ فَأَنْزَلَ اللَّهُ تَعَالَى وَ لَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ
I-asws said: ‘The person is hidden beneath his tongue. When he speaks, he is revealed’. So Allah-azwj the Exalted Revealed: and you can (already) recognise them by their tone of speech, [47:30].
قُلْتُ فَمَنْ جَهِلَ شَيْئاً عَادَاهُ فَأَنْزَلَ اللَّهُ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ
I-asws said: ‘One who is ignorant of something would be inimical to it’. So, Allah-azwj Revealed: But they are belying what they have no comprehension of its Knowledge, [10:39].
وَ قُلْتُ قَدْرُ [أَوْ قِيمَةُ] كُلِّ امْرِئٍ مَا يُحْسِنُ فَأَنْزَلَ اللَّهُ فِي قِصَّةِ طَالُوتَ إِنَّ اللَّهَ اصْطَفاهُ عَلَيْكُمْ وَ زادَهُ بَسْطَةً فِي الْعِلْمِ وَ الْجِسْمِ
And I-asws said: ‘The worth (or value) of every person is what good he does’. So Allah-azwj Revealed in the story of Talut: Allah has Chosen him over you and has Increased him abundantly in knowledge and physique; [2:247].
وَ قُلْتُ الْقَتْلُ يُقِلُّ الْقَتْلَ فَأَنْزَلَ اللَّهُ وَ لَكُمْ فِي الْقِصاصِ حَياةٌ يا أُولِي الْأَلْبابِ.
And I-asws said: ‘The killing kills the killing’. So Allah-azwj Revealed: And for you, in the retaliation, there is life, O ones of understanding, [2:179]’’.[128]
34- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِمَنْ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ.
Tafseer Al Qummi –
‘Amir Al-Momineen-asws said: ‘Beatitude is for one spending the surplus of his wealth and withholding the surplus of his speech’’.[129]
35- ص، قصص الأنبياء عليهم السلام إِنَّ آدَمَ ع لَمَّا كَثُرَ وُلْدُهُ وَ وُلْدُ وُلْدِهِ كَانُوا يُحَدِّثُونَ عِنْدَهُ وَ هُوَ سَاكِتٌ فَقَالُوا يَا أَبَتِ مَا لَكَ لَا تَتَكَلَّمُ
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as –
‘When the sons of Adam-as became many, and the sons of his-as sons, they were discussing in his-as presence and he-as was silent. They said, ‘O father-as! What is the matter you-as are not talking?’
فَقَالَ يَا بُنَيَّ إِنَّ اللَّهَ جَلَّ جَلَالُهُ لَمَّا أَخْرَجَنِي مِنْ جِوَارِهِ عَهِدَ إِلَيَّ وَ قَالَ أَقِلَّ كَلَامَكَ تَرْجِعْ إِلَى جِوَارِي.
He-as said: ‘O my-as sons! When Allah-azwj, Majestic is His-azwj Majesty Expelled me-as from His‑azwj vicinity, He-azwj Covenanted to me and Said: “Reduce your-as talk, you-as will return to My-azwj vicinity’’.[130]
36- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنِ الرِّضَا عَنْ أَبِيهِ ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع نَجَاةُ الْمُؤْمِنِ فِي حِفْظِ لِسَانِهِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Muawiya Bi Hukeym, from Muammar Bin Khallad,
‘From Al-Reza-asws, from his-asws father-asws having said: ‘Salvation of the Momin is in preservation of his tongue’’.[131]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ حَفِظَ لِسَانَهُ سَتَرَ اللَّهُ عَوْرَتَهُ.
And Amir Al-Momineen-asws said: ‘One who preserves his tongue, Allah-azwj would Veil his nakedness’’.[132]
37- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ مَالِكِ بْنِ أَعْيَنَ وَ عَنِ ابْنِ فَضَّالٍ عَنْ أَبِي جَمِيلَةَ النَّخَّاسِ عَنْ مَالِكِ بْنِ أَيْمَنَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ مَا تَرْضَوْنَ أَنْ تُقِيمُوا الصَّلَاةَ وَ تُؤْتُوا الزَّكَاةَ وَ تَكُفُّوا أَلْسِنَتَكُمْ وَ تَدْخُلُوا الْجَنَّةَ.
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Malik Bin Ayn, from Ibn Fazzal, from Abu Jameela Al Nakhas, from Malik Bin Ayman who said,
‘Abu Abdullah-asws said: ‘Are you not satisfied that you are establishing the Salat and giving the Zakat, and restraining your tongues and you will be entering the Paradise?’’[133]
38- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الصَّمْتُ شِعَارُ الْمُحَقِّقِينَ بِحَقَائِقِ مَا سَبَقَ وَ جَفَّ الْقَلَمُ بِهِ وَ هُوَ مِفْتَاحُ كُلِّ رَاحَةٍ مِنَ الدُّنْيَا وَ الْآخِرَةِ وَ فِيهِ رِضَا الرَّبِّ وَ تَخْفِيفُ الْحِسَابِ وَ الصَّوْنُ مِنَ الْخَطَايَا وَ الزَّلَلِ
(The book) ‘Misbah Al-Sharia’ –
‘Al-Sadiq-asws said: ‘The silence is a motto of the researchers of the realities of what has preceded, and the Pen has dried with it, and it is a key of all comfort from the world and the Hereafter, and in is the Satisfaction of the Lord-azwj, and lightening of the Reckoning, and the protection from the mistakes (sins) and the slips.
قَدْ جَعَلَهُ اللَّهُ سِتْراً عَلَى الْجَاهِلِ وَ زَيْناً لِلْعَالِمِ وَ مَعَهُ عَزْلُ الْهَوَاءِ وَ رِيَاضَةُ النَّفْسِ وَ حَلَاوَةُ الْعِبَادَةِ وَ زَوَالُ قَسْوَةِ الْقَلْبِ وَ الْعَفَافُ وَ الْمُرُوَّةُ وَ الظَّرْفُ فَأَغْلِقْ بَابَ لِسَانِكَ عَمَّا لَكَ بُدٌّ مِنْهُ لَا سِيَّمَا إِذَا لَمْ تَجِدْ أَهْلًا لِلْكَلَامِ وَ الْمُسَاعِدَ فِي الْمُذَاكَرَةِ لِلَّهِ وَ فِي اللَّهِ
Allah-azwj has Made it a veil upon the ignoramus and an adornment for the knowledgeable, and with it is seclusion of the whims, and exercise of the soul, and sweetness of the worship, and decline in cruelty of the heart, and the chastity, and the manliness, and the chivalry, and the elegance. Therefore lock the door of your tongue from what there is no escape for you from it, especially when you cannot find someone rightful for the speech and an assistance in discussion for Allah-azwj and regarding Allah-azwj.
وَ كَانَ رَبِيعُ بْنُ خُثَيْمٍ يَضَعُ قِرْطَاساً بَيْنَ يَدَيْهِ وَ يَكْتُبُ مَا يَتَكَلَّمُ ثُمَّ يُحَاسِبُ نَفْسَهُ فِي عَشِيَّتِهِ مَا لَهُ وَ مَا عَلَيْهِ وَ يَقُولُ أَوْهِ نَجَا الصَّامِتُونَ وَ بَقِينَا
And Rabie Bin Khuseym used to place a paper in front of him and write whatever he had spoken, then he would reckon himself during his evening, what was for him and what was against him, and he would say, ‘Aah, the silent ones will achieve salvation, and we have remained!’
وَ كَانَ بَعْضُ أَصْحَابِ رَسُولِ اللَّهِ ص يَضَعُ حَصَاةً فِي فَمِهِ فَإِذَا أَرَادَ أَنْ يَتَكَلَّمَ بِمَا عَلِمَ أَنَّهُ لِلَّهِ وَ فِي اللَّهِ وَ لِوَجْهِ اللَّهِ أَخْرَجَهَا وَ إِنَّ كَثِيراً مِنَ الصَّحَابَةِ كَانُوا يَتَنَفَّسُونَ تَنَفُّسَ الْغَرْقَى وَ يَتَكَلَّمُونَ شِبْهَ الْمَرْضَى وَ إِنَّمَا سَبَبُ هَلَاكِ الْخَلْقِ وَ نَجَاتِهِمْ الْكَلَامُ وَ الصَّمْتُ
And one of the companions of Rasool-Allah-saww would place pebbles in his mouth. Whenever he wanted to talk with what he knew it was for Allah-azwj and regarding Allah-azwj and for the Face of Allah-azwj, he would extract them, and many of the companion were breathing the breath of drowning and were speaking resembling the sick, and rather, a cause of the destruction of the people and their salvation is (due to the) speech and the silence.
فَطُوبَى لِمَنْ رُزِقَ مَعْرِفَةَ عَيْبِ الْكَلَامِ وَ صَوَابِهِ وَ عَلِمَ الصَّمْتَ وَ فَوَائِدَهُ فَإِنَ ذَلِكَ مِنْ أَخْلَاقِ الْأَنْبِيَاءِ وَ شِعَارِ الْأَصْفِيَاءِ
Beatitude is for the one Graced the understanding of the faults of talking and its correctness, and knows the silence and its benefits, for that is from the morals of the Prophets-as and slogans of the elites.
وَ مَنْ عَلِمَ قَدْرَ الْكَلَامِ أَحْسَنَ صُحْبَةَ الصَّمْتِ وَ مَنْ أَشْرَفَ عَلَى مَا فِي لَطَائِفِ الصَّمْتِ وَ ائْتَمَنَهُ عَلَى خَزَائِنِهِ كَانَ كَلَامُهُ وَ صَمْتُهُ كُلُّهُ عِبَادَةً وَ لَا يَطَّلِعُ عَلَى عِبَادِتِهِ إِلَّا المَلِكُ الْجَبَّارُ.
And the one who knows the worth of the speech, is better accompanied with the silence, and one who overlooks upon what is in the subtleties of the silence and his assurance upon its treasures, his speech and his silence would (both) be (acts of) worship, and not one would notice upon his worship except the King, the Subduer!’’[134]
39- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْكَلَامُ إِظْهَارُ مَا فِي قَلْبِ الْمَرْءِ مِنَ الصَّفَا وَ الْكَدَرِ وَ الْعِلْمِ وَ الْجَهْلِ.
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The speech is a manifestation of what is in the heart of a person, from cleanness and dirt, and the knowledge and ignorance’’.[135]
قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع الْمَرْءُ مَخْبُوءٌ تَحْتَ لِسَانِهِ فَزِنْ كَلَامَكَ وَ اعْرِضْهُ عَلَى الْعَقْلِ وَ الْمَعْرِفَةِ فَإِنْ كَانَ لِلَّهِ وَ فِي اللَّهِ فَتَكَلَّمْ بِهِ وَ إِنْ كَانَ غَيْرَ ذَلِكَ فَالسُّكُوتُ خَيْرٌ مِنْهُ
Amir Al-Momineen Ali-asws Bin Abu Talib-asws said: ‘The person is hidden beneath his tongue, therefore adorn your speech and present it unto the intellect and the understanding. If it were to be for Allah-azwj and regarding Allah-azwj, then speak with it, and if it were to be other than that, then the silence is better than it.
وَ لَيْسَ عَلَى الْجَوَارِحِ عِبَادَةٌ أَخَفَّ مَئُونَةً وَ أَفْضَلَ مَنْزِلَةً وَ أَعْظَمَ قَدْراً عِنْدَ اللَّهِ مِنَ الْكَلَامِ فِي رِضَى اللَّهِ وَ لِوَجْهِهِ
There isn’t upon the limbs any (act of) worship of lighter provision, and superior status, and mightier worth in the Presence of Allah-azwj than the speech in Satisfaction of Allah-azwj and for His-azwj Face.
وَ نَشْرِ آلَائِهِ وَ نَعْمَائِهِ فِي عِبَادَةٍ أَ لَا تَرَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَجْعَلْ فِيمَا بَيْنَهُ وَ بَيْنَ رُسُلِهِ مَعْنًى يَكْشِفُ مَا أَسَرَّ إِلَيْهِمْ مِنْ مَكْنُونَاتِ عِلْمِهِ وَ مَخْزُونَاتِ وَحْيِهِ غَيْرَ الْكَلَامِ وَ كَذَلِكَ بَيْنَ الرُّسُلِ وَ الْأُمَمِ ثَبَتَ بِهَذَا أَنَّهُ أَفْضَلُ الْوَسَائِلِ وَ الْكُلَفِ وَ الْعِبَادَةِ
And publicise His-azwj Favours and His-azwj bounties in worship. Don’t you see that Allah-azwj Mighty and Majestic has not Made any concept in what is between Him-azwj and His-azwj Rasool-saww He-azwj Removes what He-azwj is Secretive to them-as from the His-azwj hidden Knowledge, and Treasures of His-azwj Revelation, apart from the speech. And like that it is between the Messengers-as and the communities. This proves that it is the superior of the means, and the encumberment, and the worship.
وَ كَذَلِكَ لَا مَعْصِيَةَ أَنْغَلُ عَلَى الْعَبْدِ وَ أَسْرَعُ عُقُوبَةً عِنْدَ اللَّهِ وَ أَشَدُّهَا مَلَامَةً وَ أَعْجَلُهَا سَأْمَةً عِنْدَ الْخَلْقِ مِنْهُ
And like that, there is no (act of) disobedience more irritating upon the servant and quicker of Punishment in the Presence of Allah-azwj, and most reprehensible of these, and its most toxic in the presence of the people than it.
وَ اللِّسَانُ تَرْجُمَانُ الضَّمِيرِ وَ صَاحِبُ خَبَرِ الْقَلْبِ وَ بِهِ يَنْكَشِفُ مَا فِي سِرِّ الْبَاطِنِ وَ عَلَيْهِ يُحَاسَبُ الْخَلْقُ يَوْمَ الْقِيَامَةِ
And the tongue is an interpreter of the conscience and companion of news of the heart, and by it is uncovered what is in the hidden secrets and based upon it the people will be held accountable on the Day of Qiyamah.
وَ الْكَلَامُ خَمْرٌ تُسْكِرُ الْعُقُولَ مَا كَانَ مِنْهُ لِغَيْرِ اللَّهِ وَ لَيْسَ شَيْءٌ أَحَقَّ بِطُولِ السِّجْنِ مِنَ اللِّسَانِ
And the speech is a wine intoxicating the intellect, whatever from it were to be for other than Allah-azwj, and there isn’t anything more deserving with prolonged imprisonment than the tongue.
قَالَ بَعْضُ الْحُكَمَاءِ احْفَظْ لِسَانَكَ عَنْ خَبِيثِ الْكَلَامِ وَ فِي غَيْرِهِ لَا تَسْكُتْ إِنِ اسْتَطَعْتَ
One of the wise ones said, ‘Preserve your tongue from the wicked speech, and regarding something else, do not be silent if you are able’.
فَأَمَّا السَّكِينَةُ فَهِيَ هَيْئَةٌ حَسَنَةٌ رَفِيعَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ لِأَهْلِهَا وَ هُمْ أُمَنَاءُ أَسْرَارِهِ فِي أَرْضِهِ.
As for the tranquillity, it is a beautiful appearance raised from Allah-azwj Mighty and Majestic for its rightful ones, and they-asws are Trustees of His-azwj secrets in His-azwj earth’’.[136]
40- سر، السرائر ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّمَا شِيعَتُنَا الْخُرْسُ.
(The book) ‘Al Saraair’ – Ibn Mahboub, fro Abdullah Bin Sinan, from Abu Hamza who said,
‘I heard Abu Ja’far-asws saying: ‘But rather, our-asws Shias are mutes’’.[137]
41- ضه، روضة الواعظين قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع حَقُّ اللِّسَانِ إِكْرَامُهُ عَنِ الْخَنَا وَ تَعْوِيدُهُ الْخَيْرَ وَ تَرْكُ الْفُضُولِ الَّتِي لَا فَائِدَةَ لَهَا وَ الْبِرُّ بِالنَّاسِ وَ حُسْنُ الْقَوْلِ فِيهِمْ.
(The book) ‘Rowzat Al Waizeen’ –
‘Ali-asws Bin Al-Husayn-asws said: ‘A right of the tongues is to honour it (away) from the betrayal (obscenities), and accustom it to the good, and leaving the nonsense which there is no benefit for it, and the righteousness with the people, and goodly words among them’’.[138]
– وَ قَالَ رَسُولُ اللَّهِ ص تَقَبَّلُوا لِي سِتَّ خِصَالٍ أَتَقَبَّلْ لَكُمْ بِالْجَنَّةِ إِذَا حَدَّثْتُمْ فَلَا تَكْذِبُوا وَ إِذَا وَعَدْتُمْ فَلَا تُخْلِفُوا وَ إِذَا ائْتَمَنْتُمْ فَلَا تَخُونُوا وَ غُضُّوا أَبْصَارَكُمْ وَ احْفَظُوا فُرُوجَكُمْ وَ كُفُّوا أَيْدِيَكُمْ وَ أَلْسِنَتَكُمْ.
And Rasool-Allah-saww said: ‘Accept three characteristics to me-saww, I-saww shall accept the Paradise for you all! Whenever you narrate do not be lying, and when you promise do not be breaking, and when you are entrusted do not be betraying, and close your eyes and preserve your private parts, and restrain your hands and your tongues’’.[139]
– وَ قَالَ الصَّادِقُ ع كُونُوا لَنَا زَيْناً وَ لَا تَكُونُوا عَلَيْنَا شَيْناً قُولُوا لِلنَّاسِ حُسْناً وَ احْفَظُوا أَلْسِنَتَكُمْ وَ كُفُّوهَا عَنِ الْفُضُولِ وَ قَبِيحِ الْقَوْلِ.
And Al-Sadiq-asws said: ‘Be an adornment for us-asws and do not be a disgrace upon us-asws. Speak goodly to the people and preserve your tongues and restrain these from the nonsense and ugly words’’.[140]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْكَلَامُ فِي وَثَاقِكَ مَا لَمْ تَتَكَلَّمْ بِهِ فَإِذَا تَكَلَّمْتَ بِهِ صِرْتَ فِي وَثَاقِهِ فَاخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ ذَهَبَكَ وَ وَرِقَكَ
And Amir Al-Momineen-asws said: ‘The speech is in your control for as long as you do not talk with it. When you do talk with it, you come to be in its control. Therefore treasure your tongue just as you treasure your gold and your silver.
فَرُبَّ كَلِمَةٍ سَلَبَتْ نِعْمَةً وَ لَا تَقُلْ مَا لَا تَعْلَمُ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدْ فَرَضَ عَلَى جَوَارِحِكَ كُلِّهَا فَرَائِضَ يَحْتَجُّ بِهَا عَلَيْكَ يَوْمَ الْقِيَامَةِ
Sometimes a word can have a bounty Confiscated, and do not say what you don’t know, for Allah-azwj the Glorious has Imposed obligations upon the limbs, all of them, to Argue against you on the Day of Qiyamah.
هَانَتْ عَلَيْهِ نَفْسُهُ مَنْ أَمَّرَ عَلَيْهَا لِسَانَهُ وَ مَنْ كَثُرَ كَلَامُهُ كَثُرَ خَطَاؤُهُ وَ مَنْ كَثُرَ خَطَاؤُهُ قَلَّ حَيَاؤُهُ وَ مَنْ قَلَّ حَيَاؤُهُ قَلَّ وَرَعُهُ وَ مَنْ قَلَّ وَرَعُهُ مَاتَ قَلْبُهُ وَ مَنْ مَاتَ قَلْبُهُ دَخَلَ النَّارَ.
His soul is debased upon him, one whose tongue governs upon him. He has slandered upon himself, the one who ordered his tongue upon it, and the one whose talk is a mot his mistakes would be more, and one whose mistakes are more, his shame would be little, and one whose shame is little, his devoutness would be little, and the one whose devoutness is less his heart dies, and the one whose heart is dead would enter the Fire’’.[141]
42- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص رَاحَةُ الْإِنْسَانِ فِي حَبْسِ اللِّسَانِ وَ قَالَ حَبْسُ اللِّسَانِ سَلَامَةُ الْإِنْسَانِ.
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘Comfort of the human being is in withholding the tongue’. And he‑saww said: ‘Withholding of the tongue is safety for the human being’’.[142]
– وَ قَالَ ع بَلَاءُ الْإِنْسَانِ مِنَ اللِّسَانِ.
And he-asws said: ‘Affliction of the human being is from the tongue’’.[143]
– وَ قَالَ ع سَلَامَةُ الْإِنْسَانِ فِي حِفْظِ اللِّسَانِ.
And he-asws said: ‘Safety of the human being is in preserving the tongue’’.[144]
– وَ قَالَ ع ذَلَاقَةُ اللِّسَانِ رَأْسُ الْمَالِ وَ قَالَ ع الْبَلَاءُ مُوَكَّلٌ بِالْمَنْطِقِ وَ قَالَ ع فِتْنَةُ اللِّسَانِ أَشَدُّ مِنْ ضَرْبِ السَّيْفِ.
And he-asws said: ‘Fluency of the tongue is the capital wealth’. And he-asws said: ‘The affliction is allocated with the speaking’. And he-asws said: ‘Fitna of the tongue is severer than a strike of the sword’’.[145]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ضَرْبُ اللِّسَانِ أَشَدُّ مِنْ ضَرْبِ السِّنَانِ.
And Amir Al-Momineen-asws said: ‘Strike of the tongue is severer than strike of the blades’’.[146]
– وَ قَالَ الصَّادِقُ ع نَجَاةُ الْمَرْءِ فِي حِفْظِ لِسَانِهِ.
And Al-Sadiq-asws said: ‘Salvation of the person is in preserving his tongue’’.[147]
– قَالَ النَّبِيُّ ص فِي الْوَصِيَّةِ لِعَلِيٍ يَا عَلِيُّ مَنْ خَافَ النَّاسُ لِسَانَهُ فَهُوَ مِنْ أَهْلِ النَّارِ.
The Prophet-saww said in a bequest to Ali-asws: ‘O Ali-asws! One whom the people fear his tongue, so he is from people of the Fire’’.[148]
– وَ قَالَ رَسُولُ اللَّهِ ص مَنْ تُقِيَ مِنْ مَئُونَةِ لَقْلَقِهِ وَ قَبْقَبِهِ وَ ذَبْذَبِهِ دَخَلَ الْجَنَّةَ.
And Rasool-Allah-saww said: ‘One who guards from provisions of his anxiety, and his anger and his hesitation will enter the Paradise’’.[149]
– وَ قَالَ ص طُوبَى لِمَنْ أَنْفَقَ فَضَلَاتِ مَالِهِ وَ أَمْسَكَ فَضَلَاتِ لِسَانِهِ.
And he-saww said: ‘Beatitude is for one who spends the surpluses of his wealth and withholds from the surpluses of his tongue’’.[150]
– وَ قَالَ ص إِنَّ اللَّهَ تَعَالَى عِنْدَ لِسَانِ كُلِّ قَائِلٍ وَ قَالَ لَا يَسْتَقِيمُ إِيمَانُ عَبْدٍ حَتَّى يَسْتَقِيمَ قَلْبُهُ وَ لَا يَسْتَقِيمُ قَلْبُهُ حَتَّى يَسْتَقِيمَ لِسَانُهُ.[151]
And he-saww said: ‘Allah-azwj the Exalted is with the tongue of every speaker’. And he-saww said: ‘The Eman of a servant will not be straight until his heart is straight, and his heart will not be straight until his tongue is straight’’.[152]
43- ختص، الإختصاص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ لِمُحَمَّدِ بْنِ الْحَنَفِيَّةِ وَ اعْلَمْ أَنَّ اللِّسَانَ كَلْبٌ عَقُورٌ إِنْ خَلَّيْتَهُ عَقَرَ وَ رُبَّ كَلِمَةٍ سَلَبَتْ نِعْمَةً فَاخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ ذَهَبَكَ وَ وَرِقَكَ.
(The book) ‘Al Ikhtisas’ –
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said in his-asws bequest to Muhammad Bin Al-Hanafiya: ‘And know that the tongue is a mordacious dog. If you were to mingle with it, it will bite, and sometimes a word can have a bounty Confiscated, therefore treasure your tongue just as you treasure gold and silver’’.[153]
44- ختص، الإختصاص عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِنَّ لِسَانَ ابْنِ آدَمَ يُشْرِفُ كُلَّ يَوْمٍ عَلَى جَوَارِحِهِ فَيَقُولُ كَيْفَ أَصْبَحْتُمْ فَيَقُولُونَ بِخَيْرٍ إِنْ تَرَكْتَنَا وَ يَقُولُونَ اللَّهَ اللَّهَ فَيُنَاشِدُونَهُ وَ يَقُولُونَ إِنَّمَا نُثَابُ بِكَ وَ نُعَاقَبُ بِكَ.
(The book) ‘Al Ikhtisas’ – from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The tongue of a son of Adam-as overlooks upon his limbs every day. It says, ‘How is your morning?’ They said, ‘Good, if you were to leave us alone!’ And they said, ‘Allah-azwj! Allah-azwj!’ They appeal to it and say, ‘But rather, we will be Rewarded due to you and Punished due to you!’’[154]
45- ختص، الإختصاص مُعَاوِيَةُ بْنُ وَهْبٍ قَالَ قَالَ الصَّادِقُ ع كَانَ أَبِي يَقُولُ قُمْ بِالْحَقِّ وَ لَا تَعَرَّضْ لِمَا نَابَكَ وَ اعْتَزِلْ عَمَّا لَا يَعْنِيكَ.
(The book) ‘Al Ikhtisas’ – Muawiya Bin Wahab who said,
‘Al-Sadiq-asws said: ‘My-as father-asws had said: ‘Stand with the truth and do not be exposed to what befalls you and isolate from what does not concern you’’.[155]
46- ختص، الإختصاص قَالَ الصَّادِقُ ع اسْتَمِعُوا مِنِّي كَلَاماً هُوَ خَيْرٌ مِنَ الدِّرْهَمِ الْمَدْقُوقَةِ لَا تَكَلَّمَنَّ بِمَا لَا يَعْنِيكَ وَ دَعْ كَثِيراً مِنَ الْكَلَامِ فِيمَا يَعْنِيكَ حَتَّى تَجِدَ لَهُ مَوْضِعاً فَرُبَّ مُتَكَلِّمٍ بِحَقٍّ فِي غَيْرِ مَوْضِعِهِ فَعَنِتَ
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘Listen from me-asws a speech which is better than the camels and the horses. Do not speak with what does not concern you and leave most of the talk regarding what does concern you until you find a place for it. Sometimes a speaks right in other than the place it is meant for.
وَ لَا تُمَارِيَنَّ سَفِيهاً وَ لَا حَلِيماً فَإِنَّ الْحَلِيمَ يَقْلِيكَ وَ السَّفِيهَ يُرْدِيكَ وَ اذْكُرْ أَخَاكَ إِذَا تَغَيَّبَ عَنْكَ بِأَحْسَنَ مِمَّا تُحِبُّ أَنْ يَذْكُرَكَ بِهِ إِذَا تَغَيَّبْتَ عَنْهُ
And neither argue with a foolish one nor a forbearing one, for the forbearing one will lessen you and the foolish one will regress you; and mention your brother when he is absent from you, with better than what you would love him to mention you with when you are absent from him.
وَ اعْلَمْ أَنَّ هَذَا هُوَ الْعَمَلُ وَ اعْمَلْ عَمَلَ مَنْ يَعْلَمُ أَنَّهُ مَجْزِيٌّ بِالْإِحْسَانِ مَأْخُوذٌ بِالْإِجْرَامِ.
And know that this, it is the deed, and work a deed of the one who knows that he will be Rewarded with the goodness, having been seized with the crimes’’.[156]
47- ختص، الإختصاص قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ لَا تَقُلْ مَا لَا تَعْلَمُ بَلْ لَا تَقُلْ كُلَّ مَا تَعْلَمُ.
(The book) ‘Al Ikhtisas’ – Amir Al-Momineen-asws said to his-asws son Muhammad Bin Al Hanafiya: ‘Do not say what you do not know, but do not say all what you do know’’.[157]
48- ختص، الإختصاص عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: قَالَ عِيسَى ابْنُ مَرْيَمَ طُوبَى لِمَنْ كَانَ صَمْتُهُ فِكْراً وَ نَظَرُهُ عَبَراً وَ وَسِعَهُ بَيْتُهُ وَ بَكَى عَلَى خَطِيئَتِهِ وَ سَلِمَ النَّاسُ مِنْ يَدَيْهِ وَ لِسَانِهِ.
(The book) ‘Al Ikhtisaas’ –
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Isa-as Bin Maryam-as said: ‘Beatitude is for one whose silence was (for) thinking, and his looking was (for) taking a lesson, and his house was capacious, and he cries upon his mistakes (sins), and the people are safe from his hands and his tongue’’.[158]
49- ختص، الإختصاص قَالَ الرِّضَا ع مَا أَحْسَنَ الصَّمْتَ لَا مِنْ عِيٍّ وَ الْمِهْذَارُ لَهُ سَقَطَاتٌ.
(The book) ‘Al Ikhtisas’ –
‘Al-Reza-asws said: ‘How excellent is the silence than stammering, and the babbler has his downfalls’’.[159]
50- ختص، الإختصاص دَاوُدُ الرَّقِّيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الصَّمْتُ كَنْزٌ وَافِرٌ وَ زَيْنُ الْحَلِيمِ وَ سِتْرُ الْجَاهِلِ.
(The book) ‘Al Ikhtisas’ – Dawood Al Raqy,
‘From Abu Abdullah-asws having said: ‘The silence is a plentiful treasure, and adoring of the lenient, and a veil of the ignorant one’’.[160]
51- ختص، الإختصاص قَالَ الرِّضَا ع الصَّمْتُ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ وَ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ إِنَّهُ دَلِيلٌ عَلَى كُلِّ خَيْرٍ.
(The book) ‘Al Ikhtisas’ –
‘Al-Reza-asws said: ‘The silence is a door from the doors of wisdom, and the silence earns the love. It is a pointed upon every good’’.[161]
– وَ قَالَ ع مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمُ وَ الْعِلْمُ وَ الصَّمْتُ.
And he-asws said: ‘From the signs of comprehension is the leniency, and the knowledge, and the silence’’.
52- ختص، الإختصاص قَالَ الصَّادِقُ ع لَا يَزَالُ الرَّجُلُ الْمُؤْمِنُ يُكْتَبُ مُحْسِناً مَا دَامَ سَاكِتاً فَإِذَا تَكَلَّمَ كُتِبَ مُحْسِناً أَوْ مُسِيئاً.
(The book) ‘Al Ikhtisas’ –
‘Al-Sadiq-asws said: ‘The Momin man does not cease to be written good deeds for as long as he is silent. When he talks, either good deed or evil deed is written’’.[162]
– وَ قَالَ قَالَ رَسُولُ اللَّهِ ص الرَّجُلُ الصَّالِحُ يَجِيءُ بِخَبَرٍ صَالِحٍ وَ الرَّجُلُ السَّوْءُ يَجِيءُ بِخَبَرِ سَوْءٍ.
And he-asws said: ‘Rasool-Allah-saww said: ‘The righteous man comes with righteous news, and the evil man comes with the evil news’’.[163]
53- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص إِنْ كَانَ الشَّرُّ فِي شَيْءٍ فَفِي اللِّسَانِ.
(The book) ‘Al Ikhtisaas’ –
‘Rasool-Allah-saww said: ‘If there was evil in anything, to it is in the tongue’’.[164]
54- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ سِنَانٍ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ عَلِمَ مَوْضِعَ كَلَامِهِ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ فِيمَا لَا يَعْنِيهِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Sinan, from Ja’far Bin Ibrahim who said,
‘I heard Abu Abdullah-asws saying: ‘One who knows the place of his speech from his action, his speech would be little in what does not concern him’’.[165]
– وَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ جِدَالَ كُلِّ مَفْتُونٍ فَإِنَّ كُلَّ مَفْتُونٍ مُلَقَّنٌ حُجَّتَهُ إِلَى انْقِضَاءِ مُدَّتِهِ فَإِذَا انْقَضَتْ مُدَّتُهُ أَحْرَقَتْهُ فِتْنَتُهُ بِالنَّارِ.
And Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘Beware of quarrelling every fascinated one (in Fitna), for every fascinated one, his argument is cast to the expiry of his term. When his term expires, his Fitna burns him with the fire’’.[166]
55- ين، كتاب حسين بن سعيد و النوادر ابْنُ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع عَنْ عَلِيٍّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص حِينَ يَقُولُ الْكَلَامُ ثَلَاثَةٌ فَرَابِحٌ وَ سَالِمٌ وَ شَاحِبٌ فَأَمَّا الرَّابِحُ فَالَّذِي يَذْكُرُ اللَّهَ وَ أَمَّا السَّالِمُ فَالَّذِي يَقُولُ مَا أَحَبَّ اللَّهُ وَ أَمَّا الشَّاحِبُ فَالَّذِي يَخُوضُ فِي النَّاسِ.
(The book) ‘The book of Husayn Bin Saeed’, and ‘Al Nawadir’ – Ibn Ulwan, from Amro Bin Khalid,
‘From Zayd Bin Ali-asws (Bin Al-Husayn-asws), from his forefathers-asws, from Ali-asws who said, ‘I‑asws heard Rasool-Allah-saww saying: ‘The speech are three (types) – profitable, and safe, and the lack-lustre. As for the profitable, it is which mentions Allah-azwj, and as for the safe, it is which he says what Allah-azwj Loves, and as for the lack-lustre, it is which engages among the people’’.[167]
56- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الصَّيْقَلِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَالِساً فَبَعَثَ غُلَاماً لَهُ أَعْجَمِيّاً فِي حَاجَةٍ إِلَى رَجُلٍ فَانْطَلَقَ ثُمَّ رَجَعَ فَجَعَلَ أَبُو عَبْدِ اللَّهِ ع يَسْتَفْهِمُهُ الْجَوَابَ وَ جَعَلَ الْغُلَامُ لَا يَفْهَمُهُ مِرَاراً قَالَ فَلَمَّا رَأَيْتُهُ لَا يَتَعَبَّرُ لِسَانُهُ وَ لَا يَفْهَمُهُ ظَنَنْتُ أَنَّ أَبَا عَبْدِ اللَّهِ ع سَيَغْضَبُ عَلَيْهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Sinan, from Ibn Muskan, from Al Sayqal who said,
‘I was seated in the presence of Abu Abdullah-asws. He-asws sent a Persian slave of his regarding a need to a man. He went, then returned. Abu Abdullah-asws went on to make him understand the answer, and the slave could not understand it repeatedly. When I saw him not expressing his tongue nor understanding him-asws, I thought that Abu Abdullah-asws will be getting angry upon him’.
قَالَ وَ أَحَدَّ أَبُو عَبْدِ اللَّهِ ع النَّظَرَ إِلَيْهِ ثُمَّ قَالَ أَمَا وَ اللَّهِ لَئِنْ كُنْتَ عَيِيَّ اللِّسَانِ فَمَا أَنْتَ بِعَيِيِّ الْقَلْبِ ثُمَّ قَالَ إِنَّ الْحَيَاءَ وَ الْعِيَّ عِيُّ اللِّسَانِ لَا عِيُّ الْقَلْبِ مِنَ الْإِيمَانِ وَ الْفُحْشُ وَ الْبَذَاءُ وَ السَّلَاطَةُ مِنَ النِّفَاقِ.
He (the narrator) said, ‘And Abu Abdullah-asws looked sharply at him, then said: ‘But, by Allah-azwj! Even if you are defective of tongue, you are not defective of the heart!’ Then he‑asws said: ‘The shame and the defect, are defects of the tongue, not defects of the heart from the Eman, while the immorality, and the obscenity, and the disrespect is from the hypocrisy’’.[168]
57- ين، كتاب حسين بن سعيد و النوادر إِبْرَاهِيمُ بْنُ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص وَ هَلْ يُكِبُّ النَّاسَ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibrahim Bin Abu Al Bilad, from his father raising it, said,
‘Rasool-Allah-saww said: ‘And will the people be Decreed to be in the Fire except for the harvest of their tongues?’’[169]
58- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ بْنُ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُ أَبِي ع يَقُولُ مِنْ حُسْنِ إِسْلَامِ الْمَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Nazr Bin Suweyd, from Al Qasim Bin Suleyman,
‘From Abu Abdullah-asws having said: ‘I-asws heard my-asws father-asws saying: ‘From excellent Islam of the person is his leaving what does not concern him’’.[170]
59- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ الرَّزَّاقِ بْنِ سُلَيْمَانَ بْنِ غَالِبٍ عَنِ الْفَضْلِ بْنِ الْمُفَضَّلِ بْنِ قَيْسِ بْنِ رُمَّانَةَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ فِقْهِ الرَّجُلِ قِلَّةُ كَلَامِهِ فِيمَا لَا يَعْنِيهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abdul Razaq Bi Suleyman Bin Ghalib, from Al Fazl Bin Al Mufazzal Bin Qays Bin Rumana, from Hammad Bin Isa, from Umar Bin Uzina, from Aban Bin Abu Ayyash, from Suleym Bin Qays,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘From the comprehension of a man is scarcity of his speech in what does not concern him’’.[171]
60- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عِيسَى الضَّرِيرِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْمَكِّيِّ عَنْ كَثِيرِ بْنِ طَارِقٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ ع قَالَ: سُئِلَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع مَنْ أَفْصَحُ النَّاسِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Muhammad Bin Isa Al Zareer, from Muhammad Bin Zakariya Al Makky, from Kaseer Bin Tariq,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his father-asws having said: ‘Ali-asws Bin Abu Talib‑asws was asked, ‘Who is the most eloquent of the people?’
قَالَ الْمُجِيبُ الْمُسْكِتُ عِنْدَ بَدِيهَةِ السُّؤَالِ.
He-asws said: ‘The respondent who is silent at the initiation of the question’’.[172]
61- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع لَا تَتَكَلَّمْ بِمَا لَا يَعْنِيكَ وَ دَعْ كَثِيراً مِنَ الْكَلَامِ فِيمَا يَعْنِيكَ.
(The book) ‘Da’waat’ of Al Rawandy –
‘Al-Sadiq-asws said: ‘Do not speak with what does not concern you and leave out most of the talk regarding what does concern you!’’[173]
62- نهج، نهج البلاغة قَالَ ع اللِّسَانُ سَبُعٌ إِنْ خُلِّيَ عَنْهُ عَقَرَ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The tongue is a wild animal. If you loosen it, it will bite’’.[174]
– وَ قَالَ ع هَانَتْ عَلَيْهِ نَفْسُهُ مَنْ أَمَّرَ عَلَيْهَا لِسَانَهُ.
And he-asws said: ‘His soul is debased upon him, one whose tongue governs upon him’’.[175]
– وَ قَالَ ع إِذَا تَمَّ الْعَقْلُ نَقَصَ الْكَلَامُ.
And he-asws said: ‘When the intellect is complete, the speech decreases’’.[176]
– وَ قَالَ ع الْمَرْءُ مَخْبُوءٌ تَحْتَ لِسَانِهِ.
And he-asws said: ‘The person is hidden beneath his tongue’’.[177]
– وَ قَالَ ع لَا خَيْرَ فِي الصَّمْتِ عَنِ الْحُكْمِ كَمَا أَنَّهُ لَا خَيْرَ فِي الْقَوْلِ بِالْجَهْلِ.
And he-asws said: ‘There is no good in the silence from the wisdom just as there is no good in the word with the ignorance’’.[178]
– وَ قَالَ ع مَنْ كَثُرَ كَلَامُهُ كَثُرَ خَطَاؤُهُ وَ مَنْ كَثُرَ خَطَاؤُهُ قَلَّ حَيَاؤُهُ وَ مَنْ قَلَّ حَيَاؤُهُ قَلَّ وَرَعُهُ وَ مَنْ قَلَّ وَرَعُهُ مَاتَ قَلْبُهُ وَ مَنْ مَاتَ قَلْبُهُ دَخَلَ النَّارَ.
And he-asws said: ‘One whose speech is a lot, his mistakes will be a lot, and one whose mistakes are a lot his shame will be little, and one whose shame is little his devoutness is little, and one whose devoutness is little his heat is dead, and one whose heart is dead would enter the Fire’’.[179]
– وَ قَالَ ع مَنْ عَلِمَ أَنَّ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ.
And he-asws said: ‘One who knows that his speech is from his actions, his speech will be little except regarding what concerns him’’.[180]
– وَ قَالَ ع الْكَلَامُ فِي وَثَاقِكَ مَا لَمْ تَتَكَلَّمْ بِهِ فَإِذَا تَكَلَّمْتَ بِهِ صِرْتَ وَثَاقَهُ فَاخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ ذَهَبَكَ وَ وَرِقَكَ فَرُبَّ كَلِمَةٍ سَلَبَتْ نِعْمَةً وَ جَلَبَتْ نَقِمَةً.
And he-asws said: ‘The speech is in your control for as long as you have not spoken with it. When you do speak with it, you come to be in its control, therefore treasure your tongue just as you treasure your gold and your silver. Sometimes a word can get a bounty to be Confiscated and pulls a Punishment’’.[181]
– وَ قَالَ ع لَا تَقُلْ مَا لَا تَعْلَمُ وَ لَا تَقُلْ كُلَّ مَا تَعْلَمُ فَإِنَّ اللَّهَ سُبْحَانَهُ قَدْ فَرَضَ عَلَى جَوَارِحِكَ كُلِّهَا فَرَائِضَ يَحْتَجُّ بِهَا عَلَيْكَ يَوْمَ الْقِيَامَةِ.
And he-asws said: ‘Do not say what you do not know, and do not say all what you do know, for Allah-azwj the Glorious has Obligated upon your limbs, all of them, obligations He-azwj will be Arguing with against you on the Day of Qiyamah’’.[182]
– وَ قَالَ ع تَكَلَّمُوا تُعْرَفُوا فَإِنَّ الْمَرْءَ مَخْبُوءٌ تَحْتَ لِسَانِهِ.
And he-asws said: ‘Speak to be recognised, for the person is hidden beneath his tongue!’’[183]
– وَ قَالَ ع رُبَّ قَوْلٍ أَنْفَذُ مِنْ صَوْلٍ.
And he-asws said: ‘Sometimes a word is more effective than an attack’’.[184]
– وَ قَالَ ع إِيَّاكُمْ وَ تَهْزِيعَ الْأَخْلَاقِ وَ تَصْرِيفَهَا وَ اجْعَلُوا اللِّسَانَ وَاحِداً وَ لْيَخْتَزِنِ الرَّجُلُ لِسَانَهُ فَإِنَّ هَذَا اللِّسَانَ جَمُوحٌ بِصَاحِبِهِ
And he-asws said: ‘Beware of swaying the manners and changing them, and make the tongue to be one (don’t be double-tongued), and let the man treasure his tongue, for this tongue is stubborn with its owner.
وَ اللَّهِ مَا أَرَى عَبْداً يَتَّقِي تَقْوَى تَنْفَعُهُ حَتَّى يَخْتَزِنَ لِسَانَهُ وَ إِنَّ لِسَانَ الْمُؤْمِنِ مِنْ وَرَاءِ قَلْبِهِ وَ إِنَّ قَلْبَ الْمُنَافِقِ مِنْ وَرَاءِ لِسَانِهِ لِأَنَّ الْمُؤْمِنَ إِذَا أَرَادَ أَنْ يَتَكَلَّمَ بِكَلَامٍ تَدَبَّرَهُ فِي نَفْسِهِ فَإِنْ كَانَ خَيْراً أَبْدَاهُ وَ إِنْ كَانَ شَرّاً وَارَاهُ
By Allah-azwj! I-asws have not seen any servant who is pious with a piety that benefits him until he treasures his tongue, and that the tongue of a Momin is from behind his heart, and the heart of the hypocrite is from behind his tongue, because when the Momin wants to speak with a speech, he ponders it within himself. If it was better for him, he initiates it, and if it were evil, he covers it.
وَ إِنَّ الْمُنَافِقَ يَتَكَلَّمُ بِمَا أَتَى عَلَى لِسَانِهِ لَا يَدْرِي مَا ذَا لَهُ وَ مَا ذَا عَلَيْهِ.
And the hypocrite speaks with whatever comes upon his tongue, not knowing what is for him and what is against him’’.[185]
– وَ لَقَدْ قَالَ رَسُولُ اللَّهِ لَا يَسْتَقِيمُ إِيمَانُ عَبْدٍ حَتَّى يَسْتَقِيمَ قَلْبُهُ وَ لَا يَسْتَقِيمُ قَلْبُهُ حَتَّى يَسْتَقِيمَ لِسَانُهُ فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَلْقَى اللَّهَ سُبْحَانَهُ وَ هُوَ نَقِيُّ الرَّاحَةِ مِنْ دِمَاءِ الْمُسْلِمِينَ وَ أَمْوَالِهِمْ سَلِيمُ اللِّسَانِ مِنْ أَعْرَاضِهِمْ فَلْيَفْعَلْ.
And Rasool-Allah-saww has said: ‘The Eman of a servant cannot be straight until his heart is straight, and his heart cannot be straight until his tongue is straight. So the one from you who is able to meet Allah-azwj the Glorious and he is pure of being stained from blood of the Muslims and their wealth, safe of the tongue from exposing them, let him do so’’.[186]
– وَ مِنْ كَلَامٍ لَهُ ع أَلَا إِنَّ اللِّسَانَ بَضْعَةٌ مِنَ الْإِنْسَانِ فَلَا يُسْعِدُهُ الْقَوْلُ إِذَا امْتَنَعَ وَ لَا يُمْهِلُهُ النُّطْقُ إِذَا اتَّسَعَ وَ إِنَّا لَأُمَرَاءُ الْكَلَامِ وَ فِينَا تَنَشَّبَتْ عُرُوقُهُ وَ عَلَيْنَا تَهَدَّلَتْ غُصُونُهُ
And from a speech of his-asws: ‘Indeed! The tongue is part of the human being. When he prevents, the word makes him happy, and he relaxes it, it does not give him time to speak; and we-asws are the commanders of speech and it’s veins branched out among us-asws, and its branches are swooping upon us-asws.
وَ اعْلَمُوا رَحِمَكُمُ اللَّهُ أَنَّكُمْ فِي زَمَانٍ الْقَائِلُ فِيهِ بِالْحَقِّ قَلِيلٌ وَ اللِّسَانُ عَنِ الصِّدْقِ كَلِيلٌ وَ اللَّازِمُ لِلْحَقِّ ذَلِيلٌ الْخَبَرَ.
And know, may Allah-azwj have Mercy on you all! You are in such an era, in it the speakers with the truth are few, and the tongues are scarce with the truthfulness, and the one sticking to the truth is humiliated’ – the Hadeeth’’.[187]
– وَ قَالَ فِي وَصِيَّتِهِ لِابْنِهِ الْحَسَنِ ع تَلَافِيكَ مَا فَرَطَ مِنْ صَمْتِكَ أَيْسَرُ مِنْ إِدْرَاكِكَ مَا فَاتَ مِنْ مَنْطِقِكَ وَ حِفْظُ مَا فِي الْوِعَاءِ بِشَدِّ الْوِكَاءِ.
And he-asws said in his-asws bequest to his-asws son-asws Al-Hassan-asws: ‘Rectifying what is excessive from your-asws silence is easier than your-asws recalling what has escaped from your speaking and protect what is in the container by closing the lid’’.[188]
63- كَنْزُ الْكَرَاجُكِيِّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ عَلِمَ أَنَّ كَلَامَهُ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ
(The book) ‘Kanz’ of Al Karajaky’ –
‘Amir Al-Momineen-asws said: ‘One who knows that his speech is from his actions, his speech would be little except in what concerns him.
مَنْ كَثُرَ كَلَامُهُ كَثُرَ خَطَاؤُهُ وَ مَنْ كَثُرَ خَطَاؤُهُ قَلَّ حَيَاؤُهُ وَ مَنْ قَلَّ حَيَاؤُهُ قَلَّ وَرَعُهُ وَ مَنْ قَلَّ وَرَعُهُ مَاتَ قَلْبُهُ وَ مَنْ مَاتَ قَلْبُهُ دَخَلَ النَّارَ
One whose speech is a lot, his mistakes (sins) would be a lot, and one whose mistakes are a lot, his shame would be little, and one whose shame is little his devoutness would be little, and one whose devoutness is little his heart is dead, and one whose heart is dead would enter the Fire.
إِذَا فَاتَكَ الْأَدَبُ فَالْزَمِ الصَّمْتَ الْعَافِيَةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ مِنْهَا فِي اعْتِزَالِ النَّاسِ وَ وَاحِدَةٌ فِي الصَّمْتِ إِلَّا عَنْ ذِكْرِ اللَّهِ عَزَّ وَ جَلَّ
When you lose the etiquettes then stick to silence. The well being has ten segments, nine of these are in isolating from the people and one is in the silence, except from the Zikr of Allah‑azwj Mighty and Majestic.
كَمْ مِنْ نَظْرَةٍ جَلَبَتْ حَسْرَةً وَ كَمْ مِنْ كَلِمَةٍ سَلَبَتْ نِعْمَةً مَنْ عَلِمَ لِسَانَهُ أَمَّرَهُ قَوْمُهُ الْمَرْءُ يَعْثُرُ بِرِجْلِهِ فَيُبْرَى وَ يَعْثُرُ بِلِسَانِهِ فَيُقْطَعُ رَأْسُهُ
How many looks have pulled the regret, and how many words have cause bounties to be Confiscated. One who knows his tongue would control his people. The person stumbles with his leg so he gets cured, and he stumbles with his tongue, his head gets cut off.
احْفَظْ لِسَانَكَ فَإِنَّ الْكَلِمَةَ أَسِيرَةٌ فِي وَثَاقِ الرَّجُلِ فَإِنْ أَطْلَقَهَا صَارَ أَسِيراً فِي وَثَاقِهَا عَاقِبَةُ الْكَذِبِ شَرُّ عَاقِبَةٍ خَيْرُ الْقَوْلِ الصِّدْقُ
Preserve your tongue, for the word is a prisoner in control of the man. When he releases it, he becomes a prisoner in its control. Consequence of the lie is evil, consequence of good is the truthful word.
وَ فِي الصِّدْقِ السَّلَامَةُ وَ السَّلَامَةُ مَعَ الِاسْتِقَامَةِ لَا حَافِظَ أَحْفَظُ مِنَ الصَّمْتِ
And in the truthfulness there is safety, and the safety is with the straightness. There is no protector more protective than the silence.
إِيَّاكُمْ وَ النَّمَائِمَ فَإِنَّهَا تُورِثُ الضَّغَائِنَ هَانَتْ عَلَيْهِ نَفْسُهُ مَنْ أَمَّرَ عَلَيْهِ لِسَانَهُ الصَّمْتُ نُورٌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ صُورَةَ الْمَرْأَةِ فِي وَجْهِهَا وَ صُورَةَ الرَّجُلِ فِي مَنْطِقِهِ.
Beware of the gossips for these inherit the grudges. His soul is debased upon him, one whose tongue controls over him. The silence is a Noor (light). Allah-azwj Mighty and Majestic has Made the image of a woman in her face and image of the man in his talk’’.[189]
64- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ عَبْداً قَالَ خَيْراً فَغَنِمَ أَوْ سَكَتَ عَنْ سُوءٍ فَسَلِمَ.
(The book) ‘Kitab Al Imamah Wa Al Tabsira’ – from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail, son of Musa-asws Bin Ja’far-asws, from his father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘May Allah-azwj have Mercy on a servant who speaks good so he gains or is silent from evil so he is safe’’.[190]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص الرَّجُلُ الصَّالِحُ يَجِيءُ بِخَبَرٍ صَالِحٍ وَ الرَّجُلُ السَّوْءُ يَجِيءُ بِخَبَرِ سَوْءٍ.
And from him by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The righteous man comes with righteous news, and the evil man comes with evil news’’.[191]
وَ مِنْهُ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السُّكُوتُ خَيْرٌ مِنْ إِمْلَاءِ الشَّرِّ وَ إِمْلَاءُ الْخَيْرِ خَيْرٌ مِنَ السُّكُوتِ.
And from him, from Ahmad Bin Ali, from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuni,
‘From Ja’far Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww having said: ‘The silence is better than the evil dictation, and the good dictation is better than the silence’’.[192]
وَ قَالَ ص السُّكُوتُ ذَهَبٌ وَ الْكَلَامُ فِضَّةٌ.
And he-saww said: ‘The silence is golden, and the speech is silver’’.[193]
وَ مِنْهُ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّمْتُ كَنْزٌ وَافِرٌ وَ زَيْنُ الْحَلِيمِ وَ سَتْرُ الْجَاهِلِ.
And from him, from Al-Hassan Bin Hamza Al Alaqy, from Ali Bin Muhammad Bin Abu Al Qasim, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The silence is a plentiful treasure and an adornment of the forbearing, and a veil of the ignorant one’’.[194]
– وَ قَالَ ع الصَّمْتُ عِبَادَةٌ لِمَنْ ذَكَرَ اللَّهَ.
And he-asws said: ‘The silence is (an act of) worship for the one who does Zikr of Allah-azwj’’.[195]
65- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ قَالَ قَالَ أَبُو الْحَسَنِ الرِّضَا ع مِنْ عَلَامَاتِ الْفِقْهِ الْحِلْمُ وَ الْعِلْمُ وَ الصَّمْتُ إِنَّ الصَّمْتَ بَابٌ مِنْ أَبْوَابِ الْحِكْمَةِ إِنَّ الصَّمْتَ يَكْسِبُ الْمَحَبَّةَ إِنَّهُ دَلِيلٌ عَلَى كُلِّ خَيْرٍ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Al Bazanty who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘From the signs of comprehension is the leniency, and the knowledge and the silence. The silence is a door from the doors of wisdom. The silence earns the love. It is a pointed upon every good’’.[196]
66- كا، الكافي عَنْ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ شِيعَتَنَا الْخُرْسُ.
(The book) ‘Al Kafi’ – from Muhammad, from Ibn Isa, from Ibn Mahboub, from Abdullah Bin Sinan, from Abu Hamza who said,
‘I heard Abu Ja’far-asws saying: ‘Our Shias are mutes’’.[197]
67- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي عَلِيٍّ الْجَوَّانِيِّ قَالَ: شَهِدْتُ أَبَا عَبْدِ اللَّهِ ع وَ هُوَ يَقُولُ لِمَوْلًى لَهُ يُقَالُ لَهُ سَالِمٌ وَ وَضَعَ يَدَهُ عَلَى شَفَتَيْهِ وَ قَالَ يَا سَالِمُ احْفَظْ لِسَانَكَ تَسْلَمْ وَ لَا تَحْمِلِ النَّاسَ عَلَى رِقَابِنَا.
(The book) ‘Al Kafi’ – By the chain, from Ibn Mahboub, from Abu Ali Al Jawany who said,
‘I witnessed Abu Abdullah-asws and he-asws was saying to a slave of his-asws called Saalim, and he-asws had placed his-asws on his lips, and he-asws said: ‘O Saalim! Preserve your tongue, you will be safe, and do not load the people on our-asws neck!’’[198]
68- كا، الكافي عَنْ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى قَالَ: حَضَرْتُ أَبَا الْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ قَالَ لَهُ رَجُلٌ أَوْصِنِي فَقَالَ احْفَظْ لِسَانَكَ تُعَزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِكَ فَتَذِلَّ رَقَبَتُكَ.
(The book) ‘Al Kafi’ – From Muhammad, from Ibn Isa, from Usman Bin Isa who said,
‘I was present with Abu Al-Hassan-asws, may the Salawaat of Allah-azwj be upon him-asws, and a man said to him-asws, ‘Advise me!’ He-asws said: ‘Preserve your tongue, you will be honoured, and do not enable the people from guiding you for your neck will be disgraced’’.[199]
69- كا، الكافي عَنْ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنِ الْهَيْثَمِ بْنِ أَبِي مَسْرُوقٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِرَجُلٍ أَتَاهُ أَ لَا أَدُلُّكَ عَلَى أَمْرٍ يُدْخِلُكَ اللَّهُ بِهِ الْجَنَّةَ
(The book) ‘Al Kafi’ – from Muhammad, from Ibn Isa, from Al Haysam Bin Abu Masrouq, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said to man who had come to hi-saww: ‘Shall I-saww point you to a matter Allah-azwj will Enter you into the Paradise due to it?’
قَالَ بَلَى يَا رَسُولَ اللَّهِ
He said, ‘Yes, O Rasool-Allah-saww!’
قَالَ أَنِلْ مِمَّا أَنَالَكَ اللَّهُ
He-saww said: ‘Give (to the needy) from what Allah-azwj has Given you’.
قَالَ فَإِنْ كُنْتُ أَحْوَجَ مِمَّنْ أُنِيلُهُ
He said, ‘Supposing I was needier to what I have been Given?’
قَالَ فَانْصُرِ الْمَظْلُومَ
He-saww said: ‘Help the oppressed’.
قَالَ فَإِنْ كُنْتُ أَضْعَفَ مِمَّنْ أَنْصُرُهُ
He said, ‘Supposing I was weaker the one I help?’
قَالَ فَاصْنَعْ لِلْأَخْرَقِ يَعْنِي أَشِرْ عَلَيْهِ
He-saww said: ‘Then do (an act of kindness) to the foolish one, meaning consult to him’.
قَالَ فَإِنْ كُنْتُ أَخْرَقَ مِمَّنْ أَصْنَعُ لَهُ
He said, ‘Supposing I was more foolish than the one I do (consult) to?’
قَالَ فَأَصْمِتْ لِسَانَكَ إِلَّا مِنْ خَيْرٍ أَ مَا يَسُرُّكَ أَنْ تَكُونَ فِيكَ خَصْلَةٌ مِنْ هَذِهِ الْخِصَالِ تَجُرُّكَ إِلَى الْجَنَّةِ.
He-saww said: ‘Then silence your tongue except from good. Would it not cheer you that there happens to be in you a quality from these qualities pulling you to the Paradise?’’[200]
70- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ إِنْ كُنْتَ زَعَمْتَ أَنَ الْكَلَامَ مِنْ فِضَّةٍ فَإِنَّ السُّكُوتَ مِنْ ذَهَبٍ.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashari, from Al Qaddah,
‘From Abu Abdullah-asws having said: ‘Luqman-as said to his-as son: ‘O my-as son-as! If you were to allege that the speech is from silver, then the silence is from gold’’.[201]
تبيين وَ قَدْ مَرَّ فِي كِتَابِ الْعَقْلِ فِي حَدِيثِ هِشَامٍ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَقُولُ إِنَّ مِنْ عَلَامَةِ الْعَاقِلِ أَنْ يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ يُجِيبُ إِذَا سُئِلَ وَ يَنْطِقُ إِذَا عَجَزَ الْقَوْمُ عَنِ الْكَلَامِ وَ يُشِيرُ بِالرَّأْيِ الَّذِي فِيهِ صَلَاحُ أَهْلِهِ فَمَنْ لَمْ يَكُنْ فِيهِ مِنْ هَذِهِ الْخِصَالِ الثَّلَاثِ شَيْءٌ فَهُوَ أَحْمَقُ.
Explanation – And it has passed in the book of intellect (Al Kafi V 1) in a Hadeeth by Hisham,
‘Amir Al-Momineen-asws had said: ‘From a sign of the intellectual is that there happen to be three characteristics in him – he answers when asked and speaks when the people are frustrated from the speaking, and he consults with the opinion in which is betterment of his people. The one who does not happen to have anything of the three characteristics in him, so he is an idiot’’.
71- كا، الكافي عَنْ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحَلَبِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص أَمْسِكْ لِسَانَكَ فَإِنَّهَا صَدَقَةٌ تَصَدَّقُ بِهَا عَلَى نَفْسِكَ ثُمَّ قَالَ وَ لَا يَعْرِفُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يَخْزُنَ مِنْ لِسَانِهِ.
(The book) ‘Al Al Kafi’ – From Ali, from Muhammad Bin Isa, from Yunus, from Al Halby, raising it said,
‘Rasool-Allah-saww said: ‘Withhold your tongue for it is a charity you donate with upon yourself’. Then he-saww said: ‘A servant will not recognise the reality of Eman until he treasures his tongue’’.[202]
بيان: وَ قَدْ أَشَارَ إِلَيْهِ النَّبِيُّ ص بِقَوْلِهِ لَا يَسْتَقِيمُ إِيمَانُ عَبْدٍ حَتَّى يَسْتَقِيمَ قَلْبُهُ وَ لَا يَسْتَقِيمُ قَلْبُهُ حَتَّى يَسْتَقِيمَ لِسَانُهُ.
Explanation – And the Prophet-saww had indicated to it by his-saww world: ‘Eman of a servant cannot be straight until his heart is straight, and his heart cannot be straight until his tongue is straight’’.
72- 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 عُبَيْدِ اللَّهِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ عَزَّ وَ جَلَ أَ لَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ قَالَ يَعْنِي كُفُّوا أَلْسِنَتَكُمْ.
(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 Ubeydullah Al Halby,
‘From Abu Abdullah-asws regarding Words of Mighty and Majestic: Have you not seen those to whom it was said: ‘Restrain your hands, [4:77], he-asws said: ‘Restrain your tongues’’.[203]
73- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْحَلَبِيِّ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص نَجَاةُ الْمُؤْمِنِ مِنْ حِفْظِ لِسَانِهِ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Al Halby raising it, said,
‘Rasool-Allah-saww said: ‘The salvation of a Momin is from preservation of his tongue’’.[204]
74- كا، الكافي بِالْإِسْنَادِ عَنْ يُونُسَ عَنْ مُثَنًّى عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ كَانَ أَبُو ذَرٍّ يَقُولُ يَا مُبْتَغِيَ الْعِلْمِ إِنَّ هَذَا اللِّسَانَ مِفْتَاحُ خَيْرٍ وَ مِفْتَاحُ شَرٍّ فَاخْتِمْ عَلَى لِسَانِكَ كَمَا تَخْتِمُ عَلَى ذَهَبِكَ وَ وَرِقِكَ.
(The book) ‘Al Kafi’ – By the chain, from Yunus, from Musanna, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘Abu Zarr-ra had said: ‘O seeker of the knowledge! This tongue is a key of good and a key of evil, therefore seal upon your tongue just as you seal upon your gold and your silver’’.[205]
بيان: وَ فِي نَهْجِ الْبَلَاغَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ الْكَلَامُ فِي وَثَاقِكَ مَا لَمْ تَتَكَلَّمْ بِهِ فَإِذَا تَكَلَّمْتَ بِهِ صِرْتَ فِي وَثَاقِهِ فَاخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ ذَهَبَكَ وَ وَرِقَكَ فَرُبَّ كَلِمَةٍ سَلَبَتْ نِعْمَةً وَ جَلَبَتْ نَقِمَةً.
Explanation – And in ‘Nahj Al Balagah’, Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws said: ‘The speech is in your control for as long as you do not speak with it. When you do speak with it, you become in its control, therefore treasure your tongue just as you treasure your gold and your silver. Sometimes a word can get a bounty Confiscated and pulls a Punishment’’.
75- كا، الكافي عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْخَشَّابِ عَنِ ابْنِ بَقَّاحٍ عَنْ مُعَاذِ بْنِ ثَابِتٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ الْمَسِيحُ ع يَقُولُ لَا تُكْثِرُوا الْكَلَامَ فِي غَيْرِ ذِكْرِ اللَّهِ فَإِنَّ الَّذِينَ يُكْثِرُونَ الْكَلَامَ فِي غَيْرِ ذِكْرِ اللَّهِ قَاسِيَةٌ قُلُوبُهُمْ وَ لَكِنْ لَا يَعْلَمُونَ.
(The book) ‘Al Kafi’ – From Humeyd Bin Ziyad, from Al Khashab, from Ibn Baqqah, from Muaz Bin Sabit, from Amro Bin Jumie,
‘From Abdullah-asws having said: ‘The Messiah-as had said: ‘Do not frequent the talking in other than the Zikr of Allah-azwj, for those were frequent the talk in other than the Zikr of Allah-azwj harden their hearts but they are not knowing’’.[206]
76- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ أَبِي جَمِيلَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ يَوْمٍ إِلَّا وَ كُلُّ عُضْوٍ مِنْ أَعْضَاءِ الْجَسَدِ يُكَفِّرُ اللِّسَانَ يَقُولُ نَشَدْتُكَ اللَّهَ أَنْ نُعَذَّبَ فِيكَ.
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ibn Abu Najran, from Abu Jameela, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘There is no day except and every limb from the limbs of the body pleads to the tongue saying, ‘We adjure you to Allah-azwj from being Punished due to you!’’[207]
77- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ الْأَسَدِيِّ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ: إِنَّ لِسَانَ ابْنِ آدَمَ يُشْرِفُ عَلَى جَمِيعِ جَوَارِحِهِ كُلَّ صَبَاحٍ فَيَقُولُ كَيْفَ أَصْبَحْتُمْ فَيَقُولُونَ بِخَيْرٍ إِنْ تَرَكْتَنَا وَ يَقُولُونَ اللَّهَ اللَّهَ فِينَا وَ يُنَاشِدُونَهُ وَ يَقُولُونَ إِنَّمَا نُثَابُ وَ نُعَاقَبُ بِكَ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Ibrahim Bin Mihzam Al Asady, from Abu Hamza,
‘From Ali Bin Al-Husayn-asws, may the Salawaat of Allah-azwj be upon them-asws both, said: ‘The tongue of son of Adam-as overlooks upon entirety of his limbs every morning saying, ‘How is your morning?’ They said, ‘With good, if you were to leave us (alone)’. And they said, ‘Allah-azwj! Allah-azwj!’ And they adjure it and say, ‘But rather we get Rewarded and Punished due to you’’.[208]
78- 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 قَيْسٍ أَبِي إِسْمَاعِيلَ وَ ذَكَرَ أَنَّهُ لَا بَأْسَ بِهِ مِنْ أَصْحَابِنَا رَفَعَهُ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
(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 Qays Abu Ismail, and he mentioned that there is no proble from our companions raising it, said,
‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah-saww, advise me!’
فَقَالَ احْفَظْ لِسَانَكَ
He-saww said: ‘Preserve your tongue’.
قَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
He said, ‘O Rasool-Allah-saww, Advise me!’
قَالَ احْفَظْ لِسَانَكَ
He-saww preserve your tongue’.
قَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
He said, ‘O Rasool-Allah-saww, advise me!’
قَالَ احْفَظْ لِسَانَكَ وَيْحَكَ وَ هَلْ يُكِبُّ النَّاسَ عَلَى مَنَاخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ.
He-saww said: ‘Preserve your tongue. Woe be to you! And will the people be flung into the Fire upon their nostrils except (due to) harvest of their tongues?’’[209]
79- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ لَمْ يَحْسُبْ كَلَامَهُ مِنْ عَمَلِهِ كَثُرَتْ خَطَايَاهُ وَ حَضَرَ عَذَابُهُ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Dazzal, from the one who reported it,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who does not reckon his speech from his actions, his mistakes (sins) would be many, and his Punishment would present’’.[210]
80- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يُعَذِّبُ اللَّهُ اللِّسَانَ بِعَذَابٍ لَا يُعَذِّبُ بِهِ شَيْئاً مِنَ الْجَوَارِحِ فَيَقُولُ يَا رَبِّ عَذَّبْتَنِي بِعَذَابٍ لَمْ تُعَذِّبْ بِهِ شَيْئاً
(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: ‘Allah-azwj will Punish the tongue with a Punishment He-azwj will not Punish anything from the limbs (like it). It will say, ‘O Lord-azwj! You-azwj have Punished me with a Punishment You-azwj did not Punish anything with it!’
فَيَقُولُ لَهُ خَرَجَتْ مِنْكَ كَلِمَةٌ فَبَلَغَتْ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا فَسُفِكَ بِهَا الدَّمُ الْحَرَامُ وَ انْتُهِبَ بِهَا الْمَالُ الْحَرَامُ وَ انْتُهِكَ بِهَا الْفَرْجُ الْحَرَامُ وَ عِزَّتِي وَ جَلَالِي لَأُعَذِّبَنَّكَ بِعَذَابٍ لَا أُعَذِّبُ بِهِ شَيْئاً مِنْ جَوَارِحِكَ.
He-azwj will Say to it: “A word emerged from you reaching the easts of the earth and its wests, so forbidden blood was spilt due to it, and the forbidden wealth was plundered due to it, and the forbidden private parts were violated due to it. By My-azwj Mighty and My-azwj Majesty! I-azwj shall Punish you with such a Punishment I-azwj will not Punish anything from your limbs!”’[211]
81- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنْ كَانَ فِي شَيْءٍ شُؤْمٌ فَفِي اللِّسَانِ.
(The book) ‘Al Kafi’ – By the preceding chain, said,
‘Rasool-Allah-saww said: ‘If there was any inauspiciousness in anything, so it is in the tongue’’.[212]
82- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ وَ الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ الْمُعَلَّى جَمِيعاً عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ كَانَ الرَّجُلُ مِنْ بَنِي إِسْرَائِيلَ إِذَا أَرَادَ الْعِبَادَةَ صَمَتَ قَبْلَ ذَلِكَ عَشْرَ سِنِينَ.
(The book) ‘Al Kafi’ – from the number, from Sahl, and Al-Husayn Bin Muhammad, from Al Moalla, altogether from Al Washa who said,
‘I heard Al-Reza-asws saying: ‘It was so that whenever a man from the children of Israel wanted to worship, he would be silent for ten years before that’’.[213]
إيضاح عَنْ أَمِيرِ الْمُؤْمِنِينَ ع كُلُّ سُكُوتٍ لَيْسَ فِيهِ فِكْرَةٌ فَهُوَ سَهْوٌ.
Clarification (Ahadeeth only) – From Amir Al-Momineen-asws: ‘Every silence not having thinking in it, it is a mistake’’.
وَ قَالَ الْكَاظِمُ ع دَلِيلُ الْعَقْلِ التَّفَكُّرُ وَ دَلِيلُ التَّفَكُّرِ الصَّمْتُ.
Al-Kazim-asws said: ‘Evidence of intellect is the pondering, and evidence of the ponder is the silence’’.
83- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص مَنْ رَأَى مَوْضِعَ كَلَامِهِ مِنْ عَمَلِهِ قَلَّ كَلَامُهُ إِلَّا فِيمَا يَعْنِيهِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr in Salih, from Al Gifary, from Ja’far Bin Ibrahim who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘One who sees a place of his speech from his actions, his speech would be less except in what concerns him’’.[214]
84- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَعِيدِ بْنِ يَسَارٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي حُكْمِ آلِ دَاوُدَ عَلَى الْعَاقِلِ أَنْ يَكُونَ عَارِفاً بِزَمَانِهِ مُقْبِلًا عَلَى شَأْنِهِ حَافِظاً لِلِسَانِهِ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashary, from Al-Hassan Bin Al Al Kufi, from Usman Bin Isa, from Saeed Bin Yasaar, from Mansour Bin Yunus,
‘From Abu Abdullah-asws having said: ‘In a judgment of the family of Dawood-as: ‘It is upon the intellectual that he becomes a knower of his time, pre-occupied with himself, preserving his tongue’’.[215]
بيان: وَ فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ لِلْحَسَنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا يَا بُنَيَّ إِنَّهُ لَا بُدَّ لِلْعَاقِلِ مِنْ أَنْ يَنْظُرَ فِي شَأْنِهِ فَلْيَحْفَظْ لِسَانَهُ وَ لْيَعْرِفْ أَهْلَ زَمَانِهِ.
Explanation – And in a bequest of Amir Al-Momineen-asws to Al-Hassan-asws, may the Salawaat of Allah-azwj be upon them-asws both: ‘O my-asws son-asws! There is no escape for the intellectual from looking into his own affairs, so let him preserve his tongue and let him know the people of his times’’.
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا تَمَّ الْعَقْلُ نَقَصَ الْكَلَامُ.
Amir Al Mommineen-asws said: ‘When the intellect is complete, the speech is reduced’’.[216]
85- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ رِبَاطٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَزَالُ الْعَبْدُ الْمُؤْمِنُ يُكْتَبُ مُحْسِناً مَا دَامَ سَاكِتاً فَإِذَا تَكَلَّمَ كُتِبَ مُحْسِناً أَوْ مُسِيئاً.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Ali Bin Ribat, from one of his men,
‘From Abu Abdullah-asws having said: ‘The Momin servant does not cease to be written (with) good deeds for as long as he is silent. When he speaks, either good deed or evil deed is written’’.[217]
باب 79 قول الخير و القول الحسن و التفكر فيما يتكلم
CHAPTER 79 – THE GOOD WORD, AND THE SPLENDID WORD, AND THE THINKING REGARDING WHAT TO SPEAK
الآيات
The Verses –
البقرة وَ قُولُوا لِلنَّاسِ حُسْناً
(Surah) Al Baqarah – and say to the people splendid words [2:83]
أسرى قُلْ لِعِبادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطانَ كانَ لِلْإِنْسانِ عَدُوًّا مُبِيناً
(Surah) Israa – And say to My servants that they should be saying which is best. Surely the Satan sows discord between them; surely the Satan was always an open enemy to the human beings [17:53]
الفرقان وَ إِذا خاطَبَهُمُ الْجاهِلُونَ قالُوا سَلاماً
(Surah) Al Furqan – and when the ignorant one address them, they say, ‘Peace!’ [25:63]
القصص وَ إِذا سَمِعُوا اللَّغْوَ أَعْرَضُوا عَنْهُ وَ قالُوا لَنا أَعْمالُنا وَ لَكُمْ أَعْمالُكُمْ سَلامٌ عَلَيْكُمْ لا نَبْتَغِي الْجاهِلِينَ
(Surah) Al Qasas – And when they hear the vanities, they turn away from it and they are saying, ‘For us are our deeds and for you are your deeds. Peace be unto you, we do not seek the ignorant ones’ [28:55]
الأحزاب يا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَ قُولُوا قَوْلًا سَدِيداً
(Surah) Al Ahzaab – O you those who believe! Fear Allah and speak the correct speech [33:70]
يُصْلِحْ لَكُمْ أَعْمالَكُمْ وَ يَغْفِرْ لَكُمْ ذُنُوبَكُمْ
He will Correct your deeds for you and Forgive your sins for you. [33:71].
تفسير وَ قُولُوا لِلنَّاسِ
(Forbidden) Interpretation (opinionated)
قَالَ الْإِمَامُ ع قُولُوا لِلنَّاسِ كُلِّهِمْ حُسْناً مُؤْمِنِهِمْ وَ مُخَالِفِهِمْ أَمَّا الْمُؤْمِنُونَ فَيَبْسُطُ لَهُمْ وَجْهَهُ وَ بِشْرَهُ وَ أَمَّا الْمُخَالِفُونَ فَيُكَلِّمُهُمْ بِالْمُدَارَاةِ لِاجْتِذَابِهِمْ فَإِنْ يَيْأَسْ مِنْ ذَلِكَ يَكُفَّ شُرُورَهُمْ عَنْ نَفْسِهِ وَ إِخْوَانِهِ الْمُؤْمِنِينَ. إلى آخر ما سيأتي في باب التقية.
The Imam (Hassan Al-Askari-asws) said: ‘say to the people – all of them – splendid words [2:83] – to their believers and their opponents. As for the Momineen, he should extend to them his face and his smile, and as for the adversaries, he should speak to them with the politeness in order to attract them. If he despairs from that, he should stop their evils from himself and the Momineen brethren’ – up to the end of what I (Majlisi) will bring in the chapter of Taqiyyah (dissimulation).
وَ فِي الْكَافِي وَ الْعَيَّاشِيِّ عَنِ الْبَاقِرِ ع فِي هَذِهِ الْآيَةِ قَالَ قُولُوا لِلنَّاسِ أَحْسَنَ مَا تُحِبُّونَ أَنْ يُقَالَ لَكُمْ.
And in ‘Al-Kafi’, and ‘Al-Ayyashi’ – from Al-Baqir-asws regarding this Verse. He-asws said: ‘Speak to the people as splendidly as what you would love to be said to you’.
وَ فِي الْكَافِي عَنِ الصَّادِقِ ع لَا تَقُولُوا إِلَّا خَيْراً حَتَّى تَعْلَمُوا مَا هُوَ.
And in Al-Kafi – from Al-Sadiq-asws: ‘Do not be speaking except good until you know what it is’.
قيل يعني لا تقولوا إلا خيرا ما تعلموا الخير فيهم فأما إذا علمتم أنه لا خير فيهم و انكشف لكم عن سوء ضمائرهم بحيث لا تبقى لكم مرية فلا عليكم أن لا تقولوا خيرا و ما تحتمل الموصولية و الاستفهام و النفي
It is said, ‘It means do not be speaking except good what you now is the good regarding them. As for what you know there is no good in them, and it is uncovered for you of the evil of their consciences whereby there does not remain for you any bitterness, you should not be speaking good, and what is the possibility of the linkage, and the understanding and the negation’.
وَ قَالَ عَلِيُّ بْنُ إِبْرَاهِيمَ نَزَلَتْ فِي الْيَهُودِ ثُمَّ نُسِخَتْ بِقَوْلِهِ تَعَالَى فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ.
And Ali Bin Ibrahim said, ‘It was Revealed regarding the Jews, then it was Abrogated by Words of the Exalted: then kill the Polytheists wherever you find them, [9:5]’.
و يمكن الجمع بأنه إنما نسخت في حق اليهود و أهل الذمة المأمور بقتالهم و بقي حكمها في سائر الناس.
And it is possible that it was rather Abrogated in the right of Jews and people under the responsibility by fighting them, and its ruling remains regarding rest of the people.
1- ل، الخصال لي، الأمالي للصدوق يَحْيَى بْنُ زَيْدِ بْنِ الْعَبَّاسِ عَنْ عَمِّهِ عَلِيِّ بْنِ الْعَبَّاسِ عَنْ إِبْرَاهِيمَ بْنِ بِشْرٍ عَنْ عَمْرِو بْنِ خَالِدٍ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: الْقَوْلُ الْحَسَنُ يُثْرِي الْمَالَ وَ يُنْمِي الرِّزْقَ وَ يُنْسِي فِي الْأَجَلِ وَ يُحَبِّبُ إِلَى الْأَهْلِ وَ يُدْخِلُ الْجَنَّةَ.
(The book) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – Yahya Bin Zayd Bin Al Abbas, from his uncle Ali Bin Al Abbas, from Ibrahim Bin Bishr, from Amro Bin Khalid, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The splendid word causes the wealth to multiply, and the sustenance to increase, and the death to be forgotten (by the Angel of death), and beloved-ness to the family, and entering into the Paradise’’.[218]
2- لي، الأمالي للصدوق قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا نَوْفُ قُلْ خَيْراً تُذْكَرْ بِخَيْرٍ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Amir Al-Momineen-asws said: ‘O Nowf! Speak goodly, you will be remembered with goodness’’.[219]
3- لي، الأمالي للصدوق الْمُكَتِّبُ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سُلَيْمَانَ بْنِ مِهْرَانَ قَالَ: دَخَلْتُ عَلَى الصَّادِقِ وَ عِنْدَهُ نَفَرٌ مِنَ الشِّيعَةِ فَسَمِعْتُهُ وَ هُوَ يَقُولُ مَعَاشِرَ الشِّيعَةِ كُونُوا لَنَا زَيْناً وَ لَا تَكُونُوا عَلَيْنَا شَيْناً قُولُوا لِلنَّاسِ حُسْناً وَ احْفَظُوا أَلْسِنَتَكُمْ وَ كُفُّوهَا عَنِ الْفُضُولِ وَ قَبِيحِ الْقَوْلِ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Mukattib, from Ibn Zakariya, from Ibn Habeeb, from Ibn Bahloul, from Ja’far Bin Usman, from Suleyman Bin Mihran who said,
‘I entered to see Al-Sadiq-asws and there were a number of the Shias in his-asws presence, and he-asws was saying: ‘Community of Shias! Be an adornment for us-asws and do not be a disgrace for us-asws. Speak splendidly to the people and preserve your tongues and restrain it from the nonsensical and ugly words’’.[220]
4- لي، الأمالي للصدوق عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ لَمْ يَرْعَ فِي كَلَامِهِ أَظْهَرَ هُجْرَهُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Amir Al-Momineen-asws said: ‘One who does not take care of his speech, his delirium will be revealed’’.[221]
5- ما، الأمالي للشيخ الطوسي ع، علل الشرائع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَلَا وَ قُولُوا خَيْراً تُعْرَفُوا بِهِ وَ اعْمَلُوا بِهِ تَكُونُوا مِنْ أَهْلِهِ.
(The books) ‘Al Amaali’ of the sheykh Al Tusi, (and) ‘Ilal Al Sharaie’ –
‘Indeed, and be speaking goodly, you will be known by it, and act by it, you will be from its people’’.[222]
6- ع، علل الشرائع مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ الْقَاسَانِيِّ عَنِ الثَّقَفِيِّ عَنْ عَلِيِّ بْنِ الْمُعَلَّى عَنْ إِبْرَاهِيمَ بْنِ الْخَطَّابِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَفْلَتَتْ مِنْ أَحَدِكُمْ كَلِمَةُ جَفَاءٍ يَخَافُ مِنْهَا عَلَى نَفْسِهِ فَلْيُتْبِعْهَا بِكَلِمَةٍ تُعْجَبُ مِنْهَا تُحْفَظُ عَلَيْهِ وَ تُنْسَى تِلْكَ.
(The book) ‘Ilal Al Sharaie’ – Majayawiya, from his uncle, from Al Barqy, from Al Qasany, from Al Saqafy, from Ali Bin Al Moalla, from Ibrahim Bin Al Khattab,
‘Raising it to Abu Abdullah-asws having said: ‘If a slanderous word slips out from one of you and he fears from it upon himself, let him follow it up with a word there will be fascination from it. It will be preserved upon him, and that one will be forgotten’’.[223]
7- 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 – generosity of the self, and good talk, and patience upon the harm’’.[224]
8- سن، المحاسن أَبِي عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص وَ الَّذِي نَفْسِي بِيَدِهِ مَا أَنْفَقَ النَّاسُ مِنْ نَفَقَةٍ أَحَبَّ مِنْ قَوْلِ الْخَيْرِ.
(The book) ‘Al Mahasin’ – My father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘By the One-azwj in Whose Hand is my-saww soul! The people will not spend from any spending lovelier than the good word’’.[225]
9- سن، المحاسن أَبِي عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْفَهَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْخَيْرَ تَكُونُوا مِنْ أَهْلِهِ.
(The book) ‘Al Mahasin’ – My father, from Al Yaqteeny, from Yunus, from Abu Al-Hassan Al Asfahany,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Speak good, you will be known by it, and know that the good happens to be from its people’’.[226]
10- سن، المحاسن أَبِي عَنِ ابْنِ أَسْبَاطٍ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ عَبْداً قَالَ خَيْراً فَغَنِمَ أَوْ سَكَتَ عَلَى سُوءٍ فَسَلِمَ.
(The book) ‘Al Mahasin’ – My father, from Ibn Asbat, raising it, said,
‘Rasool-Allah-saww said: ‘May Allah-azwj have Mercy on a servant who speaks good, so he gains, or is silent upon the evil, so he is safe’’.[227]
11- ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ ع قَالَ: قَلْبُ الْأَحْمَقِ فِي فَمِهِ وَ فَمُ الْحَكِيمِ فِي قَلْبِهِ.
(The book) ‘Tuhaf Al Uqoul’ –
‘From Abu Muhammad-asws having said: ‘The heart of a foolish is in his mouth, and the mouth of the wise is in his heart’’.[228]
12- سن، المحاسن أَبِي عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ خَالِدٍ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ رَفَعَهُ قَالَ: أَخَذَ رَجُلٌ بِلِجَامِ دَابَّةِ رَسُولِ اللَّهِ فَقَالَ يَا رَسُولَ اللَّهِ أَيُّ الْأَعْمَالِ أَفْضَلُ فَقَالَ إِطْعَامُ الطَّعَامِ وَ إِطْيَابُ الْكَلَامِ.
(The book) ‘Al Mahasin’ – My father, from Abdullah Bin Al Fazl, from Khalid, from Muhammad Bin Suleyman, raising it, said,
‘A man grabbed the rein of an animal of Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! Which of the deeds is superior?’ He-saww said: ‘Feeding the food and the goodly talk’’.[229]
13- ل، الخصال بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع فِي قَوْلِ اللَّهِ تَعَالَى وَ قُولُوا لِلنَّاسِ حُسْناً قَالَ نَزَلَتْ فِي أَهْلِ الذِّمَّةِ ثُمَّ نَسَخَهَا قَوْلُهُ تَعَالَى قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ.
(The book) ‘Al Khisaal’ – By his chain,
‘From Abu Abdullah-asws, from his-asws father-asws regarding Words of Allah-azwj the Exalted: and say to the people splendid words [2:83]. He-asws said: ‘It was Revealed regarding the people under the responsibility (Ahl Al-Zimma). Then it was Abrogated by Words of the Exalted: Fight those who are not believing in Allah, nor in the Last Day, nor are they sanctifying what Allah and His Rasool Sanctified, nor are they making it to be a religion, the Religion of the Truth, from those Given the Book, until they give the tribute by hand and they are belittled [9:29]’’.[230]
14- يب، تهذيب الأحكام بِإِسْنَادِهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِي عَلِيٍّ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ رَجُلٌ جُعِلْتُ فِدَاكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ قُولُوا لِلنَّاسِ حُسْناً هُوَ لِلنَّاسِ جَمِيعاً
(The book) ‘Tahzeeb Al Ahkaam’ – By his chain, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from my father Ali-asws who said,
‘We were in the presence of Abu Abdullah-asws. A man said, ‘May I be sacrificed for you-asws! Allah-azwj Mighty and Majestic Said: and say to the people splendid words [2:83]. It is for entirety of the people?’
فَضَحِكَ وَ قَالَ لَا عُنِيَ قُولُوا مُحَمَّدٌ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ عَلَى أَهْلِ بَيْتِهِ.
He-asws chuckled and said: ‘No! It means say, ‘Muhammad-saww is Rasool-saww of Allah-azwj, may Allah-azwj Send Salawaat upon him and upon People-asws of his-saww Household’’.[231]
15- شي، تفسير العياشي عَنْ حَرِيزٍ عَنْ بُرَيْدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أُطْعِمُ رَجُلًا سَائِلًا لَا أَعْرِفُهُ مُسْلِماً
Tafseer Al Ayyashi – from Hareyz, from Bureyd who said,
‘I said to Abu Abdullah-asws, ‘I feed a begging man. I don’t know him being a Muslim’.
قَالَ نَعَمْ أَطْعِمْهُ مَا لَمْ تَعْرِفْهُ بِوَلَايَةٍ وَ لَا بِعَدَاوَةٍ إِنَّ اللَّهَ يَقُولُ وَ قُولُوا لِلنَّاسِ حُسْناً.
He-asws said: ‘Yes! Feed him for as long as he neither knows friendship nor enmity. Allah-azwj Says: and say to the people splendid words [2:83]’’.[232]
16- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ اتَّقُوا اللَّهَ وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَكْتَافِكُمْ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ وَ قُولُوا لِلنَّاسِ حُسْناً.
Tafseer Al Ayyashi – from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Fear Allah-azwj and do not load the people upon your shoulders! Allah-azwj is Saying in His-azwj Book: and say to the people splendid words [2:83]’’.[233]
باب 80 التفكر و الاعتبار و الاتعاظ بالعبر
CHAPTER 80 – THE CONTEMPLATION, AND THE CONSIDERATION, AND TAKING A LESSON WITH THE PREACHING
1- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ نَبِّهْ بِالتَّفَكُّرِ قَلْبَكَ وَ جَافِ عَنِ اللَّيْلِ جَنْبَكَ وَ اتَّقِ اللَّهَ رَبَّكَ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Al Nowafly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws had said: ‘Inform your heart with the contemplation and forsake your sides (sleeping) in the night, and fear Allah-azwj, your Lord-azwj’’.[234]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَمَّا يَرْوِي النَّاسُ إِنَّ تَفَكُّرَ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ قُلْتُ كَيْفَ يَتَفَكَّرُ
(The book) ‘Al-Kafi’ – from Ali, from his father, from one of his companions, from Aban, from Al-Hassan Al Sayqal who said,
‘I asked Abu Abdullah-asws about what the people were reporting that contemplation for an hour is better than standing at night (in Salat). I said, ‘How can one contemplate?’
قَالَ يَمُرُّ بِالْخَرِبَةِ أَوْ بِالدَّارِ فَيَقُولُ أَيْنَ سَاكِنُوكِ وَ أَيْنَ بَانُوكِ مَا لَكِ لَا تَتَكَلَّمِينَ.
He-asws said: ‘He passes by the ruins or by a house, so he says, ‘Where are your dwellers? And where is your builder? What is the matter you are not speaking?’’[235]
3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَفْضَلُ الْعِبَادَةِ إِدْمَانُ التَّفَكُّرِ فِي اللَّهِ وَ فِي قُدْرَتِهِ.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from Al BAzanty, from one of his men,
‘From Abu Abdullah-asws having said: ‘The superior worship is being habitual of the contemplation regarding Allah-azwj and regarding His-azwj Power’’.[236]
بيان: فَقَدْ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: تَفَكَّرُوا فِي آلَاءِ اللَّهِ فَإِنَّكُمْ لَنْ تَقْدِرُوا قَدْرَهُ.
Explanation – It is reported from the Prophet-saww having said: ‘Contemplate regarding the Favours of Allah-azwj, for you will never appreciate its Worth’’.
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَ الصَّوْمِ إِنَّمَا الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ibn Isa, from Muammar Bin Khallad who said,
‘I asked (heard) Abu Al-Hassan Al-Reza-asws saying: ‘The worship isn’t frequency of the Salat and the fasts, but rather the worship is the contemplation regarding the Command of Allah‑azwj Mighty and Majestic’’.[237]
5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ أَمِيرُ الْمُؤْمِنِينَ ع التَّفَكُّرُ يَدْعُو إِلَى الْبِرِّ وَ الْعَمَلِ بِهِ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ahmad Bin Muhammad, from Ismail Bin Sahl, from Hammad, from Rabie who said,
‘Abu Abdullah-asws said: ‘Amir Al-Momineen-asws said: ‘The contemplation calls to the righteousness and the acting with it’’.[238]
6- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَكْثَرُ عِبَادَةِ أَبِي ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ التَّفَكُّرَ وَ الِاعْتِبَارَ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Yahya Bin Abu Imran, from Yunus, from the one who reported it,
‘From Abu Abdullah-asws having said: ‘Most of the worship by Abu Zarr-ra, may Allah-azwj have Mercy upon him-ra, was the contemplation and learning the lesson’’.[239]
7- مع، معاني الأخبار ل، الخصال فِي خَبَرِ أَبِي ذَرٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص عَلَى الْعَاقِلِ أَنْ يَكُونَ لَهُ ثَلَاثُ سَاعَاتٍ سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ عَزَّ وَ جَلَّ وَ سَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ وَ سَاعَةٌ يَتَفَكَّرُ فِيمَا صَنَعَ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ وَ سَاعَةٌ يَخْلُو فِيهَا بِحَظِّ نَفْسِهِ مِنَ الْحَلَالِ.
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
‘In a Hadeeth by Abu Zarr-ra, he-ra said, ‘Rasool-Allah-saww said: ‘Upon the intellectual is that there happen to be three timings for him – a time during which he whispers to his Lord-azwj Mighty and Majestic, and a time during which he reckons himself, and a time he contemplates regarding what Allah-azwj Mighty and Majestic has Done to him, and a timing he is alone during it with a share of himself from the Permissible (activity)’’.[240]
P.s. – The numbers 8 and 9 are missing.
10- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ يَاسِينَ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ: الْعِلْمُ وِرَاثَةٌ كَرِيمَةٌ وَ الْآدَابُ حُلَلٌ حِسَانٌ وَ الْفِكْرَةُ مِرْآةٌ صَافِيَةٌ الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Abdullah Bin Muhammad Bin Abdullah Bin Yaseen,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws having said: ‘The knowledge is an honourable inheritance, and the etiquettes are excellent ornaments, and the contemplation is a clear mirror’ – the Hadeeth’’.[241]
11- ما، الأمالي للشيخ الطوسي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِيمَا أَوْصَى بِهِ الْحَسَنَ ع لَا عِبَادَةَ كَالتَّفَكُّرِ فِي صَنْعَةِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Amir Al-Momineen-asws said among what he-asws had bequeathed to Al-Hassan-asws: ‘There is no worship like the contemplation in the Making (creation) of Allah-azwj Mighty and Majestic’’.[242]
12- مع، معاني الأخبار عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَغْفَلُ النَّاسِ مَنْ لَمْ يَتَّعِظْ بِتَغَيُّرِ الدُّنْيَا مِنْ حَالٍ إِلَى حَالٍ.
(The book) ‘Ma’any Al Akhbar’ –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Most heedless of the people is one who is not preached by changes of the world, from a state to a state’’.[243]
13- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘The fortunate is the one who takes preaching with others’’.[244]
14- لي، الأمالي للصدوق أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ سَعِيدِ بْنِ عَمْرٍو عَنْ إِسْمَاعِيلَ بْنِ بِشْرِ بْنِ عَمَّارٍ قَالَ: كَتَبَ هَارُونُ إِلَى مُوسَى بْنِ جَعْفَرٍ ع عِظْنِي وَ أَوْجِزْ
(The book) ‘Al Amaali’ of Al-Sadouq – My father, from Muhammad Al Attar, from Ja;far Bin Muhammad Bin Alik, from Saeed Bin Amro, from Ismail Bin Bishr Bin Ammar who said,
‘Haroun (Al-Rasheed) wrote to Musa-asws Bin Ja’far-asws, ‘Advise me!’’
قَالَ فَكَتَبَ إِلَيْهِ مَا مِنْ شَيْءٍ تَرَاهُ عَيْنُكَ إِلَّا وَ فِيهِ مَوْعِظَةٌ.
He (the narrator) said, ‘He-asws wrote to him: ‘There is nothing your eyes see except there is a preaching in it’’.[245]
15- سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْخَيْرُ كُلُّهُ فِي ثَلَاثِ خِصَالٍ فِي النَّظَرِ وَ السُّكُوتِ وَ الْكَلَامِ فَكُلُّ نَظَرٍ لَيْسَ فِيهِ اعْتِبَارٌ فَهُوَ سَهْوٌ وَ كُلُّ سُكُوتٍ لَيْسَ فِيهِ فِكْرَةٌ فَهُوَ غَفْلَةٌ وَ كُلُّ كَلَامٍ لَيْسَ فِيهِ ذِكْرٌ فَهُوَ لَغْوٌ
(The book) ‘Al Mahasin’ – My father, from the one who mentioned it, said,
‘Abu Abdullah-asws said: ‘The good, all of it is in three characteristics – in the looking, and the silence, and the talking. Every look not having a lesson in it, it is a mistake, and every silence not having contemplation in it is heedlessness, and every talk not having Zikr in it, it is a vanity.
فَطُوبَى لِمَنْ كَانَ نَظَرُهُ اعْتِبَاراً وَ سُكُوتُهُ فِكْرَةً وَ كَلَامُهُ ذِكْراً وَ بَكَى عَلَى خَطِيئَتِهِ وَ أَمِنَ النَّاسُ شَرَّهُ.
Beatitude is for one whose looking was taking a lesson, and his silence was contemplation, and his speech was Zikr, and he cries upon his mistakes (sins), and the people are safe from his evil’’.[246]
16- سن، المحاسن أَبِي عَنْ بُنَانِ بْنِ الْعَبَّاسِ عَنْ حُسَيْنٍ الْكَرْخِيِّ عَنْ جَعْفَرِ بْنِ أَبَانٍ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع تَفَكُّرُ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ
(The book) ‘Al Mahasin’ – My father, from Bunan Bin Al Abbas, from Husayn Al Karkhy, from Ja’far Bin Aban, from Al-Hassan Al Sayqal who said,
‘I said to Abu Abdullah-asws, ‘Contemplation for an house is better than standing at night (for Salat)?’
قَالَ نَعَمْ قَالَ رَسُولُ اللَّهِ ص تَفَكُّرُ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ
He-asws said: ‘Yes. Rasool-Allah-saww said: ‘Contemplation for an house is better than standing at night (for Salat)’’.
قُلْتُ كَيْفَ يَتَفَكَّرُ
I said, ‘How should one contemplate?’
قَالَ يَمُرُّ بِالدُّورِ الْخَرِبَةِ فَيَقُولُ أَيْنَ بَانُوكِ أَيْنَ سَاكِنُوكِ مَا لَكِ لَا تَتَكَلَّمِينَ.
He-asws said: ‘He should pass by the ruined (dilapidated) house, and he should say, ‘Where are your builders? Where are your dwellers? What is the matter you are not speaking?’’[247]
17- ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: لَيْسَتِ الْعِبَادَةُ كَثْرَةَ الصِّيَامِ وَ الصَّلَاةِ وَ إِنَّمَا الْعِبَادَةُ كَثْرَةُ التَّفَكُّرِ فِي أَمْرِ اللَّهِ.
(The book) ‘Tuhaf Al Uqoul’ –
‘From Abu Muhammad Al-Askari-asws having said: ‘The worship isn’t frequency of the fasts and the Salats, and rather, the worship is frequency of the contemplation regarding the Command of Allah-azwj’’.[248]
18- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ اللَّهَ يُحِبُّ الْمُدَاعِبَ فِي الْجَمَاعَةِ بِلَا رَفَثٍ الْمُتَوَحِّدَ بِالْفِكْرَةِ الْمُتَخَلِّيَ بِالصَّبْرِ الْمُسَاهِرَ بِالصَّلَاةِ.
(The book) ‘Al Mahasin’ – one of our companions, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Jufy who said,
‘I heard Abu Ja’far-asws saying: ‘Allah-azwj Loves the pleasantries in the group without obscenities, and contemplation in the solitude, the adhering with the patience, and the vigilant with the Salat’’.[249]
19- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: طُوبَى لِمَنْ كَانَ صَمْتُهُ فِكْراً وَ نَظَرُهُ عَبَراً وَ كَلَامُهُ ذِكْراً وَ وَسِعَهُ بَيْتُهُ وَ بَكَى عَلَى خَطِيئَتِهِ وَ سَلِمَ النَّاسُ مِنْ لِسَانِهِ وَ يَدِهِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported from the scholar-asws having said: ‘Beatitude is for one whose silence was contemplation, and his looking was taking a lesson, and his speech was Zikr, and his house was capacious, and he cries upon his mistakes (sins), and the people are safe from his tongue and his hands’’.[250]
– وَ أَرْوِي فِكْرُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ فَسَأَلْتُ الْعَالِمَ ع عَنْ ذَلِكَ فَقَالَ تَمُرُّ بِالْخَرِبَةِ وَ بِالدِّيَارِ الْقِفَارِ فَتَقُولُ أَيْنَ بَانِيكِ أَيْنَ سُكَّانُكِ مَا لَكِ لَا تَكَلَّمِينَ وَ لَيْسَ الْعِبَادَةُ كَثْرَةَ الصَّلَاةِ وَ الصِّيَامِ وَ الْعِبَادَةُ التَّفَكُّرُ فِي أَمْرِ اللَّهِ جَلَّ وَ عَلَا.
And it is reported: ‘Contemplation for an hour is better than worship for a year’. So I asked the scholar-asws about that. He-asws said: ‘You should pass by the ruins and the collapsed houses, and you should say, ‘Where are your builders? Where are your dwellers? What is the matter you are not speaking?’ And the worship isn’t frequency of the Salat, and the fasts, and the worship is the contemplation regarding the Command of Allah-azwj Majestic and Exalted’’.[251]
– وَ أَرْوِي التَّفَكُّرُ مِرْآتُكَ تُرِيكَ سَيِّئَاتِكَ وَ حَسَنَاتِكَ.
And it is reported: ‘The contemplation is your mirror. It shows you your evil deeds and your good deeds’’.[252]
20- مص، مصباح الشريعة قَالَ الصَّادِقُ ع اعْتَبِرُوا بِمَا مَضَى مِنَ الدُّنْيَا هَلْ بَقِيَ عَلَى أَحَدٍ أَوْ هَلْ فِيهَا بَاقٍ مِنَ الشَّرِيفِ وَ الْوَضِيعِ وَ الْغَنِيِّ وَ الْفَقِيرِ وَ الْوَلِيِّ وَ الْعَدُوِّ فَكَذَلِكَ مَا لَمْ يَأْتِ مِنْهَا بِمَا مَضَى أَشْبَهُ مِنَ الْمَاءِ بِالْمَاءِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Take a lesson from what has passed from the world. Has there been a remaining upon anyone? Or is there anyone remaining in it, from the noble and the ignoble, and the rich and the poor, and the friend and the enemy? Like that, whatever has not come (happened yet) from it, (compared) with what is past, is more resembling that water with the water’.
قَالَ رَسُولُ اللَّهِ ص كَفَى بِالْمَوْتِ وَاعِظاً وَ بِالْعَقْلِ دَلِيلًا وَ بِالتَّقْوَى زَاداً وَ بِالْعِبَادَةِ شُغُلًا وَ بِاللَّهِ مُونِساً وَ بِالْقُرْآنِ بَيَاناً
Rasool-Allah-saww said: ‘Suffice with the death as a preaching, and with the intellect as evidence, and with the piety as a provision, and with the worship as a pre-occupation, and with Allah-azwj as a Comforter, and with the Quran as an explanation’.
وَ قَالَ النَّبِيُّ ص لَمْ يَبْقَ مِنَ الدُّنْيَا إِلَّا بَلَاءٌ وَ فِتْنَةٌ وَ مَا نَجَا مَنْ نَجَا إِلَّا بِصِدْقِ الِالْتِجَاءِ
And the Prophet-saww said: ‘There will not remain from the world except affliction and Fitna, and no one being saved will be saved except by sincerely seeking Refuge (with Allah-azwj)’.
وَ قَالَ نُوحٌ ع وَجَدْتُ الدُّنْيَا كَبَيْتٍ لَهُ بَابَانِ دَخَلْتُ مِنْ أَحَدِهِمَا وَ خَرَجْتُ مِنَ الْآخَرِ هَذَا حَالُ صَفِيِّ اللَّهِ كَيْفَ حَالُ مَنِ اطْمَأَنَّ فِيهَا وَ رَكِنَ إِلَيْهَا وَ أَضَاعَ عُمُرَهُ فِي عِمَارَتِهَا وَ مَزَّقَ دِينَهُ فِي طَلَبِهَا
And Noah-as said: ‘I-as found the world like a house having two doors for it. I-as have entered from one of it and I-as shall exit from the other’. This is the state of an elite of Allah-azwj. How will be the state of the one reassured in it, and inclines to it, and wastes his life in its buildings, and tore up his religion in seeking it?
وَ الْفِكْرَةُ مِرْآةُ الْحَسَنَاتِ وَ كَفَّارَةُ السَّيِّئَاتِ وَ ضِيَاءُ الْقُلُوبِ وَ فُسْحَةُ الْخَلْقِ وَ إِصَابَةٌ فِي صَلَاحِ الْمَعَادِ وَ اطِّلَاعٌ عَلَى الْعَوَاقِبِ وَ اسْتِزَادَةٌ فِي الْعِلْمِ وَ هِيَ خَصْلَةٌ لَا يُعْبَدُ اللَّهُ بِمِثْلِهَا
And the contemplation is a mirror of the good deeds and an expiation of the evil deeds, and illumination of the hearts, and vastness of the morals, and correction in bettering the Hereafter, and a notification upon the consequences, and an increase in the knowledge, and it is a quality Allah-azwj has not been worshipped with the like of it.
قَالَ رَسُولُ اللَّهِ ص فِكْرَةُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ وَ لَا يَنَالُ مَنْزِلَةَ التَّفَكُّرِ إِلَّا مَنْ قَدْ خَصَّهُ اللَّهُ بِنُورِ الْمَعْرِفَةِ وَ التَّوْحِيدِ.
Rasool-Allah-saww said: ‘Contemplation for an hour is better what worship for a year, and the status of contemplation cannot be attained except by the one whom Allah-azwj has Specialised with the Noor of recognition and the Tawheed’’.[253]
21- مص، مصباح الشريعة قَالَ الصَّادِقُ ع قَالَ رَسُولُ اللَّهِ ص الْمُعْتَبِرُ فِي الدُّنْيَا عَيْشُهُ فِيهَا كَعَيْشِ النَّائِمِ يَرَاهَا وَ لَا يَمَسُّهَا وَ هُوَ يُزِيلُ عَنْ قَلْبِهِ وَ نَفْسِهِ بِاسْتِقْبَاحِهِ مُعَامَلَاتِ الْمَغْرُورِينَ بِهَا مَا يُورِثُهُ الْحِسَابَ وَ الْعِقَابَ وَ يَتَبَدَّلُ بِهَا مَا يَقْرَبُهُ مِنْ رِضَا اللَّهِ وَ عَفْوِهِ وَ يَغْسِلُ بِمَاءِ زَوَالِهَا مَوَاضِعَ دَعْوَتِهَا إِلَيْهِ وَ تَزْيِينَ نَفْسِهَا إِلَيْهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Rasool-Allah-saww said: ‘The one taking lesson in the world, his life in it is like the life of a sleeping one. He sees it but he cannot touch it, and it declines away from his heart and his soul due to the ugliness of its dealings of the ones deceived by it what inherits the Reckoning and the Punishment, and he replaces with it what draws him closer to the Satisfaction of Allah-azwj and His-azwj Pardon, and he washes with the water of its decline in places calling to Him-azwj and adorns its soul to Him-azwj.
فَالْعِبْرَةُ يُورِثُ صَاحِبَهَا ثَلَاثَةَ أَشْيَاءَ الْعِلْمَ بِمَا يَعْمَلُ وَ الْعَمَلَ بِمَا يَعْلَمُ وَ عِلْمَ مَا لَمْ يَعْلَمْ وَ الْعِبْرَةُ أَصْلُهَا أَوَّلٌ يُخْشَى آخِرُهُ وَ آخِرٌ يُحَقَّقُ الزُّهْدُ فِي أَوَّلِهِ وَ لَا يَصِحُّ الِاعْتِبَارُ إِلَّا لِأَهْلِ الصَّفَا وَ الْبَصِيرَةِ
Taking a lesson inherits its owner three things – the knowledge with what he acts, and the action with what he knows, and knowledge of what he does not know (yet); and the lesson, its origin, in the beginning one fears its ending, and at the end one proves the ascetism in its beginning, and the lesson is not correct except for the people of clarity and the insight.
قَالَ اللَّهُ عَزَّ وَ جَلَ فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ وَ قَالَ جَلَّ اسْمُهُ فَإِنَّها لا تَعْمَى الْأَبْصارُ وَ لكِنْ تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ
Allah-azwj Mighty and Majestic Said: therefore take a lesson, O the ones with the insight! [59:2]; and Majestic is His-azwj Name Said: Thus, it is not the sights which are blinded, but it is the hearts in the chest which are blinded [22:46].
فَمَنْ فَتَحَ اللَّهُ عَيْنَ قَلْبِهِ وَ بَصِيرَةَ عَيْنِهِ بِالاعْتِبَارِ فَقَدْ أَعْطَاهُ مَنْزِلَةً رَفِيعَةً وَ زُلْفَةً عَظِيمَةً.
The one Allah-azwj Opens the eye of his heart and the insight of his eye with the lesson, so he has been Given a lofty status and mighty nearness’’.[254]
22- شي، تفسير العياشي عَنْ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَفَكُّرُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ إِنَّما يَتَذَكَّرُ أُولُوا الْأَلْبابِ.
Tafseer Al Ayyashi – from Abu Al Abbas,
‘From Abu Abdullah-asws having said: ‘Contemplation for an hour is better than worship for an hour, but rather, the ones with the understanding will be mindful [13:19]’’.[255]
23- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ إِسْمَاعِيلَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ نَبِّهْ بِالتَّفَكُّرِ قَلْبَكَ وَ جَافِ عَنِ النَّوْمِ جَنْبَكَ وَ اتَّقِ اللَّهَ رَبَّكَ.
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Fazalat, from Ismail,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws had said: ‘Inform your heart with the contemplation, and forsake your sides from the sleep, and fear Allah-azwj, your Lord‑azwj’’.[256]
24- كِتَابُ صِفِّينَ، قَالَ: لَمَّا تَوَجَّهَ عَلِيٌّ ع إِلَى صِفِّينَ انْتَهَى إِلَى سَابَاطَ ثُمَّ إِلَى مَدِينَةِ بَهُرَسِيرَ وَ إِذَا رَجُلٌ مِنْ أَصْحَابِهِ يُقَالُ لَهُ حَرِيزُ بْنُ سَهْمٍ مِنْ بَنِي رَبِيعَةَ يَنْظُرُ إِلَى آثَارِ كِسْرَى وَ هُوَ يَتَمَثَّلُ بِقَوْلِ ابْنِ يَعْفُرَ التَّمِيمِيِ
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(The book) ‘Kitab Siffeen’ –
He said, ‘When Ali-asws headed to Siffeen, he-asws ended to Sabaat, then to the city Bahruseyr, and there was a man from his-asws companions called Hareyz Bin Sahm, from the clan of Rabie. He looked into the impact of Chosroe, and he prosed with the words of Ibn Yafar Al-Tameemy, ‘The winds flows upon the place of their houses, so it is as if rather they were upon an appointment’.
فَقَالَ عَلِيٌّ ع أَ فَلَا قُلْتَ كَمْ تَرَكُوا مِنْ جَنَّاتٍ وَ عُيُونٍ وَ زُرُوعٍ وَ مَقامٍ كَرِيمٍ وَ نَعْمَةٍ كانُوا فِيها فاكِهِينَ كَذلِكَ وَ أَوْرَثْناها قَوْماً آخَرِينَ فَما بَكَتْ عَلَيْهِمُ السَّماءُ وَ الْأَرْضُ وَ ما كانُوا مُنْظَرِينَ
Ali-asws said: ‘Why didn’t you say: How many of the gardens and fountains they left (behind), [44:25] And plantations and noble places, [44:26] And bounties they used to enjoy in? [44:27] Like that, and We Made these to be inherited by another people [44:28] So the sky and the earth did not weep upon them, nor were they Respited [44:29]?
إِنَّ هَؤُلَاءِ كَانُوا وَارِثِينَ فَأَصْبَحُوا مَوْرُوثِينَ إِنَّ هَؤُلَاءِ لَمْ يَشْكُرُوا النِّعْمَةَ فَسُلِبُوا دُنْيَاهُمْ بِالْمَعْصِيَةِ إِيَّاكَ وَ كُفْرَ النِّعَمِ لَا تَحُلَّ بِكُمُ النِّقَمُ.
They were the heirs who became the leavers of inheritance. They did not thank for the bounties, so they were Confiscated of their worldly matter due to the disobedience. Beware of committing Kufr of the bounties! May the Punishment not be released with you all!’’[257]
25- نهج، نهج البلاغة إِنَّ الْأُمُورَ إِذَا اشْتَبَهَتْ اعْتُبِرَ آخِرُهَا بِأَوَّلِهَا.
(The book) ‘Nahj Al Balagah’ –
‘When the matters are mixed up, then take a lesson for its latter ones with (reference to) its former ones’’.[258]
– وَ قَالَ ع مَنِ اعْتَبَرَ أَبْصَرَ وَ مَنْ أَبْصَرَ فَهِمَ وَ مَنْ فَهِمَ عَلِمَ.
And he-asws said: ‘One who takes a lesson, (becomes) insightful, and one who is insightful, understands, and one who understands, knows’’.[259]
– وَ قَالَ ع مَا أَكْثَرَ الْعِبَرَ وَ أَقَلَّ الِاعْتِبَارَ.
And he-asws said: ‘How plenty are the lessons, and few are the learners’’.[260]
– وَ قَالَ ع الْفِكْرُ مِرْآةٌ صَافِيَةٌ وَ الِاعْتِبَارُ مُنْذِرٌ نَاصِحٌ وَ كَفَى أَدَباً لِنَفْسِكَ تَجَنُّبُكَ مَا كَرِهْتَهُ لِغَيْرِكَ.
And he-asws said: ‘The contemplation is a clear mirror, and taking the lesson is a warner, an adviser, and it suffices as an education for yourself to shun what you dislike for others’’.[261]
– وَ قَالَ ع الْقَلْبُ مُصْحَفُ الْبَصَرِ.
And he-asws said: ‘The heart is a book of insight’’.[262]
– وَ قَالَ ع فِي وَصِيَّتِهِ لِلْحَسَنِ ع اسْتَدِلَّ عَلَى مَا لَمْ يَكُنْ بِمَا قَدْ كَانَ فَإِنَّ الْأُمُورَ أَشْبَاهٌ وَ لَا تَكُونَنَّ مِمَّنْ لَا تَنْفَعُهُ الْعِظَةُ إِلَّا إِذَا بَالَغْتَ فِي إِيلَامِهِ فَإِنَّ الْعَاقِلَ يَتَّعِظُ بِالْأَدَبِ وَ الْبَهَائِمَ لَا تَتَّعِظُ إِلَّا بِالضَّرْبِ.
And he-asws said in his-asws bequest to Al-Hassan-asws: ‘Be pointed upon what has not happened (yet) with what has (already) happened, for the affairs are similar, and do not be from the ones the preaching does not benefit, except if there is too much in its pain, for the intellectual takes preaching with the education while the beasts do not take preaching except by the beating’’.[263]
26- كَنْزُ الْكَرَاجُكِيِّ، عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ وَ أَخِيهِ مَعاً عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ وَعَظَهُ اللَّهُ بِخَيْرٍ فَقَبِلَ فَالْبُشْرَى وَ مَنْ لَمْ يَقْبَلْ فَالنَّارُ لَهُ أَحْرَى.
(The book) ‘Kanz’ of Al Karajaki – from Al Mufeed, from Ibn Qawlawiya, from his father and his brother, both together from Sa’ad Bin Abdullah, from Yaqoub Bin Yazeed, from Muhammad Bin Ziyad, from Hafs Bin Qurit,
‘From Abu Abdullah-asws having said: ‘One whom Allah-azwj Preaches with good, so he accepts, so the glad tidings, and the one who does not accept, the Fire is more appropriate for him’’.[264]
27- مِشْكَاةُ الْأَنْوَارِ، عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَمَّا يَرْوِي النَّاسُ تَفَكُّرُ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ قُلْتُ يَتَفَكَّرُ سَاعَةً خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ
(The book) ‘Mishkat Al Anwaar’ – From Al-Hassan Al Sayqal who said,
‘I asked Abu Abdullah-asws about what the people are reporting, ‘Contemplation for an hour is better than standing at night (for Salat)’. I said, ‘Contemplating for an hour is better than standing at night (for Salat)?’
قَالَ نَعَمْ قَالَ رَسُولُ اللَّهِ ص تَفَكُّرُ سَاعَةٍ خَيْرٌ مِنْ قِيَامِ لَيْلَةٍ
He-asws said: ‘Yes. Rasool-Allah-saww said: ‘Contemplation for an hour is better than standing at night (for Salat)’.
قُلْتُ كَيْفَ يَتَفَكَّرُ
I said, ‘How should one contemplate?’
قَالَ يَمُرُّ بِالْخَرِبَةِ وَ بِالدَّارِ فَيُفَكِّرُ وَ يَقُولُ أَيْنَ سَاكِنُوكِ أَيْنَ بَانُوكِ مَا لَكِ لَا تَكَلَّمِينَ.
He-asws said: ‘He should pass by the ruins and the (collapsed) house and contemplate, and he should say, ‘Where are your dwellers? Where are your builders? What is the matter you are not speaking?’’[265]
– وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ لَهُ يَا ابْنَ آدَمَ إِنَّ التَّفَكُّرَ يَدْعُو إِلَى الْبِرِّ وَ الْعَمَلِ بِهِ وَ إِنَّ النَّدَمَ عَلَى الشَّرِّ يَدْعُو إِلَى تَرْكِهِ وَ لَيْسَ مَا يَفْنَى وَ إِنْ كَانَ كَثِيراً بِأَهْلٍ أَنْ يُؤْثَرَ عَلَى مَا يَبْقَى وَ إِنْ كَانَ طَلَبُهُ عَزِيزاً.
And from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said in a speech of his-asws: ‘O son of Adam-as! The contemplation calls to the righteousness and the acting by it, and the regret upon the evil calls to leaving it, and whatever has perished, and even if it was more, isn’t rightful to be preferred over what remains, and even if it’s seeking was cherished’’.[266]
باب 81 الحياء من الله و من الخلق
CHAPTER 81 – THE EMBARRASSENT FROM ALLAH-azwj AND FROM THE PEOPLE
1- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحَيَاءُ مِنَ الْإِيمَانِ وَ الْإِيمَانُ فِي الْجَنَّةِ.
(The book) ‘Al-Kafi’ – from the number, from Sahl, from Ibn Mahboub, from Ibn Raib, from Abu Ubeyda,
‘From Abdullah-asws having said: ‘The embarrassment is from the Eman, and the Eman is in the Paradise’’.[267]
Clarification – The embarrassment is a property of the soul that necessitates its retraction from the ugliness and its withdrawals from the conflicting morals fearing from being blamed.
وَ رَوَى ابْنُ مَسْعُودٍ أَنَّهُ جَاءَ قَوْمٌ إِلَى النَّبِيِّ ص فَقَالُوا إِنَّ صَاحِبَنَا قَدْ أَفْسَدَهُ الْحَيَاءُ فَقَالَ النَّبِيُّ ص إِنَّ الْحَيَاءَ مِنَ الْإِسْلَامِ وَ إِنَّ الْبَذَاءَ مِنْ لُؤْمِ الْمَرْءِ.
And it is reported by Ibn Masoud, ‘A group of people came to the Prophet-saww. They said, ‘Our companion, the embarrassment has spoilt him’. The Prophet-saww said: ‘The embarrassment is from Al Islam, and the obscenity is from the blame-worthy person’.
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ حَسَنٍ الصَّيْقَلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْحَيَاءُ وَ الْعَفَافُ وَ الْعِيُّ أَعْنِي عِيَّ اللِّسَانِ لَا عِيَّ الْقَلْبِ مِنَ الْإِيمَانِ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Ibn Muskan, from Hassan Al Sayqal who said,
‘Abu Abdullah-asws said: ‘The modesty and the chastity and the stammering, I-asws mean stammering of the tongue, nor stammering of the heart, are from the Eman’’.[268]
بيان: أَقُولُ وَ رَوَى الْحُسَيْنُ بْنُ سَعِيدٍ فِي كِتَابِ الزُّهْدِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنِ الصَّيْقَلِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع جَالِساً فَبَعَثَ غُلَاماً لَهُ أَعْجَمِيّاً فِي حَاجَةٍ إِلَى رَجُلٍ فَانْطَلَقَ ثُمَّ رَجَعَ فَجَعَلَ أَبُو عَبْدِ اللَّهِ ع يَسْتَفْهِمُهُ الْجَوَابَ وَ جَعَلَ الْغُلَامُ لَا يَفْهَمُهُ مِرَاراً
Explanation – I (Majlisi) am saying, ‘And it is reported by Al-Husayn Bin Saeed in ‘Kitab Al Zohad’, from Muhammad Bin Sinan, from Ibn Muskan, from Al-Sayqal who said, ‘I was seated in the presence of Abu Abdullah-asws. He-asws dispatched a Persian slave of his-asws to a man regarding a need, so he went. Then he returned, and Abu Abdullah-asws went on to make him understand the answer, and the slave went on not to understand it, repeatedly.
قَالَ فَلَمَّا رَأَيْتُهُ لَا يَتَعَبَّرُ لِسَانُهُ وَ لَا يَفْهَمُهُ ظَنَنْتُ أَنَّ أَبَا عَبْدِ اللَّهِ ع سَيَغْضَبُ عَلَيْهِ
He (the narrator) said, ‘When I saw him not expressing his tongue nor understanding him, I thought that Abu Abdullah-asws would be getting angry upon him’.
قَالَ وَ أَحَدَّ أَبُو عَبْدِ اللَّهِ النَّظَرَ إِلَيْهِ ثُمَّ قَالَ أَمَا وَ اللَّهِ لَئِنْ كُنْتَ عَيِيَّ اللِّسَانِ فَمَا أَنْتَ بِعَيِيِّ الْقَلْبِ ثُمَّ قَالَ إِنَّ الْحَيَاءَ وَ الْعِيَّ عِيُّ اللِّسَانِ لَا عِيُّ الْقَلْبِ مِنَ الْإِيمَانِ وَ الْفُحْشُ وَ الْبَذَاءُ وَ السَّلَاطَةُ مِنَ النِّفَاقِ.
He (the narrator) said, ‘And Abu Abdullah-asws looked sharply at him, then said: ‘But, by Allah‑azwj! Even though you may be stammering of the tongue, but you are not stammering of the heart!’ Then he-asws said: ‘The modesty and the stammering, stammering of the tongue, not stammering of the heart, are from the Eman, while the immorality and the obscenity and the disrespect are from the hypocrisy’’.
3- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ مُصْعَبِ بْنِ يَزِيدَ عَنِ الْعَوَّامِ بْنِ الزُّبَيْرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ مَنْ رَقَّ وَجْهُهُ رَقَّ عِلْمُهُ.
(The book) ‘Al-Kafi’ – From Al-Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Mus’ab Bin Yazeed, from Al Awwam Bin Al Zubeyr,
‘From Abu Abdullah-asws having said: ‘One whose face is kind, his knowledge is kind’’.[269]
4- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ يَحْيَى أَخِي دَارِمٍ عَنْ مُعَاذِ بْنِ كَثِيرٍ عَنْ أَحَدِهِمَا ع قَالَ: الْحَيَاءُ وَ الْإِيمَانُ مَقْرُونَانِ فِي قَرَنٍ فَإِذَا ذَهَبَ أَحَدُهُمَا تَبِعَهُ صَاحِبُهُ.
(The book) ‘Al-Kafi’ – from Ali, from his father, from Abdullah Bin Al Mugheira, from Yahya brother of Darim, from Muaz Bin Kaseer,
‘From one of the two (5th or 6th Imam-asws) having said: ‘The modesty and the Eman are paired in one pairing. When one of them is gone, the other follows its companion’’.[270]
5- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنِ الْفُضَيْلِ بْنِ كَثِيرٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا إِيمَانَ لِمَنْ لَا حَيَاءَ لَهُ.
(The book) ‘Al-Kafi’ – from the number, from Sahl, from Muhammad Bin Isa, from Al-Hassan Bin Ali Bin Yaqteen, from Al Fuzeyl Bin Kaseer, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘There is no Eman for the one having not modesty for him’’.[271]
6- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص الْحَيَاءُ حَيَاءَانِ حَيَاءُ عَقْلٍ وَ حَيَاءُ حُمْقٍ فَحَيَاءُ الْعَقْلِ هُوَ الْعِلْمُ وَ حَيَاءُ الْحُمْقِ هُوَ الْجَهْلُ.
(The book) ‘Al-Kafi’ – from the number, from Al Barqy, from one of our companions raising it, said,
‘Rasool-Allah-saww said: ‘The embarrassments are two (types of) embarrassments – embarrassment of the intellect and embarrassment of the stupidity. The embarrassment of the intellect, it is the knowledge and the embarrassment of the stupidity, it is the ignorance’’.[272]
7- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ مَنْ كُنَّ فِيهِ وَ كَانَ مِنْ قَرْنِهِ إِلَى قَدَمِهِ ذُنُوباً بَدَّلَهَا اللَّهُ حَسَنَاتٍ الصِّدْقُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ الشُّكْرُ.
(The book) ‘Al-Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Al-Hassan Bin Ali from Abdullah Bin Ibrahim, from Ali Bin Abu Ali Al Lahby,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Four, the one who has these in him and were to be in sins from his head to his foot, Allah-azwj would Replace these with good deeds – The truthfulness, and the modesty, and the good manners, and the thanks’’.[273]
بيان:
Explanation (Ahadeeth only)
وَ يُؤَيِّدُهُ مَا رَوَاهُ مُسْلِمٌ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يُؤْتَى بِالرَّجُلِ يَوْمَ الْقِيَامَةِ فَيُقَالُ اعْرِضَا عَلَيْهِ صِغَارَ ذُنُوبِهِ وَ نَحِّيَا عَنْهُ كِبَارَهَا
And it is supported by what is reported by Muslim, from Abu Zarr-ra, may Allah-azwj be Pleased with him-ra who said: ‘Rasool-Allah-saww said: ‘They will come with a man on the Day of Qiyamah. He-azwj will Say: “Present to him his small sins and Keep its major ones aside from him!”
فَيُقَالُ عَمِلْتَ يَوْمَ كَذَا وَ كَذَا كَذَا وَ كَذَا وَ هُوَ مُقِرٌّ لَا يُنْكِرُ وَ هُوَ مُشْفِقٌ مِنَ الْكِبَارِ فَيُقَالُ أَعْطُوهُ مَكَانَ كُلِّ سَيِّئَةٍ عَمِلَهَا حَسَنَةً فَيَقُولُ إِنَّ لِي ذُنُوباً مَا أَرَاهَا هَاهُنَا
He-azwj shall Say: “You had done such and such day, such and such (action)!”, and he will keep acknowledging, not denying, and he will be fearing from the major sins. He-azwj will Say: “Give him a good deed in place of every evil deed he had done!” He will say, ‘There have been sins for me I do not see these over here!’’
قَالَ وَ لَقَدْ رَأَيْتُ رَسُولَ اللَّهِ ص ضَحِكَ حَتَّى بَدَتْ نَوَاجِذُهُ.
He (the narrator) said, ‘And I saw Rasool-Allah-saww laugh until his-saww front teeth were manifested’’.
وَ مَا رَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ بِإِسْنَادِهِ عَنِ الرِّضَا ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَوْقَفَ اللَّهُ عَزَّ وَ جَلَّ الْمُؤْمِنَ بَيْنَ يَدَيْهِ وَ يَعْرِضُ عَلَيْهِ عَمَلَهُ فَيَنْظُرُ فِي صَحِيفَتِهِ فَأَوَّلُ مَا يَرَى سَيِّئَاتِهِ فَيَتَغَيَّرُ لِذَلِكَ لَوْنُهُ وَ تَرْتَعِدُ فَرَائِصُهُ
And what is reported by Ali Bin Ibrahim, by his chain, from Al-Reza-asws having said: ‘When it will be the Day of Qiyamah, Allah-azwj Mighty and Majestic will Pause the Momin in front of Him-azwj and Present his deed unto him. He will look into his register, so the first of what he will see would be his evil deeds. His colour would change at that, and his limbs will tremble.
ثُمَّ تُعْرَضُ عَلَيْهِ حَسَنَاتُهُ فَتَفْرَحُ لِذَلِكَ نَفْسُهُ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ بَدِّلُوا سَيِّئَاتِهِمْ حَسَنَاتٍ وَ أَظْهِرُوهَا لِلنَّاسِ
Then his good deeds will be Presented unto him. He will rejoice at that. Allah-azwj Mighty and Majestic will Say: ‘Replace their evil deeds into good deeds and reveal these to the people!”
فَيُبَدِّلُ اللَّهُ لَهُمْ فَيَقُولُ النَّاسُ أَ مَا كَانَ لِهَؤُلَاءِ سَيِّئَةٌ وَاحِدَةٌ وَ هُوَ قَوْلُهُ تَعَالَى يُبَدِّلُ اللَّهُ سَيِّئاتِهِمْ حَسَناتٍ.
Allah-azwj will Replace for them. The people will say, ‘There wasn’t even one evil deed for them?’ And it is the Word of the Exalted: Allah would Replace their evil deeds with good deeds, [25:70]’’.
8- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَمْ يَبْقَ مِنْ أَمْثَالِ الْأَنْبِيَاءِ إِلَّا قَوْلُ النَّاسِ إِذَا لَمْ تَسْتَحْيِ فَاصْنَعْ مَا شِئْتَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws, (and) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ibn Asbat,
‘From Al-Reza-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘There has not remained from the examples of the Prophets-as except words of the people. When you are not embarrassed, then do whatever you so desire to’’.[274]
9- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ الْمَكِّيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اسْتَحْيُوا مِنَ اللَّهِ حَقَّ الْحَيَاءِ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Abdullah Bin Maymoun Al Makky,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Be embarrassed from Allah-azwj as is the right of embarrassment!’
قَالُوا وَ مَا نَفْعَلُ يَا رَسُولَ اللَّهِ
They said, ‘And what shall we do, O Rasool-Allah-saww?’
قَالَ فَإِنْ كُنْتُمْ فَاعِلِينَ فَلَا يَبِيتَنَّ أَحَدُكُمْ إِلَّا وَ أَجَلُهُ بَيْنَ عَيْنَيْهِ وَ لْيَحْفَظِ الرَّأْسَ وَ مَا حَوَى وَ الْبَطْنَ وَ مَا وَعَى وَ لْيَذْكُرِ الْقَبْرَ وَ الْبِلَى وَ مَنْ أَرَادَ الْآخِرَةَ فَلْيَدَعْ زِينَةَ الْحَيَاةِ الدُّنْيَا.
He-saww said: ‘If you were going to be doing it, then not one of you should spend a night except and his death is in front of his eyes and let him preserve the head and what it has retained, and the belly and what it contains, and let him remember the grave and the decay; and the one who intents the Hereafter, let him leave adornments of the life of the world’’.[275]
10- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْحَيَاءُ عَلَى وَجْهَيْنِ فَمِنْهُ الضَّعْفُ وَ مِنْهُ قُوَّةٌ وَ إِسْلَامٌ وَ إِيمَانٌ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The embarrassment is upon two aspects. From it is the weakness and from it is strength, and Islam and Eman’’.[276]
11- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ ع قَالَ: قَالَ عِيسَى ابْنُ مَرْيَمَ ع إِذَا قَعَدَ أَحَدُكُمْ فِي مَنْزِلِهِ فَلْيُرْخِ عَلَيْهِ سِتْرَهُ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَسَّمَ الْحَيَاءَ كَمَا قَسَّمَ الرِّزْقَ.
(The book) ‘Qurb Al Asnad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws having said: ‘Isa Ibn Maryam-as said: ‘Whenever one of you sits in his house, then let him drop the curtains upon him, for Allah-azwj Blessed and Exalted Apportions the modesty just as He-azwj Apportions the sustenance’’.[277]
12- ن، عيون أخبار الرضا عليه السلام ابْنُ سَعِيدٍ الْهَاشِمِيُّ عَنْ فُرَاتٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْهَمْدَانِيِّ عَنِ الْعَبَّاسِ بْنِ عَبْدِ اللَّهِ الْبُخَارِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ إِبْرَاهِيمَ عَنِ الْهَرَوِيِّ قَالَ قَالَ الرِّضَا صَلَوَاتُ اللَّهِ عَلَيْهِ الْحَيَاءُ مِنَ الْإِيمَانِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Ibn Saeed Al Hashimy, from Furat, from Muhammad Bin Ahmad Al Hamdany, from Al Abbas Bin Abdullah Bukhari, from Muhammad Bin Al Qasim Bin Ibrahim, from Al Harwy who said,
‘Al-Reza-asws, may the Salawaat of Allah-azwj be upon him-asws said: ‘The modesty is from the Eman’’.[278]
13- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ الْفَضْلِ بْنِ حُبَابٍ عَنْ عَبْدِ الْوَاحِدِ بْنِ سَلْمَانَ عَنْ أَبِيهِ عَنِ الْأَجْلَحِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُحِبُّ الْحَيِيَّ الْمُتَعَفِّفَ وَ يُبْغِضُ الْبَذِيَّ السَّائِلَ الْمُلْحِفَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Al Fazl Bin Hubab, from Abdul Al Wahid Bin Salman, from his father, from Al Ajla’a, from Nafie, from Ibn Umar who said,
‘Allah-azwj Loves the bashful, the chaste, and He-azwj Hates the obscene, the persistent beggar’’.[279]
14- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرْزُبَانِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْحُكَيْمِيِّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ يَحْيَى بْنِ مَعِينٍ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مُعَمَّرِ بْنِ ثَابِتٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا كَانَ الْفُحْشُ فِي شَيْءٍ قَطُّ إِلَّا شَانَهُ وَ لَا كَانَ الْحَيَاءُ فِي شَيْءٍ قَطُّ إِلَّا زَانَهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Marzubani, from Muhammad Bin Ahmad Al Hukeym, from Muhammad Bi Is’haq, from Yahya Bin Maeen from Abdul Razzaq, from Muammar Bin Sabit, from Anas (well known fabricator),
‘The immorality would not be in anything at all except it would disgrace it, and the modesty would not be in anything at all except it would adorn it’’.[280]
15- مع، معاني الأخبار عَلِيُّ بْنُ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الْمُذَكِّرُ عَنْ عَلِيِّ بْنِ أَحْمَدَ الطَّبَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ زَكَرِيَّا عَنْ خِرَاشٍ مَوْلَى أَنَسٍ قَالَ حَدَّثَنَا مَوْلَايَ أَنَسٌ قَالَ قَالَ رَسُولُ اللَّهِ ص الْحَيَاءُ خَيْرٌ كُلُّهُ.
(The book) ‘Ma’any Al Akhbar’ – Ali Bin Abdullah Bin Ahmad Al Muzakkir, from Ali Bin Ahmad Al Tabari, from Al-Hassan Bin Ali Bin Zakariy, from Khirash, a slave of Anas who said, ‘My mastser Anas (well known fabricator) said,
‘Rasool-Allah-saww said: ‘The modesty is good, all of it’’.[281]
16- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص الْحَيَاءُ وَ الْإِيمَانُ فِي قَرَنٍ وَاحِدٍ فَإِذَا سُلِبَ أَحَدُهُمَا اتَّبَعَهُ الْآخَرُ.
(The book) ‘Ma’any Al Akhbar’ – By this chain, said,
‘Rasool-Allah-saww said: ‘The modesty and the Eman is in one pairing. When one of these is Stripped, the one follows it’’.[282]
17- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَا يَنْزِعُ اللَّهُ مِنَ الْعَبْدِ الْحَيَاءُ فَيَصِيرُ مَاقِتاً مُمَقَّتاً ثُمَّ يَنْزِعُ مِنْهُ الْأَمَانَةَ ثُمَّ يَنْزِعُ مِنْهُ الرَّحْمَةَ ثُمَّ يَخْلَعُ دِينَ الْإِسْلَامِ عَنْ عُنُقِهِ فَيَصِيرُ شَيْطَاناً لَعِيناً.
(The book) ‘Ma’any Al Akhbar’ – By this chain, said,
‘Rasool-Allah-saww said: ‘The first of what Allah-azwj Snatches from the servant is the modesty so he becomes abominable, abhorrent. Then He-azwj Snatches the entrustment from him. Then He-azwj Snatches the mercy from him. Then He-azwj Vacates the religion Islam away from his neck so he becomes an accursed Satan-la’’.[283]
18- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: مَا بَقِيَ مِنْ أَمْثَالِ الْأَنْبِيَاءِ ع إِلَّا كَلِمَةٌ إِذَا لَمْ تَسْتَحِ فَاعْمَلْ مَا شِئْتَ وَ قَالَ أَمَا إِنَّهَا فِي بَنِي أُمَيَّةَ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Al-Hassan Bin Al Jahm,
‘From Abu Al-Hassan-asws the 1st having said: ‘There does not remain from the proverbs of the Prophets-as except a word. When you are not ashamed, then do whatever you so desire to’. And he-asws said: ‘But, it is regarding the clan of Umayya’’.[284]
19- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْحَيَاءُ نُورٌ جَوْهَرُهُ صَدْرُ الْإِيمَانِ وَ تَفْسِيرُهُ التَّذْوِيبُ عِنْدَ كُلِّ شَيْءٍ يُنْكِرُهُ التَّوْحِيدُ وَ الْمَعْرِفَةُ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The modesty is a Noor (light) it’s essence becomes the Eman, and it’s interpretation is the dissolution at all things denying the Tawheed and the recognition.
قَالَ النَّبِيُّ ص الْحَيَاءُ مِنَ الْإِيمَانِ فَقِيلَ الْحَيَاءُ بِالْإِيمَانِ وَ الْإِيمَانُ بِالْحَيَاءِ وَ صَاحِبُ الْحَيَاءِ خَيْرٌ كُلُّهُ وَ مَنْ حُرِمَ الْحَيَاءَ فَهُوَ شَرٌّ كُلُّهُ وَ إِنْ تَعَبَّدَ وَ تَوَرَّعَ وَ إِنَّ خُطْوَةً يُتَخَطَّى فِي سَاحَاتِ هَيْبَةِ اللَّهِ تَعَالَى بِالْحَيَاءِ مِنْهُ إِلَيْهِ خَيْرٌ مِنْ عِبَادَةِ سَبْعِينَ سَنَةً وَ الْوَقَاحَةُ صَدْرُ النِّفَاقِ وَ الشِّقَاقِ وَ الْكُفْرِ
The Prophet-saww said: ‘The modesty is from the Eman. The modesty is tied with the Eman and the Eman with the modesty, and the owner of modest is good, all of it, and the one who is deprived of the modesty, so he is evil, all of it, and even if he were to worship, and is devout, and the steps he takes in the prestige of Allah-azwj the Exalted with the modesty from him to Him is better than worship of seventy years, and the insolence is the main trait of the hypocrisy, and the wretchedness, and the Kufr.
قَالَ رَسُولُ اللَّهِ ص إِذَا لَمْ تَسْتَحِ فَافْعَلْ مَا شِئْتَ أَيْ إِذَا فَارَقْتَ الْحَيَاءَ فَكُلُّ مَا عَمِلْتَ مِنْ خَيْرٍ وَ شَرٍّ فَأَنْتَ بِهِ مُعَاقَبٌ
Rasool-Allah-saww said: ‘When you have no shame, then do whatever you so desire to, i.e., when the modesty is separated, then all what you do, from good and evil, then you are with its Punishment.
وَ قُوَّةُ الْحَيَاءِ مِنَ الْحُزْنِ وَ الْخَوْفِ وَ الْحَيَاءُ مَسْكَنُ الْخَشْيَةِ فَالْحَيَاءُ أَوَّلُهُ الْهَيْبَةُ وَ صَاحِبُ الْحَيَاءِ مُشْتَغِلٌ بِشَأْنِهِ مُعْتَزِلٌ مِنَ النَّاسِ مُزْدَجَرٌ عَمَّا هُمْ فِيهِ وَ لَوْ تُرِكَ صَاحِبُ الْحَيَاءِ مَا جَالَسَ أَحَداً
And the strength of modesty is from the grief and the fear, and the modesty is a dwelling of the fear. So, the modesty, it’s beginning is the awe, and the owner of the modesty is pre-occupied with its concern, isolated from the people, deterred from what they are in, and if the owner of modesty were to be left, he would not sit with anyone.
قَالَ رَسُولُ اللَّهِ ص إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً أَلْهَاهُ عَنْ مَحَاسِنِهِ وَ جَعَلَ مَسَاوِيَهُ بَيْنَ عَيْنَيْهِ وَ كَرَّهَهُ مُجَالَسَةَ الْمُعْرِضِينَ عَنْ ذِكْرِ اللَّهِ
Rasool-Allah-saww said: ‘When Allah-azwj Wants good with a servant, He-azwj Diverts his attention away from his good deed and Makes his evil deed in front of his eyes, and he dislikes gatherings of the ones turned away from the Zikr of Allah-azwj.
وَ الْحَيَاءُ خَمْسَةُ أَنْوَاعٍ حَيَاءُ ذَنْبٍ وَ حَيَاءُ تَقْصِيرٍ وَ حَيَاءُ كَرَامَةٍ وَ حَيَاءُ حُبٍّ وَ حَيَاءُ هَيْبَةٍ وَ لِكُلِّ وَاحِدٍ مِنْ ذَلِكَ أَهْلٌ وَ لِأَهْلِهِ مَرْتَبَةٌ عَلَى حِدَةٍ.
And the modesty is of five types – embarrassment from the sin, and embarrassment of the deficiency, and bashfulness of the honour, and modesty of love, and modesty of awe, and for each one of that, there are people, and for its people there is a rank upon a limit’’.[285]
20- ضه، روضة الواعظين قِيلَ لِلنَّبِيِّ ص أَوْصِنِي قَالَ اسْتَحْيِ مِنَ اللَّهِ كَمَا تَسْتَحْيِي مِنَ الرَّجُلِ الصَّالِحِ مِنْ قَوْمِكَ.
(The book) ‘Rowzat Al-Waizeen’ –
‘It was said to the Prophet-saww, ‘Advise me!’ He-saww said: ‘Be embarrassed from Allah-azwj like what you are embarrassed from the righteous man from your people’’.[286]
21- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ عَبْداً اسْتَحْيَا مِنْ رَبِّهِ حَقَّ الْحَيَاءِ فَحَفِظَ الرَّأْسَ وَ مَا حَوَى وَ الْبَطْنَ وَ مَا وَعَى وَ ذَكَرَ الْقَبْرَ وَ الْبِلَى وَ ذَكَرَ أَنَّ لَهُ فِي الْآخِرَةِ مَعَاداً.
(The book) ‘Al Ikhtisaas’ –
‘Rasool-Allah-saww said: ‘May Allah-azwj have Mercy on a servant who is embarrassed from his Lord-azwj as is the right of embarrassment. Preserve the head and what it retains, and the belly and what it contains, and remember the grave and the decay, and he remembers that there is a return for him in the Hereafter’’.[287]
22- الدُّرَّةُ الْبَاهِرَةُ، قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع خَفِ اللَّهَ تَعَالَى لِقُدْرَتِهِ عَلَيْكَ وَ اسْتَحْيِ مِنْهُ لِقُرْبِهِ مِنْكَ.
(The book) ‘Al-Durr Al Bahira’ –
‘Ali-asws Bin Al-Husayn-asws said: ‘Fear Allah-azwj the Exalted for His-azwj Power upon you, and be embarrassed from Him-azwj for His-azwj nearness from you’’.[288]
– وَ قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع مَنْ لَمْ يَتَّقِ وُجُوهَ النَّاسِ لَمْ يَتَّقِ اللَّهَ.
And Abu Muhammad Al-Askari-asws said: ‘One who does not fear faces of the people, will not fear people’’.[289]
23- نهج، نهج البلاغة قَالَ ع قُرِنَتِ الْهَيْبَةُ بِالْخَيْبَةِ وَ الْحَيَاءُ بِالْحِرْمَانِ وَ الْفُرْصَةُ تَمُرُّ مَرَّ السَّحَابِ فَانْتَهِزُوا فُرَصَ الْخَيْرِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The awe has been paired with the disappointment, and the modesty with the (self) deprivation, and the opportunity passes by like the passing cloud, therefore utilise the opportunity for the good’’.[290]
– وَ قَالَ ع مَنْ كَسَاهُ الْحَيَاءُ ثَوْبَهُ لَمْ يَرَ النَّاسُ عَيْبَهُ.
And he-asws said: ‘The who clothes with modesty as his clothing, the people will not see his faults’’.[291]
باب 82 السكينة و الوقار و غض الصوت
CHAPTER 82 – THE TRANQUILLITY, AND THE DIGNITY, AND LOWERING THE VOICE
الآيات
The Verses
الفرقان وَ عِبادُ الرَّحْمنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً
(Surah) Al Furqan – And the servants of the Beneficent are those who walk on the earth humbly, [25:63]
لقمان وَ اقْصِدْ فِي مَشْيِكَ وَ اغْضُضْ مِنْ صَوْتِكَ إِنَّ أَنْكَرَ الْأَصْواتِ لَصَوْتُ الْحَمِيرِ
(Surah) Luqman-as – And be moderate in your walking and lower your voice; surely the most hateful of voices is the voice of the donkeys [31:19].
1- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ النَّهْدِيِّ عَنْ عَبْدِ الْعَزِيزِ بْنِ عُمَرَ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَيُّ الْخِصَالِ بِالْمَرْءِ أَجْمَلُ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Waleed, from Al Saffar, from Al Nahdy, from Abdul Aziz Bin Umar, from Ahmad Bin Umar Al Halby, who said,
‘I said to Abu Abdullah-asws, ‘Which characteristic of the person is the most beautiful?’
قَالَ وَقَارٌ بِلَا مَهَابَةٍ وَ سَمَاحٌ بِلَا طَلَبِ مُكَافَاةٍ وَ تَشَاغُلٌ بِغَيْرِ مَتَاعِ الدُّنْيَا.
He-asws said: ‘Dignity without awe, and pardoning without demanding reciprocation, and pre-occupation with other than chattels of the world’’.[292]
2- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَحْسَنُ زِينَةِ الرَّجُلِ السَّكِينَةُ مَعَ إِيمَانٍ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww: ‘An excellent adornment of the man is the tranquillity with Eman’’.[293]
باب 83 التدبير و الحزم و الحذر و التثبت في الأمور و ترك اللجاجة
CHAPTER 83 – THE MANAGEMENT, AND THE DETERMINATION, AND THE CAREFULNESS, AND AFFIRMATION IN THE MATTERS, AND LEAVING THE STUBBORNNESS
من الآيات
From the Verses –
الأنبياء خُلِقَ الْإِنْسانُ مِنْ عَجَلٍ سَأُرِيكُمْ آياتِي فَلا تَسْتَعْجِلُونِ
(Surah) ‘Al Anbiya-as’ – The human being is Created of hasty (temperament); I shall Show you My Signs, therefore do not hasten [21:37].
1- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع التَّدْبِيرُ قَبْلَ الْعَمَلِ يُؤْمِنُكَ مِنَ النَّدَمِ.
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Sowfy, from Al Rowbany, from Abdul Azeem Al-Hassany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws: ‘The management is before the action to secure you from the regret’’.[294]
2- مع، معاني الأخبار ل، الخصال فِي وَصِيَّةِ أَبِي ذَرٍّ قَالَ قَالَ النَّبِيُّ ص لَا عَقْلَ كَالتَّدْبِيرِ وَ لَا وَرَعَ كَالْكَفِّ وَ لَا حَسَبَ كَحُسْنِ الْخُلُقِ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
‘In a bequest of Abu Zarr-ra, he-ra said, ‘The Prophet-saww said: ‘There is no intellect like the management, nor any devoutness like the restraint, nor any pedigree like the good manners’’.[295]
3- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرِ بْنِ وَهْبٍ عَنِ الدِّهْقَانِ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ عَنْ زَيْدٍ الْقَتَّاتِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَعَ التَّثَبُّتِ تَكُونُ السَّلَامَةُ وَ مَعَ الْعَجَلَةِ تَكُونُ النَّدَامَةُ وَ مَنِ ابْتَدَأَ بِعَمَلٍ فِي غَيْرِ وَقْتِهِ كَانَ بُلُوغُهُ فِي غَيْرِ حِينِهِ.
(The book) ‘Al Khisaal’ – Ibn Idrees, from his father, from Al Ashary, from Musa Bin Ja’far Bin Wahab, from Al Dahqan, from Ahmad Bin Umar Al Halby, from Zayd Al Qattat, from Aban Bin Taghlib who said,
‘I heard Abu Abdullah-asws saying: ‘The affirmation happens the safety, and with the hastiness happens the regret, and one who begins an action in other than its time, its maturity would be in other than its season’’.[296]
4- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ع أَنَّ رَجُلًا أَتَى رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws forefathers-asws: ‘A man came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww, advise me!’
فَقَالَ لَهُ فَهَلْ أَنْتَ مُسْتَوْصٍ إِنْ أَوْصَيْتُكَ حَتَّى قَالَ ذَلِكَ ثَلَاثاً فِي كُلِّهَا يَقُولُ الرَّجُلُ نَعَمْ يَا رَسُولَ اللَّهِ
He-saww said to him: ‘And will you be advised if I-saww were to advise you?’ – until he-saww said that thrice, during all of which the man was saying, ‘Yes, O Rasool-Allah-saww!’
فَقَالَ لَهُ رَسُولُ اللَّهِ فَإِنِّي أُوصِيكَ إِذَا أَنْتَ هَمَمْتَ بِأَمْرٍ فَتَدَبَّرْ عَاقِبَتَهُ فَإِنْ يَكُ رُشْداً فَامْضِهِ وَ إِنْ يَكُ غَيّاً فَانْتَهِ عَنْهُ.
Rasool-Allah-saww said to him: ‘So I-saww hereby advise you. Whenever you think of a matter, then consider its consequences. If it was rightful, then implement it, and if it was erroneous, then refrain from it’’.[297]
5- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ أَنْهَاكَ عَنِ التَّسَرُّعِ بِالْقَوْلِ وَ الْفِعْلِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws bequeathed with during his-asws expiry: ‘I-asws forbid you from quickness with the word and the action’’.[298]
6- ل، الخصال ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَبِي أَيُّوبَ الْمَدِينِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص تَعَلَّمُوا مِنَ الْغُرَابِ خِصَالًا ثَلَاثاً اسْتِتَارَهُ بِالسِّفَادِ وَ بُكُورَهُ فِي طَلَبِ الرِّزْقِ وَ حَذَرَهُ.
(The book) ‘Al Khisaal’, (and) ‘Uyoub Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Majaylawiya, from his uncle, from Al Barqy, from Ali Bin Muhammad, from Abu Ayoub Al Madainy, from Suleyman Bin Ja’far Al Ja’fary,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Learn three characteristics from the crow – its concealing its union, and its being early in seeking the sustenance, and its carefulness’’.[299]
7- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ابْنَهُ ع يَا بُنَيَّ إِنَّهُ لَا بُدَّ لِلْعَاقِلِ مِنْ أَنْ يَنْظُرَ فِي شَأْنِهِ فَلْيَحْفَظْ لِسَانَهُ وَ لْيَعْرِفْ أَهْلَ زَمَانِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws bequeathed his-asws son with: ‘O my-asws son! There is no escape for the intellectual from him looking into his affairs, so let him preserve his tongue, and let him recognise the people of his time’’.[300]
8- ل، الخصال قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْحَزْمُ كِيَاسَةٌ.
(The book) ‘Al Khisaal’ –
‘Amir Al-Momineen-asws said: ‘The determination is cleverness’’.[301]
9- مع، معاني الأخبار سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع مَا الْحَزْمُ
(The book) ‘Ma’any Al Akhbar’ –
‘Amir Al-Momineen-asws was asked, ‘What is the determination?’
قَالَ أَنْ تَنْتَظِرَ فُرْصَتَكَ وَ تُعَاجِلَ مَا أَمْكَنَكَ.
He-asws said: ‘Your awaiting your opportunity and hasten whatever you are able to’’.[302]
10- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ سَبْعَةٌ يُفْسِدُونَ أَعْمَالَهُمْ الرَّجُلُ الْحَلِيمُ ذُو الْعِلْمِ الْكَثِيرِ لَا يُعْرَفُ بِذَلِكَ وَ لَا يُذْكَرُ بِهِ وَ الْحَكِيمُ الَّذِي يُدَبِّرُ مَالَهُ كُلُّ كَاذِبٍ مُنْكِرٍ لِمَا يُؤْتَى إِلَيْهِ
(The book) ‘Al Khisaal’ – (The book) ‘My father, from Ahmad Bin Idrees, from Al Ashary, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Umar Al Hallal, from Yahya Bin Imran Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘Seven are spoiling their deeds – The lenient man with a lot of knowledge not being known with that nor mentioned as being with it; and the wise one whose wealth is managed by every liar, denier to whatever comes to him.
وَ الرَّجُلُ الَّذِي يَأْمَنُ ذَا الْمَكْرِ وَ الْخِيَانَةِ وَ السَّيِّدُ الْفَظُّ الَّذِي لَا رَحْمَةَ لَهُ وَ الْأُمُّ الَّتِي لَا تَكْتُمُ عَنِ الْوَلَدِ السِّرَّ وَ تُفْشِي عَلَيْهِ وَ السَّرِيعُ إِلَى لَائِمَةِ إِخْوَانِهِ وَ الَّذِي يُجَادِلُ أَخَاهُ مُخَاصِماً لَهُ.
And the man who believes in the cunningness and the treachery; and the cruel chief having not mercy for him; and the mother who does not conceal the secret from the child and divulges to him (i.e., does not protect her modesty in front of him); and the one quick to reprimand his brothers; and the one who argues with his brother being quarrelsome to him’’.[303]
11- سن، المحاسن مُحَمَّدٌ الْبَرْقِيُّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ ابْنِ بَزِيعٍ عَنْ مَنْصُورِ بْنِ يُونُسَ بُزُرْجَ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّمَا أَهْلَكَ النَّاسَ الْعَجَلَةُ وَ لَوْ أَنَّ النَّاسَ تَثَبَّتُوا لَمْ يَهْلِكْ أَحَدٌ.
(The book) ‘Al Mahasin’ – Muhammad Al Barqy, from Muhammad Bin Ismail, from Ibn Bazie, from Mansrour Bin Yunus Buzurj, from Umar Bin Uzina, from Zurara,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘But rather, the hastiness destroys the people, and if the people were to be affirmed, they would not be destroyed, ever!’’[304]
12- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنِ ابْنِ سَيَابَةَ عَنْ أَبِي النُّعْمَانِ عَنْ أَبِي جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْأَنَاةُ مِنَ اللَّهِ وَ الْعَجَلَةُ مِنَ الشَّيْطَانِ.
(The book) ‘Al Mahasin’ – My father, from Fazala, from Ibn Sayaba, from Abu Al Numan,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Patience is from Allah-azwj and hastiness is from the Satan-la’’.[305]
13- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الرِّضَا ع مَنْ طَلَبَ الْأَمْرَ مِنْ وَجْهِهِ لَمْ يَزِلَّ فَإِنْ زَلَّ لَمْ تَخْذُلْهُ الْحِيلَةُ.
(The book) ‘Al Durr Al Bahira’ –
‘One who seeks the matter from its aspect will not slip. If he does slip, the means (of a way out) will not be missed by him’’.[306]
– وَ قَالَ الْجَوَادُ ع اتَّئِدْ تُصِبْ أَوْ تَكَدْ.
And Al-Jawad-asws said: ‘Be firm, you will achieve or (else) you will toil’’.[307]
– وَ قَالَ ع مَنْ لَمْ يَعْرِفِ الْمَوَارِدَ أَعْيَتْهُ الْمَصَادِرُ.
And he-asws said: ‘One who does not know the resource will be exhausted by the source’’.[308]
– وَ قَالَ ع مَنِ انْقَادَ إِلَى الطُّمَأْنِينَةِ قَبْلَ الْخِبْرَةِ فَقَدْ عَرَّضَ نَفْسَهُ لِلْهَلَكَةِ وَ الْعَاقِبَةِ الْمُتْعِبَةِ.
And he-asws said: ‘One who is led to the reassurance before the information, so he has exposed himself to the destruction and the tiring consequence’’.[309]
– وَ قَالَ ع مَنْ هَجَرَ الْمُدَارَاةَ قَارَبَهُ الْمَكْرُوهُ.
And he-asws said: ‘Whoever abandons the politeness, the abhorrences will come near him’’.[310]
14- نهج، نهج البلاغة قَالَ ع الظَّفَرُ بِالْحَزْمِ وَ الْحَزْمُ بِإِجَالَةِ الرَّأْيِ وَ الرَّأْيُ بِتَحْصِينِ الْأَسْرَارِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The victory is due to determination, and the determination is due to turning the view, and the view is due to protecting secrets’’.[311]
– وَ قَالَ ع اللَّجَاجَةُ تَسُلُّ الرَّأْيَ.
And he-asws said: ‘Stubbornness strips the (good) opinions’’.[312]
– وَ قَالَ ع ثَمَرَةُ التَّفْرِيطِ النَّدَامَةُ وَ ثَمَرَةُ الْحَزْمِ السَّلَامَةُ.
And he-asws said: ‘The fruit (result) of slackness is the regret, and fruit (result) of determination is the safety’’.[313]
– وَ قَالَ ع الْخِلَافُ يَهْدِمُ الرَّأْيَ.
And he-asws said: ‘The opposition demolishes the view (good advice)’’.[314]
– وَ قَالَ ع مِنَ الْخُرْقِ الْمُعَاجَلَةُ قَبْلَ الْإِمْكَانِ وَ الْأَنَاةُ بَعْدَ الْفُرْصَةِ.
And he-asws said: ‘From the clumsiness is the hastiness before the enablement, and the slack after (having) the opportunity’’.[315]
– وَ قَالَ ع الطُّمَأْنِينَةُ إِلَى كُلِّ أَحَدٍ قَبْلَ الِاخْتِبَارِ عَجْزٌ.
And he-asws said: ‘The trusting to every one before the testing (them) is frustration’’.[316]
– وَ قَالَ ع مَا أَنْقَضَ النَّوْمَ لِعَزَائِمِ الْيَوْمِ.
And he-asws said: ‘What a (big) breaker the sleep is, for the determinations of the day’’.[317]
– وَ قَالَ ع وَ إِيَّاكَ أَنْ تَجْمَعَ بِكَ مَطِيَّةُ اللَّجَاجِ.
And he-asws said: ‘And beware of the stubborn ride gathering with you’’.[318]
– وَ قَالَ ع بَادِرِ الْفُرْصَةَ قَبْلَ أَنْ تَكُونَ غُصَّةً.
And he-asws said: ‘Rush to the opportunity before it becomes a grief’’.[319]
15- كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع رَوِّ تَحْزَمْ فَإِذَا اسْتَوْضَحْتَ فَاجْزِمْ.
(The book) ‘Kanz’ of Al Karajaki –
‘Amir Al-Momineen-asws said: ‘Be determined. When it is clarified, be assertive’’.[320]
– وَ قَالَ ع اللَّجَاجَةُ تَسْلُبُ الرَّأْيَ وَ الطُّمَأْنِينَةُ قَبْلَ الْحَزْمِ ضِدُّ الْحَزْمِ وَ التَّدْبِيرُ قَبْلَ الْعَمَلِ يُؤْمِنُكَ النَّدَمَ وَ مَنْ تَحَرَّى الْقَصْدَ خَفَّتْ عَلَيْهِ الْمُؤَنُ
And he-asws said: ‘Stubbornness strips the (good) opinions, and the trusting before the determination is against the determination, and the management before the action would make you safe from the regret, and one who seeks the purpose the provisions would be light upon him.
وَ مَنْ كَابَدَ الْأُمُورَ عَطَبَ وَ لَوْ لَا التَّجَارِبُ عَمِيَتِ الْمَذَاهِبُ وَ فِي التَّجَارِبِ عِلْمٌ مُسْتَأْنَفٌ وَ فِي التَّوَانِي وَ الْعَجْزِ أُنْتِجَتِ الْهَلَكَةُ.
And one who toils for the affairs would be damaged, and had it not been for the experiments the doctrines would be blinded, and in the experiments, there is resumed knowledge, and in the slackness and the frustration the destruction results’’.[321]
– وَ قَالَ النَّبِيُّ ص إِذَا هَمَمْتَ بِأَمْرٍ فَتَدَبَّرْ عَاقِبَتَهُ فَإِنْ كَانَ خَيْراً فَأَسْرِعْ إِلَيْهِ وَ إِنْ كَانَ شَرّاً فَانْتَهِ عَنْهُ.
And the Prophet-saww said: ‘If you are thinking of a matter, then consider it’s consequence. If it was good, then quicken to it, and if it was evil, then refrain from it’’.[322]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ لَمْ يَعْرِفْ لُؤْمَ ظَفَرِ الْأَيَّامِ لَمْ يَحْتَرِسْ مِنْ سَطَوَاتِ الدَّهْرِ وَ لَمْ يَتَحَفَّظْ مِنْ فَلَتَاتِ الزَّلَلِ وَ لَمْ يَتَعَاظَمْهُ ذَنْبٌ وَ إِنْ عَظُمَ.
And Amir Al-Momineen-asws said: ‘One who does not recognise vileness of the days will not guard against ravages of the times and will not protect against the lapses of the slips and will not consider a sin to be mighty even if it was mighty’’.[323]
باب 84 الغيرة و الشجاعة
CHAPTER 84 – THE SELF RESPECT (GHAYRA) AND THE BRAVERY
1- ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ حَمَّوَيْهِ عَنِ الْيَقْطِينِيِّ قَالَ قَالَ الرِّضَا ع فِي الدِّيكِ الْأَبْيَضِ خَمْسُ خِصَالٍ مِنْ خِصَالِ الْأَنْبِيَاءِ مَعْرِفَتُهُ بِأَوْقَاتِ الصَّلَاةِ وَ الْغَيْرَةُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ كَثْرَةُ الطَّرُوقَةِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – My father, from Ahmad Bin Idrees, from Al Ashary, from Ibrahim Bin Hamawiya, from Al Yaqteeny who said,
‘Al-Reza-asws said: ‘In the white rooster there are five characteristics from the characteristics of the Prophets-as – recognition of the timings of Salat, and the self-respect (Ghayra), and the generosity, and the bravery, and many marriages’’.[324]
2- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْغَيْرَةُ مِنَ الْإِيمَانِ وَ الْبَذَاءُ مِنَ النِّفَاقِ.
‘Kitab Al Imama Wa Al Tabsira’ – from Ahmad Bin Ali, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hasim, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The self-respect (Ghayra) is from the Eman, and the obscenity is from the hypocrisy’’.[325]
باب 85 حسن السمت و حسن السيماء و ظهور آثار العبادة في الوجه
CHAPTER 85 – GOOD APPEARANCE, AND GOOD MARKINGS, AND APPEARANCE OF TRACES OF WORSHIP IN THE FACE
من الآيات
From the Verses –
الفتح سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ
(Surah) Al Fatah – Their marks are in their faces from the effects of the Sajdahs. That is their example in the Torah. And their example in the Evanjel, [48:29].
1- ل، الخصال ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَجْمَعُ اللَّهُ لِمُنَافِقٍ وَ لَا فَاسِقٍ حُسْنَ السَّمْتِ وَ الْفِقْهَ وَ حُسْنَ الْخُلُقِ أَبَداً.
(The book) ‘Al Khisaal’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Mahboub, from Abbad Bin Suheyb who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj will neither Gather for a hypocrite nor a mischief maker – good appearance, and the comprehension, and good manners, ever!’’[326]
2- ل، الخصال ابْنُ بُنْدَارَ عَنْ أَبِي الْعَبَّاسِ الْحَمَّادِيِّ عَنْ صَالِحِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ بَكَّارٍ عَنِ عُبَيْدَةَ بْنِ حُمَيْدٍ عَنْ قَابُوسَ بْنِ أَبِي ظَبْيَانَ عَنْ أَبِيهِ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْهَدْيُ الصَّالِحُ وَ السَّمْتُ الصَّالِحُ وَ الِاقْتِصَادُ جُزْءٌ مِنْ خَمْسَةٍ وَ أَرْبَعِينَ جُزْءاً مِنَ النُّبُوَّةِ.
(The book) ‘Al Khisaal’ – Ibn Bundar, from Abu Al Abbas Al Hammady, from Salih Bin Muhammad, from Muhammad Bin Bakkar, from Ubeyda Bin Humeyd, from Qabous Bin Abu Zabyan, from his father, from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘The righteous guidance, and the righteous appearance, and the moderation is a segment from forty-five segments of the Prophet-hood’’.[327]
3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَلَّتَانِ لَا تَجْتَمِعَانِ فِي مُنَافِقٍ فِقْهٌ فِي الْإِسْلَامِ وَ حُسْنُ سَمْتٍ فِي الْوَجْهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ali Bin Khalid, from Ali Bin Al-Hassan, from Ja’far Bin Muhammad Bin Marwan, from his father, from Ahmad Bin Isa,
‘From Muhammad son of Ja’far-asws, from his father-asws Ja’far Bin Muhammad-asws, from his‑asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Two characteristics cannot be gathered in a hypocrite – comprehension in Al-Islam and good appearance in the face’’.[328]
4- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع إِنَّ رَسُولَ اللَّهِ ص أَبْصَرَ رَجُلًا دَبِرَتْ جَبْهَتُهُ فَقَالَ رَسُولُ اللَّهِ ص مَنْ يُغَالِبِ اللَّهَ تَعَالَى يَغْلِبْهُ وَ مَنْ يَخْدَعِ اللَّهَ يَخْدَعْهُ فَهَلَّا تَجَافَيْتَ بِجَبْهَتِكَ عَنِ الْأَرْضِ وَ لَمْ تُشَوِّهْ خَلْقَكَ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘Rasool-Allah-saww sighted a man forehead was twisted. Rasool-Allah-saww said: ‘One who tries to overcome Allah-azwj, He-azwj will Overcome him, and one trying to deceive Allah-azwj, He-azwj will Deceive him. Had you not forsaken your forehead from the ground (not doing Sajdah), your character would not have been disfigured’’.[329]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع إِنِّي لَأَكْرَهُ لِلرَّجُلِ أَنْ تُرَى جَبْهَتُهُ جَلْحَاءَ لَيْسَ فِيهَا شَيْءٌ مِنْ أَثَرِ السُّجُودِ.
And by this chain, said,
‘Ali-asws said: ‘I-asws dislike it for the man that his forehead be seen as bare, not having anything in it from the impacts of Sajdah’’.[330]
5- 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 زَيْنُ أُمَّتِي فِي حُسْنِ السَّمْتِ.
‘Kitab Al Imama Wa Al Tabsira’ – from Muhammad Bin Abdullah, from Muhammad Bin Ja’far Al Razzaz, from his 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: ‘Adoration of my-saww community is in goodly appearance’’.[331]
باب 86 الاقتصاد و ذم الإسراف و التبذير و التقتير
CHAPTER 86 – THE MODERATION AND CONDEMNATION OF EXTRAVAGANCE, AND THE WASTING AND THE SQUANDERING
من الآيات
From the Verses –
الفرقان وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً.
(Surah) ‘Furqan’ – And those, when they spend, are not being extravagant and are not miserly, and are moderate between that [25:67].
1- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع أَرْبَعَةٌ لَا يُسْتَجَابُ لَهُمْ دُعَاءٌ رَجُلٌ جَالِسٌ فِي بَيْتِهِ يَقُولُ يَا رَبِّ ارْزُقْنِي فَيَقُولُ لَهُ أَ لَمْ آمُرْكَ بِالطَّلَبِ
(The book) ‘Dawaat’ of Al Rawandy –
‘Four, a supplication will not be Answered for them – a man sitting in his house saying, ‘O Lord-azwj, Grace me!’ He-azwj Says to him: “Did I-azwj not Command you with seeking (the sustenance)?”
وَ رَجُلٌ كَانَتْ لَهُ امْرَأَةٌ فَدَعَا عَلَيْهَا فَيَقُولُ أَ لَمْ أَجْعَلْ أَمْرَهَا بِيَدِكَ
And a man who has a wife for him, so he supplicates against her. He-azwj Says: “Did I-azwj not Make her matter (divorce) to be in your hands?”
وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَفْسَدَهُ فَيَقُولُ يَا رَبِّ ارْزُقْنِي فَيَقُولُ لَهُ أَ لَمْ آمُرْكَ بِالاقْتِصَادِ أَ لَمْ آمُرْكَ بِالْإِصْلَاحِ ثُمَّ قَرَأَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً
And a man who has wealth for him, so he spoils (wastes) it. He says, ‘O Lord-azwj, Grace me!’ He-azwj Says to him: “Did I-asws not Command you with the moderation? Did I-azwj not Command you with the reformation?”’ Then he recited: And those, when they spend, are not being extravagant and are not miserly, and are moderate between that [25:67].
وَ رَجُلٌ كَانَ لَهُ مَالٌ فَأَدَانَهُ بِغَيْرِ بَيِّنَةٍ فَيَقُولُ أَ لَمْ آمُرْكَ بِالشَّهَادَةِ.
And a man who has wealth for him, so he lends it without any evidence. He-azwj Says: ‘Did I‑azwj not Command you with keeping witnesses?”’[332]
2- نهج، نهج البلاغة قَالَ ع الْقَنَاعَةُ مَالٌ لَا يَنْفَدُ
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The contentment is wealth which does not deplete’’.[333]
– وَ قَالَ ع كُنْ سَمْحاً وَ لَا تَكُنْ مُبَذِّراً وَ كُنْ مُقَدِّراً وَ لَا تَكُنْ مُقَتِّرا.
And he-asws said: ‘Be generous but do not be wasteful and be measured (moderated) and do not be miserly.[334]
– وَ قَالَ ع إِذَا لَمْ يَكُنْ مَا تُرِيدُ فَلَا تُبَلْ كَيْفَ كُنْتَ.
And he-asws said: ‘When it does not happen what you want, then don’t care how you were’’.[335]
– وَ قَالَ ع كَفَى بِالْقَنَاعَةِ مُلْكاً وَ بِحُسْنِ الْخُلُقِ نَعِيماً
And he-asws said: ‘Suffice with contentment as a kingdom, and with good manners as bounty’.
وَ سُئِلَ ع عَنْ قَوْلِهِ تَعَالَى فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً فَقَالَ هِيَ الْقَنَاعَةُ.
And he-asws was asked about Words of the Exalted: then We will Make him live a good life [16:97]. He-asws said: ‘It is the contentment’’.[336]
– وَ قَالَ ع مَنْ رَضِيَ بِرِزْقِ اللَّهِ لَمْ يَحْزَنْ عَلَى مَا فَاتَهُ.
And he-asws said: ‘One satisfied with the sustenance of Allah-azwj, will not grieve upon what he has lost’’.[337]
3- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ الدُّنْيَا دُوَلٌ فَمَا كَانَ لَكَ فِيهَا أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ مِنْهَا عَلَيْكَ أَتَاكَ وَ لَمْ تَمْتَنِعْ مِنْهُ بِقُوَّةٍ
(The book) ‘Al Khisaal – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Suleym, a slave of Tirbal, from a man,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The world is a government. So whatever in it was for you, has come to you upon your weakness, and whatever from it was against you came to you, and you could not benefit from it with (your) strength’.
ثُمَّ أَتْبَعَ هَذَا الْكَلَامَ بِأَنْ قَالَ مَنْ يَئِسَ مِمَّا فَاتَ أَرَاحَ بَدَنَهُ وَ مَنْ قَنِعَ بِمَا أُوتِيَ قَرَّتْ عَيْنُهُ.
Then he-asws followed it with this speech by saying: ‘One who despairs from what he has lost will rest his body, and the one content with what he has got, his eyes would be delighted’’.[338]
4- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنِ الصَّادِقِ ع فِي قَوْلِهِ تَعَالَى فَلَنُحْيِيَنَّهُ حَياةً طَيِّبَةً قَالَ الْقُنُوعُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Fahham, from Al Mansouri, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Al-Sadiq-asws regarding Words of the Exalted: then We will Make him live a good life [16:97]. He-asws said: ‘The contentment’’.[339]
5- لي، الأمالي للصدوق مع، معاني الأخبار ما، الأمالي للشيخ الطوسي سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّ الْقُنُوعِ أَفْضَلُ قَالَ الْقَانِعُ بِمَا أَعْطَاهُ اللَّهُ.
(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of the sheykh Al Tusi –
‘Amir Al-Momineen-asws was asked, ‘Which of the contentment is best?’ He-asws said: ‘The one who is content with whatever Allah-azwj has Given him’’.[340]
6- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا مَالَ أَنْفَعُ مِنَ الْقُنُوعِ بِالْيَسِيرِ الْمُجْزِي الْخَبَرَ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Himeyri, from Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘There is no wealth more beneficial than the contentment with being Recompensed for the little (deeds)’ – the Hadeeth’’.[341]
7- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ قَالَ: قَالَ النَّبِيُّ ص لِجَبْرَئِيلَ مَا تَفْسِيرُ الْقَنَاعَةِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, raising it, said,
‘The Prophet-saww said to Jibraeel-as: ‘What is the interpretation of the contentment?’
قَالَ تَقْنَعُ بِمَا تُصِيبُ مِنَ الدُّنْيَا تَقْنَعُ بِالْقَلِيلِ وَ تَشْكُرُ الْيَسِيرَ.
He-as said: ‘Contentment with whatever he obtained from the world, content with the little and thankful for the little’’.[342]
8- 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 Asnad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘A person cannot taste the reality of Eman until there happen to be three characteristics in him – the comprehension in the religion, and the patience upon the calamities, and good arrangement in the livelihood’’.[343]
9- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ أَيُّوبَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ ضَمِنْتُ لِمَنِ اقْتَصَدَ أَنْ لَا يَفْتَقِرَ.
(The book) ‘Al Khisaal’ – from Muhammad Al Attar, from Al Ashary, from Ali Bin Ismail, from Muhammad Bin Umar, from Abdullah Bin Ayoub, from Ibrahim Bin Maymoun who said,
‘I heard Abu Abdullah-asws saying: ‘I-asws guarantee for the one who is moderate (expenditure) that he-asws will not be impoverished’’.[344]
10- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْقَصْدَ أَمْرٌ يُحِبُّهُ اللَّهُ عَزَّ وَ جَلَّ وَ إِنَّ السَّرَفَ يُبْغِضُهُ حَتَّى طَرْحُكَ النَّوَاةَ فَإِنَّهَا تَصْلُحُ لِشَيْءٍ وَ حَتَّى صَبُّكَ فَضْلَ شَرَابِكَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Dawood Al Raqy,
‘From Abu Abdullah-asws having said: ‘The moderation is a matter Allah-azwj Mighty and Majestic Loves, and extravagance, He-azwj Hates it, even if you were to throw away the core (a date seed), for it is correct for something, and even if you were to pour out the surplus of your drink’’.[345]
11- أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِهِ قَالَ سَمِعْتُ الْعَبَّاسِيَّ وَ هُوَ يَقُولُ اسْتَأْذَنْتُ الرِّضَا ع فِي النَّفَقَةِ عَلَى الْعِيَالِ فَقَالَ بَيْنَ الْمَكْرُوهَيْنِ
My father, from Ahmad Bin Idrees, from Al Ashari, from Ali Bin Ismail, from Muhammad Bin Amro Bin Saeed, from one of his companions who said, ‘I heard Al Abbas, and he was saying,
‘I sought permission of Al-Reza-asws regarding the expenditure upon the dependants. He-asws said: ‘Between the two abhorrences’.
قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ لَا وَ اللَّهِ مَا أَعْرِفُ الْمَكْرُوهَيْنِ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! No, by Allah-azwj, I do not recognise the two abhorrence!’’
قَالَ فَقَالَ لِي يَرْحَمُكَ اللَّهُ أَ مَا تَعْرِفُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ كَرِهَ الْإِسْرَافَ وَ كَرِهَ الْإِقْتَارَ فَقَالَ وَ الَّذِينَ إِذا أَنْفَقُوا لَمْ يُسْرِفُوا وَ لَمْ يَقْتُرُوا وَ كانَ بَيْنَ ذلِكَ قَواماً.
He (the narrator) said, ‘He-asws said to me: ‘Don’t you know that Allah-azwj Dislikes the extravagance and Dislikes the wastage? He-azwj Said: ‘And those, when they spend, are not being extravagant and are not miserly, and are moderate between that [25:67]’’.[346]
12- أَقُولُ قَدْ مَضَى فِي بَابِ جَوَامِعِ الْمَكَارِمِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: أَمَّا الْمُنْجِيَاتُ فَخَوْفُ اللَّهِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ الْقَصْدُ فِي الْغِنَى وَ الْفَقْرِ وَ كَلِمَةُ الْعَدْلِ فِي الرِّضَا وَ السَّخَطِ.
I (Majlisi) am saying, ‘It has already passed in the chapter on the summary of the honourable manners,
‘From Abu Ja’far-asws having said: ‘As for the saviours, it is fearing Allah-azwj in the secret and the open, and the moderation in riches and the poverty, and a judicial word during the satisfaction and the dissatisfaction’’.[347]
13- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: تَرْكُ التَّقْدِيرِ فِي الْمَعِيشَةِ يُورِثُ الْفَقْرَ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘Neglecting the assessment (good management) regarding the livelihood, inherits the poverty’’.[348]
– وَ عَنْهُ ع قَالَ: السَّرَفُ مَثْوَاةٌ وَ الْقَصْدُ مَثْرَاةٌ.
And from him-asws having said: ‘The extravagance is impoverishment, and the moderation is an enrichment’’.[349]
14- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع التَّقْدِيرُ نِصْفُ الْعَيْشِ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamia’ – Amir Al-Momineen-asws said: ‘The assessment is half the livelihood’’.[350]
– وَ قَالَ ع مَا عَالَ امْرُؤٌ اقْتَصَدَ.
And he-asws said: ‘He will not be destitute, a person who is moderate’’.[351]
15- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا يُقَالُ لَهُ إِبْرَاهِيمُ قَالَ: سُئِلَ الْحَسَنُ ع عَنِ الْمُرُوَّةِ فَقَالَ الْعَفَافُ فِي الدِّينِ وَ حُسْنُ التَّقْدِيرِ فِي الْمَعِيشَةِ وَ الصَّبْرُ عَلَى النَّائِبَةِ.
(The book) (Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from Ali Bin Ja’far, from a man from our companions called Ibrahim who said,
‘Al-Hassan-asws was asked about the manliness. He-asws said: ‘The chastity in the religion, and good assessment regarding the livelihood, and the patience upon the calamities’’.[352]
16- ما، الأمالي للشيخ الطوسي فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ وَ اقْتَصِدْ يَا بُنَيَّ فِي مَعِيشَتِكَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘In a bequest of Amir Al-Momineen-asws at his-asws expiry: ‘And be moderate (economical), O my-asws son-asws, in your-asws livelihood’’.[353]
17- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: مَنْ أَرَادَ أَنْ يَكُونَ أَغْنَى النَّاسِ فَلْيَكُنْ وَاثِقاً بِمَا عِنْدَ اللَّهِ جَلَّ وَ عَزَّ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported from the Scholar-asws having said: ‘One who wants to be richest of the people, let him be trusting in what is in the Presence of Allah-azwj, Majestic and Mighty’’.[354]
– وَ رُوِيَ فَلْيَكُنْ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْهُ مِمَّا فِي يَدَيْهِ.
And it is reported: ‘Let him be more trusting with what is in the Hand of Allah-azwj than he is from what is in his own hands’’.[355]
– وَ أَرْوِي مَنْ قَنِعَ شَبِعَ وَ مَنْ لَمْ يَقْنَعْ لَمْ يَشْبَعْ.
And it is reported from the Scholar-asws having said: ‘Allah-azwj the Glorious Said: ‘Be satisfied with whatever you get, you will be from richest of the people’’.[356]
– وَ أَرْوِي أَنَّ جَبْرَئِيلَ ع هَبَطَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقْرَأُ عَلَيْكَ السَّلَامَ وَ يَقُولُ لَكَ اقْرَأْ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ الْآيَةَ
And it is reported: ‘Jibraeel-as came down to Rasool-Allah-saww. He-as said: ‘Allah-azwj Mighty and Majestic Conveys the Greetings to you-as and Says to you-saww: In the Name of Allah the Beneficent, the Merciful [1:1], And do not extend your eyes towards what We have Provided with spouses from them, [20:131]’ – the Verse.
فَأَمَرَ النَّبِيُّ ص مُنَادِياً يُنَادِي مَنْ لَمْ يَتَأَدَّبْ بِأَدَبِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ عَلَى الدُّنْيَا حَسَرَاتٍ.
The Prophet-saww ordered a caller to call out, ‘One who does not conduct with the Etiquette of Allah-azwj, his soul will be cut upon the world out of regret!’’[357]
– وَ نَرْوِي مَنْ رَضِيَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ كَانَ أَيْسَرُ مَا فِيهَا يَكْفِيهِ وَ مَنْ لَمْ يَرْضَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ لَمْ يَكُنْ شَيْءٌ مِنْهَا يَكْفِيهِ.
And it is reported: ‘One who is satisfied from the world with what it has rewarded him, the least of what is in it would suffice him, and one who is not satisfied from the world with what it has rewarded him, there will be nothing from it which can satisfy him’’.[358]
– وَ نَرْوِي مَا هَلَكَ مَنْ عَرَفَ قَدْرَهُ وَ مَا يُنْكِرُ النَّاسُ عَنِ القنوت [الْقُوتِ] إِنَّمَا يُنْكِرُ عَنِ العقول [الْفُضُولِ] ثُمَّ قَالَ وَ كَمْ عَسَى يَكْفِي الْإِنْسَانَ.
And we are reporting: ‘He is not destroyed, the one who knows his worth, and whatever the people dislike from the daily subsistence, but rather the denial is from the surplus’. Then he‑asws said: ‘And how much can perhaps suffice the human being?’’
– وَ نَرْوِي مَنْ رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ مِنْهُ بِالْقَلِيلِ مِنَ الْعَمَلِ.
And we are reporting: ‘One who is satisfied from Allah-azwj with the less from the sustenance, Allah-azwj will be Pleased from him with the little of the deeds’’.[359]
– وَ نَرْوِي عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ.
And we are reporting from the Prophet-saww having said: ‘One who asks us-saww, we-saww give it to him, and one who is needless, may Allah-azwj Enrich him’’.[360]
– وَ نَرْوِي إِنْ دَخَلَ نَفْسَكَ شَيْءٌ مِنَ الْقَنَاعَةِ فَاذْكُرْ عَيْشَ رَسُولِ اللَّهِ ص فَإِنَّمَا كَانَ قُوتُهُ الشَّعِيرَ وَ حَلَاوَتُهُ التَّمْرَ وَ وَقُودُهُ السَّعَفَ إِذَا وَجَدَ.
And we are reporting: ‘If something from the contentment enters yourself, remember the life of Rasool-Allah-saww, for rather his-saww daily subsistence was the barley, and his-saww sweet dish were the dates, and his-saww firewood were the leaves, when he-saww could find them’’.[361]
18- مص، مصباح الشريعة قَالَ الصَّادِقُ ع لَوْ حَلَفَ الْقَانِعُ بِتَمَلُّكِهِ الدَّارَيْنِ لَصَدَّقَهُ اللَّهُ عَزَّ وَ جَلَّ بِذَلِكَ وَ لَأَبَرَّهُ لِعِظَمِ شَأْنِ مَرْتَبَةِ الْقَنَاعَةِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘If the contented one were to swear that he owns the two houses (world and the Hereafter), Allah-azwj Mighty and Majestic would Ratify him with that and Accomplish it for revering the glory of the rank of a contented one.
ثُمَّ كَيْفَ لَا يَقْنَعُ الْعَبْدُ بِمَا قَسَمَ اللَّهُ عَزَّ وَ جَلَّ لَهُ وَ هُوَ يَقُولُ نَحْنُ قَسَمْنا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَياةِ الدُّنْيا
Then how come the servant is not contented with what Allah-azwj Mighty and Majestic has Apportioned for him and He-azwj is Saying: We Distribute their livelihoods between them in the life of the world, [43:32].
فَمَنْ أَيْقَنَ وَ صَدَّقَهُ بِمَا شَاءَ وَ لِمَا شَاءَ بِلَا غَفْلَةٍ مِمَّنْ أَيْقَنَ بِرُبُوبِيَّتِهِ أَضَافَ تَوْلِيَةَ الْإِقْسَامِ إِلَى نَفْسِهِ بِلَا سَبَبٍ وَ مَنْ قَنِعَ بِالْمَقْسُومِ اسْتَرَاحَ مِنَ الْهَمِّ وَ الْكَذِبِ وَ التَّعَبِ
The one who is certain and ratifies Him-azwj with whatever He-azwj so Desires and when He-azwj so Desires without heedlessness, would be from the ones certain of His-azwj Lordship-azwj will add the swear to himself without a cause; and the one who is contented with the Apportionment would be at rest from the worries, and the lies, and the fatigue.
وَ كُلَّمَا نَقَصَ مِنَ الْقَنَاعَةِ زَادَ فِي الرَّغْبَةِ وَ الطَّمَعُ وَ الرَّغْبَةُ فِي الدُّنْيَا أَصْلَانِ لِكُلِّ شَرٍّ وَ صَاحِبُهُمَا لَا يَنْجُو مِنَ النَّارِ إِلَّا أَنْ يَتُوبَ
And every time there is a reduction from the contentedness there is an increase in the desire, and the greed and the desire regarding the world, two roots of every evil, and their owner will not attain salvation from the Fire, except if he were to repent.
وَ لِذَلِكَ قَالَ النَّبِيُّ ص الْقَنَاعَةُ مُلْكٌ لَا يَزُولُ وَ هُوَ مَرْكَبُ رِضَا اللَّهِ تَحْمِلُ صَاحِبَهَا إِلَى دَارِهِ فَأَحْسِنِ التَّوَكُّلَ فِيمَا لَمْ تُعْطَ وَ الرِّضَا بِمَا أُعْطِيْتَهُ وَ اصْبِرْ عَلى ما أَصابَكَ فَ إِنَّ ذلِكَ مِنْ عَزْمِ الْأُمُورِ.
And for that (reason), the Prophet-saww said: ‘Then contentment is a kingdom not to decline, and it is a ride of Satisfaction of Allah-azwj carrying its owner to his house. Therefore, improve the reliance regarding what you have not been Given and the satisfaction with what you have been Given, and be patient upon what afflicts you, for that is from the determined matters’’.[362]
19- سر، السرائر مُوسَى بْنُ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ع قَالَ قَالَ النَّبِيُّ ص التَّوَدُّدُ إِلَى النَّاسِ نِصْفُ الْعَقْلِ وَ الرِّفْقُ نِصْفُ الْمَعِيشَةِ وَ مَا عَالَ امْرُؤٌ فِي اقْتِصَادٍ.
(The book) ‘Al Saraair’ – Musa Bin Bakr,
‘From Al-Abd Al-Salih (7th Imam-asws) having said: ‘The Prophet-saww said: ‘Showing cordiality to the people is half the intellect, and the sustenance is half the livelihood, and the people will not become destitute while being economical’’.[363]
20- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنِ ابْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ الْحَبَشِيِّ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ جَعْفَرِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنْ أَيُّوبَ بْنِ الْحُرِّ قَالَ: سَمِعْتُ رَجُلًا يَقُولُ لِأَبِي عَبْدِ اللَّهِ ع بَلَغَنِي أَنَّ الِاقْتِصَادَ وَ التَّدْبِيرَ فِي الْمَعِيشَةِ نِصْفُ الْكَسْبِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ibrahim, from Ibn Wahbab, from Ali Bin Al Habashy, from Al Abbas Bin Muhammad Bin Al-Husayn, from his father, from Safwan Bin Yahya, and Ja’far Bin Isa, from Al-Husayn Bin Abu Gundar, from Ayoub Bin Al Hurr who said,
‘I heard a man saying to Abu Abdullah-asws, ‘It has reached me that the moderation, and the (good) management in the livelihood is half the income’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا بَلْ هُوَ الْكَسْبُ كُلُّهُ وَ مِنَ الدِّينِ التَّدْبِيرُ فِي الْمَعِيشَةِ.
Abu Abdullah-asws said: ‘No, but the income all of it, and from the religion is the (good) management in the livelihood’’.[364]
باب 87 السخاء و السماحة و الجود
CHAPTER 87 – THE GENEROUSITY, AND THE MUNIFICENCE, AND THE LIBERALITY
من الآيات
From the Verses –
التغابن 16 وَ أَنْفِقُوا خَيْراً لِأَنْفُسِكُمْ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ
(Surah) Al Taghabun – Therefore fear Allah as per your capacity; and listen and obey and spend, it is better for your selves. And one who saves himself from the miserliness, so those ones, they are the successful [64:16]
إِنْ تُقْرِضُوا اللَّهَ قَرْضاً حَسَناً يُضاعِفْهُ لَكُمْ وَ يَغْفِرْ لَكُمْ وَ اللَّهُ شَكُورٌ حَلِيمٌ
If you were to lend to Allah a goodly loan, He would Multiply it for you and Forgive (your sins) for you, and Allah is Appreciative, Forbearing [64:17].
1- لي، الأمالي للصدوق الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ سَعِيدٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْبَلَوِيِّ عَنْ إِبْرَاهِيمَ بْنِ عُبَيْدِ اللَّهِ عَنْ أَبِيهِ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيٍّ ع قَالَ: سَادَةُ النَّاسِ فِي الدُّنْيَا الْأَسْخِيَاءُ وَ فِي الْآخِرَةِ الْأَتْقِيَاءُ.
(The book) ‘Al Amaali’ of Al Sadouq – Al-Hassan Bin Abdullah Bin Saeed, from Abdul Aziz Bin Yahya, from Muhammad Bin Sahl, from Abdullah Bin Muhammad Al Balwy, from Ibrahim Bin Ubeydullah, from his father,
‘From Zayd son of (Ali-asws Bin Al-Husayn-asws), from his father-asws, from his grandfather-asws, from Alli-asws having said: ‘Chiefs in the world are the generous, and in the Hereafter, the pious’’.[365]
2- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنِ الْحَسَنِ بْنِ زِيَادٍ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى رَضِيَ لَكُمُ الْإِسْلَامَ دِيناً فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Al-Hassan Bin Ziyad,
‘From Al-Sadiq-asws having said: ‘Allah-azwj Blessed and Exalted is Pleased with Al-Islam as a religion for you all, so improve its accompaniment with the generousity and the good manners’’.[366]
3- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنْ رَجُلٍ وَ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع خِيَارُكُمْ سُمَحَاؤُكُمْ وَ شِرَارُكُمْ بُخَلَاؤُكُمْ وَ مِنْ صَالِحِ الْأَعْمَالِ الْبِرُّ بِالْإِخْوَانِ وَ السَّعْيُ فِي حَوَائِجِهِمْ وَ ذَلِكَ مَرْغَمَةٌ لِلشَّيْطَانِ وَ تَزَحْزُحٌ عَنِ النِّيرَانِ وَ دُخُولُ الْجِنَانِ يَا جَمِيلُ أَخْبِرْ بِهَذَا الْحَدِيثِ غُرَرَ أَصْحَابِكَ
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Sahl, from a man, and Umar Bin Abdul Aziz, from Jameel Bin Darraj who said,
‘Abu Abdullah-asws said: ‘The best of you are your generous ones, and evilest of you are your misers, and from the righteous deeds is the righteousness with the brethren, and the striving regarding their needs, and that is an aversion for the Satan-la, and removal from the Fire, and entry into the Gardens. O Jameel! Inform the naive ones of your companions with this Hadeeth’.
قَالَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَنْ غُرَرُ أَصْحَابِي
He (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! Who are the naive ones from my companions?’
قَالَ هُمُ الْبَارُّونَ بِالْإِخْوَانِ فِي الْعُسْرِ وَ الْيُسْرِ
He-asws said: ‘They are the ones righteous with the brethren in the (financial) difficulties and the ease’.
ثُمَّ قَالَ يَا جَمِيلُ أَمَا إِنَّ صَاحِبَ الْكَثِيرِ يَهُونُ عَلَيْهِ ذَلِكَ وَ قَدْ مَدَحَ اللَّهُ عَزَّ وَ جَلَّ صَاحِبَ الْقَلِيلِ فَقَالَ وَ يُؤْثِرُونَ عَلى أَنْفُسِهِمْ وَ لَوْ كانَ بِهِمْ خَصاصَةٌ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ.
Then he-asws said: ‘O Jameel! As for the companion of plenty, that would be easy upon him, and Allah-azwj Mighty and Majestic has Praised the companion of the little. He-azwj Said: and they are preferring (others) over their own selves, and even though there was extreme poverty with them. And one who preserves himself from miserliness, so those, they are the successful ones [59:9]’’.[367]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَبِي غَالِبٍ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُرَيْدٍ الْعِجْلِيِّ عَنْ أَبِي جَعْفَرٍ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ تَعَالَى الْمَعْرُوفُ هَدِيَّةٌ مِنِّي إِلَى عَبْدِيَ الْمُؤْمِنِ فَإِنْ قَبِلَهَا مِنِّي فَبِرَحْمَةٍ مِنِّي فَإِنْ رَدَّهَا فَبِذَنْبِهِ حُرِمَهَا وَ مِنْهُ لَا مِنِّي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Abu Ghalib Ahmad Bin Muhammad, from Ibn Abu Al Khattab, from Ibn Mahboub, from Jameel Bin Salih, from Bureyd Al Ijaly,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah‑azwj the Exalted Says: “The act of kindness is a Gift from Me-azwj to My-azwj servant. If he were to accept it from Me-azwj, it is due to a Mercy from Me-azwj. If he were to reject it, it is due to his sins he is being deprived, and from him, not from Me-azwj!
وَ أَيُّمَا عَبْدٍ خَلَقْتُهُ فَهَدَيْتُهُ إِلَى الْإِيمَانِ وَ حَسَّنْتُ خُلُقَهُ وَ لَمْ أَبْتَلِهِ بِالْبُخْلِ فَإِنِّي أُرِيدُ بِهِ خَيْراً.
And whichever servant I-azwj have Created, so I-azwj Guided him to the Eman, and Made excellent his creation, and I-azwj do not Try him with the miserliness, so I-azwj Want good with him!”’[368]
5- ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ قَالَ: سَأَلَ رَجُلٌ أَبَا الْحَسَنِ ع وَ هُوَ فِي الطَّوَافِ فَقَالَ لَهُ أَخْبِرْنِي عَنِ الْجَوَادِ
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – My father, from Sa’ad, from Ibn Hashim, from Ahmad Bin Suleyman who said,
‘A man asked Abu Al-Hassan-asws while he-asws was in (performing) the Tawaaf. He said to him-asws, ‘Inform me about the liberal one’.
فَقَالَ إِنَّ لِكَلَامِكَ وَجْهَيْنِ فَإِنْ كُنْتَ تَسْأَلُ عَنِ الْمَخْلُوقِ فَإِنَّ الْجَوَادَ الَّذِي يُؤَدِّي مَا افْتَرَضَ اللَّهُ تَعَالَى عَلَيْهِ وَ الْبَخِيلُ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ تَعَالَى عَلَيْهِ
He-asws said: ‘There are two aspects to your speech. If you are asking about the created beings, then the liberal is the one who fulfills what Allah-azwj the Exalted has Obligated upon him, and the miser is the one being miserly with what Allah-azwj the Exalted has Obligated upon him.
وَ إِنْ كُنْتَ تَعْنِي الْخَالِقَ فَهُوَ الْجَوَادُ إِنْ أَعْطَى وَ هُوَ الْجَوَادُ إِنْ مَنَعَ لِأَنَّهُ إِنْ أَعْطَى عَبْداً أَعْطَاهُ مَا لَيْسَ لَهُ وَ إِنْ مَنَعَ مَنَعَ مَا لَيْسَ لَهُ.
And if you mean the Creator, so He-azwj is the Liberal in Giving, and He-azwj is Liberal in Preventing, because when He-azwj Gives a servant, Gives him what isn’t his, and if He-azwj Prevents, He-azwj Prevents what isn’t for him (anyway)’’.[369]
مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَبِي الْجَهْمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَحْمَدَ بْنِ سَلَمٍ قَالَ: سَأَلَ رَجُلٌ أَبَا الْحَسَنِ ع الْحَدِيثَ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, from Abu Al Jahm, from Musa Bin Bakr, from Ahmad Bin Salim who said,
‘A man asked Abu Al-Hassan-asws’ – the Hadeeth’’.[370]
6- ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ حَمَّوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْيَقْطِينِيِّ قَالَ قَالَ الرِّضَا ع فِي الدِّيكِ الْأَبْيَضِ خَمْسُ خِصَالٍ مِنْ خِصَالِ الْأَنْبِيَاءِ مَعْرِفَتُهُ بِأَوْقَاتِ الصَّلَاةِ وَ الْغَيْرَةُ وَ السَّخَاءُ وَ الشَّجَاعَةُ وَ كَثْرَةُ الطَّرُوقَةِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – My father, from Ahmad Bin Idrees, from Al Ashary, from Ibrahim Bin Hamawiya, from Muhammad Bin Isa Al Yaqteeny who said,
‘Al-Reza-asws said: ‘In the white rooster there are five characteristics from the characteristics of the Prophets-as – recognition with the timings of Salat, and the self-respect (Gharya), and the generousity, and the bravery, and many marriages’’.[371]
7- ن، عيون أخبار الرضا عليه السلام ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ السَّخِيُّ قَرِيبٌ مِنَ اللَّهِ قَرِيبٌ مِنَ الْجَنَّةِ قَرِيبٌ مِنَ النَّاسِ وَ الْبَخِيلُ بَعِيدٌ مِنَ اللَّهِ بَعِيدٌ مِنَ الْجَنَّةِ بَعِيدٌ مِنَ النَّاسِ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, – Ibn Masrour, from Ibn Aamir, from Al Moalla, from Al Washa who said,
‘I heard Al-Reza-asws saying: ‘The generous one is close to Allah-azwj, close to the Paradise, close to the people, while the miser is remote from Allah-azwj, remote from the Paradise, remote from the people’.
وَ سَمِعْتُهُ يَقُولُ السَّخَاءُ شَجَرَةٌ فِي الْجَنَّةِ مَنْ تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا دَخَلَ الْجَنَّةَ.
And I heard him-asws saying: ‘The generousity is a tree in the Paradise. One who attaches with a branch from its branches will enter the Paradise’’.[372]
8- ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ يَاسِرٍ الْخَادِمِ عَنِ الرِّضَا ع قَالَ: السَّخِيُّ يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِيَأْكُلُوا مِنْ طَعَامِهِ وَ الْبَخِيلُ لَا يَأْكُلُ مِنْ طَعَامِ النَّاسِ لِئَلَّا يَأْكُلُوا مِنْ طَعَامِهِ.
(The book) ‘Uyoub Akhbar Al-Reza-asws’, may the greetings be upon him-asws – My father, from Ali Bin Ibrahim, from Yashir Al Khadim,
‘From Al-Reza-asws having said: ‘The generous one eats from food of the people for them to be eating from his food, and the miser does not eat from food of the people lest they eat from his food’’.[373]
9- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْحُسَيْنِيِّ عَنْ أَيُّوبَ بْنِ مُحَمَّدِ بْنِ فَرُّوخَ عَنْ سَعِيدِ بْنِ مَسْلَمَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ السَّخَاءَ شَجَرَةٌ مِنْ أَشْجَارِ الْجَنَّةِ لَهَا أَغْصَانٌ مُتَدَلِّيَةٌ فِي الدُّنْيَا فَمَنْ كَانَ سَخِيّاً تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا فَسَاقَهُ ذَلِكَ الْغُصْنُ إِلَى الْجَنَّةِ
(The book) ‘Al Amaali’ – of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Bin Ja’far Al-Husayni, from Ayoub Bin Muhammad Bin Frouj, from Saeed Bin Maslama,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, may the Salawaat of Allah‑azwj be upon them-asws, said, ‘Rasool-Allah-saww said: ‘The generousity is a tree from the trees of Paradise. There are branches for it drooping into the world. The one who was generous attaches with a branch from its branches, so that branch ushers him to the Paradise.
وَ الْبُخْلُ شَجَرَةٌ مِنْ أَشْجَارِ النَّارِ لَهَا أَغْصَانٌ مُتَدَلِّيَةٌ فِي الدُّنْيَا فَمَنْ كَانَ بَخِيلًا تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا فَسَاقَهُ ذَلِكَ الْغُصْنُ إِلَى النَّارِ.
The miserliness is a tree from trees of the Fire. There are branches for it drooping into the word. The one who was miserly attaches with a branch from its branches, so that branch ushers him to the Fire’’.[374]
– قَالَ أَبُو الْمُفَضَّلِ قَالَ لَنَا أَبُو عَبْدِ اللَّهِ الْحُسَيْنُ فَحَدَّثَنِي شَيْخٌ مِنْ أَهْلِنَا عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ بِحَدِيثِهِ هَذَا حَدِيثِ السَّخَاءِ وَ الْبُخْلِ قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ السَّخِيُّ الْمُبَذِّرَ الَّذِي يُنْفِقُ مَالَهُ فِي غَيْرِ حَقِّهِ وَ لَكِنَّهُ الَّذِي يُؤَدِّي إِلَى اللَّهِ عَزَّ وَ جَلَّ مَا فَرَضَ عَلَيْهِ فِي مَالِهِ مِنَ الزَّكَاةِ وَ غَيْرِهَا وَ الْبَخِيلُ الَّذِي لَا يُؤَدِّي حَقَّ اللَّهِ عَزَّ وَ جَلَّ فِي مَالِهِ.
Abu Al Mufazzal said, ‘Abu Abdullah Al-Husayn said to us, ‘It is narrated to my by a sheykh from our people, from his father,
‘From Ja’far-asws Bin Muhammad-asws narrating to him with this Hadeeth of the generousity and the miserliness. He (the narrator) said, ‘Abu Abdullah-asws said: ‘He isn’t the generous, the wasteful one who spends his wealth in other that its right (rightful way), but it is the one who fulfils to Allah-azwj Mighty and Majestic what He-azwj has Obligated upon him regarding his wealth, from the Zakat and other such, while the miser is the one who does not fulfil the Right of Allah-azwj Mighty and Majestic in his wealth’’.[375]
10- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا حَدُّ السَّخَاءِ قَالَ تُخْرِجُ مِنْ مَالِكَ الْحَقَّ الَّذِي أَوْجَبَهُ اللَّهُ عَلَيْكَ فَتَضَعُهُ فِي مَوْضِعِهِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Mahboub, from one of our companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘What is the limit of generousity?’ He-asws said: ‘You extract from your wealth the right which Allah-azwj has Obligated upon you, and you place it in its (proper) place’’.[376]
11- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّخِيُّ الْكَرِيمُ الَّذِي يُنْفِقُ مَالَهُ فِي حَقٍ.
(The book) ‘From Ma’any Al Akhbar’ – My father, from Ali, from his father, from Hammad, from Hareyz,
‘From Abu Abdullah-asws having said: ‘The generous, the benevolent is the one who spends his wealth regarding a right’’.[377]
12- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَلِيِّ بْنِ عَوْفٍ الْأَزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع السَّخَاءُ أَنْ تَسْخُوَ نَفْسُ الْعَبْدِ عَنِ الْحَرَامِ أَنْ تَطْلُبَهُ فَإِذَا ظَفِرَ بِالْحَلَالِ طَابَتْ نَفْسُهُ أَنْ يُنْفِقَهُ فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from hs father, from Ahmad Bin Al Nazr, from Ali Bin Awf Al Azdy who said,
‘Abu Abdullah-asws said: ‘The generousity is that the soul of the servant is too generous from seeking the Prohibited. When he is successful with the Permissible, his souls fees good in spending it in obedience of Allah-azwj Mighty and Majestic’’.[378]
13- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ رَجُلٍ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السَّخَاءُ شَجَرَةٌ أَصْلُهَا فِي الْجَنَّةِ وَ هِيَ مُطَلَّةٌ عَلَى الدُّنْيَا مَنْ تَعَلَّقَ بِغُصْنٍ مِنْهَا اجْتَرَّهُ إِلَى الْجَنَّةِ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Al Sa’dabady, from Al Barqy, from Ibn Fazzal, from a man, from Hafs Bin Giyas,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The generousity is a tree, its roots are in the Paradise, and it is drooping upon the world. One who attaches with a branch from it, it will pull him to the Paradise’’.[379]
14- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ رَفَعَهُ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْحَسَنِ يَا بُنَيَّ مَا السَّمَاحَةُ قَالَ الْبَذْلُ فِي الْعُسْرِ وَ الْيُسْرِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, raising it from Ibn Tareyf, from Ibn Nubata, from Al Haris Al Awr who said,
‘Amir Al-Momineen-asws said to Al-Hassan-asws: ‘O my-asws son-asws! What is the munificence (generousity)?’ He-asws said: ‘The spending during the (financial) difficulties and the ease’’.[380]
أَقُولُ رُوِيَ فِي الْكِتَابِ الْمَذْكُورِ بِإِسْنَادٍ آخَرَ أَنَّهُ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْحَسَنِ مَا السَّمَاحَةُ قَالَ إِجَابَةُ السَّائِلِ وَ بَذْلُ النَّائِلِ.
I (Majlisi) am saying, ‘In the mentioned book, by another chain, Amir Al-Momineen-asws said to Al-Hassan-asws: ‘What is the munificence (generousity)?’ He-asws said: ‘Answering the questioner and efforts for the recipient’’.[381]
15- 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 door of righteousness – generousity of the self, and good speech, and the patience upon the harm’’.[382]
16- ختص، الإختصاص ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: السَّخَاءُ شَجَرَةٌ فِي الْجَنَّةِ أَغْصَانُهَا فِي الدُّنْيَا فَمَنْ تَعَلَّقَ بِغُصْنٍ مِنْهَا أَدَّتْهُ إِلَى الْجَنَّةِ
(The book) ‘Al-Ikhtisaas’, (and) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported from the Scholar-asws having said: ‘The generousity is a tree in the Paradise. It’s branches are in the world. So the one who attaches with a branch from it, it would drag him to the Paradise.
وَ الْبُخْلُ شَجَرَةٌ فِي النَّارِ أَغْصَانُهَا فِي الدُّنْيَا فَمَنْ تَعَلَّقَ بِغُصْنٍ مِنْ أَغْصَانِهَا أَدَّتْهُ إِلَى النَّارِ أَعَاذَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ النَّارِ.
And the miserliness is a tree in the Fire. It’s branches are in the world. So the one who attaches with a branch from its branches, it would drag him to the Fire. May Allah-azwj Shelter us-asws and you all from the Fire!’’[383]
– وَ نَرْوِي أَنَّ رَسُولَ اللَّهِ ص قَالَ لِعَدِيِّ بْنِ حَاتِمِ طَيِّئٍ دُفِعَ عَنْ أَبِيكَ الْعَذَابُ الشَّدِيدُ لِسَخَاءِ نَفْسِهِ.
And we are reporting that Rasool-Allah-saww said to Aday Bin Hatim: ‘Feel good! The severe Punishment has been Repelled from your father due to his generous soul’’.[384]
– وَ رُوِيَ أَنَّ جَمَاعَةً مِنَ الْأُسَارَى جَاءُوا بِهِمْ إِلَى رَسُولِ اللَّهِ ص فَأَمَرَ أَمِيرَ الْمُؤْمِنِينَ ع بِضَرْبِ أَعْنَاقِهِمْ ثُمَّ أَمَرَهُ بِإِفْرَادِ وَاحِدٍ لَا يَقْتُلُهُ
And it is reported – ‘A group of prisoners, they came with them to Rasool-Allah-azwj, so he‑saww instructed Amir Al-Momineen-asws with striking off their necks. Then he-saww instructed him with one individual, not to kill him.
فَقَالَ الرَّجُلُ لِمَ أَفْرَدْتَنِي مِنْ أَصْحَابِي وَ الْجِنَايَةُ وَاحِدَةٌ
The man said, ‘Why did you individualise me from my companions, and the crime is one?’
فَقَالَ لَهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَيَّ أَنَّكَ سَخِيُّ قَوْمِكَ وَ لَا أَقْتُلُكَ
He-as said to him: ‘Allah-azwj Blessed and Exalted Revealed to me-saww that you are a generous one of your people and that I-saww should not kill you’.
فَقَالَ الرَّجُلُ فَإِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ مُحَمَّدٌ رَسُولُ اللَّهِ ص
The man said, ‘The man said, ‘I hereby testify that there is no god except Allah-azwj, and you‑saww Muhammad-as are a Rasool-saww of Allah-azwj’’.
قَالَ فَقَادَهُ سَخَاؤُهُ إِلَى الْجَنَّةِ.
He (the narrator) said, ‘His generousity let him to the Paradise’’.[385]
– وَ رُوِيَ الشَّابُّ السَّخِيُّ الْمُعْتَرِفُ لِلذُّنُوبِ أَحَبُّ إِلَى اللَّهِ مِنَ الشَّيْخِ الْعَابِدِ الْبَخِيلِ.
And it is reported: ‘The generous youth, the acknowledge of the sins is more Beloved to Allah-azwj and the old worshipper, the miser.[386]
– وَ رُوِيَ مَا شَيْءٌ يُتَقَرَّبُ بِهِ إِلَى اللَّهِ جَلَّ وَ عَزَّ مِنْ إِطْعَامِ الطَّعَامِ وَ إِرَاقَةِ الدِّمَاءِ.
And it is reported: ‘There is nothing one can draw closer to Allah-azwj Majestic and Mighty, dearer than feeding the food and spilling the blood (sacrificial animal for the offering – Qurbani)’’.[387]
– وَ رُوِيَ أَطِيلُوا الْجُلُوسَ عِنْدَ الْمَوَائِدِ فَإِنَّهَا أَوْقَاتٌ لَا تُحْسَبُ مِنْ أَعْمَارِكُمْ.
And it is reported: ‘Prolong the sitting during the meals for these are timing not calculated from your life spans’’.[388]
– وَ رُوِيَ لَوْ عَمِلْتَ طَعَاماً بِمِائَةِ أَلْفِ دِرْهَمٍ ثُمَّ أَكَلَ مِنْهُ مُؤْمِنٌ وَاحِدٌ لَمْ تُعَدَّ مُسْرِفاً.
And it is reported: ‘Even if you were to prepare a meal with one hundred thousand Dirhans, then one Momin eats from it, it would not be counted as extravagance’’.[389]
– وَ رُوِيَ عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: أَطْعِمُوا الطَّعَامَ وَ أَفْشُوا السَّلَامَ وَ صَلُّوا وَ النَّاسُ نِيَامٌ وَ ادْخُلُوا الْجَنَّةَ بِسَلَامٍ.
And it is reported from the Scholar-asws having said: ‘Feed the food, and initiate the greetings, and pray Salat while the people are sleeping, and enter the Paradise in peace’’.[390]
– وَ أَرْوِي إِيَّاكَ وَ السَّخِيَّ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْخُذُ بِيَدِهِ.
And it is reported: ‘Beware of the generous one, for Allah-azwj Mighty and Majestic is Holding his hand’’.[391]
– وَ رُوِيَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَأْخُذُ بِنَاصِيَةِ السَّخِيِّ إِذَا أُعْثِرَ.
And it is reported: ‘Allah-azwj Blessed and Exalted Holds the forelocks of the generous one when he stumbles’’.[392]
17- مص، مصباح الشريعة قَالَ الصَّادِقُ ع السَّخَاءُ مِنْ أَخْلَاقِ الْأَنْبِيَاءِ وَ هُوَ عِمَادُ الْإِيمَانِ وَ لَا يَكُونُ مُؤْمِنٌ إِلَّا سَخِيّاً وَ لَا يَكُونُ سَخِيّاً إِلَّا ذُو يَقِينٍ وَ هِمَّةٍ عَالِيَةٍ لِأَنَّ السَّخَاءَ شُعَاعُ نُورِ الْيَقِينِ وَ مَنْ عَرَفَ مَا قَصَدَ هَانَ عَلَيْهِ مَا بَذَلَ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The generosity is from the morals of the Prophets-as, and it is a pillar of Eman; and a Momin cannot be except generous, nor can a generous be except with certainty and high spirits, because the generousity is a ray from the light of certainty; and the one who recognises what is moderation, it will be easy upon him what he spends.
وَ قَالَ النَّبِيُّ ص وَ مَا جُبِلَ وَلِيُّ اللَّهِ إِلَّا عَلَى السَّخَاءِ وَ السَّخَاءُ مَا يَقَعُ عَلَى كُلِّ مَحْبُوبٍ أَقَلُّهُ الدُّنْيَا
And the Prophet-saww said: ‘And a friend of Allah-azwj is not brought into being except upon the generousity and the generousity is what occurs upon every beloved who deems the world as insignificant’.
وَ مِنْ عَلَامَةِ السَّخَاءِ أَنْ لَا يُبَالِيَ مَنْ [أصحاب] أَكَلَ الدُّنْيَا وَ مَنْ مَلَكَهَا مُؤْمِناً أَوْ كَافِراً وَ عَاصِياً أَوْ مُطِيعاً شَرِيفاً أَوْ وَضِيعاً
And from a sign of the generous one is that he does not care who devours the world and who owns it, whether a Momin or a Kafir, and a disobedience one or an obedient one, noble or ignoble.
يُطْعِمُ غَيْرَهُ وَ يَجُوعُ وَ يَكْسُو غَيْرَهُ وَ يَعْرَى وَ يُعْطِي غَيْرَهُ وَ يَمْتَنِعُ مِنْ قَبُولِ عَطَاءِ غَيْرِهِ وَ يَمُنُّ بِذَلِكَ وَ لَا يَمْتَنُّ وَ لَوْ مَلَكَ الدُّنْيَا بِأَجْمَعِهَا لَمْ يَرَ نَفْسَهُ فِيهَا إِلَّا أَجْنَبِيّاً وَ لَوْ بَذَلَهَا فِي ذَاتِ اللَّهِ عَزَّ وَ جَلَّ فِي سَاعَةٍ وَاحِدَةٍ مَا مَلَّ
He feeds others and he is hungry, and he clothes others and he is bare, and he gives others and he prevents (himself) from accepting the giving by others, and he confers with that and he is not conferred; and if he were to own the world in its entirety, he would not see himself in it except as a stranger, and if he were to spend it regarding the Self of Allah-azwj Mighty and Majestic in one moment, he would not get fed-up.
قَالَ رَسُولُ اللَّهِ ص السَّخِيُّ قَرِيبٌ مِنَ اللَّهِ قَرِيبٌ مِنَ النَّاسِ قَرِيبٌ مِنَ الْجَنَّةِ بَعِيدٌ مِنَ النَّارِ وَ الْبَخِيلُ بَعِيدٌ مِنَ اللَّهِ بَعِيدٌ مِنَ النَّاسِ بَعِيدٌ مِنَ الْجَنَّةِ قَرِيبٌ مِنَ النَّارِ وَ لَا يُسَمَّى سَخِيّاً إِلَّا الْبَاذِلُ فِي طَاعَةِ اللَّهِ وَ لِوَجْهِهِ وَ لَوْ بِرَغِيفٍ أَوْ شَرْبَةِ مَاءٍ
Rasool-Allah-saww said: ‘The generous one is closer to Allah-azwj, closer to the people, closer to the Paradise, remote from the Fire, while the miser one is remote from Allah-azwj, remote from the people, remote from the Paradise, close to the Fire; and he cannot be named as generous except the spender in the obedience of Allah-azwj and for His-azwj Face, and even though it may be with a loaf or a drink of water.
قَالَ النَّبِيُّ ص السَّخِيُّ بِمَا مَلَكَ وَ أَرَادَ بِهِ وَجْهَ اللَّهِ وَ أَمَّا السَّخِيُّ فِي مَعْصِيَةِ اللَّهِ فَحَمَّالُ سَخَطِ اللَّهِ وَ غَضَبِهِ وَ هُوَ أَبْخَلُ النَّاسِ عَلَى نَفْسِهِ فَكَيْفَ لِغَيْرِهِ حَيْثُ اتَّبَعَ هَوَاهُ وَ خَالَفَ أَمْرَ اللَّهِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ لَيَحْمِلُنَّ أَثْقالَهُمْ وَ أَثْقالًا مَعَ أَثْقالِهِمْ
The Prophet-saww said: ‘The generous is with what he owns and intends the Face of Allah-azwj with it, and as for the generous in the disobedience of Allah-azwj is a bearer of the Dissatisfaction of Allah-azwj and His-azwj Wrath, and he the most miserly of the people upon himself, how would he be with others whereby he pursues his whims and opposes the Command of Allah-azwj. Allah-azwj Mighty and Majestic Says: And they will bear their own burdens, and (other) burdens along with their own burdens [29:13].
وَ قَالَ النَّبِيُّ ص يَقُولُ ابْنُ آدَمَ مِلْكِي مِلْكِي وَ مَالِي مَالِي يَا مِسْكِينُ أَيْنَ كُنْتَ حَيْثُ كَانَ الْمِلْكُ وَ لَمْ تَكُنْ وَ هَلْ لَكَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ أَوْ لَبِسْتَ فَأَبْلَيْتَ أَوْ تَصَدَّقْتَ فَأَبْقَيْتَ إِمَّا مَرْحُومٌ بِهِ وَ إِمَّا مُعَاقَبٌ عَلَيْهِ فَاعْقِلْ أَنْ لَا يَكُونَ مَالُ غَيْرِكَ أَحَبَّ إِلَيْكَ مِنْ مَالِكَ
And the Prophet-saww said: ‘The son of Adam-as says, ‘My kingdom! My kingdom!’ And ‘My wealth! My wealth!’ O poor fellow, where were you when the kingdom existed, and you did not exist? And is there for you except what you eat, so it has perished, or you wore, and it has decayed, or you donated so it remained? Either you will be Mercied due to it or Punished upon it. So use your intellect that the wealth of others does not become more beloved to you than your own wealth.
فَقَدْ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا قَدَّمْتَ فَهُوَ لِلْمَالِكِينَ وَ مَا أَخَّرْتَ فَهُوَ لِلْوَارِثِينَ وَ مَا مَعَكَ فَمَا لَكَ عَلَيْهِ سَبِيلٌ سِوَى الْغُرُورِ بِهِ كَمْ تَسْعَى فِي طَلَبِ الدُّنْيَا وَ كَمْ تَدَّعِي أَ فَتُرِيدُ أَنْ تُفْقِرَ نَفْسَكَ وَ تُغْنِيَ غَيْرَكَ.
Amir Al-Momineen-asws has said: ‘Whatever is sent ahead it is for the owners, and whatever is held back it is for the inheritors, and whatever is with you, there is no way for you upon it apart from being deceived by it. How much you strived in seeking the world, and how much you left! Do you want to impoverish yourself and enrich others?’’[393]
18- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص الْجَنَّةُ دَارُ الْأَسْخِيَاءِ.
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘The Paradise is a house for the generous ones’’.[394]
– وَ قَالَ الصَّادِقُ ع السَّخِيُّ الْكَرِيمُ الَّذِي يُنْفِقُ مَالَهُ فِي حَقٍّ.
And Al-Sadiq-asws said: ‘The generous, the benevolent is the one who spends his wealth in a right (way)’’.[395]
– رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَجَاهِلٌ سَخِيٌّ أَفْضَلُ مِنْ سَائِحٍ بَخِيلٍ.
It is reported from Abu Abdullah-asws having said: ‘An ignorant generous one is superior to a wandering miser’’.[396]
– وَ فِي حَدِيثٍ آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَشَابٌّ مُرَهَّقٌ فِي الذُّنُوبِ سَخِيٌّ أَحَبُّ إِلَى اللَّهِ مِنْ شَيْخٍ عَابِدٍ بَخِيلٍ.
And in another Hadeeth, ‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘A generous youth immersed in sins is more Beloved to Allah-azwj than a miserly worshipping old man’’.[397]
– الْحَسَنُ بْنُ عَلِيٍّ الْوَشَّاءُ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الرِّضَا ع يَقُولُ السَّخِيُّ قَرِيبٌ مِنَ اللَّهِ قَرِيبٌ مِنَ الْجَنَّةِ قَرِيبٌ مِنَ النَّاسِ بَعِيدٌ مِنَ النَّارِ وَ الْبَخِيلُ بَعِيدٌ مِنَ اللَّهِ بَعِيدٌ مِنَ الْجَنَّةِ بَعِيدٌ مِنَ النَّاسِ قَرِيبٌ مِنَ النَّارِ.
Al-Hassan Bin Ali Al Washa who said,
‘I heard Abu Al-Hassan Al-Reza-asws saying: ‘The generous one is closer to Allah-azwj, closer to the Paradise, closer to the people, far from the Fire, while the miser is far from Allah-azwj, far from the Paradise, far from the people, closer to the Fire’’.[398]
– وَ قَالَ النَّبِيُّ ص الرِّجَالُ أَرْبَعَةٌ سَخِيٌّ وَ كَرِيمٌ وَ بَخِيلٌ وَ لَئِيمٌ فَالسَّخِيُ الَّذِي يَأْكُلُ وَ يُعْطِي وَ الْكَرِيمُ الَّذِي لَا يَأْكُلُ وَ يُعْطِي وَ الْبَخِيلُ الَّذِي يَأْكُلُ وَ لَا يُعْطِي وَ اللَّئِيمُ الَّذِي لَا يَأْكُلُ وَ لَا يُعْطِي.
And the Prophet-saww said: ‘The men are four – a generous, a benevolent, a miser, and dishonourable. The generous is the one who eats and feeds, and the benevolent is the one who does not eat and feeds, and the miser is the one who eats and does not feed, and the dishonourable is the one who neither eats nor feeds’’.[399]
19- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ الْفُضَيْلِ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ ارْتَضَى الْإِسْلَامَ لِنَفْسِهِ دِيناً فَأَحْسِنُوا صُحْبَتَهُ بِالسَّخَاءِ وَ حُسْنِ الْخُلُقِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Muhammad Al Fuzeyl, from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Chose Al-Islam for Himself-azwj as a religion, so be a good companion of it with the generousity and good manners’’.[400]
20- ما، الأمالي للشيخ الطوسي بِإِسْنَادِهِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْعَبْدِ الصَّالِحِ ع عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ صَدَّقَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By his chain, from Musa Bin Bakr,
‘From Al Abd Salih-asws (7th Imam-asws), from Abu Zarr-ra, may Allah-azwj be Pleased with him-ra having said: ‘Rasool-Allah-saww said: ‘One ratifies with the replacement would be liberal (generous) with the giving’’.[401]
21- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع مَنْ قَبِلَ عَطَاءَكَ فَقَدْ أَعَانَكَ عَلَى الْكَرَمِ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Husayn-asws Bin Ali-asws said: ‘The one who accepts your giving, so he has assisted you upon being benevolent’’.[402]
– قَالَ ع مَالُكَ إِنْ لَمْ يَكُنْ لَكَ كُنْتَ لَهُ فَلَا تُبْقِ عَلَيْهِ فَإِنَّهُ لَا يُبْقِي عَلَيْكَ وَ كُلْهُ قَبْلَ أَنْ يَأْكُلَكَ.
He-asws said: ‘Your wealth, if it does not happen to be for you, it would be for him, so do not remain upon it for it will not remain upon you and eat it before it eats you’’.[403]
– وَ قَالَ الصَّادِقُ ع جَاهِلٌ سَخِيٌّ أَفْضَلُ مِنْ نَاسِكٍ بَخِيلٍ.
And Al-Sadiq-asws said: ‘An ignorant generous one is superior to the miserly ritualist’’.[404]
– قَالَ ع السَّخَاءُ مَا كَانَ ابْتِدَاءً فَأَمَّا مَا كَانَ مِنْ مَسْأَلَةٍ فَحَيَاءٌ وَ تَذَمُّمٌ.
He-asws said: ‘The generousity is what happens initially, as for what happens from a begging, it is an embarrassment and a shame’’.[405]
– وَ قَالَ ع الْكَرَمُ أَعْطَفُ مِنَ الرَّحِمِ.
And he-asws said: ‘The benevolence is more compassionate than the mercy’’.[406]
22- 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 طَعَامُ السَّخِيِّ دَوَاءٌ وَ طَعَامُ الشَّحِيحِ دَاءٌ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – from Al Qasim Bin 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 forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Meal of the generous one is a cure, and a meal of the miser is an illness’’.[407]
باب 88 من ملك نفسه عند الرغبة و الرهبة و الرضا و الغضب و الشهوة
CHAPTER 88 – ONE WHO CONTROLS HIMSELF DURING THE DESIRE AND THE FEAR, AND THE PLEASURE AND THE ANGER, AND THE LUST
1- لي، الأمالي للصدوق ابْنُ نَاتَانَةَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَنْ مَلَكَ نَفْسَهُ إِذَا رَغِبَ وَ إِذَا رَهِبَ وَ إِذَا اشْتَهَى وَ إِذَا غَضِبَ وَ إِذَا رَضِيَ حَرَّمَ اللَّهُ جَسَدَهُ عَلَى النَّارِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Natanah, from Ali, from his father, from Al-Hassan Bin Ali Bin Fazzal, from Ghalib Bin Usman, from Shueyb Al Aqarquqy,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘One who controls himself when he desires, and when he fears, and when he is lusty, and when he is angered, and when he is pleased, Allah-azwj will Prohibit his body unto the Fire’’.[408]
2- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا أَنْفَقَ مُؤْمِنٌ نَفَقَةً هِيَ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ قَوْلِ الْحَقِّ فِي الرِّضَا وَ الْغَضَبِ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘A Momin does not spend any expenditure which is more Beloved to Allah-azwj Mighty and Majestic than the word of truth, during the pleasure and the anger’’.[409]
3- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ وَ الْمُؤْمِنُ الَّذِي إِذَا قَدَرَ لَمْ تُخْرِجْهُ قُدْرَتُهُ إِلَى التَّعَدِّي وَ إِلَى مَا لَيْسَ لَهُ بِحَقٍ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Abu Ayoub, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘But rather, the Momin is the one, when he is pleased, his pleasure does not enter him into a sin nor (into) a falsehood, and when he is annoyed, his annoyance does not exit him from the word of truth; and the Momin is the one when he is powerful, his power does not exit him to the transgression and to what isn’t for him by right’’.[410]
4– ل، الخصال أَبِي عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ ابْنِ حُمَيْدٍ عَنِ الثُّمَالِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ الْغَضَبُ مِنَ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ.
(The book) ‘Al Khisaal’ – My father, from Muhammad Bin Ahmad Bin Ali Bin Al Salt, from Al Barqy, from Al-Hassan Bin Ail Bin Fazzal, from Ibn Humeyd, from Al Sumali, from Abdullah Bin Al-Hassan,
‘From his mother Fatima daughter of Al-Husayn-asws Bin Ali-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Three characteristics, one who has these in him, perfects the characteristics of Eman – the one who, when he is pleased, his pleasure does not enter him into a sin nor any falsehood, and when he is angered, the anger does not exit him from the truth, and when he has power, he does not demand what isn’t for him’’.[411]
5- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: ذَكَرَ رَجُلٌ الْمُؤْمِنَ عِنْدَ أَبِي عَبْدِ اللَّهِ فَقَالَ ع إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنَ الْحَقِّ وَ الْمُؤْمِنُ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ الْمُؤْمِنُ الَّذِي إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Safwan, from Abdullah Bin Sinan who said,
‘The Momin man was mentioned in the presence of Abu Abdullah-asws. He-asws said: ‘But rather, the Momin is the one who, when he is annoyed, his annoyance does not exit him from the truth; and the Momin, when he is pleased, his pleasure does not enter him into a falsehood; and the Momin is the one when in power, does not demand what isn’t for him’’.[412]
6- ل، الخصال الطَّالَقَانِيُّ عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ أَبِي صَالِحٍ الْكِنَانِيِّ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ عَنْ شَرِيكٍ عَنْ هِشَامِ بْنِ مُعَاذٍ عَنِ الْبَاقِرِ ع قَالَ: ثَلَاثٌ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ الْإِيمَانَ بِاللَّهِ مَنْ إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي الْبَاطِلِ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنَ الْحَقِّ وَ مَنْ إِذَا قَدَرَ لَمْ يَتَنَاوَلْ مَا لَيْسَ لَهُ الْخَبَرَ.
(The book) ‘Al Khisaal’ – Al Talaqany, from Muhammad Bin Jareer Al Tabari, from Abu Salih Al Kinany, from Yahya Bin Abdul Hameed, from Shareek, from Hisham Bin Muaz,
‘From Al Baqir-asws having said: ‘Three, one who has these in him perfects the Eman with Allah-azwj – one when pleased, his pleasure does not enter him into the falsehood, and when angered, his rage does not exit him from the truth; and the one when powerful, does not take what isn’t for him’ – the Hadeeth’’.[413]
7- ثو، ثواب الأعمال الْعَطَّارُ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ شُعَيْبٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ مَلَكَ نَفْسَهُ إِذَا رَغِبَ وَ إِذَا رَهِبَ وَ إِذَا اشْتَهَى وَ إِذَا غَضِبَ حَرَّمَ اللَّهُ جَسَدَهُ عَلَى النَّارِ.
(The book) ‘Sawaab Al Amaal’ – Al Attar, from Sa’ad, from Muhammad Bin Isa, from Ibn Fazzal, from Ghalib Bin Usman, from Shueyb, from a man,
‘From Abu Abdullah-asws having said: ‘One who controls himself when desirous, and when fearing, and when lusty, and when angered, Allah-azwj will Prohibit his body unto the Fire’’.[414]
باب 89 أنه ينبغي أن لا يخاف في الله لومة لائم و ترك المداهنة في الدين
CHAPTER 89 – IT IS BEFITTING THAT REGARDING ALLAH-azwj, ONE DOES NOT FEAR ANY BLAME OF A BLAMER, AND NEGLECT THE FLATTERY IN THE RELIGION
الآيات
The Verses –
المائدة يُجاهِدُونَ فِي سَبِيلِ اللَّهِ وَ لا يَخافُونَ لَوْمَةَ لائِمٍ
(Surah) Al Maidah – They would be fighting in the Way of Allah, and they would not be fearing blames of a blamer [5:54]
القلم فَلا تُطِعِ الْمُكَذِّبِينَ وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ.
(Surah) Al Qalam – So do not heed the beliers [68:8] They wish that you should be pliant so they (too) would be pliant [68:9].
1- ل، الخصال فِي وَصَايَا أَبِي ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ قَالَ: أَوْصَانِي رَسُولُ اللَّهِ ص أَنْ لَا أَخَافَ فِي اللَّهِ لَوْمَةَ لَائِمٍ.
(The book) ‘Al Khisaal’ –
‘In a bequest by Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, said: ‘Rasool-Allah-saww advised me-ra that I-ra should not fear the blame of any blamer for the Sake of Allah-azwj’’.[415]
– وَ فِي خَبَرٍ آخَرَ عَنْهُ رَحْمَةُ اللَّهِ عَلَيْهِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَخَفْ فِي اللَّهِ لَوْمَةَ لَائِمٍ.
And in another Hadeeth from him-ra, may Allah-azwj have Mercy on him-ra, said, ‘Rasool-Allah‑saww said: ‘Do not fear the blame of any blamer, for the Sake of Allah-azwj’’.[416]
2- ما، الأمالي للشيخ الطوسي فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ أُوصِيكَ بِسَبْعٍ هُنَّ جَوَامِعُ الْإِسْلَامِ تَخْشَى اللَّهَ عَزَّ وَ جَلَّ وَ لَا تَخْشَى النَّاسَ فِي اللَّهِ إِلَى أَنْ قَالَ وَ لَا تَخَفْ فِي اللَّهِ لَوْمَةَ لَائِمٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws wrote to Muhammad Bin Abu Bakr: ‘I-asws advise you with seven (matters). These are a summary of Al-Islam – You should fear Allah-azwj Mighty and Majestic and not fear the people, regarding Allah-azwj’ – up to he-asws said: ‘And do not fear the blame of any blamer, for the Sake of Allah-azwj’’.[417]
3- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تَأْخُذْكُمْ فِي اللَّهِ لَوْمَةُ لَائِمٍ يَكْفِكُمُ اللَّهُ مَنْ أَرَادَكُمْ وَ بَغَى عَلَيْكُمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chan of Mujashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Do not be taking for the Sake of Allah-azwj, the blame of a blamer. Allah-azwj will Suffice you of the ones intending (to harm) you and rebelling against you’’.[418]
4- فتح، فتح الأبواب رُوِيَ أَنَّ لُقْمَانَ الْحَكِيمَ قَالَ لِوَلَدِهِ فِي وَصِيَّتِهِ لَا تُعَلِّقْ قَلْبَكَ بِرِضَا النَّاسِ وَ مَدْحِهِمْ وَ ذَمِّهِمْ فَإِنَّ ذَلِكَ لَا يَحْصُلُ وَ لَوْ بَالَغَ الْإِنْسَانُ فِي تَحْصِيلِهِ بِغَايَةِ قُدْرَتِهِ
(The book) ‘Fat’h Al Abwaab’ –
‘It is reported that Luqman-as the wise said to his-as son in his-as bequest: ‘Do not attach your heart with satisfying the people, and praising them, and condemning them, from that will not result, and even if the human being were to reach in achieving it, with the peak of his abilities’.
فَقَالَ وَلَدُهُ مَا مَعْنَاهُ أُحِبُّ أَنْ أَرَى لِذَلِكَ مِثَالًا أَوْ فَعَالًا أَوْ مَقَالًا
His-as son said, ‘What is its meaning? I would love to see for that either an example, or action, or words’.
فَقَالَ لَهُ أَخْرُجُ أَنَا وَ أَنْتَ
He-as said to him: ‘Let us go out, me-as and you’.
فَخَرَجَا وَ مَعَهُمَا بَهِيمٌ فَرَكِبَهُ لُقْمَانُ وَ تَرَكَ وَلَدَهُ يَمْشِي وَرَاءَهُ فَاجْتَازُوا عَلَى قَوْمٍ فَقَالُوا هَذَا شَيْخٌ قَاسِي الْقَلْبِ قَلِيلُ الرَّحْمَةِ يَرْكَبُ هُوَ الدَّابَّةَ وَ هُوَ أَقْوَى مِنْ هَذَا الصَّبِيِّ وَ يَتْرُكُ هَذَا الصَّبِيَّ يَمْشِي وَرَاءَهُ وَ إِنَّ هَذَا بِئْسَ التَّدْبِيرُ
They went out and there was an animal with them. Luqman-as rode it and left his-as son walking behind him. They passed by a group of people. They said, ‘This old man is of a cruel heart, little mercy. He is riding the animal and he-as is stronger than this child, and he-as has left the child to walk behind him, and this is an evil arrangement!’
فَقَالَ لِوَلَدِهِ سَمِعْتَ قَوْلَهُمْ وَ إِنْكَارَهُمْ لِرُكُوبِي وَ مَشْيِكَ
He-as said to his-as son: ‘Did you hear their words and their disliking my-as riding and your walking?’
فَقَالَ نَعَمْ
He said, ‘Yes’.
فَقَالَ ارْكَبْ أَنْتَ يَا وَلَدِي حَتَّى أَمْشِيَ أَنَا
He-as said: ‘You ride, O my son, until I-as walk!’
فَرَكِبَ وَلَدُهُ وَ مَشَى لُقْمَانُ فَاجْتَازُوا عَلَى جَمَاعَةٍ أُخْرَى فَقَالُوا هَذَا بِئْسَ الْوَالِدُ وَ هَذَا بِئْسَ الْوَلَدُ أَمَّا أَبُوهُ فَإِنَّهُ مَا أَدَّبَ هَذَا الصَّبِيَّ حَتَّى يَرْكَبُ الدَّابَّةَ وَ يَتْرُكُ وَالِدَهُ يَمْشِي وَرَاءَهُ وَ الْوَالِدُ أَحَقُّ بِالاحْتِرَامِ وَ الرُّكُوبِ وَ أَمَّا الْوَلَدُ فَلِأَنَّهُ عَقَّ وَالِدَهُ بِهَذِهِ الْحَالِ فَكِلَاهُمَا أَسَاءَا فِي الْفَعَالِ
His-as son rode, and Luqman-as walked. They passed by another group. They said, ‘This is an evil father, and this is an evil son! As for his father-as, he-as has not educated his child until he is riding the animal and has left his father-as walking behind him, and the father-as is more rightful with the respect and the riding, and as for the son, he is disloyal to his father-as in this state. So both of them are worse in the action’.
فَقَالَ لُقْمَانُ لِوَلَدِهِ سَمِعْتَ
Luqman-as said to his-as son: ‘Did you hear?’
فَقَالَ نَعَمْ
He said, ‘Yes’.
فَقَالَ نَرْكَبُ مَعاً الدَّابَّةَ
He-as said: ‘We shall ride both together’.
فَرَكِبَا مَعاً فَاجْتَازُوا عَلَى جَمَاعَةٍ فَقَالُوا مَا فِي قَلْبِ هَذَيْنِ الرَّاكِبَيْنِ رَحْمَةٌ وَ لَا عِنْدَهُمْ مِنَ اللَّهِ خَبَرٌ يَرْكَبَانِ مَعاً الدَّابَّةَ يَقْطَعَانِ ظَهْرَهَا وَ يَحْمِلَانِهَا مَا لَا تُطِيقُ لَوْ كَانَ قَدْ رَكِبَ وَاحِدٌ وَ مَشَى وَاحِدٌ كَانَ أَصْلَحَ وَ أَجْوَدَ
They rode both together. They passed by a group of people. They said, ‘There is no mercy in the heart of these two riders, nor is there any news from Allah-azwj with them. They are both riding the animal, breaking its back, and loading it (with) what it cannot endure. If only one would ride and the other had walked, it would be more correct and more perfect!’
فَقَالَ سَمِعْتَ
He-as said: ‘Did you hear?’
فَقَالَ نَعَمْ
He said, ‘Yes’.
فَقَالَ هَاتِ حَتَّى نَتْرُكَ الدَّابَّةَ تَمْشِي خَالِيَةً مِنْ رُكُوبِنَا
He-as said: ‘Come, until we leave the animal walking vacant from its riders’.
فَسَاقا الدَّابَّةَ بَيْنَ أَيْدِيهِمَا وَ هُمَا يَمْشِيَانِ فَاجْتَازُوا عَلَى جَمَاعَةٍ فَقَالُوا هَذَا عَجِيبٌ مِنْ هَذَيْنِ الشَّخْصَيْنِ يَتْرُكَانِ دَابَّةً فَارِغَةً تَمْشِي بِغَيْرِ رَاكِبٍ وَ يَمْشِيَانِ وَ ذَمُّوهُمَا عَلَى ذَلِكَ كَمَا ذَمُّوهُمَا عَلَى كُلِّ مَا كَانَ
They ushered the animal in front of them and they were both walking. They passed by a group of people. They said, ‘This is strange from these two persons! They are leaving an animal free walking without a rider, and they are walking!’ And they condemned them upon that like what they had been condemned upon by all what had happened.
فَقَالَ لِوَلَدِهِ تَرَى فِي تَحْصِيلِ رِضَاهُمْ حِيلَةً لِمُحْتَالٍ فَلَا تَلْتَفِتْ إِلَيْهِمْ وَ اشْتَغِلْ بِرِضَا اللَّهِ جَلَّ جَلَالُهُ فَفِيهِ شُغُلٌ شَاغِلٌ وَ سَعَادَةٌ وَ إِقْبَالٌ فِي الدُّنْيَا وَ يَوْمَ الْحِسَابِ وَ السُّؤَالِ.
He-as said to his-as son: ‘Do you see any means for anyone to achieve their satisfaction? Do not turn to them and be pre-occupied with the Satisfaction of Allah-azwj, Majestic is His-azwj Majesty, for in it is an occupation to be pre-occupied (with), and happiness, and achievement in the word, and Day of Reckoning, and the Questioning’’.[419]
5- فتح، فتح الأبواب رُوِيَ أَنَّ مُوسَى ع قَالَ: يَا رَبِّ احْبِسِ عَنِّي أَلْسِنَةَ بَنِي آدَمَ فَإِنَّهُمْ يَذُمُّونِّي وَ قَدْ أُوذِيَ كَمَا قَالَ اللَّهُ جَلَّ جَلَالُهُ عَنْهُمْ لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسى
(The book) ‘Fatah Al Abwaab’ –
‘It is reported that Musa-as said (in a supplication to Allah-azwj): ‘Withhold the tongues of the children of Adam-as away from me-as for they are condemning me-asws and I-as have been hurt!’, just as Allah-azwj, Majestic is His-azwj Majesty Said about them: Do not become like those who hurt Musa. [33:69].
قِيلَ فَأَوْحَى اللَّهُ جَلَّ جَلَالُهُ إِلَيْهِ يَا مُوسَى هَذَا شَيْءٌ مَا فَعَلْتُهُ مَعَ نَفْسِي أَ فَتُرِيدُ أَنْ أَعْمَلَهُ مَعَكَ فَقَالَ قَدْ رَضِيتُ أَنْ تَكُونَ لِي أُسْوَةٌ بِكَ.
It is said, ‘Allah-azwj, Majestic is His-azwj Majesty, Revealed to him-as: “O Musa-as! This is something I-azwj have not Done with Myself-saww. Would you-as like Me-azwj to do it (along) with you-as?” He-as said: ‘I-as am satisfied if there happens to be for me-as an exemplar with You-azwj’’.[420]
6- نهج، نهج البلاغة قَالَ ع مَنْ أَحَدَّ سِنَانَ الْغَضَبِ لِلَّهِ قَوِيَ عَلَى قَتْلِ أَشِدَّاءِ الْبَاطِلِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘One who sharpens the teeth of anger for Allah-azwj, would be strong against killing the fiercest of the falsehood’’.[421]
– وَ قَالَ ع إِذَا هِبْتَ أَمْراً فَقَعْ فِيهِ فَإِنَّ شِدَّةَ تَوَقِّيهِ أَعْظَمُ مِمَّا تَخَافُ مِنْهُ.
And he-asws said: ‘When you are afraid of a matter, dive into it, for the severity of abstaining is greater than what you are fearing from’’.[422]
باب 90 حسن العاقبة و إصلاح السريرة
CHAPTER 90 – GOOD CONSEQUENCES AND CORRECTING THE CONSCIENCE
1– لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَحْسَنَ فِيمَا بَقِيَ مِنْ عُمُرِهِ لَمْ يُؤَاخَذْ بِمَا مَضَى مِنْ ذَنْبِهِ وَ مَنْ أَسَاءَ فِيمَا بَقِيَ مِنْ عُمُرِهِ أَخَذَ بِالْأَوَّلِ وَ الْآخِرِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ayoub Bin Nuh, from Muhammad Bin Ziyad, from Giyas Bin Ibrahim,
‘From Al-Sadiq Ja’far Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers‑asws having said: ‘Rasool-Allah-saww said: ‘One who is good in what remains from his life span will not Seized with what is past from his sins, and one who is worse in what remains from his lifespan would be Seized with the former and the latter’’.[423]
2- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَيْرُ الْأُمُورِ خَيْرُهَا عَاقِبَةً.
(The book) ‘Al Amaali’ of Al Sadouq,
‘Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Best of the matters is the best of it in consequence’’.[424]
3- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ وَهْبٍ الْقُرَشِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: إِنَّ حَقِيقَةَ السَّعَادَةِ أَنْ يُخْتَمَ لِلْمَرْءِ عَمَلُهُ بِالسَّعَادَةِ وَ إِنَّ حَقِيقَةَ الشَّقَاءِ أَنْ يُخْتَمَ لِلْمَرْءِ عَمَلُهُ بِالشَّقَاءِ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Wahab Al Wureyshi,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws: ‘Ali-asws said: ‘The reality of happiness is that it ends for person, his deed, with the happiness, and the reality of the misery is that it ends for the person, his deed, with the misery’’.[425]
4- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَزَيَّنَ لِلنَّاسِ بِمَا يُحِبُّ اللَّهُ وَ بَارَزَ اللَّهَ فِي السِّرِّ بِمَا يَكْرَهُ اللَّهُ لَقِيَ اللَّهَ وَ هُوَ عَلَيْهِ غَضْبَانُ لَهُ مَاقِتٌ.
(The book) ‘Qurb Al Asnad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘One who adorns (his deeds) to the people with what Allah-azwj Loves and duels Allah-azwj in the private with what Allah-azwj Dislikes, will meet Allah-azwj and He-azwj will be Angered to him, Abhorrent’’.[426]
5- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ سَهْلٍ قَالَ: سَمِعْتُ أَبَا فَرْوَةَ الْأَنْصَارِيَّ وَ كَانَ مِنَ السَّائِحِينَ يَقُولُ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا مَعْشَرَ الْحَوَارِيِّينَ بِحَقٍّ أَقُولُ لَكُمْ إِنَّ النَّاسَ يَقُولُونَ إِنَّ الْبِنَاءَ بِأَسَاسِهِ وَ إِنِّي لَا أَقُولُ لَكُمْ كَذَلِكَ
(The book) ‘Ma’any Al Akhbar’ – My father, from Muhammad Al Attar, from Muhammad Bin Al-Husayn, from Ahmad Bin Sahl who said,
‘I heard Abu Farwah Al-Ansari, and he was from the roamers, saying, ‘Isa Ibn Maryam-as said to the disciples: ‘True is what I-as am saying to you all! The people are saying that building is with its foundation, and I-as am not saying to you like that’.
قَالُوا فَمَا ذَا تَقُولُ يَا رُوحَ اللَّهِ
They said, ‘So what is that you-as are saying, O Spirit of Allah-azwj?’
قَالَ بِحَقٍّ أَقُولُ لَكُمْ إِنَّ آخِرَ حَجَرٍ يَضَعُهُ الْعَامِلُ هُوَ الْأَسَاسُ
He-as said: ‘Truly I-as am saying to you that the last stone the worker places, it is the foundation’.
قَالَ أَبُو فَرْوَةَ إِنَّمَا أَرَادَ خَاتِمَةَ الْأَمْرِ.
Abu Farwah (the narrator) said, ‘But rather he-as intended the end of the matter’’.[427]
6- لي، الأمالي للصدوق عَنْ نَوْفٍ الْبِكَالِيِّ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا نَوْفُ إِيَّاكَ أَنْ تَتَزَيَّنَ لِلنَّاسِ وَ تُبَارِزَ اللَّهَ بِالْمَعَاصِي فَيَفْضَحَكَ اللَّهُ يَوْمَ تَلْقَاهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Nowf Al Bikaly who said,
‘Amir Al-Momineen-asws said: ‘O Nowf! Beware of adorning (your deeds) to the people and duelling Allah-azwj with the disobedience, Allah-azwj will Expose you on the Day of Qiyamah’’.[428]
7- لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع كَانَتِ الْفُقَهَاءُ وَ الْحُكَمَاءُ إِذَا كَاتَبَ بَعْضُهُمْ بَعْضاً كَتَبُوا بِثَلَاثٍ لَيْسَ مَعَهُنَّ رَابِعَةٌ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mugheira, from his grandfather, from his grandfather, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefather-asws having said: ‘Amir Al-Momineen-asws: ‘It was so that whenever the jurists and the wise ones wrote to each other, wrote with three, there wasn’t a fourth with these: –
مَنْ كَانَتِ الْآخِرَةُ هَمَّهُ كَفَاهُ اللَّهُ هَمَّهُ مِنَ الدُّنْيَا وَ مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ أَصْلَحَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ أَصْلَحَ اللَّهُ لَهُ فِيمَا بَيْنَهُ وَ بَيْنَ النَّاسِ.
One whose (main) concern was his Hereafter, Allah-azwj would Suffice him of his worries from the world, and one who privacy was correct, Allah-azwj would Correct his announcements, and one who reconciles regarding what his between him and Allah-azwj Mighty and Majestic, Allah-azwj would Correct for him regarding what is between him and the people’’.[429]
8 ل، الخصال ابن المتوكل عن علي عن أبيه عن النوفلي عن السكوني
(The book) ‘Al Khisaal’ – from Ali, from his father, from Al-Nowfal, from Al-Sakuny (?).[430]
9- لي، الأمالي للصدوق الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عِيسَى الْفَرَّاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَبُو جَعْفَرٍ ع مَنْ كَانَ ظَاهِرُهُ أَرْجَحَ مِنْ بَاطِنِهِ خَفَّ مِيزَانُهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Isa Al Fara’a, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘Abu Abdullah-asws said: ‘One whose apparent were to outweigh his hidden, his scale would be light’’.[431]
10- ما، الأمالي للشيخ الطوسي عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَسَرَّ مَا يُرْضِي اللَّهَ عَزَّ وَ جَلَّ أَظْهَرَ اللَّهُ لَهُ مَا يُسِرُّهُ وَ مَنْ أَسَرَّ مَا يُسْخِطُ اللَّهَ تَعَالَى أَظْهَرَ اللَّهُ مَا يُخْزِيهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Abu Qilabah who said,
‘Rasool-Allah-saww said: ‘One whom it cheers what Pleases Allah-azwj Mighty and Majestic, Allah-azwj will Revealed for him what would cheer him; and one whom it cheers what Annoys Allah-azwj the Exalted, Allah-azwj would Reveal what disgraces him’’.[432]
11- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ رَجَاءِ بْنِ يَحْيَى عَنْ يَعْقُوبَ بْنِ يَزِيدَ الْأَنْبَارِيِّ عَنْ زِيَادِ بْنِ مَرْوَانَ عَنْ جَرَّاحِ بْنِ مُلَيْحٍ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْهَمْدَانِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ مَا مِنْ عَبْدٍ إِلَّا وَ لَهُ جَوَّانِيٌّ وَ بَرَّانِيٌّ يَعْنِي سَرِيرَةً وَ عَلَانِيَةً فَمَنْ أَصْلَحَ جَوَّانِيَّهُ أَصْلَحَ اللَّهُ عَزَّ وَ جَلَّ بَرَّانِيَّهُ وَ مَنْ أَفْسَدَ جَوَّانِيَّهُ أَفْسَدَ اللَّهُ بَرَّانِيَّهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Raja’a Bin Yahya, from Yaqoub Bin Yazeed Al Anbary, from Ziyad Bin Marwan, from Jarrah Bin Muleeh Abu Wakie, from Abu Is’haq Al Sabie, from Al Haris Al Hamdany,
‘From Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! There is no servant except and for him is an intrinsic and extrinsic, meaning secret and announcement. The one who corrects his intrinsic, Allah-azwj will Correct his extrinsic, and one who spoils his intrinsic, Allah-azwj will Spoil his extrinsic.
وَ مَا مِنْ أَحَدٍ إِلَّا لَهُ صِيتٌ فِي أَهْلِ السَّمَاءِ وَ صِيتٌ فِي أَهْلِ الْأَرْضِ فَإِذَا حَسُنَ صِيتُهُ فِي أَهْلِ السَّمَاءِ وُضِعَ ذَلِكَ لَهُ فِي أَهْلِ الْأَرْضِ فَإِذَا سَاءَ صِيتُهُ فِي أَهْلِ السَّمَاءِ وُضِعَ ذَلِكَ لَهُ فِي الْأَرْضِ
And there is no one except there is a reputation for him among inhabitants of the sky and a reputation among people of the earth. When his reputation is good among inhabitants of the sky, that is placed for him among inhabitants of the earth. When his reputation is bad among inhabitation of the sky, that is place for him among inhabitants of the earth’.
قَالَ فَسُئِلَ ع عَنْ صِيتِهِ مَا هُوَ قَالَ ذِكْرُهُ.
He (the narrator) said, ‘He-asws was asked about his-asws reputation, what is it?’ He-asws said: ‘His-azwj Zikr’ (i.e., I-asws am famous for doing Zikr)’’.[433]
11- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِمَنْ ذَلَّ فِي نَفْسِهِ وَ طَابَ كَسْبُهُ وَ صَلُحَتْ سَرِيرَتُهُ.
Tafseer Al Qummi –
‘Amir Al-Momineen-asws said: ‘Beatitude is for one who is humble in his self, and good in his earning, and his secrets are righteous’’.[434]
12- سن، المحاسن أَبِي عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: مَنْ أَصْلَحَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَصْلَحَ اللَّهُ فِيمَا بَيْنَهُ وَ بَيْنَ النَّاسِ.
(The book) ‘Al Mahasin’ – My father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws father, from Ali-asws having said: ‘One who reconciles regarding what is between him and Allah-azwj, Allah-azwj will Reconcile regarding what is between him and the people’’.[435]
13- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلاقُوا رَبِّهِمْ الَّذِينَ يُقَدِّرُونَ أَنَّهُمْ يَلْقَوْنَ رَبَّهُمُ اللِّقَاءَ الَّذِي هُوَ أَعْظَمُ كَرَامَاتِهِ وَ إِنَّمَا قَالَ يَظُنُّونَ لِأَنَّهُمْ لَا يَرَوْنَ بِمَا ذَا يُخْتَمُ لَهُمْ وَ الْعَاقِبَةُ مَسْتُورَةٌ عَنْهُمْ وَ أَنَّهُمْ إِلَيْهِ راجِعُونَ إِلَى كَرَامَاتِهِ وَ نَعِيمِ جَنَّاتِهِ لِإِيمَانِهِمْ وَ خُشُوعِهِمْ لَا يَعْلَمُونَ ذَلِكَ يَقِيناً لِأَنَّهُمْ لَا يَأْمَنُونَ أَنْ يُغَيِّرُوا وَ يُبَدِّلُوا.
Tafseer of the Imam (Hassan Al Askari-asws) – His-azwj Words: Those who are thinking that they would be meeting their Lord, [2:46] – They are appreciation the worth of their meeting their Lord-azwj, the meeting which is the greatest of His-azwj Prestige; and rather He-azwj Said are thinking, because they are not knowing with that ending for them and the result is veiled from them and they would be returning to Him [2:46] – to His-azwj Prestige and the Bliss of Hisazwj Gardens. Due to their Eman (faith) and their humbleness, they do not know that with certainty, because they are not secure that it could be altered and replaced’’.[436]
– قَالَ رَسُولُ اللَّهِ ص لَا يَزَالُ الْمُؤْمِنُ خَائِفاً مِنْ سُوءِ الْعَاقِبَةِ لَا يَتَيَقَّنُ الْوُصُولَ إِلَى رِضْوَانِ اللَّهِ حَتَّى يَكُونَ وَقْتُ نَزْعِ رُوحِهِ وَ ظُهُورِ مَلَكِ الْمَوْتِ لَهُ.
Rasool-Allah-saww said: ‘The Momin does not cease to be fearing from the evil end result, not being certain of arriving to the Pleasure of Allah-azwj until it would be the time of snatching of his soul, and appearance of the Angel of death to him’’.[437]
14- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدِ بْنِ يَاسِينَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا يَنْفَعُ الْعَبْدَ يُظْهِرُ حَسَناً وَ يُسِرُّ سَيِّئاً أَ لَيْسَ إِذَا رَجَعَ إِلَى نَفْسِهِ عَلِمَ أَنَّهُ لَيْسَ كَذَلِكَ وَ اللَّهُ تَعَالَى يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ إِنَّ السَّرِيرَةَ إِذَا صَلَحَتْ قَوِيَتِ الْعَلَانِيَةُ.
(The book) ‘Al Majalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Yunus, from Muhammad Bin Yaseen who said,
‘I heard Abu Abdullah-asws saying: ‘It will not benefit the servant to reveal the good deed and hide the evil deed. Isn’t it so that when he refers to his soul, he knows that it isn’t like that? And Allah-azwj the Exalted Says: But! The human being is insightful upon himself [75:14]. The secret, when it is correct, the announcements will be strengthened’’.[438]
15- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ خَالِدٍ عَنِ ابْنِ الْمُغِيرَةِ عَنْ أَبِي خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَظْهَرَ لِلنَّاسِ مَا يُحِبُّ اللَّهُ وَ بَارَزَهُ بِمَا يَكْرَهُ لَقِيَ اللَّهَ وَ هُوَ لَهُ مَاقِتٌ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Khalid, from Ibn Al Mugheira, from Abu Khalid,
‘From Abu Abdullah-asws having said: ‘One who manifests to the people what Allah-azwj Loves and duels Him-azwj with what He-azwj Dislikes, will meet Allah-azwj and He-azwj would be Abhorrent to him’’.[439]
16- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الْجَوَادِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمَرَضُ لَا أَجْرَ فِيهِ وَ لَكِنَّهُ لَا يَدَعُ عَلَى الْعَبْدِ ذَنْباً إِلَّا حَطَّهُ وَ إِنَّمَا الْأَجْرُ فِي الْقَوْلِ بِاللِّسَانِ وَ الْعَمَلِ بِالْجَوَارِحِ وَ إِنَّ اللَّهَ بِكَرَمِهِ وَ فَضْلِهِ يُدْخِلُ الْعَبْدَ بِصِدْقِ النِّيَّةِ وَ السَّرِيرَةِ الصَّالِحَةِ الْجَنَّةَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Abdullah Bin Al-Husayn Al Alawy, from Abdul Azeem Al Hasany,
‘From Abu Ja’far Al Jawad-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws said: ‘The illness, there is no Recompense in it, but it does not leave any sin upon the servant except it removes it, and rather the Recompense is in the word by the tongue, and the action with the limbs, and Allah-azwj, due to His-azwj Benevolence, and His-azwj Grace, Enter the servant into the Paradise due to the truthful intention and the righteous secrets’’.[440]
17- نهج، نهج البلاغة قَالَ ع مَنْ أَصْلَحَ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ سُبْحَانَهُ أَصْلَحَ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ وَ مَنْ أَصْلَحَ أَمْرَ آخِرَتِهِ أَصْلَحَ اللَّهُ لَهُ أَمْرَ دُنْيَاهُ وَ مَنْ كَانَ لَهُ مِنْ نَفْسِهِ وَاعِظٌ كَانَ عَلَيْهِ مِنَ اللَّهِ حَافِظٌ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘One who reconciles what is between him and Allah-azwj the Glorious, Allah-azwj will Reconcile what is between him and the people, and the one who corrects the matter of his Hereafter, Allah-azwj will Correct the matter of his world, and the one who were to have a preaching for him from himself, there would be a protector upon him from Allah-azwj’’.[441]
– وَ قَالَ ع لِكُلِّ امْرِئٍ عَاقِبَةٌ حُلْوَةٌ أَوْ مُرَّةٌ.
And he said, ‘And for every person there is an end-result, sweet or bitter’’.[442]
– وَ قَالَ ع مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ لَهُ عَلَانِيَتَهُ وَ مَنْ عَمِلَ لِدِينِهِ كَفَاهُ اللَّهُ أَمْرَ دُنْيَاهُ وَ مَنْ أَحْسَنَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ كَفَاهُ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ.
And he-asws said: ‘One who corrects his secrets, Allah-azwj would correct his announcements, and one who works for his religion, Allah-azwj will Suffice him for the matters of his world, and one who is good among what is between him and Allah-azwj, Allah-azwj will Suffice him for what is between him and the people’’.[443]
– وَ قَالَ ع وَ اعْلَمْ أَنَّ لِكُلِّ ظَاهِرٍ بَاطِناً عَلَى مِثَالِهِ فَمَا طَابَ ظَاهِرُهُ طَابَ بَاطِنُهُ وَ مَا خَبُثَ ظَاهِرُهُ خَبُثَ بَاطِنُهُ.
And he-asws said: ‘And know that for every apparent there is a hidden upon its like. So whoever his apparent is good, his hidden will be good, and whoever his apparent is wicked, his hidden will be wicked’’.
– وَ قَدْ قَالَ الرَّسُولُ الصَّادِقُ ص إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ وَ يُبْغِضُ عَمَلَهُ وَ يُحِبُّ الْعَمَلَ وَ يُبْغِضُ بَدَنَهُ وَ اعْلَمْ أَنَّ لِكُلِّ عَمَلٍ نبات [نَبَاتاً] وَ كُلُّ نَبَاتٍ لَا غِنَى بِهِ عَنِ الْمَاءِ وَ الْمِيَاهُ مُخْتَلِفَةٌ فَمَا طَابَ سَقْيُهُ طَابَ غَرْسُهُ وَ حَلَّتْ ثَمَرَتُهُ وَ مَا خَبُثَ سَقْيُهُ خَبُثَ غَرْسُهُ وَ أَمَرَّتْ ثَمَرَتُهُ.
And the truthful Rasool-saww has said: ‘Allah-azwj Loves the servant and Hates his actions, and Loves the actions and Hates his body; and know that for every action there is a plant, and for every plant is not needless from the water, and the waters are different. So whatever drinks good (water), its growth will be good, and its fruits will be sweet, and whatever drinks wicked (water), its growth would be wicked, and its fruits will be bitter’’.[444]
18- مَجْمَعُ الْبَيَانِ، رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا يَصْنَعُ أَحَدُكُمْ أَنْ يُظْهِرَ حَسَناً وَ يُسِرَّ سَيِّئاً أَ لَيْسَ إِذَا رَجَعَ إِلَى نَفْسِهِ يَعْلَمُ أَنَّهُ لَيْسَ كَذَلِكَ وَ اللَّهُ سُبْحَانَهُ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ إِنَّ السَّرِيرَةَ إِذَا صَلَحَتْ قَوِيَتِ الْعَلَانِيَةُ.
(The book) ‘Majma Al Bayan’ – It is reported by Al Ayyashi, by his chain from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘What will one of you do with revealing good deeds and hiding evil deeds? Isn’t it so when he refers it to himself, he will know that it isn’t like that, and Allah-azwj the Glorious Says: But! The human being is insightful upon himself [75:14]. The secret, when it is correct, the announcements will be strengthened’’.[445]
– وَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ تَلَا هَذِهِ الْآيَةَ ثُمَّ قَالَ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَعْتَذِرَ إِلَى النَّاسِ خِلَافَ مَا يَعْلَمُ اللَّهُ مِنْهُ.
And from Umar Bin Yazeed,
‘From Abu Abdullah-asws, he-asws recited this Verse, then said: ‘What will the human being do by apologising to the people, opposite to what Allah-azwj Knows from him’’.[446]
– إِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ مَنْ أَسَرَّ سَرِيرَةً رَدَّاهُ اللَّهُ رِدَاءَهَا إِنْ خَيْراً فَخَيْرٌ وَ إِنْ شَرّاً فَشَرٌّ.
Rasool-Allah-saww had said: ‘One who hides a secret, Allah-azwj will Cloak it it’s cloak, if good so good, and if evil so evil’’.[447]
19- عُدَّةُ الدَّاعِي، قَالَ الصَّادِقُ ع يَوْماً لِلْمُفَضَّلِ بْنِ صَالِحٍ يَا مُفَضَّلُ إِنَّ لِلَّهِ عِبَاداً عَامَلُوهُ بِخَالِصٍ مِنْ سِرِّهِ فَعَامَلَهُمْ بِخَالِصٍ مِنْ بِرِّهِ
(The book) ‘Uddat Al Daie’ –
‘Al-Sadiq-asws said one day to Al-Mufazzal Bin Salih: ‘O Mufazzal! For Allah-azwj there are servants who are working with sincerity in secrecy, so He-azwj will Deal with them with purely from His-azwj Righteousness.
فَهُمُ الَّذِينَ تَمَّ صُحُفُهُمْ يَوْمَ الْقِيَامَةِ فُرُغاً فَإِذَا وَقَفُوا بَيْنَ يَدَيْهِ مَلَأَهَا مِنْ سِرِّ مَا أَسَرُّوا إِلَيْهِ
They are the ones, the whole of their registers will be empty on the Day of Qiyamah. When they pause in front of Him-azwj, He-azwj will Fill these from secrecy of what they had done secretively to Him-azwj’.
فَقُلْتُ يَا مَوْلَايَ وَ لِمَ ذَلِكَ
I (narrator) said, ‘O my Master-asws, and why is that so?’
فَقَالَ أَجَلَّهُمْ أَنْ تَطَّلِعَ الْحَفَظَةُ عَلَى مَا بَيْنَهُ وَ بَيْنَهُمْ.
He-asws said: ‘He-azwj will have Respited them so that the recorders (Angels) are notified upon what is between Him-azwj and them’’.[448]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِيَّاكَ وَ مَا تَعْتَذِرُ مِنْهُ فَإِنَّهُ لَا يُعْتَذَرُ مِنْ خَيْرٍ وَ إِيَّاكَ وَ كُلَّ عَمَلٍ فِي السِّرِّ تَسْتَحِي مِنْهُ فِي الْعَلَانِيَةِ وَ إِيَّاكَ وَ كُلَّ عَمَلٍ إِذَا ذُكِرَ لِصَاحِبِهِ أَنْكَرَهُ.
And Amir Al-Momineen-asws said: ‘Beware of what you have to apologise from, for one doesn’t apologise for a good! Beware of every action in the secret you would be embarrassed from in the open! And beware of every action when it is mentioned to its owner, he would deny it’’.[449]
– وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْلَى مَنَازِلِ الْإِيمَانِ دَرَجَةٌ وَاحِدَةٌ مَنْ بَلَغَ إِلَيْهَا فَقَدْ فَازَ وَ ظَفِرَ وَ هُوَ أَنْ يَنْتَهِيَ بِسَرِيرَتِهِ فِي الصَّلَاحِ إِلَى أَنْ لَا يُبَالِيَ لَهَا إِذَا ظَهَرَتْ وَ لَا يَخَافَ عِقَابَهَا إِذَا اسْتَتَرَتْ.
And Rasool-Allah-saww said: ‘The top status of Eman is one rank. One who reaches to it, so he has succeeded and won, and it is that one ends up with his secrets in the righteousness up to that he no longer cares for it when it is revealed, and he does not fear its consequences when it is concealed’’.[450]
20- أَسْرَارُ الصَّلَاةِ، رُوِيَ أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ قَالَ وَ اللَّهِ لَأَعْبُدَنَّ اللَّهَ عِبَادَةً أُذْكَرُ بِهَا
(The book) ‘Asraar Al Salat’ –
‘It is reported that a man from the children of Israel said, ‘By Allah-azwj! I shall worship Allah‑azwj with such a worship, I will be remembered by it!’
فَكَانَ أَوَّلَ دَاخِلٍ فِي الْمَسْجِدِ وَ آخِرَ خَارِجٍ مِنْهُ لَا يَرَاهُ أَحَدٌ حِينَ الصَّلَاةِ إِلَّا قَائِماً يُصَلِّي وَ صَائِماً لَا يُفْطِرُ وَ يَجْلِسُ إِلَى حَلَقِ الذِّكْرِ فَمَكَثَ بِذَلِكَ مُدَّةً طَوِيلَةً وَ كَانَ لَا يَمُرُّ بِقَوْمٍ إِلَّا قَالُوا فَعَلَ اللَّهُ بِهَذَا الْمُرَائِي وَ صَنَعَ
So he was the first one to enter into the Masjid and the last one to exit from it. No one saw him at the time of Salat except as standing praying Salat, and fasting, not breaking, and he would sit to a circle of Zikr. He remained with that for a long period, and he did not pass by any people except they said, ‘May Allah-azwj Deal with this show-off and his actions!’
فَأَقْبَلَ عَلَى نَفْسِهِ وَ قَالَ أَرَانِي فِي غَيْرِ شَيْءٍ لَأَجْعَلَنَّ عَمَلِي كُلَّهُ لِلَّهِ
So he turned to himself and said, ‘I am being see in something else! I will make my actions, all of them to be for Allah-azwj’.
فَلَمْ يَزِدْ عَلَى عَمَلِهِ الَّذِي كَانَ يَعْمَلُ قَبْلَ ذَلِكَ إِلَّا أَنَّهُ تَغَيَّرَتْ نِيَّتُهُ إِلَى الْخَيْرِ فَكَانَ ذَلِكَ الرَّجُلُ يَمُرُّ بَعْدَ ذَلِكَ بِالنَّاسِ فَيَقُولُونَ رَحِمَ اللَّهُ فُلَاناً الْآنَ أَقْبَلَ عَلَى الْخَيْرِ.
He did not increase upon his deed which he had been doing before that except he changed his intention to the good. It so happened that after that he passed by the people, and they said, ‘May Allah-azwj have Mercy on so and so! Now he has turned to the good!’’[451]
باب 91 الذكر الجميل و ما يلقي الله في قلوب العباد من محبة الصالحين و من طلب رضا الله بسخط الناس
CHAPTER 91 – THE BEAUTIFUL ZIKR AND WHAT ALLAH-azwj CASTS INTO THE HEARTS OF SERVANTS OF LOVING THE RIGHTEOUS, AND ONE WHO SEEKS SATISFACTION OF ALLAH-azwj BY ANNOYING THE PEOPLE
الآيات
The Verses
مريم وَ جَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا
(Surah) Maryam-as – And We Endowed to them from Our Mercy, and We Made for them a truthful tongue of Ali [19:50]
و قال تعالى إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ سَيَجْعَلُ لَهُمُ الرَّحْمنُ وُدًّا
And the Exalted Said: Surely, those who are believing and are doing righteous deeds, the Beneficent would Make cordiality to be for them [19:96]
طه وَ أَلْقَيْتُ عَلَيْكَ مَحَبَّةً مِنِّي
(Surah) Ta ha – and I shall Cast upon you Love from Me, [20:39]
الشعراء وَ اجْعَلْ لِي لِسانَ صِدْقٍ فِي الْآخِرِينَ
(Surah) Al Shoara – And Make for me a truthful tongue among the latter ones [26:84]
العنكبوت وَ آتَيْناهُ أَجْرَهُ فِي الدُّنْيا وَ إِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ
(Surah) Al Ankabout – and We Gave him his Recompense in the world, and he, in the Hereafter, would be from the righteous ones [29:27]
الصافات وَ تَرَكْنا عَلَيْهِ فِي الْآخِرِينَ
(Surah) Al Safaat – And upon it, We Left (his mention to be) among the later ones [37:78].
1- مع، معاني الأخبار لي، الأمالي للصدوق مُحَمَّدُ بْنُ أَحْمَدَ الْأَسَدِيُّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ الْمَرْزُبَانِ عَنْ عَلِيِّ بْنِ الْجَعْدِ عَنْ شُعْبَةَ عَنْ أَبِي عِمْرَانَ الْجُونِيِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّامِتِ قَالَ قَالَ أَبُو ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ قُلْتُ يَا رَسُولَ اللَّهِ الرَّجُلُ يَعْمَلُ لِنَفْسِهِ وَ يُحِبُّهُ النَّاسُ قَالَ تِلْكَ عَاجِلُ بُشْرَى الْمُؤْمِنِ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – Muhammad Bin Ahmad Al Asady, from Abdullah Bin Muhammad Bin Al Marzubanm from Ali Bin Al Ja’ad, from Shuba, from Abu Imran Al Jowby, from Abdullah Bin Al Samit who said,
‘Abu Zarr-ra, may Allah-azwj have Mercy upon him-ra said, ‘I-ra said, ‘O Rasool-Allah-saww! The man works for himself, and the people love him’. He-saww said: ‘That is the current glad tidings for the Momin’’.[452]
2- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْمُفَضَّلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ مَنْ قِبَلَنَا يَقُولُونَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا أَحَبَّ عَبْداً نَوَّهَ بِهِ مُنَوِّهٌ مِنَ السَّمَاءِ إِنَّ اللَّهَ يُحِبُّ فُلَاناً فَأَحِبُّوهُ فَتُلْقَى لَهُ الْمَحَبَّةُ فِي قُلُوبِ الْعِبَادِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Isa, from Al Mufazzal who said,
‘I said to Abu Abdullah-asws, ‘The ones around us are saying that Allah-azwj Blessed and Exalted, when He-azwj Loves a servant, Mentions him with a Mention from the sky: “Allah-azwj Loves so and so, therefore love him!” So He-azwj Casts the love for him into the hearts of servants.
وَ إِذَا أَبْغَضَ اللَّهُ عَبْداً نَوَّهَ مُنَوِّهٌ مِنَ السَّمَاءِ إِنَّ اللَّهَ يُبْغِضُ فُلَاناً فَأَبْغِضُوهُ قَالَ فَيُلْقِي اللَّهُ لَهُ الْبَغْضَاءَ فِي قُلُوبِ الْعِبَادِ
And when Allah-azwj Hates a servant, Mentions a Mention from the sky: “Allah-azwj Hates so and so, therefore hate him!” So Allah-saww Casts the hatred for him in the hearts of servants’’.
قَالَ وَ كَانَ ع مُتَّكِئاً فَاسْتَوَى جَالِساً فَنَفَضَ يَدَهُ ثَلَاثَ مَرَّاتٍ يَقُولُ لَا لَيْسَ كَمَا يَقُولُونَ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَحَبَّ عَبْداً أَغْرَى بِهِ النَّاسَ فِي الْأَرْضِ لِيَقُولُوا فِيهِ فَيُوثِمَهُمْ وَ يَأْجُرَهُ وَ إِذَا أَبْغَضَ اللَّهُ عَبْداً حَبَّبَهُ إِلَى النَّاسِ لِيَقُولُوا فِيهِ لِيُوثِمَهُمْ وَ يُوثِمَهُ
He (the narrator) said, ‘And he-asws was reclining, so he sat up straight and shook his-asws hand three times saying: ‘No! It isn’t like what they are saying. But Allah-azwj Mighty and Majestic, when He-azwj Loves a servant, He-azwj Causes the people to be stirred by him in the earth so they speak regarding him. They end up sinning and he is Rewarded. And when Allah-azwj Hates a servant, Causes him to be beloved to the people for them to speak regarding him, so they sin and he sins’.
ثُمَّ قَالَ ع مَنْ كَانَ أَحَبَّ إِلَى اللَّهِ مِنْ يَحْيَى بْنِ زَكَرِيَّا ع أَغْرَاهُمْ بِهِ حَتَّى قَتَلُوهُ وَ مَنْ كَانَ أَحَبَّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع فَلَقِيَ مِنَ النَّاسِ مَا قَدْ عَلِمْتُمْ وَ مَنْ كَانَ أَحَبَّ إِلَى اللَّهِ تَبَارَكَ وَ تَعَالَى مِنَ الْحُسَيْنِ بْنِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا فَأَغْرَاهُمْ بِهِ حَتَّى قَتَلُوهُ.
Then he-asws said: ‘Who was more Beloved to Allah-azwj than Yahya-as Bin Zakariya-as? They were stirred by him-as until they killed him-as! And who was more Beloved to Allah-azwj Mighty and Majestic than Ali-asws Bin Abu Talib-asws? He-asws faced from the people what you know. And who was more Beloved to Allah-azwj Blessed and Exalted than Al-Husayn-asws Bin Ali-asws? May the Salawaat of Allah-azwj be upon them-asws both. They were stirred by him-asws until they killed him-asws’’.[453]
3- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: كَتَبَ رَجُلٌ إِلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع يَا سَيِّدِي أَخْبِرْنِي بِخَيْرِ الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Ibn Al Batainy, from his father,
‘From Al-Sadiq-asws, from his-asws grandfather-asws having said: ‘A man wrote to Al-Husayn-asws Bin Ali-asws, ‘O my Master-asws! Inform me with good of the world and the Hereafter’.
فَكَتَبَ إِلَيْهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَمَّا بَعْدُ فَإِنَّهُ مَنْ طَلَبَ رِضَا اللَّهِ بِسَخَطِ النَّاسِ كَفَاهُ اللَّهُ أُمُورَ النَّاسِ وَ مَنْ طَلَبَ رِضَا النَّاسِ بِسَخَطِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى النَّاسِ وَ السَّلَامُ.
He-asws wrote to him: ‘In the Name of Allah-azwj the Beneficent, the Merciful! As for after, one who seeks the Satisfaction of Allah-azwj by annoying the people, Allah-azwj will Suffice him for the affairs of the people, and the one who seeks the satisfaction of the people by Dissatisfying Allah-azwj, Allah-azwj will Allocate him to the people. And the greetings!’’[454]
4- ما، الأمالي للشيخ الطوسي فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ إِنِ اسْتَطَعْتَ أَنْ لَا تُسْخِطَ رَبَّكَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ فَافْعَلْ فَإِنَّ فِي اللَّهِ عَزَّ وَ جَلَّ خَلَفاً مِنْ غَيْرِهِ وَ لَيْسَ فِي شَيْءٍ سِوَاهُ خَلَفٌ مِنْهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had written to Muhammad Bin Abu Bakr: ‘If you are able not to Annoy your Lord-azwj by pleasing anyone of His-azwj creatures, then do so, for in Allah-azwj Mighty and Majestic there is a Reward instead of others, and there isn’t regarding anyone besides Him-azwj, any Reward from him’’.[455]
5- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَحَبَّ اللَّهُ تَعَالَى عَبْداً نَادَى مُنَادٍ مِنَ السَّمَاءِ أَلَا إِنَّ اللَّهَ تَعَالَى قَدْ أَحَبَّ فُلَاناً فَأَحِبُّوهُ فَتَعِيهِ الْقُلُوبُ وَ لَا يَلْقَى إِلَّا حَبِيباً مُحَبَّباً مَذَّاقاً عِنْدَ النَّاسِ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When Allah-azwj the Exalted Loves a servant, a caller calls out from the sky: ‘Indeed! Allah-azwj the Exalted Loves so and so, therefore love him!’ So the hearts become aware of him, and he will not be met except as a beloved, loving, sweet in the presence of the people.
وَ إِذَا أَبْغَضَ اللَّهُ تَعَالَى عَبْداً نَادَى مُنَادٍ مِنَ السَّمَاءِ أَلَا إِنَّ اللَّهَ تَعَالَى قَدْ أَبْغَضَ فُلَاناً فَأَبْغِضُوهُ فَتَعِيهِ الْقُلُوبُ وَ تَعِي عَنْهُ الْآذَانُ فَلَا تَلْقَاهُ إِلَّا بَغِيضاً مُبْغِضاً شَيْطَاناً مَارِداً.
And when Allah-azwj the Exalted Hates a servant, a caller calls out from the sky: ‘Indeed! Allah-azwj the Exalted has Hated so and so, therefore hate him!’ The hearts become aware of him, and the ears become aware of him, so he is not met except as hated, hateful, a renegade Satan-la’’.[456]
6- نهج، نهج البلاغة قَالَ فِي وَصِيَّتِهِ لِابْنِهِ الْحَسَنِ ع إِنَّمَا يُسْتَدَلُّ عَلَى الصَّالِحِينَ بِمَا يُجْرِي اللَّهُ لَهُمْ عَلَى أَلْسُنِ عِبَادِهِ فَلْيَكُنْ أَحَبَّ الذَّخَائِرِ إِلَيْكَ ذَخِيرَةُ الْعَمَلِ الصَّالِحِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said in his-asws bequest to his-asws son-asws Al-Hassan-asws: ‘But rather, be pointed to the righteous ones with what Allah-azwj has Flowed for them upon the tongues of His-azwj servants, so let the most beloved of the treasures to you-asws be the treasure of righteous deeds!’’[457]
[1] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 1
[2] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 2
[3] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 3
[4] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 4
[5] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 5
[6] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 6
[7] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 7
[8] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 8
[9] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 70 H 9
[10] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 1
[11] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 2
[12] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 3
[13] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 4
[14] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 5
[15] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 6
[16] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 7
[17] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 8
[18] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 9
[19] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 10
[20] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 11
[21] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 12
[22] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 13
[23] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 14 a
[24] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 14 b
[25] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 71 H 14 c
[26] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 72 H 1
[27] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 72 H 2
[28] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 72 H 3
[29] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 72 H 4
[30] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 72 H 5
[31] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 72 H 6
[32] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 73 H 1 a
[33] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 73 H 1 b
[34] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 73 H 2
[35] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 73 H 3
[36] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 74 H 1
[37] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 75 H 1
[38] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 75 H 2
[39] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 75 H 3
[40] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 75 H 4
[41] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 75 H 5
[42] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 75 H 6
[43] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 1
[44] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 2
[45] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 3
[46] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 4
[47] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 5
[48] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 6
[49] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 7
[50] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 8 a
[51] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 8 b
[52] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 8 c
[53] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 8 d
[54] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 9
[55] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 10
[56] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 11
[57] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 12
[58] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 13 a
[59] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 13 b
[60] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 14 a
[61] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 14 b
[62] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 15
[63] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 16
[64] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 17 a
[65] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 17 b
[66] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 76 H 17 c
[67] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 1
[68] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 2
[69] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 3
[70] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 4
[71] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 5 a
[72] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 5 b
[73] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 5 c
[74] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 5 d
[75] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 6
[76] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 7
[77] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 8
[78] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 9
[79] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 10
[80] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 11
[81] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 12
[82] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 13
[83] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 14
[84] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 15
[85] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 16
[86] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 17
[87] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 18
[88] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 19
[89] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 20
[90] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 21
[91] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 22
[92] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 23
[93] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 77 H 24
[94] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 1
[95] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 2
[96] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 3
[97] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 4
[98] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 5
[99] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 6
[100] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 7
[101] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 8
[102] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 9
[103] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 10 a
[104] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 10 b
[105] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 11
[106] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 12
[107] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 13
[108] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 14
[109] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 15
[110] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 16
[111] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 17
[112] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 18
[113] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 19
[114] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 20
[115] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 21
[116] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 22
[117] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 23
[118] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 24
[119] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 25
[120] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 26
[121] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 27
[122] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 28
[123] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 29
[124] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 30
[125] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 31 a
[126] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 31 b
[127] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 32
[128] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 33
[129] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 34
[130] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 35
[131] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 36 a
[132] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 36 b
[133] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 37
[134] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 38
[135] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 39 a
[136] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 39 b
[137] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 40
[138] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 41 a
[139] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 41 b
[140] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 41 c
[141] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 41 d
[142] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 a
[143] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 b
[144] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 c
[145] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 d
[146] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 e
[147] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 f
[148] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 g
[149] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 h
[150] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 i
[151] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 j
[152] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 42 k
[153] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 43
[154] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 44
[155] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 45
[156] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 46
[157] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 47
[158] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 48
[159] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 49
[160] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 50
[161] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 51
[162] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 52 a
[163] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 52 b
[164] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 53
[165] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 54 a
[166] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 54 b
[167] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 55
[168] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 56
[169] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 57
[170] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 58
[171] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 59
[172] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 60
[173] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 61
[174] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 1
[175] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 2
[176] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 3
[177] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 4
[178] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 5
[179] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 6
[180] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 7
[181] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 8
[182] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 9
[183] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 10
[184] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 11
[185] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 12
[186] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 13
[187] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 14
[188] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 62 / 15
[189] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 63
[190] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 64 a
[191] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 64 b
[192] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 64 c
[193] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 64 d
[194] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 64 e
[195] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 64 f
[196] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 65
[197] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 66
[198] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 67
[199] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 68
[200] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 69
[201] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 70
[202] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 71
[203] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 72
[204] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 73
[205] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 74
[206] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 75
[207] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 76
[208] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 77
[209] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 78
[210] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 79
[211] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 80
[212] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 81
[213] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 82
[214] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 83
[215] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 84
[216] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 85
[217] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 78 H 86
[218] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 1
[219] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 2
[220] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 3
[221] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 4
[222] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 5
[223] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 6
[224] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 7
[225] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 8
[226] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 9
[227] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 10
[228] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 11
[229] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 12
[230] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 13
[231] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 14
[232] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 15
[233] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 79 H 16
[234] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 1
[235] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 2
[236] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 3
[237] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 4
[238] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 5
[239] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 6
[240] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 7
[241] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 10
[242] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 11
[243] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 12
[244] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 13
[245] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 14
[246] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 15
[247] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 16
[248] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 17
[249] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 18
[250] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 19 a
[251] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 19 b
[252] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 19 c
[253] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 20
[254] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 21
[255] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 22
[256] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 23
[257] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 24
[258] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 25 a
[259] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 25 b
[260] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 25 c
[261] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 25 d
[262] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 25 e
[263] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 25 f
[264] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 26
[265] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 27 a
[266] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 80 H 27 b
[267] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 1
[268] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 2
[269] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 3
[270] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 4
[271] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 5
[272] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 6
[273] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 7
[274] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 8
[275] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 9
[276] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 10
[277] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 11
[278] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 12
[279] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 13
[280] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 14
[281] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 15
[282] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 16
[283] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 17
[284] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 18
[285] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 19
[286] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 20
[287] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 21
[288] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 22 a
[289] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 22 b
[290] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 23 a
[291] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 81 H 23 b
[292] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 82 H 1
[293] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 82 H 2
[294] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 1
[295] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 2
[296] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 3
[297] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 4
[298] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 5
[299] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 6
[300] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 7
[301] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 8
[302] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 9
[303] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 10
[304] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 11
[305] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 12
[306] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 13 a
[307] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 13 b
[308] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 13 c
[309] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 13 d
[310] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 13 e
[311] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 a
[312] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 b
[313] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 c
[314] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 d
[315] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 e
[316] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 f
[317] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 g
[318] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 h
[319] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 14 i
[320] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 15 a
[321] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 15 b
[322] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 15 c
[323] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 83 H 15 d
[324] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 84 H 1
[325] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 84 H 2
[326] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 85 H 1
[327] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 85 H 2
[328] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 85 H 3
[329] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 85 H 4
[330] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 85 H 5
[331] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 85 H 6
[332] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 1
[333] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 2 a
[334] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 2 a
[335] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 2 c
[336] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 2 d
[337] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 2 e
[338] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 3
[339] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 4
[340] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 5
[341] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 6
[342] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 7
[343] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 8
[344] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 9
[345] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 10
[346] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 11
[347] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 12
[348] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 13 a
[349] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 13 b
[350] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 14 a
[351] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 14 b
[352] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 15
[353] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 16
[354] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 17 a
[355] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 17 b
[356] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 17 c
[357] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 17 d
[358] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 17 e
[359] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 17 f
[360] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 17 g
[361] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 17 h
[362] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 18
[363] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 19
[364] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 86 H 20
[365] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 1
[366] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 2
[367] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 3
[368] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 4
[369] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 5 a
[370] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 5 b
[371] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 6
[372] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 7
[373] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 8
[374] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 9 a
[375] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 9 b
[376] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 10
[377] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 11
[378] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 12
[379] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 13
[380] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 14 a
[381] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 14 b
[382] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 15
[383] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 a
[384] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 b
[385] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 c
[386] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 d
[387] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 e
[388] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 f
[389] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 g
[390] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 h
[391] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 i
[392] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 16 j
[393] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 17
[394] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 18 a
[395] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 18 b
[396] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 18 c
[397] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 18 d
[398] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 18 e
[399] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 18 f
[400] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 19
[401] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 20
[402] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 21 a
[403] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 21 b
[404] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 21 c
[405] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 21 d
[406] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 21 e
[407] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 87 H 21 f
[408] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 1
[409] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 2
[410] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 3
[411] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 4
[412] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 5
[413] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 6
[414] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 88 H 7
[415] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 89 H 1 a
[416] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 89 H 1 b
[417] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 89 H 2
[418] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 89 H 3
[419] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 89 H 4
[420] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 89 H 5
[421] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 89 H 6 a
[422] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 89 H 6 b
[423] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 1
[424] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 2
[425] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 3
[426] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 4
[427] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 5
[428] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 6
[429] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 7
[430] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 8
[431] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 9
[432] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 10
[433] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 11 a
[434] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 11 b
[435] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 12
[436] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 13 a
[437] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 13 b
[438] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 14
[439] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 15
[440] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 16
[441] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 17 a
[442] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 17 b
[443] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 17 c
[444] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 17 d
[445] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 18 a
[446] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 18 b
[447] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 18 c
[448] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 19 a
[449] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 19 b
[450] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 19 c
[451] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 90 H 20
[452] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 91 H 1
[453] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 91 H 2
[454] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 91 H 3
[455] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 91 H 4
[456] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 91 H 5
[457] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 91 H 6