Volume 69
Part 1 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams-asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 94 فضل الفقر و الفقراء و حبهم و مجالستهم و الرضا بالفقر و ثواب إكرام الفقراء و عقاب من استهان بهم
CHAPTER 94 – MERIT OF THE POVERTY, AND THE POOR, AND LOVING THEM, AND SITTING WITH THEM, AND THE SATISFACTION WITH THE POVERTY, AND THE REWARD OF HONOURING THE POOR, AND PUNISHMENT OF THE ONE WHO UNDERESTIMATES THEM
الآيات
The Verses
الكهف وَ اصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَ لا تَعْدُ عَيْناكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَياةِ الدُّنْيا وَ لا تُطِعْ مَنْ أَغْفَلْنا قَلْبَهُ عَنْ ذِكْرِنا وَ اتَّبَعَ هَواهُ وَ كانَ أَمْرُهُ فُرُطاً
(Surah) Al Kahf – And observe patience yourself along with those who are supplicating to their Lord morning and evening intending His Face, and do not stretch your eyes from them intending adornments of the life of the word, and do not obey one whose heart is heedless from Our Remembrance and is obeying his own desires, and his matter would always be neglected [18:28].
الفرقان تَبارَكَ الَّذِي إِنْ شاءَ جَعَلَ لَكَ خَيْراً مِنْ ذلِكَ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ وَ يَجْعَلْ لَكَ قُصُوراً
(Surah) Al Furqan – Blessed is He Who, if He Desires to, would Make for you better than that, Gardens beneath which the rivers flow, and Made castles to be for you [25:10]
الزخرف وَ لَوْ لا أَنْ يَكُونَ النَّاسُ أُمَّةً واحِدَةً لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ وَ مَعارِجَ عَلَيْها يَظْهَرُونَ
(Surah) Al Zukhruf – And had it not been that the people might become one community, we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33]
وَ لِبُيُوتِهِمْ أَبْواباً وَ سُرُراً عَلَيْها يَتَّكِؤُنَ
And doors to be for their houses and couches for them to be reclining upon [43:34]
وَ زُخْرُفاً وَ إِنْ كُلُّ ذلِكَ لَمَّا مَتاعُ الْحَياةِ الدُّنْيا وَ الْآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ
And (other) decorations, and although all of that is for ones who enjoy the life of the world, and the Hereafter in the Presence of your Lord is for the pious ones [43:35]
الفجر فَأَمَّا الْإِنْسانُ إِذا مَا ابْتَلاهُ رَبُّهُ فَأَكْرَمَهُ وَ نَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ
(Surah) Al Fajr – So as for the human being, when his Lord Tries him and Honours him, and Favours him, then he is saying, ‘My Lord honoured me’ [89:15]
وَ أَمَّا إِذا مَا ابْتَلاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهانَنِ
And when He Tries him and Straitens his sustenance upon him, then he is saying, ‘My Lord disgraced me’ [89:16]
تفسير
(Forbidden) Interpretation (opinionated)
وَ اصْبِرْ نَفْسَكَ أَيِ احْبِسْهَا وَ ثَبِّتْهَا قَالَ الطَّبْرِسِيُّ رَحِمَهُ اللَّهُ فِي نُزُولِهَا إِنَّهَا نَزَلَتْ فِي سَلْمَانَ وَ أَبِي ذَرٍّ وَ صُهَيْبٍ وَ عَمَّارٍ وَ خَبَّابٍ وَ غَيْرِهِمْ مِنْ فُقَرَاءِ أَصْحَابِ النَّبِيِّ ص وَ ذَلِكَ أَنَّ الْمُؤَلَّفَةَ قُلُوبُهُمْ
And observe patience yourself [18:28] – I.e., Withhold it and affirm it. Al-Tabarsee, may Allah-azwj have Mercy on him, said regarding it’s Revelation, ‘It was Revealed regarding Salman-ra, and Abu Zarr-ra, and Suheyb-ra, and Ammar-ra, and Khabbab-ra and others from the poor companions of the Prophet-saww, and that is because their hearts were inclined.
جَاءُوا إِلَى رَسُولِ اللَّهِ ص عُيَيْنَةُ بْنُ حِصْنٍ وَ الْأَقْرَعُ بْنُ حَابِسٍ وَ ذَوُوهُمْ فَقَالُوا يَا رَسُولَ اللَّهِ إِنْ جَلَسْتَ فِي صَدْرِ الْمَجْلِسِ وَ نَحَّيْتَ عَنَّا هَؤُلَاءِ وَ رَوَائِحَ صُنَانِهِمْ وَ كَانَتْ عَلَيْهِمْ جِبَابُ الصُّوفِ جَلَسْنَا نَحْنُ إِلَيْكَ وَ أَخَذْنَا عَنْكَ فَمَا يَمْنَعُنَا مِنَ الدُّخُولِ عَلَيْكَ إِلَّا هَؤُلَاءِ
They came to Rasool-Allah-saww, Uyayna Bin Hasn and Al-Aqra Bin Habis and their kindred. They said, ‘O Rasool-Allah-saww! I tend to sit in the centre of the gathering, and they moved away from us and the smell of their bodies, and there were woollen coats upon them. We sit to you-saww and we take form you-saww. So, nothing prevents us from entering to see you‑saww except them!’
فَلَمَّا نَزَلَتِ الْآيَةُ قَامَ النَّبِيُّ ص يَلْتَمِسُهُمْ فَأَصَابَهُمْ فِي مُؤَخَّرِ الْمَسْجِدِ يَذْكُرُونَ اللَّهَ فَقَالَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يُمِتْنِي حَتَّى أَمَرَنِي أَنْ أَصْبِرَ نَفْسِي مَعَ رِجَالٍ مِنْ أُمَّتِي مَعَكُمُ الْمَحْيَا وَ مَعَكُمُ الْمَمَاتُ.
When the Verse was Revealed, the Prophet-saww stood up to seek them. He-saww found them at the end of the Masjid doing Zikr of Allah-azwj. He-saww said: ‘The Praise is for Allah-azwj Who did not Cause me-saww to die until He-azwj Commanded me-saww to observe patience myself‑saww with men from my-saww community! With you is the living and with you is the dying’.
مَعَ الَّذِينَ يَدْعُونَ إلخ أي يداومون على الصلوات و الدعاء عند الصباح و المساء لا شغل لهم غيره فيستفتحون يومهم بالدعاء و يختمونه بالدعاء
Along with those who are supplicating [18:28] – etc. I.e., being constant up to the Salats and the supplications in the morning and evening. There is no pre-occupation for them other than it. They are beginning their day with the supplication and ending it with the supplication.
يُرِيدُونَ وَجْهَهُ أي رضوانه و قيل يريدون تعظيمه و القربة إليه دون الرئاء و السمعة
Intending His Face [18:28] – I.e., His-azwj Pleasure. And it is said, ‘Intending revering (admiring) Him-azwj and the closeness to Him-azwj without the showing-off and the reputation.
وَ لا تَعْدُ عَيْناكَ عَنْهُمْ أي و لا تتجاوز عيناك عنهم بالنظر إلى غيرهم من أبناء الدنيا تُرِيدُ زِينَةَ الْحَياةِ الدُّنْيا تريد في موضع الحال أي مريدا مجالسة أهل الشرف و الغناء
And do not stretch your eyes from them – I.e., and do not exceed your-saww eyes from them by looking at others from the sons of the world – Intending adornments of the life of the word, [18:28] – intending in the current place, I.e., Wanting a sitting of the noble people and the rich.
و كان النبي ص حريصا على إيمان العظماء من المشركين طمعا في إيمان أتباعهم و لم يمل إلى الدنيا و زينتها قط و لا إلى أهلها و إنما كان يلين في بعض الأحايين للرؤساء طمعا في إيمانهم فعوتب بهذه الآية و أمر بالإقبال على فقراء المؤمنين و أن لا يرفع بصره عنهم إلى مجالسة الأشراف.
And the Prophet-saww was eager keen upon the belief of the mighty ones from the Polytheists, eager regarding the Eman of their followers, and he-saww did not incline to the world and its adornments at all, nor to its people, and rather he-saww was gentle regarding tribes of the chiefs, eager regarding their Eman. So, he-saww was Reprimanded by this Verse and was Commanded with facing towards the poor Momineen, and that he-saww should not raise his-saww sight from them to the gathering of the nobles. derogatory
وَ لا تُطِعْ مَنْ أَغْفَلْنا قَلْبَهُ عَنْ ذِكْرِنا قيل فيه أقوال أحدها أن معناه و لا تطع من جعلنا قلبه غافلا عن ذكرنا بتعريضه للغفلة و لهذا قال وَ اتَّبَعَ هَواهُ و مثله فَلَمَّا زاغُوا أَزاغَ اللَّهُ قُلُوبَهُمْ
And do not obey one whose heart is heedless from Our Remembrance [18:28] – It is said, ‘There are words regarding it. One of these is that it’s meaning is, ‘And do not obey the one whose heart We-azwj has Made to be heedless from Our-azwj Remembrance, by being exposed to the neglect, and for this He-azwj Said: and is obeying his own desires, [18:28]. And similar to it: But when they deviated, Allah Deviated their hearts, [61:5].
و ثانيها نسبنا قلبه إلى الغفلة كما يقال أكفره إذا نسبه إلى الكفر
And it’s second, ‘We have attributed his heart to the heedlessness, just as it is said, ‘He has committed Kufr’, when he is attributed to the Kufr’.
و ثالثها صادفناه غافلا
And it’s third, ‘We made him come across the neglect’.
و رابعها جعلناه غفلا لم نسمه بسمة قلوب المؤمنين و لم نعلم فيه علامة لتعرفه الملائكة بتلك السمة
And it’s fourth – We made him heedless, not naming him-saww with the friendliness of the hearts of the Momineen, and we do not know in it any sign for the Angels to recognise him‑saww with that friendliness.
و خامسها تركنا قلبه و خذلناه و خلينا بينه و بين الشيطان بتركه أمرنا
And it’s fifth, We-azwj left his-saww heart and Abandoned him-saww, and We-azwj Vacated between him and the Polytheists and the Satan-la due to his-saww neglecting Our-azwj Command.
وَ اتَّبَعَ هَواهُ أي في شهواته و أفعاله وَ كانَ أَمْرُهُ فُرُطاً أي سرفا و إفراطا و تجاوزا عن الحد أو ضياعا و هلاكا.
And is obeying his own desires, – I.e., in his lusts and his actions – and his matter would always be neglected [18:28] – I.e., turned away and neglected, and exceeding from the limit, or wastage and destruction.
و أقول فيها مدح عظيم للفقراء و حث على مصاحبتهم و مجالستهم إذا كانوا زاهدين في الدنيا مواظبين على ذكر الله و الصلوات و منع عن مجالسة الأغنياء المتكبرين اللاهين عن الله.
And I (Majlisi) am saying, ‘In it is mighty praise for the poor and urging upon accompanying them and sitting with them when they were ascetic in the world, preaching upon the Zikr of Allah-azwj and the Salats, and forbiddance from sitting with the rich, too arrogant to thank Allah-azwj’.
قوله تعالى تَبارَكَ أي تقدس الَّذِي إِنْ شاءَ جَعَلَ لَكَ أي في الدنيا خَيْراً مِنْ ذلِكَ أي مما قالوا وَ يَجْعَلْ لَكَ قُصُوراً في الدنيا أو في الآخرة على القراءتين و معلوم من السياق أن الآخرة خير من الدنيا و اختارها الله لأحب خلقه.
Words of the Exalted: Blessed – I.e., Holy – is He Who, if He Desires to, would Make for you – in the world – better than that, – I.e., from what they are saying – and Made castles to be for you [25:10] – in the world, or in the Hereafter, based upon two readings, and the known from the continuance is that the Hereafter is better than the world, and Allah-azwj Chose them to love His-azwj creatures.
وَ لَوْ لا أَنْ يَكُونَ النَّاسُ قد مر تفسيره مرارا.
And had it not been that the people might become [43:33] – It’s interpretation has passed repeatedly.
قوله سبحانه فَأَمَّا الْإِنْسانُ إِذا مَا ابْتَلاهُ رَبُّهُ أي اختبره و امتحنه بالنعمة فَأَكْرَمَهُ بالمال وَ نَعَّمَهُ بما وسع عليه من أنواع الإفضال فَيَقُولُ رَبِّي أَكْرَمَنِ أي فيفرح بذلك و يسرّ.
Words of the Glorious: So as for the human being, when his Lord Tries him – I.e., Chose him, and Tested him with the bounties – and Honours him, – with the wealth – and Favours him, – with what He-azwj Expands upon him, from a variety of merits – then he is saying, ‘My Lord honoured me’ [89:15] – I.e., so he rejoices with that and is cheered’.
1- الْمُؤْمِنُ، بِإِسْنَادِهِ عَنِ الْأَصْبَغِ قَالَ: كُنْتُ عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع قَاعِداً فَجَاءَ رَجُلٌ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ اللَّهِ إِنِّي لَأُحِبُّكَ فِي اللَّهِ
(The book) ‘Al Momin’ – By his chain, from Al Asbagh who said,
‘I was seated in the presence of Amir Al-Momineen-asws. A man came, he-asws said: ‘O Amir Al-Momineen-asws! By Allah-azwj, I love you-asws for the sake of Allah-azwj!’
فَقَالَ صَدَقْتَ إِنَ طِينَتَنَا مَخْزُونَةٌ أَخَذَ اللَّهُ مِيثَاقَهَا مِنْ صُلْبِ آدَمَ ع فَاتَّخِذْ لِلْفَقْرِ جِلْبَاباً فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ وَ اللَّهِ يَا عَلِيُّ إِنَّ الْفَقْرَ لَأَسْرَعُ إِلَى مُحِبِّيكَ مِنَ السَّيْلِ إِلَى بَطْنِ الْوَادِي.
He-asws said: ‘You speak the truth! Our-asws clay is treasured. Allah-azwj Took our-asws Covenant from the lineage of Adam-as. So, take a cloak for the poverty, for I-asws heard Rasool-Allah-saww saying: ‘By Allah-azwj, O Ali-asws! The poverty is quicker to one who love you-asws than the flood is to the bottom of a valley’’.[1]
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ قَالَ حَدَّثَنِي بَكْرٌ الْأَرْقَطُ عَنْ أَبِي عَبْدِ اللَّهِ ع أَوْ عَنْ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ دَخَلَ عَلَيْهِ وَاحِدٌ فَقَالَ لَهُ أَصْلَحَكَ اللَّهُ إِنِّي رَجُلٌ مُنْقَطِعٌ إِلَيْكُمْ بِمَوَدَّتِي وَ قَدْ أَصَابَتْنِي حَاجَةٌ شَدِيدَةٌ وَ قَدْ تَقَرَّبْتُ بِذَلِكَ إِلَى أَهْلِ بَيْتِي وَ قَوْمِي فَلَمْ يَزِدْنِي بِذَلِكَ مِنْهُمْ إِلَّا بُعْداً
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Aban Bin Abdul Malik who said, ‘It is narrated to me by Bakr Al Arqat,
‘From Abu Abdullah-asws, or from Shueyb from Abu Abdullah-asws, a man entered to see him‑asws. He said, ‘May Allah-azwj Keep you-asws well! I am a man cutting off (from others) to you-asws with my cordiality, and a severe need has afflicted me, and I have (tried to) draw closer due to that to my family members and my people, but that did not increase me from them except remoteness’.
قَالَ فَمَا آتَاكَ اللَّهُ خَيْرٌ مِمَّا أَخَذَ مِنْكَ
He-asws said: ‘What Allah-azwj has Given you is better than what has been taken from you’.
قَالَ جُعِلْتُ فِدَاكَ ادْعُ اللَّهَ أَنْ يُغْنِيَنِي عَنْ خَلْقِهِ
He said, ‘May I be sacrificed for you-asws! Supplicate to Allah-azwj to Make me needless from His-azwj creatures’.
قَالَ إِنَّ اللَّهَ قَسَمَ رِزْقَ مَنْ شَاءَ عَلَى يَدَيْ مَنْ شَاءَ وَ لَكِنِ اسْأَلِ اللَّهَ أَنْ يُغْنِيَكَ عَنِ الْحَاجَةِ الَّتِي تَضْطَرُّكَ إِلَى لِئَامِ خَلْقِهِ.
He-asws said: ‘Allah-azwj Distributes sustenance of the one He-azwj so Desires upon the hands of the one He-azwj so Desires but ask to Make you needless from the need which causes you to be desperate to lowly ones of His-azwj creatures’’.[2]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْفَقْرُ الْمَوْتُ الْأَحْمَرُ
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Ali Bin Asbat, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘The poverty is the red death’.
فَقُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْفَقْرُ مِنَ الدِّينَارِ وَ الدِّرْهَمِ
I said to Abu Abdullah-asws: ‘The poverty is from the Dinars and the Dirhams’.
فَقَالَ لَا وَ لَكِنْ مِنَ الدِّينِ.
He-asws said: ‘No! But it is from the religion’’.[3]
بيان: قال في النهاية و فيه تعلمون ما في هذه الأمة من الموت الأحمر يعني القتل لما فيه من حمرة الدم أو لشدته يقال موت أحمر أي شديد وَ مِنْهُ حَدِيثُ عَلِيٍّ ع كُنَّا إِذَا احْمَرَّ الْبَأْسُ اتَّقَيْنَا بِرَسُولِ اللَّهِ ص.
Explanation – He said in ‘Al-Nihaya’, and in it, ‘They are known what is in this community from the red death, meaning the killing, due to what is in it from the red blood, or due to its severity it is called, ‘red death’, I.e., severe, and from it is Hadeeth of Ali-asws: ‘We, whenever the battle reddened, saved ourselves by Rasool-Allah-saww’.
أي إذا اشتدّت الحرب استقبلنا العدو به و جعلناه لنا وقاية
I.e., whenever the war intensified, we faced the enemy with him-saww, and we made him-saww as a saving for us’.
و قيل أراد إذا اضطرمت نار الحرب و تسعّرت كما يقال في الشر بين القوم اضطرمت نارهم تشبيها بجمرة النار و كثيرا ما يطلقون الحمرة على الشدة.
And it is said, ‘He-asws intended, ‘when the fire of was ignited and inflamed’, just as it is said regarding the evil between the people, ‘Their fire has ignited’, resembling it with the ember of fire, and a lot of is linked with the redness is upon the severity.
و لكن من الدين نظيره قَوْلُ أَمِيرِ الْمُؤْمِنِينَ ع الْفَقْرُ وَ الْغِنَى بَعْدَ الْعَرْضِ عَلَى اللَّهِ.
But, from the religion it’s match is word of Amir Al-Momineen-asws: ‘The poverty and the riches are after the presentation to Allah-azwj (on the Day of Qiyamah)’.
و المعنى أنهما يظهران بعد الحساب و هو ما أشار إليه رسول الله ص بقوله أَ تَدْرُونَ مَا الْمُفْلِسُ فَقِيلَ الْمُفْلِسُ فِينَا مَنْ لَا دِرْهَمَ لَهُ وَ لَا مَتَاعَ لَهُ
And the meaning is that these two (poverty and richness) will be appearing after the Reckoning, and it is what is indicated by Rasool-Allah-saww with his-saww words: ‘Do you know what is the bankrupt one?’ It was said, ‘The bankrupt among us is one having neither any Dirhams for him nor chattels for him’.
فَقَالَ الْمُفْلِسُ مِنْ أُمَّتِي مَنْ يَأْتِي يَوْمَ الْقِيَامَةِ بِصَلَاةٍ وَ صِيَامٍ وَ زَكَاةٍ وَ يَأْتِي قَدْ شَتَمَ وَ قَذَفَ هَذَا وَ أَكَلَ مَالَ هَذَا وَ سَفَكَ دَمَ هَذَا وَ ضَرَبَ هَذَا فَيُعْطَى هَذَا مِنْ حَسَنَاتِهِ وَ هَذَا مِنْ حَسَنَاتِهِ فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْضَى مَا عَلَيْهِ أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَتْ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّارِ.
He-saww said: ‘From my-saww community, the bankrupt is the one who will come on the Day of Qiyamah with Salat, and fasts, and Zakat, and he will come having insulted and slandered this one, and devoured the wealth of this one, and shed the blood of this one, and beaten this one. So, he will have to give (compensate) this one from his good deed, and this one from his good deed. Thus, his good deeds will be depleted before he can pay off whatever is upon him. He will be seized for their mistakes (sins) and these will be dropped upon him, then he will be dropped into the Fire’’.
بل قد يقال إن المفلس حقيقة هو هذا.
But it has been said that the bankrupt in reality, he is this one.
و يحتمل أن يراد بقوله ع و لكن من الدّين الفقر القلبيّ و ضدّه الغنى القلبيّ فالفقير على هذا من ليس له في الدين معرفة و علم بأحكامه و لا تقوى و لا ورع و غيرها من الصفات الحسنة كذا
And it is possible that he-asws meant with his-asws words: ‘But, from the religion’, is the poverty of the heart, and its opposite is the richness of the heart. So, the poor, based upon this, is one who hasn’t got understanding in the religion and knowledge of its wisdom, nor is strong, nor devout, and other such from the good qualities. Like that it is said.
قيل و أقول يحتمل أن يكون المعنى الذي يضرّ بالدين و لا يصبر عليه و يتوسّل بالظالمين و الفاسقين كما مرّ.
It is said, ‘And I (Majlisi) am saying, ‘It is possible that the meaning could be that which is harmful to the religion, and he cannot be patient upon it, and he seeks the means with the oppressors and the mischief-makers, like what has passed’.
4- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فُقَرَاءَ الْمُؤْمِنِينَ يَتَقَلَّبُونَ فِي رِيَاضِ الْجَنَّةِ قَبْلَ أَغْنِيَائِهِمْ بِأَرْبَعِينَ خَرِيفاً
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Sinan, from Al A’ala, from Ibn Abu Yafour,
‘From Abu Abdullah-asws: ‘Poor ones of the Momineen will be turning in the Gardens of Paradise before their rich ones by forty ‘Khareyf’’.[4]
ثُمَّ قَالَ سَأَضْرِبُ لَكَ مَثَلَ ذَلِكَ إِنَّمَا مَثَلُ ذَلِكَ مَثَلُ سَفِينَتَيْنِ مُرَّ بِهِمَا عَلَى عَاشِرٍ فَنَظَرَ فِي إِحْدَاهُمَا فَلَمْ يَرَ فِيهَا شَيْئاً فَقَالَ أَسْرِبُوهَا وَ نَظَرَ فِي الْأُخْرَى فَإِذَا هِيَ مُوقَرَةٌ فَقَالَ احْبِسُوهَا.
Then he-asws said: ‘I-asws shall strike for you an example of that. But rather, an example of that is an example of two ships a tax collector passes by them. He looks into one of them but does not see anything in it. He said, ‘Make a leak in it!’ And he looks into the other, and it is fully laden. He says, ‘Withhold it!’’
بيان: وَ رُوِيَ فِي مَعَانِي الْأَخْبَارِ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ عَبْداً مَكَثَ فِي النَّارِ سَبْعِينَ خَرِيفاً وَ الْخَرِيفُ سَبْعُونَ سَنَةً إِلَى آخِرِ الْخَبَرِ.
Explanation – And it is reported in ‘Ma’any Al-Akhbar’ by his chain, from Abu Ja’far-asws having said: ‘A servant will remain in the Fire for seventy ‘Khareyfs’, and the ‘Khareyf’ is of seventy years’ – up to the end of the Hadeeth.
و فسّره صاحب المعالم بأكثر من ذلك و في بعض الروايات أنه ألف عام و العام ألف سنة
And the author of ‘Al-Ma’lam’ interpreted it as being more than that. And in one of the reports, it is of a thousand years, and the year is of a thousand years.
5- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ سَعْدَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمَصَائِبُ مِنَحٌ مِنَ اللَّهِ وَ الْفَقْرُ مَخْزُونٌ عِنْدَ اللَّهِ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father, from Sa’dan who said,
‘Abu Abdullah-asws said: ‘The calamities are gifts from Allah-azwj and the poverty is treasured in the Presence of Allah-azwj’’.[5]
6- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ إِنَّ اللَّهَ جَعَلَ الْفَقْرَ أَمَانَةً عِنْدَ خَلْقِهِ فَمَنْ سَرَّهُ أَعْطَاهُ اللَّهُ مِثْلَ أَجْرِ الصَّائِمِ الْقَائِمِ
(The book) ‘Al Kafi’ – from the number, from Al Barqy raising it to,
‘Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! Allah-azwj has Made the poverty as an entrustment with His-azwj creatures. So, the one whom it cheers that Allah-azwj Gives him like the Recompense of the fasting one, the one standing (in Salat).
وَ مَنْ أَفْشَاهُ إِلَى مَنْ يَقْدِرُ عَلَى قَضَاءِ حَاجَتِهِ فَلَمْ يَفْعَلْ فَقَدْ قَتَلَهُ أَمَا إِنَّهُ مَا قَتَلَهُ بِسَيْفٍ وَ لَا رُمْحٍ وَ لَكِنَّهُ قَتَلَهُ بِمَا نَكَى مِنْ قَلْبِهِ.
And the one who discloses it to the one able upon fulfilling his need, but does not do so, so he has killed him. But he has not killed him by a sword, nor a spear, but he has killed him with what worsened in his heart’’.[6]
7- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ دَاوُدَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ عَنْ مُفَضَّلٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُلَّمَا ازْدَادَ الْعَبْدُ إِيمَاناً ازْدَادَ ضِيقاً فِي مَعِيشَتِهِ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Muhammad Bin Ali, from Dawood Al Haza’a, from Muhammad Bin Sagheer, from his grandfather Shueyb, from Mufazzal who said,
‘Abu Abdullah-asws said: ‘Every time the servant increases in Eman, there is restrictiveness in his livelihood’’.[7]
– وَ بِإِسْنَادِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ لَا إِلْحَاحُ الْمُؤْمِنِينَ عَلَى اللَّهِ فِي طَلَبِ الرِّزْقِ لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ فِيهَا إِلَى حَالٍ أَضْيَقَ مِنْهَا.
And by his chain, said,
‘Abu Abdullah-asws said: ‘Had it not been for the persistence of the Momineen upon Allah-azwj in seeking the sustenance, they would have been transferred from the state which they are in to a state more restrictive than it’’.[8]
بيان: و يؤيده ما نسب إلى أمير المؤمنين ع.
| وَ كَمْ مِنْ أَدِيبٍ عَالِمٍ فَطِنٍ | مُسْتَكْمِلِ الْعَقْلِ مُقِلٌّ عَدِيمٌ | |
| وَ كَمْ مِنْ جَهُولٍ يُكْثِرُ مَالَهُ | ذَاكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ. |
Explanation – And it is supported by what is attributed to Amir Al-Momineen-asws (in a couplet): ‘And how many a well-mannered scholar, clever, perfect of the intellect, is utterly devoid, and how many ignorant ones have plenty of wealth, that is an Arrangement of the Mighty, the All-Knowing’.
8- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا أُعْطِيَ عَبْدٌ مِنَ الدُّنْيَا إِلَّا اعْتِبَاراً وَ لَا زُوِيَ عَنْهُ إِلَّا اخْتِبَاراً.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from one of his companion, raising it, said,
‘Abu Abdullah-asws said: ‘A servant is not Given from the world except as learning a lesson, nor Impeded from it except as a Test’’.[9]
9- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْأَشْعَرِيِّ عَنْ بَعْضِ مَشَايِخِهِ عَنْ إِدْرِيسَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص يَا عَلِيُّ الْحَاجَةُ أَمَانَةُ اللَّهِ عِنْدَ خَلْقِهِ فَمَنْ كَتَمَهَا عَلَى نَفْسِهِ أَعْطَاهُ اللَّهُ ثَوَابَ مَنْ صَلَّى وَ مَنْ كَشَفَهَا إِلَى مَنْ يَقْدِرُ أَنْ يُفَرِّجَ عَنْهُ وَ لَمْ يَفْعَلْ فَقَدْ قَتَلَهُ أَمَا إِنَّهُ لَمْ يَقْتُلْهُ بِسَيْفٍ وَ لَا سِنَانٍ وَ لَا سَهْمٍ وَ لَكِنْ قَتَلَهُ بِمَا نَكَأَ مِنْ قَلْبِهِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Al Ashary, from one of his elders, from Idrees Bin Abdullah,
‘The Prophet-saww said: ‘O Ali-asws! The need is an entrustment of Allah-azwj with His-azwj creatures. The one who conceals it upon himself, Allah-azwj will Give him Rewards of the one prays Salat (all night), and one who uncovers it to one who is able in relieving form it but does not do so, so he has killed him. But he has not killed him with a sword, nor a blade, nor a spear, but he has killed him with what worsened in his heart’’.[10]
10- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ نُوحِ بْنِ شُعَيْبٍ وَ أَبِي إِسْحَاقَ الْخَفَّافِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ لِمُصَاصِ شِيعَتِنَا فِي دَوْلَةِ الْبَاطِلِ إِلَّا الْقُوتُ شَرِّقُوا إِنْ شِئْتُمْ أَوْ غَرِّبُوا لَمْ تُرْزَقُوا إِلَّا الْقُوتَ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Nuh Bin Shueyb, and Abu Is’haq Al Khaffaf, from a man,
‘From Abu Abdullah-asws having said: ‘There is nothing for our-asws sincere Shias in the government of falsehood except the daily subsistence. Whether they go east or west, they will not be Graced except the daily subsistence’’.[11]
11- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَعْدَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَلْتَفِتُ يَوْمَ الْقِيَامَةِ إِلَى فُقَرَاءِ الْمُؤْمِنِينَ شَبِيهاً بِالْمُعْتَذِرِ إِلَيْهِمْ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي مَا أَفْقَرْتُكُمْ فِي الدُّنْيَا مِنْ هَوَانٍ بِكُمْ عَلَيَّ وَ لَتَرَوُنَّ مَا أَصْنَعُ بِكُمُ الْيَوْمَ فَمَنْ زَوَّدَ أَحَداً مِنْكُمْ فِي دَارِ الدُّنْيَا مَعْرُوفاً فَخُذُوا بِيَدِهِ فَأَدْخِلُوهُ الْجَنَّةَ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ahmad, from Ali Bin Al Hakam, from Sa’dan who said,
‘On the Day of Qiyamah, Allah-azwj Mighty and Majestic will turn to the poor Momineen, resembling the apologetic to them. He-azwj will Say: ‘By My-azwj Mighty and My-azwj Majestic! I‑azwj did not Impoverish you all in the world due to your being insignificant to Me-azwj, and you will be seeing what I-azwj shall be Doing with you today! The one who had provided one of you in the house of the world with an act of kindness, held his hand and enter him into the Paradise!”
قَالَ فَيَقُولُ رَجُلٌ مِنْهُمْ يَا رَبِّ إِنَّ أَهْلَ الدُّنْيَا تَنَافَسُوا فِي دُنْيَاهُمْ فَنَكَحُوا النِّسَاءَ وَ لَبِسُوا الثِّيَابَ اللَّيِّنَةَ وَ أَكَلُوا الطَّعَامَ وَ سَكَنُوا الدُّورَ وَ رَكِبُوا الْمَشْهُورَ مِنَ الدَّوَابِّ فَأَعْطِنِي مِثْلَ مَا أَعْطَيْتَهُمْ
He-asws said: ‘A man from them will say, ‘O Lord-azwj! The people of the world are competing regarding their world. They are marrying the women, and wearing the soft clothes, and eating the meals, and dwelling in the houses, and rode the famous rides, so Give me similar to what You-azwj had Given them!’
فَيَقُولُ تَبَارَكَ وَ تَعَالَى لَكَ وَ لِكُلِّ عَبْدٍ مِنْكُمْ مِثْلُ مَا أَعْطَيْتُ أَهْلَ الدُّنْيَا مُنْذُ كَانَتِ الدُّنْيَا إِلَى أَنِ انْقَضَتِ الدُّنْيَا سَبْعُونَ ضِعْفاً.
The Blessed and Exalted will Say: ‘For you and for every servant from you is an example of what I-azwj had Given people of the world since the world existed up to the expiry of the world, seventy multiples’’.[12]
12- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ إِبْرَاهِيمَ بْنِ عُقْبَةَ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ وَ إِسْمَاعِيلَ بْنِ عَبَّادٍ جَمِيعاً يَرْفَعَانِهِ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا كَانَ مِنْ وُلْدِ آدَمَ مُؤْمِنٌ إِلَّا فَقِيراً وَ لَا كَافِرٌ إِلَّا غَنِيّاً حَتَّى جَاءَ إِبْرَاهِيمُ ع فَقَالَ رَبَّنا لا تَجْعَلْنا فِتْنَةً لِلَّذِينَ كَفَرُوا فَصَيَّرَ اللَّهُ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً وَ فِي هَؤُلَاءِ أَمْوَالًا وَ حَاجَةً.
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ibrahim Bin Uqba, from Ismail Bin Sahl and Ismail Bin Abbad, altogether raising it to,
‘Abu Abdullah-asws having said: ‘From the children of Adam-as there did not happen to be except poor, nor a Kafir except rich, until Ibrahim-as came. He-as said: Our Lord! Do not Make us to be a Fitna for those who commit Kufr, [60:5]. So, Allah-azwj Made the wealth and needs in those ones, and the wealth and needs in these ones’’.[13]
13- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ رَجُلٌ مُوسِرٌ إِلَى رَسُولِ اللَّهِ ص نَقِيُّ الثَّوْبِ فَجَلَسَ إِلَى رَسُولِ اللَّهِ ص فَجَاءَ رَجُلٌ مُعْسِرٌ دَرِنُ الثَّوْبِ فَجَلَسَ إِلَى جَنْبِ الْمُوسِرِ فَقَبَضَ الْمُوسِرُ ثِيَابَهُ مِنْ تَحْتِ فَخِذَيْهِ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Usman Bin Isa, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘An affluent man came to Rasool-Allah-saww (wearing) nice clothes. He sat to Rasool-Allah-saww. An insolvent man came (wearing) dirty clothes. He said to the side of the affluent one. The affluent one grabbed his clothes from beneath his thighs.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص أَ خِفْتَ أَنْ يَمَسَّكَ مِنْ فَقْرِهِ شَيْءٌ قَالَ لَا
Rasool-Allah-saww said to him: ‘Are you fearing that something from his poverty might touch you?’ He said, ‘No’.
قَالَ فَخِفْتَ أَنْ يُصِيبَهُ مِنْ غِنَاكَ شَيْءٌ قَالَ لَا
He-saww said: ‘So you feared that something from your riches might go to him?’ He said, ‘No’.
قَالَ فَخِفْتَ أَنْ يُوَسِّخَ ثِيَابَكَ قَالَ لَا
He-saww said: ‘So you feared that your clothes might get dirty?’ He said, ‘No’.
قَالَ فَمَا حَمَلَكَ عَلَى مَا صَنَعْتَ
He-saww said: ‘So what carried you upon what you did?’
فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي قَرِيناً يُزَيِّنُ لِي كُلَّ قَبِيحٍ وَ يُقَبِّحُ لِي كُلَّ حَسَنٍ وَ قَدْ جَعَلْتُ لَهُ نِصْفَ مَالِي
He said, ‘O Rasool-Allah-saww! There is a pait for me adorning every ugliness to me and uglifying every beautiful (thing), and I hereby made half of my money to be for him!’
فَقَالَ رَسُولُ اللَّهِ ص لِلْمُعْسِرِ أَ تَقْبَلُ قَالَ لَا
Rasool-Allah-saww said to the insolvent one: ‘Do you accept?’ He said, ‘No’.
فَقَالَ لَهُ الرَّجُلُ لِمَ قَالَ أَخَافُ أَنْ يَدْخُلَنِي مَا دَخَلَكَ.
The man said to him, ‘Why?’ He said, ‘I fear that it might enter me what had entered you’’.[14]
14- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي مُنَاجَاةِ مُوسَى ع يَا مُوسَى إِذَا رَأَيْتَ الْفَقْرَ مُقْبِلًا فَقُلْ مَرْحَباً بِشِعَارِ الصَّالِحِينَ وَ إِذَا رَأَيْتَ الْغِنَى مُقْبِلًا فَقُلْ ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,
‘From Abu Abdullah-asws having said: ‘In a whispering to Musa-as, (Allah-azwj Said): “O Musa-sa! When you see the poverty facing, then say: ‘Welcome to the brand of the righteous ones’, and when you see the riches facing, then say: ‘A sin whose Punishment has been hastened’!”’[15]
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص طُوبَى لِلْمَسَاكِينِ بِالصَّبْرِ وَ هُمُ الَّذِينَ يَرَوْنَ مَلَكُوتَ السَّمَاوَاتِ وَ الْأَرْضِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘Beatitude is for the poor for the patience, and they are those who are seeing the kingdoms of the skies and the earth!’’[16]
16- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا مَعْشَرَ الْمَسَاكِينِ طِيبُوا نَفْساً وَ أَعْطُوا اللَّهَ الرِّضَا مِنْ قُلُوبِكُمْ يُثِبْكُمُ اللَّهُ عَزَّ وَ جَلَّ عَلَى فَقْرِكِمْ فَإِنْ لَمْ تَفْعَلُوا فَلَا ثَوَابَ لَكُمْ.
(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: ‘O community of poor ones! Make your selves feel good and give Allah-azwj the satisfaction from your hearts, Allah-azwj Mighty and Majestic will Reward you upon your poverty! If you don’t do so, there will be no Rewards for you!’’[17]
17- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنْ عِيسَى الْفَرَّاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَمَرَ اللَّهُ تَبَارَكَ وَ تَعَالَى مُنَادِياً يُنَادِي بَيْنَ يَدَيْهِ أَيْنَ الْفُقَرَاءُ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ كَثِيرٌ فَيَقُولُ عِبَادِي فَيَقُولُونَ لَبَّيْكَ رَبَّنَا
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ibn Abu Nasr, from Isa Al Fara’a, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘When it will be the Day of Qiyamah, Allah-azwj Blessed and Exalted will Command a caller to call out in front of Him-azwj: ‘Where are the poor?’ A lot of necks from the people will stand up. He-azwj will Say: “My-azwj servants!” They will say, ‘At your service our Lord-azwj!’
فَيَقُولُ إِنِّي لَمْ أُفْقِرْكُمْ لِهَوَانٍ بِكُمْ عَلَيَّ وَ لَكِنْ إِنَّمَا اخْتَرْتُكُمْ لِمِثْلِ هَذَا الْيَوْمِ تَصَفَّحُوا وُجُوهَ النَّاسِ فَمَنْ صَنَعَ إِلَيْكُمْ مَعْرُوفاً لَمْ يَصْنَعْهُ إِلَّا فِيَّ فَكَافُوهُ عَنِّي بِالْجَنَّةِ.
He-azwj will Say: “I-azwj did not Impoverish you all due to your insignificance to Me-azwj, but rather I-azwj Chose you for an example this Day! Browse faces of the people. The one who had done an act of kindness to you, not having done it except for My-azwj Sake, suffice him with the Paradise on My-azwj behalf!”’[18]
18- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ الْحَذَّاءِ عَنْ مُحَمَّدِ بْنِ صَغِيرٍ عَنْ جَدِّهِ شُعَيْبٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ لَا إِلْحَاحُ هَذِهِ الشِّيعَةِ عَلَى اللَّهِ فِي طَلَبِ الرِّزْقِ لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ فِيهَا إِلَى مَا هُوَ أَضْيَقُ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibrahim Al Haza’a, from his grandfather Shueyb, from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Had it not been for the persistence of these Shias upon Allah-azwj in seeking the sustenance, they would have been transferred from the state which they are in to what is more restrictive’’.[19]
19- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ كَثِيرٍ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي أَ مَا تَدْخُلُ السُّوقَ أَ مَا تَرَى الْفَاكِهَةَ تُبَاعُ وَ الشَّيْءَ مِمَّا تَشْتَهِيهِ فَقُلْتُ بَلَى
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Muhammad Bin Al Husayn Bin Kaseer Al Khazzaz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Don’t you enter the market? Don’t you see the fruits being sold and the thing from what you desire?’ I said, ‘Yes’.
فَقَالَ أَمَا إِنَّ لَكَ بِكُلِّ مَا تَرَاهُ فَلَا تَقْدِرُ عَلَى شِرَاهُ حَسَنَةً.
He-asws said: ‘But, for you with all what you see, you are not able upon buying a good deed’’.[20]
20- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَلِيِّ بْنِ عُثْمَانَ عَنْ مُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ لَيَعْتَذِرُ إِلَى عَبْدِهِ الْمُؤْمِنِ الْمُحْوِجِ فِي الدُّنْيَا كَمَا يَعْتَذِرُ الْأَخُ إِلَى أَخِيهِ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي مَا أَحْوَجْتُكَ فِي الدُّنْيَا مِنْ هَوَانٍ كَانَ بِكَ عَلَيَّ فَارْفَعْ هَذَا السَّجْفَ فَانْظُرْ إِلَى مَا عَوَّضْتُكَ مِنَ الدُّنْيَا
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Ali Bin Usman, from Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj, Majestic is His-azwj Praise Tends to Apologise to his Momin servant, the needy in the world, like what the brother apologises to his brother. He-azwj Says: “By My-azwj Might and My-azwj Majestic! I-azwj did not Make you needy in the world due to your being insignificant to Me-azwj. Raise this curtain and look at what I-azwj have Give you instead of the world!”’
قَالَ فَيَرْفَعُ فَيَقُولُ مَا ضَرَّنِي مَا مَنَعْتَنِي مَعَ مَا عَوَّضْتَنِي.
He-saww said: ‘He will raise it and say, ‘It has not harmed me what You-azwj had Prevented me, with what You-azwj have Compensated me with!’’[21]
21- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ قَامَ عُنُقٌ مِنَ النَّاسِ حَتَّى يَأْتُوا بَابَ الْجَنَّةِ فَيَضْرِبُوا بَابَ الْجَنَّةِ فَيُقَالُ لَهُمْ مَنْ أَنْتُمْ
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abdu Abdullah-asws having said: ‘When it will be the Day of Qiyamah, necks from the people will stand until they come to the door of Paradise. They will strike (knock) the door of Paradise. It will be said to them, ‘Who are you all?’
فَيَقُولُونَ نَحْنُ الْفُقَرَاءُ فَيُقَالُ لَهُمْ أَ قَبْلَ الْحِسَابِ فَيَقُولُونَ مَا أَعْطَيْتُمُونَا شَيْئاً تُحَاسِبُونَّا عَلَيْهِ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقُوا ادْخُلُوا الْجَنَّةَ.
They will say, ‘We are the poor’. It will be said to them: ‘Is it (poverty) before the Reckoning?’ They will say, ‘We had not been Given anything for us to be Reckoned upon!’ Allah-azwj Mighty and Majestic Will Say: “They speak the truth! Enter the Paradise!”’[22]
22- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُبَارَكٍ غُلَامِ شُعَيْبٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ مُوسَى ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنِّي لَمْ أُغْنِ الْغَنِيَّ لِكَرَامَةٍ بِهِ عَلَيَّ وَ لَمْ أُفْقِرِ الْفَقِيرَ لِهَوَانٍ بِهِ عَلَيَّ وَ هُوَ مِمَّا ابْتَلَيْتُ بِهِ الْأَغْنِيَاءَ بِالْفُقَرَاءِ وَ لَوْ لَا الْفُقَرَاءُ لَمْ يَسْتَوْجِبِ الْأَغْنِيَاءُ الْجَنَّةَ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Usman Bin Isa, from Mubarak, a slave of Shueyb who said,
‘I heard Abu Al-Hassan Musa-asws saying: ‘Allah-azwj Mighty and Majestic Says: “I-azwj did not Enrich the right due to his prestige unto Me-azwj, and I-azwj did not Impoverish the poor one due to his insignificance unto Me-azwj, and it is from what the rich ones are Tried with the poor, and had it not been for the poor, the rich would not have been obligated the Paradise’’.[23]
23- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ إِسْحَاقَ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ وَ الْمُفَضَّلِ بْنِ عُمَرَ قَالا قَالَ أَبُو عَبْدِ اللَّهِ ع مَيَاسِيرُ شِيعَتِنَا أُمَنَاؤُنَا عَلَى مَحَاوِيجِهِمْ فَاحْفَظُونَا فِيهِمْ يَحْفَظْكُمُ اللَّهُ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Is’haq Bin Isa, from Is’haq Bin Ammar and Mufazzal Bin Umar both said,
‘Abu Abdullah-asws said: ‘The affluent ones of our-asws Shias are our-asws trustees upon their needy ones, therefore safeguard us-asws among them, may Allah-azwj Safeguard you all!’’[24]
بيان: كَمَا قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ لِلَّهِ تَعَالَى عِبَاداً يَخُصُّهُمْ بِالنِّعَمِ لِمَنَافِعِ الْعِبَادِ فَيُقِرُّهَا فِي أَيْدِيهِمْ مَا بَذَلُوهَا فَإِذَا مَنَعُوهَا نَزَعَهَا مِنْهُمْ ثُمَّ حَوَّلَهَا إِلَى غَيْرِهِمْ.
Explanation – Like what Amir Al-Momineen-asws said: ‘For Allah-azwj the Exalted there are servants He-azwj has Particularised them with the bounties in order to benefit the servant, so it is settled in their hand what they are spending. When they prevent it, it is snatched from them, then it is transferred to others’’.
24- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْفَقْرُ أَزْيَنُ لِلْمُؤْمِنِينَ مِنَ الْعِذَارِ عَلَى خَدِّ الْفَرَسِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The poverty is more of an adornment of the Momineen than the rein (bridle) is upon the cheek of the horse’’.[25]
25- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِيهِ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قَالَ: سَأَلْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لَوْ لا أَنْ يَكُونَ النَّاسُ أُمَّةً واحِدَةً قَالَ عَنَى بِذَلِكَ أُمَّةَ مُحَمَّدٍ ص أَنْ يَكُونُوا عَلَى دِينٍ وَاحِدٍ كُفَّاراً كُلَّهُمْ لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Ibn Mahboub, from Abdullah Bin Ghalib, from his father, from Saeed Bin Al Musayyib who said,
‘I asked Ali Bin Al Husayn-asws about Words of Allah-azwj Mighty and Majestic: And had it not been that the people might become one community [43:33]. He-asws said: ‘It means by that community of Muhammad-saww being upon one religion, Kafirs, all of them – we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33].
وَ لَوْ فَعَلَ اللَّهُ ذَلِكَ بِأُمَّةِ مُحَمَّدٍ لَحَزِنَ الْمُؤْمِنُونَ وَ غَمَّهُمْ ذَلِكَ وَ لَمْ يُنَاكِحُوهُمْ وَ لَمْ يُوَارِثُوهُمْ.
And had Allah-azwj Done that with the community of Muhammad-saww, the Momineen would have grieved and that would have been their sadness, and they would not have married them and not inherited them’’.[26]
26- لي، الأمالي للصدوق عَنِ الْفَامِيِّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الصَّادِقِ ع قَالَ: كَادَ الْفَقْرُ أَنْ يَكُونَ كُفْراً وَ كَادَ الْحَسَدُ أَنْ يَغْلِبَ الْقَدَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – from Al Famy, from Muhammad Al HImeyri, from his father, from Muhammad Bin Abdul Jabbar, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Al-Sadiq-asws having said: ‘The poverty almost before Kufr and the envy almost overcomes the pre-Determination’’.[27]
توضيح رُوِيَ عَنِ النَّبِيِّ ص الْفَقْرُ فَخْرِي وَ بِهِ أَفْتَخِرُ.
Clarification – It is reported from the Prophet-saww: ‘The poverty is my-saww pride, and I-saww pride with it’’.
وَ قَوْلُهُ ص اللَّهُمَّ أَحْيِنِي مِسْكِيناً وَ أَمِتْنِي مِسْكِيناً وَ احْشُرْنِي فِي زُمْرَةِ الْمَسَاكِينِ.
And he-saww said: ‘O Allah-azwj! Make me-saww live as poor and Cause me-saww to die poor, and Resurrect me-saww among the group of the poor!’’
وَ يُؤَيِّدُ هَذِهِ الرِّوَايَةَ مَا رَوَاهُ الْعَامَّةُ عَنْهُ ص الْفَقْرُ سَوَادُ الْوَجْهِ فِي الدَّارَيْنِ.
And this report is supported by what is reported by the general Muslims, from him-saww: ‘The poverty darkens the face in the two houses’’.
وَ قَالَ: الْفَقْرُ فَخْرِي وَ بِهِ أَفْتَخِرُ عَلَى سَائِرِ الْأَنْبِيَاءِ.
And he-saww said: ‘The poverty is my-saww pride, and I-saww pride with it over rest of the Prophets-sa’.
و قال الكرماني في شرح البخاري في قَوْلُهُ ص أَعُوذُ بِكَ مِنَ الْفَقْرِ.
And Al-Kirmany said in the commentary of Al Bukhari in his-saww words: ‘I-saww seek Refuge with You-azwj from the poverty’’.
27- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَسْتَخِفُّوا بِفُقَرَاءِ شِيعَةِ عَلِيٍّ وَ عِتْرَتِهِ مِنْ بَعْدِهِ فَإِنَّ الرَّجُلَ مِنْهُمْ لَيُشَفَّعُ فِي مِثْلِ رَبِيعَةَ وَ مُضَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Ahmad Bin Idrees, from Ibn Hashim, from Ibn Mahboub, from Ibn Riab, from Musa Bin Bakr,
‘From Abu Al-Hassan-asws the 1st., from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Do not take in light estimation the poor Shias of Ali-asws and his-asws family-asws from after him-asws, for the man from them will be interceding the likes of (numbers of the tribes of) Rabie and Muzar’’.[28]
28- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ وُقِفَ عَبْدَانِ مُؤْمِنَانِ لِلْحِسَابِ كِلَاهُمَا مِنْ أَهْلِ الْجَنَّةِ فَقِيرٌ فِي الدُّنْيَا وَ غَنِيٌّ فِي الدُّنْيَا
(The book) ‘Al Amaali’ of Al Sadouq, from his father, from Sa’ad, from Ibn Isa, from Al Husayn Bin Saeed, from Ali Bin Al Hakam, from Dawood Bin Al Numan, from Is’haq Bin Ammar,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘When it will be the Day of Qiyamah, two Momin servant will be Paused for the Reckoning, both of them being from the people of Paradise – one (who had been) poor in the world and one rich in the word.
فَيَقُولُ الْفَقِيرُ يَا رَبِّ عَلَى مَا أُوقَفُ فَوَ عِزَّتِكَ إِنَّكَ لَتَعْلَمُ أَنَّكَ لَمْ تُوَلِّنِي وِلَايَةً فَأَعْدِلَ فِيهَا أَوْ أَجُورَ وَ لَمْ تَرْزُقْنِي مَالًا فَأُؤَدِّيَ مِنْهُ حَقّاً أَوْ أَمْنَعَ وَ لَا كَانَ رِزْقِي يَأْتِينِي مِنْهَا إِلَّا كَفَافاً عَلَى مَا عَلِمْتَ وَ قَدَّرْتَ لِي
The poor will say, ‘O Lord-azwj! What have I been Paused upon? By Your-azwj Mighty, You-azwj Know that You-azwj did not Place me in charge of a government so I could be judicial in it or tyrannical, and You-azwj did not Grace me wealth so I could fulfill rights from it or prevent, nor was my sustenance coming to me from it except sufficiency upon what I know and You‑azwj had pre-Determined for me!’
فَيَقُولُ اللَّهُ جَلَّ جَلَالُهُ صَدَقَ عَبْدِي خَلُّوا عَنْهُ يَدْخُلِ الْجَنَّةَ وَ يُبْقَى الْآخَرُ حَتَّى يَسِيلَ مِنْهُ مِنَ الْعَرَقِ مَا لَوْ شَرِبَهُ أَرْبَعُونَ بَعِيراً لَكَفَاهَا ثُمَّ يَدْخُلُ الْجَنَّةَ
Allah-azwj, Majestic is His-azwj Majesty will Say: “My-azwj servant speaks the truth, Free his way for him!” He will enter the Paradise and the other one will remain until there will flow the perspiration from him what even if forty camels were to drink it, it would suffice them. Then he will enter the Paradise.
فَيَقُولُ لَهُ الْفَقِيرُ مَا حَبَسَكَ فَيَقُولُ طُولُ الْحِسَابِ مَا زَالَ الشَّيْءُ يَجِيئُنِي بَعْدَ الشَّيْءِ يُغْفَرُ لِي ثُمَّ أُسْأَلُ عَنْ شَيْءٍ آخَرَ حَتَّى تَغَمَّدَنِيَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُ بِرَحْمَةٍ وَ أَلْحَقَنِي بِالتَّائِبِينَ فَمَنْ أَنْتَ
The poor one will say to him, ‘What withheld you?’ He will say, ‘Prolonged Reckoning. The thing did not cease to come to me after the thing, He-azwj Forgave for me, then I was asked about another thing until Allah-azwj Mighty and Majestic Covered me from it with Mercy and Joined me with the penitent ones. So ,who are you?’
فَيَقُولُ أَنَا الْفَقِيرُ الَّذِي كُنْتُ مَعَكَ آنِفاً فَيَقُولُ لَقَدْ غَيَّرَكَ النَّعِيمُ بَعْدِي.
He will say, ‘I am the poor one who used to be with you just now’. He will say, ‘The bounties have changed you (so much) after me!’’[29]
29- لي، الأمالي للصدوق عَنِ الْحَسَنِ بْنِ عَبْدِ اللَّهِ بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَمْرِو بْنِ أَبِي سَلَمَةَ عَنْ أَبِي عُمَرَ الصَّنْعَانِيِّ عَنِ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: رُبَّ أَشْعَثَ أَغْبَرَ ذِي طِمْرَيْنِ مُدْقِعٍ بِالْأَبْوَابِ لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ.
(The book) ‘Al Amaali’ of Al Sadouq – from Al-Hassan Bin Abdullah Bin Saeed, from Abdullah Bin Muhammad Bin Abdul Kareem, from Muhammad Bin Abdul Rahman, from Amro Bin Abu Salama, from Abu Umar Al Sana’any, from Al A’ala Bin Abdul Rahman, from his fachter, from Abu Hureyra (well known fabricator),
‘Rasool-Allah-saww said: ‘Lord-azwj of dishevelled, dusty with the two rags, destitute at the doors. If he were to swear upon Allah-azwj, he would fulfill it’’.[30]
30- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص قَالَ ص أَلَا وَ مَنِ اسْتَخَفَ بِفَقِيرٍ مُسْلِمٍ فَقَدِ اسْتَخَفَّ بِحَقِّ اللَّهِ وَ اللَّهُ يَسْتَخِفُّ بِهِ يَوْمَ الْقِيَامَةِ إِلَّا أَنْ يَتُوبَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among the forbiddance of the Prophet-saww, he-saww said: ‘Indeed! One who takes lightly a poor Muslim, so he has taken light a right of Allah-azwj, and Allah-azwj will Take him lightly on the Day of Qiyamah, except if he were to repent’’.[31]
وَ قَالَ ص مَنْ أَكْرَمَ فَقِيراً مُسْلِماً لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ هُوَ عَنْهُ رَاضٍ.
And he-saww said: ‘One who honours a poor Muslim will meet Allah-azwj on the Day of Qiyamah and He-azwj would be Satisfied with him’’.[32]
31- لي، الأمالي للصدوق عَنِ ابْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْمَدَائِنِيِّ عَنْ فَضْلِ بْنِ كَثِيرٍ عَنِ الرِّضَا ع قَالَ: مَنْ لَقِيَ فَقِيراً مُسْلِماً فَسَلَّمَ عَلَيْهِ خِلَافَ سَلَامِهِ عَلَى الْغَنِيِّ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ وَ هُوَ عَلَيْهِ غَضْبَانُ.
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Idrees, from his father, from Ja’far Bin Muhammad Bin Alik, from Muhammad Bin Ahmad Al Madainy, from Fazl Bin Kaseer,
‘From Al-Reza-asws having said: ‘One who meets a poor Muslim so he greets him different to his greetings to the rich, will meet Allah-azwj Mighty and Majestic on the Day of Qiyamah and He-azwj be Wrathful upon him’’.[33]
32- فس، تفسير القمي وَ لا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِّ يُرِيدُونَ وَجْهَهُ ما عَلَيْكَ مِنْ حِسابِهِمْ مِنْ شَيْءٍ وَ ما مِنْ حِسابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ
Tafseer Al-Qummi – And do not expel those who are supplicating to their Lord in the morning and the evening intending His Face. There is nothing upon you from their Reckoning and there is nothing upon them from your Reckoning, that you should be expelling them and become from the unjust ones [6:52].
فَإِنَّهُ كَانَ سَبَبَ نُزُولِهَا أَنَّهُ كَانَ بِالْمَدِينَةِ قَوْمٌ فُقَرَاءُ مُؤْمِنُونَ يُسَمَّوْنَ أَصْحَابَ الصُّفَّةِ وَ كَانَ رَسُولُ اللَّهِ ص أَمَرَهُمْ أَنْ يَكُونُوا فِي صُفَّةٍ يَأْوُونَ إِلَيْهَا كَانَ رَسُولُ اللَّهِ ص يَتَعَاهَدُهُمْ بِنَفْسِهِ وَ رُبَّمَا حَمَلَ إِلَيْهِمْ مَا يَأْكُلُونَ
The cause for its Revelation was that there was a group of people in Al-Medina of poor Momineen named as ‘People of the platform’, and Rasool-Allah-saww had instructed them to be in the platform[34], sheltering to it. Rasool-Allah-saww was dealing with them personally, and sometimes he-saww would carry to them what they could be eating.
وَ كَانُوا يَخْتَلِفُونَ إِلَى رَسُولِ اللَّهِ فَيَقْرَبُهُمْ وَ يَقْعُدُ مَعَهُمْ وَ يُؤْنِسُهُمْ وَ كَانَ إِذَا جَاءَ الْأَغْنِيَاءُ وَ الْمُتْرَفُونَ مِنْ أَصْحَابِهِ ينكروا [أَنْكَرُوا] عَلَيْهِ ذَلِكَ وَ يقولوا [يَقُولُونَ] لَهُ اطْرُدْهُمْ عَنْكَ
And they were interchanging to Rasool-Allah-saww, so he-saww draw them closer and sit with them and comfort them, and it was so that whenever the rich ones and the affluent ones from his-saww companions came, they would dislike that to him-saww and say to him-saww, ‘Expel them from you-saww!’
فَجَاءَ يَوْماً رَجُلٌ مِنَ الْأَنْصَارِ إِلَى رَسُولِ اللَّهِ ص وَ عِنْدَهُ رَجُلٌ مِنْ أَصْحَابِ رَسُولِ اللَّهِ مِنْ أَصْحَابِ الصُّفَّةِ قَدْ لَزِقَ بِرَسُولِ اللَّهِ ص وَ رَسُولُ اللَّهِ يُحَدِّثُهُ فَقَعَدَ الْأَنْصَارِيُّ بِالْبُعْدِ مِنْهُمَا
One day a man from the Helpers came to Rasool-Allah-saww and in his-saww presence was a man from the companions of Rasool-Allah-saww, from the companions of the platform. He had adhered with Rasool-Allah-saww, and Rasool-Allah-saww was narrating to him. The Helper sat distant from them.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص تَقَدَّمْ فَلَمْ يَفْعَلْ فَقَالَ لَهُ رَسُولُ اللَّهِ لَعَلَّكَ خِفْتَ أَنْ يَلْزَقَ فَقْرُهُ بِكَ فَقَالَ الْأَنْصَارِيُّ اطْرُدْ هَؤُلَاءِ عَنْكَ
Rasool-Allah-saww said to him: ‘Come forward!’ But he did not do so. Rasool-Allah-saww said to him: ‘Perhaps you are fearing that his poverty might stick to you’. The Helper said, ‘Expel them away from you-saww!’
فَأَنْزَلَ اللَّهُ وَ لا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِ الْآيَةَ
So, Allah-azwj Revealed: And do not expel those who are supplicating to their Lord in the morning and the evening [6:52] – the Verse’’.[35]
33- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنْ أَبِي الْعَبَّاسِ السَّرَّاجِ عَنْ قُتَيْبَةَ عَنْ عَبْدِ الْعَزِيزِ عَنْ عَمْرِو بْنِ أَبِي عَمْرٍو عَنْ عَاصِمِ بْنِ عَمْرِو بْنِ قَتَادَةَ عَنْ مَحْمُودِ بْنِ لَبِيدٍ أَنَّ رَسُولَ اللَّهِ ص قَالَ: شَيْئَانِ يَكْرَهُهُمَا ابْنُ آدَمَ يَكْرَهُ الْمَوْتَ وَ الْمَوْتُ رَاحَةٌ لِلْمُؤْمِنِ مِنَ الْفِتْنَةِ وَ يَكْرَهُ قِلَّةَ الْمَالِ وَ قِلَّةُ الْمَالِ أَقَلُّ لِلْحِسَابِ.
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Abu Al Abbas Al Sarraj, from Quteyba, from Abdul Aziz, from Amro Bin Abu Amro, from Aasim Bin Amro Bin Qatada, from Mahmoud Bin Labeed,
‘There are two things the son of Adam-as dislikes. He dislikes the death, and the death is a comfort for the Momin from the Fitna, and he dislike lack of wealth and lack of wealth is a reduction for the Reckoning’’.[36]
34- ل، الخصال مُحَمَّدُ بْنُ أَحْمَدَ الْقُضَاعِيُّ عَنْ إِسْحَاقَ بْنِ الْعَبَّاسِ بْنِ إِسْحَاقَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَهْلَكَ النَّاسَ اثْنَانِ خَوْفُ الْفَقْرِ وَ طَلَبُ الْفَخْرِ.
(The book ‘Al Khisaal’ – Muhammad Bin Ahmad Al Quzaie, from Is’haq Bin Al Abbas Bin Is’haq,
‘Son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws, from Al Husayn Bin Ali-asws having said: ‘Amir Al-Momineen-asws said: ‘Two things destroy the people – fear of poverty and seeking the pride’’.[37]
35- ل، الخصال فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ أَرْبَعَةٌ مِنْ قَوَاصِمِ الظَّهْرِ إِمَامٌ يَعْصِي اللَّهَ وَ يُطَاعُ أَمْرُهُ وَ زَوْجَةٌ يَحْفَظُهَا زَوْجُهَا وَ هِيَ تَخُونُهُ وَ فَقْرٌ لَا يَجِدُ صَاحِبُهُ لَهُ مُدَاوِياً وَ جَارُ سَوْءٍ فِي دَارِ مُقَامٍ.
(The book) ‘Al-Khisaal’ – Among what Rasool-Allah-saww had bequeathed to Ali-asws: ‘O Ali-asws! Four are from breakers of the back – a leader (imam) who disobeys Allah-azwj and his orders are followed, and a wife angering her husband and she betrays him, and poverty its owner cannot find a cure for it, and an evil neighbour staying in a house’’.[38]
36- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنِ الْعَقَرْقُوفِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شَيْءٌ يُرْوَى عَنْ أَبِي ذَرٍّ رَحِمَهُ اللَّهُ أَنَّهُ كَانَ يَقُولُ ثَلَاثَةٌ يُبْغِضُهَا النَّاسُ وَ أَنَا أُحِبُّهَا أُحِبُّ الْمَوْتَ وَ أُحِبُّ الْفَقْرَ وَ أُحِبُّ الْبَلَاءَ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from Ibn Fazzal, from Yunus Bin Yaqoub Al Aqarquqy who said,
‘I said to Abu Abdullah-asws, ‘There is something being reported from Abu Zarr-ra, may Allah‑azwj have Mercy on him-ra that he-ra had said: ‘Three (things) the people hate and I-ra love these. I-ra love the death, and I-ra love the poverty, and I-ra love the afflictions’’.
فَقَالَ إِنَّ هَذَا لَيْسَ عَلَى مَا تَرْوُونَ إِنَّمَا عَنَى الْمَوْتُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الْحَيَاةِ فِي مَعْصِيَةِ اللَّهِ وَ الْفَقْرُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الْغِنَى فِي مَعْصِيَةِ اللَّهِ وَ الْبَلَاءُ فِي طَاعَةِ اللَّهِ أَحَبُّ إِلَيَّ مِنَ الصِّحَّةِ فِي مَعْصِيَةِ اللَّهِ.
He-asws said: ‘This isn’t upon what you are reporting. But rather, he-ra meant, ‘The death in obedience of Allah-azwj is more beloved to me-ra than the life in disobedience of Allah-azwj, and the poverty in obedience of Allah-azwj is more beloved to me-ra than the riches in disobedience of Allah-azwj, and the afflictions in obedience of Allah-azwj is more beloved to me-ra than the health in disobedience of Allah-azwj’’.[39]
37- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مَنْصُورٍ عَنْ أَحْمَدَ بْنِ خَالِدٍ عَنْ أَحْمَدَ بْنِ الْمُبَارَكِ قَالَ: قَالَ رَجُلٌ لِأَبِي عَبْدِ اللَّهِ ع حَدِيثٌ يُرْوَى أَنَّ رَجُلًا قَالَ لِأَمِيرِ الْمُؤْمِنِينَ ع إِنِّي أُحِبُّكَ فَقَالَ لَهُ أَعِدَّ لِلْفَقْرِ جِلْبَاباً
(The book) ‘Ma’any Al Akhbar’ – My father, from Ahmad Bin Idrees, and Muhammad Al Attar, from Al Ashary, from Muhammad Bin Al Husayn, from Mansour, from Ahmad Bin Khalid, from Ahmad Al Mubarak who said,
‘A man said to Abu Abdullah-asws, ‘There is a Hadeeth being reported that a man said to Amir Al-Momineen-asws, ‘I love you-asws!’ He-asws said to him: ‘Prepare a cloak for the poverty’’.
فَقَالَ لَيْسَ هَكَذَا قَالَ إِنَّمَا قَالَ لَهُ أَعْدَدْتَ لِفَاقَتِكَ جِلْبَاباً يَعْنِي يَوْمَ الْقِيَامَةِ.
He-asws said: ‘It isn’t like this! But rather he-asws had said to him: ‘Prepare a cloak for your destitution, meaning the Day of Qiyamah’’.[40]
38- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ حَارِثِ بْنِ الْحَسَنِ الطَّحَّانِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا يَبْلُغُ أَحَدُكُمْ حَقِيقَةَ الْإِيمَانِ حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ يَكُونُ الْمَوْتُ أَحَبَّ إِلَيْهِ مِنَ الْحَيَاةِ وَ الْفَقْرُ أَحَبَّ إِلَيْهِ مِنَ الْغِنَى وَ الْمَرَضُ أَحَبَّ إِلَيْهِ مِنَ الصِّحَّةِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali, from Haris Bin Al-Hassan Al Tahhan, from Ibrahim Bin Abdullah, from Fuzeyl Bin Yasaar,
‘From Abu Ja’far-asws having said: ‘Not one of you will reach the reality of Eman until there happen to be three characteristics in him – the death will be more beloved to him than the life, and the poverty more beloved to him than the riches, and the sickness will be more beloved to him than the health’.
قُلْنَا وَ مَنْ يَكُونُ كَذَلِكَ
We said, ‘Who can be like that?’
قَالَ كُلُّكُمْ
He-asws said: ‘All of you!’
ثُمَّ قَالَ أَيُّمَا أَحَبُّ إِلَى أَحَدِكُمْ يَمُوتُ فِي حُبِّنَا أَوْ يَعِيشُ فِي بُغْضِنَا
Then he-asws said: ‘Which is more beloved to one of you, dying in our-asws love or living in our‑asws hatred?’
فَقُلْتُ نَمُوتُ وَ اللَّهِ فِي حُبِّكُمْ أَحَبُّ إِلَيْنَا
I said, ‘By Allah-azwj, us dying in your-asws love is more beloved to us!’
قَالَ وَ كَذَلِكَ الْفَقْرُ وَ الْغِنَى وَ الْمَرَضُ وَ الصِّحَّةُ
He-asws said: ‘Like that is the poverty and the riches, and the sickness and the health’.
قُلْتُ إِي وَ اللَّهِ.
I said, ‘Yes, by Allah-azwj!’’[41]
39- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْفَقْرُ الْمَوْتُ الْأَحْمَرُ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Safwan Bin Yahya, from Zareeh Al Muhariby,
‘From Abu Abdullah-asws having said: ‘The poverty is the red death’.
فَقِيلَ الْفَقْرُ مِنَ الدَّنَانِيرِ وَ الدَّرَاهِمِ
It was said, ‘The poverty is from the Dinars and the Dirhams!’
قَالَ لَا وَ لَكِنْ مِنَ الدِّينِ.
‘He-asws said: ‘No, but it is from the religion’’.[42]
40- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَمَّنْ حَدَّثَهُ قَالَ: مَاتَ رَجُلٌ مِنْ آلِ أَبِي طَالِبٍ لَمْ يَكُنْ حَضَرَهُ أَبُو الْحَسَنِ ع فَجَاءَهُ قَوْمٌ فَلَمَّا جَلَسَ أَمْسَكَ الْقَوْمُ كَأَنَّ عَلَى رُءُوسِهِمُ الطَّيْرَ فَكَانُوا فِي ذِكْرِ الْفُقَرَاءِ وَ الْمَوْتِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Muhammad Bin Abdul Hameed, from the one who narrated it, said,
‘A man from the family of Abu Talib-as died, Abu Al-Hassan-asws had not been present. A people came to him-asws. When they were seated, he withheld the people. It was as if there was a bird upon their heads (still). They were in mentioning the poor and the death.
فَلَمَّا جَلَسَ ع قَالَ ابْتِدَاءً مِنْهُ قَالَ رَسُولُ اللَّهِ ص مَا بَيْنَ السِّتِّينَ إِلَى السَّبْعِينَ مُعْتَرَكُ الْمَنَايَا ثُمَّ قَالَ الْفُقَرَاءُ محسن [مِحَنُ] الْإِسْلَامِ.
When he-asws sat down, he-asws said initiating from him-asws: ‘Rasool-Allah-saww said: ‘What is between the sixty and the seventy is the battlefield of death’. Then he-saww said: ‘The poor are benefactors of Al-Islam’’.[43]
41- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنِ التَّفْلِيسِيِّ عَنِ الْبَقْبَاقِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَا فُضَيْلُ لَا تَزْهَدُوا فِي فُقَرَاءِ شِيعَتِنَا فَإِنَّ الْفَقِيرَ مِنْهُمْ لَيُشَفَّعُ يَوْمَ الْقِيَامَةِ فِي مِثْلِ رَبِيعَةَ وَ مُضَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Muhammad Al Himeyri, from his father, from Al BArqy, from Al Tafleesy, from Al Baqbaaq,
‘From Abu Abdullah-asws having said: ‘O Fuzeyl! Do not stay away from our-asws poor Shias for the poor from them will intercede on the Day of Qiyamah regarding the likes of (numbers of the tribes of) Rabie and Muzar’’.[44]
أَقُولُ سَيَأْتِي فِي وَصَايَا رَسُولِ اللَّهِ ص لِأَبِي ذَرٍّ أَنَّهُ قَالَ: أَوْصَانِي رَسُولُ اللَّهِ أَنْ أَنْظُرَ إِلَى مَنْ هُوَ دُونِي وَ لَا أَنْظُرَ إِلَى مَنْ هُوَ فَوْقِي وَ أَوْصَانِي بِحُبِّ الْمَسَاكِينِ وَ الدُّنُوِّ مِنْهُمْ.
I (Majlisi) am saying, ‘I shall bring in the bequests of Rasool-Allah-saww to Abu Zarr-ra having said, ‘Rasool-Allah-saww bequeathed to me-ra that I-ra should look at the one who is below me‑ra, and I-ra should not look at the one who is above me-ra, and he-saww advised me with loving the poor and be near from them’’.[45]
وَ فِي خَبَرٍ آخَرَ عَنْهُ قَالَ: قَالَ لِي رَسُولُ اللَّهِ ص أَحْبِبِ الْمَسَاكِينَ وَ مُجَالَسَتَهُمْ.
And in another Hadeeth from him-ra, he-ra said: ‘Rasool-Allah-saww said to me-ra: ‘Love the poor and their gatherings’’.[46]
وَ فِي خَبَرٍ آخَرَ عَنْهُ قَالَ: قَالَ لِي رَسُولُ اللَّهِ ص عَلَيْكَ بِحُبِّ الْمَسَاكِينِ وَ مُجَالَسَتِهِمْ.
And in another Hadeeth from him-ra, said, ‘Rasool-Allah-saww said to me-ra: ‘Upon you is with loving the poor and their gatherings’’.[47]
42- فس، تفسير القمي وَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا لِنَفْتِنَهُمْ فِيهِ وَ رِزْقُ رَبِّكَ خَيْرٌ وَ أَبْقى
Tafseer Al-Qummi – And do not extend your eyes towards what We have Provided with spouses from them, being a blossom of the life of the world in order to Try them regarding it; and Grace of your Lord is better and more lasting [20:131].
قَالَ أَبُو عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ اسْتَوَى رَسُولُ اللَّهِ ص جَالِساً ثُمَّ قَالَ مَنْ لَمْ يَعِزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ وَ مَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي النَّاسِ طَالَ هَمُّهُ وَ لَمْ يُشْفَ غَيْظُهُ وَ مَنْ لَمْ يَعْرِفْ لِلَّهِ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ وَ مَشْرَبٍ قَصُرَ أَجَلُهُ وَ دَنَا عَذَابُهُ.
Abu Abdullah-asws, may the Salawaat of Allah-azwj be upon him-asws said: ‘When this Verse was Revealed, Rasool-Allah-saww sat up straight. Then he-saww said: ‘One who is not consoled by the Consolation of Allah-azwj his soul will be cut with regrets, and the one whose sight pursues what is in the hands of the people, his worries would be prolonged, and his rage will not be healed, and the one who does not recognise a bounty of Allah-azwj upon him except in food and drink, his term would be shortened and his Punishment would be drawn near’’.[48]
43- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ أُوصِيكَ بِحُبِّ الْمَسَاكِينِ وَ مُجَالَسَتِهِمْ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had bequeathed with at his-asws expiry: ‘I-asws advise you with loving the poor and their gatherings’’.[49]
44- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِحُمْرَانَ يَا حُمْرَانُ انْظُرْ إِلَى مَنْ هُوَ دُونَكَ وَ لَا تَنْظُرْ إِلَى مَنْ هُوَ فَوْقَكَ فِي الْمَقْدُرَةِ فَإِنَّ ذَلِكَ أَقْنَعُ لَكَ بِمَا قُسِمَ لَكَ وَ أَحْرَى أَنْ تَسْتَوْجِبَ الزِّيَادَةَ مِنْ رَبِّكَ الْخَبَرَ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Himeyri, from Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim who said,
‘Abu Abdullah-asws said to Humran: ‘O Humran! Look at the one who is below you and do not look at the one who is above you in the power, for that would be more contentment for you with what Allah-azwj has Apportioned for you and worthier of obligation the increase from your Lord-azwj’ – the Hadeeth’’.[50]
45- ل، الخصال الْأَرْبَعُمِائَةِ، قَالَ أَمِيرُ الْمُؤْمِنِينَ الْفَقْرُ هُوَ الْمَوْتُ الْأَكْبَرُ وَ قَالَ ع لَا تُحَقِّرُوا ضُعَفَاءَ إِخْوَانِكُمْ فَإِنَّهُ مَنِ احْتَقَرَ مُؤْمِناً لَمْ يَجْمَعِ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا فِي الْجَنَّةِ إِلَّا أَنْ يَتُوبَ.
(The Hadeeth) ‘Al Arbamiya’ –
‘Amir Al-Momineen-asws said: ‘The poverty, it is the greatest death’. And he-asws said: ‘Do not belittle the weak ones of your brethren for the one who belittles a Momin, Allah-azwj Mighty and Majestic will not Gather between the two except if he were to repent’’.[51]
46- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْأَشْعَرِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لِبَعْضِ أَصْحَابِهِ أَ مَا تَدْخُلُ السُّوقَ أَ مَا تَرَى الْفَاكِهَةَ تُبَاعُ وَ الشَّيْءَ مِمَّا تَشْتَهِيهِ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Muhammad Bin Yahya, from Al Ashary,
‘Raising it to Abu Abdullah-asws having said to one of his-asws companions: ‘Don’t you enter the market? Don’t you see the fruits being sold and the thing from what you desire?’
فَقُلْتُ بَلَى وَ اللَّهِ
I said, ‘Yes, by Allah-azwj!’
فَقَالَ أَمَا إِنَّ لَكَ بِكُلِّ مَا تَرَاهُ وَ لَا تَقْدِرُ عَلَى شِرَائِهِ وَ تَصْبِرُ عَلَيْهِ حَسَنَةً.
He-asws said: ‘But, for you with all what you see and not able upon buying it and are being patient upon it, is a good deed’’.[52]
47- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ مُنَادِياً فَيُنَادِي أَيْنَ الْفُقَرَاءُ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘When it will be the Day of Qiyamah, Allah-azwj Mighty and Majestic will Command a caller so he will call out: ‘Where are the poor?’
فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَيُؤْمَرُ بِهِمْ إِلَى الْجَنَّةِ فَيَأْتُونَ بَابَ الْجَنَّةِ فَيَقُولُ لَهُمْ خَزَنَةُ الْجَنَّةِ قَبْلَ الْحِسَابِ فَيَقُولُونَ أَعْطَيْتُمُونَا شَيْئاً فَتُحَاسِبُونَا عَلَيْهِ
Necks from the people will stand. He-azwj will Command with them to the Paradise. They will come to the door of Paradise. The keeper of the Paradise will say to them, ‘Before the Reckoning?’ They will say, ‘We had (not) been Given anything to be Reckoned upon!’
فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ صَدَقُوا عِبَادِي مَا أَفْقَرْتُكُمْ هَوَاناً بِكُمْ وَ لَكِنِ ادَّخَرْتُ هَذَا لَكُمْ لِهَذَا الْيَوْمِ
Allah-azwj Mighty and Majestic will Say: “My servants speak the truth! I-azwj had not Impoverished you due to your being insignificant, but I-azwj have Treasured this for you all for this Day!”
ثُمَّ يَقُولُ لَهُمُ انْظُرُوا وَ تَصَفَّحُوا وُجُوهَ النَّاسِ فَمَنْ آتَى إِلَيْكُمْ مَعْرُوفاً فَخُذُوا بِيَدِهِ وَ أَدْخِلُوهُ الْجَنَّةَ.
Then He-azwj will Say to them: “Look and browse faces of the people. The one who had come to you with an act of kindness, hold his hand and enter him into the Paradise!”’[53]
48- ثو، ثواب الأعمال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا مَعْشَرَ الْمَسَاكِينِ طِيبُوا نَفْساً وَ أَعْطَوُا الرِّضَا مِنْ قُلُوبِكُمْ يُثِبْكُمُ اللَّهُ عَلَى فَقْرِكُمْ فَإِنْ لَمْ تَفْعَلُوا فَلَا ثَوَابَ لَكُمْ.
(The book) ‘Sawaab Al Amaal’ – Hamza Al Alawy, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘O community of poor! Make yourselves feel good and give the satisfaction from your hearts, Allah-azwj will Reward you upon your poverty. If you don’t do so, there will be no Reward for you’’.[54]
49- ص، قصص الأنبياء عليهم السلام عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ اللَّهُ تَعَالَى لِمُوسَى يَا مُوسَى لَا تَسْتَذِلَّ الْفَقِيرَ وَ لَا تَغْبِطِ الْغَنِيَّ بِالشَّيْءِ الْيَسِيرِ.
(The book) ‘Qasas Al-Anbiya-sa’, may the greetings be upon them-sa, from Abu Ja’far-asws having said: ‘Allah-azwj the Exalted Said to Musa-as: “O Musa-as! Do not humiliate the poor nor backbite the rich with the small thing’’.[55]
50- ير، بصائر الدرجات إِبْرَاهِيمُ بْنُ هَاشِمٍ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ: جَاءَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع فَقَالَ إِنِّي لَأَدِينُ اللَّهَ بِوَلَايَتِكَ وَ إِنِّي لَأُحِبُّكَ فِي السِّرِّ كَمَا أُحِبُّكَ فِي الْعَلَانِيَةِ
(The book) ‘Basaair Al Darajaat’ – Ibrahim Bin Hashim, from Abu Abdullah Al Barqy, from Khalaf Bin Hammad, from Ibn Tareyf, from Ibn Nubata who said,
‘A man came to Amir Al-Momineen-asws. He said, ‘I make it a religion with your-asws Wilayah, and I love you-asws in the secret just as I love you-asws in the open!’
فَقَالَ لَهُ صَدَقْتَ طِينَتُكَ مِنْ تِلْكَ الطِّينَةِ وَ عَلَى وَلَايَتِنَا أُخِذَ مِيثَاقُكَ وَ إِنَّ رُوحَكَ مِنْ أَرْوَاحِ الْمُؤْمِنِينَ فَاتَّخِذْ لِلْفَقْرِ جِلْبَاباً فَوَ الَّذِي نَفْسِي بِيَدِهِ لَقَدْ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ الْفَقْرَ إِلَى مُحِبِّينَا أَسْرَعُ مِنَ السَّيْلِ مِنْ أَعْلَى الْوَادِي إِلَى أَسْفَلِهِ.
He-asws said to him: ‘You speak the truth! Your clay is from that clay, and your Covenant was Taken upon our-asws Wilayah, and your soul is from the souls of the Momineen, therefore take a cloak for the poverty, for by the One-azwj in Whose hand is my-asws soul! I-asws have heard Rasool-Allah-saww saying: ‘The poverty is quicker to one who loves us that the torrent is from top of the valley to its bottom’’.[56]
ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: كُنْتُ مَعَ أَمِيرِ الْمُؤْمِنِينَ ع وَ ذَكَرَ مِثْلَهُ.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Al Ahwazy, from Al Husayn Bin Ulwan, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata who said,
‘I was with Amir Al-Momineen-asws’ – and he mentioned similar to it’’.[57]
51- ير، بصائر الدرجات عَبَّادُ بْنُ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ سُلَيْمَانَ الدَّيْلَمِيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ سَعْدٍ الْخَفَّافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع يَوْماً جَالِسٌ فِي الْمَسْجِدِ وَ أَصْحَابُهُ حَوْلَهُ فَأَتَاهُ رَجُلٌ مِنْ شِيعَتِهِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ اللَّهَ يَعْلَمُ أَنِّي أَدِينُهُ بِحُبِّكَ فِي السِّرِّ كَمَا أَدِينُهُ بِحُبِّكَ فِي الْعَلَانِيَةِ وَ أَتَوَلَّاكَ فِي السِّرِّ كَمَا أَتَوَلَّاكَ فِي الْعَلَانِيَةِ
(The book) ‘Basaair Al Darajaat’ – Abbad Bin Suleyman, from Muhammad Bin Suleyman,f rom his father Suleyman Al Daylami, from Haroun Bin Al Jahm, from Sa’ad Al Khaffaf,
‘From Abu Ja’far-asws having said: ‘One day while Amir Al-Momineen-asws was seated in the Masjid, and his-asws companions were around him-asws, a man from his-asws Shias came. He said, ‘O Amir Al-Momineen-asws! Allah-azwj Knows that I make it a religion with your-asws love in the secret just as I make it a religion with your-asws love in the open, and I-asws befriend you‑asws in the secret just as I befriend you-asws in the open!’
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ صَدَقْتَ أَمَا فَاتَّخِذْ لِلْفَقْرِ جِلْبَاباً فَإِنَّ الْفَقْرَ أَسْرَعُ إِلَى شِيعَتِنَا مِنَ السَّيْلِ إِلَى قَرَارِ الْوَادِي.
Amir Al-Momineen-asws said: ‘You speak the truth! But, take a cloak for the poverty, for the poverty is quicker to our-asws Shias than the torrent is to the bottom of the valley’’.[58]
52- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ اسْتَذَلَّ مُؤْمِناً أَوْ مُؤْمِنَةً أَوْ حَقَّرَهُ لِفَقْرِهِ أَوْ قِلَّةِ ذَاتِ يَدِهِ شَهَرَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ ثُمَّ يَفْضَحُهُ.
(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 said: ‘One who humiliates a believing man (Momin) or a believing woman (Momina), or belittles him for his poverty, or lack of possessions in his hands, Allah-azwj the Exalted will Publicise him on the Day of Qiyamah, then Expose him’’.[59]
– وَ بِإِسْنَادِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا كَانَ وَ لَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ مُؤْمِنٌ إِلَّا وَ لَهُ جَارٌ يُؤْذِيهِ.
And by his chain, said: ‘Rasool-Allah-saww said: ‘There has not been, nor will there be up to the Day of Qiyamah any Momin, except and there would be a neighbour for him, hurting him’’.[60]
53- يج، الخرائج و الجرائح رَوَى سَعِيدُ بْنُ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ قَالَ: كَتَبْتُ إِلَيْهِ ع أَشْكُو الْفَقْرَ ثُمَّ قُلْتُ فِي نَفْسِي أَ لَيْسَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْفَقْرُ مَعَنَا خَيْرٌ مِنَ الْغِنَى مَعَ غَيْرِنَا وَ الْقَتْلُ مَعَنَا خَيْرٌ مِنَ الْحَيَاةِ مَعَ غَيْرِنَا
(The book) ‘Al Kharaij Wa Al Jaraih’ – It is reported by Saeed Bin Abdullah, from Muhammad Bin Al-Hassan Bin Shamoun who said,
‘I wrote to him-asws (Abu Muhammad Hassan Al-Askari-asws) complaining of the poverty. Then I said within myself, ‘Hasn’t Abu Abdullah-asws said: ‘The poverty with us-asws is better than the riches with others, and being killed with us-asws is better than the life with others’?’
فَرَجَعَ الْجَوَابُ أَنَّ اللَّهَ مَحَّصَ أَوْلِيَاءَهُ إِذَا تَكَاثَفَتْ ذُنُوبُهُمْ بِالْفَقْرِ وَ قَدْ يَعْفُو عَنْ كَثِيرٍ وَ هُوَ كَمَا حَدَّثْتَ نَفْسَكَ الْفَقْرُ مَعَنَا خَيْرٌ مِنَ الْغِنَى مَعَ غَيْرِنَا وَ نَحْنُ كَهْفٌ لِمَنِ الْتَجَأَ وَ نُورٌ لِمَنِ اسْتَضَاءَ بِنَا وَ عِصْمَةٌ لِمَنِ اعْتَصَمَ مَنْ أَحَبَّنَا كَانَ مَعَنَا فِي السَّنَامِ الْأَعْلَى وَ مَنِ انْحَرَفَ عَنَّا فَإِلَى النَّارِ
The answer returned: ‘Allah-azwj Sifts His-azwj Friend when their sins become harsher with the poverty although He-azwj Pardons many, and it is just as you had discussed with yourself, the poverty with us-asws is better than the riches with others, and we-asws are a cave for the one seeking shelter, and a light for the one wanting to be illuminated by us-asws, and fortress for the one wanting to be fortified. The one who loves us would be with us-asws in the lofty peaks, and the one turning away from us-asws will be to the Fire.
قَالَ أَبُو عَبْدِ اللَّهِ ع تَشْهَدُونَ عَلَى عَدُوِّكُمْ بِالنَّارِ وَ لَا تَشْهَدُونَ لِوَلِيِّكُمْ بِالْجَنَّةِ مَا يَمْنَعُكُمْ مِنْ ذَلِكَ إِلَّا الضَّعْفُ.
Abu Abdullah-asws said: ‘You can testify against your enemies with (them going to) the Fire, and you cannot testify for your friends with (going to) the Paradise. Nothing prevents you all from that except the weakness’’.[61]
54- شي، تفسير العياشي عَنْ عَمْرِو بْنِ جُمَيْعٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْفَقْرُ الْمَوْتُ الْأَكْبَرُ.
Tafseer Al Ayyashi – from Amro Bin Jumie, raising it to,
‘Amir Al-Momineen-asws said: ‘The poverty is the greatest death’’.[62]
55- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ فُقَرَاءَ الْمُؤْمِنِينَ يَنْقَلِبُونَ فِي رِيَاضِ الْجَنَّةِ قَبْلَ أَغْنِيَائِهِمْ بِأَرْبَعِينَ خَرِيفاً
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Al A’ala, from Ibn Yafour,
‘From Abu Ja’far-asws having said: ‘The poor Momineen will be turning in the Gardens of Paradise before their rich ones do by forty ‘Khareyf’.
ثُمَّ قَالَ سَأَضْرِبُ لَكَ مِثَالَ ذَلِكَ إِنَّمَا مَثَلُ ذَلِكَ مَثَلُ سَفِينَتَيْنِ مُرَّ بِهِمَا عَلَى عَاشِرٍ فَنَظَرَ فِي إِحْدَاهُمَا فَلَمْ يَجِدْ فِيهَا شَيْئاً فَقَالَ أَسْرِبُوهَا وَ نَظَرَ فِي الْأُخْرَى فَإِذَا هِيَ مُوقَرَةٌ فَقَالَ احْبِسُوهَا.
Then he-asws said: ‘I-asws shall strike an example of that for you. But rather, an example of that is an example of two ships passing by a tax collector. He looks into one of them but does not find anything. He said, ‘Puncture it!’ And he looks into the other, and behold it is fully laden. He says, ‘Withhold it!’’[63]
56- كش، رجال الكشي خَلَفُ بْنُ حَمَّادٍ عَنْ سَهْلٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَبِيِّ قَالَ: دَخَلْتُ عَلَى الرِّضَا ع بِمِنًى فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ كُنَّا أَهْلَ بَيْتِ عَطِيَّةٍ وَ سُرُورٍ وَ نِعْمَةٍ وَ إِنَّ اللَّهَ تَعَالَى قَدْ أَذْهَبَ بِذَلِكَ كُلَّهُ حَتَّى احْتَجْتُ إِلَى مَنْ كَانَ يَحْتَاجُ إِلَيْنَا
(The book) ‘Rijal’ of Al Kashy –
I entered to see Al-Reza-asws at Mina. I said to him-asws, ‘May I be sacrificed for you-asws! We are people of a household of giving, and happiness, and bounties, and Allah-azwj the Exalted has Done away with that, all of it, to the extent that I am needy to the one who was need to us!’
فَقَالَ لِي يَا أَحْمَدُ مَا أَحْسَنَ حَالَكَ يَا أَحْمَدَ بْنَ عُمَرَ
He-asws said to me: ‘O Ahmad! How excellent is your state, O Ahmad Bin Umar!’
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ حَالِي مَا أَخْبَرْتُكَ
I said to him-asws, ‘May I be sacrificed for you-asws! My state is what I have informed you!’
فَقَالَ لِي يَا أَحْمَدُ أَ يَسُرُّكَ أَنَّكَ عَلَى بَعْضِ مَا عَلَيْهِ هَؤُلَاءِ الْجَبَّارُونَ وَ لَكَ الدُّنْيَا مَمْلُوَّةً ذَهَباً
He-asws said to me: ‘O Ahmad! Would it make you happy to be upon some of what these tyrants are upon, and for you would be the world filled with gold?’
فَقُلْتُ لَا وَ اللَّهِ يَا ابْنَ رَسُولِ اللَّهِ فَضَحِكَ
I said, ‘No, by Allah-azwj, O son-asws of Rasool-Allah-saww!’
ثُمَّ قَالَ تَرْجِعُ مِنْ هَاهُنَا إِلَى خَلَفٍ فَمَنْ أَحْسَنُ حَالًا مِنْكَ وَ بِيَدِكَ صِنَاعَةٌ لَا تَبِيعُهَا بِمِلْءِ الْأَرْضِ ذَهَباً أَ لَا أُبَشِّرُكَ
Then he-asws said: ‘Return from over here to behind. Who is of a more excellent state than you are, and in your hand is product you will not sell it for the earth full of gold? Shall I give you glad tidings?’
قُلْتُ نَعَمْ فَقَدْ سَرَّنِيَ اللَّهُ بِكَ وَ بِآبَائِكَ
I said, ‘Yes. Allah-azwj has Made me happy through you-asws and your-asws forefathers-asws!’’
فَقَالَ لِي أَبُو جَعْفَرٍ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما لَوْحٌ مِنْ ذَهَبٍ فِيهِ مَكْتُوبٌ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ وَ مَنْ يَرَى الدُّنْيَا وَ تَغَيُّرَهَا بِأَهْلِهَا كَيْفَ يَرْكَنُ إِلَيْهَا وَ يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَ اللَّهَ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ
Abu Ja’far-asws said to me-asws regarding Words of Allah-azwj Mighty and Majestic: and beneath it was a treasure for them, [18:82], was a tablet of gold wherein was written: “In the Name of Allah-azwj the Beneficent, the Merciful. There is no god except Allah-azwj, Muhammad-saww is a Rasool-saww of Allah-azwj. I am surprised at the one certain of death how he is rejoicing, and one who sees the world and changing (replacements) of its people how he inclines to it, and it is befitting for the one using intellect about Allah-azwj if Allah-azwj were to Delay in his sustenance that he should not accuse Him-azwj regarding His-azwj Decree!”
ثُمَّ قَالَ رَضِيتَ يَا أَحْمَدُ
Then he-asws said: ‘Are you satisfied, O Ahmad?’
قَالَ قُلْتُ عَنِ اللَّهِ تَعَالَى وَ عَنْكُمْ أَهْلَ الْبَيْتِ.
He (the narrator) said, ‘I said, ‘(Satisfied) from Allah-azwj the Exalted and from you-asws all, People-asws of the Household’’.[64]
57- ضه، روضة الواعظين قَالَ أَبُو الْحَسَنِ مُوسَى ع إِنَّ الْأَنْبِيَاءَ وَ أَوْلَادَ الْأَنْبِيَاءِ وَ أَتْبَاعَ الْأَنْبِيَاءِ خُصُّوا بِثَلَاثِ خِصَالٍ السُّقْمِ فِي الْأَبْدَانِ وَ خَوْفِ السُّلْطَانِ وَ الْفَقْرِ.
(The book) ‘Rowzat Al Waizeen’ –
‘Abu Al-Hassan Musa-asws said: ‘The Prophets-as and children of the Prophets-as and followers of the Prophets-as have been Specialised with three characteristics – the sickness in the bodies, and fear of the ruling authority, and the poverty’’.[65]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ حُجَّتِهِ وَ الْمُقِلُّ غَرِيبٌ فِي بَلَدِهِ طُوبَى لِمَنْ ذَكَرَ الْمَعَادَ وَ عَمِلَ لِلْحِسَابِ وَ قَنِعَ بِالْكَفَافِ
And Amir Al-Momineen-asws said: ‘The poverty mutes the intelligent one from his argument, and the destitute is a stranger is his own city. Beatitude is for one who remembers the Hereafter and works for the Reckoning and is contented with the sufficient!
الْغِنَى فِي الْغُرْبَةِ وَطَنٌ وَ الْفَقْرُ فِي الْوَطَنِ غُرْبَةٌ الْقَنَاعَةُ مَالٌ لَا يَنْفَدُ الْفَقْرُ الْمَوْتُ الْأَكْبَرُ مَا أَحْسَنَ تَوَاضُعَ الْأَغْنِيَاءِ لِلْفُقَرَاءِ طَلَباً لِمَا عِنْدَ اللَّهِ وَ أَحْسَنُ مِنْهُ تِيهُ الْفُقَرَاءِ عَلَى الْأَغْنِيَاءِ اتِّكَالًا عَلَى اللَّهِ.
(Being with) the riches in the strange land is (like one is in) a homeland, and (being with) the poverty in the homeland is (like one is in) a strange land. The contentedness is a wealth not to deplete. The poverty is the greatest death. How excellent is the humbleness of the rich to the poor ones seeking what is in the Presence of Allah-azwj! And more excellent than it is wandering of the poor to the rich relying upon Allah-azwj’’.[66]
– وَ قَالَ رَسُولُ اللَّهِ ص مَنِ اسْتَذَلَّ مُؤْمِناً أَوْ مُؤْمِنَةً أَوْ حَقَّرَهُ لِفَقْرِهِ وَ قِلَّةِ ذَاتِ يَدِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ ثُمَّ يَفْضَحُهُ.
And Rasool-Allah-saww said: ‘One who humiliates a Momin or a Momina or belittles him due to his poverty and lack of possessions in his hand, Allah-azwj will Publicise him on the Day of Qiyamah, then Expose him’’.[67]
– وَ قَالَ ص اللَّهُمَّ أَحْيِنِي مِسْكِيناً وَ أَمِتْنِي مِسْكِيناً وَ احْشُرْنِي فِي زُمْرَةِ الْمَسَاكِينِ.
And he-saww said: ‘O Allah-azwj! Make me-saww live as poor and Cause me-saww to dies as poor, and Resurrect me-sa in the group of the poor’’.[68]
– وَ قَالَ ص إِذَا أَحَبَّ اللَّهُ عَبْداً فِي دَارِ الدُّنْيَا يُرْجِعُهُ
And he-saww said: ‘When Allah-azwj Loves a servant in the house of the world, Returns him’.
قَالُوا يَا رَسُولَ اللَّهِ وَ كَيْفَ يُرْجِعُهُ
They said, ‘O Rasool-Allah-saww! And how does He-azwj Return him?’
قَالَ فِي مَوْضِعِ الطَّعَامِ الرَّخِيصِ وَ الْخَيْرِ الْكَثِيرِ وَلِيُّ اللَّهِ لَا يَجِدُ الطَّعَامَ مَا يَمْلَأُ بِهِ بَطْنَهُ.
He-saww said: ‘In the place of food, the cheap and much goodness. A friend of Allah-azwj will not find food what he can fill his belly with’’[69]
– وَ قَالَ ص أَبْوَابُ الْجَنَّةِ مُفَتَّحَةٌ عَلَى الْفُقَرَاءِ وَ الرَّحْمَةُ نَازِلَةٌ عَلَى الرُّحَمَاءِ وَ اللَّهُ رَاضٍ عَنِ الْأَسْخِيَاءِ.
And he-saww said: ‘The doors of Paradise are open to the poor and the Mercy descends upon the Mercy, and Allah-azwj is Satisfied from the generous ones’’.[70]
– وَ قَالَ ص الْفَقْرُ فَقْرَانِ فَقْرُ الدُّنْيَا وَ فَقْرُ الْآخِرَةِ فَفَقْرُ الدُّنْيَا غِنَى الْآخِرَةِ وَ غِنَى الدُّنْيَا فَقْرُ الْآخِرَةِ وَ ذَلِكَ الْهَلَاكُ.
And he-saww said: ‘The poverty is (two types of) poverties – poverty of the world and poverty of the Hereafter. The poverty of the world is richness of the Hereafter and richness of the world is poverty of the Hereafter, and that is the destruction’’.[71]
– وَ قَالَ ص مَا أُوحِيَ إِلَيَّ أَنِ اجْمَعِ الْمَالَ وَ كُنْ مِنَ التَّاجِرِينَ وَ لَكِنْ أُوحِيَ إِلَيَّ أَنْ سَبِّحْ بِحَمْدِ رَبِّكَ وَ كُنْ مِنَ السَّاجِدِينَ وَ اعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ.
And he-saww said: ‘Allah-azwj did not Reveal to me-saww that I-saww should amass the wealth and be from the traders, but He-azwj Revealed to me-saww that I-saww should Glorify with the Praise of your Lord and become from the prostrating ones [15:98] And worship your Lord until there comes to you certainty [15:99]’’.[72]
– وَ قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ لَا تُحَقِّرَنَّ أَحَداً بِخُلْقَانِ ثِيَابِهِ فَإِنَّ رَبَّكَ وَ رَبَّهُ وَاحِدٌ.
And Luqman-sa said to his-as son: ‘O my-as son! Do not belittle anyone for the state of his clothes, for your Lord-azwj and his Lord-azwj is One-azwj!’’[73]
58- جع، جامع الأخبار سُئِلَ عَنِ النَّبِيِّ ص مَا الْفَقْرُ فَقَالَ خِزَانَةٌ مِنْ خَزَائِنِ اللَّهِ
(The book) ‘Jamie Al Akhbaar’ –
‘The Prophet-saww was asked, ‘What is the poverty?’ He-saww said: ‘A treasure from the treasures of Allah-azwj’.
قِيلَ ثَانِياً يَا رَسُولَ اللَّهِ مَا الْفَقْرُ فَقَالَ كَرَامَةٌ مِنَ اللَّهِ
It was said secondly, ‘O Rasool-Allah-saww! What is the poverty?’ He-saww said: ‘A Prestige from Allah-azwj’.
قِيلَ ثَالِثاً مَا الْفَقْرُ فَقَالَ ص شَيْءٌ لَا يُعْطِيهِ اللَّهُ إِلَّا نَبِيّاً مُرْسَلًا أَوْ مُؤْمِناً كَرِيماً عَلَى اللَّهِ تَعَالَى.
It was said thirdly, ‘What is the poverty?’ He-saww said: ‘Something Allah-azwj does not Give except to a Prophet-as or a Messenger-saww, or a Momin prestigious to Allah-azwj the Exalted’’.[74]
– وَ قَالَ النَّبِيُّ ص الْفَقْرُ أَشَدُّ مِنَ الْقَتْلِ.
And the Prophet-saww said: ‘The poverty is severer than the killing’’.[75]
– قَالَ النَّبِيُّ ص أَوْحَى اللَّهُ تَعَالَى إِلَى إِبْرَاهِيمَ ع فَقَالَ يَا إِبْرَاهِيمُ خَلَقْتُكَ وَ ابْتَلَيْتُكَ بِنَارِ نُمْرُودَ فَلَوِ ابْتَلَيْتُكَ بِالْفَقْرِ وَ رَفَعْتُ عَنْكَ الصَّبْرَ فَمَا تَصْنَعُ
The Prophet-saww said: ‘Allah-azwj the Exalted Revealed to Ibrahim-as. He-azwj Said: “O Ibrahim‑as! I-azwj Created you-as and Tried you-as with the fire of Nimrod-la. If I-azwj were to Try you with the poverty and Raise the patience away from you-as, what would you-sa do?’
قَالَ إِبْرَاهِيمُ يَا رَبِّ الْفَقْرُ أَشَدُّ إِلَيَّ مِنْ نَارِ نُمْرُودَ
Ibrahim-as said: ‘O Lord-azwj! The poverty is severer to me-as than the fire of Nimrod-la’.
قَالَ اللَّهُ فَبِعِزَّتِي وَ جَلَالِي مَا خَلَقْتُ فِي السَّمَاءِ وَ الْأَرْضِ أَشَدَّ مِنَ الْفَقْرِ
Allah-azwj Said: ‘By My-azwj Might and My-azwj Majesty! I-saww have not Created in the sky and the earth anything severer than the poverty!”
قَالَ يَا رَبِّ مَنْ أَطْعَمَ جَائِعاً فَمَا جَزَاؤُهُ
He-as said: ‘O Lord-azwj! One who feeds a hungry one, what will be his Recompense?’
قَالَ جَزَاؤُهُ الْغُفْرَانُ وَ إِنْ كَانَ ذُنُوبُهُ يَمْلَأُ مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ.
He-azwj Said: “His Recompense is the Forgiveness, and even if his sins were to fill up what is between the sky and the earth!”’[76]
– وَ قَالَ ص لَوْ لَا رَحْمَةُ رَبِّي عَلَى فُقَرَاءِ أُمَّتِي كَادَ الْفَقْرُ يَكُونُ كُفْراً
And he-saww said: ‘Had it not been for the Mercy of my-saww Lord-azwj upon the poor ones of my-saww community, the poverty would almost be Kufr!’
فَقَامَ رَجُلٌ مِنَ الصَّحَابَةِ فَقَالَ يَا رَسُولَ اللَّهِ فَمَا جَزَاءُ مُؤْمِنٍ فَقِيرٍ يَصْبِرُ عَلَى فَقْرِهِ
A man from the companions stood up. He said, ‘O Rasool-Allah-saww! What is the Recompense of a poor Momin being patient upon his poverty?’
قَالَ إِنَّ فِي الْجَنَّةِ غُرْفَةً مِنْ يَاقُوتَةٍ حَمْرَاءَ يَنْظُرُ أَهْلُ الْجَنَّةِ إِلَيْهَا كَمَا يَنْظُرُ أَهْلُ الْأَرْضِ إِلَى نُجُومِ السَّمَاءِ لَا يَدْخُلُ فِيهَا إِلَّا نَبِيٌّ فَقِيرٌ أَوْ شَهِيدٌ فَقِيرٌ أَوْ مُؤْمِنٌ فَقِيرٌ.
He-saww said: ‘In the Paradise there is a chamber of red ruby. The people of Paradise will look at it like what the people of earth look at stars of the sky. No one will enter into it except a poor Prophet-saww, or a poor martyr, or a poor Momin’’.[77]
– قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْحَسَنِ ع لَا تَلُمْ إِنْسَاناً يَطْلُبُ قُوتَهُ فَمَنْ عَدِمَ قُوتَهُ كَثُرَ خَطَايَاهُ
Amir Al-Momineen-asws said to Al-Hassan-asws: ‘Do not blame a person seeking his daily subsistence. The one who lacks his daily subsistence, his mistakes (sins) would be many.
يَا بُنَيَّ الْفَقِيرُ حَقِيرٌ لَا يُسْمَعُ كَلَامُهُ وَ لَا يُعْرَفُ مَقَامُهُ لَوْ كَانَ الْفَقِيرُ صَادِقاً يُسَمُّونَهُ كَاذِباً وَ لَوْ كَانَ زَاهِداً يُسَمُّونَهُ جَاهِلًا
O my-asws son-asws: ‘The poor one is belittled. Neither is his speech being listened to nor is his position recognised. Even if the poor one were to be truthful, he will be named as a liar, and even if he were to be ascetic, he would be named as ignorant.
يَا بُنَيَّ مَنِ ابْتُلِيَ بِالْفَقْرِ ابْتُلِيَ بِأَرْبَعِ خِصَالٍ بِالضَّعْفِ فِي يَقِينِهِ وَ النُّقْصَانِ فِي عَقْلِهِ وَ الرِّقَّةِ فِي دِينِهِ وَ قِلَّةِ الْحَيَاءِ فِي وَجْهِهِ فَنَعُوذُ بِاللَّهِ مِنَ الْفَقْرِ.
O my-asws son-asws! One who is afflicted by the poverty, is afflicted by four characteristics – the weakness in his certainty, and the deficiency in his intellect, and the weakness in his religion, and lack of shame in his face, so we-asws seek Refuge with Allah-azwj from the poverty’’.[78]
– وَ قَالَ ع الْفَقْرُ مَخْزُونٌ عِنْدَ اللَّهِ بِمَنْزِلَةِ الشَّهَادَةِ يُؤْتِيهِ اللَّهُ مَنْ يَشَاءُ.
And he-asws said: ‘The poverty is treasured in the Presence of Allah-azwj at the status of the martyrdom. Allah-azwj Gives it to the one He-azwj so Desires’’.[79]
– عَنِ النَّبِيِّ ص مَنْ تَوَفَّرَ حَظُّهُ فِي الدُّنْيَا انْتَقَصَ حَظُّهُ فِي الْآخِرَةِ وَ إِنْ كَانَ كَرِيماً.
From the Prophet-saww: ‘One whose share in the world is plentiful, his share will be reduced in the Hereafter, and even though he were a benevolent person’’.
وَ قَالَ الْفُقَرَاءُ لِرَسُولِ اللَّهِ إِنَّ الْأَغْنِيَاءَ ذَهَبُوا بِالْجَنَّةِ يَحُجُّونَ وَ يَعْتَمِرُونَ وَ يَتَصَدَّقُونَ وَ لَا نَقْدِرُ عَلَيْهِ
And the poor said to Rasool-Allah-saww, ‘The rich ones will be going to the Paradise for their performing Hajj, and Umrah, and giving charity while we are not able upon it’.
فَقَالَ ع إِنَّ مَنْ صَبَرَ وَ احْتَسَبَ مِنْكُمْ تَكُنْ لَهُ ثَلَاثُ خِصَالٍ لَيْسَ لِلْأَغْنِيَاءِ أَحَدُهَا أَنَّ فِي الْجَنَّةِ غُرَفاً يَنْظُرُ إِلَيْهَا أَهْلُ الْجَنَّةِ كَمَا يَنْظُرُ أَهْلُ الْأَرْضِ إِلَى نُجُومِ السَّمَاءِ لَا يَدْخُلُهَا إِلَّا نَبِيٌّ فَقِيرٌ أَوْ شَهِيدٌ فَقِيرٌ أَوْ مُؤْمِنٌ فَقِيرٌ
He-saww said: ‘The one from you who is patient and anticipates, there will be three characteristics for him, not one of these being for the rich. In the Paradise there is a chamber, the people of Paradise will be look at it like what the people of earth look at stars of the sky. No one will enter it except a poor Prophet-as, or a poor martyr, or a poor Momin.
وَ ثَانِيهَا يَدْخُلُ الْفُقَرَاءُ الْجَنَّةَ قَبْلَ الْأَغْنِيَاءِ بِخَمْسِمِائَةِ عَامٍ
And secondly, the poor will enter the Paradise before the rich ones do, by five hundred years.
وَ ثَالِثُهَا إِذَا قَالَ الْغَنِيُّ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ قَالَ الْفَقِيرُ مِثْلَ ذَلِكَ لَمْ يَلْحَقِ الْغَنِيُّ الْفَقِيرَ وَ إِنْ أَنْفَقَ فِيهَا عَشَرَةَ آلَافِ دِرْهَمٍ وَ كَذَلِكَ أَعْمَالُ الْبِرِّ كُلُّهَا
And thirdly, when the rich one says, ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is the Greatest’, and the poor one says like that, the rich will not catch up with the poor, and even if he were to spend ten thousand Dirhams in it, and like that are the righteous deeds, all of them!’
فَقَالُوا رَضِينَا.
They said, ‘We are satisfied’’.[80]
– عَنْ أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِيِّ ص يَقُومُ فُقَرَاءُ أُمَّتِي يَوْمَ الْقِيَامَةِ وَ ثِيَابُهُمْ خُضْرٌ وَ شُعُورُهُمْ مَنْسُوجَةٌ بِالدُّرِّ وَ الْيَاقُوتِ وَ بِأَيْدِيهِمْ قُضْبَانٌ مِنْ نُورٍ يَخْطُبُونَ عَلَى الْمَنَابِرِ
From Anas Bin Malik (a well-known fabricator),
‘From the Prophet-saww: ‘The poor ones of my-saww community will stand on the Day of Qiyamah and their clothes will be green, and their hair will be woven with the gems and rubies, and in their hands will be two rods of light addressing upon the pulpits.
فَيَمُرُّ عَلَيْهِمُ الْأَنْبِيَاءُ فَيَقُولُونَ هَؤُلَاءِ مِنَ الْمَلَائِكَةِ وَ تَقُولُ الْمَلَائِكَةُ هَؤُلَاءِ مِنَ الْأَنْبِيَاءِ فَيَقُولُونَ نَحْنُ لَا مَلَائِكَةٌ وَ لَا أَنْبِيَاءُ بَلْ نَفَرٌ مِنْ فُقَرَاءِ أُمَّةِ مُحَمَّدٍ ص
The Prophets-as will pass by them. They-as will say: ‘They are from the Angels’. And the Angels will say: ‘They are from the Prophets-as. They will say, ‘We are neither Angels nor Prophets-as. But we are a number of poor ones of the community of Muhammad-saww!’
فَيَقُولُونَ بِمَا نِلْتُمْ هَذِهِ الْكَرَامَةَ فَيَقُولُونَ لَمْ يَكُنْ أَعْمَالُنَا شديدا [شَدِيدَةً] وَ لَمْ نَصُمِ الدَّهْرَ وَ لَمْ نَقُمِ اللَّيْلَ وَ لَكِنْ أَقَمْنَا عَلَى الصَّلَوَاتِ الْخَمْسِ وَ إِذَا سَمِعْنَا ذِكْرَ مُحَمَّدٍ ص فَاضَتْ دُمُوعُنَا عَلَى خُدُودِنَا.
They will say, ‘Due to what have you attained the prestige?’ They will say, ‘Our deeds were not severe, and we did not fast all the time, and we did no stand in the night (for Salat), but we stood upon the five (daily) Salats, and when we heard the mention of Muhammad-saww, our tears flowed upon our cheeks’’.[81]
– عَنْ أَبِي هُرَيْرَةَ قَالَ رَسُولُ اللَّهِ ص كَلَّمَنِي رَبِّي فَقَالَ يَا مُحَمَّدُ إِذَا أَحْبَبْتُ عَبْداً أَجْعَلُ مَعَهُ ثَلَاثَةَ أَشْيَاءَ قَلْبَهُ حَزِيناً وَ بَدَنَهُ سَقِيماً وَ يَدَهُ خَالِيَةً عَنْ حُطَامِ الدُّنْيَا
From Abu Hureyra (a well-known fabricator),
‘Rasool-Allah-saww said: ‘My-saww Lord-azwj Spoke to me-saww. He-azwj Said: “O Muhammad-saww! Whenever I-azwj Love a servant, I-azwj Make three things to be with him – grief in his heart, and sickness in his body, and his hands empty from debris of the world.
وَ إِذَا أَبْغَضْتُ عَبْداً أَجْعَلُ مَعَهُ ثَلَاثَةَ أَشْيَاءَ قَلْبَهُ مَسْرُوراً وَ بَدَنَهُ صَحِيحاً وَ يَدَهُ مَمْلُوَّةً مِنْ حُطَامِ الدُّنْيَا.
And when I-azwj Hate a servant, I-azwj Make three things to be with him – Happiness in his heart, and health in his body, and his hand filled with debris of the world’’.[82]
– قَالَ النَّبِيُّ ص مَنْ جَاعَ أَوِ احْتَاجَ فَكَتَمَهُ النَّاسَ وَ أَفْشَاهُ إِلَى اللَّهِ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يَرْزُقَهُ رِزْقَ سَنَةٍ مِنَ الْحَلَالِ.
The Prophet-saww said: ‘One who is hungry or needy, so he conceals it from the people and discloses it to Allah-azwj, would have a right upon Allah-azwj to Grace him the sustenance of a year from the Permissibles’’.[83]
– وَ قَالَ ص اللَّهُمَّ أَحْيِنِي مِسْكِيناً وَ أَمِتْنِي مِسْكِيناً وَ احْشُرْنِي فِي زُمْرَةِ الْمَسَاكِينِ.
And he-saww said: ‘O Allah-azwj! Make me-saww live as poor and Cause me-saww to die as poor, and Resurrect me-saww among the group of poor ones!’’[84]
– وَ قَالَ ع الْفُقَرَاءُ مُلُوكُ أَهْلِ الْجَنَّةِ وَ النَّاسُ كُلُّهُمْ مُشْتَاقُونَ إِلَى الْجَنَّةِ وَ الْجَنَّةُ مُشْتَاقَةٌ إِلَى الْفُقَرَاءِ.
And he-saww said: ‘The poor are kings of the people of Paradise, and the people, all of them are yearning to the Paradise, and the Paradise is yearning to the poor!’’[85]
– وَ قَالَ ص الْفَقْرُ فَخْرِي.
And he-saww said: ‘The poverty is my-saww pride’’.[86]
– قَالَ النَّبِيُّ ص مَنِ اسْتَذَلَّ مُؤْمِناً أَوْ مُؤْمِنَةً أَوْ حَقَّرَهُ لِفَقْرِهِ وَ قِلَّةِ ذَاتِ يَدِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ ثُمَّ يَفْضَحُهُ.
The Prophet-saww said: ‘One who humiliates a Momin or a Momina, or belittles him due to his poverty and lack of possession in his hand, Allah-azwj will Publicise him on the Day of Qiyamah, then Expose him’’.[87]
– قَالَ أَبُو الْحَسَنِ مُوسَى ع إِنَّ الْأَنْبِيَاءَ وَ أَوْلَادَ الْأَنْبِيَاءِ وَ أَتْبَاعَ الْأَنْبِيَاءِ خُصُّوا بِثَلَاثِ خِصَالٍ السُّقْمِ فِي الْأَبْدَانِ وَ خَوْفِ السُّلْطَانِ وَ الْفَقْرِ.
Abu Al-Hassan Musa-asws said: ‘The Prophets-as, and children of Prophets-as, and followers of the Prophets-as are specialised with three characteristics – the sickness in the bodies, and fear of the authority, and the poverty’’.[88]
– رُوِيَ أَنَّ أَحَداً مِنَ الصَّحَابَةِ شَكَا إِلَى النَّبِيِّ ص عَنِ الْفَقْرِ وَ السُّقْمِ قَالَ النَّبِيُّ ص فَإِذَا أَصْبَحْتَ وَ أَمْسَيْتَ فَقُلْ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ تَوَكَّلْتُ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ وَ الْحَمْدُ لِلَّهِ الَّذِي لَمْ يَتَّخِذْ وَلَداً وَ لَمْ يَكُنْ لَهُ شَرِيكٌ فِي الْمُلْكِ
It is reported that one of the companions complained to the Prophet-saww about the poverty. The Prophet-saww said: ‘Whenever it is morning and every, say, ‘There is neither any might nor strength except with Allah-azwj. I rely upon Allah-azwj, the Living Who will not be dying. The Praise is for Allah, Who did not Take a son, and there does not happen to be an associate for Him in the Kingdom, [17:111]’.
قَالَ فَوَ اللَّهِ مَا قُلْتُهُ إِلَّا أَيَّاماً حَتَّى أَذْهَبَ عَنِّي الْفَقْرَ وَ السُّقْمَ.
He (the narrator) said, ‘By Allah-azwj! I had not said it except for days until the poverty and the sickness went away from me’’.[89]
– وَ قَالَ ع الْفَقْرُ شَيْنٌ عِنْدَ النَّاسِ وَ زَيْنٌ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ.
And he-asws said: ‘The poverty is a shame in the presence of the people and an adornment in the Presence of Allah-azwj on the Day of Qiyamah’’.[90]
– عَنْ عُبَيْدٍ الْبَصْرِيِّ يَرْفَعُهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ إِنَّ اللَّهَ جَعَلَ الْفَقْرَ أَمَانَةً عِنْدَ خَلْقِهِ فَمَنْ سَتَرَهُ كَانَ كَالصَّائِمِ الْقَائِمِ وَ مَنْ أَفْشَاهُ إِلَى مَنْ يَقْدِرُ عَلَى قَضَاءِ حَاجَتِهِ فَلَمْ يَفْعَلْ فَقَدْ قَتَلَهُ أَمَا إِنَّهُ مَا قَتَلَهُ بِسَيْفٍ وَ لَا رُمْحٍ وَ لَكِنْ بِمَا أَنْكَى مِنْ قَلْبِهِ.
From Ubey Al Basry, raising it to,
‘Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! Allah-azwj has Made the poverty as an entrustment with His-azwj creatures. The one who conceals it would be like the fasting one, the one standing (in Salat), and the one who discloses it to the able upon fulfilling his need, but does not do so, so he has killed him. But he would not have killed him with a sword nor a speak, but with what worsened in his heart’’.[91]
59- محص، التمحيص عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُلَّمَا ازْدَادَ الْعَبْدُ إِيمَاناً ازْدَادَ ضِيقاً فِي مَعِيشَتِهِ.
(The book) ‘Tamhees’ – From Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Every time the servant increases in Eman, it would increase the restrictiveness in his livelihood’’.[92]
60- محص، التمحيص عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ أَكْرَمُ مَا يَكُونُ الْعَبْدُ إِلَى اللَّهِ أَنْ يَطْلُبَ دِرْهَماً فَلَا يَقْدِرَ عَلَيْهِ
(The book) ‘Tamhees’ – from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘The most honourable of what the servant can be to Allah-azwj is that he would seek a Dirham, but he would not be able upon it’’.
قَالَ عَبْدُ اللَّهِ بْنُ سِنَانٍ قَالَ أَبُو عَبْدِ اللَّهِ ع هَذَا الْكَلَامَ وَ عِنْدِي مِائَةُ أَلْفٍ وَ أَنَا الْيَوْمَ مَا أَمْلِكُ دِرْهَماً.
Abdullah Bin Sinan said, ‘Abu Abdullah-asws said this speech and there were one hundred thousand (Dirhams) in my possession, and today I do not own a single Dirham’’.[93]
61- محص، التمحيص عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ قَالَ اللَّهُ تَعَالَى لَوْ لَا أَنَّنِي أَسْتَحْيِي مِنْ عَبْدِيَ الْمُؤْمِنِ مَا تَرَكْتُ لَهُ خِرْقَةً يَتَوَارَى بِهَا إِلَّا أَنَّ الْعَبْدَ إِذَا تَكَامَلَ فِيهِ الْإِيمَانُ ابْتَلَيْتُهُ فِي قُوتِهِ فَإِنْ جَزَعَ رَدَدْتُ عَلَيْهِ قُوتَهُ وَ إِنْ صَبَرَ بَاهَيْتُ بِهِ مَلَائِكَتِي فَذَاكَ الَّذِي تُشِيرُ إِلَيْهِ الْمَلَائِكَةُ بِالْأَصَابِعِ.
(The book) ‘Al Tamhees’ – from Abbad Bin Suheyb who said,
‘I heard Ja’far Bin Muhammad-asws saying: ‘Allah-azwj the Exalted Said: ‘Had I-azwj not been Embarrassed from My-azwj Momin servant, I-azwj would not have left any rag for him to be covering with, except when the servant perfects the Eman in him, I-azwj Try him regarding his daily subsistence. If he panics, I-azwj Return his daily subsistence to him, and if he is patient, I‑azwj Boast to My-azwj Angels with him. So that is the one the Angles indicate to with the fingers!”’[94]
62- محص، التمحيص عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وُكِلَ الرِّزْقُ بِالْحُمْقِ وَ وُكِلَ الْحِرْمَانُ بِالْعَقْلِ وَ وُكِلَ الْبَلَاءُ بِالصَّبْرِ.
(The book) ‘Al Tamhees’ –
‘From Amir Al-Momineen-asws having said: ‘The sustenance is allocated with the foolishness, and the deprivation is allocated with the intellect, and the affliction is allocated with the patience’’.[95]
63- محص، التمحيص عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنِ اسْتَذَلَّ مُؤْمِناً لِقِلَّةِ ذَاتِ يَدِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ لَا مَحَالَةَ.
(The book) ‘Al Tamhees’ – from Muhammad Bin Suleyman who said,
‘Abu Abdullah-asws said: ‘One who humiliates a Momin due to the scarcity of the possessions in his hand, Allah-azwj will Publicise him on the Day of Qiyamah upon the heads of creatures, (and Expose him) inevitably’’.[96]
64- محص، التمحيص عَنِ ابْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَصَائِبُ مِنَحٌ مِنَ اللَّهِ وَ الْفَقْرُ عِنْدَ اللَّهِ مِثْلُ الشَّهَادَةِ وَ لَا يُعْطِيهِ مِنْ عِبَادِهِ إِلَّا مَنْ أَحَبَّ.
(The book) ‘Tamhees’ – from Ibn Muslim,
‘From Abu Abdullah-asws having said: ‘The calamities are a Conferment from Allah-azwj, and the poverty in the Presence of Allah-azwj is like the martyrdom, and He-azwj does not Give it to His-azwj servants except the one He-azwj Loves’’.[97]
65- محص، التمحيص عَنْ عَلِيِّ بْنِ عَفَّانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ لَيَعْتَذِرُ إِلَى عَبْدِهِ الْمُؤْمِنِ الْمُحْتَاجِ كَانَ فِي الدُّنْيَا كَمَا يَعْتَذِرُ الْأَخُ إِلَى أَخِيهِ فَيَقُولُ لَا وَ عِزَّتِي مَا أَفْقَرْتُكَ لِهَوَانٍ بِكَ عَلَيَّ فَارْفَعْ هَذَا الْغِطَاءَ فَانْظُرْ مَا عَوَّضْتُكَ مِنَ الدُّنْيَا
(The book) ‘Al Tamhees’ – from Ali Bin Affan,
‘From Abu Abdullah-asws having said: ‘Allah-azwj will Apologise to His-azwj Momin servant, the one who was needy in the world, like what the brother apologises to his brother. He-azwj will Say: “No! By My-azwj Might! I-azwj did not Impoverish you due to your being insignificant to Me-azwj. Raise this covering and look at what I-azwj have Compensated you from the world!”
فَيَكْشِفُ فَيَنْظُرُ مَا عَوَّضَهُ اللَّهُ مِنَ الدُّنْيَا فَيَقُولُ مَا يَضُرُّنِي مَا مَنَعْتَنِي مَعَ مَا عَوَّضْتَنِي.
He will uncover and look as what Allah-azwj would have Compensated him from the world. He will say, ‘It has not harmed me what You-azwj had Prevented me, with what You-azwj have Compensated me!’’[98]
66- محص، التمحيص عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: وَ اللَّهُ مَا اعْتَذَرَ إِلَى مَلَكٍ مُقَرَّبٍ وَ لَا نَبِيٍّ مُرْسَلٍ إِلَّا إِلَى فُقَرَاءِ شِيعَتِنَا قِيلَ لَهُ وَ كَيْفَ يَعْتَذِرُ إِلَيْهِمْ
(The book) ‘Al Tamhees’ – from Muhammad Bin Khalid Al Barqy,
‘From Abu Abdullah-asws having said: ‘And Allah-azwj will neither Apologise to an Angel of Proximity nor a Messenger Prophet-as, except to the poor of our-asws Shias!’ It was said to him-asws, ‘And how will He-azwj Apologise to them?’
قَالَ يُنَادِي مُنَادٍ أَيْنَ فُقَرَاءُ الْمُؤْمِنِينَ فَيَقُومُ عُنُقٌ مِنَ النَّاسِ فَيَتَجَلَّى لَهُمُ الرَّبُّ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي وَ عُلُوِّي وَ آلَائِي وَ ارْتِفَاعِ مَكَانِي مَا حَبَسْتُ عَنْكُمْ شَهَوَاتِكُمْ فِي دَارِ الدُّنْيَا هَوَاناً بِكُمْ عَلَيَّ وَ لَكِنْ ذَخَرْتُهُ لَكُمْ لِهَذَا الْيَوْمِ
He-asws said: ‘A caller will call out: ‘Where are the poor Momineen!’ Necks from the people will stand up. The Lord-azwj will Flash at them. He-azwj will Say: “By My-azwj Might and My-azwj Majesty, and My-azwj Exaltedness, and My-azwj Highness and Loftiness of My-azwj Position! I-azwj did not Withhold from you your desires in the house of the world due to insignificance of you all to Me-azwj, but I-azwj have Hoarded for you all for this Day!”
أَ مَا تَرَى قَوْلَهُ مَا حَبَسْتُ عَنْكُمْ شَهَوَاتِكُمْ فِي دَارِ الدُّنْيَا اعْتِذَاراً قُومُوا الْيَوْمَ وَ تَصَفَّحُوا وُجُوهَ خَلَائِقِي فَمَنْ وَجَدْتُمْ لَهُ عَلَيْكُمْ مِنَّةً بِشَرْبَةٍ مِنْ مَاءٍ فَكَافُوهُ عَنِّي بِالْجَنَّةِ.
Don’t you see His-azwj Words: “I-azwj did not Withhold from you your desires in the world”, is an apology? (He-azwj will Say): “Stand and browse the faces of My-azwj creatures. The one you find having a conferment for him upon you, (even if it was) a drink of water, suffice him with the Paradise on My-azwj behalf!”’[99]
– وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْ لِمُصَاصِ شِيعَتِنَا غَرِّبُوا أَوْ شَرِّقُوا لَنْ تُرْزَقُوا إِلَّا الْقُوتَ.
And from Abu Abdullah-asws having said: ‘Say to the sincere ones of our-asws Shias, ‘Go to the west or to the east, you will never be Graced except the basic subsistence!’’[100]
67- محص، التمحيص عَنْ مُبَارَكٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ إِنِّي لَمْ أُغْنِ الْغَنِيَّ لِكَرَامَةٍ بِهِ عَلَيَّ وَ لَمْ أُفْقِرِ الْفَقِيرَ لِهَوَانٍ بِهِ عَلَيَّ وَ هُوَ مِمَّا ابْتَلَيْتُ بِهِ الْأَغْنِيَاءَ بِالْفُقَرَاءِ وَ لَوْ لَا الْفُقَرَاءُ لَمْ يَسْتَوْجِبِ الْأَغْنِيَاءُ الْجَنَّةَ.
(The book) ‘Al Tamhees’ – from Mubarak,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Said: “I-azwj did not Enrich the rich one due to prestige with him, and I-azwj did not Impoverish the poor due to insignificance with him to Me-azwj, and it (poverty) is from what I-azwj have Tried the rich with the poor, and had it not been for the poor, the rich ones would not have been obligated the Paradise!”’[101]
68- محص، التمحيص 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 كَتَبَ لَهُ مِنَ الْأَجْرِ مِثْلَ مَا يَكْتُبُهُ لَوْ عَمِلَهُ إِنَّ اللَّهَ وَاسِعٌ كَرِيمٌ.
(The book) ‘Al Tamhees’ – from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘The poor Momin servant tends to say, ‘O Lord-azwj! Grace me until I do such and such from the righteousness and aspects of good!’ When Allah‑azwj Knows that being from him, He-azwj Writes for him from the Recompense like what He-azwj would have Written had he done so. Allah-azwj is Capaciously Benevolent’’.[102]
69- محص، التمحيص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ لَوْ لَا عَبْدِيَ الْمُؤْمِنُ لَعَصَّبْتُ رَأْسَ الْكَافِرِ بِعِصَابَةٍ مِنْ جَوْهَرٍ.
(The book) ‘Al Tamhees’ –
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Says: ‘Had it not been for My-azwj Momin servant (that it would grieve him), I-azwj would have Wrapped the head of the Kafir with a wrapping of jewels!”’[103]
70- محص، التمحيص عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ ضُيِّقَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَظُنَّ أَنَّ ذَلِكَ حُسْنُ نَظَرٍ مِنَ اللَّهِ لَهُ فَقَدْ ضَيَّعَ مَأْمُولًا وَ مَنْ وُسِّعَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَظُنَّ أَنَّ ذَلِكَ اسْتِدْرَاجٌ مِنَ اللَّهِ فَقَدْ أَمِنَ مَخُوفاً.
(The book) ‘Al Tamhees’ –
‘From Amir Al-Momineen-asws having said: ‘One upon whom there is restrictiveness regarding the possessions of his hand, and he does not think that being a goodly Consideration from Allah-azwj to him, so he has wasted the wishes; and the one upon whom there is vastness in the possessions of his hand, and he does not think that to be a gradual entrapment/trial from Allah-azwj, so he has secured fear’’.[104]
71- محص، التمحيص عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّا نُحِبُّ الْمَالَ وَ أَنْ لَا نُؤْتَى مِنْهُ خَيْرٌ لَنَا إِنَّ عَلِيّاً أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يَقُولُ أَنَا يَعْسُوبُ الْمُؤْمِنِينَ وَ أَمِيرُ الْمُؤْمِنِينَ وَ إِنَّ أَكْثَرَ الْمَالَ عَدُوٌّ لِلْمُؤْمِنِينَ وَ يَعْسُوبُ الْمُنَافِقِينَ.
(The book) ‘Al Tamhees’ – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘We tend to love the wealth and we are not Given from it any good for us. Ali Amir Al-Momineen-asws had said: ‘I-asws am leader of the Momineen, and Emir of the Momineen, and most of the wealth is enemy of the Momineen and leader of the hypocrites’’.[105]
72- محص، التمحيص عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَجُلًا مِنَ الْأَنْصَارِ أَهْدَى إِلَى رَسُولِ اللَّهِ ص صَاعاً مِنْ رُطَبٍ فَقَالَ رَسُولُ اللَّهِ ص لِلْخَادِمِ الَّتِي جَاءَتْ بِهِ ادْخُلِي فَانْظُرِي هَلْ تَجِدِينَ فِي الْبَيْتِ قَصْعَةً أَوْ طَبَقاً فَتَأْتِيَنِي بِهِ
(The book) ‘Al Tamhees’ – from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘A man from the Helpers gifted to Rasool-Allah-saww a bunch of dates. Rasool-Allah-saww said to the servant (maid) who had come with it: ‘Enter and look, can you find a basket in the room or a tray, then come to me-saww with it’.
فَدَخَلَتْ ثُمَّ خَرَجَتْ إِلَيْهِ فَقَالَتْ مَا أَصَبْتُ قَصْعَةً وَ لَا طَبَقاً فَكَنَسَ رَسُولُ اللَّهِ ص بِثَوْبِهِ مَكَاناً مِنَ الْأَرْضِ ثُمَّ قَالَ لَهَا ضَعِيهِ هَاهُنَا عَلَى الْحَضِيضِ
She entered, then came out to him. She said, ‘I could not find any basket nor any tray’. Rasool-Allah-saww spread out his-saww cloth in a place from the ground, then said: ‘Then he‑saww said to her: ‘Place it over here upon the trough!’
ثُمَّ قَالَ وَ الَّذِي نَفْسِي بِيَدِهِ لَوْ كَانَتِ الدُّنْيَا تَعْدِلُ عِنْدَ اللَّهِ مِثْقَالَ جَنَاحِ بَعُوضَةٍ مَا أَعْطَى كَافِراً وَ لَا مُنَافِقاً مِنْهَا شَيْئاً.
Then he-saww said: ‘By the One-azwj in Whose Hand is my-saww soul! Had the world even equated in the Presence of Allah-azwj an ounce of a wing of a mosquito, He-azwj would have neither Given a Kafir nor a hypocrite anything from it!’’[106]
73- محص، التمحيص عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ يَا دُنْيَا تَمَرَّرِي عَلَى عَبْدِيَ الْمُؤْمِنِ بِأَنْوَاعِ الْبَلَاءِ وَ ضَيِّقِي عَلَيْهِ فِي الْمَعِيشَةِ وَ لَا تَحْلَوْلِي فَيَرْكَنَ إِلَيْكِ.
(The book) ‘Al Tamhees’ – From Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Says: “O world! Pass upon My-azwj Momin servant with a variety of afflictions and be restrictive upon him in the livelihood, and do not sweeten for he will incline to you!”’[107]
74- محص، التمحيص عَنِ ابْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ لَا كَثْرَةُ إِلْحَاحِ الْمُؤْمِنِ فِي الرِّزْقِ لَضُيِّقَ عَلَيْهِ مِنَ الرِّزْقِ أَكْثَرَ مِمَّا هُوَ فِيهِ.
(The book) ‘Al Tamhees’ – from Abu Al A’la,
‘From Abu Abdullah-asws having said: ‘Had it not been for the abundance of the persistence of the Momin (in supplicating) regarding the sustenance, there would have been more narrowness upon him of the sustenance than what he is already in’’.[108]
75- محص، التمحيص عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَوْ لَا إِلْحَاحُ هَذِهِ الشِّيعَةِ عَلَى اللَّهِ فِي طَلَبِ الرِّزْقِ لَنَقَلَهُمْ مِنَ الْحَالِ الَّتِي هُمْ عَلَيْهَا إِلَى مَا هُوَ أَضْيَقُ.
(The book) ‘Al Tamhees’ – from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Had it not been for the persistence of these Shias upon Allah-azwj in seeking the sustenance, they would have been transferred from the state which they are in to what is even more restrictive than it’’.[109]
76- محص، التمحيص عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْفَقْرُ أَزْيَنُ عَلَى الْمُؤْمِنِ مِنَ الْعِذَارِ عَلَى خَدِّ الْفَرَسِ وَ إِنَّ آخِرَ الْأَنْبِيَاءِ دُخُولًا إِلَى الْجَنَّةِ سُلَيْمَانُ وَ ذَلِكَ لِمَا أُعْطِيَ مِنَ الدُّنْيَا.
(The book) ‘Al Tamhees’ – from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘The poverty is more adorning upon the Momin than the bridle is upon the cheek of the horse, and the last of the Prophets-as to enter the Paradise will be Suleyman-as, and that is due to what he-as had been Given from the world’’.[110]
77- محص، التمحيص عَنِ ابْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا سَدَّ اللَّهُ عَلَى مُؤْمِنٍ بَابَ رِزْقٍ إِلَّا فَتَحَ اللَّهُ لَهُ خَيْراً مِنْهُ
(The book) ‘Al Tamhees’ – from Ibn Darraj,
‘From Abu Abdullah-asws having said: ‘Allah-azwj does not Close a door of sustenance upon a Momin except Allah-azwj Opens for him one better than it’.
قَالَ ابْنُ أَبِي عُمَيْرٍ لَيْسَ يَعْنِي بِخَيْرٍ مِنْهُ أَكْثَرَ مِنْهُ وَ لَكِنْ يَعْنِي إِنْ كَانَ أَقَلَّ فَهُوَ خَيْرٌ لَهُ.
Ibn Abu Umeyr said, ‘He-asws didn’t mean ‘better than it’ as being more than it, but he-asws meant that it would be less, so it is better for him’’.[111]
78- محص، التمحيص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَقَّرَ مُؤْمِناً مِسْكِيناً لَمْ يَزَلِ اللَّهُ لَهُ حَاقِراً مَاقِتاً حَتَّى يَرْجِعَ عَنْ مَحْقَرَتِهِ إِيَّاهُ.
(The book) ‘Al Tamhees’ –
‘From Abu Abdullah-asws said: ‘One who belittles a poor Momin, Allah-azwj will not Cease to Belittling and Hateful to him until he retracts from having belittled him’’.[112]
79- محص، التمحيص عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ لَيُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي الْآخِرَةَ إِلَّا مَنْ يُحِبُّ
(The book) ‘Al Tamhees’ – from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Allah-azwj tends to Give the world to the one He-azwj Loves and He-azwj Hates, and He-azwj dos not Give the Hereafter except to the one He-azwj Loves.
وَ إِنَّ الْمُؤْمِنَ لَيَسْأَلُ رَبَّهُ مَوْضِعَ سَوْطٍ فِي الدُّنْيَا فَلَا يُعْطِيهِ وَ يَسْأَلُهُ الْآخِرَةَ فَيُعْطِيهِ مَا شَاءَ وَ يُعْطِي الْكَافِرَ فِي الدُّنْيَا قَبْلَ أَنْ يَسْأَلَهُ مَا شَاءَ وَ يَسْأَلُهُ مَوْضِعَ سَوْطٍ فِي الْآخِرَةِ فَلَا يُعْطِيهِ شَيْئاً.
And the Momin tends to ask his Lord-azwj for the place of a whip in the world, He-azwj will not Give to him, and he asks Him-azwj for the Hereafter, so He-azwj will Give to him whatever He‑azwj so Desires, while He-azwj Gives to the Kafir in the world before he even asks Him-azwj, whatever He-azwj so Desires, and he asks Him-azwj for the place of a whip in the Hereafter, He‑azwj will not Give him anything!’’[113]
80- محص، التمحيص عَنْ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ هَذِهِ الدُّنْيَا يُعْطَاهَا الْبَرُّ وَ الْفَاجِرُ وَ إِنَّ هَذَا الدِّينَ دِينٌ لَا يُعْطِيهِ اللَّهُ إِلَّا خَاصَّتَهُ.
(The book) ‘Al Tamhees’ – from Humran,
‘From Abu Ja’far-asws having said: ‘This world, He-azwj Gives it to the righteous and the immoral, and this religion is a religion Allah-azwj does not Give except to His-azwj special ones’’.[114]
81- محص، التمحيص عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْفَقْرَ مَخْزُونٌ عِنْدَ اللَّهِ لَا يَبْتَلِي بِهِ إِلَّا مَنْ أَحَبَّ مِنَ الْمُؤْمِنِينَ
(The book) ‘Al Tamhees’, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The poverty is treasured in the Presence of Allah-azwj. He-azwj does not Afflict with it except the one He-azwj Loves from the Momineen’.
ثُمَّ قَالَ إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ أَحَبَّ وَ مَنْ أَبْغَضَ وَ لَا يُعْطِي دِينَهُ إِلَّا مَنْ أَحَبَّ.
Then he-asws said: ‘Allah-azwj Gives the world to the one He-azwj Loves and the one He-azwj Hates, and He-azwj does not Give His-azwj religion except to the one He-azwj Loves’’.[115]
82- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص لَوْ لَا ثَلَاثَةٌ فِي ابْنِ آدَمَ مَا طَأْطَأَ رَأْسَهُ شَيْءٌ الْمَرَضُ وَ الْمَوْتُ وَ الْفَقْرُ وَ كُلُّهُنَّ فِيهِ وَ إِنَّهُ لَمَعَهُنَّ لَوَثَّابٌ.
(The book) ‘Da’waat’ of Al Rawandy –
‘The Prophet-saww said: ‘Had it not been for three in the son of Adam-sa, he would not lower his head to anything – the sickness, and the death, and the poverty, and all of these are in him, and he is with these for Rewards’’.[116]
83- نهج، نهج البلاغة قَالَ ع الْغِنَى فِي الْغُرْبَةِ وَطَنٌ وَ الْفَقْرُ فِي الْوَطَنِ غُرْبَةٌ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘(With) the riches in the strange land it is a homeland, and (with) the poverty in the homeland it is a strange land’’.[117]
– وَ قَالَ ع الْفَقْرُ يُخْرِسُ الْفَطِنَ عَنْ حُجَّتِهِ وَ الْمُقِلُّ غَرِيبٌ فِي بَلْدَتِهِ.
And he-asws said: ‘The poverty mutes the intelligent from his argument, and the destitute is a stranger in his own city’’.[118]
وَ قَالَ ع الْفَقْرُ الْمَوْتُ الْأَكْبَرُ.
And he-asws said: ‘The poverty is the greatest death’’.[119]
– وَ قَالَ ع لِابْنِهِ مُحَمَّدٍ يَا بُنَيَّ إِنِّي أَخَافُ عَلَيْكَ الْفَقْرَ فَاسْتَعِذْ بِاللَّهِ مِنْهُ فَإِنَّ الْفَقْرَ مَنْقَصَةٌ لِلدِّينِ وَ مَدْهَشَةٌ لِلْعَقْلِ دَاعِيَةٌ لِلْمَقْتِ.
And he-asws said to his-asws son Muhammad: ‘O my-asws son! I-asws fear the poverty upon you, so seek Refuge with Allah-azwj from it, for the poverty (leads to) deficiency of the religion, and confusion for the intellect, caller to the hatred (by the people)’’.[120]
– وَ قَالَ ع الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى.
And he-asws said: ‘The chastity is an adornment of the poverty, and the thanks (appreciation) is an adornment of the riches’’.[121]
– وَ قَالَ ع أَلَا وَ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنَ الْفَاقَةِ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ مَرَضِ الْبَدَنِ مَرَضُ الْقَلْبِ
And he-asws said: ‘Indeed, and from the afflictions is the destitution, and severer than the destitution is sickness of the body, and severer than sickness of the body is sickness of the heart.
أَلَا وَ إِنَّ مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلُ مِنْ سَعَةِ الْمَالِ صِحَّةُ الْبَدَنِ وَ أَفْضَلُ مِنْ صِحَّةِ الْبَدَنِ تَقْوَى الْقَلْبِ.
Indeed! And form the bounties is vastness of the wealth, and superior to vastness of the wealth is health of the body, and superior to health of the body is strength of the hearth’’.[122]
وَ قَالَ ع الْغِنَى وَ الْفَقْرُ بَعْدَ الْعَرْضِ عَلَى اللَّهِ سُبْحَانَهُ.
And he-asws said: ‘The riches and the poverty are after the presentation to Allah-azwj the Glorious (on the Day of Qiyamah)’’.[123]
84- كَنْزُ الْكَرَاجُكِيِّ، قَالَ لُقْمَانُ لِابْنِهِ اعْلَمْ أَيْ بُنَيَّ إِنِّي قَدْ ذُقْتُ الصَّبِرَ وَ أَنْوَاعَ الْمُرِّ فَلَمْ أَرَ أَمَرَّ مِنَ الْفَقْرِ فَإِنِ افْتَقَرْتَ يَوْماً فَاجْعَلْ فَقْرَكَ بَيْنَكَ وَ بَيْنَ اللَّهِ وَ لَا تُحَدِّثِ النَّاسَ بِفَقْرِكَ فَتَهُونَ عَلَيْهِمْ ثُمَّ سَلْ فِي النَّاسِ هَلْ مِنْ أَحَدٍ دَعَا اللَّهَ فَلَمْ يُجِبْهُ أَوْ سَأَلَهُ فَلَمْ يُعْطِهِ.
(The book) ‘Kanz’ of Al Karajaky –
‘Luqman-as said to his-as son: ‘Know, yes, my-as son! I-as have tasted the patience and types of bitterness, but I-as have not seen anything more bitter than the poverty. If you were to be poor one day, then make your poverty to be between you and Allah-azwj and do not narrate to the people of your poverty, for you will be looked down upon by them. Then ask among the people, is there anyone who had supplicated to Allah-azwj and He-azwj did not Answer him? Or had asked Him-azwj and He-azwj had not Given him?’’[124]
85- عِدَّةُ الدَّاعِي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْفَقْرُ خَيْرٌ لِلْمُؤْمِنِ مِنْ حَسَدِ الْجِيرَانِ وَ جَوْرِ السُّلْطَانِ وَ تَمَلُّقِ الْإِخْوَانِ.
(The book) ‘Iddat Al Daie’ –
‘Amir Al-Momineen-asws said: ‘The poverty is better for the Momineen than envy of the neighbours, and tyranny of the ruler, and flattery of the brethren’’.[125]
– وَ رَوَى حَسَّانُ بْنُ يَحْيَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ رَجُلًا فَقِيراً أَتَى رَسُولَ اللَّهِ ص وَ عِنْدَهُ رَجُلٌ غَنِيٌّ فَكَفَّ ثِيَابَهُ وَ تَبَاعَدَ عَنْهُ فَقَالَ لَهُ رَسُولُ اللَّهِ مَا حَمَلَكَ عَلَى مَا صَنَعْتَ أَ خَشِيتَ أَنْ يَلْصَقَ فَقْرُهُ بِكَ أَوْ يَلْصَقَ غِنَاكَ بِهِ
And it is reported by Hasaan Bin Yahya,
‘From Abu Abdullah-asws having said: ‘A poor man came to Rasool-Allah-saww and in his-saww presence was a rich man. He grabbed his clothes and distanced from him. Rasool-Allah-saww said to him: ‘What carried you upon what you did? Did you fear that his poverty might stick to you, or your riches might stick to him?’
فَقَالَ يَا رَسُولَ اللَّهِ أَمَّا إِذَا قُلْتَ هَذَا فَلَهُ نِصْفُ مَالِي
He said, ‘O Rasool-Allah-saww! As for when you-saww have said this, for him is half my wealth’.
قَالَ النَّبِيُّ ص لِلْفَقِيرِ أَ تَقْبَلُ مِنْهُ قَالَ لَا قَالَ وَ لِمَ قَالَ أَخَافُ أَنْ يَدْخُلَنِي مَا دَخَلَهُ.
The Prophet-saww said to the poor one: ‘Do you accept from him?’ He said, ‘No’. He-saww said: ‘And why (not)?’ He said, ‘I fear that it will enter me what had entered him’’.[126]
وَ عَنْهُ ع قَالَ: فِي الْإِنْجِيلِ أَنَّ عِيسَى ع قَالَ اللَّهُمَّ ارْزُقْنِي غُدْوَةً رَغِيفاً مِنْ شَعِيرٍ وَ عَشِيَّةً رَغِيفاً مِنْ شَعِيرٍ وَ لَا تَرْزُقْنِي فَوْقَ ذَلِكَ فَأَطْغَى.
And from him-asws having said: ‘In the Evangel, Isa-sa said: ‘O Allah-azwj! Grace me-sa a loaf of barley in the morning and a loaf of barley in the evening, and do not Grace me-sa above that, for I-azwj might become tyrannical’’.[127]
– وَ عَنِ الصَّادِقِينَ ع مَنْ كَثُرَ اشْتِبَاكُهُ بِالدُّنْيَا كَانَ أَشَدَّ لِحَسْرَتِهِ عِنْدَ فِرَاقِهَا.
And from the two truthful ones (5th and 6th Imam-asws): ‘The more he clasps with the world, the most intense would be his regret at its separation’’.[128]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع تَخَفَّفُوا تَلْحَقُوا فَإِنَّمَا يُنْتَظَرُ بِأَوَّلِكُمْ آخِرُكُمْ وَ تَحَسَّرَ سَلْمَانُ الْفَارِسِيُّ رَضِيَ اللَّهُ عَنْهُ عِنْدَ مَوْتِهِ فَقِيلَ لَهُ عَلَامَ تَأَسُّفُكَ يَا أَبَا عَبْدِ اللَّهِ
And Amir Al-Momineen-asws said: ‘Lighten up, you will be joining, for rather your latter ones are being awaited by your former ones; and Salman Al-Farsy-ra, may Allah-azwj be Pleased with him-ra, regretted at his-ra death. It was said to him-ra, ‘Upon what is your-ra regret, O Abu Abdullah?’
قَالَ لَيْسَ تَأَسُّفِي عَلَى الدُّنْيَا وَ لَكِنَّ رَسُولَ اللَّهِ ص عَهِدَ إِلَيْنَا وَ قَالَ لِيَكُنْ بُلْغَةُ أَحَدِكُمْ كَزَادِ الرَّاكِبِ وَ أَخَافُ أَنْ نَكُونَ قَدْ جَاوَزْنَا أَمْرَهُ وَ حَوْلِي هَذِهِ الْأَسَاوِدُ وَ أَشَارَ إِلَى مَا فِي بَيْتِهِ وَ قَالَ هُوَ دَسْتٌ وَ سَيْفٌ وَ جَفْنَةٌ.
He-ra said, ‘My-ra regret isn’t upon the world, but Rasool-Allah-saww had pacted to us and said: ‘Let the provisions of one of you be like the provisions of the rider’, and I-ra fear that we might have exceeded his-saww instructions, and around me-ra are these predators (to devour me-ra)’, and he-ra indicated to what was in his-ra house, and said, ‘It is a tray, and a sword, and a pot’’.[129]
– وَ قَالَ أَبُو ذَرٍّ رَحْمَةُ اللَّهِ عَلَيْهِ يَا رَسُولَ اللَّهِ الْخَائِفُونَ الْخَاشِعُونَ الْمُتَوَاضِعُونَ الذَّاكِرُونَ اللَّهَ كَثِيراً يَسْبِقُونَ النَّاسَ إِلَى الْجَنَّةِ
And Abu Zarr-ra, may Allah-azwj have Mercy on him-ra, said, ‘O Rasool-Allah-saww! Will the fearing ones, the dreading ones, the humbling ones, the mentioners of Allah-azwj frequently be preceding the people to the Paradise?’
قَالَ لَا وَ لَكِنَّ فُقَرَاءَ الْمُؤْمِنِينَ يَأْتُونَ فَيَتَخَطَّوْنَ رِقَابَ النَّاسِ فَيَقُولُ لَهُمْ خَزَنَةُ الْجَنَّةِ كَمَا أَنْتُمْ حَتَّى تُحَاسَبُوا
He-saww said: ‘No, but the poor Momineen will come and making way amid necks of the people. The keepers of the Paradise will say to them, ‘Stay where you are until you are Reckoned with!’
فَيَقُولُونَ بِمَ نُحَاسَبُ فَوَ اللَّهِ مَا مَلَكْنَا فَنَجُورَ وَ نَعْدِلَ وَ لَا أُفِيضَ عَلَيْنَا فَنَقْبِضَ وَ نَبْسُطَ وَ لَكِنْ عَبَدْنَا رَبَّنَا حَتَّى أَتَانَا الْيَقِينُ.
They will say, ‘We shall be Reckoned with what? By Allah-azwj! We neither rule so we would have been tyrannical and (or) be judicial, nor was them abundance upon us so we would have withheld and (or) extended, but we worshipped our Lord-azwj until the certainty (death) came to us’’.[130]
– وَ فِيمَا أَوْحَى اللَّهُ إِلَى مُوسَى ع إِذَا رَأَيْتَ الْفَقْرَ مُقْبِلًا فَقُلْ مَرْحَباً بِشِعَارِ الصَّالِحِينَ وَ إِذَا رَأَيْتَ الْغِنَى مُقْبِلًا فَقُلْ ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ.
And among what Allah-azwj Revealed to Musa-as: “When you-as see the poverty facing, say: ‘Welcome to the brand of the righteous ones’, and when you-as see the riches facing, then say, ‘A sin whose punishment has been hastened’’.[131]
– وَ قَالَ عِيسَى ع خَادِمِي يَدَايَ وَ دَابَّتِي رِجْلَايَ وَ فِرَاشِيَ الْأَرْضُ وَ وِسَادِيَ الْحَجَرُ وَ دِفْئِي فِي الشِّتَاءِ مَشَارِقُ الْأَرْضِ وَ سِرَاجِي بِاللَّيْلِ الْقَمَرُ وَ إِدَامِيَ الْجُوعُ وَ شِعَارِيَ الْخَوْفُ وَ لِبَاسِيَ الصُّوفُ وَ فَاكِهَتِي وَ رَيْحَانَتِي مَا أَنْبَتَتِ الْأَرْضُ لِلْوُحُوشِ وَ الْأَنْعَامِ
And Isa-as said: ‘My-as servants are my-as hands, and my-as ride is my-as legs, and my-as bed is the ground, and my-as pillow is the stone, and my-as defence in the winter is east of the earth, and my-as lamp is the moon, and my-as sauce is the hunger, and my-as brand is the fear, and my-as clothing is the wool, and my-as fruits and my-as aroma is what the earth grows for the beasts and the cattle.
أَبِيتُ وَ لَيْسَ لِي شَيْءٌ وَ أُصْبِحُ وَ لَيْسَ لِي شَيْءٌ وَ لَيْسَ عَلَى وَجْهِ الْأَرْضِ أَحَدٌ أَغْنَى مِنِّي.
I-as spend the night and there isn’t anything for me-as, and I-as come to the morning and there isn’t anything for me-as, and there isn’t anyone upon the surface of the earth richer than me-as!’’[132]
– وَ قَالَ الصَّادِقُ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَعْتَذِرُ إِلَى عَبْدِهِ الْمُحْوِجِ كَانَ فِي الدُّنْيَا كَمَا يَعْتَذِرُ الْأَخُ إِلَى أَخِيهِ فَيَقُولُ وَ عِزَّتِي مَا أَفْقَرْتُكَ لِهَوَانٍ كَانَ بِكَ عَلَيَّ فَارْفَعْ هَذَا الْغِطَاءَ فَانْظُرْ مَا عَوَّضْتُكَ مِنَ الدُّنْيَا
And Al-Sadiq-asws said: ‘Allah-azwj Mighty and Majestic will Apologise to His-azwj servant who was needy in the world like what the brother apologises to his brother: ‘By My-saww Might! I‑azwj had not Impoverished you due to your being insignificant to Me-azwj. Raise this covering and look at what I-azwj have Compensated you from the world!”
فَيَكْشِفُ فَيَنْظُرُ مَا عَوَّضَهُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الدُّنْيَا فَيَقُولُ مَا ضَرَّنِي يَا رَبِّ مَا زَوَيْتَ عَنِّي مَعَ مَا عَوَّضْتَنِي.
He will uncover and look at what Allah-azwj Mighty and Majestic had Compensated him from the world, and he will say, ‘O Lord-azwj! It has not harmed me what You-azwj had Impeded from me, with what You-azwj have Compensated me!’’[133]
– وَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِعِيسَى ع إِنِّي وَهَبْتُ لَكَ الْمَسَاكِينَ وَ رَحْمَتَهُمْ تُحِبُّهُمْ وَ يُحِبُّونَكَ يَرْضَوْنَ بِكَ إِمَاماً وَ قَائِداً وَ تَرْضَى بِهِمْ صَحَابَةً وَ تَبَعاً وَ هُمَا خَلْقَانِ مَنْ لَقِيَنِي بِهِمَا لَقِيَنِي بِأَزْكَى الْأَعْمَالِ وَ أَحَبِّهَا إِلَيَّ.
And Allah-azwj Mighty and Majestic Said to Isa-as: “I-azwj am Gifting to you-as the poor and their mercy. You-as should love them and they will love you-as. They are pleased with you-as as a leader and a guide, and you-as should be pleased with them as companions and followers, and they are two morals one who meets Me-azwj with these two, will be meeting Me-azwj with the purest of deeds and most Beloved to Me-azwj!”’[134]
– وَ قَالَ النَّبِيُّ ص الْفَقْرُ فَخْرِي وَ بِهِ أَفْتَخِرُ.
And the Prophet-saww said: ‘The poverty is my-saww pride and I-saww pride with it’’.[135]
– وَ قَالَ عِيسَى ع بِحَقٍّ أَقُولُ لَكُمْ إِنَّ أَكْنَافَ السَّمَاءِ لَخَالِيَةٌ مِنَ الْأَغْنِيَاءِ وَ لَدُخُولُ جَمَلٍ فِي سَمِّ الْخِيَاطِ أَيْسَرُ مِنْ دُخُولِ غَنِيٍّ الْجَنَّةَ.
And Isa-as said: ‘True is what I-sa am saying to you all! The enclaves of the sky are empty from the rich and entering of a camel in the eye of the needle is easier than the entry of the rich into the Paradise’’.[136]
– وَ عَنِ النَّبِيِّ ص اطَّلَعْتُ عَلَى الْجَنَّةِ فَوَجَدْتُ أَكْثَرَ أَهْلِهَا الْفُقَرَاءَ وَ الْمَسَاكِينَ وَ إِذَا لَيْسَ فِيهَا أَحَدٌ أَقَلَّ مِنَ الْأَغْنِيَاءِ وَ النِّسَاءِ.
And from the Prophet-saww: ‘I-saww noticed upon the Paradise and found most of its inhabitants as being the poor and the needy, and there wasn’t anyone less than the rich and the women’’.[137]
86- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَائِلُوا الْعُلَمَاءَ وَ خَاطِبُوا الْحُكَمَاءَ وَ جَالِسُوا الْفُقَرَاءَ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – from Ahmad Bin Ali, from Muhammad Bin Al-Hassan, from Muhammad Bin Al-Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Ask the scholars, and address the wise ones, and sit with the poor’’.[138]
وَ مِنْهُ عَنِ الْقَاسِمِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِلْمَسَاكِينِ بِالصَّبْرِ هُمُ الَّذِينَ يَرَوْنَ مَلَكُوتَ السَّمَاوَاتِ.
And from him, from Al Qasim Bin Ali Al Alawy, from Muhammad Bin Abu Abdullah, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Beatitude is for the poor due to the patience. They are the ones seeking kingdoms of the skies’’.[139]
وَ مِنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدٍ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْفَقْرُ خَيْرٌ مِنَ الْغِنَى إِلَّا مَنْ حَمَلَ فِي مَغْرَمٍ وَ أَعْطَى فِي نَائِبَةٍ.
And from him, from Muhammad Bin Abdullah, from Muhammad Bin Muhammad, from Musa Bin Ismail,
‘From his father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The poverty is better than the riches except one loaded in creditors (debts) and gives in a disaster’’.[140]
– وَ قَالَ ص الْفَقْرُ فَقْرُ الْقَلْبِ.
And he-saww said: ‘The poverty is poverty of the heart’’.[141]
– وَ قَالَ ص الْفَقْرُ رَاحَةٌ.
And he-saww said: ‘The poverty is a comfort’’.[142]
باب 95 الغنى و الكفاف
CHAPTER 95 – THE AFFLUENCE AND THE SUBSISTENCE
الآيات
The Verses
المؤمنون أَ يَحْسَبُونَ أَنَّما نُمِدُّهُمْ بِهِ مِنْ مالٍ وَ بَنِينَ
(Surah) Al-Momineen – Are they reckoning that rather We Extended to them with from wealth and sons [23:55]
نُسارِعُ لَهُمْ فِي الْخَيْراتِ بَلْ لا يَشْعُرُونَ
We are Hastening to them regarding the good things? But, they are not perceiving [23:56]
العلق إِنَّ الْإِنْسانَ لَيَطْغى
(Surah) Al Alaq – Never! Surely the human being is inordinate [96:6]
أَنْ رَآهُ اسْتَغْنى
Because he sees himself as needless [96:7]
إِنَّ إِلى رَبِّكَ الرُّجْعى
Surely to your Lord is the return [96:8]
التكاثر أَلْهاكُمُ التَّكاثُرُ
(Surah) Al Takasur – The augmentation diverts you [102:1]
إلى قوله ثُمَّ لَتُسْئَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ
Up to His-azwj Words: Then you will be Questioned on that Day about the boons [102:8].
تفسير
(Forbidden) Interpretation (opinionated)
أَ يَحْسَبُونَ في المجمع معناه أ يظن هؤلاء الكفار أن ما نعطيهم و نزيدهم في الأموال و الأولاد أنما نعطيهم ثوابا و مجازاة لهم على أعمالهم أو لرضانا عنهم و لكرامتهم علينا ليس الأمر كما يظنون بل ذلك إملاء لهم و استدراج لهوانهم علينا و للابتلاء في التعذيب لهم.
Are they reckoning [23:55] – In ‘Al-Majma’ – It’s meaning is, ‘Are these Kafirs thinking that what We-azwj have Given them and Increased them in the wealth and the children, rather We-azwj have Given them as reward and as a recompense for them upon their deeds, or due to Our-azwj be Satisfied with them, or due to their prestige unto Us-azwj? The matter isn’t as what they are thinking. But that is a respite for them and an encroachment due to their insignificance to Us-azwj, and for the affliction in the Punishment for them’.
وَ رَوَى السَّكُونِيُّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَعَالَى يَقُولُ يَحْزَنُ عَبْدِيَ الْمُؤْمِنُ إِذَا قَتَّرْتُ عَلَيْهِ شَيْئاً مِنْ هَذِهِ الدُّنْيَا وَ ذَلِكَ أَقْرَبُ لَهُ مِنِّي وَ يَفْرَحُ إِذَا بَسَطْتُ لَهُ فِي الدُّنْيَا وَ ذَلِكَ أَبْعَدُ لَهُ مِنِّي
And it is reported by Al Sakuny – from my father,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj the Exalted Says: “My-azwj Momin servant grieves when I-azwj Restrict something upon him from this world, and that is (to make) him closer to Me-azwj; and he rejoices when I-azwj Extend to him in the world, and that is (to make) him further (away) from Me-azwj!”’
ثُمَّ تَلَا هَذِهِ الْآيَةَ إِلَى قَوْلِهِ بَلْ لا يَشْعُرُونَ ثُمَّ قَالَ إِنَّ ذَلِكَ فِتْنَةٌ لَهُمْ.
Then he-asws recited this Verse up to His-azwj Words: But they are not perceiving [23:56]. Then he-asws said: ‘That is a Fitna (temptation) for them’’.
و معنى نُسارِعُ نسرع و نتعجل و تقديره نسارع لهم به فِي الْخَيْراتِ و الخيرات المنافع التي يعظم شأنها و نقيضها الشرور و هي المضار التي يشتد أمرها و الشعور العلم الذي يدق معلومه و فهمه على صاحبه كدقة الشعر
And the meaning of We are Hastening to them – We-azwj are Hastening and Quickening, and it’s assessment is, We-azwj are quickening it to them – regarding the good things? [23:56] – and the good things are the benefits which its glory is mighty, and its contra is the evil, and it is the harm which makes it’s matter severe, while the perceiving is the knowledge which knocks its information and its understanding upon its owner, like knocking the knocking of the hair.
و قيل هو العلم من جهة المشاعر و هي الحواس و لهذا لا يوصف القديم سبحانه به.
And it was said, ‘It is the knowledge from an aspect of awareness, and it is the sensory perception, and for this (reason) the Ancient, the Glorious cannot be described with it.
و قال البيضاوي أي بل هم كالبهائم لا فطنة بهم و لا شعور لهم ليتأملوا فيعلموا أن ذلك الإمداد استدراج لا مسارعة في الخير.
And Al-Bayzawi said, ‘I.e., but they are like the beasts, there being no discernment with them nor any awareness for them to be pondering, so they would know that the extension (in wealth and sons) is a gradual encroachment, nor quickness in the goodness’.
1- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ غَيْرِ وَاحِدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي رجل [رَجُلًا] خَفِيفَ الْحَالِ ذَا حَظٍّ مِنْ صَلَاةٍ أَحْسَنَ عِبَادَةَ رَبِّهِ بِالْغَيْبِ وَ كَانَ غَامِضاً فِي النَّاسِ جُعِلَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ عُجِّلَتْ مَنِيَّتُهُ فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from someone else, from Aasim Bin Humeyr, from Abu Ubeyda Al Haza’a who said,
‘I heard Abu Ja’far-asws saying: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “The most joyful of My-azwj friends in My-azwj Presence is a man of light state, with a share from the Salat, excellent worship of his Lord-azwj in the hidden, and he was obscure among the people. His sustenance was made to be the subsistence and he was patient upon it. His death was hastened so little was his inheritance, and few were his mourners!”’[143]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِمَنْ أَسْلَمَ وَ كَانَ عَيْشُهُ كَفَافاً.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Beatitude is for one who became a Muslim, and his livelihood was (at) subsistence (level)’’.[144]
3- كا، الكافي بِالْإِسْنَادِ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ مَنْ أَحَبَّ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْعَفَافَ وَ الْكَفَافَ وَ ارْزُقْ مَنْ أَبْغَضَ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْمَالَ وَ الْوَلَدَ.
(The book) ‘Al Kafi’ – By the chain from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Allah-azwj! Grace Muhammad‑saww, and Progeny-asws of Muhammad-saww, and one who loves Muhammad-saww and Progeny-asws of Muhammad-saww, the chaste, the subsistence, and Grace the one who hates Muhammad-saww and Progeny-asws of Muhammad-saww, the wealth and the children’’.[145]
تبيان و مضمون هذا الحديث مروي في طرق العامة أيضا
Clarification – And the subject matter of this Hadeeth has been reported in ways of the general Muslims as well: –
فَفِي صَحِيحِ مُسْلِمٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: اللَّهُمَّ اجْعَلْ رِزْقَ مُحَمَّدٍ قُوتاً.
In ‘Saheeh Muslim’, from the Prophet-saww having said: ‘O Allah-azwj! Make the sustenance of Muhammad-saww as daily subsistence!’’
وَ عَنْهُ أَيْضاً اللَّهُمَّ اجْعَلْ رِزْقَ مُحَمَّدٍ كَفَافاً.
And from him-saww as well: ‘O Allah-azwj! Make the sustenance of Muhammad-saww as subsistence!’’
وَ فِي رِوَايَةٍ أُخْرَى اللَّهُمَّ اجْعَلْ رِزْقَ آلِ مُحَمَّدٍ قُوتاً.
And in another report: ‘O Allah-azwj: ‘Make the sustenance of the Progeny-asws of Muhammad‑saww as daily subsistence!’’
4- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ النَّوْفَلِيِّ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ: مَرَّ رَسُولُ اللَّهِ ص بِرَاعِي إِبِلٍ فَبَعَثَ يَسْتَسْقِيهِ فَقَالَ أَمَّا مَا فِي ضُرُوعِهَا فَصَبُوحُ الْحَيِّ وَ أَمَّا مَا فِي آنِيَتِهَا فَغَبُوقُهُمْ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Yaqoub Bin Yazeed, from Ibrahim Bin Muhammad Al Nowfaly, raising it to,
‘Ali-asws Bin Al Husayn-asws, may the Salawaat of Allah-azwj be upon them-asws both, said: ‘Rasool-Allah-saww passed by a camel shepherd, so he-saww sent to him to quench him-saww, but he said, ‘As for what is in their udders, so it is for their morning, and as for what is in our containers, so it is for their evening’.
فَقَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ أَكْثِرْ مَالَهُ وَ وُلْدَهُ
Rasool-Allah-saww said: ‘O Allah-azwj! Increase his wealth and his children’
ثُمَّ مَرَّ بِرَاعِي غَنَمٍ فَبَعَثَ إِلَيْهِ يَسْتَسْقِيهِ فَحَلَبَ لَهُ مَا فِي ضُرُوعِهَا وَ أَكْفَأَ مَا فِي إِنَائِهِ فِي إِنَاءِ رَسُولِ اللَّهِ ص وَ بَعَثَ إِلَيْهِ بِشَاةٍ وَ قَالَ هَذَا مَا عِنْدَنَا وَ إِنْ أَحْبَبْتَ أَنْ نَزِيدَكَ زِدْنَاكَ
Then he-saww passed by a sheep shepherd. He-saww sent for him to quench him-saww. He milked for him-saww whatever was in its udders and added to whatever was in his container into the container of Rasool-Allah-saww, and sent a sheep over to him-saww and said: ‘This is what is with us, and if you-saww so love it that we increase it for you-saww, we shall increase it for you‑saww’.
قَالَ فَقَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ ارْزُقْهُ الْكَفَافَ
Rasool-Allah-saww said: ‘O Allah-azwj! Grace him at the subsistence level’.
فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ يَا رَسُولَ اللَّهِ دَعَوْتَ لِلَّذِي رَدَّكَ بِدُعَاءٍ عَامَّتُنَا نُحِبُّهُ وَ دَعَوْتَ لِلَّذِي أَسْعَفَكَ بِحَاجَتِكَ بِدُعَاءٍ كُلُّنَا نَكْرَهُهُ
One of his-saww companions said to him-saww, ‘O Rasool-Allah-saww! You-saww supplicated for the one who repulsed you-saww with a supplication which the generality of us would love, and you-saww supplicated to the one who relieved you-saww of your-saww need with a supplication which we all would dislike’.
فَقَالَ رَسُولُ اللَّهِ ص إِنَّ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْكَفَافَ.
Rasool-Allah-saww said: ‘What is little and just enough is better than what is more and diverting. O Allah-azwj! Grace Muhammad-saww and the Progeny-asws of Muhammad-saww, the subsistence’’.[146]
5- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَبِيهِ عَنْ أَبِي الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ يَحْزَنُ عَبْدِيَ الْمُؤْمِنُ إِنْ قَتَّرْتُ عَلَيْهِ وَ ذَلِكَ أَقْرَبُ لَهُ مِنِّي وَ يَفْرَحُ عَبْدِيَ الْمُؤْمِنُ إِنْ وَسَّعْتُ عَلَيْهِ وَ ذَلِكَ أَبْعَدُ لَهُ مِنِّي.
(The book) ‘Al Kafi’ – from the number, from his father, from Abu Al Bakhtary –
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Said: “My Momin servant grieves when I-azwj Restrict upon him, and that is closer for him from Me-azwj, and My‑azwj Momin servant rejoices if I-azwj Expand upon him, and that is further for him from Me‑azwj!”’[147]
6- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي عَبْداً مُؤْمِناً ذَا حَظٍّ مِنْ صَلَاحٍ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ عَبَدَ اللَّهَ فِي السَّرِيرَةِ وَ كَانَ غَامِضاً فِي النَّاسِ فَلَمْ يُشَرْ إِلَيْهِ بِالْأَصَابِعِ وَ كَانَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ فَعُجِّلَتْ بِهِ الْمَنِيَّةُ فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ.
(The book) ‘Al Kafi’ – from Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bakr Bin Muhammad Al Azdy,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Said: “From the most joyful of My-azwj friends in My-azwj Presence is a Momin servant with a share from righteousness, excellent worship of his Lord-azwj, and he worships Allah-azwj in the secret, and he was obscure among the people, so he was not indicated to with the fingers, and his sustenance was subsistence, and he was patience upon it, so the death is hastened with him. Little are his inheritance, and few are his mourners’’.[148]
7- ل، الخصال عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ الْأَسْوَارِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي يَعْقُوبَ عَنْ عَلِيِّ بْنِ خَشْرَمٍ عَنْ عِيسَى عَنِ ابْنِ عُبَيْدَةَ عَنْ مُحَمَّدِ بْنِ كَعْبٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّمَا أَتَخَوَّفُ عَلَى أُمَّتِي مِنْ بَعْدِي ثَلَاثَ خِلَالٍ أَنْ يَتَأَوَّلُوا الْقُرْآنَ عَلَى غَيْرِ تَأْوِيلِهِ أَوْ يَبْتَغُوا زَلَّةَ الْعَالِمِ أَوْ يَظْهَرَ فِيهِمُ الْمَالُ حَتَّى يَطْغَوْا وَ يَبْطَرُوا
(The book) ‘Al Khisaal’ – from Ali Bin Abdullah Al Aswary, from Ahmad Bin Muhammad Bin Qays, from Abu Yaqoub, from Ali Bin Khashram, from Isa, from Ibn Ubeyda, from Muhammad Bin Ka’ab who said,
‘Rasool-Allah-saww said: ‘But rather I-saww fear of three characteristics upon my-saww community – that they would be interpreting the Quran upon other than its (correct) interpretation, or they will seek the slips of the scholar, or the wealth will appear among them until they become tyrannical and rejoice.
وَ سَأُنَبِّئُكُمُ الْمَخْرَجَ مِنْ ذَلِكَ أَمَّا الْقُرْآنُ فَاعْمَلُوا بِمُحْكَمِهِ وَ آمِنُوا بِمُتَشَابِهِهِ وَ أَمَّا الْعَالِمُ فَانْتَظِرُوا فَيْئَتَهُ وَ لَا تَبْتَغُوا زَلَّتَهُ وَ أَمَّا الْمَالُ فَإِنَّ الْمَخْرَجَ مِنْهُ شُكْرُ النِّعْمَةِ وَ أَدَاءُ حَقِّهِ.
And I-saww shall inform you all of the way out from that. As for the Quran, learn it’s Decisive and believe in it’s Allegorical (Verses); and as for the scholar, await his retraction and do not seek his slips; and as for the wealth, the outlet from it is thanking for the bounties and fulfilling its rights’’.[149]
8- فس، تفسير القمي مَنْ كانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ يَعْنِي ثَوَابَ الْآخِرَةِ وَ مَنْ كانَ يُرِيدُ حَرْثَ الدُّنْيا نُؤْتِهِ مِنْها وَ ما لَهُ فِي الْآخِرَةِ مِنْ نَصِيبٍ
Tafseer Al-Qummi – One Who wants the harvest of the Hereafter, We will Increase in his harvest for him, – meaning Rewards of the Hereafter – and one who wants the harvest of the world, We would Give to him from it, and there would not be a share for him in the Hereafter [42:20]. – (opinion)
قَالَ حَدَّثَنِي أَبِي عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ الْمَالُ وَ الْبَنُونَ حَرْثُ الدُّنْيَا وَ الْعَمَلُ الصَّالِحُ حَرْثُ الْآخِرَةِ وَ قَدْ يَجْمَعُهُمَا اللَّهُ لِأَقْوَامٍ.
He said, ‘It is narrated to me by my father, from Bakr Bi Muhammad Al Azdy,
‘From Abu Abdullah-asws having said: ‘The wealth and the sons are a harvest of the world, while the righteous deeds are a harvest of the Hereafter, and Allah-azwj has Gathered both for a people’’.[150]
9- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْمُقْرِئِ الْخُرَاسَانِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع يَا مُوسَى لَا تَفْرَحْ بِكَثْرَةِ الْمَالِ وَ لَا تَدَعْ ذِكْرِي عَلَى كُلِّ حَالٍ فَإِنَّ كَثْرَةَ الْمَالِ تُنْسِي الذُّنُوبَ وَ إِنَّ تَرْكَ ذِكْرِي يُقْسِي الْقُلُوبَ.
(The book) ‘Al Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Muqry Al Khurasani,
‘From Ali son of Ja’far-asws, from his brother-asws Musa Bin Ja’far-asws, from his-asws father-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to Musa-as: ‘O Musa-as! Do not rejoice with abundance of wealth, nor leave My-azwj Zikr upon any situation, for the abundance of wealth makes one forget the sins and leaving My-azwj Zikr hardens the hearts!”’[151]
10- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْجَازِيِّ عَنْ أَبِي بَصِيرٍ قَالَ: ذَكَرْنَا عِنْدَ أَبِي جَعْفَرٍ ع مِنَ الْأَغْنِيَاءِ مِنَ الشِّيعَةِ فَكَأَنَّهُ كَرِهَ مَا سَمِعَ مِنَّا فِيهِمْ قَالَ يَا بَا مُحَمَّدٍ إِذَا كَانَ الْمُؤْمِنُ غَنِيّاً رَحِيماً وَصُولًا لَهُ مَعْرُوفٌ إِلَى أَصْحَابِهِ أَعْطَاهُ اللَّهُ أَجْرَ مَا يُنْفِقُ فِي الْبِرِّ أَجْرَهُ مَرَّتَيْنِ ضِعْفَيْنِ
(The book) ‘Ilal Al Sharaie’ – My father, from Saa’ad, from Muhammad Bin Al Husayn, from Ibn Mahboub, from Ibrahim Al Jazy, from Abu Baseer who said,
‘We mentioned the rich ones of the Shias in the presence of Abu Ja’far-asws. It is as if he-asws disliked what he-asws had heard from us regarding them. He-asws said: ‘O Abu Muhammad! When the Momin were to be rich, merciful, helpful, having acts of kindness for him to his companions, Allah-azwj will Give him the Recompense of what he had spent regarding the righteousness, twice, double.
لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ فِي كِتَابِهِ وَ ما أَمْوالُكُمْ وَ لا أَوْلادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنا زُلْفى إِلَّا مَنْ آمَنَ وَ عَمِلَ صالِحاً فَأُولئِكَ لَهُمْ جَزاءُ الضِّعْفِ بِما عَمِلُوا وَ هُمْ فِي الْغُرُفاتِ آمِنُونَ.
(This is) because Allah-azwj Mighty and Majestic is Saying in His-azwj Book: And neither your wealth nor your children would be those drawing you closer in Our Presence, except the one who believes and does righteous deeds. So they, for them would be the double Recompense due to what they had done, and they would be secure in the chambers [34:37]’’.[152]
11- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنِ الْقَاسِمِ بْنِ إِسْمَاعِيلَ عَنْ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ قَالَ حَدَّثَنِي عَلِيُّ بْنُ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ أَنَّهُ قَالَ: إِذَا أَقْبَلَتِ الدُّنْيَا عَلَى إِنْسَانٍ أَعْطَتْهُ مَحَاسِنَ غَيْرِهِ وَ إِذَا أَدْبَرَتْ عَنْهُ سَلَبَتْهُ مَحَاسِنَ نَفْسِهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Bayhaqi, from Al Sowly, from Al Qasim Bin Ismail, from Ibrahim Bin Al Abbas who said,
‘It is narrated to me by Ali-asws Bin Musa Al-Reza-asws, from his-asws father-asws, from Ja’far-asws Bin Muhammad-asws having said: ‘When the world comes to a person, it give him other beauties, and when it turns back from him, it strips him the beautifies of his soul’’.[153]
12- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: خَمْسٌ مَنْ لَمْ تَكُنْ فِيهِ لَمْ يَتَهَنَّ بِالْعَيْشِ الصِّحَّةُ وَ الْأَمْنُ وَ الْغِنَى وَ الْقَنَاعَةُ وَ الْأَنِيسُ الْمُوَافِقُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Hashim, from Ibn Marrar, from Yunus, from Abdullah Bin Sinan,
‘From Al-Sadiq-asws having said: ‘Five, one who does not have these in him, his life will not be pleasurable – the health, and the security, and the riches, and the contentment, and the compatible comforts’’.[154]
13- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَتَانِي مَلَكٌ فَقَالَ يَا مُحَمَّدُ إِنَّ رَبَّكَ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ إِنْ شِئْتَ جَعَلْتُ لَكَ بَطْحَاءَ مَكَّةَ ذَهَباً
(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: ‘An Angel came to me-saww. He said, ‘O Muhammad-saww! Your-saww Lord-azwj Conveys the Greetings to you-asws and Says: “If you-saww so desire, I-azwj will Make the plains of Makkah as gold for you-saww!”’
قَالَ فَرَفَعَ رَأْسَهُ إِلَى السَّمَاءِ فَقَالَ يَا رَبِّ أَشْبَعُ يَوْماً فَأَحْمَدُكَ وَ أَجُوعُ يَوْماً فَأَسْأَلُكَ.
He-asws said: ‘He-saww raised his-saww head towards the sky. He-saww said: ‘O Lord-azwj! I-saww shall satiate one day so I-saww can praise You-azwj, and be hungry one day, so I-saww can ask You‑azwj’’.[155]
14- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْمُظَفَّرِ عَنْ مُحَمَّدِ بْنِ عَبْدِ رَبِّهِ عَنْ عِصَامِ بْنِ يُوسُفَ عَنْ أَبِي بَكْرِ بْنِ عَيَّاشٍ عَنْ عَبْدِ اللَّهِ بْنِ سَعِيدٍ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ مَنْ أَحَبَّنِي فَارْزُقْهُ الْكَفَافَ وَ الْعَفَافَ وَ مَنْ أَبْغَضَنِي فَأَكْثِرْ مَالَهُ وَ وَلَدَهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Al Muzaffar, from Muhammad Bin Abd Rabbih, from Isam Bin Yusuf, from Abu Bakr Bin Ayyash, from Abdullah Bin Saeed, from his father, from Abu Hureyra (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘O Allah-azwj! One who loves me-as, Grace him the subsistence and the chastity, and one who hates me-as, Multiply his wealth and his children!’’[156]
15- ما، الأمالي للشيخ الطوسي حَمَّوَيْهِ عَنْ أَبِي خَلِيفَةَ عَنِ ابْنِ مُقْبِلٍ عَنْ عَبْدِ اللَّهِ بْنِ شَبِيبٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْقَرَوِيِّ عَنْ سَعِيدِ بْنِ مُسْلِمٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَضِيَ مِنَ اللَّهِ بِالْقَلِيلِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ مِنْهُ بِالْقَلِيلِ مِنَ الْعَمَلِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Hammawiya, from Abu Khalifa, from Ibn Muqbil, from Abdullah Bin Shabeeb, from Is’haq Bin Muhammad Al Qawry, from Saeed Bin Muslim,
‘From Ali-asws Bin Al Husayn-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘One who is satisfied from Allah-azwj with the little from the sustenance, Allah‑azwj will be Satisfied from him with the little from the deeds’’.[157]
16- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عُمَرَ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ قَابُوسَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ مَعْنَى الْحَدِيثِ مَنْ رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ مِنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ قَالَ يُطِيعُهُ فِي بَعْضٍ وَ يَعْصِيهِ فِي بَعْضٍ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Umar, from his father, from Al Nazr Bin Qabous who said,
‘I asked Abu Abdullah-asws about meaning of the Hadeeth: ‘One who is satisfied from Allah‑azwj with the little from the sustenance, Allah-azwj will be Satisfied from him with the little from the deeds’. He-asws said: ‘Obeying Him-azwj in some and disobeying Him-azwj in some’’.[158]
17- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الصَّدُوقِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيٍّ الْأَسَدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الدُّهْنِيِّ وَ أَحْمَدَ بْنِ عُمَيْرٍ وَ مُحَمَّدِ بْنِ أَبِي أَيُّوبَ جَمِيعاً عَنْ عَبْدِ اللَّهِ بْنِ هَانِي بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ عَمِّهِ إِبْرَاهِيمَ ابْنِ أُمِّ الدَّرْدَاءِ عَنْ أَبِي الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَصْبَحَ مُعَافًى فِي جَسَدِهِ آمِناً فِي سَرْبِهِ عِنْدَهُ قُوتُ يَوْمِهِ فَكَأَنَّمَا حِيزَتْ لَهُ الدُّنْيَا
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Sadouq, from Muhammad Bin Ahmad Bin Ali Al Asady, from Abdullah Bin Suleyman and Abdullah Bin Muhammad Al Duhny, and Ahmad Bin Umeyr, and Muhammad Bin Abu Ayoub, altogether from Abdullah Bin Hany Bin Abdul Rahman, from his father, from his uncle Ibrahim Ibn Umm Al Darda’a, from Abu Al Darda’a who said,
‘Rasool-Allah-saww said: ‘One who has well-being in his body, secure in his place, having the subsistence of his day in his possession, it is as if the world has been Given to him.
يَا ابْنَ جُعْشُمٍ يَكْفِيكَ مِنْهَا مَا سَدَّ جَوْعَتَكَ وَ وَارَى عَوْرَتَكَ وَ إِنْ يَكُنْ بَيْتٌ يَكُنُّكَ فَذَاكَ وَ إِنْ يَكُنْ دَابَّةٌ تَرْكَبُهَا فَبَخْ بَخْ وَ إِلَّا فَالْخُبْزُ وَ مَا بَعْدَ ذَلِكَ حِسَابٌ عَلَيْكَ أَوْ عَذَابُ.
O Ibn Ju’sham! It suffices you from it what blocks your hunger and covers your nakedness, and if there happens to be a house for you, so that, and if there happens to be an animal for you to be riding it, the congratulations, congratulations, or else the bread, and whatever is after that there is Reckoning upon you or Punishment’’.[159]
18- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنْ أَغْبَطِ أَوْلِيَائِي عِنْدِي عَبْداً مُؤْمِناً ذَا حَظٍّ مِنْ صَلَاحٍ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ عَبَدَ اللَّهَ فِي السَّرِيرَةِ وَ كَانَ غَامِضاً فِي النَّاسِ فَلَمْ يُشَرْ إِلَيْهِ بِالْأَصَابِعِ وَ كَانَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ تَعَجَّلَتْ بِهِ الْمَنِيَّةُ فَقَلَّ تُرَاثُهُ وَ قَلَّتْ بَوَاكِيهِ ثَلَاثاً.
(The book) ‘Qurb Al Asnaad’ – Ibn Sa’ad, from Azdy,
‘From Abu Abdullah-asws having said ‘From the most of joyful of My-azwj friends in My-azwj Presence is a Momin servant when with a share of righteousness, excellent in worship of his Lord-azwj, and he worships Allah-azwj in the secret, and he was obscure among the people so he was not indicated to with the fingers, and his sustenance was subsistence and he was patient upon it, the death was hastened with him, so little was his inheritance and few were his mourners’ – (saying it) thrice’’.[160]
19- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ الْغَنِيَّ الظَّلُومَ وَ الشَّيْخَ الْفَاجِرَ وَ الصُّعْلُوكَ الْمُخْتَالَ ثُمَّ قَالَ أَ تَدْرِي مَا الصُّعْلُوكُ الْمُخْتَالُ
(The book) ‘Al Khisaal’ – Hamza Al Alawi – from Ali Bin Ibrahim, from Ibn Yazeed, from Ibn Abu Umeyr, from Al Husayn Bin Usman,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Hates the unjust rich one, and the immoral old man, and the snobbish tramp’. Then he-saww said: ‘Do you know what is the snobbish tramp?’
قَالَ فَقُلْنَا الْقَلِيلُ الْمَالِ
He (the narrator) said, ‘We said, ‘The little of wealth’.
قَالَ لَا هُوَ الَّذِي لَا يَتَقَرَّبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِشَيْءٍ مِنْ مَالِهِ.
He-asws said: ‘No! He is the one who does not draw closer to Allah-azwj Mighty and Majestic with something from his wealth’’.[161]
20- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِنَّ أَغْبَطَ عِبَادِي يَوْمَ الْقِيَامَةِ عَبْدٌ رُزِقَ حَظّاً مِنْ صَلَاحِهِ قَتَّرْتُ فِي رِزْقِهِ فَصَبَرَ حَتَّى إِذَا حَضَرَتْ وَفَاتُهُ قَلَّ تُرَاثُهُ وَ قَلَّ بَوَاكِيهِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported from the Scholar-asws having said: ‘Allah-azwj Mighty and Majestic Says: “The most joyful of My-azwj servants on the Day of Qiyamah is a servant Graced a share from his righteousness. I-azwj am Restrictive in his sustenance and he is patient upon it until when his expiry presents, his inheritance is little, and few are his mourners’’.[162]
– وَ نَرْوِي أَنَّ رَسُولَ اللَّهِ ص قَالَ: اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ مَنْ أَحَبَّهُمُ الْعَفَافَ وَ الْكَفَافَ وَ ارْزُقْ مَنْ أَبْغَضَ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْمَالَ وَ الْوَلَدَ.
And we are reporting that Rasool-Allah-saww said: ‘O Allah-azwj! Grace Muhammad-saww and Progeny-asws of Muhammad-saww and ones who love them-asws, the chastity and the subsistence, and Grace the one who hates Muhammad-saww and Progeny-asws of Muhammad‑saww, the wealth and the children’’.[163]
– وَ رُوِيَ أَنَّ قَيِّماً كَانَ لِأَبِي ذَرٍّ الْغِفَارِيِّ فِي غَنَمِهِ فَقَالَ قَدْ كَثُرَ الْغَنَمُ وَ وَلَدَتْ فَقَالَ تُبَشِّرُنِي بِكَثْرَتِهَا مَا قَلَّ وَ كَفَى مِنْهَا أَحَبُّ إِلَيَّ مِمَّا كَثُرَ وَ أَلْهَى.
And it is reported that there was a custodian of Abu Zarr-ra Al-Ghifary regarding his-ra sheep. He said, ‘The sheep are plenty and have reproduced!’ He-ra said, ‘You are giving me glad tidings with abundance of what, the little and sufficient from it is more beloved to me-ra than what is abundant and distracts’’.[164]
وَ رُوِيَ طُوبَى لِمَنْ آمَنَ وَ كَانَ عَيْشُهُ كَفَافاً.
And it is reported: ‘Beatitude is for who believe, and his livelihood was as subsistence (level)’’.[165]
21- سر، السرائر مِنْ كِتَابِ ابْنِ تَغْلِبَ عَنِ ابْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ عَطِيَّةَ أَخِي أَبِي الْعُرَامِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّا لَنُحِبُّ الدُّنْيَا وَ لَا نُؤْتَاهَا وَ هُوَ خَيْرٌ لَنَا وَ مَا أُوتِيَ عَبْدٌ مِنْهَا شَيْئاً إِلَّا كَانَ أَنْقَصَ لِحَظِّهِ فِي الْآخِرَةِ وَ لَيْسَ مِنْ شِيعَتِنَا مَنْ لَهُ مِائَةُ أَلْفٍ وَ لَا خَمْسُونَ أَلْفاً وَ لَا أَرْبَعُونَ أَلْفاً وَ لَوْ شِئْتُ أَنْ أَقُولَ ثَلَاثُونَ أَلْفاً لَقُلْتُ وَ مَا جَمَعَ رَجُلٌ قَطُّ عَشَرَةَ آلَافٍ مِنْ حِلِّهَا.
(The book) ‘Al Saraarir’ – from the book of Ibn Taghlib, from Ibn Al Waleed, from Yunus Bin Yaqoub, from Atiya, brother of Abu Al Uram who said,
‘I heard Abu Ja’far-asws saying: ‘We tend to love the world and we are not Given it, and it is better for us, and whatever a servant is Given something from it except there would be a reduction of his share in the Hereafter; and he isn’t from our-asws Shias, one who have one hundred thousand for him, nor fifty thousand, nor forty thousand, and if I-asws so desire I-asws to say thirty thousand, I could say it, and a man cannot amas ten thousand from its Permissible (means)’’.[166]
22- محص، التمحيص عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْفَقْرُ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْغِنَى إِلَّا مَنْ حَمَلَ كَلًّا وَ أَعْطَى فِي نَائِبَةٍ
(The book) ‘Al-Tamhees’ –
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The poverty is better for the Momin than the riches are except one carries both and gives in a disaster’’.
قَالَ وَ قَالَ رَسُولُ اللَّهِ ص مَا أَحَدٌ يَوْمَ الْقِيَامَةُ غَنِيٌّ وَ لَا فَقِيرٌ إِلَّا يَوَدُّ أَنَّهُ لَمْ يُؤْتَ مِنْهَا إِلَّا الْقُوتَ.
He-asws said: ‘And Rasool-Allah-saww said: ‘On the Day of Qiyamah, there will be no one, neither rich nor poor, except he would love if he had not been Given from it except the daily subsistence’’.[167]
23- محص، التمحيص عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَعْطَى اللَّهُ عَبْداً ثَلَاثِينَ أَلْفاً وَ هُوَ يُرِيدُ بِهِ خَيْراً
(The book) ‘Al Tamhees’ – from Ibrahim Bin Umar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has not Given any servant thirty thousand and he intended good with it’.
وَ قَالَ مَا جَمَعَ رَجُلٌ قَطُّ عَشَرَةَ آلَافٍ مِنْ حِلٍّ وَ قَدْ جَمَعَهُمَا اللَّهُ لِأَقْوَامٍ إِذَا أَعْطَوُا الْقَرِيبَ وَ رُزِقُوا الْعَمَلَ الصَّالِحَ وَ قَدْ جَمَعَ اللَّهُ لِقَوْمٍ الدُّنْيَا وَ الْآخِرَةَ.
And he-asws said: ‘A man does not amass ten thousand from Permissible (means) at all! And Allah-azwj has Gathered it for a people when they gave to the relatives and were Graced the righteous deeds, and Allah-azwj has Gathered the world and the Hereafter for a people’’.[168]
24- محص، التمحيص عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمَالُ أَرْبَعَةُ آلَافٍ وَ اثْنَا عَشَرَ أَلْفَ كَنْزٍ وَ لَمْ يَجْتَمِعْ عِشْرُونَ أَلْفاً مِنْ حَلَالٍ وَ صَاحِبُ الثَّلَاثِينَ أَلْفاً هَالِكٌ وَ لَيْسَ مِنْ شِيعَتِنَا مَنْ يَمْلِكُ مِائَةَ أَلْفٍ.
(The book) ‘Al Tamhees’ – from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘The four thousand is wealth, and the ten thousand is a treasure, and twenty thousand will not be amassed from Permissible (means), and the owner of thirty thousand is destroyed, and there isn’t anyone of our-asws Shias who owns one hundred thousand’’.[169]
25- محص، التمحيص عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أُعْطِيَ فِي هَذِهِ الدُّنْيَا شَيْئاً كَثِيراً ثُمَّ دَخَلَ الْجَنَّةَ كَانَ أَقَلَّ لِحَظِّهِ فِيهَا.
(The book) ‘Al Tamhees’ – from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘One who is Given a lot of things in this world, then he enters the Paradise, he would be of the least share in it’’.[170]
26- محص، التمحيص عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يُعْطِي الْمَالَ الْبَارَّ وَ الْفَاجِرَ وَ لَا يُعْطِي الْإِيمَانَ إِلَّا مَنْ أَحَبَّ.
(The book) ‘Al Tamhees’ – from Al Fuzeyl Bin Yasaar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Gives the wealth to the righteous and the immoral, and He-azwj does not Give the Eman except to the one He-azwj Loves’’.[171]
27- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا قَرُبَ عَبْدٌ مِنْ سُلْطَانٍ إِلَّا تَبَاعَدَ مِنَ اللَّهِ تَعَالَى وَ لَا كَثُرَ مَالُهُ إِلَّا اشْتَدَّ حِسَابُهُ وَ لَا كَثُرَ تَبَعُهُ إِلَّا كَثُرَ شَيَاطِينُهُ.
(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: ‘A servant does not draw closer to a ruler except he distances from Allah-azwj the Exalted, and his wealth will not be a lot except his Reckoning would be severe, nor will his followers be a lot except his Satans-la would be a lot’’.[172]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِمَنْ أَسْلَمَ وَ كَانَ عَيْشُهُ كَفَافاً وَ قَوْلُهُ سَدَاداً.
And by this chain, said,
‘Rasool-Allah-saww said: ‘Beatitude is for one who becomes a Muslim, and his living was at subsistence (level) and his words were correct’’.[173]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ مَنْ أَحَبَّ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْعَفَافَ وَ الْكَفَافَ وَ ارْزُقْ مَنْ أَبْغَضَ مُحَمَّداً وَ آلَ مُحَمَّدٍ كَثْرَةَ الْمَالِ وَ الْوَلَدِ.
And by this chain, said,
‘Rasool-Allah-saww said: ‘O Allah-azwj! Grace Muhammad-saww and Progeny-asws of Muhammad‑saww and the ones who love Muhammad-saww and Progeny-asws of Muhammad‑saww, the chastity and the subsistence, and Grace the one who hates Muhammad-saww and the Progeny-asws of Muhammad-saww the wealth and children’’.[174]
28- نهج، نهج البلاغة قَالَ ع الْمَالُ مَادَّةُ الشَّهَوَاتِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The wealth is a material for the lustful desires’’.[175]
– وَ قَالَ ع الْعَفَافُ زِينَةُ الْفَقْرِ وَ الشُّكْرُ زِينَةُ الْغِنَى.
And he-asws said: ‘The chastity is an adornment of the poverty, and the thanking is an adornment of the rich’’.[176]
– وَ قَالَ ع إِذَا كَثُرَتِ الْمَقْدُرَةُ قَلَّتِ الشَّهْوَةُ.
And he-asws said: ‘When the capability increases, the lustful desire decreases’’.[177]
– وَ قَالَ ع لَا يَنْبَغِي لِلْعَبْدِ أَنْ يَثِقَ بِخَصْلَتَيْنِ الْعَافِيَةِ وَ الْغِنَى بَيْنَا تَرَاهُ مُعَافًى إِذْ سَقِمَ وَ بَيْنَا تَرَاهُ غَنِيّاً إِذِ افْتَقَرَ.
And he-asws said: ‘It is not befitting for the servant that he trusts in two characteristics – the well-being and the riches, as sometimes you see him healthy then he gets sick, and sometimes you see him rich then he is impoverished’’.[178]
– وَ قَالَ ع الدُّنْيَا دَارُ مُنِيَ لَهَا الْفَنَاءُ وَ لِأَهْلِهَا مِنْهَا الْجَلَاءُ وَ هِيَ حُلْوَةٌ خَضِرَةٌ قَدْ عَجِلَتْ لِلطَّالِبِ وَ الْتَبَسَتْ بِقَلْبِ النَّاظِرِ فَارْتَحِلُوا عَنْهَا بَأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ وَ لَا تَسْأَلُوا فِيهَا فَوْقَ الْكَفَافِ وَ لَا تَطْلُبُوا مِنْهَا أَكْثَرَ مِنَ الْبَلَاغِ.
And he-asws said: ‘The world is a house of death having the annihilation for it and for its inhabitants it is the vacating from it, and it is sweet, green (fresh). It hastens to the seeker and covers the heart of the beholder. Depart from it with as excellent of what you can present from the provisions and do not ask in it above the daily subsistence, and do not be seeking from it any more than the sufficiency’’.[179]
29- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنِ الْقَاسِمِ بْنِ عَلِيٍّ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِمَنْ أَسْلَمَ وَ كَانَ عَيْشُهُ كَفَافاً وَ قَوْلُهُ سَدَاداً.
(The book) ‘Al Imama Wa Al Tabsira’ – from Al Qasim Bin Ali Al Alawy, from Muhammad Bin Abdullah, from Sahl Bin Ziyad, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Beatitude is for one becoming a Muslim and his life would be at subsistence (level), and his words correct’’.[180]
– وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ: طُوبَى لِمَنْ رُزِقَ الْكَفَافَ ثُمَّ صَبَرَ عَلَيْهِ.
And from him, by this chain, said: ‘Beatitude is for one who is Graced the subsistence, then he is patient upon it’’.[181]
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 الْغِنَى فِي الْقَلْبِ وَ الْفَقْرُ فِي الْقَلْبِ وَ قَالَ ص الْغِنَى عُقُوبَةٌ.
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 Sakuy,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The riches are in the heart, and the poverty is in the heart’. And he-saww said: ‘The riches are a Punishment’’.[182]
باب 96 ترك الراحة
CHAPTER 96 – NEGLECTING THE RESTING
1- مص، مصباح الشريعة قَالَ الصَّادِقُ ع لَا رَاحَةَ لِمُؤْمِنٍ عَلَى الْحَقِيقَةِ إِلَّا عِنْدَ لِقَاءِ اللَّهِ وَ مَا سِوَى ذَلِكَ فَفِي أَرْبَعَةِ أَشْيَاءَ صَمْتٍ تَعْرِفُ بِهِ حَالَ قَلْبِكَ وَ نَفْسِكَ فِيمَا يَكُونُ بَيْنَكَ وَ بَيْنَ بَارِيكَ وَ خَلْوَةٍ تَنْجُو بِهَا مِنْ آفَاتِ الزَّمَانِ ظَاهِراً وَ بَاطِناً وَ جُوعٍ تُمِيتُ بِهِ الشَّهَوَاتِ وَ الْوَسْوَاسَ وَ الْوَسَاوِسَ وَ سَهَرٍ تُنَوِّرُ بِهِ قَلْبَكَ وَ تُنَقِّي بِهِ طَبْعَكَ وَ تُزَكِّي بِهِ رُوحَكَ.
(The book) ‘Misbah Al-Sharia’ –
‘Al-Sadiq-asws said: ‘There is no rest for a Momin upon the reality except at meeting Allah-azwj, and whatever is besides that, it is in four things – silence, the state of your heart is recognised with; and your soul regarding what happens between you and your Creator; and isolation you can be saved by from the calamities of the times, apparent and hidden; and hunger you can kill the lustful desires, and the anxiety; and vigil you can irradiate your heart with and purify your nature with, and purify your soul by it’’.[183]
– قَالَ النَّبِيُّ ص مَنْ أَصْبَحَ آمِناً فِي سَرْبِهِ مُعَافًى فِي بَدَنِهِ وَ عِنْدَهُ قُوتُ يَوْمِهِ فَإِنَّمَا حِيزَتْ لَهُ الدُّنْيَا بِحَذَافِيرِهَا.
The Prophet-saww said: ‘One who comes to the morning secure in his place, well-being in his body, and in his possession is subsistence of his day, so rather the world has been Given to him with its contents’’.[184]
– وَ قَالَ وَهْبُ بْنُ مُنَبِّهٍ فِي كُتُبِ الْأَوَّلِينَ مَكْتُوبٌ يَا قَنَاعَةُ الْعِزُّ وَ الْغِنَى مَعَكِ قَرُبَ مَنْ قَارَبَكِ.
And Wahab Bin Munabbah said, ‘In the books of the former ones it is written, ‘O contentment, the honour and the riches are with you, nearer than your relatives’’.[185] (opinion)
– قَالَ أَبُو دَرْدَاءَ مَا قَسَمَ اللَّهُ لِي لَا يَفُوتُنِي وَ لَوْ كَانَ فِي جَنَاحِ رِيحٍ.
Abu Al-Darda’a – ‘Whatever Allah-azwj has apportioned for me will not be missed by me and even if it was in a wing of a wind’’.[186] (opinion)
– وَ قَالَ أَبُو ذَرٍّ هُتِكَ سِتْرُ مَنْ لَا يَثِقُ بِرَبِّهِ وَ لَوْ كَانَ مَحْبُوساً فِي الصُّمِ الصَّيَاخِيدِ فَلَيْسَ أَحَدٌ أَخْسَرَ وَ أَخْذَلَ وَ أَنْزَلَ مِمَّنْ لَا يُصَدِّقُ رَبَّهُ فِيمَا ضَمِنَ لَهُ وَ تَكَفَّلَ بِهِ مِنْ قَبْلِ أَنْ خَلَقَهُ لَهُ وَ هُوَ مَعَ ذَلِكَ يَعْتَمِدُ عَلَى قُوَّتِهِ وَ تَدْبِيرِهِ وَ سَعْيِهِ وَ جُهْدِهِ وَ يَتَعَدَّى حُدُودَ رَبِّهِ بِأَسْبَابٍ قَدْ أَغْنَاهُ اللَّهُ عَنْهَا.
Abu Zarr-ra said: ‘The curtain of the one who does not trust in his Lord-azwj will be violated and even if he was withheld in the solid rocks. There isn’t anyone of more loss and more abandoned, and lower than the one who does not ratify his Lord-azwj regarding what He-azwj has Guaranteed for him and had Taken the responsibility with him from before He-azwj had Created him, and he, along with that, relies upon his strength, and his management, and his striving, and his efforts, and exceeds the limits of his Lord-azwj by mean Allah-azwj had Made him needless from’’.[187]
باب 97 الحزن
CHAPTER 97 – THE GRIEF
1- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْحُزْنُ مِنْ شِعَارِ الْعَارِفِينَ لِكَثْرَةِ وَارِدَاتِ الْغَيْبِ عَلَى سَرَائِرِهِمْ وَ طُولِ مُبَاهَاتِهِمْ تَحْتَ تَسَتُّرِ الْكِبْرِيَاءِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The grief is from the symbol of the Gnostics due to the frequency of the unseen events upon their secrets, and length of their fascination under the cover of the Greatness (of Allah-azwj)!
وَ الْمَحْزُونُ ظَاهِرُهُ قَبْضٌ وَ بَاطِنُهُ بَسْطٌ يَعِيشُ مَعَ الْخَلْقِ عَيْشَ الْمَرْضَى وَ مَعَ اللَّهِ عَيْشَ الْقُرْبَى وَ الْمَحْزُونُ غَيْرُ الْمُتَفَكِّرِ لِأَنَّ الْمُتَفَكِّرَ مُتَكَلِّفٌ وَ الْمَحْزُونُ مَطْبُوعٌ وَ الْحُزْنُ يَبْدُو مِنَ الْبَاطِنِ وَ التَّفَكُّرُ يَبْدُو مِنْ رُؤْيَةِ الْمُحْدَثَاتِ وَ بَيْنَهُمَا فَرْقٌ
And the grief-stricken, his apparent is constricted, and his hidden is extended. He lives with the people the life of the sick one, and with Allah-azwj the life of the proximity; and the grief-stricken is other than the contemplator, because the contemplator is the encumbered while the grief-stricken is the inculcated, and the grief begins from the interior while the contemplating begins from seeing the occurring events, and there is a difference between the two.
قَالَ اللَّهُ عَزَّ وَ جَلَّ فِي قِصَّةِ يَعْقُوبَ ع إِنَّما أَشْكُوا بَثِّي وَ حُزْنِي إِلَى اللَّهِ وَ أَعْلَمُ مِنَ اللَّهِ ما لا تَعْلَمُونَ فَبِسَبَبِ مَا تَحْتَ الْحُزْنِ عِلْمٌ خُصَّ بِهِ مِنَ اللَّهِ دُونَ الْعَالَمِينَ.
Allah-azwj Mighty and Majestic Said in the story of Yaqoub-as: He said: ‘But rather, I only complain of my sorrow and grief to Allah, and I know from Allah what you do not know’ [12:86]. So, by the cause of the grief, knowledge was specialised with him-as from Allah-azwj, apart from the worlds’’.[188]
– وَ قِيلَ لِرَبِيعِ بْنِ خُثَيْمٍ مَا لَكَ مُهْتَمٌّ
And it was said to Rabie Bin Khuseym, ‘What is the matter you are concerned?’
قَالَ لِأَنِّي مَطْلُوبٌ وَ يَمِينُ الْحُزْنِ الِابْتِلَاءُ وَ شِمَالُهُ الصَّمْتُ وَ الْحُزْنُ يَخْتَصُّ بِهِ الْعَارِفُونَ لِلَّهِ وَ التَّفَكُّرُ يَشْتَرِكُ فِيهِ الْخَاصُّ وَ الْعَامُّ وَ لَوْ حُجِبَ الْحُزْنُ عَنْ قُلُوبِ الْعَارِفِينَ سَاعَةً لَاسْتَغَاثُوا وَ لَوْ وُضِعَ فِي قُلُوبِ غَيْرِهِمْ لَاسْتَنْكَرُوهُ
He said, ‘Because I am sought, and the right of grief is the affliction, and its left is the silence, and the grief is such, the Gnostics of Allah-azwj have been specialised with it while the contemplation, the special and the general ones participate in it; and had the grief been veiled from hearts of the Gnostics for a moment, they would cry out for help, and if it were to be place in the hearts of others, they would dislike it.
فَالْحُزْنُ أَوَّلٌ ثَانِيهِ الْأَمْنُ وَ الْبِشَارَةُ وَ التَّفَكُّرُ ثَانٍ أَوَّلُهُ تَصْحِيحُ الْإِيمَانِ بِاللَّهِ وَ ثَالِثُهُ الِافْتِقَارُ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِطَلَبِ النَّجَاةِ وَ الْحَزِينُ مُتَفَكِّرٌ وَ الْمُتَفَكِّرُ مُعْتَبِرٌ وَ لِكُلِّ وَاحِدٍ مِنْهُمَا حَالٌ وَ عِلْمٌ وَ طَرِيقٌ وَ عَلَمٌ يُشْرِقُ.
The grief is first, it’s second is the security and the glad tidings, while the contemplation, its first is the health of the Eman with Allah-azwj, and it’s second is the poverty to Allah-azwj Mighty and Majestic seeking the salvation and the grief; and the grieving one is a contemplator, and the contemplator is a learner, and for each one of the two there is a state, and knowledge, and a way, and a shining flag’’.[189]
2- جا، المجالس للمفيد الصَّدُوقُ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ إِلَى عِيسَى ابْنِ مَرْيَمَ ع يَا عِيسَى هَبْ لِي مِنْ عَيْنَيْكَ الدُّمُوعَ وَ مِنْ قَلْبِكَ الْخُشُوعَ وَ اكْحُلْ عَيْنَكَ بِمِيلِ الْحُزْنِ إِذَا ضَحِكَ الْبَطَّالُونَ وَ قُمْ عَلَى قُبُورِ الْأَمْوَاتِ فَنَادِهِمْ بِالصَّوْتِ الرَّفِيعِ لَعَلَّكَ تَأْخُذُ مَوْعِظَتَكَ مِنْهُمْ وَ قُلْ إِنِّي لَاحِقٌ بِهِمْ فِي اللَّاحِقِينَ.
(The book) ‘Al Majaalis’ of Al Mufeed – Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Abu Hamza, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Revealed to Isa-as Ibn Maryam-as: “O Isa-as! Gift to Me-azwj the tears of your-as eyes, and the dread from your-as heart, and kohl (beautify) your eyes with the needle of grief when the falsifiers laugh and stand upon the graves of the deceased and call out to them in a high voice, perhaps you-as will take your-as preaching from them, and say, ‘I-as will be joining with them among the joining ones’’.[190]
3- محص، التمحيص عَنْ رِفَاعَةَ عَنْ جَعْفَرٍ ع قَالَ: قَرَأْتُ فِي كِتَابِ عَلِيٍّ ع إِنَّ الْمُؤْمِنَ يُمْسِي وَ يُصْبِحُ حَزِيناً وَ لَا يَصْلُحُ لَهُ إِلَّا ذَلِكَ.
(The book) ‘Al Tamhees’ – from Rifa’at,
‘From Ja’far-asws having said: ‘I read in the Book of Ali-asws: ‘The Momin grieves evening and morning, and nothing is correct for him except that’’.[191]
أبواب الكفر و مساوي الأخلاق
CHAPTERS ON KUFR AND EVIL MANNERS
باب 98 الكفر و لوازمه و آثاره و أنواعه و أصناف الشرك
CHAPTER 98 – THE KUFR, AND ITS REQUIREMENTS, AND ITS IMPACTS, AND ITS TYPES, AND VARIETY OF SHIRK
1- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ أَحْمَدَ بْنِ الْحَسَنِ بْنِ فَضَّالٍ مَعاً عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْإِيمَانُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الصَّبْرِ وَ الْيَقِينِ وَ الْعَدْلِ وَ الْجِهَادِ
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ibn Abu Al Khattab, and Ahmad Bin Al-Hassan Bin Fazzal, both together from Ali Bin Asbat, from Al-Hassan Bin Zay, from Muhammad Bin Salim, from Ibn Tareyf, from Ibn Nubata who said,
‘Amir Al-Momineen-asws said: ‘The Eman is based upon four pillars – upon the patience, and the certainty, and the justice, and the Jihad.
وَ الصَّبْرُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الشَّوْقِ وَ الْإِشْفَاقِ وَ الزُّهْدِ وَ التَّرَقُّبِ فَمَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا تَهَاوَنَ بِالْمُصِيبَاتِ وَ مَنِ ارْتَقَبَ الْمَوْتَ سَارَعَ فِي الْخَيْرَاتِ
And the patience is upon four branches – upon the yearning, and the fear, and the asceticism, and the anticipation. So the one who yearns to the Paradise, would strip away the lustful desires, and the one who fears from the Fire will retract from the Prohibitions, and the one who is ascetic in the world will regarding the calamities as insignificant, and the one who anticipates the death will be quick regarding the good deeds.
وَ الْيَقِينُ عَلَى أَرْبَعِ شُعَبٍ عَلَى تَبْصِرَةِ الْفِطْنَةِ وَ تَأَوُّلِ الْحِكْمَةِ وَ مَوْعِظَةِ الْعِبْرَةِ وَ سُنَّةِ الْأَوَّلِينَ فَمَنْ تَبَصَّرَ فِي الْفِطْنَةِ تَأَوَّلَ الْحِكْمَةَ وَ مَنْ تَأَوَّلَ الْحِكْمَةَ عَرَفَ الْعِبْرَةَ وَ مَنْ عَرَفَ الْعِبْرَةَ فَكَأَنَّمَا عَاشَ فِي الْأَوَّلِينَ
And the certainty is based upon four branches – upon discerning insight, and interpreting the wisdom, and preaching the lesson, and conduct of the former ones. So the one who is insightful in the discernment will interpret the wisdom, and one who interprets the wisdom would recognise the lesson, and one who recognise the lesson, it is as if he is living among the former ones.
وَ الْعَدْلُ عَلَى أَرْبَعِ شُعَبٍ عَلَى غَائِصِ الْفَهْمِ وَ غَمْرَةِ الْعِلْمِ وَ زَهْرَةِ الْحِكْمَةِ وَ رَوْضَةِ الْحِلْمِ فَمَنْ فَهِمَ فَسَّرَ جُمَلَ الْعِلْمِ وَ مَنْ عَلِمَ شَرَعَ غَرَائِبَ الْحِكَمِ وَ مَنْ كَانَ حَكِيماً لَمْ يُفَرِّطْ فِي أَمْرٍ يَلِيهِ فِي النَّاسِ
And the justice is based upon four branches – upon deep understanding and immersing in knowledge, and blossoms of wisdom, and garden of forbearance. So the one who understands will interpret the total knowledge, and one who knows will legislate the oddities of wisdom, and one who were to be wise will not be negligent regarding the affairs in front of him among the people.
وَ الْجِهَادُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ الصِّدْقِ فِي الْمَوَاطِنِ وَ شَنَآنِ الْفَاسِقِينَ فَمَنْ أَمَرَ بِالْمَعْرُوفِ شَدَّ ظَهْرَ الْمُؤْمِنِ وَ مَنْ نَهَى عَنِ الْمُنْكَرِ أَرْغَمَ أَنْفَ الْمُنَافِقِ وَ مَنْ صَدَقَ فِي الْمَوَاطِنِ قَضَى الَّذِي عَلَيْهِ وَ مَنْ شَنَأَ الْفَاسِقِينَ وَ غَضِبَ لِلَّهِ عَزَّ وَ جَلَّ غَضِبَ اللَّهُ لَهُ
And the Jihad is based upon four branches – upon instructing with the act of kindness and forbidding from the evil, and the truthfulness in the places, and hatred of the mischief-makers. The one who instructs with the act of kindness will strengthen the backs of the Momin, and one who forbids from the evil will rub the nose of the hypocrite, and one who is truthful in the places will fulfill that which is upon him, and the one who hates the mischief-makers and gets angered for Allah-azwj Mighty and Majestic, Allah-azwj will be Angered for him.
وَ ذَلِكَ الْإِيمَانُ وَ دَعَائِمُهُ وَ شُعَبُهُ
And that is the Eman and its columns and its branches.
وَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْفِسْقِ وَ الْعُتُوِّ وَ الشَّكِّ وَ الشُّبْهَةِ
And the Kufr is based upon four pillars – upon the mischief, and the insolence, and the doubt, and the suspicion.
وَ الْفِسْقُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْجَفَاءِ وَ الْعَمَى وَ الْغَفْلَةِ وَ الْعُتُوِّ فَمَنْ جَفَا حَقَّرَ الْحَقَّ وَ مَقَتَ الْفُقَهَاءَ وَ أَصَرَّ عَلَى الْحِنْثِ الْعَظِيمِ
And the mischief is based upon four branches – upon the disloyalty, and the blindness, and the heedlessness, and the insolence. So, the one who is disloyal would belittle the truth, and hates the jurists, and persist upon the mighty crimes.
وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ اتَّبَعَ الظَّنَّ وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ
And the one blinded will forget the Zikr and follow the conjecture and the Satan-la will Insist upon him.
وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ اتَّبَعَ الظَّنَّ وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ وَ مَنْ غَفَلَ غَرَّتْهُ الْأَمَانِيُّ وَ أَخَذَتْهُ الْحَسْرَةُ إِذَا انْكَشَفَ الْغِطَاءُ وَ بَدَا لَهُ مِنَ اللَّهِ مَا لَمْ يَكُنْ يَحْتَسِبُ
And the one heedless, the wishes will deceive him and the regret will seize him when the covering is removed, and there will appear from him, from Allah-azwj, what he had not anticipated.
وَ مَنْ عَتَا عَنْ أَمْرِ اللَّهِ تَعَالَى اللَّهُ عَلَيْهِ ثُمَّ أَذَلَّهُ بِسُلْطَانِهِ وَ صَغَّرَهُ لِجَلَالِهِ كَمَا فَرَّطَ فِي جَنْبِهِ وَ عَتَا عَنْ أَمْرِ رَبِّهِ الْكَرِيمِ
And the one insolent about a Command of Allah-azwj the Exalted upon him, then he will be humiliated by His-azwj Authority and Belittled to His-azwj Majesty lie what he had neglected regarding His-azwj Side and had been insolent from a Command of his Benevolent Lord-azwj.
وَ الْعُتُوُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّعَمُّقِ وَ التَّنَازُعِ وَ الزَّيْغِ وَ الشِّقَاقِ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ إِلَى الْحَقِّ وَ لَمْ يَزْدَدْ إِلَّا غَرَقاً فِي الْغَمَرَاتِ فَلَمْ تَحْتَبِسْ عَنْهُ فِتْنَةٌ إِلَّا غَشِيَتْهُ أُخْرَى وَ انْخَرَقَ دِينُهُ فَهُوَ يَهِيمُ فِي أَمْرٍ مَرِيجٍ
And the insolence is upon four branches – upon the profundity, and the dispute, and the perversion, and the wretchedness. The one in profundity will not be penitent to the truth and will not be increased except in drowning in the depths, so no Fitna will be withheld from him except another will overwhelm him and puncture his religion. So he wanders around in a confusing matter.
وَ مَنْ نَازَعَ وَ خَاصَمَ قَطَعَ بَيْنَهُمُ الْفَشَلُ وَ ذَاقَ وَبَالَ أَمْرِهِ وَ سَاءَتْ عِنْدَهُ الْحَسَنَةُ وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ مَنْ سَاءَتْ عَلَيْهِ الْحَسَنَةُ اعْتَوَرَتْ عَلَيْهِ طُرُقُهُ وَ اعْتَرَضَ عَلَيْهِ أَمْرُهُ وَ ضَاقَ عَلَيْهِ مَخْرَجُهُ وَ حَرِيٌّ أَنَّ يَرْجِعَ مِنْ دِينِهِ وَ يَتَّبِعَ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ
And the one who contends and disputes, the failure will be cut between them, and that is a scour of his affair, and the good deed will be evil in his view, and the evil deed will be good deed in his view, and the one upon whom the good deed is an evil deed, his ways will be troublesome upon him and his affairs will be objectionable to him, and his outlets will be narrowed upon him, and it will lead him to retract from his religion and follow other than the way of the Momineen.
وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْهَوْلِ وَ الرَّيْبِ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ فَبِأَيِّ آلَاءِ رَبِّكَ يَتَمَارَى الْمُتَمَارُونَ
And the doubt is upon four branches – upon the fear, and the uncertainty, and the hesitation, and the submission, so which Favour of your Lord-azwj will the quarrelling ones quarrel about?
فَمَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ نَكَصَ عَلى عَقِبَيْهِ وَ مَنْ تَرَدَّدَ فِي الرَّيْبِ سَبَقَهُ الْأَوَّلُونَ وَ أَدْرَكَهُ الْآخِرُونَ وَ قَطَعَتْهُ سَنَابِكُ الشَّيَاطِينِ
So the one who fears of what is in front of him will turn back upon his heels, and the one who hesitates in the uncertainties, the former ones will precede him and the latter ones will catch upon with him, and the hooves of Satan-la will cut him.
وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيمَا بَيْنَهُمَا وَ مَنْ نَجَا فَبِالْيَقِينِ
And the one who submits to the destruction of the world and the Hereafter will be destroyed in what is between the two, and the one attaining salvation, it would be wit the certainty.
وَ الشُّبْهَةُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْإِعْجَابِ بِالزِّينَةِ وَ تَسْوِيلِ النَّفْسِ وَ تَأَوُّلِ الْعِوَجِ وَ تَلْبِيسِ الْحَقِّ بِالْبَاطِلِ ذَلِكَ بِأَنَّ الزِّينَةَ تَزِيدُ عَلَى الشُّبْهَةِ وَ أَنَّ تَسْوِيلَ النَّفْسِ يُقْحِمُ عَلَى الشَّهْوَةِ وَ أَنَّ الْعِوَجَ يَمِيلُ مَيْلًا عَظِيماً وَ أَنَّ التَّلْبِيسَ ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ
The suspicion is based upon four branches – upon the fascination with the adornments, and beguiling himself, and the crooked interpretation, and distorting the truth with the falsehood. That is because the adornment increases upon the suspicion, and the self-indulgence leads to the lustful desires, and the crookedness inclines the mighty inclination, and the distortions are a darkness(es) upon each other.
فَذَلِكَ الْكُفْرُ وَ دَعَائِمُهُ وَ شُعَبُهُ
So that is the Kufr and its pillars and its branches.
وَ النِّفَاقُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْهَوَى وَ الْهُوَيْنَا وَ الْحَفِيظَةِ وَ الطَّمَعِ
And the hypocrisy is upon four pillars – upon the whims, and the sluggishness, and the temper, and the greed.
فَالْهَوَى عَلَى أَرْبَعِ شُعَبٍ عَلَى الْبَغْيِ وَ الْعُدْوَانِ وَ الشَّهْوَةِ وَ الطُّغْيَانِ فَمَنْ بَغَى كَثُرَتْ غَوَائِلُهُ وَ غِلَّاتُهُ وَ مَنِ اعْتَدَى لَمْ يُؤْمَنْ بَوَائِقُهُ وَ لَمْ يَسْلَمْ قَلْبُهُ وَ مَنْ لَمْ يَعْزِلْ نَفْسَهُ عَنِ الشَّهَوَاتِ خَاضَ فِي الْخَبِيثَاتِ وَ مَنْ طَغَى ضَلَّ عَلَى غَيْرِ يَقِينٍ وَ لَا حُجَّةَ لَهُ
The whims are upon four branches – upon the rebellion, and the aggression, and the lustful desires, and the tyranny. The one who rebels, his trespasses and his mistakes will be many. And the one who is aggressive, others will not be safe from him, and his heart will not be safe. And the one who does not isolate himself from the lustful desires will wade in the wickedness. And the one who is tyrannous will stray without having certainty nor will there be any argument for him.
وَ شُعَبُ الْهُوَيْنَا الْهَيْبَةُ وَ الْغِرَّةُ وَ الْمُمَاطَلَةُ وَ الْأَمَلُ وَ ذَلِكَ لِأَنَّ الْهَيْبَةَ تَرُدُّ عَلَى دِينِ الْحَقِّ وَ تُفَرِّطُ الْمُمَاطَلَةُ فِي الْعَمَلِ حِينَ يَقْدَمُ الْأَجَلُ وَ لَوْ لَا الْأَمَلُ عَلِمَ الْإِنْسَانُ حَسَبَ مَا هُوَ فِيهِ وَ لَوْ عَلِمَ حَسَبَ مَا هُوَ فِيهِ مَاتَ مِنَ الْهَوْلِ وَ الْوَجَلِ
And the branches of sluggishness and the awe, and the deceit, and the procrastination, and the wishes, and that is because the awe repel from the religion of truth, and excessive procrastination in the work when the death is advancing, and had it not been for the wishes the person would have known the calculation of what he is in, and if he had known the calculation of what he is in, would have died from the terror and the fear.
وَ شُعَبُ الْحَفِيظَةِ الْكِبْرُ وَ الْفَخْرُ وَ الْحَمِيَّةُ وَ الْعَصَبِيَّةُ فَمَنِ اسْتَكْبَرَ أَدْبَرَ وَ مَنْ فَخَرَ فَجَرَ وَ مَنْ حَمِيَ أَصَرَّ وَ مَنْ أَخَذَتْهُ الْعَصَبِيَّةُ جَارَ فَبِئْسَ الْأَمْرُ أَمْرٌ بَيْنَ الِاسْتِكْبَارِ وَ الْإِدْبَارِ وَ فُجُورٍ وَ جَوْرٍ
And branches of temper are the arrogance, and the pride, and the eagerness, and the prejudice. The one who is arrogant will turn around, and one who prides will be immoral, and one who is eager will be persistent, and one whom the prejudice seizes will be tyrannous. Evil is the matter, a matter between the arrogance, and the turning around, and immorality, and tyranny.
وَ شُعَبُ الطَّمَعِ أَرْبَعٌ الْفَرَحُ وَ الْمَرَحُ وَ اللَّجَاجَةُ وَ التَّكَاثُرُ وَ الْفَرَحُ مَكْرُوهٌ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ وَ الْمَرَحُ خُيَلَاءُ وَ اللَّجَاجَةُ بَلَاءٌ لِمَنِ اضْطَرَّتْهُ إِلَى حَبَائِلِ الْآثَامِ وَ التَّكَاثُرُ لَهْوٌ وَ شُغُلٌ وَ اسْتِبْدَالُ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ
And branches of greed are four, the joy, and merry-making, and the stubbornness, and (amassing) the abundance; and the joy is abhorrent in the Presence of Allah-azwj Mighty and Majestic, and the merry-making is vanity, and stubbornness is an affliction for the one desperate to the ropes of sins, and the abundance is a playfulness and a pre-occupation and a replacement of that which is lowly for that which is better.
فَذَلِكَ النِّفَاقُ وَ دَعَائِمُهُ وَ شُعَبُهُ.
So that is the hypocrisy and its pillars and its branches’’.[192]
2- فس، تفسير القمي أَبِي عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ أَبِي عُمَرَ الزُّبَيْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكُفْرُ فِي كِتَابِ اللَّهِ عَلَى خَمْسَةِ وُجُوهٍ فَمِنْهُ كُفْرُ الْجُحُودِ وَ هُوَ عَلَى وَجْهَيْنِ جُحُودٌ بِعِلْمٍ وَ جُحُودٌ بِغَيْرِ عِلْمٍ
Tafseer Al Qummi – My father, from Bakr Bin Salih, from Abu Umer Al Zubeyri,
‘From Abu Abdullah-asws having said: ‘The Kufr in the Book of Allah-saww is upon five aspects. From it is Kufr of the rejection, and it is upon two aspects – rejection with knowledge and rejection without knowledge.
فَأَمَّا الَّذِينَ جَحَدُوا بِغَيْرِ عِلْمٍ فَهُمُ الَّذِينَ حكا [حَكَى] اللَّهُ عَنْهُمْ فِي قَوْلِهِ وَ قالُوا ما هِيَ إِلَّا حَياتُنَا الدُّنْيا نَمُوتُ وَ نَحْيا وَ ما يُهْلِكُنا إِلَّا الدَّهْرُ وَ ما لَهُمْ بِذلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ
As for the one who reject without knowledge, they are those Allah-azwj has Narrated about them in His-azwj Words: And they are saying, ‘It is not except our life of the world. We are dying and we live, and nothing destroys us except the time’. And there is no knowledge for them with that. Surely, they are only guessing [45:24].
وَ قَوْلُهُ إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ فَهَؤُلَاءِ كَفَرُوا وَ جَحَدُوا بِغَيْرِ عِلْمٍ
And His-azwj: Surely those who are disbelieving, it is the same to them, whether you warn them or you do not warn them, they will not be believing [2:6]. So, they committed Kufr and rejected without knowledge.
وَ أَمَّا الَّذِينَ كَفَرُوا وَ جَحَدُوا بِعِلْمٍ فَهُمُ الَّذِينَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَهَؤُلَاءِ كَفَرُوا وَ جَحَدُوا بِعِلْمٍ.
And as for those who are committing Kufr with (having) knowledge, they are the ones Allah‑azwj Blessed and Exalted Said: and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. [2:89]. So they committed Kufr and rejected with (having) knowledge’’.[193]
وَ قَالَ وَ حَدَّثَنِي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَزَلَتْ هَذِهِ الْآيَةُ فِي الْيَهُودِ وَ النَّصَارَى يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى الَّذِينَ آتَيْناهُمُ الْكِتابَ يَعْرِفُونَهُ يَعْنِي رَسُولَ اللَّهِ ص كَما يَعْرِفُونَ أَبْناءَهُمْ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ أَنْزَلَ عَلَيْهِمْ فِي التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ صِفَةَ مُحَمَّدٍ ص وَ صِفَةَ أَصْحَابِهِ وَ مَبْعَثَهُ وَ مُهَاجَرَهُ
And he said, ‘And it is narrated to me by my father, from Ibn Abu Umeyr, from Hammad, from Hareyz,
‘Abu Abdullah-asws having said: ‘The Verse was Revealed regarding the Jews and the Christians. Allah-azwj Blessed and Exalted Said: Those whom We have Given the Book are recognising him – meaning Rasool-Allah-azwj – just as they are recognising their own sons; [2:146], because Allah-azwj Mighty and Majestic had already Revealed unto them in the Torah, and the Evangel, and the Psalms, a description of Muhammad-saww and a description of his-saww companions, and his-saww Sending (as a Prophet) and his-saww Emigration (Hijra).
وَ هُوَ قَوْلُهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَ الَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَماءُ بَيْنَهُمْ تَراهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً سِيماهُمْ فِي وُجُوهِهِمْ مِنْ أَثَرِ السُّجُودِ ذلِكَ مَثَلُهُمْ فِي التَّوْراةِ وَ مَثَلُهُمْ فِي الْإِنْجِيلِ
And it is His-azwj Word: Muhammad is Rasool-Allah and those with him are harsh upon the Kafirs, being merciful between themselves. You will see them performing Rukus, Sajdahs, seeking Grace from Allah and Pleasure. Their marks are in their faces from the impacts of the Sajdahs. That is their examples in the Torah and their example in the Evangel [48:29].
فَهَذِهِ صِفَةُ رَسُولِ اللَّهِ ص فِي التَّوْرَاةِ وَ الْإِنْجِيلِ وَ صِفَةُ أَصْحَابِهِ فَلَمَّا بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ عَرَفَهُ أَهْلُ الْكِتَابِ كَمَا قَالَ جَلَّ جَلَالُهُ فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ
So, this is the description of Rasool-Allah-saww and the description of his-saww companions in the Torah and the Evangel. When Allah-azwj Mighty and Majestic Sent him-saww, the People of the Book recognised him, just as Allah-azwj, Mighty is His-azwj Majestic Said: So, when there came to them what they recognised, they disbelieved in it. [2:89].
وَ كَانَتِ الْيَهُودُ يَقُولُونَ لِلْعَرَبِ قَبْلَ مَجِيءِ النَّبِيِّ أَيُّهَا الْعَرَبُ هَذَا أَوَانُ نَبِيٍّ يَخْرُجُ بِمَكَّةَ وَ يَكُونُ مُهَاجَرُهُ بِالْمَدِينَةِ وَ هُوَ آخِرُ الْأَنْبِيَاءِ وَ أَفْضَلُهُمْ فِي عَيْنَيْهِ حُمْرَةٌ وَ بَيْنَ كَتِفَيْهِ خَاتَمُ النُّبُوَّةِ
And the Jews were saying to the Arabs before the Prophet-saww came, ‘O you Arabs! This is the time of a Prophet-saww to emerge at Makkah and his-saww emigration will happen to Al Medina, and he-saww is last of the Prophets-as and their most superior. In his-saww eyes there will be redness, and between his-saww shoulder would be the seal of Prophet-hood.
يَلْبَسُ الشَّمْلَةَ يَجْتَزِئُ بِالْكِسْرَةِ وَ التُّمَيْرَاتِ وَ يَرْكَبُ الْحِمَارَ الْعَرِيَّةَ وَ هُوَ الضَّحُوكُ الْقَتَّالُ يَضَعُ سَيْفَهُ عَلَى عَاتِقِهِ لَا يُبَالِي مَنْ لَاقَى يَبْلُغُ سُلْطَانُهُ مُنْقَطَعَ الْخُفِّ وَ الْحَافِرِ لَنَقْتُلَنَّكُمْ بِهِ يَا مَعْشَرَ الْعَرَبِ قَتْلَ عَادٍ
He-saww will wear the cloak and suffice with the crumbs and the dates, and he-saww will ride the donkey bare-backed (without saddle), and he-saww will smile in the batter, placing his-saww sword upon his-saww shoulder not carrying who he-saww has to meet in battle. His-saww authority will reach to the termination (extent) of the shoes (infantry) and the hooves (cavalry. We shall be fighting alongside him-saww, O community of Arabs, the killing of Aad!’
فَلَمَّا بَعَثَ اللَّهُ نَبِيَّهُ بِهَذِهِ الصِّفَةِ حَسَدُوهُ وَ كَفَرُوا بِهِ كَمَا قَالَ اللَّهُ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ
When Allah-azwj Sent His-azwj Prophet-saww with this description, they envied h im-as and disbelieved him-saww, like what Allah-azwj has Said: and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. [2:89].
وَ مِنْهُ كُفْرُ الْبَرَاءَةِ وَ هُوَ قَوْلُهُ ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ أَيْ يَتَبَرَّأُ بَعْضُكُمْ مِنْ بَعْضٍ
And from it is Kufr of disavowing, and it is His-azwj Word: Then, on the Day of Judgment, some of you would be denying others [29:25] – i.e., disavowing from each other.
وَ مِنْهُ كُفْرُ التَّرْكِ لِمَا أَمَرَهُمُ اللَّهُ وَ هُوَ قَوْلُهُ وَ لِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطاعَ إِلَيْهِ سَبِيلًا وَ مَنْ كَفَرَ أَيْ تَرَكَ الْحَجَّ وَ هُوَ مُسْتَطِيعٌ فَقَدْ كَفَرَ
And from it is Kufr of neglect of what Allah-azwj has Commanded them, and it is His-azwj Word: And for the Sake of Allah, Hajj of the House is incumbent upon the people for the one has the capacity for a way to it; and the one commits Kufr, [3:97] – i.e., neglecting the Hajj while he is capable, so he has committed Kufr.
وَ مِنْهُ كُفْرُ النِّعَمِ وَ هُوَ قَوْلُهُ لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ وَ مَنْ شَكَرَ فَإِنَّما يَشْكُرُ لِنَفْسِهِ وَ مَنْ كَفَرَ أَيْ وَ مَنْ لَمْ يَشْكُرْ نِعْمَةَ اللَّهِ فَقَدْ كَفَرَ
And from it is Kufr of the bounties, and it is His-azwj Word: to Try me whether I am grateful or ungrateful. And one who is grateful, so rather he is grateful for himself, and one who who commits Kufr [27:40] – i.e., and the one who does not thank for the bounties of Allah‑azwj so he has committed Kufr.
فَهَذِهِ وُجُوهُ الْكُفْرِ فِي كِتَابِ اللَّهِ.
These are the aspects of Kufr in the Book of Allah-azwj’’.[194]
3- فس، تفسير القمي أَبِي عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ عَنْ قَوْلِ النَّبِيِّ ص إِنَّ الشِّرْكَ أَخْفَى مِنْ دَبِيبِ النَّمْلِ عَلَى صَفَاةٍ سَوْدَاءَ فِي لَيْلَةٍ ظَلْمَاءَ
Tafseer Al Qummi – My father, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws was asked about words of the Prophet-saww: ‘The Shirk is more hidden than the walk of the ant upon the black rock during a dark night’.
قَالَ كَانَ الْمُؤْمِنُونَ يَسُبُّونَ مَا يَعْبُدُ الْمُشْرِكُونَ مِنْ دُونِ اللَّهِ فَكَانَ الْمُشْرِكُونَ يَسُبُّونَ مَا يَعْبُدُ الْمُؤْمِنُونَ فَنَهَى اللَّهُ الْمُؤْمِنِينَ عَنْ سَبِّ آلِهَتِهِمْ لِكَيْلَا يَسُبَّ الْكُفَّارُ إِلَهَ الْمُؤْمِنِينَ فَيَكُونَ الْمُؤْمِنُونَ قَدْ أَشْرَكُوا بِاللَّهِ مِنْ حَيْثُ لَا يَعْلَمُونَ فَقَالَ وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ الْآيَةَ.
He-asws said: ‘The Momineen used to revile what the Polytheists had been worshipping from besides Allah-azwj, and the Polytheists were reviling what the Momineen were worshipping. So, Allah-azwj Prohibited the Momineen from reviling their gods lest the Kafirs revile God-azwj of the Momineen. Thus the Momineen has committed Shirk with Allah-azwj from whereby they were not knowing. He-azwj Said: ‘And do not revile those who are supplicating to the ones besides Allah [6:108] – the Verse’’.[195]
4- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ وَ الْمَسِيحَ ابْنَ مَرْيَمَ أَمَّا الْمَسِيحُ فَعَصَوْهُ وَ عَظَّمُوهُ فِي أَنْفُسِهِمْ حِينَ زَعَمُوا أَنَّهُ إِلَهٌ وَ أَنَّهُ ابْنُ اللَّهِ وَ طَائِفَةٌ مِنْهُمْ قَالُوا ثَالِثُ ثَلَاثَةٍ وَ طَائِفَةٌ مِنْهُمْ قَالُوا هُوَ اللَّهُ
Tafseer Al Qummi – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: They are taking their Rabbis and their Monks as lords besides Allah, and (also) the Messiah son of Mariam (as a Lord) [9:31]: ‘And as for the Messiah-as, so some of them magnified him-as within themselves until they claimed that he-as is a God, and he-as is a son of Allah-azwj. And a group from them said, ‘Third of the three’. And a group among them said, ‘He-as is Allah-azwj’.
وَ أَمَّا أَحْبَارُهُمْ وَ رُهْبَانُهُمْ فَإِنَّهُمْ أَطَاعُوا وَ أَخَذُوا بِقَوْلِهِمْ وَ اتَّبَعُوا مَا أَمَرُوهُمْ بِهِ وَ دَانُوا بِمَا دَعَوْهُمْ إِلَيْهِ فَاتَّخَذُوهُمْ أَرْبَاباً بِطَاعَتِهِمْ لَهُمْ وَ تَرْكِهِمْ أَمْرَ اللَّهِ وَ كُتُبَهُ وَ رُسُلَهُ
And as for His-azwj Words: their Rabbis and their Monks [9:31], so they (people) obeyed them and took to their words, and followed them whatever they ordered them for, and made it a Religion what they called them to. Thus they took them (priests) as Lords by their obedience to them, and they made them leave the Command of Allah-azwj, and His-azwj Book, and His-azwj Rasool-saww.
فَنَبَذُوهُ وَراءَ ظُهُورِهِمْ وَ مَا أَمَرَهُمْ بِهِ الْأَحْبَارُ وَ الرُّهْبَانُ اتَّبَعُوهُ وَ أَطَاعُوهُمْ وَ عَصَوُا اللَّهَ.
They threw it behinds their backs. And whatever the Rabbis and the Monks ordered them with, they followed it and obeyed them, and disobeyed Allah-azwj’’.[196]
5- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى بْنِ بَكْرٍ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ شِرْكُ طَاعَةٍ لَيْسَ شِرْكَ عِبَادَةٍ
Tafseer Al Qummi – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Musa Bin Bakr, from Al Fuzeyl,
‘From Abu Ja’far-asws regarding Words of Allah-azwj Blessed and Exalted: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘This is the Shirk (association) of obedience, and it is not Shirk (association) of worship’.
وَ الْمَعَاصِي الَّتِي يَرْتَكِبُونَ فَهِيَ شِرْكُ طَاعَةٍ أَطَاعُوا فِيهَا الشَّيْطَانَ فَأَشْرَكُوا بِاللَّهِ فِي الطَّاعَةِ لِغَيْرِهِ وَ لَيْسَ بِإِشْرَاكِ عِبَادَةٍ أَنْ يَعْبُدُوا غَيْرَ اللَّهِ.
And the disobedience which they are committing, so it is the association (Shirk) of obedience. Satan-la comes during it, thus you end up associating with Allah-azwj the obedience of someone else. And it is not the association (Shirk) of worship, by your worshipping other than Allah-azwj’’.[197]
6- فس، تفسير القمي جَعْفَرُ بْنُ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ وَ اتَّخَذُوا مِنْ دُونِ اللَّهِ آلِهَةً لِيَكُونُوا لَهُمْ عِزًّا كَلَّا سَيَكْفُرُونَ بِعِبادَتِهِمْ وَ يَكُونُونَ عَلَيْهِمْ ضِدًّا
Tafseer Al Qummi – Ja’far Bin Ahmad, from Ubeydullah Bin Musa, from Ibn Al Batainy, from his father, from Abu Baseer,
‘From Abu Abdullah-asws regarding His-azwj Words: And they are taking gods from besides Allah for them to be a (source of) strength for them [19:81] Never! They will be denying their worshipping them and would become adversaries against them [19:82].
يَوْمَ الْقِيَامَةِ أَيْ يَكُونُ هَؤُلَاءِ الَّذِينَ اتَّخَذُوهُمْ آلِهَةً مِنْ دُونِ اللَّهِ عَلَيْهِمْ ضِدّاً يَوْمَ الْقِيَامَةِ وَ يَتَبَرَّءُونَ مِنْهُمْ وَ مِنْ عِبَادَتِهِمْ إِلَى يَوْمِ الْقِيَامَةِ
‘One the Day of Qiyamah, i.e., they would the ones who had taken gods from besides Allah-azwj will be adversaries against them on the Day of Qiyamah, and they (false gods) will be disavowing from them and from their worship up to the Day of Qiyamah’.
ثُمَّ قَالَ لَيْسَ الْعِبَادَةُ هِيَ السُّجُودَ وَ لَا الرُّكُوعَ إِنَّمَا هِيَ طَاعَةُ الرِّجَالِ مَنْ أَطَاعَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ فَقَدْ عَبَدَهُ.
Then he-asws said: ‘The worship, it isn’t the Sajdahs nor the Ruk’us, but rather it is obedience of the man to the one he obeys the created being in disobedience of the Creator, so he has worshipped him’’.[198]
7- فس، تفسير القمي وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ قَالَ عَلَى شَكٍ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى وَجْهِهِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ
Tafseer Al Qummi –
‘And from the people there is one who worships Allah superficially [22:11]. He said, ‘Upon doubt – So if good befalls him, he is content with it, and if a Fitna befalls him, he turns upon his face, losing the world and the Hereafter. [22:11].
فَإِنَّهُ حَدَّثَنِي أَبِي عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ حَمَّادٍ- عَنِ ابْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ نَزَلَتْ هَذِهِ الْآيَةُ فِي قَوْمٍ وَحَّدُوا اللَّهَ وَ خَلَعُوا عِبَادَةَ مَنْ دُونَ اللَّهِ وَ خَرَجُوا مِنَ الشِّرْكِ وَ لَمْ يَعْرِفُوا أَنَّ مُحَمَّداً رَسُولُ اللَّهِ ص فَهُمْ يَعْبُدُونَ اللَّهَ عَلَى شَكٍّ فِي مُحَمَّدٍ وَ مَا جَاءَ بِهِ
It is narrated to me by my father, from Yahya Bin Abu Imran, from Yunus, from Hammad, from Ibn Al Tayyar,
‘From Abu Abdullah-asws having said: ‘This Verse was Revealed regarding a people who professing Oneness of Allah-azwj and stayed away from worshipping the ones besides Allah‑azwj, and they exited from the Shirk and (but) they did not recognise that Muhammad‑saww is a Rasool-saww of Allah-azwj. Thus they were worshipping Allah-azwj upon a doubt regarding Muhammad-saww and whatever he-saww come with.
فَأَتَوْا رَسُولَ اللَّهِ فَقَالُوا نَنْظُرُ فَإِنْ كَثُرَتْ أَمْوَالُنَا وَ عُوفِينَا فِي أَنْفُسِنَا وَ أَوْلَادِنَا عَلِمْنَا أَنَّهُ صَادِقٌ وَ أَنَّهُ رَسُولُ اللَّهِ ص وَ إِنْ كَانَ غَيْرُ ذَلِكَ نَظَرْنَا
They came to Rasool-Allah-saww. They said, ‘We shall wait. If our wealth increases and we have health in our bodies and our children, we will know that he-saww is truthful and he-saww is a Rasool-saww of Allah-azwj, and if it were to be other than that, we shall wait (and see)’.
فَأَنْزَلَ اللَّهُ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى وَجْهِهِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ يَدْعُوا مِنْ دُونِ اللَّهِ ما لا يَضُرُّهُ وَ ما لا يَنْفَعُهُ
Allah-azwj Revealed: So if good befalls him, he is content with it, and if a Fitna befalls him, he turns upon his face, losing the world and the Hereafter. That is the clear loss [22:11] He calls from besides Allah what cannot harm him and what cannot benefit him. [22:12].
انْقَلَبَ مُشْرِكاً يَدْعُو غَيْرَ اللَّهِ وَ يَعْبُدُ غَيْرَهُ فَمِنْهُمْ مَنْ يَعْرِفُ وَ يَدْخُلُ الْإِيمَانُ قَلْبَهُ فَهُوَ مُؤْمِنٌ وَ يُصَدِّقُ وَ يَزُولُ عَنْ مَنْزِلَتِهِ مِنَ الشَّكِّ إِلَى الْإِيمَانِ وَ مِنْهُمْ مَنْ يَلْبَثُ عَلَى شَكِّهِ وَ مِنْهُمْ مَنْ يَنْقَلِبُ إِلَى الشِّرْكِ.
He-asws said: ‘He overturns to be a Polytheist supplicating to other than Allah-azwj and worshipping other than Him-azwj. From them is one who recognises and the Eman enters his heart, so he believes and ratifies and declines from his state of doubt to (embrace) the Eman, and from them is the one who remains affirmed upon his doubt, and from them is the one who overturns to the Shirk (Polytheism)’’.[199]
8- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْخَشَّابِ عَنْ يَزِيدَ بْنِ إِسْحَاقَ عَنِ الْعَبَّاسِ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ إِنَّ هَؤُلَاءِ الْعَوَامَّ يَزْعُمُونَ أَنَّ الشِّرْكَ أَخْفَى مِنْ دَبِيبِ النَّمْلِ فِي اللَّيْلَةِ الظَّلْمَاءِ عَلَى الْمِسْحِ الْأَسْوَدِ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Khashab, from Yazeed Bin Is’haq, from Al Abbas Bin Zayd,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘This public, they are claiming that the Shirk is more hidden than the walk of the ant during a dark night upon the black rock!’
فَقَالَ لَا يَكُونُ الْعَبْدُ مُشْرِكاً حَتَّى يُصَلِّيَ لِغَيْرِ اللَّهِ أَوْ يَذْبَحَ لِغَيْرِ اللَّهِ أَوْ يَدْعُوَ لِغَيْرِ اللَّهِ عَزَّ وَ جَلَ.
He-asws said: ‘The servant cannot be a Polytheist until he prays Salat to other than Allah-azwj, and he slaughters (an offering) for other than Allah-azwj or supplicates to other than Allah-azwj Mighty and Majestic’’.[200]
9- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ أَبِي الْعَلَاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الشِّرْكَ أَخْفَى مِنْ دَبِيبِ النَّمْلِ وَ قَالَ مِنْهُ تَحْوِيلُ الْخَاتَمِ لِيَذْكُرَ الْحَاجَةَ وَ شِبْهُ هَذَا.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Abdul Hameed Bin Abu Al A’ala who said,
‘Abu Abdullah-asws said: ‘The Shirk is more hidden that the crawl of an ant’. And he-asws said: ‘Turn over the ring for mentioning the need’ and resembling this’’.[201]
10- مع، معاني الأخبار أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ قَالَ: حَدَّثَنِي مَنْ سَأَلَهُ يَعْنِي الصَّادِقَ ع هَلْ يَكُونُ كُفْرٌ لَا يَبْلُغُ الشِّرْكَ قَالَ ع إِنَّ الْكُفْرَ هُوَ الشِّرْكُ
(The book) ‘Ma’any Al Akhbar’ – My father and Ibn Al Waleed, both together from Al Himeyri, from Ibn Abu Al Khattab, from Al Nazr Bin Shueyb, from Abdul Ghaffar Al Jazy who said,
‘It is narrated to me by the one who has asked him-asws, meaning Al-Sadiq-asws, ‘Can a Kufr not happen to reach the Shirk?’ He-asws said: ‘The Kufr, it is the Shirk’.
ثُمَّ قَامَ فَدَخَلَ الْمَسْجِدَ فَالْتَفَتَ إِلَيَّ وَ قَالَ نَعَمْ الرَّجُلُ يَحْمِلُ الْحَدِيثَ إِلَى صَاحِبِهِ فَلَا يَعْرِفُهُ فَيَرُدُّهُ عَلَيْهِ فَهِيَ نِعْمَةٌ كَفَرَهَا وَ لَمْ يَبْلُغِ الشِّرْكَ.
Then he-asws stood and entered the Masjid. He-asws turned to me and said: ‘Yes! A man carries a Hadeeth to his companions. He does not understand it so he returning it to him, so it is a bounty he has committed Kufr with and it has not reached the Shirk’’.[202]
11- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع وَ سُئِلَ عَنِ الْكُفْرِ وَ الشِّرْكِ أَيُّهُمَا أَقْدَمُ
(The book) ‘Qurb Al Asnaad’ – Haroun Ibn Sadaqa who said,
‘I head Abu Abdullah-asws, and he-asws had been asked about the Kufr and the Shirk, ‘Which of the two is older?’
قَالَ الْكُفْرُ أَقْدَمُ وَ ذَلِكَ أَنَّ إِبْلِيسَ أَوَّلُ مَنْ كَفَرَ وَ كَانَ كُفْرُهُ غَيْرَ الشِّرْكِ لِأَنَّهُ لَمْ يَدْعُ إِلَى عِبَادَةِ غَيْرِ اللَّهِ وَ إِنَّمَا دَعَا إِلَى ذَلِكَ بَعْدُ فَأَشْرَكَ.
He-asws said: ‘The Kufr is older, and that is because Iblees-la was the first one to commit Kufr, and his-la Kufr was without Shirk, because he-la did not call to the worship of other than Allah-azwj, and rather he-la called to that afterwards, so he committed Shirk’’.[203]
12- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع عُتُلٍّ بَعْدَ ذلِكَ زَنِيمٍ قَالَ الْعُتُلُّ الْعَظِيمُ الْكُفْرُ وَ الزَّنِيمُ الْمُسْتَهْتَرُ بِكُفْرِهِ.
(The book) ‘Ma’anu Al Akbar’ – My father, from Sa’ad, from Ibn Isa, from Ibn Marouf, from Safwan, from Ibn Muskan, from Muhammad Bin Muslim who said,
‘I said to Abu Abdullah-asws, ‘Callous, after (all) that, ignoble [68:13]’. He-asws said: ‘The callousness is the mighty Kufr, and the ignoble is reckless with his Kufr’’.[204]
13- ير، بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ آدَمَ بْنِ إِسْحَاقَ عَنْ هِشَامٍ عَنِ الْهَيْثَمِ التَّمِيمِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا هَيْثَمُ التَّمِيمِيُّ إِنَّ قَوْماً آمَنُوا بِالظَّاهِرِ وَ كَفَرُوا بِالْبَاطِنِ فَلَمْ يَنْفَعْهُمْ شَيْءٌ وَ جَاءَ قَوْمٌ مِنْ بَعْدِهِمْ فَآمَنُوا بِالْبَاطِنِ وَ كَفَرُوا بِالظَّاهِرِ فَلَمْ يَنْفَعْهُمْ ذَلِكَ شَيْئاً وَ لَا إِيمَانَ بِظَاهِرٍ إِلَّا بِبَاطِنٍ وَ لَا بِبَاطِنٍ إِلَّا بِظَاهِرٍ.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad Bin Isa, from Adam Bin Is’haq, from Hisham, from Al Haysam Al Tameemi who said,
‘Abu Abdullah-asws said: ‘O Haysam Al-Tameemi! A people believed in the apparent and disbelieve in the esoteric, so nothing benefitted them, and there came a people from after them, they believed in the esoteric and disbelieved in the apparent, so that did not benefit them anything, and there is neither any Eman with apparent except with esoteric, nor with esoteric except with apparent’’.[205]
14- شي، تفسير العياشي عَنْ مُوسَى بْنِ بَكْرٍ الْوَاسِطِيِّ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع عَنِ الْكُفْرِ وَ الشِّرْكِ أَيُّهُمَا أَقْدَمُ
Tafseer Al Ayyashi – from Musa Bin Bakr Al Wasity who said,
‘I asked Abu Al-Hassan Musa-asws about the Kufr and the Shirk, ‘Which of the two is older?’
فَقَالَ مَا عَهْدِي بِكَ تُخَاصِمُ النَّاسَ
He-asws said: ‘What is my-asws pact with you in disputing the people?’
قُلْتُ أَمَرَنِي هِشَامُ بْنُ الْحَكَمِ أَنْ أَسْأَلَكَ عَنْ ذَلِكَ
I said, ‘Hisham Bin Al Hakam instructed me to ask you-asws about that!’
فَقَالَ لِي الْكُفْرُ أَقْدَمُ وَ هُوَ الْجُحُودُ قَالَ لِإِبْلِيسَ أَبى وَ اسْتَكْبَرَ وَ كانَ مِنَ الْكافِرِينَ.
He-asws said to me: ‘The Kufr is older, and it is the rejection. He-azwj Said for Iblees-la: He refused and was arrogant, and he was from the unbelievers [2:34]’’.[206]
15- شي، تفسير العياشي عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ قَالَ تَرْكُ الْعَمَلِ الَّذِي أَقَرَّ بِهِ مِنْ ذَلِكَ أَنْ يَتْرُكَ الصَّلَاةَ مِنْ غَيْرِ سُقْمٍ وَ لَا شُغْلٍ
Tafseer Al Ayyashi – From Ubeyd Bin Zurara who said,
‘I asked Abu Abdullah-asws: and the one who commits Kufr with the Eman his work would be confiscated, [5:5]. He-asws said: ‘Neglecting the deed which he had acknowledged with from that, that he neglects the Salat from without having any sickness nor pre-occupation’’.
قَالَ قُلْتُ لَهُ الْكَبَائِرُ أَعْظَمُ الذُّنُوبِ قَالَ فَقَالَ نَعَمْ
He (the narrator) said, ‘I said to him-asws, ‘The major sins are mighty sins?’ He-asws said: ‘Yes’.
قُلْتُ هِيَ أَعْظَمُ مِنْ تَرْكِ الصَّلَاةِ
I said, ‘Are these mightier than neglecting the Salat?’
قَالَ إِذَا تَرَكَ الصَّلَاةَ تَرْكاً لَيْسَ مِنْ أَمْرِهِ كَانَ دَاخِلًا فِي وَاحِدَةٍ مِنَ السَّبْعَةِ.
He-asws said: ‘When he neglects the Salat, his neglect not being from His-azwj Command, he would be entering into one of the seven (major sins)’’.[207]
16- شي، تفسير العياشي عَنْ أَبَانِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَدْنَى مَا يَخْرُجُ بِهِ الرَّجُلُ مِنَ الْإِسْلَامِ أَنْ يَرَى الرَّأْيَ بِخِلَافِ الْحَقِّ فَيُقِيمَ عَلَيْهِ قَالَ وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ
Tafseer Al Ayyashi – from Aban Bin Abdul Rahman who said,
‘I heard Abu Abdullah-asws saying: ‘The least due to which a man is expelled form Al Islam is that he views the view opposite to the truth, and he stays upon it. He-azwj Said: and the one who commits Kufr with the Eman his work would be confiscated, [5:5]’.
وَ قَالَ الَّذِي يَكْفُرُ بِالْإِيمَانِ الَّذِي لَا يَعْمَلُ بِمَا أَمَرَ اللَّهُ بِهِ وَ لَا يَرْضَى بِهِ.
And he-asws said: ‘The one who commits Kufr with the Eman is the one who does not act with what Allah-azwj has Commanded him with, nor is he satisfied with it’’.[208]
17- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا فِي قَوْلِ اللَّهِ وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ قَالَ هُوَ تَرْكُ الْعَمَلِ حَتَّى يَدَعَهُ أَجْمَعَ
Tafseer Al Ayyashi – from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) regarding Words of Allah-azwj: and the one who commits Kufr with the Eman his work would be confiscated, [5:5]. He-asws said: ‘It is neglecting the deed until he leaves all’.
قَالَ مِنْهُ الَّذِي يَدَعُ الصَّلَاةَ مُتَعَمِّداً لَا مِنْ شُغْلٍ وَ لَا مِنْ سُكْرٍ يَعْنِي النَّوْمَ.
He-asws said: ‘From it is the one leaves the Salat deliberately, neither from a pre-occupation nor from intoxication, meaning the sleep’’.[209]
18- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ تَفْسِيرِ هَذِهِ الْآيَةِ وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ فَقَالَ يَعْنِي بِوَلَايَةِ عَلِيٍّ ع وَ هُوَ فِي الْآخِرَةِ مِنَ الْخاسِرِينَ.
Tafseer Al Ayyashi – From Jabir,
‘Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about interpretation of this Verse: and the one who commits Kufr with the Eman his work would be confiscated, [5:5]. He-asws said: ‘It means the Wilayah of Ali-asws, and in the Hereafter he would be of the losers [5:5]’’.[210]
19- شي، تفسير العياشي عَنْ هَارُونَ بْنِ خَارِجَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ مَنْ يَكْفُرْ بِالْإِيمانِ فَقَدْ حَبِطَ عَمَلُهُ
Tafseer Al Ayyashi – From Haroun Bin Kharjah who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: and the one who commits Kufr with the Eman his work would be confiscated, [5:5]’.
قَالَ فَقَالَ مِنْ ذَلِكَ مَا اشْتُقَّ فِيهِ.
He (the narrator) said, ‘He-asws said: ‘From that is regarding what he yearns for’’.[211]
20- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: كَتَبْتُ إِلَى أَبِي عَبْدِ اللَّهِ ع مَعَ بَعْضِ أَصْحَابِنَا فِيمَا يَرْوِي النَّاسُ عَنِ النَّبِيِّ عَلَيْهِ وَ آلِهِ السَّلَامُ أَنَّهُ مَنْ أَشْرَكَ بِاللَّهِ فَقَدْ وَجَبَتْ لَهُ النَّارُ وَ مَنْ لَمْ يُشْرِكْ بِاللَّهِ فَقَدْ وَجَبَتْ لَهُ الْجَنَّةُ
Tafseer Al Ayyashi – From Zurara who said,
‘I wrote to Abu Abdullah-asws along with one of our companions regarding what the people were reporting from the Prophet-saww as having said: ‘The one who associates with Allah-azwj, so the Fire is Obligated upon him, and the one who does not associate with Allah-azwj, so the Paradise is Obligated upon him’.
قَالَ أَمَّا مَنْ أَشْرَكَ بِاللَّهِ فَهَذَا الشِّرْكُ الْبَيِّنُ وَ هُوَ قَوْلُ اللَّهِ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ
He-asws said: ‘But as for the one who associates with Allah-azwj, so this is the manifest Polytheism, and these are the Words of Allah-azwj It is such that the one who associates with Allah, so Allah would Prohibited the Paradise unto him [5:72]’.
وَ أَمَّا قَوْلُهُ مَنْ لَمْ يُشْرِكْ بِاللَّهِ فَقَدْ وَجَبَتْ لَهُ الْجَنَّةُ قَالَ أَبُو عَبْدِ اللَّهِ ع هَاهُنَا النَّظَرُ هُوَ مَنْ لَمْ يَعْصِ اللَّهَ.
And as for his-saww words: ‘The one who does not associate with Allah-azwj, so the Paradise is Obligated upon him’ – Abu Abdullah-asws said: ‘This is where consideration is required. It is the one who did not disobey Allah-azwj’’.[212]
21- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ مِنْ ذَلِكَ قَوْلُ الرَّجُلِ لَا وَ حَيَاتِكَ.
Tafseer Al Ayyashi – from Zurara who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘From what is the word of a man, ‘No, by your life!’’[213]
22- شي، تفسير العياشي عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ كَانُوا يَقُولُونَ نُمْطَرُ بِنَوْءِ كَذَا وَ بِنَوْءِ كَذَا وَ مِنْهَا أَنَّهُمْ كَانُوا يَأْتُونَ الْكُهَّانَ فَيُصَدِّقُونَهُمْ فِيمَا يَقُولُونَ.
Tafseer Al Ayyashi – From Yaqoub Bin Shueyb who said,
‘I asked Abu Abdullah-asws, he (the narrator) said, ‘I asked Abu Abdullah-asws (about): And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘They (believers in astrology) were saying, ‘We have rain due to such and such star, and with such and such star’, and from it they were coming to the soothsayer, and he would ratify them in what they were saying’’.[214]
23- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الرِّضَا ع قَالَ: شِرْكٌ لَا يَبْلُغُ بِهِ الْكُفْرَ.
Tafseer Al Ayyashi – from Muhammad Bin Al Fuzeyl,
‘From Al-Reza-asws having said: ‘Shirk not reaching the Kufr with it’’.[215]
24- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: شِرْكُ طَاعَةٍ قَوْلُ الرَّجُلِ لَا وَ اللَّهِ وَ فُلَانٍ وَ لَوْ لَا اللَّهُ وَ فُلَانٌ وَ الْمَعْصِيَةُ مِنْهُ.
Tafseer Al Ayyashi – from Zurara,
‘From Abu Ja’far-asws having said: ‘Shirk of obedience is the word of a man, ‘No, by Allah-azwj and so and so!’ And had it not been for Allah-azwj and so and so’; and the disobedience is from him’’.[216]
25- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي إِسْحَاقَ قَالَ: هُوَ قَوْلُ الرَّجُلِ لَوْ لَا اللَّهُ وَ أَنْتَ مَا صُرِفَ عَنِّي كَذَا وَ كَذَا وَ أَشْبَاهَ ذَلِكَ.
Tafseer Al Ayyashi – from Abu Baseer, from Abu Is’haq who said,
‘It is the word of a man, ‘And it not been for Allah-azwj and you, such and such would not have been turned away from me’, and the likes of that’’.[217]
26- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: شِرْكُ طَاعَةٍ وَ لَيْسَ بِشِرْكِ عِبَادَةٍ وَ الْمَعَاصِي الَّتِي يَرْكَبُونَ مِمَّا أَوْجَبَ اللَّهُ عَلَيْهَا النَّارَ شِرْكُ طَاعَةٍ أَطَاعُوا الشَّيْطَانَ وَ أَشْرَكُوا بِاللَّهِ فِي طَاعَتِهِ وَ لَمْ يَكُنْ بِشِرْكِ عِبَادَةٍ فَيَعْبُدُونَ مَعَ اللَّهِ غَيْرَهُ.
Tafseer Al Ayyasho – from Zurara,
‘From Abu Ja’far-asws having said: ‘Shirk of obedience and it isn’t Shirk of worship, and the disobedience which they are committing is from what Allah-azwj has Obligated the Fire upon it is Shirk of obedience. They obeyed Satan-la and associated with Allah-azwj in His-azwj obedience, and it did not happen to be Shirk of worship. Thus they worshipped someone else along with Allah-azwj’’.[218]
27- شي، تفسير العياشي عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ فِي قَوْلِهِ وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ هُوَ قَوْلُ الرَّجُلِ لَوْ لَا فُلَانٌ لَهَلَكْتُ وَ لَوْ لَا فُلَانٌ لَأَصَبْتُ كَذَا وَ كَذَا وَ لَوْ لَا فُلَانٌ لَضَاعَ عِيَالِي
Tafseer Al Ayyashi – from Malik Bin Atiyya,
‘From Abu Abdullah-asws regarding His-azwj Words: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘It is the word of a man, ‘Had it not been for so and so, I would have been destroyed’, and ‘Had it not been for such and such and had it not been for so and so, my dependants would have been lost’.
أَ لَا تَرَى أَنَّهُ قَدْ جَعَلَ لِلَّهِ شَرِيكاً فِي مُلْكِهِ يَرْزُقُهُ وَ يَدْفَعُ عَنْهُ
Don’t you see that he has made an associate to be with Allah-azwj in His-azwj Domain, sustaining him and defending him?’
قَالَ قُلْتُ فَيَقُولُ لَوْ لَا أَنَّ اللَّهَ مَنَّ عَلَيَّ بِفُلَانٍ لَهَلَكْتُ
He (the narrator) said, ‘I said, ‘Can he be saying, ‘Had it not been for Allah-azwj Conferring upon me with so and so, I would have been destroyed’?’
قَالَ نَعَمْ لَا بَأْسَ بِهَذَا.
He-asws said: ‘Yes, there is no problem with this’’.[219]
28- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالُوا سَأَلْنَاهُمَا فَقَالا شِرْكُ النِّعَمِ.
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. They-asws said: ‘Shirk of bounties’’.[220]
29- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ شِرْكُ طَاعَةٍ لَيْسَ شِرْكُ عِبَادَةٍ فِي الْمَعَاصِي الَّتِي يَرْتَكِبُونَ فَهِيَ شِرْكُ طَاعَةٍ أَطَاعُوا فِيهَا الشَّيْطَانَ فَأَشْرَكُوا بِاللَّهِ فِي الطَّاعَةِ غَيْرَهُ وَ لَيْسَ بِإِشْرَاكِ عِبَادَةٍ أَنْ يَعْبُدُوا غَيْرَ اللَّهِ.
Tafseer Al Ayyashi – From Zurara,
‘From Abu Ja’far-asws having said: ‘Shirk of obedience. It isn’t Shirk of worship in the disobedience which they were committing. It is Shirk of the obedience. They obeyed the Satan-la in it, thus they associated with Allah-azwj in the obedience of someone else, and it isn’t the association in the worship that they worshipped other than Allah-azwj’’.[221]
30- تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْآتِي فِي كِتَابِ فَضْلِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ أَمَّا الْكُفْرُ الْمَذْكُورُ فِي كِتَابِ اللَّهِ تَعَالَى فَخَمْسَةُ وُجُوهٍ مِنْهَا كُفْرُ الْجُحُودِ وَ مِنْهَا كُفْرٌ فَقَطْ
Tafseer Al Numani – By the chain to come in the book ‘Fazl Al Quran’,
‘From Amir Al-Momineen-asws having said: ‘As for the Kufr Mentioned in the Book of Allah‑azwj the Exalted, it is of five aspects. From it is Kufr of rejection, and from it is Kufr only.
وَ الْجُحُودُ يَنْقَسِمُ عَلَى وَجْهَيْنِ وَ مِنْهَا كُفْرُ التَّرْكِ لِمَا أَمَرَ اللَّهُ تَعَالَى بِهِ وَ مِنْهَا كُفْرُ الْبَرَاءَةِ وَ مِنْهَا كُفْرُ النِّعَمِ
And the rejection can be divided upon two aspects, and from it is Kufr of neglect of what Allah-azwj the Exalted has Commanded with, and from it is Kufr of disavowing, and from it is Kufr of the bounties.
فَأَمَّا كُفْرُ الْجُحُودِ فَأَحَدُ الْوَجْهَيْنِ مِنْهُ جُحُودُ الْوَحْدَانِيَّةِ وَ هُوَ قَوْلُ مَنْ يَقُولُ لَا رَبَّ وَ لَا جَنَّةَ وَ لَا نَارَ وَ لَا بَعْثَ وَ لَا نُشُورَ وَ هَؤُلَاءِ صِنْفٌ مِنَ الزَّنَادِقَةِ
As for the Kufr of rejection, one of the aspects from it is rejection of the Oneness, and it is the word of someone, ‘There is neither any Lord-azwj, nor Paradise nor Fire, nor Resurrection nor Publicising (of deeds)’, and these are types of Atheists.
وَ صِنْفٌ مِنَ الدَّهْرِيَّةِ الَّذِينَ يَقُولُونَ ما يُهْلِكُنا إِلَّا الدَّهْرُ وَ ذَلِكَ رَأْيٌ وَضَعُوهُ لِأَنْفُسِهِمْ اسْتَحْسَنُوهُ بِغَيْرِ حُجَّةٍ فَقَالَ اللَّهُ تَعَالَى إِنْ هُمْ إِلَّا يَظُنُّونَ وَ قَالَ إِنَّ الَّذِينَ كَفَرُوا سَواءٌ عَلَيْهِمْ أَ أَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ أَيْ لَا يُؤْمِنُونَ بِتَوْحِيدِ اللَّهِ
And there is a type from the Eternalists, those who are saying, and nothing destroys us except the time’. [45:24], and that is a view they have placed for themselves, liking it without any proof. So, Allah-azwj the Exalted Said: Surely, they are only guessing [45:24]. And He-azwj Said: Surely those who are disbelieving, it is the same to them, whether you warn them or you do not warn them, they will not be believing [2:6], i.e., they are not believing in the Tawheed (Oneness) of Allah-azwj.
وَ الْوَجْهُ الْآخَرُ مِنَ الْجُحُودِ هُوَ الْجُحُودُ مَعَ الْمَعْرِفَةِ بِحَقِيقَتِهِ قَالَ تَعَالَى وَ جَحَدُوا بِها وَ اسْتَيْقَنَتْها أَنْفُسُهُمْ ظُلْماً وَ عُلُوًّا وَ قَالَ سُبْحَانَهُ وَ كانُوا مِنْ قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُوا فَلَمَّا جاءَهُمْ ما عَرَفُوا كَفَرُوا بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكافِرِينَ أَيْ جَحَدُوهُ بَعْدَ أَنْ عَرَفُوهُ
The other aspect from the rejection, it is the rejection with the recognition of its reality. The Exalted Said: ‘And they rejected these (Signs) out of injustice and pride, [27:14]. And the Glorious Said: and they had been from before praying for victory over those who disbelieved – so when there came to them what they recognised, they disbelieved in it. Therefore, the Curse of Allah is upon the unbelievers [2:89], i.e., they rejected him-saww after having recognised him-saww.
وَ أَمَّا الْوَجْهُ الثَّالِثُ مِنَ الْكُفْرِ فَهُوَ كُفْرُ التَّرْكِ لِمَا أَمَرَ اللَّهُ بِهِ وَ هُوَ مِنَ الْمَعَاصِي قَالَ اللَّهُ سُبْحَانَهُ وَ إِذْ أَخَذْنا مِيثاقَكُمْ لا تَسْفِكُونَ دِماءَكُمْ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ إِلَى قَوْلِهِ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ
As for the third aspect of the Kufr, it is Kufr of neglecting what Allah-azwj has Commanded with, and it is from the disobedience. Allah-azwj the Glorious Said: And when We Took your Covenant: You will not be shedding your blood, nor will you be expelling your people out from their houses. Then you accepted and you were testifying. [2:84] – up to His-azwj Words: Are you believing in part of the Book and disbelieving in a part (of it)? [2:85].
فَكَانُوا كُفَّاراً لِتَرْكِهِمْ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ فَنَسَبَهُمْ إِلَى الْإِيمَانِ بِإِقْرَارِهِمْ بِأَلْسِنَتِهِمْ عَلَى الظَّاهِرِ دُونَ الْبَاطِنِ فَلَمْ يَنْفَعْهُمْ ذَلِكَ لِقَوْلِهِ تَعَالَى فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا إِلَى آخِرِ الْآيَةِ
Thus, they were Kafirs due to their neglecting what Allah-azwj the Exalted had Commanded them with. He-azwj Attributed them to the Eman due to their acknowledgement with their tongues upon the apparent besides the esoteric, so that will not benefit them due to Words of the Exalted: So what is a Recompense of the one from you who does that except disgrace in the life of the world? [2:85] – up to the end of the Verse.
وَ أَمَّا الْوَجْهُ الرَّابِعُ مِنَ الْكُفْرِ فَهُوَ مَا حَكَاهُ تَعَالَى عَنْ قَوْلِ إِبْرَاهِيمَ ع كَفَرْنا بِكُمْ وَ بَدا بَيْنَنا وَ بَيْنَكُمُ الْعَداوَةُ وَ الْبَغْضاءُ أَبَداً حَتَّى تُؤْمِنُوا بِاللَّهِ وَحْدَهُ فَقَوْلُهُ كَفَرْنا بِكُمْ أَيْ تَبَرَّأْنَا مِنْكُمْ
And as for the fourth aspect of Kufr, it is what the Exalted has Narrated about words of Ibrahim-as: We deny you, and the enmity and the hatred has appeared between us and you (to remain) forever until you believe in Allah Alone [60:4]. So his-as words: We deny you,, i.e., we disavow from you all.
وَ قَالَ سُبْحَانَهُ فِي قِصَّةِ إِبْلِيسَ وَ تَبَرِّيهِ مِنْ أَوْلِيَائِهِ مِنَ الْإِنْسِ إِلَى يَوْمِ الْقِيَامَةِ إِنِّي كَفَرْتُ بِما أَشْرَكْتُمُونِ مِنْ قَبْلُ أَيْ تَبَرَّأْتُ مِنْكُمْ
And the Glorious Said in the story of Iblees-la and his-la disavowing from his-la friends from the humans up to the Day of Qiyamah: I denied what you were associating from before. [14:22] – i.e., I-la disavow from you all.
وَ قَوْلُهُ تَعَالَى إِنَّمَا اتَّخَذْتُمْ مِنْ دُونِ اللَّهِ أَوْثاناً مَوَدَّةَ بَيْنِكُمْ فِي الْحَياةِ الدُّنْيا إِلَى قَوْلِهِ ثُمَّ يَوْمَ الْقِيامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَ يَلْعَنُ بَعْضُكُمْ بَعْضاً الْآيَةَ
And Words of the Exalted: And he said: ‘But rather, you took to idols from besides Allah as a cordiality amongst you in the life of the world. Then, on the Day of Judgment, some of you would be denying others and would be cursing each other, [29:25] – the Verse.
وَ أَمَّا الْوَجْهُ الْخَامِسُ مِنَ الْكُفْرِ وَ هُوَ كُفْرُ النِّعَمِ قَالَ اللَّهُ تَعَالَى عَنْ قَوْلِ سُلَيْمَانَ ع هذا مِنْ فَضْلِ رَبِّي لِيَبْلُوَنِي أَ أَشْكُرُ أَمْ أَكْفُرُ الْآيَةَ
And as for the fifth aspect of Kufr, and it is Kufr of the bounties. Allah-azwj the Exalted Said about the words of Suleyman-as: ‘This is from the Grace of my Lord to Try me whether I am grateful or ungrateful. [27:40] – the Verse.
وَ قَوْلُهُ عَزَّ وَ جَلَ لَئِنْ شَكَرْتُمْ لَأَزِيدَنَّكُمْ وَ لَئِنْ كَفَرْتُمْ إِنَّ عَذابِي لَشَدِيدٌ وَ قَالَ تَعَالَى فَاذْكُرُونِي أَذْكُرْكُمْ وَ اشْكُرُوا لِي وَ لا تَكْفُرُونِ
And Words of Mighty and Majestic: “If you are grateful, I would Increase it for you, and if you are ungrateful, then My Punishment is Severe” [14:7]; and Said: Therefore remember Me, I will remember you, and be thankful to Me, and do not be disbelieving [2:152].
فَأَمَّا مَا جَاءَ مِنْ ذِكْرِ الشِّرْكِ فِي كِتَابِ اللَّهِ تَعَالَى فَمِنْ أَرْبَعَةِ أَوْجُهٍ
As for what has come of the Mention of Shirk in the Book of Allah-azwj the Exalted, is from four aspects: –
قَوْلُهُ تَعَالَى لَقَدْ كَفَرَ الَّذِينَ قالُوا إِنَّ اللَّهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ وَ قالَ الْمَسِيحُ يا بَنِي إِسْرائِيلَ اعْبُدُوا اللَّهَ رَبِّي وَ رَبَّكُمْ إِنَّهُ مَنْ يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ مَأْواهُ النَّارُ وَ ما لِلظَّالِمِينَ مِنْ أَنْصارٍ فَهَذَا شِرْكُ الْقَوْلِ وَ الْوَصْفِ
Words of the Exalted: They have committed Kufr, those who are saying, ‘Allah, He is the Messiah son of Maryam’; and the Messiah said, ‘O Children of Israel! Worship Allah (Who is) my Lord and your Lord’. It is such that the one who associates with Allah, so Allah would Prohibited the Paradise unto him, and his abode would be the Fire, and there would not be (any) helpers for the unjust ones [5:72]. So this is Shirk of the word and description.
وَ أَمَّا الْوَجْهُ الثَّانِي مِنَ الشِّرْكِ فَهُوَ شِرْكُ الْأَعْمَالِ قَالَ اللَّهُ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ وَ قَوْلُهُ سُبْحَانَهُ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ
And as for the second aspect of Shirk, it is Shirk of the actions. Allah-azwj the Exalted Said: And most of them do not believe in Allah except and they are associating [12:106]; and Word of the Glorious: They are taking their Rabbis and their Monks as lords besides Allah, [9:31].
أَلَا إِنَّهُمْ لَمْ يَصُومُوا لَهُمْ وَ لَمْ يُصَلُّوا وَ لَكِنَّهُمْ أَمَرُوهُمْ وَ نَهَوْهُمْ فَأَطَاعُوهُمْ وَ قَدْ حَرَّمُوا عَلَيْهِمْ حَلَالًا وَ أَحَلُّوا لَهُمْ حَرَاماً فَعَبَدُوهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ فَهَذَا شِرْكُ الْأَعْمَالِ وَ الطَّاعَاتِ
Indeed! They did not fast for them, and did not pray Salat, but they (priests) instructed them and forbade them, so they (people) obeyed them, and they (priests) prohibited the Permissibles upon them and they permitted the Prohibitions to them. Thus, they worshipped them from whereby there were not knowing. So this is Shirk of the actions and the obedience.
وَ أَمَّا الْوَجْهُ الثَّالِثُ مِنَ الشِّرْكِ فَهُوَ شِرْكُ الزِّنَى قَالَ اللَّهُ تَعَالَى وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ فَمَنْ أَطَاعَ نَاطِقاً فَقَدْ عَبَدَهُ فَإِنْ كَانَ النَّاطِقُ يَنْطِقُ عَنِ اللَّهِ تَعَالَى فَقَدْ عَبَدَ اللَّهَ وَ إِنْ كَانَ يَنْطِقُ عَنْ غَيْرِ اللَّهِ تَعَالَى فَقَدْ عَبَدَ غَيْرَ اللَّهِ
And as for the third aspect of Shirk, it is Shirk of the adultery. Allah-azwj the Exalted Said: and participate in their wealth and their children [17:64]. The one who obeys a speaker, so he has worshipped him. So, if the speaker was speaking on behalf of Allah-azwj the Exalted, so he has worshipped Allah-azwj, and if he was speaking on behalf of other than Allah-azwj the Exalted, so he has worshipped other than Allah-azwj.
وَ أَمَّا الْوَجْهُ الرَّابِعُ مِنَ الشِّرْكِ فَهُوَ شِرْكُ الرِّيَاءِ قَالَ اللَّهُ تَعَالَى فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً فَهَؤُلَاءِ صَامُوا وَ صَلَّوْا وَ اسْتَعْمَلُوا أَنْفُسَهُمْ بِأَعْمَالِ أَهْلِ الْخَيْرِ إِلَّا أَنَّهُمْ يُرِيدُونَ بِهِ رِئَاءَ النَّاسِ فَأَشْرَكُوا لِمَا أَتَوْهُ مِنَ الرِّيَاءِ
And as for the fourth aspect of Shirk, it is Shirk of showing off. Allah-azwj the Exalted Said: So the one who wishes to meet his Lord, so let him do (the) righteous deed and he should not associate anyone with the worship of his Lord’ [18:110]. They fasted and prayed Salat and they occupied themselves with actions of the good people, except they intended showing off to the people by it. Thus, they associated when they did it for showing off.
فَهَذِهِ جُمْلَةُ وُجُوهِ الشِّرْكِ فِي كِتَابِ اللَّهِ تَعَالَى
So, this is a summary of aspects of Shirk in the Book of Allah-azwj the Exalted.
وَ أَمَّا مَا ذُكِرَ مِنَ الظُّلْمِ فِي كِتَابِهِ فَوُجُوهٌ شَتَّى فَمِنْهَا مَا حَكَاهُ اللَّهُ تَعَالَى عَنْ قَوْلِ لُقْمَانَ لِابْنِهِ يا بُنَيَّ لا تُشْرِكْ بِاللَّهِ إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
And as for what is Mentioned of the injustice in His-azwj Book, its aspects are various. From these is what Allah-azwj the Exalted Narrated about the words of Luqman-as to his-as son: ‘O my son! Do not associate with Allah, surely, the association is a gross injustice [31:13].
وَ مِنَ الظُّلْمِ مَظَالِمُ النَّاسِ فِيمَا بَيْنَهُمْ مِنْ مُعَامَلَاتِ الدُّنْيَا وَ هو [هِيَ] شَتَّى قَالَ اللَّهُ تَعَالَى وَ لَوْ تَرى إِذِ الظَّالِمُونَ فِي غَمَراتِ الْمَوْتِ وَ الْمَلائِكَةُ باسِطُوا أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ الْيَوْمَ تُجْزَوْنَ عَذابَ الْهُونِ بِما كُنْتُمْ تَقُولُونَ الْآيَةَ
And from the injustice, is injustices of the people regarding what is between them from the dealings of the world, and these are various. Allah-azwj the Exalted Said: and if you could see the unjust one during the agonies of the death, and the Angels extending their hands: ‘Bring out your souls! Today you will be Recompensed with the humiliating Punishment due to what you were saying [6:93].
فَأَمَّا الرَّدُّ عَلَى مَنْ أَنْكَرَ زِيَادَةَ الْكُفْرِ فَمِنْ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ إِنَّمَا النَّسِيءُ زِيادَةٌ فِي الْكُفْرِ وَ قَوْلُهُ تَعَالَى وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ وَ ماتُوا وَ هُمْ كافِرُونَ وَ قَوْلُهُ إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدادُوا كُفْراً الْآيَةَ وَ غَيْرُ ذَلِكَ فِي كِتَابِ اللَّهِ.
As for the rebuttal upon the one denies increase of Kufr, from that are Words of Allah-azwj Mighty and Majestic in His-azwj Book: But rather, the postponement (of the Sacred months) increases in the Kufr, [9:37]; and Words of the Exalted: And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness, and they die while being Kafirs [9:125]; and His-azwj Words: Those who believe then commit Kufr, then believe, then commit Kufr, then increase in Kufr, [4:137] – the Verse, and other than that in the Book of Allah-azwj’’.[222]
31- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنَ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ قَالَ يُطِيعُ الشَّيْطَانَ مِنْ حَيْثُ يُشْرِكُ.
(The book) ‘Mishkat Al Anwaar’ – Copying from Al Mahasin,
‘From Abu Abdullah-asws having said regarding Words of Allah-azwj Blessed and Exalted: And most of them do not believe in Allah except and they are associating [12:106]. He-asws said: ‘Obeying the Satan-la from whereby they committed Shirk’’.[223]
32- 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 الرَّيْبُ كُفْرٌ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as,
‘From Musa Bin Ismail son of Musa Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The suspicion is Kufr’’.[224]
باب 99 أصول الكفر و أركانه
CHAPTER 99 – ORIGINS OF KUFR AND ITS PILLARS
1- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أُصُولُ الْكُفْرِ ثَلَاثَةٌ الْحِرْصُ وَ الِاسْتِكْبَارُ وَ الْحَسَدُ
(The book) – Al Husayn Bin Muhammad, from Ahmad Bin Is’haq, from Bkr Bin Muhammad, from Abu Baseer who said,
‘From Abu Abdullah-asws said: ‘The origins of Kufr are three – the greed, and the arrogance, and the envy.
فَأَمَّا الْحِرْصُ فَإِنَّ آدَمَ ع حِينَ نُهِيَ عَنِ الشَّجَرَةِ حَمَلَهُ الْحِرْصُ عَلَى أَنْ أَكَلَ مِنْهَا وَ أَمَّا الِاسْتِكْبَارُ فَإِبْلِيسُ حِينَ أُمِرَ بِالسُّجُودِ لِآدَمَ اسْتَكْبَرَ وَ أَمَّا الْحَسَدُ فَابْنَا آدَمَ حَيْثُ قَتَلَ أَحَدُهُمَا صَاحِبَهُ.
As for the greed, Adam-as had been Prohibited from the tree (but) the greed carried him-as upon eating from it, and as for the arrogance, Iblees-la became arrogant when he-la was Commanded with the Sajdah to Adam-as, and as for the envy, two sons of Adam-as, when one of the killed his companion’’.[225]
2- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْكَانُ الْكُفْرِ أَرْبَعَةٌ الرَّغْبَةُ وَ الرَّهْبَةُ وَ السَّخَطُ وَ الْغَضَبُ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww: ‘The pillars of Kufr are four – the desire, and the fear, and the dissatisfaction, and the anger’’.[226]
3- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ عُبَيْدِ اللَّهِ الدِّهْقَانِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَوَّلَ مَا عُصِيَ اللَّهُ عَزَّ وَ جَلَّ بِهِ سِتٌّ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الطَّعَامِ وَ حُبُّ النَّوْمِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ النِّسَاءِ.
(The book) ‘Al Kafi’ – a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Nuh Bin shueyb, from Ubeydullah Al Dihqan, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww: ‘The first of what Allah-azwj Mighty and Majestic has been disobeyed with are six – love of the world, and love of the governance, and love of the good, and love of the sleep, and love of the comfort, and love of the women’’.[227]
4- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى النَّبِيِّ ص فَقَالَ أَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘A man from (tribe of) Khas’am came to the Prophet-saww. He said, ‘Which of the deed is most Hateful to Allah-azwj Mighty and Majestic?’
فَقَالَ الشِّرْكُ بِاللَّهِ
He-asws said: ‘The Shirk with Allah-azwj’.
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
قَالَ قَطِيعَةُ الرَّحِمِ
He-asws said: ‘Cutting off the kinship’.
قَالَ ثُمَّ مَا ذَا
He said, ‘Then what?’
قَالَ الْأَمْرُ بِالْمُنْكَرِ وَ النَّهْيُ عَنِ الْمَعْرُوفِ.
He-asws said: ‘Instructing with the evil and forbidding from the act of kindness’’.[228]
5- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَسَنِ بْنِ عَطِيَّةَ عَنْ يَزِيدَ الصَّائِغِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع رَجُلٌ عَلَى هَذَا الْأَمْرِ إِنْ حَدَّثَ كَذَبَ وَ إِنْ وَعَدَ أَخْلَفَ وَ إِنِ ائْتُمِنَ خَانَ مَا مَنْزِلَتُهُ
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hassan Bin Atiya, from Yazeed Al Saig who said,
‘I said to Abu Abdullah-asws, ‘I said to Abu Abdullah-asws, ‘A man being upon this matter (Wilayah), if he narrates, he lies, and if he promises he breaks, and if he is entrusted he betrays. What is his status?’
قَالَ هِيَ أَدْنَى الْمَنَازِلِ مِنَ الْكُفْرِ وَ لَيْسَ بِكَافِرٍ.
He-asws said: ‘It is the lowest status of Kufr, and it isn’t Kufr’’.[229]
6- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ عَلَامَةِ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسْوَةُ الْقَلْبِ وَ شِدَّةُ الْحِرْصِ فِي طَلَبِ الدُّنْيَا وَ الْإِصْرَارُ عَلَى الذَّنْبِ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim – from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘From the signs of wretchedness are – still eyes, cruel heart, and intense greed in seeking the world, and persistence upon the sins’’.[230]
7- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: خَطَبَ رَسُولُ اللَّهِ ص النَّاسَ فَقَالَ أَ لَا أُخْبِرُكُمْ بِشِرَارِكُمْ
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ali Bin Asbat, from Dawood Bin Al Numan, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww addressed the people. He said, ‘Shall I‑saww inform you all of your evilest ones?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
فَقَالَ ص الَّذِي يَمْنَعُ رِفْدَهُ وَ يَضْرِبُ عَبْدَهُ وَ يَتَزَوَّدُ وَحْدَهُ
He-saww said: ‘The one who prevents his (financial) help, and beats his slave, and provides for himself’.
فَظَنُّوا أَنَّ اللَّهَ لَمْ يَخْلُقْ خَلْقاً هُوَ شَرٌّ مِنْ هَذَا
They thought that Allah-azwj had not Created any creature who is eviler than this one.
ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْ ذَلِكَ
Then he-saww said: ‘Shall I-saww inform you all of the one who is eviler than that?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ الَّذِي لَا يُرْجَى خَيْرُهُ وَ لَا يُؤْمَنُ شَرُّهُ
He-saww said: ‘The one whose goodness is not even hoped for, nor is his evil secured from’.
فَظَنُّوا أَنَّ اللَّهَ لَمْ يَخْلُقْ خَلْقاً هُوَ شَرٌّ مِنْ هَذَا
They thought that Allah-azwj had not Created any creature who is eviler than this.
ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بِمَنْ هُوَ شَرٌّ مِنْ ذَلِكَ
Then he-saww said: ‘Shall I-saww inform you all with one who is eviler than this?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ الْمُتَفَحِّشُ اللَّعَّانُ الَّذِي إِذَا ذُكِرَ عِنْدَهُ الْمُؤْمِنُونَ لَعَنَهُمْ وَ إِذَا ذَكَرُوهُ لَعَنُوهُ.
He-saww said: ‘The accursed immoral, the one who when the Momineen are mentioned in his presence, he curses them, and when they mention his, they curse him’’.[231]
8- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقاً وَ إِنْ صَامَ وَ صَلَّى وَ زَعَمَ أَنَّهُ مُسْلِمٌ مَنْ إِذَا ائْتُمِنَ خَانَ وَ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ
(The book) ‘Al Kafi’ – a number of our companions, from Sahl Bin Ziyad, from one of our companions, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Three, one who has these in him, would be hypocrite, and even if he were to fast, and pray Salat, and claims that he is a Muslim – one when entrusted he betrays, and when he narrates, he lies, and when he promises he breaks.
إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي كِتَابِهِ إِنَّ اللَّهَ لا يُحِبُّ الْخائِنِينَ وَ قَالَ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِنْ كانَ مِنَ الْكاذِبِينَ وَ فِي قَوْلِهِ عَزَّ وَ جَلَ وَ اذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ وَ كانَ رَسُولًا نَبِيًّا.
Allah-azwj Mighty and Majestic Says in His-azwj Book: surely Allah does not Love the treacherous [8:58]; And the fifth, then the Curse of Allah would be upon him if he was from the liars [24:7]; and Words of Mighty and Majestic: And mention Ismail in the Book. He was truthful of the promise, and he was a Rasool, a Prophet [19:54]’’.[232]
9- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُخْبِرُكُمْ بِأَبْعَدِكُمْ مِنِّي شَبَهاً
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww: ‘Shall I-saww inform with the remotest of you form me-saww in resemblance?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ الْفَاحِشُ الْمُتَفَحِّشُ الْبَذِيُّ الْبَخِيلُ الْمُخْتَالُ الْحَقُودُ الْحَسُودُ الْقَاسِي الْقَلْبِ الْبَعِيدُ مِنْ كُلِّ خَيْرٍ يُرْجَى غَيْرُ الْمَأْمُونِ مِنْ كُلِّ شَرٍّ يُتَّقَى.
He-saww said: ‘The immoral, the scandalous, the foul-mouthed, the stingy, the rogue, the malicious, the envious, the hard of heart, the one remote from every hope of goodness, without any safety feared from every evil’’.[233]
10- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ رَفَعَهُ إِلَى سَلْمَانَ قَالَ: إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ هَلَاكَ عَبْدٍ نَزَعَ مِنْهُ الْحَيَاءَ فَإِذَا نَزَعَ مِنْهُ الْحَيَاءَ لَمْ تَلْقَهُ إِلَّا خَائِناً مَخُوناً فَإِنْ كَانَ خَائِناً مَخُوناً نَزَعَ مِنْهُ الْأَمَانَةَ فَإِذَا نُزِعَتْ مِنْهُ الْأَمَانَةُ لَمْ تَلْقَهُ إِلَّا فَظّاً غَلِيظاً فَإِذَا كَانَ فَظّاً غَلِيظاً نُزِعَتْ مِنْهُ رِبْقَةُ الْإِيمَانِ فَإِذَا نُزِعَتْ مِنْهُ رِبْقَةُ الْإِيمَانِ لَمْ تَلْقَهُ إِلَّا شَيْطَاناً مَلْعُوناً.
(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Mansour Bin Al Abbas, from Ali Bin Asbat,
‘Raising it to Salman-ra having said, ‘When Allah-azwj Mighty and Majestic Wants destruction of a servant, He-azwj Snatches the modesty from him. So when He-azwj Snatches the modesty away from him, you will not meet him except as a treacherous betrayer. When he were to be a treacherous betrayer, He-azwj Snatches the entrustment from him. When He-azwj Snatches the entrustment from him, you will not meet him except as harshly rude. When He-azwj he were to be harshly rude, the yoke of Eman is Snatched from him. When the yoke of Eman is Snatched from him, you will not meet him except as an accursed Satan-la’’.[234]
11- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثُ مَلْعُونَاتٍ مَلْعُونٌ مَنْ فَعَلَهُنَّ الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ وَ الْمَانِعُ الْمَاءَ الْمُنْتَابَ وَ السَّادُّ الطَّرِيقَ الْمَقْرَبَةَ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibrahim Bin Ziyad Al Karkhy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Three are accursed (actions). Accursed is the one who does these – The defecator in the shade of an encampment (public place), and the preventer of the allocated water, and the blocker of the public road’’.[235]
12- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِبْرَاهِيمَ الْكَرْخِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ مَلْعُونَاتٌ مَنْ فَعَلَهُنَّ الْمُتَغَوِّطُ فِي ظِلِّ النُّزَّالِ وَ الْمَانِعُ لِلْمَاءِ الْمُنْتَابِ وَ السَّادُّ الطَّرِيقَ الْمَسْلُوكَ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibrahim Al Karkhy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Accursed is the one who does this – The defecation in the shade of encampments (public places), and the prevention of the allocated water, and the blocking of the travelled road’’.[236]
13- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُخْبِرُكُمْ بِشِرَارِ رِجَالِكُمْ
(The book) ‘Al Kafi’ – a numer of our companions, from Sahl Bin Ziyad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Riab, from Abu Hamza, from Jabir Bin Abdullah having said
‘Shall I inform you all with evilest of your men?’
قُلْنَا بَلَى يَا رَسُولَ اللَّهِ
We said, ‘Yes, O Rasool-Allah-saww?’
قَالَ إِنَّ مِنْ شِرَارِ رِجَالِكُمُ الْبَهَّاتَ الْجَرِيءَ الْفَحَّاشَ الْآكِلَ وَحْدَهُ وَ الْمَانِعَ رِفْدَهُ وَ الضَّارِبَ عَبْدَهُ وَ الْمُلْجِئَ عِيَالَهُ إِلَى غَيْرِهِ.
‘He-saww said: ‘From the evilest of your men is the slanderer, the audacious, the immoral, lone eater and the preventer of (financial) help, and the beater of his slave, and the one whose dependants have to seek shelter to others’’.[237]
14- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُيَسِّرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسَةٌ لَعَنْتُهُمْ وَ كُلُّ نَبِيٍّ مُجَابٍ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ التَّارِكُ لِسُنَّتِي وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُسْتَأْثِرُ بِالْفَيْءِ الْمُسْتَحِلُّ لَهُ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Muyassir, from his father,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Five, I-saww am cursing, and so di every Prophet-saww of Answered supplication – the increaser in the Book of Allah-azwj, and the neglecter of my-saww Sunnah, and the belier of Pre-determination of Allah-azwj, and the legalised from my-saww family what Allah-azwj has Prohibited, and the misappropriation of the war booty, the legaliser of it’’.[238]
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ الْهِلَالِيِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: بُنِيَ الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ الْفِسْقِ وَ الْغُلُوِّ وَ الشَّكِّ وَ الشُّبْهَةِ
(The book) ‘Al Kafi’ – from Ali, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al yamani, from Umad Bin Uzina, from Aban Bin Abu Ayyash, from Suleym Bin Qays Al Hilali,
‘From Amir Al-Momineen-asws having said: ‘‘The Kufr is built upon four pillars – the mischief, and the exaggeration, and the doubt, and the suspicion.
وَ الْفِسْقُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْجَفَاءِ وَ الْعَمَى وَ الْغَفْلَةِ وَ الْعُتُوِّ فَمَنْ جَفَا احْتَقَرَ الْحَقَّ وَ مَقَتَ الْفُقَهَاءَ وَ أَصَرَّ عَلَى الْحِنْثِ الْعَظِيمِ
And the immorality is upon four branches – upon the disloyalty, and the blindness, and the heedlessness, and the insolence. So the one who was disloyal would consider the truth as insignificant and would detest the understanding ones-asws and insist upon committing the grievous sins.
وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ اتَّبَعَ الظَّنَّ وَ بَارَزَ خَالِقَهُ وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ وَ طَلَبَ الْمَغْفِرَةَ بِلَا تَوْبَةٍ وَ لَا اسْتِكَانَةٍ وَ لَا غَفْلَةٍ
And the one who is blind would forget the Zikr (of Allah-azwj) and follow the conjectures and duel against his Creator, and the Satan-la would urge upon him, and he would seek the Forgiveness without repenting, and he would neither be complacent nor be heedless.
وَ مَنْ غَفَلَ جَنَى عَلَى نَفْسِهِ وَ انْقَلَبَ عَلَى ظَهْرِهِ وَ حَسِبَ غَيَّهُ رُشْداً وَ غَرَّتْهُ الْأَمَانِيُّ وَ أَخَذَتْهُ الْحَسْرَةُ وَ النَّدَامَةُ إِذَا قَضَى الْأَمْرُ وَ انْكَشَفَ عَنْهُ الْغِطَاءُ وَ بَدَا لَهُ مَا لَمْ يَكُنْ يَحْتَسِبُ
And the one who is heedless would perpetrate against himself and overturn upon his back and reckon that his straying is a guidance, and the wishful thinking deceives him, and the regret and remorse seizes him when the matter is accomplished and the covering is uncovered from him, and there appears to him what he had not reckoned with.
وَ مَنْ عَتَا عَنْ أَمْرِ اللَّهِ شَكَّ وَ مَنْ شَكَّ تَعَالَى اللَّهُ عَلَيْهِ فَأَذَلَّهُ بِسُلْطَانِهِ وَ صَغَّرَهُ بِجَلَالِهِ كَمَا اغْتَرَّ بِرَبِّهِ الْكَرِيمِ وَ فَرَّطَ فِي أَمْرِهِ
And the one who is insolent about the Commands of Allah-azwj would doubt, and the one who doubts, Allah-azwj Overcomes upon him and Disgraces him with His-azwj Authority, and Belittles him by His-azwj Majesty just as he had deceived with his Benevolent Lord-azwj and exceeded in His-azwj Commands.
وَ الْغُلُوُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّعَمُّقِ بِالرَّأْيِ وَ التَّنَازُعِ فِيهِ وَ الزَّيْغِ وَ الشِّقَاقِ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ إِلَى الْحَقِّ وَ لَمْ يَزْدَدْ إِلَّا غَرَقاً فِي الْغَمَرَاتِ وَ لَمْ تَنْحَسِرْ عَنْهُ فِتْنَةٌ إِلَّا غَشِيَتْهُ أُخْرَى وَ انْخَرَقَ دِينُهُ فَهُوَ يَهْوِي فِي أَمْرٍ مَرِيجٍ
And the exaggeration is upon four branches – upon the diving into the opinions, and the disputing in it, and the aberrations and the discord. The one who dives (into the opinions) would not be reprimanded to the Truth and would not increase except in drowning in the immersions, and a strife would not recede from him except that another one would overwhelm him, and his religion would be punctured (demolished), so he would tumble into a confusing affair.
وَ مَنْ نَازَعَ فِي الرَّأْيِ وَ خَاصَمَ شُهِرَ بِالْعَثَلِ مِنْ طُولِ اللَّجَاجِ وَ مَنْ زَاغَ قَبُحَتْ عِنْدَهُ الْحَسَنَةُ
And the one who disputes regarding the opinions and quarrels, would be exposed by the absurdities from the prolonged obstinacy. The one who is disloyal, the good deeds would seem terrible to him, and the evil deeds would appear good to him.
وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ مَنْ شَاقَّ اعْوَرَّتْ عَلَيْهِ طُرُقُهُ وَ اعْتَرَضَ عَلَيْهِ أَمْرُهُ فَضَاقَ مَخْرَجُهُ إِذَا لَمْ يَتَّبِعْ سَبِيلَ الْمُؤْمِنِينَ
And the one who is troublesome, his ways would be dead-ended, and his affairs would be protested upon him. Thus, his exit would be constricted upon him when he does not follow the way of the Momineen’.
وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْمِرْيَةِ وَ الْهَوَى وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ فَبِأَيِّ آلاءِ رَبِّكَ تَتَمارى
And the doubt is upon four branches – upon the suspicion, and the whims, and the hesitation, and the submission, and these are the Words of Allah-azwj Mighty and Majestic Which of your Lord’s benefits will you then be suspicious about? [53:55].
وَ فِي رِوَايَةٍ أُخْرَى عَلَى الْمِرْيَةِ وَ الْهَوْلِ مِنَ الْحَقِّ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ لِلْجَهْلِ وَ أَهْلِهِ
And in another report, ‘(The doubt) is upon the suspicions, and the awe from the Truth, and the hesitation, and the submission to the ignorance and its people’.
فَمَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ نَكَصَ عَلى عَقِبَيْهِ وَ مَنِ امْتَرَى فِي الدِّينِ تَرَدَّدَ فِي الرَّيْبِ وَ سَبَقَهُ الْأَوَّلُونَ مِنَ الْمُؤْمِنِينَ وَ أَدْرَكَهُ الْآخِرُونَ وَ وَطِئَتْهُ سَنَابِكُ الشَّيْطَانِ وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيمَا بَيْنَهُمَا وَ مَنْ نَجَا مِنْ ذَلِكَ فَمِنْ فَضْلِ الْيَقِينِ وَ لَمْ يَخْلُقِ اللَّهُ خَلْقاً أَقَلَّ مِنَ الْيَقِينِ
So the one who is terrified of what is in front of him would turn back upon his heels, and the one who suspects in the Religion would hesitate in the doubts, and the former ones from the Momineen would precede him and the later ones would catch up with him, and he would be trampled under the hooves of the Satans-la; and the one who submits to the destruction of the world and the Hereafter would be destroyed in what is between the two, and the one who is saved from that is by the merit of the conviction. And Allah-azwj did not Create anything more scarcely than the conviction.
وَ الشُّبْهَةُ عَلَى أَرْبَعِ شُعَبٍ إِعْجَابٍ بِالزِّينَةِ وَ تَسْوِيلِ النَّفْسِ وَ تَأَوُّلِ الْعِوَجِ وَ لَبْسِ الْحَقِّ بِالْبَاطِلِ وَ ذَلِكَ بِأَنَّ الزِّينَةَ تَصْدِفُ عَنِ الْبَيِّنَةِ وَ أَنَّ تَسْوِيلَ النَّفْسِ تُقْحِمُ عَلَى الشَّهْوَةِ وَ أَنَّ الْعِوَجَ يَمِيلُ بِصَاحِبِهِ مَيْلًا عَظِيماً وَ أَنَّ اللَّبْسَ ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ
And the confusion is upon four branches – being astounded by the adornments, and the temptations of the self, and the interpretation of the crookedness, and the clothing the truth with the falsehood, and that is because the adornments block from the evidence, and that the temptations of the self, hurl you upon the lustful desires, and that the crookedness inclines its owner with a grievous inclination, and that the clothing (the truth with the falsehood) is the darkness, part of it on top of part.
فَذَلِكَ الْكُفْرُ وَ دَعَائِمُهُ وَ شُعَبُهُ
So that is the Kufr and its pillars and its branches’.
وَ قَالَ وَ النِّفَاقُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْهَوَى وَ الْهُوَيْنَا وَ الْحَفِيظَةِ وَ الطَّمَعِ
And he-asws said: ‘And the hypocrisy is upon four pillars – upon the whims, and the leisureliness, and the grudges, and the greed.
فَالْهَوَى عَلَى أَرْبَعِ شُعَبٍ عَلَى الْبَغْيِ وَ الْعُدْوَانِ وَ الشَّهْوَةِ وَ الطُّغْيَانِ فَمَنْ بَغَى كَثُرَتْ غَوَائِلُهُ وَ تُخُلِّيَ مِنْهُ وَ نُصِرَ عَلَيْهِ وَ مَنِ اعْتَدَى لَمْ يُؤْمَنْ بَوَائِقُهُ وَ لَمْ يَسْلَمْ قَلْبُهُ وَ لَمْ يَمْلِكْ نَفْسَهُ عَنِ الشَّهَوَاتِ وَ مَنْ لَمْ يَعْذِلْ نَفْسَهُ فِي الشَّهَوَاتِ خَاضَ فِي الْخَبِيثَاتِ وَ مَنْ طَغَى ظَلَّ عَلَى الْعَمَلِ بِلَا حُجَّةٍ
The whims are upon four branches – upon the rebellion, and the animosity, and the lustful desires, and the tyranny. So the one who rebels, is change of circumstances would be frequent and he would be isolated from, and would have restrictions upon him; and the one who transgresses would not be secure from his harmful consequences, and his heart would not be tranquil, and he would not be in control of himself from the lustful desires; and the one who does not rebukes his own self regarding the lustful desires would dive into the evil deeds; and the one who is arrogant would stray upon deliberation without a proof.
وَ الْهُوَيْنَا عَلَى أَرْبَعِ شُعَبٍ عَلَى الْغِرَّةِ وَ الْأَمَلِ وَ الْهَيْبَةِ وَ الْمُمَاطَلَةِ وَ ذَلِكَ لِأَنَّ الْهَيْبَةَ تَرُدُّ عَنِ الْحَقِّ وَ الْمُمَاطَلَةَ تُفَرِّطُ فِي الْعَمَلِ حَتَّى يَقْدَمَ عَلَيْهِ الْأَجَلُ وَ لَوْ لَا الْأَمَلُ عَلِمَ الْإِنْسَانُ حَسَبَ مَا هُوَ فِيهِ وَ لَوْ عَلِمَ حَسَبَ مَا هُوَ فِيهِ مَاتَ خُفَاتاً مِنَ الْهَوْلِ وَ الْوَجَلِ وَ الْغِرَّةَ تَقْصُرُ بِالْمَرْءِ عَنِ الْعَمَلِ
And the leisureliness is upon four branches – upon the inattention, and the expectations, and the awe, and the procrastination, and that is because the awe repels from the truth, and the procrastination (leads to) carelessness in the deed until the deadline comes up upon him, and had it not been for the expectation the human being would know the reckoning of what he is in, and if he were to know the reckoning of what he is in, he would die fearing from the horrors and the apprehension; and the inattentiveness cuts short the man from the deeds.
وَ الْحَفِيظَةُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْكِبْرِ وَ الْفَخْرِ وَ الْحَمِيَّةِ وَ الْعَصَبِيَّةِ فَمَنِ اسْتَكْبَرَ أَدْبَرَ عَنِ الْحَقِّ وَ مَنْ فَخَرَ فَجَرَ وَ مَنْ حَمِيَ أَصَرَّ عَلَى الذُّنُوبِ وَ مَنْ أَخَذَتْهُ الْعَصَبِيَّةُ جَارَ فَبِئْسَ الْأَمْرُ أَمْرٌ بَيْنَ إِدْبَارٍ وَ فُجُورٍ وَ إِصْرَارٍ وَ جَوْرٍ عَلَى الصِّرَاطِ
And the grudges are upon four branches – upon the arrogance, and the pride, and the egoism, and the prejudice. The one who is arrogant would turn back from the truth, and the one who is proud would be immoral, and the one who is egoistic would persist upon the sins, and the one who is seized by the prejudice would be tyrannous. The evillest of the matters is a matter between the turning back, and the immorality, and the persistence and the tyranny upon the path.
وَ الطَّمَعُ عَلَى أَرْبَعِ شُعَبٍ الْفَرَحِ وَ الْمَرَحِ وَ اللَّجَاجَةِ وَ التَّكَاثُرِ فَالْفَرَحُ مَكْرُوهٌ عِنْدَ اللَّهِ وَ الْمَرَحُ خُيَلَاءُ وَ اللَّجَاجَةُ بَلَاءٌ لِمَنِ اضْطَرَّتْهُ إِلَى حَمْلِ الْآثَامِ وَ التَّكَاثُرُ لَهْوٌ وَ لَعِبٌ وَ شُغُلٌ وَ اسْتِبْدَالُ الَّذِي هُوَ أَدْنَى بِالَّذِي هُوَ خَيْرٌ
And the greed is upon four branches – the jubilation, and the hilarity, and the obstinacy and the abundance. The jubilation is Disliked in the Presence of Allah-azwj, and the hilarity is haughtiness, and the obstinacy is an affliction for the one who is desperate to carry upon the sins, and the abundance is sport, and play, and pre-occupation, and the changing for that which is lowly by that which is good.
فَذَلِكَ النِّفَاقُ وَ دَعَائِمُهُ وَ شُعَبُهُ
So that is the hypocrisy and its pillars and its branches.
وَ اللَّهُ قَاهِرٌ فَوْقَ عِبَادِهِ تَعَالَى ذِكْرُهُ وَ جَلَّ وَجْهُهُ وَ أَحْسَنَ كُلَّ شَيْءٍ خَلَقَهُ وَ انْبَسَطَتْ يَدَاهُ وَ وَسِعَتْ كُلَّ شَيْءٍ رَحْمَتُهُ فَظَهَرَ أَمْرُهُ وَ أَشْرَقَ نُورُهُ وَ فَاضَتْ بَرَكَتُهُ وَ اسْتَضَاءَتْ حِكْمَتُهُ وَ هَيْمَنَ كِتَابُهُ وَ فَلَجَتْ حُجَّتُهُ وَ خَلَصَ دِينُهُ وَ اسْتَظْهَرَ سُلْطَانُهُ وَ حَقَّتْ كَلِمَتُهُ وَ أَقْسَطَتْ مَوَازِينُهُ وَ بَلَّغَتْ رُسُلُهُ
And Allah-azwj is Compelling upon His-azwj servants, Exalted is His-azwj Mention and Majestic is His-azwj Face, and good is everything which He-azwj Created, and His-azwj Hand is Extensive, and His-azwj Mercy Covers everything, and His-azwj Command is Manifest, and His-azwj Light is bright, and His-azwj Blessing is over-flowing, and His-azwj Wisdom is Illuminating, and His-azwj Book is Absolute, and His-azwj Argument is overwhelming, and His-azwj Religion is pure, and His-azwj Authority is overpowering, and His-azwj Word is justified, and His Scale is equitable, and His-azwj Rasools-as delivered (the Message).
فَجَعَلَ السَّيِّئَةَ ذَنْباً وَ الذَّنْبَ فِتْنَةً وَ الْفِتْنَةَ دَنَساً وَ جَعَلَ الْحُسْنَى عُتْبَى وَ الْعُتْبَى تَوْبَةً وَ التَّوْبَةَ طَهُوراً فَمَنْ تَابَ اهْتَدَى وَ مَنِ افْتُتِنَ غَوَى مَا لَمْ يَتُبْ إِلَى اللَّهِ وَ يَعْتَرِفْ بِذَنْبِهِ وَ لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا هَالِكٌ
He-azwj Made the evil deed to be a sin, and the sin to be a strife, and the strife to be an impurity, and Made the good deed to be a threshold, and the threshold to be the repentance, a purification. So the one who repents would be Guided, and the one who indulges in strife would stray for as long as he does not repent to Allah-azwj and acknowledges his sins, and there is no destruction upon Allah-azwj (it is) only upon whom Allah-azwj Destroys.
اللَّهَ اللَّهَ فَمَا أَوْسَعَ مَا لَدَيْهِ مِنَ التَّوْبَةِ وَ الرَّحْمَةِ وَ الْبُشْرَى وَ الْحِلْمِ الْعَظِيمِ وَ مَا أَنْكَلَ مَا عِنْدَهُ مِنَ الْأَنْكَالِ وَ الْجَحِيمِ وَ الْبَطْشِ الشَّدِيدِ فَمَنْ ظَفِرَ بِطَاعَتِهِ اجْتَلَبَ كَرَامَتَهُ وَ مَنْ دَخَلَ فِي مَعْصِيَتِهِ ذَاقَ وَبَالَ نَقِمَتِهِ وَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نادِمِينَ.
Allah-azwj! Allah-azwj! So how vast is His-azwj Acceptance of the repentance, and the Mercy, and the Glad Tidings, and the Great Forbearance, and how torturous is what is in His-azwj Presence from the tortures, and the blazing Fire, and the intense assaults. So the one who is victorious by His-azwj obedience would attract His-azwj Benevolence, and the one who indulges in His-azwj disobedience would taste the results of His-azwj Retribution, and after a little while he would be remorseful’’.[239]
16- ل، الخصال لي، الأمالي للصدوق عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أُصُولُ الْكُفْرِ ثَلَاثَةٌ الْحِرْصُ وَ الِاسْتِكْبَارُ وَ الْحَسَدُ
(The book) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – from Ibn Al Waleed, from Al Saffar, from Ibn marouf, from Bakr Bin Muhammad Al Azdy, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘The origins of Kufr are three – the greed, and the arrogance, and the envy.
فَأَمَّا الْحِرْصُ فَإِنَّ آدَمَ ع حِينَ نُهِيَ عَنِ الشَّجَرَةِ حَمَلَهُ الْحِرْصُ عَلَى أَنْ أَكَلَ مِنْهَا وَ أَمَّا الِاسْتِكْبَارُ فَإِبْلِيسُ حِينَ أُمِرَ بِالسُّجُودِ لِآدَمَ اسْتَكْبَرَ وَ أَمَّا الْحَسَدُ فَابْنَا آدَمَ حِينَ قَتَلَ أَحَدُهُمَا صَاحِبَهُ حَسَداً.
As for the greed, Adam-as had been Prohibited from the tree (but) the greed carried him-as upon eating from it; and as for the arrogance, Iblees-la became arrogance when he-la was Commanded with the Sajdah to Adam-as; and as for the envy, the two sons of Adam-as, when one of them killed his companion out of envy’’.[240]
17- لي، الأمالي للصدوق عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: أَرْكَانُ الْكُفْرِ أَرْبَعَةٌ الرَّغْبَةُ وَ الرَّهْبَةُ وَ السَّخَطُ وَ الْغَضَبُ.
(The book) ‘Al Amaali’ of Al Sadouq – from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The pillars of Kufr are four – the desire, and the fear, and the dissatisfaction, and the anger’’.[241]
18- ل، الخصال فِي مَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً ع يَا عَلِيُّ كَفَرَ بِاللَّهِ الْعَظِيمِ مِنْ هَذِهِ الْأُمَّةِ عَشَرَةٌ الْقَتَّاتُ وَ السَّاحِرُ وَ الدَّيُّوثُ وَ نَاكِحُ الْمَرْأَةِ حَرَاماً فِي دُبُرِهَا وَ نَاكِحُ الْبَهِيمَةِ وَ مَنْ نَكَحَ ذَاتَ مَحْرَمٍ مِنْهُ وَ السَّاعِي فِي الْفِتْنَةِ وَ بَائِعُ السِّلَاحِ مِنْ أَهْلِ الْحَرْبِ وَ مَانِعُ الزَّكَاةِ وَ مَنْ وَجَدَ سَعَةً فَمَاتَ وَ لَمْ يَحُجَ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed to Ali-asws with: ‘O Ali-asws! Ten from this community shall commit Kufr – the slanderer, and the sorcerer, and the cuckold, and the having sex with a woman Prohibitively from her behind, and one having sex with an animal, and one having sex with a sanctimonious woman, and the one striving in the Fitna, and the seller of weapons from the people of war, and a preventer of Zakat, and one who finds capability and he dies, and he had not performed Hajj’’.[242]
19- ل، الخصال عَنِ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ وَ أَحْمَدَ بْنِ الْحَسَنِ بْنِ فَضَّالٍ مَعاً عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْكُفْرُ عَلَى أَرْبَعِ دَعَائِمَ عَلَى الْفِسْقِ وَ الْعُتُوِّ وَ الشَّكِّ وَ الشُّبْهَةِ
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ibn Abu Al Khattab and Ahmad Bin Al Hasan Bin Fazzal, both together from Ibn Asbat, from Al-Hassan Bin Yazeed, from Muhammad Bin Salim, from Ibn Tareyf, from Ibn Nubata who said,
‘Amir Al-Momineen-asws said: ‘The Kufr is upon four pillars – upon the mischief, and the insolence, and the doubt, and the suspicion.
وَ الْفِسْقُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْجَفَاءِ وَ الْعَمَى وَ الْغَفْلَةِ وَ الْعُتُوِّ فَمَنْ جَفَا حَقَّرَ الْحَقَّ وَ مَقَتَ الْفُقَهَاءَ وَ أَصَرَّ عَلَى الْحِنْثِ الْعَظِيمِ
And the mischief is based upon four branches – upon the disloyalty, and the blindness, and the heedlessness, and the insolence. So the one who is disloyal would belittle the truth, and hates the jurists, and persist upon the mighty crimes.
وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ اتَّبَعَ الظَّنَّ وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ
And the one blinded will forget the Zikr and follow the conjecture and the Satan-la will Insist upon him.
وَ مَنْ عَمِيَ نَسِيَ الذِّكْرَ وَ اتَّبَعَ الظَّنَّ وَ أَلَحَّ عَلَيْهِ الشَّيْطَانُ وَ مَنْ غَفَلَ غَرَّتْهُ الْأَمَانِيُّ وَ أَخَذَتْهُ الْحَسْرَةُ إِذَا انْكَشَفَ الْغِطَاءُ وَ بَدَا لَهُ مِنَ اللَّهِ مَا لَمْ يَكُنْ يَحْتَسِبُ
And the one heedless, the wishes will deceive him and the regret will seize him when the covering is removed, and there will appear from him, from Allah-azwj, what he had not anticipated.
وَ مَنْ عَتَا عَنْ أَمْرِ اللَّهِ تَعَالَى اللَّهُ عَلَيْهِ ثُمَّ أَذَلَّهُ بِسُلْطَانِهِ وَ صَغَّرَهُ لِجَلَالِهِ كَمَا فَرَّطَ فِي جَنْبِهِ وَ عَتَا عَنْ أَمْرِ رَبِّهِ الْكَرِيمِ
And the one insolent about a Command of Allah-azwj the Exalted upon him, then he will be humiliated by His-azwj Authority and Belittled to His-azwj Majesty lie what he had neglected regarding His-azwj Side and had been insolent from a Command of his Benevolent Lord-azwj.
وَ الْعُتُوُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى التَّعَمُّقِ وَ التَّنَازُعِ وَ الزَّيْغِ وَ الشِّقَاقِ فَمَنْ تَعَمَّقَ لَمْ يُنِبْ إِلَى الْحَقِّ وَ لَمْ يَزْدَدْ إِلَّا غَرَقاً فِي الْغَمَرَاتِ فَلَمْ تَحْتَبِسْ عَنْهُ فِتْنَةٌ إِلَّا غَشِيَتْهُ أُخْرَى وَ انْخَرَقَ دِينُهُ فَهُوَ يَهِيمُ فِي أَمْرٍ مَرِيجٍ
And the insolence is upon four branches – upon the profundity, and the dispute, and the perversion, and the wretchedness. The one in profundity will not be penitent to the truth and will not be increased except in drowning in the depths, so no Fitna will be withheld from him except another will overwhelm him and puncture his religion. So he wanders around in a confusing matter.
وَ مَنْ نَازَعَ وَ خَاصَمَ قَطَعَ بَيْنَهُمُ الْفَشَلُ وَ ذَاقَ وَبَالَ أَمْرِهِ وَ سَاءَتْ عِنْدَهُ الْحَسَنَةُ وَ حَسُنَتْ عِنْدَهُ السَّيِّئَةُ وَ مَنْ سَاءَتْ عَلَيْهِ الْحَسَنَةُ اعْتَوَرَتْ عَلَيْهِ طُرُقُهُ وَ اعْتَرَضَ عَلَيْهِ أَمْرُهُ وَ ضَاقَ عَلَيْهِ مَخْرَجُهُ وَ حَرِيٌّ أَنَّ يَرْجِعَ مِنْ دِينِهِ وَ يَتَّبِعَ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ
And the one who contends and disputes, the failure will be cut between them, and that is a scour of his affair, and the good deed will be evil in his view, and the evil deed will be good deed in his view, and the one upon whom the good deed is an evil deed, his ways will be troublesome upon him and his affairs will be objectionable to him, and his outlets will be narrowed upon him, and it will lead him to retract from his religion and follow other than the way of the Momineen.
وَ الشَّكُّ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْهَوْلِ وَ الرَّيْبِ وَ التَّرَدُّدِ وَ الِاسْتِسْلَامِ فَبِأَيِّ آلَاءِ رَبِّكَ يَتَمَارَى الْمُتَمَارُونَ
And the doubt is upon four branches – upon the fear, and the uncertainty, and the hesitation, and the submission, so which Favour of your Lord-azwj will the quarrelling ones quarrel about?
فَمَنْ هَالَهُ مَا بَيْنَ يَدَيْهِ نَكَصَ عَلى عَقِبَيْهِ وَ مَنْ تَرَدَّدَ فِي الرَّيْبِ سَبَقَهُ الْأَوَّلُونَ وَ أَدْرَكَهُ الْآخِرُونَ وَ قَطَعَتْهُ سَنَابِكُ الشَّيَاطِينِ
So the one who fears of what is in front of him will turn back upon his heels, and the one who hesitates in the uncertainties, the former ones will precede him and the latter ones will catch upon with him, and the hooves of Satan-la will cut him.
وَ مَنِ اسْتَسْلَمَ لِهَلَكَةِ الدُّنْيَا وَ الْآخِرَةِ هَلَكَ فِيمَا بَيْنَهُمَا وَ مَنْ نَجَا فَبِالْيَقِينِ
And the one who submits to the destruction of the world and the Hereafter will be destroyed in what is between the two, and the one attaining salvation, it would be wit the certainty.
وَ الشُّبْهَةُ عَلَى أَرْبَعِ شُعَبٍ عَلَى الْإِعْجَابِ بِالزِّينَةِ وَ تَسْوِيلِ النَّفْسِ وَ تَأَوُّلِ الْعِوَجِ وَ تَلْبِيسِ الْحَقِّ بِالْبَاطِلِ ذَلِكَ بِأَنَّ الزِّينَةَ تَزِيدُ عَلَى الشُّبْهَةِ وَ أَنَّ تَسْوِيلَ النَّفْسِ يُقْحِمُ عَلَى الشَّهْوَةِ وَ أَنَّ الْعِوَجَ يَمِيلُ مَيْلًا عَظِيماً وَ أَنَّ التَّلْبِيسَ ظُلُماتٌ بَعْضُها فَوْقَ بَعْضٍ
The suspicion is based upon four branches – upon the fascination with the adornments, and beguiling himself, and the crooked interpretation, and distorting the truth with the falsehood. That is because the adornment increases upon the suspicion, and the self-indulgence leads to the lustful desires, and the crookedness inclines the mighty inclination, and the distortions are a darkness(es) upon each other.
فَذَلِكَ الْكُفْرُ وَ دَعَائِمُهُ وَ شُعَبُهُ
So that is the Kufr and its pillars and its branches’’.[243]
20- سر، السرائر عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ مَنْ يَعْصِي اللَّهَ وَ لَا دِينَ لِمَنْ دَانَ بِفِرْيَةِ بَاطِلٍ عَلَى اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِجُحُودِ شَيْءٍ مِنْ آيَاتِ اللَّهِ.
(The book) ‘Al Saraair’ – from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘There is no religion for the one who makes it a religion with obedience of the one who disobeys Allah-azwj, and there is no religion for the one who makes it a religion by fabricating falsehood upon Allah-azwj, and there is no religion for the one making it a religion by rejecting something from the Verses/Signs of Allah-azwj’’.[244]
باب 100 الشك في الدين و الوسوسة و حديث النفس و انتحال الإيمان
CHAPTER 100 – THE DOUBT IN RELIGION, AND THE INSINUATION, AND DISCUSSION OF THE SOUL, AND ARROGATING THE EMAN
1- ضا، فقه الرضا عليه السلام نَرْوِي مَنْ شَكَّ فِي اللَّهِ بَعْدَ مَا وُلِدَ عَلَى الْفِطْرَةِ لَمْ يَتُبْ أَبَداً.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – We are reporting: ‘One who doubts in Allah-azwj after having been born upon the nature (Islam), will not repent, ever!’’[245]
– وَ أَرْوِي أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ فِي كَلَامٍ لَهُ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنَ الْفَاقَةِ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ مَرَضِ الْبَدَنِ مَرَضُ الْقَلْبِ.
And it is reported that Amir Al-Momineen-asws said in a speech of his-asws: ‘From the afflictions is the destitution, and severer than the destitution is sickness of the body, and severer than sickness of the body is sickness of the heart’’.[246]
– وَ أَرْوِي لَا يَنْفَعُ مَعَ الشَّكِّ وَ الْجُحُودِ عَمَلٌ.
And it is reported: ‘No deed benefits being with the doubt and the rejection’’.[247]
– وَ أَرْوِي مَنْ شَكَّ أَوْ ظَنَّ فَأَقَامَ عَلَى إحداهما [أَحَدِهِمَا] أُحْبِطَ عَمَلُهُ.
And it is reported: ‘One who doubts or conjectures, so he stands upon one of these, his deeds will be Confiscated’’.[248]
– وَ أَرْوِي فِي قَوْلِ اللَّهِ جَلَّ وَ عَزَّ وَ ما وَجَدْنا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَ إِنْ وَجَدْنا أَكْثَرَهُمْ لَفاسِقِينَ قَالَ نَزَلَتْ فِي الشُّكَّاكِ.
And it is reported regarding Word of Allah-azwj Majestic and Mighty: And We did not find in most of them any (faithfulness to) the Covenant, and We found most of them to be mischief-makers [7:102]. He-asws said: ‘It was Revealed regarding the doubt’’.[249]
– وَ أَرْوِي فِي قَوْلِهِ الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ قَالَ الشَّكِّ الشَّاكُّ فِي الْآخِرَةِ مِثْلُ الشَّاكِّ فِي الْأُولَى نَسْأَلُ الثَّبَاتَ وَ حُسْنَ الْيَقِينِ.
And it is reported regarding His-azwj Words: Those who are believing and are not mixing their Eman with injustice. [6:82]. He-asws said: ‘The doubt! The doubt in the Hereafter is like the doubt in the former (current life), We ask for the stead fasted-ness and the excellent certainty’’.[250]
– وَ أَرْوِي أَنَّهُ سُئِلَ عَنْ رَجُلٍ يَقُولُ بِالْحَقِّ وَ يُسْرِفُ عَلَى نَفْسِهِ بِشُرْبِ الْخَمْرِ وَ يَأْتِي الْكَبَائِرَ وَ عَنْ رَجُلٍ دُونَهُ فِي الْيَقِينِ وَ هُوَ لَا يَأْتِي مَا يَأْتِيهِ
And it is reported he-saww was asked about a man saying (believing) in the truth and being extravagant upon himself by drinking the wine and committing the major sins, and about a man below him in the certainty and (but) he does not commit what he commits.
فَقَالَ ص أَحْسَنُهُمَا يَقِيناً كَنَائِمٍ عَلَى الْمَحَجَّةِ إِذَا انبته [انْتَبَهَ] رَكَبِهَا وَ الْأَدْوَنُ الَّذِي يَدْخُلُهُ الشَّكُّ كَالنَّائِمِ عَلَى غَيْرِ طَرِيقٍ لَا يَدْرِي إِذَا انبته [انْتَبَهَ] أَيُّهُمَا الْمَحَجَّةُ.
He-saww said: ‘The better of the two in certainty is like one sleeping upon the manifesto, when he wakes up, he installs it, and the lower is the one whom the doubt enters him, like the one sleeping upon other than the path, not knowing when he wakes up, which of the two is the right manifesto’’.[251]
2- مص، مصباح الشريعة قَالَ الصَّادِقُ ع لَا يَتَمَكَّنُ الشَّيْطَانُ بِالْوَسْوَسَةِ مِنَ الْعَبْدِ إِلَّا وَ قَدْ أَعْرَضَ عَنْ ذِكْرِ اللَّهِ وَ اسْتَهَانَ بِأَمْرِهِ وَ سَكَنَ إِلَى نَهْيِهِ وَ نَسِيَ اطِّلَاعَهُ عَلَى سِرِّهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The Satan-la cannot enable from the servant with the insinuation except and he would turn away from Zikr of Allah-azwj and underestimate His-azwj Command and settle to His-azwj Prohibition and forget His-azwj Noticing upon his secrets.
فَالْوَسْوَسَةُ مَا يَكُونُ مِنْ خَارِجِ الْبَدَنِ بِإِشَارَةِ مَعْرِفَةِ الْعَقْلِ وَ مُجَاوَرَةِ الطَّبْعِ وَ أَمَّا إِذَا تَمَكَّنَ فِي الْقَلْبِ فَذَلِكَ غَيٌّ وَ ضَلَالَةٌ وَ كُفْرٌ
The insinuation is what happens from outside the body with an indication the intellect recognises and close to the nature. And as for when he-la enables in the heart, so that is the error, and straying and Kufr.
وَ اللَّهُ عَزَّ وَ جَلَّ دَعَا عِبَادَهُ بِاللُّطْفِ دَعْوَةً وَ عَرَّفَهُمْ عَدَاوَتَهُ فَقَالَ عَزَّ مِنْ قَائِلٍ إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ مُبِينٌ وَ قَالَ إِنَّ الشَّيْطانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا الْآيَةَ فَكُنْ مَعَهُ كَالْغَرِيبِ مَعَ كَلْبِ الرَّاعِي يَفْزَعُ إِلَى صَاحِبِهِ فِي صَرْفِهِ عَنْهُ
And Allah-azwj Mighty and Majestic Calls His-azwj servants with the Gentle Calling and Let them know of His-azwj Enmity. The Mighty Said from a speaker that the Satan-la he, for you all, is a Clarified enemy [2:168]; and Said: Surely, the Satan is an enemy to you all. [35:6] – the Verse. So be with him-la like the stranger with a guard dog panicking to its master during his turning away from it.
وَ كَذَلِكَ إِذَا أَتَاكَ الشَّيْطَانُ مُوَسْوِساً لِيَصُدَّكَ عَنْ سَبِيلِ الْحَقِّ وَ يُنْسِيَكَ ذِكْرَ اللَّهِ فَاسْتَعِذْ بِرَبِّكَ وَ رَبِّهِ مِنْهُ فَإِنَّهُ يُؤَيِّدُ الْحَقَّ عَلَى الْبَاطِلِ وَ يَنْصُرُ الْمَظْلُومَ لِقَوْلِهِ عَزَّ وَ جَلَ إِنَّهُ لَيْسَ لَهُ سُلْطانٌ عَلَى الَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ-
And like that, when the Satan-la comes to you with insinuation in order to block you from the way of truth and makes you forget the Zikr of Allah-azwj. So, seek Refuge with your Lord-azwj and his-la Lord-azwj from him-la, for it will support the truth against the falsehood and help the oppressed, due to Words of Mighty and Majestic: Surely there isn’t any authority for him upon those who are believing, and upon their Lord they are relying [16:99].
وَ لَنْ تَقْدِرَ عَلَى هَذَا وَ مَعْرِفَةِ إِتْيَانِهِ وَ مَذْهَبِ وَسْوَسَتِهِ إِلَّا بِدَوَامِ الْمُرَاقَبَةِ وَ الِاسْتِقَامَةِ عَلَى بِسَاطِ الْخِدْمَةِ وَ هَيْبَةِ الْمُطَّلِعِ وَ كَثْرَةِ الذِّكْرِ
And you will never be able upon this, and recognise his-la coming, and doctrine of insinuation except by constantly watching out and the staying upon extended service, and awe of being noticed, and frequent Zikr.
وَ أَمَّا الْمُهْمِلُ لِأَوْقَاتِهِ فَهُوَ صَيْدُ الشَّيْطَانِ لَا مَحَالَةَ وَ اعْتَبِرْ بِمَا فَعَلَ بِنَفْسِهِ مِنَ الْإِغْرَاءِ وَ الِاسْتِكْبَارِ مِنْ حَيْثُ غَرَّهُ وَ أَعْجَبَهُ عَمَلُهُ وَ عِبَادَتُهُ وَ بَصِيرَتُهُ وَ رَأْيُهُ قَدْ أَوْرَثَهُ عَمَلُهُ وَ مَعْرِفَتُهُ وَ اسْتِدْلَالُهُ بِمَعْقُولِهِ عَلَيْهِ اللَّعْنَةَ إِلَى الْأَبَدِ
And as for the one neglectful of its (Salat) timings, he is a prey of Satan-la inevitably, and he would take a lesson with what he does with himself from the temptation and the arrogance from whereby it deceived him and his deeds and his worship fascinate him, and his insight and his opinion have inherited him his deeds, and his recognition and his evidence with its reasonableness. Upon him is the curse forever.
فَمَا ظَنُّكَ بِنَصِيحَتِهِ وَ دَعْوَتِهِ غَيْرَهُ فَاعْتَصِمْ بِحَبْلِ اللَّهِ الْأَوْثَقِ وَ هُوَ الِالْتِجَاءُ وَ الِاضْطِرَارُ بِصِحَّةِ الِافْتِقَارِ إِلَى اللَّهِ فِي كُلِّ نَفَسٍ وَ لَا يَغُرَّنَّكَ تَزْيِينُهُ الطَّاعَاتِ عَلَيْكَ فَإِنَّهُ يَفْتَحُ لَكَ تِسْعَةً وَ تِسْعِينَ بَاباً مِنَ الْخَيْرِ لِيَظْفَرَ بِكَ عِنْدَ تَمَامِ الْمِائَةِ فَقَابِلْهُ بِالْخِلَافِ وَ الصَّدِّ عَنْ سَبِيلِهِ وَ الْمُضَادَّةِ بِاسْتِهْزَائِهِ.
So, what are your thought with his-la advice and his-la calling others? Therefore, hold tightly with the rope of Allah-azwj, the trusted, and it is seeking the shelter, and the necessity with poverty to Allah-azwj in every soul; and do not be deceived by his-la adorning the acts of obedience to you, for it will open for you ninety-nine doors of good in order to win with you in the complete one hundred. Therefore, face him-la with the opposition, and the blocking from his-la way and the contradicting his-la mockery’’.[252]
3- شي، تفسير العياشي قَالَ الْحُسَيْنُ بْنُ الْحَكَمِ الْوَاسِطِيُ كَتَبْتُ إِلَى بَعْضِ الصَّالِحِينَ أَشْكُو الشَّكَّ فَقَالَ إِنَّمَا الشَّكُّ فِيمَا لَا يُعْرَفُ فَإِذَا جَاءَ الْيَقِينُ فَلَا شَكَّ يَقُولُ اللَّهُ وَ ما وَجَدْنا لِأَكْثَرِهِمْ مِنْ عَهْدٍ وَ إِنْ وَجَدْنا أَكْثَرَهُمْ لَفاسِقِينَ نَزَلَتْ فِي الشُّكَّاكِ.
Tafseer Al Ayyashi – Al-Husayn Bin Al Hakam Al Wasity –
‘I wrote to one of the righteous ones-asws complaining of the doubt. He-asws said: ‘But rather, the doubt is in what one does not know. When the certainty comes, there is no doubt. Allah‑azwj Says: And We did not find in most of them any (faithfulness to) the Covenant, and We found most of them to be mischief-makers [7:102]. It was Revealed regarding the doubting ones (sceptics)’’.[253]
4- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع وَ أَمَّا الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَتْهُمْ رِجْساً إِلَى رِجْسِهِمْ يَقُولُ شَكّاً إِلَى شَكِّهِمْ.
Tafseer Al Ayyashi – from Zurara,
‘From Abu Ja’far-asws: ‘And as for those in whose hearts is a disease, it increases uncleanness to their uncleanness, [9:125]. He-azwj Saying: ‘Doubt to their doubts’’.[254]
5- جا، المجالس للمفيد عَلِيُّ بْنُ أَحْمَدَ الْكَاتِبُ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحِمْيَرِيِّ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ عَنْ جَدِّهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اعْلَمُوا أَنَّ اللَّهَ يُبْغِضُ مِنْ خَلْقِهِ الْمُتَلَوِّنَ فَلَا تَزُولُوا عَنِ الْحَقِّ وَ أَهْلِهِ فَإِنَّ مَنِ اسْتَبَدَّ بِالْبَاطِلِ وَ أَهْلِهِ هَلَكَ وَ فَاتَتْهُ الدُّنْيَا وَ خَرَجَ مِنْهَا صَاغِراً.
(The book) ‘Al Majalis’ of Al Mufeed – Ali Bin Ahmad Al Katib, from Muhammad Bin Hammam, from Al Himeyri, from Al Barqy, from Al Qasim, from his grandfather, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Know that Allah-azwj the unstable one from His-azwj creatures, so do not be moving away from the truth and its people, for the one who domineers with the falsehood and its people is destroyed, and the world will be lost to him and he will exit from it, belittled’’.[255]
6- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الشَّكَّ وَ الْمَعْصِيَةَ فِي النَّارِ لَيْسَا مِنَّا وَ لَا إِلَيْنَا وَ إِنَّ قُلُوبَ الْمُؤْمِنِينَ لَمَطْوِيَّةٌ بِالْإِيمَانِ طَيّاً فَإِذَا أَرَادَ اللَّهُ إِنَارَةَ مَا فِيهَا فَتَحَهَا بِالْوَحْيِ فَزَرَعَ فِيهَا الْحِكْمَةَ زَارِعَهَا وَ حَاصِدَهَا.
(The book) ‘Qurb Al Asnaad’ – Ibn Sa’ad, from Al Azdy,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The doubt (doubter) and the disobedience (disobedient one) are in the Fire. They are neither from us-asws nor to us‑asws; and the hearts of Momineen are folded with the Eman with a folding. When Allah-azwj Wants to Irradiate what is in it, He-azwj Opens it with the Revelation, so the wisdom is sowed in it, it’s sowing and its reaping’’.[256]
7- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَتَعَوَّذُ فِي كُلِّ يَوْمٍ مِنْ سِتٍّ مِنَ الشَّكِّ وَ الشِّرْكِ وَ الْحَمِيَّةِ وَ الْغَضَبِ وَ الْبَغْيِ وَ الْحَسَدِ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Ja’far Al Baghdady, from Ali Bin Ma’bad, from Ibrahim Bin Is’haq, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to seek Refuge from six during every day – from the doubt, and the Shirk, and the zeal, and the anger, and the rebellion, and the envy’’.[257]
8- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الْأَعْمَالِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ إِيمَانٌ لَا شَكَّ فِيهِ وَ غَزْوٌ لَا غُلُولَ فِيهِ وَ حَجٌّ مَبْرُورٌ
(The book) ‘Uyoun Akhbar Al-Reza-asws – By the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The superior deeds in the Presence of Allah-azwj Mighty and Majestic are the Eman not having any doubt in it, and a battle not having any fraud in it, and an approved Hajj.
وَ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ شَهِيدٌ وَ عَبْدٌ مَمْلُوكٌ أَحْسَنَ عِبَادَةَ رَبِّهِ وَ نَصَحَ لِسَيِّدِهِ وَ رَجُلٌ عَفِيفٌ مُتَعَفِّفٌ ذُو عِبَادَةٍ وَ أَوَّلُ مَنْ يَدْخُلُ النَّارَ أَمِيرٌ مُتَسَلِّطٌ لَمْ يَعْدِلْ وَ ذُو ثَرْوَةٍ مِنَ الْمَالِ لَمْ يُعْطِ الْمَالَ حَقَّهُ وَ فَقِيرٌ فَخُورٌ.
And the first ones to enter the Paradise would be a martyr, and an owned slave with excellent worship of his Lord-azwj and good advisor to his master, and a chaste virtuous man with worship; and the first ones to enter the Fire would be a domineering governor not dispensing justice, and the one with surplus of wealth not giving (from) the wealth it’s right, and poor priding one’’.[258]
9- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْكِنَانِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ النَّبِيُّ ص الرَّيْبُ كُفْرٌ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Safwan, from Al Kinany,
‘From Al-Sadiq-asws having said: ‘The Prophet-saww said: ‘The suspicion is Kufr’’.[259]
10- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الشَّكَّ وَ الْمَعْصِيَةَ فِي النَّارِ لَيْسَا مِنَّا وَ لَا إِلَيْنَا.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Bakr Bin Muhammad Al Azdy,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The doubt (doubter) and the disobedience (disobedient) are in the Fire. They are neither from us-asws nor to us-asws’’.[260]
11– سن، المحاسن ابْنُ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ شَكَّ فِي اللَّهِ وَ فِي رَسُولِهِ فَهُوَ كَافِرٌ.
(The book) ‘Al Mahasin’ – Ibn Isa, from Ibn Mahboub, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘One who doubts in Allah-azwj and in His-azwj Rasool-saww, he is a Kafir’’.[261]
12– سن، المحاسن عَلِيُّ بْنُ عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ عَلِيّاً عَلَماً بَيْنَهُ وَ بَيْنَ خَلْقِهِ لَيْسَ بَيْنَهُ وَ بَيْنَهُمْ عَلَمٌ غَيْرُهُ فَمَنْ تَبِعَهُ كَانَ مُؤْمِناً وَ مَنْ جَحَدَهُ كَانَ كَافِراً وَ مَنْ شَكَّ فِيهِ كَانَ مُشْرِكاً.
(The book) ‘Al Mahasin’ – Ali Bin Abdullah, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Al Mufazzal,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Allah-azwj Mighty and Majestic Made Ali-asws as a flag between Him-azwj and His-azwj creatures. There isn’t any flag between Him-azwj and them other than him-asws. So the one who follows him-asws would be a Momin, and the one who rejects him-asws would be a Kafir, and the one who doubts in him-asws would be an associator (Mushrik)’’.[262]
13- ضا، فقه الرضا عليه السلام أَرْوِي أَنَّهُ سُئِلَ الْعَالِمُ ع عَنْ حَدِيثِ النَّفْسِ فَقَالَ مَنْ يُطِيقُ أَلَّا تُحَدَّثَ نَفْسُهُ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported that the Scholar-asws was asked about the self-discussion. He-asws said: ‘Who can endure not discussing with himself?’
وَ سَأَلْتُ الْعَالِمَ ع عَنِ الْوَسْوَسَةِ إِنْ كَثُرَتْ قَالَ لَا شَيْءَ فِيهَا يَقُولُ لَا إِلَهَ إِلَّا اللَّهُ.
And I asked the Scholar-asws about the insinuations if they are a lot. He-asws said: ‘There is nothing in it. He should say, ‘There is no god except Allah-azwj’’.[263]
– وَ أَرْوِي أَنَّ رَجُلًا قَالَ لِلْعَالِمِ يَقَعُ فِي نَفْسِي أَمْرٌ عَظِيمٌ فَقَالَ قُلْ لَا إِلَهَ إِلَّا اللَّهُ وَ فِي خَبَرٍ آخَرَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ.
And it is reported that a man said to the Scholar-asws, ‘There has occurred in myself, a grievous matter’. He-asws said: ‘Say, ‘There is no god except Allah-azwj’’. And in another report, ‘There is neither any might nor strength except with Allah-azwj’’.[264]
– وَ نَرْوِي أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى عَفَا لِأُمَّتِي عَنْ وَسَاوِسِ الصَّدْرِ.
And we are reporting that Allah-azwj Blessed and Exalted Pardons for my-saww community the insinuations of the chest’’.[265]
– وَ نَرْوِي عَنْهُ أَنَّ اللَّهَ تَجَاوَزَ لِأُمَّتِي عَمَّا تُحَدِّثُ بِهِ أَنْفُسَهَا إِلَّا مَا كَانَ يَعْقِدُ عَلَيْهِ.
And we are reporting from him-saww: ‘Allah-azwj will Overlook for my-saww community when they discuss withing themselves except what they formed a belief upon it’’.[266]
– وَ أَرْوِي إِذَا خَطَرَ بِبَالِكَ فِي عَظَمَتِهِ وَ جَبَرُوتِهِ أَوْ بَعْضِ صِفَاتِهِ شَيْءٌ مِنَ الْأَشْيَاءِ فَقُلْ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ وَ عَلِيٌّ أَمِيرُ الْمُؤْمِنِينَ إِذَا قُلْتَ ذَلِكَ عُدْتَ إِلَى مَحْضِ الْإِيمَانِ.
And it is reported: ‘Whenever it occurs in your mind regarding His-azwj Magnificence and His‑azwj Mighty, or one of His-azwj Attributes, something from the things, then say, ‘There is no god except Allah-azwj, Muhammad-saww Rasool-saww of Allah-saww, and Ali-asws is Emir of the Momineen-asws’. When you say that, you will return to the pure Eman’’.[267]
– وَ أَرْوِي أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَسْقَطَ عَنِ الْمُؤْمِنِ مَا لَا يَعْلَمُ وَ مَا لَا يَتَعَمَّدُ وَ النِّسْيَانَ وَ السَّهْوَ وَ الْغَلَطَ وَ مَا اسْتُكْرِهَ عَلَيْهِ وَ مَا اتَّقَى فِيهِ وَ مَا لَا يُطِيقُ.
And it is reported: ‘Allah-azwj Blessed and Exalted will Drop from the Momin what he does not know, and what he did not deliberate, and the forgetfulness, and the omission, and the mistake, and what he had been coerced upon, and what he fears in, and what he cannot endure’’.[268]
14- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ كَذلِكَ يَجْعَلُ اللَّهُ الرِّجْسَ عَلَى الَّذِينَ لا يُؤْمِنُونَ قَالَ هُوَ الشَّكُ.
Tafseer Al Ayyashi – from Abu Baseer,
‘From Abu Abdullah-asws regarding His-azwj Words: Like that Allah Makes the uncleanness to be upon those who are not believing [6:125]. He-asws said: ‘It is the doubt’’.[269]
15- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ وَ سُئِلَ عَنْ إِيمَانِ مَنْ يَلْزَمُنَا حَقُّهُ وَ أُخُوَّتُهُ كَيْفَ هُوَ وَ بِمَا يَثْبُتُ وَ بِمَا يَبْطُلُ
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’adah Bin Sadawa who said,
‘I heard Abu Abdullah-asws saying and he-asws had been asked about Eman, ‘One whose right is necessitated to us and his brothers, how is it, and with what is it affirmed, and with what is it invalidated?’
فَقَالَ إِنَّ الْإِيمَانَ قَدْ يُتَّخَذُ عَلَى وَجْهَيْنِ أَمَّا أَحَدُهُمَا فَهُوَ الَّذِي يَظْهَرُ لَكَ مِنْ صَاحِبِكَ فَإِذَا ظَهَرَ لَكَ مِنْهُ مِثْلُ الَّذِي تَقُولُ بِهِ أَنْتَ حَقَّتْ وَلَايَتُهُ وَ أُخُوَّتُهُ إِلَّا أَنْ يَجِيءَ مِنْهُ نَقْضٌ لِلَّذِي وَصَفَ مِنْ نَفْسِهِ وَ أَظْهَرَهُ لَكَ
He-asws said: ‘The Eman is taken upon two aspects. As for one of these, it is which appears to you for your companions. When it appears to you from him like which you are saying with, his friendship, his brotherhood is proven, except that it will come from him contradictory from that which he describes from himself and manifests it to you.
فَإِنْ جَاءَ مِنْهُ مَا تَسْتَدِلُّ بِهِ عَلَى نَقْضِ الَّذِي ظَهَرَ لَكَ خَرَجَ عِنْدَكَ مِمَّا وَصَفَ لَكَ وَ ظَهَرَ وَ كَانَ لِمَا أَظْهَرَ لَكَ نَاقِضاً إِلَّا أَنْ يَدَّعِيَ أَنَّهُ إِنَّمَا عَمِلَ ذَلِكَ تَقِيَّةً
So if there comes from him what evidence with upon the contradictory of which he had manifested to you, he would exit from your view from what he had described to you and manifested, and it would be due to what he had manifested to you contradictory, except if he were to claim that he had rather done that due to Taqiyyah (dissimulation).
وَ مَعَ ذَلِكَ يُنْظَرُ فِيهِ فَإِنْ كَانَتْ لَيْسَ مِمَّا يُمْكِنُ أَنْ يَكُونَ التَّقِيَّةُ فِي مِثْلِهِ لَمْ يُقْبَلْ مِنْهُ ذَلِكَ لِأَنَّ لِلتَّقِيَّةِ مَوَاضِعَ مَنْ أَزَالَهَا عَنْ مَوَاضِعِهَا لَمْ تَسْتَقِمْ لَهُ
And with that, he would be looked into. If it wasn’t from what is possible that it be the Taqiyyah regarding the likes of it, that will not be accepted from it. That is because there are places for the Taqiyyah. One who moves it away from its places, it would not be straight for him.
وَ تَفْسِيرُ مَا يُتَّقَى مِثْلُ أَنْ يَكُونَ قَوْمُ سَوْءٍ ظَاهِرُ حُكْمِهِمْ وَ فِعْلِهِمْ عَلَى غَيْرِ حُكْمِ الْحَقِّ وَ فِعْلِهِ فَكُلُّ شَيْءٍ يَعْمَلُ الْمُؤْمِنُ بَيْنَهُمْ لِمَكَانِ التَّقِيَّةِ مِمَّا لَا يُؤَدِّي إِلَى الْفَسَادِ فِي الدِّينِ فَإِنَّهُ جَائِزٌ.
And an interpretation of what is feared, like if there happen to be an evil people, their rulings and their actions prevail upon other rulings of truth and its actions, so all things the Momin does between them for a place of Taqiyyah, is from what does not call to the corruption in the religion, it is allowed’’.[270]
باب 101 كفر المخالفين و النصاب و ما يناسب ذلك
CHAPTER 101 – KUFR OF THE OPPONENTS AND THE NASIBIS, AND WHAT IS RELATED TO THAT
1- فس، تفسير القمي أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ إِنَّ الَّذِينَ فَرَّقُوا دِينَهُمْ وَ كانُوا شِيَعاً قَالَ فَارَقَ الْقَوْمُ وَ اللَّهِ دِينَهُمْ.
Tafseer Al Qummi – My father, from Al Nazr, from Yahya Al Halby, from Al Moalla Bin Khuneys,
‘From Abu Abdullah-asws regarding His-azwj Words: Surely, those who were dividing their religion and became sects, [6:159]. He-asws said: ‘By Allah-azwj! The people separated from their religion!’’[271]
2- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي مَالِكٍ الْجُهَنِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ ثَلَاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيامَةِ وَ لا يَنْظُرُ إِلَيْهِمْ … وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ مَنِ ادَّعَى إِمَاماً لَيْسَتْ إِمَامَتُهُ مِنَ اللَّهِ وَ مَنْ جَحَدَ إِمَاماً إِمَامَتُهُ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ زَعَمَ أَنَّ لَهُمَا فِي الْإِسْلَامِ نَصِيباً.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ali Bin Ismail Al Ashary, from Muhammad Bin Sinan, from Abu Malik Al Juhny who said,
‘I heard Abu Abdullah-asws saying: ‘Three (types of people) nor will Allah Speak to them, nor will He Look at them on the Day of Judgement, nor will He Purify them, and for them would be a painful Punishment [3:77] – one who claimed to be an imam and his Imamate wasn’t from Allah-azwj, and the one who rejects an Imam-asws whose Imamate is from Allah‑azwj Mighty and Majestic, and one who claims that there is a share in Al-Islam for them both (first and second)’’.[272]
3- ع، علل الشرائع ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَيْسَ النَّاصِبُ مَنْ نَصَبَ لَنَا أَهْلَ الْبَيْتِ لِأَنَّكَ لَا تَجِدُ رَجُلًا يَقُولُ أَنَا أُبْغِضُ مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ لَكِنَّ النَّاصِبَ مَنْ نَصَبَ لَكُمْ وَ هُوَ يَعْلَمُ أَنَّكُمْ تَتَوَلَّوْنَا وَ أَنَّكُمْ مِنْ شِيعَتِنَا.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Ibrahim Bin Is’haq, from Abdullah Bin hammad, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘He isn’t a Nasibi (hostile one), one who is hostile to us‑asws, People-asws of the Household, because you will not find any man saying, ‘I hate Muhammad-saww and Progeny-asws of Muhammad-saww’, but the Nasibi is one who is hostile to you all (Shias), and he knows you are befriending us-asws and you are from our-asws Shias’’.[273]
4- ع، علل الشرائع ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ بِإِسْنَادِهِ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: يُحْشَرُ الْمُرْجِئَةُ عُمْيَاناً إِمَامُهُمْ أَعْمَى فَيَقُولُ بَعْضُ مَنْ يَرَاهُمْ مِنْ غَيْرِ أُمَّتِنَا مَا تَكُونُ أُمَّةُ مُحَمَّدٍ إِلَّا عُمْيَاناً فَأَقُولُ لَهُمْ لَيْسُوا مِنْ أُمَّةِ مُحَمَّدٍ لِأَنَّهُمْ بَدَّلُوا فَبُدِّلَ مَا بِهِمْ وَ غَيَّرُوا فَغُيِّرَ مَا بِهِمْ.
(The book) ‘Ilal Al Sharaie’ – Ibn Idrees, from his father, from Al Ashary, from Abu Abdullah Al Razy, from Ali Bin Suleyman Bin Rusheyd, by his chain,
‘Raising it to Amir Al-Momineen-asws having said: ‘The Murjiites will be Resurrected blind, their imam would be blind. Someone from other than our community who looks at them will say, ‘The community did not happen to be except as blind!’ I-asws will say to them: ‘They aren’t from the community of Muhammad-saww because they replaced, so whatever was with them was replaced, and they changed, so whatever was with them was changed’’.[274]
5- ع، علل الشرائع عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْفَضْلِ بْنِ كَثِيرٍ الْمَدَائِنِيِّ عَنْ سَعِيدِ بْنِ سَعِيدٍ الْبَلْخِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فِي وَقْتِ كُلِّ صَلَاةٍ يُصَلِّيهَا هَذَا الْخَلْقُ لَعْنَةً
(The book) ‘Ilal Al Sharaie’ – from Muhammad Bin Isa, from Al Fazl Bin Kaseer Al Madainy, from Saseed Bin Saeed Al Balkhy who said,
‘I heard Abu Al-Hassan-asws saying: ‘For Allah-azwj Mighty and Majestic there is a Curse during the time of every Salat these people are praying’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ وَ لِمَ ذَاكَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws, and why is that so?’
قَالَ بِجُحُودِهِمْ حَقَّنَا وَ تَكْذِيبِهِمْ إِيَّانَا.
He-asws said: ‘Due to their having rejected our-asws rights and their belying us-asws’’.[275]
6- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ وَ مُحَمَّدٍ ابْنَيْ حُمْرَانَ قَالا قَالَ أَبُو عَبْدِ اللَّهِ ع لِحُمْرَانَ التُّرُّ تُرُّ حُمْرَانَ مُدَّ الْمِطْمَرَ بَيْنَكَ وَ بَيْنَ الْعَالِمِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Hamza and Muhammad, two sons of Humran said,
‘Abu Abdullah-asws said to Humran: ‘The string! O Humran, extend the string of the plumb line between you and the Scholar-asws!’
قُلْتُ يَا سَيِّدِي وَ مَا الْمِطْمَرُ
I said, ‘O my Master-asws! And what is the plumb line?’
فَقَالَ أَنْتُمْ تُسَمُّونَهُ خَيْطَ الْبَنَّاءِ فَمَنْ خَالَفَكَ عَلَى هَذَا الْأَمْرِ فَهُوَ زِنْدِيقٌ
He-asws said: ‘You are naming it as the string of construction. The one who opposes you upon this matter, he is an Atheist!’
فَقَالَ حُمْرَانُ وَ إِنْ كَانَ عَلَوِيّاً فَاطِمِيّاً
Humran said, ‘And even if he were to be an Alawite, a Fatimid (offspring of Ali-asws and Syeda Fatima-asws)?’
فَقَالَ أَبُو عَبْدِ اللَّهِ وَ إِنْ كَانَ مُحَمَّدِيّاً عَلَوِيّاً فَاطِمِيّاً.
Abu Abdullah-asws said: ‘And even if he were to be a Mohammedan, An Al-Alawite, a Fatimid’’.[276]
7- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ بَيْنَكُمْ وَ بَيْنَ مَنْ خَالَفَكُمْ إِلَّا الْمِطْمَرُ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Ali, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘There isn’t anything between you and your opponents except the plumb line’.
قُلْتُ وَ أَيُّ شَيْءٍ الْمِطْمَرُ
I said, ‘And which thing is the plumb line?’
قَالَ الَّذِي تُسَمُّونَهُ التُّرَّ فَمَنْ خَالَفَكُمْ وَ جَازَهُ فَابْرَءُوا مِنْهُ وَ إِنْ كَانَ عَلَوِيّاً فَاطِمِيّاً.
He-asws said: ‘That which you are naming is as the string. The one who opposes you and exceeds it, disavow from him, and even if he were an Alawite, a Fatimid’’.[277]
8- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ عَنْ مُوسَى بْنِ سَعِيدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَ عَلِيّاً ع عَلَماً بَيْنَهُ وَ بَيْنَ خَلْقِهِ لَيْسَ بَيْنَهُمْ وَ بَيْنَهُ عَلَمٌ غَيْرُهُ فَمَنْ تَبِعَهُ كَانَ مُؤْمِناً وَ مَنْ جَحَدَهُ كَانَ كَافِراً وَ مَنْ شَكَّ فِيهِ كَانَ مُشْرِكاً.
(The book) ‘Sawaab Al Amaal’ – from his gather, from Sa’ad, from Al Barqy, from Ali Bin Abdullah, from Musa Bin Saeed, from Abdullah Bin Al Qasim, from Al Mufazzal Bin Umar,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Allah-azwj Blessed and Exalted Made Ali-asws as a flag between Him-azwj and His-azwj creatures. There isn’t any flag between them and Him-azwj apart from him-asws. So, the one who follows him-asws would be a Momin, and one who rejects him-asws would be a Kafir, and the one who doubt in him-asws would be an associater (Mushrik)’’.[278]
9- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: عَلِيٌّ ع بَابُ هُدًى مَنْ خَالَفَهُ كَانَ كَافِراً وَ مَنْ أَنْكَرَهُ دَخَلَ النَّارَ.
(The book) ‘Sawaab Al Amaal’ – From his father, from Sa’ad, from Al Barqy, from Muhammad Bin Hassan,
‘From Muhammad-asws Bin Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws is a door of guidance, one who opposes him would be a Kafir, and one who denies him-asws would enter the Fire’’.[279]
10- ثو، ثواب الأعمال بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْهُ ع قَالَ: نَزَلَ جَبْرَئِيلُ عَلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ السَّلَامُ يُقْرِئُكَ السَّلَامَ وَ يَقُولُ خَلَقْتُ السَّمَاوَاتِ السَّبْعَ وَ مَا فِيهِنَّ وَ الْأَرَضِينَ السَّبْعَ وَ مَنْ عَلَيْهِنَّ وَ مَا خَلَقْتُ مَوْضِعاً أَعْظَمَ مِنَ الرُّكْنِ وَ الْمَقَامِ وَ لَوْ أَنَّ عَبْداً دَعَانِي مُنْذُ خَلَقْتُ السَّمَاوَاتِ وَ الْأَرْضَ ثُمَّ لَقِيَنِي جَاحِداً لِوَلَايَةِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ لَأَكْبَبْتُهُ فِي سَقَرَ.
(The book) ‘Sawaab Al Amaal’ – By the preceding chain,
‘From him-asws having said: ‘Jibraeel-as descended unto the Prophet-saww. He-as said: ‘O Muhammad-saww! The ‘Salaam’ Conveys the ‘Salaam’ to you-saww and Says: “I-azwj Created the seven skies and whatever is in these, and the seven earths and the ones upon these, and I‑azwj have not Created any place more Magnificent than the (Yemeni) corner (of the Kabah) and the standing place (of Ibrahim-as), and even if a servant were to supplicate to Me-azwj, since I-azwj had Created the skies and the earth, then meets Me-azwj having rejected the Wilayah of Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, I-azwj shall Decree him to be in Saqar (Hell)!”’[280]
11- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْعَلَاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَوْ جَحَدَ أَمِيرَ الْمُؤْمِنِينَ ع جَمِيعُ مَنْ فِي الْأَرْضِ لَعَذَّبَهُمُ اللَّهُ جَمِيعاً وَ أَدْخَلَهُمُ النَّارَ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Al Barqy, from Abu Imran Al Armany, from Ibn Al Batainy, from his father, from Ibn Abu Al A’ala who said,
‘I heard Abu Abdullah-asws saying: ‘Even if entirety of the ones in the earth were to reject Amir Al-Momineen-asws, Allah-azwj will Punish entirety of them and Enter them into the Fire!’’[281]
12- سن، المحاسن فِي رِوَايَةِ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص التَّارِكُونَ وَلَايَةَ عَلِيٍّ ع الْمُنْكِرُونَ لِفَضْلِهِ الْمُظَاهِرُونَ أَعْدَاءَهُ خَارِجُونَ عَنِ الْإِسْلَامِ مَنْ مَاتَ مِنْهُمْ عَلَى ذَلِكَ.
(The book) ‘Al Mahasin’ – In a report of Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The neglecters of Wilayah of Ali‑asws, the deniers of his-asws merits, the supporters of his-asws enemies are outside from Al-Islam. One from them who dies upon that!’’[282]
13- سن، المحاسن عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَبْغَضَنَا أَهْلَ الْبَيْتِ بَعَثَهُ اللَّهُ يَهُودِيّاً
(The book) ‘Al Mahasin’ – from Muhammad Bin Ali, from Al Mufazzal Bin Salih, from Muhammad Bin Marwan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who hates us-asws, People-asws of the Household, Allah-azwj will Resurrect him as a Jew’.
قِيلَ يَا رَسُولَ اللَّهِ وَ إِنْ شَهِدَ الشَّهَادَتَيْنِ
It is said, ‘O Rasool-Allah-saww, and even if he were to testify the two testimonies?’
قَالَ نَعَمْ إِنَّمَا احْتَجَبَ بِهَاتَيْنِ الْكَلِمَتَيْنِ عِنْدَ سَفْكِ دَمِهِ أَوْ يُؤَدِّيَ إِلَيَّ الْجِزْيَةَ وَ هُوَ صَاغِرٌ
He-saww said: ‘Yes! But rather, he would have veiled by these two phrases from his blood being shed or called to pay the tax while he is belittled’.
ثُمَّ قَالَ مَنْ أَبْغَضَنَا أَهْلَ الْبَيْتِ بَعَثَهُ اللَّهُ يَهُودِيّاً
Then he-saww said: ‘One who hates us-asws, People-asws of the Household, Allah-azwj will Resurrect him as a Jew’.
قِيلَ وَ كَيْفَ يَا رَسُولَ اللَّهِ
It was said, ‘And how so, O Rasool-Allah-saww?’
قَالَ إِنْ أَدْرَكَ الدَّجَّالَ آمَنَ بِهِ.
He-saww said: ‘If he were to come across Al Dajjal-la, he will believe in him-la’’.[283]
14- سن، المحاسن عَنْ أَبِيهِ وَ ابْنِ الْوَلِيدِ وَ ابْنِ الْمُتَوَكِّلِ جَمِيعاً عَنْ سَعْدٍ وَ الْحِمْيَرِيِّ مَعاً عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي سَعِيدٍ الْمُكَارِي عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ مَاتَ وَ لَيْسَ لَهُ إِمَامٌ مَاتَ مِيتَةَ جَاهِلِيَّةِ كُفْرٍ وَ شِرْكٍ وَ ضَلَالَةٍ.
(The book) ‘Al Mahasin’ – from his father and Ibn Al Waleed and Ibn Al Mutawakkil, altogether from Sa’ad and Al Himeyri, both together from Muhammad Bin Isa, from Ibn Mahboub, from Abu Saeed Al Mukary, from Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘One who dies and there isn’t an Imam-asws for him, dies the death of the pre-Islamic period, (death of) Kufr, and Shirk and straying’’.[284]
15- سن، المحاسن عَلِيُّ بْنُ أَحْمَدَ عَنْ حَمْزَةَ الْعَلَوِيِّ عَنِ الْحَسَنِ بْنِ مُحَمَّدٍ الْفَارِسِيِّ عَنْ عَبْدِ اللَّهِ بْنِ قُدَامَةَ التِّرْمِذِيِّ عَنْ أَبِي الْحَسَنِ ع قَالَ: مَنْ شَكَّ فِي أَرْبَعَةٍ فَقَدْ كَفَرَ بِجَمِيعِ مَا أَنْزَلَ اللَّهُ عَزَّ وَ جَلَّ أَحَدُهَا مَعْرِفَةُ الْإِمَامِ فِي كُلِّ زَمَانٍ وَ أَوَانٍ بِشَخْصِهِ وَ نَعْتِهِ.
(The book) ‘Al Mahasin’ – Ali Bin Ahmad, from Hamza Al Alawy, from Al-Hassan Bin Muhammad Al Farsy, from Abdullah Bin Qudamah Al Tirmizy,
‘From Abu Al-Hassan-asws having said: ‘One who doubts in four, so he has committed Kufr with entirety of what Allah-azwj Mighty and Majestic has Revealed. One of these is recognition of the Imam-asws during every era and time, with his-asws person and his-asws attributes’’.[285]
16- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ أَعْدَاءُ عَلِيٍّ هُمُ الْمُخَلَّدُونَ فِي النَّارِ قَالَ اللَّهُ وَ ما هُمْ بِخارِجِينَ مِنْها.
Tafseer Al Ayyashi – from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘Enemies of Ali-asws, they will be the ones eternally in the Fire. Allah-azwj Said: and they will not be exiting from it, [5:37]’’.[286]
17- شي، تفسير العياشي عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ قَالَ أَعْدَاءُ عَلِيٍّ هُمُ الْمُخَلَّدُونَ فِي النَّارِ أَبَدَ الْآبِدِينَ وَ دَهْرَ الدَّاهِرِينَ.
Tafseer Al Ayyashi – From Mansour Bin Hazim who said,
‘I said to Abu Abdullah-asws, ‘and they will not be exiting from the Fire [2:167]’. He-asws said: ‘Enemies of Ali-asws. They are the ones to be eternally in the Fire, for ever and ever, and ages and ages’’.[287]
18- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ مِنْ مَسَائِلِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عِيسَى حَدَّثَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ زِيَادٍ وَ مُوسَى بْنِ مُحَمَّدِ بْنِ عَلِيٍّ قَالَ: كَتَبْتُ إِلَى أَبِي الْحَسَنِ ع أَسْأَلُهُ عَنِ النَّاصِبِ هَلْ أَحْتَاجُ فِي امْتِحَانِهِ إِلَى أَكْثَرَ مِنْ تَقْدِيمِهِ الْجِبْتَ وَ الطَّاغُوتَ وَ اعْتِقَادِ إِمَامَتِهِمَا فَرَجَعَ الْجَوَابُ مَنْ كَانَ عَلَى هَذَا فَهُوَ نَاصِبٌ.
(The book) ‘Al Saraair’, from ‘Kitab Al Masail’, from the questions of Muhammad Bin Ali Bin Isa, ‘It is narrated to us by Muhammad Bin Ahmad Bin Muhammad Bin Ziyad, and Musa Bin Muhammad Bin Ali who said,
‘I wrote to Abu Al-Hassan-asws asking him-asws about the Nasibi (hostile one), ‘Is one needy to test any more than preceding him-asws by ‘Al-Jibt’ (Abu Bakr) and the ‘Taghout’ (Umar) and believing in both their leadership?’ The answer returned: ‘One who were to be upon this, so he is a Nasibi’’.[288]
19- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أُخَالِطُ النَّاسَ فَيَكْثُرُ عَجَبِي مِنْ أَقْوَامٍ لَا يَتَوَلَّوْنَكُمْ وَ يَتَوَلَّوْنَ فُلَاناً وَ فُلَاناً لَهُمْ أَمَانَةٌ وَ صِدْقٌ وَ وَفَاءٌ وَ أَقْوَامٍ يَتَوَلَّوْنَكُمْ لَيْسَ لَهُمْ تِلْكَ الْأَمَانَةُ وَ لَا الْوَفَاءُ وَ لَا الصِّدْقُ
Tafseer Al Ayyashi – from Abdullah Bin Abu Yafour who said,
‘I said to Abu Abdullah-asws, ‘I mingle with the people and my surprise is frequent from a people who are not befriending you-asws (People-asws of the Household), and they are befriending so and so (Abu Bakr), and so and so (Umar), for them is trustworthiness, and truthfulness, and loyalty; and there are people befriend you-asws, there isn’t for them that trustworthiness, nor the loyalty, nor the truthfulness!’’
قَالَ فَاسْتَوَى أَبُو عَبْدِ اللَّهِ ع جَالِساً وَ أَقْبَلَ عَلَيَّ كَالْغَضْبَانِ ثُمَّ قَالَ لَا دِينَ لِمَنْ دَانَ بِوَلَايَةِ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ وَ لَا عَتْبَ عَلَى مَنْ دَانَ بِوَلَايَةِ إِمَامٍ عَدْلٍ مِنَ اللَّهِ
He (the narrator) said, ‘Abu Abdullah-asws sat up straight and faced towards me like the angered, then said: ‘There is no religion for the one who makes it a religion of a tyrannical imam who isn’t from Allah-azwj, nor is there any fault upon the one who makes it a religion with the Wilayah of the just Imam-asws from Allah-azwj!’’
قَالَ قُلْتُ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ
He (the narrator) said, ‘I said, ‘There is no religion for those ones and there is no fault upon these ones?’
فَقَالَ نَعَمْ لَا دِينَ لِأُولَئِكَ وَ لَا عَتْبَ عَلَى هَؤُلَاءِ
He-asws said: ‘Yes! There is no religion for those and there is no fault upon these’.
ثُمَّ قَالَ أَ مَا تَسْمَعُ لِقَوْلِ اللَّهِ اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنَ الظُّلُماتِ إِلَى النُّورِ يُخْرِجُهُمْ مِنْ ظُلُمَاتِ الذُّنُوبِ إِلَى نُورِ التَّوْبَةِ وَ الْمَغْفِرَةِ لِوَلَايَتِهِمْ كُلَّ إِمَامٍ عَادِلٍ مِنَ اللَّهِ قَالَ اللَّهُ وَ الَّذِينَ كَفَرُوا أَوْلِياؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُمْ مِنَ النُّورِ إِلَى الظُّلُماتِ
Then he-asws said: ‘Have you not heard the Words of Allah-azwj: Allah is the Guardian of those who believe. He Extracts them from the (multitude of) darkness into the Light; [2:257]? He-azwj Extracts them from the (multitude of) darkness of the sins to the light of repentance and Forgiveness due to their Wilayah of every just Imam-asws from Allah-azwj. Allah-azwj Said: and (as for) those who are committing Kufr, their guardian is the tyrant who extracts them from the Light into the (multitude of) darkness; [2:257]’.
قَالَ قُلْتُ أَ لَيْسَ اللَّهُ عَنَى بِهَا الْكُفَّارَ حِينَ قَالَ وَ الَّذِينَ كَفَرُوا
He (the narrator) said, ‘I said, ‘Doesn’t Allah-azwj Mean by it the Kafirs when He-azwj Said: ‘and (as for) those who are committing Kufr?’
قَالَ فَقَالَ وَ أَيُّ نُورٍ لِلْكَافِرِ وَ هُوَ كَافِرٌ فَأُخْرِجَ مِنْهُ إِلَى الظُّلُمَاتِ وَ إِنَّمَا عَنَى اللَّهُ بِهَذَا أَنَّهُمْ كَانُوا عَلَى نُورِ الْإِسْلَامِ فَلَمَّا أَنْ تَوَلَّوْا كُلَّ إِمَامٍ جَائِرٍ لَيْسَ مِنَ اللَّهِ خَرَجُوا بِوَلَايَتِهِمْ إِيَّاهُمْ مِنْ نُورِ الْإِسْلَامِ إِلَى ظُلُمَاتِ الْكُفْرِ فَأَوْجَبَ لَهُمُ النَّارَ مَعَ الْكُفَّارِ فَقَالَ أُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ.
He (the narrator) said, ‘He-asws said: ‘And which Noor (light) is there for the Kafirs, and he is a Kafir so he would be Extracted from it to the (multitude) of darkness, and rather Allah-azwj Means by this, they were upon the Noor (light) of Al-Islam. When they befriended every tyrannical imam who wasn’t from Allah-azwj, due to their having befriended them, they exited from the Noor (light) of Al-Islam to the (multitude) of darkness of Kufr. Thus, Allah-azwj Obligated the Fire for them along with the Kafirs. He-azwj Said: ‘these are the inmates of the Fire; they would be in it eternally [2:257]’’.[289]
20- شي، تفسير العياشي عَنْ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ طَعَنَ فِي دِينِكُمْ هَذَا فَقَدْ كَفَرَ قَالَ اللَّهُ وَ طَعَنُوا فِي دِينِكُمْ إِلَى قَوْلِهِ يَنْتَهُونَ.
Tafseer Al Ayyashi – From Ammar,
‘From Abu Abdullah-asws having said: ‘One who taunts regarding this religion of yours, so he has committed Kufr. Allah-azwj Said: and are taunting regarding your Religion, – up to His-azwj Words: they would desist [9:12]’’.[290]
21- ختص، الإختصاص عَنْ عَبْدِ الْعَزِيزِ الْقَرَاطِيسِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْأَئِمَّةُ بَعْدَ نَبِيِّنَا ص اثْنَا عَشَرَ نَجِيباً مُفَهَّمُونَ مَنْ نَقَصَ مِنْهُمْ وَاحِداً أَوْ زَادَ فِيهِمْ وَاحِداً خَرَجَ مِنْ دِينِ اللَّهِ وَ لَمْ يَكُنْ مِنْ وَلَايَتِنَا عَلَى شَيْءٍ.
(The book) ‘Al Ikhtisaas’ – from Abdul Aziz Al Qrateysi who said,
‘Abu Abdullah-asws said: ‘The Imams-asws after our Prophet-saww are twelve captains, intelligible. One who reduces one of them-asws or increases one among them-asws exits from the religion of Allah-azwj and he would not be upon anything from our-asws Wilayah’’.[291]
22- ختص، الإختصاص عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ السَّائِيُّ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ النَّهِيكِيِّ عَنْ مُحَمَّدِ بْنِ سَابِقِ بْنِ طَلْحَةَ الْأَنْصَارِيِّ قَالَ: كَانَ مِمَّا قَالَ هَارُونُ لِأَبِي الْحَسَنِ حِينَ أُدْخِلَ عَلَيْهِ مَا هَذِهِ الدَّارُ
(The book) ‘Al Ikhtisaas’ – Abdullah Bin Muhammad Bin Al Saie, from Al-Hassan Bin Musa, from Abdullah Bin Muhammad Al Naheyki, from Muhamad Bin sabiq Bin Talha Al Ansari who said,
‘It was from what (the caliph) Haroun said to Abu Al-Hassan-asws when he entered to see him-asws, ‘What is this house (world)?’
فَقَالَ هَذِهِ دَارُ الْفَاسِقِينَ قَالَ سَأَصْرِفُ عَنْ آياتِيَ الَّذِينَ يَتَكَبَّرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَ إِنْ يَرَوْا كُلَّ آيَةٍ لا يُؤْمِنُوا بِها وَ إِنْ يَرَوْا سَبِيلَ الرُّشْدِ لا يَتَّخِذُوهُ سَبِيلًا وَ إِنْ يَرَوْا سَبِيلَ الغَيِّ يَتَّخِذُوهُ سَبِيلًا الْآيَةَ
He-asws said: ‘This is a house of the mischief-makers. He-azwj Said: I will Turn away from My Signs those who are being arrogant in the earth without right; and even if they were to see every Sign, they would not be believing in it, and even if they were to see the right way they would not be taking it as a way; [7:146] – the Verse’.
فَقَالَ لَهُ هَارُونُ فَدَارُ مَنْ هِيَ
Haroun said to him-asws, ‘So whose house is it?’
قَالَ هِيَ لِشِيعَتِنَا فَتْرَةٌ وَ لِغَيْرِهِمْ فِتْنَةٌ
He-asws said: ‘It is a phase for our-asws Shias and the Fitna for others’.
قَالَ فَمَا بَالُ صَاحِبِ الدَّارِ لَا يَأْخُذُهَا
He said: ‘So what is the matter, the owner of the house is not taking it?’
فَقَالَ أُخِذَتْ مِنْهُ عَامِرَةً وَ لَا يَأْخُذُهَا إِلَّا مَعْمُورَةً
He-asws said: ‘From them they would be taking from it as it is being built, and they would not be taking it except as fully built’.
قَالَ فَأَيْنَ شِيعَتُكَ
He said, ‘So where are your-asws Shias?’
فَقَرَأَ أَبُو الْحَسَنِ ع لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتابِ وَ الْمُشْرِكِينَ مُنْفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ
Abu Al-Hassan-asws recited: Those from the people of the Book and the Polytheists were not going to leave their disbelief until the clear evidence comes to them [98:1]’.
قَالَ فَقَالَ لَهُ فَنَحْنُ كُفَّارٌ
He (the narrator) said, ‘He said to him-asws, ‘So we are Kafirs?’
قَالَ لَا وَ لَكِنْ كَمَا قَالَ اللَّهُ الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ
He-asws said: ‘But, like what Allah-azwj has said: Do you not see those who replaced the Favour of Allah for Kufr and released their people into the abode of perdition? [14:28]’.
فَغَضِبَ عِنْدَ ذَلِكَ وَ غَلَّظَ عَلَيْهِ.
He was angered at that and was harsh upon him’’.[292]
23- ختص، الإختصاص عَمْرُو بْنُ ثَابِتٍ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ قَوْلِ اللَّهِ وَ مِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْداداً يُحِبُّونَهُمْ كَحُبِّ اللَّهِ
(The book) ‘Al Ikhtisaas’ – Amro Bin Sabit who said,
‘I asked Abu Ja’far-asws about Words of Allah-azwj: ‘And from the people there are ones who take rivals besides Allah. They are loving them like the love for Allah; [2:165]’.
قَالَ فَقَالَ هُمْ وَ اللَّهِ أَوْلِيَاءُ فُلَانٍ وَ فُلَانٍ وَ فُلَانٍ اتَّخَذُوهُمْ أَئِمَّةً دُونَ الْإِمَامِ الَّذِي جَعَلَهُ اللَّهُ لِلنَّاسِ إِمَاماً
He (the narrator) said, ‘He-asws said: ‘By Allah-azwj! They are friends of so and so (Abu Bakr), and so and so, (Umar), and so and so, (Usman). They are taking them as imams besides the Imam-asws whom Allah-azwj had Made for the people as an Imam-asws.
فَذَلِكَ قَوْلُ اللَّهِ وَ لَوْ يَرَى الَّذِينَ ظَلَمُوا إِذْ يَرَوْنَ الْعَذابَ أَنَّ الْقُوَّةَ لِلَّهِ جَمِيعاً وَ أَنَّ اللَّهَ شَدِيدُ الْعَذابِ إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَ رَأَوُا الْعَذابَ وَ تَقَطَّعَتْ بِهِمُ الْأَسْبابُ وَ قالَ الَّذِينَ اتَّبَعُوا لَوْ أَنَّ لَنا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَما تَبَرَّؤُا مِنَّا كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ وَ ما هُمْ بِخارِجِينَ مِنَ النَّارِ
So that is the Word of Allah-azwj: and if they could see, those who are being unjust, when they would be seeing the Punishment, that the Strength is for Allah in its entirety, and that Allah is Severe of the Punishment [2:165] When those who were followed shall disavow from those who followed (them), and they see the Punishment, and the reasons are cut off with them [2:166] And those who followed shall say: ‘If only there was a return for us, we would disavow from them just as they are disavowing from us. Like that, Allah will Show their deeds to them as regrets upon them, and they will not be exiting from the Fire [2:167]’.
ثُمَّ قَالَ أَبُو جَعْفَرٍ ع هُمْ وَ اللَّهِ يَا جَابِرُ أَئِمَّةُ الظَّلَمَةِ وَ أَشْيَاعُهُمْ.
Then Abu Ja’far-asws said: ‘By Allah-azwj, O Jabir! They are the unjust imams and their loyalists’’.[293]
24- ختص، الإختصاص قَالَ الصَّادِقُ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى جَعَلَنَا حُجَجَهُ عَلَى خَلْقِهِ وَ أُمَنَاءَهُ عَلَى عِلْمِهِ فَمَنْ جَحَدَنَا كَانَ بِمَنْزِلَةِ إِبْلِيسَ فِي تَعَنُّتِهِ عَلَى اللَّهِ حِينَ أَمَرَهُ بِالسُّجُودِ لِآدَمَ وَ مَنْ عَرَفَنَا وَ اتَّبَعَنَا كَانَ بِمَنْزِلَةِ الْمَلَائِكَةِ الَّذِينَ أَمَرَهُمُ اللَّهُ بِالسُّجُودِ لِآدَمَ فَأَطَاعُوهُ.
(The book) ‘Al Ikhtisas’ –
‘Al-Sadiq-asws said: ‘Allah-azwj Blessed and Exalted Made us a Divine Authorities upon His-azwj creatures and His-azwj trustees upon His-azwj Knowledge. So, the one who rejects us-asws would be at the status of Iblees-la in his-la stubbornness upon Allah-azwj when He-azwj had Commanded him-la with the Sajdah to Adam-as, while the one who recognises us-asws and follows us-asws would be at the status of the Angels, those Allah-azwj had Commanded them with the Sajdah to Adam-as, so they obeyed Him-azwj’’.[294]
25- تَقْرِيبُ الْمَعَارِفِ، لِأَبِي الصَّلَاحِ الْحَلَبِيِّ عَنْ أَبِي عَلِيٍّ الْخُرَاسَانِيِّ عَنْ مَوْلًى لِعَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: كُنْتُ مَعَهُ ع فِي بَعْضِ خَلَوَاتِهِ فَقُلْتُ إِنَّ لِي عَلَيْكَ حَقّاً أَ لَا تُخْبِرُنِي عَنْ هَذَيْنِ الرَّجُلَيْنِ عَنْ أَبِي بَكْرٍ وَ عُمَرَ
(The book) ‘Taqreeb Al Ma’arif’ of Abu Al Sallah Al Halby, from Abu Ali Al Khurasani,
‘From a slave of Ali-asws Bin Al-Husayn-asws who said, ‘I was with him-asws in one of his-asws isolations. I said, ‘There is a right for me upon you-asws. Can you inform me about these two men, about Abu Bakr and Umar?’
فَقَالَ كَافِرَانِ كَافِرٌ مَنْ أَحَبَّهُمَا.
He-asws said: ‘Both Kafirs! Kafir is the one who loves them’’.[295]
وَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِ أَنَّهُ سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَنْهُمَا فَقَالَ كَافِرَانِ كَافِرٌ مَنْ تَوَلَّاهُمَا.
And from Abu Hamza Al-Sumali – He asked Ali-asws Bin Al-Husayn-asws about them both. He‑asws said: ‘Both Kafirs! Kafir is the one who befriends them’’.[296]
– قَالَ وَ تَنَاصَرَ الْخَبَرُ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ وَ مُحَمَّدِ بْنِ عَلِيٍّ وَ جَعْفَرِ بْنِ مُحَمَّدٍ ع مِنْ طُرُقٍ مُخْتَلِفَةٍ أَنَّهُمْ قَالُوا ثَلَاثَةٌ لا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ
He said, ‘And (the book) ‘Tanasar Al Khabar’ –
‘From Ali-asws Bin Al-Husayn-asws, and Muhammad Bin Ali-asws, and Ja’far Bin Muhammad-asws, from difference paths, they-asws said: ‘nor will Allah be Speaking to them on the Day of Judgment, nor will He be Purifying them, and for them would be a painful Punishment [2:174].
مَنْ زَعَمَ أَنَّهُ إِمَامٌ وَ لَيْسَ بِإِمَامٍ وَ مَنْ جَحَدَ إِمَامَةَ إِمَامٍ مِنَ اللَّهِ وَ مَنْ زَعَمَ أَنَّ لَهُمَا فِي الْإِسْلَامِ نَصِيباً
One who claims that he is an Imam, and he isn’t an Imam-asws, and the one who rejects Imamate of an Imam-asws from Allah-azwj, and the one who claims that for them both (Abu Bakr and Umar) there is a share in Al-Islam’.
وَ مِنْ طُرُقٍ أُخَرَ أَنَّ لِلْأَوَّلَيْنِ وَ مِنْ أُخَرَ لِلْأَعْرَابِيَّيْنِ فِي الْإِسْلَامِ نَصِيباً.
And from another path: ‘For the two former ones’. And from another: ‘For the two Bedouins a share in Al-Islam’’.[297]
26- نهج، نهج البلاغة قَامَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع رَجُلٌ فَقَالَ أَخْبِرْنَا عَنِ الْفِتْنَةِ وَ هَلْ سَأَلْتَ عَنْهَا رَسُولَ اللَّهِ ص
(The book) ‘Nahj Al-Balagah’ –
‘A man stood up to Amir Al-Momineen-asws. He said, ‘Inform us about the Fitna, and had Rasool-Allah-saww been asked about it?’
فَقَالَ ع لَمَّا أَنْزَلَ اللَّهُ سُبْحَانَهُ قَوْلَهُ الم أَ حَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَ هُمْ لا يُفْتَنُونَ عَلِمْتُ أَنَّ الْفِتْنَةَ لَا تَنْزِلُ بِنَا وَ رَسُولُ اللَّهِ ص بَيْنَ أَظْهُرِنَا
‘He-asws said: ‘When Allah-azwj the Glorious Revealed His-azwj Words: Do the people reckon that they will be left alone on saying, ‘We believe’, and they will not be Tried? [29:2], I-asws knew that the Fitna will not be declining from us, while Rasool-Allah-saww was between our midst.
فَقُلْتُ يَا رَسُولَ اللَّهِ ص مَا هَذِهِ الْفِتْنَةُ الَّتِي أَخْبَرَكَ اللَّهُ بِهَا
I-asws said: ‘O Rasool-Allah-saww! What is this Fitna which Allah-azwj has Informed with?’
فَقَالَ يَا عَلِيُّ إِنَّ أُمَّتِي سَيُفْتَنُونَ مِنْ بَعْدِي
He-saww said: ‘O Ali-asws! My-saww community will be creating Fitna from after me-saww’.
فَقُلْتُ يَا رَسُولَ اللَّهِ ص أَ وَ لَيْسَ قَدْ قُلْتَ لِي يَوْمَ أُحُدٍ حَيْثُ اسْتُشْهِدَ مَنِ اسْتُشْهِدَ مِنَ الْمُسْلِمِينَ وَ حِيزَتْ عَنِّي الشَّهَادَةُ فَشَقَّ ذَلِكَ عَلَيَّ فَقُلْتَ لِي أَبْشِرْ فَإِنَّ الشَّهَادَةَ مِنْ وَرَائِكَ
I-asws said: ‘O Rasool-Allah-saww or hadn’t you-saww said to me-asws on the day of Ohad when they were martyred, the ones who had been martyred from the Muslims, and the martyrdom was kept away from me-asws, so that was grievous upon me-asws. So you-saww had said: ‘Receive glad tidings, for the martyrdom is right behind you’.
فَقَالَ لِي إِنَّ ذَلِكَ لَكَذَلِكَ فَكَيْفَ صَبْرُكَ إِذاً فَقُلْتُ يَا رَسُولَ اللَّهِ لَيْسَ هَذَا مِنْ مَوَاطِنِ الصَّبْرِ وَ لَكِنْ مِنْ مَوَاطِنِ الْبُشْرَى وَ الشُّكْرِ
He-saww said to me-asws: ‘That is like that, so how will your-asws patience be then?’ I-asws said: ‘O Rasool-Allah-saww! This isn’t from the places of patience, but from the places of glad tidings and gratefulness’.
وَ قَالَ يَا عَلِيُّ إِنَّ الْقَوْمَ سَيُفْتَنُونَ بِأَمْوَالِهِمْ وَ يَمُنُّونَ بِدِينِهِمْ عَلَى رَبِّهِمْ وَ يَتَمَنَّوْنَ رَحْمَتَهُ وَ يَأْمَنُونَ سَطْوَتَهُ وَ يَسْتَحِلُّونَ حَرَامَهُ بِالشُّبُهَاتِ الْكَاذِبَةِ وَ الْأَهْوَاءِ السَّاهِيَةِ فَيَسْتَحِلُّونَ الْخَمْرَ بِالنَّبِيذِ وَ السُّحْتَ بِالْهَدِيَّةِ وَ الرِّبَا بِالْبَيْعِ
And he-saww said: ‘O Ali-asws! The people will be tempted with the wealth, and they will (think) they are conferring a favour with their religion upon their Lord-azwj, and they are wishing for His-azwj Mercy, and are feeling safe from His-azwj Punishment, and they are permitting His-azwj Prohibition with the false suspicions and deceptive whims. So they permitted the wine through Al-Nabeez, and the ill-gotten gains as the gifts, and the interest as the selling (money)’.
فَقُلْتُ يَا رَسُولَ اللَّهِ فَبِأَيِّ الْمَنَازِلِ أُنْزِلُهُمْ عِنْدَ ذَلِكَ أَ بِمَنْزِلَةِ رِدَّةٍ أَمْ بِمَنْزِلَةِ فِتْنَةٍ فَقَالَ بِمَنْزِلَةِ فِتْنَةٍ.
I-asws said: ‘O Rasool-Allah-saww! So, at which status should I-asws status them during that, is it as the status of apostasy or the status of Fitna?’ He-saww said: ‘At the status of Fitna’’.[298]
27- كِتَابُ الْبُرْهَانِ، أَخْبَرَنَا مُحَمَّدُ بْنُ الْحَسَنِ قَالَ حَدَّثَنِي الْحَسَنُ بْنُ خُضَيْرٍ قَالَ حَدَّثَنِي إِسْحَاقُ بْنُ إِسْمَاعِيلَ بْنَ حَمَّادِ بْنِ زَيْدٍ الْبَصْرِيُّ وَ حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى وَ مُوسَى بْنُ مُحَمَّدٍ الْأَنْصَارِيُّ قَالا حَدَّثَنَا إِسْمَاعِيلُ بْنُ إِسْحَاقَ بْنِ إِسْمَاعِيلَ الْقَاضِي قَالَ حَدَّثَنِي أَبِي إِسْمَاعِيلُ بْنُ إِسْحَاقَ بْنِ حَمَّادٍ وَ اللَّفْظُ لَهُ قَالَ:
‘Kitab Burhan’ – We are informed by Muhammad Bin Al-Hassan who said, ‘It is narrated to me by Al-Hassan Bin Khuzeyr who said, ‘It is narrated to me by Is’haq Bin Ismail Bin Hammad Bin Zayd Al Basry, and it is narrated to us by Muhammad Bin Yahya, and Musa Bin Muhammad Al Ansary who both said, ‘It is narrated to us by Ismail Bin Is’haq Bin Ismail the judge who said, ‘It is narrated to me by Abu Ismail Bin Is’haq Bin Hammad, and the wordings are his, he said,
بَعَثَ إِلَيَّ وَ إِلَى عِدَّةٍ مِنَ الْمَشَايِخِ يَحْيَى بْنُ أَكْثَمَ الْقَاضِي فَأَحْضَرَنَا وَ قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ يَعْنِي الْمَأْمُونَ أَمَرَنِي أَنْ أُحْضِرَ غَداً مَعَ الْفَجْرِ أَرْبَعِينَ رَجُلًا كُلُّهُمْ فَقِيهٌ يَفْهَمُ وَ يُحْسِنُ الْجَوَابَ فَسَمُّوا مَنْ تَعْرِفُونَ
‘The judge Yahya Bin Aksam sent for me and a number of elders, so we presented, and he said, ‘The commander of the faithful (meaning Al Mamoun) has instructed me to present forty men tomorrow at dawn, all of them should be jurists, being of understanding and excellent in answering, so name the ones you know!’
فَسَمَّيْنَا لَهُ قَوْماً فَأَحْضَرَهُمْ وَ أَمَرَنَا بِالْبُكُورِ فَغَدَوْنَا عَلَيْهِ قَبْلَ طُلُوعِ الشَّمْسِ فَرَكِبَ وَ رَكِبْنَا مَعَهُ فَدَخَلَ إِلَى الْمَأْمُونِ وَ أَمَرَنَا أَنْ نُصَلِّيَ فَلَمْ نَسْتَتِمَّ الصَّلَاةَ حَتَّى خَرَجَ الْآذِنُ فَقَالَ ادْخُلُوا
We named a people to him. He presented them and instructed us with coming early morning. So, we went to him before emergence of the sun. He rode, and we rode with him. He entered to see (the caliph) Al-Mamoun and instructed us to pray Salat. We had not completed the Salat until the access man came out. He said, ‘Enter!’
فَدَخَلْنَا وَ إِذَا أَمِيرُ الْمُؤْمِنِينَ جَالِسٌ عَلَى فِرَاشِهِ وَ عَلَى سَوَادِهِ وَ الْعِمَامَةِ الطَّوِيلَةِ فَلَمَّا سَلَّمْنَا رَدَّ السَّلَامَ ثُمَّ حَدَرَ عَنْ عَرْشِهِ وَ نَزَعَ عِمَامَتَهُ وَ سَوَادَهُ وَ أَقْبَلَ عَلَيْنَا وَ قَالَ إِنَّ أَمِيرَ الْمُؤْمِنِينَ أَحَبَّ مُنَاظَرَتَكُمْ عَلَى مَذْهَبِهِ الَّذِي هُوَ عَلَيْهِ وَ دِينِهِ الَّذِي يَدِينُ اللَّهَ بِهِ
We entered and there, commander of the faithful was seated upon his bed and upon his pillow, and the lengthy turban. When we greeted, he responded the greeting, then he rolled off from his throne and snatched his turban and his pillow and came towards us and said, ‘Commander of the faithful would love your debating upon his doctrine which he is upon ad his religion he is making a religion of Allah-azwj with it!’
قُلْنَا لِيَقُلْ أَمِيرُ الْمُؤْمِنِينَ أَيَّدَهُ اللَّهُ
We said, ‘Let commander of the faithful speak, may Allah-azwj Assist him’.
فَقَالَ إِنِّي أَدِينُ اللَّهَ عَزَّ وَ جَلَّ بِأَنَّ أَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ أَبِي طَالِبٍ ع خَيْرُ خَلْقِ اللَّهِ بَعْدَ رَسُولِ اللَّهِ ص وَ أَوْلَى النَّاسِ بِمَقَامِ رَسُولِ اللَّهِ وَ أَحَقُّهُمْ بِالْخِلَافَةِ مِنْ بَعْدِهِ
He said, ‘I make it a religion of Allah-azwj Mighty and Majestic that Amir Al-Momineen Ali-asws Bin Abu Talib-asws is best creature of Allah-azwj after Rasool-Allah-saww, and foremost of the people with the position of Rasool-Allah-saww and most deserving of them with the caliphate from after him-saww’.
فَأَطْرَقْنَا جَمِيعاً فَقَالَ يَحْيَى أَجِيبُوا أَمِيرَ الْمُؤْمِنِينَ
We all lowered our heads. Yahya said, ‘Answer commander of the faithful!’
فَلَمَّا رَأَيْتُ سُكُوتَ الْقَوْمِ جَثَوْتُ عَلَى رُكْبَتَيَّ ثُمَّ قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّ فِينَا مَنْ لَا يَعْرِفُ مَا ذَكَرَ أَمِيرُ الْمُؤْمِنِينَ مِنْ أَمْرِ عَلِيٍّ وَ قَدْ دَعَانَا لِلْمُنَاظَرَةِ وَ نَحْنُ مُنَاظِرُوهُ عَلَى مَا ذَكَرَ
When I saw silence of the people, I knelt upon my knees, the I said, ‘O commander of the faithful! Among us there is one who does not know what commander of the faithful mentioned from the matter of Ali-asws, and he has called us for the debate, and we shall debate him upon it, based upon what you mentioned’.
فَقَالَ يَا إِسْحَاقُ إِنْ شِئْتَ سَأَلْتُكَ وَ إِنْ شِئْتَ فَاسْأَلْنِي فَاغْتَنَمْتُهَا مِنْهُ وَ قُلْتُ بَلْ أَسْأَلُ فَقَالَ سَلْ قُلْتُ مِنْ أَيْنَ
He said, ‘O Is’haq! If you so desire, I can ask you, and if you so desire, ask me’. I took advantage from him, and I said, ‘But, I shall ask’. He said, ‘Ask’. I said, ‘From where?’
قَالَ أَمِيرُ الْمُؤْمِنِينَ إِنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ع أَفْضَلُ النَّاسِ مِنْ بَعْدِ رَسُولِ اللَّهِ وَ أَحَقُّهُمْ بِالْخِلَافَةِ مِنْ بَعْدِهِ
He said, ‘Amir Al-Momineen Ali-asws Bin Abu Talib-asws is most superior of the people from after Rasool-Allah-saww and their most rightful of them with the caliphate from after him‑saww’.
قَالَ أَخْبِرْنِي عَنِ النَّاسِ بِمَا ذَا يَتَفَاضَلُونَ قُلْتُ بِالْأَعْمَالِ الصَّالِحَةِ
He said, ‘Inform me about the people, what is that due to which they are meritorious?’ I said, ‘With the righteous deeds’.
قَالَ فَأَخْبِرْنِي عَمَّنْ فَضَلَ صَاحِبَهُ عَلَى عَهْدِ رَسُولِ اللَّهِ ثُمَّ إِنَّ الْمَفْضُولَ عَمَلَ بَعْدَ وَفَاةِ رَسُولِ اللَّهِ ص بِأَكْثَرَ مِنْ عَمَلِ الْفَاضِلِ عَلَى عَهْدِ رَسُولِ اللَّهِ ص أَ يَلْحَقُ بِهِ
He said, ‘Inform me about the one who merited his companions in the era of Rasool-Allah‑saww, then the inferior in deeds after the expiry of Rasool-Allah-azwj, with more than the deeds of the meritorious in the era of Rasool-Allah-saww, can he catch up with him?’
قُلْتُ لَا يَلْحَقُ الْمَفْضُولُ عَلَى عَهْدِ رَسُولِ اللَّهِ ص بِالْفَاضِلِ أَبَداً
I said, ‘The inferior in the era of Rasool-Allah-saww cannot catch up with the superior, ever!’
قَالَ فَانْظُرْ مَا رَوَاهُ أَصْحَابُكَ مِمَّنْ أَخَذْتَ دِينَكَ عَنْهُمْ وَ جَعَلْتَهُمْ قُدْوَةً لَكَ مِنْ فَضَائِلِ عَلِيٍّ ع فَقِسْ إِلَيْهَا مَا أُنْزِلَ بِهِ مِنْ فَضَائِلِ أَبِي بَكْرٍ فَإِنْ وَجَدْتَ فَضَائِلَ أَبِي بَكْرٍ تُشَاكِلُ فَضَائِلَ عَلِيٍّ فَقُلْ إِنَّهُ أَفْضَلُ
He said, ‘So look at what your companions have reported, from the ones who you have taken your religion and have made them as guides for you, of the merits of Ali-azwj and compare to what has been Revealed with of the merits of Abu Bakr. If you were to find merits of Abu Bakr resembling the merits of Ali-azwj, then say he is superior.
لَا وَ اللَّهِ وَ لَكِنْ قِسْ فَضَائِلَهُ إِلَى مَا رُوِيَ لَكَ مِنْ فَضَائِلِ أَبِي بَكْرٍ وَ عُمَرَ فَإِنْ وَجَدْتَ لَهُمَا مِنَ الْمَفَاضِيلِ مِثْلَ الَّذِي لِعَلِيٍّ وَحْدَهُ فَقُلْ إِنَّهُمَا أَفْضَلُ
No, by Allah-azwj! But compare his-asws merits to what is reported to you of the merits of Abu Bakr and Umar. If you were to find for them of the merits similar to that which are for Ali-azwj alone, then say these two are superior.
لَا بَلْ فَقِسْ فَضَائِلَهُ إِلَى فَضَائِلِ الْعَشَرَةِ الَّذِينَ شُهِدَ لَهُمْ بِالْجَنَّةِ فَإِنْ وَجَدْتَهَا تُشَاكِلُ فَضَائِلَهُ فَقُلْ إِنَّهُمَا أَفْضَلُ مِنْهُ
No, but compare his-asws merits to merits of the ten, those whom there is testimony for them with the Paradise. If you were to find these resembling his-asws merits, then say they are superior to him-asws.
يَا إِسْحَاقُ أَيُّ الْأَعْمَالِ كَانَتْ أَفْضَلَ يَوْمَ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ رَسُولَهُ قُلْتُ الْإِخْلَاصُ بِالشَّهَادَةِ وَ السَّبْقُ إِلَى الْإِسْلَامِ
O Is’haq! Which deeds happened to be superior on the day Allah-azwj Mighty and Majestic Sent His-azwj Rasool-saww?’ I said, ‘The sincerity with the testimony and the precedence to Al-Islam’.
قَالَ صَدَقْتَ إِنَّ ذَلِكَ فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ فِي جَنَّاتِ النَّعِيمِ إِنَّمَا عَنَى السَّابِقَ إِلَى الْإِسْلَامِ فَهَلْ عَلِمْتَ أَحَداً سَبَقَ عَلِيّاً إِلَى الْإِسْلَامِ
He said, ‘You speak the truth! That is in the Book of Allah-azwj Mighty and Majestic: And the foremost are the foremost [56:10] These are the ones of proximity [56:11] In the Blissful Gardens [56:12]. But rather He-azwj Meant the precedence to Al-Islam. Do you know anyone who had preceded Ali-asws to Al-Islam?’
قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَسْلَمَ عَلِيٌّ وَ هُوَ حَدَثٌ صَغِيرُ السِّنِّ لَا يَجُوزُ عَلَيْهِ الْحُكْمُ وَ أَسْلَمَ أَبُو بَكْرٍ وَ قَدْ تَكَامَلَ عَقْلُهُ وَ جَازَ عَلَيْهِ الْحُكْمُ
I said, ‘O Amir Al-Momineen-asws! Ali-asws announced Muslim (Islam) when he-asws was of young age, the rulings were not allowed upon him, while Abu Bakr became a Muslim and his intellect had perfected and the rulings were allowed upon him’.
قَالَ أَجِبْنِي أَيُّهُمَا أَسْلَمَ قَبْلَ صَاحِبِهِ حَتَّى أُنَاظِرَكَ مِنْ بَعْدُ فِي الْحَدَاثَةِ قُلْتُ عَلِيٌّ أَسْلَمَ قَبْلَ أَبِي بَكْرٍ عَلَى هَذِهِ الشَّرِيطَةِ
He said, ‘Answer me. Which of the two became Muslim before his companion, until I can debate you from after regarding the age’. I said, ‘Ali-asws became a Muslim before Abu Bakr, based upon this stipulation’.
قَالَ فَأَخْبِرْنِي حِينَ أَسْلَمَ أَ يَخْلُو أَنْ يَكُونَ رَسُولُ اللَّهِ ص دَعَاهُ فَأَجَابَ أَوْ يَكُونَ إِلْهَاماً مِنَ اللَّهِ لِعَلِيٍّ
He said, ‘Inform me, when he-asws became a Muslim, was it devoid of Rasool-Allah-saww having invited him-asws so he-asws answered, or would it have been an Inspiration from Allah‑azwj to Ali-asws?’
فَأَطْرَقْتُ مُفَكِّراً وَ قُلْتُ إِنْ قُلْتُ إِلْهَاماً قَدَّمْتُهُ عَلَى رَسُولِ اللَّهِ لِأَنَّ رَسُولَ اللَّهِ لَمْ يَعْرِفِ الْإِسْلَامَ حَتَّى جَاءَ بِهِ جَبْرَئِيلُ عَنِ اللَّهِ عَزَّ وَ جَلَّ فَقُلْتُ بَلْ دَعَاهُ رَسُولُ اللَّهِ ص
I lowered my head contemplating, and I said (to myself), ‘If I were to say, ‘Inspiration’, I would be advancing him upon Rasool-Allah-saww, because Rasool-Allah-saww did not know Al-Islam until Jibraeel-as came with it from Allah-azwj Mighty and Majestic’. So I said, ‘Rasool-Allah-saww had invited him-asws’.
قَالَ فَيَخْلُو النَّبِيُّ أَنْ يَكُونَ دَعَا عَلِيّاً بِأَمْرِ اللَّهِ أَوْ تَكَلَّفَ ذَلِكَ مِنْ قِبَلِ نَفْسِهِ قُلْتُ لَا أَنْسِبُ النَّبِيَّ ص إِلَى التَّكَلُّفِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ ما كانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ وَ لَكِنْ دَعَاهُ بِأَمْرِ اللَّهِ:
He said, ‘Was the Prophet-saww vacant from having called Ali-asws by the Command of Allah-azwj or was that encumbered from his-saww own self?’ I said, ‘I cannot attribute the Prophet-azwj to the encumberment because Allah-azwj Mighty and Majestic Saying: And it was not for a Rasool that he comes with a Sign except by the Permission of Allah. For every term there is an Ordainment [13:38], but he-saww had invited him-asws by the Command of Allah-azwj’.
قَالَ يَا إِسْحَاقُ فَمِنْ صِفَةِ الْجَبَّارِ أَنْ يُكَلِّفَ رُسُلَهُ مَا لَا طَاقَةَ لَهُمْ بِهِ قُلْتُ أَعُوذُ بِاللَّهِ
He said, ‘O Is’haq! So, from the Attributes of the Compeller is that He-azwj Encumbered His‑azwj Rasools-as what there was no endurance for them-as for it?’ I said, ‘I seek Refuge with Allah-azwj!
قَالَ أَ وَ لَا تَرَى أَنَّ اللَّهَ عَزَّ وَ جَلَّ فِي قَوْلِكَ أَسْلَمَ عَلِيٌّ وَ هُوَ صَغِيرٌ لَا يَجُوزُ عَلَيْهِ الْحُكْمُ قَدْ كَلَّفَ رَسُولَ اللَّهِ ص مِنْ دُعَاءِ الصِّبْيَانِ مَا لَا يُطِيقُ وَ شَغَلَهُ بِصَبِيٍّ لَا يَجُوزُ عَلَيْهِ الْحُكْمُ
He said, ‘Or don’t you see that in your words Ali-asws became a Muslim and he-asws was young, the ruling was not allowed upon him-asws, Allah-azwj Mighty and Majestic had Encumbered Rasool-Allah-saww of calling the children what he-saww could not endure, and his pre-occupation with a child the ruling was not allowed upon him.
فَهُوَ يَدْعُوهُ السَّاعَةَ وَ يَرْتَدُّ بَعْدَ سَاعَةٍ ثُمَّ يُعَاوِدُ وَ يُعَاوِدُ الصَّبِيُّ الِارْتِدَادَ فَلَا حُكْمَ يَجُوزُ عَلَيْهِ وَ لَا النَّبِيُّ ص يَفْرُغُ مِنْهُ لِدُعَاءِ غَيْرِهِ أَ رَأَيْتَ هَذَا جَائِزاً عِنْدَكَ أَنْ تَنْسُبَهُ إِلَى رَبِّنَا سُبْحَانَهُ قُلْتُ أَعُوذُ بِاللَّهِ
So he-saww invites him-asws at a time, and he-asws reneges after a time, then he-saww repeats, and the child retracts from the apostasy, and the ruling is not allowed upon him-asws and the Prophet-saww was not free from him-asws to invite others. Don’t you see that this is allowed with you to attribute it to our Lord-azwj the Glorious?’ I said, ‘I seek Refuge with Allah-azwj!’
قَالَ فَأَرَاكَ إِنَّمَا قَصَدْتَ فَضِيلَةً فَضَّلَ اللَّهُ بِهَا عَلِيّاً ع عَلَى هَذَا الْخَلْقِ جَمِيعاً آتَاهَا لَهُ لِيُعَرِّفَ بِهَا مَكَانَهُ وَ فَضْلَهُ بِأَنْ لَمْ يُشْرِكْ بِهِ سَاعَةً قَطُّ فَجَعَلْتَهَا نَقْصاً عَلَيْهِ وَ لَوْ كَانَ اللَّهُ عَزَّ وَ جَلَّ أَمَرَ نَبِيَّهُ أَنَّ يَدْعُوَ الصِّبْيَانَ أَ لَمْ يَكُنْ دَعَاهُمْ كَمَا دَعَا عَلِيّاً ع قُلْتُ بَلَى
He said, ‘I showed you rather you aimed for a merit Allah-azwj has Merited Ali-asws with it over these entire people. He-azwj Gave it to him-asws for his-asws position and his-asws merit to be known by it, that he-asws did not associate with Him-azwj for a moment at all. You have made it as a deficiency upon him-saww, and if Allah-azwj Mighty and Majestic has Commanded His-azwj Prophet-saww in calling the children, would not his-as calling them would be like what he-saww had called Ali-asws?’ I said, ‘Yes’.
قَالَ فَهَلْ بَلَغَكَ أَنَّ النَّبِيَّ ص دَعَا أَحَداً مِنْ صِبْيَانِ الْجَاهِلِيَّةِ وَ قَرَابَتِهِ بَدَأَ بِهِمْ لِئَلَّا يُقَالَ هَذَا ابْنُ عَمِّهِ أَوْ مِنْ سَائِرِ النَّاسِ كَمَا فَعَلَ بِعَلِيٍّ قُلْتُ لَا
He said, ‘Has it reached you that the Prophet-saww had called anyone from the children of the pre-Islamic people and his-saww kindred, he-saww began with them lest it be said, ‘This is a son‑asws of his-saww uncle-as’, or from rest of the people like what he-saww had done with Ali‑asws?’ I said, ‘No’.
قَالَ ثُمَّ أَيُّ الْأَفْعَالِ كَانَتْ أَفْضَلَ بَعْدَ السَّبْقِ إِلَى الْإِسْلَامِ قُلْتُ الْجِهَادُ فِي سَبِيلِ اللَّهِ
He said, ‘Then which of the deeds happen to be superior after the precedence to Al-Islam?’ I said, ‘The Jihad in the Way of Allah-azwj’.
قَالَ صَدَقْتَ فَهَلْ تَجِدُ لِأَحَدٍ فِي الْجِهَادِ إِلَّا دُونَ مَا تَجِدُ لِعَلِيٍّ قُلْتُ فِي أَيِّ وَقْتٍ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ فِي أَيِّ الْأَوْقَاتِ شِئْتَ قُلْتُ فِي يَوْمِ بَدْرٍ
He said, ‘You speak the truth. Do you find for anyone regarding the Jihad except lower than what you find for Ali-asws?’ I said, ‘In which time, O commander of the faithful?’ He said, ‘In whichever of the timings you so like’. I said, ‘During the day of Badr’.
قَالَ نَعَمْ لَا أَزِيدُكَ عَلَيْهَا كَمْ قَتْلَى بَدْرٍ يَوْمَ بَدْرٍ قُلْتُ نَيِّفٌ وَ سِتُّونَ رَجُلًا مِنَ الْكُفَّارِ قَالَ كَمْ قَتْلَى عَلِيٍّ وَحْدَهُ مِنْهُمْ قُلْتُ نَيِّفٌ وَ عِشْرُونَ رَجُلًا وَ أَرْبَعُونَ لِسَائِرِ النَّاسِ قَالَ فَأَيُّ النَّاسِ أَفْضَلُ جِهَاداً
He said, ‘Yes. I shall increase you upon it. How many were killed on the day of Badr?’ I said, ‘More than seventy men from the Kafirs’. He said, ‘How many from them were killed by Ali‑asws alone?’ I said, ‘More than twenty men, and forty of rest of the people’. He said, ‘So which of the people are of superior Jihad?’
قُلْتُ إِنَّ أَبَا بَكْرٍ كَانَ مَعَ رَسُولِ اللَّهِ ص فِي عَرِيشِهِ قَالَ يَصْنَعُ مَا ذَا قُلْتُ يُدَبِّرُ الْأَمْرَ قَالَ وَيْلَكَ دُونَ رَسُولِ اللَّهِ أَوْ شَرِيكاً مَعَ رَسُولِ اللَّهِ أَوِ افْتِقَاراً مِنْ رَسُولِ اللَّهِ إِلَى أَبِي بَكْرٍ
I said, ‘Abu Bakr was with Rasool-Allah-saww in his-saww tent’. He said, ‘Doing what?’ I said, ‘Managing the matters’. He said, ‘Woe be to you! Besides Rasool-Allah-saww or as an associate with Rasool-Allah-saww, or was Rasool-Allah-saww poor (needy) to Abu Bakr?’
قُلْتُ أَعُوذُ بِاللَّهِ مِنْ أَنْ يُدَبِّرَ أَبُو بَكْرٍ دُونَ رَسُولِ اللَّهِ أَوْ يَكُونَ شَرِيكاً مَعَ رَسُولِ اللَّهِ ص أَوْ يَكُونَ رَسُولُ اللَّهِ ص فَقِيراً إِلَيْهِ
I said, ‘I seek Refuge with Allah-azwj from Abu Bakr managing besides Rasool-Allah-saww, or he would be an associate with Rasool-Allah-saww, or Rasool-Allah-saww being poor (needy) to him’.
قَالَ فَمَا الْفَضِيلَةُ فِي الْعَرِيشِ إِنْ كَانَ الْأَمْرُ عَلَى مَا وَصَفْتَ أَ لَيْسَ مَنْ ضَرَبَ بِسَيْفِهِ أَفْضَلَ مِمَّنْ جَلَسَ قُلْتُ كُلُّ الْجَيْشِ كَانَ مُجَاهِداً قَالَ صَدَقْتَ إِلَّا أَنَّ الضَّارِبَ بِالسَّيْفِ الْمُحَامِيَ عَنْ رَسُولِ اللَّهِ وَ عَنِ الْجَيْشِ كَانَ أَفْضَلَ مِنَ الْجَيْشِ
He said, ‘So what is the merit being in the tent if the matter was upon what you have described? Isn’t the one striking with his sword superior to the one sitting back?’ I said, ‘The whole army would be fighters’. He said, ‘Except that the striker with the sword, the advocate from Rasool-Allah-saww and from the army would be superior to the army.
أَ مَا قَرَأْتَ كِتَابَ اللَّهِ عَزَّ وَ جَلَ لا يَسْتَوِي الْقاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَ الْمُجاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ فَضَّلَ اللَّهُ الْمُجاهِدِينَ بِأَمْوالِهِمْ وَ أَنْفُسِهِمْ عَلَى الْقاعِدِينَ … أَجْراً عَظِيماً دَرَجاتٍ مِنْهُ وَ مَغْفِرَةً وَ رَحْمَةً وَ كانَ اللَّهُ غَفُوراً رَحِيماً
Have you not read the Book of Allah-azwj Mighty and Majestic: They are not equal, the ones from the Momineen sitting back, apart from the ones with injuries, and the fighters in the Way of Allah with their wealth and their selves. Allah Merited the fighters with their wealth and their selves over the ones sitting back, by a level; and to each Allah has Promised good; and Allah Merited the fighters over the ones sitting back by a mighty Recompense [4:95] (High) Levels from Him and Forgiveness and Mercy, and Allah was always Forgiving, Merciful [4:96].
قُلْتُ أَ فَكَانَ أَبُو بَكْرٍ وَ عُمَرُ مُجَاهِدَيْنِ أَمْ لَا قَالَ بَلَى وَ لَكِنْ أَخْبِرْنِي هَلْ كَانَ لِأَبِي بَكْرٍ وَ عُمَرَ فَضْلٌ عَلَى مَنْ لَمْ يَشْهَدْ ذَلِكَ الْمَشْهَدَ قُلْتُ نَعَمْ قَالَ فَكَذَلِكَ يَسْبِقُ الْبَاذِلُ نَفْسَهُ عَلَى أَبِي بَكْرٍ وَ عُمَرَ قُلْتُ أَجَلْ
I said, ‘Were Abu Bakr and Umar Mujahideen (Holy warriors) or not?’ He said, ‘Yes, but inform me, was there any merit for Abu Bakr and Umar upon the one who had not attended the event?’ I said, ‘Yes’. He said, ‘Like that, the one who exerts himself has precedence over Abu Bakr and Umar’. I said, ‘Yes’.
قَالَ يَا إِسْحَاقُ أَ تَقْرَأُ الْقُرْآنَ قُلْتُ نَعَمْ قَالَ اقْرَأْ هَلْ أَتى عَلَى الْإِنْسانِ حِينٌ مِنَ الدَّهْرِ فَقَرَأْتُ إِلَى قَوْلِهِ وَ يُطْعِمُونَ الطَّعامَ عَلى حُبِّهِ مِسْكِيناً وَ يَتِيماً وَ أَسِيراً إِلَى قَوْلِهِ وَ إِذا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيماً وَ مُلْكاً كَبِيراً
He said, ‘O Is’haq! Do you read the Quran?’ I said, ‘Yes’. He said, ‘Read, didn’t there come upon the human being, a phase, [76:1]’. I recited to His-azwj Words: And they fed the food to a poor, and an orphan and a captive out of love (for Allah), [76:8] – up to His-azwj Words: And when you see, then you will see Blessings and a great Kingdom [76:20].
قَالَ عَلَى رِسْلِكَ فِيمَنْ أُنْزِلَ هَذَا قُلْتُ فِي عَلِيٍّ قَالَ هَلْ بَلَغَكَ أَنَّ عَلِيّاً حِينَ أَطْعَمَ الْمِسْكِينَ وَ الْيَتِيمَ وَ الْأَسِيرَ قَالَ إِنَّما نُطْعِمُكُمْ لِوَجْهِ اللَّهِ عَلَى مَا سَمِعْتَ اللَّهَ يَقُولُ فِي كِتَابِهِ قُلْتُ لَا
He said, ‘Upon your consideration, regarding whom was this Revealed?’ I said, ‘Regarding Ali-asws’. He said, ‘Has it reached you that Ali-asws, when he-asws fed the poor and the orphan and the captive, said: ‘‘But rather, we are feeding you for the Face of Allah, [76:9], upon what you have heard Allah-azwj Saying in His-azwj Book?’ I said, ‘No’.
قَالَ صَدَقْتَ إِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ عَرَفَ سَرِيرَةَ عَلِيٍّ وَ نِيَّتَهُ فَأَظْهَرَ ذَلِكَ فِي كِتَابِهِ تَعْرِيفاً مِنْهُ لَخَلْقِهِ حَالَ عَلِيٍّ وَ مَذْهَبَهُ وَ سَرِيرَتَهُ فَهَلْ عَلِمْتَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ وَصَفَ شَيْئاً مِمَّا وَصَفَ فِي الْجَنَّةِ غَيْرَ هَذِهِ السُّورَةِ قَوارِيرَا مِنْ فِضَّةٍ قُلْتُ لَا
He said, ‘You speak the truth! Allah-azwj, Majestic is His-azwj Praise, Knew the secret of Ali-asws and his-asws intention. He-azwj Revealed that in His-azwj Book as an Introduction from Him-azwj to His-azwj creatures, the state of Ali-asws and his-asws doctrine and his-asws secret. Do you know that Allah-azwj Mighty and Majestic has Described something from what He-azwj Described in the Paradise, other than this Chapter: vessels of silvers [76:15]?’ I said, ‘No’.
قَالَ أَجَلْ وَ هَذِهِ فَضِيلَةٌ أُخْرَى أَنَّ اللَّهَ وَصَفَ لَهُ فِي الْجَنَّةِ مَا لَمْ يَصِفْهُ لِغَيْرِهِ أَ وَ تَدْرِي مَا مَعْنَى قَوارِيرَا مِنْ فِضَّةٍ قُلْتُ لَا قَالَ آنِيَةٌ مِنْ فِضَّةٍ يَنْظُرُ النَّاظِرُ مَا فِي دَاخِلِهَا كَمَا يَرَى فِي الْقَوَارِيرِ يَا إِسْحَاقُ أَ لَسْتَ مِمَّنْ يَشْهَدُ أَنَّ الْعَشَرَةَ فِي الْجَنَّةِ قُلْتُ بَلَى
He said, ‘Yes, and this is another merit. Allah-azwj Described for him-asws in the Paradise what He-azwj did not Describe for others. And do you know what is the meaning of vessels of silvers [76:15]?’ I said, ‘No’. He said, ‘A container of silver. The beholder will look at what is in its inside like what he sees in the glass. O Is’haq! Isn’t he-asws from the ones testified for that he-asws will be in the Paradise?’ I said, ‘Yes’.
قَالَ أَ رَأَيْتَ لَوْ أَنَّ رَجُلًا قَالَ مَا أَدْرِي هَذَا الْحَدِيثُ صَحِيحٌ أَمْ لَا وَ مَا أَدْرِي لَعَلَّ رَسُولَ اللَّهِ ص قَالَهُ أَمْ لَمْ يَقُلْهُ أَ كَانَ عِنْدَكَ كَافِراً قُلْتُ أَعُوذُ بِاللَّهِ
He said, ‘What is your view if a man were to say, ‘I don’t know whether this Hadeeth is correct or not’, and ‘I don’t know whether Rasool-Allah-saww had said to him-asws or no’, would he be a Kafir in your view?’ I said, ‘I seek Refuge with Allah-azwj’.
قَالَ فَلَوْ أَنَّ رَجُلًا قَالَ وَ اللَّهِ مَا أَدْرِي هَذِهِ السُّورَةُ مِنَ الْقُرْآنِ أَمْ لَا أَ كَانَ عِنْدَكَ كَافِراً قُلْتُ نَعَمْ قَالَ يَا إِسْحَاقُ أَرَى أَثَرَهُمْ هَاهُنَا مُتَأَكِّداً الْقُرْآنُ يَشْهَدُ لِهَذَا وَ الْأَخْبَارُ تَشْهَدُ لِهَؤُلَاءِ
He said, ‘If a man were to say, ‘By Allah-azwj! I don’t know whether this is a Chapter from the Quran or not’, would he be a Kafir in your view?’ I said, ‘Yes’. He said, ‘O Is’haq! I see their traces over here. The Quran emphasis a testimony for this, and the Ahadeeth testify for them’.
ثُمَّ قَالَ أَ تَرْوِي يَا إِسْحَاقُ حَدِيثَ الطَّائِرِ قُلْتُ نَعَمْ قَالَ حَدِّثْنِي بِهِ فَحَدَّثْتُهُ بِهِ قَالَ أَ تُؤْمِنُ أَنَّ هَذَا الْحَدِيثَ صَحِيحٌ قُلْتُ رَوَاهُ مَنْ لَا يُمْكِنُنِي بِأَنْ أَرُدَّ حَدِيثَهُ وَ لَا أَشُكُّ فِي صِدْقِهِ
Then he said, ‘O Is’haq! Are you reporting Hadeeth of the bird?’ I said, ‘Yes’. He said, ‘Narrate to me with it’. So, I narrated it to him with it. He said, ‘Do you believe in this correct Hadeeth?’ I said, ‘It is reported by the ones it is not possible for me to reject his Hadeeth nor doubt in his truthfulness’.
قَالَ أَ فَرَأَيْتَ مَنْ أَيْقَنَ أَنَّ هَذَا الْحَدِيثَ صَحِيحٌ ثُمَّ زَعَمَ أَنَّ أَحَداً أَفْضَلُ مِنْ عَلِيٍّ أَ يَخْلُو مِنْ أَنْ يَقُولَ دُعَاءُ النَّبِيِّ ص مَرْدُودٌ أَوْ إِنَّ اللَّهَ عَرَفَ الْفَاضِلَ مِنْ خَلْقِهِ فَكَانَ الْمَفْضُولُ أَحَبَّ إِلَيْهِ مِنْهُ أَوْ يَقُولَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَعْرِفِ الْفَاضِلَ مِنَ الْمَفْضُولِ
He said, ‘What is your view of the one certain that his Hadeeth is correct, then claims that there is someone superior to Ali-asws? Is it vacant from him saying the Prophet-saww called a rejected one, or Allah-azwj Knew the superior one from His-azwj creatures, so the inferior was more Beloved to him than him-asws, or he is saying that Allah-azwj Mighty and Majestic did not Know the superior from the inferior.
فَأَيُّ الثَّلَاثَةِ أَحَبُّ إِلَيْكَ أَنْ تَقُولَ فَإِنَّكَ إِنْ قُلْتَ مِنْهَا شَيْئاً اسْتَبْذَيْتَ فَإِنْ كَانَ عِنْدَكَ فِي الْحَدِيثِ تَأْوِيلٌ غَيْرُ هَذِهِ الثَّلَاثَةِ أَوْجُهٍ فَقُلْ
So, which of the three is more beloved to you to be saying? If you were to say something from these, you (your arguments) will evaporate. If, regarding this Hadeeth, there is an interpretation other than these three aspects, then say so’.
قُلْتُ لَا أَعْلَمُ وَ إِنَّ لِأَبِي بَكْرٍ فَضْلًا قَالَ أَجَلْ لَوْ لَا أَنَّ لِأَبِي بَكْرٍ فَضْلًا لَمْ أَقُلْ عَلِيٌّ أَفْضَلُ مِنْهُ فَمَا فَضْلُهُ الَّذِي قَصَدْتَ بِهِ السَّاعَةَ
I said, ‘I don’t know there being any merit for Abu Bakr’. He said, ‘Yes, if there is no merit for Abu Bakr, why should I not say Ali-asws is superior to him? What is his merit which you are aiming with now?’
قُلْتُ قَوْلُ اللَّهِ عَزَّ وَ جَلَ ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ إِذْ يَقُولُ لِصاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا فَنَسَبَهُ اللَّهُ عَزَّ وَ جَلَّ إِلَى صُحْبَةِ النَّبِيِّ ص
I said, ‘Words of Allah-azwj Mighty and Majestic: the second of the two when they were both in the cave, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ [9:40]. Allah-azwj Mighty and Majestic Attributed him to companionship of the Prophet-saww’.
قَالَ يَا إِسْحَاقُ أَمَا إِنِّي لَا أَحْمِلُكَ عَلَى الْوَعْرِ مِنْ طَرِيقِكَ فَإِنِّي وَجَدْتُ اللَّهَ جَلَّ ثَنَاؤُهُ نَسَبَ إِلَى صُحْبَةِ مَنْ رَضِيَهُ وَ رَضِيَ عَنْهُ كَافِراً فَقَالَ إِذْ يَقُولُ لِصَاحِبِهِ وَ هُوَ يُحاوِرُهُ أَ كَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا
He said, ‘O Is’haq! As for me, I am not attacking you upon deviating from your path, for I have found Allah-azwj, Majestic is His-azwj Praise, Attributing to the companionship of the one who Pleased Him-azwj and He-azwj is Pleased from him, (Abu Bakr) as a Kafir. He-azwj Said, when he-saww said to his-as companion: while agitating him, ‘Are you committing Kufr with the One Who Created you from dust, then from a seed, then Completed you as a man? [18:37]?’
قُلْتُ إِنَّ ذَلِكَ كَانَ كَافِراً وَ أَبُو بَكْرٍ كَانَ مُؤْمِناً قَالَ فَإِذَا جَازَ أَنْ يَنْسُبَ إِلَى صُحْبَةِ مِنْ رَضِيَهُ وَ رَضِيَ عَنْهُ كَافِراً جَازَ أَنْ يَنْسُبَ إِلَى صُحْبَةِ نَبِيِّهِ مُؤْمِناً وَ لَيْسَ بِأَفْضَلِ الْمُؤْمِنِينَ وَ لَا بِالثَّانِي وَ لَا بِالثَّالِثِ
I said, ‘That would be a Kafir, and Abu Bakr was a Momin’. He said, ‘When it is allowed to attribute to companionship of the one-saww who pleases Him-azwj and He-azwj is Pleased from him-saww, as a Kafir, it is allowed to attribute to the companionship of His-azwj Prophet-saww as a Momin, and he (Abu Bakr) isn’t the most superior of the Momineen, nor second, nor third’.
قُلْتُ إِنَّ اللَّهَ جَلَّ وَ عَلَا يَقُولُ ثانِيَ اثْنَيْنِ إِذْ هُما فِي الْغارِ إِذْ يَقُولُ لِصاحِبِهِ لا تَحْزَنْ إِنَّ اللَّهَ مَعَنا فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ
I said, ‘Allah-azwj Majestic and Exalted Says: the second of the two when they were both in the cave, when he said to his companion: ‘Do not grieve, surely Allah is with us!’ [9:40]. Allah-azwj Sent down His-azwj Tranquillity upon him’.
قَالَ يَا إِسْحَاقُ إِنَّكَ تَأْبَى إِلَّا أَنْ أُخْرِجَكَ إِلَى الِاسْتِقْصَاءِ عَلَيْكَ أَخْبِرْنِي عَنْ حُزْنِ أَبِي بَكْرٍ أَ كَانَ لِلَّهِ رِضًا أَوْ كَانَ مَعْصِيَةً
He said, ‘O Is’haq! You are refusing except that I should bring you out to the investigation upon you. Inform me about the grieving of Abu Bakr, was it a Pleasure for Allah-azwj or was it an act of disobedience?’
قُلْتُ إِنَّ أَبَا بَكْرٍ إِنَّمَا حَزَنَ مِنْ أَجْلِ رَسُولِ اللَّهِ خَوْفاً عَلَيْهِ مِنْ أَنْ يَصِلَ إِلَيْهِ شَيْءٌ مِنَ الْمَكْرُوهِ قَالَ فَحُزْنُهُ كَانَ لِلَّهِ رِضًا أَوْ مَعْصِيَةً قُلْتُ بَلْ لِلَّهِ رِضًا
I said, ‘Abu Bakr rather grieved for the sake of Rasool-Allah-saww, fearing upon himsaww from something from the abhorrence might arrive to him’. He said, ‘So his grief, was it a pleasure for Allah-azwj or an act of disobedience?’ I said, ‘But, a pleasure for Allah-azwj’.
قَالَ فَكَانَ بَعَثَ إِلَيْهِ رَسُولًا يَنْهَاهُ عَنْ طَلَبِ رِضَاهُ وَ عَنْ طَاعَتِهِ قُلْتُ أَعُوذُ بِاللَّهِ قَالَ أَ لَمْ تَزْعُمْ أَنَّ حُزْنَ أَبِي بَكْرٍ رِضًى قُلْتُ بَلَى
He said, ‘So He-azwj had Sent a Rasool-saww to forbid him from seeking His-azwj Pleasure and from obeying Him-azwj?’ I said, ‘I seek Refuge with Allah-azwj’. He said, ‘Did you not claim that the grief of Abu Bakr was pleasure (for Allah-azwj)?’ I said, ‘Yes’.
قَالَ أَ وَ لَمْ تَجِدْ أَنَّ الْقُرْآنَ يَشْهَدُ أَنَّ النَّبِيَّ ص يَقُولُ لَا تَحْزَنْ نَهْياً لَهُ عَنِ الْحُزْنِ وَ الْحُزْنُ لِلَّهِ رِضًى أَ فَلَا تَرَاهُ قَدْ نَهَى عَنِ طَلَبِ رِضَى اللَّهِ إِنْ كَانَ الْأَمْرُ عَلَى مَا وَصَفْتَ وَ أَعُوذُ بِاللَّهِ أَنْ يَكُونَ كَذَلِكَ فَانْقَطَعْتُ عَنْ جَوَابِهِ
He said, ‘And do you not find that the Quran Testified that the Prophet-saww said: ‘‘Do not grieve [9:40], being a forbiddance to him from the grieving while the grief was a Pleasure for Allah-azwj? Don’t you see him-saww to have prohibited from seeking the Pleasure of Allah-azwj, if the matter was upon what you have described? And I seek Refuge with Allah-azwj that it would be like that’ I was cut off from answering him.
قَالَ يَا إِسْحَاقُ إِنَّ مَذْهَبِي الرِّفْقُ بِكَ لَعَلَّ اللَّهَ أَنْ يَرُدَّكَ فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ جَلَّ ثَنَاؤُهُ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَيْهِ مَنْ عَنَى بِذَلِكَ رَسُولَ اللَّهِ ص أَوْ أَبَا بَكْرٍ قُلْتُ بَلْ رَسُولَ اللَّهِ
He said, ‘O Is’haq! My doctrine is the gentleness with you, perhaps Allah-azwj will Return you. Inform me about Words of Allah-azwj, Majestic is His-azwj Praise: Then Allah Send down His Tranquillity upon him [9:40]. Whom did He-azwj Mean by that, Rasool-Allah-saww or Abu Bakr?’ I said, ‘But, Rasool-Allah-saww’.
قَالَ صَدَقْتَ فَأَخْبِرْنِي عَنْ قَوْلِ اللَّهِ وَ يَوْمَ حُنَيْنٍ إِذْ أَعْجَبَتْكُمْ كَثْرَتُكُمْ فَلَمْ تُغْنِ عَنْكُمْ شَيْئاً وَ ضاقَتْ عَلَيْكُمُ الْأَرْضُ بِما رَحُبَتْ ثُمَّ وَلَّيْتُمْ مُدْبِرِينَ ثُمَّ أَنْزَلَ اللَّهُ سَكِينَتَهُ عَلى رَسُولِهِ وَ عَلَى الْمُؤْمِنِينَ أَ تَعْلَمُ الْمُؤْمِنِينَ الَّذِينَ أَرَادَهُمُ اللَّهِ فِي هَذَا الْمَوْضِعِ قُلْتُ لَا
He said, ‘You speak the truth. Inform me about Words of Allah-azwj: and the day of (battle of) Hunayn when your great numbers fascinated you, but they did not avail you of anything, and the earth was straitened upon you despite its vastness, then you turned back retreating [9:25] Then Allah Sent down His Tranquillity upon His Rasool and upon the Momineen, [9:26]. Do you know the Momineen as those whom Allah-azwj Intended them in this place?’ I said, ‘No’.
قَالَ إِنَّ النَّاسَ انْهَزَمُوا يَوْمَ حَنِينٍ فَلَمْ يَبْقَ مَعَ رَسُولِ اللَّهِ ص إِلَّا سَبْعَةٌ مِنْ بَنِي هَاشِمٍ عَلِيٌّ يَضْرِبُ بِسَيْفِهِ وَ الْعَبَّاسُ آخِذٌ بِلِجَامِ بَغْلَتِهِ وَ الْبَاقُونَ يَحْدِقُونَ بِرَسُولِ اللَّهِ ص خَوْفاً أَنْ يَنَالَهُ مِنْ سِلَاحِ الْقَوْمِ شَيْءٌ حَتَّى أَعْطَى اللَّهُ رَسُولَهُ النَّصْرَ
He said, ‘The people (Muslims) were defeated on the day of Hunayn, and there did not remain with Rasool-Allah-saww except seven from the Clan of Hashim-as – Ali-asws striking with his-asws sword, and Al Abbas holding the rein of his-saww mule, while the rest were staring at Rasool-Allah-saww out of fear that something from the weapons of the people (enemies) might hit him-saww, until Allah-azwj Gave the Help to His-azwj Rasool-saww.
فَالْمُؤْمِنُونَ فِي هَذَا الْمَوْضِعِ عَلِيٌّ خَاصَّةً ثُمَّ مَنْ حَضَرَهُ مِنْ بَنِي هَاشِمٍ وَ قَدْ قِيلَ إِنَّ سَلْمَانَ الْفَارِسِيَّ وَ عَمَّاراً كَانَا فِيهِمْ فَمَنْ أَفْضَلُ
Thus, the ‘Momineen’ in this place is Ali-asws in particular, then the ones from the Clan of Hashim-as who attended him-saww, and it has been said that Salman Al-Farsi-ra and Ammar-ra were both among them. So, who is superior?
يَا إِسْحَاقُ مَنْ كَانَ مَعَ النَّبِيِّ ص فَنَزَلَتِ السَّكِينَةُ عَلَى النَّبِيِّ ص وَ عَلَيْهِ أَمْ مَنْ كَانَ مَعَ رَسُولِ اللَّهِ ص وَ نَزَلَتِ السَّكِينَةُ عَلَى النَّبِيِّ ص وَ لَمْ يَرَهُ مَوْضِعاً لِتَنْزِيلِهَا عَلَيْهِ مَعَهُ
O Is’haq! Who was with the Prophet-saww, so the tranquillity descended unto the Prophet‑saww and upon him-asws, or who was with Rasool-Allah-saww and the tranquillity descended unto the Prophet-saww and did not see him-asws being a place for its descending upon him-asws along with him-saww?’
قُلْتُ بَلْ مَنْ أُنْزِلَتِ السَّكِينَةُ عَلَيْهِ مَعَ النَّبِيِّ ص قَالَ فَمَنْ أَفْضَلُ عِنْدَكَ مَنْ كَانَ مَعَهُ فِي الْغَارِ أَمْ مَنْ نَامَ عَلَى فِرَاشِهِ وَ وَقَاهُ بِنَفْسِهِ
I said, ‘But, the one the tranquillity had descended upon him-asws was with the Prophet-saww’. He said, ‘So who is superior in your view, one who was with him-saww in the cave or one who had slept upon his-saww bed and saved him-saww by himself-asws?
إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمْرَ النَّبِيَّ ص أَنْ يَأْمُرَ عَلِيّاً ع بِالنَّوْمِ عَلَى فِرَاشِهِ وَ أَنْ يَقِيَ النَّبِيَّ ص بِنَفْسِهِ فَأَمَرَهُ بِذَلِكَ فَبَكَى عَلِيٌّ فَقَالَ لَهُ النَّبِيُّ ص مَا يُبْكِيكَ يَا عَلِيُّ قَالَ الْخَوْفُ عَلَيْكَ أَ فَتَسْلَمُ يَا رَسُولَ اللَّهِ قَالَ نَعَمْ
Allah-azwj Mighty and Majestic Commanded the Prophet-saww to instruct Ali-asws with sleeping upon his-saww bed and to save the Prophet-saww by himself-asws. So he-saww instructed him-asws with that. He-asws wept. The Prophet-saww said to him-asws: ‘What makes you-asws cry, O Ali‑asws?’ He-asws said: ‘The fear upon you. Will you-saww be safe, O Rasool-Allah-saww?’ He-saww said: ‘Yes’.
فَاسْتَبْشَرَ عَلِيٌّ ع وَ قَالَ سَمْعاً وَ طَاعَةً لِرَبِّي طَابَتْ نَفْسِي بِالْفِدَاءِ لَكَ يَا رَسُولَ اللَّهِ ثُمَّ أَتَى عَلِيٌّ مَضْجَعَهُ فَاضْطَجَعَ وَ تَسَجَّى بِثَوْبِهِ وَ جَاءَ الْمُشْرِكُونَ مِنْ قُرَيْشٍ فَأَحْدَقُوا بِهِ وَ لَا يَشُكُّونَ أَنَّ النَّبِيَّ ص حَاصِلٌ فِي أَيْدِيهِمْ
Ali-asws smiled and said: ‘Listening and obedience is to my-asws Lord-azwj. I-asws feel good myself‑asws with the ransoming for you-saww, O Rasool-Allah-saww!’ Then Ali-asws came to his-asws bed and lied down and covered with his-saww cloth, and the Polytheists from Qureysh came and stared at him-asws, and they were not doubting that the Prophet-saww had resulted to be in their hands.
قَدْ أَجْمَعُوا أَنْ يَضْرِبَهُ كُلُّ بَطْنٍ مِنْ قُرَيْشٍ بِالسَّيْفِ لِئَلَّا يَطْلُبَ بَنُو هَاشِمٍ بَطْناً مِنْ بُطُونِ قُرَيْشٍ بِدَمِهِ وَ هُوَ يَسْمَعُ مَا الْقَوْمُ فِيهِ مِنْ تَلَفِ نَفْسِهِ فَلَمْ يَدْعُهُ ذَلِكَ إِلَى الْجَزَعِ كَمَا جَزَعَ صَاحِبُهُ فِي الْغَارِ وَ لَمْ يَزَلْ صَابِراً مُحْتَسِباً وَ بَعَثَ اللَّهُ إِلَيْهِ مَلَائِكَةً تَمْنَعُهُ مِنْ مُشْرِكِي قُرَيْشٍ حَتَّى أَصْبَحَ
They had united upon striking him-asws, every family of Qureysh with the sword, lest the Clan of Hashim-as might seek a family from the families of Qureysh for his-saww blood; and he-asws was hearing what the group were (discussing) in of destroying him-asws, but that did not call him to panic like what his-saww companion had panicked in the cave, and he-asws did not cease to be patient, anticipating; and Allah-azwj Sent Angels to him-asws, protecting him-asws from the Qureysh Polytheists until morning.
فَلَمَّا أَصْبَحَ قَامَ فَنَظَرَ الْقَوْمُ إِلَيْهِ فَقَالُوا أَيْنَ مُحَمَّدٌ قَالَ لَا أَعْلَمُ أَيْنَ هُوَ قَالُوا لَا نَرَاكَ إِلَّا كُنْتَ تَغُرُّنَا مُنْذُ اللَّيْلَةِ
When it was morning, he-asws stood up. The group looked at him-asws. They said, ‘Where is Muhammad-saww?’ He-asws said: ‘I-asws don’t know where he-saww it’. They said, ‘We do not see you-asws except that you-asws have been deceiving us since the night’.
ثُمَّ لَحِقَ بِرَسُولِ اللَّهِ ص فَلَمْ يَزَلْ عَلِيٌّ أَفْضَلَ لِمَا بَدَا مِنْهُ يَزِيدُ وَ لَا يَنْقُصُ حَتَّى قَبَضَهُ اللَّهُ إِلَيْهِ يَا إِسْحَاقُ أَ تَرْوِي حَدِيثَ الْوَلَايَةِ قُلْتُ نَعَمْ
Then he-asws joined with Rasool-Allah-saww. So Ali-asws did not cease to be superior due to what had been manifested from him-asws, increasing, and not decreasing, until Allah-azwj Recalled him-asws back to Him-azwj. O Is’haq! Are you reporting Hadeeth of Al Wilayah?’ I said, ‘Yes’.
قَالَ ارْوِهِ فَرَوَيْتُهُ فَقَالَ أَ لَيْسَ هَذَا الْحَدِيثُ قَدْ أَوْجَبَ لِعَلِيٍّ عَلَى أَبِي بَكْرٍ وَ عُمَرَ مَا لَمْ يَجِبْ لَهُمَا عَلَيْهِ
He said, ‘Narrate it!’ I narrated it. He said, ‘Doesn’t this Hadeeth obligate for Ali-asws upon Abu Bakr and Umar what did not obligate for them upon him-asws?’
قُلْتُ نَعَمْ إِلَّا أَنَّ النَّاسَ لَا يَقُولُونَ بِذَلِكَ وَ قَالُوا بِأَنَّ هَذَا الْحَدِيثَ إِنَّمَا كَانَ بِسَبَبِ زَيْدِ بْنِ حَارِثَةَ لِشَيْءٍ جَرَى بَيْنَهُ وَ بَيْنَ عَلِيٍّ فَأَنْكَرَ وَلَاءَ عَلِيٍّ فَقَالَ النَّبِيُّ ص هَذَا الْقَوْلَ عِنْدَ ذَلِكَ
I said, ‘Yes, except that the people are not saying that, and they are saying that this Hadeeth, rather, was due to the cause of Zayd Bin Haris for something which had flowed between him and Ali-asws, so he had denied the friendship of Ali-asws, so the Prophet-saww said this word during that’.
قَالَ يَا سُبْحَانَ اللَّهِ لِهَذِهِ الْعُقُولِ مَتَى قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ وَ فِي أَيِّ مَوْضِعٍ قُلْتُ بِغَدِيرِ خُمٍّ عِنْدَ مُنْصَرَفِهِ مِنْ حَجَّةِ الْوَدَاعِ
He said, ‘O Glory be to Allah-azwj at these words. When did Rasool-Allah-saww said for Ali-asws: ‘One whose Master-saww I-saww was, so Ali-asws is his Master-asws’, and in which place was it (said)?’ I said, ‘At Ghadeer Khumm while leaving from the farewell Hajj’.
قَالَ أَجَلْ فَمَتَى قُتِلَ زَيْدُ بْنُ حَارِثَةَ قَالَ مَوْضِعٌ بِمُؤْتَهَ قَالَ فَكَمْ كَانَ بَيْنَ قَتْلِ زَيْدٍ وَ بَيْنَ غَدِيرِ خُمٍّ قُلْتُ سَبْعُ سِنِينَ أَوْ ثَمَانِي سِنِينَ
He said, ‘Yes, so when was Zayd Bin Haris killed’. He said, ‘In a place at (battle of) Muta’. He said, ‘So how much was between the killing of Zayd and Ghadeer Khumm?’ I said, ‘Seven years or eight years’.
بل سنتان فان غزوة مؤتة كانت سنة ثمان للهجرة
Note – But it was two years, as the battle of Muta took place in the year eight of the Hijra.
قَالَ وَيْحَكَ كَيْفَ رَضِيتَ لِنَفْسِكَ بِهَذَا وَ قَدْ عَلِمْتَ أَنَّ خِطَابَهُ لِلْمُسْلِمِينَ كَافَّةً أَ لَسْتُ أَوْلَى بِكُمْ مِنْ أَنْفُسِكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ قَالَ مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُمَّ وَالِ مَنْ وَالاهُ وَ عَادِ مَنْ عَادَاهُ وَيْلَكُمْ
He said, ‘Woe be unto you! How can you be satisfied for yourself with this, and you have known that his-saww address was to the Muslims, all of them: ‘Am I-saww not foremost with you all that you are with your own selves?’ They said, ‘Yes, O Rasool-Allah-saww!’ He-saww said: ‘One whose Master-saww I-saww so Ali-asws is his Master-asws. O Allah-azwj! Befriend the one who befriends him-asws and be Inimical to the one being inimical to him-asws.
لَا تَجْعَلُوا فُقَهَاءَكُمْ أَرْبَابَكُمْ إِنَّ اللَّهَ عَزَّ وَ جَلَ يَقُولُ اتَّخَذُوا أَحْبارَهُمْ وَ رُهْبانَهُمْ أَرْباباً مِنْ دُونِ اللَّهِ وَ لَمْ يُصَلُّوا لَهُمْ وَ لَمْ يَصُومُوا وَ لَا زَعَمُوا أَنَّهُمْ آلِهَةٌ وَ لَكِنَّهُمْ أَمَرُوهُمْ فَأَطَاعُوهُمْ أَفْتَوْا بِغَيْرِ حَقٍّ فَضَلُّوا وَ أَضَلُّوا:
Do not make your jurists are your lords! Allah-azwj Mighty and Majestic Says: They are taking their Rabbis and their Monks as lords besides Allah, [9:31], and they had neither prayed Salat to them nor fasted, nor had they claimed that they (jurists) were gods, but they (jurists) instructed them, so they obeyed them. They issued Fatwas without right, so they strayed and strayed (others)’.
أَ تَرْوِي يَا إِسْحَاقُ حَدِيثَ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى قُلْتُ نَعَمْ قَالَ ارْوِهِ فَرَوَيْتُهُ قَالَ فَهَلْ يُمْكِنُ أَنْ يَكُونَ النَّبِيُّ ص فَرِحَ بِهَذَا الْقَوْلِ قُلْتُ أَعُوذُ بِاللَّهِ
O Is’haq! Are you reporting the Hadeeth: ‘You-asws are from me-saww at the status of Haroun-as from Musa-as’?’ I said, ‘Yes’. He said, ‘Narrate it!’ I narrated it. He said, ‘Is it possible that the Prophet-saww would be happy with this word (issuing Fagwas without right)?’ I said, ‘I seek Refuge with Allah-azwj!’
قَالَ أَ فَمَا تَعْلَمُ أَنَّ هَارُونَ مِنْ مُوسَى أَخُوهُ لِأَبِيهِ وَ أُمِّهِ قُلْتُ بَلَى قَالَ فَعَلِيٌّ أَخُو رَسُولِ اللَّهِ ص لِأَبِيهِ وَ أُمِّهِ قُلْتُ لَا
He said, ‘Don’t you know that Haroun-as from Musa-as was his-as brother-as to his-as father-as and his-as mother-as?’ I said, ‘Yes’. He said, ‘So is Ali-asws brother-asws of Rasool-Allah-saww to his‑saww father-as and his-saww mother-as?’ I said, ‘No’.
قَالَ أَ وَ لَيْسَ هَارُونُ نَبِيّاً قُلْتُ نَعَمْ قَالَ وَ عَلِيٌّ غَيْرَ نَبِيٍّ قُلْتُ بَلَى
He said, ‘Or isn’t Haroun-as a Prophet-as?’ I said, ‘Yes’. He said, ‘And Ali-asws is not a Prophet‑as’. I said, ‘Yes’.
قَالَ فَهَذَانِ مَعْدُومَانِ فِي عَلِيٍّ مِنَ الْحَالِ الَّتِي كَانَتْ فِي هَارُونَ فَمَا مَعْنَى قَوْلِهِ لِعَلِيٍّ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى
He said, ‘These two are impossible regarding Ali-asws from the state which was regarding Haroun-as. So, what is the meaning of his-as words to Ali-asws: ‘You-asws are from me-as at the status of Haroun-as from Musa-as’?’
قُلْتُ لَهُ إِنَّمَا أَرَادَ أَنَّ يُطَيِّبَ نَفْسَ عَلِيٍّ لَمَّا قَالَ الْمُنَافِقُونَ اسْتَخْلَفَهُ اسْتِثْقَالًا لَهُ قَالَ فَأَرَادَ أَنْ يُطَيِّبَ قَلْبَ عَلِيٍّ بِقَوْلٍ لَا مَعْنَى لَهُ فَسَكَتُّ
I said to him, ‘But rather, it was to make the soul of Ali-asws to feel good when the hypocrites had said, ‘He-saww is leaving him-asws behind due to his-asws being a burden to him-saww’’. He said, ‘So he-saww wanted the soul of Ali-asws to feel good with words having no meaning for it?’ I was silent.
فَقَالَ إِنَّ لَهُ مَعْنًى فِي كِتَابِ اللَّهِ جَلَّ ثَنَاؤُهُ ظَاهِراً بَيِّناً قُلْتُ وَ مَا هُوَ
He said, ‘There is a meaning for it in the Book of Allah-azwj, Majestic is His-azwj Praise, apparent, clear’. I said, ‘And what is it?’
قَالَ غَلَبَتْ عَلَيْكُمُ الْأَهْوَاءُ وَ الْعَمَايَةُ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ يُخْبِرُ عَنِ مُوسَى حَيْثُ يَقُولُ اخْلُفْنِي فِي قَوْمِي وَ أَصْلِحْ وَ لا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ
He said, ‘The whims and the blindness have overcome upon you all! It is Words of Allah-azwj Mighty and Majestic Inform about Musa-as whereby He-azwj Says: ‘Be my Caliph among my people and be righteous, and do not follow the way of the mischief makers’ [7:142]’.
قُلْتُ إِنَّ مُوسَى اسْتَخْلَفَ هَارُونَ فِي قَوْمِهِ وَ هُوَ حَيٌّ وَ مَضَى إِلَى رَبِّهِ وَ إِنَّ النَّبِيَّ ص اسْتَخْلَفَ عَلِيّاً ع حِينَ خَرَجَ إِلَى غَزْوَتِهِ
I said, ‘Musa-as mad Haroun-as a caliph among his-as people while he-as was alive and he-as went to his-as Lord-azwj, and the Prophet-saww made Ali-asws a caliph when he-saww went to his‑saww military expedition’.
قَالَ كَلَّا لَيْسَ كَمَا قُلْتَ أَخْبِرْنِي عَنِ مُوسَى حِينَ اسْتَخْلَفَ هَارُونَ هَلْ كَانَ مَعَهُ حِينَ ذَهَبَ إِلَى رَبِّهِ أَحَدٌ مِنْ أَصْحَابِهِ أَوْ مِنْ بَنِي إِسْرَائِيلَ قُلْتُ لَا قَالَ أَ وَ لَيْسَ اسْتَخْلَفَهُ عَلَى جَمَاعَتِهِمْ قُلْتُ نَعَمْ
He said, ‘Never! It isn’t like what you said. Inform me about Musa-as when he-as made Haroun-as a caliph, was there anyone from his-as companions with him-as when he-as went to his-as Lord-azwj, or from the children of Israel’. I said, ‘No’. He said, ‘And didn’t he-as made him‑as a caliph upon their-as community’. I said, ‘Yes’.
قَالَ فَأَخْبِرْنِي عَنِ النَّبِيِّ ص حِينَ خَرَجَ إِلَى غَزْوَتِهِ هَلْ خَلَّفَ إِلَّا الضُّعَفَاءَ وَ النِّسَاءَ وَ الصِّبْيَانَ فَأَنَّى يَكُونُ هَذَا مِثْلَ ذَلِكَ وَ مَا مَعْنَى الِاسْتِخْلَافِ هَاهُنَا
He said, ‘Inform me about the Prophet-as when he-saww went out to his-saww military expedition, did he-saww make a replacement only for the weak, and the women, and the children? How can this be like that? And what is the meaning of the replacement over here?
وَ عَلَى أَنَّ النَّبِيَّ ص قَدْ بَيَّنَ ذَلِكَ بِقَوْلِهِ إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي فَقَدْ كَشَفَ ذَلِكَ بِأَنَّهُ اسْتَخْلَفَهُ مِنْ بَعْدِهِ عَلَى كُلِّ حَالٍ إِلَّا عَلَى النُّبُوَّةِ إِذْ كَانَ خَاتَمَ النَّبِيِّينَ ص وَ لَمْ يَكُنْ قَوْلُ النَّبِيِّ ص لِيَبْطُلَ أَبَداً
And based upon the Prophet-saww having clarified that by his-saww words: ‘Except that there is no Prophet-saww after me-saww’. He uncovered that by him-saww making him a caliph from after him-saww upon every situation except upon the Prophet-saww, when he-saww was last of the Prophets-saww, and words of the Prophet-saww did not happen to be false, ever!
أَ تَرْوِي يَا إِسْحَاقُ حَدِيثَ الْمُبَاهَلَةِ قُلْتُ نَعَمْ قَالَ أَ تَرْوِي حَدِيثَ الْكِسَاءِ قُلْتُ نَعَمْ قَالَ فَفَكِّرْ فِي هَذَا أَوْ هَذَا وَ اعْلَمْ أَيُّ شَيْءٍ فِيهِمَا
O Is’haq! Are you reporting Hadeeth of the Imprecation (Mubahila)?’ I said, ‘Yes’. He-saww said: ‘Are you reporting Hadeeth of the cloak (Kisaa)?’ I said, ‘Yes’. He said, ‘So think about this or this and know, which thing is in these two’.
ثُمَّ قَالَ مَنْ ذَا الَّذِي تَصَدَّقَ وَ هُوَ رَاكِعٌ قُلْتُ عَلِيٌّ تَصَدَّقَ بِخَاتَمِهِ قَالَ أَ تَعْرِفُ غَيْرَهُ قُلْتُ لَا
Then he said, ‘Who is the one who gave in charity while he was performing Ruk’u?’ I said, ‘Ali-asws donated his-asws ring’. He said, ‘Do you know anyone else (having done that)?’ I said, ‘No’.
قَالَ فَمَا قَرَأْتَ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ قُلْتُ نَعَمْ
He said, ‘Have you not read: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55]’. I said, ‘Yes (I have)’.
قَالَ أَ فَمَا فِي هَذِهِ الْآيَةِ نَصَّ اللَّهُ عَلَى عَلِيٍّ بِقَوْلِهِ إِنَّما وَلِيُّكُمُ اللَّهُ وَ رَسُولُهُ وَ الَّذِينَ آمَنُوا الَّذِينَ يُقِيمُونَ الصَّلاةَ وَ يُؤْتُونَ الزَّكاةَ وَ هُمْ راكِعُونَ
He said, ‘Isn’t there a Text of Allah-azwj in the Verse upon Ali-asws, by His-azwj Words: But rather, your Guardian is Allah, and His Rasool, and those who are believing, those who are establishing the Salat and are giving the Zakat while they are performing Ruku [5:55]?’
قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ جَمَعَ بِقَوْلِهِ الَّذِينَ آمَنُوا
I said, ‘O Amir Al-Momineen-asws! He-saww has been Plural with His-azwj Words: and those who are believing!’
قَالَ الْقُرْآنُ عَرَبِيٌّ وَ نَزَلَ بِلُغَاتِ الْعَرَبِ وَ الْعَرَبُ تُخَاطِبُ الْوَاحِدَ بِخِطَابِ الْجَمْعِ وَ يَقُولُ الْوَاحِدُ فَعَلْنَا وَ صَنَعْنَا وَ هُوَ مِنْ كَلَامِ الْمَلِكِ وَ الْعَالِمِ وَ الْفَاضِلِ وَ كَذَلِكَ قَالَ اللَّهُ خَلَقْنَا السَّماواتِ وَ بَنَيْنا فَوْقَكُمْ سَبْعاً وَ هُوَ اللَّهُ الْوَاحِدُ وَ قَالَ جَلَّ ثَنَاؤُهُ حِكَايَةً مِنْ خِطَابِهِ سُبْحَانَهُ قَالَ رَبِّ ارْجِعُونِ وَ لَمْ يَقُلْ ارْجِعْنِي لِهَذِهِ الْعِلَّةِ
He said, ‘The Quran is in Arabian and was Revealed in the language of the Arabs, Addressing the one by Addressing all, and the One-azwj Says, ‘We-azwj Did it’, and ‘We-azwj Made it’, and it is from the speech of the king, and the scholar, and the superior ones, and like that Allah-azwj Said: ‘We have Created the skies [50:38], and, And We Built seven [78:12], and He-azwj is Allah-azwj, the One-azwj! And He-azwj, Majestic is His-azwj Praise, Said Narrating from His-azwj Address, Glory be to Him-azwj, Saying: ‘Lord! Return me [23:99] and did not Say ‘(Lords) return me’, for this reason’.
ثُمَّ قَالَ يَا إِسْحَاقُ أَ وَ مَا عَلِمْتَ أَنَّ جَمَاعَةً مِنْ أَصْحَابِ رَسُولِ اللَّهِ ص لَمَّا أَشَادَ بِذِكْرِ عَلِيٍّ وَ بِفَضْلِهِ وَ طَوَّقَ أَعْنَاقَهُمْ وِلَايَتَهُ وَ إِمَامَتَهُ وَ بَيَّنَ لَهُمْ أَنَّهُ خَيْرُهُمْ مِنْ بَعْدِهِ وَ أَنَّهُ لَا يَتِمُّ لَهُمْ طَاعَةُ اللَّهِ إِلَّا بِطَاعَتِهِ وَ كَانَ فِي جَمِيعِ مَا فَضَّلَهُ بِهِ نَصٌّ عَلَى أَنَّهُ وَلِيُّ الْأَمْرِ بَعْدَهُ قَالُوا إِنَّمَا يَنْطِقُ النَّبِيُّ ص عَنْ هَوَاهُ وَ قَدْ أَضَلَّهُ حُبُّهُ ابْنَ عَمِّهِ وَ أَغْوَاهُ وَ أَطْنَبُوهُ فِي الْقَوْلِ سِرّاً
Then he said, ‘O Is’haq! And don’t you know that a group from companions of Rasool-Allah‑saww, when there was praise with the mention of Ali-asws, and of his-asws merits, and their necks were collared with his-asws Wilayah and his-asws Imamate, and it became clear to them that he-asws is their best from after him-saww, and that their obedience to Allah-azwj will not be complete for them except with obeying him-asws, and in entirety of what he-asws had been merited with, he-asws had been Texted with as Master-asws of the Command (Wali Al Amr) after him-saww, they said, ‘But rather, the Prophet-saww is speaking from his-saww personal desires, and he-saww has been strayed by his-saww love for the son-asws of his-saww uncle-as, and it has deviated him-asws and he-saww is exaggerating in the word secretly’.
فَأَنْزَلَ اللَّهُ الْمُطَّلِعُ عَلَى السَّرَائِرِ وَ النَّجْمِ إِذا هَوى ما ضَلَّ صاحِبُكُمْ وَ ما غَوى وَ ما يَنْطِقُ عَنِ الْهَوى إِنْ هُوَ إِلَّا وَحْيٌ يُوحى
So, Allah-azwj Revealed, Notifying upon the secrets: (I Swear) by the star when it swoops down [53:1] Your companion does not err, and does not deviate [53:2] And he does not speak out of (personal) desire [53:3] Surely, it is only a Revelation He Revealed [53:4]’.
ثُمَّ قَالَ يَا إِسْحَاقُ إِنَّ النَّاسَ لَا يُرِيدُونَ الدِّينَ إِنَّمَا أَرَادُوا الرِّئَاسَةَ وَ طَلَبَ ذَلِكَ أَقْوَامٌ فَلَمْ يَقْدِرُوا عَلَيْهِ بِالدُّنْيَا فَطَلَبُوا ذَلِكَ بِالدِّينِ وَ لَا حِرْصَ لَهُمْ عَلَيْهِ وَ لَا رَغْبَةَ لَهُمْ فِيهِ
Then he said, ‘O Is’haq! The people are not intending the religion, but rather they are intending the governance, and a group has sought that, but they were not able upon it through the world, so that sought that through the religion, and there is no eagerness for them upon it (religion) nor is there any desire for them regarding it.
أَ مَا تَرْوِي أَنَّ النَّبِيَّ ص قَالَ يُذَادُ قَوْمٌ مِنْ أَصْحَابِي عَنِ الْحَوْضِ فَأَقُولُ يَا رَبِّ أَصْحَابِي أَصْحَابِي فَيُقَالُ لِي إِنَّكَ لَا تَدْرِي مَا أَحْدَثُوا بَعْدَكَ رَجَعُوا الْقَهْقَرَى قُلْتُ نَعَمْ
Are you not reported that the Prophet-saww said: ‘A group of my-saww companions will be impeded from the Fountain. I-saww shall say: ‘O Lord-azwj! My-saww companions! My-saww companions!’ He-azwj will Say to me-saww: ‘You-saww don’t know what they had innovated after you-saww. They returned backwards!”?’ I said, ‘Yes’.
قَالَ فَفَكِّرْ فِي هَذَا
He said, ‘Then, think about this!
فَقَالَ النَّاسُ مَا أَرَادُوا وَ طَالَ الْمَجْلِسُ وَ عَلَتِ الْأَصْوَاتُ وَ ارْتَفَعَ الْكَلَامُ فَقَالَ يَحْيَى بْنُ أَكْثَمَ يَا أَمِيرَ الْمُؤْمِنِينَ قَدْ أَوْضَحْتَ لِمَنْ أَرَادَ اللَّهُ بِهِ الْخَيْرَ وَ بَيَّنْتَ وَ اللَّهِ مَا لَا يَقْدِرُ أَحَدٌ عَلَى دَفْعِهِ
The people said what they wanted and the sitting prolonged, and the voices were high, and the speech was raised. Yahya Bin Aksam said, ‘O commander of the faithful! You have clarified for the one Allah-azwj Wanted the good with, and by Allah-azwj, you have explained what no one is able upon defending it!’
فَأَقْبَلَ عَلَيْنَا فَقَالَ مَا تَقُولُونَ قُلْنَا كُلُّنَا يَقُولُ بِقَوْلِ أَمِيرِ الْمُؤْمِنِينَ وَفَّقَهُ اللَّهُ
He faced towards us and he said, ‘What are you saying?’ We said, ‘All of us are saying with the word of commander of the faithful. May Allah-azwj Harmonise him!’
قَالَ وَ اللَّهِ لَوْ لَا أَنَّ رَسُولَ اللَّهِ ص قَبِلَ الْقَوْلَ مِنَ النَّاسِ لَمْ أَكُنْ لِأَقْبِلَهُ مِنْكُمْ اللَّهُمَّ إِنِّي قَدْ نَصَحْتُ اللَّهُمَّ إِنِّي قَدْ أَرْشَدْتُ اللَّهُمَّ إِنِّي قَدْ أَخْرَجْتُ الْأَمْرَ مِنْ عُنُقِي اللَّهُمَّ إِنِّي أَدِينُ لَكَ وَ أَتَقَرَّبُ إِلَيْكِ بِحُبِّ عَلِيٍّ وَ وَلَايَتِهِ
He said, ‘By Allah-azwj! Had it not been for Rasool-Allah-saww accepting the word from the people, I would not have accepted it from you all. O Allah-azwj! I have advised. O Allah-azwj! I have guided. O Allah-azwj! I have extracted the matter from my neck. O Allah-azwj! I make it a religion for You-azwj, and I draw closer to You-azwj through the love of Ali-asws and his-asws Wilayah!’
فَنَهَضْنَا مِنْ عِنْدِهِ وَ كَانَ هَذَا آخِرَ مَجْلِسِنَا مِنْهُ.
We got up from his presence, and this last of our gatherings from him’’.[299]
28- كِتَابُ الْبُرْهَانِ، أَخْبَرَنَا مُحَمَّدُ بْنُ الْحَسَنِ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ خَضِرٍ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ سُهَيْلٍ أَنَّ الرَّشِيدَ أَمَرَ يَحْيَى بْنَ خَالِدٍ أَنْ يَجْمَعَ الْمُتَكَلِّمِينَ فِي دَارِهِ وَ أَنْ يَكُونَ مِنْ وَرَاءِ السِّتْرِ مِنْ حَيْثُ يَسْمَعُ كَلَامَهُمْ وَ لَا يُعْلِمَهُمْ بِمَكَانِهِ فَفَعَلَ ذَلِكَ
‘Kitab Al Burhan’ – We are informed by Muhammad Bin Al-Hassan who said, ‘It is narrated to us by Al-Hassan Bin Khazir, from his father, from Usman Bin Suheyl,
‘(The caliph) Al-Rasheed ordered Yahya Bin Khalid to gather the speakers in his house, and he would be from behind the curtain from whereby he could hear their talk while they would not be knowing of his place. He did that.
فَسَأَلَ بَيَانٌ الْحَرُورِيُّ هِشَامَ بْنَ الْحَكَمِ فَقَالَ أَخْبِرْنِي أَصْحَابُ عَلِيٍّ وَقْتَ حُكْمِ الْحَكَمَيْنِ أَيَّ شَيْءٍ كَانُوا مُؤْمِنِينَ أَمْ كَافِرِينَ
Bayyan Al-Harwy asked Hisham Bin Al-Hakam. He said, ‘Inform me, companions of Ali-asws, at the time of the judgment of the two judges (after battle of Siffeen), which thing were they, Momineen of Kafirs?’
قَالَ كَانُوا ثَلَاثَةَ أَصْنَافٍ صِنْفٌ مُؤْمِنُونَ وَ صِنْفٌ مُشْرِكُونَ وَ صِنْفٌ ضُلَّالٌ فَأَمَّا الْمُؤْمِنُونَ فَالَّذِينَ عَرَفُوا إِمَامَةَ عَلِيٍّ ع مِنْ كِتَابِ اللَّهِ جَلَّ وَ عَزَّ وَ نَصِّ رَسُولِ اللَّهِ ص وَ قَلِيلًا مَا كَانُوا
He said, ‘They were three types – a type were Momineen, and a type were Polytheists, and a type were straying ones. As for the Momineen, those who recognised Imamate of Ali-asws from the Book of Allah-azwj Majestic and Mighty, and text of Rasool-Allah-saww, and a few is what they were.
وَ أَمَّا الْمُشْرِكُونَ فَقَوْمٌ مَالُوا إِلَى إِمَامَةِ مُعَاوِيَةَ بِصُلْحٍ فَأَشْرَكُوا إِذْ جَعَلُوا مُعَاوِيَةَ مَعَ عَلِيٍّ وَ أَمَّا الضُّلَّالُ فَمَنْ خَرَجَ عَلَى سَبِيلِ الْعَصَبِيَّةِ وَ الْحَمِيَّةِ لِلْقَبَائِلِ وَ الْعَشَائِرِ لَا لِلدِّينِ
And as for the Polytheists, they were a group who had inclined to the imamate of Muawiya with reconciliation, so they associated when they made Muawiya (to be) with Ali-asws. And as for the strayers are the ones who came out upon the way of prejudice and the tribal affiliations and the clans, not for the religion’.
قَالَ فَمَا كَانَ أَصْحَابُ مُعَاوِيَةَ
He said, ‘So what were the companions of Muawiya?’
قَالَ ثَلَاثَةُ أَصْنَافٍ صِنْفٌ كَافِرُونَ وَ صِنْفٌ مُشْرِكُونَ وَ صِنْفٌ ضُلَّالٌ فَأَمَّا الْكَافِرُونَ فَقَوْمٌ قَالُوا مُعَاوِيَةُ إِمَامٌ وَ عَلِيٌّ لَا يَصْلُحُ فَكَفَرُوا وَ جَحَدُوا إِمَاماً مِنَ اللَّهِ عَزَّ وَ جَلَّ ذِكْرُهُ وَ نَصَبُوا إِمَاماً مِنْ غَيْرِ اللَّهِ
He said, ‘Three types – a type were Kafirs, and a type were Polytheists, and a type were strayers. As for the Kafirs, a group said, ‘Muawiya is an imam and Ali-asws is not correct. So, they committed Kufr and rejected an Imam-asws from Allah-azwj, Mighty and Majestic is His-azwj Mentioned, and they installed an imam not being from Allah-azwj.
وَ أَمَّا الْمُشْرِكُونَ فَقَوْمٌ قَالُوا مُعَاوِيَةُ إِمَامٌ وَ عَلِيٌّ يَصْلُحُ لَوْ لَا قَتَلَ عُثْمَانَ وَ أَمَّا الضُّلَّالُ فَقَوْمٌ خَرَجُوا عَلَى سَبِيلِ الْعَصَبِيَّةِ وَ الْحَمِيَّةِ لِلْقَبَائِلِ وَ الْعَشَائِرِ لَا لِلدِّينِ
And as for the Polytheists, a group said, ‘Muawiya is an imam, and Ali-asws is correct, if only he-asws had not killed Usman’. And as for the strayers, a group came out upon the way of prejudices, and the tribal affiliations and the clans, not for the religion’.
قَالَ فَانْبَرَى لَهُ ضِرَارُ بْنُ عَمْرٍو الضَّبِّيُّ وَ كَانَ مِنَ الْمُعْتَزِلَةِ مِمَّنْ يَزْعُمُ أَنَّ عَقْدَ الْإِمَامِ لَيْسَ بِفَرْضٍ وَ لَا وَاجِبٍ وَ إِنَّمَا هِيَ نَدْبَةٌ حَسَنَةٌ إِنْ فَعَلُوهَا جَازَ وَ إِنْ لَمْ يَفْعَلُوهَا جَازَ فَقَالَ أَسْأَلُكَ يَا هِشَامُ
He said, ‘Zirar Bin Amro Al-Zaby to him, and he was from the Mutazilites, from the ones who claimed that belief in the Imam-asws is neither nor obligatory, and rather it is a good stigma. If they were to do it, it is allowed, and if they do not do it, it is allowed. He said, ‘I shall ask you, O Hisham!
قَالَ إِذَا تَكُونُ ظَالِماً فِي السُّؤَالِ قَالَ وَ لِمَ قَالَ لِأَنَّكُمْ مُجْمِعُونَ عَلَى رَفْعِ إِمَامَةِ صَاحِبِي وَ خِلَافِي فِي الْأَصْلِ وَ قَدْ سَأَلْتُمْ مَسْأَلَةً فَيَجِبُ أَنْ أَسْأَلَكُمْ قَالَ لَهُ سَلْ
He said, ‘When you are unjust in the question’. He said, ‘And why?’ He said, ‘Because you all are united upon raising the imamate of my companions and opposing me in principle, and you are asking question, so it obliges that I ask you’. He said to him, ‘Ask!’
قَالَ أَخْبِرْنِي عَنِ اللَّهِ عَزَّ وَ جَلَّ لَوْ كَلَّفَ الْأَعْمَى قِرَاءَةَ الْكُتُبِ وَ النَّظَرَ فِي الْمَصَاحِفِ وَ كَلَّفَ الْمُقْعَدَ الْمَشْيَ إِلَى الْمَسَاجِدِ وَ الْجِهَادَ فِي سَبِيلِ اللَّهِ وَ كَلَّفَ ذَوِي الزَّمَانَاتِ مَا لَا يُوجَدُ فِي وُسْعِهِمْ أَ كَانَ جَابِراً أَمْ عَادِلًا
He said, ‘Inform me about Allah-azwj Mighty and Majestic, if He-azwj were to Encumber the blind to read the Books, and the looking into the Parchments, and Encumber the sitting (disabled) one to walk to the Masjid, and the Jihad in the Way of Allah-azwj, and Encumber the ones with the times what they cannot find in their capacities, would He-azwj be tyrannous or just?’
قَالَ لَمْ يَكُنْ لِيَفْعَلَ ذَلِكَ قَالَ قَدْ عَلِمْتُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يَفْعَلُ ذَلِكَ وَ لَكِنِّي سَأَلْتُكَ عَلَى طَرِيقِ الْجَدَلِ وَ الْخُصُومَةِ لَوْ فَعَلَ ذَلِكَ كَانَ جَابِراً أَمْ عَادِلًا قَالَ بَلْ جَابِراً
He said, ‘He-azwj will not be Doing that’. He said, ‘I know that Allah-azwj Mighty and Majestic does not Do that, but I ask you upon a way of arguing and the contention, if He-azwj were to do that, would He-azwj be tyrannous or just?’ He said, ‘But, tyrannous’.
قَالَ أَصَبْتَ فَخَبِّرْنِي الْآنَ هَلْ كَلَّفَ اللَّهُ الْعِبَادَ مِنْ أَمْرِ الدِّينِ أَمْراً وَاحِداً يَسْأَلُهُمْ عَنْهُ يَوْمَ الْقِيَامَةِ لَا اخْتِلَافَ فِيهِ قَالَ نَعَمْ
He said, ‘You are correct. Inform me now, does Allah-azwj Encumber the servants one matter from the matters of religion He-azwj will Question them about it on the Day of Qiyamah. There is no differing in it’. He said, ‘Yes’.
قَالَ فَجَعَلَ لَهُمْ عَلَى إِصَابَةِ ذَلِكَ دَلِيلًا فَيَكُونَ دَاخِلًا فِي بَابِ الْعَدْلِ أَمْ لَا فَيَكُونَ دَاخِلًا فِي بَابِ الْجَوْرِ فَأَطْرَقَ ضِرَارٌ سَاعَةً ثُمَّ رَفَعَ رَأْسَهُ وَ قَالَ لَا بُدَّ مِنْ دَلِيلٍ وَ لَيْسَ بِصَاحِبِكَ
He said, ‘He-azwj Made for them evidence upon that affliction, so He-azwj would be in the door of justice or not, so He-azwj be entering into a door of tyranny’. Zirar lowered his head for a while, then raised his head and said, ‘No, but from evidence, and it isn’t with your companion’.
فَتَبَسَّمَ هِشَامٌ وَ قَالَ صِرْتَ إِلَى الْحَقِّ ضَرُورَةً وَ لَا خِلَافَ بَيْنِي وَ بَيْنَكَ إِلَّا فِي التَّسْمِيَةِ قَالَ فَإِنِّي أَرْجِعُ سَائِلًا قَالَ هِشَامٌ سَلْ قَالَ ضِرَارٌ كَيْفَ تَعْقِدُ الْإِمَامَةَ قَالَ كَمَا عَقَدَ اللَّهُ عَزَّ وَ جَلَّ النُّبُوَّةَ
Hisham smiled and said, ‘You have come to the truth necessarily, and there is no differing between me, and you except in the naming’. He said, ‘So I return to ask’. Hisham said, ‘Ask’. Zirar said, ‘How do you believe in the Imamate?’ He said, ‘Just as Allah-azwj Mighty and Majestic had Pacted the Prophet-hood’.
قَالَ ضِرَارٌ فَهُوَ إِذَا نَبِيٌّ قَالَ هِشَامٌ لَا إِنَّ النُّبُوَّةَ يَعْقِدُهَا بِالْمَلَائِكَةِ وَ الْإِمَامَةَ بِالْأَنْبِيَاءِ فَعَقْدُ النُّبُوَّةِ إِلَى جَبْرَئِيلَ وَ عَقْدُ الْإِمَامَةِ إِلَى رَسُولِ اللَّهِ ص وَ كُلٌّ مِنْ عَقْدِ اللَّهِ
Zirar said, ‘Then he (Ali-asws) is a Prophet-as’. Hisham said, ‘No, the Prophet-hood is pacted with the Angels, and the Imamate with the Prophets-as. So the pact of the Prophet-hood is to Jibraeel-as and the pact of Imamate is to Rasool-Allah-saww, and each is from the Pact of Allah‑azwj’.
قَالَ ضِرَارٌ فَمَا الدَّلِيلُ عَلَى ذَلِكَ الرَّجُلِ بِعَيْنِهِ إِذَا كَانَ الْأَمْرُ إِلَى اللَّهِ وَ رَسُولِهِ قَالَ ثَمَانِيَةُ أَدِلَّةٍ أَرْبَعَةٌ فِي نَعْتِ نَفْسِهِ وَ أَرْبَعَةٌ فِي نَعْتِ نَسَبِهِ
Zirar said, ‘So what is the evidence upon that, the man specifically, when the Command was to Allah-azwj and His-azwj Rasool-saww?’ He said, ‘Eight evidence(s), four attributes of himself‑asws and four in attributes of his-asws lineage.
فَأَمَّا الَّتِي فِي نَعْتِ نَسَبِهِ فَهُوَ أَنْ يَكُونَ مَشْهُورَ الْجِنْسِ مَشْهُورَ النَّسَبِ مَشْهُورَ الْقَبِيلَةِ مَشْهُورَ الْبَيْتِ وَ أَمَّا الَّتِي فِي نَعْتِ نَفْسِهِ فَأَنْ يَكُونَ أَعْلَمَ النَّاسِ بِدَقِيقِ الْأَشْيَاءِ وَ جَلِيلِهَا مَعْصُوماً مِنَ الذُّنُوبِ صَغِيرِهَا وَ كَبِيرِهَا أَسْخَى أَهْلِ زَمَانِهِ وَ أَشْجَعَ أَهْلِ زَمَانِهِ
As for that which are in attribution of his-asws lineage, he-asws happened to a genera of famous lineage, famous tribe, famous household; and as for which are in attribution of himself-asws, he-asws happened to be most knowledgeable of the people with the intricate things and its majestic, infallible from the sins, its minor and its major, most generous of the people of his-asws era, and bravest of the people of his-asws era.
فَلَمَّا اضْطَرَّ الْأَمْرُ إِلَى هَذَا لَمْ نَجِدْ جِنْساً فِي هَذَا الْخَلْقِ أَشْهَرَ جِنْساً مِنَ الْعَرَبِ الَّذِي مِنْهُ صَاحِبُ الْمِلَّةِ وَ الدَّعْوَةِ الْمُنَادَى بِاسْمِهِ عَلَى الصَوَامِعِ فِي كُلِّ يَوْمٍ خَمْسَ مَرَّاتٍ فَتَصِلُ دَعْوَتُهُ إِلَى كُلِّ بَرٍّ وَ فَاجِرٍ وَ عَالِمٍ وَ جَاهِلٍ مُقِرٍّ وَ مُنْكِرٍ فِي شَرْقِ الْأَرْضِ وَ غَرْبِهَا
When the matter is obliged to this, we do not find any genera among these people, a more famous genera than the Arabs, the ones from whom is Master-saww of the religion, and the caller calls out his-saww name upon the cloisters (Masjids) five times during every day. So, his call arrives to every righteous and immoral, and scholar and ignorant one, an accepter and a denier, in east of the earth and its west.
وَ لَوْ جَازَ أَنْ يَكُونَ فِي غَيْرِ هَذَا الْجِنْسِ مِنَ الْحَبَشِ وَ الْبَرْبَرِ وَ الرُّومِ وَ الْخَزَرِ وَ التُّرْكِ وَ الدَّيْلَمِ لَأَتَى عَلَى الطَّالِبِ الْمُرْتَادِ دَهْرٌ مِنْ عُمُرِهِ وَ لَا يَجِدُ إِلَى وُجُودِهِ سَبِيلًا
And if it had been allowed to be in other than this genera from the Ethiopians, and the Berbers, and the Romans, and the Khazars, and the Turks, and Al-Daylam, there would come upon the seeker, the renegade, a time from his lifetime, and he will not find a way to its existence.
فَلَمَّا لَمْ يَجِبْ أَنْ يَكُونَ إِلَّا فِي هَذَا الْجِنْسِ لِهَذِهِ الْعِلَّةِ وَجَبَ أَنْ لَا يَكُونَ مِنْ هَذَا الْجِنْسِ إِلَّا فِي هَذَا النَّسَبِ وَ مِنْ هَذَا النَّسَبِ إِلَّا فِي هَذِهِ الْقَبِيلَةِ وَ مِنْ هَذِهِ الْقَبِيلَةِ إِلَّا فِي هَذَا الْبَيْتِ وَ أَنْ يَكُونَ مِنَ النَّبِيِّ ص إِشَارَةٌ إِلَيْهِ وَ إِلَّا ادَّعَاهَا جَمِيعُ أَهْلِ هَذَا الْبَيْتِ
When it does not oblige that it would only be in this genera of this religion, it obliges that it cannot be in this genera except in this lineage, and from this lineage except in this tribe, and from this tribe except in this household, and that it would be from the Prophet-saww indicating to it, or else entire of the people of this Household would claim it.
وَ أَمَّا الَّتِي فِي نَعْتِ نَفْسِهِ فَهُوَ كَمَا وَصَفْنَاهُ
And as for which is regarding attribute of himself-asws, it is like what we have described it’.
قَالَ لَهُ عَبْدُ اللَّهِ بْنُ زَيْدٍ الْإِبَاضِيُّ لِمَ زَعَمْتَ أَنَّ الْإِمَامَ لَا يَكُونُ إِلَّا مَعْصُوماً
Abdullah Bin Zayd Al-Ibazy said to him, ‘Why did you claim that the Imam-asws cannot be except as an infallible?’
قَالَ إِنْ لَمْ يَكُنْ مَعْصُوماً لَمْ يُؤْمَنْ عَلَيْهِ أَنْ يَدْخُلَ فِي الذُّنُوبِ وَ الشَّهَوَاتِ فَيَحْتَاجُ إِلَى مَنْ يُقِيمُ عَلَيْهِ الْحُدُودَ كَمَا يُقِيمُهَا هُوَ عَلَى سَائِرِ النَّاسِ وَ إِذَا اسْتَوَتْ حَاجَةُ الْإِمَامِ وَ حَاجَةُ الرَّعِيَّةِ لَمْ يَكُونُوا بِأَحْوَجَ إِلَيْهِ مِنْهُ إِلَيْهِمْ
He said, ‘If he-asws does not happen to be infallible, there would be not safety upon him to enter into the sins and the lustful desires, so he-asws would be needy to someone who will establish the legal penalties upon him just as he-asws would be establishing upon rest of the people; and when the needs of the Imam-asws and needs of the citizens are the same, they would not be needier to him-asws than he-asws would be to them.
وَ إِذَا دَخَلَ فِي الذُّنُوبِ وَ الشَّهَوَاتِ لَمْ يُؤْمَنْ عَلَيْهِ أَنْ يَكْتُمَهَا عَلَى حَمِيمِهِ وَ قَرَابَتِهِ وَ نَفْسِهِ فَلَا يَكُونُ فِيهِ سَدُّ حَاجَةٍ
And if he-asws enters into the sins and the lustful desires, there would be no safety upon him‑asws to conceal these from his-asws intimate ones and his-asws relatives, and his-asws self. So, there would not be fulfilling the needs in him-asws’.
قَالَ فَلِمَ زَعَمْتَ أَنَّهُ أَعْلَمُ النَّاسِ بِدَقِيقِ الْأَشْيَاءِ وَ جَلِيلِهَا
He said, ‘Why did you claim that he-asws is most knowledgeable of the people with the intricate things and its majestic ones?’
قَالَ لِأَنَّهُ إِذَا لَمْ يَكُنْ كَذَلِكَ لَمْ يُؤْمَنْ عَلَيْهِ أَنْ يَقْلِبَ الْأَحْكَامَ وَ السُّنَنَ فَمَنْ وَجَبَ عَلَيْهِ الْحَدُّ قَطَعَهُ وَ مَنْ وَجَبَ عَلَيْهِ الْقَطْعُ حَدَّهُ وَ مَنْ وَجَبَ عَلَيْهِ الْأَدَبُ أَطْلَقَهُ وَ مَنْ وَجَبَ عَلَيْهِ الْإِطْلَاقُ حَبَسَهُ فَيَكُونُ فَسَاداً بِلَا صَلَاحٍ
He said, ‘Because if he-asws does not happen to be like that, there would be no safety upon him in overturning the rulings and the Sunnah’s. So, the one upon whom the legal penalty is obligated, would cut him (his hand), and the one upon whom the cutting is obligated, it would be carried out, and the one upon whom the disciplining, it frees him, and the one the freeing is obligated upon, it withholds him, so it would be corruption without righteousness’.
قَالَ فَلِمَ زَعَمْتَ أَنَّهُ أَسْخَى النَّاسِ
He said, ‘Why did you claim he-asws should be most generous of the people?’
قَالَ لِأَنَّهُ خَازِنُ الْمُسْلِمِينَ الَّذِي يَجْتَمِعُ عِنْدَهُ أَمْوَالُ الشَّرْقِ وَ الْغَرْبِ فَإِنْ لَمْ تَهِنْ عَلَيْهِ الدُّنْيَا بِمَا فِيهَا شَحَّ عَلَى أَمْوَالِهِمْ فَأَخَذَهَا
He said, ‘Because he-asws is treasurer of the Muslims which the wealth of the east and the west is collected in his-asws possession. If the world along with what is in it is not insignificant in his-asws view, he-asws would be niggardly upon their wealth and he-asws would take it’.
قَالَ فَلِمَ قُلْتَ إِنَّهُ أَشْجَعُ النَّاسِ
He said, ‘Why did you say he-asws should be bravest of the people?’
قَالَ لِأَنَّهُ فِئَةٌ لِلْمُسْلِمِينَ الَّذِينَ يَرْجِعُونَ إِلَيْهِ وَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَقُولُ وَ مَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفاً لِقِتالٍ أَوْ مُتَحَيِّزاً إِلى فِئَةٍ فَقَدْ باءَ بِغَضَبٍ مِنَ اللَّهِ فَلَا يَجُوزُ أَنْ يَجْبُنَ الْإِمَامُ كَمَا تَجْبُنُ الْأُمَّةُ فَيَبُوءَ بِغَضَبٍ مِنَ اللَّهِ وَ قَدْ قُلْتُ إِنَّهُ مَعْصُومٌ وَ لَا بُدَّ فِي كُلِّ زَمَانٍ مِنْ وَاحِدٍ بِهَذِهِ الصِّفَةِ
He said, ‘Because war booty of the Muslims, those who are returning to him-asws, and Allah‑azwj Blessed and Exalted Says: And the one who turns his back to them on that day – except for a strategy of battle or retreating to a group – so he has incurred Wrath from Allah, [8:16]. So it is not allowed that the Imam-asws should be a coward like what the community is cowardly so they Incur the Wrath from Allah-azwj, and I have said that he-asws is infallible, and there is no escape in every time for there being someone with these qualities’.
فَقَالَ الرَّشِيدُ لِبَعْضِ الْخَدَمِ اخْرُجْ إِلَيْهِ فَقُلْ لَهُ مَنْ فِي هَذَا الزَّمَانِ بِهَذِهِ الصِّفَةِ
(The caliph) Al-Rasheed said to one of the servants, ‘Go out to him and say to him, ‘Who in this time is with these qualities?’
قَالَ أَمِيرُ الْمُؤْمِنِينَ صَاحِبُ الْقَصْرِ يَعْنِي الرَّشِيدَ فَقَالَ الرَّشِيدُ وَ اللَّهِ لَقَدْ أَعْطَانِي مِنْ جِرَابٍ فَارِغٍ وَ إِنِّي لَأَعْلَمُ أَنِّي لَسْتُ بِهَذِهِ الصِّفَةِ
He said, ‘Commander of the faithful, owner of the castle’ – meaning Al-Rasheed. Al-Rasheed said, ‘By Allah-azwj, he has given me an empty sack, and I know that I am not with these qualities’.
فَقَالَ جَعْفَرُ بْنُ يَحْيَى وَ كَانَ مَعَهُ دَاخِلَ السِّتْرِ إِنَّمَا يَعْنِي مُوسَى بْنَ جَعْفَرٍ قَالَ مَا عَدَاهَا وَ قَامَ يَحْيَى بْنُ خَالِدٍ فَدَخَلَ السِّتْرَ فَقَالَ لَهُ الرَّشِيدُ وَيْحَكَ يَا يَحْيَى مَنْ هَذَا الرَّجُلُ قَالَ مِنَ الْمُتَكَلِّمِينَ
Ja’far Bin Yahya said, and he was with him inside the curtain, ‘But rather he means Musa-asws Bin Ja’far-asws’. He said, ‘Do not repeat it’, and Yahya Bin Khalid stood up and entered (behind) the curtain. Al Rasheed said to him, ‘O Yahya! Who is this man?’ He said, ‘From the speakers’.
قَالَ وَيْحَكَ مِثْلُ هَذَا بَاقٍ وَ يَبْقَى لِي مُلْكِي وَ اللَّهِ لَلِسَانُ هَذَا أَبْلَغُ فِي قُلُوبِ الْعَامَّةِ مِنْ مِائَةِ أَلْفِ سَيْفٍ مَا زَالَ مُكَرِّراً صِفَةَ صَاحِبِهِ وَ نَعْتِهِ حَتَّى هَمَمْتُ أَنْ أَخْرُجَ إِلَيْهِ
He said, ‘Woe be to you! The likes of this one still remains for me in my kingdom. By Allah‑azwj! The tongue of this one is further reaching into hearts of the people than one hundred thousand swords! He has not ceased to reiterate the qualities of his Master-asws and his-asws attributes until I am thinking of going out to him’.
فَقَالَ تُكْفَى يَا أَمِيرَ الْمُؤْمِنِينَ وَ كَانَ يَحْيَى مُحِبّاً لِهِشَامٍ مُكَرِّماً لَهُ وَ عَلِمَ أَنَّ هِشَاماً قَدْ غَلِطَ عَلَى نَفْسِهِ فَخَرَجَ إِلَيْهِ فَغَمَزَهُ فَقَامَ هِشَامٌ وَ تَرَكَ رِدَاءَهُ وَ نَهَضَ كَأَنَّهُ يَقْضِي حَاجَةً وَ تَهَيَّأَ لَهُ الْخَلَاصَ فَخَرَجَ مِنْ وَقْتِهِ إِلَى الْكُوفَةِ فَمَاتَ بِهَا رَحِمَهُ اللَّهُ.
He said, ‘Pause, O commander of the faithful!’ And Yahya used to love Hisham honouring to him, and he knew that Hisham had made a mistake against himself. He went out to him and winked at him. Hisham stood up and left his cloak and he got up as if he was getting up for a need, the escape was prepared for him. He went out at that very time of his to Al Kufa, and he died at it. May Allah-azwj have Mercy on him’’.[300]
29- كِتَابُ الْبُرْهَانِ، أَخْبَرَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْفَضْلِ بْنِ رَبِيعَةَ الْأَشْعَرِيُّ قَالَ حَدَّثَنَا عَلِيُّ بْنُ حَسَّانَ قَالَ حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ كَثِيرٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَمَّا أَجْمَعَ الْحَسَنُ بْنُ عَلِيٍّ عَلَى صُلْحِ مُعَاوِيَةَ خَرَجَ حَتَّى لَقِيَهُ فَلَمَّا اجْتَمَعَا قَامَ مُعَاوِيَةُ خَطِيباً فَصَعِدَ الْمِنْبَرَ وَ أَمَرَ الْحَسَنَ أَنْ يَقُومَ أَسْفَلَ مِنْهُ بِدَرَجَةٍ ثُمَّ تَكَلَّمَ مُعَاوِيَةُ
‘Kitab Al Burhan’ – We are informed by Ahmad Bin Muhammad Bin Saeed who said, ‘It is narrated to us by Muhammad Bin Al Fazl Bin Rabie Al Ashary who said, ‘It is narrated to us by Ali Bin Hassan who said, ‘It is narrated to us by Abdul Rahman Bin Kaseer,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws Bin Al-Husayn-asws having said: ‘When Al-Hassan-asws Bin Ali-asws agreed upon reconciling with Muawiya, he-asws went out until he‑asws met him. When they got together, Muawiya stood up to address. He ascended the pulpit and instructed Al-Hassan-asws to stand lower than him by a step. They Muawiya spoke.
فَقَالَ هَذَا الْحَسَنُ بْنُ عَلِيٍّ رَآنِي لِلْخِلَافَةِ أَهْلًا وَ لَمْ يَرَ نَفْسَهُ لَهَا أَهْلًا وَ قَدْ أَتَانَا لِيُبَايِعَ ثُمَّ قَالَ قُمْ يَا حَسَنُ
He said, ‘This is Al-Hassan-asws Bin Ali-asws! He-asws sees me as being rightful for the caliphate and he-asws does not see himself-asws as rightful for it, and he-asws has come to us for pledging allegiance!’ Then he said, ‘Stand, O Hassan-asws!’
فَقَامَ الْحَسَنُ ع فَخَطَبَ فَقَالَ الْحَمْدُ لِلَّهِ الْمُسْتَحْمِدِ بِالْآلَاءِ وَ تَتَابُعِ النَّعْمَاءِ وَ صَارِفَاتِ الشَّدَائِدِ وَ الْبَلَاءِ عِنْدَ الْفُهَمَاءِ وَ غَيْرِ الْفُهَمَاءِ الْمُذْعِنِينَ مِنْ عِبَادِهِ لِامْتِنَاعِهِ بِجَلَالِهِ وَ كِبْرِيَائِهِ وَ عُلُوِّهِ عَنْ لُحُوقِ الْأَوْهَامِ بِبَقَائِهِ الْمُرْتَفِعِ عَنْ كُنْهِ طَيَّاتِ الْمَخْلُوقِينَ مِنْ أَنْ تُحِيطَ بِمَكْنُونِ غَيْبِهِ رَوِيَّاتُ عُقُولِ الرَّاءِينَ
Al-Hassan-asws stood up and he-asws addressed. He-asws said: ‘The Praise is for Allah-azwj the One-azwj being praised for the Favours and consecutive bounties, and Turning away the adversities and the afflictions with the understanding ones and non-understanding ones, the compliant one from His-azwj servants for His-azwj Conferment’s with His-azwj Majesty and His‑azwj Greatness, and His Loftiness from attaching the whims with His-azwj Lasting, Lofty from His-azwj Essence in the folds of the Created beings from being encompassed by the hidden of His-azwj hidden matters from being seen by the intellects of the seeing ones.
وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ فِي رُبُوبِيَّتِهِ وَ وُجُودِهِ وَ وَحْدَانِيَّتِهِ صَمَداً لَا شَرِيكَ لَهُ فَرْداً لَا وَتْرَ مَعَهُ
And I testify that there is no god except Allah-azwj Alone, there being no associate for Him-azwj in His-azwj Lordship and His-azwj Existence, and His-azwj Oneness, Solid, there being no associate for Him-azwj, Individual, there being no one with Him-azwj.
وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ اصْطَفَاهُ وَ انْتَجَبَهُ وَ ارْتَضَاهُ فَبَعَثَهُ دَاعِياً إِلَى الْحَقِّ سِرَاجاً مُنِيراً وَ لِلْعِبَادِ مِمَّا يَخَافُونَ نَذِيراً وَ لِمَا يَأْمُلُونَ بَشِيراً
And I-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-azwj Chose him-saww, and Selected him-saww, and Nominate him-saww. He-azwj Sent him-saww as a caller to the truth, a radiant lamp, and a warner to the servants from the ones fearing, and as a giver of glad tidings to the ones wishing.
فَنَصَحَ لِلْأُمَّةِ وَ صَدَعَ بِالرِّسَالَةِ وَ أَبَانَ لَهُمْ دَرَجَاتِ الْعَمَّالَةِ شَهَادَةً عَلَيْهَا أَمُوتُ وَ أُحْشَرُ وَ بِهَا فِي الْآجِلَةِ أُقَرَّبُ وَ أُحْبَرُ
He-asws advised the community and spread the Message and clarified to them the ranks of the workers. Upon it I-asws shall be dying and be Resurrected, and by it I-asws shall be drawing closer in the future and sooner.
وَ أَقُولُ مَعْشَرَ الْمَلَإِ فَاسْتَمِعُوا وَ لَكُمْ أَفْئِدَةٌ وَ أَسْمَاعٌ فَعُوا إِنَّا أَهْلُ بَيْتٍ أَكْرَمَنَا اللَّهُ بِالْإِسْلَامِ وَ اخْتَارَنَا وَ اصْطَفَانَا وَ اجْتَبَانَا فَأَذْهَبَ عَنَّا الرِّجْسَ وَ طَهَّرَنَا تَطْهِيراً
And I-asws am saying, community of the assembled, so listen intently and there are hearts for you and ears, so retain! We-asws are People-asws of the Household. Allah-azwj has Honoured us‑asws with Al-Islam, and has Selected us-asws, and Chosen us-asws, and Nominated us-asws so He-azwj Removed the uncleanness away from us-asws and Purified us-asws with a Purification!
وَ الرِّجْسُ هُوَ الشَّكُّ فَلَا نَشُكُّ فِي الْحَقِّ أَبَداً وَ طَهَّرَنَا وَ أَوْلَادَنَا مِنْ كُلِّ أَفَنٍ وَ غَيَّةٍ مُخْلَصِينَ إِلَى آدَمَ
And the uncleanness, it is the doubt. Thus, we-asws do not doubt in the truth, ever, and He‑azwj Purified us-asws and our-asws children from every foolishness and error, pure up to Adam-as.
لَمْ يَفْتَرِقِ النَّاسُ فِرْقَتَيْنِ إِلَّا جَعَلَنَا فِي خَيْرِهِمَا حَتَّى بَعَثَ اللَّهُ عَزَّ وَ جَلَّ مُحَمَّداً ص بِالنُّبُوَّةِ وَ اخْتَارَهُ لِلرِّسَالَةِ وَ أَنْزَلَ عَلَيْهِ كِتَابَهُ
Then the people did not divide into two sects except He-azwj Made us-asws to be in better of the two, until Allah-azwj Mighty and Majestic Sent Muhammad-saww with the Prophet-hood and Chose him-saww for the Message and Revealed the Book unto him-saww.
ثُمَّ أَمَرَهُ بِالدُّعَاءِ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَكَانَ أَبِي رِضْوَانُ اللَّهِ عَلَيْهِ أَوَّلَ مَنِ اسْتَجَابَ لِلَّهِ وَ لِرَسُولِهِ وَ قَدْ قَالَ اللَّهُ جَلَّ ثَنَاؤُهُ فِي كِتَابِهِ الْمُنْزَلِ عَلَى نَبِيِّهِ الْمُرْسَلِ أَ فَمَنْ كانَ عَلى بَيِّنَةٍ مِنْ رَبِّهِ وَ يَتْلُوهُ شاهِدٌ مِنْهُ
Then He-azwj Commanded him-saww the calling to Allah-azwj Mighty and Majestic. So, my-asws father-asws, may the Satisfaction of Allah-azwj be upon him-asws, was the first one to answer to Allah-azwj and His-azwj Rasool-saww, and Allah-saww, Majestic is His-azwj Praise, has Said in His-azwj Book Revealed unto His-azwj Sent Prophet-saww: So the one who was upon a clear Proof from his Lord, and a witness from him recites it, [11:17].
فَرَسُولُ اللَّهِ ص بَيِّنَةٌ مِنْ رَبِّهِ وَ أَبِيَ الَّذِي يَتْلُوهُ شَاهِدٌ مِنْهُ
Rasool-Allah-saww explained it from his-saww Lord-azwj, and my-asws father-asws is the one who recited it, a witness from him-saww.
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص حِينَ أَمَرَهُ أَنْ يَسِيرَ إِلَى أَهْلِ مَكَّةَ بِبَرَاءَةَ سِرْ بِهَا يَا عَلِيُّ فَإِنِّي أُمِرْتُ أَنْ لَا يَسِيرَ بِهَا إِلَّا أَنَا أَوْ رَجُلٌ مِنِّي فَعَلِيٌّ مِنْ رَسُولِ اللَّهِ وَ رَسُولُ اللَّهِ مِنْهُ
And Rasool-Allah-saww had said when he-saww instructed him-asws to the people of Makkah with (Surah) Bara’at: ‘Travel with it, O Ali-asws, for I-saww have been Commanded that no one should go with it except I-saww or a man from me-saww’. So, Ali-asws is from Rasool-Allah-saww and Rasool-Allah-saww is from him-asws.
وَ قَالَ لَهُ حِينَ قَضَى بَيْنَهُ وَ بَيْنَ جَعْفَرٍ وَ بَيْنَ زَيْدِ بْنِ حَارِثَةَ فِي ابْنَةِ حَمْزَةَ وَ أَمَّا أَنْتَ يَا عَلِيُّ فَرَجُلٌ مِنِّي وَ أَنَا مِنْكَ وَ أَنْتَ وَلِيُّ كُلِّ مُؤْمِنٍ بَعْدِي
And he-saww said to him-asws when he-saww judged between him-asws, and Ja’far-as, and Zayd Bin Haris regarding a daughter of Hamza-as: ‘As for you-asws, O Ali-asws, you-asws are a man from me-saww and I-saww am from you-asws, and you-asws are a guardian of every Momin after me‑saww’.
فَصَدَّقَ أَبِي رَسُولَ اللَّهِ ص وَ وَقَاهُ بِنَفْسِهِ فِي كُلِّ مَوْطِنٍ يُقَدِّمُهُ رَسُولُ اللَّهِ وَ فِي كُلِّ شَدِيدَةٍ ثِقَةً مِنْهُ وَ طُمَأْنِينَةً إِلَيْهِ لِعِلْمِهِ بِنَصِيحَتِهِ لِلَّهِ وَ لِرَسُولِهِ
My-asws father-asws ratified Rasool-Allah-saww and saved him-as by himself-asws in every place Rasool-Allah-saww has sent him-asws ahead in, and in every adversity as trustworthy from him‑saww and entrusted to him-asws due to his-asws knowledge of his-asws advising for the sake of Allah-azwj and His-azwj Rasool-saww.
وَ أَنَّهُ أَقْرَبُ الْمُقَرَّبِينَ مِنَ اللَّهِ وَ رَسُولِهِ وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ السَّابِقُونَ السَّابِقُونَ أُولئِكَ الْمُقَرَّبُونَ وَ كَانَ أَبِي سَابِقَ السَّابِقِينَ إِلَى اللَّهِ وَ رَسُولِهِ وَ أَقْرَبَ الْأَقْرَبِينَ
And he-asws was closest of the ones of proximity from Allah-azwj and His-azwj Rasool-saww. Allah‑azwj Mighty and Majestic Said: ‘And the foremost are the foremost [56:10] These are the ones of proximity [56:11], and my-asws father-asws was foremost of the foremost ones to Allah-azwj and His-azwj Rasool-saww and closes of the ones of proximity.
وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ لا يَسْتَوِي مِنْكُمْ مَنْ أَنْفَقَ مِنْ قَبْلِ الْفَتْحِ وَ قاتَلَ أُولئِكَ أَعْظَمُ دَرَجَةً فَأَبِي كَانَ أَوَّلَهُمْ إِسْلَاماً وَ أَقْدَمَهُمْ هِجْرَةً وَ أَوَّلَهُمْ نَفَقَةً
And Allah-azwj Mighty and Majestic has Said: They are not the same – the ones from you who spent from before the conquest (of Makkah) and fought, are of a greater level than those who are spending from after (the conquest) and fighting. [57:10]. My-asws father-asws was their first one to be a Muslims, and their first ones to Emigrate, and their first ones to spend.
وَ قَالَ وَ الَّذِينَ جاؤُ مِنْ بَعْدِهِمْ يَقُولُونَ رَبَّنَا اغْفِرْ لَنا وَ لِإِخْوانِنَا الَّذِينَ سَبَقُونا بِالْإِيمانِ وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنا إِنَّكَ رَؤُفٌ رَحِيمٌ فَالنَّاسُ مِنْ بَعْدِهِ مِنْ جَمِيعِ الْأُمَمِ يَسْتَغْفِرُونَ لَهُ بِسَبْقِهِمْ إِيَّاهُمْ إِلَى الْإِيمَانِ بِنَبِيِّهِ ص وَ لَمْ يَسْبِقْهُ إِلَى الْإِيمَانِ أَحَدٌ
And He-azwj Said: ‘And those who come after them are saying, ‘Our Lord! Forgive us and our brethren who preceded us with the Eman, and do not Make a grudge to be in our hearts towards those who are believing! Our Lord, You are Kind, Merciful [59:10]. So, the people from after him-asws, from entirety of the communities, are seeking Forgiveness for him-asws. He-asws had preceded them to the Eman with his-asws Prophet-saww and no one had preceded him-asws to the Eman.
وَ قَدْ قَالَ اللَّهُ عَزَّ وَ جَلَ السَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهاجِرِينَ وَ الْأَنْصارِ وَ الَّذِينَ اتَّبَعُوهُمْ بِإِحْسانٍ لِجَمِيعِ السَّابِقِينَ وَ هُوَ سَابِقُهُمْ وَ كَمَا أَنَّ اللَّهَ عَزَّ وَ جَلَّ فَضَّلَ السَّابِقِينَ عَلَى الْمُتَخَلِّفِينَ فَكَذَلِكَ فَضَّلَ سَابِقَ السَّابِقِينَ عَلَى السَّابِقِينَ
And Allah-azwj Mighty and Majestic Said: And the foremost, the first ones from the Emigrants and the Helpers, and those who followed them with goodness, [9:100], to entirety of the foremost ones, and he-asws preceded them, and just as Allah-azwj Mighty and Majestic has Merited the preceding ones over the latter ones, so like that He-azwj has Merited the foremost of the foremost ones over the foremost ones.
وَ قَالَ تَعَالَى أَ جَعَلْتُمْ سِقايَةَ الْحاجِّ وَ عِمارَةَ الْمَسْجِدِ الْحَرامِ كَمَنْ آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ جاهَدَ فِي سَبِيلِ اللَّهِ لا يَسْتَوُونَ عِنْدَ اللَّهِ فَكَانَ أَبِيَ الْمُؤْمِنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ الْمُجَاهِدَ فِي سَبِيلِ اللَّهِ وَ فِيهِ نَزَلَتْ هَذِهِ الْآيَةُ
And the Exalted Said: ‘Are you considering the quencher of the pilgrims and the maintainer of the Sacred Masjid as being the like the one who believes in Allah and the Last Day and fights in the Way of Allah? They are not equal in the Presence of Allah; [9:19]. My-asws father-asws was the believer in Allah-azwj and the Last Day, and the fighter in the Way of Allah-azwj, and this Verse was Revealed regarding him-asws.
وَ اسْتَجَابَ رَسُولَ اللَّهِ عَمُّهُ حَمْزَةُ وَ ابْنُ عَمِّهِ جَعْفَرٌ فَقُتِلَا شَهِيدَيْنِ فِي قَتْلَى كَثِيرَةٍ مَعَهُمَا فَجَعَلَ اللَّهُ حَمْزَةَ سَيِّدَ الشُّهَدَاءِ مِنْ بَيْنِهِمْ وَ جَعَلَ جَنَاحَيْنِ لِجَعْفَرٍ يَطِيرُ بِهِمَا مَعَ الْمَلَائِكَةِ فِي الْجِنَانَ كَيْفَ يَشَاءُ وَ ذَلِكَ لِمَكَانِهِمَا مِنْ رَسُولِ اللَّهِ ص وَ لِمَنْزِلَتِهِمَا هَذِهِ وَ لِقَرَابَتِهِمَا مِنْهُ
And Rasool-Allah-saww was answered by his-saww uncle-as Hamza-as and son-as of his-saww uncle-as Ja’far-as. They-as were both killed as martyrs among the many who were killed with them-as. Allah-azwj Made Hamza-as as Chief of the martyrs from between them, and Made two wings to be for Ja’far-as to fly with these two with the Angels in the Gardens however (wherever) he-as so desires to, and that is due to their-as position from Rasool-Allah-saww, and due to this status of theirs-as, and due to their-as kinship from him-saww.
وَ صَلَّى رَسُولُ اللَّهِ ص عَلَى حَمْزَةَ سَبْعِينَ صَلَاةً مِنْ بَيْنِ الشُّهَدَاءِ الَّذِينَ اسْتُشْهِدُوا مَعَهُ وَ جَعَلَ لِنِسَاءِ النَّبِيِّ أَجْرَيْنِ لِلْمُحْسِنَةِ مِنْهُنَّ وَ لِلْمُسِيئَةِ مِنْهُنَّ وِزْرَيْنِ ضِعْفَيْنِ لِمَكَانِهِنَّ مِنْ رَسُولِ اللَّهِ ص
And Rasool-Allah-saww prayed Salat upon Hamza-as, seventy Salats from between the martyrs, those who had been martyred with him-as; and He-azwj Made two Recompenses for wives of the Prophet-saww for the good doers from them, and for the evil doers from them two burdens, double, due to their positions from Rasool-Allah-saww.
وَ جَعَلَ الصَّلَاةَ فِي مَسْجِدِ رَسُولِ اللَّهِ بِأَلْفِ صَلَاةٍ فِي سَائِرِ الْمَسَاجِدِ إِلَّا مَسْجِدَ خَلِيلِهِ إِبْرَاهِيمَ ع بِمَكَّةَ لِمَكَانِ رَسُولِ اللَّهِ مِنْ رَبِّهِ وَ لِفَضِيلَتِهِ
And He-azwj Made the Salat prayed in the Masjid of Rasool-Allah-saww (to equate to) a thousand Salats prayed in rest of the Masjids, except Masjid of His-azwj Friend Ibrahim-as in Makkah, due to the position of Rasool-Allah-saww from his-saww Lord-azwj, and for his-saww merit.
وَ عَلَّمَ رَسُولُ اللَّهِ الْمُؤْمِنِينَ الصَّلَاةَ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحَمَّدٍ فَأَخَذَ مِنْ كُلِّ مُسْلِمٍ أَنْ يُصَلِّيَ عَلَيْنَا مَعَ الصَّلَاةِ عَلَى النَّبِيِّ ص فَرِيضَةً وَاجِبَةً
And Rasool-Allah-saww taught the Momineen the Salawaat upon Muhammad-saww and upon Progeny-asws of Muhammad-saww. So He-azwj Took from every Muslims that he should be sending Salawaat upon us-asws along with the Salawaat upon the Prophet-saww, as an obligatory Imposition.
وَ أَحَلَّ اللَّهُ عَزَّ وَ جَلَّ الْغَنِيمَةَ لِرَسُولِهِ وَ أَحَلَّهَا لَنَا مَعَهُ وَ حَرَّمَ عَلَيْهِ الصَّدَقَةَ وَ حَرَّمَ عَلَيْنَا مَعَهُ كَرَامَةً أَكْرَمَنَا اللَّهُ بِهَا وَ فَضِيلَةً فَضَّلَنَا بِهَا عَلَى سَائِرِ الْعِبَادِ
And Allah-azwj Mighty and Majestic Permitted the war booty for His-azwj and Permitted it for us-asws along with him-saww, and Prohibited the charity upon him-saww and Prohibited it upon us-asws along with him-saww as a prestige Allah-azwj has Honoured us-asws with it, and a merit He‑azwj has Merited us-asws with it over rest of the servants.
وَ قَالَ تَبَارَكَ وَ تَعَالَى لِمُحَمَّدٍ ص حَيْثُ جَحَدَهُ أَهْلُ الْكِتَابَ فَقُلْ تَعالَوْا نَدْعُ أَبْناءَنا وَ أَبْناءَكُمْ وَ نِساءَنا وَ نِساءَكُمْ وَ أَنْفُسَنا وَ أَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْكاذِبِينَ فَأَخْرَجَ رَسُولُ اللَّهِ مِنَ الْأَنْفُسِ هُوَ وَ أَبِي وَ مِنَ الْبَنِينَ أَنَا وَ أَخِي وَ مِنَ النِّسَاءِ أُمِّي فَاطِمَةَ فَنَحْنُ أَهْلُهُ وَ نَحْنُ مِنْهُ وَ هُوَ مِنَّا
And the Blessed and Exalted Said to Muhammad-saww when the people of the Book rejected him-saww: ‘Come, let us call our sons and your sons, and our women and your women, and ourselves and yourselves, then let us imprecate and make the Curse of Allah to be upon the liars [3:61]. Rasool-Allah-saww brought from the ‘yourselves’, he-saww and my-asws father-asws, and from the ‘sons’, I-asws and my-asws brother-asws, and from the ‘women’, my-asws mother-asws Fatima-asws. So we-asws are his-saww family-asws, and we-asws are from him-saww and he-saww is from us-asws.
وَ قَدْ قَالَ تَبَارَكَ وَ تَعَالَى إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً فَلَمَّا نَزَلَتْ آيَةُ التَّطْهِيرِ جَمَعَنَا رَسُولُ اللَّهِ ص أَنَا وَ أَخِي وَ أُمِّي وَ أَبِي
And Allah-azwj Blessed and Exalted has Said: But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33]. When the Verse of Purification was Revealed, Rasool-Allah-saww Gathered us-asws, I-asws, and my-asws brother-asws, and my-asws mother-asws, and my-asws father-asws.
فَجَلَّلَنَا وَ جَلَّلَ نَفْسَهُ فِي كِسَاءٍ لِأُمِّ سَلَمَةَ خَيْبَرِيٍّ فِي يَوْمِهَا فَقَالَ اللَّهُمَّ هَؤُلَاءِ أَهْلُ بَيْتِي وَ عِتْرَتِي فَأَذْهِبْ عَنْهُمُ الرِّجْسَ وَ طَهِّرْهُمْ تَطْهِيراً
He-saww covered us-asws and covered himself-saww in a Khyberi cloak of Umm Salama-ra during her-as day. He-saww said: ‘O Allah-azwj! They-asws are People-asws of my-saww Household, and my‑saww family, so Remove from them-asws the uncleanness and Purify them with a Purification!’
فَقَالَتْ أُمُّ سَلَمَةَ أَدْخَلَنِي مَعَهُمْ يَا رَسُولَ اللَّهِ فَقَالَ لَهَا أَنْتَ عَلَى خَيْرٍ وَ لَكِنَّهَا خَاصَّةٌ لِي وَ لَهُمْ
Umm Salama-ra said, ‘Include me-as with them-asws, O Rasool-Allah-saww!’ He-saww said to her-as: ‘You-as are upon good, but it is specially for me-saww and for them-asws’.
ثُمَّ مَكَثَ رَسُولُ اللَّهِ ص بَقِيَّةَ عُمُرِهِ حَتَّى قَبَضَهُ اللَّهُ إِلَيْهِ يَأْتِينَا فِي كُلِّ يَوْمٍ عِنْدَ طُلُوعِ الْفَجْرِ فَيَقُولُ الصَّلَاةَ يَرْحَمُكُمُ اللَّهُ إِنَّما يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَ يُطَهِّرَكُمْ تَطْهِيراً
Then Rasool-Allah-saww remained remainder of his-saww life until Allah-azwj Recalled him-saww to Him-azwj, he-saww would come to us-asws during every day at the emergence of dawn and he-saww would say: ‘The Salat, may Allah-azwj have Mercy on you-asws All! But rather, Allah Intends to Keep the uncleanness away from you, People of the Household, and Purify you (with) a Purification [33:33].
وَ أَمَرَ رَسُولُ اللَّهِ ص بِسَدِّ الْأَبْوَابِ الَّتِي فِي مَسْجِدِ رَسُولِ اللَّهِ ص غَيْرَ بَابِنَا فَكَلَّمُوهُ فَقَالَ أَمَا إِنِّي لَمْ أَسُدَّ بَابَكُمْ وَ لَمْ أَفْتَحْ بَابَهُ وَ لَكِنَّ اللَّهَ أَمَرَ بِسَدِّهَا وَ فَتْحِ بَابِهِ
And Rasool-Allah-saww ordered for the closure of the doors which were in the Masjid of Rasool-Allah-saww, apart from our-asws door. They spoke to him-saww. He-saww said: ‘As for me‑saww, I-saww did not close your doors, and I-saww did not open his-asws door, but Allah-azwj has Commanded with closing these and opening his-asws door!’
وَ لَمْ يَكُنْ أَحَدٌ تُصِيبُهُ جَنَابَةٌ فِي مَسْجِدِ رَسُولِ اللَّهِ ص وَ يُولَدُ لَهُ الْأَوْلَادُ غَيْرُ رَسُولِ اللَّهِ وَ أَبِي عَلِيِّ بْنِ أَبِي طَالِبٍ تَكْرِمَةً مِنَ اللَّهِ لَنَا وَ فَضِيلَةً اخْتَصَّنَا بِهَا عَلَى جَمِيعِ النَّاسِ
And there did not happen to be anyone being hit by a sexual impurity in the Masjid of Rasool-Allah-saww, and the children being born for him, apart from Rasool-Allah-saww and my‑asws father-asws Ali Bi Abu Talib-asws, as an honour from Allah-azwj for us-asws, and a merit He‑azwj has Specialised us-asws with it over entirety of the people.
وَ قَدْ رَأَيْتُمْ مَكَانَ أَبِي مِنْ رَسُولِ اللَّهِ ص وَ مَنْزِلَنَا مِنْ مَنَازِلِ رَسُولِ اللَّهِ أَمَرَهُ اللَّهُ أَنْ يَبْنِيَ الْمَسْجِدَ فَابْتَنَى فِيهِ عَشَرَةَ أَبْيَاتٍ تِسْعَةً لِنَبِيِّهِ وَ لِأَبِيَ الْعَاشِرَ وَ هُوَ مُتَوَسِّطُهَا وَ الْبَيْتُ هُوَ الْمَسْجِدُ وَ هُوَ الْبَيْتُ الَّذِي قَالَ اللَّهُ عَزَّ وَ جَلَ أَهْلَ الْبَيْتِ فَنَحْنُ أَهْلُ الْبَيْتِ وَ نَحْنُ الَّذِينَ أَذْهَبَ اللَّهُ عَنَّا الرِّجْسَ وَ طَهَّرَنَا تَطْهِيراً
And you have seen the position of my-asws father-asws from Rasool-Allah-saww and our-asws dwellings from the dwelling of Rasool-Allah-saww. Allah-azwj Commanded him-saww to build the Masjid, so ten houses were built in it, nine for His-azwj Prophet-saww and the tenth one for my-asws father-asws, and it was the middle one, and the house, it was the Masjid, and it is the house which Allah-azwj Mighty and Majestic Said: People of the Household [33:33]. So we-asws are People-asws of the Household, and we-asws are the one Allah-azwj has Removed the uncleanness from us-asws and Purified us-asws with a Purification.
أَيُّهَا النَّاسُ إِنِّي لَوْ قُمْتُ سَنَةً أَذْكُرُ الَّذِي أَعْطَانَا اللَّهُ وَ خَصَّنَا بِهِ مِنَ الْفَضْلِ فِي كِتَابِهِ وَ عَلَى لِسَانِ نَبِيِّهِ لَمْ أُحْصِهِ كُلَّهُ
O you people! Even if I-asws were to stand for a year to mention that which Allah-azwj has Given us-asws and Specialised us-asws with from the merits in His-azwj Book, and upon the tongue of His-azwj Prophet-saww, I-asws would not be (able to) count all of it.
وَ إِنَّ مُعَاوِيَةَ زَعَمَ أَنِّي رَأَيْتُهُ لِلْخِلَافَةِ أَهْلًا وَ لَمْ أَرَ نَفْسِي لَهَا أَهْلًا وَ كَذَبَ دَعْوَاهُ وَ إِنِّي أَوْلَى النَّاسِ بِالنَّاسِ فِي كِتَابِ اللَّهِ عَلَى لِسَانِ رَسُولِهِ غَيْرَ أَنَّا لَمْ نَزَلْ أَهْلَ الْبَيْتِ مَظْلُومِينَ مُنْذُ قُبِضَ رَسُولُ اللَّهِ ص
And Muawiya claimed that I-asws see him rightful for the caliphate and I-asws don’t see myself‑asws rightful, and his claim is false, and I-asws are foremost of the people with the people in the Book of Allah-azwj, upon the tongue of His-azwj Rasool-saww, apart from that we‑asws, People-asws of the Household have not ceased to be oppressed since Allah-azwj Recalled Rasool-Allah-saww.
فَاللَّهُ بَيْنَنَا وَ بَيْنَ مَنْ ظَلَمَنَا حَقَّنَا وَ نَزَلَ عَلَى رِقَابِنَا وَ حَمَلَ النَّاسَ عَلَى أَكْتَافِنَا وَ مَنَعَنَا سَهْمَنَا فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ مِنَ الْفَيْءِ وَ الْمَغَانِمِ وَ مَنَعَ أُمَّنَا فَاطِمَةَ ع مِيرَاثَهَا مِنْ أَبِيهَا
Allah-azwj is between us-asws and the ones oppressing us-asws of our-asws rights, and descended upon our-asws necks, and loaded the people upon our-asws shoulders, and prevented us-asws of our-asws share of the war booty in the Book of Allah-azwj Mighty and Majestic, and prevented our-asws mother-asws (Syeda) Fatima-asws of her-asws inheritance from her-asws father-asws.
إِنَّا لَا نُسَمِّي أَحَداً وَ لَكِنْ أُقْسِمُ بِاللَّهِ لَوْ أَنَّ النَّاسَ مَنَعُوا أَبِي وَ حَمُوهُ وَ سَمِعُوا وَ أَطَاعُوا لَأَعْطَتْهُمُ السَّمَاءُ قَطْرَهَا وَ الْأَرْضُ بَرَكَتَهَا
We-asws are not naming anyone, but I-asws swear by Allah-azwj! Had the people defended my‑asws father-asws and protected him-asws, and listened and obeyed, the sky would have given them its drops, and the earth it’s blessings.
وَ لَمَا طَمِعْتَ فِيهَا يَا مُعَاوِيَةُ وَ لَكِنَّهَا لَمَّا خَرَجَتْ مِنْ مَعْدِنِهَا تَنَازَعَتْهَا قُرَيْشٌ وَ طَمِعْتَ أَنْتَ فِيهَا يَا مُعَاوِيَةُ وَ أَصْحَابُكَ وَ قَدْ قَالَ رَسُولُ اللَّهِ ص مَا وَلَّتْ أُمَّةٌ أَمْرَهَا رَجُلًا قَطُّ وَ فِيهِمْ مَنْ هُوَ أَعْلَمُ مِنْهُ إِلَّا لَمْ يَزَلْ أَمْرُهُمْ يَذْهَبُ سَفَالًا حَتَّى يَرْجِعُوا إِلَى مَا تَرَكُوا
And when you coveted regarding it, O Muawiya, but when it came out from it’s mine, Qureysh contended it you coveted regarding it, O Muawiya, along with your companions, and Rasool-Allah-saww had said: ‘No community has been ruled by any man at all and there was someone among them who was more knowledgeable than him, except their affairs did not cease to go lower until they returned to what they had neglected’.
وَ قَدْ تَرَكَتْ بَنُو إِسْرَائِيلَ هَارُونَ وَ عَكَفُوا عَلَى الْعِجْلِ وَ هُمْ يَعْلَمُونَ أَنَّهُ خَلِيفَةُ مُوسَى فِيهِمْ وَ قَدْ تَرَكَتِ الْأُمَّةُ أَبِي وَ تَابَعَتْ غَيْرَهُ وَ قَدْ سَمِعُوا رَسُولَ اللَّهِ ص يَقُولُ أَنْتَ مِنِّي بِمَنْزِلَةِ هَارُونَ مِنْ مُوسَى إِلَّا أَنَّهُ لَا نَبِيَّ بَعْدِي
And the children of Israel had neglected Haroun-as and they devoted to the calf while they were knowing that he-as was the caliph of Musa-as among them, and the community had neglected my-asws father-asws and followed others, and (although) they had heard Rasool-Allah-azwj saying: ‘You-asws are from me-saww at the status of Haroun-as from Musa-as, except there will be no Prophet-as after me-saww’.
وَ قَدْ رَأَوْا رَسُولَ اللَّهِ ص حَيْثُ نَصَبَهُ بِغَدِيرِ خُمٍّ وَ نَادَى لَهُ بِالْوِلَايَةِ عَلَى الْمُؤْمِنِينَ ثُمَّ أَمَرَهُمْ أَنْ يُبَلِّغَ الشَّاهِدُ الْغَائِبَ
And they had (also) seen Rasool-Allah-saww when he-saww had nominated him-asws at Ghadeer Khumm and called out with the Wilayah for him-asws upon the Momineen. Then he-saww ordered them that the attendee should deliver to the absentee.
وَ قَدْ هَرَبَ رَسُولُ اللَّهِ ص مِنْ قَوْمِهِ إِلَى الْغَارِ وَ هُوَ يَدْعُوهُمْ فَلَمَّا لَمْ يَجِدْ عَلَيْهِمْ أَعْوَاناً هَرَبَ وَ قَدْ كَفَّ أَبِي يَدَهُ وَ نَاشَدَهُمْ وَ اسْتَغَاثَ فَلَمْ يُغَثْ وَ لَمْ يَجِدْ أَعْوَاناً عَلَيْهِمْ وَ لَوْ وَجَدَ أَعْوَاناً عَلَيْهِمْ مَا أَجَابَهُمْ وَ قَدْ جُعِلَ فِي سَعَةٍ كَمَا جُعِلَ النَّبِيُّ ص فِي سَعَةٍ حِينَ هَرَبَ إِلَى الْغَارِ إِذْ لَمْ يَجِدْ أَعْوَاناً
And Rasool-Allah-saww had fled from his-saww people to the cave, and he-saww was calling them. When he-saww did not find supporters against them, he-saww fled; and my-asws father-asws restrained his-asws hand and adjured them and sought their help, but they did not help and he-asws could not find supporters against them, and had he-asws found supporters against them, he-asws would not have answered them; and he-asws was made to be in a leeway just as the Prophet-saww was made to be in leeway when he-saww fled to the cave, when he-saww could not find supporters.
وَ قَدْ خَذَلَتْنِي الْأُمَّةُ فَبَايَعْتُكَ وَ لَوْ وَجَدْتُ عَلَيْكَ أَعْوَاناً مَا بَايَعْتُكَ وَ قَدْ جَعَلَ اللَّهُ هَارُونَ فِي سَعَةٍ حِينَ اسْتَضْعَفُوهُ وَ عَادَوْهُ وَ كَذَلِكَ أَنَا وَ أَبِي فِي سَعَةٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ حِينَ تَرَكَتْنَا الْأُمَّةُ وَ بَايَعَتْ غَيْرَنَا وَ لَمْ نَجِدْ أَعْوَاناً وَ إِنَّمَا هِيَ السُّنَنُ وَ الْأَمْثَالُ يَتْبَعُ بَعْضُهَا بَعْضاً
And the community has abandoned me-asws and pledged allegiance to you, and had I-asws found supporters against you, I-asws would not have pledged allegiance to you, and Allah-azwj Made Haroun-as to be in leeway when they had weakened him-as and were inimical to him-as, and like that is me-asws and my-asws father-asws in a leeway from Allah-azwj Mighty and Majestic when the community neglected us-asws and pledged allegiance to others and we-asws could not find supporters, and rather it is the way and the example following each other.
أَيُّهَا النَّاسُ لَوِ الْتَمَسْتُمْ بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ أَنْ تَجِدُوا رَجُلًا أَبُوهُ وَصِيُّ رَسُولِ اللَّهِ ص وَ جَدُّهُ نَبِيُّ اللَّهِ غَيْرِي وَ غَيْرَ أَخِي لَمْ تَجِدُوا
O you people! Even if you were to seek between the east and the west to find a man whose father was a successor of Rasool-Allah-saww and his grandfather was the Prophet-saww of Allah-azwj, apart from me-asws and my-asws brother-asws, you will not be finding (him).
فَاتَّقُوا اللَّهَ وَ لَا تَضِلُّوا بَعْدَ الْبَيَانِ وَ إِنِّي قَدْ بَايَعْتُ هَذَا وَ لَا أَدْرِي لَعَلَّهُ فِتْنَةٌ لَكُمْ وَ مَتاعٌ إِلى حِينٍ
Fear Allah-azwj and do not be staying after the explanation, and I am pledging allegiance to this one, and I don’t know, perhaps it is a Fitna for you and a provision up to a time’ [21:111].
أَيُّهَا النَّاسُ إِنَّهُ لَا يُعَابُ أَحَدٌ بِتَرْكِ حَقِّهِ وَ إِنَّمَا يُعَابُ مَنْ يَأْخُذُ مَا لَيْسَ لَهُ وَ كُلُّ صَوَابٍ نَافِعٌ وَ كُلُّ خَطَإٍ غير ضَارٌّ [لِأَهْلِهِ] وَ قَدِ انْتَهَتِ الْقَضِيَّةُ إِلَى دَاوُدَ فَفُهِّمَهَا سُلَيْمَانُ فَنَفَعَتْ سُلَيْمَانَ وَ لَمْ تَضُرَّ دَاوُدَ
O you people! He cannot be faulted, the one who leaves his right, and rather he is faulted, the one who takes what isn’t for him, and every right is beneficial, and every mistake is not harmful (to its people), and the judgment has ended to Dawood-as. Suleyman-as had understood it, so Suleyman benefitted, and it did not harm Dawood-as.
وَ أَمَّا الْقَرَابَةُ فَقَدْ نَفَعَتِ الْمُشْرِكَ وَ هِيَ لِلْمُؤْمِنِ أَنْفَعُ قَالَ رَسُولُ اللَّهِ ص لِعَمِّهِ أَبِي طَالِبٍ فِي الْمَوْتِ قُلْ لَا إِلَهَ إِلَّا اللَّهُ أَشْفَعْ لَكَ بِهَا يَوْمَ الْقِيَامَةِ وَ لَمْ يَكُنْ رَسُولُ اللَّهِ ص يَقُولُ لَهُ إِلَّا مَا يَكُونُ مِنْهُ عَلَى يَقِينٍ
And as for the kinship, the Polytheist has benefited, and it is more beneficial for the Momin. Rasool-Allah-saww said to his-saww uncle-as Abu Talib-as at the death: ‘Say, there is no god except Allah-azwj’, I-saww shall intercede for you-as with it on the Day of Qiyamah’, and Rasool-Allah-saww had not said to him-as: ‘Except what happens from him upon the certainty’.
وَ لَيْسَ ذَلِكَ لِأَحَدٍ مِنَ النَّاسِ لِقَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ لَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئاتِ حَتَّى إِذا حَضَرَ أَحَدَهُمُ الْمَوْتُ قالَ إِنِّي تُبْتُ الْآنَ وَ لَا الَّذِينَ يَمُوتُونَ وَ هُمْ كُفَّارٌ أُولئِكَ أَعْتَدْنا لَهُمْ عَذاباً أَلِيماً
And that isn’t for anyone from the people due to the Words of Allah-azwj Mighty and Majestic: And there isn’t repentance for those who are committing the evil deeds, until when the death presents itself to one of them, he says, ‘I repent now’, nor (for) those who are dying while they are Kafirs – for them, We have Prepared a painful Punishment [4:18].
أَيُّهَا النَّاسُ اسْمَعُوا وَ عُوا وَ اتَّقُوا اللَّهَ وَ ارْجِعُوا وَ هَيْهَاتَ مِنْكُمُ الرَّجْعَةُ إِلَى الْحَقِّ وَ قَدْ خَامَرَكُمُ الطُّغْيَانُ وَ الْجُحُودُ وَ السَّلامُ عَلى مَنِ اتَّبَعَ الْهُدى.
O you people! Listen and retain, and fear Allah-azwj and return, and far from you is the returning to the truth and the tyranny and the rejection has shrouded you all! And the greetings be upon the one following the Guidance’’.[301]
[1] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 1
[2] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 2
[3] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 3
[4] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 4
[5] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 5
[6] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 6
[7] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 7 a
[8] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 7 b
[9] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 8
[10] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 9
[11] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 10
[12] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 11
[13] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 12
[14] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 13
[15] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 14
[16] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 15
[17] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 16
[18] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 17
[19] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 18
[20] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 19
[21] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 20
[22] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 21
[23] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 22
[24] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 23
[25] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 24
[26] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 25
[27] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 26
[28] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 27
[29] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 28
[30] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 29
[31] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 30 a
[32] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 30 b
[33] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 31
[34] The people living on a raised platform which was used by the Prophetsaww as a welcoming point for newcomers or destitute people. It was part of hissaww Masjid.
[35] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 32
[36] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 33
[37] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 34
[38] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 35
[39] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 36
[40] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 37
[41] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 38
[42] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 39
[43] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 40
[44] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 41 a
[45] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 41 b
[46] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 41 c
[47] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 41 d
[48] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 42
[49] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 43
[50] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 44
[51] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 45
[52] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 46
[53] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 47
[54] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 48
[55] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 49
[56] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 50 a
[57] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 50 b
[58] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 51
[59] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 52 a
[60] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 52 b
[61] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 53
[62] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 54
[63] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 55
[64] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 56
[65] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 a
[66] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 b
[67] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 c
[68] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 d
[69] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 e
[70] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 f
[71] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 g
[72] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 h
[73] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 57 i
[74] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 a
[75] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 b
[76] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 c
[77] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 d
[78] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 e
[79] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 f
[80] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 g
[81] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 h
[82] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 i
[83] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 j
[84] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 k
[85] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 l
[86] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 m
[87] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 n
[88] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 o
[89] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 p
[90] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 q
[91] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 58 r
[92] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 59
[93] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 60
[94] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 61
[95] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 62
[96] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 63
[97] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 64
[98] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 65
[99] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 66 a
[100] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 66 b
[101] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 67
[102] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 68
[103] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 69
[104] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 70
[105] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 71
[106] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 72
[107] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 73
[108] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 74
[109] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 75
[110] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 76
[111] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 77
[112] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 78
[113] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 79
[114] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 80
[115] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 81
[116] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 82
[117] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 83 a
[118] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 83 b
[119] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 83 c
[120] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 83 d
[121] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 83 e
[122] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 83 f
[123] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 83 g
[124] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 84
[125] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 a
[126] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 b
[127] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 c
[128] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 d
[129] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 e
[130] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 f
[131] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 g
[132] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 h
[133] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 i
[134] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 j
[135] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 k
[136] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 l
[137] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 85 m
[138] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 86 a
[139] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 86 b
[140] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 86 c
[141] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 86 d
[142] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 94 H 86 e
[143] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 1
[144] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 2
[145] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 3
[146] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 4
[147] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 5
[148] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 6
[149] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 7
[150] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 8
[151] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 9
[152] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 10
[153] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 11
[154] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 12
[155] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 13
[156] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 14
[157] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 15
[158] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 16
[159] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 17
[160] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 18
[161] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 19
[162] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 20 a
[163] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 20 b
[164] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 20 c
[165] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 20 d
[166] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 21
[167] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 22
[168] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 23
[169] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 24
[170] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 25
[171] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 26
[172] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 27 a
[173] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 27 b
[174] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 27 c
[175] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 28 a
[176] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 28 b
[177] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 28 c
[178] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 28 d
[179] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 28 e
[180] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 29 a
[181] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 29 b
[182] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 95 H 29 c
[183] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 96 H 1 a
[184] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 96 H 1 b
[185] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 96 H 1 c
[186] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 96 H 1 d
[187] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 96 H 1 e
[188] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 97 H 1 a
[189] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 97 H 1 b
[190] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 97 H 2
[191] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 97 H 3
[192] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 1
[193] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 2 a
[194] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 2 b
[195] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 3
[196] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 4
[197] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 5
[198] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 6
[199] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 7
[200] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 8
[201] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 9
[202] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 10
[203] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 11
[204] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 12
[205] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 13
[206] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 14
[207] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 15
[208] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 16
[209] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 17
[210] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 18
[211] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 19
[212] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 20
[213] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 21
[214] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 22
[215] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 23
[216] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 24
[217] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 25
[218] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 26
[219] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 27
[220] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 28
[221] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 29
[222] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 30
[223] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 31
[224] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 98 H 32
[225] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 1
[226] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 2
[227] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 3
[228] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 4
[229] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 5
[230] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 6
[231] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 7
[232] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 8
[233] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 9
[234] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 10
[235] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 11
[236] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 12
[237] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 13
[238] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 14
[239] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 15
[240] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 16
[241] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 17
[242] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 18
[243] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 19
[244] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 99 H 20
[245] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 1 a
[246] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 1 b
[247] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 1 c
[248] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 1 d
[249] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 1 e
[250] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 1 f
[251] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 1 g
[252] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 2
[253] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 3
[254] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 4
[255] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 5
[256] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 6
[257] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 7
[258] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 8
[259] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 9
[260] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 10
[261] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 11
[262] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 12
[263] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 a
[264] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 b
[265] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 c
[266] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 d
[267] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 e
[268] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 f
[269] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 g
[270] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 100 H 13 h
[271] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 1
[272] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 2
[273] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 3
[274] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 4
[275] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 5
[276] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 6
[277] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 7
[278] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 8
[279] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 9
[280] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 10
[281] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 11
[282] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 12
[283] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 13
[284] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 14
[285] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 15
[286] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 16
[287] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 17
[288] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 18
[289] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 19
[290] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 20
[291] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 21
[292] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 22
[293] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 23
[294] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 24
[295] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 25 a
[296] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 25 b
[297] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 25 c
[298] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 26
[299] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 27
[300] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 28
[301] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 101 H 29