Volume 69
Part 2 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure 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 102 المستضعفين و المرجون لأمر الله
CHAPTER 102 – THE VULNERABLE AND THE ONES HOPING FOR THE COMMAND ALLAH-azwj
الآيات
The Verses –
النساء إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا
(Surah Al Nisaa) – Except for the vulnerable ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]
فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَ كانَ اللَّهُ عَفُوًّا غَفُوراً
So they, perhaps Allah would Pardon (their sins) from them; and Allah was always Pardoning, Forgiving [4:99]
التوبة وَ آخَرُونَ اعْتَرَفُوا بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً عَسَى اللَّهُ أَنْ يَتُوبَ عَلَيْهِمْ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
(Surah) Al Tawbah – And others are acknowledging their sins, mingling one righteous deed and another evil one. Perhaps Allah will Turn towards them (Mercifully), surely Allah is Forgiving, Merciful [9:102]
إلى قوله تعالى وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ وَ اللَّهُ عَلِيمٌ حَكِيمٌ الآية
Up to Words of the Exalted: And others are waiting hopefully for the Command of Allah. Either He would Punish them, or He would Turn to them (Mercifully), and Allah is Knowing, Wise [9:106] – the Verse.
1- فس، تفسير القمي عَنْ يَحْيَى بْنِ أَبِي عِمْرَانَ عَنْ يُونُسَ عَنْ حَمَّادٍ عَنِ ابْنِ الطَّيَّارِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الْمُسْتَضْعَفِ فَقَالَ هُوَ الَّذِي لَا يَسْتَطِيعُ حِيلَةَ الْكُفْرِ فَيَكْفُرَ وَ لَا يَهْتَدِي سَبِيلًا إِلَى الْإِيمَانِ فَيُؤْمِنَ لَا يَسْتَطِيعُ أَنْ يُؤْمِنَ وَ لَا يَسْتَطِيعُ أَنْ يَكْفُرَ فَهُمُ الصِّبْيَانُ وَ مَنْ كَانَ مِنَ الرِّجَالِ وَ النِّسَاءِ عَلَى مِثْلِ عُقُولِ الصِّبْيَانِ وَ مَنْ رُفِعَ عَنْهُ الْقَلَمُ.
Tafseer Al Qummi – from Yahya Bin Abu Imran, from Yunus, from Hammad, from Ibn Al Tayyar,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the vulnerable. He-asws said: ‘He is the one not capable of means of Kufr. He commits Kufr and is not guided to a way to the Eman, so he believes and is neither capable of believing nor capable of Kufr. They are children; and the one from the men and the women who was upon the intellects like the children, and the one the Pen is Raised from him’’.[1]
2- فس، تفسير القمي بِهَذَا الْإِسْنَادِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُرْجَوْنَ لِأَمْرِ اللَّهِ قَوْمٌ كَانُوا مُشْرِكِينَ قَتَلُوا حَمْزَةَ وَ جعفر [جَعْفَراً] وَ أَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ ثُمَّ دَخَلُوا بَعْدَهُ فِي الْإِسْلَامِ فَوَحَّدُوا اللَّهَ وَ تَرَكُوا الشِّرْكَ وَ لَمْ يَعْرِفُوا الْإِيمَانَ بِقُلُوبِهِمْ فَيَكُونُوا مِنَ الْمُؤْمِنِينَ فَتَجِبَ لَهُمُ الْجَنَّةُ وَ لَمْ يَكُونُوا عَلَى جُحُودِهِمْ فَيَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَىتِلْكَ الْحَالَةِ مُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ.
Tafseer Al Qummi -By this chain, said,
‘Abu Abdullah-asws said: ‘The ones hoping for the Command of Allah-azwj are a people who were Polytheists. They killed Hamza-as and Ja’far-as and their-as like from the Momineen. Then after it, they entered into Al-Islam. They professed Oneness of Allah-azwj and left the Shirk and they did not recognise the Eman with their hearts, so they could be from the Momineen, and the Paradise is obligated for them, and they did not happen to be upon their rejection so the Fire would be obligated for them. So, they are upon that state are waiting hopefully for the Command of Allah. Either He would Punish them, or He would Turn to them (Mercifully), [9:106]’’.[2]
Tafseer Al Qummi – My father, from Ibn Mahboub, from Ibn Raib, from Zureys Al Kunasy,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you‑asws! What is the state of the Monotheists, the acknowledgers with the Prophet-hood of Muhammad-saww from the Muslims, the sinners, those who are dying and there isn’t an Imam-asws for them, nor are they recognising your-asws Wilayah?’
فَقَالَ أَمَّا هَؤُلَاءِ فَإِنَّهُمْ فِي حُفَرِهِمْ لَا يَخْرُجُونَ مِنْهَا فَمَنْ كَانَ لَهُ عَمَلٌ صَالِحٌ وَ لَمْ يَظْهَرْ مِنْهُ عَدَاوَةٌ فَإِنَّهُ يُخَدُّ لَهُ خَدّاً إِلَى الْجَنَّةِ الَّتِي خَلَقَهَا اللَّهُ بِالْمَغْرِبِ فَيَدْخُلُ عَلَيْهِ الرَّوْحُ فِي حُفْرَتِهِ إِلَى يَوْمِ الْقِيَامَةِ حَتَّى يَلْقَى اللَّهَ فَيُحَاسِبَهُ بِحَسَنَاتِهِ وَ سَيِّئَاتِهِ فَإِمَّا إِلَى الْجَنَّةِ وَ إِمَّا إِلَى النَّارِ فَهَؤُلَاءِ الْمَوْقُوفُونَ لِأَمْرِ اللَّهِ
He-asws said: ‘As for them, they will be in their graves not exiting from these. The one who were to have a righteous deed for him, and the enmity was not revealed from him, a hole will be burrowed for him to the Garden which Allah-azwj has Created in the west. The breeze will enter into his grave up to the Day of Qiyamah until he meets Allah-azwj, so He-azwj will Reckon him for his good deeds and his evil deeds, either to the Paradise or to the Fire. They are the ones pausing for the Command of Allah-azwj’.
قَالَ ع وَ كَذَلِكَ يُفْعَلُ بِالْمُسْتَضْعَفِينَ وَ الْبُلْهِ وَ الْأَطْفَالِ وَ أَوْلَادِ الْمُسْلِمِينَ الَّذِينَ لَمْ يَبْلُغُوا الْحُلُمَ وَ أَمَّا النُّصَّابُ مِنْ أَهْلِ الْقِبْلَةِ فَإِنَّهُمْ يُخَدُّ لَهُمْ خَدّاً إِلَى النَّارِ الَّتِي خَلَقَهَا اللَّهُ فِي الْمَشْرِقِ
He-asws said: ‘And like that is dealt with the vulnerable, and the stupid, and the children, and children of the Muslims, those who did not reach the puberty, and as the Nasibis from the people of Qiblah (Muslims), a hole will be burrowed to the Fire which Allah-azwj has Created in the east.
فَيَدْخُلُ عَلَيْهِمُ اللَّهَبُ وَ الشَّرَرُ وَ الدُّخَانُ وَ فَوْرَةُ الْحَمِيمِ ثُمَ بَعْدَ ذَلِكَ مَصِيرُهُمْ إِلَى الْجَحِيمِ فِي النَّارِ يُسْجَرُونَ ثُمَّ قِيلَ لَهُمْ أَيْنَ ما كُنْتُمْ تُشْرِكُونَ مِنْ دُونِ اللَّهِ أَيْ أَيْنَ إِمَامُكُمُ الَّذِي اتَّخَذْتُمُوهُ دُونَ الْإِمَامِ الَّذِي جَعَلَهُ اللَّهُ لِلنَّاسِ إِمَاماً.
The flames, and the sparks, and the smoke and the steam of the boiling water enters to them. Then, after that, their destination will be to the Blazing Fire, they would be imprisoned in the Fire [40:72] Then it would be said to them: ‘Where are what you were associating [40:73] Besides Allah?’ [40:74] – i.e., where is your imam whom you had taken him besides the Imam-asws whom Allah-azwj had Made him-asws for the people as an Imam‑asws’’.[3]
4- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: النَّاسُ عَلَى سِتِّ فِرَقٍ مُسْتَضْعَفٍ وَ مُؤَلَّفٍ وَ مُرْجِئٍ وَ مُعْتَرِفٍ بِذَنْبِهِ وَ نَاصِبٍ وَ مُؤْمِنٍ.
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Sahl, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws having said: ‘The people are upon six sects – vulnerable, and a compiler, and a hoping one, and one acknowledging with his sins, and a Nasibi, and a Momin’’.[4]
5- ل، الخصال الْقَطَّانُ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ الزُّرَقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ لِلْجَنَّةِ ثَمَانِيَةَ أَبْوَابٍ بَابٌ يَدْخُلُ مِنْهُ النَّبِيُّونَ وَ الصِّدِّيقُونَ وَ بَابٌ يَدْخُلُ مِنْهُ الشُّهَدَاءُ وَ الصَّالِحُونَ وَ خَمْسَةُ أَبْوَابٍ يَدْخُلُ مِنْهُ شِيعَتُنَا وَ مُحِبُّونَا وَ بَابٌ يَدْخُلُ مِنْهُ سَائِرُ الْمُسْلِمِينَ مِمَّنْ يَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ لَمْ يَكُنْ فِي قَلْبِهِ مِقْدَارُ ذَرَّةٍ مِنْ بُغْضِنَا أَهْلَ الْبَيْتِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – Al Qattan, from Ibn Zakariya, from Ibn Habeeb, from Muhammad Bin Abdullah, from Ali Bin Al Hakam, from Aban Bin Usman, from Muhammad Bin Al Fuzeyl Al Zurqy,
‘From Abu Abdullah-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘There are eight doors for the Paradise – a door the Prophets-as and the truthful will enter in, and a door the martyrs and the righteous ones will enter in, and five doors our Shias and ones who love us-asws will be entering in, and a door rest of the Muslims will be entering it, from the ones testifying that there is no god except Allah-azwj and there isn’t in his heart a measurement of a particle of our-asws hatred, People-asws of the Household’ – the Hadeeth’’.[5]
6- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع أَصْحَابُ الْحُدُودِ فُسَّاقٌ لَا مُؤْمِنُونَ وَ لَا كَافِرُونَ وَ لَا يَخْلُدُونَ فِي النَّارِ وَ يَخْرُجُونَ مِنْهَا يَوْماً مَّا وَ الشَّفَاعَةُ لَهُمْ جَائِزَةٌ وَ لِلْمُسْتَضْعَفِينَ إِذَا ارْتَضَى اللَّهُ دِينَهُمْ.
(The book) ‘Al Khisaal’ – In a Hadeeth by Al Amsh,
‘From Al-Sadiq-asws: ‘Companions of the pit were mischief-makers, neither Momineen, nor Kafirs, and they will not be eternally in the Fire and one day they will come out from it for as long as intercession is allowed for them, and for the vulnerable when Allah-azwj is Pleased with their religion’’.[6]
7- مع، معاني الأخبار ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنِ الصَّبَّاحِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّجُلَ لَيُحِبُّكُمْ وَ مَا يَدْرِي مَا تَقُولُونَ فَيُدْخِلُهُ اللَّهُ الْجَنَّةَ وَ إِنَّ الرَّجُلَ لَيُبْغِضُكُمْ وَ مَا يَدْرِي مَا تَقُولُونَ فَيُدْخِلُهُ اللَّهُ النَّارَ الْخَبَرَ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Al-Hassan Bin Ali Bin Fazzal, from Sa’alba, from Umar Bin Aban, from Al Sabbah Bin Sayaba,
‘From Abu Abdullah-asws having said: ‘A man loves you (Shias) and he does not know what you are saying, Allah-azwj will Enter him into the Paradise; and a man hates you (Shias) and he does not know what you are saying, Allah-azwj will Enter him into the Fire’ – Hadeeth’’.[7]
8- مع، معاني الأخبار أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ نَضْرِ بْنِ شُعَيْبٍ عَنْ عَبْدِ الْغَفَّارِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُسْتَضْعَفِينَ ضُرُوبٌ يُخَالِفُ بَعْضُهُمْ بَعْضاً وَ مَنْ لَمْ يَكُنْ مِنْ أَهْلِ الْقِبْلَةِ نَاصِباً فَهُوَ مُسْتَضْعَفٌ.
(The book) ‘Ma’any Al Akhbar’ – My father and Ibn Al Waleed, both together, from Al Himeyri, from Ibn Abu Al Khattab, from Nazr Bin Shueyb, from Abdul Gaffar Al Jazy,
‘From Abu Abdullah-asws having said: ‘The vulnerable are a type opposing each other, and the one who does not happen to be Nasibi (hostile one) from the people of Qiblah (Muslims), so he is vulnerable’’.[8]
9- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ وَ فَضَالَةَ مَعاً عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al-Husayn Bin Saeed, from Al Nazr and Fazalat, both together from Musa Bin Bakr, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Mighty and Majestic: Except for the vulnerable ones from the men and the women and the children, [4:98].
فَقَالَ هُوَ الَّذِي لَا يَسْتَطِيعُ الْكُفْرَ فَيَكْفُرَ وَ لَا يَهْتَدِي سَبِيلَ الْإِيمَانِ فَيُؤْمِنَ وَ الصِّبْيَانُ وَ مَنْ كَانَ مِنَ الرِّجَالِ وَ النِّسَاءِ عَلَى مِثْلِ عُقُولِ الصِّبْيَانِ مَرْفُوعٌ عَنْهُمُ الْقَلَمُ.
He-asws said: ‘He is the one neither capable of Kufr nor to be guided to the way of Eman, so he believes; and the children, and the one from the men and women being upon intellect similar to the children. The Pen is Raised from them (their sins are neglected and are not noted)’’.[9]
10- مع، معاني الأخبار أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ عَزَّ وَ جَلَ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا
(The book) ‘Ma’any Al Akhbar’ – Mu father and Ibn Al Waleed, both together, from Sa’ad, from Ibn Isa, from Al Washa, from Ahmad Bin Aiz, from Abu Khadeeja,
‘From Abu Abdullah-asws regarding Words of Mighty and Majestic: Except for the vulnerable ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98].
فَقَالَ لَا يَسْتَطِيعُونَ حِيلَةً إِلَى النَّصْبِ فَيَنْصِبُونَ وَ لَا يَهْتَدُونَ سَبِيلَ أَهْلِ الْحَقِّ فَيَدْخُلُونَ فِيهِ وَ هَؤُلَاءِ يَدْخُلُونَ الْجَنَّةَ بِأَعْمَالٍ حَسَنَةٍ وَ بِاجْتِنَابِ الْمَحَارِمِ الَّتِي نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهَا وَ لَا يَنَالُونَ مَنَازِلَ الْأَبْرَارِ.
He-asws said: ‘They are not capable of means to the hostility so they could be hostile nor are they guided to a way of people of truth to be entering into it, and they will be entering the Paradise due to the good deeds and by shunning the Prohibitions which Allah-azwj Mighty and Majestic has Prohibited from, and they will not be achieving the status of the righteous ones’’.[10]
11- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي الْمُسْتَضْعَفِينَ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,
‘I said to Abu Abdullah-asws, ‘What are you-asws saying regarding the vulnerable?’
فَقَالَ لِي شَبَهاً بِالْمُفْزَعِ وَ تَرَكْتُمُ أَحَداً يَكُونُ مُسْتَضْعَفاً وَ أَيْنَ الْمُسْتَضْعَفُونَ فَوَ اللَّهِ لَقَدْ مَشَى بِأَمْرِكُمْ هَذَا الْعَوَاتِقُ إِلَى الْعَوَاتِقِ فِي خُدُورِهِنَّ وَ تُحَدِّثُ بِهِ السَّقَّايَاتُ بِطُرُقِ الْمَدِينَةِ.
He-asws said to me: ‘Resembling the panicky one, and some you have neglected to be vulnerable. And where are the vulnerable? By Allah-azwj! The liberated slave girls have walked with this matter of yours to the liberated slave girls in their rooms and the watercarriers are discussing with it in the roads of Al-Medina’’.[11]
12- مع، معاني الأخبار أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ [عَنْ عَمْرِو بْنِ إِسْحَاقَ] قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع مَا حَدُّ الْمُسْتَضْعَفِ الَّذِي ذَكَرَهُ اللَّهُ عَزَّ وَ جَلَّ
(The book) ‘Ma’any Al Akhbar’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Ibrahim Bin Is’haq, from Amro Bin Is’haq who said,
‘Abu Abdullah-asws was asked, ‘What is a limit of the vulnerable, the one whom Allah-azwj Mighty and Majestic has Mentioned?’
قَالَ مَنْ لَا يُحْسِنُ سُورَةً مِنَ الْقُرْآنِ وَ قَدْ خَلَقَهُ اللَّهُ عَزَّ وَ جَلَّ خِلْقَةً مَا يَنْبَغِي لَهُ أَنْ لَا يُحْسِنَ.
He said, ‘One who is not good with even one Chapter of the Quran, and Allah-azwj Mighty and Majestic has Created him as a creature, it is not befitting for him to be good (at it)’’.[12]
13- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ حُجْرِ بْنِ زَائِدَةَ عَنْ حُمْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِلَّا الْمُسْتَضْعَفِينَ قَالَ هُمْ أَهْلُ الْوَلَايَةِ قُلْتُ وَ أَيُّ وَلَايَةٍ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Ibn Aban, from Al-Husayn Bin Saeed, from Safwan Bin Yahya, from Hujr Bin Zaidah, from Humran who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Except for the vulnerable ones [4:98]. He-asws said: ‘They are the people of Wilayah’. I said, ‘And which Wilayah?’
فَقَالَ أَمَا إِنَّهَا لَيْسَتْ بِوَلَايَةٍ فِي الدِّينِ وَ لَكِنَّهَا الْوَلَايَةُ فِي الْمُنَاكَحَةِ وَ الْمُوَارَثَةِ وَ الْمُخَالَطَةِ وَ هُمْ لَيْسُوا بِالْمُؤْمِنِينَ وَ لَا بِالْكُفَّارِ وَ هُمُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ عَزَّ وَ جَلَ.
He-asws said: ‘But it isn’t Wilayah in the religion, but it is the Wilayah regarding the marriages, and the inheritances, and the inter-mingling, and they aren’t Momin nor Kafirs, and they are hoping for the Command of Allah-azwj Mighty and Majestic’’.[13]
14- مع، معاني الأخبار عَنِ الْمُظَفَّرِ الْعَلَوِيِّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ الْآيَةَ
(The book) ‘Ma’any Al Akhbar’ – from Al Muzaffar, from Ibn Al Ayyashi, from his father, from Ali Bin Muhammad, from Ahmad Bin Muhammad, from Al-Hassan Bin Ali, from Abdul Kareem Bin Amro, from Suleyman Bin Khalid who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Except for the vulnerable ones from the men and the women and the children, [4:98] – the Verse.
قَالَ يَا سُلَيْمَانُ فِي هَؤُلَاءِ الْمُسْتَضْعَفِينَ مَنْ هُوَ أَثْخَنُ رَقَبَةً مِنْكَ الْمُسْتَضْعَفُونَ قَوْمٌ يَصُومُونَ وَ يُصَلُّونَ تَعِفُّ بُطُونُهُمْ وَ فُرُوجُهُمْ لَا يَرَوْنَ أَنَّ الْحَقَّ فِي غَيْرِهَا آخِذِينَ بِأَغْصَانِ الشَّجَرَةِ فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ إِذْ كَانُوا آخِذِينَ بِالْأَغْصَانِ وَ إِنْ لَمْ يَعْرِفُوا أُولَئِكَ فَإِنْ عَفَا عَنْهُمْ فَبِرَحْمَتِهِ وَ إِنْ عَذَّبَهُمْ فَبَضَلالَتِهِمْ عَمَّا عَرَّفَهُمْ.
He-asws said: ‘O Suleyman! Among these vulnerable ones there is one who is of a thicker neck than you. The vulnerable are a people who are fasting, and praying Salat, chaste of their bellies and their private parts. They are not viewing the truth to be in anything (anyone) else. They are holding on to the branches of the tree, so they, perhaps Allah would Pardon (their sins) from them; [4:99], when they were holding to the branches, and even if they do not recognise. If He-azwj were to Forgive them, it would be due to His-azwj Mercy, and if He-azwj were to Punish them, it would be due to their straying from what He-azwj had Introduced them to’’.[14]
15- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُوسَى بْنِ بَكْرٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الْمُسْتَضْعَفِينَ فَقَالَ الْبَلْهَاءُ فِي خِدْرِهَا وَ الْخَادِمُ تَقُولُ لَهَا صَلِّي فَتُصَلِّي لَا تَدْرِي إِلَّا مَا قُلْتَ لَهَا وَ الْجَلِيبُ الَّذِي لَا يَدْرِي إِلَّا مَا قُلْتَ لَهُ وَ الْكَبِيرُ الْفَانِي وَ الصَّبِيُّ الصَّغِيرُ هَؤُلَاءِ الْمُسْتَضْعَفُونَ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from Usman Bin Isa, from Musa Bin Bakr, from Suleyman Bin Khalid,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the vulnerable. He-asws said: ‘The stupid (women) in their rooms, and the servants. You say to her, ‘Pray Salat!’ So she prays, not knowing except what you had said to her; and the trading servant who does not know except what you say to him; and the aged old man, and the young child, they are the vulnerable.
فَأَمَّا رَجُلٌ شَدِيدُ الْعُنُقِ جَدِلٌ خَصِمٌ يَتَوَلَّى الشِّرَاءَ وَ الْبَيْعَ لَا تَسْتَطِيعُ أَنْ تَغْبِنَهُ فِي شَيْءٍ تَقُولُ هَذَا مُسْتَضْعَفٌ لَا وَ لَا كَرَامَةَ.
As for the man of strong neck, the arguer, the contentious, in charge of the buying and the selling, not capable to embezzle regarding anything. You say this one is vulnerable? No, and there is no honour’’.[15]
16- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَبِي عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِي الصَّبَّاحِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ فِي الْمُسْتَضْعَفِينَ الَّذِينَ لَا يَجِدُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا لا يَسْتَطِيعُونَ حِيلَةً فَيَدْخُلُوا فِي الْكُفْرِ وَ لا يَهْتَدُونَ فَيَدْخُلُوا فِي الْإِيمَانِ فَلَيْسَ هُمْ مِنَ الْكُفْرِ وَ الْإِيمَانِ فِي شَيْءٍ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Abu Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abu Al Sabbah,
‘From Abu Ja’far-asws having said regarding the vulnerable: ‘Those who are not finding means. They are neither being guided to a Way [4:98] nor are they capable of dodging (Kufr). So, they enter into the Kufr, and they are not guided, so they enter into the Eman. So, they aren’t in anything from the Kufr and the Eman’’.[16]
17- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي حَنِيفَةَ رَجُلٍ مِنْ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَرَفَ الِاخْتِلَافَ فَلَيْسَ بِمُسْتَضْعَفٍ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Al-Hassan Bin Ali Bin Fazzal, from Abu Al Magra’a, from Abu Haneefa, a man from our companions,
‘From Abu Abdullah-asws: ‘One who recognises the differing, he isn’t vulnerable’’.[17]
18- مع، معاني الأخبار الْمُظَفَّرُ الْعَلَوِيُّ عَنِ ابْنِ الْعَيَّاشِيِّ عَنْ أَبِيهِ عَنْ حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ عَرَفَ اخْتِلَافَ النَّاسِ فَلَيْسَ بِمُسْتَضْعَفٍ.
(The book) ‘Ma’any Al Akhbar’ – Al Muzaffar Al Alawy, from Ibn Al Ayyashi, from his father, from Hamdawiya, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘One who recognises differing of the people, he isn’t with vulnerability’’.[18]
19- سن، المحاسن أَبِي عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنِ ابْنِ مُسْكَانَ عَنْ زُرَارَةَ قَالَ: سُئِلَ أَبُو عَبْدِ اللَّهِ ع وَ أَنَا جَالِسٌ عَنْ قَوْلِ اللَّهِ مَنْ جاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثالِها يَجْرِي لِهَؤُلَاءِ مِمَّنْ لَا يَعْرِفُ مِنْهُمْ هَذَا الْأَمْرَ فَقَالَ لَا إِنَّمَا هَذِهِ لِلْمُؤْمِنِينَ خَاصَّةً
(The book) ‘Al Mahasin’ – My father, from Al Nazar, from Yahya Al Halby, from Ibn Muskan, from Zurara who said,
‘Abu Abdullah-asws was asked and I was seated, about Words of Allah-azwj: One who comes with the good deed, then for him would be ten the likes of it, [6:160]. ‘Does it flow for them, the ones from them who does not recognise this matter?’ He-asws said: ‘No! But rather this is for the Momineen in particular’.
قُلْتُ لَهُ أَصْلَحَكَ اللَّهُ أَ رَأَيْتَ مَنْ صَامَ وَ صَلَّى وَ اجْتَنَبَ الْمَحَارِمَ وَ حَسُنَ وَرَعُهُ مِمَّنْ لَا يَعْرِفُ وَ لَا يَنْصِبُ
I said to him-asws, ‘May Allah-azwj Keep you well! What is your view of the one who fasts, and prays Salat, and shuns the Prohibitions, and good devoutness, from the ones who neither recognises nor is hostile’.
فَقَالَ إِنَّ اللَّهَ يُدْخِلُ أُولَئِكَ الْجَنَّةَ بِرَحْمَتِهِ.
He-asws said: ‘Allah-azwj will Enter them into the Paradise due to His-azwj Mercy’’.[19]
20- غط، الغيبة للشيخ الطوسي عَنِ الْفَزَارِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي نُعَيْمٍ مُحَمَّدِ بْنِ أَحْمَدَ الْأَنْصَارِيِّ قَالَ وَجَّهَ قَوْمٌ مِنَ الْمُفَوِّضَةِ وَ الْمُقَصِّرَةِ كَامِلَ بْنَ إِبْرَاهِيمَ الْمَدَنِيَّ إِلَى أَبِي مُحَمَّدٍ ع قَالَ كَامِلٌ فَقُلْتُ فِي نَفْسِي أَسْأَلُهُ لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتِي وَ قَالَ بِمَقَالَتِي
(The book) ‘Al Ghayba’ of the sheykh Al Tusi – from Al Faari, from Muhammd Bin Ja’far Bin Abdullah, from Abu Nueym Muhammad Bin Ahmad Al Ansari who said,
‘A group from the (believers in) delegation, and the reducers sent Kamil Bin Ibrahim Al-Madany to Abu Muhammad-asws. Kamil said, ‘I said within myself, ‘I shall ask him-asws, will no one enter the Paradise except the one who recognises as my recognition, and speaks with my words?’’
قَالَ فَلَمَّا دَخَلْتُ عَلَى سَيِّدِي أَبِي مُحَمَّدٍ نَظَرْتُ إِلَى ثِيَابٍ بَيَاضٍ نَاعِمَةٍ عَلَيْهِ فَقُلْتُ فِي نَفْسِي وَلِيُّ اللَّهِ وَ حُجَّتُهُ يَلْبَسُ النَّاعِمَ مِنَ الثِّيَابِ وَ يَأْمُرُنَا نَحْنُ بِمُوَاسَاةِ الْإِخْوَانِ وَ يَنْهَانَا عَنْ لُبْسِ مِثْلِهِ
He said, ‘When I entered to see my Master-asws Abu Muhammad-asws, I looked at soft white clothes being upon him-asws. I said within myself, ‘A friend of Allah-azwj and His-azwj divine Authority wearing the soft from the clothes, and he-asws is instructing us with consoling the brethren and forbidding us from wearing the likes of it!’’
فَقَالَ مُتَبَسِّماً يَا كَامِلُ وَ حَسَرَ ذِرَاعَيْهِ فَإِذَا مِسْحٌ أَسْوَدُ خَشِنٌ عَلَى جِلْدِهِ فَقَالَ هَذَا لِلَّهِ وَ هَذَا لَكُمْ
He-asws said smiling: ‘O Kamil’, and rolled up from his-asws forearms, there was black coarse lining upon his-asws skin. He-asws said: ‘By Allah-azwj! This and this is for you all!’
فَسَلَّمْتُ وَ جَلَسْتُ إِلَى بَابٍ عَلَيْهِ سِتْرٌ مُرْخًى فَجَاءَتِ الرِّيحُ فَكَشَفَتْ طَرَفَهُ فَإِذَا أَنَا بِصَبِيٍّ كَأَنَّهُ فِلْقَةُ قَمَرٍ مِنْ أَبْنَاءِ أَرْبَعِ سِنِينَ أَوْ مِثْلِهَا
I greeted and sat down by a door having a curtain drawn upon it. The wind came and uncovered it’s edge, and there I was with a child. It is as if he-ajfj was a piece of the moon, being a boy of four years or similar to it.
فَقَالَ لِي يَا كَامِلَ بْنَ إِبْرَاهِيمَ فَاقْشَعْرَرْتُ مِنْ ذَلِكَ وَ أُلْهِمْتُ أَنْ قُلْتُ لَبَّيْكَ يَا سَيِّدِي
He-asws said to me: ‘O Kamil Bin Ibrahim!’ I shuddered from that and was inspired to say, ‘At your-asws service, O my Master-asws!’
فَقَالَ جِئْتَ إِلَى وَلِيِّ اللَّهِ وَ حُجَّتِهِ وَ بَابِهِ تَسْأَلُهُ يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ عَرَفَ مَعْرِفَتَكَ وَ قَالَ بِمَقَالَتِكَ
He-asws said: ‘You have come to a friend of Allah-azwj and His-azwj Divine Authority, and His-azwj Door (Access point) to ask him-asws whether any one will enter the Paradise except the one who recognises as your recognition and says with your words!’
فَقُلْتُ إِي وَ اللَّهِ
I said, ‘Yes, by Allah-azwj!’
قَالَ إِذَنْ وَ اللَّهِ يَقِلُّ دَاخِلُهَا وَ اللَّهِ إِنَّهُ لَيَدْخُلُهَا قَوْمٌ يُقَالُ لَهُمُ الْحَقِّيَّةُ
He-asws said: ‘By Allah-azwj, few will enter it! By Allah-azwj, a people called Al-Haqqiya will enter it’.
قُلْتُ يَا سَيِّدِي وَ مَنْ هُمْ
I said, ‘O my Master-asws, and who are they?’
قَالَ قَوْمٌ مِنْ حُبِّهِمْ لِعَلِيٍّ يَحْلِفُونَ بِحَقِّهِ وَ لَا يَدْرُونَ مَا حَقُّهُ وَ فَضْلُهُ تَمَامَ الْخَبَرِ.
He-asws said: ‘A people from the ones loving Ali-asws. They are swearing with his-asws rights and they are not knowing what his-asws rights and his-asws merits are’ – the complete Hadeeth’’.[20]
21- شي، تفسير العياشي عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُسْتَضْعَفِينَ قَالَ هُمْ أَهْلُ الْوَلَايَةِ قُلْتُ أَيَّ وَلَايَةٍ تَعْنِي
Tafseer Al Ayyashi – from Sama’at who said,
‘I asked Abu Abdullah-asws about the vulnerable. He-asws said: ‘They are the people of Al‑Wilayah’. I said, ‘Which Wilayah do you mean?’
قَالَ لَيْسَتْ وَلَايَةً فِي الدِّينِ وَ لَكِنَّهَا فِي الْمُنَاكَحَةِ وَ الْمَوَارِيثِ وَ الْمُخَالَطَةِ وَ هُمْ لَيْسُوا بِالْمُؤْمِنِينَ وَ لَا الْكُفَّارِ وَ مِنْهُمُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ
He-asws said: ‘It isn’t Wilayah in the religion, but it is regarding the marriages, and the inheritances, and the inter-mingling, and they are neither Momineen nor Kafirs, and from them are the ones hoping for the Command of Allah-azwj.
فَأَمَّا قَوْلُهُ وَ الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ الَّذِينَ يَقُولُونَ رَبَّنا أَخْرِجْنا إِلَى نَصِيراً فَأُولَئِكَ نَحْنُ.
As for His-azwj Words: And the weak ones from the men and the women, and the children are saying, ‘Our Lord! Exit us – up to – persistent helper [4:75] – they are us-asws’’.[21]
22- شي، تفسير العياشي عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا قَالَ لَا يَسْتَطِيعُونَ سَبِيلَ أَهْلِ الْحَقِّ فَيَدْخُلُونَ فِيهِ وَ لَا يَسْتَطِيعُونَ حِيلَةَ أَهْلِ النَّصْبِ فَيَنْصِبُونَ
Tafseer Al Ayyashi – from Abu Khadeeja,
‘From Abu Abdullah-asws having said: ‘Except for the vulnerable ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]. He-asws said: ‘They are not capable to the way of the people of truth so they could be entering into it, nor are they capable of means to the people of hostility so they could be hostile’.
قَالَ هَؤُلَاءِ يَدْخُلُونَ الْجَنَّةَ بِأَعْمَالٍ حَسَنَةٍ وَ بِاجْتِنَابِ الْمَحَارِمِ الَّتِي نَهَى اللَّهُ عَنْهَا وَ لَا يَنَالُونَ مَنَازِلَ الْأَبْرَارِ.
He-asws said: ‘They will be entering the Paradise due to the good deeds and due to having shunned the Prohibitions which Allah-azwj has Prohibited from, and they will not be achieving the status of the righteous’’.[22]
23- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: قَالَ أَبُو جَعْفَرٍ ع وَ أَنَا أُكَلِّمُهُ فِي الْمُسْتَضْعَفِينَ أَيْنَ أَصْحَابُ الْأَعْرَافِ أَيْنَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ أَيْنَ الَّذِينَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً أَيْنَ الْمُؤَلَّفَةِ قُلُوبُهُمْ أَيْنَ أَهْلُ تِبْيَانِ اللَّهِ أَيْنَ الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا فَأُولئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ وَ كانَ اللَّهُ عَفُوًّا غَفُوراً.
Tafseer Al Ayyashi – from Zurara who said,
‘Abu Ja’far-asws said and I was speaking to him-asws regarding the vulnerable: ‘Where are companions of the heights? Where are the ones hoping for the Command of Allah-azwj? Where are the ones mingling one righteous deed and another evil one. [9:102]? Where are the ones of inclined hearts? Where are the people of explanation of Allah-azwj? Where are the vulnerable ones from the men and the women and the children? They are neither capable of means nor are they guided to a way: So, they, perhaps Allah would Pardon (their sins) from them; and Allah was always Pardoning, Forgiving [4:99]’’.[23]
24- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع أَ تُزَوَّجُ الْمُرْجِئَةُ أَوِ الْحَرُورِيَّةُ أَوِ الْقَدَرِيَّةُ قَالَ لَا عَلَيْكَ بِالْبُلْهِ مِنَ النِّسَاءِ
Tafseer Al Ayyashi – from Zurarah who said,
‘I said to Abu Abdullah-asws, ‘Can I marry the Murjiite, or the Harouriya, or the Qadidirya?’ He-asws said: ‘No! Upon you is with the stupid ones from the women’.
قَالَ زُرَارَةُ فَقُلْتُ مَا هُوَ إِلَّا مُؤْمِنَةٌ أَوْ كَافِرَةٌ
Zurara said, ‘I said, ‘It is not except a believing woman or a Kafir woman’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع فَأَيْنَ أَهْلُ اسْتِثْنَاءِ اللَّهِ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ إِلَى قَوْلِهِ سَبِيلًا.
Abu Abdullah-asws said: ‘Where are the people of exceptions of Allah-azwj? Words of Allah-azwj are more Truthful than your words. Except for the vulnerable ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]’’.[24]
25- شي، تفسير العياشي عَنْ أَبِي الصَّبَّاحِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَقُولُ فِي رَجُلٍ دُعِيَ إِلَى هَذَا الْأَمْرِ فَعَرَفَهُ وَ هُوَ فِي أَرْضٍ مُنْقَطِعَةٍ إِذْ جَاءَهُ مَوْتُ الْإِمَامِ فَبَيْنَا هُوَ يَنْتَظِرُ إِذْ جَاءَهُ الْمَوْتُ
Tafseer Al Ayyashi – from Abu Al Sabbah who said,
‘I said to Abu Abdullah-asws, ‘What are you saying regarding a man who is called to this matter, so he recognises it, and he is in a land cut-off. When (news) of the death of the Imam-asws comes to him, while he is waiting, when the death comes to him’.
فَقَالَ هُوَ وَ اللَّهِ بِمَنْزِلَةِ مَنْ هَاجَرَ إِلَى اللَّهِ وَ رَسُولِهِ فَمَاتَ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ.
He-asws said: ‘By Allah-azwj! He is at the status of the one emigrating to Allah-azwj and His-azwj Rasool-saww, so he dies (on the way), so his Recompense falls upon Allah-azwj’’.[25]
26- شي، تفسير العياشي عَنْ زُرَارَةَ قَالَ: دَخَلْتُ أَنَا وَ حُمْرَانُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْنَا إِنَّا نَمُدُّ الْمِطْمَرَ فَقَالَ وَ مَا الْمِطْمَرُ
Tafseer Al Ayyashi – from Zurara who said,
‘I and Humran entered to see Abu Ja’far-asws. We said, ‘We are extending the plumb line’. He‑asws said: ‘And what is the plumb line?’
قُلْنَا الَّذِي مَنْ وَافَقَنَا مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ تَوَلَّيْنَاهُ وَ مَنْ خَالَفَنَا بَرِئْنَا مِنْهُ مِنْ عَلَوِيٍّ أَوْ غَيْرِهِ
We said, ‘The one who is compatible with us, from Alawites and others, we befriend him, and one who opposes us, we disavow from him, be he from Alawites or others’.
قَالَ يَا زُرَارَةُ قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ فَأَيْنَ الَّذِينَ قَالَ اللَّهُ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا أَيْنَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ أَيْنَ الَّذِينَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً أَيْنَ أَصْحابُ الْأَعْرافِ أَيْنَ الْمُؤَلَّفَةُ قُلُوبُهُمْ
He-asws said: ‘O Zurara! Words of Allah-azwj are more truthful than your words. Where are those Allah-azwj Said: Except for the vulnerable ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]? Where are the ones hoping for the Command of Allah-azwj? Where are those mingling one righteous deed and another evil one. [9:102]? Where are companions of the heights [7:48]?’ Where are the inclined of hearts?’
فَقَالَ زُرَارَةُ ارْتَفَعَ صَوْتُ أَبِي جَعْفَرٍ وَ صَوْتِي حَتَّى كَانَ يَسْمَعُهُ مَنْ عَلَى بَابِ الدَّارِ فَلَمَّا كَثُرَ الْكَلَامُ بَيْنِي وَ بَيْنَهُ قَالَ لِي يَا زُرَارَةُ حَقّاً عَلَى اللَّهِ أَنْ يُدْخِلَكَ الْجَنَّةَ.
Zurara said, ‘The voice of Abu Ja’far-asws and my voice were raised to the extent that the ones at the door heard. When the talk was a lot between me and him-asws, he-asws said to me: ‘O Zurara! There is a right upon Allah-saww that He-azwj Enters you into the Paradise’’.[26]
27- شي، تفسير العياشي عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ قَالَ هُمْ قَوْمٌ مِنَ الْمُشْرِكِينَ أَصَابُوا دَماً مِنْ الْمُسْلِمِينَ ثُمَّ أَسْلَمُوا فَهُمُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ.
Tafseer Al Ayyashi – From Hisham Bin Salim,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: And others are waiting hopefully for the Command of Allah. [9:106]. He-asws said: ‘They are a people from the Polytheists. They attained blood from the Muslims (killed them), then they became Muslims, so they are hoping for the Command of Allah-azwj’’.[27]
28- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا الْمُرْجَوْنَ هُمْ قَوْمٌ قَاتَلُوا يَوْمَ بَدْرٍ وَ أُحُدٍ وَ يَوْمَ حُنَيْنٍ وَ سَلَوْا عَنِ الْمُشْرِكِينَ ثُمَّ أَسْلَمُوا بَعْدَ تَأَخُّرِهِ فَ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ.
Tafseer Al Ayyashi – From Zurara and Humran and Muhammad Bin Muslim,
‘From Abu Ja’far-asws and Abu Abdullah-asws both said: ‘The hoping ones are a people who fought on the day of Badr, and Ohad, and the day of Huneyn, and they fled from the Polytheists, then they became Muslims after delay, so Either He would Punish them, or He would Turn to them (Mercifully), [9:106]’’.[28]
29- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ اللَّهِ وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ قَالَ هُمْ قَوْمٌ مُشْرِكُونَ فَقَتَلُوا مِثْلَ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهَهُمَا مِنَ الْمُؤْمِنِينَ ثُمَّ إِنَّهُمْ دَخَلُوا فِي الْإِسْلَامِ فَوَحَّدُوا وَ تَرَكُوا الشِّرْكَ وَ لَمْ يُؤْمِنُوا فَيَكُونُوا مِنَ الْمُؤْمِنِينَ فَيَجِبَ لَهُمُ الْجَنَّةُ وَ لَمْ يَكْفُرُوا فَيَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَى تِلْكَ الْحَالِ مُرْجَوْنَ لِأَمْرِ اللَّهِ.
Tafseer Al Ayyashi – from Zurara,
‘From Abu Ja’far-asws regarding Words of Allah-azwj: And others are waiting hopefully for the Command of Allah. [9:106]. He-asws said: ‘They are a people from the Polytheists. They killed the likes of Hamza-as, and Ja’far-as and their-as like from the Muslims. Then they entered into Al-Islam, so they professed Monotheism and left the Polytheism, and they did not believe for the Paradise to be obligated for them, and they did not commit Kufr for the Fire to be obligated for them. So, they, upon that state, are waiting hopefully for the Command of Allah. [9:106]’’.[29]
– قَالَ حُمْرَانُ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْمُسْتَضْعَفِينَ قَالَ إِنَّهُمْ لَيْسُوا بِالْمُؤْمِنِينَ وَ لَا بِالْكَافِرِينَ وَ هُمُ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ.
Humran said,
‘I asked Abu Abdullah-asws about the vulnerable. He-asws said: ‘They are neither Momineen nor Kafirs, and they are hoping for the Command of Allah-azwj’’.[30]
30- شي، تفسير العياشي عَنِ ابْنِ الطَّيَّارِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع النَّاسُ عَلَى سِتِّ فِرَقٍ يُؤْتَوْنَ إِلَى ثَلَاثِ فِرَقٍ الْإِيمَانِ وَ الْكُفْرِ وَ الضَّلَالِ وَ هُمْ أَهْلُ الْوَعْدِ مِنَ الَّذِينَ وَعَدَ اللَّهُ الْجَنَّةَ وَ النَّارَ
Tafseer Al Ayyashi – From Ibn Al Tayyar who said,
‘Abu Abdullah-asws said: ‘The people are upon six sects, coming to three sects – the Eman, and the Kufr, and the straying, and they are the people of Promise from the ones Allah-azwj has Promised the Paradise and the Fire.
وَ هُمُ الْمُؤْمِنُونَ وَ الْكَافِرُونَ وَ الْمُسْتَضْعَفُونَ وَ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ وَ الْمُعْتَرِفُونَ بِذُنُوبِهِمْ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً وَ أَهْلُ الْأَعْرَافِ.
And they are the Momineen, and the Kafirs, and the vulnerable, and the hopeful for the Command of Allah. Either He would Punish them, or He would Turn to them (Mercifully), [9:106]; and the ones acknowledging with their sins, mingling one righteous deed and another evil one. [9:102], and companion of the heights’’.[31]
31- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْمُرْجَوْنَ لِأَمْرِ اللَّهِ قَوْمٌ كَانُوا مُشْرِكِينَ فَقَتَلُوا مِثْلَ قَتْلِ حَمْزَةَ وَ جَعْفَرٍ وَ أَشْبَاهِهِمَا ثُمَّ دَخَلُوا بَعْدُ فِي الْإِسْلَامِ فَوَحَّدُوا اللَّهَ وَ تَرَكُوا الشِّرْكَ وَ لَمْ يَعْرِفُوا الْإِيمَانَ بِقُلُوبِهِمْ فَيَكُونُوا مِنَ الْمُؤْمِنِينَ فَيَجِبَ لَهُمُ الْجَنَّةُ وَ لَمْ يَكُونُوا عَلَى جُحُودِهِمْ فَيَكْفُرُوا فَيَجِبَ لَهُمُ النَّارُ فَهُمْ عَلَى تِلْكَ الْحَالِ إِمَّا يُعَذِّبُهُمْ وَ إِمَّا يَتُوبُ عَلَيْهِمْ.
Tafseer Al Ayyashi, from Zurara,
‘From Abu Ja’far-asws having said: ‘The ones hoping for the Command of Allah-azwj are people who were Polytheists. They killed the lies of Hamza-as and Ja’far-as and their-as like. Then they entered into Al-Islam afterwards. They professed the Oneness of Allah-azwj and left the Polytheism, and they did not recognise the Eman so they would be from the Momineen for the Paradise will be obligated for them and did not become upon their rejection and commit Kufr so the Fire would be obligated for them. So, they, upon that state, Either He would Punish them, or He would Turn to them (Mercifully), [9:106]’’.[32]
And Abu Abdullah-asws said: ‘He-azwj will View among them His-azwj View’.
– قَالَ أَبُو عَبْدِ اللَّهِ ع يَرَى فِيهِمْ رَأْيَهُ قَالَ قُلْتُ جُعِلْتُ فِدَاكَ مِنْ أَيْنَ يُرْزَقُونَ قَالَ مِنْ حَيْثُ شَاءَ اللَّهُ.
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Where will they be sustained from?’ He-asws said: ‘From wherever Allah-azwj so Desires’’.[33]
– وَ قَالَ أَبُو إِبْرَاهِيمَ ع هَؤُلَاءِ قَوْمٌ وَقَفَهُمْ حَتَّى يَرَى فِيهِمْ رَأْيَهُ.
And Abu Ibrahim (7th Imam-asws) said: ‘They are a people He-azwj will Pause them until He-azwj View regarding them His-azwj View’’.[34]
32- شي، تفسير العياشي عَنِ الْحَارِثِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ بَيْنَ الْإِيمَانِ وَ الْكُفْرِ مَنْزِلَةٌ
Tafseer Al Ayyashi – from Al Haris,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws, ‘Is there a status between the Eman and the Kufr’.
فَقَالَ نَعَمْ وَ مَنَازِلُ لَوْ يَجْحَدُ شَيْئاً مِنْهَا أَكَبَّهُ اللَّهُ فِي النَّارِ بَيْنَهُمَا آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ وَ بَيْنَهُمَا الْمُسْتَضْعَفُونَ وَ بَيْنَهُمَا آخَرُونَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً وَ بَيْنَهُمَا قَوْلُهُ وَ عَلَى الْأَعْرافِ رِجالٌ.
He-asws said: ‘Yes, and statuses. If he were to rejects anything from these, Allah-azwj would Fling him into the Fire. Between the two others are waiting hopefully for the Command of Allah. [9:106]; and between the two are the vulnerable, and between the two are others, mingling one righteous deed and another evil one. [9:102]; and between the two are His‑azwj Words: And upon the heights would be men [7:46]’’.[35]
33- شي، تفسير العياشي عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمُرْجَوْنَ قَوْمٌ ذُكِرَ لَهُمْ فَضْلُ عَلِيٍّ فَقَالُوا مَا نَدْرِي لَعَلَّهُ كَذَلِكَ وَ مَا نَدْرِي لَعَلَّهُ لَيْسَ كَذَلِكَ قَالَ أَرْجِهْ قَالَ تَعَالَى وَ آخَرُونَ مُرْجَوْنَ لِأَمْرِ اللَّهِ الْآيَةَ.
Tafseer Al Ayyashi – from Dawood Bin Farqad who said,
‘I said to Abu Abdullah-asws, ‘The hopeful ones are a people a merit of Ali-asws is mentioned to them, so they say, ‘We don’t know, perhaps it is like that, and we don’t know perhaps it isn’t like that’. He-asws said: ‘Hopeful. The Exalted Said: and others are waiting hopefully for the Command of Allah. [9:106] – the Verse’’.[36]
34- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ: دَخَلَ زُرَارَةُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ يَا زُرَارَةُ مُتَأَهِّلٌ أَنْتَ قَالَ لَا قَالَ وَ مَا يَمْنَعُكَ عَنْ ذَلِكَ قَالَ لِأَنِّي لَا أَعْلَمُ تَطِيبُ مُنَاكَحَةُ هَؤُلَاءِ أَمْ لَا
The book ‘Rijal’ of Al Kashy – Muhammad Bi Qawlawiya, from Sa’ad, from Ahmad Bin Hilal, from Ibn Mahboub, from Ibn Raib who said,
‘Zurara entered to see Abu Abdullah-asws. He-asws said: ‘O Zurara! Are you married?’ He said, ‘No’. He-asws said: ‘What prevents you from that?’ He said, ‘Because I don’t know whether it is good to marry them or not?’
قَالَ فَكَيْفَ تَصْبِرُ وَ أَنْتَ شَابٌّ قَالَ أَشْتَرِي الْإِمَاءَ قَالَ وَ مِنْ أَيْنَ طَابَتْ لَكَ نِكَاحُ الْإِمَاءِ قَالَ إِنَّ الْأَمَةَ إِنْ رَابَنِي مِنْ أَمْرِهَا شَيْءٌ بِعْتُهَا
He-asws said: ‘How can you be patient and you are a youth?’ He said, ‘I will buy a slave girl’. He-asws said: ‘And from where is it good for you to marry the slave girl?’ He said, ‘The slave girl, if she were to make me doubt regarding anything of her matter, I will sell her’.
قَالَ لَمْ أَسْأَلْكَ عَنْ هَذَا وَ لَكِنْ سَأَلْتُكَ مِنْ أَيْنَ طَابَ لَكَ فَرْجُهَا قَالَ لَهُ فَتَأْمُرُنِي أَنْ أَتَزَوَّجَ قَالَ لَهُ ذَاكَ إِلَيْكَ
He-asws said: ‘I-asws did not ask you about this, but I-asws asked you, from where is her private part good for you’. He said to him-asws, ‘Are you-asws instructing me to get married?’ He-asws said to him: ‘That is up to you!’
قَالَ فَقَالَ لَهُ زُرَارَةُ هَذَا الْكَلَامُ يَنْصَرِفُ عَلَى ضَرْبَيْنِ إِمَّا أَنْ لَا تُبَالِيَ أَنْ أَعْصِيَ اللَّهَ إِذْ لَمْ تَأْمُرْنِي بِذَلِكَ وَ الْوَجْهُ الْآخَرُ أَنْ يكون [تَكُونَ] مُطْلِقاً لِي
He (the narrator) said, ‘Zurara said to him-asws, ‘This speech can be used upon two types – either you-asws don’t care if I were to disobey Allah-azwj when you-asws are not Instructing me with that, and the other aspect is that you have left it up to me’.
قَالَ فَقَالَ عَلَيْكَ بِالْبَلْهَاءِ
He (the narrator) said, ‘He-asws said: ‘Upon you is with the stupid women’’.
قَالَ فَقُلْتُ مِثْلُ الَّتِي يكون [تَكُونُ] عَلَى رَأْيِ الْحَكَمِ بْنِ عُتَيْبَةَ وَ سَالِمِ بْنِ أَبِي حَفْصَةَ
He (the narrator) said, ‘I said, ‘Like which happens to be upon the view of Al-Hakam Bin Uteyba and Saalim Bin Abu Hafs?’
قَالَ لَا الَّتِي لَا تَعْرِفُ مَا أَنْتُمْ عَلَيْهِ وَ لَا تَنْصِبُ قَدْ زَوَّجَ رَسُولُ اللَّهِ ص أَبَا الْعَاصِ بْنَ الرَّبِيعِ وَ عُثْمَانَ بْنَ عَفَّانَ وَ تَزَوَّجَ عَائِشَةَ وَ حَفْصَةَ وَ غَيْرَهُمَا
He-asws said: ‘No! The one who does not know what (matter) you are upon nor is she hostile. Rasool-Allah-saww had given in marriage to Abu Al-Aas Bin Al-Rabie and Usman Bin Affan, and he-saww married Ayesha and Hafsa and others’.
فَقَالَ لَسْتُ أَنَا بِمَنْزِلَةِ النَّبِيِّ الَّذِي كَانَ يَجْرِي عَلَيْهِ حُكْمُهُ وَ مَا هُوَ إِلَّا مُؤْمِنٌ أَوْ كَافِرٌ قَالَ اللَّهُ عَزَّ وَ جَلَ فَمِنْكُمْ كافِرٌ وَ مِنْكُمْ مُؤْمِنٌ
He said, ‘I am not at the status of the Prophet-saww which his-saww ruling would flow upon it, and it is not except a Momin or a Kafir. Allah-azwj Mighty and Majestic: ‘He is the One Who Created you all, so from you is a Kafir and from you is a Momin [64:2].
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع فَأَيْنَ أَصْحابُ الْأَعْرافِ وَ أَيْنَ الْمُؤَلَّفَةِ قُلُوبُهُمْ وَ أَيْنَ الَّذِينَ خَلَطُوا عَمَلًا صالِحاً وَ آخَرَ سَيِّئاً وَ أَيْنَ الَّذِينَ لَمْ يَدْخُلُوها وَ هُمْ يَطْمَعُونَ
Abu Abdullah-asws said to him: ‘So where are companions of the heights [7:48]; and the ones (recently) inclined of their hearts (to Al-Islam), [9:60]; and where are the ones mingling one righteous deed and another evil one. [9:102]; and where are the ones they shall not have entered it yet, but they would be hoping to [7:46]’.
قَالَ زُرَارَةُ أَ يَدْخُلُ النَّارَ مُؤْمِنٌ قَالَ زُرَارَةُ أَ يَدْخُلُ النَّارَ مُؤْمِنٌ
Zurara said, ‘Will a Momin enter the Fire?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَدْخُلُهَا إِلَّا أَنْ يَشَاءَ اللَّهُ
Abu Abdullah-asws said: ‘He will not enter it unless Allah-azwj so Desires’.
قَالَ زُرَارَةُ فَيَدْخُلُ الْكَافِرُ الْجَنَّةَ
Zurara said, ‘Will the Kafir enter the Paradise’.
قَالَ أَبُو عَبْدِ اللَّهِ لَا
Abu Abdullah-asws said: ‘No’.
فَقَالَ زُرَارَةُ هَلْ يَخْلُو أَنْ يَكُونَ مُؤْمِناً أَوْ كَافِراً
Zurara said, ‘Can one be other than a Momin or a Kafir?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ أَصْدَقُ مِنْ قَوْلِكَ يَا زُرَارَةُ بِقَوْلِ اللَّهِ أَقُولُ يَقُولُ اللَّهُ تَعَالَى لَمْ يَدْخُلُوها وَ هُمْ يَطْمَعُونَ لَوْ كَانُوا مُؤْمِنِينَ لَدَخَلُوا الْجَنَّةَ وَ لَوْ كَانُوا كَافِرِينَ لَدَخَلُوا النَّارَ
Abu Abdullah-asws said: ‘Words of Allah-azwj are truer than your words. O Zurara! I-asws am saying by the Words of Allah-azwj. Allah-azwj the Exalted Says: they shall not have entered it yet, but they would be hoping to [7:46]. Had they been Momineen, they would have entered the Paradise, and had they been Kafirs, they would have entered the Fire!’
قَالَ فَمَا ذَا
He said, ‘So what is that?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَرْجِئْهُمْ حَيْثُ أَرْجَأَهُمُ اللَّهُ أَمَا إِنَّكَ لَوْ بَقِيتَ لَرَجَعْتَ عَنْ هَذَا الْكَلَامِ وَ تحَلَّلَتْ عَنْكَ عُقَدُكَ
Abu Abdullah-asws said: ‘They will be deferred where Allah-azwj will be Deferring them. As for you, if you were to remain (alive), you will retract from this talk and your knot will be untied from you’.
قَالَ فَأَصْحَابُ زُرَارَةَ يَقُولُونَ لَرَجَعْتَ عَنْ هَذَا الْكَلَامِ وَ تحَلَّلَتْ عَنْكَ عُقَدُ الْإِيمَانِ فَكُلُّ مَنْ أَدْرَكَ زُرَارَةَ بْنَ أَعْيَنَ فَقَدْ أَدْرَكَ أَبَا عَبْدِ اللَّهِ فَإِنَّهُ مَاتَ بَعْدَ أَبِي عَبْدِ اللَّهِ ع بِشَهْرَيْنِ أَوْ أَقَلَّ وَ تُوُفِّيَ أَبُو عَبْدِ اللَّهِ ع وَ زُرَارَةُ مَرِيضٌ مَاتَ فِي مَرَضِهِ ذَلِكَ.
He (the narrator) said, ‘The companions of Zurara are saying, ‘You will retract from this talk and the knot of Eman will be untied from you’. Everyone who came across Zurara Bin Ayn, so he had come across Abu Abdullah-asws, for he died two months after Abu Abdullah-asws, or less, and Abu Abdullah-asws expired while Zurara was sick. He died in that sickness of his’’.[37]
35- فس، تفسير القمي عَنْ سَعِيدِ بْنِ الْحَسَنِ بْنِ مَالِكٍ عَنْ بَكَّارٍ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنْ مَنْصُورِ بْنِ مُهَاجِرٍ عَنْ سَعْدٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ مُحَمَّدٌ رَسُولُ اللَّهِ وَ الَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَماءُ بَيْنَهُمْ تَراهُمْ رُكَّعاً سُجَّداً يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَ رِضْواناً
Tafseer Al Qummi – from Saeed Bin Al-Hassan Bin Malik, from Bakkar, from Al-Hassan Bin Al-Husayn, from Mansour Bin Muhajir, from Sa’ad,
‘From Abu Ja’far-asws had been asked about this Verse: Muhammad is a Rasool of Allah, and those with him are hard upon the Kafirs, merciful between themselves. You will see them in Ruku and Sajdah seeking Grace and Pleasure from Allah [48:29].
فَقَالَ مَثَلٌ إجراء [أَجْرَاهُ] اللَّهُ فِي شِيعَتِنَا كَمَا يُجْرِي لَهُمْ فِي الْأَصْلَابِ ثُمَّ يَزْرَعُهُمْ فِي الْأَرْحَامِ وَ يُخْرِجُهُمْ لِلْغَايَةِ الَّتِي أَخَذَ عَلَيْهَا مِيثَاقَهُمْ فِي الْخَلْقِ
He-asws said: ‘An example Allah-azwj has Flowed regarding our-asws Shias like what He-azwj had Flowed for them in the loins, then He-azwj Sowed (Deposited) them in the wombs and Extracted them for the peak which He-azwj Took the Covenant upon it among the creatures.
مِنْهُمْ أَتْقِيَاءُ وَ شُهَدَاءُ وَ مِنْهُمُ الْمُمْتَحَنَةُ قُلُوبُهُمْ وَ مِنْهُمُ الْعُلَمَاءُ وَ مِنْهُمُ النُّجَبَاءُ وَ مِنْهُمُ النُّجَدَاءُ وَ مِنْهُمْ أَهْلُ التُّقَى وَ مِنْهُمْ أَهْلُ التَّقْوَى وَ مِنْهُمْ أَهْلُ التَّسْلِيمِ
From them are pious, and martyrs, and from them are ones their hearts are Tested, and from them are the scholars, and from them are the captains, and from them are the ones of pedigree, and from them are people of piety, and from them are people of devoutness, and from them are people of piety, and from them are people of submission.
فَازُوا بِهَذِهِ الْأَشْيَاءِ سَبَقَتْ لَهُمْ مِنَ اللَّهِ وَ فَضَلُوا النَّاسَ بِمَا فَضَلُوا وَ جَرَتْ لِلنَّاسِ بَعْدَهُمْ فِي الْمَوَاثِيقِ حَالُهُمْ أَسْمَاؤُهُمْ حَدُّ الْمُسْتَضْعَفِينَ وَ حَدُّ الْمُرْجَوْنَ لِأَمْرِ اللَّهِ إِمَّا أَنَّ يَتُوبَ عَلَيْهِمْ
They succeeded with these things having preceded for them from Allah-azwj, and they merited (over) the people with what they merited, and their situations flowed for the people after them, their names, a limit of ‘the vulnerable’, and a limit of ‘the ones hoping for the Command of Allah-azwj’, either He-azwj Turns to them (or not).
وَ حَدُّ عَسَى أَنْ يَتُوبَ عَلَيْهِمْ وَ حَدُّ لابِثِينَ فِيها أَحْقاباً وَ حَدُّ خالِدِينَ فِيها ما دامَتِ السَّماواتُ وَ الْأَرْضُ ثُمَّ حَدُّ الِاسْتِثْنَاءِ مِنَ اللَّهِ مِنَ الْفَرِيقَيْنِ مَنَازِلُ النَّاسِ فِي الْخَيْرِ وَ الشَّرِّ خَلْقَانِ مِنْ خَلْقِ اللَّهِ فِيهِمَا الْمَشِيَّةُ
And a limit of Perhaps Allah will Turn towards them (Mercifully), [9:102]; and a limit of They would be living therein for ages [78:23]; and a limit of Abiding therein so long as the skies and the earth endure, [11:107]. Then there is a limit of exclusions from Allah-azwj from the two sects, status of the people in the good and evil, two creatures from the creations of Allah-azwj. In these is the Desire (of Allah-azwj).
فَمِنْ سَائِرِ مَنْ خَلَقَهُ فِي قِسْمَةِ مَا قُسِمَ لَهُ تَحْوِيلٌ عَنْ حَالٍ زِيَادَةٌ فِي الْأَرْزَاقِ أَوْ نَقْصٌ مِنْهَا أَوْ تَقْصِيرٌ فِي الْآجَالِ وَ زِيَادَةٌ فِيهَا أَوْ نُزُولُ الْبَلَاءِ أَوْ دَفْعُهُ
From rest of the ones He-azwj Created in the division what He-azwj Apportioned for him, transferring from a state of increase in the sustenance or a reduction from it, or reduction in the terms and increase in it, or descent of the calamity or repelling it.
ثُمَّ أَسْكَنَ الْأَبْدَانَ عَلَى مَا شَاءَ مِنْ ذَلِكَ فَجَعَلَ مِنْهُ مُسْتَقِرّاً فِي الْقُلُوبِ ثَابِتاً لِأَصْلِهِ وَ عَوَارِيَّ بَيْنَ الْقُلُوبِ وَ الصُّدُورِ إِلَى أَجَلٍ لَهُ وَقْتٌ فَإِذَا بَلَغَ وَقْتُهُمْ انْتَزَعَ ذَلِكَ مِنْهُمْ فَمَنْ أَلْهَمَهُ اللَّهُ الْخَيْرَ وَ أَسْكَنَهُ فِي قَلْبِهِ بَلَغَ مِنْهُ غَايَتَهُ الَّتِي أَخَذَ عَلَيْهَا مِيثَاقَهُ فِي الْخَلْقِ الْأَوَّلِ.
Then He-azwj Settled the bodies upon what He-azwj so Desired from that. He-azwj Made from it a settlement in the hearts, affirmed to its origin, and a vertebrae between the hearts and the chests to a term having a time for it. When their time reaches, that is Snatched from them. So, the one whom Allah-azwj Inspires the good and Settles it in his heart, his peak will be reached from it which the Covenant had been Taken upon it in the first creation’’.[38]
36- أَقُولُ وَجَدْتُ فِي كِتَابِ سُلَيْمِ بْنِ قَيْسٍ، فِيمَا جَرَى بَيْنَ أَمِيرِ الْمُؤْمِنِينَ ع وَ بَيْنَ الْأَشْعَثِ بْنِ قَيْسٍ لَعَنَهُ اللَّهُ أَنَّ الْأَشْعَثَ قَالَ لَهُ ع وَ اللَّهِ لَئِنْ كَانَ الْأَمْرُ كَمَا تَقُولُ لَقَدْ هَلَكَتِ الْأُمَّةُ غَيْرَكَ وَ غَيْرَ شِيعَتِكَ
I (Majlisi) am saying, ‘I found in the book of Suleym Bin Qays: ‘Among what had flowed between Amir Al-Momineen and Al-Ash’as Bin Qays, may Allah-azwj Curse him-la. He-la said to him-asws, ‘By Allah-azwj! Had the matter been like what you-asws are saying, the community would have been destroyed, apart from you and your Shias!’
قَالَ فَإِنَّ الْحَقَّ وَ اللَّهِ مَعِي يَا ابْنَ قَيْسٍ كَمَا أَقُولُ وَ مَا هَلَكَ مِنَ الْأُمَّةِ إِلَّا الناصبين [النَّاصِبُونَ] وَ المكابرين [الْمُكَابِرُونَ] وَ الجاحدين [الْجَاحِدُونَ] وَ المعاندين [الْمُعَانِدُونَ]
He-asws said, ‘By Allah-azwj! If the truth were to be with me-asws, O Ibn Qays, like what I-asws am saying, and there would not be destroyed from the community except for the Nasibis (hostile ones), and arrogant ones, and the rejecters, and the obstinate ones!
فَأَمَّا مَنْ تَمَسَّكَ بِالتَّوْحِيدِ وَ الْإِقْرَارِ بِمُحَمَّدٍ وَ الْإِسْلَامِ وَ لَمْ يَخْرُجْ مِنَ الْمِلَّةِ وَ لَمْ يُظَاهِرْ عَلَيْنَا الظَّلَمَةَ وَ لَمْ يَنْصِبْ لَنَا الْعَدَاوَةَ وَ شَكَّ فِي الْخِلَافَةِ وَ لَمْ يَعْرِفْ أَهْلَهَا وَ وُلَاتَهَا وَ لَمْ يَعْرِفْ لَنَا وَلَايَةً وَ لَمْ يَنْصِبْ لَنَا عَدَاوَةً فَإِنَّ ذَلِكَ مُسْلِمٌ مُسْتَضْعَفٌ يُرْجَى لَهُ رَحْمَةُ اللَّهِ وَ يُتَخَوَّفُ عَلَيْهِ ذُنُوبُهُ.
As for the one who adheres with the Tawheed, and the acknowledgment with Muhammad‑saww and Al-Islam, and does not exit from the religion, and does not support the oppressors against us-asws and does not establish the enmity to us-asws, and doubts in the caliphate, and does not recognise its people and its rulers, and does not recognise the Wilayah for us-asws and does not establish enmity to us-asws, so that is a vulnerable Muslim. There is hope for him-asws in Mercy of Allah-azwj, and his sins would be feared upon him’’.[39]
37- كِتَابُ الْمَسَائِلِ، لِعَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنْ نَبِيِّ اللَّهِ هَلْ كَانَ يَقُولُ عَلَى اللَّهِ شَيْئاً قَطُّ أَوْ يَنْطِقُ عَنِ الْهَوَى أَوْ يَتَكَلَّفُ
(The book) ‘Kitab Al Masail’ of Ali son of Ja’far-asws, from his brother-asws Musa-asws. He said, ‘I asked him-asws about the Prophet-saww of Allah-azwj, ‘Had he-saww said anything against Allah‑azwj at all, or spoken from his-saww whims, or was he-saww Encumbered?’
فَقَالَ لَا
He-asws said: ‘No!’
فَقُلْتُ أَ رَأَيْتَكَ قَوْلَهُ لِعَلِيٍّ ع مَنْ كُنْتُ مَوْلَاهُ فَعَلِيٌّ مَوْلَاهُ اللَّهُ أَمَرَهُ بِهِ
I said, ‘What is your-asws view of his-saww words for Ali-asws: ‘One whose Master-asws I-saww was, so Ali-asws is his Master-asws’? Had Allah-azwj Commanded him-saww with it?’
قَالَ نَعَمْ
He-asws said: ‘Yes!’
قُلْتُ فَأَبْرَأُ إِلَى اللَّهِ مِمَّنْ أَنْكَرَ ذَلِكَ مُنْذُ يَوْمَ أَمَرَ بِهِ رَسُولُ اللَّهِ
I said, ‘So I should disavow to Allah-azwj from the ones denying that since the day Rasool-Allah-saww had ordered with it?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ هَلْ يُسْلِمُ النَّاسُ حَتَّى يَعْرِفُوا ذَلِكَ
I said, ‘Are the people safe until they recognise that?’
قَالَ لَا إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجالِ وَ النِّساءِ وَ الْوِلْدانِ لا يَسْتَطِيعُونَ حِيلَةً وَ لا يَهْتَدُونَ سَبِيلًا
He-asws said: ‘No, Except for the vulnerable ones from the men and the women and the children, not being capable of dodging (Kufr) nor being guided to a Way [4:98]’.
قُلْتُ مَنْ هُمْ
I said, ‘Who are they?’
قَالَ أَ رَأَيْتُمْ خَدَمَكُمْ وَ نِسَاءَكُمْ مِمَّنْ لَا يَعْرِفُ ذَلِكَ أَ تَقْتُلُونَ خَدَمَكُمْ وَ هُمْ مُقِرُّونَ لَكُمْ
He-asws said: ‘What is your view of your servants and your women from the ones who do not recognise that? Will you kill your servants, and they are acknowledging to you?’
وَ قَالَ مَنْ عُرِضَ عَلَيْهِ ذَلِكَ فَأَنْكَرَهُ فَأَبْعَدَهُ اللَّهُ وَ أَسْحَقَهُ لَا خَيْرَ فِيهِ.
And he-asws said: ‘One to whom that is presented, and he denies it, so may Allah-azwj Distance him and Crush him! There is no good in him’’.[40]
باب 103 النفاق
CHAPTER 103 – THE HYPOCRISY
1- ير، بصائر الدرجات شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: كَتَبْتُ إِلَيْهِ أَسْأَلُهُ عَنْ مَسْأَلَةٍ فَكَتَبَ إِلَيَّ أَنَّ اللَّهَ يَقُولُ إِنَّ الْمُنافِقِينَ يُخادِعُونَ اللَّهَ وَ هُوَ خادِعُهُمْ إِلَى قَوْلِهِ سَبِيلًا
(The books) ‘Basaair Al Darajaat’, (and) ‘Tafseer Al Ayyashi’ – from Muhammad Bin Al Fuzeyl,
‘From Abu Al-Hassan Al-Reza-asws, he (the narrator) said, ‘I wrote to him-asws asking him-asws about issues. He-asws wrote to me: ‘Allah-azwj Says: The hypocrites are seeking to deceive Allah and He is Deceiving them, [4:142] – up to His-azwj Words: a way [4:143].
لَيْسُوا مِنْ عِتْرَةِ رَسُولِ اللَّهِ وَ لَيْسُوا مِنَ الْمُؤْمِنِينَ وَ لَيْسُوا مِنَ الْمُسْلِمِينَ يُظْهِرُونَ الْإِيمَانَ وَ يُسِرُّونَ الْكُفْرَ وَ التَّكْذِيبَ لَعَنَهُمُ اللَّهُ.
They aren’t from the family of Rasool-Allah-azwj, and they aren’t from the Momineen, and they aren’t from the Muslims. They are manifesting the Eman and hiding the Kufr and the belying. May Allah-azwj Curse them!’’[41]
2- جا، المجالس للمفيد الْمَرَاغِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَلَّتَانِ لَا تَجْتَمِعَانِ فِي مُنَافِقٍ فِقْهٌ فِي الْإِسْلَامِ وَ حُسْنُ سَمْتٍ فِي الْوَجْهِ.
(The book) ‘Al Majaalis’ of Al Mufeed – Al Maraghy, from Ali Bin Al-Hassan, from Ja’far Bin Muhammad Bin Marwan, from his father, from Ahmad Bin Isa,
‘From Muhammad son of Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Two characteristics cannot be gathered in a hypocrite – comprehension in Al-Islam and good appearance in the face’’.[42]
3- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص مِثْلَهُ.
(The book) ‘Nawadir of Al Rawandy’ – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from the Prophet-saww – similar to it’’.[43]
4- ختص، الإختصاص قَالَ الصَّادِقُ ع أَرْبَعٌ مِنْ عَلَامَاتِ النِّفَاقِ قَسَاوَةُ الْقَلْبِ وَ جُمُودُ الْعَيْنِ وَ الْإِصْرَارُ عَلَى الذَّنْبِ وَ الْحِرْصُ عَلَى الدُّنْيَا.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘Four are from the signs of hypocrisy – cruel heart, and still eyes, and persistence upon the sin, and the greed upon the world’’.[44]
5- محص، التمحيص عَنْ عَبَّادِ بْنِ صُهَيْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَجْمَعُ اللَّهُ لِمُنَافِقٍ وَ لَا فَاسِقٍ حُسْنَ السَّمْتِ وَ الْفَقْرَ وَ حُسْنَ الْخُلُقِ أَبَداً.
(The book) ‘Al Tamhees’ – from Abbad Bin Suheyb who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj will not be Gathering for a hypocrite nor a mischief-maker, good appearance, and the poverty, and good manners, ever!’’[45]
(The book) ‘Nahj Al Balagah’ –
6- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع يَصِفُ فِيهَا الْمُنَافِقِينَ نَحْمَدُهُ عَلَى مَا وَفَّقَ لَهُ مِنَ الطَّاعَةِ وَ ذَادَ عَنْهُ مِنَ الْمَعْصِيَةِ وَ نَسْأَلُهُ لِمِنَّتِهِ تَمَاماً وَ بِحَبْلِهِ اعْتِصَاماً
‘From a sermon of his-asws describing the hypocrites in it: ‘We-asws Praise Him-azwj upon what Harmonised to from the obedience, and Prevent from the disobedience, and we-asws ask Him-azwj for completeness of His-azwj Conferment and holding tightly to His-azwj Rope!
وَ نَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ خَاضَ إِلَى رِضْوَانِ اللَّهِ كُلَّ غَمْرَةٍ وَ تَجَرَّعَ فِيهِ كُلَّ غُصَّةٍ وَ قَدْ تَلَوَّنَ لَهُ الْأَدْنَوْنَ وَ تَأَلَّبَ عَلَيْهِ الْأَقْصَوْنَ
And we-asws testify that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww. He-saww succumbed to the Satisfaction of Allah-azwj in every immersion and he-saww swallowed every rage, and the near ones changed their colours towards him-saww, and the remote ones united against him-saww.
وَ خَلَعَتْ إِلَيْهِ الْعَرَبُ أَعِنَّتَهَا وَ ضَرَبَتْ إِلَيْهِ فِي مُحَارَبَتِهِ بُطُونَ رَوَاحِلِهَا حَتَّى أَنْزَلَتْ بِسَاحَتِهِ عَدَاوَتَهَا مِنْ أَبْعَدِ الدَّارِ وَ أَسْحَقِ الْمَزَارِ
And the Arabs loosened their reins to him-saww and struck bellies of their cavalry horses to him-saww in battling him-saww until they descended in his-saww courtyard in their enmity from furthest of houses and remotest of areas.
أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ أُحَذِّرُكُمْ أَهْلَ النِّفَاقِ فَإِنَّهُمُ الضَّالُّونَ الْمُضِلُّونَ وَ الزَّالُّونَ الْمُزِلُّونَ يَتَلَوَّنُونَ أَلْوَاناً وَ يَفْتَنُّونَ افْتِنَاناً وَ يَعْمِدُونَكُمْ بِكُلِّ عِمَادٍ وَ يَرْصُدُونَكُمْ بِكُلِّ مِرْصَادٍ
I-asws advise you all, O servants of Allah-azwj, with fearing Allah-azwj, and I-asws caution you of the people of hypocrisy, for they are straying, straying others, and the slipped ones and causing others to slip! They are changing into (many) colours and tempting with temptations, and they are obstructing you with every obstruction, and they are looking out for you with every ambush!
قُلُوبُهُمْ دَوِيَّةٌ وَ صِفَاحُهُمْ نَقِيَّةٌ يَمْشُونَ الْخَفَاءَ وَ يَدِبُّونَ الضَّرَاءَ وَصْفُهُمْ دَوَاءٌ وَ قَوْلُهُمْ شِفَاءٌ وَ فِعْلُهُمُ الدَّاءُ الْعَيَاءُ حَسَدَةُ الرَّخَاءِ وَ مُؤَكِّدُو الْبَلَاءِ وَ مُقْنِطُو الرَّجَاءِ
Their hearts are diseased, and their faces are clean. They are walking softly and are treading stealthily, and their words are a healing, and their deeds are the incurable disease. They envy the prosperity and emphasise the calamity, and they despair the hopes.
لَهُمْ بِكُلِّ طَرِيقٍ صَرِيعٌ وَ إِلَى كُلِّ قَلْبٍ شَفِيعٌ وَ لِكُلِّ شَجْوٍ دُمُوعٌ يَتَقَارَضُونَ الثَّنَاءَ وَ يَتَرَاقَبُونَ الْجَزَاءَ إِنْ سَأَلُوا أَلْحَفُوا وَ إِنْ عَذَلُوا كَشَفُوا وَ إِنْ حَكَمُوا أَسْرَفُوا
For them, with every path, there is a victim, and to every heart a mediator, and tears for every distress. They are lending the praise and anticipating the Recompense. If they ask for something, they are insistent, and if they are wronged, they will expose, and if they judge they will be extravagant.
قَدْ أَعَدُّوا لِكُلِّ حَقٍّ بَاطِلًا وَ لِكُلِّ قَائِمٍ مَائِلًا وَ لِكُلِّ حَيٍّ قَاتِلًا وَ لِكُلِّ بَابٍ مِفْتَاحاً وَ لِكُلِّ لَيْلٍ مِصْبَاحاً يَتَوَصَّلُونَ إِلَى الطَّمَعِ بِالْيَأْسِ لِيُقِيمُوا بِهِ أَسْوَاقَهُمْ وَ يُنْفِقُوا بِهِ أَعْلَاقَهُمْ
They count a falsehood for every right, and an incline for every straight standing, and a killing for every living being, and key for every door, and a lamp for every night. They are connecting to the greed with the despair in order to straighten their markets (businesses) with it and spending their money for it.
يَقُولُونَ فَيُشَبِّهُونَ وَ يَصِفُونَ فَيُمَوِّهُونَ قَدْ هَوَّنُوا الطَّرِيقَ وَ أَضْلَعُوا الْمَضِيقَ فَهُمْ لُمَةُ الشَّيْطَانِ وَ حُمَةُ النِّيرَانِ أُولئِكَ حِزْبُ الشَّيْطانِ أَلا إِنَّ حِزْبَ الشَّيْطانِ هُمُ الْخاسِرُونَ.
They are saying, so they are resembling, and they are describing (their goods), and they are camouflaging (the defects). They are making the road to be easy and leading to the narrowness. They are the sting of Satan-la and heat of the fires. They are the Satan’s party. Indeed, the party of Satan, they would be the losers [58:19]’’.[46]
باب 104 المرجئة و الزيدية و البترية و الواقفية و سائر فرق أهل الضلال و ما يناسب ذلك
CHAPTER 104 – THE MURJIYA, AND THE ZAYDIYA, AND THE BATRIYA, AND THE WAQIFIYA, AND REST OF THE SECTS OF THE STRAYING PEOPLE AND WHAT IS RELATING TO THAT
1- كش، رجال الكشي سَعْدُ بْنُ جَنَاحٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ يَزِيدَ عَنِ ابْنِ عِيسَى عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ سَدِيرٍ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع وَ مَعِي سَلَمَةُ بْنُ كُهَيْلٍ وَ أَبُو الْمِقْدَامِ ثَابِتٌ الْحَدَّادُ وَ سَالِمُ بْنُ أَبِي حَفْصَةَ وَ كَثِيرٌ النَّوَّاءُ وَ جَمَاعَةٌ مَعَهُمْ وَ عِنْدَ أَبِي جَعْفَرٍ ع أَخُوهُ زَيْدُ بْنُ عَلِيٍّ ع
(The book) ‘Rijal’ of Al Kashy – Sa’ad Bin Janah, from Ali Bin Muhammad Bin Zayd, from Ibn Isa, from Al Ahwazy, from Fazalat, from Al-Husayn Bin Usman, from Sadeyr who said,
‘I entered to see Abu Ja’far-asws and with me were Salmah Bin Kuheyl and Abu Al-Miqdam Sabit Al-Haddad, and Salim Bin Abu Hafsa, and Kaseer Al-Nawa, and a group with them, and in the presence of Abu Ja’far-asws was his-asws brother Zayd son of Ali-asws (Bin Al-Husayn-asws).
فَقَالُوا لِأَبِي جَعْفَرٍ ع نَتَوَلَّى عَلِيّاً وَ حَسَناً وَ حُسَيْناً وَ نَتَبَرَّأُ مِنْ أَعْدَائِهِمْ
They said to Abu Ja’far-asws, ‘We befriend Ali-asws, and Hassan-asws and Al-Husayn-asws, and we disavow from their-asws enemies!’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قَالُوا نَتَوَلَّى أَبَا بَكْرٍ وَ عُمَرَ وَ نَتَبَرَّأُ مِنْ أَعْدَائِهِمْ
They said, ‘We (also) befriend Abu Bakr and Umar and we disavow from their enemies’.
قَالَ فَالْتَفَتَ إِلَيْهِمْ زَيْدُ بْنُ عَلِيٍّ وَ قَالَ لَهُمْ أَ تَتَبَرَّءُونَ مِنْ فَاطِمَةَ بَتَرْتُمْ أَمْرَنَا بَتَرَكُمُ اللَّهُ فَيَوْمَئِذٍ سُمُّوا الْبُتْرِيَّةَ.
He (the narrator) said, ‘Zayd son of Ali-asws (Bin Al-Husayn-asws) turned to them and said to them, ‘Are you disavowing from (Syeda) Fatima-asws? You have truncated our matter, may Allah-azwj Truncate you all!’ On that day, they were named as ‘Al-Batriya’ (The truncators)’’.[47]
2- كش، رجال الكشي عُمَرُ بْنُ رَبَاحٍ قِيلَ إِنَّهُ كَانَ أَوَّلًا يَقُولُ بِإِمَامَةِ أَبِي جَعْفَرٍ ع ثُمَّ إِنَّهُ فَارَقَ هَذَا الْقَوْلَ وَ خَالَفَ أَصْحَابَهُ مَعَ عِدَّةٍ يَسِيرَةٍ تَابَعُوهُ عَلَى ضَلَالَتِهِ فَإِنَّهُ زَعَمَ أَنَّهُ سَأَلَ أَبَا جَعْفَرٍ ع عَنْ مَسْأَلَةٍ فَأَجَابَهُ فِيهَا بِجَوَابٍ ثُمَّ عَادَ إِلَيْهِ فِي عَامٍ آخَرَ وَ زَعَمَ أَنَّهُ سَأَلَهُ عَنْ تِلْكَ الْمَسْأَلَةِ بِعَيْنِهَا فَأَجَابَهُ فِيهَا بِخِلَافِ الْجَوَابِ الْأَوَّلِ
(The book) ‘Rijal’ of Al Kashi –
‘Umar Bin Rabah, it is said that he was the first one to say with the Imamate of Abu Ja’far‑asws, then he separated from this word and opposed his companions with a small number following him upon his straying. He claimed that he has asked Abu Ja’far-asws about issues, so he-asws had answered him with answers. Then he had returned to him-asws in another year and he claimed that he asked him-asws about those very issues and he-asws answered him regarding these with different to the first answers.
فَقَالَ لِأَبِي جَعْفَرٍ ع هَذَا بِخِلَافِ مَا أَجَبْتَنِي فِي هَذِهِ الْمَسْأَلَةِ عَامَكَ الْمَاضِيَ فَذَكَرَ أَنَّهُ قَالَ لَهُ إِنَّ جَوَابَنَا خَرَجَ عَلَى وَجْهِ التَّقِيَّةِ فَشَكَّ فِي أَمْرِهِ وَ إِمَامَتِهِ
He said to Abu Ja’far-asws, ‘This is different to what you-asws had answered me regarding this issue in your-asws past year’. He mentioned that he-asws said to him: ‘Our-asws answers emerge upon an aspect of Taqiyyah (dissimulation)’. So, he doubted regarding his-asws matter and his-asws Imamate.
فَلَقِيَ رَجُلًا مِنْ أَصْحَابِ أَبِي جَعْفَرٍ ع يُقَالُ لَهُ مُحَمَّدُ بْنُ قَيْسٍ فَقَالَ إِنِّي سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ مَسْأَلَتِي فَأَجَابَنِي فِيهَا بِجَوَابٍ ثُمَّ سَأَلْتُ عَنْهَا فِي عَامٍ آخَرَ فَأَجَابَنِي فِيهَا بِخِلَافِ الْجَوَابِ الْأَوَّلِ فَقُلْتُ لَهُ لِمَ فَعَلْتَ ذَلِكَ قَالَ فَعَلْتُهُ لِلتَّقِيَّةِ وَ قَدْ عَلِمَ اللَّهُ أَنَّنِي مَا سَأَلْتُهُ إِلَّا وَ إِنِّي صَحِيحُ الْعَزْمِ عَلَى التَّدَيُّنِ بِمَا يُفْتِينِي فِيهِ وَ قَبُولِهِ وَ الْعَمَلِ بِهِ وَ لَا وَجْهَ لِاتِّقَائِهِ إِيَّايَ وَ هَذِهِ حَالُهُ
He met a man from the companions of Abu Ja’far-asws call Muhammad Bin Qays. He said, ‘I asked Abu Ja’far about my issue, so he-asws answered me with an answer. Then I asked him‑asws about it in another year and he-asws answered me regarding it different to the first answer’. I said to him-asws, ‘Why did you-asws do that?’ He-asws said: ‘I-asws did it out of Taqiyyah’, and Allah-azwj Knows I had asked him-asws while I was of healthy determination upon making a religion with whatever verdict he-asws issues to me regarding it, and accepting it and acting with it, and there is no aspect for him-asws to be fearing me, and this is his-asws state!’
فَقَالَ لَهُ مُحَمَّدُ بْنُ قَيْسٍ فَلَعَلَّهُ حَضَرَكَ مَنِ اتَّقَاهُ
Muhammad Bin Qays said to him, ‘Perhaps there was present someone he-asws feared’.
فَقَالَ مَا حَضَرَ مَجْلِسَهُ فِي وَاحِدٍ مِنَ الْمَجَالِسِ غَيْرِي لَا وَ لَكِنْ كَأَنَّ جَوَابَيْهِ جَمِيعاً عَلَى وَجْهِ التَّخَيُّبِ وَ لَمْ يَحْفَظْ مَا أَجَابَ بِهِ فِي الْعَامِ الْمَاضِي فَيُجِيبَ بِمِثْلِهِ
He said, ‘No one was present in his-asws gathering, one of the gatherings, apart from me. No, but it is as all of his-asws answers were upon an aspect of the disappointment, and he-asws had not memorised what he-asws had answered with in the past year so he-asws could have answered with the likes of it’.
فَرَجَعَ عَنْ إِمَامَتِهِ وَ قَالَ لَا يَكُونُ إِمَامٌ يُفْتِي بِالْبَاطِلِ عَلَى شَيْءٍ مِنَ الْوُجُوهِ وَ لَا فِي حَالٍ مِنَ الْأَحْوَالِ وَ لَا يَكُونُ إماما [إِمَامٌ] يُفْتِي بِتَقِيَّةٍ مِنْ غَيْرِ مَا يَجِبُ عِنْدَ اللَّهِ وَ لَا هُوَ مُرْخٍ سَتْرَهُ وَ يُغْلِقُ بَابَهُ وَ لَا يَسَعُ الْإِمَامَ إِلَّا الْخُرُوجُ وَ الْأَمْرُ بِالْمَعْرُوفِ وَ النَّهْيُ عَنِ الْمُنْكَرِ
So he retracted from his-asws Imamate and said, ‘He-asws cannot be an Imam-asws issuing the false verdicts upon something from the aspects, nor in any situation from the situations, nor can he-asws be an Imam-asws issuing verdicts with Taqiyyah in other than what is obligation in the Presence of Allah-azwj, nor does he-asws draw his-asws curtain and locks his-asws door, and there is no leeway for the Imam-asws except the rising, and instructing with the acts of kindness and forbidding from the evil!’
فَمَالَ إِلَى سُنَّتِهِ بِقَوْلِ الْبُتْرِيَّةِ وَ مَالَ مَعَهُ نَفَرٌ يَسِيرٌ.
He inclined to his conduct with the word (belief) of Al-Batriya, and a small number inclined with him’’.[48]
3- شي، تفسير العياشي عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَشْهَدُ أَنَّ الْمُرْجِئَةَ عَلَى دِينِ الَّذِينَ قَالُوا أَرْجِهْ وَ أَخاهُ وَ ابْعَثْ فِي الْمَدائِنِ حاشِرِينَ.
Tafseer Al Ayyashi – from Musa Bin Bakr,
‘From Abu Abdullah-asws having said: ‘I-asws testify that the Murjiites are upon the religion of those who said, ‘Stall him and his brother, and send collectors into the cities [7:111]’’.[49]
4- كش، رجال الكشي حَمْدَوَيْهِ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُمَرَ عَنِ ابْنِ عُذَافِرٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الصَّدَقَةِ عَلَى النَّاصِبِ وَ عَلَى الزَّيْدِيَّةِ فَقَالَ لَا تَصَدَّقْ عَلَيْهِمْ بِشَيْءٍ وَ لَا تَسْقِهِمْ مِنَ الْمَاءِ إِنِ اسْتَطَعْتَ وَ قَالَ لِي الزَّيْدِيَّةُ هُمُ النُّصَّابُ.
(The book) ‘Rijal’ of Al Kashy – Hamdawiya, from Ibn Yazeed, from Muhammad Bin Umar, from Ibn Uzafir, from Umar Bin Yazeed who said,
‘I asked Abu Abdullah-asws about the charity (given) to the Nasibi, and to the Zaydis. He-asws said: ‘Do not donate to them with anything, nor quench them from the water if you are able’. And he-asws said to me: ‘The Zaydis, they are the Nasibis’’.[50]
5- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ عَنْ أَبِي عَلِيٍّ الْفَارِسِيِّ قَالَ حَكَى مَنْصُورٌ عَنِ الصَّادِقِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الرِّضَا ع أَنَّ الزَّيْدِيَّةَ وَ الْوَاقِفِيَّةَ وَ النُّصَّابَ بِمَنْزِلَةٍ عِنْدَهُ سَوَاءٍ.
(The book) ‘Rijaj’ of Al Kashi – Muhammad Bin Al-Hassan, from Abu Ali Al Farsi who said, ‘It is narrated by Mansour,
‘From the truthful one Ali-asws Bin Muhammad-asws Bin Al-Reza-asws, the Zaydiya, and the Waqifiya, and the Nasibis are at the same status with him-asws’’.[51]
6– كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ عَنْ أَبِي عَلِيٍّ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَمَّنْ حَدَّثَهُ قَالَ: سَأَلْتُ مُحَمَّدَ بْنَ عَلِيٍّ الرِّضَا ع عَنْ هَذِهِ الْآيَةِ وُجُوهٌ يَوْمَئِذٍ خاشِعَةٌ عامِلَةٌ ناصِبَةٌ قَالَ نَزَلَتْ فِي النُّصَّابِ وَ الزَّيْدِيَّةِ وَ الْوَاقِفِيَّةِ مِنَ النُّصَّابِ.
(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Al-Hassan, from Abu Ali, from Ibn Yazeed, from Ibn Abu Umeyr, from the one who narrated it, said,
‘I asked Muhammad-asws Bin Ali Al-Reza-asws about this Verse: Faces on that day will be humiliated [88:2] (Of the) toiling Nasibis (Hostile ones) [88:3]. He-asws said: ‘It was Revealed regarding the Nasibis, and the Zaydis, and the Waqifiya are from the Nasibis’’.[52]
7- كش، رجال الكشي حَمْدَوَيْهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَحَدٌ أَجْهَلَ مِنْهُمْ يَعْنِي إِنَّ فِي الْمُرْجِئَةِ فُتْيَا وَ عِلْماً وَ فِي الْخَوَارِجِ فُتْيَا وَ عِلْماً وَ مَا أَحَدٌ أَجْهَلَ مِنْهُمْ.
(The book) ‘Rijal’ of Al Kashi – Hamdawiya, from Ayoub Bin Nuh, from Safwan, from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘There is no one more ignorant than them, meaning Al-Ijliya (followers of Abu Bakr). Among the Murjiya there are youths and knowledge, and among the Khawarij there are youths and knowledge, and there is no one more ignorant than them!’’[53]
8- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع عُرِضَتْ لِي إِلَى رَبِّي تَعَالَى حَاجَةٌ فَهَجَرْتُ فِيهَا إِلَى الْمَسْجِدِ وَ كَذَلِكَ كُنْتُ أَفْعَلُ إِذَا عُرِضَتْ لِيَ الْحَاجَةُ فَبَيْنَا أَنَا أُصَلِّي فِي الرَّوْضَةِ إِذَا رَجُلٌ عَلَى رَأْسِي فَقُلْتُ مِمَّنِ الرَّجُلُ قَالَ مِنْ أَهْلِ الْكُوفَةِ
(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Abdullah Bin Muhammad Bin Khalid, from Al-Hassan Bin Ali Al Khazzaz, from Ali Bin Uqba, from Dawood Bin Farqad who said,
‘Abu Abdullah-asws said: ‘A need present for me to my-asws Lord-azwj the Exalted, so I went to the Masjid regarding it, and I-asws used to do like that whenever the need presented to me‑asws. While I-asws was praying Salat in the garden when a man was by my-asws head. I-asws said: ‘From who is the man?’ He said, ‘From the people of Al-Kufa’.
قَالَ فَقُلْتُ مِمَّنِ الرَّجُلُ فَقَالَ مِنْ أَسْلَمَ
He-asws said: ‘I-asws said: ‘From who is the man?’ He said, ‘From (clan of) Aslam’.
قَالَ قُلْتُ مِمَّنِ الرَّجُلُ قَالَ مِنَ الزَّيْدِيَّةِ
He-asws said: ‘I-asws said: ‘From who is the man?’ He said, ‘From the Zaydis’.
قُلْتُ يَا أَخَا أَسْلَمَ مَنْ تَعْرِفُ مِنْهُمْ قَالَ أَعْرِفُ خَيْرَهُمْ وَ سَيِّدَهُمْ وَ أَفْضَلَهُمْ هَارُونَ بْنَ سَعْدٍ
I-asws said: ‘O brother (from the clan of) Aslam! Whom do you know from them?’ He said, ‘I know their good one, and their chief, and their most superior, Haroun Bin Sa’ad’.
قَالَ قُلْتُ يَا أَخَا أَسْلَمَ رَأْسُ الْعِجْلِيَّةِ أَ مَا سَمِعْتَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الَّذِينَ اتَّخَذُوا الْعِجْلَ سَيَنالُهُمْ غَضَبٌ مِنْ رَبِّهِمْ وَ ذِلَّةٌ فِي الْحَياةِ الدُّنْيا وَ إِنَّمَا الزَّيْدِيُّ حَقّاً مُحَمَّدُ بْنُ سَالِمٍ بَيَّاعُ الْقَصَبِ.
He-asws said: ‘I-asws said: ‘O brother (from the clan of) Aslam! Head of Al-Ijiliya (followers of Abu Bakr)! Have you not heard Allah-azwj Mighty and Majestic Saying: Surely those who took to the calf, they attained the Wrath from their Lord and disgrace in the life of the world; [7:152], and rather the true Zaydi is Muhammad Bin Salim Baya Al-Qasab’’.[54]
9- كش، رجال الكشي سَعْدُ بْنُ صَبَّاحٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ فُضَيْلٍ عَنْ سَعْدٍ الْجَلَّابِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ أَنَّ الْبُتْرِيَّةَ صَفٌّ وَاحِدٌ مَا بَيْنَ الْمَشْرِقِ إِلَى الْمَغْرِبِ مَا أَعَزَّ اللَّهُ بِهِمْ دِيناً وَ الْبُتْرِيَّةُ هُمْ أَصْحَابُ كَثِيرٍ النَّوَّاءِ وَ الْحَسَنِ بْنِ صَالِحِ بْنِ حَيٍّ وَ سَالِمِ بْنِ أَبِي حَفْصَةَ وَ الْحَكَمِ بْنِ عُتَيْبَةَ وَ سَلَمَةَ بْنِ كُهَيْلٍ وَ أبو [أَبِي] الْمِقْدَامِ ثَابِتٍ الْحَدَّادِ
(The book) ‘Rijal’ of Al Kashi – Sa’ad Bin Sabbah, from Ali Bin Muhammad, from Ibn Isa, from Ibn Bazie, from Muhammad Bin Fuzeyl, from Sa’d Al Jallab,
‘From Abu Abdullah-asws having said: ‘If AlBatriya were one row in what is between the east to the west, Allah-azwj would not Honour the religion with them, and Al-Batriya, they are companions of Kaseer Al-Nawa, and Al-Hassan Bin Salih Bin Hayy, and Salim Bin Abu Hafs, and Al-Hakam Bin Uteyba, and Salama Bin Kuheyl, and Abu Al-Miqdam Sabit Al-Haddad.
وَ هُمُ الَّذِينَ دَعَوْا إِلَى وَلَايَةِ عَلِيٍّ ع ثُمَّ خَلَطُوهَا بِوَلَايَةِ أَبِي بَكْرٍ وَ عُمَرَ وَ يُثْبِتُونَ لَهُمَا إِمَامَتَهُمَا وَ يُبْغِضُونَ عُثْمَانَ وَ طَلْحَةَ وَ الزُّبَيْرَ وَ عَائِشَةَ وَ يَرَوْنَ الْخُرُوجَ مَعَ بُطُونِ وُلْدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع يَذْهَبُونَ فِي ذَلِكَ إِلَى الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ وَ يُثْبِتُونَ لِكُلِّ مَنْ خَرَجَ مِنْ وُلْدِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عِنْدَ خُرُوجِهِ الْإِمَامَةَ.
And they are those who had called to the Wilayah of Ali-asws, then they mingled it with the wilayah of Abu Bakr and Umar, and they are affirming both their imamates for them, and they are hating Usman, and Talha, and Al-Zubeyr, and Ayesha, and they are viewing the rising with families of the children of Ali-asws Bin Abu Talib-asws. They are going in that to the instructing with the acts of kindness and forbidding from the evil, and they are affirming the Imamate for everyone who rises from the children of Ali-asws Bin Abu Talib-asws during his rising’’.[55]
10- دَلَائِلُ الْإِمَامَةِ لِلطَّبَرِيِّ الْإِمَامِيِّ، عَنْ حَسَنِ بْنِ مُعَاذٍ الرَّضَوِيِّ عَنْ لُوطِ بْنِ يَحْيَى الْأَزْدِيِّ عَنْ عُمَارَةَ بْنِ زَيْدٍ الْوَاقِدِيِّ قَالَ: حَجَّ هِشَامُ بْنُ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ سَنَةً مِنَ السِّنِينَ وَ كَانَ قَدْ حَجَّ فِي تِلْكَ السَّنَةِ مُحَمَّدُ بْنُ عَلِيٍّ الْبَاقِرُ وَ ابْنُهُ جَعْفَرُ بْنُ مُحَمَّدٍ ع
(The book) ‘Dalail Al Imamah’ of Al Tabari Al Imami – from Hassan Bin Muaz Al Razawy, from Lut Bin Yahya Al Azdy, from Umara Bin Zayd Al Waqidy who said,
‘Hisham Bin Abdul Malik Bin Marwan performed Hajj in a year from the years, and in that year, Hajj was performed by Muhammad-asws Bin Ali Al-Baqir-asws and his-asws son-asws Ja’far‑asws Bin Muhammad-asws.
فَقَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع الْحَمْدُ لِلَّهِ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ نَبِيّاً وَ أَكْرَمَنَا بِهِ فَنَحْنُ صَفْوَةُ اللَّهِ عَلَى خَلْقِهِ وَ خِيَرَتُهُ مِنْ عِبَادِهِ وَ خُلَفَاؤُهُ فَالسَّعِيدُ مَنِ اتَّبَعَنَا وَ الشَّقِيُّ مَنْ عَادَانَا وَ خَالَفَنَا
Ja’far-asws Bin Muhammad-asws said: ‘The Praise is for Allah-azwj Who Sent Muhammad-saww with the truth as a Prophet-saww and Honoured us-asws by him-saww. We-asws are the elites of Allah-azwj upon His-azwj creatures and His-azwj Choice from His-azwj servants, and His-azwj caliphs. So, the fortunate is the one who follows us-asws and the wretched is the one being inimical to us-asws and opposes us-asws!’
ثُمَّ قَالَ فَأَخْبَرَ مَسْلَمَةُ أَخَاهُ بِمَا سَمِعَ فَلَمْ يَعْرِضْ لَنَا حَتَّى انْصَرَفَ إِلَى دِمَشْقَ وَ انْصَرَفْنَا إِلَى الْمَدِينَةِ فَأَنْفَذَ بَرِيداً إِلَى عَامِلِ الْمَدِينَةِ بِإِشْخَاصِ أَبِي وَ إِشْخَاصِي مَعَهُ فَأَشْخَصَنَا
Then he-asws said: ‘Maslama informed his brother with what he had heard but he did not object to us-asws until he left to go to Damascus and we-asws left to go to Al-Medina. He sent a postman to the governor of Al-Medina with dispatching my-asws father-asws and dispatching me-asws with him-asws. We-asws were dispatched (to Syria).
فَلَمَّا وَرَدْنَا مَدِينَةَ دِمَشْقَ حَجَبَنَا ثَلَاثاً ثُمَّ أَذِنَ لَنَا فِي الْيَوْمِ الرَّابِعِ فَدَخَلْنَا وَ إِذَا قَدْ قَعَدَ عَلَى سَرِيرِ الْمُلْكِ وَ جُنْدُهُ وَ خَاصَّتُهُ وُقُوفٌ عَلَى أَرْجُلِهِمْ سِمَاطَانِ مُتَسَلِّحَانِ وَ قَدْ نُصِبَ الْبُرْجَاسُ حِذَاهُ وَ أَشْيَاخُ قَوْمِهِ يَرْمُونَ
When we-asws arrived at the city of Damascus, we-asws were barred for three (days), then there was permission for us-asws during the fourth day, and there he was seated upon the kingly throne, and his soldiers and his special ones were standing on their feet, uniformed, armed, and targets were set up facing him, and the elders of his people as archers.
فَلَمَّا دَخَلْنَا وَ أَبِي أَمَامِي وَ أَنَا خَلْفَهُ فَنَادَى أَبِي وَ قَالَ يَا مُحَمَّدُ ارْمِ مَعَ أَشْيَاخِ قَوْمِكَ الْغَرَضَ فَقَالَ لَهُ إِنِّي قَدْ كَبِرْتُ عَنِ الرَّمْيِ فَهَلْ رَأَيْتَ أَنْ تُعْفِيَنِي
When we-asws entered, and my-asws father-asws was in front of me-asws and I-asws was behind him‑asws, he called out to my-asws father-asws and said, ‘O Muhammad-asws! Shoot (arrows) at the target with elders of your-asws people!’ My-asws father-asws said to him: ‘I-asws have become too old from the shooting, so if you see fit, then excuse me-asws’.
فَقَالَ وَ حَقِّ مَنْ أَعَزَّنَا بِدِينِهِ وَ نَبِيِّهِ مُحَمَّدٍ ص لَا أُعْفِيكَ ثُمَّ أَوْمَأَ إِلَى شَيْخٍ مِنْ بَنِي أُمَيَّةَ أَنْ أَعْطِهِ قَوْسَكَ فَتَنَاوَلَ أَبِي عِنْدَ ذَلِكَ قَوْسَ الشَّيْخِ ثُمَّ تَنَاوَلَ مِنْهُ سَهْماً فَوَضَعَهُ فِي كَبِدِ الْقَوْسِ ثُمَ انْتَزَعَ وَ رَمَى وَسَطَ الْغَرَضِ فَنَصَبَهُ فِيهِ ثُمَّ رَمَى فِيهِ الثَّانِيَةَ فَشَقَّ فُوَاقَ سَهْمِهِ إِلَى نَصْلِهِ ثُمَّ تَابَعَ الرَّمْيَ حَتَّى شَقَّ تِسْعَةَ أَسْهُمٍ بَعْضُهَا فِي جَوْفِ بَعْضٍ-
He said, ‘By the right of the One-azwj Who Honoured us with His-azwj religion and His-azwj Prophet-saww Muhammad-saww! I will not excuse you-asws’. Then he gestured to an elder from the clan of Umayya, ‘Give him-asws your bow!’ The sheikh gave a bow to my-asws father-asws during that. Then he-asws took an arrow from it and placed it in the middle of the bow, then pulled and shot right in the middle of the target and installed it in it. Then he-asws shot a second one in it, and his-asws arrow fell to its blade. Then he-asws shot consecutively until he‑asws had split nine arrows in the midst of each other.
وَ هِشَامٌ يَضْطَرِبُ فِي مَجْلِسِهِ فَلَمْ يَتَمَالَكْ إِلَّا أَنْ قَالَ أَجَدْتَ يَا أَبَا جَعْفَرٍ وَ أَنْتَ أَرْمَى الْعَرَبِ وَ الْعَجَمِ هَلَّا زَعَمْتَ أَنَّكَ كَبِرْتَ عَنِ الرَّمْيِ ثُمَّ أَدْرَكَتْهُ نَدَامَةٌ عَلَى مَا قَالَ وَ كَانَ هِشَامٌ لَمْ يَكُنْ كَنَّى أَحَداً قَبْلَ أَبِي وَ لَا بَعْدَهُ فِي خِلَافَتِهِ
And Hisham trembled in his seat, but could not hold back except that he said, ‘You-asws have done well, O Abu Ja’far-asws, and you-asws are an archer of the Arabs and the non-Arabs! Why did you-asws claim you-asws are tool old from the shooting arrows?’ There regret came to him upon what he had said, and Hisham had not teknonymed anyone before he did to my-asws father, nor did he after it during his caliphate.
فَهَمَّ بِهِ وَ أَطْرَقَ إِلَى الْأَرْضِ إِطْرَاقَةً يَتَرَوَّى فِيهَا وَ أَنَا وَ أَبِي وَاقِفٌ حِذَاهُ مُوَاجِهَيْنِ لَهُ فَلَمَّا طَالَ وُقُوفُنَا غَضِبَ أَبِي فَهَمَّ بِهِ وَ كَانَ أَبِي ع إِذَا غَضِبَ نَظَرَ إِلَى السَّمَاءِ نَظَرَ غَضْبَانَ يَرَى النَّاظِرُ الْغَضَبَ فِي وَجْهِهِ
He thought of killing him-asws and lowered his head to the ground, bowing, taking his time in it, while I-asws and my-asws father-asws were standing parallel to him, facing towards him. When our-asws standing was prolonged, my-asws father-asws got angered and thought of hitting him. And it was so that whenever my-asws father-asws got angry, would look towards the sky with an angry look, the onlookers could see the anger in his-asws face.
فَلَمَّا نَظَرَ هِشَامٌ إِلَى ذَلِكَ مِنْ أَبِي قَالَ لَهُ إِلَيَّ يَا مُحَمَّدُ فَصَعِدَ أَبِي إِلَى السَّرِيرِ وَ أَنَا أَتْبَعُهُ فَلَمَّا دَنَا مِنْ هِشَامٍ قَامَ إِلَيْهِ وَ اعْتَنَقَهُ وَ أَقْعَدَهُ عَنْ يَمِينِهِ ثُمَّ اعْتَنَقَنِي وَ أَقْعَدَنِي عَنْ يَمِينِ أَبِي
When Hisham looked that that from my-asws father-asws, he said to him-asws, ‘To me, O Muhammad-asws!’ So my-asws father-asws ascended to the throne and I-asws was following him‑asws. When we were close from Hisham, he stood up to him-asws, and hugged him-asws, and seated him-asws on his right. Then he hugged me-asws and seated me-asws on the right of my-asws father-asws.
ثُمَّ أَقْبَلَ عَلَى أَبِي بِوَجْهِهِ فَقَالَ لَهُ يَا مُحَمَّدُ- لَا تَزَالُ الْعَرَبُ وَ الْعَجَمُ تَسُودُهَا قُرَيْشٌ مَا دَامَ فِيهِمْ مِثْلُكَ لِلَّهِ دَرُّكَ مَنْ عَلَّمَكَ هَذَا الرَّمْيَ وَ فِي كَمْ تَعَلَّمْتَهُ
Then he faced towards my-asws father-asws with his face and said to him-asws, ‘O Muhammad‑asws! Quraish will not cease to prevail over the Arabs and the non-Arabs for as long as the likes of you-asws are among them. By Allah-azwj! Your-asws skill, who taught you-asws this archery, and for how long have you-asws been learning it?’
فَقَالَ أَبِي قَدْ عَلِمْتُ أَنَّ أَهْلَ الْمَدِينَةِ يَتَعَاطَوْنَهُ فَتَعَاطَيْتُهُ أَيَّامَ حَدَاثَتِي ثُمَّ تَرَكْتُهُ فَلَمَّا أَرَادَ أَمِيرُ الْمُؤْمِنِينَ مِنِّي ذَلِكَ عُدْتُ فِيهِ
My-asws father-asws said: ‘I-asws came to know that the people of Al-Medina were practising it, so I-asws practised it during the days of my-asws youth, then I-asws left it. When commander of the faithful wanted that from me-asws, I-asws returned to it’.
فَقَالَ لَهُ مَا رَأَيْتُ مِثْلَ هَذَا الرَّمْيِ قَطُّ مُذْ عَقَلْتُ وَ مَا ظَنَنْتُ أَنَّ فِي الْأَرْضِ أَحَداً يَرْمِي مِثْلَ هَذَا الرَّمْيِ أَ يَرْمِي جَعْفَرٌ مِثْلَ رَمْيِكَ-
He said to him-asws, ‘I have not seen the like of this archery at all, since I matured, and I did not think that there was anyone in the earth who could shoot the like of this shooting. Can Ja’far‑asws shoot the like of your-asws shooting?’
فَقَالَ إِنَّا نَحْنُ نَتَوَارَثُ الْكَمَالَ وَ التَّمَامَ اللَّذَيْنِ أَنْزَلَهُمَا اللَّهُ عَلَى نَبِيِّهِ ص فِي قَوْلِهِ- الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَ أَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَ رَضِيتُ لَكُمُ الْإِسْلامَ دِيناً وَ الْأَرْضُ لَا تَخْلُو مِمَّنْ يُكْمِلُ هَذِهِ الْأُمُورَ الَّتِي يَقْصُرُ غَيْرُنَا عَنْهَا
He-asws said: ‘We-asws tend to inherit each other, the perfection and the completeness which Allah-azwj had Sent down unto His-azwj Prophet-saww in His-azwj Words: Today I Perfected your Religion for you and Completed My Favour upon you and am Pleased with Al-Islam as a Religion for you [5:3], and the earth cannot be vacant from the one who can perfect these matters which others are deficient from’.
قَالَ فَلَمَّا سَمِعَ ذَلِكَ مِنْ أَبِي انْقَلَبَتْ عَيْنُهُ الْيُمْنَى فَاحْوَلَّتْ وَ احْمَرَّ وَجْهُهُ وَ كَانَ ذَلِكَ عَلَامَةَ غَضَبِهِ إِذَا غَضِبَ ثُمَّ أَطْرَقَ هُنَيْئَةً ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ لِأَبِي أَ لَسْنَا بَنُو عَبْدِ مَنَافٍ نَسَبُنَا وَ نَسَبُكُمْ وَاحِدٌ
He (Abu Abdullah-asws) said: ‘When he heard that from my-asws father-asws, he turned his right eyes and it turned and his face reddened, and that was a sign of his anger when he got angered. Then he lowered his head for a while, then raised his head and said to my-asws father‑asws, ‘Aren’t we both the clan of Abd Manaf, our lineage and your-asws lineage being one?’
فَقَالَ أَبِي نَحْنُ كَذَلِكَ وَ لَكِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ اخْتَصَّنَا مِنْ مَكْنُونِ سِرِّهِ وَ خَالِصِ عِلْمِهِ بِمَا لَمْ يَخُصَّ أَحَداً بِهِ غَيْرَنَا
My-asws father-asws said: ‘We are like that, but Allah-azwj, Majestic is His-azwj Praise, has Specialised us-asws from His-azwj hidden Secrets and purity of His-azwj Knowledge, with what He‑azwj has not Specialised anyone with, apart from us-asws’.
فَقَالَ أَ لَيْسَ اللَّهُ جَلَّ ثَنَاؤُهُ بَعَثَ مُحَمَّداً ص مِنْ شَجَرَةِ عَبْدِ مَنَافٍ إِلَى النَّاسِ كَافَّةً أَبْيَضِهَا وَ أَسْوَدِهَا وَ أَحْمَرِهَا مِنْ أَيْنَ وَرِثْتُمْ مَا لَيْسَ لِغَيْرِكُمْ وَ رَسُولُ اللَّهِ ص مَبْعُوثٌ إِلَى النَّاسِ كَافَّةً وَ ذَلِكَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى- وَ لِلَّهِ مِيراثُ السَّماواتِ وَ الْأَرْضِ إِلَى آخِرِ الْآيَةِ فَمِنْ أَيْنَ وَرِثْتُمْ هَذَا الْعِلْمَ وَ لَيْسَ بَعْدَ مُحَمَّدٍ نَبِيٌّ وَ لَا أَنْتُمْ أَنْبِيَاءُ
He said, ‘Didn’t Allah-azwj, Majestic is His-azwj Praise, Send Muhammad-saww from the tree (lineage) of Abd Manaf, to entirety of the people, their white, and their black, and their red? From where did you-asws inherit what isn’t for others, and Rasool-Allah-saww was Sent to all the people, and that is the Word of Allah-azwj Blessed and Exalted: and for Allah is the heritage of the skies and the earth; [3:180], up to the end of the Verse. So, from where did you-asws inherit this knowledge, and there isn’t any Prophet-as after Muhammad-saww, nor are you-asws Prophets-as?’
فَقَالَ مِنْ قَوْلِهِ تَبَارَكَ وَ تَعَالَى لِنَبِيِّهِ ص- لا تُحَرِّكْ بِهِ لِسانَكَ لِتَعْجَلَ بِهِ الَّذِي لَمْ يُحَرِّكْ بِهِ لِسَانَهُ لِغَيْرِنَا أَمَرَهُ اللَّهُ أَنْ يَخُصَّنَا بِهِ مِنْ دُونِ غَيْرِنَا
He-asws said: ‘From Words of the Blessed and Exalted to His-azwj Prophet-saww: Do not move your tongue with it in order to hasten with it [75:16], (with that) which the tongues of others do not move with. Allah-azwj Commanded him-saww to specialise us-asws with it, from besides the others.
فَلِذَلِكَ كَانَ نَاجَى أَخَاهُ عَلِيّاً مِنْ دُونِ أَصْحَابِهِ فَأَنْزَلَ اللَّهُ بِذَلِكَ قُرْآناً فِي قَوْلِهِ- وَ تَعِيَها أُذُنٌ واعِيَةٌ فَقَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ سَأَلْتُ اللَّهَ أَنْ يَجْعَلَهَا أُذُنَكَ يَا عَلِيُّ
Therefore, due to that, he-saww whispered to his-saww brother-asws Ali-asws from besides his-asws companions. So, Allah-azwj Revealed Quran (Verse) with that in His-azwj Words: and the retaining ear is preserving it [69:12]. Rasool-Allah-saww said to his-saww companions: ‘I-saww had asked Allah-azwj to Make it to be your-asws ear, O Ali-asws!’
فَلِذَلِكَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ بِالْكُوفَةِ عَلَّمَنِي رَسُولُ اللَّهِ ص أَلْفَ بَابٍ مِنَ الْعِلْمِ فَفَتَحَ كُلُّ بَابٍ أَلْفَ بَابٍ خَصَّهُ رَسُولُ اللَّهِ ص مِنْ مَكْنُونِ سِرِّهِ بِمَا يَخُصُّ أَمِيرَ الْمُؤْمِنِينَ أَكْرَمَ الْخَلْقِ عَلَيْهِ-
Due to that, Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws, said at Al-Kufa: ‘Rasool-Allah-saww taught me-asws a thousand doors (subject matters) of knowledge. Each door opened a thousand doors’. Rasool-Allah-saww had specialised him-asws with his-saww hidden secrets, with what he-saww had specialised Amir Al-Momineen-asws, he-asws was the most honourable of the people to him-asws.
فَكَمَا خَصَّ اللَّهُ نَبِيَّهُ ص خَصَّ نَبِيُّهُ ص أَخَاهُ عَلِيّاً مِنْ مَكْنُونِ سِرِّهِ بِمَا لَمْ يَخُصَّ بِهِ أَحَداً مِنْ قَوْمِهِ حَتَّى صَارَ إِلَيْنَا فَتَوَارَثْنَا مِنْ دُونِ أَهْلِنَا
Just like Allah-azwj had Specialised His-azwj Prophet-saww to establish brotherhood with Ali-asws from His-azwj hidden Secrets with what He-azwj did not Specialise anyone from his-saww people with, until it came to us-asws. So, we-asws are inheriting it from besides our-asws own families even’.
فَقَالَ هِشَامُ بْنُ عَبْدِ الْمَلِكِ إِنَّ عَلِيّاً كَانَ يَدَّعِي عِلْمَ الْغَيْبِ وَ اللَّهُ لَمْ يُطْلِعْ عَلَى غَيْبِهِ أَحَداً فَمِنْ أَيْنَ ادَّعَى ذَلِكَ
Hisham Bin Abdul Malik said: ‘Ali-asws used to claim knowledge of the hidden matters, and Allah-azwj did not Notify anyone upon His-azwj hidden matters, so from where did he-asws claim that?’
فَقَالَ أَبِي إِنَّ اللَّهَ جَلَّ ذِكْرُهُ أَنْزَلَ عَلَى نَبِيِّهِ ص كِتَاباً بَيَّنَ فِيهِ مَا كَانَ وَ مَا يَكُونُ إِلَى يَوْمِ الْقِيَامَةِ فِي قَوْلِهِ تَعَالَى وَ نَزَّلْنا عَلَيْكَ الْكِتابَ تِبْياناً لِكُلِّ شَيْءٍ وَ هُدىً وَ رَحْمَةً وَ بُشْرى لِلْمُسْلِمِينَ وَ فِي قَوْلِهِ وَ كُلَّ شَيْءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ وَ فِي قَوْلِهِ ما فَرَّطْنا فِي الْكِتابِ مِنْ شَيْءٍ-
My-asws father-asws said: ‘Allah-azwj, Majestic is His-azwj Mention, Revealed a Book unto His-azwj Prophet-saww Explaining in it what had happened and what would be happening up to the Day of Qiyamah, in His-azwj Words: And We Revealed the Book unto you as a clarification of all things, and Guidance and Mercy and glad tidings for the submitters [16:89], and in His‑azwj Words: and We have Enumerated all things in a clarifying Imam [36:12], and in His‑azwj Words: We have not neglected in the Book of anything; [6:38].
وَ أَوْحَى اللَّهُ إِلَى نَبِيِّهِ ص أَنْ لَا يَبْقَى فِي غَيْبِهِ وَ سِرِّهِ وَ مَكْنُونِ عِلْمِهِ شَيْئاً إِلَّا يُنَاجِي بِهِ عَلِيّاً فَأَمَرَهُ أَنْ يُؤَلِّفَ الْقُرْآنَ مِنْ بَعْدِهِ وَ يَتَوَلَّى غُسْلَهُ وَ تَكْفِينَهُ وَ تَحْنِيطَهُ مِنْ دُونِ قَوْمِهِ-
And Allah-azwj Revealed to His-azwj Prophet-saww there should not remain anything regarding His‑azwj hidden matters, and His-azwj Secrets, and His-azwj hidden Knowledge, except he-saww should whisper it to Ali-asws. Therefore, he-saww instructed him-asws to compile the Quran from after him-saww and be in charge of his-saww washing, and his-saww enshrouding, and his-saww embalming, from besides his-saww people.
وَ قَالَ لِأَصْحَابِهِ حَرَامٌ عَلَى أَصْحَابِي وَ أَهْلِي أَنْ يَنْظُرُوا إِلَى عَوْرَتِي غَيْرَ أَخِي عَلِيٍّ فَإِنَّهُ مِنِّي وَ أَنَا مِنْهُ لَهُ مَا لِي وَ عَلَيْهِ مَا عَلَيَّ وَ هُوَ قَاضِي دَيْنِي وَ مُنْجِزُ وَعْدِي
And he-saww said to his-saww companions: ‘It is prohibited unto my-saww companions and my‑saww family members that they should be looking at my-saww bareness, apart from my-saww brother‑asws Ali-asws, for he-asws is from me-saww and I-saww am from him-asws. For him-asws is whatever is for me-saww, and against him-asws is whatever is against me-saww, and he-asws is the payer of my-saww debts, and fulfiller of my-saww promises made’.
ثُمَّ قَالَ لِأَصْحَابِهِ عَلِيُّ بْنُ أَبِي طَالِبٍ يُقَاتِلُ عَلَى تَأْوِيلِ الْقُرْآنِ كَمَا قَاتَلْتُ عَلَى تَنْزِيلِهِ وَ لَمْ يَكُنْ عِنْدَ أَحَدٍ تَأْوِيلُ الْقُرْآنِ بِكَمَالِهِ وَ تَمَامِهِ إِلَّا عِنْدَ عَلِيٍّ ع وَ لِذَلِكَ قَالَ رَسُولُ اللَّهِ ص لِأَصْحَابِهِ أَقْضَاكُمْ عَلِيٌّ أَيْ هُوَ قَاضِيكُمْ
Then he-saww said to his-saww companions: ‘Ali-asws Bin Abu Talib-asws shall fight upon the interpretation of the Quran just like I-saww had fought upon its Revelation’, and the interpretation of the Quran did not happen to be with anyone with its perfectness and its completeness except with Ali-asws, and due to that, Rasool-Allah-saww said to his-saww companions: ‘Your most judicial is Ali-azwj’, i.e., he-asws is your judge.
وَ قَالَ عُمَرُ بْنُ الْخَطَّابِ لَوْ لَا عَلِيٌّ لَهَلَكَ عُمَرَ يَشْهَدُ لَهُ عُمَرُ وَ يَجْحَدُهُ غَيْرُهُ
And Umar Bin Al-Khattab said, ‘Had it not been for Ali-asws, Umar would have been destroyed’. (Although) Umar testified for him-asws, others (still) rejected him-asws’.
فَأَطْرَقَ هِشَامٌ طَوِيلًا ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ سَلْ حَاجَتَكَ فَقَالَ خَلَّفْتُ عِيَالِي وَ أَهْلِي مُسْتَوْحِشِينَ لِخُرُوجِي فَقَالَ قَدْ آنَسَ اللَّهُ وَحْشَتَهُمْ بِرُجُوعِكَ إِلَيْهِمْ وَ لَا تُقِمْ سِرْ مِنْ يَوْمِكَ
Hisham lowered his head for a long time, then raised his head and said, ‘Ask your-asws need!’ He-asws said: ‘I-asws have left behind my-asws dependants and my-asws family alone at my-asws going out’. He said, ‘Allah-azwj shall Comfort their loneliness with your-asws returning to them, and do not stay. Travel from your-asws day’.
فَاعْتَنَقَهُ أَبِي وَ دَعَا لَهُ وَ فَعَلْتُ أَنَا كَفِعْلِ أَبِي ثُمَّ نَهَضَ وَ نَهَضْتُ مَعَهُ وَ خَرَجْنَا إِلَى بَابِهِ إِذَا مَيْدَانٌ بِبَابِهِ وَ فِي آخِرِ الْمَيْدَانِ أُنَاسٌ قُعُودٌ عَدَدٌ كَثِيرٌ قَالَ أَبِي مَنْ هَؤُلَاءِ
My-asws father-asws hugged him and bade farewell to him, and I-asws did like the deed of my-asws father-asws, then he-asws got up and I-asws got up with him-asws, and we-asws went out to his door, and there was a field by his door, and there were some people seated at the end of the field, a large number. My-asws father-asws said: ‘Who are they?’
فَقَالَ الْحُجَّابُ هَؤُلَاءِ الْقِسِّيسُونَ وَ الرُّهْبَانُ وَ هَذَا عَالِمٌ لَهُمْ يَقْعُدُ إِلَيْهِمْ فِي كُلِّ سَنَةٍ يَوْماً وَاحِداً يَسْتَفْتُونَهُ فَيُفْتِيهِمْ فَلَفَّ أَبِي عِنْدَ ذَلِكَ رَأْسَهُ بِفَاضِلِ رِدَائِهِ وَ فَعَلْتُ أَنَا مِثْلَ فِعْلِ أَبِي فَأَقْبَلَ نَحْوَهُمْ حَتَّى قَعَدَ نَحْوَهُمْ وَ قَعَدْتُ وَرَاءَ أَبِي
The guards said, ‘They are the priests and the monks, and there is a scholar of theirs who sits to them, one day during every year. They seek verdicts to him, so he issues verdicts to them’. My-asws father-asws veiled his-asws head during that with the excess of his-asws robe, and I-asws did similar to the deed of my-asws father-asws. He-asws went towards them until he-asws sat near them, and I-asws sat behind my-asws father-asws.
وَ رُفِعَ ذَلِكَ الْخَبَرُ إِلَى هِشَامٍ فَأَمَرَ بَعْضَ غِلْمَانِهِ أَنْ يَحْضُرَ الْمَوْضِعَ فَيَنْظُرَ مَا يَصْنَعُ أَبِي فَأَقْبَلَ وَ أَقْبَلَ عِدَادٌ مِنَ الْمُسْلِمِينَ فَأَحَاطُوا بِنَا وَ أَقْبَلَ عَالِمُ النَّصَارَى وَ قَدْ شَدَّ حَاجِبَيْهِ بِحَرِيرَةٍ صَفْرَاءَ حَتَّى تَوَسَّطَنَا فَقَامَ إِلَيْهِ جَمِيعُ الْقِسِّيسِينَ وَ الرُّهْبَانِ مُسَلِّمِينَ عَلَيْهِ
And that news was raised to Hisham, so he ordered one of his servants to be present at the place and look at what my-asws father-asws does. He came, and a number of Muslims came. They surrounded us and the Christian scholar came, and he had tied his eyebrows with a silken yellow cloth until he was in the midst of us. The entirety of the priests, and the monks stood up to him, submitting to him.
فَجَاءُوا بِهِ إِلَى صَدْرِ الْمَجْلِسِ فَقَعَدَ فِيهِ وَ أَحَاطَ بِهِ أَصْحَابُهُ وَ أَبِي وَ أَنَا بَيْنَهُمْ فَأَدَارَ نَظَرَهُ ثُمَّ قَالَ لِأَبِي أَ مِنَّا أَمْ مِنْ هَذِهِ الْأُمَّةِ الْمَرْحُومَةِ فَقَالَ أَبِي بَلْ مِنْ هَذِهِ الْأُمَّةِ الْمَرْحُومَةِ
They came with him to the centre of the gathering, and he sat in it, and his companions surrounded him, and I-asws and my-asws father-asws were between them. He rotated his look, then said to my-asws father-asws, ‘Are you-asws from us or from this community, the Mercied one?’ My-asws father-asws said, ‘But, from this community, the Mercied one’.
فَقَالَ مِنْ أَيِّهِمْ أَنْتَ مِنْ عُلَمَائِهَا أَمْ مِنْ جُهَّالِهَا فَقَالَ لَهُ أَبِي لَسْتُ مِنْ جُهَّالِهَا فَاضْطَرَبَ اضْطِرَاباً شَدِيداً ثُمَّ قَالَ لَهُ أَسْأَلُكَ فَقَالَ لَهُ أَبِي سَلْ
He said, ‘From which of them are you-asws? From their scholars or from their ignorant ones?’ My-asws father-asws said: ‘I-asws am not from their ignorant ones’. He was disturbed by severe disturbance, then said to him-asws, ‘I would like to ask you-asws’. My-asws father-asws said to him: ‘Ask’.
فَقَالَ مِنْ أَيْنَ ادَّعَيْتُمْ أَنَّ أَهْلَ الْجَنَّةَ يَطْعَمُونَ وَ يَشْرَبُونَ وَ لَا يُحْدِثُونَ وَ لَا يَبُولُونَ وَ مَا الدَّلِيلُ فِيمَا تَدَّعُونَهُ مِنْ شَاهِدٍ لَا يُجْهَلُ
He said, ‘From where are you-asws claiming that the people of Paradise would be eating and drinking, and they would neither be defecating nor urinating? And what is the evidence regarding what you are claiming? From a witness, not an ignorant one’.
فَقَالَ لَهُ أَبِي دَلِيلُ مَا نَدَّعِي مِنْ شَاهِدٍ لَا يُجْهَلُ الْجَنِينُ فِي بَطْنِ أُمِّهِ يَطْعَمُ وَ لَا يُحْدِثُ
My-asws father-asws said to him: ‘Evidence is what we-asws are claiming from a witness, nor ignorant one. The foetus in the belly of its mother feeds and does not defecate’.
قَالَ فَاضْطَرَبَ النَّصْرَانِيُ اضْطِرَاباً شَدِيداً ثُمَّ قَالَ هَلَّا زَعَمْتَ أَنَّكَ لَسْتَ مِنْ عُلَمَائِهَا فَقَالَ لَهُ أَبِي وَ لَا مِنْ جُهَّالِهَا وَ أَصْحَابُ هِشَامٍ يَسْمَعُونَ ذَلِكَ فَقَالَ لِأَبِي أَسْأَلُكَ عَنْ مَسْأَلَةٍ أُخْرَى فَقَالَ لَهُ أَبِي سَلْ
He (Abu Abdullah-asws) said: ‘The Christian became disturbed with severe restlessness, then said, ‘Didn’t you-asws claim that you-asws are not from their scholars?’ My-asws father-asws said to him: ‘Nor from their ignorant ones’. And the companions of Hisham were listening to that. He said to my-asws father-asws, ‘I shall ask you-asws about another issue’. My-asws father-asws said to him: ‘Ask’.
فَقَالَ مِنْ أَيْنَ ادَّعَيْتُمْ أَنَّ فَاكِهَةَ الْجَنَّةِ أَبَداً غَضَّةٌ طَرِيَّةٌ مَوْجُودَةٌ غَيْرُ مَعْدُومَةٍ عِنْدَ جَمِيعِ أَهْلِ الْجَنَّةِ وَ مَا الدَّلِيلُ عَلَيْهِ مِنْ شَاهِدٍ لَا يُجْهَلُ
He said, ‘From where are you-asws claiming that the fruits of Paradise would be forever fleshy soft, fresh, always present, not absent from entirety of the people of Paradise? And what is the evidence upon it? From a witness, not an ignorant one’.
فَقَالَ لَهُ أَبِي دَلِيلُ مَا نَدَّعِي أَنَّ تُرَابَنَا أَبَداً يَكُونُ غَضّاً طَرِيّاً مَوْجُوداً غَيْرَ مَعْدُومٍ عِنْدَ جَمِيعِ أَهْلِ الدُّنْيَا لَا يَنْقَطِعُ
My-asws father-asws said to him: ‘Evidence of what we-asws are claiming is that our soil forever happens to be soft, fresh, always present, not absent in the presence of entirety of the people of the world, not terminated’.
فَاضْطَرَبَ اضْطِرَاباً شَدِيداً ثُمَّ قَالَ هَلَّا زَعَمْتَ أَنَّكَ لَسْتَ مِنْ عُلَمَائِهَا فَقَالَ لَهُ أَبِي وَ لَا مِنْ جُهَّالِهَا فَقَالَ لَهُ أَسْأَلُكَ عَنْ مَسْأَلَةٍ فَقَالَ سَلْ
He was disturbed with a severe disturbance, then said, ‘Didn’t you-asws claim that you-asws aren’t from their scholars?’ My-asws father-asws said: ‘Nor from their ignorant ones’. He said to him-asws, ‘I shall ask you about another issue’. He-asws said: ‘Ask’.
فَقَالَ أَخْبِرْنِي عَنْ سَاعَةٍ- لَا مِنْ سَاعَاتِ اللَّيْلِ وَ لَا مِنْ سَاعَاتِ النَّهَارِ
He said, ‘Inform me about the time which is neither from the times of the night nor from the times of the day’.
فَقَالَ لَهُ أَبِي هِيَ السَّاعَةُ الَّتِي بَيْنَ طُلُوعِ الْفَجْرِ إِلَى طُلُوعِ الشَّمْسِ يَهْدَأُ فِيهَا الْمُبْتَلَى وَ يَرْقُدُ فِيهِ السَّاهِرُ وَ يُفِيقُ الْمُغْمَى عَلَيْهِ جَعَلَهَا اللَّهُ فِي الدُّنْيَا رَغْبَةً لِلرَّاغِبِينَ وَ فِي الْآخِرَةِ لِلْعَامِلِينَ لَهَا دَلِيلًا وَاضِحاً وَ حُجَّةً بَالِغَةً عَلَى الْجَاحِدِينَ الْمُتَكَبِّرِينَ التَّارِكِينَ لَهَا
My-asws father-asws said to him: ‘It is the time which is between the emergence of dawn up to rising of the sun. During it, the afflicted one calms down, and the one holding a vigil at night would slumber, and the unconscious one wakes up. Allah-azwj has Made it to be in the world as a desire for the desiring ones, and in the Hereafter for the workers for it as clear evidence and a conclusive proof upon the rejectors, the arrogant ones, the neglecters of it’.
قَالَ فَصَاحَ النَّصْرَانِيُّ صَيْحَةً ثُمَّ قَالَ بَقِيَتْ مَسْأَلَةٌ وَاحِدَةٌ وَ اللَّهِ لَأَسْأَلُكَ عَنْ مَسْأَلَةٍ- لَا تُهْدَى إِلَى الْجَوَابِ عَنْهَا أَبَداً قَالَ لَهُ أَبِي سَلْ فَإِنَّكَ حَانِثٌ فِي يَمِينِكَ
He (Abu Abdullah-asws) said: ‘The Christian sighed a sight, then said, ‘There remains one question. By Allah-azwj! I shall ask about an issue, you-asws will not be guided to the answer of it, ever!’ My-asws father-asws said to him: ‘Ask, for you shall be sinning in your oath!’
فَقَالَ أَخْبِرْنِي عَنْ مَوْلُودَيْنِ وُلِدَا فِي يَوْمٍ وَاحِدٍ وَ مَاتَا فِي يَوْمٍ وَاحِدٍ عُمُرُ أَحَدِهِمَا خَمْسُونَ سَنَةً وَ عُمُرُ الْآخَرِ مِائَةٌ وَ خَمْسُونَ سَنَةً فِي دَارِ الدُّنْيَا
He said, ‘Inform me about two new-borns born in one day, and they both died in one day. The age of one of them was fifty years and the age of the other was one hundred and fifty years in the house of the world’.
فَقَالَ لَهُ أَبِي ذَلِكَ عُزَيْرٌ وَ عُزَيْرَةُ وُلِدَا فِي يَوْمٍ وَاحِدٍ فَلَمَّا بَلَغَا مَبْلَغَ الرِّجَالِ خَمْسَةً وَ عِشْرِينَ عَاماً مَرَّ عُزَيْرٌ عَلَى حِمَارِهِ رَاكِباً عَلَى قَرْيَةٍ بِأَنْطَاكِيَةَ- وَ هِيَ خاوِيَةٌ عَلى عُرُوشِها قالَ أَنَّى يُحْيِي هذِهِ اللَّهُ بَعْدَ مَوْتِها وَ قَدْ كَانَ اصْطَفَاهُ وَ هَدَاهُ
My-asws father-asws said to him: ‘Uzayr-as and Uzeyrah were born in one day. When they both reached the adulthood of men at twenty-five years, Uzayr-as passed upon his-as donkey as a rider, in a town at Antioch, and it had fallen down upon its roofs; he said: ‘How will Allah Revive this after its death?’ [2:259], and He-azwj had Chosen him-as and Guided him-as.
فَلَمَّا قَالَ ذَلِكَ الْقَوْلَ غَضِبَ اللَّهُ عَلَيْهِ- فَأَماتَهُ اللَّهُ مِائَةَ عامٍ سَخَطاً عَلَيْهِ بِمَا قَالَ- ثُمَّ بَعَثَهُ عَلَى حِمَارِهِ بِعَيْنِهِ وَ طَعَامِهِ وَ شَرَابِهِ وَ عَادَ إِلَى دَارِهِ وَ عُزَيْرَةُ أَخُوهُ لَا يَعْرِفُهُ
When he-as said that word, Allah-azwj was Wrathful upon him-as, So Allah Caused him to die for a hundred years, – in Anger upon him-as due to what he-as had said, then Resurrected him, being upon his-as very donkey, and his-as food and his-as drink, and he-as returned to his-as house, and his-as brother Uzeyrah did not recognise him-as.
فَاسْتَضَافَهُ فَأَضَافَهُ وَ بَعَثَ إِلَيْهِ وَلَدَ عُزَيْرَةَ وَ وَلَدَ وَلَدِهِ وَ قَدْ شَاخُوا وَ عُزَيْرٌ شَابٌّ فِي سِنِّ خَمْسٍ وَ عِشْرِينَ سَنَةً فَلَمْ يَزَلْ عُزَيْرٌ يُذِكِّرُ أَخَاهُ وَ وُلْدَهُ وَ قَدْ شَاخُوا وَ هُمْ يَذْكُرُونَ مَا يُذَكِّرُهُمْ وَ يَقُولُونَ مَا أَعْلَمَكَ بِأَمْرٍ قَدْ مَضَتْ عَلَيْهِ السِّنُونَ وَ الشُّهُورُ
He-as asked him to host him-as, so he hosted him-as, and sent to him-as a son of Uzeyra and a son of his son, and they had become old, while Uzayr-as was a youth in age, twenty-five years old. Uzeyr-as did not cease to mention his-as brother, and his son, and they had both become old, and they were remembering what he-as was reminding them of, and they were saying, ‘What made you-as know of a matter upon which years and months had passed?
وَ يَقُولُ لَهُ عُزَيْرَةُ وَ هُوَ شَيْخٌ كَبِيرٌ ابْنُ مِائَةٍ وَ خَمْسٍ وَ عِشْرِينَ سَنَةً مَا رَأَيْتُ شَابّاً فِي سِنِّ خَمْسٍ وَ عِشْرِينَ سَنَةً أَعْلَمَ بِمَا كَانَ بَيْنِي وَ بَيْنَ أَخِي عُزَيْرٍ أَيَّامَ شَبَابِي مِنْكَ فَمِنْ أَهْلِ السَّمَاءِ أَنْتَ أَمْ مِنْ أَهْلِ الْأَرْضِ
And Uzeyra said to him, and he was an old man, one hundred and twenty-five years old, ‘I have not seen any youth twenty-five years of age, more knowing with what had happened between me and my brother-as Uzayr-as during the days of my youth, than you-as do! So, are you from people of the sky or from people of the earth?’
فَقَالَ يَا عُزَيْرَةُ أَنَا عُزَيْرٌ سَخِطَ اللَّهُ عَلَيَّ بِقَوْلٍ قُلْتُهُ بَعْدَ أَنِ اصْطَفَانِي وَ هَدَانِي فَأَمَاتَنِي مِائَةَ سَنَةٍ ثُمَّ بَعَثَنِي لِتَزْدَادُوا بِذَلِكَ يَقِيناً- إِنَّ اللَّهَ عَلى كُلِّ شَيْءٍ قَدِيرٌ* وَ هَا هُوَ هَذَا حِمَارِي وَ طَعَامِي وَ شَرَابِي الَّذِي خَرَجْتُ بِهِ مِنْ عِنْدِكُمْ أَعَادَهُ اللَّهُ تَعَالَى كَمَا كَانَ فَعِنْدَهَا أَيْقَنُوا
He-as said: ‘O Uzeyra! I-as am Uzayr-as. Allah-azwj was Wrathful upon me-as due to my-as words I‑as had said after He-azwj had Chosen me-as and Guided me-as. So, He-azwj Caused me-as to die for a hundred years. Then He-azwj Resurrected me-as in order for me to be increased in certainty. Surely, Allah-azwj is Able upon all things. And here, this is my-as donkey, and my-as food and my-as drink which I-as had gone out with from your presence. Allah-azwj the Exalted has Returned it to like what it had been’.
فَأَعَاشَهُ اللَّهُ بَيْنَهُمْ خَمْساً وَ عِشْرِينَ سَنَةً ثُمَّ قَبَضَهُ اللَّهُ وَ أَخَاهُ فِي يَوْمٍ وَاحِدٍ
Allah-azwj Cause them to live between them for twenty-five years. Then Allah-azwj Recalled him‑as and his-as brother in one day’.
فَنَهَضَ عَالِمُ النَّصَارَى عِنْدَ ذَلِكَ قَائِماً وَ قَامُوا النَّصَارَى عَلَى أَرْجُلِهِمْ فَقَالَ لَهُمْ عَالِمُهُمْ جِئْتُمُونِي بِأَعْلَمَ مِنِّي وَ أَقْعَدْتُمُوهُ مَعَكُمْ حَتَّى هَتَكَنِي وَ فَضَحَنِي وَ أَعْلَمَ الْمُسْلِمِينَ بِأَنَّ لَهُمْ مَنْ أَحَاطَ بِعُلُومِنَا وَ عِنْدَهُ مَا لَيْسَ عِنْدَنَا- لَا وَ اللَّهِ لَا كَلَّمْتُكُمْ مِنْ رَأْسِي كَلِمَةً وَاحِدَةً وَ لَا قَعَدْتُ لَكُمْ إِنْ عِشْتُ سَنَةً
The Christian scholar got up standing during that, and the Christians got up upon their feet. Their scholar said to them, ‘You have come to me with one who is more learned than me, and you have seated him-asws with you until he humiliated me and exposed me, and the Muslims know that for them there is someone encompasses our knowledge and with him‑asws is what isn’t with us! No, by Allah-azwj! I shall not speak to you all from my head, even one word, nor will I (ever) sit to you all if I were to live for a year’.
فَتَفَرَّقُوا وَ أَبِي قَاعِدٌ مَكَانَهُ وَ أَنَا مَعَهُ وَ رُفِعَ ذَلِكَ الْخَبَرُ إِلَى هِشَامٍ فَلَمَّا تَفَرَّقَ النَّاسُ نَهَضَ أَبِي وَ انْصَرَفَ إِلَى الْمَنْزِلِ الَّذِي كُنَّا فِيهِ فَوَافَانَا رَسُولُ هِشَامٍ بِالْجَائِزَةِ وَ أَمَرَنَا أَنْ نَنْصَرِفَ إِلَى الْمَدِينَةِ مِنْ سَاعَتِنَا وَ لَا نَجْلِسَ لِأَنَّ النَّاسَ مَاجُوا وَ خَاضُوا فِيمَا دَارَ بَيْنَ أَبِي وَ بَيْنَ عَالِمِ النَّصَارَى
They dispersed, and my-asws father-asws remained seated in his-asws place, and I-asws was with him-asws, and that news was raised to Hisham. When the people had dispersed, my-asws father‑asws got up and left to go to the house in which we-asws were housed in. We came across a messenger of Hisham with the reward, and he ordered us that we should leave to go to Al-Medina from our very moment, and not to sit, because the people were agitated, and they were engaging (in discussion) regarding what had transpired between my-asws father and the Christian scholar.
فَرَكِبْنَا دَوَابَّنَا مُنْصَرِفَيْنِ وَ قَدْ سَبَقَنَا بَرِيدٌ مِنْ عِنْدِ هِشَامٍ إِلَى عَامِلِ مَدْيَنَ عَلَى طَرِيقِنَا إِلَى الْمَدِينَةِ أَنَّ ابْنَيْ أَبِي تُرَابٍ السَّاحِرَيْنِ- مُحَمَّدَ بْنَ عَلِيٍّ وَ جَعْفَرَ بْنَ مُحَمَّدٍ الْكَذَّابَيْنِ بَلْ هُوَ الْكَذَّابُ لَعَنَهُ اللَّهُ فِيمَا يُظْهِرَانِ مِنَ الْإِسْلَامِ وَرَدَا عَلَيَّ
We-asws rode our-asws animals leaving, and a postman had preceded us from the presence of Hisham to the governor of Al-Medina, upon our-asws road to Al-Medina, ‘The two sons-asws of Abu Turab (Ali-asws) are two sorcerers – Muhammad-asws Bin Ali-asws, and Ja’far-asws Bin Muhammad-asws, the two liars. But he (Ali-asws) is the liar, may Allah-azwj Curse him-asws! Regarding what they-asws both revealed from Al-Islam has been referred to me.
وَ لَمَّا صَرَفْتُهُمَا إِلَى الْمَدِينَةِ مَالا إِلَى الْقِسِّيسِينَ وَ الرُّهْبَانِ مِنْ كُفَّارِ النَّصَارَى وَ أَظْهَرَا لَهُمَا دِينَهُمَا وَ مَرَقَا مِنَ الْإِسْلَامِ إِلَى الْكُفْرِ دِينِ النَّصَارَى وَ تَقَرَّبَا إِلَيْهِمْ بِالنَّصْرَانِيَّةِ فَكَرِهْتُ أَنْ أُنَكِّلَ بِهِمَا لِقَرَابَتِهِمَا
And when I sent them-asws to Al-Medina, so they-asws would not go to the priests and the Monks from the Kafir Christians and reveal their-asws religion to them, and they-asws have both reneged from Al-Islam to Kufr religion of the Christian, and they-asws have drawn near to them with the Christianity. I have dislike to punish them-asws due to their-asws kinship (with Rasool-Allah-saww).
فَإِذَا قَرَأْتَ كِتَابِي هَذَا فَنَادِ فِي النَّاسِ بَرِئَتِ الذِّمَّةُ مِمَّنْ يُشَارِيهِمَا أَوْ يُبَايِعُهُمَا أَوْ يُصَافِحُهُمَا أَوْ يُسَلِّمُ عَلَيْهِمَا فَإِنَّهُمَا قَدِ ارْتَدَّا عَنِ الْإِسْلَامِ
When you read this letter of mine, then call out among the people that I have disavowed from the responsibility from the one who buys from them-asws, or sells to them-asws, or shakes their‑asws hands, or greets unto them-asws, for they-asws have both reneged from Al-Islam’.
قَالَ وَ رَأَى أَمِيرُ الْمُؤْمِنِينَ أَنْ يَقْتُلَهُمَا وَ دَوَابَّهُمَا وَ غِلْمَانَهُمَا وَ مَنْ مَعَهُمَا شَرَّ قِتْلَةٍ
He (also) said: ‘And commander of the faithful views that he should kill them-asws both, and their-asws animals, and their-asws servants, and the ones with them-asws, with an evil killing’.
قَالَ فَوَرَدَ الْبَرِيدُ إِلَى مَدِينَةِ مَدْيَنَ فَلَمَّا شَارَفْنَا مَدِينَةَ مَدْيَنَ قَدَّمَ أَبِي غِلْمَانَهُ لِيَرْتَادُوا لَنَا مَنْزِلًا وَ يَشْرُوا لِدَوَابِّنَا عَلَفاً وَ لَنَا طَعَاماً فَلَمَّا قَرُبَ غِلْمَانُنَا مِنْ بَابِ الْمَدِينَةِ أَغْلَقُوا الْبَابَ فِي وُجُوهِنَا وَ شَتَمُونَا وَ ذَكَرُوا عَلِيَّ بْنَ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِ
He (Abu Abdullah-asws) said: ‘The postman came to the city of Madyan. When we-asws arrived at the city of Madyan, my-asws father-asws sent ahead his-asws servants to rent a house for us‑asws and buy fodder for our-asws animals, and food for us-asws. When our-asws servants were near to the gate of the city, they closed the gate in their faces and their insulted us-asws and mentioned Ali-asws Bin Abu Talib-asws, may the Salawaat of Allah-azwj be upon him-asws.
فَقَالُوا لَا نُزُولَ لَكُمْ عِنْدَنَا وَ لَا شِرَاءَ وَ لَا بَيْعَ يَا كُفَّارُ يَا مُشْرِكِينَ يَا مُرْتَدِّينَ يَا كَذَّابِينَ يَا شَرَّ الْخَلَائِقِ أَجْمَعِينَ
They said, ‘There is neither any lodging for you all with us, nor buying, nor selling, O Kafirs! O Polytheists! O liars! O evilest of all the creatures!’
فَوَقَفَ غِلْمَانُنَا عَلَى الْبَابِ حَتَّى انْتَهَيْنَا إِلَيْهِمْ فَكَلَّمَهُمْ أَبِي وَ لَيَّنَ لَهُمُ الْقَوْلَ وَ قَالَ لَهُمُ اتَّقُوا اللَّهَ وَ لَا تَغْلُظُوا فَلَسْنَا كَمَا بَلَغَكُمْ وَ لَا نَحْنُ كَمَا تَقُولُونَ فَاسْمَعُونَا
Our-asws servants paused at the door until we-asws ended up to them. My-asws father-asws spoke to them and was soft in the words to them, and he-asws said to them: ‘Fear Allah-azwj and do not be harsh, for we-asws aren’t like what had reached you all, nor are we-asws like what you are saying’. They made us hear (rough talk).
فَقَالَ لَهُمْ فَهَبْنَا كَمَا تَقُولُونَ افْتَحُوا لَنَا الْبَابَ وَ شَارُونَا وَ بَايِعُونَا كَمَا تُشَارُونَ وَ تُبَايِعُونَ الْيَهُودَ وَ النَّصَارَى وَ الْمَجُوسَ
He-asws said to them: ‘Let’s assume we-asws are like what you are saying. Open the gate for us‑asws, buy from us-asws and sell to us-asws like what you are buying and selling to the Jews, and the Christians and the Magians!’
فَقَالُوا أَنْتُمْ شَرٌّ مِنَ الْيَهُودِ وَ النَّصَارَى وَ الْمَجُوسِ لِأَنَّ هَؤُلَاءِ يُؤَدُّونَ الْجِزْيَةَ وَ أَنْتُمْ مَا تُؤَدُّونَ
They said, ‘You-asws are eviler than the Jews, and the Christians, and the Magians, because they are paying the taxes and you-asws are not paying’.
فَقَالَ لَهُمْ أَبِي فَافْتَحُوا لَنَا الْبَابَ وَ أَنْزِلُونَا وَ خُذُوا مِنَّا الْجِزْيَةَ كَمَا تَأْخُذُونَ مِنْهُمْ
He-asws said to them: ‘Open the gate for us-asws and let us-asws descend and take the taxes from us-asws like what you are taking from them!’
فَقَالُوا لَا نَفْتَحُ وَ لَا كَرَامَةَ لَكُمْ حَتَّى تَمُوتُوا عَلَى ظُهُورِ دَوَابِّكُمْ جِيَاعاً أَوْ تَمُوتَ دَوَابُّكُمْ تَحْتَكُمْ فَوَعَظَهُمْ أَبِي فَازْدَادُوا عُتُوّاً وَ نُشُوزاً
They said, ‘We will not open, and there is no honour for you-asws until you-asws die upon the backs of your-asws animals out of hunger, or your-asws animals die under you-asws!’ My-asws father‑asws preached to them, but they increased in hardness and hostility.
قَالَ فَثَنَّى أَبِي رِجْلَهُ عَنْ سَرْجِهِ ثُمَّ قَالَ لِي مَكَانَكَ يَا جَعْفَرُ لَا تَبْرَحْ ثُمَّ صَعِدَ الْجَبَلَ الْمُطِلَّ عَلَى مَدِينَةِ مَدْيَنَ وَ أَهْلُ مَدْيَنَ يَنْظُرُونَ إِلَيْهِ مَا يَصْنَعُ
He (Abu Abdullah-asws) said: ‘My-asws father doubled his-asws ledge from his-asws saddle (to descend, then said to me-asws: ‘Stay in your-asws place, O Ja’far-asws! Do not move’. Then he-asws ascended the mountain overlooking upon the city of Madyan, and the people of Madyan were looking at him-asws, what he-asws was doing.
فَلَمَّا صَارَ فِي أَعْلَاهُ اسْتَقْبَلَ بِوَجْهِهِ الْمَدِينَةَ وَ جَسَدِهِ ثُمَّ وَضَعَ إِصْبَعَيْهِ فِي أُذُنَيْهِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ- وَ إِلى مَدْيَنَ أَخاهُمْ شُعَيْباً إِلَى قَوْلِهِ بَقِيَّتُ اللَّهِ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ نَحْنُ وَ اللَّهِ بَقِيَّةُ اللَّهِ فِي أَرْضِهِ
When he-asws came to its top, he-asws faced his-asws face and his-asws body towards the city, then placed his-asws fingers in his-asws ears, then called out at the top of his-asws voice: And to Madyan (We Sent) their brother Shuayb [11:84] – up to His-azwj Words: The remaining one of Allah is better for you if you were Momineen, and I am not a keeper over you [11:86]. By Allah-azwj! We-asws are the remaining ones of Allah-azwj in His-azwj earth!’
فَأَمَرَ اللَّهُ رِيحاً سَوْدَاءَ مُظْلِمَةً فَهَبَّتْ وَ احْتَمَلَتْ صَوْتَ أَبِي فَطَرَحَتْهُ فِي أَسْمَاعِ الرِّجَالِ وَ الصِّبْيَانِ وَ النِّسَاءِ فَمَا بَقِيَ أَحَدٌ مِنَ الرِّجَالِ وَ النِّسَاءِ وَ الصِّبْيَانِ إِلَّا صَعِدَ السُّطُوحَ وَ أَبِي مُشْرِفٌ عَلَيْهِمْ
Allah-azwj Commanded a black dark wind, so it descended and carried the voice of my-asws father-asws and dropped it into the ears of the men, and the children, and the women. There did not remain anyone from the men, and the women, and the children, except he ascended to the roof, and my-asws father-asws was overlooking upon them.
وَ صَعِدَ فِيمَنْ صَعِدَ شَيْخٌ مِنْ أَهْلِ مَدْيَنَ كَبِيرُ السِّنِّ فَنَظَرَ إِلَى أَبِي عَلَى الْجَبَلِ فَنَادَى بِأَعْلَى صَوْتِهِ اتَّقُوا اللَّهَ يَا أَهْلَ مَدْيَنَ فَإِنَّهُ قَدْ وَقَفَ الْمَوْقِفَ الَّذِي وَقَفَ فِيهِ شُعَيْبٌ ع حِينَ دَعَا عَلَى قَوْمِهِ فَإِنْ أَنْتُمْ لَمْ تَفْتَحُوا لَهُ الْبَابَ وَ لَمْ تُنْزِلُوهُ جَاءَكُمْ مِنَ اللَّهِ الْعَذَابُ فَإِنِّي أَخَافُ عَلَيْكُمْ وَ قَدْ أَعْذَرَ مَنْ أَنْذَرَ
And among the ones who ascended, there was a sheikh from the people of Madyan, aged, old. He looked at my-asws father upon the mountain, and he called out at the top of his voice, ‘Fear Allah-azwj, O people of Madyan! He-asws is standing in the place in which Shueyb-as had stood when he-as had supplicated against his-as people. If you do not open the gate for him‑asws and don’t let him-asws descend, the Punishment would come to you from Allah-azwj, for I fear upon you all! And the one warning has an excuse!’
فَفَزِعُوا وَ فَتَحُوا الْبَابَ وَ أَنْزَلُونَا وَ كَتَبَ بِجَمِيعِ ذَلِكَ إِلَى هِشَامٍ فَارْتَحَلْنَا فِي الْيَوْمِ الثَّانِي فَكَتَبَ هِشَامٌ إِلَى عَامِلِ مَدْيَنَ يَأْمُرُهُ بِأَنْ يَأْخُذَ الشَّيْخَ فَيَقْتُلَهُ رَحْمَةُ اللَّهِ عَلَيْهِ وَ صَلَوَاتُهُ وَ كَتَبَ إِلَى عَامِلِ مَدِينَةِ الرَّسُولِ أَنْ يَحْتَالَ فِي سَمِّ أَبِي فِي طَعَامٍ أَوْ شَرَابٍ فَمَضَى هِشَامٌ وَ لَمْ يَتَهَيَّأْ لَهُ فِي أَبِي مِنْ ذَلِكَ شَيْءٌ.
They panicked and opened the gate, and they lodged us-asws and they wrote with entirety of that to Hisham. We departed during the second day. Hisham wrote to the governor of Madyan ordering him to kill him. May the Mercy of Allah-azwj and His-azwj Salawaat be upon him. And he wrote to the governor of city of the Rasool-saww to assassinate my-asws father-asws with inserting poison in food or drink. Hisham died and nothing from that was prepared (which was ordered) from him regarding my-asws father-asws’’.[56]
باب 105 جوامع مساوي الأخلاق
CHAPTER 105 – SUMMARY OF EVIL MORALS
1- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَطْمَعَنَّ ذُو الْكِبْرِ فِي الثَّنَاءِ الْحَسَنِ وَ الْخِبِّ فِي كَثْرَةِ الصَّدِيقِ وَ لَا السَّيِّئُ الْأَدَبِ فِي الشَّرَفِ وَ لَا الْبَخِيلُ فِي صِلَةِ الرَّحِمِ وَ لَا الْمُسْتَهْزِئُ بِالنَّاسِ فِي صِدْقِ الْمَوَدَّةِ وَ لَا الْقَلِيلُ الْفِقْهِ فِي الْقَضَاءِ وَ لَا الْمُغْتَابُ فِي السَّلَامَةِ وَ لَا الْحَسُودُ فِي رَاحَةِ الْقَلْبِ وَ لَا الْمُعَاقِبُ عَلَى الذَّنْبِ الصَّغِيرِ فِي السُّؤْدُدِ وَ لَا الْقَلِيلُ التَّجْرِبَةِ الْمُعْجَبُ بِرَأْيِهِ فِي رِئَاسَةٍ.
(The book) ‘Al Khisaal’ – Al Attar, from his father, from Al Ashari, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Umar, from Yahya Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘The arrogant one should not covet the goodly praise, and the swindler in having many friends, nor the ill-mannered regarding the nobility, nor the miser in connecting the kinship, nor the mocker with the people regarding sincere cordiality, nor one of little comprehension regarding the judgment, nor the backbiter regarding the safety, nor the envious regarding comfort of the heart, nor the punisher upon the small sin (offence) regarding the prevalence, nor of the little experience fascinate with his own view, regarding the governance’’.[57]
2- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُعَذِّبُ سِتَّةً بِسِتٍّ الْعَرَبَ بِالْعَصَبِيَّةِ وَ الدَّهَاقِنَةَ بِالْكِبْرِ وَ الْأُمَرَاءَ بِالْجَوْرِ وَ الْفُقَهَاءَ بِالْحَسَدِ وَ التُّجَّارَ بِالْخِيَانَةِ وَ أَهْلَ الرُّسْتَاقِ بِالْجَهْلِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Muhammad Bin Aslam Al Jabaly, by his chain,
‘Raising it to Amir Al-Momineen-asws having said: ‘Allah-azwj Mighty and Majestic will Punish six for six – The Arabs for the prejudice, and ‘Al-Dahaqina’ (land owners) for the arrogance, and the rulers for the tyranny, and the jurists for the envy, and the traders for the betrayal, and people of Al-Rustaq (Oman) for the ignorance’’.[58]
3- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَمَّنْ ذَكَرَهُ أَنَّهُ قَالَ لِأَبِي عَبْدِ اللَّهِ ع أَ تَرَى هَذَا الْخَلْقَ كُلَّهُ مِنَ النَّاسِ
(The book) ‘Al Khisaal’ – My father and Ibn Al Waleed, both together from Muhammad Al Attar and Ahmad Bin Idrees, both together from Al Ashary, from Ja’far Bin Muhammad Bin Ubeydullah, from Abu Yahya Al Wasity, from the one who mentioned it,
‘He said to Abu Abdullah-asws, ‘What is your-asws view of these creatures, all of them are from the people?’
فَقَالَ أَلْقِ مِنْهُمْ التَّارِكَ الْمِسْوَاكِ وَ الْمُتَرَبِّعَ فِي مَوْضِعِ الضَّيِّقِ وَ الدَّاخِلَ فِيمَا لَا يَعْنِيهِ وَ الْمُمَارِيَ فِيمَا لَا عِلْمَ لَهُ بِهِ وَ الْمُتَمَرِّضَ مِنْ غَيْرِ عِلَّةٍ وَ الْمُتَشَعِّثَ مِنْ غَيْرِ مُصِيبَةٍ وَ الْمُخَالِفَ عَلَى أَصْحَابِهِ فِي الْحَقِّ وَ قَدِ اتَّفَقُوا عَلَيْهِ
He-asws said: ‘Throw out from them the neglecter of brushing teeth, and the one squatting in a narrow place, and the interferer into what does not concern him, and the bitterly arguer regarding what there is not knowledge for him with it, and pretentious sick person without having any illness, and the dishevelled from without any calamity, and opponent against his companions regarding the right and they have agreed upon it.
وَ الْمُفْتَخِرَ يَفْتَخِرُ بِآبَائِهِ وَ هُوَ خِلْوٌ مِنْ صَالِحِ أَعْمَالِهِمْ فَهُوَ بِمَنْزِلَةِ الْخَلَنْجِ يُقْشَرُ لِحَاءً عَنْ لِحَاءٍ حَتَّى يُوصَلَ إِلَى جَوْهَرِيَّتِهِ وَ هُوَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا.
And the priding one priding with his forefathers and he is devoid from their righteous deeds. So, he is as the status of the tamarisk. One has to peel a layer from a layer until he arrives to its essence, and he is like what Allah-azwj Mighty and Majestic Said: Surely, they are only like the cattle. But they are more straying of the way [25:44]’’.[59]
4- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنِ ابْنِ 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) – My father, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Ja’far, from Ibn Ma’bad, from Ibrahim Bin Is’haq, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to seek Refuge every day from six, from the doubt, and the Shirk, and the zeal (craze), and the anger, and the immorality, and the envy’’.[60]
5- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص أَخْبَرَنِي جَبْرَئِيلُ ع أَنَّ رِيحَ الْجَنَّةِ تُوجَدُ مِنْ مَسِيرَةِ أَلْفِ عَامٍ مَا يَجِدُهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ وَ لَا شَيْخٌ زَانٍ وَ لَا جَارُّ إِزَارِهِ خُيَلَاءَ وَ لَا فَتَّانٌ وَ لَا مَنَّانٌ وَ لَا جَعْظَرِيٌّ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as informed me-saww that the aroma of Paradise will be felt (smelt) from a travel distance of a thousand years (but) it will neither be felt (smelt) by disowned (by the parents), nor a terminator of kindship, nor an old adulterer, nor a dragger of his trousers in arrogance, nor a tempter, nor a priding giver, nor a ‘Ja’zary’’.
قَالَ قُلْتُ فَمَا الْجَعْظَرِيُّ
He (the narrator) said, ‘I said, ‘So what is ‘Al-Ja’zary’?’
قَالَ الَّذِي لَا يَشْبَعُ مِنَ الدُّنْيَا.
He-asws said: ‘The one who is not satiated from the world’’.[61]
– وَ فِي حَدِيثٍ آخَرَ وَ لَا حَيُّوفٌ وَ هُوَ النَّبَّاشُ وَ لَا زَنُوفٌ وَ هُوَ الْمُخَنَّثُ وَ لَا جَوَّاضٌ وَ لَا جَعْظَرِيٌّ وَ هُوَ الَّذِي لَا يَشْبَعُ مِنَ الدُّنْيَا.
And in another Hadeeth: ‘Nor a ‘Huyoush’, and he is the grave robber, nor a ‘Zunouf’, and he is the Hermaphrodite, nor the intoxicated, nor ‘Al-Ja’zary’, and he is the one not satiated from the world’’.[62]
6- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْفَارِسِيِّ عَنِ الْجَعْفَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْجَنَّةَ خَلَقَهَا مِنْ لَبِنَتَيْنِ لَبِنَةٍ مِنْ ذَهَبٍ وَ لَبِنَةٍ مِنْ فِضَّةٍ وَ جَعَلَ حِيطَانَهَا الْيَاقُوتَ وَ سَقْفَهَا الزَّبَرْجَدَ وَ حَصْبَاءَهَا اللُّؤْلُؤَ وَ تُرَابَهَا الزَّعْفَرَانَ وَ الْمِسْكَ الْأَذْفَرَ
(The book) ‘Al Khisaal’ – from Ali, from his father, from Al FArsy, from Al Ja’fary, from Abdullah Bin Al-Husayn Bin Zayd, from his father,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When Allah-azwj Mighty and Majestic Created the Paradise, Created it from two (types of) bricks, a brick of gold and a brick of silver, and He-azwj Made its walls of rubies, and its ceiling of emeralds, and its pebbles of pearls, and its soil of saffron and yellow musk.
فَقَالَ لَهَا تَكَلَّمِي فَقَالَتْ لَا إِلَهَ إِلَّا أَنْتَ الْحَيُّ الْقَيُّومُ قَدْ سَعِدَ مَنْ يَدْخُلُنِي
He-azwj Said to it: “Speak!” It said, ‘There is no god except You-azwj, the Living, the Eternal. He is fortunate, the one who enters me!’
فَقَالَ اللَّهُ عَزَّ وَ جَلَّ بِعِزَّتِي وَ عَظَمَتِي وَ جَلَالِي وَ ارْتِفَاعِي لَا يَدْخُلُهَا مُدْمِنُ خَمْرٍ وَ لَا سِكِّيرٌ وَ لَا قَتَّاتٌ وَ هُوَ النَّمَّامُ وَ لَا دَيُّوثٌ وَ هُوَ الْقَلْطَبَانُ وَ لَا قَلَّاعٌ وَ هُوَ الشُّرْطِيُّ وَ لَا زَنُوقٌ وَ هُوَ الْخُنْثَى وَ لَا خَيُّوفٌ وَ هُوَ النَّبَّاشُ وَ لَا عَشَّارٌ وَ لَا قَاطِعُ رَحِمٍ وَ لَا قَدَرِيٌ.
Allah-azwj Mighty and Majestic Said: “By My-azwj Might, and My-azwj Magnificence, and My-azwj Majesty, and My-azwj Loftiness! He will not enter it one habitual of wine, nor a drunkard, nor a slanderer, and he is a gossiper, nor a cuckold and he is Al-Qaltaban, nor Qallaa and he is a policeman, nor a Zanouq and he is a hermaphrodite, nor a Huyouf and he is the grave robber, nor a tithe collector, nor a terminator of kinship nor an eternalist”’.[63]
7- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَدْخُلُ الْجَنَّةَ مُدْمِنُ خَمْرٍ وَ لَا سِكِّيرٌ وَ لَا عَاقٌّ وَ لَا شَدِيدُ السَّوَادِ وَ لَا دَيُّوثٌ وَ لَا قَلَّاعٌ وَ هُوَ الشُّرْطِيُّ وَ لَا زَنُوقٌ وَ هُوَ الْخُنْثَى وَ لَا خَيُّوفٌ وَ هُوَ النَّبَّاشُ وَ لَا عَشَّارٌ وَ لَا قَاطِعُ رَحِمٍ وَ لَا قَدَرِيٌّ.
(The book) ‘Al Khisaal’ – My father and Ibn Al Waleed, both together from Ahmad Bin Idrees and Muhammad Al Attar, both together from Al Ashary, from Muhammad Bin Al-Husayn raising it, said,
‘Rasool-Allah-saww said: ‘He will not enter the Paradise, one habitual of wine, nor a drunkard, nor one disowned (by the parents), nor extremely black, nor a cuckold, nor Qallaa and he is the policeman, nor a Zunouq and he is the hermaphrodite, nor a Khuyouf and he is the grave robber, nor a tithe collector, nor a terminator of kinship, nor an eternalist’’.[64]
قال الصدوق رضي الله عنه يعني شديد الذي لا يبيض شيء من شعر رأسه و لا من شعر لحيته من كبر السن و يسمى الغربيب.
Note – Al-Sadouq, may Allah-azwj be Pleased with him, said, ‘Meaning of ‘extremely black’ is the one having nothing white from the hair of his head nor from hair of his beard from old age, and he is named as ‘Al-Gharbeeb’’.
8- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَمْزَحْ فَيَذْهَبَ نُورُكَ وَ لَا تَكْذِبْ فَيَذْهَبَ بَهَاؤُكَ وَ إِيَّاكَ وَ خَصْلَتَيْنِ الضَّجَرَ وَ الْكَسَلَ فَإِنَّكَ إِنْ ضَجِرْتَ لَمْ تَصْبِرْ عَلَى حَقٍّ وَ إِنْ كَسِلْتَ لَمْ تُؤَدِّ حَقّاً
(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Sa’ad, from Ibn Hashim, from Al Dihqan, from Dorost, from Ibn Sinan who said,
‘Abu Abdullah-asws said: ‘Do not joke for your Noor (radiance) will be gone, nor lie for your glory will be gone, and beware of two characteristics – the restlessness and the laziness. If you are bored you will not be patient upon a right, and if you are lazy, you will not fulfil a right’.
قَالَ ع وَ كَانَ الْمَسِيحُ ع يَقُولُ مَنْ كَثُرَ هَمُّهُ سَقِمَ بَدَنُهُ وَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ وَ مَنْ كَثُرَ كَلَامُهُ كَثُرَ سَقَطُهُ وَ مَنْ كَثُرَ كَذِبُهُ ذَهَبَ بَقَاؤُهُ وَ مَنْ لَاحَى الرِّجَالَ ذَهَبَتْ مُرُوَّتُهُ.
He-asws said: ‘And the Messiah-as had said: ‘One whose worries are many his body will be sick, and one whose manners are evil will punish himself, and one whose talk is a lot his falling will be more, and one who lies are many his survival will be gone, and one who quarrels with the men his manliness will be gone’’.[65]
9- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ زَيْدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ ثَابِتِ بْنِ دِينَارٍ عَنِ ابْنِ ظَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ الصِّدْقُ أَمَانَةٌ وَ الْكَذِبُ خِيَانَةٌ وَ الْأَدَبُ رِئَاسَةٌ وَ الْحَزْمُ كِيَاسَةٌ وَ السَّرَفُ مَثْوَاةٌ وَ الْقَصْدُ مَثْرَاةٌ وَ الْحِرْصُ مَفْقَرَةٌ وَ الدَّنَاءَةُ مَحْقَرَةٌ وَ السَّخَاءُ قُرْبَةٌ وَ اللَّوْمُ غُرْبَةٌ وَ الدِّقَّةُ اسْتِكَانَةٌ وَ الْعَجْزُ مَهَانَةٌ وَ الْهَوَى مَيْلٌ وَ الْوَفَاءُ كَيْلٌ وَ الْعُجْبُ هَلَاكٌ وَ الصَّبْرُ مِلَاكٌ.
(The book) ‘Al Khisaal’ – from his father, from Muhammad Al Attar and Ahmad Bin Idrees, both together from Sahl, from Muhammad Bin Al-Hassan Bin Azyd, from Amro Bin Isman, from Sabit Bin Dinar, from Ibn Zareyf, from Ibn Nubata who said,
‘Amir Al-Momineen-asws had said: ‘The truthfulness is fidelity, and the lying is betrayal, and etiquette is governance, and the determination is cleverness, and the extravagance is an impoverishment, and the moderation (economical) is enrichment, and the greed is poverty, and the lowliness is demeaning, and the generosity is nearness, and the blaming is estrangement, and the accuracy is complying, and the frustration (inability) is humiliation, and whims are an inclination, and the loyalty is a measurement, and the self-fascination is destruction, and the patience is a dominion’’.[66]
10- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ عَنِ الصَّادِقِ ع قَالَ: ثَلَاثٌ مَنْ لَمْ يَكُنَّ فِيهِ فَلَا يُرْجَى خَيْرُهُ أَبَداً مَنْ لَمْ يَخْشَ اللَّهَ فِي الْغَيْبِ وَ مَنْ لَمْ يَرْعَوِ عِنْدَ الشَّيْبِ وَ لَمْ يَسْتَحْيِ مِنَ الْعَيْبِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Muhammad Al Attar, from Ibn Abu Al Khattab, from Ibn Asbat, from his uncle,
‘From Al-Sadiq-asws having said: ‘Three, one who does not have these in him, his good is not hoped for, ever – one who does not fear Allah-azwj in the hidden, and one who does not take care in old age, and he is not embarrassed from the faults’’.[67]
11- ل، الخصال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ إِذَا كُنَّ فِي الرَّجُلِ فَلَا تَجْرَحُ أَنْ تَقُولَ إِنَّهُ فِي جَهَنَّمَ الْجَفَاءُ وَ الْجُبْنُ وَ الْبُخْلُ وَ ثَلَاثٌ إِذَا كُنَّ فِي الْمَرْأَةِ فَلَا تَجْرَحُ أَنْ تَقُولَ إِنَّهَا فِي جَهَنَّمَ الْبَذَاءُ وَ الْخُيَلَاءُ وَ الْفَجْرُ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Sa’ad, from Al Barqy, from Muhammad Bin Sinan, from Al A’ala Bin Fuzeyl,
‘From Abu Abdullah-asws having said: ‘Three, when these are in the man, do not be offended in saying that he will be in Hell – the disloyalty, and the cowardice, and the miserliness; and three when these happen to be in the woman, do not be offended in saying she will be in Hell – the obscenity, and the vanity, and the immorality’’.[68]
12- ل، الخصال عَنِ الْعَطَّارِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ النَّضْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ سِتَّةٌ لَا تَكُونُ فِي الْمُؤْمِنِ الْعُسْرُ وَ النُّكْرُ وَ اللَّجَاجَةُ وَ الْكَذِبُ وَ الْحَسَدُ وَ الْبَغْيُ.
(The book) ‘Al Khisaal’ – from Al Attar, from Sa’ad, from Ibn Abu Al Khattab, from Ja’far Bin Bashir, from Aban Bin Usman, from Al Haris Bin Al Mugheira Al Nazry,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Six cannot be in the Momin – left-handedness, and the disguising (matters), and the stubbornness, and the lying, and the envy, and the immorality’’.[69]
13- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ رَفَعَهُ إِلَى الصَّادِقِ ع أَنَّهُ قَالَ: خَمْسٌ هُنَّ كَمَا أَقُولُ لَيْسَتْ لِبَخِيلٍ رَاحَةٌ وَ لَا لِحَسُودٍ لَذَّةٌ وَ لَا لِمُلُوكٍ وَفَاءٌ وَ لَا لِكَذَّابٍ مُرُوَّةٌ وَ لَا يَسُودُ سَفِيهٌ.
(The book) ‘Al Khisaal’ – from his father, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Abu Ali Bin Rashid,
‘Raising it to Al-Sadiq-asws having said: ‘Five, these are like what I-asws am saying – there isn’t any rest for the miser, nor any pleasure for the envious, nor any loyalty for the kings, nor manliness for the liars, nor will a fool prevail’’.[70]
14- مع، معاني الأخبار عَنِ الطَّالَقَانِيِّ عَنِ الْبَزَوْفَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ هَيْثَمٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْمُعَافَى بْنِ عِمْرَانَ عَنْ إِسْرَائِيلَ عَنِ الْمِقْدَامِ بْنِ شُرَيْحِ بْنِ هَانِي عَنْ أَبِي السَّرْدِ قَالَ: سَأَلَ أَمِيرُ الْمُؤْمِنِينَ ع ابْنَهُ الْحَسَنَ بْنَ عَلِيٍّ فَقَالَ يَا بُنَيَّ مَا الْعَقْلُ
(The book) ‘Ma’any Al Akhbar’ – from Al Talaqany, from Al BAzufary, from Ibrahim Bin Haysam, from his father, from his grandfather, from Al Muafy, from Israil, from Al Miqdam Bin Shureyh Bi Hay, from Abu Al Sard who said,
‘Amir Al-Momineen-asws asked his-asws son Al-Hassan-asws Bin Ali-asws. He-asws said: ‘O my-asws son-asws, what is the intellect?’
قَالَ حِفْظُ قَلْبِكَ مَا اسْتُودِعَهُ
He-asws said: ‘Preserving your heart of what it is entrusted’.
قَالَ فَمَا الْحَزْمُ
He-asws said: ‘So what is the determination?’
قَالَ أَنْ تَنْتَظِرَ فُرْصَتَكَ وَ تُعَاجِلَ مَا أَمْكَنَكَ
He-asws said: ‘Awaiting your opportunity and hastening whatever you are enabled’.
قَالَ فَمَا الْمَجْدُ
He-asws said: ‘So what is the glory?’
قَالَ حَمْلُ الْغَارِمِ وَ ابْتِنَاءُ الْمَكَارِمِ
He-asws said: ‘Carrying the debtor and building the good manners’.
قَالَ فَمَا السَّمَاحَةُ
He-asws said: ‘So what is the munificence (generosity)?’
قَالَ إِجَابَةُ السَّائِلِ وَ بَذْلُ النَّائِلِ
He-asws said: ‘Answering the questioner and spending on giving’.
قَالَ فَمَا الشُّحُّ
He-asws said: ‘So what is the miserliness?’
قَالَ أَنْ تَرَى الْقَلِيلَ سَرَفاً وَ مَا أَنْفَقْتَ تَلَفاً
He-asws said: ‘You’re seeing the little as extravagant and what you spend as a waste’.
قَالَ فَمَا السَّرِقَةُ
He-asws said: ‘So what is the theft?’
قَالَ طَلَبُ الْيَسِيرِ وَ مَنْعُ الْحَقِيرِ
He-asws said: ‘Seeking the easy and preventing the lowly’.
قَالَ فَمَا الْكُلْفَةُ
He-asws said: ‘So what is the expensive?’
قَالَ التَّمَسُّكُ بِمَنْ لَا يُؤْمِنُكَ وَ النَّظَرُ فِيمَا لَا يَعْنِيكَ
He-asws said: ‘Holding on to the one who does not believe in you and the looking into what does not concern you’.
قَالَ فَمَا الْجَهْلُ
He-asws said: ‘So what is the ignorance’.
قَالَ سُرْعَةُ الْوُثُوبِ عَلَى الْفُرْصَةِ قَبْلَ الِاسْتِمْكَانِ مِنْهَا وَ الِامْتِنَاعُ عَنِ الْجَوَابِ وَ نِعْمَ العوان [الْعَوْنُ] الصَّمْتُ فِي مَوَاطِنَ كَثِيرَةٍ وَ إِنْ كُنْتَ فَصِيحاً
He-asws said: ‘Quickness in leaping upon the opportunity before the enablement from it, and the refusal from answering; and the best supporter is the silence in many places and even if you were to be eloquent’.
ثُمَّ أَقْبَلَ عَلَى الْحُسَيْنِ ابْنِهِ ع فَقَالَ لَهُ يَا بُنَيَّ مَا السُّؤْدُدُ
Then he-asws faced towards his-asws son-asws Al-Husayn-asws. He-asws said to him-asws: ‘What is the dominion?’
قَالَ إِحْشَاشُ الْعَشِيرَةِ وَ احْتِمَالُ الْجَرِيرَةِ
He-asws said: ‘Gathering the clan and tolerating the offences’.
قَالَ فَمَا الْغِنَى
He-asws said: ‘So what is the riches?’
قَالَ قِلَّةُ أَمَانِيِّكَ وَ الرِّضَا بِمَا يَكْفِيكَ
He-asws said: ‘Scarcity of your wishes and satisfaction with what suffices you’.
قَالَ فَمَا الْفَقْرُ
He-asws said: ‘So what is the poverty?’
قَالَ الطَّمَعُ وَ شِدَّةُ الْقُنُوطِ
He-asws said: ‘The greed and severe (misery).
قَالَ فَمَا اللُّؤْمُ
He-asws said: ‘So what is the meanness?’
قَالَ إِحْرَازُ الْمَرْءِ نَفْسَهُ وَ إِسْلَامُهُ عِرْسَهُ
He-asws said: ‘The person protecting himself and his Islam/peace of mind as his spouse/wedding (happy hours)’.
قَالَ فَمَا الْخُرْقُ
He-asws said: ‘So what is the stupidity?’
قَالَ مُعَادَاتُكَ أَمِيرَكَ وَ مَنْ يَقْدِرُ عَلَى ضَرِّكَ وَ نَفْعِكَ
He-asws said: ‘Your enmity to your ruler and the one able upon harming you and benefitting you’.
ثُمَّ الْتَفَتَ إِلَى الْحَارِثِ الْأَعْوَرِ فَقَالَ يَا حَارِثُ عَلِّمُوا هَذِهِ الْحِكَمَ أَوْلَادَكُمْ فَإِنَّهَا زِيَادَةٌ فِي الْعَقْلِ وَ الْحَزْمِ وَ الرَّأْيِ.
Then he-asws turned to Al-Haris Al-Awr. He-asws said: ‘O Haris! Teach this wisdom to your children for it will increase in the intellect, and the determination, and the opinion’’.[71]
15- ل، الخصال عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ سَبْعَةٌ يُفْسِدُونَ أَعْمَالَهُمْ الرَّجُلُ الْحَلِيمُ ذُو الْعِلْمِ الْكَثِيرِ لَا يُعْرَفُ بِذَلِكَ وَ لَا يُذْكَرُ بِهِ وَ الْحَكِيمُ الَّذِي يُدَبِّرُ مَالَهُ كُلُّ كَاذِبٍ مُنْكِرٍ لِمَا يُؤْتَى إِلَيْهِ وَ الرَّجُلُ الَّذِي يَأْمَنُ ذَا الْمَكْرِ وَ الْخِيَانَةِ وَ السَّيِّدُ الْفَظُّ الَّذِي لَا رَحْمَةَ لَهُ وَ الْأُمُ الَّتِي لَا تَكْتُمُ عَنِ الْوَلَدِ السِّرَّ وَ تُفْشِي عَلَيْهِ وَ السَّرِيعُ إِلَى لَائِمَةِ إِخْوَانِهِ وَ الَّذِي يُجَادِلُ أَخَاهُ مُخَاصِماً لَهُ.
(The book) ‘Al Khisaal’ – from his father, from Ahmad Bin Idrees, from Al Ashary, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Umar, from Yahya Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘Seven are spoiling their deeds – the lenient man with a lot of knowledge not being known with that nor mentioned with it; and the wise one who lets his wealth managed by every liar, denier of what he comes to; and the man who trusts the one with plots and the betrayal; and the harsh chief who has no mercy for him; and the mother who does not conceal the secret from the child and divulges to him, and the one quick to blaming his brethren; and the one who argues with his brother being a disputant (controversialist) to him’’.[72]
16- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ مُصْعَبِ بْنِ يَزِيدَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ نُوحٌ ع إِلَى الْحِمَارِ لِيَدْخُلَ السَّفِينَةَ فَامْتَنَعَ عَلَيْهِ
(The book) ‘Qasas Al Anbiya’, may the greetings be upon them-asws, – by the chain from Al Sadouq, from his father, from Muhammad Al Attar, from Ibn Aban, from Ibn Awrama, from Mus’ab Bin Yazeed, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Noah-as came to the donkey to enter it into the ship, but it prevented unto him-as (being stubborn)’.
قَالَ وَ كَانَ إِبْلِيسُ بَيْنَ أَرْجُلِ الْحِمَارِ فَقَالَ يَا شَيْطَانُ ادْخُلْ فَدَخَلَ الْحِمَارُ وَ دَخَلَ الشَّيْطَانُ فَقَالَ إِبْلِيسُ أُعَلِّمُكَ خَصْلَتَيْنِ فَقَالَ نُوحٌ لَا حَاجَةَ لِي فِي كَلَامِكَ
He-asws said: ‘And Iblees-la between the legs of the donkey. He-as said: ‘O Satan-la, enter!’ So, the donkey entered and the Satan-la entered. Iblees-la said, ‘I-la shall teach you-as two characteristics’. He-as said: ‘There is no need for me-as in speaking to you-la’.
فَقَالَ إِبْلِيسُ إِيَّاكَ وَ الْحِرْصَ فَإِنَّهُ أَخْرَجَ آدَمَ مِنَ الْجَنَّةِ وَ إِيَّاكَ وَ الْحَسَدَ فَإِنَّهُ أَخْرَجَنِي مِنَ الْجَنَّةِ فَأَوْحَى اللَّهُ إِلَيْهِ [اقْبَلْهُمَا] وَ إِنْ كَانَ مَلْعُوناً.
Iblees-la said, ‘Beware of the greed, for it expelled Adam-as from the Paradise and beware of the envy for it expelled me-la from the Paradise’. Allah-azwj Revealed to him-as: “Accept these two (pieces of advice)!” And even though he-la was an accursed’’.[73]
17- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ عَنِ الصَّدُوقِ عَنِ ابْنِ مُوسَى عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: جَاءَ إِبْلِيسُ إِلَى نُوحٍ فَقَالَ إِنَّ لَكَ عِنْدِي يَداً عَظِيمَةً فَانْتَصِحْنِي فَإِنِّي لَا أَخُونُكَ
(The book) ‘Qasas Al Anbiya’, may the greetings be upon them-as’ – By the chain from Al Sadouq, from Ibn Musa, from Al Asady, from Sahl, from Abdul Azeem Al Hasany,
‘From Ali-asws Bin Muhammad Al-Askari-asws having said: ‘Iblees-la came to Noah-as. He-la said to him-as, ‘There is a mighty favour for you-as with me-la, so take my-la advice for I-la will not betray you-as’.
فَتَأَثَّمَ نُوحٌ بِكَلَامِهِ وَ مُسَاءَلَتِهِ فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ كَلِّمْهُ وَ سَلْهُ فَإِنِّي سَأُنْطِقُهُ بِحُجَّةٍ عَلَيْهِ
Noah-as considered it a sin to speak to him-la and asking him-la. Allah-azwj Revealed to him-as: “Speak to him-la and ask him-la, for I-azwj shall Cause him-la to speak with an argument against him-la!”
فَقَالَ نُوحٌ تَكَلَّمْ فَقَالَ إِبْلِيسُ إِذَا وَجَدْنَا ابْنَ آدَمَ شَحِيحاً أَوْ حَرِيصاً أَوْ حَسُوداً أَوْ جَبَّاراً أَوْ عَجُولًا تَلَقَّفْنَاهُ تَلَقُّفَ الْكُرَةِ فَإِنِ اجْتَمَعَتْ لَنَا هَذِهِ الْأَخْلَاقُ سَمَّيْنَاهُ شَيْطَاناً مَرِيداً
Noah-as said: ‘Speak!’ Iblees-la said, ‘Whenever we-la find a son of Adam-as as miserly, or greedy, or envious, or tyrannous, or hasty, we-la snatch him the snatching of the raid. If he gathers for us-la these mannerisms, we-la name him as a wicked Satan-la’.
فَقَالَ نُوحٌ صَلَوَاتُ اللَّهِ عَلَيْهِ مَا الْيَدُ الْعَظِيمَةُ الَّتِي صَنَعْتُ
Noah-as, may the Salawaat of Allah-azwj be upon him-as, said: ‘What is the mighty favour which I-as had done?’
قَالَ إِنَّكَ دَعَوْتَ اللَّهَ عَلَى أَهْلِ الْأَرْضِ فَأَلْحَقْتَهُمْ فِي سَاعَةٍ بِالنَّارِ فَصِرْتُ فَارِغاً وَ لَوْ لَا دَعْوَتُكَ لَشُغِلْتُ بِهِمْ دَهْراً طَوِيلًا.
He-la said, ‘You-as had supplicated to Allah-azwj against people of the earth and they were joined with the Fire in a moment, so I-la became free, and had it not been for your-as supplication, I-la would have been busy with them for a lengthy duration’’.[74]
18- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُوسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ إِنَّ أَسْرَعَ الشَّرِّ عِقَاباً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ مِنَ النَّاسِ إِلَى مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ أَوْ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ أَوْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Ali Bin Musa, from Ahmad Bin Muhammad, from Bakr Bin Salih, from Ibn Fazzal, from Abdullah Bin Ibrahim, from Al-Husayn Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The quickest goodness to be Rewarded is the righteousness, and the quickest evil to be Punished is the immorality; and it suffices for the man as a fault that he looks from the people to what holds no meaning from it for himself, or he faults the people with what he (himself) is not able to leave it, or he hurts his gatherers with what has not meaning’’.[75]
19- سن، المحاسن عَنْ أَبِيهِ عَنْ نُوحِ بْنِ شُعَيْبٍ النَّيْسَابُورِيِّ عَنِ الدِّهْقَانِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَوَّلَ مَا عُصِيَ اللَّهُ بِهِ سِتٌّ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الطَّعَامِ وَ حُبُّ النِّسَاءِ وَ حُبُّ النَّوْمِ وَ حُبُّ الرَّاحَةِ.
(The book) ‘Al Mahasin’ – from his father, from Nuh Bin Shueyb Al Neysaburi, from Al Dihqan, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The first of what Allah-azwj was disobeyed with are six – love of the world, and love of the governance, and love of the food, and love of the women, and love of the sleep, and love of the comfort’’.[76]
20- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا مِنْ خَثْعَمٍ جَاءَ إِلَى رَسُولِ اللَّهِ ص وَ قَالَ أَيُّ الْأَعْمَالِ أَبْغَضُ إِلَى اللَّهِ فَقَالَ الشِّرْكُ بِاللَّهِ
(The book) ‘Al Mahasin’ – from his father, from Ibn Al Mugheira and Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Abu Abdullah-asws: ‘A man from (clan of) ‘Khas’am came to Rasool-Allah-saww and said: ‘Which of the deeds is most Hateful to Allah-azwj?’ He-saww said: ‘The Shirk (association) with Allah-azwj’.
فَقَالَ ثُمَّ مَا ذَا قَالَ قَطِيعَةُ الرَّحِمِ
He said, ‘Then what?’ He-saww said: ‘Cutting off the kinship’.
قَالَ ثُمَّ مَا ذَا قَالَ الْأَمْرُ بِالْمُنْكَرِ وَ النَّهْيُ عَنِ الْمَعْرُوفِ.
He said, ‘Then what?’ He-saww said: ‘Instructing with the evil and forbidding from the act of kindness’’.[77]
21- شي، تفسير العياشي عَنْ عَمْرِو بْنِ جُمَيْعٍ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً فَقَدْ أَصْبَحَ لِقَضَاءِ اللَّهِ سَاخِطاً وَ مَنْ أَصْبَحَ يَشْكُو مُصِيبَةً نَزَلَتْ بِهِ فَقَدْ أَصْبَحَ يَشْكُو اللَّهَ وَ مَنْ أَتَى غَنِيّاً فَتَوَاضَعَ لِغِنَائِهِ ذَهَبَ اللَّهُ بِثُلُثَيْ دِينِهِ وَ مَنْ قَرَأَ الْقُرْآنَ مِنْ هَذِهِ الْأُمَّةِ ثُمَّ دَخَلَ النَّارَ فَهُوَ مِمَّنْ كَانَ يَتَّخِذُ آيَاتِ اللَّهِ هُزُؤاً وَ مَنْ لَمْ يَسْتَشِرْ يَنْدَمْ وَ الْفَقْرُ الْمَوْتُ الْأَكْبَرُ.
Tafseer Al Ayyashi – from Amro Bin Jumie,
‘Raising it to Amir Al-Momineen-asws having said: ‘It is written in the Torah: ‘One who comes to a morning grieving upon the world, so he has become annoyed with the Decree of Allah‑azwj; and the one who comes to a morning complaining of a difficulty having befallen with him, so he has become complaining of Allah-azwj; and the one who comes to a rich humbling to his riches, Allah-azwj will Do away with two-thirds of his religion; and the one from this community who reads the Quran, then enters the Fire, so he is from the ones who had taken the Verses of Allah-azwj in mockery; and one who does not consult will regret; and the poverty is the greatest death’’.[78]
22- جا، المجالس للمفيد عَنْ عُمَرَ بْنِ مُحَمَّدٍ الصَّيْرَفِيِّ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ أَخَافُهُنَّ عَلَى أُمَّتِي الضَّلَالَةُ بَعْدَ الْمَعْرِفَةِ وَ مَضَلَّاتُ الْفِتَنِ وَ شَهْوَةُ الْبَطْنِ وَ الْفَرْجِ.
(The book) ‘Al Majaalis’ of Al Mufeed – from Umar Bin Muhammad Al Sayrafi, from Ali Bin Mahraqiya, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Three, I‑saww am fearing upon my-saww community – the straying after the recognition, and dilemmas of the Fitna, and lustful desires of the belly and the private part’’.[79]
23- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ سَعْدَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بَيْنَمَا مُوسَى بْنُ عِمْرَانَ ع جَالِسٌ إِذْ أَقْبَلَ إِبْلِيسُ وَ عَلَيْهِ بُرْنُسٌ ذُو أَلْوَانٍ فَلَمَّا دَنَا مِنْ مُوسَى ع خَلَعَ الْبُرْنُسَ وَ أَقْبَلَ عَلَيْهِ فَسَلَّمَ عَلَيْهِ
(The book) ‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Sa’adan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘While Musa-as Bin Imran-as was seated when Iblees-la came, and upon him-la was a cap of different colours. When he-la was close from Musa-as, he-la removed the cap and faced to him-as. He-la greeted to him-as.
فَقَالَ لَهُ مُوسَى مَنْ أَنْتَ قَالَ أَنَا إِبْلِيسُ قَالَ مُوسَى فَلَا قَرَّبَ اللَّهُ دَارَكَ فِيمَ جِئْتَ فَقَالَ إِنَّمَا جِئْتُ لِأُسَلِّمَ عَلَيْكَ لِمَكَانِكَ مِنَ اللَّهِ عَزَّ وَ جَلَّ
Musa-as said to him-la: ‘Who are you-la?’ He-la said, ‘I-la am Iblees-la’. Musa-as said: ‘May Allah‑azwj not Draw your-la house closer! You-la have come regarding what?’ He-la said, ‘But rather, I-la have come to greet unto you-as due to your-as position from Allah-azwj Mighty and Majestic’.
فَقَالَ لَهُ مُوسَى فَمَا هَذَا الْبُرْنُسُ قَالَ أَخْتَطِفُ بِهِ قُلُوبَ بَنِي آدَمَ قَالَ مُوسَى فَأَخْبِرْنِي بِالذَّنْبِ الَّذِي إِذَا أَذْنَبَهُ ابْنُ آدَمَ اسْتَحْوَذْتَ عَلَيْهِ فَقَالَ إِذَا أَعْجَبَتْهُ نَفْسُهُ وَ اسْتَكْثَرَ عَمَلَهُ وَ صَغُرَ فِي عَيْنَيْهِ ذَنْبُهُ
Musa-as said to him-la: ‘What is this cap?’ He-la said, ‘I-la grab the hearts of the children of Adam-as with it’. He-as said: ‘Inform me with the sin which the son of Adam-as commits, you-la overwhelm upon him’. He-la said, ‘When he is fascinated with himself and considers his deeds to be many and his sins become small in his eyes’.
ثُمَّ قَالَ لَهُ أُوصِيكَ بِثَلَاثِ خِصَالٍ يَا مُوسَى لَا تَخْلُ بِامْرَأَةٍ وَ لَا تَخْلُ بِكَ فَإِنَّهُ لَا يَخْلُو رَجُلٌ بِامْرَأَةٍ وَ لَا تَخْلُو بِهِ إِلَّا كُنْتُ صَاحِبَهُ دُونَ أَصْحَابِي
Then he-la said, ‘I-la advise you-as with three characteristics, O Musa-as! Do not be alone with a woman nor let her be alone with you-as, for a man will not be alone with a woman nor a woman alone with him except I-la would be his companion besides by-la companions.
وَ إِيَّاكَ أَنْ تُعَاهِدَ اللَّهَ عَهْداً فَإِنَّهُ مَا عَاهَدَ اللَّهَ أَحَدٌ إِلَّا كُنْتُ صَاحِبَهُ دُونَ أَصْحَابِي حَتَّى أَحُولَ بَيْنَهُ وَ بَيْنَ الْوَفَاءِ بِهِ
And beware if making a pact with Allah-azwj for no one will make a pact with Allah-azwj except I-la would be his companions besides my-la companions until I-la am a barrier between him and being loyal with it.
وَ إِذَا هَمَمْتَ بِصَدَقَةٍ فَأَمْضِهَا فَإِنَّهُ إِذَا هَمَّ الْعَبْدُ بِصَدَقَةٍ كُنْتُ صَاحِبَهُ دُونَ أَصْحَابِي حَتَّى أَحُولَ بَيْنَهُ وَ بَيْنَهَا
And whenever you-as think of giving charity, then implement it, for whenever the servant thinks of giving charity, I-la would be his companions besides my-la companions until I-la am a barrier between him and it’.
ثُمَّ وَلَّى إِبْلِيسُ وَ هُوَ يَقُولُ يَا وَيْلَهُ وَ يَا عَوْلَهُ عَلَّمْتُ مُوسَى مَا يُعَلِّمُهُ بَنِي آدَمَ.
Then Iblees-la turned around and he-la was saying, ‘O woe! O alas! I-la have taught Musa-as what he-as will teach the children of Adam-as!’’[80]
24- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ عَبْدِ اللَّهِ بْنِ زَيْدٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي لَا يَغُرَّنَّكَ النَّاسُ عَنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعْ عَنْكَ النَّهَارَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يَحْفَظُ عَلَيْكَ وَ لَا تَسْتَقِلَّ قَلِيلَ الْخَيْرِ فَإِنَّكَ تَرَاهُ غَداً حَيْثُ يَسُرُّكَ وَ لَا تَسْتَقِلَّ قَلِيلَ الشَّرِّ فَإِنَّكَ تَرَاهُ غَداً حَيْثُ يَسُوؤُكَ
(The book) ‘Al Majalis’ of Al Mufeed – from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Fazalat, from Abdullah Bin Zayd, from Ibn Abu Yafour,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Do not let the people deceive you from yourself, for the matter will arrive to you besides them, and do not pass your day with such and such, for there is someone with you protecting upon you, and do not consider little good to be little, for tomorrow you will see it whereby it will cheer you, and do not consider little evil to be little, for tomorrow you will see it whereby it will cheer you.
وَ أَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً أَشَدَّ طَلَباً وَ لَا أَسْرَعَ دَرَكاً مِنْ حَسَنَةٍ لِذَنْبٍ قَدِيمٍ إِنَّ اللَّهَ جَلَّ اسْمُهُ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى لِلذَّاكِرِينَ.
And do good deeds, for I-asws have not seen anything of more intense seeking nor quicker in realisation than a good deed for an old sin. Allah-azwj, Majestic is His-azwj Name, Says: Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114]’’.[81]
25- ختص، الإختصاص الصَّدُوقُ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَامِرٍ عَنْ عَمِّهِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ ابْنِ أَبِي عَمِيرَةَ قَالَ قَالَ الصَّادِقُ ع مَنْ لَمْ يُبَالِ بِمَا قَالَ وَ مَا قِيلَ لَهُ فَهُوَ شِرْكُ الشَّيْطَانِ وَ مَنْ شُغِفَ بِمَحَبَّةِ الْحَرَامِ وَ شَهْوَةِ الزِّنَى فَهُوَ شِرْكُ الشَّيْطَانِ
(The book) ‘Al Ikhtisaas’ – Al Sadouq, from his father, from Al-Husayn Bin Muhammad Bin Aamir, from his uncle Abdullah, from Muhammad Bin Ziyad, from Ibn Abu Umeyr who said,
‘Al-Sadiq-asws said: ‘One who does not care with what he says and what is said for him, he is an associate of Satan-la, and one who falls in Prohibited love and lustful desire of adultery, he is an associate of Satan-la’.
ثُمَّ قَالَ ع إِنَّ لِوَلَدِ الزِّنَى عَلَامَاتٍ أَحَدُهَا بُغْضُنَا أَهْلَ الْبَيْتِ وَ ثَانِيهَا أَنَّهُ يَحِنُّ إِلَى الْحَرَامِ الَّذِي خُلِقَ مِنْهُ وَ ثَالِثُهَا الِاسْتِخْفَافُ بِالدِّينِ وَ رَابِعُهَا سُوءُ الْمَحْضَرِ لِلنَّاسِ وَ لَا يُسِيءُ مَحْضَرَ إِخْوَانِهِ إِلَّا مَنْ وُلِدَ عَلَى غَيْرِ فِرَاشِ أَبِيهِ أَوْ مَنْ حَمَلَتْ بِهِ أُمُّهُ فِي حَيْضِهَا.
Then he-asws said: ‘There are signs for a child of adultery. One of these is that he will hate us‑asws, People-asws of the Household, and it’s second is that he will incline toward the Prohibition which he had been created from (adultery), and its third is that he will be taking the religion in light estimation, and its fourth is evil presentation to the people, and no one will be an evil presenter to the people except one born upon other than the bed of his father, or one whose mother had conceived him during her menstruation’’.[82]
26- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا إِيمَانَ لِمَنْ لَا أَمَانَةَ لَهُ وَ لَا دِينَ لِمَنْ لَا عَهْدَ لَهُ وَ لَا صَلَاةَ لِمَنْ لَا يُتِمُّ رُكُوعَهَا وَ سُجُودَهَا.
(The book) ‘Al Rawandy’ – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no Eman for the one having no entrustment for him, not is there any religion for him having nor pact for him, nor is there any Salat for the one does not complete its Ruku and its Sajdah’’.[83]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّهُ لَا يَنْبَغِي لِأَوْلِيَاءِ اللَّهِ تَعَالَى مِنْ أَهْلِ دَارِ الْخُلُودِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ [أَنْ يَكُونُوا أَوْلِيَاءَ الشَّيْطَانِ مِنْ أَهْلِ دَارِ الْغُرُورِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ]
And by this chain, said,
‘Rasool-Allah-saww said: ‘It is not befitting for the friends of Allah-azwj the Exalted, from the people of the eternal house (Hereafter), those who have their striving for it, and have their desires regarding it, that they be friends of the Satan-la from people of the house of deception (world), those their striving is for it and their desires are regarding it’.
ثُمَّ قَالَ بِئْسَ الْقَوْمُ قَوْمٌ لَا يَأْمُرُونَ بِالْمَعْرُوفِ وَ لَا يَنْهَوْنَ عَنِ الْمُنْكَرِ بِئْسَ الْقَوْمُ قَوْمٌ يَقْذِفُونَ الْآمِرِينَ بِالْمَعْرُوفِ وَ النَّاهِينَ عَنِ الْمُنْكَرِ
Then he-asws said: ‘Evil are the people, a people neither instructing with the acts of kindness nor are they forbidding from the evil! Evil are the people, a people who are slandering the ones instructing with the acts of kindness and forbidding from the evil!
بِئْسَ الْقَوْمُ قَوْمٌ لَا يَقُومُونَ لِلَّهِ تَعَالَى بِالْقِسْطِ بِئْسَ الْقَوْمُ قَوْمٌ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ النَّاسَ بِالْقِسْطِ فِي النَّاسِ
Evil are the people, a people who are not standing for Allah-azwj the Exalted with the fairness! Evil are the people, a people who are killing those who are instructing the people with the fairness among the people!
بِئْسَ الْقَوْمُ قَوْمٌ جَعَلُوا طَاعَةَ إِمَامِهِمْ دُونَ طَاعَةِ اللَّهِ بِئْسَ الْقَوْمُ قَوْمٌ يَخْتَارُونَ الدُّنْيَا عَلَى الدِّينِ
Evil are the people, a people who are making obedience to their imam (leader) besides obedience to Allah-azwj! Evil are the people, a people who are choosing the world over the religion!
بِئْسَ الْقَوْمُ قَوْمٌ يَسْتَحِلُّونَ الْمَحَارِمَ وَ الشَّهَوَاتِ بِالشُّبُهَاتِ
Evil are the people, a people who are permitting the Prohibitions and lustful desires with the suspect matters!’
قِيلَ يَا رَسُولَ اللَّهِ فَأَيُّ الْمُؤْمِنِينَ أَكْيَسُ
It was said, ‘O Rasool-Allah-saww! So which of the Momineen are cleverest?’
قَالَ ص أَكْثَرُهُمْ فِي الْمَوْتِ ذِكْراً وَ أَحْسَنُهُمْ لَهُ اسْتِعْدَاداً أُولَئِكَ هُمُ الْأَكْيَاسُ.
He-saww said: ‘Their most frequent remembering the death, and the most excellent of them in preparing for it. They are the cleverest’’.[84]
27- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الصَّادِقُ ع يُهْلِكُ اللَّهُ سِتّاً بِسِتٍّ الْأُمَرَاءَ بِالْجَوْرِ وَ الْعَرَبَ بِالْعَصَبِيَّةِ وَ الدَّهَاقِينَ بِالْكِبْرِ وَ التُّجَّارَ بِالْخِيَانَةِ وَ أَهْلَ الرَّسَاتِيقِ بِالْجَهَالَةِ وَ الْفُقَهَاءَ بِالْحَسَدِ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Sadiq-asws said: ‘Allah-azwj will Destroy six for six – The rulers for the tyranny, and the Arabs for the prejudices, and Al-Dahaqeen (land owners) for the arrogance, and the traders for the betrayal, and people of Rasateeq (Oman) for the ignorance, and the jurists for the envy’’.[85]
– وَ قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع الْحَسَدُ مَاحِقُ الْحَسَنَاتِ وَ الزَّهْوُ جَالِبُ الْمَقْتِ وَ الْعُجْبُ صَارِفٌ عَنْ طَلَبِ الْعِلْمِ دَاعٍ إِلَى الغَمْطِ وَ الْجَهْلِ وَ الْبُخْلُ أَذَمُّ الْأَخْلَاقِ وَ الطَّمَعُ سَجِيَّةٌ سَيِّئَةٌ.
And Abu Al-Hassan-asws the 3rd said: ‘The envy obliterates the good deeds, and the vanity pulls the hatred, and the self-fascination turns one away from seeking the knowledge calling to contempt and the ignorance; and the miserliness is the most condemnable of the morals, and the greed is an evil trait’’.[86]
28- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَجِبْتُ لِلْبَخِيلِ يَسْتَعْجِلُ الْفَقْرَ الَّذِي مِنْهُ هَرَبَ وَ يَفُوتُهُ الْغِنَى الَّذِي إِيَّاهُ طَلَبَ فَيَعِيشُ فِي الدُّنْيَا عَيْشَ الْفُقَرَاءِ وَ يُحَاسَبُ فِي الْآخِرَةِ حِسَابَ الْأَغْنِيَاءِ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘I-asws am surprised at the miser hastening the very poverty which he is fleeing from, and he misses out on the riches which he has been seeking. He lives in the world the life of the poor and he will be Reckoned with in the Hereafter with the Reckoning of the rich ones.
وَ عَجِبْتُ لِلْمُتَكَبِّرِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً وَ يَكُونُ غَداً جِيفَةً
And I-asws am surprised at the arrogant one who was a sperm yesterday and tomorrow he will be a corpse!
وَ عَجِبْتُ لِمَنْ شَكَّ فِي اللَّهِ وَ هُوَ يَرَى خَلْقَ اللَّهِ
And I-asws am surprised at the one who doubts in Allah-azwj while he is seeing the creation of Allah-azwj!
وَ عَجِبْتُ لِمَنْ نَسِيَ الْمَوْتَ وَ هُوَ يَرَى مَنْ يَمُوتُ
And I-asws am surprised at the one who forgets the death while he is seeing the one dying!
وَ عَجِبْتُ لِمَنْ أَنْكَرَ النَّشْأَةَ الْأُخْرَى وَ هُوَ يَرَى النَّشْأَةَ الْأُولَى
And I-asws am surprised at the one denying the second growth (in the Hereafter) while he is seeing the first growth!
وَ عَجِبْتُ لِعَامِرٍ دَارَ الْفَنَاءِ وَ تَارِكٍ دَارَ الْبَقَاءِ.
And I-asws am surprised at the builder of the perishable house (world) and he neglects the ever-lasting house (Hereafter)’’.[87]
29- عُدَّةُ الدَّاعِي، رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِيَّاكُمْ وَ فُضُولَ المَطْعَمِ فَإِنَّهُ يَسُمُّ الْقَلْبَ بِالْفَضْلَةِ وَ يُبْطِئُ بِالْجَوَارِحِ عَنِ الطَّاعَةِ وَ يُصِمُّ الْهِمَمَ عَنْ سِمَاعِ الْمَوْعِظَةَ
(The book) ‘Uddat Al Daie’ –
‘It is reported from the Prophet-saww having said: ‘Beware of the surplus food intake for it because the hearts gets poisoned by the surplus and slows down the limbs from the obedience and deafens the ears from the hearing the preaching!
وَ إِيَّاكُمْ وَ فُضُولَ النَّظَرِ فَإِنَّهُ يَبْذُرُ الْهَوَى وَ يُوَلِّدُ الْغَفْلَةَ
And beware of the surplus looking, for it sows the whims and produces the heedlessness!
وَ إِيَّاكُمْ وَ اسْتِشْعَارَ الطَّمَعِ فَإِنَّهُ يَشُوبُ الْقَلْبَ بِشِدَّةِ الْحِرْصِ وَ يَخْتِمُ عَلَى الْقَلْبِ بِطَابَعِ حُبِّ الدُّنْيَا وَ هُوَ مِفْتَاحُ كُلِّ مَعْصِيَةٍ وَ رَأْسُ كُلِّ خَطِيئَةٍ وَ سَبَبُ إِحْبَاطِ كُلِّ حَسَنَةٍ
And beware of sensing the greed, for it taints the heart with intense greed and seals upon the heart with a stamp of love for the world, and it is a key of every disobedience, and chief of every mistake (sin), and cause of Confiscation of every good deed!’’[88]
30- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِرَجُلٍ سَأَلَهُ أَنْ يَعِظَهُ لَا تَكُنْ مِمَّنْ يَرْجُو الْآخِرَةَ بِغَيْرِ الْعَمَلِ وَ يُرْجِئُ التَّوْبَةَ بِطُولِ الْأَمَلِ يَقُولُ فِي الدُّنْيَا بِقَوْلِ الزَّاهِدِينَ وَ يَعْمَلُ فِيهَا بِعَمَلِ الرَّاغِبِينَ إِنْ أُعْطِيَ مِنْهَا لَمْ يَشْبَعْ وَ إِنْ مُنِعَ مِنْهَا لَمْ يَقْنَعْ يَعْجِزُ عَنْ شُكْرِ مَا أُوتِيَ وَ يَبْتَغِي الزِّيَادَةَ فِيمَا بَقِيَ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said to a man who had asked him-asws to advise him: ‘Do not be from the ones hoping for the Hereafter without the action (working for it) and delays the repentance with long hopes. He is saying regarding the world the word of the ascetics while he is working in it the work of the desirous. If he is given something from it, he is not satiated and if he is prevented from it, he is not contented. He is frustrated from thanking for what he has got and seeks the increate regarding what remains.
يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي يُحِبُّ الصَّالِحِينَ وَ لَا يَعْمَلُ عَمَلَهُمْ وَ يُبْغِضُ الْمُذْنِبِينَ وَ هُوَ أَحَدُهُمْ يَكْرَهُ الْمَوْتَ لِكَثْرَةِ ذُنُوبِهِ وَ يُقِيمُ عَلَى مَا يَكْرَهُ الْمَوْتَ لَهُ
He forbids (others), and he (himself) does not desist, and he instructs with what he (himself) does not perform. He loves the righteous and he does not work their works, and he hates the sinner, and he is one of them. He dislikes the death due to the abundance of his sins and he stays upon what he dislikes the death for him.
إِنْ سَقِمَ ظَلَّ نَادِماً وَ إِنْ صَحَّ أَمِنَ لَاهِياً يُعْجَبُ بِنَفْسِهِ إِذَا عُوفِيَ وَ يَقْنَطُ إِذَا ابْتُلِيَ إِنْ أَصَابَهُ بَلَاءٌ دَعَا مُضْطَرّاً وَ إِنْ نَالَهُ رَخَاءٌ أَعْرَضَ مُغْتَرّاً تَغْلِبُهُ نَفْسُهُ عَلَى مَا يَظُنُّ وَ لَا يَغْلِبُهَا عَلَى مَا يَسْتَيْقِنُ
If he falls sick, he remains remorseful, and if he is healthy, he feels secure and has fun. He is fascinated with himself when he is well and despairs when afflicted. If an affliction hits him, he supplicates desperately, and if he attains prosperity he turns away. His soul overcomes him upon what he conjectures, and he does not overcome it upon what he is certain of.
يَخَافُ عَلَى غَيْرِهِ بِأَدْنَى مِنْ ذَنْبِهِ وَ يَرْجُو نَفْسَهُ بِأَكْثَرَ مِنْ عَمَلِهِ إِنِ اسْتَغْنَى بَطِرَ وَ فُتِنَ وَ إِنِ افْتَقَرَ قَنِطَ وَ وَهَنَ يُقَصِّرُ إِذَا عَمِلَ وَ يُبَالِغُ إِذَا سَأَلَ
He fears upon others with the lowest of his sins and he hope for himself with more than his work. If he is enriched, he becomes snobbish and self-fascinated, and if he is impoverished, he despairs and weakens. He is deficient when he works and is far-reaching when he asks.
إِنْ عَرَضَتْ لَهُ شَهْوَةٌ أَسْلَفَ الْمَعْصِيَةَ وَ سَوَّفَ التَّوْبَةَ وَ إِنْ عَرَتْهُ مِحْنَةٌ انْفَرَجَ عَنْ شَرَائِطِ الْمِلَّةِ يَصِفُ الْعِبْرَةَ وَ لَا يَعْتَبِرُ وَ يُبَالِغُ فِي الْمَوَاعِظِ وَ لَا يَتَّعِظُ
If a lustful desire presents to him, he is quick in disobedience and delays the repentance, and if he goes through an ordeal he splits away from the Laws of religion. He describes the lessons and does not take a lesson, and he delivers the preaching, and he does not take a preaching.
فَهُوَ بِالْقَوْلِ مُدِلٌّ وَ مِنَ الْعَمَلِ مُقِلٌّ يُنَافِسُ فِيمَا يَفْنَى وَ يُسَامِحُ فِيمَا يَبْقَى يَرَى الْغُنْمَ مَغْرَماً وَ الْغُرْمَ مَغْنَماً يَخْشَى الْمَوْتَ وَ لَا يُبَادِرُ الْفَوْتَ
He is haughty with the words and with few from the deeds. He competes regarding what is perishable, and he overlooks regarding what is to remain. He view the gains as a loss and the loss as a gain. He fears the death and he does not anticipate the loss.
يَسْتَعْظِمُ مِنْ مَعْصِيَةِ غَيْرِهِ مَا يَسْتَقِلُّ أَكْثَرَ مِنْهُ مِنْ نَفْسِهِ وَ يَسْتَكْثِرُ مِنْ طَاعَتِهِ مَا يَحْقِرُهُ مِنْ طَاعَةِ غَيْرِهِ فَهُوَ عَلَى النَّاسِ طَاعِنٌ وَ لِنَفْسِهِ مُدَاهِنٌ
He considers the disobedience from others as mighty what he considers insignificant most of it from himself, and he considers plenty from his acts of obedience what he belittles the acts of obedience from others. Thus, he an accuser upon the people and a flatterer upon himself.
اللَّغْوُ مَعَ الْأَغْنِيَاءِ أَحَبُّ إِلَيْهِ مِنَ الذِّكْرِ مَعَ الْفُقَرَاءِ يَحْكُمُ عَلَى غَيْرِهِ لِنَفْسِهِ وَ لَا يَحْكُمُ عَلَيْهَا لِغَيْرِهِ يُرْشِدُ غَيْرَهُ وَ يُغْوِي نَفْسَهُ فَهُوَ يُطَاعُ وَ يَعْصِي وَ يَسْتَوْفِي وَ لَا يُوفِي وَ يَخْشَى الْخَلْقَ فِي غَيْرِ رَبِّهِ وَ لَا يَخْشَى رَبَّهُ فِي خَلْقِهِ.
The playfulness with the rich is more beloved to him than the Zikr with the poor. He judges against others for himself and does not judge against himself for others. He guides others and deviates himself, so he is obeyed while he disobeys, and he is being loyal to while he is not loyal, and he fears the people regarding other than his Lord-azwj and he does not fear his Lord-azwj regarding His-azwj people’’.[89]
31- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع خَطَبَنَا رَسُولُ اللَّهِ ص فَقَالَ: أَيُّهَا النَّاسُ الْمَوْتَةَ الْمَوْتَةَ الْوَحِيَّةَ الْوَحِيَّةَ لَا رَدَّةَ سَعَادَةٌ أَوْ شَقَاوَةٌ جَاءَ الْمَوْتُ بِمَا فِيهِ بِالرَّوْحِ وَ الرَّاحَةِ لِأَهْلِ دَارِ الْحَيَوَانِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘Rasool-Allah-saww addressed us. He-saww said: ‘O you people! The death, the death! The Revelation, the Revelation! There is no return of the happiness and the misery! The death will come with whatever is in it, with the breeze and the aromas of the people of the house of eternal life, those their striving was for it and their desires were regarding it.
جَاءَ الْمَوْتُ بِمَا فِيهِ بِالْوَيْلِ وَ الْكَرَّةِ الْخَاسِرَةِ لِأَهْلِ دَارِ الْغُرُورِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ
The death will come with whatever is in it, with the doom and the returning loss for the people of the house of deception, those their striving was for it and their desires were regarding it.
بِئْسَ الْعَبْدُ عَبْدٌ لَهُ وَجْهَانِ يُقْبِلُ بِوَجْهٍ وَ يُدْبِرُ بِوَجْهٍ إِنْ أُوتِيَ أَخُوهُ الْمُسْلِمُ خَيْراً حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ
The evil servant is a servant have two faces for him. He comes with a face and turns back with a face. If his Muslim brother is given good, he envies him, and if he (Muslim brother) is afflicted, he abandons him.
بِئْسَ الْعَبْدُ عَبْدٌ أَوَّلُهُ نُطْفَةٌ ثُمَّ يَعُودُ جِيفَةً ثُمَّ لَا يَدْرِي مَا يُفْعَلُ بِهِ فِيمَا بَيْنَ ذَلِكَ
The evil servant is a servant, his beginning is a seed, then he returns to be a corpse, then he does not know what will be done with him in what is between that.
بِئْسَ الْعَبْدُ عَبْدٌ خُلِقَ لِلْعِبَادَةِ فَأَلْهَتْهُ الْعَاجِلَةُ عَنِ الْآجِلَةِ وَ شَقِيَ بِالْعَاقِبَةِ
The evil servant is a servant having been Created for the worship, the current deceives him from the future, and he is wretched in the consequential end.
بِئْسَ الْعَبْدُ عَبْدٌ تَجَبَّرَ وَ اخْتَالَ وَ نَسِيَ الْكَبِيرَ الْمُتَعَالَ
The evil servant is a servant who oppresses and swaggers arrogantly and he forgets the Great Exalted.
بِئْسَ الْعَبْدُ عَبْدٌ عَتَا وَ بَغَى وَ نَسِيَ الْجَبَّارَ الْأَعْلَى
The evil servant is a servant who transgresses and rebels, and he forgets the Subduer, the Exalted.
بِئْسَ الْعَبْدُ عَبْدٌ لَهُ هَوًى يُضِلُّهُ وَ نَفْسٌ تُذِلُّهُ
The evil servant is a servant for him is a personal desire straying him, and a soul disgracing him.
بِئْسَ الْعَبْدُ عَبْدٌ لَهُ طَمَعٌ يَقُودُهُ إِلَى طَبَعٍ.
The evil servant is a servant having greed for him leading him to a nature (habit)’’.[90]
باب 106 شرار الناس و صفات المنافق و المرائي و الكسلان و الظالم و من يستحق اللعن
CHAPTER 106 – THE EVIL PEOPLE, AND DESCRPTION OF THE HYPOCRITE, AND THE SHOW OFF, AND THE LAZY, AND THE UNJUST, AND ONE WHO DESERVES THE CURSE
1- مع، معاني الأخبار لي، الأمالي للصدوق الْوَرَّاقُ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَحَبَّ أَنْ يَكُونَ أَكْرَمَ النَّاسِ فَلْيَتَّقِ اللَّهَ وَ مَنْ أَحَبَّ أَنْ يَكُونَ أَتْقَى النَّاسِ فَلْيَتَوَكَّلْ عَلَى اللَّهِ وَ مَنْ أَحَبَّ أَنْ يَكُونَ أَغْنَى النَّاسِ فَلْيَكُنْ بِمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – Al Warraq, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother, from Al Haris Bin Muhammad Bin Al Numan, from Jameel Bin Salih,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘R-asool-Allah-saww said: ‘One who loves to become the most honourable of the people, let him fear Allah-azwj, and one who loves to become the most pious of the people, let him rely upon Allah-azwj, and one who loves to be richest of the people, let him be more trusting with what is in the Presence of Allah-azwj Mighty and Majestic than with what is in his own hands’.
ثُمَّ قَالَ ص أَ لَا أُنَبِّئُكُمْ بِشَرِّ النَّاسِ
Then he-saww said: ‘Shall I-saww inform you all with the evil people?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O R-asool-Allah-saww!’
قَالَ مَنْ أَبْغَضَ النَّاسَ وَ أَبْغَضَهُ النَّاسُ
He-saww said: ‘One who hates the people, and the people hate him’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ هَذَا
Then he-saww said: ‘Shall I-saww inform you all with one eviler than this?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O R-asool-Allah-saww!’
قَالَ الَّذِي لَا يُقِيلُ عَثْرَةً وَ لَا يَقْبَلُ مَعْذِرَةً وَ لَا يَغْفِرُ ذَنْباً
He-saww said: ‘The one who neither accept any stumble (from others), nor accepts an excuse, nor forgives a sin (offence)’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ هَذَا
Shall I-saww inform you with one eviler than this?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O R-asool-Allah-saww!’
قَالَ مَنْ لَا يُؤْمَنُ شَرُّهُ وَ لَا يُرْجَى خَيْرُهُ إِنَّ عِيسَى ابْنَ مَرْيَمَ ع قَامَ فِي بَنِي إِسْرَائِيلَ فَقَالَ يَا بَنِي إِسْرَائِيلَ لَا تُحَدِّثُوا بِالْحِكْمَةِ الْجُهَّالَ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ وَ لَا تُعِينُوا الظَّالِمَ عَلَى ظُلْمِهِ فَيَبْطُلَ فَضْلُكُمْ
He-saww said: ‘One whose evil is not safe from, nor is his good hoped for. Isa-as Bin Maryam-as stood among the children of Israel. He-as said: ‘O children of Israel! Do not narrate to the ignoramuses with the wisdom for you will be unjust to them, nor prevent it from its rightful ones for you will be unjust to them, nor -assist the unjust one upon his injustice for you will be invalidating your merit.
الْأُمُورُ ثَلَاثَةٌ أَمْرٌ تَبَيَّنَ لَكَ رُشْدُهُ فَاتَّبِعْهُ وَ أَمْرٌ تَبَيَّنَ لَكَ غَيُّهُ فَاجْتَنِبْهُ وَ أَمْرٌ اخْتُلِفَ فِيهِ فَرُدَّهُ إِلَى اللَّهِ عَزَّ وَ جَلَ.
The matters are three – a matter it’s guidance is clear to you, so you follow it, and a matter it’s error is clear to you, so you shun it, and a matter there is a differing regarding it, so refer it back to Allah-azwj Mighty and Majestic (do not act on it)’’.[91]
2- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ يَحْيَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ مَيْمُونٍ الْخَزَّازِ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِتَّةٌ لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ التَّارِكُ لِسُنَّتِي وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُتَسَلِّطُ بِالْجَبَرُوتِ لِيُذِلَّ مَنْ أَعَزَّهُ اللَّهُ وَ يُعِزَّ مَنْ أَذَلَّهُ اللَّهُ وَ الْمُسْتَأْثِرُ بِفَيْءِ الْمُسْلِمِينَ الْمُسْتَحِلُّ لَه.
(The book) ‘Al Khisaal’ – Hamza Al Alawy, from Ahmad Al Hamdany, from Yahya Bin Al H-assan, from Muhammad Bin Maymoun Al Khazzaz, from Al Qaddah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘R-asool-Allah-saww said: ‘Six, Allah-azwj h-as Cursed them and so have every Answered Prophet-as – the adder in the Book of Allah-azwj; and the belier of the Pre-determination of Allah-azwj; and the neglecter of my-saww Sunnah; and the legaliser from my-saww family-asws what Allah-azwj h-as Prohibited; and the one ruling with the tyranny to humiliate the one Allah-azwj h-as Honoured, and to honour the one whom Allah-azwj h-as Disgraced; and one taking possession of the war booty of the Muslims, the legaliser for himself’’.[92]
3- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي لَعَنْتُ سَبْعَةً لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ قَبْلِي
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil’ – from Muhammad Al Attar, from Al -ashary, from Ahmad Bin Muhammad, from Abu Al Q-asim Al Kufy, from Abdul Momin Al Ansary,
‘From Abu Abdullah-asws having said: ‘R-asool-Allah-saww said: ‘I-saww hereby curse seven (whom) Allah-azwj and every Answered Prophet-as before me-saww h-as cursed’.
فَقِيلَ وَ مَنْ هُمْ يَا رَسُولَ اللَّهِ
It w-as said, ‘And who are they, O R-asool-Allah-saww?’
فَقَالَ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُخَالِفُ لِسُنَّتِي وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُتَسَلِّطُ بِالْجَبْرِيَّةِ لِيُعِزَّ مَنْ أَذَلَّ اللَّهُ وَ يُذِلَّ مَنْ أَعَزَّ اللَّهُ وَ الْمُسْتَأْثِرُ عَلَى الْمُسْلِمِينَ بِفَيْئِهِمْ مُسْتَحِلًّا لَهُ وَ الْمُحَرِّمُ مَا أَحَلَّ اللَّهُ عَزَّ وَ جَلَ.
He-saww said: ‘The incre-ases in the Book of Allah-azwj, and the belier of the Pre-determination of Allah-azwj, and the opponent of my-saww Sunnah, and the legaliser from my-saww family of what Allah-azwj h-as Prohibited, and the ruler with the tyranny to honour the one whom Allah-azwj h-as Humiliated, and to humiliate the one whom Allah-azwj h-as Honoured, and the one taking possession over the Muslims of the war booty, legalising it for himself, and the prohibitor of what Allah-azwj Mighty and Majestic h-as Permitted’’.[93]
4- ل، الخصال الْحَافِظُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَثْعَمِيِّ عَنْ ثَابِتِ بْنِ عَامِرٍ عَنْ عَبْدِ الْمَلِكِ بْنِ الْوَلِيدِ عَنْ عَمْرِو بْنِ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ اللَّهِ بْنِ زِيَادٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص سَبْعَةٌ لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ الْمُغَيِّرُ لِكِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُبَدِّلُ سُنَّةَ رَسُولِ اللَّهِ وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ عَزَّ وَ جَلَّ وَ الْمُتَسَلِّطُ فِي سُلْطَانِهِ لِيُعِزَّ مَنْ أَذَلَّ اللَّهُ وَ يُذِلَّ مَنْ أَعَزَّ اللَّهُ وَ الْمُسْتَحِلُّ لِحُرَمِ اللَّهِ وَ الْمُتَكَبِّرُ عَلَى عِبَادِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – Al Hafiz, from Muhammad Bin Al-Husayn Al Kh-as’amy, from Sabit Bin Aamir, from Abdul Al Malik Bin Al Waleed, from Amro Bin Abdul Jabbar, from Abdullah Bin Ziyad,
‘From Zayd son of Ali-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘Seven, Allah-azwj h-as Cursed them and (so h-as) every Answered Prophet-as – the distorter of the Book of Allah-azwj, and the belier of the pre-Determination of Allah-azwj, and the changer of a Sunnah of R-asool-Allah-saww, the legaliser from my-azwj family-asws what Allah-azwj h-as Prohibited, and the ruler in his authority (government) to honour the one Allah-azwj h-as Humiliated, and humiliating the one Allah-azwj h-as Honoured, and the legaliser of a Prohibition of Allah-azwj, and the arrogant upon the servants of Allah-azwj Mighty and Majestic’’.[94]
5- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: الْمُنَافِقُ يَنْهَى وَ لَا يَنْتَهِي وَ يَأْمُرُ بِمَا لَا يَأْتِي إِذَا قَامَ فِي الصَّلَاةِ اعْتَرَضَ وَ إِذَا رَكَعَ رَبَضَ وَ إِذَا سَجَدَ نَقَرَ وَ إِذَا جَلَسَ شَغَرَ يُمْسِي وَ هَمُّهُ الطَّعَامُ وَ هُوَ مُفْطِرٌ وَ يُصْبِحُ وَ هَمُّهُ النَّوْمُ وَ لَمْ يَسْهَرْ إِنْ حَدَّثَكَ كَذَبَكَ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn M-asrouq, from Ibn Aamir, from his uncle, from Ibn Mahboub, from Malik Bin Atiya, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The hypocrite forbids but he (himself) does not desist, and he instructs with what he (himself) does not perform. When he stands in the Salat he obstructs (others), and when he performs Ruku he crouches, and when he performs Sajdah, he pecks (like a bird), and when he sits, he raises his leg (like a dog when it pees), and in come the evening and his (main) concern is the food and he is not f-asting, and he wakes up in the morning and his concern is the sleep, and he does not hold vigil.
وَ إِنْ وَعَدَكَ أَخْلَفَكَ وَ إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنْ خَالَفْتَهُ اغْتَابَكَ.
If he narrates to you, he will lie to you, and if he promises you, he will break it, and if you were to entrust him, he will betray you, and if you were to oppose him, he will backbite you’’.[95]
6- ب، قرب الإسناد عَنِ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: لِلْمُرَائِي ثَلَاثُ عَلَامَاتٍ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يَنْشَطُ إِذَا كَانَ عِنْدَهُ أَحَدٌ وَ يُحِبُّ أَنْ يُحْمَدَ فِي جَمِيعِ أُمُورِهِ
(The book) ‘Qurb Al -asnaad’ – from Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘For the show off there are three signs – he is lazy when he is alone, and he is active when there w-as someone in his presence, and he loves to be praised in entirety of his affairs.
وَ لِلظَّالِمِ ثَلَاثُ عَلَامَاتٍ يَقْهَرُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ مَنْ هُوَ دُونَهُ بِالْغَلَبَةِ وَ يُظَاهِرُ الظَّلَمَةَ
And for the unjust one there are three signs – he coerces the one above him by the disobedience, and the one below him with the prevailing, and he manifests the injustice.
وَ لِلْكَسْلَانِ ثَلَاثُ عَلَامَاتٍ يَتَوَانَى حَتَّى يُفَرِّطَ وَ يُفَرِّطُ حَتَّى يُضَيِّعَ وَ يُضَيِّعُ حَتَّى يَأْثَمَ
And for the lazy there are three signs – he slackens until he is negligent, and he is negligent until he w-astes, and he w-astes until he sins.
وَ لِلْمُنَافِقِ ثَلَاثُ عَلَامَاتٍ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ وَ إِذَا ائْتُمِنَ خَانَ.
And for the hypocrite there are three signs – when he narrates, he lies, and when he promises he breaks, and when he is entrusted, he betrays’’.[96]
7- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ لِكُلِّ شَيْءٍ عَلَامَةٌ يُعْرَفُ بِهَا وَ يُشْهَدُ عَلَيْهَا وَ إِنَّ لِلدِّينِ ثَلَاثَ عَلَامَاتٍ الْعِلْمَ وَ الْإِيمَانَ وَ الْعَمَلَ بِهِ
(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Al -asbahany, from Al Minqary, from Hammad Bin Isa,
‘From Abu Abdullah-asws having said: ‘Luqman-as said to his-as son: ‘O my-as son! For everything there is a sign it is known by and testifies upon it, for the religion there are three signs – the knowledge, and the Eman, and the working with it.
وَ لِلْإِيمَانِ ثَلَاثَ عَلَامَاتٍ الْإِيمَانَ بِاللَّهِ وَ كُتُبِهِ وَ رُسُلِهِ
And for the Eman there are three signs – the Eman with Allah-azwj and His-azwj Books, and His-azwj R-asools-as.
وَ لِلْعَالِمِ ثَلَاثَ عَلَامَاتٍ الْعِلْمَ بِاللَّهِ وَ بِمَا يُحِبُّ وَ مَا يَكْرَهُ
And for the knowledge there are three signs – the knowledge with Allah-azwj and with what He-azwj Likes and what He-azwj Dislikes.
وَ لِلْعَامِلِ ثَلَاثَ عَلَامَاتٍ الصَّلَاةَ وَ الصِّيَامَ وَ الزَّكَاةَ
And for the worker there are three signs – the Salat, and the f-asts, and the Zakat.
وَ لِلْمُتَكَلِّفِ ثَلَاثَ عَلَامَاتٍ يُنَازِعُ مَنْ فَوْقَهُ وَ يَقُولُ مَا لَا يَعْلَمُ وَ يَتَعَاطَى مَا لَا يَنَالُ
And for the pretender there are three signs – he contends the one above him, and he says what he does not know, and he engages in what he cannot attain.
وَ لِلظَّالِمِ ثَلَاثَ عَلَامَاتٍ يَظْلِمُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ مَنْ دُونَهُ بِالْغَلَبَةِ وَ يُعِينُ الظَّلَمَةَ
And for the unjust there are three signs – he oppresses the one above him with the disobedience, and the one below him with the dominance, and he -assists the injustice.
وَ لِلْمُنَافِقِ ثَلَاثَ عَلَامَاتٍ يُخَالِفُ لِسَانُهُ قَلْبَهُ وَ قَلْبُهُ فِعْلَهُ وَ عَلَانِيَتُهُ سَرِيرَتَهُ
And for the hypocrite there are three signs – his tongue opposes his heart, and his heart (opposes) his actions, and his announcements (oppose) his secrets.
وَ لِلْآثِمِ ثَلَاثَ عَلَامَاتٍ يَخُونُ وَ يَكْذِبُ وَ يُخَالِفُ مَا يَقُولُ
And for the sinner there are three signs – He betrays, and he lies, and he opposes what he says.
وَ لِلْمُرَائِي ثَلَاثَ عَلَامَاتٍ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يَنْشَطُ إِذَا كَانَ النَّاسُ عِنْدَهُ وَ يَتَعَرَّضُ فِي كُلِّ أَمْرٍ لِلْمَحْمَدَةِ
And for the show-off there are three signs – he is lazy when he is alone, and he is active when the people are in his presence, and he obstructs in every matter to be praised.
وَ لِلْحَاسِدِ ثَلَاثَ عَلَامَاتٍ يَغْتَابُ إِذَا غَابَ وَ يَتَمَلَّقُ إِذَا شَهِدَ وَ يَشْمَتُ بِالْمُصِيبَةِ
And for the envious there are three signs – he backbites when he is absent, he flatters when he is present, and he gloats at the calamities (of others).
وَ لِلْمُسْرِفِ ثَلَاثَ عَلَامَاتٍ يَشْتَرِي مَا لَيْسَ لَهُ وَ يَلْبَسُ مَا لَيْسَ لَهُ وَ يَأْكُلُ مَا لَيْسَ لَهُ
And for the extravagant there are three signs – he buys what isn’t for him, and he wears what isn’t for him, and he eat what isn’t for him.
وَ لِلْكَسْلَانِ ثَلَاثَ عَلَامَاتٍ يَتَوَانَى حَتَّى يُفَرِّطَ وَ يُفَرِّطُ حَتَّى يُضَيِّعَ وَ يُضَيِّعُ حَتَّى يَأْثَمَ
And for the lazy there are three signs – he slackens until he is negligent, and he is negligent until he w-astes, and he w-astes until he sins.
وَ لِلْغَافِلِ ثَلَاثَ عَلَامَاتٍ السَّهْوَ وَ اللَّهْوَ وَ النِّسْيَانَ
And for the heedless there are three signs – the omission, and the playing, and the forgetfulness’’.
قَالَ حَمَّادُ بْنُ عِيسَى قَالَ أَبُو عَبْدِ اللَّهِ ع وَ لِكُلِّ وَاحِدَةٍ مِنْ هَذِهِ الْعَلَامَاتِ شُعَبٌ يَبْلُغُ الْعِلْمُ بِهَا أَكْثَرَ مِنْ أَلْفِ بَابٍ وَ أَلْفِ بَابٍ وَ أَلْفِ بَابٍ
Hammad Bin Isa (the narrator) said, ‘Abu Abdullah-asws said: ‘And for each one of these there are signs, branches the knowledge reaches with it more than a thousand doors, and a thousand doors, and a thousand doors.
فَكُنْ يَا حَمَّادُ طَالِباً لِلْعِلْمِ فِي آنَاءِ اللَّيْلِ وَ النَّهَارِ وَ إِنْ أَرَدْتَ أَنْ تَقَرَّ عَيْنُكَ وَ تَنَالَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ فَاقْطَعِ الطَّمَعَ مِمَّا فِي أَيْدِي النَّاسِ وَ عُدَّ نَفْسَكَ فِي الْمَوْتَى وَ لَا تُحَدِّثَنَّ نَفْسَكَ أَنَّكَ فَوْقَ أَحَدٍ مِنَ النَّاسِ وَ اخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ مَالَكَ.
O Hammad! Be a seeker of knowledge during the night and the day, and if you want to delight your eyes and achieve good of the world and the Hereafter, cut off the greed from what is in the hands of the people and count yourself -as being among the dead, and do not discuss with yourself that you are above anyone of the people, and tre-asure your tongue like what you are tre-asuring your wealth!’’[97]
8- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْمُنَافِقُ قَدْ رَضِيَ بِبُعْدِهِ مِنْ رَحْمَةِ اللَّهِ تَعَالَى لِأَنَّهُ يَأْتِي بِأَعْمَالِهِ الظَّاهِرَةِ شَبِيهاً بِالشَّرِيعَةِ وَ هُوَ لَاغٍ بَاغٍ لَاهٍ بِالْقَلْبِ عَنْ حَقِّهَا مُسْتَهْزِئٌ فِيهَا
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The hypocrite is satisfied with his remoteness from the Mercy of Allah-azwj because he comes with his deeds apparently resembling with the Law, and it is null, rebellious, inattentive with the heart from its right. There is a mockery in it.
وَ عَلَامَةُ النِّفَاقِ قِلَّةُ الْمُبَالاةِ بِالْكَذِبِ وَ الْخِيَانَةُ وَ الْوَقَاحَةُ وَ الدَّعْوَى بِلَا مَعْنًى وَ سُخْنَةُ الْعَيْنِ وَ السَّفَهُ وَ الْغَلَطُ وَ قِلَّةُ الْحَيَاءِ وَ اسْتِصْغَارُ الْمَعَاصِي وَ استضياع [اسْتِيضَاعُ] أَرْبَابِ الدِّينِ وَ اسْتِخْفَافُ الْمَصَائِبِ فِي الدِّينِ وَ الْكِبْرُ وَ حُبُّ الْمَدْحِ وَ الْحَسَدُ وَ إِيثَارُ الدُّنْيَا عَلَى الْآخِرَةِ وَ الشَّرِّ عَلَى الْخَيْرِ
And a sign of the hypocrisy is little care (indifference) to the lies, and the betrayal, and the insolence, and the claim without meaning, and hot eyes, and the foolishness, and the error, and little shame, and belittling the disobedience, and loss of leaders of religion, and taking lightly the calamities in the religion, and the arrogance, and the love of praise, and the envy, and preferring the world over the Hereafter, and the evil over the good.
وَ الْحَثُّ عَلَى النَّمِيمَةِ وَ حُبُّ اللَّهْوِ وَ مَعُونَةُ أَهْلِ الْفِسْقِ وَ الْبَغْيُ وَ التَّخَلُّفُ عَنِ الْخَيْرَاتِ وَ تَنَقُّصُ أَهْلِهَا وَ اسْتِحْسَانُ مَا يَفْعَلُهُ مِنْ سُوءٍ وَ اسْتِقْبَاحُ مَا يَفْعَلُهُ غَيْرُهُ مِنْ حُسْنٍ
And the urging upon the gossiping, and love of the play (sports), and -assisting the people of mischief and the immorality, and staying back from the good deeds, and faulting its people, and making good what he does from evil, and uglifying what others are doing from good deeds.
وَ أَمْثَالُ ذَلِكَ كَثِيرَةٌ وَ قَدْ وَصَفَ اللَّهُ تَعَالَى الْمُنَافِقِينَ فِي غَيْرِ مَوْضِعٍ فَقَالَ عَزَّ مِنْ قَائِلٍ وَ مِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلى حَرْفٍ فَإِنْ أَصابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَ إِنْ أَصابَتْهُ فِتْنَةٌ انْقَلَبَ عَلى وَجْهِهِ خَسِرَ الدُّنْيا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ
And the examples of that are many, and Allah-azwj the Exalted h-as Described the hypocrites in another place. He the Mighty Said from a speaker: And from the people there is one who worships Allah superficially. 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].
وَ قَالَ عَزَّ وَ جَلَّ فِي صِفَتِهِمْ وَ مِنَ النَّاسِ مَنْ يَقُولُ آمَنَّا بِاللَّهِ وَ بِالْيَوْمِ الْآخِرِ وَ ما هُمْ بِمُؤْمِنِينَ يُخادِعُونَ اللَّهَ وَ الَّذِينَ آمَنُوا وَ ما يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَ ما يَشْعُرُونَ فِي قُلُوبِهِمْ مَرَضٌ فَزادَهُمُ اللَّهُ مَرَضاً.
And Mighty and Majestic Said regarding their description: And from the people there are ones who are saying: We believe in Allah and in the L-ast Day; and they are not at all Believers [2:8] They are (trying to) deceive Allah and those who believe, and they are not deceiving except for themselves and there are no realising [2:9] There is a dise-ase in their hearts, so Allah Incre-ased their dise-ase [2:10]’’.[98]
– وَ قَالَ النَّبِيُّ ص الْمُنَافِقُ مَنْ إِذَا وَعَدَ أَخْلَفَ وَ إِذَا فَعَلَ أَفْشَى وَ إِذَا قَالَ كَذَبَ وَ إِذَا ائْتُمِنَ خَانَ وَ إِذَا رُزِقَ طَاشَ وَ إِذَا مُنِعَ عَاشَ.
And the Prophet-saww said: ‘The hypocrite is one when he promises, he breaks, and when he does (a deed) he publicises, and when he says (something), he lies, and when he is entrusted, he betrays, and when he is reckless, and when he is prevented, he subsists’’.[99]
– وَ قَالَ النَّبِيُّ ص مَنْ خَالَفَتْ سَرِيرَتُهُ عَلَانِيَتَهُ فَهُوَ مُنَافِقٌ كَائِناً مَنْ كَانَ وَ حَيْثُ كَانَ وَ فِي أَيِّ أَرْضٍ كَانَ وَ عَلَى أَيِّ رُتْبَةٍ كَانَ.
And the Prophet-saww said: ‘One whose announcements oppose his secrets, so he is a hypocrite, whoever it may be, and wherever he may be, and in whichever land he may be, and upon whichever rank he may be’’.[100]
9- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا أُحِبُّ الشَّيْخَ الْجَاهِلَ وَ لَا الْغَنِيَّ الظَّلُومَ وَ لَا الْفَقِيرَ الْمُخْتَالَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Nazar, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘R-asool-Allah-saww said: ‘I-saww do not love the ignorant old man, nor the unjust rich one, nor the snobbish poor one’’.[101]
10- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ مَنْ يَقْتَدِي بِسَيِّئَةِ الْمُؤْمِنِ وَ لَا يَقْتَدِي بِحَسَنَتِهِ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Ja’far Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘R-asool-Allah-saww said: ‘The most hateful of the people to Allah-azwj is the one who emulates with the evil deeds of the Momin and does not emulate with his good deeds’’.[102]
باب 107 لعن من لا يستحق اللعن و تكفير من لا يستحقه
CHAPTER 107 – CURSING THE ONE WHO DOES NOT DESERVE THE CURSE, AND LABELLING SOMEONE A KAFIR WHO DOES NOT DESERVE IT
1- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: إِنَّ اللَّعْنَةَ إِذَا خَرَجَتْ مِنْ صَاحِبِهَا تَرَدَّدَتْ بَيْنَهُ وَ بَيْنَ الَّذِي يَلْعَنُ فَإِنْ وَجَدَتْ مَسَاغاً وَ إِلَّا عَادَتْ إِلَى صَاحِبِهَا وَ كَانَ أَحَقَّ بِهَا فَاحْذَرُوا أَنْ تَلْعَنُوا مُؤْمِناً فَيَحِلَّ بِكُمْ.
(The book) ‘Qurb Al -asnaad’ – from Haroun, from Ibn Sadaqa,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘The curse, when it emerges from its owner, hesitates between him and the one he cursed. If it finds a way, or else it returns to its owner, and he would be more deserving with it. Therefore be careful in cursing a Momin, for it might be rele-ased with you’’.[103]
2- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّعْنَةَ إِذَا خَرَجَتْ مِنْ فِي صَاحِبِهَا تَرَدَّدَتْ فَإِنْ وَجَدَتْ مَسَاغاً وَ إِلَّا رَجَعَتْ عَلَى صَاحِبِهَا.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Ibn Isa, from Al W-asha, from Al Batainy,
‘From Abu Abdullah-asws having said: ‘The curse, when it emerges from the mouth of its owner, it hesitates. If it finds a way, or else it returns to its owner’’.[104]
3- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا شَهِدَ رَجُلٌ عَلَى رَجُلٍ بِكُفْرٍ قَطُّ إِلَّا بَاءَ بِهِ أَحَدُهُمَا إِنْ كَانَ شَهِدَ عَلَى كَافِرٍ صَدَقَ وَ إِنْ كَانَ مُؤْمِناً رَجَعَ الْكُفْرُ عَلَيْهِ وَ إِيَّاكُمْ وَ الطَّعْنَ عَلَى الْمُؤْمِنِينَ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Ahmad Bin Idrees, from Al Barqy, from his father, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
‘No man testifies against a man with Kufr at all except one of them will be entitled with it. If he had testified against a Kafir, he had spoken the truth, and if he w-as a Momin, the Kufr will return upon him. And beware of the taunting upon the Momin!’’[105]
4- كَنْزُ الْكَرَاجُكِيِّ، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ شَاذَانَ عَنْ أَبِيهِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَلْعُونٌ مَلْعُونٌ مَنْ رَمَى مُؤْمِناً بِكُفْرٍ وَ مَنْ رَمَى مُؤْمِناً بِكُفْرٍ فَهُوَ كَقَتْلِهِ.
(The book) ‘Kanz’ of Al Karajaky – from Ahmad Bin Muhammad Bin Shazan, from his father, from Ibn Al Waleed, from Al Saffar, from Muhammad BiN Ziyad, from Al Mufazzal Bin Umar, from Yunus Bin Yaqoub,
‘From Abu Abdullah-asws having said: ‘Accursed! Accursed is the one who accuses a Momin of Kufr, and the one who accuses a Momin of Kufr, so it is like killing him’’.[106]
5- م، تفسير الإمام عليه السلام إِنَّ الِاثْنَيْنِ إِذَا ضَجِرَ بَعْضُهُمَا عَلَى بَعْضٍ وَ تَلَاعَنَا ارْتَفَعَتِ اللَّعْنَتَانِ فَاسْتَأْذَنَتَا رَبَّهُمَا فِي الْوُقُوعِ بِمَنْ لُعِنَا إِلَيْهِ
Tafseer Imam-asws (H-assan Al-askari-asws) – The two (persons) when they rebuke each other and curse each other, the two curses rise and seek Permission of their Lord-azwj in falling on the one who had been cursed.
فَقَالَ اللَّهُ لِمَلَائِكَتِهِ انْظُرُوا فَإِنْ كَانَ اللَّاعِنُ أَهْلًا لِلَّعْنِ وَ لَيْسَ الْمَقْصُودُ بِهِ أَهْلًا فَأَنْزِلُوهُمَا جَمِيعاً بِاللَّاعِنِ وَ إِنْ كَانَ الْمُشَارُ إِلَيْهِ أَهْلًا وَ لَيْسَ اللَّاعِنُ أَهْلًا فَوَجِّهُوهُمَا إِلَيْهِ وَ إِنْ كَانَا جَمِيعاً لَهَا أَهْلًا فَوَجِّهُوا لَعْنَ هَذَا إِلَى ذَاكَ وَ وَجِّهُوا لَعْنَ ذَاكَ إِلَى هَذَا
Allah-azwj Mighty and Majestic Says to the Angels: “Look! So if it w-as such that the cursing ones is (himself) deserving of the curse, and the one intended with it isn’t deserving of it, then descend both of these together upon the cursing one. And if it w-as such that the indicated one is deserving of it and the cursing one isn’t, so divert both of these towards him. And if it w-as such that both of them were deserving of it, then divert the curse of this to that one, and divert the curse of that one to this one.
وَ إِنْ لَمْ يَكُنْ وَاحِدٌ مِنْهُمَا لَهَا أَهْلًا لِإِيمَانِهِمَا وَ أَنَّ الضَّجَرَ أَحْوَجَهُمَا إِلَى ذَلِكَ فَوَجِّهُوا اللَّعْنَتَيْنِ إِلَى الْيَهُودِ الْكَاتِمِينَ نَعْتَ مُحَمَّدٍ وَ صِفَتَهُ ص وَ ذِكْرَ عَلِيٍّ ع وَ حِلْيَتَهُ وَ إِلَى النَّوَاصِبِ الْكَاتِمِينَ لِفَضْلِ عَلِيٍّ وَ الدَّافِعِينَ لِفَضْلِهِ.
And if none of the two are deserving of it due to their Eman, and that the annoyance made them needy to that, so divert both the curses to the Jews, the concealers of the attributes of Muhammad-saww and his-saww description, and the mention of Ali-asws and his-asws features, and (divert the curses) to the N-asibis, the concealers of the merits of Ali-asws, and the repeller of his-asws merits”.[107]
باب 108 الخصال التي لا تكون في المؤمن
CHAPTER 108 – THE CHARACTERISTICS WHICH CANNOT BE IN THE MOMIN
1- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سِتَّةٌ لَا تَكُونُ فِي الْمُؤْمِنِ الْحَسَرُ وَ النَّكَدُ وَ اللَّجَاجَةُ وَ الْكَذِبُ وَ الْحَسَدُ وَ الْبَغْيُ.
(The book) ‘Al Saraair’ – From ‘Jamie’ of Al Bazanty, from Al Haris Bin Al Mugheira,
‘From Abu Abdullah-asws having said: ‘Six cannot be in the Momin – the weakness, and the ill temper, and the stubbornness, and the lying, and the envy, and the immorality’’.[108]
2- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: مَا ابْتَلَى اللَّهُ بِهِ شِيعَتَنَا فَلَنْ يَبْتَلِيَهُمْ بِأَرْبَعٍ بِأَنْ يَكُونُوا لِغَيْرِ رِشْدَةٍ وَ أَنْ يَسْأَلُوا بِأَكُفِّهِمْ وَ أَنْ يُؤْتَوْا فِي أَدْبَارِهِمْ وَ أَنْ يَكُونَ فِيهِمْ أَخْضَرُ أَزْرَقُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from a number of our companions, from Ibn -asbaat, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Whatever Allah-azwj may Try our-asws Shi-as with, He-azwj will never Try them with four – that they would be without rightful guidance, and they would -ask with their hands, and they be come to in their backsides, and among them would be a green blue (eyed)’’.[109]
3- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعُ خِصَالٍ لَا تَكُونُ فِي مُؤْمِنٍ لَا يَكُونُ مَجْنُوناً وَ لَا يَسْأَلُ عَنْ أَبْوَابِ النَّاسِ وَ لَا يُولَدُ مِنَ الزِّنَى وَ لَا يُنْكَحُ فِي دُبُرِهِ.
(The book) ‘Al Khisa-as’ – Ibn Al Waleed, from Muhammad Al Attar, from Al -ashari, from Abu Abdullah Al Razy, from Ibn Abu Usman, from his father, from Abu B-aseer,
‘From Abu Abdullah-asws having said: ‘Four characteristics cannot be in a Momin – he cannot be insane, nor does he beg at the doors of the people, and he cannot be born from adultery, nor does he get copulated in his backside’’.[110]
4- ل، الخصال الْقَطَّانُ وَ ابْنُ مُوسَى مَعاً عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنِ الصَّادِقِ ع
(The book) ‘Al Khisaal’ – Al Qatan and Ibn Musa, both together from Ibn Zakariya, from Ibn Habeeb, from Ibn Buhloul, from Abu Muawiya, from Al Amsh,
‘From Al-Sadiq-asws.
وَ ابْنِ حَبِيبٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ بَاطَوَيْهِ عَنْ عَلِيِّ بْنِ عَبْدِ الْمُؤْمِنِ الزَّعْفَرَانِيِّ عَنْ مُسْلِمِ بْنِ خَالِدٍ الزَّنْجِيِّ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ عَنْ جَدِّهِ ع
And Ibn Habeeb, from Abdullah Bin Muhammad Bin Batawiya, from Ali Bin Abdul Momin Al Zafrany, from Muslim Bin Khalid Al Zanjany,
‘From Al-Sadiq-asws, from his-asws, from his-asws grandfather-asws.
وَ ابْنِ حَبِيبٍ عَنِ الْحَسَنِ بْنِ شَيْبَانَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُسْلِمِ بْنِ خَالِدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ قَالُوا كُلُّهُمْ ثَلَاثَةَ عَشَرَ وَ قَالَ تَمِيمٌ سِتَّةَ عَشَرَ صِنْفاً مِنْ أُمَّةِ جَدِّي لَا يُحِبُّونَا وَ لَا يُحَبِّبُونَا إِلَى الناسِ وَ يُبْغِضُونَا وَ لَا يَتَوَلَّوْنَا وَ يَخْذُلُونَا وَ يُخَذِّلُونَ النَّاسَ عَنَّا فَهُمْ أَعْدَاؤُنَا حَقّاً لَهُمْ نَارُ جَهَنَّمَ وَ لَهُمْ عَذَابُ الْحَرِيقِ
And Ibn Habeeb, from Al H-assan Bin Shayban, from his father, from Muhammad Bin Khalid, from Muslim Bin Khalid,
‘From Ja’far Bin Muhammad, they said, ‘Thirteen’, and Tameem said, ‘Sixteen types’, from the community of my grandfather are neither loving us nor are they getting us to be beloved to the people, and they are hating us and are not befriending us, and they are abandoning us and are getting the people to abandon us. They are our enemies, truly. For them is Fire of Hell, and for them is the Punishment of incineration’.
قَالَ قُلْتُ بَيِّنْهُمْ لِي يَا أَبَهْ وَقَاكَ اللَّهُ شَرَّهُمْ
He (Tameem) said, ‘I said, ‘Clarify them to me, O father, may Allah-azwj Save you from their evil!’
قَالَ الزَّائِدُ فِي خَلْقِهِ فَلَا تَرَى أَحَداً مِنَ النَّاسِ فِي خَلْقِهِ زِيَادَةٌ إِلَّا وَجَدْتَهُ مُنَاصِباً وَ لَمْ تَجِدْهُ لَنَا مُوَالِياً وَ النَّاقِصُ الْخَلْقِ مِنَ الرِّجَالِ فَلَا تَرَى لِلَّهِ عَزَّ وَ جَلَّ خَلْقاً نَاقِصَ الْخِلْقَةِ إِلَّا وَجَدْتَ فِي قَلْبِهِ عَلَيْنَا غِلًّا
He (Bahloul) said: ‘The incre-ased in his physique, so you will not see anyone from the people any incre-ase in his physique except he will find him a N-asibi (hostile), and you will not find him being a friend of ours, and the deficient in the physique from the men. You will not see for Allah-azwj Mighty and Majestic any person of deficient physique except you will in his heart a grudge against us.
وَ الْأَعْوَرُ بِالْيَمِينِ لِلْوِلَادَةِ فَلَا تَرَى لِلَّهِ خَلْقاً وُلِدَ أَعْوَرَ الْيَمِينِ إِلَّا كَانَ لَنَا مُحَارِباً وَ لِأَعْدَائِنَا مُسَالِماً
And the one-eyed (defective) in the right eye at the birth. You will not see any person for Allah-azwj being born one-eyed (defective) in the right, except he would be at war to and at peace to our enemies.
وَ الْغِرْبِيبُ مِنَ الرِّجَالِ فَلَا تَرَى لِلَّهِ عَزَّ وَ جَلَّ خَلْقاً غِرْبِيباً وَ هُوَ الَّذِي قَدْ طَالَ عُمُرُهُ فَلَمْ يَبْيَضَّ شَعْرُهُ وَ تَرَى لِحْيَتَهُ مِثْلَ حَنَكِ الْغُرَابِ إِلَّا كَانَ عَلَيْنَا مُؤَلِّباً وَ لِأَعْدَائِنَا مُكَاثِراً
And the extremely black (haired) from the men. You will not see for Allah-azwj Mighty and Majestic any person -as extremely black (haired), and he is the one who h-as a long life, but his hair h-as not whitened, and you will see his beard like the throat of the crow except he would a puller and collector of enemies to us.
وَ الْحُلْكُوكُ مِنَ الرِّجَالِ فَلَا تَرَى مِنْهُمْ أَحَداً إِلَّا كَانَ لَنَا شَتَّاماً وَ لِأَعْدَائِنَا مَدَّاحاً
And the pitch-black from the men. You will not see anyone of them except he would be an insulter to us and a praising to our enemies.
وَ الْأَقْرَعُ مِنَ الرِّجَالِ فَلَا تَرَى رَجُلًا بِهِ قَرَعٌ إِلَّا وَجَدْتَهُ هَمَّازاً لَمَّازاً مَشَّاءً بِالنَّمِيمَةِ عَلَيْنَا
And the bald-headed from the men. You will not see a man having a bald head with him except you will find him a slanderer, a defamer, walking with the gossip against us.
وَ المفضض [الْمُفَصَّصُ] بِالْخُضْرَةِ مِنَ الرِّجَالِ فَلَا تَرَى مِنْهُمْ أَحَداً وَ هُمْ كَثِيرُونَ إِلَّا وَجَدْتَهُ يَلْقَانَا بِوَجْهٍ وَ يَسْتَدْبِرُنَا بِآخَرَ يَبْتَغِي لَنَا الْغَوَائِلَ
The embedded (tattooed) with the green, from the men. You will not see anyone of them, and they are many, except you will find him meeting us-asws with a face and turning around from us with another, seeking the -ass-assination to us.
وَ الْمَنْبُوذُ مِنَ الرِّجَالِ فَلَا تَلْقَى مِنْهُمْ أَحَداً إِلَّا وَجَدْتَهُ لَنَا عَدُوّاً مُضِلًّا مُبِيناً
And the abandoned child (of adultery) from the men. You will not meet anyone of them except you will find him an enemy to us, misguiding people openly.
وَ الْأَبْرَصُ مِنَ الرِّجَالِ فَلَا تَلْقَى مِنْهُمْ أَحَداً إِلَّا وَجَدْتَهُ يَرْصُدُ لَنَا الْمَرَاصِدَ وَ يَقْعُدُ لَنَا وَ لِشِيعَتِنَا مَقْعَداً لِيُضِلَّنَا بِزَعْمِهِ عَنْ سَوَاءِ السَّبِيلِ
The one with vitiligo from the men. You will not meet anyone of them except you will find him lying in wait to us for the ambush, and he will sit to us and to our Shi-as a sitting in order to stray us by his allegations from the even way.
وَ الْمَجْذُومُ وَ هُمْ حَصَبُ جَهَنَّمَ هُمْ لَهَا وَارِدُونَ
And the leper, and they are fuel of Hell. They will be arriving to it.
وَ الْمَنْكُوحُ فَلَا تَرَى مِنْهُمْ أَحَداً إِلَّا وَجَدْتَهُ يَتَغَنَّى بِهِجَائِنَا وَ يُؤَلِّبُ عَلَيْنَا
And the p-assive homosexual. So you will not see anyone one of them except you will find him singing satirising us-asws and causing dissension against us.
وَ أَهْلُ مَدِينَةٍ تُدْعَى سِجِسْتَانَ هُمْ لَنَا أَهْلُ عَدَاوَةٍ وَ نَصْبٍ وَ هُمْ شَرُّ الْخَلْقِ وَ الْخَلِيقَةِ عَلَيْهِمْ مِنَ الْعَذَابِ مَا عَلَى فِرْعَوْنَ وَ هَامَانَ وَ قَارُونَ
And people of a city called Sijistan (Sistan). They are people of enmity to us and hostility, and they are evil people and manners. Upon them will be Punishment what will be upon Pharaoh, and Haman, and Qaroun.
وَ أَهْلُ مَدِينَةٍ تُدْعَى الرَّيَّ هُمْ أَعْدَاءُ اللَّهِ وَ أَعْدَاءُ رَسُولِهِ ص وَ أَعْدَاءُ أَهْلِ بَيْتِهِ يَرَوْنَ حَرْبَ أَهْلِ بَيْتِ رَسُولِ اللَّهِ جِهَاداً وَ مَالَهُمْ مَغْنَماً وَ لَهُمْ عَذَابُ الْخِزْيِ فِي الْحَيَاةِ الدُّنْيَا وَ الْآخِرَةِ وَ لَهُمْ عَذابٌ مُقِيمٌ
And people of a city called Al Rayy. They are enemies of Allah-azwj and enemies of His-azwj R-asool-saww, and enemies of the People-asws of his-saww Household. They are viewing battling against People-asws of the Household of R-asool-Allah-saww -as Jihad, and their-asws wealth -as war booty, and for them is the Punishment of disgrace in the life of the world and the Hereafter, and for them is ever-l-asting Punishment.
وَ أَهْلُ مَدِينَةٍ تُدْعَى الْمَوْصِلَ شَرُّ مَنْ عَلَى وَجْهِ الْأَرْضِ
And people of a city called Al Mosul, evil ones upon the surface of the earth.
وَ أَهْلُ مَدِينَةٍ تُسَمَّى الزَّوْرَاءَ تُبْنَى فِي آخِرِ الزَّمَانِ يَسْتَشْفُونَ بِدِمَائِنَا وَ يَتَقَرَّبُونَ بِبُغْضِنَا يُوَالُونَ فِي عَدَاوَتِنَا وَ يَرَوْنَ حَرْبَنَا فَرْضاً وَ قِتَالَنَا حَتْماً
And people of a city called Al Zawrah to be built at the end of times. They will be healing with our-asws blood and (seeking to) draw closer (to Allah-azwj) by hating us, befriending each other in our enmity, and they are viewing battling us -as an obligation, and fighting us -as inevitable.
يَا بُنَيَّ فَاحْذَرْ هَؤُلَاءِ ثُمَّ احْذَرْهُمْ فَإِنَّهُ لَا يَخْلُو اثْنَانِ مِنْهُمْ بِأَحَدٍ مِنْ أَهْلِكَ إِلَّا هَمُّوا بِقَتْلِهِ.
O my son! Be cautious of them! Then be careful of them for not two of them will be alone with one of your family, except they will think of killing him’’.[111] (This not a Hadith)
و اللفظ لتميم من أول الحديث إلى آخره. و تميم هو ابن بهلول
Note – And the wordings are of Tameem, from the beginning of the Hadeeth up to its end. And Tameem, he is a son of Bahloul.
باب 109 من استولى عليهم الشيطان من أصحاب البدع و ما ينسبون إلى أنفسهم من الأكاذيب و أنها من الشيطان
CHAPTER 109 – ONE WHOM THE SATAN-la RULES UPON THEM, FROM THE OWNERS OF THE INNOVATIONS AND WHAT THEY ARE ATTRIBUTING TO THEMSELVES FROM THE LIES, AND IT IS FROM THE SATAN-la
1- كش، رجال الكشي عَنْ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ عَامِرٍ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: تَرَاءَى وَ اللَّهِ إِبْلِيسُ لِأَبِي الْخَطَّابِ عَلَى سُورِ الْمَدِينَةِ وَ الْمَسْجِدِ وَ كَأَنِّي أَنْظُرُ إِلَيْهِ وَ هُوَ يَقُولُ إِيهاً تَظْفَرُ الْآنَ إِيهاً تَظْفَرُ الْآنَ.
(The book) ‘Rijal Al K-ashi’ – From Sa’ad, from Abdullah Bin Ali Bin Aamir, by his chain,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘By Allah-azwj! Iblees-la appeared to Abu Al-Khattab upon a bridge of Al-Medina and the M-asjid, and it is -as if I-asws am looking at him and he-la is saying, ‘You have won now! You have won now!’’[112]
2- كش، رجال الكشي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ يَعْقُوبَ بْنِ يَزِيدَ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ حَفْصِ بْنِ عَمْرٍو النَّخَعِيِّ قَالَ: كُنْتُ جَالِساً عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ رَجُلٌ جُعِلْتُ فِدَاكَ إِنَّ أَبَا مَنْصُورٍ حَدَّثَنِي أَنَّهُ رُفِعَ إِلَى رَبِّهِ وَ مَسَحَ عَلَى رَأْسِهِ فَقَالَ لَهُ بِالْفَارِسِيَّةِ بايست
(The book) ‘Rijal’ of Al K-ashi – from Sa’ad, from Ahmad Bin Muhammad, from his father, and Yaqoub Bin Yazeed, and Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Hafs Bin Amro Al Nakhaie who said,
‘I w-as seated in the presence of Abu Abdullah-asws. A man said to him-asws, ‘May I be sacrificed for you-asws! Abu Mansour narrated to me that he w-as raised to his Lord-azwj and He-azwj Wiped upon his head and Said to him in Persian: “Baeest!”’
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع حَدَّثَنِي أَبِي عَنْ جَدِّي رَسُولِ اللَّهِ ص قَالَ إِنَّ إِبْلِيسَ اتَّخَذَ عَرْشاً فِي مَا بَيْنَ السَّمَاءِ وَ الْأَرْضِ وَ اتَّخَذَ زَبَانِيَةً كَعَدَدِ الْمَلَائِكَةِ فَإِذَا دَعَا رَجُلًا فَأَجَابَهُ وَ وَطِئَ عَقِبَهُ وَ تَخَطَّتْ إِلَيْهِ الْأَقْدَامُ تَرَاءَى لَهُ إِبْلِيسُ وَ رُفِعَ إِلَيْهِ وَ إِنَّ أَبَا مَنْصُورٍ كَانَ رَسُولَ إِبْلِيسَ لَعَنَ اللَّهُ أَبَا مَنْصُورٍ لَعَنَ اللَّهُ أَبَا مَنْصُورٍ ثَلَاثاً.
Abu Abdullah-asws said to him: ‘It is narrated to me-asws by my-asws father-asws, from my-asws grandfather-asws R-asool-Allah-saww. He-saww said: ‘Iblees-la took a throne in what is between the sky and the earth and the Zabaniyya (Angels of Hell) like the number of Angels. When a man supplicates, so he-la answers him and treads on his neck and take the steps to him. Iblees-la appeared to him and he w-as raised to him-la, and Abu Mansour w-as a messenger of Iblees-la. May Allah-azwj Curse Abu Mansour! May Allah-azwj Curse Abu Mansour!’ – thrice’’.[113]
3- كش، رجال الكشي سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ بُنَاناً وَ السَّرِيَّ وَ بَزِيعاً لَعَنَهُمُ اللَّهُ تَرَاءَى لَهُمُ الشَّيْطَانُ فِي أَحْسَنِ مَا يَكُونُ صُورَةُ آدَمِيٍّ مِنْ قَرْنِهِ إِلَى سُرَّتِهِ
(The book) ‘Rijal’ of Al K-ashi – Sa’ad, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘Bunan, and Al Sarie, and Bazie, may Allah-azwj Curse them! Satan-la appears to them in -as excellent image -as can be of a human being, from his-la head to his-la navel’’.
قَالَ فَقُلْتُ إِنَّ بُنَاناً يَتَأَوَّلُ هَذِهِ الْآيَةَ وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ أَنَّ الَّذِي فِي الْأَرْضِ غَيْرُ إِلَهِ السَّمَاءِ وَ إِلَهَ السَّمَاءِ غَيْرُ إِلَهِ الْأَرْضِ وَ أَنَّ إِلَهَ السَّمَاءِ أَعْظَمُ مِنْ إِلَهِ الْأَرْضِ وَ أَنَّ أَهْلَ الْأَرْضِ يَعْرِفُونَ فَضْلَ إِلَهِ السَّمَاءِ وَ يُعَظِّمُونَهُ
He (the narrator) said, ‘I said, ‘Bunan interprets this Verse: And He is the One Who is God in the sky and God in the earth, [43:84], that the god who is in the earth is other than the god who is in the sky, and the god of the sky is other than the god of the earth, and that the god in the sky is mightier than god of the earth, and people of the earth are recognising the merit of god of the sky and they are revering him’.
فَقَالَ ع وَ اللَّهِ مَا هُوَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ إِلَهٌ فِي السَّمَاوَاتِ وَ إِلَهٌ فِي الْأَرَضِينَ كَذَبَ بُنَانٌ عَلَيْهِ لَعْنَةُ اللَّهِ لَقَدْ صَغَّرَ اللَّهَ جَلَّ جَلَالُهُ وَ صَغَّرَ عَظَمَتَهُ.
He-asws said: ‘By Allah-azwj! He-azwj is not except Allah-azwj Alone! There is no -associate for Him-azwj, a god in the skies and a god in the earths. Bunan is lying upon Him-azwj, may Allah-azwj Curse him! He is belittling Allah-azwj, Majestic is His-azwj Majesty, and belittling His-azwj Magnificence!’’[114]
4- كش، رجال الكشي وَجَدْتُ بِخَطِّ جَبْرَئِيلَ بْنِ أَحْمَدَ حَدَّثَنِي مُحَمَّدُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَخْبِرْنِي عَنْ حَمْزَةَ أَ يَزْعُمُ أَنَّ أَبِي يَأْتِيهِ قُلْتُ نَعَمْ
(The book) ‘Rijal’ of Al K-ashi – ‘I found in the handwriting of Jibraeel Bin Ahmad, ‘It is narrated to me by Muhammad Bin Isa, from Ali Bin Al Hakam, from Hammad Bin usman, from Zurara who said,
‘Abu Abdullah-asws said: ‘Inform me about Hamza. Does he claim that my-asws father-asws comes to him?’ I said, ‘Yes’.
قَالَ كَذَبَ وَ اللَّهِ مَا يَأْتِيهِ إِلَّا الْمُتَكَوِّنُ إِنَّ إِبْلِيسَ سَلَّطَ شَيْطَاناً يُقَالُ لَهُ الْمُتَكَوِّنُ يَأْتِي النَّاسَ فِي أَيِّ صُورَةٍ شَاءَ إِنْ شَاءَ فِي صُورَةٍ صَغِيرَةٍ وَ إِنْ شَاءَ فِي صُورَةٍ كَبِيرَةٍ وَ لَا وَ اللَّهِ مَا يَسْتَطِيعُ أَنْ يَجِيءَ فِي صُورَةِ أَبِي ع.
He-asws said: ‘By Allah-azwj he is lying! No one comes to him except Al-Mutawkoun. Iblees-la instructs a Satan-la called Al-Mutawakoun to come to the people in whichever image he so desires. If he likes in the image of a young one, and if he likes in the image of an elderly, and no, by Allah-azwj, he-la is not capable of coming in the image of my-asws father-asws’’.[115]
5- كش، رجال الكشي سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ وَ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ وَ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ أُذَيْنَةَ عَنْ بُرَيْدِ بْنِ مُعَاوِيَةَ الْعِجْلِيِّ قَالَ: كَانَ حَمْزَةُ بْنُ عُمَارَةَ الْبَرْبَرِيُّ لَعَنَهُ اللَّهُ يَقُولُ لِأَصْحَابِهِ إِنَّ أَبَا جَعْفَرٍ ع يَأْتِينِي فِي كُلِّ لَيْلَةٍ وَ لَا يَزَالُ إِنْسَانٌ يَزْعُمُ أَنَّهُ قَدْ أَرَاهُ إِيَّاهُ فَقُدِّرَ لِي أَنِّي لَقِيتُ أَبَا جَعْفَرٍ ع
(The book) ‘Rijal’ of Al K-ashy – Sa’ad, from Ahmad Bin Muhammad, from his father and Al H-assan Bin Saeed, from Ibn Abu Umeyr and Muhammad Bin Isa, from Yunus, and Ibn Abu Umeyr, from Muhammad Bin Umar Bin Uzina, from Bureyd Bin Muawiya Al Ijaly who said,
‘Hamza Bin Umara Al-Berbery may Allah-azwj Curse him! He is saying to his companions, ‘Abu Ja’far-asws comes to me during every night’ and a human being does not ce-ase to claim that he-asws had appeared to him, so it w-as possible for me that I meet Abu Ja’far-asws.
فَحَدَّثْتُهُ بِمَا يَقُولُ حَمْزَةُ فَقَالَ كَذَبَ عَلَيْهِ لَعْنَةُ اللَّهِ مَا يَقْدِرُ الشَّيْطَانُ أَنْ يَتَمَثَّلَ فِي صُورَةِ نَبِيٍّ وَ لَا وَصِيِّ نَبِيٍ.
So I narrated to him-asws (Abu Abdullah-asws) with what Hamza was saying. He-asws said: ‘He is lying upon him-asws, may Allah-azwj Curse him! The Satan-la is not able in resembling in the image of a Prophet-saww nor a successor-asws of a Prophet-as’’.[116]
6- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ يَزِيدَ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَلَّمْتُ وَ جَلَسْتُ فَقَالَ لِي كَانَ فِي مَجْلِسِكَ هَذَا أَبُو الْخَطَّابِ وَ مَعَهُ سَبْعُونَ رَجُلًا كُلُّهُمْ إِلَيْهِ يَنَالُهُمْ مِنْهُ شَيْءٌ فَرَحِمْتُهُمْ فَقُلْتُ لَهُمْ أَ لَا أُخْبِرُكُمْ بِفَضَائِلِ الْمُسْلِمِ فَلَا أَحْسَبُ أَصْغَرَهُمْ إِلَّا قَالَ بَلَى جُعِلْتُ فِدَاكَ
(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Ali Bin Muhammad Bin Yazeed, from Ibn Isa, from Al Bazanty, from Ali Bin Uqba, from his father who said,
‘I entered to see Abu Abdullah-asws. I greeted and sat down. He-asws said to me: ‘There was this Abu Al-Khattab in your gathering and with him were seventy men, all of them taking something from him, and we were merciful to them? I-asws had said to them, ‘Shall I-asws inform you with the merits of a Muslim?’ I-asws don’t reckon their young ones, except he said, ‘Yes, ‘May I be sacrificed for you-asws!’
قُلْتُ مِنْ فَضَائِلِ الْمُسْلِمِ أَنْ يُقَالَ لَهُ فُلَانٌ قَارِئٌ لِكِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ فُلَانٌ ذُو حَظٍّ مِنْ وَرَعٍ وَ فُلَانٌ يَجْتَهِدُ فِي عِبَادَتِهِ لِرَبِّهِ فَهَذِهِ فَضَائِلُ الْمُسْلِمِ
I said, ‘From the merits of a Muslim is that is said for him, ‘So and so is a reader of the Book of Allah-azwj Mighty and Majestic’, and ‘So and so is with a share of devoutness’, and ‘So and so strives in his worship to his Lord-azwj’. So these are the merits of a Muslim.
مَا لَكُمْ وَ لِلرِّئَاسَاتِ إِنَّمَا لِلْمُسْلِمِينَ رَأْسٌ وَاحِدٌ إِيَّاكُمْ وَ الرِّجَالَ فَإِنَّ الرِّجَالَ مَهْلَكَةٌ فَإِنِّي سَمِعْتُ أَبِي يَقُولُ إِنَّ شَيْطَاناً يُقَالُ لَهُ الْمُذْهِبُ يَأْتِي فِي كُلِّ صُورَةٍ إِلَّا أَنَّهُ لَا يَأْتِي فِي صُورَةِ نَبِيٍّ وَ لَا وَصِيِّ نَبِيٍّ وَ لَا أَحْسَبُهُ إِلَّا وَ قَدْ تَرَاءَى لِصَاحِبِكُمْ
What is it to you all and the governance? But rather, for the Muslims there is one head. Beware of the men, for the men are destructive! I-asws heard my-asws father-asws saying: ‘A Satan-la called Al-Muzhib comes in every image except he-la cannot come in the image of a Prophet-as nor a successor-as of a Prophet-as, and I-asws don’t reckon except and he-la has appeared to your companion.
فَاحْذَرُوهُ فَبَلَغَنِي أَنَّهُمْ قُتِلُوا مَعَهُ فَأَبْعَدَهُمُ اللَّهُ وَ أَسْحَقَهُمْ إِنَّهُ لَا يَهْلِكُ عَلَى اللَّهِ إِلَّا هَالِكٌ.
Be cautious of him! It has reached me-asws they were killed with him. May Allah-azwj Distance them and Crush them! No one is destroyed to Allah-azwj except a destroyed one!’’[117]
7- كش، رجال الكشي مُحَمَّدُ بْنُ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ قَالَ: سَمِعْتُ رَجُلًا مِنَ الطَّيَّارَةِ يُحَدِّثُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ يُونُسَ بْنِ ظَبْيَانَ أَنَّهُ قَالَ كُنْتُ فِي بَعْضِ اللَّيَالِي وَ أَنَا فِي الطَّوَافِ فَإِذَا نِدَاءٌ مِنْ فَوْقِ رَأْسِي يَا يُونُسُ إِنَّنِي أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا فَاعْبُدْنِي وَ أَقِمِ الصَّلاةَ لِذِكْرِي فَرَفَعْتُ رَأْسِي فاذاح [كذا]
(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Qawlawiya, from Sa’ad, from Muhammad Bin Isa, from Yunus who said,
‘I heard a man from Al-Tayyara narrating to Abu Al-Hassan Al-Reza-asws about Yunus Bin Zabyan that he had said, ‘I was in one of my night and I was in the Tawaaf when there was a call from above my head: ‘O Yunus! I am Allah! There is no god except Me. Therefore worship Me and establish the Salat to My Zikr [20:14]. So I raised my head like this!’’
فَغَضِبَ أَبُو الْحَسَنِ غَضَباً لَمْ يَمْلِكْ نَفْسَهُ ثُمَّ قَالَ لِلرَّجُلِ اخْرُجْ عَنِّي لَعَنَكَ اللَّهُ وَ لَعَنَ اللَّهُ مَنْ حَدَّثَكَ وَ لَعَنَ يُونُسَ بْنَ ظَبْيَانَ أَلْفَ لَعْنَةٍ تَتْبَعُهَا أَلْفُ لَعْنَةٍ كُلُّ لَعْنَةٍ مِنْهَا تُبْلِغُكَ إِلَى قَعْرِ جَهَنَّمَ
Abu Al-Hassan-asws was angered with such an anger, he-asws could not control himself-asws. Then he-asws said to the man: ‘Get out from me-asws! May Allah-azwj Curse the one who narrated to you, and Curse Yunus Bin Zabyan a thousand curses, followed by a thousand Curses, each curse delivering you to the bottom of Hell!
وَ أَشْهَدُ مَا نَادَاهُ إِلَّا شَيْطَانٌ أَمَا إِنَّ يُونُسَ مَعَ أَبِي الْخَطَّابِ فِي أَشَدِّ الْعَذَابِ مَقْرُونَانِ وَ أَصْحَابَهُمَا إِلَى ذَلِكَ الشَّيْطَانِ مَعَ فِرْعَوْنَ وَ آلِ فِرْعَوْنَ فِي أَشَدِّ الْعَذَابِ سَمِعْتُ ذَلِكَ مِنْ أَبِي عَبْدِ اللَّهِ ع
And I-asws testify that no one had called out to him except Satan-la. But Yunus will be with Abu Al-Khattab in the severest Punishment, paired, and their companions paired to that Satan-la along with Pharaoh-la and people of Pharaoh-la in the severest of Punishment. I-asws heard that from Abu Abdullah-asws!’
فَقَالَ يُونُسُ فَقَامَ الرَّجُلُ مِنْ عِنْدِهِ فَمَا بَلَغَ الْبَابَ إِلَّا عَشَرَةَ خِطَاءٍ حَتَّى صُرِعَ مَغْشِيّاً عَلَيْهِ قَدْ قَاءَ رَجِيعَهُ وَ حُمِلَ مَيِّتاً
Yunus said, ‘The man stood up from his-asws presence. He had not reached the door, except ten steps, until he fell down with unconsciousness upon him, having met his return and carried off as dead.
فَقَالَ أَبُو الْحَسَنِ ع أَتَاهُ الْمَلَكُ بِيَدِهِ عَمُودٌ فَضَرَبَهُ عَلَى هَامَتِهِ ضَرْبَةً قَلَبَ فِيهَا مَثَانَتَهُ حَتَّى قَاءَ رَجِيعَهُ وَ عَجَّلَ اللَّهُ بِرُوحِهِ إِلَى الْهَاوِيَةِ وَ أَلْحَقَهُ بِصَاحِبِهِ الَّذِي حَدَّثَهُ يُونُسَ بْنِ ظَبْيَانَ وَ رَأَى الشَّيْطَانَ الَّذِي كَانَ تَرَاءَى لَهُ.
Abu Al-Hassan-asws said: ‘An Angel had come to him having a rod in his hand and struck him upon his skull. His bladder overtured during it until he met his return, and Allah-azwj Hastened his soul to the abyss and Joined him with his companion who had narrated him, Yunus Bin Zabyan, and he saw the Satan-la who had appeared to him’’.[118]
8- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَمِلَ فِي بِدْعَةٍ خَلَّاهُ الشَّيْطَانُ وَ الْعِبَادَةَ وَ أَلْقَى عَلَيْهِ الْخُشُوعَ وَ الْبُكَاءَ.
(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: ‘One who works regarding an innovation, the Satan-la befriends him, and the worship, and casts the fear and the crying upon him’’.[119]
– وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَبَى اللَّهُ لِصَاحِبِ الْبِدْعَةِ بِالتَّوْبَةِ وَ أَبَى اللَّهُ لِصَاحِبِ الْخُلُقِ السَّيِّئِ بِالتَّوْبَةِ فَقِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ ذَلِكَ قَالَ أَمَّا صَاحِبُ الْبِدْعَةِ فَقَدْ أُشْرِبَ قَلْبُهُ حُبَّهَا وَ أَمَّا صَاحِبُ الْخُلُقِ السَّيِّئِ فَإِنَّهُ إِذَا تَابَ مِنْ ذَنْبٍ وَقَعَ فِي ذَنْبٍ أَعْظَمَ مِنَ الذَّنْبِ الَّذِي تَابَ مِنْهُ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Allah-azwj Refuses the repentance to the owner of the innovation, and Allah-azwj Refuses the repentance to the owner of the evil manners, for when he repents from a sin, he falls into a sin mightier than the sin which he had repented from’’.[120]
باب 110 عقاب من أحدث دينا أو أضل الناس و أنه لا يحمل أحد الوزر عمن يستحقه
CHAPTER 110 – PUNISHMENT OF THE ONE INNOVATING A RELIGION, OR STRAYS THE PEOPLE, AND NO ONE WILL BEAR THE BURDEN OF THE ONE WHO DESERVES IT
1- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ غَافِرُ كُلِّ ذَنْبٍ إِلَّا مَنْ أَحْدَثَ دِيناً أَوِ اغْتَصَبَ أَجِيراً أَجْرَهُ أَوْ رَجُلًا بَاعَ حُرّاً.
(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: ‘Allah-azwj will Forgive every sin except the one who innovates a religion, or usurps an employee of his wage, or a man who sells a free person (as a slave)’’.[121]
2- ع، علل الشرائع عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَجُلٌ فِي الزَّمَنِ الْأَوَّلِ طَلَبَ الدُّنْيَا مِنْ حَلَالٍ فَلَمْ يَقْدِرْ عَلَيْهَا وَ طَلَبَهَا مِنْ حَرَامٍ فَلَمْ يَقْدِرْ عَلَيْهَا
(The book) ‘Ilal Al Sharaie’ – from his father, from Sa’ad, from Ayoub Bin Nuh, from Ibn Abu Umery, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws having said: ‘There was a man in the former times. He sought the world from the Permissible (means), but was not able upon it, and he sought it from Prohibited (means) and as not able upon it.
فَأَتَاهُ الشَّيْطَانُ فَقَالَ لَهُ يَا هَذَا إِنَّكَ قَدْ طَلَبْتَ الدُّنْيَا مِنْ حَلَالٍ فَلَمْ تَقْدِرْ عَلَيْهَا وَ طَلَبْتَهَا مِنْ حَرَامٍ فَلَمْ تَقْدِرْ عَلَيْهَا أَ فَلَا أَدُلُّكَ عَلَى شَيْءٍ تَكْثُرُ بِهِ دُنْيَاكَ وَ يَكْثُرُ بِهِ تَبَعُكَ قَالَ بَلَى
The Satan-la came to him. He-la said to him, ‘O you! You have sought the world from Permissible (means) but were not able upon it, and you sought is from Prohibited (means) but were not able upon it. Shall I-la point you upon a thing, your world will be a lot with it and your followers will be a lot with it?’ He said, ‘Yes’.
قَالَ تَبْتَدِعُ دِيناً وَ تَدْعُو إِلَيْهِ النَّاسَ فَفَعَلَ فَاسْتَجَابَ لَهُ النَّاسُ وَ أَطَاعُوهُ وَ أَصَابَ مِنَ الدُّنْيَا ثُمَّ إِنَّهُ فَكَّرَ فَقَالَ مَا صَنَعْتُ ابْتَدَعْتُ دِيناً وَ دَعَوْتُ النَّاسَ مَا أَرَى لِي تَوْبَةً إِلَّا أَنْ آتِيَ مَنْ دَعَوْتُهُ إِلَيْهِ فَأَرُدَّهُ عَنْهُ
He-la said, ‘Begin a religion and call the people to it’. He did so and the people responded to him, and they obeyed him, and he attained from the world. Then he contemplated. He said (to himself), ‘What have I done? I innovated a religion and called the people. I don’t see there being any repentance for me except if I were to go to the ones I had called to it and return them from it!’
فَجَعَلَ يَأْتِي أَصْحَابَهُ الَّذِينَ أَجَابُوهُ فَيَقُولُ لَهُمْ إِنَّ الَّذِي دَعَوْتُكُمْ إِلَيْهِ بَاطِلٌ وَ إِنَّمَا ابْتَدَعْتُهُ فَجَعَلُوا يَقُولُونَ كَذَبْتَ وَ هُوَ الْحَقُّ وَ لَكِنَّكَ شَكَكْتَ فِي دِينِكَ فَرَجَعْتَ عَنْهُ
He went to him his companions, the ones who had answered him. He said to them, ‘That which I had called you all to is false, and rather I had innovated it’. They said to him, ‘You are lying, and it is the truth, but you are doubting in your religion, so you have returned from it!’
فَلَمَّا رَأَى ذَلِكَ عَمَدَ إِلَى سِلْسِلَةٍ فَوَتَدَ لَهَا وَتِداً ثُمَّ جَعَلَهَا فِي عُنُقِهِ وَ قَالَ لَا أَحُلُّهَا حَتَّى يَتُوبَ اللَّهُ عَزَّ وَ جَلَّ عَلَيَّ
When he saw that, he deliberated to a chain and pegged a peg to it, then made it to be in his neck and said, ‘I will not release it until Allah-azwj Mighty and Majestic Turns to me (with Mercy)!’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ قُلْ لِفُلَانٍ وَ عِزَّتِي لَوْ دَعَوْتَنِي حَتَّى تَتَقَطَّعَ أَوْصَالُكَ مَا اسْتَجَبْتُ لَكَ حَتَّى تَرُدَّ مَنْ مَاتَ إلى [عَلَى] مَا دَعَوْتَهُ إِلَيْهِ فَيَرْجِعَ عَنْهُ.
Allah-azwj Mighty and Majestic Revealed to a Prophet-as from the Prophets-as: “Say to so and so: ‘By My-azwj Might! Even if you were to supplicate to Me-azwj until your joints are cut, I-azwj will not Answer for you until you return the ones who had died upon what you had called to, and he returns from it!”’[122]
ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَجُلٌ إِلَى آخِرِ مَا مَرَّ.
(The book) ‘Sawaab Al Amaal’ – From his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abu Abdullah-asws,
And from Muhammad Bin Humran, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘There was a man’ – up to the end of what has passed’’.[123]
3- مع، معاني الأخبار عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ النَّهِيكِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْ مَثَّلَ مِثَالًا أَوِ اقْتَنَى كَلْباً فَقَدْ خَرَجَ مِنَ الْإِسْلَامِ
(The book) ‘Ma’any Al Akhbar’ – From Majaylwiya, from his uncle, from Al Barqy, from Al Naheyki,
‘Raising it to Abu Abdullah-asws having said: ‘The one who makes a resemblance (portrait) or keeps a dog, so he has exited from Al-Islam!’
فَقِيلَ لَهُ هَلَكَ إِذاً كَثِيرٌ مِنَ النَّاسِ
It was said to him-asws, ‘Then most of the people are destroyed!’
فَقَالَ لَيْسَ حَيْثُ ذَهَبْتُمْ إِنَّمَا عَنَيْتُ بِقَوْلِي مَنْ مَثَّلَ مِثَالًا مَنْ نَصَبَ دِيناً غَيْرَ دِينِ اللَّهِ وَ دَعَا النَّاسَ إِلَيْهِ وَ بِقَوْلِي مَنِ اقْتَنَى كَلْباً مُبْغِضاً لَنَا أَهْلَ الْبَيْتِ اقْتَنَاهُ فَأَطْعَمَهُ وَ سَقَاهُ مَنْ فَعَلَ ذَلِكَ فَقَدْ خَرَجَ مِنَ الْإِسْلَامِ.
He-asws said: ‘It isn’t where you are going. But rather I-asws meant with my-asws words, ‘One who makes a resemblance’ – one who installs a religion other than the religion of Allah-azwj and calls the people to it’, and with my-asws words: ‘One who obtains a dog’, one hateful towards us-asws People-asws of the Household, so he keeps him, feeds him, and quenches him. One who does that, so he has exited from Al-Islam’’.[124]
4- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي الرَّبِيعِ قَالَ: قُلْتُ مَا أَدْنَى مَا يَخْرُجُ بِهِ الرَّجُلُ مِنَ الْإِيمَانِ
(The book) ‘Ma’any Al Akhbar’ – from Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Marouf, from Hammad, from Hareyz, from Ibn Muskan, from Ibn Al Rabie who said,
‘I said, ‘What is the least of what the man would be expelled from the Eman?’
قَالَ الرَّأْيُ يَرَاهُ مُخَالِفاً لِلْحَقِّ فَيُقِيمُ عَلَيْهِ.
He-asws said: ‘An opinion he opines opposing to the truth, and he stays upon it’’.[125]
5- مع، معاني الأخبار بِالْإِسْنَادِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا أَدْنَى مَا يَكُونُ بِهِ الْعَبْدُ كَافِراً
(The book) ‘Ma’any Al Akhbar’ – By the chain, from Ibn Isa, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Hammad, from Al Halby who said,
‘I said to Abu Abdullah-asws, ‘What is the least of what the servant would be a Kafir with?’
قَالَ أَنْ يَبْتَدِعَ شَيْئاً فَيَتَوَلَّى عَلَيْهِ وَ يَبْرَأَ مِمَّنْ خَالَفَهُ.
He-asws said: ‘He begins something, so he befriends (others) upon it, and he disavows from the ones opposing it’’.[126]
6- مع، معاني الأخبار بِالْإِسْنَادِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ بُرَيْدٍ الْعِجْلِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا أَدْنَى مَا يَصِيرُ بِهِ الْعَبْدُ كَافِراً
(The book) ‘Ma’any Al Akhbar’ – By the chain, from Ibn Isa, from Ibn Abu Umeyr, from Ibn Uzina, from Bureyd Al Ijaly who said,
‘I said to Abu Abdullah-asws, ‘What is the least of what the servant would be a Kafir with it?’
قَالَ فَأَخَذَ حَصَاةً مِنَ الْأَرْضِ فَقَالَ أَنْ يَقُولَ لِهَذِهِ الْحَصَاةِ إِنَّهَا نَوَاةٌ وَ يَبْرَأَ مِمَّنْ خَالَفَهُ عَلَى ذَلِكَ وَ يَدِينَ اللَّهَ بِالْبَرَاءَةِ مِمَّنْ قَالَ بِغَيْرِ قَوْلِهِ فَهَذَا نَاصِبٌ قَدْ أَشْرَكَ بِاللَّهِ وَ كَفَرَ مِنْ حَيْثُ لَا يَعْلَمُ.
He-asws said: ‘He takes a pebble from the ground, and he says for this pebble, ‘It is a kernel’, and he disavows from the ones opposing him upon that, and he makes it a religion with the disavowing from the ones saying with other than his word (belief). So this is a Nasibi (hostile one). He has associated with Allah-azwj and has committed Kufr from whereby he does not even know’’.[127]
7- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع فِي تَفْسِيرِ قَوْلِهِ تَعَالَى وَ لَكُمْ فِي الْقِصاصِ حَياةٌ الْآيَةَ
(The book) ‘Al Ihtijaj’ –
‘By the chain to Abu Muhammad Al askari-asws, from his-asws forefathers-asws, from Ali Bin Al-Husayn-asws in interpretation of Words of the Exalted: And for you, in the retaliation, there is life, [2:179] – the Verse.
وَ لَكُمْ يَا أُمَّةَ مُحَمَّدٍ فِي الْقِصَاصِ حَيَاةٌ لِأَنَّ مَنْ هَمَّ بِالْقَتْلِ فَعَرَفَ أَنَّهُ يُقْتَصُّ مِنْهُ فَكَفَّ لِذَلِكَ عَنِ الْقَتْلِ كَانَ حَيَاةً لِلَّذِي كَانَ هَمَّ بِقَتْلِهِ وَ حَيَاةً لِهَذَا الْجَانِي الَّذِي أَرَادَ أَنْ يَقْتُلَ وَ حَيَاةً لِغَيْرِهِمَا مِنَ النَّاسِ إِذَا عَلِمُوا أَنَّ الْقِصَاصَ وَاجِبٌ لَا يَجْسُرُونَ عَلَى الْقَتْلِ مَخَافَةَ الْقِصَاصِ يا أُولِي الْأَلْبابِ أُولِي الْعُقُولِ لَعَلَّكُمْ تَتَّقُونَ
Allah-azwj Mighty and Majestic Said: And for you – O community of Muhammad-saww, in the retaliation, there is life – because the one who thinks of murdering, so he would know that he would be retaliated from it. Thus he would refrain from the killing. There would be life for the one whom he had thought of killing him, and life for this offender who intended the murder, and life for other than these two from the people, when they (also) know that the retaliation is an Obligation, they would not be audacious upon the killing, fearing the retaliation, O ones of understanding – the ones with the intellects, perhaps you would be fearing [2:179]’.
ثُمَّ قَالَ ع عِبَادَ اللَّهِ هَذَا قِصَاصُ قَتْلِكُمْ لِمَنْ تَقْتُلُونَهُ فِي الدُّنْيَا وَ تُفْنُونَ رُوحَهُ أَ لَا أُنَبِّئُكُمْ بِأَعْظَمَ مِنْ هَذَا الْقَتْلِ وَ مَا يُوجِبُهُ اللَّهُ عَلَى قَاتِلِهِ مِمَّا هُوَ أَعْظَمُ مِنْ هَذَا الْقِصَاصِ قَالُوا بَلَى يَا ابْنَ رَسُولِ اللَّهِ
Ali-asws Bin Al-Husayn-asws said: ‘Servants of Allah-azwj! This retaliation, your killing the one whom you are killing in the world and perishing his soul, shall I-asws give you the news of (of a killing) greater than this killing, and what Allah-azwj has Obligated, upon killing him from what is greater than this retaliation?’ They said, ‘Yes, O son-asws of Rasool-Allah-saww!’
قَالَ أَعْظَمُ مِنْ هَذَا الْقَتْلِ أَنْ يَقْتُلَهُ قَتْلًا لَا يَنْجَبِرُ وَ لَا يَحْيَا بَعْدَهُ أَبَداً قَالُوا مَا هُوَ قَالَ أَنْ يُضِلَّهُ عَنْ نُبُوَّةِ مُحَمَّدٍ وَ عَنْ وَلَايَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ يَسْلُكَ بِهِ غَيْرَ سَبِيلِ اللَّهِ وَ يُغْرِيَهُ بِاتِّبَاعِ طَرَائِقِ أَعْدَاءِ عَلِيٍّ ع وَ الْقَوْلِ بِإِمَامَتِهِمْ وَ دَفْعِ عَلِيٍّ عَنْ حَقِّهِ وَ جَحْدِ فَضْلِهِ وَ أَلَّا يُبَالِيَ بِإِعْطَائِهِ وَاجِبَ تَعْظِيمِهِ
He-asws said: ‘Greater than this killing is that you kill him with a killing which can neither be amended, nor be revived after it, ever!’ They said, ‘And what is it?’ He-asws said: ‘If you stray him from the Prophet-hood of Muhammad-saww and from the Wilayah of Ali-asws Bin Abu Talib‑asws, and travel with him in other than the Way of Allah-azwj, and the deceive him to follow the path of the enemies of Ali-asws, and the speaking with their imamate, and repel Ali-asws from his-asws right, and reject his-asws merits, and you don’t care that obeying him-asws is an Obligation, to revere him-asws.
فَهَذَا هُوَ الْقَتْلُ الَّذِي هُوَ تَخْلِيدُ الْمَقْتُولِ فِي نَارِ جَهَنَّمَ خَالِداً مُخَلَّداً أَبَداً فَجَزَاءُ هَذَا الْقَتْلِ مِثْلُ ذَلِكَ الْخُلُودِ فِي نَارِ جَهَنَّمَ.
Thus, this is the killing which is eternal. This is the killed one in the Fire of Hell, abiding eternally, forever. Thus, the Recompense of this killing would be like that eternity in the Fire of Hell’’.[128]
8- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ بِإِسْنَادِهِ يَرْفَعُهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَلْعُونٌ مَلْعُونٌ مَنْ كَمِهَ أَعْمَى مَلْعُونٌ مَلْعُونٌ مَنْ عَبَدَ الدِّينَارَ وَ الدِّرْهَمَ مَلْعُونٌ مَلْعُونٌ مَنْ نَكَحَ بَهِيمَةً.
(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al ashary, from Muhammad Bin Isa, from Muhammad Bin Ibrahim Al Nowfaly, from Al-Husayn Bin Al Mukhtar, by his chain raising it said,
‘Rasool-Allah-saww said: ‘Accursed! Accursed is the one whose sleeve is blind (straying others). Accursed! Accursed is the one who worships the Dinar and the Dirhams. Accursed! Accursed is the one who copulates with an animal’’.[129]
ثم قال الصدوق قوله من كمه أعمى يعني من أرشد متحيرا في دينه إلى الكفر و قرره في نفسه حتى اعتقده
Note – Al Sadouq said, ‘His-saww words: ‘One whose sleeve is blind’ means the one who guides the confused in his religion to the Kufr and settles it in his soul until he believes it’.
9- سن، المحاسن عِدَّةٌ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنِ اجْتَرَأَ عَلَى اللَّهِ فِي الْمَعْصِيَةِ وَ ارْتِكَابِ الْكَبَائِرِ فَهُوَ كَافِرٌ وَ مَنْ نَصَبَ دِيناً غَيْرَ دِينِ اللَّهِ فَهُوَ مُشْرِكٌ.
(The book) ‘Al Mahasin’ – a number of our companions, from Ibn asbat, from his uncle Yaqoun, from Zurara,
‘From Abu Ja’far-asws having said: ‘One who is audacious to Allah-azwj regarding the disobedience and commits the major sins, so he is a Kafir, and the one who installs a religion other than the religion of Allah-azwj, so he is a Polytheist’’.[130]
10- شي، تفسير العياشي عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ لِيَحْمِلُوا أَوْزارَهُمْ كامِلَةً يَوْمَ الْقِيامَةِ يَعْنِي لِيَسْتَكْمِلُوا الْكُفْرَ يَوْمَ الْقِيَامَةِ وَ مِنْ أَوْزارِ الَّذِينَ يُضِلُّونَهُمْ بِغَيْرِ عِلْمٍ يَعْنِي كُفْرَ الَّذِينَ يَتَوَلَّوْنَهُمْ قَالَ اللَّهُ أَلا ساءَ ما يَزِرُونَ.
Tafseer Al Ayyashi – from Abu Hamza,
‘From Abu Ja’far-asws regarding His-azwj Words: They would be bearing their burdens entirely on the Day of Qiyamah [16:25]: ‘It means, they will be completing the Kufr on the Day of Qiyamah, and from the burdens of those whom they are straying without knowledge. – meaning Kufr of those they had befriend. Allah Said: Indeed! Evil is what they are bearing [16:25]’’.[131]
باب 111 من وصف عدلا ثم خالفه إلى غيره
CHAPTER 111 – ONE WHO DESCRIBES JUSTICE, THEN OPPOSES IT TO SOMETHING ELSE
الآيات
The Verses –
البقرة أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَ فَلا تَعْقِلُونَ
(Surah) Al Baqarah – Are you instructing the people with the righteousness and are forgetting yourselves and you are reciting the Book. Are you not using your intellects? [2:44].
تفسير
(Forbidden) interpretation (opinionated)
في تفسير الإمام ع أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ أَيْ بِالصَّدَقَاتِ وَ أَدَاءِ الْأَمَانَاتِ وَ تَنْسَوْنَ أَنْفُسَكُمْ أَيْ تَتْرُكُونَهَا وَ أَنْتُمْ تَتْلُونَ الْكِتابَ أَيِ التَّوْرَاةَ الْآمِرَةَ لَكُمْ بِالْخَيْرَاتِ النَّاهِيَةَ عَنِ الْمُنْكَرَاتِ أَ فَلا تَعْقِلُونَ مَا عَلَيْكُمْ مِنَ الْعِقَابِ فِي أَمْرِكُمْ بِمَا بِهِ لَا تَأْخُذُونَ وَ فِي نَهْيِكُمْ عَمَّا أَنْتُمْ فِيهِ مُنْهَمِكُونَ.
Are you instructing the people with the righteousness [2:44] – with the giving of charities, and paying back the entrustments and are forgetting yourselves – i.e. neglecting these – and you are reciting the Book – i.e. the Torah Commanding you all with doing the good deed and Forbidding you from the evil deeds – Are you not using your intellects? [2:44] – what there is upon you of the Punishment regarding your instructing with what you (yourselves) are not taking with it, and regarding our forbidding from what you (yourselves) are indulging in?’
نَزَلَتْ فِي عُلَمَاءِ الْيَهُودِ وَ رُؤَسَائِهِمُ الْمَرَدَةِ الْمُنَافِقِينَ الْمُحْتَجِنِينَ أَمْوَالَ الْفُقَرَاءِ الْمُسْتَأْكِلِينَ لِلْأَغْنِيَاءِ الَّذِينَ كَانُوا يَأْمُرُونَ بِالْخَيْرِ وَ يَتْرُكُونَهُ وَ يَنْهَوْنَ عَنِ الشَّرِّ وَ يَرْتَكِبُونَهُ.
It was Revealed regarding scholars of the Jews and their chiefs, the renegades, the hypocrites, the withholders of the wealth of the poor, the devourers for the rich, those who were instructing with the good and neglecting it, and they were forbidding from the evil and were committing it’’.
و قال علي بن إبراهيم نزلت في الخطباء و القصاص و هو قول أمير المؤمنين ع وَ عَلَى كُلِّ مِنْبَرٍ خَطِيبٌ مِصْقَعٌ يَكْذِبُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ عَلَى كِتَابِهِ.
And Ali Bin Ibrahim said, ‘It was Revealed regarding the preachers and the retribution – and it is the word of Amir Al-Momineen-asws: ‘And upon every pulpit there is a loud-voiced preacher lying upon Allah-azwj and upon His-azwj Rasool-saww, and upon His-azwj Book’’.
وَ فِي الْمَجْمَعِ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَرَرْتُ لَيْلَةَ أُسْرِيَ بِي عَلَى أُنَاسٍ تُقْرَضُ شِفَاهُهُمْ بِمَقَارِيضَ مِنْ نَارٍ فَقُلْتُ مَنْ هَؤُلَاءِ يَا جَبْرَئِيلُ فَقَالَ هَؤُلَاءِ خُطَبَاءُ مِنْ أَهْلِ الدُّنْيَا مِمَّنْ كَانُوا يَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ يَنْسَوْنَ أَنْفُسَهُمْ.
And in ‘Al Majma’ – from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘On the night of ascension (Mi’raj’) I-saww was passed with by some people their lips were being snipped with scissors of fire. I-saww said: ‘Who are they, O Jibraeel-as!’ He-as said: ‘They are preachers from people of the world, from the ones who were instructing the people with the righteousness, and they had forgotten their own selves!’’
وَ فِي مِصْبَاحِ الشَّرِيعَةِ عَنِ الصَّادِقِ ع قَالَ: مَنْ لَمْ يَنْسَلِخْ مِنْ هَوَاجِسِهِ وَ لَمْ يَتَخَلَّصْ مِنْ آفَاتِ نَفْسِهِ وَ شَهَوَاتِهَا وَ لَمْ يَهْزِمِ الشَّيْطَانَ وَ لَمْ يَدْخُلْ فِي كَنَفِ اللَّهِ وَ أَمَانِ عِصْمَتِهِ لَا يَصْلُحُ لِلْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ
And in ‘Misbah Al Sharia’ –
‘From Al-Sadiq-asws having said: ‘One who does not break off from his obsessions and does not finish off from the afflictions of his soul and his lustful desires, and does not defeat the Satan-la, and does not enter into the Patronage of Allah-azwj and security of His-azwj Protection, he is not correct for instructing with the act of kindness and forbidding from the evil.
لِأَنَّهُ إِذَا لَمْ يَكُنْ بِهَذِهِ الصِّفَةِ فَكُلَّ مَا أَظْهَرَ يَكُونُ حُجَّةً عَلَيْهِ وَ لَا يَنْتَفِعُ النَّاسُ بِهِ قَالَ اللَّهُ تَعَالَى أَ تَأْمُرُونَ النَّاسَ بِالْبِرِّ وَ تَنْسَوْنَ أَنْفُسَكُمْ وَ يُقَالُ لَهُ يَا خَائِنُ أَ تُطَالِبُ خَلْقِي بِمَا خُنْتَ بِهِ نَفْسَكَ وَ أَرْخَيْتَ عَنْهُ عِنَانَكَ.
(This is) because when he does not happen to have these characteristics, all what appears will become an argument against him and the people will not benefit with him. Allah-azwj the Exalted Said: Are you instructing the people with the righteousness and are forgetting yourselves and you are reciting the Book. Are you not using your intellects? [2:44], and He-azwj will Say to him, “O betrayer! Are you seeking My-azwj creatures with what you are a betraying your own soul with it, and you are loosening your own rein from it?”’
1- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُوسُفَ الْبَزَّازِ عَنِ الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَشَدَّ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ عَمِلَ بِغَيْرِهِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Yusuf Al Bazzaz, from Al Moalla,
‘From Abu Abdullah-asws having said: ‘The most intense of regret from the people on the Day of Qiyamah will be the one who describes justice, then works with something else’’.[132]
بيان: من وصف عدلا أي إذا ادعى القول بإمامة الأئمة ع و لم يتابعهم قولا و فعلا.
Explanation – ‘One who describes justice’ – i.e. when he claims the word (belief) in the Imamate of the Imams-asws and does not follow them-asws in words and deeds.
وَ مَا رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَرَرْتُ لَيْلَةَ أُسْرِيَ بِي بِقَوْمٍ تُقْرَضُ شِفَاهُهُمْ بِمَقَارِيضَ مِنْ نَارٍ فَقُلْتُ مَنْ أَنْتُمْ قَالُوا كُنَّا نَأْمُرُ بِالْخَيْرِ وَ لَا نَأْتِيهِ وَ نَنْهَى عَنِ الشَّرِّ وَ نَأْتِيهِ.
And what is reported from the Prophet-saww having said: ‘On the night of ascension (Mi’raj) I-saww was passed with by a people, their lips were being snipped with scissors of fire. I-saww said: ‘Who are you all?’ They said, ‘We used to instruct with the good and were not performing it, and we forbade from the evil and we committed it’’.
و مثله كثير.
And there are many like it.
2- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ قُتَيْبَةَ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مِنْ أَشَدِّ النَّاسِ عَذَاباً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا وَ عَمِلَ بِغَيْرِهِ.
(The book) ‘Al Kafi’ – from Muhammad, from Ahmad, from Ibn Isa, from Ibn Sinan, from Quteyba Al A’asha,
‘From Abu Abdullah-asws having said: ‘One of the severest Punishment on the Day of Qiyamah is one who describes justice and works with something else’’.[133]
3- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنْ أَعْظَمِ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا وَ خَالَفَهُ إِلَى غَيْرِهِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘From the mightiest of regret of the people on the Day of Qiyamah is one who describes and opposes it to something else’’.[134]
4- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَكُبْكِبُوا فِيها هُمْ وَ الْغاوُونَ قَالَ يَا بَا بَصِيرٍ هُمْ قَوْمٌ وَصَفُوا عَدْلًا بِأَلْسِنَتِهِمْ ثُمَّ خَالَفُوهُ إِلَى غَيْرِهِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Al-Husayn Bin Is’haq, from Ali Bin Mahziyar, from Abdullah Bin Yahya, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws having said regarding Words of Allah-azwj Mighty and Majestic: So they would be flung into it, they, and the straying ones [26:94]. He-asws said: ‘O Abu Baseer! They are a people who described justice with their tongues, then they opposed it to something else’’.[135]
5- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِ بْنِ عَطِيَّةَ عَنْ خَيْثَمَةَ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ع أَبْلِغْ شِيعَتَنَا أَنَّهُ لَنْ يُنَالَ مَا عِنْدَ اللَّهِ إِلَّا بِعَمَلٍ وَ أَبْلِغْ شِيعَتَنَا أَنَّ أَعْظَمَ النَّاسِ حَسْرَةً يَوْمَ الْقِيَامَةِ مَنْ وَصَفَ عَدْلًا ثُمَّ يُخَالِفُهُ إِلَى غَيْرِهِ.
(The book) ‘Al Kafi’ – from Muhammad, from Ahmad, from Ibn Isa, from Ibn Abu Umeyr, from Ali Bin Atiya, from Khaysama who said,
‘Abu Ja’far-asws said to me: ‘Deliver to our-asws Shias that whatever is in the Presence of Allah‑azwj will never be achieved except by work; and deliver to our-asws Shias that the one of mightiest regret of the people on the Day of Qiyamah will be one who describes justice, then opposes it to something else’’.[136]
باب 112 الاستخفاف بالدين و التهاون بأمر الله
CHAPTER 112 – TAKING LIGHTLY WITH THE RELIGION AND THE COMPLACENCY WITH THE COMMAND OF ALLAH-azwj
1- ل، الخصال ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ ابْنِ عَمِيرَةَ عَنِ الصَّادِقِ ع قَالَ: إِنَّ لِوَلَدِ الزِّنَى عَلَامَاتٍ أَحَدُهَا بُغْضُنَا أَهْلَ الْبَيْتِ وَ ثَانِيهَا أَنَّهُ يَحِنُّ إِلَى الْحَرَامِ الَّذِي خُلِقَ مِنْهُ وَ ثَالِثُهَا الِاسْتِخْفَافُ بِالدِّينِ وَ رَابِعُهَا سُوءُ الْمَحْضَرِ لِلنَّاسِ وَ لَا يُسِيءُ مَحْضَرَ إِخْوَانِهِ إِلَّا مَنْ وُلِدَ عَلَى غَيْرِ فِرَاشِ أَبِيهِ أَوْ حَمَلَتْ بِهِ أُمُّهُ فِي حَيْضِهَا.
(The book) ‘Al Khisaal’ – Ibn Masrour – from Ibn Aamir, from his uncle, from Muhammad Bin Ziyad, from Ibn Ameyra,
‘From Al-Sadiq-asws having said: ‘There are signs for a child of adultery. One of these is his hatred to us-asws, People-asws of the Household; and it’s second is he will yearn to the Prohibition he had been produced from; and it’s third is taking lightly with the religion; and it’s fourth evil presentation to the people, and no one will be of evil presentation to his brethren except the one born upon other than the bed of his father, or his mother had conceived him during her menstruation’’.[137]
2- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنِّي أَخَافُ عَلَيْكُمُ اسْتِخْفَافاً بِالدِّينِ وَ بَيْعَ الْحُكْمِ وَ قَطِيعَةَ الرَّحِمِ وَ أَنْ تَتَّخِذُوا الْقُرْآنَ مَزَامِيرَ تُقَدِّمُونَ أَحَدَكُمْ وَ لَيْسَ بِأَفْضَلِكُمْ فِي الدِّينِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘I-asws heard Rasool-Allah-saww saying: ‘I-saww fear upon you all taking lightly with the religion, and selling the judgment (bribery), and termination of the kinship, and your taking the Quran as flute (musical tone). You will advance one of you and he wouldn’t be your best in the religion’’.[138]
3- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِيَّاكُمْ وَ الْغَفْلَةَ فَإِنَّهُ مَنْ غَفَلَ فَإِنَّمَا يَغْفُلُ عَنْ نَفْسِهِ وَ إِيَّاكُمْ وَ التَّهَاوُنَ بِأَمْرِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّهُ مَنْ تَهَاوَنَ بِأَمْرِ اللَّهِ أَهَانَهُ اللَّهُ يَوْمَ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Ja’far Bin Muhammad Bin Ubeydullah, from Abdullah Bin Maymoun,
‘From Abu Abdullah-asws having said: ‘Beware of the heedlessness, for the one who is heedless is rather heedless from himself! Beware of being complacent with a Command of Allah-azwj Mighty and Majestic, for the one who is complacent with a Command of Allah-azwj, Allah-azwj would Demean him on the Day of Qiyamah’’.[139]
4- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ لَيُبْغِضُ الْمُؤْمِنَ الضَّعِيفَ الَّذِي لَا دِينَ لَهُ.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Hates the weak Momin, the one who has no religion for him’’.[140]
باب 113 الإعراض عن الحق و التكذيب به
CHAPTER 113 – TURNING AWAY FROM THE TRUTH AND THE BELYING OF IT
1- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ خابَ كُلُّ جَبَّارٍ عَنِيدٍ قَالَ الْعَنِيدُ الْمُعْرِضُ عَنِ الْحَقِ.
Tafseer Al Qummi – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding Words of the Exalted: and every stubborn tyrant was disappointed [14:15]. He-asws said: ‘The stubborn is the one turning away from the truth’’.[141]
2- جا، المجالس للمفيد بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ عَنِ الصَّادِقِ ع قَالَ: إِنَّ الْحَقَّ مُنِيفٌ فَاعْمَلُوا بِهِ وَ مَنْ سَرَّهُ طُولُ الْعَافِيَةِ فَلْيَتَّقِ اللَّهَ.
(The book) ‘Al Majaalis’ of Al Mufeed – By the chain to Qatadah,
‘From Al-Sadiq-asws having said: ‘The truth is sublime therefore work with it, and the one whom prolonged well-being cheers, let him fear Allah-azwj’’.[142]
3- ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ ع قَالَ: مَا تَرَكَ الْحَقَّ عَزِيزٌ إِلَّا ذَلَّ وَ لَا أَخَذَ بِهِ ذَلِيلٌ إِلَّا عَزَّ.
(The book) ‘Tuhaf Al Uqool’ –
‘From Abu Muhammad-asws having said: ‘An honourable one will not neglect the truth except he will be disgraced, nor will any disgraceful one take with it, except he will be honoured’’.[143]
باب 114 الكذب و روايته و سماعه
CHAPTER 114 – THE LIE AND REPORTING IT AND MAKING IT HEARD
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي النُّعْمَانِ قَالَ قَالَ أَبُو جَعْفَرٍ ع يَا بَا النُّعْمَانِ لَا تَكْذِبْ عَلَيْنَا كَذِبَةً فَتُسْلَبَ الْحَنِيفِيَّةَ وَ لَا تَطْلُبَنَّ أَنْ تَكُونَ رَأْساً فَتَكُونَ ذَنَباً وَ لَا تَسْتَأْكِلِ النَّاسَ بِنَا فَتَفْتَقِرَ فَإِنَّكَ مَوْقُوفٌ لَا مَحَالَةَ وَ مَسْئُولٌ فَإِنْ صَدَقْتَ صَدَّقْنَاكَ وَ إِنْ كَذَبْتَ كَذَّبْنَاكَ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Is’haq Bin Ammar, from Abu Al Numan who said,
‘Abu Ja’far-asws said: ‘O Abu Al Numan! Do not lie upon us-asws with a lie for your uprightness will be nullified, nor seek to be a head (chief) for you will become a tail (follower), nor devour the people through us-asws for you will be impoverished. You will inevitably be Paused and Questioned. If you are truthful, we-asws shall ratify you, and if you have lied, we-asws shall belie you!’’[144]
2- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ عَمِيرَةَ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَقُولُ لِوُلْدِهِ اتَّقُوا الْكَذِبَ الصَّغِيرَ مِنْهُ وَ الْكَبِيرَ فِي كُلِّ جِدٍّ وَ هَزْلٍ فَإِنَّ الرَّجُلَ إِذَا كَذَبَ فِي الصَّغِيرِ اجْتَرَأَ عَلَى الْكَبِيرِ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ibn Mihran, from Ibn Ameyra, from the one who narrated it,
‘From Abu Ja’far-asws having said: ‘Ali Bin Al Husayn-asws saying to his-asws son: ‘Fear the lie, the small from it and the big in every seriousness and jest, for when the man lies regarding the small, he becomes audacious upon the big.
أَ مَا عَلِمْتُمْ أَنَّ رَسُولَ اللَّهِ قَالَ مَا يَزَالُ الْعَبْدُ يَصْدُقُ حَتَّى يَكْتُبَهُ اللَّهُ صِدِّيقاً وَ مَا يَزَالُ الْعَبْدُ يَكْذِبُ حَتَّى يَكْتُبَهُ اللَّهُ كَذَّاباً.
Don’t you know that Rasool-Allah-saww said: ‘The servant does not cease to be truthful until Allah-azwj Writes him as a truthful, and the servant does not cease to be lying until Allah-azwj Writes him as a liar’’.[145]
بيان: وَ رُوِيَ مِنْ طَرِيقِ الْعَامَّةِ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: وَيْلٌ لِلَّذِي يُحَدِّثُ فَيَكْذِبُ لِيُضْحِكَ فَوَيْلٌ لَهُ ثُمَّ وَيْلٌ لَهُ.
Explanation – And it is reported from the way of the general Muslims, from the Prophet-saww having said: ‘Woe be to the one who narrates, so he lies in order to make (people) laugh. So woe be to him! Then woe be to him!’’
وَ رُوِيَ أَنَّهُ ص كَانَ يَمْزَحُ وَ لَا يَقُولُ إِلَّا حَقّاً وَ لَا يُؤْذِي قَلْباً وَ لَا يُفْرِطُ فِيهِ.
And it is reported: ‘He-saww used to jest and he-saww would not say except true (things), and he-saww did not hurt a heart, nor was he-saww excessive in it’’.
3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِلشَّرِّ أَقْفَالًا وَ جَعَلَ مَفَاتِيحَ تِلْكَ الْأَقْفَالِ الشَّرَابَ وَ الْكَذِبُ شَرٌّ مِنَ الشَّرَابِ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Usman Bin Isa, from Ibn Muskan, from Muhammad Bin Muslim,
‘Allah-azwj Mighty and Majestic has Made locks for the evil and Made keys for those locks, the (intoxicating) drink, and the lie is eviler than the (intoxicating) drink’’.[146]
4- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ الصَّيْقَلِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا قَدْ رُوِّينَا عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِ يُوسُفَ ع أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ فَقَالَ وَ اللَّهِ مَا سَرَقُوا وَ مَا كَذَبَ وَ قَالَ إِبْرَاهِيمُ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ فَقَالَ وَ اللَّهِ مَا فَعَلُوا وَ مَا كَذَبَ
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ahmad Bin Muhammad Bin Abu Nasr, from Hammad Bin Usman, from Al Hassan Al Sayqal who said,
‘I said to Abu Abdullahasws, ‘We have been reporting from Abu Ja’farasws regarding the words of Yusufas: ‘O caravan! You are stealing!’ [12:70]’, and heasws said: ‘By Allahazwj! They were not stealing but heas did not lie (either). And Ibrahimas said: ‘He said: ‘But (maybe) their biggest one did this, so ask them if they could speak’ [21:63]. By Allahazwj! It (their biggest idol) had not done it but heas did not lie’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع مَا عِنْدَكُمْ فِيهَا يَا صَيْقَلُ
He (the narrator) said, ‘Abu Abdullahasws said: ‘What is with you all regarding it, O Sayqal?’
قَالَ قُلْتُ مَا عِنْدَنَا فِيهَا إِلَّا التَّسْلِيمُ
I said, ‘There is nothing with us except for the submission’.
قَالَ فَقَالَ إِنَّ اللَّهَ أَحَبَّ اثْنَيْنِ وَ أَبْغَضَ اثْنَيْنِ أَحَبَّ الْخَطَرَ فِيمَا بَيْنَ الصَّفَّيْنِ وَ أَحَبَّ الْكَذِبَ فِي الْإِصْلَاحِ وَ أَبْغَضَ الْخَطَرَ فِي الطُّرُقَاتِ وَ أَبْغَضَ الْكَذِبَ فِي غَيْرِ الْإِصْلَاحِ
Heasws said: ‘Allahazwj Loves two (things) and hates two. Heazwj Loves the danger in what is between the two swords and Loves the lie regarding the reconciliation; and Hates the danger in the roads and Hates the lie regarding other than the reconciliation.
إِنَّ إِبْرَاهِيمَ ع إِنَّمَا قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا إِرَادَةَ الْإِصْلَاحِ وَ دَلَالَةً عَلَى أَنَّهُمْ لَا يَعْقِلُونَ وَ قَالَ يُوسُفُ ع إِرَادَةَ الْإِصْلَاحِ.
Ibrahimas, rather, said: ‘But (maybe) their biggest one did this [21:63], intending the reconciliation, and evidenced upon that they had not done it; and Yusufas intended the reconciliation’’.[147]
بيان: و يؤيده ما روي في كتاب الإحتجاج أَنَّهُ سُئِلَ الصَّادِقُ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ فِي قِصَّةِ إِبْرَاهِيمَ قالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ قَالَ مَا فَعَلَهُ كَبِيرُهُمْ وَ مَا كَذَبَ إِبْرَاهِيمُ
Explanation – And it is supported by what is reported in the book ‘Al Ihtijajj – Al-Sadiq-asws was asked about Words of Allah-azwj Mighty and Majestic in the story of Ibrahim-as: He said: ‘But (maybe) their biggest one did this, so ask them if they could speak’ [21:63]. He-asws said: ‘Their bigest one had not done it and Ibrahim-saww did not lie’.
قِيلَ وَ كَيْفَ ذَلِكَ
It was said, ‘And how can that be so?’
فَقَالَ إِنَّمَا قَالَ إِبْرَاهِيمُ فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ إِنْ نَطَقُوا فَكَبِيرُهُمْ فَعَلَ وَ إِنْ لَمْ يَنْطِقُوا فَلَمْ يَفْعَلْ كَبِيرُهُمْ شَيْئاً فَمَا نَطَقُوا وَ مَا كَذَبَ إِبْرَاهِيمُ.
He-asws said: ‘But rather Ibrahim-as said: ‘so ask them if they could speak’ [21:63], if their biggest one could speak, it would have done so, and if their biggest one does not speak, then it has not done anything. It did not speak, and Ibrahim-as did not lie’’.
رَوَاهُ الصَّدُوقُ فِي الْعِلَلِ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: فِي تَفْسِيرِ هَذِهِ الْآيَةِ أَنَّهُمْ سَرَقُوا يُوسُفَ مِنْ أَبِيهِ أَ لَا تَرَى أَنَّهُمْ حِينَ قَالُوا ما ذا تَفْقِدُونَ قالُوا نَفْقِدُ صُواعَ الْمَلِكِ وَ لَمْ يَقُولُوا سَرَقْتُمْ صَاعَ الْمَلِكِ.
It is reported by Al-Sadouq in ‘Al-Ilal’ – by his chain from Abu Abdullah-asws having said in interpretation of this Verse: ‘They had stolen Yusuf-as from his-as father-as. Don’t you see, when they said, ‘‘What is that which you are missing?’ [12:71] They said, ‘We miss the king’s drinking cup [12:72], and they did not say, ‘You stole the king’s drinking cup’’.
5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنْ أَبِي مَخْلَدٍ السَّرَّاجِ عَنْ عِيسَى بْنِ حَسَّانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ كُلُّ كَذِبٍ مَسْئُولٌ عَنْهُ صَاحِبُهُ يَوْماً إِلَّا كَذِباً فِي ثَلَاثَةٍ رَجُلٌ كَائِدٌ فِي حَرْبِهِ فَهُوَ مَوْضُوعٌ عَنْهُ أَوْ رَجُلٌ أَصْلَحَ بَيْنَ اثْنَيْنِ يَلْقَى هَذَا بِغَيْرِ مَا يَلْقَى بِهِ هَذَا يُرِيدُ بِذَلِكَ الْإِصْلَاحَ مَا بَيْنَهُمَا أَوْ رَجُلٌ وَعَدَ أَهْلَهُ شَيْئاً وَ هُوَ لَا يُرِيدُ أَنْ يُتِمَّ لَهُمْ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Safwan, from Abu Makhlad Al Sarraj, from Isa Bin Hassan who said,
‘I heard Abu Abdullah-asws saying: ‘Every lie, its owner will be Questioned about in one day except the lie regarding three – a man plotting during his war, so it is dropped from him, or a man reconciling between two, facing this one with other than was he faces this one with, intending with that reconciling what is between the two, or a man promising something to his family, and he does not intend to complete for them’’.[148]
بيان: ثم اعلم أن مضمون الحديث متفق عليه بين الخاصة و العامة فَرَوَى التِّرْمِذِيُّ عَنِ النَّبِيِّ ص لَا يَحِلُّ الْكَذِبُ إِلَّا فِي ثَلَاثٍ يُحَدِّثُ الرَّجُلُ امْرَأَتَهُ لِيُرْضِيَهَا وَ الْكَذِبُ فِي الْحَرْبِ وَ الْكَذِبُ فِي الِاصْطِلَاحِ بَيْنَ النَّاسِ.
Explanation – Then know that the subject matter of the Hadeeth is agreed upon between the special (Shias) and the general (non-Shia) Muslims. Al Tirmizi reported from the Prophet-saww: ‘The lying is not allowed except regarding three – the man narrates to his wife to please her, and the lying during the war, and the lying during the reconciliation between the people’’.
6- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى الْكَاهِلِيِّ عَنْ مُحَمَّدِ بْنِ مَالِكٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ حَدَّثَنِي أَبُو عَبْدِ اللَّهِ ع بِحَدِيثٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَ لَيْسَ زَعَمْتَ لِيَ السَّاعَةَ كَذَا وَ كَذَا فَقَالَ لَا
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Yahya Al Kahily, from Muhammad Bin Malik, from Abdul A’ala a slave of the family of Saam who said,
‘Abu Abdullah-asws narrated to me with a Hadeeth. I said, ‘May I be sacrificed for you-asws! Didn’t you claim to me such and such just now?’ He-asws said: ‘No’.
فَعَظُمَ ذَلِكَ عَلَيَّ فَقُلْتُ بَلَى وَ اللَّهِ زَعَمْتَ فَقَالَ لَا وَ اللَّهِ مَا زَعَمْتُهُ
That was grievous upon me. I said, ‘Yes, by Allah-azwj, you-asws did claim!’ He-asws said: ‘No, by Allah-azwj, I-asws did not claim it!’
قَالَ فَعَظُمَ عَلَيَّ فَقُلْتُ بَلَى وَ اللَّهِ قَدْ قُلْتَهُ قَالَ نَعَمْ قَدْ قُلْتُهُ أَ مَا عَلِمْتَ أَنَّ كُلَّ زَعْمٍ فِي الْقُرْآنِ كَذِبٌ.
He (the narrator) said, ‘It was grievous upon me, so I said, ‘By Allah-azwj, you have said it!’ He‑asws said: ‘Yes, I-asws had said it. Don’t you know that every claim in the Quran is a lie?’’[149]
7- كا، الكافي الْعِدَّةُ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ إِيَّاكُمْ وَ الْكَذِبَ فَإِنَّ كُلَّ رَاجٍ طَالِبٌ وَ كُلَّ خَائِفٍ هَارِبٌ.
(The book) ‘Al Kafi’ – The number, from Sah; Bin Ziyad, from Ali Bin Asbat, from Abu Is’haq Al Khurasani who said,
‘Amir Al-Momineen-asws had said: ‘Beware of the lie, for every hopeful one seeks, and every fearful one flees!’’[150]
بيان: و هذا مثل قوله ع الذي رواه فِي نَهْجِ الْبَلَاغَةِ أَنَّهُ ع قَالَ بَعْدَ كَلَامٍ طَوِيلٍ لِمُدَّعٍ كَاذِبٍ أَنَّهُ يَرْجُو اللَّهَ يَدَّعِي بِزَعْمِهِ أَنَّهُ يَرْجُو اللَّهَ كَذَبَ وَ الْعَظِيمِ مَا بَالُهُ لَا يَتَبَيَّنُ رَجَاؤُهُ فِي عَمَلِهِ وَ كُلُّ مَنْ رَجَا عُرِفَ رَجَاؤُهُ فِي عَمَلِهِ إِلَّا رَجَاءَ اللَّهِ فَإِنَّهُ مَدْخُولٌ
Explanation – And this is like his-asws words which is reported in ‘Nahj Al Balagah’ –
‘He-asws said after a lengthy speech to a false claimant hoping in Allah-azwj: ‘He claims by his allegation that he hopes in Allah-azwj. He is lying, by the Magnificent! What is the matter with him? His hope does not appear in his actions while every one who hopes, his hope is recognise in his actions, except hope in Allah-azwj, for it is mingled.
وَ كُلُّ خَوْفٍ مُحَقَّقٌ إِلَّا خَوْفَ اللَّهِ فَإِنَّهُ مَعْلُولٌ يَرْجُو اللَّهَ فِي الْكَبِيرِ وَ يَرْجُو الْعِبَادَ فِي الصَّغِيرِ فَيُعْطِي الْعَبْدَ مَا لَا يُعْطِي الرَّبَّ
Every fear is real except fear of Allah-azwj, for it is a effect. He hopes in Allah-azwj regarding the major things and hopes in the servants regarding the minor, so he gives the servant what he does not give the Lord-azwj.
فَمَا بَالُ اللَّهِ جَلَّ ثَنَاؤُهُ يُقَصَّرُ بِهِ عَمَّا يُصْنَعُ لِعِبَادِهِ أَ تَخَافُ أَنْ تَكُونَ فِي رَجَائِكَ لَهُ كَاذِباً أَوْ تَكُونَ لَا تَرَاهُ لِلرَّجَاءِ مَوْضِعاً
What is the matter Allah-azwj, Majestic is His-azwj Praise is being deficient with from what is doen for His-azwj servants. Are you fearing that your hope to Him-azwj is false, or you cannot see a place for the hope?
وَ كَذَلِكَ إِنْ هُوَ خَافَ عَبْداً مِنْ عَبِيدِهِ أَعْطَاهُ مِنْ خَوْفِهِ مَا لَا يُعْطِي رَبَّهُ فَجَعَلَ خَوْفَهُ مِنَ الْعِبَادِ نَقْداً وَ خَوْفَهُ مِنْ خَالِقِهِ ضِمَاراً وَ وَعْداً.
And like that, a servant fears from His-azwj servants, he five him from his fear what he does not give to his Lord-azwj. So he makes his fear from the servants as cash (current) and his fear from his Creator as credit (future) and a promise’’.
8- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْكَذِبَ هُوَ خَرَابُ الْإِيمَانِ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,
‘From Abu Ja’far-asws having said: ‘The lie, it is a ruination of the Eman’’.[151]
9- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ فُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَوَّلَ مَنْ يُكَذِّبُ الْكَذَّابَ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ الْمَلَكَانِ اللَّذَانِ مَعَهُ ثُمَّ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Aban Al Ahmar, from Fuzeyl Bin Yasaar,
‘From Abu Ja’far-asws having said: ‘The first one to belie the liar is Allah-azwj Mighty and Majestic, then the two Angels, those who are with him, then he (himself) knows that he is a liar’’.[152]
10- كا، الكافي عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانٍ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْكَذَّابَ يَهْلِكُ بِالْبَيِّنَاتِ وَ يَهْلِكُ أَتْبَاعُهُ بِالشُّبُهَاتِ.
(The book) ‘Al Kafi’ – from Ali Bin Al Hakam, from Aban, from Umar Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘The liar is destroyed by the proofs, and his followers are destroyed by the suspicions’’.[153]
11- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ آيَةَ الْكَذَّابِ بِأَنْ يُخْبِرَكَ خَبَرَ السَّمَاءِ وَ الْأَرْضِ وَ الْمَشْرِقِ وَ الْمَغْرِبِ فَإِذَا سَأَلْتَهُ عَنْ حَرَامِ اللَّهِ وَ حَلَالِهِ لَمْ يَكُنْ عِنْدَهُ شَيْءٌ.
(The book) ‘Al Kafi’’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Abu Najran, from Muawiya Bin Wahab who said,
‘I heard Abu Abdullah-asws saying: ‘A sign of the liar is that he informs you news of the sky and the earth, and the east and the west, but when you ask him about Prohibitions of Allah‑azwj and His-azwj Permissibles, there does not happen to be anything with him’’.[154]
12- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْكَذِبَةَ لَتُفَطِّرُ الصَّائِمَ
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The lie breaks the fast of the fasting one!’
قُلْتُ وَ أَيُّنَا لَا يَكُونُ ذَلِكَ مِنْهُ
I said, ‘And which of us, that does not happen from him?’
قَالَ لَيْسَ حَيْثُ ذَهَبْتَ إِنَّمَا ذَلِكَ الْكَذِبُ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ وَ عَلَى الْأَئِمَّةِ ع.
He-asws said: ‘It isn’t where you are going. But rather, that is the lie upon Allah-azwj and upon His-azwj Rasool-saww and upon the Imams-asws’’.[155]
13- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: ذُكِرَ الْحَائِكُ لِأَبِي عَبْدِ اللَّهِ ع أَنَّهُ مَلْعُونٌ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions,
‘Raising it to Abu Abdullah-asws having said: ‘The weaver was mentioned to Abu Abdullah-asws, he is an accursed’.
فَقَالَ إِنَّمَا ذَلِكَ الَّذِي يَحُوكُ الْكَذِبَ عَلَى اللَّهِ وَ عَلَى رَسُولِهِ ص.
He-asws said: ‘But rather, that is the one who weaves the lie upon Allah-azwj and upon his Rasool‑saww’’.[156]
14- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ الْحَمِيدِ الطَّائِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَجِدُ عَبْدٌ طَعْمَ الْإِيمَانِ حَتَّى يَتْرُكَ الْكَذِبَ هَزْلَهُ وَ جِدَّهُ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from his father, from Al Qasim Bin Urwah, from Abdul Hameed Al Taie, from Al Asbagh Bin Nubata who said,
‘Amir Al-Momineen-asws said: ‘A servant will not feel the taste of Eman until he neglects the lying, its vain ones and its serious ones’’.[157]
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj who said,
‘I said to Abu Abdullah-asws, ‘The liar, he is the one who lies regarding something’.
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْكَذَّابُ هُوَ الَّذِي يَكْذِبُ فِي الشَّيْءِ قَالَ لَا مَا مِنْ أَحَدٍ إِلَّا يَكُونُ ذَاكَ مِنْهُ وَ لَكِنَّ الْمَطْبُوعَ عَلَى الْكَذِبَ.
He-asws said: ‘No! There is no one except that happens from him, but the habitual upon the lying’’.[158]
16- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنِ الْحُسَيْنِ بْنِ طَرِيفٍ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ عِيسَى ابْنُ مَرْيَمَ صَلَوَاتُ اللَّهِ عَلَيْهِ مَنْ كَثُرَ كَذِبُهُ ذَهَبَ بَهَاؤُهُ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Abu Abdullah, from Al Husayn Bin Tareyf, from his father, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Isa Ibn Maryam-as, may the Salawaat of Allah-azwj upon him-as, said: ‘One whose lies are many, his glory will be gone’’.[159]
17- كا، الكافي عَنْهُ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَنْبَغِي لِلرَّجُلِ الْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ الْكَذَّابِ فَإِنَّهُ يَكْذِبُ حَتَّى يَجِيءُ بِالصِّدْقِ فَلَا يُصَدَّقُ.
(The book) ‘Al Kafi’ – from his, from Amro Bin Usman, from Muhammad Bin Salim raising it said,
‘Amir Al-Momineen-asws said: ‘It is befitting for the Muslim man that he shuns the brother-hood of the liar, for he will keep lying until he comes with the truth, and he will not be ratified’’.[160]
بيان: ورد في الخبر كَفَى بِالْمَرْءِ كَذِباً أَنْ يُحَدِّثَ بِكُلِّ مَا يَسْمَعُ.
Explanation – It has been referred in the Hadeeth: ‘It suffices with the person as a lie if he were to narrate with all what he hears’’.
18- كا، الكافي عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ مِمَّا أَعَانَ اللَّهُ بِهِ عَلَى الْكَذَّابِينَ النِّسْيَانَ.
(The book) ‘Al Kafi’ – from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashari, from Ubeyd Bin Zurarah who said,
‘I heard Abu Abdullah-asws saying: ‘From what Allah-azwj Assists with upon the liars is the forgetfulness’’.[161]
19- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكَلَامُ ثَلَاثَةٌ صِدْقٌ وَ كَذِبٌ وَ إِصْلَاحٌ بَيْنَ النَّاسِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Abu Yahya Al Wasity, from one of our companions,
‘From Abu Abdullah-asws having said: ‘The speech are three – the truth, the lie, and reconciliation between the people’.
قَالَ قِيلَ لَهُ جُعِلْتُ فِدَاكَ مَا الْإِصْلَاحُ بَيْنَ النَّاسِ
He (the narrator) said, ‘It was said to him-asws, ‘May I be sacrificed for you-asws! What is the reconciliation between the people?’
قَالَ تَسْمَعُ مِنَ الرَّجُلِ كَلَاماً يَبْلُغُهُ فَتَخْبُثُ نَفْسُهُ فَتَقُولُ سَمِعْتُ مِنْ فُلَانٍ قَالَ فِيكَ مِنَ الْخَيْرِ كَذَا وَ كَذَا خِلَافَ مَا سَمِعْتَ مِنْهُ.
He-asws said: ‘You listen to a speech from a man (regarding someone), had it reached him, it would have worsened him, so (instead) you say, ‘I heard from so and so saying such and such good things regarding you’ – opposite to what you had heard from him’’.[162]
20- كا، الكافي عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ الْحَجَّالِ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ عَمْرٍو عَنْ عَطَاءٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا كَذِبَ عَلَى مُصْلِحٍ ثُمَّ تَلَا أَيَّتُهَا الْعِيرُ إِنَّكُمْ لَسارِقُونَ ثُمَّ قَالَ وَ اللَّهِ مَا سَرَقُوا وَ مَا كَذَبَ ثُمَّ تَلَا بَلْ فَعَلَهُ كَبِيرُهُمْ هذا فَسْئَلُوهُمْ إِنْ كانُوا يَنْطِقُونَ ثُمَّ قَالَ وَ اللَّهِ مَا فَعَلُوهُ وَ مَا كَذَبَ.
(The book) ‘Al Kafi’ – from Al Ashari, from Muhammad Bin Abdul Jabbar, from Al Hajjal, from Sa’aba, from Ma’mar Bin Amro, from Ata’a,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There is no lie upon the reconciler’. Then he recited: ‘O caravan! You are stealing!’ [12:70]. Then he-asws said: ‘By Allah-azwj they had not stolen and he-as did not lie!’ Then he-asws recited: He said: ‘But (maybe) their biggest one did this, so ask them if they could speak’ [21:63]. Then he-asws said: ‘By Allah-azwj! It had not done it, and he-as did not lie’’.[163]
بيان: و الذي يدل على الاستثناء ما رُوِيَ عَنْ أُمِّ كُلْثُومٍ قَالَتْ مَا سَمِعْتُ رَسُولَ اللَّهِ ص يُرَخِّصُ فِي شَيْءٍ مِنَ الْكَذِبِ إِلَّا فِي ثَلَاثٍ الرَّجُلِ يَقُولُ الْقَوْلَ يُرِيدُ الْإِصْلَاحَ وَ الرَّجُلِ يَقُولُ الْقَوْلَ فِي الْحَرْبِ وَ الرَّجُلِ يُحَدِّثُ امْرَأَتَهُ وَ الْمَرْأَةِ تُحَدِّثُ زَوْجَهَا.
Explanation – And what which evidence’s upon the exclusions is what is reported from Umm Kulsoom-ra having said, ‘I have not heard Rasool-Allah-azwj allowing regarding anything from the lies except regarding three – The man says regarding the reconciliation, and the man says in the word during the war, and the man discusses with his wife and the wife discusses with her husband’’.
وَ قَالَتْ أَيْضاً قَالَ رَسُولُ اللَّهِ ص لَيْسَ بِكَذَّابٍ مَنْ أَصْلَحَ بَيْنَ اثْنَيْنِ فَقَالَ خَيْراً أَوْ نَمَا خَيْراً.
And she said as well, ‘Rasool-Allah-saww said: ‘He is not a liar, one who reconciles between two, so he says good, or grows good’’.
وَ قَالَتْ أَسْمَاءُ بِنْتُ يَزِيدَ إِنَّ رَسُولَ اللَّهِ ص قَالَ: كُلُّ الْكَذِبِ يُكْتَبُ عَلَى ابْنِ آدَمَ إِلَّا رَجُلٌ كَذَبَ بَيْنَ رَجُلَيْنِ يُصْلِحُ بَيْنَهُمَا.
Asma Bint Yazeed said, ‘Rasool-Allah-saww said: ‘Every lie is written upon the son of Adam-as except the man lying between two men to reconcile between them’’.
وَ رُوِيَ عَنْ أَبِي كَاهِلٍ قَالَ: وَقَعَ بَيْنَ رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ ص كَلَامٌ حَتَّى تَصَادَمَا فَلَقِيتُ أَحَدَهُمَا فَقُلْتُ مَا لَكَ وَ لِفُلَانٍ فَقَدْ سَمِعْتُهُ يُحْسِنُ الثَّنَاءَ عَلَيْكَ وَ لَقِيتُ الْآخَرَ فَقُلْتُ لَهُ مِثْلَ ذَلِكَ حَتَّى اصْطَلَحَا
And it is reported from Abu Kahil who said, ‘(Heated) talk occurred between two men from the companions of the Prophet-saww to the extent that they clashed. I met one of them. I said, ‘What is the matter with you and so and so? I have heard him excellently praising upon you!’ I met the other, I said to him similar to that, until they both reconciled.
ثُمَّ قُلْتُ أَهْلَكْتُ نَفْسِي وَ أَصْلَحْتُ بَيْنَ هَذَيْنِ فَأَخْبَرْتُ النَّبِيَّ ص فَقَالَ يَا أَبَا كَاهِلٍ أَصْلِحْ بَيْنَ النَّاسِ وَ لَوْ بِالْكَذِبِ.
Then I said, ‘I have destroyed myself (by lying) and I reconciled between these two! I informed the Prophet-saww. He-saww said: ‘O Abu Kahil! Reconcile between the people and even if it is by the lie’’.
وَ قَالَ عَطَاءُ بْنُ يَسَارٍ قَالَ رَجُلٌ لِلنَّبِيِّ أَكْذِبُ أَهْلِي قَالَ لَا خَيْرَ فِي الْكَذِبِ قَالَ أَعِدُهَا وَ أَقُولُ لَهَا قَالَ لَا جُنَاحَ عَلَيْكَ.
And Ata’a Bin Yasaar said, ‘A man said to the Prophet-saww, ‘Can I lie to my wife?’ He-saww said: ‘There is no good in the lying’. He said, ‘Can I promise her (false) and say (lie) to her?’ He-saww said: ‘There is no offence upon you’’.
وَ عَنِ النَّوَّاسِ بْنِ سِمْعَانَ الْكِلَابِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا لِي أَرَاكُمْ تَتَهَافَتُونَ فِي الْكَذِبِ تَهَافُتَ الْفَرَاشِ فِي النَّارِ كُلُّ الْكَذِبِ مَكْتُوبٌ كَذِباً لَا مَحَالَةَ إِلَّا أَنْ يَكْذِبَ الرَّجُلُ فِي الْحَرْبِ فَإِنَّ الْحَرْبَ خُدْعَةٌ أَوْ يَكُونَ بَيْنَ رَجُلَيْنِ شَحْنَاءُ فَيُصْلِحَ بَيْنَهُمَا أَوْ يُحَدِّثَ امْرَأَتَهُ يُرْضِيهَا.
And from Al Nawas Bin Sim’an Al Kilaby who said, ‘Rasool-Allah-saww said: ‘What is the matter I-saww am seeing you all rushing into the lies rushing of the moths into the fire? A lie will be written down, inevitably, except if the man lies during the water, for the war is a deception, or if there happens to be ill will between two men so he reconciles between them, or if he narrates (a lie) to his wife to please her’’.
وَ قَالَ عَلِيٌّ ع إِذَا حَدَّثْتُكُمْ عَنْ رَسُولِ اللَّهِ ص فَلَأَنْ أَخِرَّ مِنَ السَّمَاءِ أَحَبُّ إِلَيَّ مِنْ أَنْ أَكْذِبَ عَلَيْهِ وَ إِذَا حَدَّثْتُكُمْ فِيمَا بَيْنِي وَ بَيْنَكُمْ فَالْحَرْبُ خُدْعَةٌ.
And Ali-asws said: ‘Whenever I-asws narrated from Rasool-Allah-saww, so my-asws falling from the sky is more beloved to me than if I-asws were to lie upon him-saww, and whenever I-asws narrate to you regarding what is between me-asws and you all, then the war is a deception!’’
قَالَ رَسُولُ اللَّهِ ص مَنِ ارْتَكَبَ شَيْئاً مِنْ هَذِهِ الْقَاذُورَاتِ فَلْيَسْتَتِرْ بِسِتْرِ اللَّهِ.
Rasool-Allah-saww said: ‘One who commits something from these filthiness, let him conceal with the veil of Allah-azwj’’.
قَالَتْ أَسْمَاءُ سَمِعْتُ امْرَأَةً تَسْأَلُ رَسُولَ اللَّهِ ص قَالَتْ إِنَّ لِي ضَرَّةً وَ أَنَا أَتَكَثَّرُ مِنْ زَوْجِي بِمَا لَا يَفْعَلُ أَضَارُّهَا بِذَلِكَ فَهَلْ لِي فِيهِ شَيْءٌ فَقَالَ الْمُتَشَبِّعُ بِمَا لَمْ يُعْطَ كَلَابِسِ ثَوْبَيْ زُورٍ.
Asma said, ‘I heard a woman asking Rasool-Allah-saww. She said, ‘There is a co-wife for me, and I frequent from my husband with what he does not do, to hurt her with that. Is there anything for me regarding it?’ He-saww said: ‘Then one satiating with what he is not given, is like one wearing the false clothing’’.
وَ قَالَ النَّبِيُّ ص مَنْ تَطَعَّمَ بِمَا لَمْ يُطْعَمْ وَ قَالَ لِي وَ لَيْسَ لَهُ وَ أُعْطِيتُ وَ لَمْ يُعْطَ كَانَ كَلَابِسِ ثَوْبَيْ زُورٍ يَوْمَ الْقِيَامَةِ.
And the Prophet-saww said: ‘One who feeds on what he has not been fed and said, ‘It is for me’, and it isn’t for him, and ‘I have been given’, and he had not been given, is like wearing a false clothing on the Day of Qiyamah’’.
قَالَ ص مَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ.
He-saww said: ‘One who lies upon me deliberately, let him assume his seat from the Fire’’.
وَ قَالَ رَسُولُ اللَّهِ ص لَا يَسْتَكْمِلُ الْمَرْءُ الْإِيمَانَ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ وَ حَتَّى يَجْتَنِبَ الْكَذِبَ فِي مِزَاحِهِ.
And Rasool-Allah-saww said: ‘The person will not perfect the Eman until he loves for his brother what he loves for himself, and until he shuns the lying in his jesting’’.
وَ قَوْلُهُ ص إِنَّ الرَّجُلَ يَتَكَلَّمُ بِالْكَلِمَةِ يُضْحِكُ بِهَا النَّاسَ يَهْوِي بِهَا أَبْعَدَ مِنَ الثُّرَيَّا.
His-saww words: ‘The speaks with a phrase to make the people laugh, he collapses with it further than from the sun’’.
قَالَ عِيسَى إِنَّ مِنْ أَعْظَمِ الذُّنُوبِ عِنْدَ اللَّهِ أَنْ يَقُولَ الْعَبْدُ إِنَّ اللَّهَ يَعْلَمُ لِمَا لَا يَعْلَمُ.
Isa (?) said, ‘From mightiest of sins in the Presence of Allah-azwj is the servant saying, ‘Allah‑azwj Knows’ for what He-azwj does not Know’ (i.e. a lie)’’.
و ربما يكذب في حكاية المنام و الإثم فيه عظيم قَالَ رَسُولُ اللَّهِ ص إِنَّ مِنْ أَعْظَمِ الْفِرَى أَنْ يَدَّعِيَ الرَّجُلُ إِلَى غَيْرِ أَبِيهِ أَوْ يُرِيَ عَيْنَيْهِ فِي الْمَنَامِ مَا لَمْ تَرَيَا أَوْ يَقُولَ عَلَيَّ مَا لَمْ أَقُلْ.
And sometimes he lies in narrating the dream, and the sin in it is mighty. Rasool-Allah-saww said: ‘From the mightiest of fabrication is the man claiming to other than his father, or his eyes ‘see’ in the dream what you did not see (i.e. lies about his dream), or he says upon me-saww what I-saww have not said’’.
وَ قَالَ ص مَنْكَذَبَ فِي حُلُمِهِ كُلِّفَ يَوْمَ الْقِيَامَةِ أَنْ يَعْقِدَ بَيْنَ شَعِيرَتَيْنِ.
And he-saww said: ‘One who lies regarding his dream would be encumbered on the Day of Qiyamah to bind between the two awareness(es)’’.
21- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَقَلُّ النَّاسِ مُرُوَّةً مَنْ كَانَ كَاذِباً.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘The scarcest of the people in manliness is the one who was a liar’’.[164]
22- لي، الأمالي للصدوق عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَثْرَةُ الْمِزَاحِ تَذْهَبُ بِمَاءِ الْوَجْهِ وَ كَثْرَةُ الضَّحِكِ تَمْحُو الْإِيمَانَ وَ كَثْرَةُ الْكَذِبِ تَذْهَبُ بِالْبَهَاءِ.
(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Masrouq, from Ibn Aamir, from his uncle, from Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Frequent jesting does away with water (sparkle) of the face, and frequent laughing obliterates the Eman, and frequent lying does away the glory’’.[165]
23- لي، الأمالي للصدوق قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا سُوءَ سَوْأَةَ أَسْوَأُ مِنَ الْكَذِبِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Amir Al-Momineen-asws said: ‘There is no eviler example than the example of the lies’’.[166]
24- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ يَزِيدَ عَنِ الْقَنْدِيِّ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ عَنْ عَلِيٍّ ع قَالَ: لَا يَصْلُحُ مِنَ الْكَذِبِ جِدٌّ وَ لَا هَزْلٌ وَ لَا أَنْ يَعِدَ أَحَدُكُمْ صبيته [صَبِيَّهُ] ثُمَّ لَا يَفِيَ لَهُ إِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَ الْفُجُورَ يَهْدِي إِلَى النَّارِ
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Ibn Yazeed, from Al Qandy, from Abu Wakie, from Abu Is’haq Al Sabie, from Al Haris Al Awr,
‘From Ali-asws having said: ‘It is not correct from the lies, serious or vain, nor should one of you promise his child then not fulfill to him. The lie guides to the immorality, and the immorality guides to the Fire.
وَ مَا يَزَالُ أَحَدُكُمْ يَكْذِبُ حَتَّى يُقَالُ كَذَبَ وَ فَجَرَ وَ مَا يَزَالُ أَحَدُكُمْ يَكْذِبُ حَتَّى لَا يَبْقَى فِي قَلْبِهِ مَوْضِعَ إِبْرَةٍ صِدْقٌ فَيُسَمَّى عِنْدَ اللَّهِ كَذَّاباً.
And one of you will not cease lying until it is said, ‘He is lying and is immoral’, and one of you will not cease lying until there remains a pace of learning a lesson of truthfulness in his heart. He will be named as a liar in the Presence of Allah-azwj’’.[167]
25- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص شَرُّ الرِّوَايَةِ رِوَايَةُ الْكَذِبِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Evilest of reports is the lying (false) report’’.[168]
26- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَبِي هَاشِمٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تَمْزَحْ فَيَذْهَبَ نُورُكَ وَ لَا تَكْذِبْ فَيَذْهَبَ بَهَاؤُكَ وَ إِيَّاكَ وَ خَصْلَتَيْنِ الضَّجَرَ وَ الْكَسَلَ فَإِنَّكَ إِنْ ضَجِرْتَ لَمْ تَصْبِرْ عَلَى حَقٍّ وَ إِنْ كَسِلْتَ لَمْ تُؤَدِّ حَقّاً
(The book) ‘Al Amaali’ of Al Sadouq – From his father, from Sa’ad, from Abu Hashim, from Al Dihwan, from Dorost, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Do not jest for your Noor (radiance) will be gone, and do not lie for your glory will be gone and beware of two characteristics – the restlessness and the laziness. If you are restless, you will not be patient upon a truth, and if you are lazy, you will not fulfill a right’.
قَالَ وَ كَانَ الْمَسِيحُ ع يَقُولُ مَنْ كَثُرَ هَمُّهُ سَقِمَ بَدَنُهُ وَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ وَ مَنْ كَثُرَ كَلَامُهُ كَثُرَ سَقَطُهُ وَ مَنْ كَثُرَ كَذِبُهُ ذَهَبَ بَهَاؤُهُ وَ مَنْ لَاحَى الرِّجَالَ ذَهَبَتْ مُرُوَّتُهُ.
He-asws said: ‘The Messiah-as had said: ‘One whose worries are a lot his body will be sick, and one whose manners are evil will punish himself, and one his talk is a lot his failings would be a lot, and one whose lies are a lot his glory will be gone, and one beardless from the men his manliness will be gone’’.[169]
27- ع، علل الشرائع ما، الأمالي للشيخ الطوسي عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَلَا فَاصْدُقُوا فَإِنَّ اللَّهَ مَعَ الصَّادِقِينَ وَ جَانِبُوا الْكَذِبَ فَإِنَّ الْكَذِبَ مُجَانِبُ الْإِيمَانِ أَلَا وَ إِنَّ الصَّادِقَ عَلَى شَفَا مَنْجَاةٍ وَ كَرَامَةٍ أَلَا وَ إِنَّ الْكَاذِبَ عَلَى شَفَا مَخْزَاةٍ وَ هَلَكَةٍ.
(The book) ‘Ilal Al Sharaie’, (and) ‘Al Amaali’ of the sheykh Al Tusi –
‘From Amir Al-Momineen-asws: ‘Indeed! Speak the truth, for Allah-azwj is with the truthful, and shun the lies for the lies shun the Eman. Indeed! The truthful is upon the verge of salvation and prestige. Indeed! And the liar is upon the verge of disgrace and destruction’’.[170]
28- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِيمَنْ يَنْتَحِلُ هَذَا الْأَمْرَ لَمَنْ يَكْذِبُ حَتَّى يَحْتَاجُ الشَّيْطَانُ إِلَى كَذِبِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Ibn Qawlawiya, from Muhammad Bin Hammam, from Ahmad Bin Idrees, from Ibn Isa, from Al Hassan Bin Saeed, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Among the ones arrogating this matter is one who lies to the extent that the Satan-la becomes needy to his lies’’.[171]
29- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ حُسَيْنِ بْنِ الْحَسَنِ الْكِنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّجُلَ لَيَكْذِبُ الْكَذِبَةَ فَيُحْرَمُ بِهَا صَلَاةَ اللَّيْلِ فَإِذَا حُرِمَ صَلَاةَ اللَّيْلِ حُرِمَ بِهَا الرِّزْقَ.
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Waleed, from Al Saffar, from Haroun Bin Muslim, from Ali Bin Al Hakam, from Husayn Bin Al Hassan Al Kindy,
‘From Abu Abdullah-asws having said: ‘The man tells the lie, so he is deprived of the night Salat due to it. When he is deprives of the night Salat, the sustenance is deprived due to it’’.[172]
30- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِإِبْلِيسَ كُحْلًا وَ لَعُوقاً وَ سَعُوطاً فَكُحْلُهُ النُّعَاسُ وَ لَعُوقُهُ الْكَذِبُ وَ سَعُوطُهُ الْكِبْرُ.
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Fazzal,
‘Raising it to Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘For Iblees-la there is a kohl, and a lick, and a snuff. His-la kohl is the drowsiness, and his-la lick is the lie, and his-la snuff is the arrogance’’.[173]
31- ل، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ أَنْهَاكَ عَنْ ثَلَاثِ خِصَالٍ عِظَامٍ الْحَسَدِ وَ الْحِرْصِ وَ الْكَذِبِ.
(The book) ‘Al Khisaal’ – from his father, from Ali, from his father, from Ibn Marrar, from Yunus,
‘Raising it to Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘O Ali-asws! I-saww forbid you‑asws from three mighty characteristics – the envy, and the greed, and the lying’’.[174]
32- ل، الخصال عَنِ الْخَلِيلِ عَنْ أَبِي الْعَبَّاسِ السَّرَّاجِ عَنْ قُتَيْبَةَ عَنْ قُرْعَةَ عَنْ إِسْمَاعِيلَ بْنِ أُسَيْدٍ عَنْ جَبَلَةَ الْإِفْرِيقِيِّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: أَنَا زَعِيمٌ بِبَيْتٍ فِي رَبَضِ الْجَنَّةِ وَ بَيْتٍ فِي وَسَطِ الْجَنَّةِ وَ بَيْتٍ فِي أَعْلَى الْجَنَّةِ لِمَنْ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً وَ لِمَنْ تَرَكَ الْكَذِبَ وَ إِنْ كَانَ هَازِلًا وَ لِمَنْ حَسُنَ خُلُقُهُ.
(The book) ‘Al Khisaal’ – from Al Khaleel, from Abu Al Abbas Al Sarraj, from Quteyba, from Qur’a, from Ismail Bin Useyd, from Jabala Al Ifriqi,
‘Rasool-Allah-saww said: ‘I-saww am responsible (guarantor) of a house in the outskirts of Paradise, and a house in the middle of Paradise, and a house in the top (level) of Paradise for the one who neglects the showing off and even if he was rightful, and for the one who neglects the lying and even if it was in jest, and for the one whose manners are good’’.[175]
33- ل، الخصال عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ قَالَ الصَّادِقُ ع يَا سُفْيَانُ لَا مُرُوَّةَ لِكَذُوبٍ وَ لَا أَخَ لِمُلُوكٍ وَ لَا رَاحَةَ لِحَسُودٍ وَ لَا سُؤْدُدَ لِسَيِّئِ الْخُلُقِ.
(The book) ‘Al Khisaal’ – from Sufyan Al Sowry who said,
‘O Sufyan! There is no manliness for liars, nor any brother for kings, nor comfort for the envious, nor high rank for the evil mannered’’.[176]
34- ل، الخصال عَنِ الْعَسْكَرِيِّ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ وَلِيدٍ عَنْ يَحْيَى بْنِ حَاتِمٍ عَنْ يَزِيدَ بْنِ هَارُونَ عَنْ شُعْبَةَ عَنِ الْأَعْمَشِ عَنْ عَبْدِ اللَّهِ بْنِ مُرَّةَ عَنْ مَسْرُوقٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ عَنِ النَّبِيِّ ص قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ فَهُوَ مُنَافِقٌ وَ إِنْ كَانَتْ فِيهِ وَاحِدَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا مَنْ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ وَ إِذَا عَاهَدَ غَدَرَ وَ إِذَا خَاصَمَ فَجَرَ.
(The book) ‘Al Khisaal’ – from Al Askari, from Muhammad Bin Musa Bin Waleed, from Yahya Bin Hatim, from Yazeed Bin Haroun, from Shu’ba, from Al Amsh, from Abdullah Bin Murrah, from Masrouq, from Abdullah Bin Masoud,
‘From the Prophet-saww having said: ‘Four, one who has these in him, so he is a hypocrite, and if there were to be one of these in him, there would be a characteristics from the hypocrisy in him until he leaves it – one when he narrates, he lies, and when he promises he breaks, and when he pacts he betrays, and when he disputes, he is immoral’’.[177]
35- ل، الخصال عَنِ الصَّادِقِ ع قَالَ: لَيْسَ لِكَذَّابٍ مُرُوَّةٌ.
(The book) ‘Al Khisaal’ –
‘From Al-Sadiq-asws having said: ‘There is no manliness for the liar’’.[178]
36- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: اعْتِيَادُ الْكَذِبِ يُورِثُ الْفَقْرَ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘Being accustomed to the lying inherits the poverty’’.[179]
37- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الصِّدْقُ أَمَانَةٌ وَ الْكَذِبُ خِيَانَةٌ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘The truthfulness is an entrustment, and the lie is and betrayal’’.[180]
38- ثو، ثواب الأعمال عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلِيٍّ عَنِ الْحُسَيْنِ عَنْ أَبِيهِ الْحَسَنِ بْنِ الْمُغِيرَةِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِلشَّرِّ أَقْفَالًا وَ جَعَلَ مَفَاتِيحَ تِلْكَ الْأَقْفَالِ الشَّرَابَ وَ أَشَرُّ مِنَ الشَّرَابِ الْكَذِبُ.
(The book) ‘Sawaab Al Amaal’ – from Ja’far, from his father Ali, from Al Husayn, from his father Al Hassan Bin Al Mugheira, from Usman Bin Isa, from Ibn Muskan, from the one who reported it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic has Made locks for the evil and made keys for those locks, the (intoxicating) drink, and eviler than the (intoxicating) drink is the lying’’.[181]
39- سن، المحاسن فِي رِوَايَةِ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَبْدَ لَيَكْذِبُ حَتَّى يُكْتَبُ مِنَ الْكَذَّابِينَ وَ إِذَا كَذَبَ قَالَ اللَّهُ كَذَبَ وَ فَجَرَ.
(The book) ‘Al Mahasin’ – In a report of Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The servant lies until he is written as being from the liars, and when he lies, Allah-azwj Says: “He has lied and been immoral!”’[182]
40- سن، المحاسن عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنِ الرِّضَا ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص يَكُونُ الْمُؤْمِنُ جَبَاناً قَالَ نَعَمْ قِيلَ وَ يَكُونُ بَخِيلًا قَالَ نَعَمْ قِيلَ وَ يَكُونُ كَذَّاباً قَالَ لَا.
(The book) ‘Al Mahasin’ – from Muammar Bin Khallad,
‘From Al-Reza-asws having said: ‘Rasool-Allah-saww was asked: ‘Can the Momin be a coward?’ He-saww said: ‘Yes’. It was said, ‘And can he be a miser?’ He-saww said: ‘Yes’. It was said, ‘And can he be a liar?’ He-saww said: ‘No!’’[183]
41- سن، المحاسن فِي رِوَايَةِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ قَالَ عَلِيٌّ ع لَا يَجِدُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يَدَعَ الْكَذِبَ جِدَّهُ وَ هَزْلَهُ.
(The book) ‘Al Mahasin’ – In a report by Al Asbagh Bin Nubata who said,
‘Ali-asws said: ‘A servant will not find the reality of Eman until he leaves the lying, it’s serious and its vain’’.[184]
42- سن، المحاسن فِي رِوَايَةِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَوَّلُ مَنْ يُكَذِّبُ الْكَاذِبَ اللَّهُ عَزَّ وَ جَلَّ ثُمَّ الْمَلَكَانِ اللَّذَانِ مَعَهُ ثُمَّ هُوَ يَعْلَمُ أَنَّهُ كَاذِبٌ.
(The book) ‘Al Mahasin’ – In a report of Al Fuzeyl Bin Yasaar,
‘From Abu Ja’far-asws having said: ‘The first to belie the liar is Allah-azwj Mighty and Majestic, then the two Angels, those who are with, then he (himself) knows that he is a liar’’.[185]
43- ضا، فقه الرضا عليه السلام رُوِيَ أَنَّ رَجُلًا أَتَى سَيِّدَنَا رَسُولَ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي خُلُقاً يَجْمَعُ لِي خَيْرَ الدُّنْيَا وَ الْآخِرَةِ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported that a man came to our Master-saww Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! Teach me a moral gathering to me good of the world and the Hereafter’.
فَقَالَ لَا تَكْذِبْ
He-saww said: ‘Do not lie!’
فَقَالَ الرَّجُلُ فَكُنْتُ عَلَى حَالَةٍ يَكْرَهُهَا اللَّهُ فَتَرَكْتُهَا خَوْفاً مِنْ أَنْ يَسْأَلَنِي سَائِلٌ عَمِلْتَ كَذَا وَ كَذَا فَأَفْتَضِحَ أَوْ أَكْذِبَ فَأَكُونَ قَدْ خَالَفْتُ رَسُولَ اللَّهِ ص فِيمَا حَمَلَنِي عَلَيْهِ.
The man said (later on), ‘I was upon a state Allah-azwj Disliked, so I left it fearing from a questioner asking me, ‘Have you done such and such?’, so I would be exposed, or I lie, so I would happen to have opposed Rasool-Allah-saww regarding what he-saww had carried me upon’’.[186]
44- شي، تفسير العياشي عَنِ الْعَبَّاسِ بْنِ هِلَالٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع أَنَّهُ ذَكَرَ رَجُلًا كَذَّاباً ثُمَّ قَالَ قَالَ اللَّهُ إِنَّما يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ.
Tafseer Al Ayyashi – from Al Abbas Bin HIlal,
‘From Abu Al-Hassan Al-Reza-asws, he-asws mentioned a lying man, then said: ‘Allah-azwj Said: But rather, the lie is fabricated by those who do not believe [16:105]’’.[187]
45- ختص، الإختصاص قَالَ النَّبِيُّ ص لَا يَكْذِبُ الْكَاذِبُ إِلَّا مِنْ مَهَانَةِ نَفْسِهِ وَ أَصْلُ السُّخْرِيَّةِ الطُّمَأْنِينَةُ إِلَى أَهْلِ الْكَذِبِ.
(The book) ‘Al Ikhtisaas’ –
‘The Prophet-saww said: ‘The liar will not lie except from disgrace of his soul, and the origin of sarcasm is the reassurance to the people of lies’’.[188]
46- الدُّرَّةُ الْبَاهِرَةُ، عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: جُعِلَتِ الْخَبَائِثُ فِي بَيْتٍ وَ جُعِلَ مِفْتَاحُهُ الْكَذِبُ.
(The book) ‘Al Durr Al Bahira’ –
‘From Abu Muhammad Al-Askari-asws having said: ‘The wickedness has been made in a house and the lie has been made to be its key’’.[189]
47- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص أَرْبَى الرِّبَا الْكَذِبُ وَ قَالَ رَجُلٌ لَهُ ص الْمُؤْمِنُ يَزْنِي قَالَ قَدْ يَكُونُ ذَلِكَ قَالَ الْمُؤْمِنُ يَسْرِقُ قَالَ ص قَدْ يَكُونُ ذَلِكَ قَالَ يَا رَسُولَ اللَّهِ الْمُؤْمِنُ يَكْذِبُ قَالَ لَا قَالَ اللَّهُ تَعَالَى إِنَّما يَفْتَرِي الْكَذِبَ الَّذِينَ لا يُؤْمِنُونَ.
(The book) ‘Dawaat Al Rawandy’ –
‘The Prophet-saww said: ‘The lying nourishes the usury’. And a man said to him-saww, ‘Does the Momin commit adultery?’ He-saww said: ‘That can happen’. He said, ‘Does the Momin steal?’ He-saww said: ‘That can happen’. He said, ‘O Rasool-Allah-saww! Does he lie?’ He-saww said: ‘No! Allah-azwj the Exalted Said: But rather, the lie is fabricated by those who do not believe [16:105]’’.[190]
48- جع، جامع الأخبار قَالَ ع إِيَّاكُمْ وَ الْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَ الْفُجُورَ يَهْدِي إِلَى النَّارِ.
(The book) ‘Jamie Al Akhbar’ –
‘He-asws said: ‘Beware of the lying, for the lie guides to the immorality, and the immorality guides to the Fire’’.[191]
عَنْ عَبْدِ الرَّزَّاقِ عَنْ نُعْمَانَ عَنْ قَتَادَةَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُؤْمِنُ إِذَا كَذَبَ مِنْ غَيْرِ عُذْرٍ لَعَنَهُ سَبْعُونَ أَلْفَ مَلَكٍ وَ خَرَجَ مِنْ قَلْبِهِ نَتْنٌ حَتَّى يَبْلُغَ الْعَرْشَ وَ يَلْعَنُهُ حَمَلَةُ الْعَرْشِ وَ كَتَبَ اللَّهُ عَلَيْهِ لِتِلْكَ الْكَذِبَةِ سَبْعِينَ زَنْيَةً أَهْوَنُهَا كَمَنْ يَزْنِي مَعَ أُمِّهِ.
From Abdul Razzaq – from Numan, from Qatadah, from Anas (well-known fabricator) who said,
‘When the Momin lies without any excuse, seventy thousand Angels curse him, and a stench emerges from his heart until it reaches the Throne, and bearers of the Throne curse him, and Allah-azwj Writes seventy adulteries against him for that lie, the least of these being like the one who had committed adultery with his own mother’’.[192]
– وَ قَالَ الصَّادِقُ ع الْكَذِبُ مَذْمُومٌ إِلَّا فِي أَمْرَيْنِ دَفْعِ شَرِّ الظَّلَمَةِ وَ إِصْلَاحِ ذَاتِ الْبَيْنِ.
And Al-Sadiq-asws said: ‘The lie is condemned except in two matters – repelling an evil of the oppressor and reconciling between people’’.[193]
– قَالَ مُوسَى ع يَا رَبِّ أَيُّ عِبَادِكَ خَيْرٌ عَمَلًا قَالَ مَنْ لَمْ يَكْذِبْ لِسَانُهُ وَ لَا يَفْجُرُ قَلْبُهُ وَ لَا يَزْنِي فَرْجُهُ.
Musa-as said: ‘O Lord-azwj! Which of Your-azwj servants is of best deeds?’ He-azwj Said: “One whose tongue does not lie nor is his heart immoral, nor does he commit adultery (with) his private part!”’[194]
– وَ قَالَ الْإِمَامُ الزَّكِيُّ الْعَسْكَرِيُّ ع جُعِلَتِ الْخَبَائِثُ كُلُّهَا فِي بَيْتٍ وَ جُعِلَ مِفْتَاحُهَا الْكَذِبَ.
And the pure Imam Al-Askari-asws said: ‘The wickedness(es), all of these have been made to be in a house, and their keys is the lying’’.[195]
باب 115 استماع اللغو و الكذب و الباطل و القصة
CHAPTER 115 – LISTENING TO VAIN TALK, AND THE LIES, AND THE FALSEHOOD AND THE STORIES
1- عد، العقائد ذُكِرَ الْقَصَّاصُونَ عِنْدَ الصَّادِقِ ع فَقَالَ لَعَنَهُمُ اللَّهُ إِنَّهُمْ يُشِيعُونَ عَلَيْنَا
(The book) ‘Al-Aqaid’ –
‘The storytellers were mentioned in the presence of Al-Sadiq-asws. He-asws said: ‘May Allah-azwj Curse them! They are rumouring against us-asws!’
وَ سُئِلَ الصَّادِقُ ع عَنِ الْقُصَّاصِ أَ يَحِلُّ الِاسْتِمَاعُ لَهُمْ فَقَالَ لَا وَ قَالَ ع مَنْ أَصْغَى إِلَى نَاطِقٍ فَقَدْ عَبَدَهُ فَإِنْ كَانَ النَّاطِقُ عَنِ اللَّهِ فَقَدْ عَبَدَ اللَّهَ وَ إِنْ كَانَ النَّاطِقُ عَنْ إِبْلِيسَ فَقَدْ عَبَدَ إِبْلِيسَ
And Al-Sadiq-asws was asked about the storytellers, ‘Is it Permissible to listen intently to them?’ He-asws said: ‘No!’ And he-asws said: ‘One who lends an ear to a speaker, so he has worshipped him, so if the speaker was (speaking) on behalf of Allah-azwj, so he has worshipped Allah-azwj, and if the speaker was (speaking) on behalf of Iblees-la, so he has worshipped Iblees-la’.
وَ سُئِلَ الصَّادِقُ ع عَنْ قَوْلِ اللَّهِ تَعَالَى وَ الشُّعَراءُ يَتَّبِعُهُمُ الْغاوُونَ قَالَ هُمُ الْقُصَّاصُ.
And Al-Sadiq-asws was asked about Words of Allah-azwj the Exalted: And the poets, the deviators follow them [26:224]. He-asws said: ‘They (poets) are the storytellers’’.[196]
– وَ قَالَ النَّبِيُّ ص مَنْ أَتَى ذَا بِدْعَةٍ فَوَقَّرَهُ فَقَدْ سَعَى فِي هَدْمِ الْإِسْلَامِ.
And the Prophet-saww said: ‘Whoever comes to one with innovation, so he gives him dignity, so he has strived in demolishing Al Islam’’.[197]
2: ذُكِرَ الْقَصَّاصُونَ وَ سَاقَ الْحَدِيثَ إِلَى قَوْلِهِ قَالَ هُمُ الْقُصَّاصُ.
The story tellers were mentioned’ – and he continued the Hadeeth up to his words: ‘He-asws said: ‘They are the tale-bearers’’.[198]
3- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع رَأَى قَاصّاً فِي الْمَسْجِدِ فَضَرَبَهُ بِالدِّرَّةِ وَ طَرَدَهُ.
(The book) ‘Al-Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘Amir Al-Momineen-asws saw a storyteller in the Masjid, so he-asws struck him with the whip and expelled him’’.[199]
باب 116 الرياء
CHAPTER 116 – THE SHOWING OFF
الآيات
The Verses
البقرة كَالَّذِي يُنْفِقُ مالَهُ رِئاءَ النَّاسِ
(Surah) Al Baqarah – like him who spends his wealth to show off to the people [2:264]
النساء وَ الَّذِينَ يُنْفِقُونَ أَمْوالَهُمْ رِئاءَ النَّاسِ
(Surah) Al Nisaa – And those who are spending their wealth to show the people [4:38]
و قال تعالى في وصف المنافقين يُراؤُنَ النَّاسَ
And He-azwj Said in description of the hypocrites: showing off to the people, [4:142]
الأنفال وَ لا تَكُونُوا كَالَّذِينَ خَرَجُوا مِنْ دِيارِهِمْ بَطَراً وَ رِئاءَ النَّاسِ وَ يَصُدُّونَ عَنْ سَبِيلِ اللَّهِ وَ اللَّهُ بِما يَعْمَلُونَ مُحِيطٌ
(Surah) Al Anfaal – And do not become like those who are going out from their houses exultantly and to show the people, and they are hindering from the way of Allah, and Allah is Cognizant with what they are doing [8:47]
الماعون الَّذِينَ هُمْ يُراؤُنَ وَ يَمْنَعُونَ الْماعُونَ
(Surah) Al Maoun – Those who are showing off [107:6] And they are preventing the necessaries (of life) [107:7].
1- كا، الكافي عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لِعَبَّادِ بْنِ كَثِيرٍ الْبَصْرِيِّ فِي الْمَسْجِدِ وَيْلَكَ يَا عَبَّادُ إِيَّاكَ وَ الرِّيَاءَ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ.
(The book) Al Kafi – from a number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Bin Al Ashary, from Ibn Al Qaddah, from Abu Baseer,
‘From Abu Abdullah-asws having said to Abbad Bin Kaseer Al-Basry in the Masjid: ‘Woe be unto you, O Abbad! Beware of showing off, for the one who works for other than Allah-saww, Allah-azwj will Allocate him to the one whom he had worked for’’.[200]
بيان: وَ قَدْ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ الشِّرْكُ الْأَصْغَرُ قِيلَ وَ مَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللَّهِ قَالَ الرِّيَاءُ
Explanation (Ahadeeth only) – And it has been reported from the Prophet-saww having said: ‘The scariest of what I-saww am afraid of upon you all is the Lesser Shirk’. It was said, ‘What is the lesser Shirk, O Rasool-Allah-saww?’ He-saww said: ‘The showing off’.
قَالَ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ إِذَا جَازَى الْعِبَادَ بِأَعْمَالِهِمْ اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاءُونَ فِي الدُّنْيَا هَلْ تَجِدُونَ عِنْدَهُمْ ثَوَابَ أَعْمَالِكُمْ.
He-saww said: ‘Allah-azwj Mighty and Majestic will Say on the Day of Qiyamah when He-azwj Rewards the servants for their deeds: “Go to the one whom you were showing off to in the word! Can you find the Rewards of your deeds in their possession?”
وَ قَدْ رُوِيَ أَنَّ رَجُلًا قَالَ لِرَسُولِ اللَّهِ ص يَا رَسُولَ اللَّهِ أُسِرُّ الْعَمَلَ لَا أُحِبُّ أَنْ يَطَّلِعَ عَلَيْهِ أَحَدٌ فَيَطَّلِعُ عَلَيْهِ فَيَسُرُّنِي قَالَ لَكَ أَجْرَانِ أَجْرُ السِّرِّ وَ أَجْرُ الْعَلَانِيَةِ.
And it has been reported that a man said to Rasool-Allah-saww, ‘O Rasool-Allah-saww! I conceal the deed, not liking that anyone should notice upon it, but it is notified upon, so it cheers me’. He-saww said: ‘For you are two Rewards – a Reward of the concealing, and a Reward of the announcement’’.
وَ قَدْ قَالَ ص الْعَمَلُ كَالْوِعَاءِ إِذَا طَابَ آخِرُهُ طَابَ أَوَّلُهُ.
And he-saww has said: ‘The deed is like the (food) container. When it’s last is good, it’s first is good’.
رُوِيَ مَنْ رَاءَى بِعَمَلِهِ سَاعَةً حَبِطَ عَمَلُهُ الَّذِي كَانَ قَبْلَهُ.
It is reported, ‘One who shows off with his deeds for a moment, his deed which was before it is Nullified’.
و إليه أشار الْإِمَامُ الْحَقُّ أَمِيرُ الْمُؤْمِنِينَ ع مَا عَبَدْتُكَ طَمَعاً فِي جَنَّتِكَ وَ لَا خَوْفاً مِنْ نَارِكَ وَ لَكِنْ وَجَدْتُكَ أَهْلًا لِلْعِبَادَةِ فَعَبَدْتُكَ.
And it was indicated to it by the rightful Imam-asws Amir Al-Momineen-asws: ‘I-asws do not worship You-azwj due to greed regarding Your-azwj Paradise, nor due to fear from Your-azwj Fire, but I-asws found You-azwj rightful of being worshipped, so I-asws worshipped You-azwj’.
وَ قَدْ جَاءَ فِي الْخَبَرِ عَنِ النَّبِيِّ ص اسْتَحْيُوا مِنَ اللَّهِ حَقَّ الْحَيَاءِ اعْبُدِ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ فَإِنَّهُ إِذَا تَخَيَّلَ الرُّؤْيَةَ انْبَعَثَ عَلَى الْحَيَاءِ وَ التَّعْظِيمِ وَ الْمَهَابَةِ.
And it has come in a Hadeeth from the Prophet-saww: ‘Be embarrassed from Allah-azwj as is the right of being embarrassed. Worship Allah-azwj as if you are seeing Him-azwj. Even if you are not seeing Him-azwj, surely, He-azwj is Seeing you, for when you imagine being seen, you will be inspired upon the embarrassment, and the reverence, and the awe’.
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع وَ قَدْ قَالَ لَهُ ذِعْلِبٌ الْيَمَانِيُّ بِالذَّالِ الْمُعْجَمَةِ الْمَكْسُورَةِ وَ الْعَيْنِ الْمُهْمَلَةِ السَّاكِنَةِ وَ اللَّامِ الْمَكْسُورَةِ هَلْ رَأَيْتَ رَبَّكَ يَا أَمِيرَ الْمُؤْمِنِينَ
And from Amir Al-Momineen-asws, and Zi’lab Al-Yamani, (with the (letter) ‘Zaal’ as a broken syllable, and the (letter) ‘Al-Ayn’ carried as a silent syllable, and the (letter) as the broken syllable) had said to him-asws ‘Have you-asws seen your-asws Lord-azwj, O Amir Al-Momineen-asws?’
فَقَالَ ع أَ فَأَعْبُدُ مَا لَا أَرَى
He-asws said: ‘Would I-asws worship what I-asws cannot see?’
فَقَالَ وَ كَيْفَ تَرَاهُ
He said, ‘And how do you-asws see Him-azwj?’
فَقَالَ لَا تُدْرِكُهُ الْعُيُونُ بِمُشَاهَدَةِ الْعِيَانِ وَ لَكِنْ تُدْرِكُهُ الْقُلُوبُ بِحَقَائِقِ الْإِيمَانِ قَرِيبٌ مِنَ الْأَشْيَاءِ غَيْرَ مُلَامِسٍ بَعِيدٌ مِنْهَا غَيْرَ مُبَايِنٍ مُتَكَلِّمٌ بِلَا رَوِيَّةٍ مُرِيدٌ بِلَا هِمَّةٍ صَانِعٌ لَا بِجَارِحَةٍ
He-asws said: ‘You cannot realise Him-azwj by witnessing of the eyes, but the hearts realise Him‑azwj with the realities of the Eman. He-azwj is near to the things, untouchable, far from these, un-detached, Speaking without deliberation, Intending without effort, Making without limbs.
لَطِيفٌ لَا يُوصَفُ بِالْخَفَاءِ بَعِيدٌ لَا يُوصَفُ بِالْجَفَاءِ بَصِيرٌ لَا يُوصَفُ بِالْحَاسَّةِ رَحِيمٌ لَا يُوصَفُ بِالرِّقَّةِ تَعْنُو الْوُجُوهُ لِعَظَمَتِهِ وَ تَوْجَلُ الْقُلُوبُ مِنْ مَخَافَتِهِ.
Subtle, He-azwj cannot be described with lightness; remote, He-azwj cannot be described with the ignoring; insightful, He-azwj cannot be described with the sensory perceptions; Merciful, He-azwj cannot be described with the kindness. The faces are respectful to His-azwj Magnificence, and the hearts are awed from fearing Him-azwj’’.
جَاءَ فِي الْحَدِيثِ إِنَّ اللَّهَ تَجَاوَزَ لِأُمَّتِي عَمَّا حَدَّثَتْ بِهِ أَنْفُسَهَا.
It has come in the Hadeeth: ‘Allah-azwj Overlooks for my-saww community about what it discusses with itself (in their minds)’’.
2- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اجْعَلُوا أَمْرَكُمْ هَذَا لِلَّهِ وَ لَا تَجْعَلُوهُ لِلنَّاسِ فَإِنَّهُ مَا كَانَ لِلَّهِ فَهُوَ لِلَّهِ وَ مَا كَانَ لِلنَّاسِ فَلَا يَصْعَدُ إِلَى اللَّهِ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqbah, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘Make this matter of yours for Allah-azwj and do not make it for the people, for whatever was for Allah-azwj, so it is for Allah-azwj, and whatever was for the people, it shall not ascend to Allah-azwj’’.[201]
3- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي الْمَغْرَاءِ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُلُّ رِيَاءٍ شِرْكٌ إِنَّهُ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ وَ مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abu Al Magra’a, from Yazeed Bin Khaleefa who said,
‘Abu Abdullah-asws said: ‘Every show off (act) is Shirk. Surely the one who works for the people, it’s reward would be upon the people, and one who works for Allah-azwj, it’s Reward would be upon Allah-azwj’’.[202]
4- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً قَالَ الرَّجُلُ يَعْمَلُ شَيْئاً مِنَ الثَّوَابِ لَا يَطْلُبُ بِهِ وَجْهَ اللَّهِ إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أَنْ يُسْمِعَ بِهِ النَّاسَ فَهَذَا الَّذِي أَشْرَكَ بِعِبَادَةِ رَبِّهِ
(The book) ‘Al Kafi’- Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Al Nazr Bin Suweyd, from Al Qasim Bin Suleyman, from Jarah Al Madainy,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: 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]. He-asws said: ‘The man does something from the Rewards (good deeds), not seeking the Face of Allah-azwj with it, but rather he seeks purification of the people, desiring the people to hear it, so this one has associated with worship of his Lord-azwj’.
ثُمَّ قَالَ مَا مِنْ عَبْدٍ أَسَرَّ خَيْراً فَذَهَبَتِ الْأَيَّامُ أَبَداً حَتَّى يُظْهِرَ اللَّهُ لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ يُسِرُّ شَرّاً فَذَهَبَتِ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ شَرّاً.
Then he-asws said: ‘There is none from a servant who conceals a good deed so the days (will not) pass by ever until Allah-azwj will Reveal goodness to him, and there is none from a servant who conceals an evil, so the days (will not) pass by ever until Allah-azwj will Reveal the evil to him’’.[203]
بيان وَ قَالَ مُجَاهِدٌ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ إِنِّي أَتَصَدَّقُ وَ أَصِلُ الرَّحِمَ وَ لَا أَصْنَعُ ذَلِكَ إِلَّا لِلَّهِ فَيُذْكَرُ ذَلِكَ مِنِّي وَ أُحْمَدُ عَلَيْهِ فَيَسُرُّنِي ذَلِكَ وَ أُعْجَبُ بِهِ فَسَكَتَ رَسُولُ اللَّهِ ص وَ لَمْ يَقُلْ شَيْئاً فَنَزَلَتِ الْآيَةُ.
Explanation (Ahadeeth only) – Mujahid (non-Shia) said, ‘A man came to the Prophet-saww. He said, ‘I tend to donate charity, and connect the kinship (help financially), and I do not do that except for Allah-azwj. That is mentioned from me, and I am praised over it, so that cheers me and I am fascinated with it’. Rasool-Allah-saww was silent and did not say anything. So the Verse was Revealed’.
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ فَمَنْ عَمِلَ عَمَلًا أَشْرَكَ فِيهِ غَيْرِي فَأَنَا مِنْهُ بَرِيءٌ فَهُوَ لِلَّذِي أَشْرَكَ. أورده مسلم في الصحيح
And it is reported from the Prophet-saww having said: “Allah-azwj Mighty and Majestic Said: ‘I‑azwj am needless of the associates of the Shirk. So the one who does a deed association other than Me-azwj in it, so I-azwj Disavowed from him. It is for the one who he has associated!” – It is reported by Muslim in his ‘Saheeh’.
وَ رُوِيَ عَنْ عُبَادَةَ بْنِ الصَّامِتِ وَ شَدَّادِ بْنِ الْأَوْسِ قَالا سَمِعْنَا رَسُولَ اللَّهِ ص يَقُولُ مَنْ صَلَّى صَلَاةً يُرَائِي بِهَا فَقَدْ أَشْرَكَ وَ مَنْ صَامَ صَوْماً يُرَائِي بِهِ فَقَدْ أَشْرَكَ ثُمَّ قَرَأَ هَذِهِ الْآيَةَ.
And it is reported from Ubadah Bin Al-Samit and Shaddad Bin Al-Aws, both said, ‘We heard Rasool-Allah-asws saying: ‘One who prays Salat to be seen by it, so he has committed Shirk, and one who fasts a Fast to be seen by it, so he has committed Shirk’. Then he-saww recited this Verse’.
وَ رُوِيَ أَنَّ أَبَا الْحَسَنِ الرِّضَا ع دَخَلَ يَوْماً عَلَى الْمَأْمُونِ فَرَآهُ يَتَوَضَّأُ لِلصَّلَاةِ وَ الْغُلَامُ يَصُبُّ عَلَى يَدِهِ الْمَاءَ فَقَالَ لَا تُشْرِكْ بِعِبَادَةِ رَبِّكَ أَحَداً فَصَرَفَ الْمَأْمُونُ الْغُلَامَ وَ تَوَلَّى إِتْمَامَ وُضُوئِهِ بِنَفْسِهِ.
And it is reported that one day Abu Al-Hassan Al-Reza-asws entered to see Al-Mamoun and saw him performing Wud’u for the Salat, and the slave was pouring the water upon his hand. He-asws said: ‘Do not associate anyone with worship of your Lord-azwj!’ Al-Mamoun turned the slave away and took charge of completing his Wud’u by himself’.
و أقول الرواية الأخيرة تدل على أن المراد بالشرك هنا الاستعانة في العبادة و هو مخالف لسائر الأخبار و يمكن الجمع بحملها على الأعم منها فإن الإخلاص التام هو أن لا يشرك لا في القصد و لا في العمل غيره سبحانه
And I (Majlisi) am saying, ‘The last report evidence’s upon that the intent with the Shirk over here is the assistance in the worship, and it is different to rest of the reports, and it is possible to gather by carrying it upon the generality of these, for the complete sincerity is that one should neither associated in the purpose nor in the deed, other than the Glorious.
وَ مَا رَوَاهُ فِي مَجْمَعِ الْبَيَانِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بِإِسْنَادِهِ إِلَى الصَّادِقِ ع قَالَ: الزَّكَاةُ الْمَفْرُوضَةُ تُخْرَجُ عَلَانِيَةً وَ تُدْفَعُ عَلَانِيَةً وَ غَيْرُ الزَّكَاةِ إِنْ دَفَعَهَا سِرّاً فَهُوَ أَفْضَلُ.
And what is reported in ‘Majma Al-Bayan’ – From Ali Bin Ibrahim, by his chain to Al-Sadiq-asws having said: ‘The obligatory Zakat, you can extract openly, and hand over openly while non-Zakat, if handed over secretly, it is superior’.
5- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ مُحَمَّدِ بْنِ عَرَفَةَ قَالَ: قَالَ لِيَ الرِّضَا ع وَيْحَكَ يَا ابْنَ عَرَفَةَ اعْمَلُوا لِغَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى مَنْ عَمِلَ وَيْحَكَ مَا عَمِلَ أَحَدٌ عَمَلًا إِلَّا رَدَّاهُ اللَّهُ بِهِ إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّاً.
(The book) ‘Al Kafi’ – Ali Bin Ibrahi, from Muhammad Bin Isa Bin Ubeyd, from Muhammad Bin Arafah who said,
‘Al-Reza-asws said to me: ‘Woe be to you, O Ibn Arafah! Work for other than showing off and not for reputation, for the one who works for other than Allah-azwj, Allah-azwj will Allocate him to the one whom he had worked for. Woe be to you! No one works any deed except Allah‑azwj will Repay him for it, if good so good, and if evil so evil’’.[204]
6- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: إِنِّي لَأَتَعَشَّى عِنْدَ أَبِي عَبْدِ اللَّهِ ع إِذْ تَلَا هَذِهِ الْآيَةَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,
‘I had dinner in the presence of Abu Abdullah-asws when he-asws recited this Verse: ‘But! The human being is a witness against himself [75:14] And even though he casts his excuses [75:15].
يَا بَا حَفْصٍ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَتَقَرَّبَ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِخِلَافِ مَا يَعْلَمُ اللَّهُ إِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ مَنْ أَسَرَّ سَرِيرَةً رَدَّاهُ اللَّهُ رِدَاءَهَا إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّا.
(He-asws said): ‘O Abu Hafs! The human being cannot draw closer to Allah-azwj Mighty and Majestic by opposing what Allah-azwj Knows. Rasool-Allah-saww has said: ‘One who conceals his secretive deed, Allah-azwj will Cover it with its Cloak. If good, so good, and if evil, so evil’’.[205]
7- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص إِنَّ الْمَلَكَ لَيَصْعَدُ بِعَمَلِ الْعَبْدِ مُبْتَهِجاً بِهِ فَإِذَا صَعِدَ بِحَسَنَاتِهِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ اجْعَلُوهَا فِي سِجِّينٍ إِنَّهُ لَيْسَ إِيَّايَ أَرَادَ بِهِ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘The Angel ascends with a deed of the servant being cheerful with it. When he ascends with his good deed, Allah-azwj Mighty and Majestic Says: “Make it to be in Sijjeen! It wasn’t Me-azwj that he had intended with it!”’[206]
8- كا، الكافي بِإِسْنَادِهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ ثَلَاثُ عَلَامَاتٍ لِلْمُرَائِي يَنْشَطُ إِذَا رَأَى النَّاسَ وَ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يُحِبُّ أَنْ يُحْمَدَ فِي جَمِيعِ أُمُورِهِ.
(The book) ‘Al Kafi’ – By his chain, said,
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘There are three signs for the show off – he is active when the people are watching, and he is lazy when he is alone, and he loves to be praised regarding entirety of his affairs’’.[207]
9- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ أَنَا خَيْرُ شَرِيكٍ مَنْ أَشْرَكَ مَعِي غَيْرِي فِي عَمَلٍ عَمِلَهُ لَمْ أَقْبَلْهُ إِلَّا مَا كَانَ لِي خَالِصاً.
(The book) ‘Al Kafi’ – a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Ali Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Said: “I-azwj am the best Associate. One who associates other than Me-azwj in a deed he has worked, I-azwj will not Accept it except whatever was purely for Me-azwj!”’[208]
10- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَظْهَرَ لِلنَّاسِ مَا يُحِبُّ اللَّهُ وَ بَارَزَ اللَّهَ بِمَا كَرِهَهُ لَقِيَ اللَّهَ وَ هُوَ مَاقِتٌ لَهُ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim – from Ibn Mahboub, from Dawood,
‘From Abu Abdullah-asws having said: ‘One who reveals to the people what Allah-azwj Likes, and duels Allah-azwj with what He-azwj Dislikes (an act of disobedience), would meet Allah-azwj and He-azwj would be Abhorrent to him’’.[209]
11- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ فَضْلٍ أَبِي الْعَبَّاسِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا يَصْنَعُ أَحَدُكُمْ أَنْ يُظْهِرَ حَسَناً وَ يُسِرَّ سَيِّئاً أَ لَيْسَ يَرْجِعُ إِلَى نَفْسِهِ فَيَعْلَمَ أَنَّ ذَلِكَ لَيْسَ كَذَلِكَ وَ اللَّهُ عَزَّ وَ جَلَّ يَقُولُ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ إِنَّ السَّرِيرَةَ إِذَا صَحَّتْ قَوِيَتِ الْعَلَانِيَةُ.
(The book) ‘Al Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan, from Fazl Abu Al Abbas,
‘From Abu Abdullah-asws having said: ‘What will one of you do by revealing a good deed and concealing an evil deed. Doesn’t he refer it to himself so he would know that it isn’t like that? And Allah-azwj Mighty and Majestic is Saying: But! The human being is a witness against himself [75:14]. The secretive deed when it is healthy (correct), strengthens the open deed’’.[210]
بيان: و رُوِيَ أَنَّ فِي ابْنِ آدَمَ مُضْغَةً إِذَا صَلُحَتْ صَلُحَ لَهَا سَائِرُ الْجَسَدِ أَلَا وَ هِيَ الْقَلْبُ.
Explanation – And it is reported that there is a lump (of flesh) in the son of Adam-as, when it is good, the rest of the body is good to it. Indeed, and it is the heart’’.
12- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ عَبْدٍ يُسِرُّ خَيْراً إِلَّا لَمْ تَذْهَبِ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ تَعَالَى لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ يُسِرُّ شَرّاً إِلَّا لَمْ تَذْهَبِ الْأَيَّامُ حَتَّى يُظْهِرَ لَهُ شَرّاً.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘There is none from a servant who conceals a good deed, except the days will not go by until Allah-azwj the Exalted would Reveal the good to him, and there is one from a servant who conceals an evil deed, except the days will not go by until He-azwj Reveals the evil to him’’.[211]
13- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ بَشِيرٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَرَادَ اللَّهَ عَزَّ وَ جَلَّ بِالْقَلِيلِ مِنْ عَمَلِهِ أَظْهَرَهُ اللَّهُ لَهُ أَكْثَرَ مِمَّا أَرَادَ وَ مَنْ أَرَادَ النَّاسَ بِالْكَثِيرِ مِنْ عَمَلِهِ فِي تَعَبٍ مِنْ بَدَنِهِ وَ سَهَرٍ مِنْ لَيْلِهِ أَبَى اللَّهُ عَزَّ وَ جَلَّ إِلَّا أَنْ يُقَلِّلَهُ فِي عَيْنِ مَنْ سَمِعَهُ.
(The book) ‘Al Kafi’ – A number of our companions, from Sahl Bin Ziyad, from Ali Bin Asbat, from Yahya Bin Bashir, from his father,
‘From Abu Abdullah-asws having said: ‘One who intends Allah-azwj Mighty and Majestic with the little of his deeds, Allah-azwj will Reveal for him more than what he had intended, and the one who intends the people with a lot of his deeds in tiredness of his body, and vigil of his night, Allah-azwj Mighty and Majestic will Refuse except He-azwj would Belittle it in the eyes of the one who hears it’’.[212]
14- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيَأْتِي عَلَى النَّاسِ زَمَانٌ تَخْبُثُ فِيهِ سَرَائِرُهُمْ وَ تَحْسُنُ فِيهِ عَلَانِيَتُهُمْ طَمَعاً فِي الدُّنْيَا لَا يُرِيدُونَ بِهِ مَا عِنْدَ رَبِّهِمْ يَكُونُ دِينُهُمْ رِيَاءً لَا يُخَالِطُهُمْ خَوْفٌ يَعُمُّهُمُ اللَّهُ بِعِقَابٍ فَيَدْعُونَهُ دُعَاءَ الْغَرِيقِ فَلَا يَسْتَجِيبُ لَهُمْ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There shall come a time upon the people, their secretive deeds would be wicked, and their open deeds would be good out of greed regarding the word. They will not be intending what is in the possession of their Lord-azwj. Their religion would be showing off. Fear (of Allah-azwj) will not mingle in them. Allah-azwj will Generalise them with Punishment, so they will be supplicating to Him-azwj with ‘Dua Al-Ghareeq’ (supplication of the drowning one), but He-azwj will not Answer them’’.[213]
15- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ: إِنِّي لَأَتَعَشَّى مَعَ أَبِي عَبْدِ اللَّهِ ع إِذْ تَلَا هَذِهِ الْآيَةَ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ وَ لَوْ أَلْقى مَعاذِيرَهُ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Yazeed who said,
‘I was having dinner with Abu Abdullah-asws when he-asws recited this Verse: But! The human being is a witness against himself [75:14] And even though he casts his excuses [75:15].
يَا بَا حَفْصٍ مَا يَصْنَعُ الْإِنْسَانُ أَنْ يَعْتَذِرَ إِلَى النَّاسِ بِخِلَافِ مَا يَعْلَمُ اللَّهُ مِنْهُ إِنَّ رَسُولَ اللَّهِ ص يَقُولُ مَنْ أَسَرَّ سَرِيرَةً أَلْبَسَهُ اللَّهُ رِدَاءَهَا إِنْ خَيْراً فَخَيْراً وَ إِنْ شَرّاً فَشَرّاً.
(He-asws said): ‘O Abu Hafs! The human being cannot draw closer to Allah-azwj Mighty and Majestic by opposing what Allah-azwj Knows. Rasool-Allah-saww has said: ‘One who conceals his secretive deed, Allah-azwj will Cover it with its Cloak. If good, so good, and if evil, so evil’’.[214]
بيان: و هذا مأخوذ مِنْ كَلَامِ أَمِيرِ الْمُؤْمِنِينَ ع عَلَى مَا ذَكَرَهُ صَاحِبُ الْعُدَّةِ حَيْثُ يَقُولُ ع إِيَّاكَ وَ مَا تَعْتَذِرُ مِنْهُ فَإِنَّهُ لَا تَعْتَذِرُ مِنْ خَيْرٍ وَ إِيَّاكَ وَ كُلَّ عَمَلٍ فِي السِّرِّ تَسْتَحْيِي مِنْهُ فِي الْعَلَانِيَةِ وَ إِيَّاكَ وَ كُلَّ عَمَلٍ إِذَا ذُكِرَ لِصَاحِبِهِ أَنْكَرَهُ.
Explanation – And this is taken from a speech of Amir Al-Momineen-asws, based upon what the author of ‘Al-Uddat’ has mentioned whereby he-asws said: ‘Beware of what you have to apologise for there is no apologising for a good deed, and beware of every evil deed regarding the secretive deed you have to be ashamed from in the openness, and beware of every deed when it is mentioned to its owner, he would deny it’’.
16- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: الْإِبْقَاءُ عَلَى الْعَمَلِ أَشَدُّ مِنَ الْعَمَلِ
(The book) ‘Al Kafi’ – A number of our companions, from Sahl Bin Ziad, from Ali Bin Asbat, from one of his companions,
‘From Abu Ja’far-asws having said: ‘The staying upon the deed is severer than the (doing) deed (itself)’.
قَالَ وَ مَا الْإِبْقَاءُ عَلَى الْعَمَلِ
He (the narrator) said, ‘And what is the staying upon the deed?’
قَالَ يَصِلُ الرَّجُلُ بِصِلَةٍ وَ يُنْفِقُ نَفَقَةً لِلَّهِ وَحْدَهُ لَا شَرِيكَ لَهُ فَتُكْتَبُ لَهُ سِرّاً ثُمَّ يَذْكُرُهَا فَتُمْحَى فَتُكْتَبُ لَهُ عَلَانِيَةً ثُمَّ يَذْكُرُهَا فَتُمْحَى وَ تُكْتَبُ لَهُ رِيَاءً.
He-asws said: ‘The man connects with the financial help and spends the expenditure for Allah‑azwj Alone, there is no associate for Him-azwj, so a secretive good deed is written for him. Then he mentions it, so an open good deed is written for him. Then he mentions it (again), so it is deleted and showing off is written for him’’.[215]
17- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع اخْشَوُا اللَّهَ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ وَ اعْمَلُوا لِلَّهِ فِي غَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى عَمَلِهِ.
(The book) ‘Al Kafi’ – A number of our companions, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashary, from Ibn Al Qadah,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Fear Allah-azwj with a fear not being with an excuse, and work for Allah-azwj without showing off nor to be heard (reputation), for the one who works for other than Allah-azwj, Allah-azwj will Allocate him to his work’’.[216]
18- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَعْمَلُ الشَّيْءَ مِنَ الْخَيْرِ فَيَرَاهُ إِنْسَانٌ فَيَسُرُّهُ ذَلِكَ قَالَ لَا بَأْسَ مَا مِنْ أَحَدٍ إِلَّا وَ هُوَ يُحِبُّ أَنْ يَظْهَرَ لَهُ فِي النَّاسِ الْخَيْرُ إِذَا لَمْ يَكُنْ صَنَعَ ذَلِكَ لِذَلِكَ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about the man working something from the good, so a human being sees him, and that cheers him. He-asws said: ‘There is no problem. There is no one except and he loves that the goodness be revealed for him among the people when he had not done that, for that’’.[217]
بيان: و قد ورد نظير ذلك من طريق العامة عَنْ أَبِي ذَرٍّ أَنَّهُ قِيلَ لِرَسُولِ اللَّهِ ص أَ رَأَيْتَ الرَّجُلُ يَعْمَلُ الْعَمَلَ مِنَ الْخَيْرِ وَ يَحْمَدُهُ النَّاسُ عَلَيْهِ
Explanation – And a match of that has been referred from the way of the general Muslims, from Abu Zarr-ra, ‘It was said to Rasool-Allah-saww, ‘What is your-saww view of the man who does the work of goodness, and the people praise him upon it?’
قَالَ تِلْكَ عَاجِلُ بُشْرَى الْمُؤْمِنِ يَعْنِي الْبُشْرَى الْمُعَجَّلَةَ لَهُ فِي الدُّنْيَا وَ الْبُشْرَى الْأُخْرَى قَوْلُهُ سُبْحَانَهُ بُشْراكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهارُ.
He-saww said: ‘That is a current glad tidings of the Momin, meaning the glad tidings hastened to him in the world, and the other glad tidings are Words of the Glorious: ‘Glad tidings for you today, of Gardens beneath which the rivers flow, [57:12]’’.
قيل و هذا ينافي ما رُوِيَ مِنْ طَرِيقِنَا مَا بَلَغَ عَبْدٌ حَقِيقَةَ الْإِخْلَاصِ حَتَّى لَا يُحِبَّ أَنْ يُحْمَدَ عَلَى شَيْءٍ مِنْ عَمَلٍ لِلَّهِ.
It is said, ‘And this negates what is reported from our (Shia) way: ‘A servant will not reach the reality of sincerity until he does not love to be praised upon anything he had done for Allah-azwj’’.
19- لي، الأمالي للصدوق عَنِ الْفَامِيِّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص سُئِلَ فِي مَا النَّجَاةُ غَداً
(The book) ‘Al Amaali’ of Al Sadouq – From Al Famy, from Muhammad Al Himeyri, from his father, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Rasool-Allah-saww was asked, ‘In what will be the salvation tomorrow?’
فَقَالَ إِنَّمَا النَّجَاةُ فِي أَنْ لَا تُخَادِعُوا اللَّهَ فَيَخْدَعَكُمْ فَإِنَّهُ مَنْ يُخَادِعِ اللَّهَ يَخْدَعْهُ وَ يَخْلَعْ مِنْهُ الْإِيمَانَ وَ نَفْسَهُ يَخْدَعُ لَوْ يَشْعُرُ
He-saww said: ‘But rather, the salvation is in that you should not (try to) deceive Allah-azwj so He-azwj would Deceive him, for the one who deceives Allah-azwj, He-azwj would Deceive him and Vacate the Eman from him and his soul will deceive him, if only he was aware’.
فَقِيلَ لَهُ وَ كَيْفَ يُخَادِعُ اللَّهَ
It was said to him-saww, ‘And how does Allah-azwj Deceive?’
قَالَ يَعْمَلُ بِمَا أَمَرَ اللَّهُ بِهِ ثُمَّ يُرِيدُ بِهِ غَيْرَهُ فَاتَّقُوا اللَّهَ وَ اجْتَنِبُوا الرِّيَاءَ فَإِنَّهُ شِرْكٌ بِاللَّهِ
He-saww said: ‘He works with what Allah-azwj had Commanded him with, then he intends other than Him-azwj with it. So fear Allah-azwj and shun the showing off, for it is association (Shirk) with Allah-azwj!
إِنَّ الْمُرَائِيَ يُدْعَى يَوْمَ الْقِيَامَةِ بِأَرْبَعَةِ أَسْمَاءٍ يَا كَافِرُ يَا فَاجِرُ يَا غَادِرُ يَا خَاسِرُ حَبِطَ عَمَلُكَ وَ بَطَلَ أَجْرُكَ وَ لَا خَلَاقَ لَكَ الْيَوْمَ فَالْتَمِسْ أَجْرَكَ مِمَّنْ كُنْتَ تَعْمَلُ لَهُ.
The show-off will be called on the Day of Qiyamah with four names – “‘O Kafir’, ‘O Immoral’, ‘O betrayer’, ‘O loss maker’. Your work has been Confiscated and your Recompense has been invalidated, and there is no share for you today, so seek your recompense from the one you had worked for!”[218]
20- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: إِذَا أَتَى الشَّيْطَانُ أَحَدَكُمْ وَ هُوَ فِي صَلَاتِهِ فَقَالَ إِنَّكَ مرائي [مُرَاءٍ] فَلْيُطِلْ صَلَاتَهُ مَا بَدَا لَهُ مَا لَمْ يَفُتْهُ وَقْتُ فَرِيضَةٍ
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘Whenever the Satan-la comes to one of you while he is in his Salat, so he-la said, ‘You are a show off’, let him prolong his Salat for as long as it seems to him, for as long as the obligatory timing is not lost for him.
وَ إِذَا كَانَ عَلَى شَيْءٍ مِنْ أَمْرِ الْآخِرَةِ فَلْيَتَمَكَّثْ مَا بَدَا لَهُ وَ إِذَا كَانَ عَلَى شَيْءٍ مِنْ أَمْرِ الدُّنْيَا فَلْيَبْرَحْ وَ إِذَا دُعِيتُمْ إِلَى الْعُرُسَاتِ فَأَبْطِئُوا فَإِنَّهَا تُذَكِّرُ الدُّنْيَا وَ إِذَا دُعِيتُمْ إِلَى الْجَنَائِزِ فَأَسْرِعُوا فَإِنَّهَا تُذَكِّرُ الْآخِرَةَ.
And when he were to be upon something from the matters of the Hereafter, let him wait for as long as it seems to him, and when he were to be upon something from the matters of the world, let him leave it; and whenever he-la calls you to the weddings, then slow down, for it reminds of the world, and whenever he-la calls you to the funerals, then hasten, for it reminds of the Hereafter’’.[219]
21- ع، علل الشرائع عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يُؤْمَرُ بِرِجَالٍ إِلَى النَّارِ فَيَقُولُ اللَّهُ جَلَّ جَلَالُهُ لِمَالِكٍ قُلْ لِلنَّارِ لَا تُحْرِقْ لَهُمْ أَقْدَاماً فَقَدْ كَانُوا يَمْشُونَ إِلَى الْمَسَاجِدِ وَ لَا تُحْرِقْ لَهُمْ وَجْهاً فَقَدْ كَانُوا يُسْبِغُونَ الْوُضُوءَ وَ لَا تُحْرِقْ لَهُمْ أَيْدِياً فَقَدْ كَانُوا يَرْفَعُونَهَا بِالدُّعَاءِ وَ لَا تُحْرِقْ لَهُمْ أَلْسُناً فَقَدْ كَانُوا يُكْثِرُونَ تِلَاوَةَ الْقُرْآنِ
(The book) ‘Ilal Al Sharaie’ – from Al Attar, from his father, from Al Amraky,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘It will be Commanded with the men to go to the Fire. Allah-azwj, Majestic is His-azwj Majesty, will Say to Maalik (keeper of Hell): “Say to the Fire: ‘Do not burn their feet for they used to walk to the Masjids, and do not burn any face of theirs for they were perfecting the Wud’u, and do not burn hands of theirs for they were raising these for the supplication, and do not burn tongues of their for they were frequenting recitation of the Quran!”
قَالَ فَيَقُولُ لَهُمْ خَازِنُ النَّارِ يَا أَشْقِيَاءُ مَا كَانَ حَالُكُمْ
He-saww said: ‘The keeper of Hell will say to them: ‘O wretched ones! What were your states?’
قَالُوا كُنَّا نَعْمَلُ لِغَيْرِ اللَّهِ عَزَّ وَ جَلَّ فَقِيلَ لَنَا خُذُوا ثَوَابَكُمْ مِمَّنْ عَمِلْتُمْ لَهُ.
They will say, ‘We were working for other than Allah-azwj Mighty and Majestic, so He-azwj Said to us: “Take your Rewards from the ones you had worked for!”’[220]
22– ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لُقْمَانُ لِابْنِهِ لِلْمُرَائِي ثَلَاثُ عَلَامَاتٍ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يَنْشَطُ إِذَا كَانَ النَّاسُ عِنْدَهُ وَ يَتَعَرَّضُ فِي كُلِّ أَمْرٍ لِلْمَحْمَدَةِ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad Al Asbahany, from Al Minqary, from Hammad,
‘From Abu Abdullah-asws having said: ‘Luqman-as said to his-as son: ‘There are three signs for the show off – he is lazy when he is alone, and he is active when the people are in his presence, and he displays in every matter to be praised’’.[221]
23- ع، علل الشرائع عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ نُعْمَانَ عَنِ يَزِيدَ بْنِ خَلِيفَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا عَلَى أَحَدِكُمْ لَوْ كَانَ عَلَى قُلَّةِ جَبَلٍ حَتَّى يَنْتَهِيَ إِلَيْهِ أَجَلُهُ أَ تُرِيدُونَ تُرَاءُونَ النَّاسَ إِنَّ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ وَ مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ إِنَّ كُلَّ رِيَاءٍ شِرْكٌ.
(The book) ‘Ilal Al Sharaie’ – from Ibn Al Mutawakkil, from Al Astarabady, from Al Barqy, from his father, from Al-Hassan Bin Ali Bin Fazzal, from Ali Bin Numan, from Yazeed Bin Khalifa who said,
‘There is no (problem) upon one of you even if he were to be at the top of a mountain until his death ends up to him. Are you intending to be seen by the people? The one who works for the people, his reward would be upon the people, and the one who works for Allah-azwj, his Reward would be upon Allah-azwj. Every showing off is Shirk’’.[222]
24- فس، تفسير القمي عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ عَزَّ وَ جَلَ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً- قَالَ هَذَا الشِّرْكُ شِرْكُ رِيَاءٍ.
Tafseer Al Qummi – From Ja’far Bin Ahmad, from Ubeydullah Bin Musa, from Ibn Al Batainy, from his father, from Abu Baseer,
From Abu Abdullah-asws 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]. He-asws said: ‘This is the Shirk, Shirk of showing off’’.[223]
25- وَ فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سُئِلَ رَسُولُ اللَّهِ ص عَنْ تَفْسِيرِ قَوْلِ اللَّهِ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ الْآيَةَ فَقَالَ مَنْ صَلَّى مُرَاءَاةَ النَّاسِ فَهُوَ مُشْرِكٌ وَ مَنْ زَكَّى مُرَاءَاةَ النَّاسِ فَهُوَ مُشْرِكٌ وَ مَنْ صَامَ مُرَاءَاةَ النَّاسِ فَهُوَ مُشْرِكٌ وَ مَنْ حَجَّ مُرَاءَاةَ النَّاسِ فَهُوَ مُشْرِكٌ وَ مَنْ عَمِلَ عَمَلًا مِمَّا أَمَرَ اللَّهُ بِهِ مُرَاءَاةَ النَّاسِ فَهُوَ مُشْرِكٌ وَ لَا يَقْبَلُ اللَّهُ عَمَلَ مُرَاءٍ.
And in a report of Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww was asked about interpretation of Words of Allah-azwj: So the one who wishes to meet his Lord, [18:110] – the Verse. He-saww said: ‘One who prays Salat to show off to the people, he is a Polytheist, and the one who gives Zakat showing off to the people, he is a Polytheist, and the who one fasts showing off to the people, he is a Polytheist, and one who performs Hajj showing off to the people, he is a Polytheists, and one who works a deed from what Allah-azwj has Commanded him with, showing off to the people, he is a Polytheist, and Allah-azwj does not Accept a deed of a show off’’.[224]
26- مع، معاني الأخبار لي، الأمالي للصدوق عَنْ أَمِيرِ الْمُؤْمِنِينَ ع سُئِلَ أَيُّ عَمَلٍ أَنْجَحُ قَالَ طَلَبُ مَا عِنْدَ اللَّهِ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq,
‘From Amir Al-Momineen-asws having been asked, ‘Which of the deeds is most successful?’ He-asws said: ‘Seeking what is in the Presence of Allah-azwj’’.[225]
27- مع، معاني الأخبار لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ ع قَالَ: الِاشْتِهَارُ بِالْعِبَادَةِ رِيبَةٌ الْخَبَرَ.
(The books) ‘Ma’any Al Akhbar’, (and), ‘Al Amaali’ of Al Sadouw – Al Sinany, from Al Asady, from Al Najaie, from Al Nowfaly, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Al-Sadiq-asws having said: ‘The publicising of the acts of worship, is suspect’ – the Hadeeth’’.[226]
28- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنِ الْكُوفِيِّ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْحَلَبِيِّ عَنْ زُرَارَةَ وَ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَوْ أَنَّ عَبْداً عَمِلَ عَمَلًا يَطْلُبُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ وَ الدَّارَ الْآخِرَةَ فَأَدْخَلَ فِيهِ رِضَى أَحَدٍ مِنَ النَّاسِ كَانَ مُشْرِكاً.
(The book) ‘Sawaab Al Amaal’ – from his father, from Muhammad Bin Abu Al Qasim, from Al Kufy, from Al Mufazzal Bin Salih, from Muhammad Bin Ali Al Halby, from Zurara and Humran,
‘From Abu Ja’far-asws having said: ‘If a servant were to work a deed seeking the Face of Allah‑azwj Mighty and Majestic and the house of the Hereafter with it, then enters into it satisfaction of anyone from the people, he would be a Polytheist’’.[227]
– وَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ إِنَّ كُلَّ رِيَاءٍ شِرْكٌ.
And Abu Abdullah-asws said: ‘One who works for the people, his reward would be upon the people. Every showing off is Shirk’’.[228]
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ عَمِلَ لِي وَ لِغَيْرِي هُوَ لِمَنْ عَمِلَ لَهُ.
And Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Said: “One who works for Me-azwj as well as for someone else, it is for the one whom he had worked for!”’[229]
29- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيَأْتِي عَلَى أُمَّتِي زَمَانٌ تَخْبُثُ فِيهِ سَرَائِرُهُمْ وَ تَحْسُنُ فِيهِ عَلَانِيَتُهُمْ طَمَعاً فِي الدُّنْيَا لَا يُرِيدُونَ بِهِ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ يَكُونُ أَمْرُهُمْ رِيَاءً لَا يُخَالِطُهُ خَوْفٌ يَعُمُّهُمُ اللَّهُ مِنْهُ بِعِقَابٍ فَيَدْعُونَهُ دُعَاءَ الْغَرِيقِ فَلَا يُسْتَجَابُ لَهُمْ.
(The book) ‘Sawaab Al Amaal’ – From his father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There shall come a time upon my-saww community, their secretive deeds will be wicked, and their open deeds would be good in greed for the world. They will not be intending with it what is in the Presence of Allah-azwj Mighty and Majestic. Their affairs would be a show off, not mingling fear (of Allah‑azwj in it. Allah-azwj will Generalise from it with Punishment. They will be supplicating with ‘Dua Al-Ghareek’ (supplication of the drowning one), but He-azwj will not Answer for them’’.[230]
30- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَنْزَلَ كِتَاباً مِنْ كُتُبِهِ عَلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ وَ فِيهِ أن يكون [أَنَّهُ سَيَكُونُ] خَلْقٌ مِنْ خَلْقِي يَلْحَسُونَ الدُّنْيَا بِالدِّينِ يَلْبَسُونَ مُسُوكَ الضَّأْنِ عَلَى قُلُوبٍ كَقُلُوبِ الذِّئَابِ أَشَدَّ مَرَارَةً مِنَ الصَّبِرِ وَ أَلْسِنَتُهُمْ أَحْلَى مِنَ الْعَسَلِ وَ أَعْمَالُهُمُ الْبَاطِنَةُ أَنْتَنُ مِنَ الْجِيَفِ
(The book) ‘Sawaab Al Amaal’ – From his father, from AL HImeyri, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Allah-azwj Mighty and Majestic Revealed a Book from His-azwj Books unto a Prophet-as from the Prophets-as, and in it was: ‘There shall come into being who will be licking the world for the religion, wearing clothing of the sheep upon hearts like hearts of the wolves bitterer than the aloe, while their tongues would be sweeter than the honey, and their hidden deeds would be stenchier than the carcass.
فَبِي يَغْتَرُّونَ أَمْ إِيَّايَ يُخَادِعُونَ أَمْ عَلَيَّ يَجْتَرِءُونَ فَبِعِزَّتِي حَلَفْتُ لَأَبْعَثَنَّ عَلَيْهِمْ فِتْنَةً تَطَأُ فِي خِطَامِهَا حَتَّى تَبْلُغَ أَطْرَافَ الْأَرْضِ تَتْرُكُ الْحَكِيمَ مِنْهَا حَيْرَانَ يَبْطُلُ فِيهَا رَأْيُ ذِي الرَّأْيِ وَ حِكْمَةُ الْحَكِيمِ
Is it by Me-azwj they are being deceived, or are they deceiving Me-azwj or are they being presumption upon Me-azwj? By My-azwj Mighty! I-azwj shall Send such a Fitna upon them, they will be trampled in its feet, until it reaches outskirts of the earth. It will leave the wise ones bewildered from it, invalidating the opinions of the opining ones during it, and the wisdom of the wise ones.
وَ أُلْبِسُهُمْ شِيَعاً وَ أُذِيقُ بَعْضَهُمْ بَأْسَ بَعْضٍ أَنْتَقِمُ مِنْ أَعْدَائِي بِأَعْدَائِي فَلَا أُبَالِي بِمَا أُعَذِّبُهُمْ جَمِيعاً وَ لَا أُبَالِي.
And I-azwj shall Clothe them as sects and Make some of them taste the evil of others. I-azwj shall Avenge from My-azwj enemies by My-azwj enemies. I-azwj don’t mind what torments them all, nor will I-azwj Care!”’[231]
31- ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ ع قَالَ: الشِّرْكُ فِي النَّاسِ أَخْفَى مِنْ دَبِيبِ النَّمْلِ عَلَى الْمِسْحِ الْأَسْوَدِ فِي اللَّيْلَةِ الْمُظْلِمَةِ.
(Tuhaf Al Uqool) –
‘From Abu Muhammad-asws having said: ‘The Shirk is more hidden among the people than crawling of the ant upon the black rock during the dark night’’.[232]
32- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَنَا خَيْرُ شَرِيكٍ فَمَنْ عَمِلَ لِي وَ لِغَيْرِي فَهُوَ لِمَنْ عَمِلَ لَهُ غَيْرِي.
(The book) ‘Al Mahasin’ – From his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Says: “I-azwj am the best associate, so the one who works for Me-azwj and for others, it is for the other one he had worked for”’.[233]
33- سن، المحاسن عَنْ بَعْضِ أَصْحَابِنَا بَلَغَ بِهِ أَبَا جَعْفَرٍ ع قَالَ: مَا بَيْنَ الْحَقِّ وَ الْبَاطِلِ إِلَّا قِلَّةُ الْعَقْلِ
(The book) ‘Al Mahasin’ – from one of our companions reaching with it to,
‘Abu Ja’far-asws having said: ‘There is nothing between the truth and the falsehood except scarcity of intellect’.
قِيلَ وَ كَيْفَ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ
It was said, ‘And how is that so, O son-asws of Rasool-Allah-saww?’
قَالَ إِنَّ الْعَبْدَ يَعْمَلُ الْعَمَلَ الَّذِي هُوَ لِلَّهِ رِضًى فَيُرِيدُ بِهِ غَيْرَ اللَّهِ فَلَوْ أَنَّهُ أَخْلَصَ لِلَّهِ لَجَاءَهُ الَّذِي يُرِيدُ فِي أَسْرَعَ مِنْ ذَلِكَ.
He-asws said: ‘The servant works the deed which is satisfaction of Allah-azwj and he intends other than Allah-azwj with it. Had it been purely for Allah-azwj, there would come to him that which he had intended, quicker than that!’’[234]
34- سن، المحاسن عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع اخْشَوُا اللَّهَ خَشْيَةً لَيْسَتْ بِتَعْذِيرٍ وَ اعْمَلُوا لِلَّهِ فِي غَيْرِ رِئَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ عَمِلَ لِغَيْرِ اللَّهِ وَكَلَهُ اللَّهُ إِلَى عَمَلِهِ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Mahasin’ – From Ja’far Bin Muhammad Al Ashari, from Ibn Al Qaddah,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Ali-asws said: ‘Fear Allah-azwj with such a fear which isn’t with an excuse, and work for Allah-azwj with neither showing off nor to be heard (reputation), for the one who works for other than Allah-azwj, Allah-azwj will Allocate him to his deeds on the Day of Qiyamah’’.[235]
35- سن، المحاسن عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ يَحْيَى بْنِ بَشِيرٍ النَّبَّالِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَرَادَ اللَّهَ بِالْقَلِيلِ مِنْ عَمَلِهِ أَظْهَرَ اللَّهُ لَهُ أَكْثَرَ مِمَّا أَرَادَهُ بِهِ وَ مَنْ أَرَادَ النَّاسَ بِالْكَثِيرِ مِنْ عَمَلِهِ فِي تَعَبٍ مِنْ بَدَنِهِ وَ سَهَرٍ فِي لَيْلِهِ أَبَى اللَّهُ إِلَّا أَنْ يُقَلِّلَهُ فِي عَيْنِ مَنْ سَمِعَهُ.
(The book) ‘Al Mahasin’ – from a number of our companions, from Ibn Asbat, from Yahya Bin Bashir Al Nabbal, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘One who intends Allah-azwj with the little of his deeds, Allah-azwj will Reveal for him more than what he had intended Him-azwj with, and the one who intends the people with the many of his deeds in exhaustion of his body and vigil during his nights, Allah-azwj will Refuse except He-azwj will Belittle it in the eyes of the one who had heard it’’.[236]
36- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى أَنَا خَيْرُ شَرِيكٍ مَنْ أَشْرَكَ مَعِي غَيْرِي فِي عَمَلِي لَمْ أَقْبَلْ إِلَّا مَا كَانَ لِي خَالِصاً.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – ‘It is reported from the scholar-asws having said: ‘Allah-azwj Blessed and Exalted Says: “I-azwj am the best associate! One who association someone else with Me-azwj regarding a deed done for Me-azwj, I-azwj will not Accept except whatever was for Me-azwj purely!”’[237]
– وَ نَرْوِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ أَنَا خَيْرُ شَرِيكٍ مَا شُورِكْتُ فِي شَيْءٍ إِلَّا تَرَكْتُهُ.
And we are reporting: ‘Allah-azwj Mighty and Majestic Says: “I-azwj am the best associate! I-azwj will not be associated with regarding anything, except I-azwj shall neglect it!”’[238]
– وَ نَرْوِي فِي قَوْلِ اللَّهِ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً
And we are reported regarding Words of Allah-azwj: 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].
قَالَ لَيْسَ مِنْ رَجُلٍ يَعْمَلُ شَيْئاً مِنَ الثَّوَابِ لَا يَطْلُبُ بِهِ وَجْهَ اللَّهِ إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أَنْ يُسْمِعَ بِهِ النَّاسَ إِلَّا أَشْرَكَ بِعِبَادَةِ رَبِّهِ فِي ذَلِكَ الْعَمَلِ فَيُبْطِلُهُ الرِّيَاءُ وَ قَدْ سَمَّاهُ اللَّهُ الشِّرْكَ.
He-asws said: ‘There isn’t any man working something from the rewards, not seeking the Face of Allah-azwj with it, but rather seeking commendations of the people, desiring to be heard by the people with it (reputation), except he has associated in the worship of his Lord-azwj regarding that deed, so the showing off will invalidate it, and Allah-azwj has Named it as Shirk’’.[239]
– وَ نَرْوِي مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ وَ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ إِنَّ كُلَّ رِيَاءٍ شِرْكٌ.
And we are reporting: ‘One who works for Allah-azwj, his Reward would be upon Allah-azwj, and the one who works for the people, his reward would be upon the people. Every showing off is Shirk’’.[240]
– وَ نَرْوِي مَا مِنْ عَبْدٍ أَسَرَّ خَيْراً فَتَذْهَبُ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ أَسَرَّ شَرّاً فَتَذْهَبُ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ شَرّاً.
And we are reporting: ‘There is no servant concealing a good deed, so the days will go by until Allah-azwj Reveals the good for him, and there is no servant concealing an evil deed, so the days would go by, until Allah-azwj will Reveal the evil for him’’.[241]
37- مص، مصباح الشريعة قَالَ الصَّادِقُ ع لَا تُرَاءِ بِعَمَلِكَ مَنْ لَا يُحْيِي وَ لَا يُمِيتُ وَ لَا يُغْنِي عَنْكَ شَيْئاً وَ الرِّيَاءُ شَجَرَةٌ لَا تُثْمِرُ إِلَّا الشِّرْكَ الْخَفِيَّ وَ أَصْلُهَا النِّفَاقُ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Do not show off with your deed to the one who can neither cause life nor cause to die, nor can he avail you of anything; and the showing off is a tree, nor bearing fruit except the hidden Shirk, and its root is the hypocrisy.
يُقَالُ لِلْمُرَائِي عِنْدَ الْمِيزَانِ خُذْ ثَوَابَكَ مِمَّنْ عَمِلْتَ لَهُ مِمَّنْ أَشْرَكْتَهُ مَعِي فَانْظُرْ مَنْ تَدْعُو وَ مَنْ تَرْجُو وَ مَنْ تَخَافُ
He-azwj will Say to the show off at the scale: “Take your reward from the one you had worked for, from the one whom you had associated with Me-azwj!” Therefore consider the one you are supplicating to, and the one you are hoping to, and the one you are fearing from!’’
وَ اعْلَمْ أَنَّكَ لَا تَقْدِرُ عَلَى إِخْفَاءِ شَيْءٍ مِنْ بَاطِنِكَ عَلَيْهِ وَ تَصِيرُ مَخْدُوعاً قَالَ اللَّهُ عَزَّ وَ جَلَ يُخادِعُونَ اللَّهَ وَ الَّذِينَ آمَنُوا وَ ما يَخْدَعُونَ إِلَّا أَنْفُسَهُمْ وَ ما يَشْعُرُونَ
And know that you are not able upon hiding anything from your hidden matters from Him‑azwj, and you will become deceived. Allah-azwj Mighty and Majestic says: They are (trying to) deceive Allah and those who believe, and they are not deceiving except for themselves and there are no realising [2:9].
وَ أَكْثَرُ مَا يَقَعُ الرِّيَاءُ فِي النَّظَرِ وَ الْكَلَامِ وَ الْأَكْلِ وَ الْمَشْيِ وَ الْمُجَالَسَةِ وَ اللِّبَاسِ وَ الضَّحِكِ وَ الصَّلَاةِ وَ الْحَجِّ وَ الْجِهَادِ وَ قِرَاءَةِ الْقُرْآنِ وَ سَائِرِ الْعِبَادَاتِ الظَّاهِرَةِ
And most of what the show off occurs in is the looking, and the talking, and the eating, and the walking, and the sittings, and the wearing, and the laughing, and the Salat, and the Hajj, and the Jihad, and recitation of the Quran, and rest of the apparent acts of worship.
وَ مَنْ أَخْلَصَ بَاطِنَهُ لِلَّهِ وَ خَشَعَ لَهُ بِقَلْبِهِ وَ رَأَى نَفْسَهُ مُقَصِّراً بَعْدَ بَذْلِ كُلِّ مَجْهُودٍ وَجَدَ الشُّكْرَ عَلَيْهِ حَاصِلًا فَيَكُونُ مِمَّنْ يُرْجَى لَهُ الْخَلَاصُ مِنَ الرِّيَاءِ وَ النِّفَاقِ إِذَا اسْتَقَامَ عَلَى ذَلِكَ عَلَى كُلِّ حَالٍ.
And one is sincere to Allah-azwj with his interior and is fearful to Him-azwj with his heart, and sees himself as deficient after exerting all efforts, will find the appreciation resultant upon it, so he would be from the one who are hoping to Him-azwj of being finished off from the showing off and the hypocrisy, when he is staying upon that in every situation’’.[242]
38: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنْ عَظِيمِ الشقاق [الشَّقَاءِ] قَالَ رَجُلٌ تَرَكَ الدُّنْيَا لِلدُّنْيَا فَفَاتَتْهُ الدُّنْيَا وَ خَسِرَ الْآخِرَةَ
Amir Al-Momineen-asws was asked about the mighty wretchedness. He-asws said: ‘A man who neglects the world for the world, so the world is missed by him, and he loses the Hereafter.
وَ رَجُلٌ تَعَبَّدَ وَ اجْتَهَدَ وَ صَامَ رِئَاءَ النَّاسِ فَذَلِكَ الَّذِي حُرِمَ لَذَّاتِ الدُّنْيَا وَ لَحِقَهُ التَّعَبُ الَّذِي لَوْ كَانَ بِهِ مُخْلِصاً لَاسْتَحَقَّ ثَوَابَهُ فَوَرَدَ الْآخِرَةَ وَ هُوَ يَظُنُّ أَنَّهُ قَدْ عَمِلَ مَا يَثْقُلُ بِهِ مِيزَانُهُ فَيَجِدُهُ هَبَاءً مَنْثُوراً.
And a man who worships and struggles and fasts for showing off to the people, so that is the one who is deprived the worldly pleasures and he faces the exhaustion which, had he been sincere with it, he would have been deserving of its Rewards, and he thinks that he worked what his scaled would be heavy due to it, (but) he will find is as floating (scattered) dust’’.[243]
39- سر، السرائر عَبْدُ اللَّهِ بْنُ بُكَيْرٍ عَنْ عُبَيْدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَدْخُلُ فِي الصَّلَاةِ فَيُجَوِّدُ صَلَاتَهُ وَ يُحَسِّنُهَا رَجَاءَ أَنْ يَسْتَجِرَّ بَعْضَ مَنْ يَرَاهُ إِلَى هَوَاهُ قَالَ لَيْسَ هُوَ مِنَ الرِّيَاءِ.
(The book) ‘Al Saraair’ – Abdullah Bin Bukeyr, from Ubeydullah who said,
‘I said to Abu Abdullah-asws, ‘The man enters in his Salat, so he makes it good and improves it hoping that someone who sees him would seek help for his own desires’. He-asws said: ‘It isn’t from the showing off’’.[244]
40- شي، تفسير العياشي عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ تَفْسِيرِ هَذِهِ الْآيَةِ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صالِحاً وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً قَالَ مَنْ صَلَّى أَوْ صَامَ أَوْ أَعْتَقَ أَوْ حَجَّ يُرِيدُ مَحْمَدَةَ النَّاسِ فَقَدْ أَشْرَكَ فِي عَمَلِهِ وَ هُوَ شِرْكٌ مَغْفُورٌ.
Tafseer Al Ayyashi – From Al A’ala Bin Fuzeyl,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the interpretation of this Verse: 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]. He-asws said: ‘One who prays Salat, or fasts, or liberates (a slave), or performs Hajj intending praises of the people, so he has associated in his deed, and it is a Shirk to be Forgiven’’.[245]
41- شي، تفسير العياشي عَنْ جَرَّاحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فَمَنْ كانَ يَرْجُوا إِلَى بِعِبادَةِ رَبِّهِ أَحَداً أَنَّهُ لَيْسَ مِنْ رَجُلٍ يَعْمَلُ شَيْئاً مِنَ الْبِرِّ وَ لَا يَطْلُبُ بِهِ وَجْهَ اللَّهِ إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أَنْ يُسْمِعَ بِهِ النَّاسَ فَذَاكَ الَّذِي أَشْرَكَ بِعِبَادَةِ رَبِّهِ أَحَداً.
Tafseer Al Ayyashi – From Jarrah,
‘From Abu Abdullah-asws having 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]. It isn’t for a man who does something from the righteous deeds and does not seek the Face of Allah-azwj with it. But rather, he seeks commendations of the people, being desirous to be heard by it (reputation). So that is the one who associates someone with the worship of his Lord-azwj’’.[246]
42- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى أَنَا خَيْرُ شَرِيكٍ مَنْ أَشْرَكَ بِي فِي عَمَلِهِ لَمْ أَقْبَلْهُ إِلَّا مَا كَانَ لِي خَالِصاً.
Tafseer Al Ayyashi – from Ali Bin Salim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Said: ‘I-azwj am the best associate! One who associates (someone else) with Me-azwj in his deed, I-azwj will not Accept it except whatever had been purely for Me-azwj!”’[247]
وَ فِي رِوَايَةٍ أُخْرَى عَنْهُ ع قَالَ: إِنَّ اللَّهَ يَقُولُ أَنَا خَيْرُ شَرِيكٍ مَنْ عَمِلَ لِي وَ لِغَيْرِي فَهُوَ لِمَنْ عَمِلَ لَهُ دُونِي.
And in another report from him-asws having said: ‘Allah-azwj Says: “I-azwj am the best associate! One who works for Me-azwj as well as for others, so it is for the one whom he had worked for besides Me-azwj!”’[248]
43- شي، تفسير العياشي عَنْ زُرَارَةَ وَ حُمْرَانَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا لَوْ أَنَّ عَبْداً عَمِلَ عَمَلًا يَطْلُبُ بِهِ وَجْهَ اللَّهِ وَ الدَّارَ الْآخِرَةَ ثُمَّ أَدْخَلَ فِيهِ رِضَا أَحَدٍ مِنَ النَّاسِ كَانَ مُشْرِكاً.
Tafseer Al Ayyashi – from Zurara and Humran,
‘From Abu Ja’far-asws and Abu Abdullah-asws, both having said: ‘If a servant were to work a deed seeking the Face of Allah-azwj and the house of the Hereafter with it, then he enters the satisfaction of someone of the people into it, he would be a Polytheist’’.[249]
44- ين، كتاب حسين بن سعيد و النوادر عَنِ الْجَوْهَرِيِّ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع قَالَ: يُجَاءُ بِعَبْدٍ يَوْمَ الْقِيَامَةِ قَدْ صَلَّى فَيَقُولُ يَا رَبِّ صَلَّيْتُ ابْتِغَاءَ وَجْهِكَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’, from Al Jowhary, from Al Batainy, from Abu Baseer who said,
‘I heard Abu Abdullah-asws say: ‘On the Day of Qiyamah they will come with a servant who had prayed Salat, so he will say, ‘O Lord-azwj! I had prayed Salat seeking Your-azwj Face!’
فَيُقَالُ لَهُ بَلْ صَلَّيْتَ لِيُقَالَ مَا أَحْسَنَ صَلَاةَ فُلَانٍ اذْهَبُوا بِهِ إِلَى النَّارِ
He-azwj will Say to him: “But you had prayed for it would be said, ‘The Salat of so and so is excellent!’ Go with him to the Fire!”
وَ يُجَاءُ بِعَبْدٍ قَدْ تَعَلَّمَ الْقُرْآنَ فَيَقُولُ يَا رَبِّ تَعَلَّمْتُ الْقُرْآنَ ابْتِغَاءَ وَجْهِكَ
And they will come with a servant who had learnt the Quran. He will say, ‘O Lord-azwj! I had learnt the Quran seeking Your-azwj Face!’
فَيُقَالُ لَهُ بَلْ تَعَلَّمْتَ لِيُقَالَ مَا أَحْسَنَ صَوْتَ فُلَانٍ اذْهَبُوا بِهِ إِلَى النَّارِ
He-azwj will Say to him: “But, you had learnt it for it to be said, ‘How excellent is the voice of so and so!’ Go with him to the Fire!”
وَ يُجَاءُ بِعَبْدٍ قَدْ قَاتَلَ فَيَقُولُ يَا رَبِّ قَاتَلْتُ ابْتِغَاءَ وَجْهِكَ
And they will come with a servant who had fought (Jihad). He would say, ‘O Lord-azwj! I had fought (Jihad) seeking Your-azwj Face!’
فَيُقَالُ لَهُ بَلْ قَاتَلْتَ لِيُقَالَ مَا أَشْجَعَ فُلَاناً اذْهَبُوا بِهِ إِلَى النَّارِ
He-azwj will Say to him: “But, you had fought for it to be said, ‘How brave is so and so!’ Go with him to the Fire!”
وَ يُجَاءُ بِعَبْدٍ قَدْ أَنْفَقَ مَالَهُ فَيَقُولُ يَا رَبِّ أَنْفَقْتُ مَالِيَ ابْتِغَاءَ وَجْهِكَ
And they will come with a servant who had spent his wealth (in the Way of Allah-azwj). He will say, ‘O Lord-azwj! I had spent my wealth seeking Your-azwj Face!’
فَيُقَالُ بَلْ أَنْفَقْتَهُ لِيُقَالَ مَا أَسْخَى فُلَاناً اذْهَبُوا بِهِ إِلَى النَّارِ.
He-azwj will Say to him: ‘But, you had spent it for it would be said, ‘How generous is so and so!’ Go with him to the Fire!”’[250]
45- ين، كتاب حسين بن سعيد و النوادر عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ يَزِيدَ بْنِ خَلِيفَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ عَمِلَ لِلَّهِ كَانَ ثَوَابُهُ عَلَى اللَّهِ وَ مَنْ عَمِلَ لِلنَّاسِ كَانَ ثَوَابُهُ عَلَى النَّاسِ إِنَّ كُلَّ رِيَاءٍ شِرْكٌ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Muhammad Bin Sinan, from Yazeed Bin Khalifa who said,
‘I heard Abu Abdullah-asws saying: ‘One who works for Allah-azwj, his Reward would be upon Allah-azwj, and the one who works for the people, his reward would be upon the people. Every showing off is Shirk’’.[251]
46- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي الْبِلَادِ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ عَابِدٌ فَأُعْجِبَ بِهِ دَاوُدُ ع فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ لَا يُعْجِبَنَّكَ شَيْءٌ مِنْ أَمْرِهِ فَإِنَّهُ مُرَاءٍ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Al Balad, from Sa’ad Al Askaf,
‘From Abu Ja’far-asws having said: ‘There was a worshipped among the children of Israel. Dawood-as was fascinated by him, so Allah-azwj Blessed and Exalted Revealed to him: ‘Do not let anything from his affairs fascinate you-saww, for he is a show off!”’
قَالَ فَمَاتَ الرَّجُلُ فَأُتِيَ دَاوُدُ ع فَقِيلَ لَهُ مَاتَ الرَّجُلُ فَقَالَ ادْفِنُوا صَاحِبَكُمْ
He-asws said: ‘The man died. Dawood-saww came, and it was said to him-as, ‘The man has died.’ He-as said: ‘Bury your companion!’’
قَالَ فَأَنْكَرَتْ ذَلِكَ بَنُو إِسْرَائِيلَ وَ قَالُوا كَيْفَ لَمْ يَحْضُرْهُ
He-asws said: ‘The children of Israel-as disliked that, and they said, ‘How come he-as did not attend him (his funeral)?’’
قَالَ فَلَمَّا غُسِّلَ قَامَ خَمْسُونَ رَجُلًا فَشَهِدُوا بِاللَّهِ مَا يَعْلَمُونَ إِلَّا خَيْراً فَلَمَّا صَلُّوا عَلَيْهِ قَامَ خَمْسُونَ رَجُلًا فَشَهِدُوا بِاللَّهِ مَا يَعْلَمُونَ إِلَّا خَيْراً
He-asws said: ‘When he had been washed, fifty men stood up testifying with Allah-azwj that they had not known (from the deceased) except good. When they had prayed Salat upon him, fifty (more) men stood up and testified with Allah-azwj that they had not known (from the deceased) except good.
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع مَا مَنَعَكَ أَنْ تَشْهَدَ فُلَاناً
Allah-azwj Mighty and Majestic Revealed to Dawood-as: “What prevents you-as from attending so and so?”
قَالَ الَّذِي أَطْلَعْتَنِي عَلَيْهِ مِنْ أَمْرِهِ
He-as said: ‘That which You-azwj had Notified me-as upon of his matter’.
قَالَ إِنْ كَانَ لَكَذَلِكَ وَ لَكِنْ شَهِدَهُ قَوْمٌ مِنَ الْأَحْبَارِ وَ الرُّهْبَانِ فَشَهِدُوا بِي مَا يَعْلَمُونَ إِلَّا خَيْراً فَأَجَزْتُ شَهَادَتَهُمْ عَلَيْهِ وَ غَفَرْتُ لَهُ مَعَ عِلْمِي فِيهِ.
He-azwj Said: “Even though it was like that, but a group of the Rabbis and the Monks had attended him. They testified to Me-azwj that they had not known except goodness, so I-azwj have Allowed their testimonies upon him and have Forgiven for him (despite) of My-azwj Knowledge regarding him!”’[252]
47- ين، كتاب حسين بن سعيد و النوادر عَنِ النَّضْرِ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ تَعَالَى وَ لا يُشْرِكْ بِعِبادَةِ رَبِّهِ أَحَداً قَالَ هُوَ الْعَبْدُ يَعْمَلُ شَيْئاً مِنَ الطَّاعَاتِ لَا يَطْلُبُ بِهِ وَجْهَ اللَّهِ إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أَنْ يُسْمِعَ بِهِ فَهَذَا الَّذِي أَشْرَكَ بِعِبَادَةِ رَبِّهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – From Al Nazr, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,
‘From Abu Abdullah-asws regarding Words of the Exalted: and he should not associate anyone with the worship of his Lord’ [18:110]. He-asws said: ‘He is the servant working something from the obedience, not seeking the Face of Allah-azwj with it, but rather he seeks the commendations of the people, desiring to be heard (reputation). So this is the one who associates with the worship of his Lord-azwj’.
وَ قَالَ مَا مِنْ عَبْدٍ أَسَرَّ خَيْراً فَتَذْهَبُ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ خَيْراً وَ مَا مِنْ عَبْدٍ أَسَرَّ شَرّاً فَتَذْهَبُ الْأَيَّامُ حَتَّى يُظْهِرَ اللَّهُ لَهُ شَرّاً.
And he-asws said: ‘There is none from a servant who conceals a good deed, so the days go by, until Allah-azwj will Reveal the good for him, and there is none from a servant concealing an evil deed, so the days go by, until Allah-azwj will Reveal the evil for him’’.[253]
48- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع قُلْنَا يَا رَسُولَ اللَّهِ ص الرَّجُلُ مِنَّا يَصُومُ وَ يُصَلِّي فَيَأْتِيهِ الشَّيْطَانُ فَيَقُولُ إِنَّكَ مُرَاءٍ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘We said, ‘O Rasool-Allah-saww! The man from us fasts, and he prays Salat, then the Satan-la comes to him and says, ‘You are a show off!’’
فَقَالَ رَسُولُ اللَّهِ ص فَلْيَقُلْ أَحَدُكُمْ عِنْدَ ذَلِكَ أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ شَيْئاً وَ أَنَا أَعْلَمُ وَ أَسْتَغْفِرُكَ لِمَا لَا أَعْلَمُ.
Rasool-Allah-saww said: ‘At that, let one of you say, ‘I seek Refuge with You-azwj from associating something with You-azwj while I know, and I seek Your-azwj Forgiveness of what I don’t know’’.[254]
49- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ اعْمَلُوا فِي غَيْرِ رِيَاءٍ وَ لَا سُمْعَةٍ فَإِنَّهُ مَنْ يَعْمَلْ لِغَيْرِ اللَّهِ يَكِلْهُ اللَّهُ إِلَى مَنْ عَمِلَ لَهُ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘And work without showing off and not to be heard (reputation), for the one who works for other than Allah-azwj, Allah-azwj will Allocate him to the one he had worked for’’.[255]
50- مُنْيَةُ الْمُرِيدِ، قَالَ رَسُولُ اللَّهِ ص إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ
(The book) ‘Munyat Al Mureed’ –
‘Rasool-Allah-saww said: ‘The scariest of what I-saww am fearing upon you all is the lesser Shirk’.
قَالُوا وَ مَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللَّهِ
They said, ‘And what is the lesser Shirk, O Rasool-Allah-saww?’
قَالَ هُوَ الرِّيَاءُ يَقُولُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ إِذَا جَازَى الْعِبَادَ بِأَعْمَالِهِمْ اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاءُونَ فِي الدُّنْيَا فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمُ الْجَزَاءَ.
He-saww said: ‘It is the showing off. Allah-azwj the Exalted will Say on the Day of Qiyamah when He-azwj Rewards the servants for their deeds: ‘Go to the one you had been showing off to in the world and look, can you find any Rewards with them?!”’[256]
– وَ قَالَ ص اسْتَعِيذُوا بِاللَّهِ مِنْ جُبِّ الْخِزْيِ قِيلَ وَ مَا هُوَ يَا رَسُولَ اللَّهِ قَالَ وَادٍ فِي جَهَنَّمَ أُعِدَّ لِلْمُرَائِينَ.
And he-saww said: ‘I-saww seek Refuge with Allah-azwj from the Pit of disgrace!’ It was said, ‘And what is it, O Rasool-Allah-azwj?’ He-saww said: ‘A valley in Hell prepared for the show offs’’.[257]
– وَ قَالَ ص إِنَّ الْمُرَائِيَ يُنَادَى يَوْمَ الْقِيَامَةِ يَا فَاجِرُ يَا غَادِرُ يَا مُرَائِي ضَلَّ عَمَلُكَ وَ بَطَلَ أَجْرُكَ اذْهَبْ فَخُذْ أَجْرَكَ مِمَّنْ كُنْتَ تَعْمَلُ لَهُ.
And he-saww said: ‘The show off will be called out at on the Day of Qiyamah: ‘O immoral! O betrayer! O show off! Your deeds are lost, and your Recompense has gone away, so take your recompense from the one you had worked for!’’[258]
– وَ رَوَى جَرَّاحٌ الْمَدَائِنِيُّ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَمَنْ كانَ يَرْجُوا لِقاءَ رَبِّهِ الْآيَةَ قَالَ الرَّجُلُ يَعْمَلُ شَيْئاً مِنَ الثَّوَابِ لَا يَطْلُبُ بِهِ وَجْهَ اللَّهِ وَ إِنَّمَا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أَنْ يُسْمِعَ بِهِ النَّاسَ فَهَذَا الَّذِي أَشْرَكَ بِعِبَادَةِ رَبِّهِ أَحَداً.
And it is reported by Jarrah Al Madainy –
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: So the one who wishes to meet his Lord, [18:110] – the Verse. He-asws said: ‘The man does something from the Rewards, not seeking the Face of Allah-azwj with it, and rather he seeks commendation of the people desiring to be heard by the people (reputation), so this is the one who associates someone with the worship of his Lord-azwj’’.[259]
وَ عَنْهُ ع قَالَ قَالَ النَّبِيُّ ص إِنَّ الْمَلَكَ يَصْعَدُ بِعَمَلِ الْعَبْدِ مُبْتَهِجاً بِهِ فَإِذَا صَعِدَ بِحَسَنَاتِهِ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ اجْعَلُوهَا فِي سِجِّينٍ إِنَّهُ لَيْسَ إِيَّايَ أَرَادَ بِهِ.
And from him-asws having said: ‘The Prophet-saww said: ‘The Angel ascends with the deed of the servant being cheerful with it. When he ascends with his good deed, Allah-azwj Mighty and Majestic Says: “Make it to be in Sijjeen! It wasn’t Me-azwj that he had intended with it!”’[260]
– وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع ثَلَاثُ عَلَامَاتٍ لِلْمُرَائِي يَنْشَطُ إِذَا رَأَى النَّاسَ وَ يَكْسَلُ إِذَا كَانَ وَحْدَهُ وَ يُحِبُّ أَنْ يُحْمَدَ فِي جَمِيعِ أُمُورِهِ.
And from Amir Al-Momineen-asws: ‘There are three signs of the show off – he is active when the people are looking, and he is lazy when he were to be alone, and he loves to be praised in entirety of his affairs’’.
51- عِدَّةُ الدَّاعِي، عَنِ النَّبِيِّ ص قَالَ: يَقُولُ اللَّهُ سُبْحَانَهُ أَنَا خَيْرُ شَرِيكٍ مَنْ أَشْرَكَ مَعِي شَرِيكاً فِي عَمَلِهِ فَهُوَ لِشَرِيكِي دُونِي لِأَنِّي لَا أَقْبَلُ إِلَّا مَا أُخْلِصَ لِي.
(The book) ‘Uddat Al Daie’ –
From the Prophet-saww having said: ‘Allah-azwj the Glorious Said: “I-azwj am the best associate! One who associates an associate with Me-azwj in his deed, it would be for the associate besides Me-azwj, because I-azwj Don’t Accept except what is purely for Me-azwj!”’[261]
– وَ فِي حَدِيثٍ آخَرَ إِنِّي أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ فَمَنْ عَمِلَ عَمَلًا ثُمَّ أَشْرَكَ فِيهِ غَيْرِي فَأَنَا مِنْهُ بَرِيءٌ وَ هُوَ لِلَّذِي أَشْرَكَ فِيهِ دُونِي.
And in another Hadeeth: “I-azwj am needless of the associates of the Shirk. So the one who does a deed then associates other than Me-azwj in it, so I-azwj am Disavowed from him. It is for the one who he has associated in it other than Me-azwj!”’[262]
– وَ قَالَ النَّبِيُّ ص إِنَّ لِكُلِّ حَقٍّ حَقِيقَةً وَ مَا بَلَغَ عَبْدٌ حَقِيقَةَ الْإِخْلَاصِ حَتَّى لَا يُحِبَّ أَنْ يُحْمَدَ عَلَى شَيْءٍ مِنْ عَمَلٍ لِلَّهِ.
And the Prophet-saww said: ‘For every truth there is a reality, and a servant will not reach the reality of sincerity until he does not love to be praised upon a thing from the work done for Allah-azwj’’.[263]
– وَ قَالَ ص يَا بَا ذَرٍّ لَا يَفْقَهُ الرَّجُلُ كُلَّ الْفِقْهِ حَتَّى يَرَى النَّاسَ أَمْثَالَ الْأَبَاعِرِ فَلَا يَحْفِلُ بِوُجُودِهِمْ وَ لَا يُغَيِّرُهُ ذَلِكَ كَمَا لَا يُغَيِّرُهُ وُجُودُ بَعِيرٍ عِنْدَهُ ثُمَّ يَرْجِعَ هُوَ إِلَى نَفْسِهِ فَيَكُونَ أَعْظَمَ حَاقِرٍ لَهَا.
And he-saww said: ‘O Abu Zarr-ra! The man will not comprehend all the comprehension until he sees the people as examples of animal dung. He does not care of their presence, nor does that change him, just as the presence of a camel with him does not change him. Then he refers it to himself, so he would be of mighty contempt for it’’.[264]
– وَ قَالَ ص وَ قَدْ سُئِلَ فِيمَ النَّجَاةُ قَالَ أَنْ لَا يَعْمَلَ الْعَبْدُ بِطَاعَةِ اللَّهِ يُرِيدُ بِهَا النَّاسَ.
And he-saww said, and he-saww had been asked, ‘In what is the salvation?’ He-saww said: ‘The servant should not work in the obedience of Allah-azwj intending the people with it’’.[265]
– وَ قَالَ ص إِنَّ اللَّهَ تَعَالَى لَا يَقْبَلُ عَمَلًا فِيهِ مِثْقَالُ ذَرَّةٍ مِنْ رِئَاءٍ.
And he-saww: ‘Allah-azwj the Exalted does not Accept a deed wherein is a weight of a particle of showing off’’.[266]
– وَ قَالَ ص إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ قَالُوا وَ مَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللَّهِ
And he-saww said: ‘The scariest of what I-saww am afraid of upon you all is the lesser Shirk!’ They said, ‘And what is the lesser Shirk, O Rasool-Allah-saww?’
قَالَ الرِّئَاءُ يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِذَا جَازَى الْعِبَادَ بِأَعْمَالِهِمْ اذْهَبُوا إِلَى الَّذِي كُنْتُمْ تُرَاءُونَ فِي الدُّنْيَا هَلْ تَجِدُونَ ثَوَابَ أَعْمَالِكُمْ.
He-saww said: ‘The showing off. Allah-azwj Mighty and Majestic will Say when He-azwj Rewards the servants for their deeds: “Go to the one whom you had been showing off to in the world! Can you find the rewards of your deed?”’[267]
– وَ رُوِيَ أَنَّ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ قَالَ لَأَعْبُدَنَّ اللَّهَ عِبَادَةً أُذْكَرُ بِهَا فَمَكَثَ مُدَّةً مُبَالِغاً فِي الطَّاعَاتِ وَ جَعَلَ لَا يَمُرُّ بِمَلَإٍ مِنَ النَّاسِ إِلَّا قَالُوا مُتَصَنِّعٌ مُرَاءٍ
And it is reported that a man from the children of Israel said, ‘I shall worship Allah-azwj with such worship, I shall be mentioned with it!’ He remained for a period to the furthest extent in the obedience, and it was so that he would not pass by an assembly of people except they were saying, ‘A pretender, a show off!’
فَأَقْبَلَ عَلَى نَفْسِهِ وَ قَالَ قَدْ أَتْعَبْتَ نَفْسَكَ وَ ضَيَّعْتَ عُمُرَكَ فِي لَا شَيْءٍ فَيَنْبَغِي أَنْ تَعْمَلَ لِلَّهِ سُبْحَانَهُ فَغَيَّرَ نِيَّتَهُ وَ أَخْلَصَ عَمَلَهُ لِلَّهِ فَجَعَلَ لَا يَمُرُّ بِمَلَإٍ مِنَ النَّاسِ إِلَّا قَالُوا وَرِعٌ تَقِيٌّ.
He faced towards himself and said, ‘You have exhausted yourself and wasted your lifespan in nothing. It is befitting if you were to work for Allah-azwj the Glorious!’ He was sincere in his deeds to Allah-azwj, and it so happened that he did not pass by an assembly of the people except they said, ‘A devout, pious one!’’[268]
– وَ قَالَ رَسُولُ اللَّهِ ص مَنْ آثَرَ مَحَامِدَ اللَّهِ عَلَى مَحَامِدِ النَّاسِ كَفَاهُ اللَّهُ مَئُونَةَ النَّاسِ.
And Rasool-Allah-saww said: ‘One who prefers to be praised by Allah-azwj over being praised by the people, Allah-azwj would Suffice him of the provision of people’’.[269]
– وَ قَالَ ص مَنْ أَصْلَحَ أَمْرَ آخِرَتِهِ أَصْلَحَ اللَّهُ أَمْرَ دُنْيَاهُ وَ مَنْ أَصْلَحَ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ أَصْلَحَ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ.
And he-saww said: ‘One who corrects the matters of his Hereafter, Allah-azwj will Correct the matters of his world, and one who correct what is between him and Allah-azwj, Allah-azwj will Correct what is between him and the people’’.[270]
52- أَسْرَارُ الصَّلَاةِ، عَنِ النَّبِيِّ ص قَالَ: إِنَّ الْجَنَّةَ تَكَلَّمَتْ وَ قَالَتْ إِنِّي حَرَامٌ عَلَى كُلِّ بَخِيلٍ وَ مُرَاءٍ.
(The book) ‘Asrar Al Salat’ –
‘From the Prophet-saww having said: ‘The Paradise spoke and said: ‘I am Prohibited until every miser and show off!’’[271]
– وَ عَنْهُ ص قَالَ: إِنَّ النَّارَ وَ أَهْلَهَا يَعِجُّونَ مِنْ أَهْلِ الرِّئَاءِ فَقِيلَ يَا رَسُولَ اللَّهِ كَيْفَ تَعِجُّ النَّارُ قَالَ مِنْ حَرِّ النَّارِ الَّتِي يُعَذَّبُونَ بِهَا.
And from him-saww having said: ‘The Fire and its inhabitants will be clamouring from the show off people’. It was said, ‘O Rasool-Allah-azwj! How will the Fire clamour?’ He-saww said: ‘From the heat of the Fire which they will be Punished by’’.[272]
– وَ عَنْهُ ص أَنَّ أَوَّلَ مَنْ يُدْعَى يَوْمَ الْقِيَامَةِ رَجُلٌ جَمَعَ الْقُرْآنَ وَ رَجُلٌ قُتِلَ فِي سَبِيلِ اللَّهِ وَ رَجُلٌ كَثِيرُ الْمَالِ
And from him-saww: ‘The first one to be called on the Day of Qiyamah will be a man who had collected the Quran, and a man who had been killed in the Way of Allah-azwj, and a man of abundant wealth.
فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ لِلْقَارِي أَ لَمْ أُعَلِّمْكَ مَا أَنْزَلْتُ عَلَى رَسُولِي فَيَقُولُ بَلَى يَا رَبِّ
Allah-azwj Mighty and Majestic will Say to the reader: “Did you learn what I-azwj had Revealed unto My-azwj Rasool-saww?” He will say, ‘Yes, O Lord-azwj!’
فَيَقُولُ مَا عَمِلْتَ فِيمَا عَلِمْتَ فَيَقُولُ يَا رَبِّ قُمْتُ بِهِ فِي آنَاءِ اللَّيْلِ وَ أَطْرَافِ النَّهَارِ
He-azwj will Say: “What did you work regarding what you had learnt?” He will say, ‘I stood with it during most of the night and ends of the day’.
فَيَقُولُ اللَّهُ كَذَبْتَ وَ تَقُولُ الْمَلَائِكَةُ كَذَبْتَ وَ يَقُولُ اللَّهُ تَعَالَى إِنَّمَا أَرَدْتَ أَنْ يُقَالَ فُلَانٌ قَارِئٌ فَقَدْ قِيلَ ذَلِكَ
Allah-azwj will Say: “You are lying!’ And the Angels will say, ‘You are lying!’ And Allah-azwj the Exalted will Say: “But rather you intended for it to be said, ‘So and so is a reciter’, so that has already been said!”
وَ يُؤْتَى بِصَاحِبِ الْمَالِ فَيَقُولُ اللَّهُ تَعَالَى أَ لَمْ أُوَسِّعْ عَلَيْكَ الْمَالَ حَتَّى لَمْ أَدَعْكَ تَحْتَاجُ إِلَى أَحَدٍ فَيَقُولُ بَلَى يَا رَبِّ
And they shall come with owner of the wealth. Allah-azwj the Exalted will Say: “Did I-azwj not Expand the wealth upon you to the extent that I-azwj did not leave you needy to anyone?” He will say, ‘Yes, O Lord-azwj!’
فَيَقُولُ فَمَا عَمِلْتَ بِمَا آتَيْتُكَ قَالَ كُنْتُ أَصِلُ الرَّحِمَ وَ أَتَصَدَّقُ
He-azwj will Say: “So what did you do with what I-azwj had Given you?! He will say, ‘I used to connect (financially help) the kindred, and I donated in charity’.
فَيَقُولُ اللَّهُ كَذَبْتَ وَ تَقُولُ الْمَلَائِكَةُ كَذَبْتَ وَ يَقُولُ اللَّهُ سُبْحَانَهُ بَلْ أَرَدْتَ أَنْ يُقَالَ فُلَانٌ جَوَادٌ وَ قَدْ قِيلَ ذَلِكَ
Allah-azwj will Say: “You are lying!” And the Angels will say, ‘You are lying!’ And the Glorious will Say: “But you had intended for it to be said, ‘So and so is generous!’, so that has already been said!”
وَ يُؤْتَى بِالَّذِي قُتِلَ فِي سَبِيلِ اللَّهِ فَيَقُولُ اللَّهُ مَا فَعَلْتَ فَيَقُولُ أَمَرْتَ بِالْجِهَادِ فِي سَبِيلِكَ فَقَاتَلْتُ حَتَّى قُتِلْتُ
And they shall come with the one who had been killed in the Way of Allah-azwj. Allah-azwj will Say: “What did you do?’ He will say, ‘I had been Commanded with the Jihad in Your-azwj Way, so I fought until I was killed’.
فَيَقُولُ اللَّهُ كَذَبْتَ وَ تَقُولُ الْمَلَائِكَةُ كَذَبْتَ وَ يَقُولُ اللَّهُ سُبْحَانَهُ بَلْ أَرَدْتَ أَنْ يُقَالَ فُلَانٌ شُجَاعٌ جَرِيءٌ فَقَدْ قِيلَ ذَلِكَ
Allah-azwj will Say: “You are lying!” And the Angels will say, ‘You are lying!’ And Allah-azwj the Glorious will Say: “But you had intended for it to be said, ‘So and so is brave, daring!’ So that has already been said!”’
ثُمَّ قَالَ رَسُولُ اللَّهِ ص أُولَئِكَ خَلْقُ اللَّهِ تُسْعَرُ بِهِمْ نَارُ جَهَنَّمَ.
Then Rasool-Allah-saww said: ‘They are creatures of Allah-azwj, the Fire of Hell will be flared up by them’’.[273]
باب 117 استكثار الطاعة و العجب بالأعمال
CHAPTER 117 – EXAGGERATING THE ACTS OF OBEDIENCE AND THE FASCINATION WITH THE DEEDS
الآيات
The Verses
النساء أَ لَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ بَلِ اللَّهُ يُزَكِّي مَنْ يَشاءُ وَ لا يُظْلَمُونَ فَتِيلًا
(Surah) Al Nisaa – Have you not seen those who (claim they) are purifying themselves? But Allah Purifies the one He so Desires to, and they shall not be wronged (by even) the husk of a date stone [4:49]
النجم هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَ إِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهاتِكُمْ فَلا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقى
(Surah) Al Najm – He is more Knowing of you when He Produced you from the earth, and when you were embryos in the bellies of your mothers. Therefore do no attribute purity to yourselves, He is more Knowing of the one who fears [53:32].
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا مِنْ أَهْلِ خُرَاسَانَ مِنْ وُلْدِ إِبْرَاهِيمَ بْنِ يَسَارٍ يَرْفَعُهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَلِمَ أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ وَ لَوْ لَا ذَلِكَ لَمَا ابْتُلِيَ مُؤْمِنٌ بِذَنْبٍ أَبَداً.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Asbat, from a man from our companions from the people of Khurasan from the children of Ibrahim Bin Yasaar, raising it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Knows that the sin is better for the Momin than the (self) fascination, and had it not been that He-azwj would not have Tried a Momin with a sin, ever!’’[274]
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ نَضْرِ بْنِ قِرْوَاشٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى عَالِمٌ عَابِداً فَقَالَ لَهُ كَيْفَ صَلَاتُكَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Naz Bin Qirwash, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘They brought a scholar, a worshipper. Heasws said: ‘How is your Salat?’
فَقَالَ مِثْلِي يُسْأَلُ عَنْ عِبَادَتِهِ وَ أَنَا أَعْبُدُ اللَّهَ مُنْذُ كَذَا وَ كَذَا
He said, ‘The likes of me is being asked about his worship, and I have been worshipping Allah-azwj since such and such (time)?’
فَقَالَ كَيْفَ بُكَاؤُكَ
He-asws said: ‘How is your crying?’
قَالَ أَبْكِي حَتَّى تَجْرِيَ دُمُوعِي
He said, ‘I tend to cry until my tears flow’.
فَقَالَ لَهُ الْعَالِمُ فَإِنَّ ضَحِكَكَ وَ أَنْتَ خَائِفٌ أَفْضَلُ مِنْ بُكَائِكَ وَ أَنْتَ مُدِلٌّ وَ إِنَّ الْمُدِلَّ لَا يَصْعَدُ مِنْ عَمَلِهِ شَيْءٌ.
The scholar-asws said to him: ‘If you were to laugh while you are fearful, it would be superior to your crying, and you are haughty, and the haughty is such, nothing from his deeds ascends’’.[275]
3- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَخِيهِ أَبِي عَامِرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Saeed Bin Janah, from his father Abu Aamir, from a man,
‘From Abu Abdullah-asws having said: ‘One whom the (self) fascination enters, he is destroyed’’.[276]
4- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ عَلِيِّ بْنِ سُوَيْدٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنِ الْعُجْبِ الَّذِي يُفْسِدُ الْعَمَلَ فَقَالَ الْعُجْبُ دَرَجَاتٌ مِنْهَا أَنْ يُزَيَّنَ لِلْعَبْدِ سُوءُ عَمَلِهِ فَيَرَاهُ حَسَناً فَيُعْجِبَهُ وَ يَحْسَبَ أَنَّهُ يُحْسِنُ صُنْعاً
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ali Bin Asbat, from Ahmad Bin Umar Al Hallal, from Ali Bin Suweyd,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about the (self) fascination which spoils the deeds. He-asws said: ‘The (self) fascination has levels. From these is that the evil of his deeds is adorned to the servant, so he views it as a good deed and it fascinates him, and he reckons that he has done good.
وَ مِنْهَا أَنْ يُؤْمِنَ الْعَبْدُ بِرَبِّهِ فَيَمُنَّ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ لِلَّهِ عَلَيْهِ فِيهِ الْمَنُ.
And from these is that the servant believes in his Lord-azwj, so he considers it as a conferment upon Allah-azwj Mighty and Majestic while the conferment is for Allah-azwj upon him’’.[277]
5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيَنْدَمُ عَلَيْهِ وَ يَعْمَلُ الْعَمَلَ فَيَسُرُّهُ ذَلِكَ فَيَتَرَاخَى عَنْ حَالِهِ تِلْكَ فَلَأَنْ يَكُونَ عَلَى حَالِهِ تِلْكَ خَيْرٌ لَهُ مِمَّا دَخَلَ فِيهِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Abdullah-asws having said: ‘The man tends to commit the sin, then he regrets upon it and works the (good) deed, so that cheers him and he slackens from that state of his. Had he been upon that state of his it would have been better for him than what he had entered into’’.[278]
6- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ أَبِي دَاوُدَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَحَدِهِمَا ع قَالَ: دَخَلَ رَجُلَانِ الْمَسْجِدَ أَحَدُهُمَا عَابِدٌ وَ الْآخَرُ فَاسِقٌ فَخَرَجَا مِنَ الْمَسْجِدِ وَ الْفَاسِقُ صِدِّيقٌ وَ الْعَابِدُ فَاسِقٌ وَ ذَلِكَ أَنَّهُ يَدْخُلُ الْعَابِدُ الْمَسْجِدَ مُدِلًّا بِعِبَادَتِهِ يُدِلُّ بِهَا فَتَكُونُ فِكْرَتُهُ فِي ذَلِكَ وَ تَكُونُ فِكْرَةُ الْفَاسِقِ فِي التَّنَدُّمِ عَلَى فِسْقِهِ وَ يَسْتَغْفِرُ اللَّهَ مِمَّا صَنَعَ مِنَ الذُّنُوبِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ahmad Bin Abu Dawood, from one of our companions,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Two men entered the Masjid, one of them was a worshipper and the other one, a mischief-maker. They came out from the Masjid and the mischief maker was truthful (sincere) and the worshipper was a mischief-maker, and that is because the worshipper had entered the Masjid haughty with his worship, being snobbish with it, so it happened to be his thinking during that, and the thinking of the mischief-maker was in the remorse upon his mischief, and he sought Forgiveness of Allah-azwj from what he had done, from the sins’’.[279]
7- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الرَّجُلُ يَعْمَلُ الْعَمَلَ وَ هُوَ خَائِفٌ مُشْفِقٌ ثُمَّ يَعْمَلُ شَيْئاً مِنَ الْبِرِّ فَيَدْخُلُهُ شِبْهُ الْعُجْبِ بِهِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abdul Rahman Bin Al Hajjaj who said,
‘I said to Abu Abdullah-asws, ‘The man works the deed while he is fearful, compassionate. Then he does something from the righteous deeds and a resemblance of the fascination with it enters him’.
فَقَالَ هُوَ فِي حَالِهِ الْأُولَى وَ هُوَ خَائِفٌ أَحْسَنُ حَالًا مِنْهُ فِي حَالِ عُجْبِهِ.
He-asws said: ‘He being in his first state when he was fearful is a better state than him being in the state of his fascination’’.[280]
8- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بَيْنَمَا مُوسَى ع جَالِساً إِذْ أَقْبَلَ عَلَيْهِ إِبْلِيسُ وَ عَلَيْهِ بُرْنُسٌ ذُو أَلْوَانٍ فَلَمَّا دَنَا مِنْ مُوسَى خَلَعَ الْبُرْنُسَ وَ قَامَ إِلَى مُوسَى فَسَلَّمَ عَلَيْهِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa Bin Ubeyd, from Yunus, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘While Musa-as was seated when Iblees-la came to him-as, and there was a hood upon him-la with colours. When he-la was close to Musa-saww, he-la removed the hood and stood to Musa-as. He-la greeted to him-as.
فَقَالَ لَهُ مُوسَى مَنْ أَنْتَ فَقَالَ أَنَا إِبْلِيسُ
Musa-as said to him-la: ‘Who are you-la?’ He-la said, ‘I-la am Iblees-la’.
قَالَ أَنْتَ فَلَا قَرَّبَ اللَّهُ دَارَكَ قَالَ إِنِّي إِنَّمَا جِئْتُ لِأُسَلِّمَ عَلَيْكَ لِمَكَانِكَ مِنَ اللَّهِ
He-as said: ‘You-la, may Allah-azwj not let your-la circling be nearby!’ He-la said, ‘But rather I-la have come to greet unto you-as due to your-as position from Allah-azwj’’.
قَالَ فَقَالَ لَهُ مُوسَى فَمَا هَذَا الْبُرْنُسُ قَالَ بِهِ أَخْتَطِفُ قُلُوبَ بَنِي آدَمَ
He-asws said: ‘Musa-as said to him-la: ‘So what is this hood?’ He-la said, ‘I-la abduct the hearts of children of Adam-as with it’.
فَقَالَ مُوسَى فَأَخْبِرْنِي بِالذَّنْبِ الَّذِي إِذَا أَذْنَبَهُ ابْنُ آدَمَ اسْتَحْوَذْتَ عَلَيْهِ قَالَ إِذَا أَعْجَبَتْهُ نَفْسُهُ وَ اسْتَكْثَرَ عَمَلَهُ وَ صَغُرَ فِي عَيْنِهِ ذَنْبُهُ
Musa-as said: ‘Inform me-as of the sin which when the son of Adam-as were to commit it, he gets captured upon it’. He-la said, ‘When he is fascinated with himself and considers his deeds as plenty, and his sins get belittled in his eyes’’.
وَ قَالَ قَالَ اللَّهُ تَعَالَى لِدَاوُدَ ع يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ وَ أَنْذِرِ الصِّدِّيقِينَ قَالَ كَيْفَ أُبَشِّرُ الْمُذْنِبِينَ وَ أُنْذِرُ الصِّدِّيقِينَ
And he-asws said: ‘Allah-azwj the Exalted Said to Dawood-as: “O Dawood-as! Give glad tidings to the sinner and warn the truthful!” Dawood-as said: ‘How can I-as give glad tidings to the sinners and warn the truthful?’
قَالَ يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ أَنِّي أَقْبَلُ التَّوْبَةَ وَ أَعْفُو عَنِ الذَّنْبِ وَ أَنْذِرِ الصِّدِّيقِينَ أَلَّا يُعْجَبُوا بِأَعْمَالِهِمْ فَإِنَّهُ لَيْسَ عَبْدٌ أَنْصِبُهُ لِلْحِسَابِ إِلَّا هَلَكَ.
He-azwj Said: “O Dawood-as! Give glad tidings to the sinners that I-azwj Accept the repentance and Pardon the sins, and warn the truthful not to be fascinated with their deeds, for there isn’t any servant attributed to it for the Reckoning, except he will be destroyed!”’[281]
9 لَوْ لَا ذَلِكَ مَا ابْتَلَى اللَّهُ مُؤْمِناً بِذَنْبٍ.
‘Had it not been that Allah-azwj would not have Tried a Momin with a sin’.[282]
10- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع إِنْ كَانَ الْمَمَرُّ عَلَى الصِّرَاطِ فَالْعُجْبُ لِمَا ذَا.
(The book) ‘Al Amaali’ of Al Sadouq,
‘From Al-Sadiq-asws: ‘Since one has to pass over the Bridge, then the fascination is for what?’’[283]
11- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص لَا تُحَقِّرُوا شَيْئاً مِنَ الشَّرِّ وَ إِنْ صَغُرَ فِي أَعْيُنِكُمْ وَ لَا تَسْتَكْثِرُوا الْخَيْرَ وَ إِنْ كَثُرَ فِي أَعْيُنِكُمْ فَإِنَّهُ لَا كَبِيرَ مَعَ الِاسْتِغْفَارِ وَ لَا صَغِيرَ مَعَ الْإِصْرَارِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww: ‘Do not belittle anything from the evil and even if it is small in your eyes, nor consider plenty the good deeds and even if it is a lot in your eyes, for there is neither a major sin with seeking the Forgiveness nor any minor sin with the persistence’’.[284]
12- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Amir Al-Momineen-asws said: ‘One into whom the self-fascination enters, is destroyed’’.[285]
13- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنْ أَبِي جَمِيلَةَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ثَلَاثٌ مُوبِقَاتٌ شُحٌّ مُطَاعٌ وَ هَوًى مُتَّبَعٌ وَ إِعْجَابُ الْمَرْءِ بِنَفْسِهِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Haroun Bin Al Jahm, from Suweyr Bin Abu Fakhta, from Abu Jameela, from Sa’ad Bin Tareyf,
‘From Abu Ja’far-asws having said: ‘Three are destructive – a miser obeyed, and a whim pursued, and the man fascinated with himself’’.[286]
وَ فِي خَبَرٍ آخَرَ عَنِ النَّبِيِّ ص ثَلَاثٌ مُهْلِكَاتٌ وَ ذَكَرَ مِثْلَهُ وَ كَذَا فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ ع.
And in another Hadeeth,
‘From the Prophet-saww: ‘Three are destroyers’ – and he-saww mentioned similar to it, and like that is in a bequest of the Prophet-saww to Ali-asws’’.[287]
14- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَامِرِ بْنِ رِيَاحٍ عَنْ عَمْرِو بْنِ الْوَلِيدِ عَنْ سَعْدٍ الْإِسْكَافِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ثَلَاثٌ هُنَّ قَاصِمَاتُ الظَّهْرِ رَجُلٌ اسْتَكْثَرَ عَمَلَهُ وَ نَسِيَ ذُنُوبَهُ وَ أُعْجِبَ بِرَأْيِهِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Muhammad Bin Abdul Hameed, from Aamir Bin Riyah, from Amro Bin Al Waleed, from Sa’ad Al Iskaf,
‘From Abu Ja’far-asws said: ‘Three, these break the back of a man – considering his (good) deeds as plenty, and forgetting his sins, and fascination with his own opinion’’.[288]
15- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ إِبْلِيسُ لَعَنَهُ اللَّهُ لِجُنُودِهِ إِذَا اسْتَمْكَنْتُ مِنِ ابْنِ آدَمَ فِي ثَلَاثٍ لَمْ أُبَالِ مَا عَمِلَ فَإِنَّهُ غَيْرُ مَقْبُولٍ مِنْهُ إِذَا اسْتَكْثَرَ عَمَلَهُ وَ نَسِيَ ذَنْبَهُ وَ دَخَلَهُ الْعُجْبُ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Al Barqy, from his father, from Safwan Bin Yahya, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Abdullah-asws having said: ‘Iblees-la, may Allah-azwj curse him-la, said to his-la armies, ‘When I-la am enabled with three from the son of Adam-as, I-la do not care what he does for it will not be Accepted from him – when he considers his (good) deeds as plenty, and he forgets his sins, and the self-fascination enters him’’.[289]
16- ل، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ إِيَّاكَ وَ الْعُجْبَ وَ سُوءَ الْخُلُقِ وَ قِلَّةَ الصَّبْرِ فَإِنَّهُ لَا يَسْتَقِيمُ لَكَ عَلَى هَذِهِ الْخِصَالِ الثَّلَاثِ صَاحِبٌ وَ لَا يَزَالُ لَكَ عَلَيْهَا مِنَ النَّاسِ مُجَانِبٌ الْخَبَرَ.
(The book) ‘Al Khisaal’ – From his father, from Ali, from his father, from Hammad, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said in his-asws bequest to hisasws son Muhammad Bin Al-Hanafiya: ‘Beware of the self-fascination, and evil manners, and lack of patience, for a companion will not be staying for you when being upon these three characteristics, nor will the shunners from the people cease to be for you, while being upon it’ – the Hadeeth’’.[290]
17 – ل، الخصال عَنِ ابْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْعُجْبُ هَلَاكٌ وَ الصَّبْرُ مِلَاكٌ.
(The book) ‘Al Khisaal’ – From Ibn Nubata,
‘From Amir Al-Momineen-asws having said: ‘The self-fascination is a destroyer, and the patience is a possession’’.[291]
18- ما، الأمالي للشيخ الطوسي فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى الْحَسَنِ ع لَا وَحْدَةَ وَ لَا وَحْشَةَ أَوْحَشُ مِنَ الْعُجْبِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘In a bequest of Amir Al-Momineen-asws to Al-Hassan-asws: ‘There is neither any solitude nor any loneliness lonelier than the self-fascination’’.[292]
19- ع، علل الشرائع قَالَ عَنِ الصَّادِقِ ع لَا جَهْلَ أَضَرُّ مِنَ الْعُجْبِ.
(The book) ‘Ilal Al Sharaie’ –
‘He said, ‘From Al-Sadiq-asws: ‘There is no more harmful than the self-fascination’’.[293]
20– ع، علل الشرائع عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ أَسْبَاطٍ عَنْ رَجُلٍ مِنْ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: عَلِمَ اللَّهُ عَزَّ وَ جَلَ أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ وَ لَوْ لَا ذَلِكَ مَا ابْتَلَاهُ بِذَنْبٍ أَبَداً.
(The book) ‘Ilal Al Sharaie’ – from his father, from Sa’ad, from Ibn Isa, from Ali Bin Al Hakam, from Ibn Asbat, from a man from our companions raising it to,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Knows that the sin is better for the Momin than self-fascination, and had it not been that He-azwj would not have Tried him with a sin, ever!’’[294]
21- ع عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ قَالَ الصَّادِقُ ع يَدْخُلُ رَجُلَانِ الْمَسْجِدَ أَحَدُهُمَا عَابِدٌ وَ الْآخَرُ فَاسِقٌ فَيَخْرُجَانِ مِنَ الْمَسْجِدِ وَ الْفَاسِقُ صِدِّيقٌ وَ الْعَابِدُ فَاسِقٌ وَ ذَلِكَ أَنَّهُ يَدْخُلُ الْعَابِدُ الْمَسْجِدَ وَ هُوَ مُدِلٌّ بِعِبَادَتِهِ وَ يَكُونُ فِكْرُهُ فِي ذَلِكَ وَ يَكُونُ فِكْرَةُ الْفَاسِقِ فِي التَّنَدُّمِ عَلَى فِسْقِهِ فَيَسْتَغْفِرُ اللَّهَ مِنْ ذُنُوبِهِ.
From his father, from Muhammad Al Attar, from Al Ashary, from Ahmad Bin Muhammad raising it, said,
‘Al-Sadiq-asws said: ‘Two men entered the Masjid, one of them being a worshipper and the other a mischief-maker. They come out from the Masjid and the mischief-maker is truthful and the worshipper is a mischief-maker, and that is because the worshipper had entered the Masjid and he was haughty with his worship and his thinking was in that, and the thinking of the mischief-maker happened to be in the remorse upon his mischief, so he sought Forgiveness of Allah-azwj from his sins’’.[295]
22- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ مَيْسَرَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِيَّاكُمْ أَنْ تَكُونُوا مَنَّانِينَ قُلْتُ جُعِلْتُ فِدَاكَ وَ كَيْفَ ذَلِكَ قَالَ يَمْشِي أَحَدُكُمْ ثُمَّ يَسْتَلْقِي وَ يَرْفَعُ رِجْلَيْهِ عَلَى الْمِيلِ ثُمَّ يَقُولُ اللَّهُمَّ إِنِّي إِنَّمَا أَرَدْتُ وَجْهَكَ.
(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from Ibn Isa, from Al Washa, from Ali Bin Maysara who said,
‘Abu Abdullah-asws said: ‘Beware of becoming conferrers/presenters (disrespectful upon Allah-azwj)!’ I said, ‘May I be sacrificed for you-asws! And how is that so?’ He-asws said: ‘One of you walks then lies down raising his leg upon the gradient, then he says, ‘O Allah-azwj! But rather I had intended Your‑azwj Face’’.[296]
23- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ لَا يَعْرِفُ لِأَحَدٍ الْفَضْلَ فَهُوَ الْمُعْجَبُ بِرَأْيِهِ.
(The book) ‘Ma’any Al Akhbar’ – From his father, from Sa’ad, from Ahmad Bin Muhammad, from one of his companions,
‘Raising it to Abu Abdullah-asws having said: ‘One who does not recognise the merit for anyone, so he is the one fascinated with his own opinion’’.[297]
24- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع قَالَ: مَنْ رَضِيَ عَنْ نَفْسِهِ كَثُرَ السَّاخِطُونَ عَلَيْهِ.
(The book) ‘Al Durr Al Bahira’ –
‘Abu Al-Hassan-asws the 3rd said: ‘One who is satisfied with himself, there will be a lot of angry ones upon him’’.[298]
25- نهج، نهج البلاغة قَالَ ع سَيِّئَةٌ تَسُوؤُكَ خَيْرٌ عِنْدَ اللَّهِ مِنْ حَسَنَةٍ تُعْجِبُكَ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘An evil deed worsening you is better in the Presence of Allah-azwj than a good deed fascinating you’’.[299]
– وَ قَالَ ع أَوْحَشُ الْوَحْشَةِ الْعُجْبُ.
And he-asws said: ‘The loneliest of loneliness is the self-fascination’’.[300]
– وَ قَالَ ع الْإِعْجَابُ يَمْنَعُ مِنَ الِازْدِيَادِ.
And he-asws said: ‘The self-fascination prevents from the progress’’.[301]
– وَ قَالَ ع عُجْبُ الْمَرْءِ بِنَفْسِهِ أَحَدُ حُسَّادِ عَقْلِهِ.
And he-asws said: ‘Fascination of the man with himself is one of the envies (enemies) of his intelligence’’.[302]
26- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ عَلِيِّ بْنِ سُوَيْدٍ الْمَدِينِيِّ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: سَأَلْتُهُ عَنِ الْعُجْبِ الَّذِي يُفْسِدُ الْعَمَلَ فَقَالَ الْعُجْبُ دَرَجَاتٌ مِنْهَا أَنْ يُزَيَّنَ لِلْعَبْدِ سُوءُ عَمَلِهِ فَيَرَاهُ حَسَناً فَيُعْجِبَهُ وَ يَحْسَبَ أَنَّهُ يُحْسِنُ صُنْعاً
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Ahmad Bin Umar Al Hallal, from Ali Bin Suweyd Al Madiny,
‘From Abu Al-Hassan Al Musa-asws, he (the narrator) said, ‘I asked him-asws about the self-fascination which spoils the deed. He-asws said: ‘The self-fascination has levels. From these is that his evil deed is adorned for the servant, so he sees is as a good deed, and he reckons that he is doing good.
وَ مِنْهَا أَنْ يُؤْمِنَ الْعَبْدُ بِرَبِّهِ فَيَمُنَّ عَلَى اللَّهِ تَبَارَكَ وَ تَعَالَى وَ لِلَّهِ تَعَالَى عَلَيْهِ فِيهِ الْمَنُ.
And from these is that the servant believes in his Lord-azwj and he considers it as a conferment upon Allah-azwj Blessed and Exalted while the Conferment is for Allah-azwj upon him regarding it’’.[303]
27- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْعَلَاءِ عَنْ أَبِي خَالِدٍ الصَّيْقَلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ فَوَّضَ الْأَمْرَ إِلَى مَلَكٍ مِنَ الْمَلَائِكَةِ فَخَلَقَ سَبْعَ سَمَاوَاتٍ وَ سَبْعَ أَرَضِينَ وَ أَشْيَاءَ فَلَمَّا رَأَى الْأَشْيَاءَ قَدِ انْقَادَتْ لَهُ قَالَ مَنْ مِثْلِي فَأَرْسَلَ اللَّهُ عَزَّ وَ جَلَّ نُوَيْرَةً مِنْ نَارٍ
(The book) ‘Sawaab Al Amaal’ – from his father, from Sa’ad, from Al Barqy, from Muhammad Bin Sinan, from Abu Al A’ala, from Abu Khalid Al Sayqal,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic Delegated the Command to an Angel from the Angels, so he created seven skies and seven earths, and things. When he saw the things to have yielded to him, he said, ‘Who is like me?’ So Allah-azwj Mighty and Majestic Sent a ‘Nuweyra’ from fire’.
قُلْتُ وَ مَا نُوَيْرَةٌ مِنْ نَارٍ
I said, ‘And what is a ‘Nuweyra’ from fire’?’
قَالَ نَارٌ بِمِثْلِ أَنْمُلَةٍ
He-asws said: ‘A fire (flame) like a fingertip’.
قَالَ فَاسْتَقْبَلَهَا بِجَمِيعِ مَا خَلَقَ فَتَحَلَّلَتْ لِذَلِكَ حَتَّى وَصَلَتْ إِلَيْهِ لِمَا أَنْ دَخَلَهُ الْعُجْبُ.
He-asws said: ‘It faced entirety of what he had created, and it melted at that until it arrived to him due to what had entered him of the self-fascination’’.[304]
28- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ دُرُسْتَ عَمَّنْ ذَكَرَهُ عَنْهُمْ ع قَالَ: بَيْنَمَا مُوسَى جَالِسٌ إِذْ أَقْبَلَ إِبْلِيسُ فَقَالَ لَهُ مُوسَى أَخْبِرْنِي بِالذَّنْبِ الَّذِي إِذَا أَذْنَبَهُ ابْنُ آدَمَ اسْتَحْوَذْتَ عَلَيْهِ قَالَ ذَلِكَ إِذَا أَعْجَبَتْهُ نَفْسُهُ وَ اسْتَكْثَرَ عَمَلَهُ وَ صَغُرَ فِي نَفْسِهِ ذَنْبُهُ تَمَامَ الْخَبَرِ.
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as, by the chain to Al Sadouq, from his father, from Sa’ad, from Ahmad Bin Muhammad, from the one who mentioned it, from Dorost,
‘From the one who mentioned it from them-asws having said: ‘While Musa-as was seated, when Iblees-la came. Musa-as said to him-la: ‘Inform me-as of the sin which when the son of Adam-as commits it, he will be captured upon it’. He-la said, ‘That is when he is fascinated with himself and considers his deeds as plenty, and his sins are belittled in his eyes’ – the complete Hadeeth’’.[305]
29- ص، قصص الأنبياء عليهم السلام عَنِ الصَّدُوقِ عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ النَّضْرِ بْنِ قِرْوَاشٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يُحَدِّثُ قَالَ: مَرَّ عَالِمٌ بِعَابِدٍ وَ هُوَ يُصَلِّي قَالَ يَا هَذَا كَيْفَ صَلَاتُكَ قَالَ مِثْلِي يُسْأَلُ عَنْ هَذَا قَالَ بَلَى
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – From Al Sadouq, from Majaylawiya, from his uncle, from Al Kufy, from Muhammad Bin Sinan, from Al Nazr Bin Qirawash, from Is’haq Bin Ammar,
‘From the one who heard Abu Abdullah-asws narrating, said: ‘A scholar passed by a worshipper while he was praying Salat. He said, ‘O you! How is your Salat?’ He said, ‘The likes of me is being asked about this?’ He said, ‘Yes’.
ثُمَّ قَالَ وَ كَيْفَ بُكَاؤُكَ فَقَالَ إِنِّي لَأَبْكِي حَتَّى تَجْرِيَ دُمُوعِي فَقَالَ لَهُ الْعَالِمُ تَضْحَكُ وَ أَنْتَ خَائِفٌ مِنْ رَبِّكَ أَفْضَلُ مِنْ بُكَائِكَ وَ أَنْتَ مُدِلٌّ بِعَمَلِكَ إِنَّ الْمُدِلَّ بِعَمَلِهِ مَا يَصْعَدُ مِنْهُ شَيْءٌ.
Then he said, ‘And how is your crying?’ He said, ‘I tend to cry until my tears flow’. The scholar said to him, ‘Your laughing while you are fearful of your Lord-azwj is superior to your crying, and you are haughty with our deed. The one haughty with his deed, nothing from him will ascend’’.[306]
وَ قَالَ رَسُولُ اللَّهِ ص حَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَ لَا حَرَجَ.
And Rasool-Allah-saww said: ‘Narrate from the children of Israel, and there is no problem’’.[307]
30- ضا، فقه الرضا عليه السلام رُوِيَ أَنَّ أَيُّوبَ ع لَمَّا جَهَدَهُ الْبَلَاءُ قَالَ لَأَقْعُدَنَّ مَقْعَدَ الْخَصْمِ فَأَوْحَى اللَّهُ إِلَيْهِ تَكَلَّمْ فَجَثَى عَلَى الرَّمَادِ
(The book) ‘Fiqh Al-Reza-asws, may the greetings be upon him-asws – ‘It is reported that when the affliction tired Ayoub-as, he-as said: ‘I-as shall sit the sitting of the disputant’. Allah-azwj revealed to him-as: “Speak and kneel upon the ashes!”
فَقَالَ يَا رَبِّ إِنَّكَ تَعْلَمُ أَنَّهُ مَا عَرَضَ لِي أَمْرَانِ قَطُّ كِلَاهُمَا لَكَ رِضاً إِلَّا اخْتَرْتُ أَشَدَّهُمَا عَلَى بَدَنِي
He-as said: ‘O Lord-azwj! You-azwj Know that no two matters present to me-as at all, both of them being in satisfaction of Yours-azwj, except I-as choose the one severer upon my body’.
فَنُودِيَ مِنْ غَمَامَةٍ بَيْضَاءَ بِسِتَّةِ آلَافِ أَلْفِ لُغَةٍ فَلِمَنِ الْمَنُّ
He-azwj Called out from a white cloud in six thousand languages: “For whom is the Conferment?”
فَوَضَعَ الرَّمَادَ عَلَى رَأْسِهِ وَ خَرَّ سَاجِداً يُنَادِي لَكَ الْمَنُّ سَيِّدِي وَ مَوْلَايَ
He-as placed the ashes upon his-as head and fell down in Sajdah calling out: ‘For You-azwj is the Conferment my-as Chief and my-as Master-azwj!’
فَكَشَفَ اللَّهُ ضُرَّهُ.
Allah-azwj Removed his-as harm’’.[308]
31- ضا، فقه الرضا عليه السلام نَرْوِي عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ دِينُ عِبَادِيَ الْمُؤْمِنِينَ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – We are reporting from Rasool-Allah-saww that Allah-azwj Blessed and Exalted Said: “I-azwj am more Knowing with what the religion of My-azwj Momineen servants can be correct upon!
إِنَّ مِنْ عِبَادِي لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي وَ يَقُومُ مِنْ نَوْمِهِ وَ لَذَّةِ وِسَادَتِهِ فَيَجْتَهِدُ لِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقُومُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ
From My-azwj servants there is one who makes effort in worshipping Me-azwj, and he stands from his sleep and pleasure of his pillow. He struggles for Me-azwj, so I-azwj Strike him with the drowsiness of the night and the two night as a warning from Me-azwj to him, and he stays upon it. So he sleeps until morning. He wakes up and he dislikes himself.
وَ لَوْ خَلَّيْتُ بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ مِنْ ذَلِكَ الْعُجْبُ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ
And had I-azwj Vacated between him and what he had intended from worshipping Me-azwj, the self-fascination would have entered him from that, and the self-fascination would have brought him to the Fitna. Thus, there would have come to him from that what is his destruction therein.
أَلَا فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمْ فَإِنَّهُمْ لَوِ اجْتَهَدُوا أَنْفُسَهُمْ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَهُ عِنْدِي
Indeed! The workers should not be relying upon their deeds, for even if they were to struggle themselves their whole lifespans in worshipping Me-azwj, they would still be deficient, not reaching the extent of it’s essence in worshipping Me-azwj regarding what they are seeking in My-azwj Presence!
وَ لَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَ بِفَضْلِي فَلْيَفْرَحُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ تَسَمَّيْتُ.
But let them be trusting in My-azwj Mercy and let them be rejoicing with My-azwj in My-azwj Grace and let them be reassured to goodly thoughts with Me-azwj, for My-azwj Mercy will come across them during that, for I-azwj am Allah-azwj the Beneficent, the Merciful, and I-azwj am Named with that!”’[309]
وَ نَرْوِي أَنَّ عَالِماً أَتَى عَابِداً فَقَالَ كَيْفَ صَلَاتُكَ فَقَالَ تَسْأَلُنِي عَنْ صَلَاتِي وَ أَنَا أَعْبُدُ اللَّهَ مُنْذُ كَذَا وَ كَذَا
And we are reporting that a scholar came to a worshipper. He said, ‘How is your Salat?’ He said, ‘You are asking me about my Salat, and I have been worshipping Allah-azwj since such and such (time)?’
فَقَالَ كَيْفَ بُكَاؤُكَ فَقَالَ إِنِّي لَأَبْكِي حَتَّى تَجْرِيَ دُمُوعِي
He said, ‘How is your crying?’ He said, ‘I tend to cry until my tears flow’.
فَقَالَ لَهُ الْعَالِمُ فَإِنَّ ضَحِكَكَ وَ أَنْتَ خَائِفٌ مِنَ اللَّهِ أَفْضَلُ مِنْ بُكَائِكَ وَ أَنْتَ مُدِلٌّ عَلَى اللَّهِ إِنَّ الْمُدِلَّ لَا يَصْعَدُ مِنْ عَمَلِهِ شَيْءٌ.
The scholar said to him, ‘Your laughter while you are fearful of Allah-azwj is superior to your crying while you are being haughty unto Allah-azwj! The haughty one, nothing form his deeds ascends’’.[310]
32- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ الْحُسَيْنِيِّ عَنْ عَلِيِّ بْنِ الْقَاسِمِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ لَا أَنَّ الذَّنْبَ خَيْرٌ لِلْمُؤْمِنِ مِنَ الْعُجْبِ مَا خَلَّى اللَّهُ بَيْنَ عَبْدِهِ الْمُؤْمِنِ وَ بَيْنَ ذَنْبٍ أَبَداً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ubeydullah Bin Al Husayn Bin Ibrahim, from Ali Bin Abdullah Bin Al Husayn Al Husayni, from Ali Bin Al Qasim Bin Al Husayn Bin Zayd, from his father, from his grandfather,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Had the sin not been better for the Momin than the self-fascination, Allah-azwj would not have Vacated between His-azwj Momin servant and a sin, ever!’’[311]
33- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْمَغْرُورُ فِي الدُّنْيَا مِسْكِينٌ وَ فِي الْآخِرَةِ مَغْبُونٌ لِأَنَّهُ بَاعَ الْأَفْضَلَ بِالْأَدْنَى
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The one deceived in the world is poor and in the Hereafter he will be aggrieved, because he has sold the superior for the inferior.
وَ لَا تَعْجَبْ مِنْ نَفْسِكَ حَيْثُ رُبَّمَا اغْتَرَرْتَ بِمَالِكَ وَ صِحَّةِ جِسْمِكَ أَنْ لَعَلَّكَ تَبْقَى
And do not be fascinated from yourself whereby sometimes you are deceived by your wealth, and health of your body, perhaps it will remain.
وَ رُبَّمَا اغْتَرَرْتَ بِطُولِ عُمُرِكَ وَ أَوْلَادِكَ وَ أَصْحَابِكَ لَعَلَّكَ تَنْجُو بِهِمْ
And sometimes you are deceived by your long life, and your children, and your companions, perhaps you will be rescued by them.
وَ رُبَّمَا اغْتَرَرْتَ بِحَالِكَ وَ مُنْيَتِكَ وَ إِصَابَتِكَ مَأْمُولَكَ وَ هَوَاكَ وَ ظَنَنْتَ أَنَّكَ صَادِقٌ وَ مُصِيبٌ
And sometimes you are deceived by your situation, and your wishes, and your attainment of your wealth, and your whims, and you think that you are truthful and correct.
وَ رُبَّمَا اغْتَرَرْتَ إِلَى الْخَلْقِ أَوْ شَكَوْتَ مِنْ تَقْصِيرِكَ فِي الْعِبَادَةِ وَ لَعَلَّ اللَّهَ يَعْلَمُ مِنْ قَلْبِكَ بِخِلَافِ ذَلِكَ
And sometimes you are deceived to the people, or you complain of your deficiencies in the worship, and perhaps Allah-azwj Knows from you heart, opposite to that.
وَ رُبَّمَا أَقَمْتَ نَفْسَكَ عَلَى الْعِبَادَةِ مُتَكَلِّفاً وَ اللَّهُ يُرِيدُ الْإِخْلَاصَ
And sometimes you stand yourself upon the worship pretentiously and Allah-azwj Wants the sincerity.
وَ رُبَّمَا افْتَخَرْتَ بِعِلْمِكَ وَ نَسَبِكَ وَ أَنْتَ غَافِلٌ عَنْ مُضْمَرَاتِ مَا فِي غَيْبِ اللَّهِ
And sometimes you are proud of your knowledge, and your lineage while you are heedless of the unsaid of what is in the hidden matters of Allah-azwj.
وَ رُبَّمَا تَوَهَّمْتَ أَنَّكَ تَدْعُو اللَّهَ وَ أَنْتَ تَدْعُو سِوَاهُ
And sometimes you imagine you are supplicating to Allah-azwj while you are supplicating to someone besides Him-azwj.
وَ رُبَّمَا حَسِبْتَ أَنَّكَ نَاصِحٌ لِلْخَلْقِ وَ أَنْتَ تُرِيدُهُمْ لِنَفْسِكَ أَنْ يَمِيلُوا إِلَيْكَ
And sometimes you reckon that you are a good adviser to the people, and you are (actually) wanting them for yourself that they should incline towards you.
وَ رُبَّمَا ذَمَمْتَ نَفْسَكَ وَ أَنْتَ تَمْدَحُهَا عَلَى الْحَقِيقَةِ
And sometimes you condemn yourself and you are (actually) praising it upon the reality.
وَ اعْلَمْ أَنَّكَ لَنْ تَخْرُجَ مِنْ ظُلُمَاتِ الْغُرُورِ وَ التَّمَنِّي إِلَّا بِصِدْقِ الْإِنَابَةِ إِلَى اللَّهِ وَ الْإِخْبَاتِ لَهُ وَ مَعْرِفَةِ عُيُوبِ أَحْوَالِكَ مِنْ حَيْثُ لَا يُوَافِقُ الْعَقْلَ وَ الْعِلْمَ وَ لَا يَتَحَمَّلُهُ الدِّينُ وَ الشَّرِيعَةُ وَ سُنَنُ النُّبُوَّةِ وَ أَئِمَّةُ الْهُدَى وَ إِنْ كُنْتَ رَاضِياً بِمَا أَنْتَ فِيهِ
And know that you will never come out from your darkness(es) of the deceptions and the wishes except with sincere penitence to Allah-azwj and the submissiveness to Him-azwj, and recognising the faults of your situations from whereby it is not compatible to the intellect and the knowledge, and it is not tolerated by the religion and the Law, and Sunnah (conduct) of the Prophet-saww and the Imams-asws of guidance, and even though you may be satisfied with what you are in.
فَمَا أَحَدٌ أَشْقَى بِعَمَلِهِ مِنْكَ وَ أَضْيَعَ عُمُراً فَأُورِثْتَ حَسْرَةً يَوْمَ الْقِيَامَةِ.
So, there will be no one more wretched with his deeds than you are, and more wasteful of lifespan, for you shall inherit regret on the Day of Qiyamah’’.[312]
34- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْعَجَبُ كُلُّ الْعَجَبِ مِمَّنْ يُعْجَبُ بِعَمَلِهِ وَ لَا يَدْرِي بِمَا يُخْتَمُ لَهُ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The surprise of all surprises is from the one who is fascinated with his deeds, and he does not know what will be ending for him!
فَمَنْ أُعْجِبَ بِنَفْسِهِ وَ فِعْلِهِ فَقَدْ ضَلَّ عَنْ مَنْهَجِ الرُّشْدِ وَ ادَّعَى مَا لَيْسَ لَهُ وَ الْمُدَّعِي مِنْ غَيْرِ حَقٍّ كَاذِبٌ وَ إِنْ خَفِيَ دَعْوَاهُ وَ طَالَ دَهْرُهُ
The one who is fascinated with himself and his deeds, so he has strayed away from the rightful manifesto, and he claims what isn’t for him, and the claimant without any right is a liar, and even if his claim were to be hidden and his lifespan is prolonged.
وَ إِنَّ أَوَّلَ مَا يُفْعَلُ بِالْمُعْجَبِ نَزْعُ مَا أُعْجِبَ بِهِ لِيَعْلَمَ أَنَّهُ عَاجِزٌ حَقِيرٌ وَ يَشْهَدَ عَلَى نَفْسِهِ لِيَكُونَ الْحُجَّةُ عَلَيْهِ أَوْكَدَ كَمَا فُعِلَ بِإِبْلِيسَ
And the first of what will be done with the self-fascinated is removal of what he is fascinated with for him to know that he is unable, lowly, and he will testify upon himself so it would be the argument against him as an emphasis like what had been done with Iblees-la.
وَ الْعُجْبُ نَبَاتٌ حَبُّهَا الْكُفْرُ وَ أَرْضُهَا النِّفَاقُ وَ مَاؤُهَا الْبَغْيُ وَ أَغْصَانُهَا الْجَهْلُ وَ وَرَقُهَا الضَّلَالَةُ وَ ثَمَرُهَا اللَّعْنَةُ وَ الْخُلُودُ فِي النَّارِ فَمَنِ اخْتَارَ الْعُجْبَ فَقَدْ بَذَرَ الْكُفْرَ وَ زَرَعَ النِّفَاقَ وَ لَا بُدَّ لَهُ مِنْ أَنْ يُثْمِرَ.
And the self-fascination is a plant, it’s seed is the Kufr, and its ground is the hypocrisy, and its water is the immorality, and its branches is the ignorance, and its leaves is the straying, and its fruit is the curse and eternality in the Fire. So, the one who chooses the self-fascination, he has sowed the Kufr and cultivated the hypocrisy, and there is no escape for him from bearing (this) fruit’’.[313]
35- ختص، الإختصاص عَنِ الصَّدُوقِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْبَزَنْطِيِّ عَنْ عَبْدِ الْكَرِيمِ بْنِ عَمْرٍو عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ أُعْجِبَ بِنَفْسِهِ هَلَكَ وَ مَنْ أُعْجِبَ بِرَأْيِهِ هَلَكَ
(The book) ‘Al Ikhtisas’ – from Al Sadouq, from Ibn Al Mutawakkil, from Ali, from his father, from Al Bazanty, from Abdul Kareem Bin Amro, from Abu Al Rabie Al Shamy who said,
‘Abu Abdullah-asws said: ‘One who is fascinated with himself is destroyed, and the one fascinated with his own opinion is destroyed!
وَ إِنَّ عِيسَى ابْنَ مَرْيَمَ قَالَ دَاوَيْتُ الْمَرْضَى فَشَفَيْتُهُمْ بِإِذْنِ اللَّهِ وَ أَبْرَأْتُ الْأَكْمَهَ وَ الْأَبْرَصَ بِإِذْنِ اللَّهِ وَ عَالَجْتُ الْمَوْتَى فَأَحْيَيْتُهُمْ بِإِذْنِ اللَّهِ وَ عَالَجْتُ الْأَحْمَقَ فَلَمْ أَقْدِرْ عَلَى إِصْلَاحِهِ
Isa-as Bin Maryam-as said: ‘I-asws treat the sick and they are cured by the Permission of Allah-azwj, and I-as cure the blind and the one with vitiligo by the Permission of Allah-azwj, and I-as treat the dead so they are revived by the Permission of Allah-azwj, and I-as treat the foolish but I-as am not able upon correcting him’.
فَقِيلَ يَا رُوحَ اللَّهِ وَ مَا الْأَحْمَقُ
It was said, ‘O Spirit of Allah-azwj! And what is the foolish?’
قَالَ الْمُعْجَبُ بِرَأْيِهِ وَ نَفْسِهِ الَّذِي يَرَى الْفَضْلَ كُلَّهُ لَهُ لَا عَلَيْهِ وَ يُوجِبُ الْحَقَّ كُلَّهُ لِنَفْسِهِ وَ لَا يُوجِبُ عَلَيْهَا حَقّاً فَذَاكَ الْأَحْمَقُ الَّذِي لَا حِيلَةَ فِي مُدَاوَاتِهِ.
He-as said: ‘The one fascinated with his own opinion and himself. The one who views the merit, all of it being for him, not against him, and he obligates the right, all of it for himself, and does not obligate any right against it. So that is the foolish who there is no means in curing him’’.[314]
36- ما، الأمالي للشيخ الطوسي عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ الْقَزْوِينِيِّ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَيُّوبُ النَّبِيُّ ع حِينَ دَعَا رَبَّهُ يَا رَبِّ كَيْفَ ابْتَلَيْتَنِي بِهَذَا الْبَلَاءِ الَّذِي لَمْ تَبْتَلِ بِهِ أَحَداً فَوَ عِزَّتِكَ إِنَّكَ تَعْلَمُ أَنَّهُ مَا عَرَضَ لِي أَمْرَانِ قَطُّ كِلَاهُمَا لَكَ طَاعَةٌ إِلَّا عَمِلْتُ بِأَشَدِّهِمَا عَلَى بَدَنِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Husayn Bin Ibrahim Al Qazwiny, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘The Prophet-as Ayoub-as said when he-as supplicated to his-as Lord-azwj: ‘O Lord-azwj! You-azwj have Tried me-as with this affliction which no one has been Tried with. By Your-azwj Might! You-azwj Know that no two matters have presented to me-as at all, both of them being in obedience to You-azwj, except I-as have worked with the severer of the two upon my-as body!’
قَالَ فَنُودِيَ وَ مَنْ فَعَلَ ذَلِكَ بِكَ يَا أَيُّوبُ
He-asws said: ‘He-azwj Called out: “And who did that with you-as, O Ayoub-as?”’
قَالَ فَأَخَذَ التُّرَابَ فَوَضَعَهُ عَلَى رَأْسِهِ ثُمَّ قَالَ أَنْتَ يَا رَبِ.
He-asws said: ‘He-as grabbed the soil and placed it upon his-as head, then said: ‘You-azwj, O Lord‑azwj!’’[315]
37- عِدَّةُ الدَّاعِي، قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ مُهْلِكَاتٌ شُحٌّ مُطَاعٌ وَ هَوًى مُتَّبَعٌ وَ إِعْجَابُ الْمَرْءِ بِنَفْسِهِ وَ هُوَ مُحْبِطٌ لِلْعَمَلِ وَ هُوَ دَاعِيَةُ الْمَقْتِ مِنَ اللَّهِ سُبْحَانَهُ.
(The book) ‘Iddat Al Daie’ –
‘Rasool-Allah-saww said: ‘Three are destroyers – a miser obeyed, and a whim pursued, and the man fascinated with himself, and it is a nullifier of the deed, and it is a caller to the condemnation from Allah-azwj the Glorious’’.[316]
– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع سَيِّئَةٌ تَسُوؤُكَ خَيْرٌ مِنْ حَسَنَةٍ تُعْجِبُكَ.
And Amir Al-Momineen-asws said: ‘An evil deed worsening you is better than a good deed fascinating you’’.[317]
– وَ عَنِ الصَّادِقِ ع عَنِ النَّبِيِّ ص أَوْحَى اللَّهُ تَعَالَى إِلَى دَاوُدَ ع يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ وَ أَنْذِرِ الصِّدِّيقِينَ
And from Al-Sadiq-asws, from the Prophet-saww: ‘Allah-azwj the Exalted Revealed to Dawood-as: “O Dawood-as! Give glad tidings to the sinners and warn the truthful!”
قَالَ كَيْفَ أُبَشِّرُ الْمُذْنِبِينَ وَ أُنْذِرُ الصِّدِّيقِينَ
He-as said: ‘How do I-as give glad tidings to the sinners and want the truthful?’
قَالَ يَا دَاوُدُ بَشِّرِ الْمُذْنِبِينَ بِأَنِّي أَقْبَلُ التَّوْبَةَ وَ أَعْفُو عَنِ الذَّنْبِ وَ أَنْذِرِ الصِّدِّيقِينَ أَنْ يُعْجَبُوا بِأَعْمَالِهِمْ فَإِنَّهُ لَيْسَ عَبْدٌ يُعْجَبُ بِالْحَسَنَاتِ إِلَّا هَلَكَ.
He-azwj said: “O Dawood-as! Give glad tidings to the sinners that I-azwj Accept the repentance and Pardon the sins, and warn the truthful from being fascinated with their deeds, for there isn’t any servant being fascinated with (his) good deeds except he is destroyed!”’[318]
وَ فِي رِوَايَةٍ أُخْرَى فَإِنَّهُ لَيْسَ عَبْدٌ نَاقَشْتُهُ الْحَسَنَاتِ إِلَّا هَلَكَ.
And in another report: ‘There isn’t any servant discussing the good deeds except he is destroyed’’.[319]
– وَ عَنْ أَبِي جَعْفَرٍ ع عَنِ النَّبِيِّ ص قَالَ: قَالَ اللَّهُ تَعَالَى أَنَا أَعْلَمُ بِمَا يَصْلُحُ بِهِ أَمْرُ عِبَادِي وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِهِ فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ
And from Abu Ja’far-asws, from the Prophet-saww having said: ‘Allah-azwj the Exalted Said: “I-azwj am more Knowing with what the affairs of My-azwj servant can be corrected with, and from My-azwj Momineen servants there is one who struggles in worshipping Me-azwj. He stands upon from his sleep and pleasure of his pillow.
فَيَجْتَهِدُ وَ يُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي لَهُ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقُومُ مَاقِتاً لِنَفْسِهِ زَارِياً عَلَيْهَا وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ مِنْ ذَلِكَ الْعُجْبُ بِأَعْمَالِهِ
He struggles and fatigues himself in worshipping Me-azwj, so I-azwj Strike him with the drowsiness for the night and the two nights as a warning from Me-azwj to him, and he stays upon him. So he sleeps until morning and wakes up upon condemning himself and visits upon it and had I-azwj Vacated between him and what he had intended from worshipping Me‑azwj, the self-fascination with his deeds would have entered him from that.
فَيَأْتِيهِ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ حَتَّى يَظُنُّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ وَ جَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ تَقَرَّبَ إِلَيَّ.
So he shall come to what is his destruction therein due to his fascination with his deeds and his satisfaction about himself, until he thinks that he has surpassed the worshipper and has exceed in his worship the limit of deficiency. Thus, during that, he would be distanced from Me-azwj while he thinks that he is drawing closer to Me-azwj’’.[320]
وَ مِنْ طَرِيقٍ آخَرَ رَوَاهُ صَاحِبُ الْجَوَاهِرِ بِزِيَادَةٍ عَلَى هَذَا الْكَلَامِ تَتِمَّةً لَهُ فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ وَ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ مَا يَطْلُبُونَ مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ دَرَجَاتِي فِي جِوَارِي
And from another path (of transmission), the author of ‘Al-Jawahir’ reported an increase upon this speech sequential to it: “So the workers should not be relying upon their deeds which they have worked, for even if they were to struggle and fatigue themselves and their whole lifespans in worshipping Me-azwj, they would still be deficient, not reaching what they are seeking of My-azwj Honours and the bounties in My-azwj Paradise, and My-azwj Lofty ranks in My-azwj vicinity.
وَ لَكِنْ رَحْمَتِي فَلْيَبْغُوا وَ الْفَضْلَ مِنِّي فَلْيَرْجُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تَدَارَكُهُمْ وَ هِيَ تُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي وَ أُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ بِذَلِكَ تَسَمَّيْتُ.
But, let them be seeking My-azwj Mercy, and let them be hoping of the Grace from Me-azwj, and let them be reassured with having the goodly thoughts with Me-azwj, for My-azwj Mercy will come across them during that, and it will come to My-azwj Satisfaction, and My-azwj Forgiveness, and I-azwj shall Clothe them with My-azwj Pardon, for I-azwj am Allah‑azwj the Beneficent, the Merciful. I-azwj am Named with that!”’[321]
– وَ عَنِ الْبَاقِرِ ع قَالَ: قَالَ سُبْحَانَهُ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَسْأَلُنِي الشَّيْءَ مِنْ طَاعَتِي فَأَصْرِفُهُ عَنْهُ مَخَافَةَ الْإِعْجَابِ.
And from Al-Baqir-asws having said: ‘The Glorious Said: “From My-azwj servants there is one who asks Me-azwj for something from My-azwj obedience, but I-azwj Turn it away from him fearing the self-fascination!”’[322]
– وَ قَالَ الْمَسِيحُ ع يَا مَعْشَرَ الْحَوَارِيِّينَ كَمْ مِنْ سِرَاجٍ أَطْفَأَتْهُ الرِّيحُ وَ كَمْ مِنْ عَابِدٍ أَفْسَدَهُ الْعُجْبُ.
And the Messiah-as said: ‘O group of disciples! How many lamps are extinguished by the wind, and how many worshippers have been corrupted by the self-fascination!’’[323]
– رَوَى سَعْدُ بْنُ أَبِي خَلَفٍ عَنِ الصَّادِقِ ع قَالَ: عَلَيْكَ بِالْجِدِّ وَ لَا تُخْرِجَنَّ نَفْسَكَ مِنْ حَدِّ التَّقْصِيرِ فِي عِبَادَةِ اللَّهِ تَعَالَى وَ طَاعَتِهِ فَإِنَّ اللَّهَ تَعَالَى لَا يُعْبَدُ حَقَّ عِبَادَتِهِ.
It is reported by Sa’ad Bin Abu Khalaf,
‘From Al-Sadiq-asws having said: ‘Upon you is with the exertion (effort), and do not exit yourself (believe) from the limit of deficiency in worshipping Allah-azwj the Exalted and obeying Him-azwj, for Allah-azwj the Exalted cannot be worshipped as is His-azwj right to be worshipped’’.[324]
38- أَسْرَارُ الصَّلَاةِ، رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنِ الْبَاقِرِ ع قَالَ: لَا بَأْسَ أَنْ تُحَدِّثَ أَخَاكَ إِذَا رَجَوْتَ أَنْ تَنْفَعَهُ وَ تَحُثَّهُ وَ إِذَا سَأَلَكَ هَلْ قُمْتَ اللَّيْلَةَ أَوْ صُمْتَ فَحَدِّثْهُ بِذَلِكَ إِنْ كُنْتَ فَعَلْتَهُ فَقُلْ رَزَقَ اللَّهُ تَعَالَى ذَلِكَ وَ لَا تَقُولُ لَا فَإِنَّ ذَلِكَ كَذِبٌ.
(The book) ‘Asraar Al Salaat’ – It is reported by Muhammad Bin Muslim,
‘From Al Baqir-asws having said: ‘There is no problem in discussing with your brother when you are hoping that it would benefit him and encourage him; and when he asks you, ‘Do you stand (for Salat) at night, or fast?’ Then narrate to him with that when you have done it, so say, ‘Allah-azwj the Exalted has Graced that’, and do not be saying, ‘No’, for that would be a lie’’.[325]
باب 118 ذم السمعة و الاغترار بمدح الناس
CHAPTER 118 – CONDEMNATION OF THE REPUTATION (FAME) AND BEING DECEIVED BY PARISES OF THE PEOPLE
1- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْكِنَانِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يَتَّبِعِ السُّمْعَةَ يُسَمِّعِ اللَّهُ بِهِ.
(The book) ‘Al Amaali’ of Al Sadouq – From his father, from Ali Bin Ibrahim, from his father, from Safwan, from Al Kinani,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘One who pursues the fame, Allah-azwj will Defame him with it’’.[326]
2- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ ابْنِ أَبِي بَصِيرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ خَالِهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ لِمُحَمَّدِ بْنِ مُسْلِمٍ لَا تغرنك [يَغُرَّنَّكَ] النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ الْخَبَرَ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Asadaby, from Al Barqy, from Abdullah Al Azeem Al Hasany, from Ibn Abu Baseer, from Abdullah Bin Al Fazl, from his maternal uncle Muhammad Bin Suleyman, from a man,
‘From Abu Ja’far-asws having said to Muhammad Bin Muslim: ‘Do not let the people deceive you about yourself for the matter (Wilayah) has arrived to you, besides them’ – the Hadeeth’’.[327]
3- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ قَالَ سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَلا تُزَكُّوا أَنْفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقى قَالَ قَوْلُ الْإِنْسَانِ صَلَّيْتُ الْبَارِحَةَ وَ صُمْتُ أَمْسِ وَ نَحْوَ هَذَا
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Jameel who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Therefore do no attribute purity to yourselves, He is more Knowing of the one who fears [53:32]. He-asws said: ‘The words of the person, ‘I prayed Salat last night’, and ‘I prayed yesterday’ and approximate to this’.
ثُمَّ قَالَ ع إِنَّ قَوْماً كَانُوا يُصْبِحُونَ فَيَقُولُونَ صَلَّيْنَا الْبَارِحَةَ وَ صُمْنَا أَمْسِ فَقَالَ عَلِيٌّ ع لَكِنِّي أَنَامُ اللَّيْلَ وَ النَّهَارَ وَ لَوْ أَجِدُ بَيْنَهُمَا شَيْئاً لَنِمْتُهُ.
Then he-asws said: ‘A group used to wake up in the morning and they would say, ‘We prayed Salat last night, and we fasted yesterday’. Ali-asws said: ‘But I-asws sleep night and day, and if I‑asws could have found something between the two, I-asws would sleep it’’.[328]
4- دَعَوَاتُ الرَّاوَنْدِيِّ، رُوِيَ أَنَّ عَابِداً فِي بَنِي إِسْرَائِيلَ سَأَلَ اللَّهَ تَبَارَكَ وَ تَعَالَى فَقَالَ يَا رَبِّ مَا حَالِي عِنْدَكَ أَ خَيْرٌ فَأَزْدَادَ فِي خَيْرِي أَوْ شَرُّ فَأَسْتَعْتِبَكَ قَبْلَ الْمَوْتِ
(The book) ‘Dawaat’ of Al Rawandy –
‘It is reported that a worshipper among the children of Israel asked Allah-azwj Blessed and Exalted. He said, ‘O Lord-azwj! What is my situation in Your-azwj Presence? If it is good, then increase in my goodness, or (if it is) evil, so I regret to You-azwj before the death’.
قَالَ فَأَتَاهُ آتٍ فَقَالَ لَهُ لَيْسَ لَكَ عِنْدَ اللَّهِ خَيْرٌ
He (the narrator) said, ‘A comer came to him (in a dream). He said to him: ‘There isn’t any good for you in the Presence of Allah-azwj’.
قَالَ يَا رَبِّ وَ أَيْنَ عَمَلِي
He said, ‘O Lord-azwj! And where are my deeds?’
قَالَ كُنْتَ إِذَا عَمِلْتَ خَيْراً أَخْبَرْتَ النَّاسَ بِهِ فَلَيْسَ لَكَ مِنْهُ إِلَّا الَّذِي رَضِيتَ بِهِ لِنَفْسِكَ تَمَامَ الْخَبَرِ.
He-azwj Said: ‘Whenever you worked a good deed, you informed the people with it, so there isn’t for you except what you were satisfied with for yourself’ – the complete Hadeeth’’.[329]
5- عِدَّةُ الدَّاعِي، رَوَى الْمُفَسِّرُونَ عَنِ ابْنِ جُبَيْرٍ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ إِنِّي أَتَصَدَّقُ وَ أَصِلُ الرَّحِمَ وَ لَا أَصْنَعُ ذَلِكَ إِلَّا لِلَّهِ فَيُذْكَرُ مِنِّي وَ أُحْمَدُ عَلَيْهِ فَيَسُرُّنِي ذَلِكَ وَ أُعْجَبُ بِهِ
(The book) ‘Iddat Al Daie’ – It is reported by the interpreters, from Ibn Jubeyr who said,
‘A man came to the Prophet-saww. He said, ‘I tend to donate in charity, and I connect the kinship, and I do not do that except for Allah-azwj. It is mentioned from me, and I am praised upon it, so that cheers me and I get fascinated with it’.
فَسَكَتَ رَسُولُ اللَّهِ ص وَ لَمْ يَقُلْ شَيْئاً فَنَزَلَ قَوْلُهُ تَعَالَى قُلْ إِنَّما أَنَا بَشَرٌ مِثْلُكُمْ إِلَى قَوْلِهِ أَحَداً.
Rasool-Allah-saww was silent and did not say anything, so the words of the Exalted were Revealed: Say: ‘But rather, I am a human being like you – up to His-azwj Words: anyone [18:110]’’.[330]
– وَ عَنِ الصَّادِقِ ع قَالَ: مَنْ عَمِلَ حَسَنَةً سِرّاً كُتِبَتْ لَهُ سِرّاً فَإِذَا أَقَرَّ بِهَا مُحِيَتْ وَ كُتِبَتْ جَهْراً فَإِذَا أَقَرَّ بِهَا ثَانِياً مُحِيَتْ وَ كُتِبَتْ رِئَاءً.
And from Al-Sadiq-asws having said: ‘One who works a good deed secretly, a secretive good deed is written for him. When he acknowledges with it, it is deleted, and an open deed is written for him. When he acknowledges with it secondly, it is deleted and showing off is written for him’’.[331]
باب 119 ذم الشكاية من الله و عدم الرضا بقسم الله و التأسف بما فات
CHAPTER 119 – CONDEMNATION OF COMPLAINING TO ALLAH, AND DISSATISFACTION WITH APPORTIONMENT OF ALLAH-azwj, AND THE REGRET WITH WHAT IS LOST
الآيات
The Verses
النساء وَ لا تَتَمَنَّوْا ما فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلى بَعْضٍ لِلرِّجالِ نَصِيبٌ مِمَّا اكْتَسَبُوا وَ لِلنِّساءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ وَ سْئَلُوا اللَّهَ مِنْ فَضْلِهِ إِنَّ اللَّهَ كانَ بِكُلِّ شَيْءٍ عَلِيماً
(Surah) Al Nisaa – And do not be coveting what Allah have Graced with some of you above the others. For the men there is a share from what they earn, and for the women there is a share from what they earn and ask Allah from His Grace. Allah would always be Knowing with everything [4:32].
يوسف قالَ إِنَّما أَشْكُوا بَثِّي وَ حُزْنِي إِلَى اللَّهِ وَ أَعْلَمُ مِنَ اللَّهِ ما لا تَعْلَمُونَ
(Surah) Yusuf-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].
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ شَكَا إِلَى أَخِيهِ فَقَدْ شَكَا إِلَى اللَّهِ وَ مَنْ شَكَا إِلَى غَيْرِ أَخِيهِ فَقَدْ شَكَا اللَّهَ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa who said,
‘Abu Abdullah-asws said: ‘One who complains to his brother, so he has complained to Allah‑azwj, and the one who companions to other than his brother, so he has complained of Allah-azwj’’.[332]
2- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَحَبَّ السُّبْحَةِ إِلَى اللَّهِ عَزَّ وَ جَلَّ سُبْحَةُ الْحَدِيثِ وَ أَبْغَضَ الْكَلَامِ إِلَى اللَّهِ عَزَّ وَ جَلَّ التَّحْرِيفُ
(The book) ‘Ma’any Al Akhbar’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘I‑saww love the Glorification to Allah-azwj Mighty and Majestic, the Glorification of the discussion, and the most hateful of the speech to Allah-azwj Mighty and Majestic is the distortion’.
قِيلَ يَا رَسُولَ اللَّهِ مَا سُبْحَةُ الْحَدِيثِ
It was said, ‘O Rasool-Allah-saww! What is Glorification of the discussion?’
قَالَ الرَّجُلُ يَسْمَعُ حِرْصَ الدُّنْيَا وَ بَاطِلَهَا فَيَغْتَمُّ عِنْدَ ذَلِكَ فَيَذْكُرُ اللَّهَ عَزَّ وَ جَلَّ وَ أَمَا التَّحْرِيفُ فَكَقَوْلِ الرَّجُلِ إِنِّي مَجْهُودٌ وَ مَا لِي وَ مَا عِنْدِي.
He-saww said: ‘The man hears greed of the world and it’s falsehood, so he becomes sad at that, and he mentions Allah-azwj Mighty and Majestic, and as for the distortion, it is like the words of a man, ‘I am tired’, and ‘What is it to do with me’, and ‘It is not with me’’.[333]
3- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنْ أَبِي مُعَاوِيَةَ الْأَشْتَرِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ شَكَا إِلَى مُؤْمِنٍ فَقَدْ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ شَكَا إِلَى مُخَالِفٍ فَقَدْ شَكَا اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from his father, from Al Qasim Bin Muhammad Al Jowhary, from Ismail Bin Ibrahim, from Abu Muawiya Al Ashtar,
‘From Abu Abdullah-asws having said: ‘One who complains to a Momin so he has complained to Allah-azwj Mighty and Majestic, and one who complains to an adversary, so he has complained of Allah-azwj Mighty and Majestic’’.[334]
4- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ النُّعْمَانِ بْنِ أَحْمَدَ الْقَاضِي عَنْ مُحَمَّدِ بْنِ شُعْبَةَ عَنْ حَفْصِ بْنِ عُمَرَ بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنِ الْبَاقِرِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَثُرَ هَمُّهُ سَقِمَ بَدَنُهُ وَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ وَ مَنْ لَاحَى الرِّجَالَ سَقَطَتْ مُرُوَّتُهُ وَ ذَهَبَتْ كَرَامَتُهُ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Al Numan Bin Ahmad Al Qazy, from Muhammad Bin Shuba, from Hafs Bin Umar Bin Maymoun, from Abdullah Bin Muhammad Bin Umar,
‘Son of Ali-asws Bin Abu Talib-asws, from Al Baqir-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘One whose worries are a lot his body will be sick, and one whose manners are evil will punish himself, and one persistently argues with the men his masculinity will fall and his honour will be gone’.
ثُمَّ قَالَ ص لَمْ يَزَلْ جَبْرَئِيلُ يَنْهَانِي عَنْ مُلَاحَاةِ الرِّجَالِ كَمَا يَنْهَانِي عَنْ شُرْبِ الْخَمْرِ وَ عِبَادَةِ الْأَوْثَانِ.
Then he-saww said: ‘Jibraeel-as did not cease to forbid me-saww from persistently arguing with the men just as he-as forbade me-as from drinking the wine and worshipping the idols’’.[335]
5- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا ضَاقَ الْمُسْلِمُ فَلَا يَشْكُوَنَّ رَبَّهُ عَزَّ وَ جَلَّ وَ لْيَشْكُ إِلَى رَبِّهِ الَّذِي بِيَدِهِ مَقَالِيدُ الْأُمُورِ وَ تَدْبِيرُهَا.
(The book) ‘Al Khisaal’ –
‘The Hadeeth ‘Al-Arbamiya’ – ‘Amir Al-Momineen-asws said: ‘When the Muslim is in financial restrictions, he should not complain about his Lord-azwj Mighty and Majestic, and let him complain to his Lord-azwj in Whose Hand are the reins of the affairs and their management’’.[336]
6- لي، الأمالي للصدوق فِي خَبَرِ مَنَاهِي النَّبِيِّ ص قَالَ: مَنْ لَمْ يَرْضَ بِمَا قَسَمَ اللَّهُ لَهُ مِنَ الرِّزْقِ وَ بَثَّ شَكْوَاهُ وَ لَمْ يَصْبِرْ وَ لَمْ يَحْتَسِبْ لَمْ تُرْفَعْ لَهُ حَسَنَةٌ وَ يَلْقَى اللَّهَ وَ هُوَ عَلَيْهِ غَضْبَانُ إِلَّا أَنْ يَتُوبَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘In a Hadeeth of the prohibitions by the Prophet-azwj, he-saww said: ‘One who is not satisfied with what Allah-azwj has Apportioned for him of the sustenance, and he broadcasts his complaint, and is not patient, and does not anticipate, no good deed will be raised for him, and he will meet Allah-azwj and He-azwj would be Wrathful upon him, except if he were to repent’’.[337]
7- لي، الأمالي للصدوق عَنِ ابْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ الْقَاسِمِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ: أَصَابَتْنِي ضِيقَةٌ شَدِيدَةٌ فَصِرْتُ إِلَى أَبِي الْحَسَنِ عَلِيِّ بْنِ مُحَمَّدٍ ع فَأَذِنَ لِي فَلَمَّا جَلَسْتُ قَالَ يَا بَا هَاشِمٍ أَيُّ نِعَمِ اللَّهِ عَزَّ وَ جَلَّ عَلَيْكَ تُرِيدُ أَنْ تُؤَدِّيَ شُكْرَهَا
(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Idrees, from his father, from Muhammad Bin Ahmad Al Alawy, from Ahmad Bin Al Qasim, from Abu Hashim Al Ja’fary who said,
‘Severe financial constraints hit me, so I went to Abu Al-Hassan Ali-asws Bin Muhammad-asws. He‑asws gave me permission. When I had sat down, he said, ‘O Abu Hashim! Which bounty of Allah-azwj Mighty and Majestic upon you do you want to fulfill its thanks?’
قَالَ أَبُو هَاشِمٍ فَوَجَمْتُ وَ لَمْ أَدْرِ مَا أَقُولُ لَهُ فَابْتَدَأَ ع فَقَالَ رَزَقَكَ الْإِيمَانَ فَحَرَّمَ بِهِ بَدَنَكَ عَلَى النَّارِ وَ رَزَقَكَ الْعَافِيَةَ فَأَعَانَكَ عَلَى الطَّاعَةِ وَ رَزَقَكَ الْقُنُوعَ فَصَانَكَ عَنِ التَّبَذُّلِ
Abu Hashim said, ‘I was speechless and did not know what I should say to him-asws. He-asws initiated by saying: ‘He-azwj has Graced you the Eman so He-azwj Prohibited your body unto the Fire, and He-azwj has Graced you the well-being so He-azwj Assisted you upon the obedience, and He-azwj has Graced you the contentment so He-azwj Protected you from the wastage.
يَا بَا هَاشِمٍ إِنَّمَا ابْتَدَأْتُكَ بِهَذَا لِأَنِّي ظَنَنْتُ أَنَّكَ تُرِيدُ أَنْ تَشْكُوَ إِلَيَّ مَنْ فَعَلَ بِكَ هَذَا وَ قَدْ أَمَرْتُ لَكَ بِمِائَةِ دِينَارٍ فَخُذْهَا.
O Abu Hashim! But rather, I-asws initiated you with this because I-asws thought that you wanted to complain to me-asws. Who has Done this with you? And I-asws have instructed with one hundred Dinars for you, so take it!’’[338]
8- لي، الأمالي للصدوق عَنِ ابْنِ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّازِ عَنِ الرِّضَا ع قَالَ: قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ يَا بَنِي إِسْرَائِيلَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنْ دُنْيَاكُمْ إِذَا سَلِمَ دِينُكُمْ كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا سَلِمَتْ دُنْيَاهُمْ.
(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Al Waleed, from Ibn Aban, from Al Husayn Bin Saeed, from Al-Hassan Bin Ali Al Khazzaz,
‘From Al-Reza-asws having said: ‘Isa-as Bin Maryam-as said to the disciples: ‘O children of Israel! Do not grieve upon what you have lost from your world when your religion is intact, just as people of the world do not grieve upon what they lose from their religion when their world is intact’’.[339]
9- ن، عيون أخبار الرضا عليه السلام عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ عَنِ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ الدُّنْيَا دُوَلٌ فَمَا كَانَ مِنْهَا لَكَ أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ مِنْهَا عَلَيْكَ أَتَاكَ وَ لَمْ تَمْتَنِعْ مِنْهُ بِقُوَّةٍ
(The book) ‘Uyoun Ahbar Al Reza-asws’, may the greetings be upon him-asws – From Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Suleym, a slave of Tirbal, from a man,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The world is of states, so whatever from it was for you will come to you upon your weakness, and whatever from it was against you will come to you and you will not be able to prevent from it with strength’.
ثُمَّ أَتْبَعَ هَذَا الْكَلَامَ بِأَنْ قَالَ مَنْ يَئِسَ مِمَّا فَاتَ أَرَاحَ بَدَنَهُ وَ مَنْ قَنِعَ بِمَا أُوتِيَ قَرَّتْ عَيْنُهُ.
Then he-asws followed up this speech by saying: ‘One who despairs from what is lost will rest his body, and one who is contented with what he is given will delight his eyes’’.[340]
10- محص، التمحيص عَنْ يُونُسَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا مُؤْمِنٍ شَكَا حَاجَتَهُ وَ ضُرَّهُ إِلَى كَافِرٍ أَوْ مَنْ يُخَالِفُهُ عَلَى دِينِهِ فَإِنَّمَا شَكَا اللَّهَ إِلَى عَدُوٍّ مِنْ أَعْدَاءِ اللَّهِ وَ أَيُّمَا مُؤْمِنٍ شَكَا حَاجَتَهُ وَ ضُرَّهُ وَ حَالَهُ إِلَى مُؤْمِنٍ مِثْلِهِ كَانَتْ شَكْوَاهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ.
(The book) ‘Al Tamhees’ – From Yunus Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever Momin complains of his need and his harm to a Kafir, or one opposing to his religion, so he has rather complained about Allah-azwj to an enemy from His-azwj enemies, and whichever Momin complains of his need and his harm and his state to a Momin like him, his complaint would be to Allah-azwj Mighty and Majestic’’.[341]
11- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ شَكَا الْحَاجَةَ إِلَى مُؤْمِنٍ فَكَأَنَّمَا شَكَاهَا إِلَى اللَّهِ وَ مَنْ شَكَاهَا إِلَى كَافِرٍ فَكَأَنَّمَا شَكَا اللَّهَ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘One who complains of the need to a Momin, it is as if he has complained of it to Allah-azwj, and one who complains of it to a Kafir, it is as if he has complained about Allah-azwj’’.[342]
12- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ عِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْغِنَى وَ السَّعَةِ وَ الصِّحَّةِ فِي الْبَدَنِ فَأَبْلُوهُمْ بِالْغِنَى وَ السَّعَةِ وَ صِحَّةِ الْبَدَنِ فَيَصْلُحُ عَلَيْهِمْ أَمْرُ دِينِهِمْ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Daqood Al Raqqy, from Abu Ubeyda Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “From My-azwj believing servants there are servants whose matters of their Religion cannot be correct for them except with the richness and the capacity, and the health in the body. Therefore, I-azwj Test them with the riches, and the capacity, and the health of the body in order to Correct upon them the matter of their Religion.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَعِبَاداً لَا يَصْلُحُ لَهُمْ أَمْرُ دِينِهِمْ إِلَّا بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَأَبْلُوهُمْ بِالْفَاقَةِ وَ الْمَسْكَنَةِ وَ السُّقْمِ فِي أَبْدَانِهِمْ فَيَصْلُحُ عَلَيْهِمْ أَمْرُ دِينِهِمْ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ أَمْرُ دِينِ عِبَادِيَ الْمُؤْمِنِينَ
And from My-azwj believing servants are such servants that the matter of their Religion cannot be correct for them except with the destitution, and the poverty, and the sickness in their bodies. Therefore, I-azwj Test then with the destitution, and the poverty, and the sickness, in order to Correct upon them the matter of their Religion. And I-azwj am more Knowing with what is correct upon him in the matter of the Religion of My-azwj believing servants.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ لَمَنْ يَجْتَهِدُ فِي عِبَادَتِي فَيَقُومُ مِنْ رُقَادِهِ وَ لَذِيذِ وِسَادِهِ فَيَجْتَهِدُ لِيَ اللَّيَالِيَ فَيُتْعِبُ نَفْسَهُ فِي عِبَادَتِي فَأَضْرِبُهُ بِالنُّعَاسِ اللَّيْلَةَ وَ اللَّيْلَتَيْنِ نَظَراً مِنِّي إِلَيْهِ وَ إِبْقَاءً عَلَيْهِ فَيَنَامُ حَتَّى يُصْبِحَ فَيَقُومُ وَ هُوَ مَاقِتٌ لِنَفْسِهِ زَارٍ عَلَيْهَا
And that, from My-azwj believing servants is the one who strive in My-azwj worship. So he is standing from his mattress and the pleasure of his pillow, and he spends the night in praying Salat to Me-azwj, thus tiring himself in My-azwj worship. So I-azwj Strike him with the drowsiness for the night and the two nights, as a Consideration from Me-azwj to him, whether he would remain upon it. But he goes to sleep until the morning. Then he arises, and he is disgusted with himself, upset over it.
وَ لَوْ أُخَلِّي بَيْنَهُ وَ بَيْنَ مَا يُرِيدُ مِنْ عِبَادَتِي لَدَخَلَهُ الْعُجْبُ مِنْ ذَلِكَ فَيُصَيِّرُهُ الْعُجْبُ إِلَى الْفِتْنَةِ بِأَعْمَالِهِ فَيَأْتِيهِ مِنْ ذَلِكَ مَا فِيهِ هَلَاكُهُ لِعُجْبِهِ بِأَعْمَالِهِ وَ رِضَاهُ عَنْ نَفْسِهِ حَتَّى يَظُنُّ أَنَّهُ قَدْ فَاقَ الْعَابِدِينَ وَ جَازَ فِي عِبَادَتِهِ حَدَّ التَّقْصِيرِ فَيَتَبَاعَدُ مِنِّي عِنْدَ ذَلِكَ وَ هُوَ يَظُنُّ أَنَّهُ يَتَقَرَّبُ إِلَيَّ
And if I-azwj were to Leave him alone, between him and what he wants from My-azwj worship, the self-conceit would enter into him due to that, so he would become self-conceited to the strife by his deed, and there would come to him from that what has destruction in it due to his self-conceitedness by his deeds, and satisfaction from himself, until he would think that he has surpassed the (other) worshippers and has exceeded in My-azwj worship, the limit of deficiency. Thus, he would be remote from Me-azwj during that, and he would be thinking that he has come nearer to Me-azwj.
فَلَا يَتَّكِلِ الْعَامِلُونَ عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي فَإِنَّهُمْ لَوِ اجْتَهَدُوا وَ أَتْعَبُوا أَنْفُسَهُمْ وَ أَعْمَارَهُمْ فِي عِبَادَتِي كَانُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلُبُونَ عِنْدِي مِنْ كَرَامَتِي وَ النَّعِيمِ فِي جَنَّاتِي وَ رَفِيعِ دَرَجَاتِ الْعُلَى فِي جِوَارِي
Thus, the workers should not be reliant upon their deeds which they are performing for My-azwj Rewards. If they were to strive and exhaust themselves and finish off their lifetime in My-azwj worship, they would be deficient ones without having reach in My-azwj worship, that which My-azwj worship should happen to be regarding what they are seeking from My-azwj Benevolence and the Bounties in My-azwj Paradise, and the highest of My-azwj lofty Levels in My-azwj vicinity.
وَ لَكِنْ فَبِرَحْمَتِي فَلْيَثِقُوا وَ بِفَضْلِي فَلْيَفْرَحُوا وَ إِلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا فَإِنَّ رَحْمَتِي عِنْدَ ذَلِكَ تَدَارَكُهُمْ وَ مَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَ مَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي فَإِنِّي أَنَا اللَّهُ الرَّحْمَنُ الرَّحِيمُ وَ بِذَلِكَ تَسَمَّيْتُ.
But let them be trusting in My-azwj Grace, so let they be happy and have good thoughts with Me-azwj, for in My-azwj Mercy would come to them during that, and from Me-azwj, My-azwj Pleasure would reach them, and My-azwj Forgiveness clothing them in My-azwj Pardoning. So I‑azwj, I-azwj am Allah-azwj, the Beneficent, the Merciful, and with that I-azwj am Named’’.[343]
توضيح رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَوْ لَمْ تُذْنِبُوا لَخَشِيتُ عَلَيْكُمْ مَا هُوَ أَكْبَرُ مِنْ ذَلِكَ الْعُجْبَ.
Clarification – It is reported from the Prophet-saww having said: ‘If you were not sinning, I-azwj would have feared upon you what is greated than that – the self fascination’’.
13- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَمْرِو بْنِ نُهَيْكٍ بَيَّاعِ الْهَرَوِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ عَبْدِيَ الْمُؤْمِنُ لَا أَصْرِفُهُ فِي شَيْءٍ إِلَّا جَعَلْتُهُ خَيْراً لَهُ فَلْيَرْضَ بِقَضَائِي وَ لْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي أَكْتُبْهُ يَا مُحَمَّدُ مِنَ الصِّدِّيقِينَ عِنْدِي.
(The book) ‘Al Kashi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Ali Bin Al Numan, from Amro Bin Nuheyk Baya’a Al Harwy who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Said: “My-azwj believing servant, I-azwj do not Turn anything away from him except that I-azwj Make it to be better for him. So let him be pleased with My-azwj Judgement, and let him be patient upon My-azwj afflictions, and let him be thankful for My-azwj Bounties. I-azwj shall Write for him, O Muhammad-saww, as being from the truthful in My-azwj Presence’’.[344]
14- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ ع يَا مُوسَى بْنَ عِمْرَانَ مَا خَلَقْتُ خَلْقاً أَحَبَّ إِلَيَّ مِنْ عَبْدِيَ الْمُؤْمِنِ فَإِنِّي إِنَّمَا أَبْتَلِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أُعَافِيهِ لِمَا هُوَ خَيْرٌ لَهُ وَ أَزْوِي عَنْهُ لِمَا هُوَ خَيْرٌ لَهُ وَ أَنَا أَعْلَمُ بِمَا يَصْلُحُ عَلَيْهِ عَبْدِي
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Malik Bin Atiyya, from Dawood Bin Farqad,
‘From Abu Abdullah-asws: ‘Among what Allah-azwj Mighty and Majestic Revealed unto Musa Bin Imran-as was: “O Musa-as Bin Imran! I-azwj have not Created a creature more Beloved to Me-azwj than My-azwj believing servant. I-azwj, rather, Test him for what is better for him, and Grant him health which is better for him, and Deter from him what is evil for him to what is better for him, and I-azwj am more Knowing with what is correct upon My-azwj servant.
فَلْيَصْبِرْ عَلَى بَلَائِي وَ لْيَشْكُرْ نَعْمَائِي وَ لْيَرْضَ بِقَضَائِي أَكْتُبْهُ فِي الصِّدِّيقِينَ عِنْدِي إِذَا عَمِلَ بِرِضَايَ وَ أَطَاعَ أَمْرِي.
Therefore, let him be patient upon My-azwj afflictions, and let him be grateful for My-azwj Bounties, and let him be pleased with My-azwj Judgement. I-azwj shall Write for him to be among the truthful ones in My-azwj Presence, when he acts by My-azwj Pleasure and obeys My-azwj Commands’’.[345]
15- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ فُضَيْلِ بْنِ عُثْمَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَجِبْتُ لِلْمَرْءِ الْمُسْلِمِ لَا يَقْضِي اللَّهُ عَزَّ وَ جَلَّ لَهُ قَضَاءً إِلَّا كَانَ خَيْراً لَهُ وَ إِنْ قُرِضَ بِالْمَقَارِيضِ كَانَ خَيْراً لَهُ وَ إِنْ مَلَكَ مَشَارِقَ الْأَرْضِ وَ مَغَارِبَهَا كَانَ خَيْراً لَهُ.
(The book) ‘Al Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Fuzayl Bin Usman, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘How astounding is the Muslim person. Allah-azwj Mighty and Majestic does not Judge a Judgement for him except if it was better for him, and if he is indebted with the debts, it would be better for him, and if he was the king of the east of the earth and its west, it would be better for him’’.[346]
16- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَحَقُّ خَلْقِ اللَّهِ أَنْ يُسَلِّمَ لِمَا قَضَى اللَّهُ عَزَّ وَ جَلَّ مَنْ عَرَفَ اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ رَضِيَ بِالْقَضَاءِ أَتَى عَلَيْهِ الْقَضَاءُ وَ عَظَّمَ اللَّهُ أَجْرَهُ وَ مَنْ سَخِطَ الْقَضَاءَ مَضَى عَلَيْهِ الْقَضَاءُ وَ أَحْبَطَ اللَّهُ أَجْرَهُ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Sinan, from Salih Bin Uqba, from Abdullah Bin Muhammad Al Ju’fy,
‘From Abu Ja’far-asws having said ‘The most rightful of the creatures of Allah-azwj is (one who) submits to whatever Allah-azwj Mighty and Majestic has Decreed. The one who recognises Allah-azwj Mighty and Majestic, and the one who is satisfied with the Decree, the Decree would come upon him anyway, and Allah-azwj would Magnify his Recompense; and the one who is angry with the decree, the Decree would come upon him anyway, and Allah-azwj would Confiscate his Recompense’’.[347]
بيان: رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَوَابُ الْمُؤْمِنِ مِنْ وَلَدِهِ إِذَا مَاتَ الْجَنَّةُ صَبَرَ أَوْ لَمْ يَصْبِرْ.
Explanation – It is reported from Abu Abdullah-asws having said: ‘Reward of the Momin from his son when he dies, is the Paradise, whether he is patient or not patient’’.
17- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْإِيمَانُ أَرْبَعَةُ أَرْكَانٍ الرِّضَا بِقَضَاءِ اللَّهِ وَ التَّوَكُّلُ عَلَى اللَّهِ وَ تَفْوِيضُ الْأَمْرِ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The Eman is of four pillars – the satisfaction with the Decree of Allah-azwj, and the reliance upon Allah-azwj, and delegating the affairs to Allah-azwj, and the submission to the Command of Allah-azwj’’.[348]
18- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بَعْضِ أَشْيَاخِ بَنِي النَّجَاشِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَأْسُ طَاعَةِ اللَّهِ الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ فِيمَا أَحَبَّ الْعَبْدُ أَوْ كَرِهَ وَ لَا يَرْضَى عَبْدٌ عَنِ اللَّهِ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا كَانَ خَيْراً لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ.
(The book) ‘Al Kafi’ –From Ali, from his father, from Ibn Abu Umeyr, from Jameel Bin Salih, from one of the elders of the clan of Al Najjash,
‘From Abu Abdullah-asws having said: ‘The head (noblest) obedience of Allah-azwj is the patience, and the satisfaction with Allah-azwj regarding what the servant likes or dislikes; and the servant will not be satisfied with Allah-azwj regarding what he likes or dislikes, except it would be better for him regarding what he likes or dislikes’’.[349]
19- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنِ ابْنِ مُسْكَانَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَعْلَمَ النَّاسِ بِاللَّهِ أَرْضَاهُمْ بِقَضَاءِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Hammad, from Ibn Muskan, from Lays Al Murady,
‘From Abu Abdullah-asws having said: ‘The most learned of the people with Allah-azwj is their most satisfied with the Decree of Allah-azwj Mighty and Majestic’’.[350]
20- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: الصَّبْرُ وَ الرِّضَا عَنِ اللَّهِ رَأْسُ طَاعَةِ اللَّهِ وَ مَنْ صَبَرَ وَ رَضِيَ عَنِ اللَّهِ فِيمَا قَضَى عَلَيْهِ فِيمَا أَحَبَّ أَوْ كَرِهَ لَمْ يَقْضِ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِيمَا أَحَبَّ أَوْ كَرِهَ إِلَّا مَا هُوَ خَيْرٌ لَهُ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Yahya Bin Ibrahim, from Aasim Bin Humeyd, from Al Sumali,
‘From Ali Bin Al Husayn-asws having said: ‘The patience and the satisfaction with Allah-azwj is head (noblest) obedience of Allah-azwj, and the one who is patient and satisfied with Allah-azwj regarding what He-azwj has Decreed upon him, whether he likes it or dislikes it, Allah-azwj Mighty and Majestic will not for him regarding what he likes of dislikes except what is better for him’’.[351]
21- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ الْبَزَنْطِيِّ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: يَنْبَغِي لِمَنْ عَقَلَ عَنِ اللَّهِ أَنْ لَا يَسْتَبْطِئَهُ فِي رِزْقِهِ وَ لَا يَتَّهِمَهُ فِي قَضَائِهِ.
(The book) ‘Al Kafi’ – From the number, from Sahl, from Al Bazanty, from Safwan Al Jammal,
‘From Abu Al-Hassan-asws the 1st having said: ‘It is befitting for the one who understands about Allah-azwj that he neither considers Him-azwj as slow in his sustenance nor accuse Him-azwj regarding His-azwj Decree’’.[352]
22- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع الزُّهْدُ عَشَرَةُ أَجْزَاءٍ أَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ali Bin Hashim Bin Al Bareed, from his father who said,
‘Ali Bin Al Husayn-asws: ‘The ascetism is of ten segments. The top level of ascetism is lowest lever of the devoutness, and the top level of devoutness is lowest lever of the certainty, and top level of the certainty is lowest level of the satisfaction’’.[353]
23- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَقِيَ الْحَسَنُ بْنُ عَلِيٍّ ع عَبْدَ اللَّهِ بْنَ جَعْفَرٍ فَقَالَ يَا عَبْدَ اللَّهِ كَيْفَ يَكُونُ الْمُؤْمِنُ مُؤْمِناً وَ هُوَ يَسْخَطُ قِسْمَهُ وَ يُحَقِّرُ مَنْزِلَتَهُ وَ الْحَاكِمُ عَلَيْهِ اللَّهُ وَ أَنَا الضَّامِنُ لِمَنْ لَمْ يَهْجُسْ فِي قَلْبِهِ إِلَّا الرِّضَا أَنْ يَدْعُوَ اللَّهَ فَيُسْتَجَابَ لَهُ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Muhammad Bin Ali, from Ali Bin Asbat, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Al Husayn Bin Ali-asws met Abdullah son of Ja’far-as. He-asws said: ‘O Abdullah! How can the Momin become a Momin and he is dissatisfied of his apportionment and he belittles his own status while the Decider upon him is Allah-azwj? And I-asws am the guarantor for the one who does not have any notion in his heart except the satisfaction that if he were to supplicate to Allah-azwj, it would be answered for him’’.[354]
24- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ سِنَانٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ بِأَيِّ شَيْءٍ يَعْلَمُ الْمُؤْمِنُ بِأَنَّهُ مُؤْمِنٌ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Ibn Sinan, from the one who mentioned it,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘By which thing does the Momin know that he is a Momin?’
قَالَ بِالتَّسْلِيمِ لِلَّهِ وَ الرِّضَا فِيمَا وَرَدَ عَلَيْهِ مِنْ سُرُورٍ أَوْ سَخَطٍ.
He-asws said: ‘By the submission to Allah-azwj and the satisfaction regarding whatever comes to him, from happiness or annoyance’’.[355]
باب 120 اليأس من روح الله و الأمن من مكر الله
CHAPTER 120 – THE DESPAIR FROM THE COMFORT OF ALLAH-azwj AND THE FEELING SAFE FROM THE PLAN OF ALLAH-azwj
1- مع، معاني الأخبار عَنِ الصَّادِقِ ع نَاقِلًا عَنْ حَكِيمٍ الْيَأْسُ مِنْ رَوْحِ اللَّهِ أَشَدُّ بَرْداً مِنَ الزَّمْهَرِيرِ.
(The book) ‘Ma’any Al Akhbar’ –
‘From Al-Sadiq-asws, being transmitted from Hakeem: ‘The despair from the comfort of Allah‑azwj is intensely colder than Al Zamhareer (bitterly cold)’’.[356]
2- ما، الأمالي للشيخ الطوسي عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْمُقْرِي عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ عَنْ عُمَرَ بْنِ عَاصِمٍ عَنْ مُعَمَّرِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ عَنْ جُنْدَبٍ الْغِفَارِيِّ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ رَجُلًا قَالَ يَوْماً وَ اللَّهِ لَا يَغْفِرُ اللَّهُ لِفُلَانٍ قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ ذَا الَّذِي تَأَلَّى عَلَيَّ أَنْ لَا أَغْفِرَ لِفُلَانٍ فَإِنِّي قَدْ غَفَرْتُ لِفُلَانٍ وَ أَحْبَطْتُ عَمَلَ الْمُتَأَلِّي بِقَوْلِهِ لَا يَغْفِرُ اللَّهُ لِفُلَانٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Al Husayn Bin Ali Bin Muhammad, from Ahmad Bin Muhammad Al Muqry, from Yaqoub Bin Is’haq, from Umar Bin Aasim, from Muammar Bin Suleyman, from his father, from Abu Usman Al Nahdy,
‘From Jundab Al-Ghifary (Abu Zarr-ra): ‘Rasool-Allah-saww said: ‘A man said, ‘By Allah-azwj! Today Allah-azwj will not Forgive so and so!’ Allah-azwj Mighty and Majestic Said: “Who is that who is in charge over Me-azwj that I-azwj will not Forgive so and so? I-azwj have hereby Forgiven so and so and have Confiscated the deeds of the swearer due to his words, ‘Allah-azwj will not Forgive so and so’!”’[357]
3- نَوَادِرُ الرَّاوَنْدِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ ص يَبْعَثُ اللَّهُ الْمُقَنِّطِينَ يَوْمَ الْقِيَامَةِ مُغَلَّبَةً وُجُوهُهُمْ يَعْنِي غَلَبَةَ السَّوَادِ عَلَى الْبَيَاضِ فَيُقَالُ لَهُمْ هَؤُلَاءِ الْمُقَنِّطُونَ مِنْ رَحْمَةِ اللَّهِ تَعَالَى.
(The book) ‘Nawadir’ of Al Rawandy, he said,
‘Rasool-Allah-saww said: ‘Allah-azwj will Resurrect the despairing ones on the Day of Qiyamah, their faces being overcome, meaning the overcoming of the darkness over the brightness. It will be said to them: ‘These are the ones despairing from the Mercy of Allah-azwj the Exalted!’’[358]
باب 121 كفران النعم
CHAPTER 121 – COMMITTING KUFR OF THE BOUNTIES
الآيات
The Verses
يونس وَ إِذا مَسَّ الْإِنْسانَ الضُّرُّ دَعانا لِجَنْبِهِ أَوْ قاعِداً أَوْ قائِماً فَلَمَّا كَشَفْنا عَنْهُ ضُرَّهُ مَرَّ كَأَنْ لَمْ يَدْعُنا إِلى ضُرٍّ مَسَّهُ كَذلِكَ زُيِّنَ لِلْمُسْرِفِينَ ما كانُوا يَعْمَلُونَ
(Surah) Yunus-as – And when harm touches the human being, he calls upon Us, whether lying on his side or sitting or standing; but when We Remove his harm from him, he carries on as though he had never called upon Us for a harm that had touched him; like that it is adorned for the extravagant, what they had been doing [10:12]
و قال سبحانه وَ إِذا أَذَقْنَا النَّاسَ رَحْمَةً مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُمْ إِذا لَهُمْ مَكْرٌ فِي آياتِنا قُلِ اللَّهُ أَسْرَعُ مَكْراً إِنَّ رُسُلَنا يَكْتُبُونَ ما تَمْكُرُونَ
And the Glorious Said: And when We Make people taste Mercy from after a harm having touched them, then they plot regarding Our Signs. Say: ‘Allah is Quicker in planning; surely, Our Messengers are writing down what you are plotting’ [10:21]
هُوَ الَّذِي يُسَيِّرُكُمْ فِي الْبَرِّ وَ الْبَحْرِ حَتَّى إِذا كُنْتُمْ فِي الْفُلْكِ وَ جَرَيْنَ بِهِمْ بِرِيحٍ طَيِّبَةٍ وَ فَرِحُوا بِها جاءَتْها رِيحٌ عاصِفٌ وَ جاءَهُمُ الْمَوْجُ مِنْ كُلِّ مَكانٍ وَ ظَنُّوا أَنَّهُمْ أُحِيطَ بِهِمْ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ لَئِنْ أَنْجَيْتَنا مِنْ هذِهِ لَنَكُونَنَّ مِنَ الشَّاكِرِينَ
He is the One Who Travels you in the land and the sea, until when you were in the ships and the pleasant breeze flows with them and they rejoice with it, a stormy wind comes and the waves come to them from every place, and they think it would surround them, they supplicate to Allah being sincere to him in the Religion, ‘If You Rescue us from this, we will become from the grateful ones’ [10:22]
فَلَمَّا أَنْجاهُمْ إِذا هُمْ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ يا أَيُّهَا النَّاسُ إِنَّما بَغْيُكُمْ عَلى أَنْفُسِكُمْ مَتاعَ الْحَياةِ الدُّنْيا ثُمَّ إِلَيْنا مَرْجِعُكُمْ فَنُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ
But when He Rescues them, then they are rebelling in the earth without right. O you people! But rather, your rebellion is against your own selves. A provision of the life of the world, then to Us is your return, then We will Inform you with what you were doing [10:23]
هود وَ لَئِنْ أَذَقْنَا الْإِنْسانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْناها مِنْهُ إِنَّهُ لَيَؤُسٌ كَفُورٌ
(Surah) Hud-as – And if We Make the human being to taste Mercy from Us, then We Snatch it away from him, he despairs ungratefully [11:9]
وَ لَئِنْ أَذَقْناهُ نَعْماءَ بَعْدَ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئاتُ عَنِّي إِنَّهُ لَفَرِحٌ فَخُورٌ
And if We Make him taste a bounty after harm having touched him, he will be saying, ‘The evils have gone away from me’, being joyful in pride [11:10]
إِلَّا الَّذِينَ صَبَرُوا وَ عَمِلُوا الصَّالِحاتِ أُولئِكَ لَهُمْ مَغْفِرَةٌ وَ أَجْرٌ كَبِيرٌ
Except those who are patient and doing righteous deeds, those, for them is Forgiveness and a Great Recompense [11:11]
إبراهيم أَ لَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْراً وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ جَهَنَّمَ يَصْلَوْنَها وَ بِئْسَ الْقَرارُ
(Surah) Ibrahim-as – Do you not see those who replaced the Favour of Allah for Kufr and released their people into the abode of perdition? [14:28] Into Hell they will be arriving, and evil is the settlement [14:29]
و قال تعالى وَ إِنْ تَعُدُّوا نِعْمَتَ اللَّهِ لا تُحْصُوها إِنَّ الْإِنْسانَ لَظَلُومٌ كَفَّارٌ
And the Exalted Said: ‘and if you were to count the Favours of Allah, you would not (be able to) number these. Surely the human being is unjust, ungrateful [14:34]
النحل وَ ما بِكُمْ مِنْ نِعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْئَرُونَ
(Surah) Al Nahl – And whatever is with you from a Favour, so it is from Allah. Then when the harm touches you, so it is to Him you should be supplicating [16:53]
ثُمَّ إِذا كَشَفَ الضُّرَّ عَنْكُمْ إِذا فَرِيقٌ مِنْكُمْ بِرَبِّهِمْ
Then, when He Removes the harm from you, so a group from you associates with their Lord [16:54]
يُشْرِكُونَ لِيَكْفُرُوا بِما آتَيْناهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ
Committing Kufr with what We Gave them. So enjoy yourselves, for soon you would come to know [16:55]
و قال تعالى وَ اللَّهُ فَضَّلَ بَعْضَكُمْ عَلى بَعْضٍ فِي الرِّزْقِ فَمَا الَّذِينَ فُضِّلُوا بِرَادِّي رِزْقِهِمْ عَلى ما مَلَكَتْ أَيْمانُهُمْ فَهُمْ فِيهِ سَواءٌ أَ فَبِنِعْمَةِ اللَّهِ يَجْحَدُونَ إلى قوله تعالى أَ فَبِالْباطِلِ يُؤْمِنُونَ وَ بِنِعْمَتِ اللَّهِ هُمْ يَكْفُرُونَ
And the Exalted Said: And Allah has Preferred some of you over the others regarding the Sustenance, but those who have been Preferred will not hand over their sustenance to what their right hands possess so they would be equal in it. Is it the Favour of Allah they are denying? [16:71] – up to Words of the Exalted: Is it the falsehood they are believing in and with the Favour of Allah they are committing Kufr? [16:72]
و قال تعالى يَعْرِفُونَ نِعْمَتَ اللَّهِ ثُمَّ يُنْكِرُونَها وَ أَكْثَرُهُمُ الْكافِرُونَ
And the Exalted Said: They are recognising the Favour of Allah, then they are denying it, and most of them are Kafirs [16:83]
و قال تعالى وَ ضَرَبَ اللَّهُ مَثَلًا قَرْيَةً كانَتْ آمِنَةً مُطْمَئِنَّةً يَأْتِيها رِزْقُها رَغَداً مِنْ كُلِّ مَكانٍ فَكَفَرَتْ بِأَنْعُمِ اللَّهِ فَأَذاقَهَا اللَّهُ لِباسَ الْجُوعِ وَ الْخَوْفِ بِما كانُوا يَصْنَعُونَ
And the Exalted Said: And Allah Strikes an example of a town which was safe, secure. Its sustenance came to it in abundance from every place. But it committed Kufr with the Bounties of Allah, so Allah Made it to taste the clothing of hunger and the fear due to what they were doing [16:112]
الإسراء وَ إِذا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَ كانَ الْإِنْسانُ كَفُوراً
(Surah) Al Isra – And when harm touches you in the sea, lost are the ones you are calling to except Him. So when He Rescues you to the land, you turn away, and the human being was ever ungrateful [17:67]
أَ فَأَمِنْتُمْ أَنْ يَخْسِفَ بِكُمْ جانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حاصِباً ثُمَّ لا تَجِدُوا لَكُمْ وَكِيلًا
Are you feeling secure from a tract of land submerging with you or (from) Him Sending a storm upon you? Then you will not find a protector for yourselves [17:68]
أَمْ أَمِنْتُمْ أَنْ يُعِيدَكُمْ فِيهِ تارَةً أُخْرى فَيُرْسِلَ عَلَيْكُمْ قاصِفاً مِنَ الرِّيحِ فَيُغْرِقَكُمْ بِما كَفَرْتُمْ ثُمَّ لا تَجِدُوا لَكُمْ عَلَيْنا بِهِ تَبِيعاً
Or are you feeling secure from Him Repeating you being in another plight, so He would Send upon you a hurricane from the wind, so He would Drown you all due to your ungratefulness. Then you will not be finding an avenger for you against Us [17:69]
الكهف وَ اضْرِبْ لَهُمْ مَثَلًا رَجُلَيْنِ جَعَلْنا لِأَحَدِهِما جَنَّتَيْنِ مِنْ أَعْنابٍ وَ حَفَفْناهُما بِنَخْلٍ وَ جَعَلْنا بَيْنَهُما زَرْعاً
(Surah) Al Kahf – And strike for them an example of two men. We Made to be for one of them, two gardens of grapes and bordered both of these with palm trees, and We Made a plantation to be between them [18:32]
كِلْتَا الْجَنَّتَيْنِ آتَتْ أُكُلَها وَ لَمْ تَظْلِمْ مِنْهُ شَيْئاً وَ فَجَّرْنا خِلالَهُما نَهَراً
Both the gardens gave their yields, and nothing was wronged from it. And We Gushed a river in their midst [18:33]
وَ كانَ لَهُ ثَمَرٌ فَقالَ لِصاحِبِهِ وَ هُوَ يُحاوِرُهُ أَنَا أَكْثَرُ مِنْكَ مالًا وَ أَعَزُّ نَفَراً
And there were fruits for him, so he said to his companion, and he was agitating him, ‘I am of more wealth than you and mightier in number (of children) [18:34]
وَ دَخَلَ جَنَّتَهُ وَ هُوَ ظالِمٌ لِنَفْسِهِ قالَ ما أَظُنُّ أَنْ تَبِيدَ هذِهِ أَبَداً
And he entered his garden while he was unjust to himself. He said, ‘I don’t think that this will perish, ever! [18:35]
وَ ما أَظُنُّ السَّاعَةَ قائِمَةً وَ لَئِنْ رُدِدْتُ إِلى رَبِّي لَأَجِدَنَّ خَيْراً مِنْها
And I don’t think the Hour would be Established, and even if I am returned to my Lord I will find an abode better than this [18:36]
مُنْقَلَباً قالَ لَهُ صاحِبُهُ وَ هُوَ يُحاوِرُهُ أَ كَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا
His companion said to him 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]
لكِنَّا هُوَ اللَّهُ رَبِّي وَ لا أُشْرِكُ بِرَبِّي أَحَداً
But as for me, He is Allah, my Lord, and I do not associate anyone with my Lord [18:38]
وَ لَوْ لا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ ما شاءَ اللَّهُ لا قُوَّةَ إِلَّا بِاللَّهِ إِنْ تَرَنِ أَنَا أَقَلَّ مِنْكَ مالًا وَ وَلَداً
And, if only you had said when you entered your garden, ‘Whatever Allah so Desires, there is no Strength except by Allah!’ Surely, you view that I am lesser than you in wealth and children [18:39]
فَعَسى رَبِّي أَنْ يُؤْتِيَنِ خَيْراً مِنْ جَنَّتِكَ وَ يُرْسِلَ عَلَيْها حُسْباناً مِنَ السَّماءِ فَتُصْبِحَ صَعِيداً زَلَقاً
So, perhaps my Lord would be Giving me better than your garden and would Send upon it a thunderbolt from the sky, so it would become a barren plain [18:40]
أَوْ يُصْبِحَ ماؤُها غَوْراً فَلَنْ تَسْتَطِيعَ لَهُ طَلَباً
Or its waters might become sunken, so you will not be able to seek for it’ [18:41]
وَ أُحِيطَ بِثَمَرِهِ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلى ما أَنْفَقَ فِيها وَ هِيَ خاوِيَةٌ عَلى عُرُوشِها وَ يَقُولُ يا لَيْتَنِي لَمْ أُشْرِكْ بِرَبِّي أَحَداً
And his fruits were ruined. So in the morning he was wringing his hands upon what he had spent in these, and these had collapsed upon its top, and he was saying, ‘Woe be unto me! Had I not associated anyone with my Lord!’ [18:42]
وَ لَمْ تَكُنْ لَهُ فِئَةٌ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَ ما كانَ مُنْتَصِراً
And there did not happen to be a force for him to help him, from besides Allah, and he was not supported [18:43]
هُنالِكَ الْوَلايَةُ لِلَّهِ الْحَقِّ هُوَ خَيْرٌ ثَواباً وَ خَيْرٌ عُقْباً
Over there, the Wilayah for Allah is the Truth. He is the best in Rewarding and best in end-result [18:44]
الحج وَ هُوَ الَّذِي أَحْياكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ إِنَّ الْإِنْسانَ لَكَفُورٌ
(Surah) Al Hajj – And He is the One who Revives you, then Causes you to die, then would be Reviving you. Surely the human being is ungrateful [22:66]
العنكبوت فَإِذا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذا هُمْ يُشْرِكُونَ
(Surah) Al Ankabout – So when they sail in the ship, they supplicate to Allah, being sincere to Him of the Religion. But when He Rescues them to the land, then they are associating (others with Him) [29:65]
لِيَكْفُرُوا بِما آتَيْناهُمْ وَ لِيَتَمَتَّعُوا فَسَوْفَ يَعْلَمُونَ
Let them be ungrateful with what We Give them and let them enjoy themselves, for soon they would come to know [29:66]
إلى قوله تعالى أَ فَبِالْباطِلِ يُؤْمِنُونَ وَ بِنِعْمَةِ اللَّهِ يَكْفُرُونَ
Up to Words of the Exalted: So, is it in the falsehood they would believe and disbelieve in the Favour of Allah? [29:67]
الروم وَ إِذا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُمْ مُنِيبِينَ إِلَيْهِ ثُمَّ إِذا أَذاقَهُمْ مِنْهُ رَحْمَةً إِذا فَرِيقٌ مِنْهُمْ بِرَبِّهِمْ يُشْرِكُونَ
(Surah) Al Roum – And when harm touches the people, they supplicate to their Lord, turning to Him. Then, when He Makes them taste Mercy from Him, then a group from them associate with their Lord [30:33]
لِيَكْفُرُوا بِما آتَيْناهُمْ فَتَمَتَّعُوا فَسَوْفَ تَعْلَمُونَ
In order to commit Kufr with what We Gave them. Therefore, enjoy yourselves, for soon you will come to know [30:34]
و قال تعالى وَ لَئِنْ أَرْسَلْنا رِيحاً فَرَأَوْهُ مُصْفَرًّا لَظَلُّوا مِنْ بَعْدِهِ يَكْفُرُونَ
And the Exalted Said: And if We were to Send a wind and they see it as yellow, they would stray from after it, committing Kufr [30:51]
لقمان أَ لَمْ تَرَ أَنَّ الْفُلْكَ تَجْرِي فِي الْبَحْرِ بِنِعْمَتِ اللَّهِ لِيُرِيَكُمْ مِنْ آياتِهِ إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
(Surah) Luqman-as – Do you not see that the ships sail in the sea by a Favour of Allah, for Him to Show you, His Signs? Surely, there are Signs in that for every patient, grateful one [31:31]
وَ إِذا غَشِيَهُمْ مَوْجٌ كَالظُّلَلِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُقْتَصِدٌ وَ ما يَجْحَدُ بِآياتِنا إِلَّا كُلُّ خَتَّارٍ كَفُورٍ
And whenever a wave overwhelms them like a canopy, they supplicate to Allah, being sincere to Him in the Religion. But when He Rescues them to the land, then from them are moderates ones; and none denies Our Signs except every treacherous, ungrateful one [31:32]
سبأ لَقَدْ كانَ لِسَبَإٍ فِي مَسْكَنِهِمْ آيَةٌ جَنَّتانِ عَنْ يَمِينٍ وَ شِمالٍ كُلُوا مِنْ رِزْقِ رَبِّكُمْ وَ اشْكُرُوا لَهُ بَلْدَةٌ طَيِّبَةٌ وَ رَبٌّ غَفُورٌ
(Surah) Saba – Certainly, there was a Sign for Saba in their dwellings of two gardens on the right and left: “Eat from the sustenance of your Lord and be thankful to Him!” A good city and a Forgiving Lord [34:15]
فَأَعْرَضُوا فَأَرْسَلْنا عَلَيْهِمْ سَيْلَ الْعَرِمِ وَ بَدَّلْناهُمْ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَواتَيْ أُكُلٍ خَمْطٍ وَ أَثْلٍ وَ شَيْءٍ مِنْ سِدْرٍ
But they turned aside, so We Sent upon them a surging flood and Replaced for them with two gardens with bitter fruit, and shrubs, and a few lote trees [34:16]
قَلِيلٍ ذلِكَ جَزَيْناهُمْ بِما كَفَرُوا وَ هَلْ نُجازِي إِلَّا الْكَفُورَ
That was our Retaliation due to their committing Kufr; and do We Retaliate except for the Kufr? [34:17]
وَ جَعَلْنا بَيْنَهُمْ وَ بَيْنَ الْقُرَى الَّتِي بارَكْنا فِيها قُرىً ظاهِرَةً وَ قَدَّرْنا فِيهَا السَّيْرَ سِيرُوا فِيها لَيالِيَ وَ أَيَّاماً آمِنِينَ
And We Made between them and the towns which We had Blessed therein, apparent towns, and We Apportioned the travelling therein: “Travel in these during nights and days in security” [34:18]
فَقالُوا رَبَّنا باعِدْ بَيْنَ أَسْفارِنا وَ ظَلَمُوا أَنْفُسَهُمْ فَجَعَلْناهُمْ أَحادِيثَ وَ مَزَّقْناهُمْ كُلَّ مُمَزَّقٍ إِنَّ فِي ذلِكَ لَآياتٍ لِكُلِّ صَبَّارٍ شَكُورٍ
But they said, ‘Our Lord! Lengthen the distance between our journeys! And they were unjust to themselves, so We Made them as subject of discourse and Scattered them with every scattering. Surely, there are Signs in that for every patient, grateful one [34:19]
الزمر إِنَّ اللَّهَ لا يَهْدِي مَنْ هُوَ كاذِبٌ كَفَّارٌ
(Surah) Al Zumar – Surely, Allah does not Guide one who is an ungrateful liar [39:3]
و قال تعالى وَ إِذا مَسَّ الْإِنْسانَ ضُرٌّ دَعا رَبَّهُ مُنِيباً إِلَيْهِ ثُمَّ إِذا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ ما كانَ يَدْعُوا إِلَيْهِ مِنْ قَبْلُ وَ جَعَلَ لِلَّهِ أَنْداداً لِيُضِلَّ عَنْ سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحابِ النَّارِ
And the Exalted Said: And when harm touches the human being, he supplicates to his Lord being penitent to Him. Then when He Bestows a Favour from Him, he forgets whatever he had been supplicating from before, and makes rivals to Allah in order to stray (others) from His Way. Say: ‘Enjoy with your Kufr for a little while! You will be from the inmates of the Fire’ [39:8]
السجدة لا يَسْأَمُ الْإِنْسانُ مِنْ دُعاءِ الْخَيْرِ وَ إِنْ مَسَّهُ الشَّرُّ فَيَؤُسٌ قَنُوطٌ
(Surah) Al Sajdah (Fussilat) – The human being does not tire from supplicating for the good, and if the evil touches him, then he is despairing [41:49]
وَ لَئِنْ أَذَقْناهُ رَحْمَةً مِنَّا مِنْ بَعْدِ ضَرَّاءَ مَسَّتْهُ لَيَقُولَنَّ هذا لِي وَ ما أَظُنُّ السَّاعَةَ قائِمَةً وَ لَئِنْ رُجِعْتُ إِلى رَبِّي إِنَّ لِي عِنْدَهُ لَلْحُسْنى فَلَنُنَبِّئَنَّ الَّذِينَ كَفَرُوا بِما عَمِلُوا وَ لَنُذِيقَنَّهُمْ مِنْ عَذابٍ غَلِيظٍ
And We Make him taste Mercy from Us from after harm having touched him, he would be saying, ‘This is for me, and I don’t think the Hour would be Established; and if I were to return to my Lord, surely there would be ample goodness for me in His Presence’. So We will be Informing those whom commit Kufr of what they had done, and We will Make them taste of harsh Punishment [41:50]
وَ إِذا أَنْعَمْنا عَلَى الْإِنْسانِ أَعْرَضَ وَ نَأى بِجانِبِهِ وَ إِذا مَسَّهُ الشَّرُّ فَذُو دُعاءٍ عَرِيضٍ
And when We Favour upon the human being, he turns around and withdraws to his side, and when the evil touches him, then he is with lengthy supplications [41:51]
حمعسق وَ إِنَّا إِذا أَذَقْنَا الْإِنْسانَ مِنَّا رَحْمَةً فَرِحَ بِها وَ إِنْ تُصِبْهُمْ سَيِّئَةٌ بِما قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنْسانَ كَفُورٌ
And We, when We Make the human being to taste Mercy from us, he rejoices with it, and surely evil afflicts them due to what their own hands have sent ahead, for the human being is ungrateful [42:48]
الدهر إِنَّا هَدَيْناهُ السَّبِيلَ إِمَّا شاكِراً وَ إِمَّا كَفُوراً
(Surah) Al Dahr – We certainly Guided him of the Way. Either he is grateful, or he commits Kufr [76:3]
إِنَّا أَعْتَدْنا لِلْكافِرِينَ سَلاسِلَ وَ أَغْلالًا وَ سَعِيراً
Surely, We have Prepared for the Kafirs, chains and shackles and Saeer (Inferno) [76:4]
عبس قُتِلَ الْإِنْسانُ ما أَكْفَرَهُ
(Surah) Abasa – May the human be killed, what (a lot is) his Kufr! [80:17]
مِنْ أَيِّ شَيْءٍ خَلَقَهُ
From which thing is his creation? [80:18]
مِنْ نُطْفَةٍ خَلَقَهُ فَقَدَّرَهُ
From a sperm He Created him, and Determined him [80:19]
ثُمَّ السَّبِيلَ يَسَّرَهُ
Then the way, He Eased it for him [80:20]
ثُمَّ أَماتَهُ فَأَقْبَرَهُ
Then He would Cause him to die, so had him buried [80:21]
ثُمَّ إِذا شاءَ أَنْشَرَهُ
Then when He so Desires, He would Raise him [80:22]
كَلَّا لَمَّا يَقْضِ ما أَمَرَهُ
Never! But he has yet to do what He Commanded him [80:23]
العاديات إِنَّ الْإِنْسانَ لِرَبِّهِ لَكَنُودٌ
(Surah) Al Adiyaat – Surely, the human being is ungrateful to his Lord [100:6]
و هذا الباب لم يخرج أحاديثه
And this chapter, he (Majlisi) did not bring out any Ahadeeth.
[1] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 1
[2] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 2
[3] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 3
[4] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 4
[5] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 5
[6] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 6
[7] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 7
[8] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 8
[9] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 9
[10] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 10
[11] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 11
[12] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 12
[13] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 13
[14] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 14
[15] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 15
[16] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 16
[17] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 17
[18] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 18
[19] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 19
[20] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 20
[21] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 21
[22] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 22
[23] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 23
[24] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 24
[25] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 25
[26] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 26
[27] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 27
[28] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 28
[29] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 29 a
[30] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 29 b
[31] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 30
[32] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 31 a
[33] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 31 b
[34] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 31 c
[35] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 32
[36] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 33
[37] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 34
[38] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 35
[39] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 36
[40] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 102 H 37
[41] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 103 H 1
[42] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 103 H 2
[43] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 103 H 3
[44] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 103 H 4
[45] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 103 H 5
[46] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 103 H 6
[47] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 1
[48] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 2
[49] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 3
[50] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 4
[51] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 5
[52] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 6
[53] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 7
[54] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 8
[55] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 9
[56] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 104 H 10
[57] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 1
[58] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 2
[59] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 3
[60] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 4
[61] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 5 a
[62] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 5 b
[63] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 6
[64] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 7
[65] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 8
[66] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 9
[67] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 10
[68] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 11
[69] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 12
[70] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 13
[71] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 14
[72] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 15
[73] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 16
[74] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 17
[75] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 18
[76] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 19
[77] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 20
[78] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 21
[79] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 22
[80] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 23
[81] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 24
[82] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 25
[83] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 26 a
[84] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 26 b
[85] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 27 a
[86] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 27 b
[87] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 28
[88] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 29
[89] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 30
[90] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 105 H 31
[91] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 1
[92] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 2
[93] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 3
[94] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 4
[95] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 5
[96] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 6
[97] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 7
[98] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 8 a
[99] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 8 b
[100] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 8 c
[101] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 9
[102] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 106 H 10
[103] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 107 H 1
[104] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 107 H 2
[105] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 107 H 3
[106] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 107 H 4
[107] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 107 H 5
[108] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 108 H 1
[109] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 108 H 2
[110] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 108 H 3
[111] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 108 H 4
[112] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 1
[113] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 2
[114] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 3
[115] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 4
[116] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 5
[117] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 6
[118] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 7
[119] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 8 a
[120] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 109 H 8 b
[121] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 1
[122] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 2 a
[123] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 2 b
[124] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 3
[125] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 4
[126] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 5
[127] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 6
[128] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 7
[129] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 8
[130] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 9
[131] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 110 H 10
[132] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 111 H 1
[133] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 111 H 2
[134] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 111 H 3
[135] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 111 H 4
[136] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 111 H 5
[137] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 112 H 1
[138] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 112 H 2
[139] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 112 H 3
[140] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 112 H 4
[141] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 113 H 1
[142] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 113 H 2
[143] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 113 H 3
[144] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 1
[145] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 2
[146] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 3
[147] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 4
[148] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 5
[149] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 6
[150] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 7
[151] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 8
[152] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 9
[153] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 10
[154] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 11
[155] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 12
[156] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 13
[157] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 14
[158] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 15
[159] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 16
[160] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 17
[161] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 18
[162] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 19
[163] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 20
[164] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 21
[165] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 22
[166] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 23
[167] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 24
[168] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 25
[169] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 26
[170] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 27
[171] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 28
[172] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 29
[173] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 30
[174] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 31
[175] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 32
[176] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 33
[177] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 34
[178] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 35
[179] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 36
[180] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 37
[181] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 38
[182] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 39
[183] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 40
[184] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 41
[185] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 42
[186] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 43
[187] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 44
[188] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 45
[189] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 46
[190] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 47
[191] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 48 a
[192] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 48 b
[193] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 48 c
[194] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 48 d
[195] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 114 H 48 e
[196] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 115 H 1 a
[197] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 115 H 1 b
[198] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 115 H 2
[199] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 115 H 3
[200] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 1
[201] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 2
[202] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 3
[203] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 4
[204] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 5
[205] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 6
[206] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 7
[207] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 8
[208] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 9
[209] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 10
[210] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 11
[211] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 12
[212] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 13
[213] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 14
[214] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 15
[215] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 16
[216] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 17
[217] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 18
[218] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 19
[219] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 20
[220] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 21
[221] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 22
[222] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 23
[223] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 24
[224] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 25
[225] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 26
[226] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 27
[227] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 28 a
[228] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 28 b
[229] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 28 c
[230] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 29
[231] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 30
[232] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 31
[233] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 32
[234] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 33
[235] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 34
[236] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 35
[237] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 36 a
[238] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 36 b
[239] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 36 c
[240] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 36 d
[241] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 36 e
[242] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 37
[243] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 38
[244] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 39
[245] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 40
[246] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 41
[247] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 42 a
[248] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 42 b
[249] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 43
[250] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 44
[251] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 45
[252] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 46
[253] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 47
[254] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 48
[255] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 49
[256] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 50 a
[257] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 50 b
[258] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 50 c
[259] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 50 d
[260] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 50 e
[261] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 a
[262] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 b
[263] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 c
[264] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 d
[265] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 e
[266] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 f
[267] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 g
[268] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 h
[269] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 i
[270] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 51 j
[271] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 52 a
[272] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 52 b
[273] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 116 H 52 c
[274] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 1
[275] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 2
[276] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 3
[277] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 4
[278] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 5
[279] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 6
[280] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 7
[281] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 8
[282] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 9
[283] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 10
[284] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 11
[285] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 12
[286] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 13 a
[287] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 13 b
[288] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 14
[289] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 15
[290] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 16
[291] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 17
[292] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 18
[293] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 19
[294] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 20
[295] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 21
[296] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 22
[297] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 23
[298] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 24
[299] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 25 a
[300] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 25 b
[301] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 25 c
[302] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 25 d
[303] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 26
[304] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 27
[305] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 28
[306] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 29 a
[307] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 29 b
[308] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 30
[309] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 31 a
[310] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 31 b
[311] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 32
[312] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 33
[313] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 34
[314] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 35
[315] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 36
[316] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 a
[317] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 b
[318] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 c
[319] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 d
[320] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 e
[321] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 f
[322] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 g
[323] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 h
[324] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 i
[325] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 117 H 37 j
[326] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 1
[327] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 2
[328] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 3
[329] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 4
[330] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 5
[331] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 118 H 6
[332] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 1
[333] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 2
[334] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 3
[335] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 4
[336] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 5
[337] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 6
[338] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 7
[339] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 8
[340] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 9
[341] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 10
[342] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 11
[343] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 12
[344] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 13
[345] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 14
[346] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 15
[347] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 16
[348] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 17
[349] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 18
[350] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 19
[351] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 20
[352] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 21
[353] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 22
[354] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 23
[355] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 119 H 24
[356] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 120 H 1
[357] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 120 H 2
[358] Bihar Al-Anwaar V 69 – The book of Eman and Kufr – Ch 120 H 3