Bihar Al-Anwaar Volume 70 Part 1

بحار الأنوار

BIHAR AL-ANWAAR

الجزء السبعون‏

Volume 70

Part 1 out of 2

بحار الانوار الجامعة لدرر أخبار الائمة الاطهار

Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams^–asws

تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى

Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi

باب 122 حب الدنيا و ذمها و بيان فنائها و غدرها بأهلها و ختل الدنيا بالدين‏

CHAPTER 122 – LOVE OF THE WORLD AND ITS CONDEMNATION, AND EXPLANATION OF ITS ANNIHILATION, AND ITS BETRAYAL OF ITS PEOPLE, AND DECEITFULNESS OF THE WORLD WITH THE RELIGION

1- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: رَأْسُ كُلِّ خَطِيئَةٍ حُبُّ الدُّنْيَا.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Dorost Bin Abu Mansour, from a man,

‘From Abu Abdullah^-asws, and Hisham from Abu Abdullah^-asws having said: ‘The head of every sin is love of the world’’.[1]

2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي أُسَامَةَ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى الدُّنْيَا وَ مَنْ أَتْبَعَ بَصَرَهُ مَا فِي أَيْدِي النَّاسِ كَثُرَ هَمُّهُ وَ لَمْ يُشْفَ غَيْظُهُ‏ وَ مَنْ لَمْ يَرَ لِلَّهِ عَزَّ وَ جَلَّ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَشْرَبٍ أَوْ مَلْبَسٍ فَقَدْ قَصُرَ عَمَلُهُ وَ دَنَا عَذَابُهُ‏.

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmmad Bin Muhammad, from Ali Bin Al Numan, from Abu Usama Zayd,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘One who is not consoled by Consolation of Allah^-azwj will cut himself out of regret upon the world, and one who pursues his sight to what is in the hands of the people, his worries will be a lot and his rage will not heal, and one who does not see a bounty being for Allah^-azwj upon him except regarding food, or drink, or clothes, so his deeds are deficient and his Punishment has drawn near’’.[2]

3- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنْ عَبْدِ الْحَمِيدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُهَاجِرٍ الْأَسَدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ عِيسَى بْنُ مَرْيَمَ ع عَلَى قَرْيَةٍ قَدْ مَاتَ أَهْلُهَا وَ طَيْرُهَا وَ دَوَابُّهَا فَقَالَ أَمَا إِنَّهُمْ لَمْ يَمُوتُوا إِلَّا بِسَخْطَةٍ وَ لَوْ مَاتُوا مُتَفَرِّقِينَ لَتَدَافَنُوا فَقَالَ الْحَوَارِيُّونَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ ادْعُ اللَّهَ أَنْ يُحْيِيَهُمْ لَنَا فَيُخْبِرُونَا مَا كَانَتْ أَعْمَالُهُمْ فَنَجْتَنِبَهَا

(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from Mansour Bin Al Abbas, from Saeed Bin Janah, from Usman Bin Saeed, from Abdul Hameed Bin Ali Al Kufy, from Muhahir Al Asady,

‘From Abu Abdullah^-asws having said: ‘Isa^-as Bin Maryam^-as passed by a town whose inhabitants had died, along with its birds and its animals. He^-as said: ‘But they did not die except by Wrath (of Allah^-azwj), and had they died separately, they would have buried each other’. The disciples said, ‘O Spirit of Allah^-azwj and His^-azwj Word! Supplicate to Allah^-azwj that He^-azwj should Revive them so they can inform us what their deeds were (that led them to this destruction), so that we can stay away from these’. 

فَدَعَا عِيسَى ع رَبَّهُ فَنُودِيَ مِنَ الْجَوِّ أَنْ نَادِهِمْ فَقَامَ عِيسَى ع بِاللَّيْلِ عَلَى شَرَفٍ مِنَ الْأَرْضِ فَقَالَ يَا أَهْلَ هَذِهِ الْقَرْيَةِ فَأَجَابَهُ مِنْهُمْ مُجِيبٌ لَبَّيْكَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ

Isa^-as supplicated to his^-as Lord^-azwj, and there was a Call from the air: ‘Call them!’ Isa^-as stood at night upon a high ground and he^-as said: ‘O inhabitants of this town!’ One of them responded answering, ‘O Spirit of Allah^-azwj and His^-azwj Word, here I am!’

فَقَالَ وَيْحَكُمْ مَا كَانَتْ أَعْمَالُكُمْ قَالَ عِبَادَةُ الطَّاغُوتِ وَ حُبُّ الدُّنْيَا مَعَ خَوْفٍ قَلِيلٍ وَ أَمَلٍ بَعِيدٍ فِي غَفْلَةٍ وَ لَهْوٍ وَ لَعِبٍ

He^-as said: ‘Woe be unto you all! What were your deeds?’ He said, ‘Worshipping the tyrants and love of the world along with little fear and has long hopes and neglectfully engaged in useless and playful activities’.

فَقَالَ كَيْفَ كَانَ حُبُّكُمْ لِلدُّنْيَا قَالَ كَحُبِّ الصَّبِيِّ لِأُمِّهِ إِذَا أَقْبَلَتْ عَلَيْنَا فَرِحْنَا وَ سُرِرْنَا وَ إِذَا أَدْبَرَتْ عَنَّا بَكَيْنَا وَ حَزِنَّا

He^-as said: ‘How was your love for the world?’ He said, ‘Like the love of the child for its mother. Whenever it came upon us, we were happy and joyful, and when it was distant from us, we cried and grieved.

قَالَ كَيْفَ كَانَتْ عِبَادَتُكُمْ لِلطَّاغُوتِ قَالَ الطَّاعَةُ لِأَهْلِ الْمَعَاصِي

He^-as said: ‘How was your worship for the tyrants?’ He said, ‘The obedience to the disobedient ones’.

قَالَ كَيْفَ كَانَتْ عَاقِبَةُ أَمْرِكُمْ قَالَ بِتْنَا لَيْلَةً فِي عَافِيَةٍ وَ أَصْبَحْنَا فِي الْهَاوِيَةِ

He^-as said: ‘How was your end of your affairs?’ He said, ‘We slept at night in well-being, and we woke up in the morning in the Abyss’.

فَقَالَ وَ مَا الْهَاوِيَةُ قَالَ سِجِّينٌ

He^-as said: ‘And what is the Abyss?’ So he said, ‘Sijjeen’.

قَالَ وَ مَا سِجِّينٌ قَالَ جِبَالٌ مِنْ جَمْرٍ تُوقَدُ عَلَيْنَا إِلَى يَوْمِ الْقِيَامَةِ

He^-as said: ‘And what is Sijjeen?’ He said, ‘A mountain of burning coal inflamed upon us up to the Day of Qiyamah’.

قَالَ فَمَا قُلْتُمْ وَ مَا قِيلَ لَكُمْ قَالَ قُلْنَا رُدَّنَا إِلَى الدُّنْيَا فَنَزْهَدَ فِيهَا قِيلَ لَنَا كَذَبْتُمْ

He^-as said: ‘What did you all say and what was said to you?’ He said, ‘We said, ‘Return us to the world and we would be ascetic therein’. It was said to us, ‘You are all lying’.

قَالَ وَيْحَكَ كَيْفَ لَمْ يُكَلِّمْنِي غَيْرُكَ مِنْ بَيْنِهِمْ

He^-as said: ‘How come there did not speak to me^-as anyone apart from you, in among them?’

قَالَ يَا رُوحَ اللَّهِ وَ كَلِمَتَهُ إِنَّهُمْ مُلْجَمُونَ بِلِجَامٍ مِنْ نَارٍ بِأَيْدِي مَلَائِكَةٍ غِلَاظٍ شِدَادٍ وَ إِنِّي كُنْتُ فِيهِمْ وَ لَمْ أَكُنْ عَنْهُمْ فَلَمَّا نَزَلَ الْعَذَابُ عَمَّنِي مَعَهُمْ فَأَنَا مُعَلَّقٌ بِشَعْرَةٍ عَلَى شَفِيرِ جَهَنَّمَ لَا أَدْرِي أُكَبْكَبُ فِيهَا أَمْ أَنْجُو مِنْهَا

He said, ‘O Spirit of Allah^-azwj! They are being reined by the rein of Fire at the hands of intensely harsh Angels, and I was among them and did not happen to be from them. So when the Punishment descended, I was generalised with them, and I was attached to a branch upon the edge of Hell, not knowing whether I would be plunging into it or whether I would be Rescued from it’.

فَالْتَفَتَ عِيسَى ع إِلَى الْحَوَارِيِّينَ فَقَالَ يَا أَوْلِيَاءَ اللَّهِ أَكْلُ الْخُبْزِ الْيَابِسِ بِالْمِلْحِ الْجَرِيشِ وَ النَّوْمُ عَلَى الْمَزَابِلِ خَيْرٌ كَثِيرٌ مَعَ عَافِيَةِ الدُّنْيَا وَ الْآخِرَةِ.

Isa^-as turned towards the disciples and he^-as said: ‘O friends of Allah^-azwj! Eating the dry bread with the crushed salt and sleeping upon the garbage is much better for the well-being in the world and the Hereafter’’.[3]

4- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا فَتَحَ اللَّهُ عَلَى عَبْدٍ بَاباً مِنْ أَمْرِ الدُّنْيَا إِلَّا فَتَحَ اللَّهُ عَلَيْهِ مِنَ الْحِرْصِ مِثْلَهُ.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj does not Open upon a servant a door from matter of the world except He^-azwj Opens to him from the greed, similar to it’’.[4]

5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ عِيسَى بْنُ مَرْيَمَ ع تَعْمَلُونَ لِلدُّنْيَا وَ أَنْتُمْ تُرْزَقُونَ فِيهَا بِغَيْرِ عَمَلٍ وَ لَا تَعْمَلُونَ لِلْآخِرَةِ وَ أَنْتُمْ لَا تُرْزَقُونَ فِيهَا إِلَّا بِالْعَمَلِ وَيْلَكُمْ عُلَمَاءَ سَوْءٍ الْأَجْرَ تَأْخُذُونَ وَ الْعَمَلَ تُضَيِّعُونَ

(The book) ‘Al Kafi’ – From Ali, from his father, from Al Qasim Bin Muhammad Al Minqary, from Hafs Bin Giyas,

‘From Abu Abdullah^-asws having said: ‘Isa Bin Maryam^-as said: ‘‘You are working for the world although you are being Graced therein without (having to perform) a deed, and you are not working for the Hereafter although you will not be Graced therein except with (the performance of) the deeds. Woe be unto you evil scholars! You are taking the recompense and wasting the deeds?

يُوشِكُ رَبُّ الْعَمَلِ أَنْ يَقْبَلَ عَمَلَهُ وَ يُوشِكُ أَنْ تُخْرَجُوا مِنْ ضِيقِ الدُّنْيَا إِلَى ظُلْمَةِ الْقَبْرِ كَيْفَ يَكُونُ مِنْ أَهْلِ الْعِلْمِ مَنْ هُوَ فِي مَسِيرِهِ إِلَى آخِرَتِهِ وَ هُوَ مُقْبِلٌ عَلَى دُنْيَاهُ وَ مَا يَضُرُّهُ أَحَبُّ إِلَيْهِ مِمَّا يَنْفَعُهُ‏.

He is on the verge. Perhaps He^-azwj would Accept his deed, and he is on the verge of exiting from the narrowness of the world to the darkness of the grave. How can one be of the learned who is on his way to the next life while he is holding to the world, and what is harmful to him is more beloved to him than what is beneficial to him?’’[5]

6- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَصْبَحَ وَ أَمْسَى وَ الدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ تَعَالَى الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ أَمْرَهُ وَ لَمْ يَنَلِ الدُّنْيَا إِلَّا مَا قُسِّمَ لَهُ

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan and Abdul Aziz Al Abdy, from Abdullah Bin Abu Yafour,

‘From Abu Abdullah^-asws having said: ‘One who comes to the morning and evening and the world is the greatest of his concerns, Allah^-azwj will Make the poverty to be in front of his eyes and Scatter his affairs, and he will not achieve the world except what has been Apportioned for him.

وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ تَعَالَى الْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ‏.

And the one who comes to the morning and evening and the Hereafter is greatest of his concerns, Allah^-azwj the Exalted will Make the riches to be in his heart and Gather his affairs for him’’.[6]

7- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عُمَرَ فِيمَا أَعْلَمُ عَنْ أَبِي عَلِيٍّ الْحَذَّاءِ عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَبْعَدُ مَا يَكُونُ‏ الْعَبْدُ مِنَ اللَّهِ عَزَّ وَ جَلَّ إِذَا لَمْ يُهِمَّهُ إِلَّا بَطْنُهُ وَ فَرْجُهُ‏.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Muhammad Bin Umar, among what I know, from Abu Ali Al Haza’a, from Hareyz, from Zurara and Muhammad Bin Muslim,

‘From Abu Abdullah^-asws having said: ‘The furthest a servant can be from Allah^-azwj Mighty and Majestic is when he is not concerned except for his belly and his private part’’.[7]

8- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنْ حَفْصِ بْنِ قُرْطٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَثُرَ اشْتِبَاكُهُ بِالدُّنْيَا كَانَ أَشَدَّ لِحَسْرَتِهِ عِنْدَ فِرَاقِهَا.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Sinan, from Hafs Bin Qurit,

‘From Abu Abdullah^-asws having said: ‘One whose engagement with the world is a lot, his regret would be severer at its separation’’.[8]

9- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ عُبَيْدِ اللَّهِ قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ قَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ عَزَّ وَ جَلَّ وَ مَعْرِفَةِ رَسُولِهِ ص أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا فَإِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَبٌ

(The book) ‘Al Kafi’ – From Ali, from his father, and Ali Bin Muhammad, altogether from Al Qasim Bin Muhammad, from Suleyman Al Minqary, from Abdul Razzaq Bin Hammam, from Ma’mar Bin Rashid, from Al Zuhry Muhammad Bin Muslim Bin Ubeydullah who said,

‘‘Which of the deeds is superior in the Presence of Allah^-azwj?’ He^-asws said: ‘There is no deed, after the recognition of Allah^-azwj Mighty and Majestic and recognition of His^-azwj Rasool^-saww more superior than hatred of the world. There are many branches for that, and for the disobedience, there is one branch’.

فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ مَعْصِيَةُ إِبْلِيسَ حِينَ‏ أَبى‏ وَ اسْتَكْبَرَ وَ كانَ مِنَ الْكافِرِينَ‏

The first of what Allah^-azwj was disobeyed with was the arrogance, being a disobedience of Iblees^-la, He refused and was arrogant, and he was from the unbelievers [2:34].

ثُمَّ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ ع حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ‏ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى‏ ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ

Then (it was) the greed, and it is the disobedience of Adam^-as and Hawwa^-as so eat from wherever you desire, but do not go near this tree, for then you will be of the unjust [7:19]. They^-as both took what there was no need to it for them. Thus, that entered into their^-as offspring up to the Day of Qiyamah, and that is that most of what the son of Adam^-as seeks is what there is no need to it for him.

ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا

Then (it was) the envy, and it is a disobedience of the son^-la of Adam^-as where he^-la envied his^-la brother^-as, and he^-la killed him^-as. So there branched out from that, the love of women, and the love of the world, and love of the leadership, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. Thus, these came to be seven traits, and they all gathered in the love of the world.

فَقَالَتِ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٌ وَ دُنْيَا مَلْعُونَةٌ.

Thus the Prophets^-as and the Scholars^-asws said after recognising that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and an accursed world’’.[9]

10- كا، الكافي وَ بِهَذَا الْإِسْنَادِ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِي مُنَاجَاةِ مُوسَى ع يَا مُوسَى إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ عَاقَبْتُ فِيهَا آدَمَ ع عِنْدَ خَطِيئَتِهِ وَ جَعَلْتُهَا مَلْعُونَةً مَلْعُونٌ مَا فِيهَا إِلَّا مَا كَانَ فِيهَا لِي

(The book) ‘Al Kafi’ – And by this chain, from Al Minqary, from Hafs Bi Giyas,

‘From Abu Abdullah^-asws having said: ‘In a Whispering to Musa^-azwj: “O Musa^-as! The world is a house of Punishment. Adam^-as was Punished during his^-as error, and I^-azwj Made it to be Accursed. Accursed is whatever therein except for what there was in it (performed) for Me^-azwj”.

يَا مُوسَى إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِي الدُّنْيَا بِقَدْرِ عِلْمِهِمْ وَ سَائِرَ الْخَلْقِ رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ وَ مَا مِنْ أَحَدٍ عَظَّمَهَا فَقَرَّتْ عَيْنُهُ فِيهَا وَ لَا يُحَقِّرُهَا أَحَدٌ إِلَّا انْتَفَعَ بِهَا.

O Musa^-as! My^-azwj righteous servant are being ascetic in the world in accordance with their knowledge, and the rest of the creatures are desiring with regards to it in accordance with their ignorance; and there is no one who magnifies it (the world) and his eyes would be delighted in it, and no one would belittle it except that he would benefit from it’’.[10]

11- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الشَّيْطَانَ يُدَبِّرُ ابْنَ آدَمَ فِي كُلِّ شَيْ‏ءٍ فَإِذَا أَعْيَاهُ جَثَمَ لَهُ عِنْدَ الْمَالِ فَأَخَذَ بِرَقَبَتِهِ‏.

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya Al Khazzaz, from Giyas Bin Ibrahim,

‘From Abu Abdullah^-asws having said: ‘The Satan^-la revolves around the children of Adam^-as with regards to everything. So when he^-la gets tired of (waiting for) him, crouches to him by the wealth, so he^-la seizes him by his neck’’.[11]

12- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْحَارِثِ الْأَعْوَرِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ الدِّينَارَ وَ الدِّرْهَمَ أَهْلَكَا مَنْ كَانَ قَبْلَكُمْ وَ هُمَا مُهْلِكَاكُمْ‏.

(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah, from Yaqoub Bin Yazeed Al Qandy, from Abu Wakie, from Abu Is’haq Al Sabie, from Al Haris Al Awr,

‘From Amir Al Momineen^-asws having said: ‘Rasool-Allah^-saww said: ‘The Dinar and the Dirham both destroyed the ones who were before you, and they will both destroy you all (as well)’’.[12]

13- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عُقْبَةَ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا كَمَثَلِ دُودَةِ الْقَزِّ كُلَّمَا ازْدَادَتْ مِنَ الْقَزِّ عَلَى نَفْسِهَا لَفّاً كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتَّى تَمُوتَ غَمّاً.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yahya Bin Uqba Al Azdy,

‘From Abu Abdullah^-asws having said: ‘Abu Ja’far^-asws said: ‘An example of the greedy one upon the world is like an example of the silkworm. Every time it increases enveloping the silk upon itself it becomes even more remote from the exiting (from its cocoon) until it dies sadly’’.[13]

– وَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ أَغْنَى الْغِنَى مَنْ لَمْ يَكُنْ لِلْحِرْصِ أَسِيراً.

And Abu Abdullah^-asws said: ‘The richest of the rich is the one who is not a prisoner of the greed’’.[14]

– وَ قَالَ: لَا تُشْعِرُوا قُلُوبَكُمُ الِاشْتِغَالَ بِمَا قَدْ فَاتَ فَتَشْغَلُوا أَذْهَانَكُمْ عَنِ الِاسْتِعْدَادِ لِمَا لَمْ يَأْتِ‏.

And he^-asws said: ‘Do not let your hearts feel the pre-occupation with that had been lost for it would pre-occupy your minds from preparing for what is yet to come’’.[15]

14- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمَّادِ بْنِ بَشِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ فَارَقَهَا رِعَاؤُهَا أَحَدُهُمَا فِي أَوَّلِهَا وَ الْآخَرُ فِي آخِرِهَا بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الثَّرْوَةِ فِي دِينِ الْمُسْلِمِ‏.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Fazzal, from Ibn Bukeyr, from Hammad Bin Bashir who said,

‘I heard Abu Abdullah^-asws saying: ‘Two ferocious wolves among sheep who have separated from their shepherd, one of the two being among its front ones and the other among its back ones, are no more damaging among them than the love of the wealth and the honour (popularity) is in the Religion of the Muslim’’.[16]

15- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ لَيْسَ لَهَا رَاعٍ هَذَا فِي أَوَّلِهَا وَ هَذَا فِي آخِرِهَا بِأَسْرَعَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمُؤْمِنِ‏.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Usman Bin Isa, from Abu Ayoub, from Muhammad Bin Muslim,

‘From Abu Ja’far^-asws having said: ‘Two ferocious wolves among sheep not having a shepherd for them, this one among its front ones and this one among its back ones, would not be quicker among them (to devour them) than the love of the wealth and the honour (popularity) would be (devouring) in the Religion of the Momin’’.[17]

16- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ قَلْبُهُ بِثَلَاثِ خِصَالٍ هَمٍّ لَا يُغْنِي وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ‏.

(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Mahboub, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘One who attaches his heart with the world, his heart will attach with three characteristics – worries not ending, and wishes not realised, and hopes not achieved’’.[18]

17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ الْمُؤْمِنِ عَنْ جَابِرٍ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقَالَ يَا جَابِرُ وَ اللَّهِ إِنِّي لَمَحْزُونٌ وَ إِنِّي لَمَشْغُولُ الْقَلْبِ

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Abdullah Al Momineen, from Jabir who said,

‘I went over to Abu Ja’far^-asws. He^-asws said: ‘O Jabir! By Allah^-azwj I^-asws am grieved and I^-asws am pre-occupied of heart’.

قُلْتُ جُعِلْتُ فِدَاكَ وَ مَا شَغَلَكَ وَ مَا حَزَنَ قَلْبَكَ

I said, ‘May I be sacrificed for you^-asws! And what is your pre-occupation and what grieves your^-asws heart?’

فَقَالَ يَا جَابِرُ إِنَّهُ مَنْ دَخَلَ قَلْبَهُ صَافِي خَالِصِ دِينِ اللَّهِ شُغِلَ قَلْبُهُ عَمَّا سِوَاهُ يَا جَابِرُ مَا الدُّنْيَا وَ مَا عَسَى أَنْ تَكُونَ الدُّنْيَا هَلْ هِيَ إِلَّا طَعَامٌ أَكَلْتَهُ أَوْ ثَوْبٌ لَبِسْتَهُ أَوِ امْرَأَةٌ أَصَبْتَهَا

He^-asws said: ‘O Jabir! The one in whose heart enters the purity (and) sincerity for the Religion of Allah^‑azwj, it pre-occupies his heart from what is besides it. O Jabir! What is the world and what can the world happen to be? Is it only the food that you eat, or clothes you wear, or a woman you accompany with?

يَا جَابِرُ إِنَّ الْمُؤْمِنِينَ لَمْ يَطْمَئِنُّوا إِلَى الدُّنْيَا بِبَقَائِهِمْ فِيهَا وَ لَمْ يَأْمَنُوا قُدُومَهُمُ الْآخِرَةَ

O Jabir! The Momineen do not rest assured to the world by their remaining in it, and do not feel secure of their proceeding to the Hereafter.

يَا جَابِرُ الْآخِرَةُ دَارُ قَرَارٍ وَ الدُّنْيَا دَارُ فَنَاءٍ وَ زَوَالٍ وَ لَكِنَّ أَهْلَ الدُّنْيَا أَهْلُ غَفْلَةٍ وَ كَأَنَّ الْمُؤْمِنِينَ هُمُ الْفُقَهَاءُ أَهْلُ فِكْرَةٍ وَ عِبْرَةٍ لَمْ يُصِمَّهُمْ عَنْ ذِكْرِ اللَّهِ مَا سَمِعُوا بِآذَانِهِمْ وَ لَمْ يُعْمِهِمْ عَنْ ذِكْرِ اللَّهِ مَا رَأَوْا مِنَ الزِّينَةِ

O Jabir! The Hereafter is a house of (permanent) abode, and the world is a house of annihilation and decline, but the people of the world are oblivious, and it is as if the Momineen, they are the understanding ones, the thinking people, learners. They are not deafened from the Mention of Allah^-azwj, Majestic is His^-azwj Name, what they are hearing by their ears, and they are not blinded from the Remembrance of Allah^-azwj, what they are seeing from the adornments by their eyes.

فَفَازُوا بِثَوَابِ الْآخِرَةِ كَمَا فَازُوا بِذَلِكَ الْعِلْمِ

Thus, they have been successful with (achieving) the Rewards of the Hereafter just as they were successful with (acquiring) that knowledge.

وَ اعْلَمْ يَا جَابِرُ أَنَّ أَهْلَ التَّقْوَى أَيْسَرُ أَهْلِ الدُّنْيَا مَئُونَةً وَ أَكْثَرُهُمْ لَكَ مَعُونَةً تَذْكُرُ فَيُعِينُونَكَ وَ إِنْ نَسِيتَ ذَكَّرُوكَ

And know, O Jabir, that the people of piety are the people with the smallest of provisions of the world, and they (are the) people who provide the most to you. You remind them and they will be assisting you, and if you forget, they remind you.

قَوَّالُونَ بِأَمْرِ اللَّهِ قَوَّامُونَ عَلَى أَمْرِ اللَّهِ قَطَعُوا مَحَبَّتَهُمْ بِمَحَبَّةِ رَبِّهِمْ وَ وَحَشُوا الدُّنْيَا لِطَاعَةِ مَلِيكِهِمْ وَ نَظَرُوا إِلَى اللَّهِ تَعَالَى وَ إِلَى مَحَبَّتِهِ بِقُلُوبِهِمْ وَ عَلِمُوا أَنَّ ذَلِكَ هُوَ الْمَنْظُورُ إِلَيْهِ لِعَظِيمِ شَأْنِهِ

They are speaking by the Commands of Allah^-azwj, steadfast upon the Commands of Allah^-azwj. Their love (for others) and their desires for the world and their kings is cut-off by their love for their Lord^-azwj, and they are looking towards Allah^-azwj Mighty and Majestic and to His^-azwj Love by their hearts, and they know that the looking towards Him^-azwj is a great affair.

فَأَنْزِلِ الدُّنْيَا كَمَنْزِلٍ نَزَلْتَهُ ثُمَّ ارْتَحَلْتَ عَنْهُ أَوْ كَمَالٍ وَجَدْتَهُ فِي مَنَامِكَ وَ اسْتَيْقَظْتَ وَ لَيْسَ مَعَكَ مِنْهُ شَيْ‏ءٌ

They accord the world a status like a lodge they lodge in, then they depart from it, or like wealth you tend to see in your dream, and then you wake up, and there is nothing from it with you.

إِنِّي إِنَّمَا ضَرَبْتُ لَكَ هَذَا مَثَلًا لِأَنَّهَا عِنْدَ أَهْلِ اللُّبِّ وَ الْعِلْمِ بِاللَّهِ كَفَيْ‏ءِ الظِّلَالِ

I^-asws, rather struck this example for you because it (the world) in the view of the people of understanding and knowledge with Allah^-azwj, is like a passing shadow.

يَا جَابِرُ فَاحْفَظْ مَا اسْتَرْعَاكَ اللَّهُ مِنْ دِينِهِ وَ حِكْمَتِهِ وَ لَا تَسْأَلَنَّ عَمَّا لَكَ عِنْدَهُ إِلَّا مَا لَهُ عِنْدَ نَفْسِكَ فَإِنْ تَكُنِ الدُّنْيَا عَلَى غَيْرِ مَا وَصَفْتُ لَكَ فَتَحَوَّلْ إِلَى دَارِ الْمُسْتَعْتَبِ

O Jabir! Protect whatever Allah^-azwj Mighty and Majestic has Attracted you with from His^-azwj Religion and His^-azwj Wisdom, and do not ask about what there is for you in His^-azwj Presence, except what is there for Him^-azwj in your soul. So if the world happens to be upon other than what I^-asws have described to you, then transfer to a house of reproach (blame).

فَلَعَمْرِي لَرُبَّ حَرِيصٍ عَلَى أَمْرٍ قَدْ شَقِيَ بِهِ حِينَ أَتَاهُ وَ لَرُبَّ كَارِهٍ‏ لِأَمْرٍ قَدْ سَعِدَ بِهِ حِينَ أَتَاهُ وَ ذَلِكَ قَوْلُ اللَّهِ تَعَالَى‏ وَ لِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَ يَمْحَقَ الْكافِرِينَ‏.

By my^-asws life! Sometimes, a person is greedy upon a matter and would be miserable with it when it comes to him, and sometimes he dislikes a matter which he would be happy with it when it comes to him, and these are the Words of Allah^-azwj Mighty and Majestic: And that He may Examine those who believe and wipe out the unbelievers [3:141]’’.[19]

Explanation (Ahadeeth) only –

بيان: فِي الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَحَبَّ أَنْ يَعْلَمَ مَا لَهُ عِنْدَ اللَّهِ فَلْيَعْلَمْ مَا لِلَّهِ عِنْدَهُ.

‘In (the book) ‘Al Mahasin’ – From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘One who likes to know what is for him in the Presence of Allah^-azwj, let him know what is for Allah^-azwj with him’’.

وَ مِنْهُ الْحَدِيثُ‏ لَا يَتَمَنَّيَنَّ أَحَدُكُمُ الْمَوْتَ إِمَّا مُحْسِناً فَلَعَلَّهُ يَزْدَادُ وَ إِمَّا مُسِيئاً فَلَعَلَّهُ يَسْتَعْتِبُ.

And from him^-asws is the Hadeeth: ‘Not one of you should be wishing for death! If he is a good does, perhaps it (lifespan) will be increases, and if he is an evil doer, perhaps he will repent’’.

18- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدِ ارْتَحَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا أَلَا وَ كُونُوا مِنَ الزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Umar Bin Aban, from Abu Hamza,

‘From Abu Ja’far^-asws having said: ‘Ali Bin Al Husayn^-asws said: ‘Ali^-asws Bin Al-Husayn^-asws said: ‘The world is travelling away from you and the Hereafter is travelling towards you, and for each one of the those are (like being) sons (to). So be from the sons of the Hereafter and do not become from the sons of the world; and become from the ascetics in the world desirous for the Hereafter.

أَلَا إِنَّ الزَّاهِدِينَ فِي الدُّنْيَا اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ التُّرَابَ فِرَاشاً وَ الْمَاءَ طِيباً وَ قُرِّضُوا مِنَ الدُّنْيَا تَقْرِيضاً

Indeed! The ascetics in the world are taking the ground as a habitat and the dust as a bedding and the water as a perfume and have cut off from the world with a cutting off.

أَلَا وَ مَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمَصَائِبُ

Indeed! The one who is desirous to the Paradise would rein himself from the lustful desires, and the one fearful from the Fire would retract from the Prohibitions, and the one ascetic in the world, the difficulties would become easier upon him.

أَلَا إِنَّ لِلَّهِ عِبَاداً كَمَنْ رَأَى أَهْلَ الْجَنَّةِ فِي الْجَنَّةِ مُخَلَّدِينَ وَ كَمَنْ رَأَى أَهْلَ‏ النَّارِ فِي النَّارِ مُعَذَّبِينَ

Indeed! For Allah^-azwj there are such servants as if they can see the people of the Paradise being in the Paradise eternally, and like the ones who see the people of the Fire being Punished in the Fire.

شُرُورُهُمْ مَأْمُونَةٌ وَ قُلُوبُهُمْ مَحْزُونَةٌ أَنْفُسُهُمْ عَفِيفَةٌ وَ حَوَائِجُهُمْ خَفِيفَةٌ صَبَرُوا أَيَّاماً قَلِيلَةً فَصَارُوا بِعُقْبَى رَاحَةٍ طَوِيلَةٍ أَمَّا اللَّيْلَ فَصَافُّونَ أَقْدَامَهُمْ تَجْرِي دُمُوعُهُمْ عَلَى خُدُودِهِمْ وَ هُمْ يَجْأَرُونَ إِلَى رَبِّهِمْ يَسْعَوْنَ فِي فَكَاكِ رِقَابِهِمْ

Their wickedness (the people are) safe from, and their hearts are grieving, their selves are chaste, and their needs are light. They are observing patience for a few days and they would end up with a prolonged rest. As for the night, so they are forming a row with their feet (to pray Salat), their tears flowing upon their cheeks, and they are supplicating to their Lord^-azwj striving to free their necks (from the Fire).

وَ أَمَّا النَّهَارَ فَحُكَمَاءُ عُلَمَاءُ بَرَرَةٌ أَتْقِيَاءُ كَأَنَّهُمُ الْقِدَاحُ قَدْ بَرَاهُمُ الْخَوْفُ مِنَ الْعِبَادَةِ يَنْظُرُ إِلَيْهِمُ النَّاظِرُ فَيَقُولُ مَرْضَى وَ مَا بِالْقَوْمِ مِنْ مَرَضٍ أَمْ خُولِطُوا فَقَدْ خَالَطَ الْقَوْمَ أَمْرٌ عَظِيمٌ مِنْ ذِكْرِ النَّارِ وَ مَا فِيهَا.

And as for the day, so they are forbearing, scholarly, righteous, pious, as if like the arrows freed from the fins (slim) due to worship. The beholder would look at them and he would be saying, ‘A sickness’; and (but) there is no sickness with the group or any confusion, for the group has indulged in a great matter from the remembrance of the Fire and whatever is in it’’.[20]

19- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْحَرِيرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ السَّلَامِ‏.

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Al Haysam Bin Waqid Al Hareyri,

‘From Abu Abdullah^-asws having said: ‘One who is ascetic in the word, Allah^-azwj will Affirm the wisdom in his heart and his tongue will speak with it, and he will have insight into faults of the world, its diseases and its cures, and he will come out from the world safely to the house of Pease’’.[21]

و قال في عدة الداعي‏ رُوِيَ‏ أَنَّ النَّبِيَّ ص سَأَلَ جَبْرَئِيلَ ع عَنْ تَفْسِيرِ الزُّهْدِ فَقَالَ جَبْرَئِيلُ ع الزَّاهِدُ يُحِبُّ مَنْ يُحِبُّ خَالِقُهُ وَ يُبْغِضُ مَنْ يُبْغِضُ خَالِقُهُ

And he said in ‘Iddat Al Daie’ –

‘It is reported that the Prophet^-saww asked Jibraeel^-as about the interpretation of ascetism. Jibraeel^-as said: ‘The ascetic loves the one who loves his Creator, and he hates the one who hates his Creator.

وَ يَتَحَرَّجُ مِنْ حَلَالِ الدُّنْيَا وَ لَا يَلْتَفِتُ إِلَى حَرَامِهَا فَإِنَّ حَلَالَهَا حِسَابٌ وَ حَرَامَهَا عِقَابٌ

And he shies away from Permissibles of the world, and he does not turn towards its Prohibition, for in its Permissibles there is Reckoning and in its Prohibition(s), there is Punishment.

وَ يَرْحَمُ جَمِيعَ الْمُسْلِمِينَ كَمَا يَرْحَمُ نَفْسَهُ وَ يَتَحَرَّجُ مِنَ الْكَلَامِ فِيمَا لَا يَعْنِيهِ كَمَا يَتَحَرَّجُ مِنَ الْحَرَامِ وَ يَتَحَرَّجُ مِنْ كَثْرَةِ الْأَكْلِ كَمَا يَتَحَرَّجُ مِنَ الْمَيْتَةِ الَّتِي قَدِ اشْتَدَّ نَتْنُهَا وَ يَتَحَرَّجُ مِنْ حُطَامِ الدُّنْيَا وَ زِينَتِهَا كَمَا يَجْتَنِبُ النَّارَ أَنْ يَغْشَاهَا وَ أَنْ يَقْصُرَ أَمَلَهُ وَ كَانَ بَيْنَ عَيْنَيْهِ أَجَلُهُ.

And he mercies entirety of the Muslims just as he is merciful to himself, and he shies away from talking regarding what does not concern him just as he shies away from the Prohibition, and he shies away from eating a lot just as he shies away from the dead whose stench has intensified, and he shies away from debris of the world and its adornment just as he stays away from the fire from overwhelming it, and he reduces his wishes and his death would be in front of his eyes’’.[22]

20- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ‏ جُعِلَ الْخَيْرُ كُلُّهُ فِي بَيْتٍ وَ جُعِلَ مِفْتَاحُهُ الزُّهْدَ فِي الدُّنْيَا

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘The good, all of it is made to be in a house and its keys are made to be the ascetism in the world’.

ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَجِدُ الرَّجُلُ حَلَاوَةَ الْإِيمَانِ فِي قَلْبِهِ حَتَّى لَا يُبَالِيَ مَنْ أَكَلَ الدُّنْيَا

Then he^-asws said: ‘Rasool-Allah^-saww said: ‘The man cannot find sweetness of the Eman in his heart until he does not care of the one who devours the world’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع حَرَامٌ عَلَى قُلُوبِكُمْ أَنْ تَعْرِفَ حَلَاوَةَ الْإِيمَانِ حَتَّى تَزْهَدَ فِي الدُّنْيَا.

Then Abu Abdullah^-asws said: ‘It is Prohibited upon your hearts to recognise the sweetness of Eman until you become ascetic in the world’’.[23]

21- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِنَّ مِنْ أَعْوَنِ الْأَخْلَاقِ عَلَى الدِّينِ الزُّهْدَ فِي الدُّنْيَا.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Ayoub Al Khazaz, from Abu Hamza,

‘From Abu Ja’far^-asws having said: ‘Amir Al Momineen^-asws said: ‘From the assistants of the manners upon the religion is ascetism in the world’’.[24]

22- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ عَلِيِّ بْنِ هَاشِمِ بْنِ الْبَرِيدِ عَنْ أَبِيهِ‏ أَنَّ رَجُلًا سَأَلَ عَلِيَّ بْنَ الْحُسَيْنِ ع عَنِ الزُّهْدِ فَقَالَ عَشَرَةُ أَشْيَاءَ فَأَعْلَى دَرَجَةِ الزُّهْدِ أَدْنَى دَرَجَةِ الْوَرَعِ وَ أَعْلَى دَرَجَةِ الْوَرَعِ أَدْنَى دَرَجَةِ الْيَقِينِ وَ أَعْلَى دَرَجَةِ الْيَقِينِ أَدْنَى دَرَجَةِ الرِّضَا أَلَا وَ إِنَّ الزُّهْدَ فِي آيَةٍ مِنْ كِتَابِ اللَّهِ عَزَّ وَ جَلَ‏ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ‏.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father and Ali Bin Muhammad, from Al Qasim Bin Muhammad, from Suleyman Bin Daqood Al Minqay, from Ali Bin Hashim Bin Al Bareyd, from his father,

‘A man asked Ali Bin Al Husayn^-asws about the ascetism. He^-asws said: ‘Ten things. The top level of ascetism is lowest level of the devoutness, and top level of the devoutness is lowest level of the certainty, and tope level of the certainty is lowest level of the satisfaction. Indeed, and the ascetism is in a Verse from the Book of Allah^-azwj Mighty and Majestic: So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23]’’.[25]

وَ رُوِيَ فِي نَهْجِ الْبَلَاغَةِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: الزُّهْدُ كُلُّهُ بَيْنَ كَلِمَتَيْنِ فِي الْقُرْآنِ قَالَ اللَّهُ سُبْحَانَهُ‏ لِكَيْلا تَأْسَوْا عَلى‏ ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ‏ فَمَنْ لَمْ يَأْسَ عَلَى الْمَاضِي وَ لَمْ يَفْرَحْ بِالْآتِي فَقَدْ أَخَذَ الزُّهْدَ بِطَرَفَيْهِ‏.

And it is reported in ‘Nahj Al Balagah’ –

‘From Amir Al Momineen^-asws having said: ‘The ascetism, all of it is between two phrases in the Quran. Allah^-azwj the Glorious Said: So that you may not despair over what has escaped you, nor be happy with what has been Given to you, [57:23]. One who does not despair upon the past and does not rejoice with the future, so he has taken the ascetism with its edge’’.[26]

23- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْمِنْقَرِيِّ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ كُلُّ قَلْبٍ فِيهِ شَكٌّ أَوْ شِرْكٌ فَهُوَ سَاقِطٌ وَ إِنَّمَا أَرَادُوا بِالزُّهْدِ فِي الدُّنْيَا لِتَفْرُغَ قُلُوبُهُمْ لِلْآخِرَةِ.

(The book) ‘Al Kafi’ – By the preceding chain from Al Minqary, from Sufyan Bin Uyayna who said,

‘I heard Abu Abdullah^-asws saying: ‘Every heart having doubt in it or Shirk, so it is fallen, and rather they intended with the ascetism in the world in order to free their hearts for the Hereafter’’.[27]

24- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِنَّ عَلَامَةَ الرَّاغِبِ فِي ثَوَابِ الْآخِرَةِ زُهْدُهُ فِي عَاجِلِ زَهْرَةِ الدُّنْيَا أَمَا إِنَّ زُهْدَ الزَّاهِدِ فِي هَذِهِ الدُّنْيَا لَا يَنْقُصُهُ مِمَّا قَسَمَ اللَّهُ لَهُ عَزَّ وَ جَلَّ فِيهَا وَ إِنْ زَهِدَ

(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim,

‘From Abu Abdullah^-asws having said: ‘A sign of the one desirous regarding Rewards of the Hereafter is his ascetism regarding blossoms of the world. But ascetism of the ascetic in this world will not reduce him from what Allah^-azwj Mighty and Majestic has Apportioned for him in it and even if he is ascetic.

وَ إِنَّ حِرْصَ الْحَرِيصِ عَلَى عَاجِلِ زَهْرَةِ الدُّنْيَا لَا يَزِيدُهُ فِيهَا وَ إِنْ حَرَصَ فَالْمَغْبُونُ مَنْ حُرِمَ حَظَّهُ مِنَ الْآخِرَةِ.

And greed of the one greedy upon the current blossoms of the world does not increase him in it, and even if he is greedy. The embezzled is the one deprives of his share from the Hereafter’’.[28]

25- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَثْعَمِيِّ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَعْجَبَ رَسُولَ اللَّهِ ص شَيْ‏ءٌ مِنَ الدُّنْيَا إِلَّا أَنْ يَكُونَ فِيهَا جَائِعاً خَائِفاً.

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Yahya Al Khas’amy, from Talha,

‘From Abu Abdullah^-asws having said: ‘Nothing from the world fascinated Rasool-Allah^-saww except he^‑saww would be hungry, fearful in it’’.[29]

26- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَرَجَ النَّبِيُّ ص وَ هُوَ مَحْزُونٌ فَأَتَاهُ مَلَكٌ وَ مَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ فَقَالَ يَا مُحَمَّدُ هَذِهِ مَفَاتِيحُ خَزَائِنِ الدُّنْيَا يَقُولُ لَكَ رَبُّكَ افْتَحْ وَ خُذْ مِنْهَا مَا شِئْتَ مِنْ غَيْرِ أَنْ تُنْقَصَ شَيْئاً عِنْدِي

(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid, from Abdullah Bin Sinan,

‘From Abu Abdullah^-asws having said: ‘The Prophet^-saww came out and he^-saww was grieving. An Angel came to him^-saww and with him were keys of treasures of the earth. He said, ‘O Muhammad^-saww! These are keys of treasures of the earth. Your^-saww Lord^-azwj Says to you^-as: “Open and take from it whatever you^-saww so desire to, from without there being any reduction in My^-azwj Presence!”’

فَقَالَ رَسُولُ اللَّهِ ص الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ وَ لَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَهُ

Rasool-Allah^-saww said: ‘The world is a house of the one having no house for him, and for it amasses the one having not intellect for him’.

فَقَالَ الْمَلَكُ وَ الَّذِي بَعَثَكَ بِالْحَقِّ لَقَدْ سَمِعْتُ هَذَا الْكَلَامَ مِنْ مَلَكٍ يَقُولُ فِي السَّمَاءِ الرَّابِعَةِ حِينَ أُعْطِيتُ الْمَفَاتِيحَ‏.

The Angels said, ‘By the One^-azwj Who Sent you^-as with the truth! I have heard this speech from an Angel speaking in the fourth sky when he was given the keys’’.[30]

27- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ رَسُولُ اللَّهِ بِجَدْيٍ أَسَكَّ مُلْقًى عَلَى مَزْبَلَةٍ مَيْتاً فَقَالَ لِأَصْحَابِهِ كَمْ يُسَاوِي هَذَا

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Jameel Bin Darraj,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww passed by an earless young goat having been thrown upon a rubbish dump, dead. He^-saww said to his^-saww companions: ‘How much does this equate to?’

فَقَالُوا لَعَلَّهُ لَوْ كَانَ حَيّاً لَمْ يُسَاوِ دِرْهَماً

They said, ‘Perhaps if it was alive, it would not equate to a Dirham’.

فَقَالَ النَّبِيُّ ص وَ الَّذِي نَفْسِي بِيَدِهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذَا الْجَدْيِ عَلَى أَهْلِهِ‏.

The Prophet^-saww said: ‘By the One^-azwj in Whose Hand is my^-saww soul! The world is lesser unto Allah^-azwj than this goat is unto its people’’.[31]

بيان: و أقول‏ رَوَى مُسْلِمٌ فِي صَحِيحِهِ هَذَا الْحَدِيثَ بِإِسْنَادِهِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِ‏ أَنَّ رَسُولَ اللَّهِ ص مَرَّ بِالسُّوقِ فَمَرَّ بِجَدْيٍ أَسَكَّ مَيْتٍ فَتَنَاوَلَهُ فَأَخَذَ بِأُذُنِهِ ثُمَّ قَالَ أَيُّكُمْ يُحِبُّ أَنَّ هَذَا لَهُ بِدِرْهَمٍ

Explanation – And I (Majlisi) am saying, ‘This Hadeeth is reported by Muslim in his ‘Saheeh’ by his chain from Jabir Bin Abdullah Al Ansari, ‘Rasool-Allah^-saww passed by the market. He^-saww passed by a dead goat with cut ears. He^-saww grabbed it by its cut ear, then said: ‘Which one of you would like to have this for a Dirham?’

فَقَالُوا مَا نُحِبُّ أَنَّهُ لَنَا بِشَيْ‏ءٍ وَ مَا نَصْنَعُ بِهِ

They said, ‘We would not like it to be for us for anything, and what will we do with it?’

قَالَ تُحِبُّونَ أَنَّهُ لَكُمْ

He^-saww said: ‘Would you like it to be for you?’

قَالُوا وَ اللَّهِ لَوْ كَانَ حَيّاً كَانَ عَيْباً فِيهِ لِأَنَّهُ أَسَكُّ فَكَيْفَ وَ هُوَ مَيْتٌ

They said, ‘By Allah^-azwj! If it had been alive, there would be a defect in it because it is with ears cut, so how can it be and it is dead?’

فَقَالَ فَوَ اللَّهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذَا عَلَيْكُمْ.

He^-saww said: ‘By Allah^-azwj! The world is lesser unto Allah^-azwj than this is unto you all!’’

28- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً زَهَّدَهُ فِي الدُّنْيَا وَ فَقَّهَهُ فِي الدِّينِ وَ بَصَّرَهُ عُيُوبَهَا وَ مَنْ أُوتِيَهُنَّ فَقَدْ أُوتِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Ali Bin Muhammad Al Qasany, from the one who mentioned it, from Abdullah Bin Al Qasim,

‘From Abu Abdullah^-asws having said: ‘Whenever Allah^-azwj Wants good with a servant, He^-azwj Makes him an ascetic in the world and Make him understand the religion and Make him insightful of its defects; and the one who has been Given these has been Given good of the world and the Hereafter’.

وَ قَالَ لَمْ يَطْلُبْ أَحَدٌ الْحَقَّ بِبَابٍ أَفْضَلَ مِنَ الزُّهْدِ فِي الدُّنْيَا وَ هُوَ ضِدٌّ لِمَا طَلَبَ أَعْدَاءُ الْحَقِّ

And he^-asws said: ‘No one has sought the truth with a door superior to the ascetism in the world, and it is opposite to what the enemies of truth tend to seek’.

قُلْتُ جُعِلْتُ فِدَاكَ مِمَّا ذَا

I said, ‘May I be sacrificed for you^-asws! That is from what?’

قَالَ مِنَ الرَّغْبَةِ فِيهَا

He^-asws said: ‘From being desirous regarding it’.

وَ قَالَ أَ لَا مِنْ صَبَّارٍ كَرِيمٍ وَ إِنَّمَا هِيَ أَيَّامٌ قَلَائِلُ إِلَّا أَنَّهُ حَرَامٌ عَلَيْكُمْ أَنْ تَجِدُوا طَعْمَ الْإِيمَانِ حَتَّى تَزْهَدُوا فِي الدُّنْيَا.

And he^-asws said: ‘Is there anyone patient, benevolent? And rather these are a few days, except that it is Prohibited unto you all to find the taste of Eman until you are ascetic in the world’’.[32]

– قَالَ وَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِذَا تَخَلَّى الْمُؤْمِنُ مِنَ الدُّنْيَا سَمَا وَ وَجَدَ حَلَاوَةَ حُبِّ اللَّهِ وَ كَانَ عِنْدَ أَهْلِ الدُّنْيَا كَأَنَّهُ قَدْ خُولِطَ وَ إِنَّمَا خَالَطَ الْقَوْمَ حَلَاوَةُ حُبِّ اللَّهِ فَلَمْ يَشْتَغِلُوا بِغَيْرِهِ.

He (the narrator) said, ‘When the Momin vacates (his heart) from the world, soaring (spiritually), and find sweetness of the love of Allah^-azwj, and he was in the presence of people of the world as if he had mingled, and rather he had mingled with sweetness of love of Allah^-azwj, so he did not pre-occupy with others’’.[33]

قَالَ وَ سَمِعْتُهُ يَقُولُ‏ إِنَّ الْقَلْبَ إِذَا صَفَا ضَاقَتْ بِهِ الْأَرْضُ حَتَّى يَسْمُوَ.

And I heard him^-asws saying: ‘The heart, when it is clear, the earth is constricted with it until he soars (spiritually, being a Gnostic)’’.[34]

بيان: فيصير كَمَا قَالَ ع‏ لَوْ لَا الْآجَالُ الَّتِي كُتِبَتْ عَلَيْهِمْ لَمْ يَسْتَقِرَّ أَرْوَاحُهُمْ فِي أَبْدَانِهِمْ طَرْفَةَ عَيْنٍ. و لذا قال‏ مولى المؤمنين عند الشهادة فزت و رب الكعبة.

Explanation (Ahadeeth only) – So he becomes like what he^-asws said: ‘Had it not been for the terms which have been Written upon them, their souls would not have stayed in their bodies for the blink of an eye’. And for that (reason), Master^-asws of the Momineen said at the martyrdom: ‘I^-asws have succeeded, by Lord^-azwj of the Kaaba!’’

29- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ بْنِ هَمَّامٍ عَنْ مَعْمَرِ بْنِ رَاشِدٍ عَنِ الزُّهْرِيِّ مُحَمَّدِ بْنِ مُسْلِمِ بْنِ شِهَابٍ قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع أَيُّ الْأَعْمَالِ أَفْضَلُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ مَا مِنْ عَمَلٍ بَعْدَ مَعْرِفَةِ اللَّهِ عَزَّ وَ جَلَّ وَ مَعْرِفَةِ رَسُولِهِ ص أَفْضَلَ مِنْ بُغْضِ الدُّنْيَا وَ إِنَّ لِذَلِكَ لَشُعَباً كَثِيرَةً وَ لِلْمَعَاصِي شُعَباً

(The book) ‘Al Kafi’ – From Ali, from his father, from Ali Bin Muhammad Al Qasany, from Al Qasim Bin Muhammad, from Suleyman Bin Daqood Al Minqary, from Abdul Razzaq Bin Hammam, from Ma’mar Bin Rashid, from Al Zuhry Bin Muslim Bin Shihad who said,

‘Ali^-asws Bin Al-Husayn^-asws was asked, ‘Which of the deeds is superior in the Presence of Allah^-azwj Might and Majestic?’ So he^-asws said: ‘There is none from the deeds, after the recognition of Allah^-azwj Majestic and Mighty, and recognition of His^-azwj Rasool^-saww more superior to hatred of the world, and in that are a lot of branches, and the disobedience also has branches (as well)’.

فَأَوَّلُ مَا عُصِيَ اللَّهُ بِهِ الْكِبْرُ وَ هِيَ مَعْصِيَةُ إِبْلِيسَ حِينَ‏ أَبى‏ وَ اسْتَكْبَرَ وَ كانَ مِنَ الْكافِرِينَ‏

The first of what Allah^-azwj was disobeyed with was the arrogance, being a disobedience of Iblees^-la, He refused and was arrogant, and he was from the unbelievers [2:34].

وَ الْحِرْصُ وَ هِيَ مَعْصِيَةُ آدَمَ وَ حَوَّاءَ حِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُمَا فَكُلا مِنْ حَيْثُ شِئْتُما وَ لا تَقْرَبا هذِهِ الشَّجَرَةَ فَتَكُونا مِنَ الظَّالِمِينَ‏ فَأَخَذَا مَا لَا حَاجَةَ بِهِمَا إِلَيْهِ فَدَخَلَ ذَلِكَ عَلَى ذُرِّيَّتِهِمَا إِلَى يَوْمِ الْقِيَامَةِ وَ ذَلِكَ أَنَّ أَكْثَرَ مَا يَطْلُبُ ابْنُ آدَمَ مَا لَا حَاجَةَ بِهِ إِلَيْهِ

Then (it was) the greed, and it is the disobedience of Adam^-as and Hawwa^-as so eat from wherever you desire, but do not go near this tree, for then you will be of the unjust [7:19]. They^-as both took what there was no need to it for them. Thus, that entered into their^-as offspring up to the Day of Qiyamah, and that is that most of what the son of Adam^-as seeks is what there is no need to it for him.

ثُمَّ الْحَسَدُ وَ هِيَ مَعْصِيَةُ ابْنِ آدَمَ حَيْثُ حَسَدَ أَخَاهُ فَقَتَلَهُ فَتَشَعَّبَ مِنْ ذَلِكَ حُبُّ النِّسَاءِ وَ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الرَّاحَةِ وَ حُبُّ الْكَلَامِ وَ حُبُّ الْعُلُوِّ وَ حُبُّ الثَّرْوَةِ فَصِرْنَ سَبْعَ خِصَالٍ فَاجْتَمَعْنَ كُلُّهُنَّ فِي حُبِّ الدُّنْيَا

Then (it was) the envy, and it is a disobedience of the son^-la of Adam^-as where he^-la envied his^-la brother^‑as, and he^-la killed him^-as. So there branched out from that, the love of women, and the love of the world, and love of the leadership, and love of the relaxation, and love of the speech, and love of the exaltedness and the wealth. Thus, these came to be seven traits, and they all gathered in the love of the world.

فَقَالَ الْأَنْبِيَاءُ وَ الْعُلَمَاءُ بَعْدَ مَعْرِفَةِ ذَلِكَ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ وَ الدُّنْيَا دُنْيَاءَانِ دُنْيَا بَلَاغٌ وَ دُنْيَا مَلْعُونَةٌ.

Thus the Prophets^-as and the Scholars^-asws said after recognising that: ‘The love of the world is the head of all sins, and the world is (two types of) world – a world of bare necessities and an accursed world’’.[35].

بيان: وَ رَوَى فِي الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَوَّلَ مَا عُصِيَ اللَّهُ بِهِ سِتٌّ حُبُّ الدُّنْيَا وَ حُبُّ الرِّئَاسَةِ وَ حُبُّ الطَّعَامِ وَ حُبُّ النِّسَاءِ وَ حُبُّ النَّوْمِ وَ حُبُّ الرَّاحَةِ.

Explanation – And it is reported in ‘Al-Mahasin’ – ‘From Abu Abdullah^-asws having 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’’.

30- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ فِي طَلَبِ الدُّنْيَا إِضْرَاراً بِالْآخِرَةِ وَ فِي طَلَبِ الْآخِرَةِ إِضْرَاراً بِالدُّنْيَا فَأَضِرُّوا بِالدُّنْيَا فَإِنَّهَا أَحَقُّ بِالْإِضْرَارِ.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Bukeyr,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘In seeking the world there is harm with the Hereafter, and in seeking the Hereafter there is harm with the world, so be harmed by the world for it is more rightful with the harming’’.[36]

بيان: وَ قَدْ قَالَ‏ سَيِّدُ السَّاجِدِينَ‏ عَمِّرْنِي مَا كَانَ عُمُرِي بِذْلَةً فِي طَاعَتِكَ فَإِذَا كَانَ عُمُرِي مَرْتَعاً لِلشَّيْطَانِ فَاقْبِضْنِي إِلَيْكَ وَ لَوْ لَمْ يَكُنِ الْكَوْنُ فِي الدُّنْيَا صَلَاحاً لِلْعِبَادِ لِتَحْصِيلِ الذَّخَائِرِ لِلْمَعَادِ لَمَا أَسْكَنَ اللَّهُ الْأَرْوَاحَ الْمُقَدَّسَةَ فِي تِلْكَ الْأَبْدَانِ الْكَثِيفَةِ.

Explanation – And Seyyid Al-Sajideen^-asws has said: ‘Give me^-asws (longer) lifespan for as long as my^-asws life is in Your^-azwj obedience. When my^-asws life is a pasture for the Satan^-la, then Recall me^-asws back to You^-azwj; and had the existence in the world been righteous for the servants in order to achieve the treasures of the Hereafter, Allah^-azwj would not have Settled the Holy souls in those thick bodies’’.

وَ قَدْ رُوِيَ فِي الصَّحِيحِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا لَنُحِبُّ الدُّنْيَا فَقَالَ لِي تَصْنَعُ بِهَا مَا ذَا قُلْتُ أَتَزَوَّجُ مِنْهَا وَ أَحُجُّ وَ أُنْفِقُ عَلَى عِيَالِي وَ أُنِيلُ إِخْوَانِي وَ أَتَصَدَّقُ قَالَ لِي لَيْسَ هَذَا مِنَ الدُّنْيَا هَذَا مِنَ الْآخِرَةِ.

And it has been reported in ‘Al-Saheeh’ from Ibn Abu Yafour who said, ‘I said to Abdullah^-asws, ‘We tend to love the world’. He^-asws said to me: ‘What will you do with that?’ I said, ‘I shall get married from it, and perform Hajj, and spend upon my dependants, and give to my brethren, and give charity’. He^-asws said to me: ‘This isn’t from the world. This is from the Hereafter’’.

وَ قَدْ رُوِيَ‏ نِعْمَ الْمَالُ الصَّالِحُ لِلْعَبْدِ الصَّالِحِ وَ نِعْمَ الْعَوْنُ الدُّنْيَا عَلَى الْآخِرَةِ.

And it has been reported: ‘Best of the wealth is the righteous for the righteous servant and is the best assistance of the world upon the Hereafter’’.

31- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي أَيُّوبَ الْخَزَّازِ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع حَدِّثْنِي بِمَا أَنْتَفِعُ بِهِ

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Abu Ayoub Al Khazzaz, from Abu Ubeyda Al Haza’a who said,

‘I said to Abu Ja’far^-asws, ‘Narrate to me with what I can benefit with’.

فَقَالَ يَا أَبَا عُبَيْدَةَ أَكْثِرْ ذِكْرَ الْمَوْتِ فَإِنَّهُ لَمْ يُكْثِرْ إِنْسَانٌ ذِكْرَ الْمَوْتِ إِلَّا زَهِدَ فِي الدُّنْيَا.

He^-asws said: ‘O Abu Ubeyda! Frequently remember the death for a person will not frequently remember the death except he will be ascetic in the world’’.[37]

32- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَكَمِ بْنِ أَيْمَنَ عَنْ دَاوُدَ الْأَبْزَارِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ مَلَكٌ يُنَادِي كُلَّ يَوْمٍ ابْنَ آدَمَ لِدْ لِلْمَوْتِ وَ اجْمَعْ لِلْفَنَاءِ وَ ابْنِ لِلْخَرَابِ‏.

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Hakam Bin Ayan, from Dawood Al Abzary who said,

‘An Angel calls out every day: ‘Son of Adam^-as! You have been born for the death, and amass for the annihilation, and build for the ruination’’.[38]

33- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ مُوسَى [بْنِ‏] بَكْرٍ عَنْ أَبِي‏ إِبْرَاهِيمَ ع قَالَ قَالَ أَبُو ذَرٍّ رَحِمَهُ اللَّهُ‏ جَزَى اللَّهُ الدُّنْيَا عَنِّي مَذَمَّةً بَعْدَ رَغِيفَيْنِ مِنَ الشَّعِيرِ أَتَغَدَّى بِأَحَدِهِمَا وَ أَتَعَشَّى بِالْآخَرِ وَ بَعْدَ شَمْلَتَيِ الصُّوفِ أَتَّزِرُ بِإِحْدَاهُمَا وَ أَرْتَدِي بِالْأُخْرَى‏.

(The book) ‘Al Kafi’ – By the previous chain, from Ali Bin Al Hakam, from Musa Bin Bakr,

‘From Abu Ibrahim (7^th Imam^-asws) having said: ‘Abu Zarr^-ra, may Allah^-azwj have Mercy on him^-ra, said, ‘May Allah^-azwj Condemn the world on my^-ra behalf after two loaves of barley, I^-ra can have lunch with one of them and dinner with the other, and after two woollen clothes I^-as wear as a trouser with one of them, and as a cloak with the other one’’.[39]

34- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُثَنَّى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَبُو ذَرٍّ رَضِيَ اللَّهُ عَنْهُ يَقُولُ فِي خُطْبَتِهِ يَا مُبْتَغِيَ الْعِلْمِ كَأَنَّ شَيْئاً مِنَ الدُّنْيَا لَمْ يَكُنْ شَيْئاً إِلَّا مَا يَنْفَعُ خَيْرُهُ وَ يَضُرُّ شَرُّهُ إِلَّا مَنْ رَحِمَ اللَّهُ

(The book) ‘Al Kafi’ – By the previous chain from Ali Bin Al Hakam, from Al Musanna, from Abu Baseer,

‘From Abu Abdullah^-asws having said: ‘Abu Zarr^-ra, may Allah^-azwj be Pleased with him^-ra, had said in a sermon, ‘O seeker of the knowledge! It is as if a think from the world does not happen to be anything except what it’s goodness is benefitted from and its evil harms, except the one Allah^-azwj has Mercy upon!

يَا مُبْتَغِيَ الْعِلْمِ لَا يَشْغَلُكَ أَهْلٌ وَ لَا مَالٌ عَنْ نَفْسِكَ أَنْتَ يَوْمَ تُفَارِقُهُمْ كَضَيْفٍ بِتَّ فِيهِمْ ثُمَّ غَدَوْتَ عَنْهُمْ إِلَى غَيْرِهِمْ

O seeker of knowledge! Neither let the people nor wealth pre-occupy you from yourself. One day you will be separating from them like a guest who had spent a night among them, then early morning he goes to others.

وَ الدُّنْيَا وَ الْآخِرَةُ كَمَنْزِلٍ تَحَوَّلْتَ مِنْهُ إِلَى غَيْرِهِ وَ مَا بَيْنَ الْمَوْتِ وَ الْبَعْثِ إِلَّا كَنَوْمَةٍ نِمْتَهَا ثُمَّ اسْتَيْقَظْتَ مِنْهَا

And the world and the hereafter are like houses you transfer from to another, and there is nothing between the death and the Resurrection except like a sleep you tend to sleep, then you wake upon from it.

يَا مُبْتَغِيَ الْعِلْمِ قَدِّمْ لِمَقَامِكَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّكَ مُثَابٌ بِعَمَلِكَ كَمَا تَدِينُ تُدَانُ يَا مُبْتَغِيَ الْعِلْمِ‏.

O seeker of knowledge! Send ahead for your stay in front of Allah^-azwj Mighty and Majestic, for you will be Rewarded for your work. Just as you judge, you shall be Judged, O seeker of knowledge!’’[40]

35- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ‏ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَا لِي وَ الدُّنْيَا وَ مَا أَنَا وَ الدُّنْيَا إِنَّمَا مَثَلِي وَ مَثَلُهَا كَمَثَلِ رَاكِبٍ رُفِعَتْ لَهُ شَجَرَةٌ فِي يَوْمٍ صَائِفٍ فَقَالَ تَحْتَهَا ثُمَّ رَاحَ وَ تَرَكَهَا.

(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Al Qasim Bin Yahya, from his grandfather Al Hassan Bin Rashid,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘What is it to me^-saww and the world? And what am I^-azwj and the world (to do with each other)?’ But rather, an example of me^-saww and it is like an example of a rider, a tree is raised for him during a hot day, so he said, ‘(I shall rest) beneath it’. Then he goes and leaves it’’.[41]

بيان: وَ مِنْ طَرِيقِ الْعَامَّةِ رُوِيَ عَنِ ابْنِ مَسْعُودٍ أَنَّ رَسُولَ اللَّهِ ص نَامَ عَلَى حَصِيرٍ فَقَامَ وَ قَدْ أَثَّرَ فِي جَسَدِهِ فَقَالُوا لَوْ أَمَرْتَنَا أَنْ نَبْسُطَ لَكَ وَ نَعْمَلَ فَقَالَ مَا لِي وَ لِلدُّنْيَا وَ مَا أَنَا وَ الدُّنْيَا إِلَّا كَرَاكِبٍ اسْتَظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ أَوْ تَرَكَهَا.

Explanation – And from the ways of the general Muslims – ‘It is reported from Ibn Masoud, ‘Rasool-Allah^-saww slept upon a mat. He^-saww stood up and there were impact marks in his body. They said, ‘If only you^-saww could have instructed us, we would have spread a bedding for you^-saww and worked’. He^‑saww said: ‘What is it to me^-saww and the world? And what am I^-saww and the world except like a rider taking shade beneath a tree, then he departs and leaves it’’.

36- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يَحْيَى بْنِ عُقْبَةَ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ مَثَلُ الْحَرِيصِ عَلَى الدُّنْيَا كَمَثَلِ دُودَةِ الْقَزِّ كُلَّمَا ازْدَادَتْ عَلَى نَفْسِهَا لَفّاً كَانَ أَبْعَدَ لَهَا مِنَ الْخُرُوجِ حَتَّى تَمُوتَ غَمّاً.

(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bi nIsa, from Yahya Bin Uqba Al Azdy,

‘From Abu Abdullah^-asws having said: ‘Abu Ja’far^-asws said: ‘An example of the one greedy upon the world is like an example of a silkworm. Every time it increases the cocoon upon itself it would be further from the exiting (from it) until it dies in sadness’’.[42]

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ وَ كَانَ فِيمَا وَعَظَ بِهِ لُقْمَانُ ابْنَهُ يَا بُنَيَّ إِنَّ النَّاسَ قَدْ جَمَعُوا قَبْلَكَ لِأَوْلَادِهِمْ فَلَمْ يَبْقَ مَا جَمَعُوا وَ لَمْ يَبْقَ مَنْ جَمَعُوا لَهُ وَ إِنَّمَا أَنْتَ عَبْدٌ مُسْتَأْجَرٌ قَدْ أُمِرْتَ بِعَمَلٍ وَ وُعِدْتَ عَلَيْهِ أَجْراً

He said, ‘And Abu Abdullah^-asws said: ‘Among what Luqman^-as advised his^-as son with, was, ‘O my^-as son! The people who were before you had amassed for their children, but whatever they amassed did not remain, nor did they remain, the ones it had been amassed for, and rather, you are a recompensed servant who has been instructed with a work and promised a recompense upon it.

فَأَوْفِ عَمَلَكَ وَ اسْتَوْفِ أَجْرَكَ وَ لَا تَكُنْ فِي هَذِهِ الدُّنْيَا بِمَنْزِلَةِ شَاةٍ وَقَعَتْ فِي زَرْعٍ أَخْضَرَ فَأَكَلَتْ حَتَّى سَمِنَتْ فَكَانَ حَتْفُهَا عِنْدَ سِمَنِهَا وَ لَكِنِ اجْعَلِ الدُّنْيَا بِمَنْزِلَةِ قَنْطَرَةٍ عَلَى نَهَرٍ جُزْتَ عَلَيْهَا وَ تَرَكْتَهَا وَ لَمْ تَرْجِعْ إِلَيْهَا آخِرَ الدَّهْرِ أَخْرِبْهَا وَ لَا تَعْمُرْهَا فَإِنَّكَ لَمْ تُؤْمَرْ بِعِمَارَتِهَا

So fulfil your work and you would be Fulfilled with your Recompense; and do not become in this world at the status of a sheep who falls into a green pasture, so it eats until it fattens, and it is slaughtered (after being) putting on weight. But make the world to be at the status of a bridge upon a river, passing over it and leaving it, and do not return to it to the end of times. Ruin it and do not repair it, for you have not been ordered with the repairing of it.

وَ اعْلَمْ أَنَّكَ سَتُسْأَلُ غَداً إِذَا وَقَفْتَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ عَنْ أَرْبَعٍ شَبَابِكَ فِيمَا أَبْلَيْتَهُ وَ عُمُرِكَ فِيمَا أَفْنَيْتَهُ وَ مَالِكَ مِمَّا اكْتَسَبْتَهُ وَ فِيمَا أَنْفَقْتَهُ فَتَأَهَّبْ لِذَلِكَ وَ أَعِدَّ لَهُ جَوَاباً وَ لَا تَأْسَ عَلَى مَا فَاتَكَ مِنَ الدُّنْيَا فَإِنَّ قَلِيلَ الدُّنْيَا لَا يَدُومُ بَقَاؤُهُ وَ كَثِيرَهَا لَا يُؤْمَنُ بَلَاؤُهُ

And know that you would be Questioned tomorrow when you pause in front of Allah^-azwj Mighty and Majestic, about four (matters) – your youth, regarding what you wore it down; and your age, regarding what you spent it; and your wealth, from what (means) did you earn it and on what you spent it. Therefore be alert for that and prepare for it, and do not despair upon what is lost for you from the world, for the little of the world does not remain forever, and its more is not safe from its misfortune.

فَخُذْ حِذْرَكَ وَ جِدَّ فِي أَمْرِكَ وَ اكْشِفِ الْغِطَاءَ عَنْ وَجْهِكَ وَ تَعَرَّضْ لِمَعْرُوفِ رَبِّكَ وَ جَدِّدِ التَّوْبَةَ فِي قَلْبِكَ وَ اكْمُشْ فِي فَرَاغِكَ قَبْلَ أَنْ يُقْصَدَ قَصْدُكَ وَ يُقْضَى قَضَاؤُكَ وَ يُحَالَ بَيْنَكَ وَ بَيْنَ مَا تُرِيدُ.

Therefore, take your share and struggle in your life, and uncover the covering from your face, and expose yourself to the goodness of your Lord^-azwj, and renew the repentance in your heart, and retract during your being free before your deliberation is deliberated upon and your Ordainment is Ordained (death), and there is a distancing between you and what you intended for’’.[43]

بيان: رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع فِيمَا كَتَبَ إِلَى أَهْلِ مِصْرَ مَنْ عَمِلَ لِلَّهِ أَعْطَاهُ اللَّهُ أَجْرَهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ كَفَاهُ الْمُهِمَّ فِيهِمَا وَ قَدْ قَالَ اللَّهُ‏ يا عِبادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ وَ أَرْضُ اللَّهِ واسِعَةٌ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ‏

Explanation – It is reported from Amir Al-Momineen^-asws among what he^-asws wrote to the people of Egypt: ‘One who works for Allah^-azwj, Allah^-azwj will Give him his Recompense in the world and the Hereafter and Suffice him of the important matters in them, and Allah^-azwj has Said: Say: ‘O my servants who believe! Fear your Lord! For those who do good deeds in this world, is good, and the earth of Allah is vast. But rather, the patient ones would be fulfilled their Recompense without Reckoning’ [39:10].

فَمَا أَعْطَاهُمُ اللَّهُ فِي الدُّنْيَا لَمْ يُحَاسِبْهُمْ بِهِ فِي الْآخِرَةِ قَالَ اللَّهُ تَعَالَى‏ لِلَّذِينَ أَحْسَنُوا الْحُسْنى‏ وَ زِيادَةٌ وَ الْحُسْنَى هِيَ الْجَنَّةُ وَ الزِّيَادَةُ هِيَ الدُّنْيَا.

Whatever Allah^-azwj Gave them in the world, He^-azwj will not be Reckoning them for it in the Hereafter. Allah^-azwj the Exalted Said: ‘For those who do good is the good and more; [10:26], and the good, it is the Paradise, and the more, it is the world’’.

وَ رَوَى الْبَرْقِيُّ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةُ أَشْيَاءَ لَا يُحَاسَبُ الْعَبْدُ الْمُؤْمِنُ عَلَيْهِنَّ طَعَامٌ يَأْكُلُهُ وَ ثَوْبٌ يَلْبَسُهُ وَ زَوْجَةٌ صَالِحَةٌ تُعَاوِنُهُ وَ يُحْصِنُ بِهَا فَرْجَهُ‏.

And it is reported by Al-Barqy in ‘Al-Saheeh’ – From Abu Abdullah^-asws having said: ‘Three things, the Momin servant will not be Reckoned upon these – food he eats, and clothes he wears, and a righteous wife assisting him, and he protects his private part with her’’.

وَ قَدْ رَوَى الْعَيَّاشِيُّ وَ غَيْرُهُ‏ أَنَّهُ سَأَلَ أَبُو حَنِيفَةَ أَبَا عَبْدِ اللَّهِ ع عَنْ هَذِهِ الْآيَةِ فَقَالَ لَهُ مَا النَّعِيمُ عِنْدَكَ يَا نُعْمَانُ قَالَ الْقُوتُ مِنَ الطَّعَامِ وَ الْمَاءُ الْبَارِدُ

And it is reported by Al Ayyashi and others – ‘Abu Haneefa asked Abu Abdullah^-asws about this Verse (Then you will be Questioned on that Day about the boons [102:8]). He^-asws said to him: ‘What is the bounty in your view, O Numan?’ He said, ‘The daily subsistence from the good and the cold water’.

فَقَالَ لَئِنْ أَوْقَفَكَ اللَّهُ بَيْنَ يَدَيْهِ يَوْمَ الْقِيَامَةِ حَتَّى يَسْأَلَكَ عَنْ كُلِّ أَكْلَةٍ أَكَلْتَهَا أَوْ شَرْبَةٍ شَرِبْتَهَا لَيَطُولَنَّ وُقُوفُكَ‏ بَيْنَ يَدَيْهِ

He^-asws said: ‘If Allah^-azwj were to pause you in front of Him^-azwj on the Day of Qiyamah until He^-azwj Questions you about every food item you had eaten or a drink you had drunk, your pausing would be lengthy in front of Him^-azwj’.

قَالَ فَمَا النَّعِيمُ جُعِلْتُ فِدَاكَ

He said, ‘So what is the bounty? May I be sacrificed for you^-asws!’

قَالَ نَحْنُ أَهْلَ الْبَيْتِ النَّعِيمُ الَّذِي أَنْعَمَ اللَّهُ بِنَا عَلَى الْعِبَادِ الْخَبَرَ.

He^-asws said: ‘We^-asws, People^-asws of the Household, are the bounty which Allah^-azwj has Favoured upon the servants, with us^-asws’ – the Hadeeth’’.

رَوَى الشَّيْخُ فِي مَجَالِسِهِ بِإِسْنَادِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: يُوقَفُ الْعَبْدُ بَيْنَ يَدَيِ اللَّهِ فَيَقُولُ قِيسُوا بَيْنَ نِعَمِي عَلَيْهِ وَ بَيْنَ عَمَلِهِ

It is reported by the sheykh in his ‘Majaalis’ –

‘By his chain from Amir Al Momineen^-asws having said: ‘The servant will pause in front of Allah^-azwj. He^‑azwj will Say: “Compare between My^-azwj Favours (bounties) upon him and his work!”

فَتَسْتَغْرِقُ النِّعَمُ الْعَمَلَ فَيَقُولُونَ قَدِ اسْتَغْرَقَ النِّعَمُ الْعَمَلَ فَيَقُولُ هَبُوا لَهُ نِعَمِي وَ قِيسُوا بَيْنَ الْخَيْرِ وَ الشَّرِّ مِنْهُ

The Favours (bounties) will drown the deeds. He will say, ‘The bounties have drowned the work!’ He^‑azwj will Say to him: ‘Gift to him My^-azwj Favours and compare between the good and the evil from him!”

فَإِنِ اسْتَوَى الْعَمَلَانِ أَذْهَبَ اللَّهُ الشَّرَّ بِالْخَيْرِ وَ أَدْخَلَهُ الْجَنَّةَ وَ إِنْ كَانَ لَهُ فَضْلٌ أَعْطَاهُ اللَّهُ بِفَضْلِهِ

If the two words are equal, Allah^-azwj will Do away the evil with the good and Enter him into the Paradise, and if there were to be a surplus for him, Allah^-azwj will Give him His^-azwj Grace.

وَ إِنْ كَانَ عَلَيْهِ فَضْلٌ وَ هُوَ مِنْ أَهْلِ التَّقْوَى لَمْ يُشْرِكْ بِاللَّهِ تَعَالَى وَ اتَّقَى الشِّرْكَ بِهِ فَهُوَ مِنْ أَهْلِ الْمَغْفِرَةِ يَغْفِرُ اللَّهُ لَهُ بِرَحْمَتِهِ إِنْ شَاءَ وَ يَتَفَضَّلُ عَلَيْهِ بِعَفْوِهِ‏.

And if the surplus were to be against him, and he is from the people of piety not having associated with Allah^-azwj the Exalted, and he had feared the associating with Him^-azwj, so he would be from the people (deserving) the Forgiveness. Allah^-azwj will Forgive him due to His^-azwj Mercy if He^-azwj so Desires and Grace upon him with His^-azwj Pardon’’.

أقول و يؤيد المعنى الأخير ما روي في مجالس الشيخ عن ابن عمر خذ من حياتك لموتك و خذ من صحتك لسقمك و خذ من فراغك لشغلك فإنك يا عبد الله ما تدري‏ ما اسمك غدا.

I (Majlisi) am saying, ‘And the last meaning is supported by what is reported in ‘Majaalis’ of the sheykh, from Ibn Umar, ‘Take from your life for your death, and take from your good health for your sickness, and take from your free time for you busy period, for you don’t know, O servant of Allah^-azwj, what your name will be tomorrow’’.

وَ مَا رَوَاهُ الصَّدُوقُ فِي مَجَالِسِهِ عَنِ الْكَاظِمِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ لا تَنْسَ نَصِيبَكَ‏ قَالَ لَا تَنْسَ صِحَّتَكَ وَ قُوَّتَكَ وَ فَرَاغَكَ وَ شَبَابَكَ وَ نَشَاطَكَ أَنْ تَطْلُبَ بِهَا الْآخِرَةَ.

And what is reported by Al Sadouq in his ‘Majaalis’ –

‘From Al-Kazim^-asws, from his^-asws forefathers^-asws, from Ali^-asws regarding Words of Allah^-azwj Mighty and Majestic: and do not forsake your share from the world, [28:77]. He^-asws said: ‘Do not forsake (abandon) your health, and your strength, and your free time, and your youth, and your activity in seeking the Hereafter with it’’.

37- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ فِي مَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ع يَا مُوسَى لَا تَرْكَنْ إِلَى الدُّنْيَا رُكُونَ الظَّالِمِينَ وَ رُكُونَ مَنِ اتَّخَذَهَا أَباً وَ أُمّاً يَا مُوسَى لَوْ وَكَلْتُكَ إِلَى نَفْسِكَ لِتَنْظُرَ إِلَيْهَا إِذاً لَغَلَبَ عَلَيْكَ حُبُّ الدُّنْيَا وَ زَهْرَتُهَا

(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Mahboub, from one of his companions, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘Among what Allah^-azwj Mighty and Majestic Whispered to Musa^-as with, was: “O Musa^-as! Do not incline towards the world like the inclining of the unjust ones, the ones who take it as a father and a mother. O Musa^-as! If I^-azwj were to Leave you^-as to yourself^-as for consideration of it, then the love for the world and its blossoms would overcome upon you^-as.

يَا مُوسَى نَافِسْ فِي الْخَيْرِ وَ اسْبِقْهُمْ إِلَيْهِ فَإِنَّ الْخَيْرَ كَاسْمِهِ وَ اتْرُكْ مِنَ الدُّنْيَا مَا بِكَ الْغِنَى عَنْهُ وَ لَا تَنْظُرْ عَيْنَكَ إِلَى كُلِّ مَفْتُونٍ بِهَا وَ مُوَكَّلٍ إِلَى نَفْسِهِ وَ اعْلَمْ أَنَّ كُلَّ فِتْنَةٍ بَدْوُهَا حُبُّ الدُّنْيَا وَ لَا تَغْبِطْ أَحَداً بِكَثْرَةِ الْمَالِ فَإِنَّ مَعَ كَثْرَةِ الْمَالِ تَكْثُرُ الذُّنُوبُ لِوَاجِبِ الْحُقُوقِ

O Musa^-as! Compete regarding the goodness with its people, and precede them to it, for the goodness is like its name and leave from the world what you^-as are self-sufficient from it, and your^-as eyes should not look towards every one intrigued by it and has allocated himself to it. And know, that every Fitna begins by the love for the world; and do not seek anyone with a lot of wealth, for along with the abundance of wealth are a lot of sins for the obligatory rights.

وَ لَا تَغْبِطَنَّ أَحَداً بِرِضَى النَّاسِ عَنْهُ حَتَّى تَعْلَمَ أَنَّ اللَّهَ رَاضٍ عَنْهُ وَ لَا تَغْبِطَنَّ أَحَداً بِطَاعَةِ النَّاسِ لَهُ فَإِنَّ طَاعَةَ النَّاسِ لَهُ وَ اتِّبَاعَهُمْ إِيَّاهُ عَلَى غَيْرِ الْحَقِّ هَلَاكٌ لَهُ وَ لِمَنِ اتَّبَعَهُ‏.

And do not seek anyone by pleasing the people about him until you know that Allah^-azwj is Pleased from him, and do not seek people by obeying the people for him, for in obeying the people for him and seeking them for him upon other than the truth, there would be destruction for him and for the one who sought him”.[44]

38- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِي كِتَابِ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّمَا مَثَلُ الدُّنْيَا كَمَثَلِ الْحَيَّةِ مَا أَلْيَنَ مَسَّهَا وَ فِي جَوْفِهَا السَّمُّ النَّاقِعُ يَحْذَرُهَا الرَّجُلُ الْعَاقِلُ وَ يَهْوِي إِلَيْهَا الصَّبِيُّ الْجَاهِلُ‏.

(The book) ‘Al Kafi’- From Ali, from his father, from Abdullah Bin Al Mugheira, from Giyas Bin Ibrahim,

‘From Abu Abdullah^-asws having said: ‘In the book of Ali^-asws, may the Salawaat of Allah^-azwj be upon him^‑asws: ‘But rather an example of the world is like an example of the snake. How smooth it is to touch it while there is deadly poison in its interior. The intellectual man is careful of it and the ignorant child inclines towards it’’.[45]

39- كا، الكافي عَنْ عَلِيٍّ عَنِ ابْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي جَمِيلَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى بَعْضِ أَصْحَابِهِ يَعِظُهُ أُوصِيكَ وَ نَفْسِي بِتَقْوَى مَنْ لَا تَحِلُّ مَعْصِيَتُهُ وَ لَا يُرْجَى غَيْرُهُ وَ لَا الْغِنَى إِلَّا بِهِ فَإِنَّ مَنِ اتَّقَى اللَّهَ عَزَّ وَ قَوِيَ وَ شَبِعَ وَ رَوِيَ وَ رُفِعَ عَقْلُهُ عَنْ أَهْلِ الدُّنْيَا

(The book) ‘Al Kafi’ – From Ali, from Ibn Isa, from Yunus, from Abu Jameela who said,

‘Abu Abdullah^-asws said: ‘Amir Al-Momineen^-asws wrote to one of his^-asws companions advising him: ‘I^-asws hereby advise you, and myself^-asws with fearing the One^-azwj the disobedience to Whom is not Permissible. Neither can anyone else be hoped to nor can anyone be self-sufficient except by Him^-azwj, for the one who fears Allah^-azwj Majestic and Mighty would be strong, and satiated and quenched, and his intellect would be higher than the people of the world.

فَبَدَنُهُ مَعَ أَهْلِ الدُّنْيَا وَ قَلْبُهُ وَ عَقْلُهُ مُعَايِنُ الْآخِرَةِ فَأَطْفَأَ بِضَوْءِ قَلْبِهِ مَا أَبْصَرَتْ عَيْنَاهُ مِنْ حُبِّ الدُّنْيَا فَقَذِرَ حَرَامَهَا وَ جَانَبَ شُبُهَاتِهَا وَ أَضَرَّ وَ اللَّهِ بِالْحَلَالِ الصَّافِي إِلَّا مَا لَا بُدَّ مِنْهُ مِنْ كِسْرَةٍ يَشُدُّ بِهَا صُلْبَهُ وَ ثَوْبٍ يُوَارِي بِهِ عَوْرَتَهُ مِنْ أَغْلَظِ مَا يَجِدُ وَ أَخْشَنِهِ

So his body would be with the people of the world, but his heart and mind would be eyeing the Hereafter. Thus, he would extinguish by the illumination of his heart, whatever his eyes visualize from the love of the world. He considers its Prohibitions as filthy and keeps aside from its doubtful matters, which would harm (him), by Allah^-azwj, with the clear Permissible, except what is inevitable for him from its crumbs, intensifying his backbone with it, and a (piece of) cloth to cover his nakedness with from the coarsest of what he can find and its roughest.

وَ لَمْ يَكُنْ لَهُ فِي مَا لَا بُدَّ مِنْهُ ثِقَةٌ وَ لَا رَجَاءٌ فَوَقَعَتْ ثِقَتُهُ وَ رَجَاؤُهُ عَلَى خَالِقِ الْأَشْيَاءِ فَجَدَّ وَ اجْتَهَدَ وَ أَتْعَبَ بَدَنَهُ حَتَّى بَدَتِ الْأَضْلَاعُ وَ غَارَتِ الْعَيْنَانِ فَأَبْدَلَ اللَّهُ لَهُ مِنْ ذَلِكَ قُوَّةً فِي بَدَنِهِ وَ شِدَّةً فِي عَقْلِهِ وَ مَا ذُخِرَ لَهُ فِي الْآخِرَةِ أَكْثَرُ:

And there does not happen to be for him, regarding what is inevitable for him from it, neither any reliability nor hope. So his reliance and his hopes are upon the Creator of the things, therefore he struggles, and strives, and exhausts his body until his ribs are manifested and his two eyes sink. So Allah^-azwj Exchanges for him, from that, strength in his body, and intensity in his intellect, and whatever He^-azwj has Treasured for him in the Hereafter is more.

فَارْفُضِ الدُّنْيَا فَإِنَّ حُبَّ الدُّنْيَا يُعْمِي وَ يُصِمُّ وَ يُبْكِمُ وَ يُذِلُّ الرِّقَابَ فَتَدَارَكْ مَا بَقِيَ مِنْ عُمُرِكَ وَ لَا تَقُلْ غَداً وَ بَعْدَ غَدٍ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكَ بِإِقَامَتِهِمْ عَلَى الْأَمَانِيِ‏ وَ التَّسْوِيفِ حَتَّى أَتَاهُمْ أَمْرُ اللَّهِ بَغْتَةً وَ هُمْ غَافِلُونَ

Therefore, reject the world, for the love of the world would blind, and deaf and mute, and would disgrace the necks. So manage whatever is remaining from your life and do not say, ‘Tomorrow’, or ‘After tomorrow’, for rather, destroyed were the ones who were before you by their staying upon their aspirations and their procrastinations until the Command of Allah^-azwj came to them suddenly and they were heedless.

فَنُقِلُوا عَلَى أَعْوَادِهِمْ إِلَى قُبُورِهِمُ الْمُظْلِمَةِ الضَّيِّقَةِ وَ قَدْ أَسْلَمَهُمُ الْأَوْلَادُ وَ الْأَهْلُونَ فَانْقَطِعْ إِلَى اللَّهِ بِقَلْبٍ مُنِيبٍ مِنْ رَفْضِ الدُّنْيَا وَ عَزْمٍ لَيْسَ فِيهِ انْكِسَارٌ وَ لَا انْخِزَالٌ أَعَانَنَا اللَّهُ وَ إِيَّاكَ عَلَى طَاعَتِهِ وَ وَفَّقَنَا اللَّهُ وَ إِيَّاكَ لِمَرْضَاتِهِ‏.

So they were transferred upon the planks (of wood) into their graves, the dark, the narrow, and the children and the family members had submitted them. He cut-off (from others) to Allah^-azwj with a penitent heart from rejecting the world and a determination where was not breakage nor betrayal. May Allah^-azwj Assist us^-asws and you upon obeying Him^-azwj and may Allah^-azwj Harmonise us^-asws and you to His^-azwj Pleasure’’.[46]

بيان: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَا قَلَعْتُ بَابَ خَيْبَرَ بِقُوَّةٍ جِسْمَانِيَّةٍ بَلْ بِقُوَّةٍ رَبَّانِيَّةٍ.

Explanation – Amir Al-Momineen^-asws said: ‘I^-asws did not uproot the door of Khyber with physical strength, but by spiritual strength’’.

40- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ وَ غَيْرِهِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَثَلُ الدُّنْيَا كَمَثَلِ مَاءِ الْبَحْرِ كُلَّمَا شَرِبَ مِنْهُ الْعَطْشَانُ ازْدَادَ عَطَشاً حَتَّى يَقْتُلَهُ‏.

(The book) ‘Al Kafi’ – From Ali, from his father, from Abdullah Bin Al Mugheira and someone else, from Talha Bin Zayd,

‘From Abu Abdullah^-asws having said: ‘An example of the world is like an example of sea water. Every time the thirsty one drinks from it; it increases the thirst until it kills him’’.[47]

41- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏ قَالَ عِيسَى بْنُ مَرْيَمَ صَلَوَاتُ اللَّهِ عَلَيْهِ لِلْحَوَارِيِّينَ يَا بَنِي إِسْرَائِيلَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنَ الدُّنْيَا كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ دِينِهِمْ إِذَا أَصَابُوا دُنْيَاهُمْ‏.

(The book) ‘From Al Husayn Bin Muhammad, from Al Moalla, from Al Washa who said,

‘I heard Al-Reza^-asws saying: ‘Isa^-as Bin Maryam^-as, may the Salawaat of Allah^-azwj be upon him^-as, said to the disciples: ‘O children of Israel! Do not despair upon what is lost from you of the world just as people of the world do not despair upon what is loft from them of their religion when they have achieved their world’’.[48]

42- نهج، نهج البلاغة الْحَمْدُ لِلَّهِ غَيْرَ مَقْنُوطٍ مِنْ رَحْمَتِهِ وَ لَا مَخْلُوٍّ مِنْ نِعْمَتِهِ وَ لَا مَأْيُوسٍ مِنْ مَغْفِرَتِهِ وَ لَا مُسْتَنْكِفٍ عَنْ عِبَادَتِهِ الَّذِي لَا تَبْرَحُ مِنْهُ رَحْمَةٌ وَ لَا تُفْقَدُ مِنْهُ نِعْمَةٌ

(The book) ‘Nahj Al Balagah’ –

‘The Praise is for Allah^-azwj there is no despair from His^-azwj Mercy, nor is there any deprivation from His^‑azwj Favours, nor is there any despair from His^-azwj Forgiveness, nor any disapproval from worshipping Him^-azwj which there is neither any termination of Mercy from Him^-azwj nor any missing out of a Favour from Him^-azwj.

وَ الدُّنْيَا دَارٌ مُنِيَ لَهَا الْفَنَاءُ وَ لِأَهْلِهَا مِنْهَا الْجَلَاءُ وَ هِيَ حُلْوَةٌ خَضِرَةٌ قَدْ عَجِلَتْ لِلطَّالِبِ وَ الْتَبَسَتْ بِقَلْبِ النَّاظِرِ فَارْتَحِلُوا مِنْهَا بِأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ وَ لَا تَسْأَلُوا فِيهَا فَوْقَ الْكَفَافِ وَ لَا تَطْلُبُوا مِنْهَا أَكْثَرَ مِنَ الْبَلَاغِ‏.

The world is a house of death having annihilation for it and there is departure for its people, and it is sweet, green. It hastens towards the seeker and attaches with the heart of the beholder. Depart from it with as excellent of whatever of the provision is in your presence and do not ask in it above the sufficient and do not seek from it any more than the subsistence’’.[49]

43- كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ.

(The book) ‘Kanz’ of Al Karajaky –

Rasool-Allah^-saww said: ‘One who loves his world will be harming his Hereafter’’.[50]

– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الدُّنْيَا دُوَلٌ فَاطْلُبْ حَظَّكَ مِنْهَا بِأَجْمَلِ الطَّلَبِ.

And Amir Al-Momineen^-asws: ‘The world is a state, so seek your share from it with the most beautiful seeking’’.[51]

– وَ قَالَ ص‏ مَنْ أَمِنَ الزَّمَانَ خَانَهُ وَ مَنْ غَالَبَهُ أَهَانَهُ.

And he^-saww said: ‘One who trusts the times, it will betray him, and one whom it overcomes, it will weaken him’’.[52]

– وَ قَالَ‏ الدَّهْرُ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِنْ كَانَ لَكَ فَلَا تَبْطَرْ وَ إِنْ كَانَ عَلَيْكَ فَاصْبِرْ فَكِلَاهُمَا عَنْكَ سَيَنْحَسِرُ.

And he^-saww said: ‘The time is of two days – a day for you and a day against you. If it were to be for you, do not be arrogant, and if it were to be against you, be patient, for each of these will recede from you’’.[53]

– وَ قَالَ ع‏ مَنْ أَصْبَحَ حَزِيناً عَلَى الدُّنْيَا فَقَدْ أَصْبَحَ سَاخِطاً عَلَى رَبِّهِ تَعَالَى وَ مَنْ كَانَتِ الدُّنْيَا أَكْبَرَ هَمِّهِ طَالَ شَقَاؤُهُ وَ غَمُّهُ الدُّنْيَا لِمَنْ تَرَكَهَا وَ الْآخِرَةُ لِمَنْ طَلَبَهَا الزَّاهِدُ فِي الدُّنْيَا كُلَّمَا ازْدَادَتْ لَهُ تَحَلِّياً ازْدَادَ عَنْهَا تَخَلِّياً.

And he^-asws said: ‘One who comes to a morning grieving upon the world, so he has come to a morning dissatisfied with his Lord^-azwj the Exalted, and one to whom the world was greatest of his concerns, his misery and his sorrows will be prolonged. The world is for the one who neglects it while the Hereafter is for the one who seeks it. The ascetic in the world, every time it increases sweetness to him, he increases to isolate away from it’’.[54]

– وَ قَالَ ع‏ إِذَا طَلَبْتَ شَيْئاً مِنَ الدُّنْيَا فَزُوِيَ عَنْكَ فَاذْكُرْ مَا خَصَّكَ اللَّهُ بِهِ مِنْ دِينِكَ وَ صَرَفَهُ عَنْ غَيْرِكَ فَإِنَّ ذَلِكَ أَحْرَى أَنْ تَسْتَحِقَّ نَفْسَكَ بِمَا فَاتَكَ.

And he^-asws said: ‘Whenever you seek something from the world, and it is impeded from you, then remember what Allah^-azwj has Specialised you with of His^-azwj religion and turn away from other (matters), for that would be better deserving for yourself with what has been lost by you’’.[55]

– وَ قَالَ رَسُولُ اللَّهِ ص‏ أَنَا زَعِيمٌ بِثَلَاثٍ لِمَنْ أَكَبَّ عَلَى الدُّنْيَا بِفَقْرٍ لَا غَنَاءَ لَهُ وَ بِشُغُلٍ لَا فَرَاغَ لَهُ وَ بِهَمٍّ وَ حُزْنٍ لَا انْقِطَاعَ لَهُ.

And Rasool-Allah^-saww said: ‘I^-saww am responsible (guarantor) to the one who devotes upon the world, with poverty having no riches for him, and with pre-occupation having no free time for him, and with worries and grief having no termination for it’’.[56]

– وَ قَالَ ص‏ كُونُوا فِي الدُّنْيَا أَضْيَافاً وَ اتَّخِذُوا الْمَسَاجِدَ بُيُوتاً وَ عَوِّدُوا قُلُوبَكُمُ الرِّقَّةَ وَ أَكْثِرُوا التَّفَكُّرَ وَ الْبُكَاءَ وَ لَا تَخْتَلِفَنَّ بِكُمُ الْأَهْوَاءُ تَبْنُونَ مَا لَا تَسْكُنُونَ وَ تَجْمَعُونَ مَا لَا تَأْكُلُونَ وَ تَأْمُلُونَ مَا لَا تُدْرِكُونَ.

And he^-saww said: ‘Be as guests in the world and take the Masjids as houses, and revert your hearts to the kindness, and frequent the contemplation and the crying, and do not let the whims differ with you building what you will not be dwelling in, and amassing what you will not be consuming, and wishing for what you will not be realising’’.[57]

44- عُدَّةُ الدَّاعِي، قَالَ الصَّادِقُ ع‏ إِنَّا لَنُحِبُّ الدُّنْيَا وَ أَنْ لَا نُؤْتَاهَا خَيْرٌ لَنَا مِنْ أَنْ نُؤْتَاهَا وَ مَا أُوتِيَ ابْنُ آدَمَ مِنْهَا شَيْئاً إِلَّا نَقَصَ حَظُّهُ مِنَ الْآخِرَةِ.

(The book) ‘Uddat Al Daie’ –

‘Al-Sadiq^-asws said: ‘We tend to love the world and if we are not Given it, it would be better for us than if we were to be Given it, and the son of Adam^-as is not Given anything from it except it reduces his share from the Hereafter’’.[58]

(The book) ‘Nahj Al Balagah’ –

45- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ دَارٌ بِالْبَلَاءِ مَحْفُوفَةٌ وَ بِالْغَدْرِ مَعْرُوفَةٌ لَا تَدُومُ أَحْوَالُهَا وَ لَا يَسْلَمُ نُزَّالُهَا أَحْوَالٌ مُخْتَلِفَةٌ وَ تَارَاتٌ مُتَصَرِّفَةٌ الْعَيْشُ فِيهَا مَذْمُومٌ وَ الْأَمَانُ مِنْهَا مَعْدُومٌ وَ إِنَّمَا أَهْلُهَا فِيهَا أَغْرَاضٌ مُسْتَهْدَفَةٌ تَرْمِيهِمْ بِسِهَامِهَا وَ تُفْنِيهِمْ بِحِمَامِهَا

‘From sermon of his^-asws: ‘(The world) is a house surrounded with the afflictions and well known with the betrayals. Its situations are not constant nor are its dwellers safe. Its situations are variable, and its ways keep changing. The life in it is condemnable and the safety from it is non-existent, and rather its people in it are targets being shot at by its arrows and it annihilates them with its deaths.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّكُمْ وَ مَا أَنْتُمْ فِيهِ مِنْ هَذِهِ الدُّنْيَا عَلَى سَبِيلِ مَنْ قَدْ مَضَى قَبْلَكُمْ مِمَّنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً وَ أَعْمَرَ دِيَاراً وَ أَبْعَدَ آثَاراً أَصْبَحَتْ أَصْوَاتُهُمْ هَامِدَةً وَ رِيَاحُهُمْ رَاكِدَةً وَ أَجْسَادُهُمْ بَالِيَةً وَ دِيَارُهُمْ خَالِيَةً وَ آثَارُهُمْ عَافِيَةً

And know, servants of Allah^-azwj! You and whatever you are in from this world, are upon a way of the ones who had passed before you, from the ones who were on longer lives that you, and they dwelled in the houses, and were of further impacts. Their voices have become silent, and their movements have become still, and they bodies have decayed, and their houses are vacant, and their traces have been effaced.

وَ اسْتَبْدَلُوا بِالْقُصُورِ الْمُشَيَّدَةِ وَ بِالنَّمَارِقِ الْمُمَهَّدَةِ الصُّخُورَ وَ الْأَحْجَارَ الْمُسَنَّدَةَ وَ الْقُبُورَ اللَّاطِئَةَ الْمُلْحَدَةَ الَّتِي قَدْ بُنِيَ لِلْخَرَابِ فِنَاؤُهَا وَ شُيِّدَ بِالتُّرَابِ بِنَاؤُهَا فَمَحَلُّهَا مُقْتَرِبٌ وَ سَاكِنُهَا مُغْتَرِبٌ بَيْنَ أَهْلِ مَحَلَّةٍ مُوحِشِينَ

And their splendid castles and soft cushions have been replaced with the blocks of rocks and the stones (tombs) and the dug-out graves which have been built for the ruination of its annihilation, and its construction is with the soil. Their places are near to each other while its occupants are lonely, strangers between the people of the places.

وَ أَهْلِ فَرَاغٍ مُتَشَاغِلِينَ لَا يَسْتَأْنِسُونَ بِالْأَوْطَانِ وَ لَا يَتَوَاصَلُونَ تَوَاصُلَ الْجِيرَانِ عَلَى مَا بَيْنَهُمْ مِنْ قُرْبِ الْجِوَارِ وَ دُنُوِّ الدَّارِ وَ كَيْفَ يَكُونُ بَيْنَهُمْ تَزَاوُرٌ وَ قَدْ طَحَنَهُمْ بِكَلْكَلِهِ الْبِلَى‏وَ أَكَلَتْهُمُ الْجَنَادِلُ وَ الثَّرَى

And the people with free times a busy. They are neither being comforted with the (new) homelands nor are they connecting (communicating) as the connection of the neighbours, based upon the nearness of what is between them and close by houses. And how can there be visitations between them, and the decay has grinded them with the stones and the soil.

وَ كَأَنْ قَدْ صِرْتُمْ إِلَى مَا صَارُوا إِلَيْهِ وَ ارْتَهَنَكُمْ ذَلِكَ الْمَضْجَعُ وَ ضَمَّكُمْ ذَلِكَ الْمُسْتَوْدَعُ فَكَيْفَ بِكُمْ لَوْ تَنَاهَتْ بِكُمُ الْأُمُورُ وَ بُعْثِرَتِ الْقُبُورُ هُنالِكَ تَبْلُوا كُلُّ نَفْسٍ ما أَسْلَفَتْ وَ رُدُّوا إِلَى اللَّهِ مَوْلاهُمُ الْحَقِّ وَ ضَلَّ عَنْهُمْ ما كانُوا يَفْتَرُونَ‏.

And it is as if you are going to what they have gone to, and that lying place is catching you, and that depository has gripped you. So how will it be with you if the affairs come to an end with you and the graves expel (its contents)? That is where every soul shall become acquainted with what it sent before, and they would be returned to Allah, their true Master, and it be lost from them what they had been fabricating [10:30]’’.[59]

46- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ فَإِنَّ تَقْوَى اللَّهِ مِفْتَاحُ سَدَادٍ وَ ذَخِيرَةُ مَعَادٍ وَ عِتْقٌ مِنْ كُلِّ مَلَكَةٍ وَ نَجَاةٌ مِنْ كُلِّ هَلَكَةٍ بِهَا يَنْجَحُ الطَّالِبُ وَ يَنْجُو الْهَارِبُ وَ تُنَالُ الرَّغَائِبُ

(The book) ‘Nahj Al Balagah’ –

‘Fear of Allah^-azwj is a key to guidance and a treasure of the Hereafter, and liberation from every ownership (slavery) and salvation from every destruction. By it, the seeker succeeds and the fleer escapes and the desirous one achieves.

فَاعْمَلُوا وَ الْعَمَلُ يُرْفَعُ وَ التَّوْبَةُ تَنْفَعُ وَ الدُّعَاءُ يُسْمَعُ وَ الْحَالُ هَادِئَةٌ وَ الْأَقْلَامُ جَارِيَةٌ وَ بَادِرُوا بِالْأَعْمَالِ عُمُراً نَاكِساً أَوْ مَرَضاً حَابِساً أَوْ مَوْتاً خَالِساً

Therefore work, and the deeds get raised, and the repentance benefits, and the supplication is heard, and situation is calm, and the Pens are flowing (recording the deeds); and rush with the deeds before the age is overturned (into old age), or a withholding illness, or pure death (comes to you).

فَإِنَّ الْمَوْتَ هَادِمُ لَذَّاتِكُمْ وَ مُكَدِّرُ شَهَوَاتِكُمْ وَ مُبَاعِدُ طِيَّاتِكُمْ‏ زَائِرٌ غَيْرُ مَحْبُوبٍ وَ قِرْنٌ غَيْرُ مَغْلُوبٍ وَ وَاتِرٌ غَيْرُ مَطْلُوبٍ قَدْ أَعْلَقَتْكُمْ حَبَائِلُهُ وَ تَكَنَّفَتْكُمْ غَوَائِلُهُ وَ أَقْصَدَتْكُمْ مَعَابِلُهُ‏ وَ عَظُمَتْ فِيكُمْ سَطْوَتُهُ وَ تَتَابَعَتْ عَلَيْكُمْ عَدْوَتُهُ وَ قَلَّتْ عَنْكُمْ نَبْوَتُهُ

Surely, the death is a demolisher of your pleasures, and dampens your lustful desires, and distances your objectives. (It is) an unloved visitor, a pair not to be overcome, and an unsought killer. It casts its ropes to you and its evils surround you, and aims it’s arrows to you, its sway over you is mighty, and its enmity is continuous upon you, and it hardly misses (turns away) from you.

فَيُوشِكُ أَنْ تَغْشَاكُمْ دَوَاجِي ظُلَلِهِ وَ احْتِدَامُ عِلَلِهِ وَ حَنَادِسُ غَمَرَاتِهِ وَ غَوَاشِي سَكَرَاتِهِ وَ أَلِيمُ إِزْهَاقِهِ وَ دُجُوُّ أَطْبَاقِهِ وَ جُشُوبَةُ مَذَاقِهِ

Very soon the gloom of its darkness will overwhelm you, and the severity of its illness, and darkness of its immersion, and nonsensical utterances during its pangs, and pain of its destruction, and darkness of its layers, and bitterness of its taste.

فَكَأَنْ قَدْ أَتَاكُمْ بَغْتَةً فَأَسْكَتَ نَجِيَّكُمْ وَ فَرَّقَ نَدِيَّكُمْ وَ عَفَّى آثَارَكُمْ وَ عَطَّلَ دِيَارَكُمْ وَ بَعَثَ وُرَّاثَكُمْ يَقْتَسِمُونَ تُرَاثَكُمْ بَيْنَ حَمِيمٍ خَاصٍّ لَمْ يَنْفَعْ وَ قَرِيبٍ مَحْزُونٍ لَمْ يَمْنَعْ وَ آخَرَ شَامِتٍ لَمْ يَجْزَعْ

It is as if it is coming to you suddenly, so it silences your whisperers, and separates your group, and effaces your impacts, and devastates your houses, and urges your inheritors to be distribute your inheritances between the special intimate ones who did not benefit and the grieving near relatives could not protect you, and additionally, the gloaters were not alarmed (for you).

فَعَلَيْكُمْ بِالْجِدِّ وَ الِاجْتِهَادِ وَ التَّأَهُّبِ وَ الِاسْتِعْدَادِ وَ التَّزَوُّدِ فِي مَنْزِلِ الزَّادِ وَ لَا تَغُرَّنَّكُمُ الدُّنْيَا كَمَا غَرَّتْ مَنْ كَانَ قَبْلَكُمْ مِنَ الْأُمَمِ الْمَاضِيَةِ وَ الْقُرُونِ الْخَالِيَةِ الَّذِينَ احْتَلَبُوا دِرَّتَهَا وَ أَصَابُوا غِرَّتَهَا وَ أَفْنَوْا عِدَّتَهَا وَ أَخْلَقُوا جِدَّتَهَا

Therefore, it is upon you all with the striving, and the struggling, and equipping, and the preparation, and the providing in the house of provision, and do not let the world deceive you like what the ones before you from the past communities had been deceived and the bygone generations, those who has milked its udders and attained its deceit, and depleted their periods, and worn out its new things.

أَصْبَحَتْ مَسَاكِنُهُمْ أَجْدَاثاً وَ أَمْوَالُهُمْ مِيرَاثاً لَا يَعْرِفُونَ مَنْ أَتَاهُمْ وَ لَا يَحْفِلُونَ مَنْ بَكَاهُمْ وَ لَا يُجِيبُونَ مَنْ دَعَاهُمْ

Their dwellings became graves, and their wealth became an inheritance(s). Neither are they recognising the ones who come to them (their graves) nor are they paying attention to the one who cries for them, nor are they responding to the ones calling them.

فَاحْذَرُوا الدُّنْيَا فَإِنَّهَا غَدَّارَةٌ غَرَّارَةٌ خَدُوعٌ مُعْطِيَةٌ مَنُوعٌ مُلْبِسَةٌ نَزُوعٌ لَا يَدُومُ رَخَاؤُهَا وَ لَا يَنْقَضِي عَنَاؤُهَا وَ لَا يَرْكُدُ بَلَاؤُهَا.

Therefore be cautious of the world for it is treacherous, deceitful, cheating. It gives, prevents, clothes, strips. Its prosperity is not permanent nor are its hardships terminal, nor does its afflictions die down’’.[60]

47- نَهْجُ الْكَيْدُرِيِّ، عِنْدَ شَرْحِ قَوْلِ أَمِيرِ الْمُؤْمِنِينَ ع لِهَمَّامٍ فِي وَصْفِ‏ الْمُتَّقِينَ‏ أَرَادَتْهُمُ الدُّنْيَا وَ لَمْ يُرِيدُوهَا.

(The book) ‘Nahj’ of Al Kaydari –

‘At the commentary of the words of Amir Al-Momineen^-asws to Hammam in describing the pious: ‘The world wants them while they do not want it’’.[61]

قَالَ مِنْ مُكَاشَفَاتِ أَمِيرِ الْمُؤْمِنِينَ ع مَا رَوَاهُ الصَّادِقُ عَنْ آبَائِهِ ع أَنَّهُ قَالَ: إِنِّي كُنْتُ بِفَدَكَ فِي بَعْضِ حِيطَانِهَا وَ قَدْ صَارَتْ لِفَاطِمَةَ ع إِذَا أَنَا بِامْرَأَةٍ قَدْ هَجَمَتْ عَلَيَّ وَ فِي يَدِي مِسْحَاةٌ وَ أَنَا أَعْمَلُ بِهَا

He said, ‘From the revelations of Amir Al Momineen^-asws is what is reported by Al-Sadiq^-asws, from his^‑asws forefathers^-asws having said: ‘I^-asws was in (estate of) Fadak in one of its orchards, and it had come for (Syeda) Fatima^-asws, when I^-asws was with a woman who was coming towards me^-asws and in my^-asws hand was a spade and I^-asws was working with it.

فَلَمَّا نَظَرْتُ إِلَيْهَا طَارَ قَلْبِي مِمَّا تَدَاخَلَنِي مِنْ جَمَالِهَا فَشَبَّهْتُهَا بِبُثَيْنَةَ بِنْتِ عَامِرٍ الْجُمَحِيِّ وَ كَانَتْ مِنْ أَجْمَلِ نِسَاءِ قُرَيْشٍ

When I^-asws looked at her, my^-asws heart flew from what had entered me^-asws from her beauty, resembling in beauty with Buseyna Bint Aamir Al-Jumahy, and she was from the most beautiful of the women of Qureysh.

فَقَالَتْ لِي يَا ابْنَ أَبِي طَالِبٍ هَلْ لَكَ أَنْ تَزَوَّجَنِي وَ أُغْنِيَكَ عَنْ هَذِهِ الْمِسْحَاةِ وَ أَدُلَّكَ عَلَى خَزَائِنِ الْأَرْضِ وَ يَكُونَ لَكَ الْمُلْكُ مَا بَقِيتَ

She said to me, ‘O son^-asws of Abu Talib^-asws! Is it okay for you^-asws to marry me and I shall enrich you from this spade (manual work), and I shall point you^-asws to treasures of the earth and the kingdom will be for you^-asws for as long as you^-asws live?’

فَقُلْتُ لَهَا مَنْ أَنْتِ حَتَّى أَخْطُبَكِ مِنْ أَهْلِكِ

I^-asws said to her: ‘Who are you until (so that) I^-asws can propose to you^-asws from your family?’

فَقَالَتْ أَنَا الدُّنْيَا

She said, ‘I am the world’.

فَقُلْتُ لَهَا ارْجِعِي فَاطْلُبِي زَوْجاً غَيْرِي فَلَسْتِ مِنْ شَأْنِي وَ أَقْبَلْتُ عَلَى مِسْحَاتِي وَ أَنْشَأْتُ أَقُولُ‏

I^-asws said to her: ‘Return and seek a husband other than me^-asws, for it isn’t from my^-asws concerns’, and I^-asws turn to my spade, and I^-asws prosed a poem saying:

لَقَدْ خَابَ مَنْ غَرَّتْهُ دُنْيَا دَنِيَّةٌ-		وَ مَا هِيَ إِنْ غَرَّتْ قُرُوناً بِطَائِلٍ-
أَتَتْنَا عَلَى زِيِّ الْعَزِيزِ بُثَيْنَةَ-		وَ زِينَتُهَا فِي مِثْلِ تِلْكَ الشَّمَائِلِ-
فَقُلْتُ لَهَا غُرِّي سِوَايَ فَإِنَّنِي‏		عَزُوفٌ عَنِ الدُّنْيَا وَ لَسْتُ بِجَاهِلٍ-
وَ مَا أَنَا وَ الدُّنْيَا فَإِنَّ مُحَمَّداً-		رَهِينٌ بِقَفْرٍ بَيْنَ تِلْكَ الْجَنَادِلِ-

‘He is disappointed, the one whom the lowly world deceives, and it is what has deceived generations. It came to us^-asws in the garb of Buseyna and her adornments in the likes of that appearance. I^-asws said to her: ‘Deceive the ones besides me^-asws for I^-asws am abstemious from the world and aren’t ignorant. And what have I^-asws to do with the world, for Muhammad^-saww is a pledge in the wilderness between those graves.

وَ هَبْهَا أَتَتْنَا بِالْكُنُوزِ وَ دُرِّهَا-		وَ أَمْوَالِ قَارُونَ وَ مُلْكِ الْقَبَائِلِ-
أَ لَيْسَ جَمِيعاً لِلْفَنَاءِ مَصِيرُهَا-		وَ يُطْلَبُ مِنْ خُزَّانِهَا بِالطَّوَائِلِ-
فَغُرِّي سِوَايَ إِنَّنِي غَيْرُ رَاغِبٍ-		لِمَا فِيكِ مِنْ عِزٍّ وَ مُلْكٍ وَ نَائِلٍ-
وَ قَدْ قَنِعَتْ نَفْسِي بِمَا قَدْ رُزِقْتُهُ-		فَشَأْنَكِ يَا دُنْيَا وَ أَهْلَ الْغَوَائِلِ-
فَإِنِّي أَخَافُ اللَّهَ يَوْمَ لِقَائِهِ-		وَ أَخْشَى عِتَاباً دَائِماً غَيْرَ زَائِلٍ‏

And its love came to us with the treasures and its gems, and wealth of Qarun^-la and kingdom of the tribes. Isn’t it all for the annihilation as its destiny? And he is seeking from its prolonged treasures. So deceive the ones besides me^-asws! I^-asws am not desirous to what is in you, from honour, and kingdom and achievements. And I^-asws have contented myself^-asws with what I^-asws have been Graced with, so it’s your concern, O world, and the people of temptations, for I^-asws fear Allah^-azwj of the Day I^-asws shell meet Him^-azwj, and I^-asws dread the permanent unceasing rebuke’.

وَ قَالَ أَيْضاً

دُنْيَا تُخَادِعُنِي كَأَنِّي‏		لَسْتُ أَعْرِفُ حَالَهَا-
مَدَّتْ إِلَيَّ يَمِينَهَا-		فَرَدَدْتُهَا وَ شِمَالَهَا-
وَ رَأَيْتُهَا مُحْتَاجَةٌ-		فَوَهَبْتُ جُمْلَتَهَا لَهَا-

And he^-asws said (a poem) as well: ‘The world is (trying to) deceive me^-asws. It is as if I^-asws don’t recognise it’s state. She extended her right hand towards me^-asws but I^-asws returned it as well as her left hand, and I^-asws saw her as needy, so I^-asws gifted the whole of it to her’.

فَهَذَا مَعْنَى قَوْلِهِ ع أَرَادَتْهُمُ الدُّنْيَا وَ لَمْ يُرِيدُوهَا.

So, this is the meaning of his^-asws words: ‘The world wants them while they do not want it’’.[62]

48- عِدَّةُ الدَّاعِي، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ الْمُؤْمِنَ لَا يُصْبِحُ وَ لَا يُمْسِي إِلَّا وَ نَفْسُهُ ظَنُونٌ عِنْدَهُ فَلَا يَزَالُ زَارِياً عَلَيْهَا وَ مُسْتَزِيداً لَهَا فَكُونُوا كَالسَّابِقِينَ قَبْلَكُمْ وَ الْمَاضِينَ أَمَامَكُمْ قَوَّضُوا مِنَ الدُّنْيَا تَقْوِيضَ الرَّاحِلِ وَ طَوَوْهَا طَيَّ الْمَنَازِلِ‏.

(The book) ‘Iddat Al-Daie’ – Amir Al-Momineen^-asws said: ‘And know, servants of Allah^-azwj! The Momin neither comes to a morning nor evening except as his soul is contemplating with him. He does not cease to visit upon it and seeking more for it. So be like the previous ones before you, and the past (history) is in front of you. Proceed from the world the proceeding of the departing one and fold up (your affairs) folding of the temporary stops’’.[63]

49- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَيْلٌ لِلَّذِينَ يَخْتِلُونَ الدُّنْيَا بِالدِّينِ وَ وَيْلٌ لِلَّذِينَ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ وَ وَيْلٌ لِلَّذِينَ يَسِيرُ الْمُؤْمِنُ فِيهِمْ بِالتَّقِيَّةِ أَ بِي يَغْتَرُّونَ أَمْ عَلَيَّ يَجْتَرِءُونَ فَبِي حَلَفْتُ لَأُتِيحَنَّ لَهُمْ فِتْنَةً تَتْرُكُ الْحَلِيمَ مِنْهُمْ حَيْرَانَ [حَيْرَاناً].

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Sinan, from Ismail Bin Jabir, from Yunus Bin Zabyan who said,

‘I heard Abu Abdullah^-asws said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj Mighty and Majestic Says: “Woe be to the ones are confusing the world with the religion, and woe be to the ones killing those who are instructing with the fairness from the people, and woe be to the ones making the Momineen walk among them in Taqiyya (dissimulation)! Is it by Me^-azwj they are deceiving or are they being presumptuous upon Me^-azwj? I^-azwj hereby Swear by Me^-azwj! I^-azwj shall Try them with such a Fitna, it will leave the lenient ones from them bewildered!”’[64]

50– لي، الأمالي للصدوق الْحَسَنُ بْنُ مُحَمَّدِ بْنِ سَعِيدٍ الْهَاشِمِيُّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ خَلَفٍ عَنْ حَسَنِ بْنِ صَالِحٍ عَنْ أَبِي مَعْشَرٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ قَالَ: كَانَ النَّبِيُّ ص إِذَا قَدِمَ مِنْ سَفَرٍ بَدَأَ بِفَاطِمَةَ ع فَدَخَلَ عَلَيْهَا فَأَطَالَ عِنْدَهَا الْمَكْثَ

(The book) ‘Al Amaali’ of Al Sadouq – Al Hassan Bin Muhammad Bin Saeed Al Hashimy, from Ja’far Bin Muhammad Al Alawy, from Muhammad Bin Ali Bin Khalaf, from Hassan Bin Salih, from Abu Ma’shar, from Muhammad Bin Qays who said,

‘It was so that whenever the Prophet^-saww arrived from a journey, he^-saww would begin by (visiting Syeda) Fatima^-asws. He^-saww would enter to see her^-asws and prolonged the stay in her^-asws presence.

فَخَرَجَ مَرَّةً فِي سَفَرٍ فَصَنَعَتْ فَاطِمَةُ مَسَكَتَيْنِ‏ مِنْ وَرِقٍ وَ قِلَادَةً وَ قُرْطَيْنِ وَ سِتْراً لِبَابِ الْبَيْتِ لِقُدُومِ أَبِيهَا وَ زَوْجِهَا ع

One he^-saww went out in a journey. Syeda Fatima^-asws made two bracelets from silver, and a necklace, and two ear rings, and a curtain for the main door of the house for the arrival of her^-asws father^-saww and her^-asws husband.

فَلَمَّا قَدِمَ رَسُولُ اللَّهِ ص دَخَلَ‏ عَلَيْهَا فَوَقَفَ أَصْحَابُهُ عَلَى الْبَابِ لَا يَدْرُونَ يَقِفُونَ أَوْ يَنْصَرِفُونَ لِطُولِ مَكْثِهِ عِنْدَهَا فَخَرَجَ عَلَيْهِمْ رَسُولُ اللَّهِ ص وَ قَدْ عُرِفَ الْغَضَبُ فِي وَجْهِهِ حَتَّى جَلَسَ عِنْدَ الْمِنْبَرِ

When Rasool-Allah^-saww arrived, he^-saww entered to see her^-asws. His^-saww companions paused at the door, not knowing whether to pause or disperse due to the prolongation of his^-saww stay in her^-asws presence. Rasool-Allah^-saww came out and the annoyance was recognised in his^-saww face until he^-saww sat by the pulpit.

فَظَنَّتْ فَاطِمَةُ ع أَنَّهُ إِنَّمَا فَعَلَ ذَلِكَ رَسُولُ اللَّهِ لِمَا رَأَى مِنَ الْمَسَكَتَيْنِ وَ الْقِلَادَةِ وَ الْقُرْطَيْنِ وَ السِّتْرِ فَنَزَعَتْ قِلَادَتَهَا وَ قُرْطَيْهَا وَ مَسَكَتَيْهَا وَ نَزَعَتِ السِّتْرَ

Fatima^-asws thought that Rasool-Allah^-saww had rather done that due to what he^-saww had seen from the bracelets, and the necklace, and the ear rings, and the curtain. So she^-asws removed her^-asws necklace, and her^-asws earrings, and her^-asws bracelets, and she^-asws removed her^-asws curtain.

فَبَعَثَتْ بِهِ إِلَى رَسُولِ اللَّهِ ص وَ قَالَتْ لِلرَّسُولِ قُلْ لَهُ تَقْرَأُ عَلَيْكَ ابْنَتُكَ السَّلَامَ وَ تَقُولُ اجْعَلْ هَذَا فِي سَبِيلِ اللَّهِ

She^-asws sent these to Rasool-Allah^-saww and said to the messenger: ‘Tell him^-saww: ‘Your^-saww daughter conveys the greetings to you^-saww and she^-asws says: ‘Make this to be in the Way of Allah^-azwj!’’

فَلَمَّا أَتَاهُ قَالَ فَعَلَتْ فِدَاهَا أَبُوهَا ثَلَاثَ مَرَّاتٍ لَيْسَتِ الدُّنْيَا مِنْ مُحَمَّدٍ وَ لَا مِنْ آلِ مُحَمَّدٍ وَ لَوْ كَانَتِ الدُّنْيَا تَعْدِلُ عِنْدَ اللَّهِ مِنَ الْخَيْرِ جَنَاحَ بَعُوضَةٍ مَا سَقَى فِيهَا كَافِراً شَرْبَةَ مَاءٍ ثُمَّ قَامَ فَدَخَلَ عَلَيْهَا.

When he came to him^-saww, he^-saww said: ‘I^-saww have done so. May her^-asws father^-saww be sacrificed for her^-asws (three times). The world isn’t for Muhammad^-saww nor for the Progeny^-asws of Muhammad^-saww and had the world in the Presence of Allah^-azwj equated from the good even to a wing of a mosquito, He^-azwj would not have Quenched a Kafir a drink of water!’ Then he^-asws stood up and entered to see her^-asws’’.[65]  From a non-shia source and Derogatory

51- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ جَلَّ جَلَالُهُ أَوْحَى إِلَى الدُّنْيَا أَنْ أَتْعِبِي مَنْ خَدَمَكِ وَ اخْدُمِي مَنْ رَفَضَكِ

(The book) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from his uncle, from Al Kufy, from Muhammad Bin Sinan, from Al Mufazzal,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘Allah^-azwj, Majestic is His^-azwj Majesty Revealed to the world: “(O world) Wear out the one who serves you and serve the one who rejects you!”’

ثُمَّ قَالَ ع عَلَيْكُمْ بِالْوَرَعِ وَ الِاجْتِهَادِ وَ الْعِبَادَةِ وَ ازْهَدُوا فِي هَذِهِ الدُّنْيَا الزَّاهِدَةِ فِيكُمْ فَإِنَّهَا غَرَّارَةٌ دَارُ فَنَاءٍ وَ زَوَالٍ كَمْ مِنْ مُغْتَرٍّ فِيهَا قَدْ أَهْلَكَتْهُ وَ كَمْ مِنْ وَاثِقٍ بِهَا قَدْ خَانَتْهُ وَ كَمْ مِنْ مُعْتَمَدٍ عَلَيْهَا قَدْ خَدَعَتْهُ وَ أَسْلَمَتْهُ‏.

Then he^-asws said: ‘Upon you all is to be with the devoutness, and the striving, and the worship, and be ascetic in this world that is ascetic among you all, for it (world) is a deception, a house of annihilation and decline. How many a deceived one it has destroyed him, and how many (ones) trusting with it, it (world) has destroyed him, and how many relying (ones) upon it, it has deceived him and yielded him (to his grave)’’.[66]

52- لي، الأمالي للصدوق عَنِ الْعَطَّارِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنِ الصَّادِقِ ع قَالَ: كَانَ فِيمَا نَاجَى اللَّهُ مُوسَى بْنَ عِمْرَانَ يَا مُوسَى إِذَا رَأَيْتَ الْفَقْرَ مُقْبِلًا فَقُلْ مَرْحَباً بِشِعَارِ الصَّالِحِينَ وَ إِذَا رَأَيْتَ الْغِنَى مُقْبِلًا فَقُلْ ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ

(The book) ‘Al Amaali’ of Al Sadouq, from Al Attar, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs,

‘From Al-Sadiq^-asws having said: ‘It was among what Allah^-azwj had Whispered to Musa^-as Bin Imran^-as: “O Musa^-as! When you^-as see the poverty facing, then say: ‘Welcome to the banner of the righteous ones!’ And when you^-as see the riches racing, then say: ‘A sin whose punishment has been hastened!’

إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ عَاقَبْتُ فِيهَا آدَمَ ع عِنْدَ خَطِيئَتِهِ وَ جَعَلْتُهَا مَلْعُونَةً مَلْعُوناً مَا فِيهَا إِلَّا مَا كَانَ فِيهَا لِي

The world is a house of punishment. Adam^-as was punished in it at his^-as mistake (in the Heavens), and he^-as made it (world) to be accursed. Accursed is what is in it except whatever were to be in it for Me^-azwj!

يَا مُوسَى إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِيهَا بِقَدْرِ عِلْمِهِمْ بِي وَ سَائِرُهُمْ مِنْ خَلْقِي‏ رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ بِي

(Allah^-azwj had Whispered to Musa^-as Bin Imran^-as) O Musa^-as! My^-azwj righteous servant are ascetic in it in accordance with their knowledge with Me^-azwj, and rest of them from My^-azwj creatures are desirous regarding it in accordance with their ignorance!

وَ مَا مِنْ أَحَدٍ مِنْ خَلْقِي عَظَّمَهَا فَقَرَّتْ عَيْنُهُ وَ لَمْ يُحَقِّرْهَا أَحَدٌ إِلَّا انْتَفَعَ بِهَا الْخَبَرَ.

And there is no one from My^-azwj creatures who fears it (world) has delighted his eyes, and no one has belittled it except he has benefitted with it!” – the Hadeeth’’.[67]

53- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ فِي مُنَاجَاتِهِ لِمُوسَى ع يَا مُوسَى إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ إِلَى آخِرِ الْخَبَرِ.

(The book) ‘Sawaab Al Amaal’ – From his father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj Mighty and Majestic Said in His^-azwj Whispering to Musa^-as: “O Musa^-as! The world is a house of punishment’” – up to the end of the Hadeeth’’.[68]

54- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ: إِنْ كَانَتِ الدُّنْيَا فَانِيَةً فَالطُّمَأْنِينَةُ إِلَيْهَا لِمَا ذَا.

(The book) ‘Al Amaali’ – of Al Sadouq –

‘From Al-Sadiq^-asws having said: ‘Since the world is to perish, then for what (reason) are you reassured to it?’’[69]

55- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَغْفَلُ النَّاسِ مَنْ لَمْ يَتَّعِظْ بِتَغَيُّرِ الدُّنْيَا مِنْ حَالٍ إِلَى حَالٍ وَ أَعْظَمُ النَّاسِ فِي الدُّنْيَا خَطَراً مَنْ لَمْ يَجْعَلْ لِلدُّنْيَا عِنْدَهُ خَطَراً.

(The book) ‘Al Amali’ of Al Sadouq –

‘From Al-Sadiq^-asws having said: ‘Rasool-Allah^-saww said: ‘The most heedless of the people is one who does not take preaching with changes of the world, from a state to a state, and mightiest of the people of importance in the world is one who does not make any importance for the world in his view’’.[70]

56- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق الْأَسْتَرْآبَادِيُّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنْ أَبِي مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ كَمْ مِنْ غَافِلٍ يَنْسِجُ ثَوْباً لِيَلْبَسَهُ وَ إِنَّمَا هُوَ كَفَنُهُ وَ يَبْنِي بَيْتاً لِيَسْكُنَهُ وَ إِنَّمَا هُوَ مَوْضِعُ قَبْرِهِ.

(The books) ‘Uyoun Akhbar Al-Reza^-asws, (and) ‘Al Amaali’ of Al Sadouq – Al Astarabady, from Ahmad Bin Al Hassan Al-Husayny,

‘From Abu Muhammad^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘How many a heedless one has weaved a clothe to wear and rather it is his shroud, and built a house in order to dwell in, and rather it is a place of his grave’’.[71]

– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَعْضِ خُطَبِهِ‏ أَيُّهَا النَّاسُ إِنَّ الدُّنْيَا دَارُ فَنَاءٍ وَ الْآخِرَةَ دَارُ بَقَاءٍ فَخُذُوا مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ لَا تَخْفَى عَلَيْهِ أَسْرَارُكُمْ وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ مِنْ قَبْلِ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ فَفِي الدُّنْيَا حَيِيتُمْ وَ لِلْآخِرَةِ خُلِقْتُمْ

And Amir Al-Momineen^-asws said in one of his^-asws sermons: ‘O you people! The world is a place of annihilation while the Hereafter is a place of remaining, therefore take from your passage for your abode and do not violate your veils in the Presence of the One^-azwj your secrets are not hidden from Him^-azwj and bring your hearts out from the world before your bodies come out from it, for in the world there is your living, but you have been Created for the Hereafter.

وَ إِنَّمَا الدُّنْيَا كَالسَّمِّ يَأْكُلُهُ مَنْ لَا يَعْرِفُهُ إِنَّ الْعَبْدَ إِذَا مَاتَ قَالَتِ الْمَلَائِكَةُ مَا قَدَّمَ وَ قَالَ النَّاسُ مَا أَخَّرَ

And rather the world is like poison consumed by the one who does not recognise it. When the servant dies, the Angels say, ‘What has he sent ahead?’, while the people say, ‘What has he left behind?’

فَقَدِّمُوا فَضْلًا يَكُنْ لَكُمْ وَ لَا تُؤَخِّرُوا كُلًّا يَكُنْ عَلَيْكُمْ فَإِنَّ الْمَحْرُومَ مَنْ حُرِمَ خَيْرَ مَالِهِ وَ الْمَغْبُوطَ مَنْ ثَقَّلَ بِالصَّدَقَاتِ وَ الْخَيْرَاتِ مَوَازِينَهُ وَ أَحْسَنَ فِي الْجَنَّةِ بِهَا مِهَادَهُ وَ طَيَّبَ عَلَى‏ الصِّرَاطِ بِهَا مَسْلَكَهُ‏.

Therefore send ahead a surplus for it to be for you and do not leave behind all which would be against you, for the deprived is the one deprived of the good of his wealth while the joyful is the one whose scale would be heavy with the charities and the good deeds; and his cradle in the Paradise will be excellent due to it, and his travelling upon the Bridge would be good due to it’’.[72]

57- لي، الأمالي للصدوق فِي خَبَرِ الشَّامِيِّ الَّذِي أَتَى أَمِيرَ الْمُؤْمِنِينَ ع قَالَ ع‏ يَا شَيْخُ إِنَّ الدُّنْيَا خَضِرَةٌ حُلْوَةٌ وَ لَهَا أَهْلٌ وَ إِنَّ الْآخِرَةَ لَهَا أَهْلٌ ظَلَفَتْ أَنْفُسُهُمْ عَنْ مُفَاخَرَةِ أَهْلِ الدُّنْيَا لَا يَتَنَافَسُونَ فِي الدُّنْيَا وَ لَا يَفْرَحُونَ بِغَضَارَتِهَا وَ لَا يَحْزَنُونَ لِبُؤْسِهَا

(The book) ‘Al Amaali’ of Al Sadouq –

‘In a Hadeeth of the Syrian who had come to Amir Al-Momineen^-asws. He^-asws said: ‘O sheykh! The world is green (beautiful), sweet, and there are people for it, and the Hereafter has people for it. They have turned away from priding of people of the world. They are neither competing regarding the world nor are they joyful with its lavishness, nor are their grieving for its misery.

يَا شَيْخُ مَنْ خَافَ الْبَيَاتَ قَلَّ نَوْمُهُ مَا أَسْرَعَ اللَّيَالِيَ وَ الْأَيَّامَ فِي عُمُرِ الْعَبْدِ فَاخْزُنْ لِسَانَكَ وَ عُدَّ كَلَامَكَ يَقِلَّ كَلَامُكَ إِلَّا بِخَيْرٍ

O Sheykh! One who fears the night, his sleep would be little. How quick are the nights and the days in the life of the servant. Therefore, treasure your tongue and count your speech to reduce your talk except with good.

يَا شَيْخُ ارْضَ لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ وَ آتِ إِلَى النَّاسِ مَا تُحِبُّ أَنْ يُؤْتَى إِلَيْكَ

O Sheykh! Be satisfied for the people what your are satisfied for yourself and go to the people what you would like to be come to you’.

ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ أَيُّهَا النَّاسُ أَ مَا تَرَوْنَ إِلَى أَهْلِ الدُّنْيَا يُمْسُونَ وَ يُصْبِحُونَ عَلَى أَحْوَالٍ شَتَّى فَبَيْنَ صَرِيعٍ يَتَلَوَّى وَ بَيْنَ عَائِدٍ وَ مَعُودٍ وَ آخَرَ بِنَفْسِهِ يَجُودُ وَ آخَرَ لَا يُرْجَى وَ آخَرَ مُسَجًّى وَ طَالِبِ الدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٍ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ عَلَى أَثَرِ الْمَاضِي يَصِيرُ الْبَاقِي.

Then he^-asws faced towards his^-asws companions. He^-asws said: ‘O you people! Are you not seeing people of the world coming to the evening and morning being upon various states? Between a quick one meandering, and a returner accustomed, and another finding himself, and another not hopeful, and another one shrouded, and a seeker of the world while the death is seeking him, and a heedless one and he is not heedless from, and the rest are being upon the tracks of the past’’.[73]

58- فس، تفسير القمي مُحَمَّدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ سَيَّارٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ لا تَمُدَّنَّ عَيْنَيْكَ إِلى‏ ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ وَ لا تَحْزَنْ عَلَيْهِمْ وَ اخْفِضْ جَناحَكَ لِلْمُؤْمِنِينَ‏ قَالَ رَسُولُ اللَّهِ ص مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ عَلَى الدُّنْيَا حَسَرَاتٍ وَ مَنْ رَمَى بِبَصَرِهِ إِلَى مَا فِي يَدَيْ غَيْرِهِ كَثُرَ هَمُّهُ وَ لَمْ يُشْفَ غَيْظُهُ

Tafseer Al Qummi – Muhammad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Bin Sayyar, from Al Mufazzal,

‘From Abu Abdullah^-asws having said: ‘When this Verse was Revealed: Do not extend your eyes to what We have Provided with two categories from them, nor grieve upon them, and lower your wings towards the Momineen [15:88], Rasool-Allah^saww said: ‘The one who was not consoled by the Consolation of Allah^azwj would cut himself off from the world in regret; and one who casts his eyes to what is in the hands of someone else would multiply his worries, and his rage would not be healed.

وَ مَنْ لَمْ يَعْلَمْ أَنَّ لِلَّهِ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَلْبَسٍ فَقَدْ قَصُرَ عَمَلُهُ وَ دَنَا عَذَابُهُ وَ مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً أَصْبَحَ عَلَى اللَّهِ سَاخِطاً وَ مَنْ شَكَا مُصِيبَةً نَزَلَتْ بِهِ فَإِنَّمَا يَشْكُو رَبَّهُ

And one who does not know that Allah^azwj has Favoured him, neither in the food, nor in the drinks, nor in the clothing, so he would fall short in his deeds and approach his Punishment. And one who becomes aggrieved upon the world, would become Angered with by Allah^azwj. And the one who complains about the difficulties which descend upon him, so he has complained about his Lord^azwj.

وَ مَنْ دَخَلَ النَّارَ مِنْ هَذِهِ الْأُمَّةِ مِمَّنْ قَرَأَ الْقُرْآنَ فَهُوَ مِمَّنْ يَتَّخِذُ آياتِ اللَّهِ هُزُواً وَ مَنْ أَتَى ذَا مَيْسَرَةٍ فَتَخَشَّعَ لَهُ طَلَبَ مَا فِي يَدَيْهِ ذَهَبَ ثُلُثَا دِينِهِ‏

And one who enters the Fire from these communities, from the ones who recite the Quran, so he is from the ones who take the Signs of Allah^azwj in jest (joke). And one who comes to the one with the facilities and submits his need to him for what is in his hands, a third of his Religion would go away’.

ثُمَّ قَالَ وَ لَا تَعْجَلْ وَ لَيْسَ يَكُونُ الرَّجُلُ يَنَالُ مِنَ الرَّجُلِ الْمِرْفَقَ فَيُبَجِّلُهُ وَ يُوَقِّرُهُ فَقَدْ يَجِبُ ذَلِكَ لَهُ عَلَيْهِ وَ لَكِنْ تَرَاهُ أَنَّهُ يُرِيدُ بِتَخَشُّعِهِ مَا عِنْدَ اللَّهِ وَ يُرِيدُ أَنْ يَخْتِلَهُ عَمَّا فِي يَدَيْهِ‏.

Then he^-asws said: ‘And do not be hasty, the man wouldn’t be able to attain the kindness from the man so he would venerate him and accord him dignity, so that has been obligated for him upon him, but you will see him that he, by his humbleness, is intending what is in the Presence of Allah^-azwj, while he wants to deprive him from what is in his hands’’.[74]

59- فس، تفسير القمي أَبِي عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ يَا حَفْصُ مَا أَنْزَلْتُ الدُّنْيَا مِنْ نَفْسِي إِلَّا بِمَنْزِلَةِ الْمَيْتَةِ إِذَا اضْطُرِرْتُ إِلَيْهَا أَكَلْتُ مِنْهَا الْخَبَرَ وَ سَيَأْتِي فِي أَبْوَابِ الْمَوَاعِظِ.

Tafseer Al Qummi – My father, from Al Asbahany, from Al Miniqary, from Hafs who said,

‘Abu Abdullah^-asws said: ‘O Hafs! I^-asws have not accorded the world a status from myself^-asws except at the status of the dead. When I^-asws am desperate to it, I^-asws consume from it’ – the Hadeeth, and I (Majlisi) shall bring in the chapters on preaching’’.[75]

60- ب، قرب الإسناد عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ: وَ اللَّهِ مَا أَخَّرَ اللَّهُ عَنِ الْمُؤْمِنِ مِنْ هَذِهِ الدُّنْيَا خَيْرٌ لَهُ مِمَّا يُعَجِّلُ مِنْهَا

(The book) ‘Qurb Al Asnaad’ – From Ibn Abu Al Khattab, from Al Bazanty,

‘From Al-Reza^-asws having said: ‘By Allah^-azwj! Allah^-azwj does not Delay from the Momin, from this world which is good for him than what He^-azwj Hastens from it’.

ثُمَّ صَغَّرَ الدُّنْيَا إِلَيَّ فَقَالَ أَيُّ شَيْ‏ءٍ هِيَ

Then he^-asws belittled the world to me. He^-asws said: ‘Which thing is it?’

ثُمَّ قَالَ إِنَّ صَاحِبَ النِّعْمَةِ عَلَى خَطَرٍ إِنَّهُ يَجِبُ عَلَيَّ حُقُوقٌ لِلَّهِ مِنْهَا وَ اللَّهِ إِنَّهُ لَيَكُونَ عَلَيَّ النِّعَمُ مِنَ اللَّهِ فَمَا أَزَالُ مِنْهَا عَلَى وَجَلٍ وَ حَرَّكَ يَدَيْهِ حَتَّى أَخْرَجَ مِنَ الْحُقُوقِ الَّتِي تَجِبُ لِلَّهِ تَبَارَكَ وَ تَعَالَى عَلَيَّ فِيهَا.

Then he^-asws said: ‘The owner of the bounty is upon a danger. Rights of Allah^-azwj are obligated upon me^-asws from it. By Allah^-azwj! The bounty tends to be a Favour from Allah^-azwj upon me^-asws, so I^-asws do not cease to be upon trepidation (and he^-asws shook his^-asws hand) until I^-asws extract the rights which Allah^-azwj Blessed and Exalted has Obligated upon me^-asws in it’’.[76]

61- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِبَاطٍ رَفَعَهُ قَالَ: شَكَا رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع الْحَاجَةَ فَقَالَ اعْلَمْ أَنَّ كُلَّ شَيْ‏ءٍ تُصِيبُهُ مِنَ الدُّنْيَا فَوْقَ قُوتِكَ فَإِنَّمَا أَنْتَ فِيهِ خَازِنٌ لِغَيْرِكَ‏.

(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Ibn Yazeed, from Ibn Mahboub, from Ibn Ribat, raising it, said,

‘A man complained to Amir Al-Momineen^-asws of the need. He^-asws said: ‘Know that everything you attain from the world above your subsistence, so rather you are a treasurer for others regarding in it’’.[77]

62- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ دُرُسْتَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ.

(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from Dorost, from a man,

‘From Abu Abdullah^-asws having said: ‘Love of the world is head of every mistake (sin)’’.[78]

63- ل، الخصال عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عِمْرَانَ عَنْ أَحْمَدَ بْنِ أَبِي بَكْرٍ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ‏ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ أَخْوَفَ مَا أَخَافُ عَلَى أُمَّتِيَ الْهَوَى وَ طُولُ الْأَمَلِ أَمَّا الْهَوَى فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ

(The book) ‘Al Khisaal’ – From Muhammad Bin Ahmad Al Asady, from Muhammad Bin Abu Umran, from Ahmad Bin Abu Bakr, from Ali Bin Abu Ali Al Lahy, from Muhammad Bin Al Munkadir, from Jabir Bin Abdullah having said:

‘Rasool-Allah^-saww said: ‘The scariest of what I^-saww fear upon my^-saww community is the whims and long hopes. As for the whim, it tends to block from the truth, and as for the long hope, it makes one forget the Hereafter.

وَ هَذِهِ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ هَذِهِ الْآخِرَةُ قَدِ ارْتَحَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَإِنِ اسْتَطَعْتُمْ أَنْ تَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا فَافْعَلُوا فَإِنَّكُمُ الْيَوْمَ فِي دَارِ عَمَلٍ وَ لَا حِسَابَ وَ أَنْتُمْ غَداً فِي دَارِ حِسَابٍ وَ لَا عَمَلَ‏.

And this world is departing turning around, and this Hereafter is coming facing, and for each one of these there are sons. If you are able to be from sons of the Hereafter and not be from son of the world, then do so, for today you are in a house of work and not Reckoning, and tomorrow you will be in a house of Reckoning and no work’’.[79]

64- ل، الخصال عَنِ ابْنِ بُنْدَارَ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ عُمَرَ بْنِ الْحَسَنِ بْنِ نَصْرٍ عَنْ مُؤَمِّلِ بْنِ إِهَابٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ الْمِصْرِيِّ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ أَبِيهِ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ اللَّيْلُ وَ النَّهَارُ مَطِيَّتَانِ‏.

(The book) ‘Al Khisaal’ – From Ibn Bundar, from Ahmad Bin Is’haq, from Umar Bin Al Hassan Bin Nasr, from Muwammil Bin Ihab, from Abdullah Bin Al Mugheira Al Misry, from Sufyan Al Sowry, from his father, from Ikrimah (Bin Abu Jahl^-la), from Ibn Abbas who said,

‘Rasool-Allah^-saww said: ‘The night and the day are two obedient rides’’.[80]

65- ل، الخصال عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَسَدِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَامِرِيِّ عَنْ إِبْرَاهِيمَ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ عَنْ أَبِيهَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ الرَّغْبَةُ فِي الدُّنْيَا تُكَثِّرُ الْهَمَّ وَ الْحُزْنَ وَ الزُّهْدُ فِي الدُّنْيَا يُرِيحُ الْقَلْبَ وَ الْبَدَنَ‏.

(The book) ‘Al Khisaal’ – From Muhammad Bin Ahmad Al Asady, from Ahmad Bin Muhammad Al Aamiry, from Ibrahim Bin Isa Bin Ubeyd, from Suleyman Bin Amro, from Abdullah Bin Al Hasan Bin Al Hassan,

‘From his mother^-as Fatima^-as daughter^-as of Al-Husayn^-asws, from her^-as father^-asws having said: ‘Rasool-Allah^-saww said: ‘The desire regarding the world multiplies the worries and the grief, while the ascetism in the world rests the heart and the body’’.[81]

66- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ مِنْهَا بِثَلَاثِ خِصَالٍ هَمٍّ لَا يَفْنَى وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ‏.

(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Al Ashary, from Sahl, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘One who attaches his heart with the world will be attached with three characteristics from it – worries not depleting, and hopes not realised, and prosperity not attained’’.[82]

67- ل، الخصال عَنْ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ الْقَبْرُ حِصْنُهُ وَ الْجَنَّةُ مَأْوَاهُ وَ الدُّنْيَا جَنَّةُ الْكَافِرِ وَ الْقَبْرُ سِجْنُهُ وَ النَّارُ مَأْوَاهُ‏.

(The book) ‘Al Khisaal’ – From Hamza Al Alawy, from Ali, from his father, from Amro Bin Usman, from Ibrahim Bin Abdul Hameed,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws having said: ‘The world is a prison for the Momin, and the grave is his fortress, and the Paradise is his abode, while the world is a paradise for the Kafir, and the grave is his prison, and the Fire is his abode’’.[83]

68- ل، الخصال عَنِ الْعَسْكَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَسِيدٍ عَنْ أَحْمَدَ بْنِ يَحْيَى الصُّوفِيِّ عَنْ أَبِي غَسَّانَ عَنْ مَسْعُودِ بْنِ سَعْدٍ عَنْ يَزِيدَ بْنِ أَبِي زِيَادٍ عَنْ مُجَاهِدٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَشَدُّ مَا يُتَخَوَّفُ عَلَى أُمَّتِي ثَلَاثَةٌ زَلَّةُ عَالِمٍ أَوْ جِدَالُ مُنَافِقٍ بِالْقُرْآنِ أَوْ دُنْيَا تَقْطَعُ رِقَابَكُمْ فَاتَّهِمُوهَا عَلَى أَنْفُسِكُمْ.

(The book) ‘Al Khisaal’ – From Al Askari, from Ahmad Bin Muhammad Bin Aseyd, from Ahmad Bin Yahya Al Sowfy, from Abu Gasan, from Masoud Bin Sa’ad, from Yazeed Bin Abu Ziyad, from Mujahid, from Ibn Umar who said,

‘Rasool-Allah^-saww said: ‘The severest of what is feared upon my^-saww community are three – slip of a scholar, or a hypocrite arguing by the Quran, or the world cutting your necks, so you accuse it upon yourselves’’.[84]

69- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنِ ابْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ‏ مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ عَلَى الدُّنْيَا حَسَرَاتٍ وَ اللَّهِ مَا الدُّنْيَا وَ الْآخِرَةُ إِلَّا كَكَفَّتَيِ الْمِيزَانِ فَأَيُّهُمَا رَجَحَ ذَهَبَ بِالْآخَرِ

(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Al Asbahany, from Al Minqary, from Ibn Uyayna, from Al Nuhry who said,

‘I heard Ali Bin Al-Husayn^-asws saying: ‘One who is not consoled by the consolation of Allah^‑azwj will cut himself with regret upon the world. By Allah^-azwj! What is the world and the Hereafter except like two hands of the scale. Whichever outweighs, it does away with the other’.

ثُمَّ تَلَا قَوْلَهُ عَزَّ وَ جَلَ‏ إِذا وَقَعَتِ الْواقِعَةُ يَعْنِي الْقِيَامَةَ لَيْسَ لِوَقْعَتِها كاذِبَةٌ خافِضَةٌ خَفَضَتْ وَ اللَّهِ بِأَعْدَاءِ اللَّهِ إِلَى النَّارِ رافِعَةٌ رَفَعَتْ وَ اللَّهِ أَوْلِيَاءَ اللَّهِ إِلَى الْجَنَّةِ

Then he^-asws recited Words of Mighty and Majestic: When the event occurs [56:1] – meaning the Qiyamah – There isn’t a belying for its occurrence [56:2] Abasing, – by Allah^-azwj, abasing the enemies of Allah^-azwj to the Fire – exalting [56:3] – by Allah^-azwj, exalting the friends of Allah^-azwj to the Paradise!’

ثُمَّ أَقْبَلَ عَلَى رَجُلٍ مِنْ جُلَسَائِهِ فَقَالَ لَهُ اتَّقِ اللَّهَ وَ أَجْمِلْ فِي الطَّلَبِ وَ لَا تَطْلُبْ مَا لَمْ يُخْلَقْ فَإِنَّ مَنْ طَلَبَ مَا لَمْ يُخْلَقْ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ وَ لَمْ يَنَلْ مَا طَلَبَ

Then he^-asws faced towards a man from his^-asws gatherers. He^-asws said to him: ‘Fear Allah^-azwj and be beautiful in the seeking, and do not seek what has not been Created, for the one who seeks what has not been Created will cut himself in regret and will not attain what he seeks’.

ثُمَّ قَالَ وَ كَيْفَ يَنَالُ مَا لَمْ يُخْلَقْ

Then he^-asws said: ‘And how can he attain what has not been Created?’

فَقَالَ الرَّجُلُ وَ كَيْفَ يَطْلُبُ مَا لَمْ يُخْلَقْ

The man said, ‘And how does he seek what has not been Created?’

فَقَالَ مَنْ طَلَبَ الْغِنَى وَ الْأَمْوَالَ وَ السَّعَةَ فِي الدُّنْيَا فَإِنَّمَا يَطْلُبُ ذَلِكَ لِلرَّاحَةِ وَ الرَّاحَةُ لَمْ تُخْلَقْ فِي الدُّنْيَا وَ لَا لِأَهْلِ الدُّنْيَا إِنَّمَا خُلِقَتِ الرَّاحَةُ فِي الْجَنَّةِ وَ لِأَهْلِ الْجَنَّةِ وَ التَّعَبُ وَ النَّصْبُ خُلِقَا فِي الدُّنْيَا وَ لِأَهْلِ الدُّنْيَا

He^-asws said: ‘One who seeks the riches, and the wealth, and the affluence in the world, for rather he seeks that for the comfort, and the comfort has not been Created in the world nor for people of the world. But rather, the comfort has been Created in the Paradise and for the people of Paradise, while the fatigue and the toil (labour) have been Created in the world and for people of the world.

وَ مَا أُعْطِيَ أَحَدٌ مِنْهَا حَفْنَةً إِلَّا أُعْطِيَ مِنَ الْحِرْصِ مِثْلَيْهَا وَ مَنْ أَصَابَ مِنَ الدُّنْيَا أَكْثَرَ كَانَ فِيهَا أَشَدَّ فَقْراً لِأَنَّهُ يَفْتَقِرُ إِلَى النَّاسِ فِي حِفْظِ أَمْوَالِهِ وَ يَفْتَقِرُ إِلَى كُلِّ آلَةٍ مِنْ آلَاتِ الدُّنْيَا

And no one is Given a handful from it except He^-azwj is Given from the greed, similar to it, and one who attains a lot from the world would be of a lot of poverty in it because he would be poor (needy) to the people in protecting his wealth, and he would be poor (needy) to every tool from tools of the world.

فَلَيْسَ فِي غِنَى الدُّنْيَا رَاحَةٌ وَ لَكِنَّ الشَّيْطَانَ يُوَسْوِسُ إِلَى ابْنِ آدَمَ أَنَّ لَهُ فِي جَمْعِ ذَلِكَ رَاحَةً وَ إِنَّمَا يَسُوقُهُ إِلَى التَّعَبِ فِي الدُّنْيَا وَ الْحِسَابُ عَلَيْهِ فِي الْآخِرَةِ

There isn’t any comfort in riches of the world, but the Satan^-la insinuates to the son of Adam^‑as that there is comfort for him in amassing that, but rather he^-la ushers him to the fatigue in the world, and the Reckoning would be upon him in the Hereafter’.

ثُمَّ قَالَ ع كَلَّا مَا تَعِبَ أَوْلِيَاءُ اللَّهِ فِي الدُّنْيَا لِلدُّنْيَا بَلْ تَعِبُوا فِي الدُّنْيَا لِلْآخِرَةِ

Then he^-asws said: ‘Never! The friends of Allah^-azwj are not fatigues in the world for the world, but they are fatigues in the world for the Hereafter’.

ثُمَّ قَالَ أَلَا وَ مَنِ اهْتَمَّ لِرِزْقِهِ كُتِبَ عَلَيْهِ خَطِيئَةٌ كَذَلِكَ قَالَ الْمَسِيحُ ع لِلْحَوَارِيِّينَ إِنَّمَا الدُّنْيَا قَنْطَرَةٌ فَاعْبُرُوهَا وَ لَا تَعْمُرُوهَا.

Then he^-asws said: ‘Indeed! And the one who accuses (Allah^-azwj) for his sustenance, a sin is written against him. Like that was said by the Messiah^-as to the disciples. But rather, the world is a bridge, so cross it and do not build it’’.[85]

70- مع‏، معاني الأخبار ع‏، علل الشرائع ل، الخصال عَنِ الْقَطَّانِ عَنِ السُّكَّرِيِّ عَنِ الْجَوْهَرِيِّ عَنِ ابْنِ عُمَارَةَ عَنْ أَبِيهِ قَالَ قَالَ الصَّادِقُ ع‏ مَطْلُوبَاتُ النَّاسِ فِي الدُّنْيَا الْفَانِيَةِ أَرْبَعَةٌ الْغِنَى وَ الدَّعَةُ وَ قِلَّةُ الِاهْتِمَامِ وَ الْعِزُّ

(The book) ‘Ma’any Al Akhbar’, (and) ‘Ilal Al Sharaie’, (and) ‘Al Khisaal’ – From Al Qattan, from Al Sukry, from Al Jowhary, from Ibn Umara, from his father who said,

‘Al-Sadiq^-asws said: ‘The seeking of the people is in the transient world are four – the riches, and the comfort, and scarcity of worries, and the honour.

فَأَمَّا الْغِنَى فَمَوْجُودٌ فِي الْقَنَاعَةِ فَمَنْ طَلَبَهُ فِي كَثْرَةِ الْمَالِ لَمْ يَجِدْهُ

As for the riches, it exists in the contentment. The one who seeks it in abundant wealth will not find it.

وَ أَمَّا الدَّعَةُ فَمَوْجُودٌ فِي خِفَّةِ الْمَحْمِلِ فَمَنْ طَلَبَهَا فِي ثِقَلِهِ لَمْ يَجِدْهَا

And as for the comfort, it exists in lightness of the load. The one who seeks it in its heavy will not find it.

وَ أَمَّا قِلَّةُ الِاهْتِمَامِ فَمَوْجُودَةٌ فِي قِلَّةِ الشُّغُلِ فَمَنْ طَلَبَهَا مَعَ كَثْرَتِهِ لَمْ يَجِدْهَا

And as for scarcity of the worries, it exists in scarcity of the pre-occupation. The one who seeks it with its lot will not find it.

وَ أَمَّا الْعِزُّ فَمَوْجُودٌ فِي خِدْمَةِ الْخَالِقِ فَمَنْ طَلَبَهُ فِي خِدْمَةِ الْمَخْلُوقِ لَمْ يَجِدْهُ‏.

And as for the honour, it exists in serving the Creator. The one who seeks it in serving the created beings will not find it’’.[86]

71- ل، الخصال عَنِ الْفَامِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ الْحَسَنِ بْنِ أَبِي الْحُسَيْنِ الْفَارِسِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ سَلِمَ مِنْ أُمَّتِي مِنْ أَرْبَعِ خِصَالٍ فَلَهُ الْجَنَّةُ مِنَ الدُّخُولِ فِي الدُّنْيَا وَ اتِّبَاعِ الْهَوَى وَ شَهْوَةِ الْبَطْنِ وَ شَهْوَةِ الْفَرْجِ الْخَبَرَ.

(The book) ‘Al Khisaal’ – From Al Famy, from Muhammad Bin Ja’far, from Al Saffar, from Ibn Hashim, from Al Hassan Bin Abu Al-Husayn Al Farsy, from Abdullah Bin Al-Husayn Bin Zayd, from his father,

‘From Abu Abdullah^-asws having said: ‘One from my^-asws community who is safe from four characteristics, the Paradise is for him – (safe) from entering into the world, and pursuing the whims, and lustful desires of the belly and lustful desires of the private parts’ – the Hadeeth’’.[87]

72- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ سُلَيْمٍ مَوْلَى طِرْبَالٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ‏ الدُّنْيَا دُوَلٌ فَمَا كَانَ لَكَ فِيهَا أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ مِنْهَا عَلَيْكَ أَتَاكَ وَ لَمْ تَمْتَنِعْ مِنْهُ بِقُوَّةٍ

(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Suleym, slave of Tirban, from a man,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘I heard him^-asws saying: ‘The world is a state, so whatever were to be for you in it will come to you upon your weakness, and whatever from it were to be against you will come to you and you will not be able to prevent 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 this speech by saying: ‘One who despairs (gives up) on from what is lost will rest his body, and one who is contented with what he is Given will delight his eyes’’.[88]

73- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ اللُّؤْلُؤِيِّ عَنْ إِسْحَاقَ الضَّحَّاكِ عَنْ مُنْذِرٍ الْجَوَّانِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ سَلْمَانُ رَحْمَةُ اللَّهِ عَلَيْهِ‏ عَجِبْتُ لِسِتٍّ ثَلَاثٌ أَضْحَكَتْنِي وَ ثَلَاثٌ أَبْكَتْنِي

(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Al Ashary, from Al Luluie, from Is’haq Al Zahhak, from Munzir Al Jawwan,

‘From Abu Abdullah^-asws having said: ‘Salman^-ra, may Allah^-azwj have Mercy on him^-ra, said, ‘I^-ra am astounded at six, three which make me^-ra laugh and three which make me^-ra cry.

فَأَمَّا الَّذِي أَبْكَتْنِي فَفِرَاقُ الْأَحِبَّةِ مُحَمَّدٍ وَ حِزْبِهِ وَ هَوْلُ الْمُطَّلَعِ وَ الْوُقُوفُ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ

As for those which makes me^-ra cry – separation from the beloved Muhammad^-saww and his^‑saww party, and the emerging horror (of the Hereafter), and the pausing in front of Allah^‑azwj Mighty and Majestic.

وَ أَمَّا الَّذِي أَضْحَكَتْنِي فَطَالِبُ الدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٌ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ ضَاحِكٌ مِلْ‏ءَ فِيهِ لَا يَدْرِي أَ رَضِيَ اللَّهُ أَمْ سَخِطَ.

And as for those which make me^-ra laugh – Seeker of the world while the death seeks him, and a heedless one who is not heedless from, and one full of laughter in it not knowing whether Allah^-azwj is Satisfied with him or Annoyed’’.[89]

74- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَوَّلُ مَا عُصِيَ اللَّهُ تَبَارَكَ وَ تَعَالَى بِسِتِّ خِصَالٍ حُبِّ الدُّنْيَا وَ حُبِّ الرِّئَاسَةِ وَ حُبِّ النِّسَاءِ وَ حُبِّ الطَّعَامِ وَ حُبِّ النَّوْمِ وَ حُبِّ الرَّاحَةِ.

(The book) ‘Ma’any Al Akhbaar’ – From his father, from Ali, from his father, from Ibn Ma’bad, from Abdullah Bin Al Qasim, from Ibn Sinan,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The first of what Allah^-azwj Blessed and Exalted has been disobeyed with is by six characteristics – love of the world, and love of the governance, and love of the women, and love of the food, and love of the sleep, and love of the comfort’’.[90]

75- ل، الخصال فِي خَبَرِ أَبِي ذَرٍّ عَجِبْتُ لِمَنْ يَرَى الدُّنْيَا وَ تَقَلُّبَهَا بِأَهْلِهَا لِمَ يَطْمَئِنُّ إِلَيْهَا.

(The book) ‘Al Khisaal’ –

‘In a report by Abu Zarr^-ra: ‘I^-ra am astounded at the one who sees the world and it’s replacement of its people, why is he reassured to it’’.[91]

76- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع أَنَّهُ قَالَ: وُجِدَ لَوْحٌ تَحْتَ حَائِطِ مَدِينَةٍ مِنَ الْمَدَائِنِ فِيهِ مَكْتُوبٌ‏ أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا وَ مُحَمَّدٌ نَبِيِّي عَجِبْتُ لِمَنْ أَيْقَنَ بِالْمَوْتِ كَيْفَ يَفْرَحُ وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْقَدَرِ كَيْفَ يَحْزَنُ وَ عَجِبْتُ لِمَنِ اخْتَبَرَ الدُّنْيَا كَيْفَ يَطْمَئِنُّ إِلَيْهَا وَ عَجِبْتُ لِمَنْ أَيْقَنَ بِالْحِسَابِ كَيْفَ يُذْنِبُ‏.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws – By the three chains from Al-Reza^-asws, from his forefathers^-asws, from Al-Husayn^-asws having said: ‘A tablet was found beneath a wall of a city from the cities, there was written in it: ‘I^-azwj am Allah^-azwj! There is no god except Me^-azwj, and Muhammad^-as is My^-azwj Prophet^-saww. I^-azwj am Surprised at the one who is certain of the death how he can be happy, and I^-azwj am Surprised at the one who is certain of the Pre-determination how he grieves, and I^-azwj am Surprised at the one who chooses the World how he is reassured to it, and I^-azwj am Surprised at the one who is certain of the Reckoning how he commits sins!”’[92]

77- ن، عيون أخبار الرضا عليه السلام عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ الْمُغِيرَةِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏

إِنَّكَ فِي دَارٍ لَهَا مُدَّةٌ-		يُقْبَلُ فِيهَا عَمَلُ الْعَامِلِ-
أَ لَا تَرَى الْمَوْتَ مُحِيطاً بِهَا-		يُكْذَبُ فِيهَا أَمَلُ الْآمِلِ‏
تَعْجَلُ الذَّنْبَ لِمَا تَشْتَهِي‏		وَ تَأْمُلُ التَّوْبَةَ فِي قَابِلٍ-
وَ الْمَوْتُ يَأْتِي أَهْلَهُ بَغْتَةً-		مَا ذَاكَ فِعْلَ الْحَازِمِ الْعَامِلِ‏.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws, from his father, from Sa’ad, from Ibn hashim, from Ibn Al Mugheira who said,

‘I heard Al-Reza^-asws saying (a poem): ‘You are in a house having a term for it, the work of the workers is Accepted in it. Can’t you see the death surrounding it belying in it the hopes of the hopeful? Hastening the sin to what you desire, and hoping for the repentance in the future, and the death comes to it’s people suddenly. What is that decisive action of the hopeful?’’[93]

78- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ أَبِي عَبَّادٍ عَنْ عَمِّهِ قَالَ:

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws, – Al Bayhaqi, from Al Sowly, from Muhammad Bin Yahya Bin Abu Abbad, from his uncle who said,

سَمِعْتُ الرِّضَا ع يَوْماً يُنْشِدُ شِعْراً

كُلُّنَا نَأْمُلُ مَدّاً فِي الْأَجَلِ-		وَ الْمَنَايَا هُنَّ آفَاتُ الْأَمَلِ-
لَا يَغُرَّنْكَ أَبَاطِيلُ الْمُنَى-		وَ الْزَمِ الْقَصْدَ وَ دَعْ عَنْكَ الْعِلَلَ-
إِنَّمَا الدُّنْيَا كَظِلٍّ زَائِلٍ-		حَلَّ فِيهِ رَاكِبٌ ثُمَّ رَحَلَ‏.

‘I heard Al-Reza^-asws prosing a poem one day: ‘We all hope for an extension in the (life) term, and the wishes are a scourge of the hopes. Do not be deceived by the vanities of hope and stick to the purpose and leave the evils from you. But rather, the world is like a declining shadow a rider settles in it, then departs’’.[94]

79- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الْمَعْرُوفِ بِابْنِ الزَّيَّاتِ عَنِ ابْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لَوْ رَأَى الْعَبْدُ أَجَلَهُ وَ سُرْعَتَهُ إِلَيْهِ أَبْغَضَ الْأَمَلَ وَ تَرَكَ طَلَبَ الدُّنْيَا.

(The book) ‘Al Majalis of Al Mufeed, (and) ‘Amaali’ of the Sheykh Al Tusi – Al Mufeed, from Umar Bin Muhammad, well known as Ibn Zayyat, from Ibn Mahrawiya, from Dawood Bin Suleyman,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws who said: ‘Amir Al-Momineen^-asws said: ‘If the servant were to see his death and it’s quickness to him, he would hate the hopes and neglect seeking the world’’.[95]

80- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْجِعَابِيِّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ عَنْبَرِ بْنِ مُحَمَّدٍ عَنْ شُعْبَةَ عَنْ سَلَمَةَ عَنْ أَبِي الطُّفَيْلِ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ‏ إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ طُولُ الْأَمَلِ وَ اتِّبَاعُ الْهَوَى فَأَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ وَ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ

(The book) ‘Al Majalis’ of Al Mufeed, (and) ‘Al Amaali’ of the Sheykh Al Tusi – From Al Jiany, from Muhammad Bin Al Waleed, from Anbar Bin Muhammad, from Shu’ba, from Salama, from Al Tufeyl who said,

‘I heard Amir Al-Momineen^-asws saying: ‘The scariest of what I^-asws am fearing upon you all are the long hopes and pursuing the whims. As for the long hopes, it makes one forget the Hereafter, and as for pursuing the whims, it blocks from the truth.

أَلَا وَ إِنَّ الدُّنْيَا قَدْ تَوَلَّتْ مُدْبِرَةً وَ الْآخِرَةَ قَدْ أَقْبَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا فَإِنَّ الْيَوْمَ عَمَلٌ وَ لَا حِسَابَ وَ الْآخِرَةَ حِسَابٌ وَ لَا عَمَلَ‏.

Indeed, and the world is turning around going away while the Hereafter is coming facing, and for each one of the two there are sons, so be from sons of the Hereafter and do not be from sons of the world, for today there is work and there is not Reckoning, and the Hereafter there is Reckoning and there is no work’’.[96]

81- ما، الأمالي للشيخ الطوسي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ أَيُّهَا النَّاسُ أَصْبَحْتُمْ أَغْرَاضاً تَنْتَضِلُ فِيكُمُ الْمَنَايَا وَ أَمْوَالُكُمْ نَهْبٌ لِلْمَصَائِبِ مَا طَعِمْتُمْ فِي الدُّنْيَا مِنْ طَعَامٍ فَلَكُمْ فِيهِ غَصَصٌ وَ مَا شَرِبْتُمُوهُ مِنْ شَرَابٍ فَلَكُمْ فِيهِ شَرَقٌ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi –

‘Amir Al-Momineen^-asws said: ‘O you people! You have become targets of the deaths descending among you, and your wealth is a plunder for the calamities. Whatever food you feed in the world, there is suffocation for you in it, and whatever drink you drink, there is choking for you in it.

وَ أَشْهَدُ بِاللَّهِ مَا تَنَالُونَ فِي الدُّنْيَا نِعْمَةً تَفْرَحُونَ بِهَا إِلَّا بِفِرَاقِ أُخْرَى تَكْرَهُونَهَا

And I^-asws testify with Allah^-azwj! You will not achieve any bounty in the world you can be rejoicing with except by separation of another you will be disliking it!

أَيُّهَا النَّاسُ إِنَّا خُلِقْنَا وَ إِيَّاكُمْ لِلْبَقَاءِ لَا لِلْفَنَاءِ وَ لَكِنَّكُمْ مِنْ دَارٍ تُنْقَلُونَ فَتَزَوَّدُوا لِمَا أَنْتُمْ صَائِرُونَ إِلَيْهِ وَ خَالِدُونَ فِيهِ وَ السَّلَامُ‏.

O you people! We^-asws and you all have been Created for the remaining, not for the annihilation, but you are being transferred from a house, therefore provide for what you are going to, and you will be eternally in it. And the greetings!’’[97]

82- ف، تحف العقول قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِنِّي أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا حُلْوَةٌ خَضِرَةٌ حُفَّتْ بِالشَّهَوَاتِ وَ تَحَبَّبَتْ بِالْعَاجِلَةِ وَ عُمِّرَتْ بِالْآمَالِ وَ تَزَيَّنَتْ بِالْغُرُورِ لَا تَدُومُ حَبْرَتُهَا وَ لَا تُؤْمَنُ فَجْعَتُهَا غَرَّارَةٌ ضَرَّارَةٌ زَائِلَةٌ نَافِدَةٌ أَكَّالَةٌ غَوَّالَةٌ لَا تَعْدُو إِذَا هِيَ تَنَاهَتْ إِلَى أُمْنِيَّةِ أَهْلِ الرَّغْبَةِ فِيهَا وَ الرِّضَى بِهَا

(The book) ‘Tuhaf Al Uqool’ –

‘Amir Al-Momineen^-asws said: ‘I^-asws caution you of the world for it is sweet, green (young/beautiful). It is surrounded by the lustful desires, and it is beloved with the current and built with the (future) hopes and adorned with the deceptions. Its joy is not permanent, and its sudden disasters cannot be trusted. It is deceitful, harmful, transient, depleting, destructive, treacherous, not returning when it stays away to the wishes of the people desirous regarding it and are satisfied with it.

أَنْ تَكُونَ كَمَا قَالَ اللَّهُ سُبْحَانَهُ‏ كَماءٍ أَنْزَلْناهُ مِنَ السَّماءِ فَاخْتَلَطَ بِهِ نَباتُ الْأَرْضِ فَأَصْبَحَ هَشِيماً تَذْرُوهُ الرِّياحُ وَ كانَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ مُقْتَدِراً

It becomes like what Allah^-azwj the Glorious Said: like water We Send it from the sky, so it mingles with the vegetation of the earth, then it becomes shattered which the winds scatter. And Allah was always Able upon all things, Powerful [18:45].

مَعَ أَنَّ امْرَأً لَمْ يَكُنْ مِنْهَا فِي حَبْرَةٍ إِلَّا أَعْقَبَتْهُ عَبْرَةً وَ لَمْ يَلْقَ مِنْ سَرَّائِهَا بَطْناً إِلَّا مَنَحَتْهُ مِنْ ضَرَّائِهَا ظَهْراً وَ لَمْ تُظِلَّهُ فِيهَا دِيمَةُ رَخَاءٍ إِلَّا هَتَنَتْ عَلَيْهِ مُزْنَةُ بَلَاءٍ

Along with it, a person does not happen to be in joy from it except it’s consequence would be tears, and he did not receive any of its hidden comforts except from its apparent harms, and it does not shade in it a drizzle of prosperity except it pours upon it a downpour of afflictions.

إِذَا هِيَ أَصْبَحَتْ مُنْتَصِرَةً لَمْ تَأْمَنْ أَنْ تُمْسِيَ لَهُ مُتَنَكِّرَةً وَ إِنْ جَانِبٌ مِنْهَا اعْذَوْذَبَ لِامْرِئٍ وَ احْلَوْلَى أَمَرَّ عَلَيْهِ جَانِبٌ مِنْهَا فَأَوْبَى‏ وَ مَا أَمْسَى امْرُؤٌ مِنْهَا فِي جَنَاحِ أَمْنٍ إِلَّا أَصْبَحَ فِي أَخْوَفِ خَوْفٍ غَرَّارَةٌ غُرُورٌ مَا فِيهَا فَانِيَةٌ فَانٍ مَنْ عَلَيْهَا

If in the morning it gives victory, there is no safety that there would be defeat for him in the evening; and if a side from it is fresh for a person and sweet, it will be bitter upon it from (the other) side; and no person from is in a wing of safety in the evening, except he would be in most scary fear in the morning. It is deceitful, whatever in it is to perish. The ones upon it will perish.

لَا خَيْرَ فِي شَيْ‏ءٍ مِنْ زَادِهَا إِلَّا التَّقْوَى مَنْ أَقَلَّ مِنْهَا اسْتَكْثَرَ مِمَّا يُؤْمِنُهُ وَ مَنِ اسْتَكْثَرَ مِنْهَا لَمْ يَدُمْ لَهُ وَ زَالَ عَمَّا قَلِيلٍ عَنْهُ

There is no good in anything from its provisions except the piety. One who takes little from it will have plenty from what he can rely on, and one who takes plenty from it will not stay for him and will decline from him after a little while.

كَمْ مِنْ وَاثِقٍ بِهَا قَدْ فَجَعَتْهُ وَ ذِي طُمَأْنِينَةٍ إِلَيْهَا قَدْ صَرَعَتْهُ وَ ذِي حَذَرٍ قَدْ خَدَعَتْهُ وَ كَمْ ذِي أُبَّهَةٍ فِيهَا قَدْ صَيَّرَتْهُ حَقِيراً وَ ذِي نَخْوَةٍ قَدْ رَدَّتْهُ خَائِفاً فَقِيراً وَ كَمْ ذِي تَاجٍ قَدْ أَكَبَّتْهُ لِلْيَدَيْنِ وَ الْفَمِ

How many have trusted with it have been disillusioned by it, and ones coveting it have been knocked down by it, and ones with caution having been deceived by it; and how many were masterful with were made lowly by it, and ones with pride were returned as fearful, impoverished by it, and how many with a crown have been overthrown for the hands and the mouth.

سُلْطَانُهَا ذُلٌّ وَ عَيْشُهَا رَنِقٌ وَ عَذْبُهَا أُجَاجٌ وَ حُلْوُهَا صَبِرٌ حَيُّهَا بِعَرَضِ مَوْتٍ وَ صَحِيحُهَا بِعَرَضِ سُقْمٍ وَ مَنِيعُهَا بِعَرَضِ اهْتِضَامٍ وَ مُلْكُهَا مَسْلُوبٌ وَ عَزِيزُهَا مَغْلُوبٌ وَ أَمْنُهَا مَنْكُوبٌ وَ جَارُهَا مَحْرُوبٌ

Its authority is disgrace, and its life is gloomy, and its freshness is salty, and its sweetness is bitter. It’s living one is a target of death, and its healthy one is a target of sickness, and its secure one is a target of wrongdoing, and it’s kingdom is stripped, and its mighty ones are overcome, and its fortified one is overturned, and its neighbour is made to flee.

وَ مِنْ وَرَاءِ ذَلِكَ سَكَرَاتُ الْمَوْتِ وَ زَفَرَاتُهُ وَ هَوْلُ الْمُطَّلَعِ وَ الْوُقُوفُ بَيْنَ يَدَيِ الْحَاكِمِ الْعَدْلِ‏ لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى‏

And from behind all that there are pangs of death, and it’s exhalation, and emerging horrors, and the pausing in front of the Just Judge for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31].   

أَ لَسْتُمْ فِي مَسَاكِنِ مَنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً وَ أَبْيَنَ آثَاراً وَ أَعَدَّ مِنْكُمْ عَدِيداً وَ أَكْثَفَ مِنْكُمْ جُنُوداً وَ أَشَدَّ مِنْكُمْ عُنُوداً تَعَبَّدُوا لِلدُّنْيَا أَيَّ تَعَبُّدٍ وَ آثَرُوهَا أَيَّ إِيْثَارٍ ثُمَّ ظَعَنُوا عَنْهَا بِالصَّغَارِ

Aren’t you (living) in the dwellings of the ones who were of longer life spans than yours, and clearer of impacts, and more numerous than you in numbers, and stronger than you in armies, and severer than you in stubbornness? They were in servitude to the world, i.e. they were enslaved (to the world), and they preferred it, i.e. more than anything else, then they had to leave it belittled.

أَ فَبِهَذِهِ تُؤْثِرُونَ أَمْ عَلَى هَذِهِ تَحْرِصُونَ أَمْ إِلَيْهَا تَطْمَئِنُّونَ يَقُولُ اللَّهُ‏ مَنْ كانَ يُرِيدُ الْحَياةَ الدُّنْيا وَ زِينَتَها نُوَفِّ إِلَيْهِمْ أَعْمالَهُمْ فِيها وَ هُمْ فِيها لا يُبْخَسُونَ أُولئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَ حَبِطَ ما صَنَعُوا فِيها وَ باطِلٌ ما كانُوا يَعْمَلُونَ

Is it this you are preferring, or are being greedy upon this, or are reassured to it? Allah^-azwj Says: One who wanted the life of the world and its adornments, We shall Fulfil their deeds therein and they would not be devalued [11:15] They are those, there wouldn’t be for them in the Hereafter except the Fire, and it would be Confiscated whatever they had been doing in it, and it would be invalidated whatever they had been working [11:16].

‏ فَبِئْسَتِ الدَّارُ لِمَنْ لَمْ يَتَهَيَّأْهَا وَ لَمْ يَكُنْ فِيهَا عَلَى وَجَلٍ وَ اعْلَمُوا وَ أَنْتُمْ تَعْلَمُونَ أَنَّكُمْ تَارِكُوهَا لَا بُدَّ وَ إِنَّمَا هِيَ كَمَا نَعَتَ اللَّهُ‏ لَعِبٌ وَ لَهْوٌ وَ زِينَةٌ وَ تَفاخُرٌ بَيْنَكُمْ وَ تَكاثُرٌ فِي الْأَمْوالِ وَ الْأَوْلادِ

It is an evil house for the one not being watchful of it and does not happen to be upon fear from it. And know, and you are knowing you will be leaving it, there being no escape, and rather it is like what Allah^-azwj has Described: a play, and an amusement, and an adornment, and your priding between yourselves regarding the wealth and the children [57:20].

فَاتَّعِظُوا فِيهَا بِالَّذِينَ كَانُوا يَبْنُونَ بِكُلِّ رِيعٍ آيَةً يَعْبَثُونَ وَ يَتَّخِذُونَ مَصَانِعَ لَعَلَّهُمْ يَخْلُدُونَ وَ بِالَّذِينَ قَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً وَ اتَّعِظُوا بِمَنْ رَأَيْتُمْ مِنْ إِخْوَانِكُمْ كَيْفَ حُمِلُوا إِلَى قُبُورِهِمْ وَ لَا يُدْعَوْنَ رُكْبَاناً وَ أُنْزِلُوا وَ لَا يُدْعَوْنَ ضِيفَاناً

Take preaching in it with the ones who had built a monument in every height in vain, and they had taken fortresses perhaps they could be living eternally, and (take preaching) with the ones who had said, ‘Who is stronger than us in strength?’ and take preaching with the ones from your brethren who you have seen been taken to their graves and they were not invited as riders are and lodged, nor were they invited as guests.

وَ جُعِلَ لَهُمْ مِنَ الضَّرِيحِ أكنانا [أَكْنَانٌ‏] وَ مِنَ التُّرَابِ أكفانا [أَكْفَانٌ‏] وَ مِنَ الرُّفَاتِ جيرانا [جِيرَانٌ‏] فَهُمْ جِيرَةٌ لَا يُجِيبُونَ دَاعِياً وَ لَا يَمْنَعُونَ ضَيْماً لَا يَزُورُونَ وَ لَا يُزَارُونَ حُلَمَاءُ قَدْ بَادَتْ أَضْغَانُهُمْ جُهَلَاءُ قَدْ ذَهَبَتْ أَحْقَادُهُمْ لَا تُخْشَى فَجْعَتُهُمْ وَ لَا يُرْجَى دَفْعُهُمْ وَ هُمْ كَمَنْ لَمْ يَكُنْ

And houses have been made for them from the graves, and shroud from the soil, and neighbours from the mortal remains. They are neighbour neither answering a caller nor defending against an aggressor, nor are they visiting nor are being visited. They are lenient whose rancour has distanced, ignorant whose grudges have gone away. Neither is their evil anticipated, nor is their support hoped for, and they are like the ones who did not exist.

وَ كَمَا قَالَ اللَّهُ سُبْحَانَهُ‏ فَتِلْكَ مَساكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا وَ كُنَّا نَحْنُ الْوارِثِينَ‏

And like what Allah^-azwj Glorious Said: So, these are their dwellings. There have not been lived in from after them except a little (while); and We were the Inheritors [28:58].

اسْتَبْدَلُوا بِظَهْرِ الْأَرْضِ بَطْناً وَ بِالسَّعَةِ ضِيقاً وَ بِالْأَهْلِ غُرْبَةً وَ بِالنُّورِ ظُلْمَةً جَاءُوهَا كَمَا فَارَقُوهَا حُفَاةً عُرَاةً قَدْ ظَعَنُوا مِنْهَا بِأَعْمَالِهِمْ إِلَى الْحَيَاةِ الدَّائِمَةِ وَ إِلَى خُلُودٍ أَبَدٍ يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ كَما بَدَأْنا أَوَّلَ خَلْقٍ نُعِيدُهُ وَعْداً عَلَيْنا إِنَّا كُنَّا فاعِلِينَ.

They were replaced with the exterior of the earth for its interior, and with the expanse for the narrowness, and with the people for estrangement, and with the light for the darkness. They came to it like what they separated from it, barefoot, naked. They moved away from it with their deeds to the permanent life and to the eternality, forever. Allah^-azwj Blessed and Exalted Says: Just as We Began the first creation, We will Repeat it, being a Promise upon Us. We will certainly be Doing it! [21:104]’’.[98]

83- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ قَالَ الصَّادِقُ ع‏ مَنْ صَفَتْ لَهُ دُنْيَاهُ فَاتَّهِمْهُ فِي دِينِهِ‏.

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Fahham, from Al Mansoury, from an uncle of his father,

‘From Abu Al Hassan^-asws the 3^rd, from his^-asws forefathers^-asws having said: ‘Al-Sadiq^-asws: ‘The one whose world is clear (smooth) for him should accuse regarding his religion’’.[99]

84- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ‏ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنْ جَابِرٍ الْجُعْفِيِّ عَنِ الْبَاقِرِ ع قَالَ: يَا جَابِرُ أَنْزِلِ الدُّنْيَا مِنْكَ كَمَنْزِلٍ نَزَلْتَهُ تُرِيدُ التَّحَوُّلَ عَنْهُ وَ هَلِ الدُّنْيَا إِلَّا دَابَّةٌ رَكِبْتَهَا فِي مَنَامِكَ فَاسْتَيْقَظْتَ وَ أَنْتَ عَلَى فِرَاشِكَ غَيْرَ رَاكِبٍ وَ لَا أَحَدٌ يَعْبَأُ بِهَا أَوْ كَثَوْبٍ لَبِسْتَهُ أَوْ كَجَارِيَةٍ وَطِئْتَهَا

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al Fahham, from his uncle, from Muhammad Bin Ja’far, from Muhammad Al Musanna, from his father, from Usman Bin Zayd, from Jabir Al Jufy,

‘From Al-Baqir^-asws having said: ‘O Jabir! Accord to the world a status from you like a house you have lodged in intending to transfer away from it, and is the world except an animal you are riding it in your dream, so you wake up and you are upon your bed, not riding? And there is no one caring about it. Or (it is) like a dress you wear, or like a slave girl you have slept with.

يَا جَابِرُ الدُّنْيَا عِنْدَ ذَوِي الْأَلْبَابِ كَفَيْ‏ءِ الظِّلَالِ‏.

O Jabir! The world, in the view of the ones with understanding, is like the fleeting (passing) shade’’.[100]

85- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ جَعْفَرٍ عَنْ عَبَّادِ بْنِ أَحْمَدَ الْقَزْوِينِيِّ قَالَ حَدَّثَنِي عَمِّي عَنْ أَبِيهِ عَنْ مُوسَى الْجُهَنِيِّ عَنْ زَيْدِ بْنِ وَهْبٍ عَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ قَالَ: سَمِعْتُ سَلْمَانَ الْفَارِسِيَّ وَ قَدْ أُكْرِهَ عَلَى طَعَامٍ فَقَالَ حَسْبِي إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ أَكْثَرَ النَّاسِ شِبَعاً فِي الدُّنْيَا أَكْثَرُهُمْ جُوعاً فِي الْآخِرَةِ يَا سَلْمَانُ إِنَّمَا الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ.

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – From Ibn Al Salt, from Ibn Uqdah, from Al Qasim Bin Ja’far, from Abbad Bin Ahmad Al Qazwiny who said, ‘My uncle narrated to me, from his father, from Musa Al Juheyny, from Zayd Bin Wahab, from Uqba Bin Aamir Al Juhanny who said,

‘I heard Salman Al-Farsy^-ra, and he^-ra had been coerced upon a meal. He^-ra said: ‘It suffices me^-ra, I^-ra have heard Rasool-Allah^-saww saying: ‘The people most satiated in the world would be the hungriest in the Hereafter! O Salman^-ra! But rather, the world is a prison for the Momin and a garden for the Kafir’’.[101]

86- ما، الأمالي للشيخ الطوسي عَنْ مُجَاهِدٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ كَأَنَّكَ عَابِرُ سَبِيلٍ وَ عُدَّ نَفْسَكَ فِي أَصْحَابِ الْقُبُورِ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – from Mujahid, from Ibn Umar who said,

‘Rasool-Allah^-saww said: ‘Be in the world as if you are a stranger, or as if you are a passer-by, and count yourself among occupants of the graves’.

قَالَ مُجَاهِدٌ وَ قَالَ لِعَبْدِ اللَّهِ بْنِ عُمَرَ وَ أَنْتَ يَا عَبْدَ اللَّهِ إِذَا أَمْسَيْتَ فَلَا تُحَدِّثْ نَفْسَكَ أَنْ تُصْبِحَ وَ إِذَا أَصْبَحْتَ فَلَا تُحَدِّثْ نَفْسَكَ أَنْ تُمْسِيَ وَ خُذْ مِنْ حَيَاتِكَ لِمَوْتِكَ وَ مِنْ صِحَّتِكَ لِسُقْمِكَ فَإِنَّكَ لَا تَدْرِي مَا اسْمُكَ غَداً.

Mujahid said, ‘And he^-saww said to Abdullah Bin Umar: ‘And you, O Abdullah! When you come to a morning, do not discuss yourself in the morning, and when you come to an evening, do not discuss yourself in the evening, and take from your life for your death, and from your well-being for your illness, for you don’t know what your name will be tomorrow’’.[102]

87- ما، الأمالي للشيخ الطوسي عَنِ الْغَضَائِرِيِّ عَنِ التَّلَّعُكْبَرِيِّ عَنِ ابْنِ عُقْدَةَ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ عَنِ الْوَشَّاءِ عَنْ ثَعْلَبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‏ إِنَّمَا الدُّنْيَا فَنَاءٌ وَ عَنَاءٌ وَ عِبَرٌ وَ غِيَرٌ

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – From Al gazairy, from Al Tal’akbury, from Ibn Uqda, from Al Hassan Bin Ali Bin Ibrahim Al Alawy, from Al Washa, from Sa’alba,

‘From Abu Abdullah^-asws having said; ‘Amir Al-Momineen^-asws had said: ‘But rather the world is perishable, and fatigue, and lesson, and change.

فَمِنْ فَنَائِهَا أَنَّ الدَّهْرَ مُوتِرٌ قَوْسَهُ مُفَوِّقٌ نَبْلَهُ يَرْمِي الصَّحِيحَ بِالسَّقَمِ وَ الْحَيَّ بِالْمَوْتِ

From its perishing is that the times are a tension in its string, and its bow is having pulled its arrow to shoot the healthy with the illness, and the living with the death.

وَ مِنْ عَنَائِهَا أَنَّ الْمَرْءَ يَجْمَعُ مَا لَا يَأْكُلُ وَ يَبْنِي مَا لَا يَسْكُنُ

And from its fatigue is that the people amasses what he does not consume, and builds what he does not dwell in.

وَ مِنْ عِبَرِهَا أَنَّكَ تَرَى الْمَغْبُوطَ مَرْحُوماً وَ الْمَرْحُومَ مَغْبُوطاً لَيْسَ مِنْهَا إِلَّا نَعِيمٌ زَالَ وَ بُؤْسٌ نَزَلَ‏

And from its lessons is that you see the joyful being deprives, and the deprived being joyful. There isn’t from it anything except a declining bounty, and a befalling affliction.

وَ مِنْ غِيَرِهَا أَنَّ الْمَرْءَ يُشْرِفُ عَلَى أَمَلِهِ فَيَخْتَطِفُهُ مِنْ دُونِهِ أَجَلُهُ.

And from its changes is that the person overlooks upon his wishes (about to be achieved), so his death snatches it from under him’’.[103]

– قَالَ أَبُو عَبْدِ اللَّهِ ع وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ‏ كَمْ مِنْ مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ مَغْرُورٌ بِالسَّتْرِ عَلَيْهِ مَفْتُونٌ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا أَبْلَى اللَّهُ عَبْداً بِمِثْلِ الْإِمْلَاءِ لَهُ‏.

Abu Abdullah^-asws said: ‘And Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj be upon him^-asws, said: ‘How many have been lured with the favours to him deceived by the cover upon him, tempted with the goodly words regarding him, and Allah^-azwj has not Tried a servant with the like of the bellyful to him’’.[104]

ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي دَاوُدَ عَنْ إِبْرَاهِيمَ بْنِ الْحَسَنِ الْمِقْسَمِيِّ عَنْ بِشْرِ بْنِ زَاذَانَ عَنْ عُمَرَ بْنِ صَبِيحٍ عَنِ الصَّادِقِ ع‏ مِثْلَهُ بِتَغْيِيرٍ مَا وَ قَدْ أَثْبَتْنَاهُمَا فِي بَابِ الْمَوَاعِظِ.

(The book) ‘Al Amaali’ of the Sheykh Al Tusi – From a group, from Abu Al Mufazzal, from Abdullah Bin Abu Dawood, from Ibrahim Bin Al Hassan Al Miqsamy, from Bishr Bin Zazan, from Umar Bin Sabeeh,

‘From Al-Sadiq^-asws – similar to it with changes what we have affirmed in the chapter of preaching’’.[105]

88- ف، تحف العقول قَالَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُ‏ كُنَّا مَعَ أَمِيرِ الْمُؤْمِنِينَ ع بِالْبَصْرَةِ فَلَمَّا فَرَغَ مِنْ قِتَالِ مَنْ قَتَلَهُ أَشْرَفَ عَلَيْنَا مِنْ آخِرِ اللَّيْلِ فَقَالَ مَا أَنْتُمْ فِيهِ فَقُلْنَا فِي ذَمِّ الدُّنْيَا فَقَالَ عَلَامَ تَذُمُّ الدُّنْيَا يَا جَابِرُ

(The book) ‘Tuhaf Al Uqool’ –

‘Jabir Bin Abdullah Al-Ansary said, ‘We were with Amir Al-Momineen^-asws in Al-Basra. When he^-asws was free from the fighting the ones who (had come to) kill him^-asws, he^-asws emerged to us at the end of the night. He^-asws said: ‘What are you (discussing) in?’ We said, ‘Condemnation of the world’. He^-asws said: ‘Based upon what are you condemning the world, O Jabir?’

ثُمَّ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ قَالَ أَمَّا بَعْدُ فَمَا بَالُ أَقْوَامٍ يَذُمُّونَ الدُّنْيَا انْتَحَلُوا الزُّهْدَ فِيهَا الدُّنْيَا مَنْزِلُ صِدْقٍ لِمَنْ صَدَقَهَا وَ مَسْكَنُ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا وَ دَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا

Then he^-asws praised Allah^-azwj and extolled upon Him^-azwj and said: ‘As for after, what is the people with a people condemning the world? Are they arrogating the ascetism in it? The world is at the status of the honesty for the one who is honest with it, and a dwelling of well-being for the one who understands about it, and it is a house of riches for the one who provides (for the Hereafter) from it.

فِيهَا مَسْجِدُ أَنْبِيَاءِ اللَّهِ وَ مَهْبِطُ وَحْيِهِ وَ مُصَلَّى مَلَائِكَتِهِ وَ مَسْكَنُ أَحِبَّائِهِ وَ مَتْجَرُ أَوْلِيَائِهِ اكْتَسَبُوا فِيهَا الرَّحْمَةَ وَ رَبِحُوا مِنْهَا الْجَنَّةَ

There are places of Sajdah of the Prophets^-as of Allah^-azwj in it, and descent of His^-azwj Revelation, and praying places of His^-azwj Angels, and dwelling of His^-azwj Loved ones, and a store of His^-azwj friends. They attain the Mercy in it, and they gain the Paradise from it.

فَمَنْ ذَا يَذُمُّ الدُّنْيَا يَا جَابِرُ وَ قَدْ آذَنَتْ بِبَيْنِهَا وَ نَادَتْ بِانْقِطَاعِهَا وَ نَعَتْ نَفْسَهَا بِالزَّوَالِ وَ مَثَّلَتْ بِبَلَائِهَا الْبَلَاءَ وَ شَوَّقَتْ بِسُرُورِهَا إِلَى السُّرُورِ رَاحَتْ بِفَجِيعَةٍ وَ ابْتَكَرَتْ بِنِعْمَةٍ وَ عَافِيَةٍ تَرْهِيباً وَ تَرْغِيباً

So what then would condemn the world, O Jabir, and it has proclaimed with irrevocable divorce, and called for its termination, and has attributed itself with the decline, and has exhibited the afflictions with its afflictions, and it has made desirous with its happiness to the happiness of comfort along with a calamity, and it begins with a bounty and well-being, as a dread and a desire.

يَذُمُّهَا قَوْمٌ عِنْدَ النَّدَامَةِ وَ يَحْمَدُهَا آخَرُونَ عِنْدَ السَّلَامَةِ خَدَمَتْهُمْ جَمِيعاً فَصَدَّقَتْهُمْ وَ ذَكَّرَتْهُمْ فَذَكَرُوا وَ وَعَظَتْهُمْ فَاتَّعَظُوا وَ خَوَّفَتْهُمْ فَخَافُوا وَ شَوَّقَتْهُمْ فَاشْتَاقُوا

A people condemn it during regret and other praise it during the safety. It served them all. It reminded them, so they remembered, and it preached them, so they took preaching, and it frightened them, so they feared, and it made them desirous, so they were desirous.

فَأَيُّهَا الذَّامُّ لِلدُّنْيَا الْمُغْتَرُّ بِغُرُورِهَا مَتَى اسْتَذَمَّتْ إِلَيْكَ بَلْ مَتَى غَرَّتْكَ بِنَفْسِهَا أَ بِمَصَارِعِ آبَائِكَ مِنَ الْبِلَى أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ مِنَ الثَّرَى

O you condemner of the world, the one deceived by its deception! When did it make itself condemnable to you? But when did it deceive you by itself? It is by the lying places of your forefathers from the decay, or with the lying places of your foremothers from the soil?

كَمْ مَرَّضْتَ بِيَدَيْكَ وَ عَلَّلْتَ بِكَفَّيْكَ تَسْتَوْصِفُ لَهُمُ الدَّوَاءَ وَ تَطْلُبُ لَهُمُ الْأَطِبَّاءَ لَمْ تُدْرِكْ فِيهِ طَلِبَتَكَ وَ لَمْ تُسْعَفْ فِيهِ بِحَاجَتِكَ‏

How many a people were sick in your hands, and were ill in your palms, the cure was prescribed for them, and the physicians were sought for them, your requirements were not realised regarding it, and you were not helped with your needs!

بَلْ مَثَّلَتِ الدُّنْيَا بِهِ نَفْسَكَ وَ بِحَالِهِ حَالَكَ غَدَاةَ لَا يَنْفَعُكَ أَحِبَّاؤُكَ وَ لَا يُغْنِي عَنْكَ نِدَاؤُكَ حِينَ يَشْتَدُّ مِنَ الْمَوْتِ أَعَالِينُ الْمَرَضِ‏ وَ أَلِيمُ لَوْعَاتِ الْمَضَضِ حِينَ لَا يَنْفَعُ الْأَلِيلُ وَ لَا يَدْفَعُ الْعَوِيلُ يَحْفَزُ بِهَا الْحَيْزُومُ وَ يُعَضُّ بِهَا الْحُلْقُومُ لَا يُسْمِعُهُ النِّدَاءُ وَ لَا يَرُوعُهُ الدُّعَاءُ

But the world resembled yourself with it, and your situation with its situation of tomorrow (when) neither will your loved ones benefit you nor will your calls avail you when the pains of illness intensify at death to sting the suffering when neither will the pains benefit, nor will the groans defend. The saliva passes through the mouth and biting the throat. Neither does he hear the call, nor does he care of the calling.

فَيَا طُولَ الْحُزْنِ عِنْدَ انْقِطَاعِ الْأَجَلِ ثُمَّ يُرَاحُ بِهِ عَلَى شَرْجَعٍ تُقِلُّهُ أَكُفٌّ أَرْبَعٌ فَيَضْجَعُ فِي قَبْرِهِ فِي مَحَلِّ لَبْثٍ وَ ضِيقِ جَدَثٍ فَذَهَبَتِ الْجِدَةُ وَ انْقَطَعَتِ الْمُدَّةُ وَ رَفَضَتْهُ الْعُطَفَةُ وَ قَطَعَتْهُ اللُّطَفَةُ لَا يُقَارِبُهُ الْأَخِلَّاءُ وَ لَا يُلِمُّ بِهِ الزُّوَّارُ وَ لَا اتَّسَقَتْ بِهِ الدَّارُ

Oh how lengthy is the grief at the termination of the term! Then he is carried with upon a coffin by four hands and is placed in his grave, to stay in a narrow grave. So the strength is gone, and the period is terminated, and the compassionate ones have left him. The friends do not come near him anymore nor are the visitors aware of him, nor is the house extended with him. 

انْقَطَعَ دُونَهُ الْأَثَرُ وَ اسْتُعْجِمَ دُونَهُ الْخَبَرُ وَ بَكَّرَتْ وَرَثَتُهُ فَقُسِمَتْ تَرَكَتُهُ وَ لَحِقَهُ الْحُوبُ وَ أَحَاطَتْ بِهِ الذُّنُوبُ فَإِنْ يَكُنْ قَدَّمَ خَيْراً طَابَ مَكْسَبُهُ وَ إِنْ يَكُنْ قَدَّمَ شَرّاً تَبَّ مُنْقَلَبُهُ

The traces are cut off besides him, and the news is muted besides him, and his inheritors come early morning and divide his legacy, and the woe faces him, and the sins are surrounding him. If he happened to have sent good deeds ahead, his prize will be good, and if happened to have sent evil ahead, he will be turning in anguish.

وَ كَيْفَ يَنْفَعُ نَفْساً قَرَارُهَا وَ الْمَوْتُ قَصَارُهَا وَ الْقَبْرُ مَزَارُهَا فَكَفَى بِهَذَا وَاعِظاً كَفَى يَا جَابِرُ امْضِ مَعِي

And how can a soul benefit of its dwelling while the death is its castle, and the grave is its shrine? Therefore suffice with this as a preaching, O Jabir, come with me^-asws!’

فَمَضَيْتُ مَعَهُ حَتَّى أَتَيْنَا الْقُبُورَ فَقَالَ يَا أَهْلَ التُّرْبَةِ وَ يَا أَهْلَ الْغُرْبَةِ أَمَّا الْمَنَازِلُ فَقَدْ سُكِنَتْ وَ أَمَّا الْمَوَارِيثُ فَقَدْ قُسِمَتْ وَ أَمَّا الْأَزْوَاجُ فَقَدْ نُكِحْنَ هَذَا خَبَرُ مَا عِنْدَنَا فَمَا خَبَرُ مَا عِنْدَكُمْ

I went with him^-asws until we came to the graves. He^-asws said: ‘O people of the soil! And of people of the estrangement! As for the houses, so these have been settled in (by others), and as for the inheritance, so it has been divided, and as for the spouses, so they have re-married. This is the news of what is with us, so what is the news of what is with you?’

ثُمَّ أَمْسَكَ عَنِّي مَلِيّاً ثُمَّ رَفَعَ رَأْسَهُ فَقَالَ وَ الَّذِي أَقَلَّ السَّمَاءَ فَعَلَتْ وَ سَطَحَ الْأَرْضَ فَدَحَتْ لَوْ أُذِنَ لِلْقَوْمِ فِي الْكَلَامِ لَقَالُوا إِنَّا وَجَدْنَا خَيْرَ الزَّادِ التَّقْوَى

Then he^-asws withheld from me for a while, then raised his^-asws head. He^-asws said: ‘By the One^‑azwj Who Raised the sky, so it was exalted, and Extended the earth so it spread out! Had there been Permission for the people to talk, they would say, ‘We have found that the best provision is the piety!’’

ثُمَّ قَالَ يَا جَابِرُ إِذَا شِئْتَ فَارْجِعْ‏.

Then he^-asws said: ‘O Jabir! Whenever you so desire to, you can return’’.[106]

89- ع، علل الشرائع عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عَمْرٍو عَنْ صَالِحِ بْنِ‏ سَعِيدٍ عَنْ أَخِيهِ سَهْلٍ الْحُلْوَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْنَا عِيسَى فِي سِيَاحَتِهِ إِذْ مَرَّ بِقَرْيَةٍ فَوَجَدَ أَهْلَهَا مَوْتَى فِي الطُّرُقِ وَ الدُّورِ

(The book) ‘Ilal Al Sharaie’ – From his father, from Sa’ad, from Ibn Yazeed, from Muhammad Bin Amro, from Salih Bin Saeed, from his brother Sahl Al Kulwany,

‘From Abu Abdullah^-asws having said: ‘While Isa^-as was in his^-as walks when he^-as passed by a town the inhabitants of which had died in the roads and the houses’.

قَالَ فَقَالَ إِنَّ هَؤُلَاءِ مَاتُوا بِسَخْطَةٍ وَ لَوْ مَاتُوا بِغَيْرِهَا تَدَافَنُوا

He^-asws said: ‘He^-as said: ‘They have died of Wrath, and had they died due to something else, they would have buried each other!’

قَالَ فَقَالَ أَصْحَابُهُ وَدِدْنَا أَنَّا عَرَفْنَا قِصَّتَهُمْ فَقِيلَ لَهُ نَادِهِمْ يَا رُوحَ اللَّهِ

He^-asws said: ‘His^-as companions said, ‘We would love to know their story’. It was said to him^-as, ‘Call out to them, O Spirit of Allah^-azwj!’’

قَالَ فَقَالَ يَا أَهْلَ الْقَرْيَةِ فَأَجَابَهُ مُجِيبٌ مِنْهُمْ لَبَّيْكَ يَا رُوحَ اللَّهِ قَالَ مَا حَالُكُمْ وَ مَا قِصَّتُكُمْ قَالَ أَصْبَحْنَا فِي عَافِيَةٍ وَ بِتْنَا فِي الْهَاوِيَةِ

He^-asws said: ‘He^-as said: ‘O people of the town!’ A responder from them answered him^-as, ‘At your^-as service, O Spirit of Allah^-azwj!’ He^-as said: ‘What is your situation and what is your story?’ He said, ‘We woke up in the morning in well-being and we spent the night in the Abyss!’

قَالَ فَقَالَ مَا الْهَاوِيَةُ قَالَ بِحَارٌ مِنْ نَارٍ فِيهَا جِبَالٌ مِنْ نَارٍ

He^-asws said: ‘He^-as said: ‘What is the Abyss?’ He said, ‘An ocean of fire wherein are mountains of fire!’

قَالَ وَ مَا بَلَغَ بِكُمْ مَا أَرَى قَالَ حُبُّ الدُّنْيَا وَ عِبَادَةُ الطَّاغُوتِ

He^-as said: ‘What made you reach to what I^-as see?’ He said, ‘Love of the world and worshipping the tyrants’.

قَالَ وَ مَا بَلَغَ مِنْ حُبِّكُمُ الدُّنْيَا قَالَ كَحُبِّ الصَّبِيِّ لِأُمِّهِ إِذَا أَقْبَلَتْ فَرِحَ وَ إِذَا أَدْبَرَتْ حَزِنَ

He^-as said: ‘And what was the extent of your love of the world?’ He said, ‘Like the love of the child for its mother. When she comes, he is happy, and when she turns around, he grieves’.

قَالَ وَ مَا بَلَغَ مِنْ عِبَادَتِكُمُ الطَّاغُوتَ قَالَ كَانُوا إِذَا أَمَرُوا أَطَعْنَاهُمْ

He^-as said: ‘And what was the extent of your worshipping the tyrants?’ He said, ‘Whenever they ordered, we obeyed them’.

قَالَ فَكَيْفَ أَجَبْتَنِي أَنْتَ مِنْ بَيْنِهِمْ قَالَ لِأَنَّهُمْ مُلْجَمُونَ بِلُجُمٍ مِنْ نَارٍ عَلَيْهِمْ‏ مَلائِكَةٌ غِلاظٌ شِدادٌ وَ إِنِّي كُنْتُ فِيهِمْ وَ لَمْ أَكُنْ مِنْهُمْ فَلَمَّا أَصَابَهُمُ الْعَذَابُ أَصَابَنِي مَعَهُمْ فَأَنَا مُعَلَّقٌ بِشَجَرَةٍ أَخَافُ أَنْ أُكَبْكَبَ فِي النَّارِ

He^-as said: ‘How come you responded to me^-as from between them (all)?’ He said, ‘Because they are with reins of fire. Upon them are Angels of severe cruelty, and I was among them and did not happen to be from them. When the Punishment hit them, it hit me along with them, so I am adhering to a tree fearing that I might collapse into the Fire’’.

قَالَ فَقَالَ عِيسَى ع النَّوْمُ عَلَى الْمَزَابِلِ وَ أَكْلُ خُبْزِ الشَّعِيرِ كَثِيرٌ مَعَ سَلَامَةِ الدِّينِ‏.

He^-asws said: ‘Isa^-as said: ‘The sleeping upon the rubbish dump and eating barley bread frequently is with safety of religion’’.[107]

90- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ رَفَعَهُ إِلَى عَمْرِو بْنِ جُمَيْعٍ رَفَعَهُ إِلَى عَلِيٍّ ع‏ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ‏ وَ كانَ تَحْتَهُ كَنْزٌ لَهُما قَالَ كَانَ ذَلِكَ الْكَنْزُ لَوْحاً مِنْ ذَهَبٍ فِيهِ مَكْتُوبٌ‏ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ لَا إِلَهَ إِلَّا اللَّهُ مُحَمَّدٌ رَسُولُ اللَّهِ عَجِبْتُ لِمَنْ يَعْلَمُ أَنَّ الْمَوْتَ حَقٌّ كَيْفَ يَفْرَحُ عَجِبْتُ لِمَنْ يُؤْمِنُ بِالْقَدَرِ كَيْفَ يَحْزَنُ عَجِبْتُ لِمَنْ يَذْكُرُ النَّارَ كَيْفَ يَضْحَكُ عَجِبْتُ لِمَنْ يَرَى الدُّنْيَا وَ تَصَرُّفَ أَهْلِهَا حَالًا بَعْدَ حَالٍ كَيْفَ‏ يَطْمَئِنُّ إِلَيْهَا.

(The book) ‘Ma’any Al Akhbar’ – From Ibn Al Waleed, from Muhammad Al Attar, from Al Ashari, from Al Hassan Bin Ali, raising it to Amro Bin Jumie,

‘Raising it to Ali^-asws regarding Words of Mighty and Majestic: and beneath it was a treasure for them, [18:82]. He^-asws said: ‘That treasure was a tablet of gold wherein was written: ‘In the Name of Allah^-azwj the Beneficent, the Merciful. There is no god except Allah^-azwj, Muhammad^-saww is Rasool^-saww of Allah^-azwj! I am surprised at the one who knows that the death is true, how he can rejoice. I am surprised at the one who believes in the Pre-determination how he can grieve. I am surprised at the one who remembers the Fire how he can laugh. I am surprised at the one who sees the world and it’s exchanging its inhabitants, state after state, how he can be reassured to it’’.[108]

91- مع، معاني الأخبار عَنْ أَبِيهِ 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 جَارٌّ إِزَارَهُ خُيَلَاءَ وَ لَا فَنَّانٌ‏ وَ لَا مَنَّانٌ وَ لَا جَعْظَرِيٌّ

(The book) ‘Ma’any Al Akhbar’ – From his 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. It will neither be felt (smelt) by one disowned (by parents), nor a terminator of kinship, nor an elderly adulterer, nor a neighbour whose garments are pompous, nor a skilled artist, not a conferrer (upon Allah^-azwj), nor a ‘Ja’zary’’

قَالَ قُلْتُ فَمَا الْجَعْظَرِيُّ قَالَ الَّذِي لَا يَشْبَعُ مِنَ الدُّنْيَا.

He (the narrator) said, ‘I said, ‘What is the ‘Ja’zary’?’ He^-asws said: ‘The one who is not satiated from the world (no matter how much he has)’’.[109]

وَ فِي حَدِيثٍ آخَرَ وَ لَا حَيُّوفٌ وَ هُوَ النَّبَّاشُ وَ لَا زَنُّوفٌ وَ هُوَ الْمُخَنَّثُ وَ لَا جَوَّاضٌ وَ لَا جَعْظَرِيٌّ وَ هُوَ الَّذِي لَا يَشْبَعُ مِنَ الدُّنْيَا.

And in another Hadeeth: ‘Not a ‘Hayouf’, and he is the grave robber, nor a ‘Zanouf’, and he is the effeminate, nor a ‘Jawwaz’ and he is the one who is not satiated from the world (no matter how much he has)’’.[110]

92- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ: سَمِعْتُ مُوسَى بْنَ جَعْفَرٍ ع عِنْدَ قَبْرٍ وَ هُوَ يَقُولُ إِنَّ شَيْئاً هَذَا آخِرُهُ لَحَقِيقٌ أَنْ يُزْهَدَ فِي أَوَّلِهِ وَ إِنَّ شَيْئاً هَذَا أَوَّلُهُ لَحَقِيقٌ أَنْ يُخَافَ آخِرُهُ‏.

(The book) ‘Ma’any Al Akhbar, from his father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs who said,

‘I heard Musa^-asws Bin Ja’far^-asws at a grave and he^-asws was saying: ‘A thing whose real end is this, he should be ascetic in its beginning, and a thing who real beginning is this, he should fear its end’’.[111]

93- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي قَالَ النَّبِيُّ ص‏ أَلَا وَ مَنْ عُرِضَتْ لَهُ دُنْيَا وَ آخِرَةٌ فَاخْتَارَ الدُّنْيَا عَلَى الْآخِرَةِ لَقِيَ اللَّهَ يَوْمَ الْقِيَامَةِ وَ لَيْسَتْ لَهُ حَسَنَةٌ يَتَّقِي بِهَا النَّارَ وَ مَنِ اخْتَارَ الْآخِرَةَ عَلَى الدُّنْيَا رَضِيَ اللَّهُ عَنْهُ وَ غَفَرَ لَهُ مَسَاوِيَ عَمَلِهِ‏.

(The book) ‘Al Amaali’ of Al Sadouq –

‘In a Hadeeth of the prohibitions, the Prophet^-saww said: ‘Indeed! And the one to whom the world and Hereafter are presented, so he chooses the world over the Hereafter, he will meet Allah^-azwj on the Day of Qiyamah and there wouldn’t be any good deed for him to be saved by it from the Fire; and the one who chooses the Hereafter over the world, Allah^-azwj will be Satisfied with him and will Forgive his evil deeds for him’’.[112]

94- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ مِنْهَا بِثَلَاثِ خِصَالٍ هَمٍّ لَا يَفْنَى وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ‏.

(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Al Ashary, from Sahl, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘The one who attaches his heart with the world will attach with three characteristics from it – worries not depleting, and wishes not realised, and hopes not achieved’’.[113]

95- ب، قرب الإسناد عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ‏ قَالَ عَلِيٌّ ع‏ مَا مُلِئَ بَيْتٌ قَطُّ خَيْرَهُ إِلَّا أَوْشَكَ أَنْ يُمْلَأَ غَيْرَهُ وَ لَا مُلِئَ بَيْتٌ قَطُّ غَيْرَهُ إِلَّا يُوشِكُ أَنْ يُمْلَأَ خَيْرَهُ‏.

(The book) ‘Qurb Al Asnaad’ – From Ibn Tareyf, from Ibn Ulwan,

‘From Ja’far^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘No house will be filled with its goodness except it will soon be filled with other, and no house is filled with others except it will soon be will with its goodness (i.e., it is cyclical)’’.[114]

96- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَنْ عَبَدَ الدُّنْيَا وَ آثَرَهَا عَلَى الْآخِرَةِ اسْتَوْخَمَ الْعَاقِبَةَ.

(The book) ‘Al Khisaal’ –

‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen^-asws said: ‘One who worships the world and prefers it over the Hereafter, the consequences will be bad’’.[115]

– وَ قَالَ ع‏ أَنَا يَعْسُوبُ الْمُؤْمِنِينَ وَ الْمَالُ يَعْسُوبُ الظَّلَمَةِ.

And he^-asws said: ‘I^-asws am leader (Yasoub) of the Momineen, while the wealth is leader of the unjust’’.[116]

– وَ قَالَ ع‏ مَا بَالُ مَنْ خَالَفَكُمْ أَشَدُّ بَصِيرَةً فِي ضَلَالَتِهِمْ وَ أَبْذَلُ لِمَا فِي أَيْدِيهِمْ مِنْكُمْ مَا ذَاكَ إِلَّا أَنَّكُمْ رَكَنْتُمْ إِلَى الدُّنْيَا

And he^-asws said: ‘What is the matter the ones opposing you are of more intense insight (while being) in their straying, and more spending of what is in their hands than you all are? That is not except your inclining towards the world.

فَرَضِيتُمْ بِالضَّيْمِ وَ شَحَحْتُمْ عَلَى الْحُطَامِ وَ فَرَّطْتُمْ فِيمَا فِيهِ عِزُّكُمْ وَ سَعَادَتُكُمْ وَ قُوَّتُكُمْ عَلَى مَنْ بَغَى عَلَيْكُمْ لَا مِنْ رَبِّكُمْ تَسْتَحْيُونَ فِيمَا أَمَرَكُمْ وَ لَا لِأَنْفُسِكُمْ تَنْظُرُونَ وَ أَنْتُمْ فِي كُلِّ يَوْمٍ تُضَامُونَ وَ لَا تَنْتَبِهُونَ مِنْ رَقْدَتِكُمْ وَ لَا يَنْقَضِي فُتُورُكُمْ‏.

You are satisfied with the injustices, and you are greedy upon the debris, and you have neglected regarding what is your honour and your happiness in it, and your strength against the one who rebels upon you is not from your Lord^-azwj. You are ashamed regarding what He^‑azwj has Commanded you all, and you are not looking out for yourselves, and during every day you are together and are not waking up from your slumber nor is your stalemate coming to an end’’.[117]

97- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ وَ عَبْدِ الْعَزِيزِ مَعاً عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَصْبَحَ وَ أَمْسَى وَ الْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ وَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَسْتَكْمِلَ رِزْقَهُ وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ عَلَيْهِ أَمْرَهُ وَ لَمْ يَنَلْ مِنَ الدُّنْيَا إِلَّا مَا قُسِّمَ لَهُ.

(The book) ‘Sawaab Al Amaal’ – From his father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Abdullah Bin Sinan and Abdul Aziz both together, from Ibn Abu Yafour,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘One who comes to a morning and evening, and the Hereafter is his greatest concern, Allah^-azwj will Make the riches to be in his heart and Gather his affairs for him, and he will not exit from the world until he completes his sustenance.

And the one who comes to a morning and evening, and the world is greatest of his concerns, Allah^-azwj will Make the poverty to be between his eyes, and Scatter his affairs for him, and he will not achieve from the world except has been Apportioned for him’’.[118]

98- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ قُتَيْبَةَ الْأَعْشَى قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ إِنَّ فِيمَا نَاجَى اللَّهُ بِهِ مُوسَى ع أَنْ قَالَ إِنَّ الدُّنْيَا لَيْسَتْ بِثَوَابٍ لِلْمُؤْمِنِ بِعَمَلِهِ وَ لَا نَقِمَةَ الْفَاجِرِ بِقَدْرِ ذَنْبِهِ هِيَ دَارُ الظَّالِمِينَ إِلَّا الْعَامِلَ فِيهَا بِالْخَيْرِ فَإِنَّهَا لَهُ نِعْمَتِ الدَّارُ.

(The book) ‘Qasas Al Anbiya^-as’, may the greetings be upon them^-as – By the chain to Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Khalaf Bin Hammad, from Quteyba Al A’sha who said,

‘Abu Ja’far^-asws said: ‘Among what Allah^-azwj Whispered to Musa^-as with, He^-azwj Said: “The world isn’t a reward for the Momin for his work, nor is it a scourge for the immoral in accordance with his religion. It is a house of the oppressors, except the worker in it is with goodness for it is a bountiful house for him!”’[119]

99- ص، قصص الأنبياء عليهم السلام عَنِ الصَّدُوقِ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ رَجُلٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِيمَا نَاجَى اللَّهُ تَعَالَى بِهِ مُوسَى لَا تَرْكَنْ إِلَى الدُّنْيَا رُكُونَ الظَّالِمِينَ وَ رُكُونَ مَنِ اتَّخَذَهَا أُمّاً وَ أَباً

(The book) ‘Qasas Al Anbiya^-as’, may the greetings be upon them^-as – From Al Sadouq, from Ibn Al Mutawakkil, from Al Himeyri, from Ahmad in Muhammad, from a man, from Ibn Abu Yafour,

‘From Abu Abdullah^-asws having said: ‘It was among what Allah^-azwj Whispered to Musa^-as with: “So not incline to the world (like) inclining by the oppressors and inclining of the one who takes it as a mother and father!

يَا مُوسَى لَوْ وَكَلْتُكَ إِلَى نَفْسِكَ تَنْظُرُهَا لَغَلَبَ عَلَيْكَ حُبُّ الدُّنْيَا وَ زَهْرَتُهَا

O Musa^-as! If I^-azwj were to Allocate you^-as to yourself^-as to look at it, the love of the world will overcome upon you and its blossoms!

يَا مُوسَى نَافِسْ فِي الْخَيْرِ أَهْلَهُ وَ اسْبِقْهُمْ إِلَيْهِ فَإِنَّ الْخَيْرَ كَاسْمِهِ وَ اتْرُكْ مِنَ الدُّنْيَا مَا بِكَ الْغِنَى عَنْهُ وَ لَا تَنْظُرْ عَيْنَاكَ إِلَى كُلِّ مَفْتُونٍ فِيهَا مَوْكُولٍ إِلَى نَفْسِهِ وَ اعْلَمْ أَنَّ كُلَّ فِتْنَةٍ بَذْرُهَا حُبُّ الدُّنْيَا

O Musa^-as! Compete regarding the good with its people and precede them to it, for the good is like its name, and leave from the world what you^-as are needless of it, and your^-as eyes should not look at every tempted one in it allocated to himself and know that every Fitna sows love of the world.

وَ لَا تَغْبِطَنَّ أَحَداً بِرِضَا النَّاسِ عَنْهُ حَتَّى تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ عَنْهُ رَاضٍ وَ لَا تَغْبِطَنَّ أَحَداً بِطَاعَةِ النَّاسِ لَهُ وَ اتِّبَاعِهِمْ إِيَّاهُ عَلَى غَيْرِ الْحَقِّ فَهُوَ هَلَاكٌ لَهُ وَ لِمَنِ اتَّبَعَهُ.

And do not envy anyone the people are pleased with until you^-as know that Allah^-azwj Mighty and Majestic is Pleased with him, and do not envy anyone the people are following him while their following him is upon other than the truth, for it is a destruction for him and for the one who follow him!”’[120]

100- سن، المحاسن عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ الْمَسْجُونُ مَنْ سَجَنَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ‏.

(The book) ‘Al Mahasin’ – From his father, raising it, said,

‘Abu Abdullah^-asws said: ‘The imprisoned is the one whose world has imprisoned him from his Hereafter’’.[121]

101- مص، مصباح الشريعة قَالَ الصَّادِقُ ع‏ الدُّنْيَا بِمَنْزِلَةِ صُورَةٍ رَأْسُهَا الْكِبْرُ وَ عَيْنُهَا الْحِرْصُ وَ أُذُنُهَا الطَّمَعُ وَ لِسَانُهَا الرِّئَاءُ وَ يَدُهَا الشَّهْوَةُ وَ رِجْلُهَا الْعُجْبُ وَ قَلْبُهَا الْغَفْلَةُ وَ كَوْنُهَا الْفَنَاءُ وَ حَاصِلُهَا الزَّوَالُ

(The book) ‘Misbah Al Sharia’ –

‘Al-Sadiq^-asws said: ‘The world is at the status of an image. It’s head is the arrogance, and it’s eyes is the greed, and it’s ears is the coveting, and it’s tongue is the showing off, and it’s hands is the lustful desire, and it’s legs is the self-fascination, and it’s heart is the heedlessness, and it’s being is the annihilation, and it’s result is the decline.

فَمَنْ أَحَبَّهَا أَوْرَثَتْهُ الْكِبْرُ وَ مَنِ اسْتَحْسَنَهَا أَوْرَثَتْهُ الْحِرْصُ وَ مَنْ طَلَبَهَا أَوْرَدَتْهُ إِلَى الطَّمَعِ وَ مَنْ مَدَحَهَا أَكَبَّتْهُ الرِّئَاءُ وَ مَنْ أَرَادَهَا مَكَّنَتْهُ مِنَ الْعُجْبِ وَ مَنِ اطْمَأَنَّ إِلَيْهَا رَكِبَتْهُ الْغَفْلَةُ وَ مَنْ أَعْجَبَهُ مَتَاعُهَا فَتَنَتْهُ فِيمَا يَبْقَى وَ مَنْ جَمَعَهَا وَ بَخِلَ بِهَا رَدَّتْهُ إِلَى مُسْتَقَرِّهَا وَ هِيَ النَّارُ.

The one who loves it will inherit the arrogance, and the ones who likes it will inherit the greed, and the one who seeks it will be returned to the coveting, and the one who praises it the showing off will repress him, and the one who wants it will be enabled the self-fascination, and the one who is reassured to it the heedlessness will ride him, and the one its chattels fascinate will be tempted regarding what remains, and the one who amasses it and is miserly with it, it will return him to its settlement, and it is the Fire’’.[122]

102- شا، الإرشاد عَنْ أَمِيرِ الْمُؤْمِنِينَ ع‏ أَمَّا بَعْدُ فَإِنَّمَا مَثَلُ الدُّنْيَا مَثَلُ الْحَيَّةِ لَيِّنٌ مَسُّهَا شَدِيدٌ نَهْشُهَا فَأَعْرِضْ عَمَّا يُعْجِبُكَ مِنْهَا لِقِلَّةِ مَا يَصْحَبُكَ مِنْهَا وَ كُنْ أَسَرَّ مَا تَكُونُ فِيهَا أَحْذَرَ مَا تَكُونُ لَهَا فَإِنَّ صَاحِبَهَا كُلَّمَا اطْمَأَنَّ مِنْهَا إِلَى سُرُورٍ أَشْخَصَهُ مِنْهَا إِلَى مَكْرُوهٍ وَ السَّلَامُ‏.

(The book) ‘Al Irshad’ –

‘From Amir Al-Momineen^-asws: ‘As for after, an example of the world is rather an example of the snake, smooth to touch and severe is its bite. Therefore turn away from whatever fascinates you from it due to the lack of what will be accompanying you from it and be as secretive as you can be in it. Be as careful as you can be to it, for every time it’s companion is reassured from it to happiness, is taken from it to its abhorrence – and the greetings’’.[123]

103- شا، الإرشاد رَوَى الْعُلَمَاءُ بِالْأَخْبَارِ وَ نَقَلَةُ السِّيَرِ وَ الْآثَارِ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَانَ يُنَادِي فِي كُلِّ لَيْلَةٍ حِينَ يَأْخُذُ النَّاسُ مَضَاجِعَهُمْ بِصَوْتٍ يَسْمَعُهُ كَافَّةُ مَنْ فِي الْمَسْجِدِ وَ مَنْ جَاوَرَهُ مِنَ النَّاسِ

(The book) ‘Al Irshad’ –

The scholars have reported the Ahadeeth and transmitted the biographies and the Ahadeeth that Amir Al-Momineen^-as used to call out during every night when the people would take to their beds, with a voice all of the ones in the Masjid would hear and the people in its vicinity:-

تَزَوَّدُوا رَحِمَكُمُ اللَّهُ فَقَدْ نُودِيَ فِيكُمْ بِالرَّحِيلِ وَ أَقِلُّوا الْعُرْجَةَ عَلَى الدُّنْيَا وَ انْقَلِبُوا بِصَالِحِ مَا يَحْضُرُكُمْ‏ مِنَ الزَّادِ فَإِنَّ أَمَامَكُمْ عَقَبَةً كَئُوداً وَ مَنَازِلَ مَهُولَةً لَا بُدَّ مِنَ الْمَمَرِّ بِهَا وَ الْوُقُوفِ عَلَيْهَا إِمَّا بِرَحْمَةٍ مِنَ اللَّهِ نَجَوْتُمْ مِنْ فَضَاعَتِهَا وَ إِمَّا هَلَكَةٌ لَيْسَ بَعْدَهَا انْجِبَارٌ

‘Provide (for yourselves), may Allah^-azwj have Mercy on you all! The departure has been called for among you, and reduce the meandering upon the world, and transfer with the righteous provision of what is in your presence, for in front of you there are difficult obstacles, and horrifying stages. There is no escape from passing through these and the pausing upon these, either with Mercy from Allah^-azwj rescuing you from its atrocities, or destruction not having any salvation after it.

يَا لَهَا حَسْرَةً عَلَى ذِي غَفْلَةٍ أَنْ يَكُونَ عُمُرُهُ عَلَيْهِ حُجَّةً وَ تُؤَدِّيهِ أَيَّامُهُ إِلَى شِقْوَةٍ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِمَّنْ لَا تُبْطِرُهُ نِعْمَةٌ وَ لَا تَحُلُّ بِهِ بَعْدَ الْمَوْتِ نَقِمَةٌ فَإِنَّمَا نَحْنُ بِهِ وَ لَهُ وَ بِيَدِهِ الْخَيْرُ وَ هُوَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ.

Oh for it is a regret upon the one with heedlessness from his lifespan becoming an argument against him and his days delivering him to misery. May Allah^-azwj Makes us and you all to be from the ones not being arrogant with a bounty, nor a scourge to be released with him after the death. But rather we^-asws are by Him^-azwj and for Him^-azwj, and the good is in His^-azwj Hands, and He^-azwj is Able upon all things!’’[124]

104- شا، الإرشاد أَيُّهَا النَّاسُ أَصْبَحْتُمْ أَغْرَاضاً تَنْتَضِلُ فِيكُمُ الْمَنَايَا وَ أَمْوَالُكُمْ نَهْبٌ لِلْمَصَائِبِ مَا طَعِمْتُمْ فِي الدُّنْيَا مِنْ طَعَامٍ فَلَكُمْ فِيهِ غَصَصٌ وَ مَا شَرِبْتُمْ مِنْ شَرَابٍ فَلَكُمْ فِيهِ شَرَقٌ وَ أَشْهَدُ بِاللَّهِ مَا تَنَالُونَ مِنَ الدُّنْيَا نِعْمَةً تَفْرَحُونَ بِهَا إِلَّا بِفِرَاقِ أُخْرَى تَكْرَهُونَهَا

(The book) ‘Irshad’ –

‘O you people! You have come to the morning as targets for the death to befall among you, and your wealth to be plundered to the calamities. Whatever food you feed from the world, there is suffocation for you in it, and whatever drink you drink, there is choking for you in it, and I^-asws testify with Allah^-azwj, you will not be achiever any bounty from the world you will become happy with except by separation of another you will be disliking it!

أَيُّهَا النَّاسُ إِنَّا خُلِقْنَا وَ إِيَّاكُمْ لِلْبَقَاءِ لَا لِلْفَنَاءِ لَكِنَّ مِنْ دَارٍ إِلَى دَارٍ تُنْقَلُونَ فَتَزَوَّدُوا لِمَا أَنْتُمْ صَائِرُونَ إِلَيْهِ وَ خَالِدُونَ فِيهِ وَ السَّلَامُ‏.

O you people! We^-asws and you all have been Created for the remaining, nor for the annihilation, but we are being transferred from a house to a house, therefore provide for what you are going to and will be eternally therein’ – and the greetings!’’[125]

105- سر، السرائر عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ زُرَارَةَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا لَنُحِبُّ الدُّنْيَا فَقَالَ لِي تَصْنَعُ بِهَا مَا ذَا

(The book) ‘Al Saraair’ – From Aban Bin Taglib, from Muhammad Bin Abdullah Bin Zurara, from Ibn Abu Umeyr, from Hisham Bin Salim, from Ibn Abu Yafour who said,

‘I said to Abu Abdullah^-asws: ‘We tend to love the world’. He^-asws said to me: ‘What will you do with it?’

قُلْتُ أَتَزَوَّجُ مِنْهَا وَ أَحُجُّ وَ أُنْفِقُ عَلَى عِيَالِي وَ أُنِيلُ إِخْوَانِي وَ أَتَصَدَّقُ

I said, ‘I shall get married from it, and perform Hajj, and spend upon my dependants, and I shall give to my brethren and give in charity’.

قَالَ لِي لَيْسَ هَذَا مِنَ الدُّنْيَا هَذَا مِنَ الْآخِرَةِ.

He^-asws said: ‘This isn’t from the world. This is from the Hereafter’’.[126]

106- سر، السرائر عَنْ كِتَابِ أَبَانِ بْنِ تَغْلِبَ عَنِ ابْنِ أَسْبَاطٍ وَ ابْنِ أَبِي نَجْرَانَ وَ الْوَشَّاءِ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: آخِرُ نَبِيٍّ يَدْخُلُ الْجَنَّةَ سُلَيْمَانُ بْنُ دَاوُدَ ع وَ ذَلِكَ لِمَا أُعْطِيَ فِي الدُّنْيَا.

(The book) ‘Al Saraair’ – From the book of Aban Bin Taglib, from Ibn Asbat, and Ibn Abu Najran, and Al Washa, from Muhammad Bin Humran,

‘From Abu Abdullah^-asws, or from Zurara from Abu Abdullah^-asws having said: ‘The last Prophet^-as to enter the Paradise would be Suleyman^-as Bin Dawood^-as, and that is due to what he^-as had been Given in the world’’.[127]

107- شي، تفسير العياشي عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ لَنِعْمَ دارُ الْمُتَّقِينَ‏ قَالَ الدُّنْيَا.

Tafseer Al Ayyashi – From Ibn Muskan,

‘From Abu Ja’far^-asws regarding His^-azwj Words: and the House of the Hereafter is better, [16:30]. He^-asws said: ‘The world’’.[128]

108- جا، المجالس للمفيد عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع‏ أَنَّهُ قَالَ يَوْماً لِأَصْحَابِهِ إِخْوَانِي أُوصِيكُمْ بِدَارِ الْآخِرَةِ وَ لَا أُوصِيكُمْ بِدَارِ الدُّنْيَا فَإِنَّكُمْ عَلَيْهَا حَرِيصُونَ وَ بِهَا مُتَمَسِّكُونَ

(The book) ‘Majaalis’ of Al Mufeed – From Al Sadouq, from his father, from Al Himeyri, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Jameel Bin Darraj, from Al Sumali,

‘From Ali Bin Al-Husayn^-asws having said one day to his^-asws companions: ‘My^-asws brothers! I^‑asws am advising you with house of the Hereafter and I^-asws am not advising you with house of the world! You are greedy upon and are adhering with it.

أَ مَا بَلَغَكُمْ مَا قَالَ عِيسَى ابْنُ مَرْيَمَ ع لِلْحَوَارِيِّينَ قَالَ لَهُمْ الدُّنْيَا قَنْطَرَةٌ فَاعْبُرُوهَا وَ لَا تَعْمُرُوهَا وَ قَالَ أَيُّكُمْ يَبْنِي عَلَى مَوْجِ الْبَحْرِ دَاراً تِلْكُمُ الدَّارُ الدُّنْيَا فَلَا تَتَّخِذُوهَا قَرَاراً.

Has it not reached you what Isa^-as Bin Maryam^-as had said to the disciples? He^-as said to them: ‘The world is a bridge, so cross it and do not build it’. And he^-as had said: ‘Whichever of you were to build a house upon a wave of the sea? That is a house of the world, therefore do not take is as a settlement’’.[129]

109- جا، المجالس للمفيد عَنِ الْمَرْزُبَانِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْمَكِّيِّ عَنْ أَبِي الْعَيْنَاءِ عَنْ مُحَمَّدِ بْنِ الْحَكَمِ عَنْ لُوطِ بْنِ يَحْيَى عَنِ الْحَارِثِ بْنِ كَعْبٍ عَنْ مُجَاهِدٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏ ازْهَدُوا فِي هَذِهِ الدُّنْيَا الَّتِي لَمْ يَتَمَتَّعْ بِهَا أَحَدٌ كَانَ قَبْلَكُمْ وَ لَا تَبْقَى لِأَحَدٍ مِنْ بَعْدِكُمْ سَبِيلُكُمْ فِيهَا سَبِيلُ الْمَاضِينَ

(The book) ‘Al Majaalis’ of Al Mufeed – From Al Marzubani, from Ahmad Bin Muhammad Al Makky, from Abu Al Ayna’a, from Muhammad Bin Al Hakam, from Lut Bin Yahya, from Al Haris Bin Ka’ab, from Mujahid who said,

‘Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws said: ‘Be ascetics in this world which no one before you has enjoyed with it nor will it remain for anyone from after you! Your way in it is a way of the past ones.

قَدْ تَصَرَّمَتْ وَ آذَنَتْ بِانْقِضَاءٍ وَ تَنَكَّرَ مَعْرُوفُهَا فَهِيَ تُخْبِرُ أَهْلَهَا بِالْفَنَاءِ وَ سُكَّانَهَا بِالْمَوْتِ وَ قَدْ أَمَرَّ مِنْهَا مَا كَانَ حُلْواً وَ كَدِرَ مِنْهَا مَا كَانَ صَفْواً فَلَمْ تَبْقَ مِنْهَا إِلَّا سَمَلَةٌ كَسَمَلَةِ الْإِدَاوَةِ أَوْ جُرْعَةٌ كَجُرْعَةِ الْإِنَاءِ لَوْ تَمَزَّزَهَا الْعَطْشَانُ‏ لَمْ يَنْقَعْ بِهَا

It has announced and proclaimed with termination, and well-known denial. It informs its people with the annihilation and its dwellers with the death, and it has turned bitter from it what used to be sweet, and filthy from it what used to be clean. So there does not remain from it except remnants like remnants of medicine, or a gulp like (the last) gulp of the container. If the thirsty were to tear it (waterskin), they will not be quenched with it.

فَأَذِّنُوا بِالرَّحِيلِ مِنْ هَذِهِ الدَّارِ الْمُقَدَّرِ عَلَى أَهْلِهَا الزَّوَالُ الْمَمْنُوعِ أَهْلُهَا مِنَ الْحَيَاةِ الْمُذَلَّلَةِ فِيهَا أَنْفُسُهُمْ بِالْمَوْتِ فَلَا حَيٌّ يَطْمَعُ فِي الْبَقَاءِ وَ لَا نَفْسٌ إِلَّا مُذْعِنَةٌ بِالْمَنُونِ فَلَا يُعَلِّلُكُمُ الْأَمَلُ وَ لَا يَطُولُ عَلَيْكُمُ الْأَمَدُ وَ لَا تَغْتَرُّوا مِنْهَا بِالْآمَالِ

Proclaim with the departure from this house the decline is pre-Determined upon its people, the preventer of the life from its people, and ones humiliating themselves with the death. There is no one living greedy regarding the living, nor any soul except it yields to the deaths. So do not let the wishes make you sick, nor the extended (long hopes) be prolonged upon you, nor be deceived from it with the hopes.

وَ لَوْ حَنَنْتُمْ حَنِينَ الْوُلَّهِ الْعِجَالِ‏ وَ دَعَوْتُمْ مِثْلَ حَنِينِ الْحَمَامِ‏ وَ جَأَرْتُمْ جَأْرَ مُتَبَتِّلِي الرُّهْبَانِ‏ وَ خَرَجْتُمْ إِلَى اللَّهِ تَعَالَى مِنَ الْأَمْوَالِ وَ الْأَوْلَادِ الْتِمَاسَ الْقُرْبَةِ إِلَيْهِ فِي ارْتِفَاعِ الدَّرَجَةِ عِنْدَهُ أَوْ غُفْرَانِ سَيِّئَةٍ أَحْصَتْهَا كَتَبَتُهُ وَ حَفِظَتْهَا مَلَائِكَتُهُ لَكَانَ قَلِيلًا فِيمَا أَرْجُو لَكُمْ مِنْ ثَوَابِهِ وَ أَتَخَوَّفُ عَلَيْكُمْ مِنْ عِقَابِهِ جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ مِنَ التَّائِبِينَ الْعَابِدِينَ‏.

If only you would grunt like the grunting of the camels, and supplicate like the yearning of the pigeons, and were audacious of audacity of the celibate Monks, and go out to Allah^-azwj the Exalted from the wealth and the children, seeking the nearness to Him^-azwj regarding the lofty ranks in His^-azwj Presence, or Forgiveness of the evil deeds His^-azwj registers have enumerated, and His^-azwj Angels have preserved, it would be little regarding what I^-asws am hoping for you all from His^-azwj Rewards, and I^-asws am fearing upon you of His^-azwj Punishment. May Allah^-azwj Make us and you all to be from the penitent worshippers’’.[130]

110- مِنْ كِتَابِ عُيُونِ الْحِكَمِ وَ الْمَوَاعِظِ، لِعَلِيِّ بْنِ مُحَمَّدٍ الْوَاسِطِيِّ كَتَبْنَاهُ مِنْ أَصْلٍ قَدِيمٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: احْذَرُوا هَذِهِ الدُّنْيَا الْخَدَّاعَةِ الْغَدَّارَةِ الَّتِي قَدْ تَزَيَّنَتْ بِحُلِيِّهَا وَ فَتَنَتْ بِغُرُورِهَا وَ غَرَّتْ بِآمَالِهَا وَ تَشَوَّفَتْ لِخِطَابِهَا فَأَصْبَحَتْ كَالْعَرُوسِ الْمَجْلُوَّةِ وَ الْعُيُونُ إِلَيْهَا نَاظِرَةٌ وَ النُّفُوسُ بِهَا مَشْغُوفَةٌ وَ الْقُلُوبُ إِلَيْهَا تَائِقَةٌ وَ هِيَ لِأَزْوَاجِهَا كُلِّهِمْ قَاتِلَةٌ

From the book ‘Uyoun Al HIkam Wa Al Mawaiz’ of Ali Bin Muhammad Al Wasity, we have written it from an ancient original,

‘From Amir Al-Momineen^-asws having said: ‘Be cautious of this world, the deceiving, the treacherous which is adorning with its ornaments and tempting with its deceit, and deceived with its long hopes, and yearning for its proposers. So it has become like a revolving bride while the beholders are eying towards it, and souls are drawn to it, and the hearts are pulled to it, and it is for its husbands, all of them to be killed.

فَلَا الْبَاقِي بِالْمَاضِي مُعْتَبِرٌ وَ لَا الْآخِرُ بِسُوءِ أَثَرِهَا عَلَى الْأَوَّلِ مُزْدَجِرٌ وَ لَا اللَّبِيبُ فِيهَا بِالتَّجَارِبِ مُنْتَفِعٌ:

The remaining ones are not taking a lesson with the past, nor the latter ones being rebuked for its evil impacts upon the former ones, nor are the ones of understanding in it are benefitting with the experiences.

أَبَتِ الْقُلُوبُ لَهَا إِلَّا حُبّاً وَ النُّفُوسُ إِلَّا صَبّاً وَ النَّاسُ لَهَا طَالِبَانِ طَالِبٌ ظَفِرَ بِهَا فَاغْتَرَّ فِيهَا وَ نَسِيَ التَّزَوُّدَ مِنْهَا لِلظَّعْنِ فَقَلَّ فِيهَا لَبْثُهُ حَتَّى خَلَتْ مِنْهَا يَدُهُ وَ زَلَّتْ عَنْهَا قَدَمُهُ وَ جَاءَتْهُ أَسَرَّ مَا كَانَ بِهَا مَنِيَّتُهُ

The hearts are refusing to it except (more) love, and the souls except for (more) longing, and the people are seekers of it seeking victory with it, so they get deceived, in it and forget providing from it for the thirst. Little in it is his waiting until he will vacate his hands from it and his feet will slip from it, and there will come to him the most secretive of what he had been wishing for.

فَعَظُمَتْ نَدَامَتُهُ وَ كَثُرَتْ حَسْرَتُهُ وَ جَلَّتْ مُصِيبَتُهُ فَاجْتَمَعَتْ عَلَيْهِ سَكَرَاتُ الْمَوْتِ فَغَيْرُ مَوْصُوفٍ مَا نَزَلَ بِهِ وَ آخَرُ اخْتَلَجَ عَنْهَا قَبْلَ أَنْ يَظْفَرَ بِحَاجَتِهِ فَفَارَقَهَا بِغُرَّتِهِ وَ أَسَفِهِ وَ لَمْ يُدْرِكْ مَا طَلَبَ مِنْهَا وَ لَمْ يَظْفَرْ بِمَا رَجَا فِيهَا فَارْتَحَلَا جَمِيعاً مِنَ الدُّنْيَا بِغَيْرِ زَادٍ وَ قَدِمَا عَلَى غَيْرِ مِهَادٍ

So, his regret was mighty, and his regret was a lot, and calamities befell him, and the pangs of death gathered upon him. It cannot be described what befell him, and at the end he shuddered from it before he would win with his needs. He separated from it in deception and regret and did not realise what he had sought from it and did not win with what he had hoped in it. They all departed from the world without any provision, and they went ahead upon without a cradle.

فَاحْذَرُوا الدُّنْيَا الْحَذَرَ كُلَّهُ وَ ضَعُوا عَنْكُمْ ثِقَلَ هُمُومِهَا لِمَا تَيَقَّنْتُمْ لَوْ شَكَّ زَوَالَهَا وَ كُونُوا أَسَرَّ مَا تَكُونُونَ فِيهَا أَحْذَرَ مَا تَكُونُونَ لَهَا فَإِنَّ طَالِبَهَا كُلَّمَا اطْمَأَنَّ مِنْهَا إِلَى سُرُورٍ أَشْخَصَهُ عَنْهَا مَكْرُوهٌ وَ كُلَّمَا اغْتَبَطَ مِنْهَا بِإِقْبَالٍ نَغَّصَهُ عَنْهَا إِدْبَارٌ وَ كُلَّمَا ثَبَتَتْ عَلَيْهِ مِنْهَا رَجُلًا طَوَتْ عَنْهُ كَشْحاً

Therefore, be cautious of the world with all of its caution and place down from you the weight of its worries when you are certain of its demise, and be as captivated as you can be in it, as careful as you can be to it, for every time it’s seeker is reassured from it to happiness, an abhorrence takes him away from it, and every time he was joyful from it with the oncoming bounty, he was stunned with its turning around, and every time a man from it is affirmed upon it, he is folded away from it driven away.

فَالسَّارُّ فِيهَا غَارٌّ وَ النَّافِعُ فِيهَا ضَارُّ وَصَلَ رَخَاؤُهَا بِالْبَلَاءِ وَ جُعِلَ بَقَاؤُهَا إِلَى الْفَنَاءِ فَرَحُهَا مَشُوبٌ بِالْحُزْنِ وَ آخَرُ هُمُومِهَا إِلَى الْوَهْنِ فَانْظُرْ إِلَيْهَا بِعَيْنِ الزَّاهِدِ الْمُفَارِقِ وَ لَا تَنْظُرْ إِلَيْهَا بِعَيْنِ الصَّاحِبِ الْوَامِقِ

The walker in it would sink, and the beneficial in it is harmful, and its prosperity is connected with the afflictions, and its lasting is made to the annihilation, its happiness is mingled with the grief, and last of its worries is to the weakness. Therefore look at it with an eye of the ascetic and do not look at it with an eye of the self-confident.

اعْلَمْ يَا هَذَا أَنَّهَا تَشْخَصُ الْوَادِعَ السَّاكِنَ وَ تُفَجِّعُ الْمُغْتَبِطَ الْآمِنَ لَا يَرْجِعُ مِنْهَا مَا تَوَلَّى فَأَدْبَرَ وَ لَا يُدْرَى مَا هُوَ آتٍ فَيُحْذَرَ أَمَانِيُّهَا كَاذِبَةٌ وَ آمَالُهَا بَاطِلَةٌ صَفْوُهَا كَدِرٌ وَ ابْنُ آدَمَ فِيهَا عَلَى خَطَرٍ إِمَّا نِعْمَةٌ زَائِلَةٌ وَ إِمَّا بَلِيَّةٌ نَازِلَةٌ وَ إِمَّا مَعْظَمَةٌ جَائِحَةٌ وَ إِمَّا مَنِيَّةٌ قَاضِيَةٌ

Know, O you, it is a characterisation of the silent farewell and grief of the joyful, the safe. It will not return from it what has turned around, so it can return, and he does not know what is to come. So be careful of its false wishes and its false hopes. It’s clean is filthy, and the son of Adam^-as is upon a danger in it, either with a declining bounty, or a befalling affliction, or mighty destruction, or a Decreed death.

فَلَقَدْ كَدِرَتْ عَلَيْهِ الْعِيشَةُ إِنْ عَقَلَ وَ أَخْبَرَتْهُ عَنْ نَفْسِهَا إِنْ وَعَى وَ لَوْ كَانَ خَالِقُهَا جَلَّ وَ عَزَّ لَمْ يُخْبِرْ عَنْهَا خَبَراً وَ لَمْ يَضْرِبْ لَهَا مَثَلًا وَ لَمْ يَأْمُرْ بِالزُّهْدِ فِيهَا وَ الرَّغْبَةِ عَنْهَا لَكَانَتْ وَقَائِعُهَا وَ فَجَائِعُهَا قَدْ أَنْبَهَتِ النَّائِمَ وَ وَعَظَتِ الظَّالِمَ وَ بَصَّرَتِ الْعَالِمَ وَ كَيْفَ وَ قَدْ جَاءَ عَنْهَا مِنَ اللَّهِ تَعَالَى زَاجِرٌ وَ أَتَتْ مِنْهُ‏ فِيهَا الْبَيِّنَاتُ وَ الْبَصَائِرُ

The life becomes difficult upon him if he uses his intellect, and it informs him about itself if he retains, and if it’s Creator Majestic and Mighty had not Informed the news about it, and had not Stuck examples for it, and had not Commanded with the ascetism in it and the turning away from it, it’s occurrences and its afflictions would have awoken the sleeping one, and preached the oppressor, and given insight to the scholar, and a rebuker had come on its behalf from Allah^-azwj the Exalted, and explanations had come from him regarding it, and the insights.

فَمَا لَهَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ قَدْرٌ وَ لَا وَزْنٌ وَ لَا خَلْقٌ فِيمَا بَلَغَنَا خَلْقاً أَبْغَضَ إِلَيْهِ مِنْهَا وَ لَا نَظَرَ إِلَيْهَا مُذْ خَلَقَهَا وَ لَقَدْ عَرَضَتْ عَلَى نَبِيِّنَا ص بِمَفَاتِيحِهَا وَ خَزَائِنِهَا لَا يَنْقُصُهُ ذَلِكَ مِنْ حَظِّهِ مِنَ الْآخِرَةِ

So, there is neither any worth for it in the Presence of Allah^-azwj Mighty and Majestic, nor any weight, nor is there any creature, among what has reached us, more hateful to Him^-azwj than it, nor has He^-azwj Looked at it since its creation, and it had been presented to our Prophet^-saww along with its keys and its treasures, not reducing by that any of his^-saww share from the Hereafter.

فَأَبَى أَنْ يَقْبَلَهَا لِعِلْمِهِ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَبْغَضَ شَيْئاً فَأَبْغَضَهُ وَ صَغَّرَ شَيْئاً فَصَغَّرَهُ وَ أَنْ لَا يَرْفَعَ مَا وَضَعَهُ اللَّهُ جَلَّ ثَنَاؤُهُ وَ أَنْ لَا يُكْثِرَ مَا أَقَلَّهُ اللَّهُ عَزَّ وَ جَلَّ

But he^-saww refused to accept it due to his^-saww knowledge that if Allah^-azwj Mighty and Majestic Hates a thing, so he^-saww hates it (as well), and Belittles a thing, so he^-saww belittles it, and that he^-saww did not raise what Allah^-azwj, Majestic is His^-azwj Praise, had Placed it down, and that he^‑saww did not amplify what Allah^-azwj Mighty and Majestic had Reduced.

وَ لَوْ لَمْ يُخْبِرْكَ عَنْ صِغَرِهَا عِنْدَ اللَّهِ إِلَّا أَنَّ اللَّهَ عَزَّ وَ جَلَّ صَغَّرَهَا عَنْ أَنْ يُجْعَلَ خَيْرُهَا ثَوَاباً لِلْمُطِيعِينَ وَ أَنْ يُجْعَلَ عُقُوبَتُهَا عِقَاباً لِلْعَاصِينَ لَكَفَى

And if he^-saww had not informed about its belittling in the Presence of Allah^-azwj, except that Allah^-azwj Mighty and Majestic had Belittled it by Making its good as a reward for the obedient ones and Make its punishment as a punishment for the disobedient ones, it would suffice.

وَ مِمَّا يَدُلُّكَ عَلَى دَنَاءَةِ الدُّنْيَا أَنَّ اللَّهَ جَلَّ ثَنَاؤُهُ زَوَاهَا عَنْ أَوْلِيَائِهِ وَ أَحِبَّائِهِ نَظَراً وَ اخْتِيَاراً وَ بَسَطَهَا لِأَعْدَائِهِ فِتْنَةً وَ اخْتِبَاراً

And from what evidence’s for you upon the lowliness of the world is that Allah^-azwj, Majestic is His^-azwj Praise, Impedes it from His^-azwj friend and His^-azwj Loved ones presumptively and with choice, and He^-azwj Extends it for His^-azwj enemies as a temptation and a Test.

فَأَكْرَمَ عَنْهَا مُحَمَّداً نَبِيَّهُ ص حِينَ عَصَبَ عَلَى بَطْنِهِ مِنَ الْجُوعِ وَ حَمَاهَا مُوسَى نَجِيَّهُ الْمُكَلَّمَ وَ كَانَتْ تُرَى خُضْرَةُ الْبَقْلِ مِنْ صِفَاقِ بَطْنِهِ مِنَ الْهُزَالِ وَ مَا سَأَلَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ أَوَى إِلَى الظِّلِّ إِلَّا طَعَاماً يَأْكُلُهُ لِمَا جَهَدَهُ مِنَ الْجُوعِ

He^-azwj Honoured His^-azwj Prophet^-saww Muhammad^-saww when He^-azwj Afflicted hunger upon his^‑saww belly, and Protected Musa^-as the speaker, the whisperer, and the greenery of the vegetables could be seen from the linings of his^-as belly from the weakness, and he^-as had not asked Allah^-azwj Mighty and Majestic, on the day he^-as sheltered to the shade, except for food he^-as could eat when he^-as was exhausted from the hunger.

وَ لَقَدْ جَاءَتِ الرِّوَايَةُ أَنَّهُ قَالَ أَوْحَى اللَّهُ إِلَيْهِ إِذَا رَأَيْتَ الْغِنَى مُقْبِلًا فَقُلْ ذَنْبٌ عُجِّلَتْ عُقُوبَتُهُ وَ إِذَا رَأَيْتَ الْفَقْرَ مُقْبِلًا فَقُلْ مَرْحَباً بِشِعَارِ الصَّالِحِينَ

And the report has come that he^-saww said that Allah^-azwj had Revealed to him^-saww: ‘When you see the riches coming, then say, ‘A sin whose punishment is hastened’, and when you see the poverty coming, then say, ‘Welcome to the mark of the righteous ones’’.

وَ صَاحِبِ الرُّوحِ وَ الْكَلِمَةِ عِيسَى ابْنِ مَرْيَمَ ع إِذْ قَالَ إِدَامِيَ الْجُوعُ وَ شِعَارِيَ الْخَوْفُ وَ لِبَاسِيَ الصُّوفُ وَ دَابَّتِي رِجْلَايَ وَ سِرَاجِي بِاللَّيْلِ الْقَمَرُ وَ صَلَايَ فِي الشِّتَاءِ مَشَارِقُ الشَّمْسِ وَ فَاكِهَتِي مَا أَنْبَتَتِ الْأَرْضُ لِلْأَنْعَامِ أَبِيتُ وَ لَيْسَ لِي شَيْ‏ءٌ وَ لَيْسَ أَحَدٌ أَغْنَى مِنِّي

And owner of the (Holy) Spirit and the Word, Isa^-as Bin Maryam^-as when he^-as said: ‘My^-as sauce is the hunger, and my^-as mark is the fear, and my^-as clothing is the woollen, and my^-as riding animal are my^-as legs, and my^-as lamp at night is the moon, and my^-as warmth in the winter is east of the sun, and my^-as fruits are what the earth grows for the cattle. I^-as spend the night and there isn’t anything for me^-as, and there isn’t anyone richer than me^-as.

وَ سُلَيْمَانُ بْنُ دَاوُدَ وَ مَا أُوتِيَ مِنَ الْمُلْكِ إِذْ كَانَ يَأْكُلُ خُبْزَ الشَّعِيرِ وَ يُطْعِمُ أُمَّهُ الْحِنْطَةَ وَ إِذَا جَنَّهُ اللَّيْلُ لَبِسَ الْمُسُوحَ وَ غَلَّ يَدَهُ إِلَى عُنُقِهِ وَ بَاتَ بَاكِياً حَتَّى يُصْبِحَ وَ يُكْثِرُ أَنْ يَقُولَ‏ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي‏ فَإِنْ لَمْ تَغْفِرْ لِي وَ تَرْحَمْنِي لَأَكُونَنَّ مِنَ الْخَاسِرِينَ‏ لا إِلهَ إِلَّا أَنْتَ سُبْحانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ‏

And Suleyman^-as Bin Dawood^-as and what he^-as had been Given from the kingdoms, when he^‑as would eat the barley bread and feed the wheat to his^-as mother^-as, and when the night shielded, he^-as would wear the coarse and shackle his^-as hand to his^-as neck and spend the night crying until morning, and he^-as frequently said, ‘‘Lord! I have been unjust to myself, [27:44], for if You^-azwj do not Forgive me^-as and have Mercy on me^-as, I^-as would be from the losers: ‘There is no god except Allah! Glorious are You, I was of the unjust ones!’ [21:87]’.

فَهَؤُلَاءِ أَنْبِيَاءُ اللَّهِ وَ أَصْفِيَاؤُهُ تَنَزَّهُوا عَنِ الدُّنْيَا وَ زَهِدُوا فِيمَا زَهَّدَهُمُ اللَّهُ جَلَّ ثَنَاؤُهُ فِيهِ مِنْهَا وَ أَبْغَضُوا مَا أَبْغَضَ وَ صَغَّرُوا مَا صَغَّرَ

These are Prophets^-as of Allah^-azwj and His^-azwj elites. They^-as were distant from the world and were ascetic in what Allah^-azwj, Majestic is His^-azwj Praise had Commanded them^-as to be ascetic from it, and they^-as hated whatever He^-azwj Hated, and they^-as belittled whatever He^-azwj Belittled.

ثُمَّ اقْتَصَّ الصَّالِحُونَ آثَارَهُمْ‏ وَ سَلَكُوا مِنْهَاجَهُمْ وَ أَلْطَفُوا الْفِكَرَ وَ انْتَفَعُوا بِالْعِبَرِ وَ صَبَرُوا فِي هَذَا الْعُمُرِ الْقَصِيرِ مِنْ مَتَاعِ الْغُرُورِ الَّذِي يَعُودُ إِلَى الْفَنَاءِ وَ يَصِيرُ إِلَى الْحِسَابِ

Then He^-azwj Narrated to the righteous ones of their^-as tracks and they^-as travelled on their^-as manifestos, and they^-as were kind in their^-as thinking, and they^-as benefitted with the lessons, and they^-as belittled in this short lifespan from the chattels of deceit which call to the annihilation, and they^-as went to the Reckoning.

نَظَرُوا بِعُقُولِهِمْ إِلَى آخِرِ الدُّنْيَا وَ لَمْ يَنْظُرُوا إِلَى أَوَّلِهَا وَ إِلَى بَاطِنِ الدُّنْيَا وَ لَمْ يَنْظُرُوا إِلَى ظَاهِرِهَا وَ فَكَّرُوا فِي مَرَارَةِ عَاقِبَتِهَا فَلَمْ يَسْتَمْرِئْهُمْ‏ حَلَاوَةُ عَاجِلِهَا

They^-as looking with their intellects to the end of the world, and did not look at its beginning, and to the esoteric of the world and did not look at its apparent, and they^-as contemplated regarding the bitterness of its consequences and its current sweetness was not pleasant for them^-as.

ثُمَّ أَلْزَمُوا أَنْفُسَهُمُ الصَّبْرَ وَ أَنْزَلُوا الدُّنْيَا مِنْ أَنْفُسِهِمْ كَالْمَيْتَةِ الَّتِي لَا يَحِلُّ لِأَحَدٍ أَنْ يَشْبَعَ مِنْهَا إِلَّا فِي حَالِ الضَّرُورَةِ إِلَيْهَا وَ أَكَلُوا مِنْهَا بِقَدْرِ مَا أَبْقَى لَهُمُ النَّفَسَ وَ أَمْسَكَ الرُّوحَ وَ جَعَلُوهَا بِمَنْزِلَةِ الْجِيفَةِ الَّتِي اشْتَدَّ نَتْنُهَا فَكُلُّ مَنْ مَرَّ بِهَا أَمْسَكَ عَلَى فِيهِ

Then they^-as necessitated the patience for themselves^-as, and they^-as accorded the world a status from themselves^-as of the dead (meat) which is not Permissible for anyone to satiate from it except in a state of desperation to it, and they^-as consumed from it in accordance with what would let the self to survive for them^-as and withhold the soul (in the body), and they^-as made it to be at the status of the carcass which it’s stench had intensified. So every time someone passed by it, he would withhold upon his mouth.

فَهُمْ يَتَبَلَّغَونَ بِأَدْنَى الْبَلَاغِ وَ لَا يَنْتَهُونَ إِلَى الشِّبَعِ مِنَ النَّتْنِ وَ يَتَعَجَّبُونَ مِنَ الْمُمْتَلِي مِنْهَا شِبَعاً وَ الرَّاضِي بِهَا نَصِيباً

So they^-as reaching to the least of extents and were not ending to the satiation from the stink, and they^-as were astounded from the ones filling with satiation from it and were satisfied with it as a share.

إِخْوَانِي وَ اللَّهُ لَهِيَ فِي الْعَاجِلَةِ وَ الْآجِلَةِ لِمَنْ نَاصَحَ نَفْسَهُ فِي النَّظَرِ وَ أَخْلَصَ لَهَا الْفِكَرَ أَنْتَنُ مِنَ الْجِيفَةِ وَ أَكْرَهُ مِنَ الْمَيْتَةِ غَيْرَ أَنَّ الَّذِي نَشَأَ فِي دِبَاغِ الْإِهَابِ لَا يَجِدُ نَتْنَهُ وَ لَا تُؤْذِيهِ رَائِحَتُهُ مَا تُؤْذِي الْمَارَّ بِهِ وَ الْجَالِسَ عِنْدَهُ

My^-asws brothers! By Allah^-azwj, it is in the current, while the future is for the one who advises himself in considering and is sincere to it of the contemplating of the stink from the carcass and he abhors from the dead, apart from that which grows in the tanned skin. Neither can it’s stench be felt (smelt) nor does it’s smell bother what the passer-by can be hurt with and the one sitting in its presence.

وَ قَدْ يَكْفِي الْعَاقِلَ مِنْ مَعْرِفَتِهَا عِلْمُهُ بِأَنَّ مَنْ مَاتَ وَ خَلَّفَ سُلْطَاناً عَظِيماً سَرَّهُ أَنَّهُ عَاشَ فِيهَا سُوقَةً خَامِلًا أَوْ كَانَ فِيهَا مُعَافًى سَلِيماً سَرَّهُ أَنَّهُ كَانَ فِيهَا مُبْتَلًى ضَرِيراً فَكَفَى بِهَذَا عَلَى عَوْرَتِهَا وَ الرَّغْبَةُ عَنْهَا دَلِيلًا

And the intellectual suffices from its recognition of its knowledge that the one who dies and leaves behind a mighty authority, it would have cheered him if he could have lived in it idly as an ordinary person, safely. It would have cheered him if he had been Tried in it with harm. Therefore, suffice with this upon its bareness, and the turning around from it as evidence.

وَ اللَّهِ لَوْ أَنَّ الدُّنْيَا كَانَتْ مَنْ أَرَادَ مِنْهَا شَيْئاً وَجَدَهُ حَيْثُ تَنَالُ يَدَهُ مِنْ غَيْرِ طَلَبٍ وَ لَا تَعَبٍ وَ لَا مَئُونَةٍ وَ لَا نَصَبٍ وَ لَا ظَعْنٍ وَ لَا دَأْبٍ غَيْرَ أَنَّ مَا أَخَذَ مِنْهَا مِنْ شَيْ‏ءٍ لَزِمَهُ حَقُّ اللَّهِ فِيهِ وَ الشُّكْرُ عَلَيْهِ وَ كَانَ مَسْئُولًا عَنْهُ مُحَاسَباً بِهِ لَكَانَ يَحِقُّ عَلَى الْعَاقِلِ أَنْ لَا يَتَنَاوَلَ مِنْهَا إِلَّا قُوَّتَهُ وَ بُلْغَةَ يَوْمِهِ حَذَراً مِنَ السُّؤَالِ وَ خَوْفاً مِنَ الْحِسَابِ وَ إِشْفَاقاً مِنَ الْعَجْزِ عَنِ الشُّكْرِ

By Allah^-azwj! If the world had been such that whenever someone wanted something from it would find it, wherever he strikes his hand from without seeking, nor tiredness, nor assistance, nor toil, nor thirst, nor perseverance, apart from that whatever he takes from it of anything, the rights of Allah^-azwj would necessitate him in it, and the thanking upon it, and he would be Questioned about it being Reckoned with it, there would be a right upon the intellectual that he does not take from it except his daily subsistence and extent of his day, as a carefulness from the Questioning, and fearing from the Reckoning, and trepidation from the inability from thanking.

فَكَيْفَ بِمَنْ تَجَشَّمَ فِي طَلَبِهَا مِنْ خُضُوعِ رَقَبَتِهِ وَ وَضْعِ خَدِّهِ وَ فَرَطِ عِنَائِهِ وَ الِاغْتِرَابِ عَنْ أَحْبَابِهِ وَ عَظِيمِ أَخْطَارِهِ ثُمَّ لَا يَدْرِي مَا آخِرُ ذَلِكَ الظَّفَرُ أَمِ الْخَيْبَةُ

So how would it be for the one who suffers in seeking it from humbleness of his neck, and places down his cheeks, and excessive fatigue, and the alienation from his loved ones, and great dangers? Then he does not know what is at the end of that, victory, or disappointment.

إِنَّمَا الدُّنْيَا ثَلَاثَةُ أَيَّامٍ يَوْمٌ مَضَى بِمَا فِيهِ فَلَيْسَ بِعَائِدٍ وَ يَوْمٌ أَنْتَ فِيهِ فَحَقٌّ عَلَيْكَ اغْتِنَامُهُ وَ يَوْمٌ لَا تَدْرِي أَنْتَ مِنْ أَهْلِهِ وَ لَعَلَّكَ رَاحِلٌ فِيهِ

But rather, the world is of three days, – a day gone past with whatever was in it, so it wouldn’t be returning, and a day you are in, so there is a right upon you to seize it, and a day you don’t know whether you will be from its people, and perhaps you will be departing in it.

أَمَّا الْيَوْمُ الْمَاضِي‏ فَحَكِيمٌ مُؤَدِّبٌ وَ أَمَّا الْيَوْمُ الَّذِي أَنْتَ فِيهِ فَصَدِيقٌ مُوَدِّعٌ وَ أَمَّا غَداً فَإِنَّمَا فِي يَدَيْكَ مِنْهُ الْأَمَلُ فَإِنْ يَكُنْ أَمْسِ سَبَقَكَ بِنَفْسِهِ فَقَدْ أَبْقَى فِي يَدَيْكَ حِكْمَتَهُ وَ إِنْ يَكُنْ يَوْمُكَ هَذَا آنَسَكَ بِمَقْدَمِهِ عَلَيْكَ فَقَدْ كَانَ طَوِيلَ الْغَيْبَةِ عَنْكَ وَ هُوَ سَرِيعُ الرِّحْلَةِ

As for the day gone past, it is a wise teacher, and as for the day which you are (currently) in, it is a friendly teacher, and as for tomorrow, so rather it is in your hands to be hoping from it.  So if it becomes yesterday, it’s wisdom will remain in your hands, and if it becomes this day of yours, it will comfort you with its arrival to you. It had been of long absence from you, and it is quick of the departure.

فَتَزَوَّدْ مِنْهُ وَ أَحْسِنْ وَدَاعَهُ خُذْ بِالثِّقَةِ مِنَ الْعَمَلِ وَ إِيَّاكَ وَ الِاغْتِرَارَ بِالْأَمَلِ وَ لَا تُدْخِلْ عَلَيْكَ الْيَوْمَ هَمَّ غَدٍ يَكْفِي الْيَوْمَ هَمُّهُ وَ غَداً دَاخِلٌ عَلَيْكَ بِشُغُلِهِ إِنَّكَ إِنْ حَمَلْتَ عَلَى الْيَوْمِ هَمَّ غَدٍ زِدْتَ فِي حُزْنِكَ وَ تَعَبِكَ وَ تَكَلَّفْتَ

Therefore, provide from it and bid it a good farewell. Take with the trusted deed, and beware of being deceived by the long hopes, and not let the worries of tomorrow enter upon you today. The worries of today are sufficient, and tomorrow will enter upon you with its occupation. You, if you were to load the worries of tomorrow upon today, it will increase in your grief, and your tiredness, and encumbrance. 

أَنْ تَجْمَعَ فِي يَوْمِكَ مَا يَكْفِيكَ أَيَّاماً فَعَظُمَ الْحُزْنُ وَ زَادَ الشُّغُلُ وَ اشْتَدَّ التَّعَبُ وَ ضَعُفَ الْعَمَلُ لِلْأَمَلِ وَ لَوْ أَخْلَيْتَ قَلْبَكَ مِنَ الْأَمَلِ لَجَدَّدْتَ فِي الْعَمَلِ وَ الْأَمَلُ الْمُمَثَّلُ فِي الْيَوْمِ غَداً أَضَرَّكَ فِي وَجْهَيْنِ سَوَّفْتَ بِهِ الْعَمَلَ وَ زِدْتَ بِهِ فِي الْهَمِّ وَ الْحُزْنِ

If you were to gather in your day what were to suffice you for days, the grief will be mighty, and the pre-occupation will increase, and the tiredness will intensify, and the work will be weal (wound) of the wishes; and if you were to vacate your heart from the long hopes you will strive in the work, and the wishes of tomorrow represented during today will harm you in two aspects – you will be working harder, and the worries and grief will increase.

أَ وَ لَا تَرَى أَنَّ الدُّنْيَا سَاعَةٌ بَيْنَ سَاعَتَيْنِ سَاعَةٌ مَضَتْ وَ سَاعَةٌ بَقِيَتْ وَ سَاعَةٌ أَنْتَ فِيهَا فَأَمَّا الْمَاضِيَةُ وَ الْبَاقِيَةُ فَلَسْتَ تَجِدُ لِرِخَائِهِمَا لَذَّةً وَ لَا لِشِدَّتِهِمَا أَلَماً فَأَنْزِلِ السَّاعَةَ الْمَاضِيَةَ وَ السَّاعَةَ الَّتِي أَنْتَ فِيهَا مَنْزِلَةَ الضَّيْفَيْنِ نَزَلَا بِكَ

Or don’t you see that the world is a time between two (three) times? A time past, and a time remaining, and a time you are (currently) in. As for the past and the remaining, you will not find pleasure of its prosperity nor pain for its severities. Therefore, accord the status to the time past, and the time which you are in as the status of the two guests having lodged with you.

فَظَعَنَ الرَّاحِلُ عَنْكَ بِذَمِّهِ إِيَّاكَ وَ حَلَّ النَّازِلُ بِكَ بِالتَّجْرِبَةِ لَكَ فَإِحْسَانُكَ إِلَى الثَّاوِي يَمْحُو إِسَاءَتَكَ إِلَى الْمَاضِي فَأَدْرِكْ مَا أَضَعْتَ بِهِ عِتَابَكَ مِمَّا اسْتَقْبَلْتَ وَ احْذَرْ أَنْ تَجْمَعَ عَلَيْكَ شَهَادَتَهُمَا فَيُوبِقَاكَ وَ لَوْ أَنَّ مَقْبُوراً مِنَ الْأَمْوَاتِ

The departed one condemned it awfully. Beware of the lodger with you releasing the experience for you. Your good deeds to the abode will delete your evils deeds of the past. Realise what your fatigue has wasted, from what you have received, and be careful lets the testimonies are gathered against you, so He^-azwj would Punish you, and even if he is buried among the dead.

قِيلَ لَهُ هَذِهِ الدُّنْيَا أَوَّلُهَا إِلَى آخِرِهَا تَخَلَّفْهَا لِوَلَدِكَ الَّذِي لَمْ يَكُنْ لَكَ هَمٌّ غَيْرُهُ أَوْ يَوْمٌ نَرُدُّهُ إِلَيْكَ فَتَعْمَلُ فِيهِ لِنَفْسِكَ لَاخْتَارَ يَوْماً يَسْتَعْتِبُ فِيهِ مِنْ سَيِّئِ مَا أَسْلَفَ عَلَى جَمِيعِ الدُّنْيَا بِهِ يُورِثُهَا وَلَداً خَلَّفَهُ

It is said to him, ‘This is the world, from its beginning to its end. You have left it behind for your children who, there was no worry for you apart from it, or a day for a day to come to you. Therefore, work in it for yourself to choose a day you will be rebuked in it for evil what has been passed on upon entirety of the world for the children to be inheriting it.

فَمَا يَمْنَعُكَ أَيُّهَا الْمُغْتَرُّ الْمُضْطَرُّ الْمُسَوِّفُ أَنْ تَعْمَلَ عَلَى مَهَلٍ قَبْلَ حُلُولِ الْأَجَلِ وَ مَا يَجْعَلُ الْمَقْبُورَ أَشَدَّ تَعْظِيماً لِمَا فِي يَدَيْكَ مِنْكَ أَ لَا تَسْعَى فِي تَحْرِيرِ رَقَبَتِكَ وَ فَكَاكِ رِقِّكَ وَ وِقَاءِ نَفْسِكَ مِنَ النَّارِ الَّتِي‏ عَلَيْها مَلائِكَةٌ غِلاظٌ شِدادٌ

So, what prevents you, O arrogant, desperate, procrastinator, in working upon an opportunity before the permeation of death? And what makes the graves to be of greater reverence than what is in your hands, from you? Are you not striving in freeing your neck and untying your bondage, and saving yourself from the Fire upon which are Angels of extreme cruelty?’

وَ قَالَ ع أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ عَزَّ وَ جَلَّ وَ اغْتِنَامِ مَا اسْتَطَعْتُمْ عَمَلًا بِهِ مِنْ طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ فِي هَذِهِ الْأَيَّامِ الْخَالِيَةِ بِجَلِيلِ مَا يَشْقَى عَلَيْكُمْ بِهِ الْفَوْتُ‏ بَعْدَ الْمَوْتِ وَ بِالرَّفْضِ لِهَذِهِ الدُّنْيَا التَّارِكَةِ لَكُمْ وَ إِنْ لَمْ تَكُونُوا تُحِبُّونَ تَرْكَهَا وَ الْمُبْلِيَةِ لَكُمْ وَ إِنْ كُنْتُمْ تُحِبُّونَ تَجْدِيدَهَا

And he^-asws said: ‘I^-asws advise you all, servants of Allah^-azwj, with fearing Allah^-azwj Mighty and Majestic and taking advantage as much as you came in working with it, from the obedience of Allah^-azwj Mighty and Majestic during these vacant (free time) days with the whatever miseries are upon you all due to it. The loss is after the death, and with the rejection of this world that is leaving you, and even if you do not happen to like leaving it, and it is wearing you out and even if you like with renewing it.

فَإِنَّمَا مَثَلُكُمْ وَ مَثَلُهَا كَرَكْبٍ سَلَكُوا سَبِيلًا فَكَأَنَّهُمْ قَدْ قَطَعُوهُ وَ أَمُّوا عِلْماً فَكَأَنْ قَدْ بَلَغُوهُ وَ كَمْ عَسَى مِنَ الْمَجْرَى إِلَى الْغَايَةِ أَنْ يَجْرِيَ حَتَّى يَبْلُغَهَا فَكَمْ عَسَى أَنْ يَكُونَ بَقَاءَ مَنْ لَهُ يَوْمٌ لَا يَعْدُوهُ وَ مِنْ وَرَائِهِ طَالِبُ حَثِيثٍ يَحْدُوهُ فِي الدُّنْيَا حَتَّى يُفَارِقَهَا

Rather, your example and its example is like riders travelling a way. It is as if they have cut across it and taught knowledge. It is as if they have reached it, and how much flow is there to the peak left to flow before he reaches it? How many a day remains for him, not to return, and from behind him is a passionate seeker (death) threatening him in the world until he separates from it?

فَلَا تَتَنَافَسُوا فِي عِزِّ الدُّنْيَا وَ فَخْرِهَا وَ لَا تُعْجَبُوا بِزِينَتِهَا وَ لَا تَجْزَعُوا مِنْ ضَرَّائِهَا وَ بُؤْسِهَا فَإِنَّ عِزَّ الدُّنْيَا وَ فَخْرَهَا إِلَى انْقِطَاعٍ وَ إِنَّ زِينَتَهَا وَ نَعِيمَهَا إِلَى زَوَالٍ وَ إِنَّ ضَرَّاءَهَا وَ بُؤْسَهَا إِلَى نَفَادٍ وَ كُلُّ مُدَّةٍ فِيهَا إِلَى مُنْتَهًى وَ كُلُّ حَيٍّ فِيهَا إِلَى فَنَاءٍ

Do not be competing regarding honours of the world and its pride, and do not be fascinated with its adornments, and do not be alarmed from its adversities and its miseries, for honours of the world and its pride are to be terminated, and its adornments and its bounties are to decline, and its harms and its miseries are to deplete, and every period in it is to an end, and every life in it is to perish.

أَ وَ لَيْسَ لَكُمْ فِي آثَارِ الْأَوَّلِينَ مُزْدَجَرٌ وَ فِي آبَائِكُمُ الْمَاضِينَ تَبْصِرَةٌ وَ مُعْتَبَرٌ إِنْ كُنْتُمْ تَعْقِلُونَ أَ لَمْ تَرَوْا إِلَى الْمَاضِينَ مِنْكُمْ لَا يَرْجِعُونَ وَ إِلَى الْخَلَفِ الْبَاقِي مِنْكُمْ لَا يَبْقَوْنَ

Or isn’t there for you any deterrence in the traces of the former ones, and an insight and a lesson in your forefathers gone past, if you only knew? Are you no looking at the past ones from you not returning, and to the ones from you remaining behind that they will not be remaining?

قَالَ اللَّهُ عَزَّ وَ عَلَا وَ حَرامٌ عَلى‏ قَرْيَةٍ أَهْلَكْناها أَنَّهُمْ لا يَرْجِعُونَ‏ الْآيَةَ وَ الَّتِي بَعْدَهَا وَ قَالَ عَزَّ وَ جَلَ‏ كُلُّ نَفْسٍ ذائِقَةُ الْمَوْتِ وَ إِنَّما تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيامَةِ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَ أُدْخِلَ الْجَنَّةَ فَقَدْ فازَ وَ مَا الْحَياةُ الدُّنْيا إِلَّا مَتاعُ الْغُرُورِ

Allah^-azwj Mighty and Exalted Said: And it is Prohibited upon a town which We Destroyed, that they will not be returning [21:95] – the Verse, and that which is after it. And Mighty and Majestic Said: Every self shall taste the death, and rather you will be paid fully your Recompense on the Day of Judgement; so the one who is removed far away from the Fire and enters the Paradise he indeed has succeeded; and what is the life of the world except for a deceptive pleasure? [3:185].

أَ لَسْتُمْ تَرَوْنَ أَهْلَ الدُّنْيَا يُمْسُونَ وَ يُصْبِحُونَ عَلَى أَحْوَالٍ شَتَّى مَيِّتٌ يَبْلَى وَ آخَرُ يُعَزَّى وَ صَرِيعٌ مُبْتَلًى وَ عَائِدٌ مَعُودٌ وَ آخَرُ بِنَفْسِهِ يَجُودُ وَ طَالِبٌ وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٌ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ عَلَى أَثَرِ الْمَاضِي مِنَّا يَمْضِي الْبَاقِي

Aren’t you seeing people of the world coming to the evening and morning upon various states – a decayed dead, and another consoled, and a collapsed afflicted one, and a repeatedly turning back, and another finding his (last) breath, and a seeker while the death seeks him, and a heedless while he is not heedless from, and the remainder from us are continuing upon tracks of the past ones.

فَلِلَّهِ الْحَمْدُ رَبِّ السَّمَاوَاتِ السَّبْعِ وَ رَبِّ الْعَرْشِ الْعَظِيمِ الَّذِي يَبْقَى وَ يَفْنَى مَا سِوَاهُ وَ إِلَيْهِ مَوْئِلُ الْخَلْقِ وَ مَرْجِعُ الْأُمُورِ

For Allah^-azwj is the Praise, Lord^-azwj of the seven skies and Lord^-azwj of the Mighty Throne Who remains while whatever is beside Him^-azwj perishes, and to Him^-azwj shelter the creatures and the affairs return’.

وَ قَالَ ع أَمَّا بَعْدُ فَإِنِّي أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا حُلْوَةٌ خَضِرَةٌ حُفَّتْ‏ بِالشَّهَوَاتِ وَ رَاقَتْ بِالْقَلِيلِ وَ تَحَبَّبَتْ بِالْعَاجِلَةِ وَ عُمِّرَتْ بِالْآمَالِ وَ تَزَيَّنَتْ بِالْغُرُورِ فَلَا تَدُومُ نِعْمَتُهَا وَ لَا تَفْنَى فَجَائِعُهَا

And he^-asws said: ‘As for after, I^-asws caution you all of the world, for it is sweet, green, surround with the lustful desires, and layered with the little, and liked for the current, and lived with the hopes, and adorned with the deceptions, so neither are its bounties permanent nor do its sufferings end.

غَدَّارَةٌ ضَرَّارَةٌ حَائِلَةٌ زَائِلَةٌ نَافِدَةٌ بَائِدَةٌ أَكَّالَةٌ غَوَّالَةٌ لَا تَعْدُو إِذَا تَنَاهَتْ إِلَى أُمْنِيَّةِ أَهْلِ الرَّغْبَةِ فِيهَا وَ الرِّضَا بِهَا كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ‏ كَماءٍ أَنْزَلْناهُ مِنَ السَّماءِ فَاخْتَلَطَ بِهِ نَباتُ الْأَرْضِ فَأَصْبَحَ هَشِيماً تَذْرُوهُ الرِّياحُ وَ كانَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ مُقْتَدِراً:

(It is) treacherous, harmful, tricky, declining, depleting, remote, consuming, onerous. It does not return when it isolates to the wishes of the people being desirous in it and the ones satisfied with it, just as Allah^-azwj Mighty and Majestic has Said: like water We Send it from the sky, so it mingles with the vegetation of the earth, then it becomes shattered which the winds scatter. And Allah was always Able upon all things, Powerful [18:45].

مَعَ أَنَّ امْرَأً لَمْ يَكُنْ مِنْهَا فِي حَبْرَةٍ إِلَّا أَعْقَبَتْهُ مِنْهَا بَعْدُ بِعَبْرَةٍ وَ لَمْ يَلْقَ مِنْ سَرَّائِهَا بَطْناً إِلَّا أَعْطَتْهُ مِنْ ضَرَّائِهَا ظَهْراً وَ لَمْ يَطُلَّهُ فِيهَا دِيمَةُ رَخَاءٍ إِلَّا هَتَنَتْ‏ عَلَيْهِ مِنْهَا مُزْنَةُ بَلَاءٍ وَ حَرِيٌّ إِذَا أَصْبَحَتْ لَكَ مُتَحَبِّرَةً أَنْ تُمْسِيَ لَكَ مُتَنَكِّرَةً وَ إِنْ جَانِبٌ مِنْهَا اعْذَوْذَبَ لِامْرِئٍ وَ احْلَوْلَى أَمَرَّ عَلَيْهِ جَانِبٌ فَأَوْبَى

Along with that there does not happen to be a person from it in a covering except it followed him up from it afterwards with a lesson, and no belly faces its comforts except it give him from its harms at noon, and prosperity does not emerge to him in it except there descends an appropriate affliction upon him from it. When the morning is joyful for you, in the evening there will be abhorrence for you, and if a side from it is sweet for a person there will be bitterness upon him from (another) side, so return.

وَ إِنْ آنَسَ إِنْسَانٌ مِنْ غَضَارَتِهَا رَغَباً أَرْهَقَتْهُ مِنْ بَوَائِقِهَا تَعَباً غَرَّارَةٌ غُرُورٌ مَا فِيهَا فَانٍ مَنْ عَلَيْهَا وَ لَمْ يَمَسَّ امْرُؤٌ مِنْهَا فِي جَنَاحِ أَمْنٍ إِلَّا أَصْبَحَ فِي جَوْفِ خَوْفٍ‏ لَا خَيْرَ فِي شَيْ‏ءٍ مِنْ زَادِهَا إِلَّا التَّقْوَى

And if a person is forgetful of its turmoil out of desire, it exhausts him from its afflictions with deceptive deceptions of what is in it. Perishing are the ones upon it, and no person from it is touched in a wing of security except he will come to a morning in the middle of fear. There is no good in anything from its provision except the piety.

مَنْ أَقَلَّ مِنْهَا اسْتَكْثَرَ مِمَّا يُوبِقُهُ وَ مَنِ اسْتَكْثَرَ مِنْهَا لَمْ تَدُمْ لَهُ وَ زَالَتْ عَنْهُ كَمْ وَاثِقٍ بِهَا فَجَعَتْهُ وَ ذِي طُمَأْنِينَةٍ إِلَيْهَا صَرَعَتْهُ وَ ذِي خَدَعٍ فِيهَا خَدَعَتْهُ

One who reduces from it would have plenty of what remains for him, and one who increases from it, it will not be permanent for him and will decline away from him. How many ones trusting with it, it has devastated him, and the ones with reassurance to it, it has knocked him down, and with the deception in it, it has deceived him.

وَ كَمْ مِنْ ذِي أُبَّهَةٍ فِيهَا قَدْ صَيَّرَتْهُ حَقِيراً وَ ذِي نَخْوَةٍ فِيهَا قَدْ رَدَّتْهُ خَائِفاً فَقِيراً وَ كَمْ مِنْ ذِي تَاجٍ قَدْ أَكَبَّتْهُ لِلْيَدَيْنِ وَ الْفَمِ سُلْطَانُهَا دُوَلٌ وَ عَيْشُهَا رَنِقٌ وَ عَذْبُهَا أُجَاجٌ وَ حُلْوُهَا صَبِرٌ وَ غِذَاؤُهَا سِمَامٌ وَ أَسْبَابُهَا رِمَامٌ وَ قِطَافُهَا سَلْعٌ

And how many ones with pomp in it, it has made him to be lowly, and with the chivalry in it, it has returned him as fearful, poor, and how many ones with a crown it has repressed him to the hands and the mouth. It’s authority is a state, and its life is turbid, and its freshness is salty, and its sweetness is bitter, and its feed is toxic, and its means are ashes, and its pickings are a merchandise.

حَيُّهَا بِعَرَضِ مَوْتٍ وَ صَحِيحُهَا بِعَرَضِ سُقْمٍ وَ مَنِيعُهَا بِعَرَضِ اهْتِضَامٍ وَ مُلْكُهَا مَسْلُوبٌ‏ وَ عَزِيزُهَا مَغْلُوبٌ وَ ضَيْفُهَا مَنْكُوبٌ وَ جَارُهَا مَحْرُومٌ مَعَ أَنَّ وَرَاءَ ذَلِكَ سَكَرَاتِ الْمَوْتِ وَ زَفَرَاتِهِ وَ هَوْلَ الْمُطَّلَعِ وَ الْوُقُوفَ بَيْنَ يَدَيْ إِلَهِكُمُ الْحَكَمِ لِيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى

Its life is at the exposure of death, and its health is at the exposure of illness, and its invulnerability is at the exposure of indigestion, and its kingdom is stripped, and its mighty ones are overcome, and its guest are ravaged, and its neighbours are deprived along with that behind (all) that are pangs of death and its exhalations, and the emerging horrors, and the pausing in front of your God^-azwj, the Judge, for Him^-azwj to Reward those who had been good, with the good.

أَ لَسْتُمْ فِي مَسَاكِنِ مَنْ كَانَ قَبْلَكُمْ كَانُوا أَطْوَلَ مِنْكُمْ أَعْمَاراً وَ أَبْقَى مِنْكُمْ آثَاراً وَ أَعَدَّ مِنْكُمْ عَدِيداً وَ أَكْثَفَ مِنْكُمْ جُنُوداً وَ أَشَدَّ مِنْكُمْ عُنُوداً

Aren’t you all in dwellings of the ones who were before you? They were of longer lifespans than you are, and more lasting of impacts than you are, and more numerous in number than you are, and of stronger armies than you are, and of severer obstinacy than you are!

تَعَبَّدُوا لِلدُّنْيَا أَيَّ تَعَبُّدٍ وَ آثَرُوهَا أَيَّ إِيْثَارٍ ثُمَّ ظَعَنُوا عَنْهَا بِالصَّغَارِ وَ هَلْ بَلَغَكُمْ أَنَّ الدُّنْيَا سَخَتْ لَهُمْ نَفْساً بِفِدْيَةٍ أَوْ صُدَّتْ عَنْهُمْ فِيمَا أَهْلَكَتْهُمْ بِهِ بِخَطْبٍ بَلْ أَوْهَنَتْهُمْ بِالْقَوَارِعِ وَ ضَعْضَعَتْهُمْ بِالنَّوَائِبِ وَ مَقَرَتْهُمْ بِالْمَنَاخِرِ وَ أَعَانَهَا عَلَيْهِمْ رَيْبَ الْمَنُونِ

They were servants of the world whichever service, and they preferred it with whichever preference, then they went away from it with having been belittled. And has it reached you that the world had warmed up a life for them with a ransom, or blocked from them regarding what had they had been destroyed with in a sermon? But, if afflicted them with the thunderbolts, and undermined them with the setbacks, dragged them by the nostril and assisting against them the suspicion of the Benefactor.

فَقَدْ رَأَيْتُمْ تَنَكُّرَهَا لِمَنْ دَانَ لَهَا وَ آثَرَهَا أَوْ أَخْلَدَ إِلَيْهَا حِينَ ظَعَنُوا عَنْهَا لِفِرَاقِ أَبَدٍ أَوْ إِلَى آخِرِ زَوَالٍ

You have seen its denial to the one who makes it a religion for it and prefers it or considers being eternally in it whereby they would be going away from it to a separation forever or to the end of decline.

هَلْ زَوَّدَتْهُمْ إِلَّا السَّغَبُ أَوْ أَحَلَّتْهُمْ إِلَّا إِلَى الضَّنْكِ أَوْ نَوَّرَتْ لَهُمْ إِلَّا الظُّلْمَةُ أَوْ أَعْقَبَتْهُمْ إِلَّا النَّارُ أَ لِهَذِهِ تُؤْثِرُونَ أَمْ عَلَيْهَا تَرَبَّصُونَ أَمْ إِلَيْهَا تَطْمَئِنُّونَ

Did you provide them except with the strife, or released them except to the hardship, or irradiate for them except the darkness, or make their consequences to be except the Fire? Is it for this you are inheriting, or upon it you are awaiting, or to it you are reassured?

يَقُولُ اللَّهُ عَزَّ وَ جَلَ‏ مَنْ كانَ يُرِيدُ الْحَياةَ الدُّنْيا وَ زِينَتَها نُوَفِّ إِلَيْهِمْ أَعْمالَهُمْ فِيها وَ هُمْ فِيها لا يُبْخَسُونَ أُولئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَ حَبِطَ ما صَنَعُوا فِيها وَ باطِلٌ ما كانُوا يَعْمَلُونَ

Allah^-azwj Mighty and Majestic is Saying: One who wanted the life of the world and its adornments, We shall Fulfil their deeds therein and they would not be devalued [11:15]. They are those, there wouldn’t be for them in the Hereafter except the Fire, and it would be Confiscated whatever they had been doing in it, and it would be invalidated whatever they had been working [11:16].

فَبِئْسَتِ الدَّارُ لِمَنْ لَمْ يَتَّهِمْهَا وَ لَمْ يَكُنْ فِيهَا عَلَى وَجَلٍ مِنْهَا اذْكُرُوا عِنْدَ تَصَرُّفِهَا بِكَمْ سُرْعَةٍ انْقِضَاؤُهَا عَنْكُمْ وَ وَشْكِ زَوَالِهَا وَ ضَعْفِ مَجَالِهَا أَ لَمْ تَجِدْكُمْ عَلَى مِثَالِ مَنْ كَانَ قَبْلَكُمْ وَ وَجَدْتُ مَنْ كَانَ قِبَلَكُمْ عَلَى مِثَالِ مَنْ كَانَ قَبْلَهُمْ

Miserable is the house for the one who did not accuse it and did not be upon a fear from it. Remember during its turning away with you, the quickness of its termination from you, and imminence (nearness) of its decline, and weakness of its area. Do you not find yourselves upon an example of the ones who were before you, and find the ones who were before you having had been upon an example of the ones who had been before them?

جِيلٌ بَعْدَ جِيلٍ وَ أُمَّةٌ بَعْدَ أُمَّةٍ وَ قَرْنٌ بَعْدَ قَرْنٍ وَ خَلَفٌ بَعْدَ خَلَفٍ فَلَا هِيَ تَسْتَحِي مِنَ الْعَارِ وَ مَا لَا يَنْبَغِي مِنَ الْمُبْدِيَاتِ وَ لَا تَخْجَلْ مِنَ الْغَدْرِ

Generation after generation, community after community, century after century, and posterity after posterity. There is no tribe ashamed from the shame and what is not befitting from the innovations, nor ashamed from the treachery.

اعْلَمُوا وَ أَنْتُمْ تَعْلَمُونَ أَنَّكُمْ تَارِكُوهَا لَا بُدَّ وَ إِنَّمَا هِيَ كَمَا نَعَتَ اللَّهُ عَزَّ وَ جَلَ‏ لَعِبٌ وَ لَهْوٌ وَ زِينَةٌ وَ تَفاخُرٌ بَيْنَكُمْ وَ تَكاثُرٌ فِي الْأَمْوالِ وَ الْأَوْلادِ

Know, and you are already knowing, you are to be leaving it, inevitably, and rather it is just as Allah^-azwj Mighty and Majestic has Described: a play, and an amusement, and an adornment, and your priding between yourselves regarding the wealth and the children [57:20].

فَاتَّعِظُوا فِيهَا بِالَّذِينَ كَانُوا يَبْنُونَ بِكُلِّ رَيْعٍ آيَةً يَعْبَثُونَ وَ يَتَّخِذُونَ مَصَانِعَ‏ لَعَلَّهُمْ يَخْلُدُونَ‏ وَ بِالَّذِينَ قَالُوا مَنْ أَشَدُّ مِنَّا قُوَّةً وَ اتَّعِظُوا بِمَنْ رَأَيْتُمْ مِنْ إِخْوَانِكُمْ كَيْفَ حُمِلُوا إِلَى قُبُورِهِمْ لَا يُدْعَوْنَ رُكْبَاناً وَ أُنْزِلُوا لَا يُدْعَوْنَ ضِيفَاناً

Therefore, take preaching in it with the ones who were building a monument at every hill in vain, and were taking fortresses perhaps they could be living eternally, and by the ones who said, ‘Who is stronger than us in strength?’ And take preaching with the ones from your brethren who you have seen being taken to their graves and they were not invited as riders are and lodged, nor were they invited as guests.

وَ جُعِلَ لَهُمْ مِنَ الضَّرِيحِ أَجْنَاناً وَ مِنَ التُّرَابِ أَكْفَاناً وَ مِنَ الرُّفَاتِ جِيرَاناً وَ هُمْ جِيرَةٌ لَا يُجِيبُونَ دَاعِياً وَ لَا يَمْنَعُونَ ضَيْماً وَ لَا يُبَالُونَ مَنْدَبَةً وَ لَا يَعْرِفُونَ نَسَباً وَ لَا حَسَباً وَ لَا يَشْهَدُونَ زُوراً

And houses have been made for them from the graves, and shroud from the soil, and neighbours from the mortal remains. They are (such) neighbours neither answering a caller nor defending against an aggressor, nor caring about a wailing, nor recognising any lineage nor tribal affiliation, nor are they testifying falsely.

إِنْ جِيدُوا لَمْ يَفْرَحُوا وَ إِنْ قُحِطُوا لَمْ يَقْنَطُوا جَمِيعٌ وَ هُمْ آحَادٌ وَ جِيرَةٌ وَ هُمْ أَبْعَادٌ وَ مُتَدَانُونَ لَا يَتَزَاوَرُونَ وَ لَا يُزَوِّرُونَ حُلَمَاءُ قَدْ بَادَتْ أَضْغَانُهُمْ جُهَلَاءُ قَدْ ذَهَبَتْ أَحْقَادُهُمْ لَا يُخْشَى فَجْعُهُمْ وَ لَا يُرْجَى دَفْعُهُمْ وَ هُمْ كَمَنْ لَمْ يَكُنْ

If it rains for them, they are not happy, and if there is a drought, they do not despair. They are together while they are individual, and they are neighbours while they are distant, and they are close to each other, and they are neither visiting nor are being visited. They are lenient whose rancour has distanced, ignorant whose grudges have gone away. Neither is their evil anticipated, nor is their support hoped for, and they are like the ones who do not exist.

وَ كَمَا قَالَ جَلَّ ثَنَاؤُهُ‏ فَتِلْكَ مَساكِنُهُمْ لَمْ تُسْكَنْ مِنْ بَعْدِهِمْ إِلَّا قَلِيلًا وَ كُنَّا نَحْنُ الْوارِثِينَ‏

And like what Majestic is His^-azwj Praise, Said: So, these are their dwellings. There have not been lived in from after them except a little (while); and We were the Inheritors [28:58].

إِنَّ الدُّنْيَا وَهْنٌ مَطْلَبُهَا رَنِقٌ مَشْرَبُهَا رَدِغٌ مَشْرَعُهَا غَرُورٌ مَاحِلٌ‏ وَ سَمٌّ قَاتِلٌ وَ سِنَادٌ مَائِلٌ تُرِيقُ مُطَّرِفَهَا وَ تُرْدِي مُسْتَزِيدَهَا وَ تُصْرِعُ مُسْتَفِيدَهَا بِإِنْفَادِ لَذَّتِهَا وَ مُوبِقَاتِ شَهَوَاتِهَا وَ أَسْرِ نَافِرِهَا

Surely the world, weak are its demands, and turbid are its drinks, slurry is its rain. It is a deceptive rebel, a fatal poison, and a tilted bracket. Its ends are a shelter, and its increases are regressive, and its benefits get knocked down with the depletion of its pleasures, and its lusts are abominable (repulsive), and reluctant are its captives.

قَنَصَتْ بِأَحْبُلِهَا وَ قَصَدَتْ بِأَسْهُمِهَا مَائِلًا لِهَنَاتِهَا وَ تُعَلِّلُ بِهِبَاتِهَا لَيَالِيَ عُمُرِهِ وَ أَيَّامَ حَيَاتِهِ قَدْ عَلَّقَتْهُ أَوْهَاقَ الْمَنِيَّةِ فَأَرْدَتْهُ بِمَرَائِرِهَا قَائِدَةً لَهُ بِحُتُوفِهَا إِلَى ضَنْكِ الْمَضْجَعِ وَ وَحْشَةِ الْمَرْجِعِ وَ مُجَاوَرَةِ الْأَمْوَاتِ وَ مُعَايَنَةِ الْمَحَلِّ وَ ثَوَابِ الْعَمَلِ

It has attacked with its ropes, and aimed with its arrows inclining to its stings, and it distracts with its gifts the nights of its lifespan and days of its life. It has suspended the lasso (cord) of the deaths and intended it with its strength, sitting for him with its attach to the narrowness of the lying place, and loneliness of the return, and vicinity of the deceased, and eye-witnessing the place, and Rewards of the works.

ثُمَّ ضُرِبَ عَلَى أَدْنَاهُمْ سُبَاتُ الدُّهُورِ وَ هُمْ لَا يَرْجِعُونَ قَدِ ارْتَهَنَتِ الرِّقَابَ بِسَالِفِ الِاكْتِسَابِ وَ أُحْصِيَتِ الْآثَارُ لِفَصْلِ الْخِطَابِ‏ وَ قَدْ خابَ مَنْ حَمَلَ ظُلْماً.

Then the slumber of ages is struck upon them, and they will not be returning, the necks having been pledged with the previous earnings, and the traces to be counted for the decisive address, and he will be disappointed, one who bore injustice [20:111]’’.[131]

– وَ قَالَ ع فِي ذَمِّ الدُّنْيَا فِي خُطْبَةٍ خَطَبَهَا الْحَمْدُ لِلَّهِ أَحْمَدُهُ وَ أَسْتَعِينُهُ وَ أُومِنُ بِهِ وَ أَتَوَكَّلُ عَلَيْهِ وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ

And he^-asws said in condemnation of the world in a sermon he^-as had preached: ‘The Praise is for Allah^-azwj! I^-asws praise Him^-saww seek His^-azwj Assistance, and believe in Him^-azwj, and rely upon Him^-azwj, and I^-asws testify that there is no god except Allah^-azwj Alone, there being no associate for Him^-azwj, and that Muhammad^-as is His^-azwj servant and His^-azwj Rasool^-saww.

أَرْسَلَهُ بِالْحَقِّ وَ دِينِ الْهُدَى لِيُزِيحَ بِهِ عِلَّتَكُمْ وَ لِيُوقِظَ بِهِ غَفْلَتَكُمْ وَ اعْلَمُوا أَنَّكُمْ مَيِّتُونَ وَ مَبْعُوثُونَ مِنْ بَعْدِ الْمَوْتِ وَ مَوْقُوفُونَ عَلَى أَعْمَالِكُمْ وَ مُجْزَوْنَ بِهَا

He^-azwj had Sent him with the truth and the religion of guidance in order to remove your infirmities by it, and to awaken your heedlessness with it. And know that you will be dying and be resurrected from after the death, and you will be paused upon your deeds and be Recompensed for it.

فَلا تَغُرَّنَّكُمُ الْحَياةُ الدُّنْيا فَإِنَّهَا دَارٌ بِالْبَلَاءِ مَحْفُوفَةٌ وَ بِالْعَنَاءِ مَعْرُوفَةٌ وَ بِالْغَدْرِ مَوْصُوفَةٌ وَ كُلُّ مَا فِيهَا إِلَى زَوَالٍ وَ هِيَ بَيْنَ أَهْلِهَا دُوَلٌ وَ سِجَالٌ لَا تَدُومُ أَحْوَالُهَا وَ لَا يَسْلَمُ مِنْ شَرِّهَا

Therefore, do not let life of this world deceive you, for it is a house with engrossing afflictions, and with well-known fatigue, and described with the treachery, and all what is in it is (heading) to a decline, and it is a state and disputes between its people. Its situations are not permanent nor is one safe from its evil.

بَيْنَا أَهْلُهَا مِنْهَا فِي رَخَاءٍ وَ سُرُورٍ إِذْ هُمْ مِنْهَا فِي بَلَاءٍ وَ غُرُورٍ أَحْوَالٌ مُخْتَلِفَةٌ وَ تَارَاتٌ مُتَصَرِّفَةٌ الْعَيْشُ فِيهَا مَذْمُومٌ وَ الرَّخَاءُ فِيهَا لَا يَدُومُ وَ إِنَّمَا أَهْلُهَا فِيهَا أَغْرَاضٌ مُسْتَهْدَفَةٌ تَرْمِيهِمْ بِسِهَامِهَا وَ تَقْصِمُهُمْ بِحِمَامِهَا وَ كُلٌّ حَتْفُهُ فِيهَا مَقْدُورٌ وَ حَظُّهُ مِنْهَا مَوْفُورٌ

Its people are disassociated from it regarding prosperity and happiness when they are in affliction and deceptions from it, in different situations, and sometimes spending the life in it is reprehensible, and the prosperity in it is not permanent, and rather its people in it are exposed, being targeted being shot at by its arrows, and breaking them with its bayonets, and every death therein is pre-determined, and his share is fulfilled from it.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّكُمْ وَ مَا أَنْتُمْ فِيهِ مِنْ هَذِهِ الدُّنْيَا عَلَى سَبِيلِ مَنْ قَدْ مَضَى مِمَّنْ كَانَ أَطْوَلَ مِنْكُمْ بَاعاً وَ أَشَدَّ مِنْكُمْ بَطْشاً وَ أَعْمَرَ دِيَاراً وَ أَبْعَدَ آثَاراً

And know, servants of Allah^-azwj! You all, and what you are in from this world, are upon a way of the ones who have gone past, from the ones who were of longer lifespans than you, and stronger than you in prowess, and more building of houses, and of further impacts.

فَأَصْبَحَتْ أَصْوَاتُهُمْ هَامِدَةً خَامِدَةً مِنْ بَعْدِ طُولٍ تَغْلِبُهَا وَ أَجْسَادُهُمْ بَالِيَةً وَ دِيَارُهُمْ خَالِيَةً وَ آثَارُهُمْ عَافِيَةً فَاسْتَبْدَلُوا بِالْقُصُورِ الْمُشَيَّدَةِ وَ السُّتُورِ وَ النَّمَارِقِ الْمُمَهَّدَةِ الصُّخُورَ وَ الْأَحْجَارَ الْمُسْنَدَةَ فِي الْقُبُورِ الَّتِي قَدْ بُنِيَ لِلْخَرَابِ فِنَاؤُهَا

They voices have become silent, inactive from after lengthy speeches, and their bodies have decayed, and their houses are vacant, and their having been healthy. They have been replaced with the tombs for their castles, and the rocks and stones for their softly spread-out cushions pillowed in the grave. Its courtyards have been built for the ruination.

فَمَحَلُّهَا مُقْتَرِبٌ‏ وَ سَاكِنُهَا مُغْتَرِبٌ بَيْنَ أَهْلِ عِمَارَةٍ مُوحِشِينَ وَ أَهْلِ مَحَلَّةٍ مُتَشَاغِلِينَ لَا يَسْتَأْنِسُونَ بِالْعُمْرَانِ وَ لَا يَتَوَاصَلُونَ تَوَاصُلَ الْجِيرَانِ وَ الْإِخْوَانِ عَلَى مَا بَيْنَهُمْ مِنْ قُرْبِ الْجِوَارِ وَ دُنُوِّ الدَّارِ

Their places are close, and their dwellers are alienated being lonely between the people of desolate buildings and people of busy places, they are not comforting each other with the lives, nor are they connecting with each other the connecting of the neighbours and brethren, based upon what is between them of the nearby neighbourhood, and close by houses.

وَ كَيْفَ يَكُونُ بَيْنَهُمْ تَوَاصُلٌ وَ قَدْ طَحَنَهُمْ بِكَلْكَلِهِ الْبِلَى وَ أَكَلَتْهُمُ الْجَنَادِلُ وَ الثَّرَى فَأَصْبَحُوا بَعْدَ الْحَيَاةِ أَمْوَاتاً وَ بَعْدَ غَضَارَةِ الْعَيْشِ رُفَاتاً

And how can there be connection between them, and they have been grinded by the wearing out of decay, and the rains and the soil have consumed them. They have become dead after the life, and as remains after youthfulness of life.

فُجِعَ بِهِمُ الْأَحْبَابُ وَ سَكَنُوا التُّرَابَ وَ ظَعَنُوا فَلَيْسَ لَهُمْ إِيَابٌ هَيْهَاتَ هَيْهَاتَ‏ إِنَّها كَلِمَةٌ هُوَ قائِلُها وَ مِنْ وَرائِهِمْ بَرْزَخٌ إِلى‏ يَوْمِ يُبْعَثُونَ‏ فَكَانَ قَدْ صِرْتُمْ إِلَى مَا صَارُوا إِلَيْهِ مِنَ الْبِلَى وَ الْوَحْدَةِ فِي الْمَثْوَى وَ ارْتَهَنْتُمْ فِي ذَلِكَ الْمَضْجَعِ وَ ضَمَّكُمْ ذَلِكَ الْمُسْتَوْدَعُ

The loved ones have grieved with them, and they settled in the soil, and they went away so there isn’t any return for them. Far be it! Far be it! It is merely a word he is saying. And behind them is purgatory up to the Day they would be Resurrected [23:100]. You are going to what they have gone to, from the decay and the loneliness in the abode, and you have been pledged to be in that lying place, and that depository has been guaranteed to you all.

فَكَيْفَ بِكُمْ لَوْ قَدْ تَنَاهَتِ الْأُمُورُ وَ بُعْثِرَتِ الْقُبُورُ وَ حُصِّلَ مَا فِي الصُّدُورِ وَ وَقَفْتُمْ لِلتَّحْصِيلِ بَيْنَ يَدَيْ مَلَكٍ جَلِيلٍ فَطَارَتِ الْقُلُوبُ لِإِشْفَاقِهَا مِنْ سَالِفِ الذُّنُوبِ وَ هَتَكَتْ عَنْكُمُ الْحُجُبُ وَ الْأَسْتَارُ وَ ظَهَرَتْ مِنْكُمُ الْعُيُوبُ وَ الْأَسْرَارُ هُنَالِكَ‏ تُجْزى‏ كُلُّ نَفْسٍ بِما كَسَبَتْ‏

So how will it be with you if the affairs had ended, and the graves have scattered, and whatever is in the chest has been obtained, and you are paused for the results in front of the Majestic King? The hearts will fly to its dread due to the previous sins, and the veils and the curtains will be torn away from you, and faults and the secrets will be revealed from you. Over there, every soul shall be Recompensed for what it had earned.

إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ‏ لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى‏

Allah^-azwj Mighty and Majestic Says: for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31].

وَ قَالَ‏ وَ وُضِعَ الْكِتابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَ يَقُولُونَ يا وَيْلَتَنا ما لِهذَا الْكِتابِ لا يُغادِرُ صَغِيرَةً وَ لا كَبِيرَةً إِلَّا أَحْصاها وَ وَجَدُوا ما عَمِلُوا حاضِراً وَ لا يَظْلِمُ رَبُّكَ أَحَداً

And Said: And the book will be Placed, so the criminals would see being fearful from what is in it, and they would be saying, ‘O woe be unto us! What is this book, neither leaving (anything) small or large except it numbers it?’ And they would be finding whatever they had done as being present, and your Lord will not Wrong anyone [18:49].

جَعَلَنَا اللَّهُ وَ إِيَّاكُمْ عَامِلِينَ بِكِتَابِهِ مُتَّبِعِينَ لِأَوْلِيَائِهِ حَتَّى يُحِلَّنَا وَ إِيَّاكُمْ‏ دارَ الْمُقامَةِ مِنْ فَضْلِهِ‏ إِنَّهُ حَمِيدٌ مَجِيدٌ.

May Allah^-azwj Make us^-asws and you all to be workers with His^-azwj Book, followers of His^-azwj friends until we^-asws and you all are released to an ever-lasting House from His^-azwj Grace. Surely, He^-azwj is Praise-worthy, Glorious’’.[132]

– وَ قَالَ ع‏ انْظُرُوا إِلَى الدُّنْيَا نَظَرَ الزَّاهِدِينَ فِيهَا فَإِنَّهَا وَ اللَّهِ عَنْ قَلِيلٍ تُزِيلُ الثَّاوِيَ السَّاكِنَ وَ تَفْجَعُ الْمُتْرَفَ الْآمِنَ لَا يَرْجِعُ مَا تَوَلَّى عَنْهَا فَأَدْبَرَ وَ لَا يُدْرَى مَا هُوَ آتٍ مِنْهَا

And he^-asws said: ‘Look at the world the look of the ascetics in it, for by Allah^-azwj, after a little while it will decline as a host of the dwellers, and the ones in secure luxuries will mourn. It will not return, whatever has turned around from it. Therefore flee, and one does not know what is to come from it. 

فَيَنْتَظِرَ سُرُورُهَا مَشُوبٌ بِالْحُزْنِ وَ آخِرُ الْحَيَاةِ فِيهَا إِلَى الضَّعْفِ وَ الْوَهْنِ فَلَا يَغُرَّنَّكُمْ كَثْرَةُ مَا يُعْجِبُكُمْ فِيهَا لِقِلَّةِ مَا يَصْحَبُكُمْ مِنْهَا

So, he awaits its happiness tinged with the grief, and the end of the life in it is to the weakness and the lowliness. Therefore, do not let the abundance of what fascinates you in it deceive you due to the little from it what accompanies you.

رَحِمَ اللَّهُ عَبْداً تَفَكَّرَ وَ اعْتَبَرَ فَأَبْصَرَ إِدْبَارَ مَا قَدْ أَدْبَرَ وَ حُضُورَ مَا قَدْ حَضَرَ وَ كَأَنَّ مَا هُوَ كَائِنٌ مِنَ الدُّنْيَا عَنْ قَلِيلٍ لَمْ يَكُنْ وَ كَأَنَّ مَا هُوَ كَائِنٌ مِنَ الْآخِرَةِ لَمْ يَزُلْ وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ

May Allah^-azwj have Mercy on a servant who contemplates and takes a lesson, so he has insight of the turning around of what turns around, and presence of what is present, and it is as whatever is existing from the world, after a little while will not exist, and it is as if what is to exist from the Hereafter will not decline, and all what is to come is nearby.

أَلَا وَ إِنَّ الدُّنْيَا دَارٌ لَا يُسْلَمُ مِنْهَا إِلَّا فِيهَا وَ لَا يُنْجَى بِشَيْ‏ءٍ كَانَ لَهَا ابْتُلِيَ النَّاسُ بِهَا فِتْنَةً فَمَا أَخَذُوهُ مِنْهَا لَهَا أُخْرِجُوا مِنْهُ وَ حُوسِبُوا عَلَيْهِ وَ مَا أَخَذُوهُ مِنْهَا لِغَيْرِهَا قَدِمُوا عَلَيْهِ وَ أَقَامُوا فِيهِ

Indeed, and the world is a house no one is safe from it except in it, nor he cannot be rescued by anything the people have been afflicted with of a temptation. So, whatever they have taken from it, for it there is an extraction from it, and they will be Reckoned upon it, and whatever they have taken from it for others, they proceed upon it and stay in it.

وَ إِنَّهَا لِذَوِي الْعُقُولِ كَفَيْ‏ءِ الظِّلِّ بَيْنَا تَرَاهُ سَابِغاً حَتَّى قَلَصَ وَ زَائِداً حَتَّى نَقَصَ.

And it is for the ones with intellect to suffice with the shade as a clarification. You see it abundant until it diminishes, and it increases until it reduces’’.[133]

111- ضه، روضة الواعظين قَالَ رَسُولُ اللَّهِ ص‏ مَا لِي وَ الدُّنْيَا إِنَّمَا مَثَلِي وَ مَثَلُ الدُّنْيَا كَمَثَلِ رَاكِبٍ مَرَّ لِلْقَيْلُولَةِ فِي ظِلِّ شَجَرَةٍ فِي يَوْمِ صَيْفٍ ثُمَّ رَاحَ وَ تَرَكَهَا.

(The book) ‘Rowzat Al Waizeen’ –

‘Rasool-Allah^-saww said: ‘What is to me^-saww and the world? But rather, my^-saww example and example of the world is like an example of a rider passing by for the afternoon nap in the shade of a tree during a hot day. Then he departs and leaves it’’.[134]

– وَ قَالَ ص‏ مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا مِثْلُ مَا يَجْعَلُ أَحَدُكُمْ إِصْبَعَهُ فِي الْيَمِّ فَلْيَنْظُرْ بِمَ يَرْجِعُ.

And he^-saww said: ‘The world in (comparison to) the Hereafter isn’t except what one of you makes his finger to be in the Nile, so let him look at what it returns’’.[135]

– قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الدُّنْيَا دَارٌ مُنِيَ لَهَا الْفَنَاءُ وَ لِأَهْلِهَا مِنْهَا الْجَلَاءُ وَ هِيَ حُلْوَةٌ خَضِرَةٌ قَدْ عَجِلَتْ لِلطَّالِبِ وَ الْتَبَسَتْ بِقَلْبِ النَّاظِرِ فَارْتَحِلُوا عَنْهَا بِأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ وَ لَا تَسْأَلُوا فِيهَا فَوْقَ الْكَفَافِ وَ لَا تَطْلُبُوا مِنْهَا أَكْثَرَ مِنَ الْبَلَاغِ.

Amir Al-Momineen^-asws said: ‘The world is a house of wishes having annihilation for it, and for its people there is exiling from it, and it is sweet, green. It hastens to the seeker, and it confuses the heart of a beholder. Therefore, depart from it with the best of what is in your presence from the provision, and do not ask regarding what is above the sufficient, and do not be seeking from it any more than the daily subsistence’’.[136]

– وَ قَالَ ع‏ أَلَا وَ إِنَّ الدُّنْيَا دَارٌ لَا يُسْلَمُ مِنْهَا إِلَّا فِيهَا وَ لَا يُنْجَى بِشَيْ‏ءٍ كَانَ لَهَا ابْتُلِيَ النَّاسُ بِهَا فِتْنَةً فَمَا أَخَذُوهُ مِنْهَا لَهَا أُخْرِجُوا مِنْهُ وَ حُوسِبُوا عَلَيْهِ وَ مَا أَخَذُوهُ مِنْهَا لِغَيْرِهَا قَدِمُوا عَلَيْهِ وَ أَقَامُوا فِيهِ

And he^-asws said: ‘Indeed, and the world is a house no one is safe from it except in it, nor he cannot be rescued by anything the people have been afflicted with of a temptation. So, whatever they have taken from it, for it there is an extraction from it, and they will be Reckoned upon it, and whatever they have taken from it for others, they proceed upon it and stay in it.

وَ إِنَّهَا عِنْدَ ذَوِي الْعُقُولِ كَفَيْ‏ءِ الظِّلِّ بَيْنَا تَرَاهُ سَابِغاً حَتَّى قَلَصَ وَ زَائِداً حَتَّى نَقَصَ.

And in the view of the ones with intellect, it suffices as a clarification. You see it abundant until it diminishes, and it increases until it reduces’’.[137]

وَ قَالَ ع‏ حَلَاوَةُ الدُّنْيَا مَرَارَةُ الْآخِرَةِ وَ مَرَارَةُ الْآخِرَةِ حَلَاوَةُ الدُّنْيَا.

And he^-asws said: ‘Sweetness of the world is a bitterness of the Hereafter, and bitterness of the Hereafter is sweetness of the world’’. (recording error – the bitterness of the world is the sweetness of the Hereafter)[138]

– وَ قَالَ ع‏ الدُّنْيَا تَغُرُّ وَ تَضُرُّ وَ تَمُرُّ إِنَّ اللَّهَ تَعَالَى لَمْ يَرْضَهَا ثَوَاباً لِأَوْلِيَائِهِ وَ لَا عِقَاباً لِأَعْدَائِهِ وَ إِنَّ أَهْلَ الدُّنْيَا كَرَكْبٍ بَيْنَا هُمْ حُلُولٌ إِذْ صَاحَ بِهِمْ سَائِقُهُمْ فَارْتَحَلُوا.

And he^-asws said: ‘The world deceives, and harms, and passes by. Allah^-azwj the Exalted is not Satisfied it being a reward for His^-azwj friends, nor as a punishment for His^-azwj enemies; and people of the world are like riders, while they have just arrived when their leader shouts at them, ‘(Time to) depart!’’

– قَالَ الصَّادِقُ ع‏ حُبُّ الدُّنْيَا رَأْسُ كُلِّ خَطِيئَةٍ.

Al-Sadiq^-asws said: ‘Love of the world is head of every mistake (sin)’’.[139]

– وَ قَالَ الْمَسِيحُ ع لِلْحَوَارِيِّينَ‏ إِنَّمَا الدُّنْيَا قَنْطَرَةٌ فَاعْبُرُوهَا وَ لَا تَعْمُرُوهَا.

And the Messiah^-as said to the disciples: ‘But rather the world is a bridge, therefore cross it and do not build it’’.[140]

– قَالَ رَسُولُ اللَّهِ ص‏ الرَّغْبَةُ فِي الدُّنْيَا تُكْثِرُ الْهَمَّ وَ الْحُزْنَ وَ الزُّهْدُ فِي الدُّنْيَا يُرِيحُ الْقَلْبَ وَ الْبَدَنَ.

Rasool-Allah^-saww said: ‘The desire regarding the world increases the worries and the grief, while the ascetism in the world rests the heart and the body’’.[141]

– قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَا أَصِفُ دَاراً أَوَّلُهَا عَنَاءٌ وَ آخِرُهَا فَنَاءٌ فِي حَلَالِهَا حِسَابٌ وَ فِي حَرَامِهَا عِقَابٌ مَنِ اسْتَغْنَى فِيهَا فُتِنَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ وَ مَنْ سَاعَاهَا فَاتَتْهُ وَ مَنْ قَعَدَ عَنْهَا آتَتْهُ وَ مَنْ أَبْصَرَ بِهَا بَصَّرَتْهُ وَ مَنْ أَبْصَرَ إِلَيْهَا أَعْمَتْهُ.

And Amir Al-Momineen^-asws said: ‘What can I^-asws described a house with whose beginning is fatigue, and its end is annihilation, in its Permissibles there is Reckoning, and in its Prohibited there is Punishment. One who is rich in it is tempted, and one who is impoverished in it grieves, and one watches it misses it, and one who sits back from it, it comes to him, and one is insightful with it would see it, and one who looks at it, it will blind him’’.[142]

– قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ اللَّهَ جَلَّ جَلَالُهُ أَوْحَى إِلَى الدُّنْيَا أَنْ أَتْعِبِي مَنْ خَدَمَكِ وَ اخْدُمِي مَنْ رَفَضَكِ

Rasool-Allah^-saww said: ‘Allah^-azwj, Majestic is His^-azwj Majesty, Revealed to the Words: “Wear out the one who serves you (world) and serve the one who rejects you!”

وَ إِنَّ الْعَبْدَ إِذَا تَخَلَّى بِسَيِّدِهِ فِي جَوْفِ اللَّيْلِ الْمُظْلِمِ وَ نَاجَاهُ أَثْبَتَ اللَّهُ النُّورَ فِي قَلْبِهِ فَإِذَا قَالَ يَا رَبِّ يَا رَبِّ نَادَاهُ الْجَلِيلُ جَلَّ جَلَالُهُ لَبَّيْكَ عَبْدِي سَلْنِي أُعْطِكَ وَ تَوَكَّلْ عَلَيَّ أَكْفِكَ

And when the servant is alone with his Master^-azwj in the middle of a dark night and whispers to Him^-azwj, Allah^-azwj Affirms the Noor in his heart. When he says, ‘O Lord^-azwj! O Lord^-azwj!’, the Majestic, Majestic is His^-azwj Majesty, Calls out to him: “Here I^-azwj am, My^-azwj servant! Ask Me^‑azwj, I^-azwj shall Give you, and rely upon Me^-azwj I^-azwj shall Suffice you!”

ثُمَّ يَقُولُ جَلَّ جَلَالُهُ لِمَلَائِكَتِهِ يَا مَلَائِكَتِي انْظُرُوا إِلَى عَبْدِي قَدْ تَخَلَّى فِي جَوْفِ هَذَا اللَّيْلِ الْمُظْلِمِ وَ الْبَطَّالُونَ لَاهُونَ وَ الْغَافِلُونَ نِيَامٌ اشْهَدُوا أَنِّي قَدْ غَفَرْتُ لَهُ:

Then He^-azwj, Majestic is His^-azwj Majesty, Says to His^-azwj Angels: “O My^-azwj Angels! Look at My^‑azwj servant who is alone in the middle of this dark night while the falsifiers are idle, and the heedless ones are sleeping. Be witnesses that I^-azwj have Forgiven (his sins) for him!”’

ثُمَّ قَالَ ع عَلَيْكُمْ بِالْوَرَعِ وَ الِاجْتِهَادِ وَ الْعِبَادَةِ وَ ازْهَدُوا فِي هَذِهِ الدُّنْيَا الزَّاهِدَةِ فِيكُمْ فَإِنَّهَا غَرَّارَةٌ دَارُ فَنَاءٍ وَ زَوَالٍ كَمْ مِنْ مُغْتَرٍّ بِهَا قَدْ أَهْلَكَتْهُ وَ كَمْ مِنْ وَاثِقٍ بِهَا قَدْ خَانَتْهُ وَ كَمْ مِنْ مُعْتَمِدٍ عَلَيْهَا قَدْ خَدَعَتْهُ وَ أَسْلَمَتْهُ

Then he^-asws said: ‘Upon you all is to be with the devoutness, and the struggle, and the worship; and be ascetics in this world ascetic among you, for it is a deceiving house and declining. How many a deceived one it has destroyed, and how many ones trusting with it, it has betrayed, and how many relying upon it, it has deceived and yielded him (to his grave)!

وَ اعْلَمُوا أَنَّ أَمَامَكُمْ طَرِيقاً بَعِيداً وَ سَفَراً مَهُولًا وَ مَمَرّاً عَلَى الصِّرَاطِ وَ لَا بُدَّ لِلْمُسَافِرِ مِنْ زَادٍ وَ مَنْ لَمْ يَتَزَوَّدْ وَ سَافَرَ عَطِبَ وَ هَلَكَ وَ خَيْرُ الزَّادِ التَّقْوَى إِلَى آخِرِ الْخَبَرِ.

And know that in front of you is a distant (long) road and a terrifying journey, and passing upon the Bridge, and there is no escape for the traveller from having provisions, and the one who does not provide, and travels will be tired and destroyed, and the best provision is the piety’ – up to the end of the Hadeeth’’.[143]

– قَالَ الصَّادِقُ ع‏ كَانَ عِيسَى بْنُ مَرْيَمَ ع يَقُولُ لِأَصْحَابِهِ يَا بَنِي آدَمَ اهْرُبُوا مِنَ الدُّنْيَا إِلَى اللَّهِ وَ أَخْرِجُوا قُلُوبَكُمْ عَنْهَا فَإِنَّكُمْ لَا تَصْلُحُونَ لَهَا وَ لَا تَصْلُحُ لَكُمْ وَ لَا تَبْقُونَ لَهَا وَ لَا تَبْقَى لَكُمْ

Al-Sadiq^-asws said: ‘Isa^-as Bin Maryam^-as had said to his^-as companions: ‘O children of Adam^-as! Flee from the world to Allah^-azwj and extract your hearts from it, for neither are you correct for it nor is it correct for you, neither will you be remaining for it, nor will it be remaining for you.

هِيَ الْخَدَّاعَةُ الْفَجَّاعَةُ الْمَغْرُورُ مَنِ اغْتَرَّ بِهَا الْمَفْتُونُ مَنِ اطْمَأَنَّ إِلَيْهَا الْهَالِكُ مَنْ أَحَبَّهَا وَ أَرَادَهَا فَتُوبُوا إِلى‏ اللَّهِ‏ بارِئِكُمْ‏ وَ اتَّقُوا رَبَّكُمْ وَ اخْشَوْا يَوْماً لا يَجْزِي والِدٌ عَنْ وَلَدِهِ وَ لا مَوْلُودٌ هُوَ جازٍ عَنْ والِدِهِ شَيْئاً

It is the deception, the bereaving. Deceived is the ones who is deceived by it. The tempted is the one reassured to it. The destroyed is the one who loves it and wants it. Therefore repent to Allah^-azwj, your Creator and fear your Lord and dread the Day when neither will a father avail his son, nor a son avail his father of anything. [31:33].

أَيْنَ آبَاؤُكُمْ وَ أُمَّهَاتُكُمْ أَيْنَ إِخْوَانُكُمْ أَيْنَ أَخَوَاتُكُمْ أَيْنَ أَوْلَادُكُمْ دُعُوا فَأَجَابُوا وَ اسْتُودِعُوا الثَّرَى وَ جَاوَرُوا الْمَوْتَى وَ صَارُوا فِي الْهَلْكَى وَ خَرَجُوا عَنِ الدُّنْيَا وَ فَارَقُوا الْأَحِبَّةَ وَ احْتَاجُوا إِلَى مَا قَدَّمُوا وَ اسْتَغْنَوْا عَمَّا خَلَّفُوا

Where are your fathers and your mothers? Where are your brothers? Where are your sisters? Where are your children? They were called, and they responded, and entrusted to the soil, and they are neighbours of the deceased, and they came to be in the doom, and they exited from the world and separated from the loved ones, and they are (now) needy to what they had sent ahead, and they are needless of what they had left behind.

كَمْ تُوعَظُونَ وَ كَمْ تُزْجَرُونَ وَ أَنْتُمْ لَاهُونَ سَاهُونَ مَثَلُكُمْ فِي الدُّنْيَا مَثَلُ الْبَهَائِمِ أَهَمَّتْكُمْ بُطُونُكُمْ وَ فُرُوجُكُمْ

How many times you have been preached, and how many times you have been rebuked but you are (still) careless, forgetful. Your example in the world is an example of the animals. Your main concern is your bellies and your private parts!

أَ مَا تَسْتَحْيُونَ مِمَّنْ خَلَقَكُمْ قَدْ وَعَدَ مَنْ عَصَاهُ النَّارَ وَ لَسْتُمْ مِمَّنْ يَقْوَى عَلَى النَّارِ وَ وَعَدَ مَنْ أَطَاعَهُ الْجَنَّةَ وَ مُجَاوَرَتَهُ فِي الْفِرْدَوْسِ الْأَعْلَى

Are you not ashamed from the One^-azwj Who Created you all! He^-azwj has Threatened the one who disobeys Him^-azwj, the Fire, and you are not from the ones who are strong upon the Fire; and He^-azwj has Promised the one who obeys Him^-azwj, the Paradise, and His^-azwj vicinity in the exalted Al-Firdows.

فَتَنَافَسُوا وَ كُونُوا مِنْ أَهْلِهِ وَ أَنْصِفُوا مِنْ أَنْفُسِكُمْ وَ تَعَطَّفُوا عَلَى ضُعَفَائِكُمْ وَ أَهْلِ الْحَاجَةِ مِنْكُمْ وَ تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً وَ كُونُوا عَبِيداً أَبْرَاراً وَ لَا تَكُونُوا مُلُوكاً جَبَابِرَةً وَ لَا مِنَ الْفَرَاعِنَةِ الْمُتَمَرِّدِينَ عَلَى اللَّهِ

Therefore, compete (for doing good) and be from its rightful ones and be fair from yourselves and be compassionate upon your weak ones from you and the people of need and repent to Allah^-azwj with a sincere repentance and be righteous servants and do not be tyrannical kings, nor from the Pharaohs^-la, the ones who had rebelled against Allah^-azwj.

قَهَرَهُمْ بِالْمَوْتِ جَبَّارُ الْجَبَابِرَةِ رَبُّ السَّمَاوَاتِ وَ رَبُّ الْأَرْضِ وَ إِلَهُ الْأَوَّلِينَ وَ الْآخِرِينَ مَالِكُ يَوْمِ الدِّينِ شَدِيدُ الْعِقَابِ الْأَلِيمُ الْعَذَابِ لَا يَنْجُو مِنْهُ ظَالِمٌ وَ لَا يَفُوتُهُ شَيْ‏ءٌ وَ لَا يَتَوَارَى مِنْهُ شَيْ‏ءٌ أَحْصَى كُلَّ شَيْ‏ءٍ عِلْمَهُ وَ أَنْزَلَهُ مَنْزِلَهُ فِي جَنَّةٍ أَوْ نَارٍ

He^-azwj Subdued them with the death, the Subduer of all subduers, Lord^-azwj of the skies, and Lord^-azwj of the earth, and God^-azwj of the former ones and the latter ones, Owner of the Day of Religion, severe of the Punishment, the painful Punishment. Neither will an oppressor be rescued from Him^-azwj nor will anything be missed by Him^-azwj, nor is anything covered (hidden) from Him^-azwj. He^-azwj Enumerates all things in His^-azwj Knowledge and Descends him in his dwelling in Paradise or Fire.

ابْنَ آدَمَ الضَّعِيفَ أَيْنَ تَهْرُبُ مِمَّنْ يَطْلُبُكَ فِي سَوَادِ لَيْلِكَ وَ بَيَاضِ نَهَارِكَ وَ فِي كُلِّ حَالٍ مِنْ حَالاتِكَ فَقَدْ أَبْلَغَ مَنْ وَعَظَ وَ أَفْلَحَ مَنِ اتَّعَظَ

Son of Adam^-as, the weak! Where will you flee from the one who seeks you in the darkness of your night and brightness of your day, and in every situation from your situations? He has been preached, the one who has been preached, and he has succeeded, the one who takes preaching.

قَالَ اللَّهُ تَعَالَى يَا مُوسَى إِنَّ الدُّنْيَا دَارُ عُقُوبَةٍ وَ جَعَلْتُهَا مَلْعُونَةً مَلْعُونٌ مَا فِيهَا إِلَّا مَا كَانَ لِي

Allah^-azwj the Exalted Said: “O Musa^-as! The world is a house of punishment and I^-azwj have Made it to be accursed. Accursed is what is in it except what were to be for Me^-azwj!

يَا مُوسَى إِنَّ عِبَادِيَ الصَّالِحِينَ زَهِدُوا فِيهَا بِقَدْرِ عِلْمِهِمْ وَ سَائِرَهُمْ مِنْ خَلْقِي رَغِبُوا فِيهَا بِقَدْرِ جَهْلِهِمْ

O Musa^-as! My^-azwj righteous servants are being ascetic in it in accordance with their knowledge, while rest of them from My^-azwj creatures are being desirous in it in accordance with their ignorance!

وَ مَا مِنْ خَلْقِي أَحَدٌ عَظَّمَهَا فَقَرَّتْ عَيْنُهُ وَ لَمْ يُحَقِّرْهَا أَحَدٌ إِلَّا انْتَفَعَ بِهَا

And there is no one from My^-azwj creatures who reveres it, so his eyes have been delighted, and no one has belittled it except he has benefitted by it!”’

ثُمَّ قَالَ الصَّادِقُ ع إِنْ قَدَرْتُمْ أَلَّا تُعْرَفُوا فَافْعَلُوا وَ مَا عَلَيْكَ إِنْ لَمْ يُثْنِ عَلَيْكَ النَّاسُ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ عِنْدَ اللَّهِ مَحْمُوداً

Then Al-Sadiq^-asws said: ‘If you are able not to be recognised (being anonymous), then do so, and what is against you if the people do not praise you? And what is against you if you become condemned in the presence of the people when you were to be praised in the Presence of Allah^-azwj?

إِنَّ عَلِيّاً ع كَانَ يَقُولُ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ إِحْسَاناً وَ رَجُلٍ يَتَدَارَكُ سَيِّئَةً بِالتَّوْبَةِ وَ أَنَّى لَهُ بِالتَّوْبَةِ وَ اللَّهِ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ مِنْهُ إِلَّا بِوَلَايَتِنَا.

Ali^-asws had said: ‘There is no good in the world except for one of the two men – a man increase in good deeds every day, and a man realises an evil deed with the repentance; and where is the repentance for him? By Allah^-azwj! Even if he were to perform Sajdah until his neck is cut, Allah^-azwj will not Accept from him except with our^-asws Wilayah!’’[144]

– وَ قَالَ الْمَسِيحُ ع‏ مَثَلُ الدُّنْيَا وَ الْآخِرَةِ كَمَثَلِ رَجُلٍ لَهُ ضَرَّتَانِ إِنْ أَرْضَى إِحْدَاهُمَا أَسْخَطَتِ الْأُخْرَى.

And the Messiah^-as said: ‘An example of the world and the Hereafter is like an example of a man having two wives. If he satisfies one of them, he annoys the other’’.[145]

– وَ قِيلَ لِلنَّبِيِّ ص‏ كَيْفَ يَكُونُ الرَّجُلُ فِي الدُّنْيَا قَالَ كَمَا تَمُرُّ الْقَافِلَةُ

And it was said to the Prophet^-saww, ‘How should a man be in the world?’ He^-saww said: ‘Like what the caravan passes by’.

قِيلَ فَكَمِ الْقَرَارُ فِيهَا قَالَ كَقَدْرِ الْمُتَخَلِّفِ عَنِ الْقَافِلَةِ

It was said, ‘How is the settling in it?’ He^-saww said: ‘Like a measurement of the one left behind from the caravan’.

قَالَ فَكَمْ مَا بَيْنَ الدُّنْيَا وَ الْآخِرَةِ قَالَ غَمْضَةُ عَيْنٍ قَالَ اللَّهُ عَزَّ وَ جَلَ‏ كَأَنَّهُمْ يَوْمَ يَرَوْنَ ما يُوعَدُونَ لَمْ يَلْبَثُوا إِلَّا ساعَةً مِنْ نَهارٍ الْآيَةَ.

He said, ‘So how much is there between the world and the Hereafter?’ He^-saww said: ‘Blink of an eye. Allah^-azwj Mighty and Majestic Says: On the Day they see what they are being Promised, it would be as if they had not tarried except for an hour from the day. [46:35] – the Verse’’.[146]

– قَالَ النَّبِيُّ ص‏ الدُّنْيَا حُلُمُ الْمَنَامِ أَهْلُهَا عَلَيْهَا مُجَازَوْنَ مُعَاقَبُونَ.

The Prophet^-saww said: ‘The world is a dream of its people. Upon it they will be Rewarded, Punished’’.[147]

– وَ قِيلَ‏ إِنَّ النَّبِيَّ ص مَرَّ عَلَى سَخْلَةٍ مَنْبُوذَةٍ عَلَى ظَهْرِ الطَّرِيقِ فَقَالَ أَ تَرَوْنَ هَذِهِ هَيِّنَةً عَلَى أَهْلِهَا فَوَ اللَّهِ الدُّنْيَا أَهْوَنُ عَلَى اللَّهِ مِنْ هَذِهِ عَلَى أَهْلِهَا.

And it is said that the Prophet^-saww passed by an abandoned lamb on the surface of the road. He^-saww said: ‘Are you viewing that this is unimportant to its family? By Allah^-azwj! The world is more unimportant to Allah^-azwj than this is to its family!’’[148]

– وَ قَالَ ص‏ الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ وَ مَالُ مَنْ لَا مَالَ لَهُ وَ لَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَهُ وَ شَهَوَاتِهَا يَطْلُبُ مَنْ لَا فَهْمَ لَهُ وَ عَلَيْهَا يُعَادِي مَنْ لَا عِلْمَ لَهُ وَ عَلَيْهَا يَحْسُدُ مَنْ لَا فِقْهَ لَهُ وَ لَهَا يَسْعَى مَنْ لَا يَقِينَ لَهُ.

And he^-saww said: ‘The world is a house of the one having no house for him, and wealth for the one having no wealth for him, and he amasses for it the one who has no intellect for it, and its lustful desires are sought by the one having no understanding for it, and upon it is inimical, the one having not knowledge for him, and upon it envies the one having no comprehension for him, and for it strives the one having no certainty for him’’.[149]

– وَ رُوِيَ أَنَّ النَّبِيَّ ص‏ قَرَأَ أَ فَمَنْ شَرَحَ اللَّهُ صَدْرَهُ لِلْإِسْلامِ فَهُوَ عَلى‏ نُورٍ مِنْ رَبِّهِ‏ فَقَالَ إِنَّ النُّورَ إِذَا وَقَعَ فِي الْقَلْبِ انْفَسَحَ لَهُ وَ انْشَرَحَ

It is reported that the Prophet^-saww recited: So the one whose heart Allah Expands for Islam, he is upon a Noor from his Lord. [39:22]. He^-saww said: ‘The Noor, when it falls in the heart, it opens for him and expands’.

قَالُوا يَا رَسُولَ اللَّهِ فَهَلْ لِذَلِكَ عَلَامَةٌ يُعْرَفُ بِهَا

They said, ‘O Rasool-Allah^-saww! Is there any sign for that to be recognised by it?’

قَالَ التَّجَافِي عَنْ دَارِ الْغُرُورِ وَ الْإِنَابَةُ إِلَى دَارِ الْخُلُودِ وَ الِاسْتِعْدَادُ لِلْمَوْتِ قَبْلَ نُزُولِ الْمَوْتِ.

He^-saww said: ‘Forsaking the house of deception and the replacement to the eternal house, and preparation for the death before the descent of death’’.[150]

– قَالَ ص لِابْنِ عُمَرَ كُنْ كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ وَ اعْدُدْ نَفْسَكَ مَعَ الْمَوْتَى.

He^-saww said to Ibn Umar: ‘Be as if you are a stranger, or a travelled passing by, and count yourself with the deceased’’.[151]

112- نبه‏، تنبيه الخاطر كَانَ الْحَسَنُ بْنُ عَلِيٍّ ع كَثِيراً مَا يَتَمَثَّلُ‏

يَا أَهْلَ لَذَّاتِ دُنْيَا لَا بَقَاءَ لَهَا-

إِنَّ اغْتِرَاراً بِظِلٍّ زَائِلٍ حُمْقٌ:

(The book) ‘Tanbeeh Al Khatir’ –

‘Al-Hassan^-asws Bin Ali^-asws was frequently prosing: ‘O people of the world! Pleasures of the world, there is no lasting for it. The one deceived by the declining shade is an idiot!’’[152]

– وَ قَالَ النَّبِيُّ ص‏ الدُّنْيَا دَارُ مَنْ لَا دَارَ لَهُ وَ مَالُ مَنْ لَا مَالَ لَهُ وَ لَهَا يَجْمَعُ مَنْ لَا عَقْلَ لَهُ وَ يَطْلُبُ شَهَوَاتِهَا مَنْ لَا فَهْمَ لَهُ وَ عَلَيْهَا يُعَادِي مَنْ لَا عِلْمَ لَهُ‏ وَ عَلَيْهَا يَحْسُدُ مَنْ لَا فِقْهَ لَهُ وَ لَهَا يَسْعَى مَنْ لَا يَقِينَ لَهُ.

And the Prophet^-saww said: ‘The world is a house for the one having no house for him, and wealth for the one having not wealth for him, and he amasses for it, the one having no intellect for him, and he seeks its lustful desires, one having no understanding for it, and upon it is inimical, the one having no knowledge for him, and upon it envies the one having no comprehension for it, and for it strives the one having no certainty for it’’.[153]

– وَ عَنْ عَلِيٍّ ع‏ الدُّنْيَا قَدْ نَعَتْ إِلَيْكَ نَفْسَهَا وَ تَكَشَّفَتْ لَكَ عَنْ مَسَاوِيهَا وَ إِيَّاكَ أَنْ تَغْتَرَّ بِمَا تَرَى مِنْ إِخْلَادِ أَهْلِهَا إِلَيْهَا وَ تَكَالُبِهِمْ عَلَيْهَا فَإِنَّهُمْ كِلَابٌ عَاوِيَةٌ وَ سِبَاعٌ ضَارِيَةٌ يَهِرُّ بَعْضُهَا عَلَى بَعْضٍ يَأْكُلُ عَزِيزُهَا ذَلِيلَهَا وَ يَقْهَرُ كَبِيرُهَا صَغِيرَهَا نَعَمٌ مُعَقَّلَةٌ وَ أُخْرَى مُهْمَلَةٌ قَدْ أَضَلَّتْ عُقُولَهَا وَ رَكِبَتْ مَجْهُولَهَا.

And from Ali^-asws: ‘The world has described itself to you, and has revealed its equivalents to you, and beware of being deceived by what you see from the people seeking the eternal life to it, and their greediness upon it, for they are howling dogs, and predatory animals growling at each other. Its mighty one devours its humble one, and its older one subdues its younger one. Yes, one is strong and another one neglected. Their intellects are lost, and they are riding it in ignorance’’.[154]

113- نبه، تنبيه الخاطر قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا دَارُ قُلْعَةٍ وَ لَيْسَتْ بِدَارِ نُجْعَةٍ دَارٌ هَانَتْ عَلَى رَبِّهَا فَخَلَطَ خَيْرَهَا بِشَرِّهَا وَ حُلْوَهَا بِمُرِّهَا لَمْ يَرْضَهَا لِأَوْلِيَائِهِ وَ لَمْ يَضِنَّ بِهَا عَلَى أَعْدَائِهِ

(The book) ‘Tanbeeh Al Khatir’ –

‘Amir Al-Momineen^-asws said: ‘And be cautious of the world, for it is a house of fort and isn’t a house of pasture. A house insignificant to its Lord^-azwj. He^-azwj Mixed its good with its evil, and its sweet with its bitter. He^-azwj is not Satisfied it being for His^-azwj friends and does not Hold it back from His^-azwj enemies.

رُبَّ فِعْلٍ يُصَابُ بِهِ وَقْتُهُ فَيَكُونُ سُنَّةً وَ يَخْطَأُ بِهِ وَقْتُهُ فَيَكُونُ سُبَّةً

Sometimes a deed its timing is correct with it, so it becomes a Sunnah (conduct to be followed), and its timing is erred with it, so it becomes reviled.

دَخَلَ عُمَرُ عَلَى رَسُولِ اللَّهِ ص وَ هُوَ عَلَى حَصِيرٍ قَدْ أَثَّرَ فِي جَنْبِهِ فَقَالَ يَا نَبِيَّ اللَّهِ لَوِ اتَّخَذْتَ فِرَاشاً أَوْثَرَ مِنْهُ‏

Umar entered to see Rasool-Allah^-saww while he^-saww was upon a straw mat which had left traces in his^-saww side. He said, ‘O Prophet^-saww of Allah^-azwj! If only you^-saww would take a bed it would be softer than it!’

فَقَالَ مَا لِي وَ لِلدُّنْيَا مَا مَثَلِي وَ مَثَلُ الدُّنْيَا إِلَّا كَرَاكِبٍ سَارَ فِي يَوْمٍ صَائِفٍ فَاسْتَظَلَّ تَحْتَ شَجَرَةٍ سَاعَةً مِنْ نَهَارٍ ثُمَّ رَاحَ وَ تَرَكَهَا.

He^-saww said: ‘What is to me^-saww and the world? My^-saww example and example of the world isn’t except like a rider travelling during a hot day, so he takes shade beneath a tree for a time of a day, then departs and leaves it’’.[155]

– قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع‏ وَ اعْلَمُوا رَحِمَكُمُ اللَّهُ أَنَّكُمْ فِي زَمَانٍ الْقَائِلُ فِيهِ بِالْحَقِّ قَلِيلٌ وَ اللِّسَانُ عَنِ الصِّدْقِ كَلِيلٌ وَ اللَّازِمُ لِلْحَقِّ ذَلِيلٌ أَهْلُهُ

Amir Al-Momineen Ali^-asws said: ‘And know, may Allah^-azwj have Mercy on you all! You are in such a time period, during it the speaker with the truth are few, and the tongue is blinded from the truth, and the sticker to the truth, its people are humiliated.

مُعْتَكِفُونَ فِي الْعِصْيَانِ يَصْطَلِحُونَ عَلَى الْإِدْهَانِ فَتَاهُمْ عَارِمٌ‏ وَ شَائِبُهُمْ آثِمٌ وَ عَالِمُهُمْ مُنَافِقٌ وَ قَارِئُهُمْ مُمَاذِقٌ‏ وَ لَا يُعَظِّمُ صَغِيرُهُمْ كَبِيرَهُمْ وَ لَا يَعُولُ غَنِيُّهُمْ فَقِيرَهُمْ‏.

The ones pausing at the disobedience are reconciled upon the flattery. Their youths are wicked and their elderly sinners, and their scholars are hypocrites, ad their readers (of the Quran) are show-offs. Neither are their young ones respecting their elders nor are their rich ones supporting their poor’’.[156]

– بَعْضُهُمْ‏ إِيَّاكَ وَ هَمَّ الْغَدِ ارْضَ لِلْغَدِ بِرَبِّ الْغَدِ.

One of them, ‘Beware of the worries of tomorrow. Be satisfied for tomorrow with the Lord^‑azwj of tomorrow’’.[157]

– أَبُو ذَرٍّ رَحِمَهُ اللَّهُ‏ يَوْمُكَ جَمَلُكَ إِذَا أَخَذْتَ بِرَأْسِهِ أَتَاكَ ذَنَبُهُ يَعْنِي إِذَا كُنْتَ مِنْ أَوَّلِ النَّهَارِ فِي خَيْرٍ لَمْ تَزَلْ فِيهِ إِلَى آخِرِهِ.

Abu Zarr^-ra, may Allah^-azwj have Mercy on him^-ra: ‘Your day is your camel. When you take it by its head, its tail will come to you, meaning when you were to be in goodness at the beginning of the day, you will not cease to be in it up to its end’’.[158]

– لُقْمَانُ قَالَ لِابْنِهِ‏ يَا بُنَيَّ لَا تَدْخُلْ فِي الدُّنْيَا دُخُولًا يُضِرُّ بِآخِرَتِكَ وَ لَا تَتْرُكْهَا تَرْكاً تَكُونُ كَلًّا عَلَى النَّاسِ.

Luqman^-as said to his^-as son: ‘O my^-as son! Do not enter into the world an entering harming your Hereafter, nor neglect it with a neglect you will become a burden upon the people’’.[159]

– عَلِيٌّ ع‏ قَلَّمَا اعْتَدَلَ بِهِ الْمِنْبَرُ إِلَّا قَالَ أَمَامَ خُطْبَتِهِ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ فَمَا خُلِقَ امْرُؤٌ عَبَثاً فَيَلْهُوَ وَ لَا تُرِكَ سُدًى فَيَلْغُوَ

Ali^-asws: ‘Whenever he^-asws sat evenly upon the pulpit he^-asws would say before his^-asws sermon: ‘O you people! Fear Allah^-azwj, for no person has been Created in vain, so he plays and does not leave the vanity, so he wanders aimlessly.

وَ مَا دُنْيَاهُ الَّتِي تَحَسَّنَتْ لَهُ بِخَلَفٍ مِنَ الْآخِرَةِ الَّتِي قَبَّحَهَا سُوءُ النَّظَرِ عِنْدَهُ وَ مَا الْمَغْرُورُ الَّذِي ظَفِرَ مِنَ الدُّنْيَا بِأَعْلَى هِمَّتِهِ كَالْآخَرِ الَّذِي ظَفِرَ مِنَ الْآخِرَةِ بِأَدْنَى سَهْمَتِهِ‏.

And what is his world which has improved for him as a replacement from the Hereafter which he uglifies it as being of evil consideration in his view? And what is the deceived who is successful from the world at his top concern, like the other one who is successful from the Hereafter with his lesser share (from the world)?’’[160]

114- ختص، الإختصاص قَالَ الصَّادِقُ ع‏ مَنِ ازْدَادَ فِي اللَّهِ عِلْماً وَ ازْدَادَ لِلدُّنْيَا حُبّاً ازْدَادَ مِنَ اللَّهِ بُعْداً وَ ازْدَادَ اللَّهُ عَلَيْهِ غَضَباً.

(The book) ‘Al Ikhtisaas’ –

‘Al-Sadiq^-asws said: ‘One whom Allah^-azwj Increases in knowledge and he increases love for the world, he would be Increase from Allah^-azwj in remoteness, and Allah^-azwj will Increase the Anger upon him’’.[161]

115- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص‏ لَوْ عَدَلَتِ الدُّنْيَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ جَنَاحَ بَعُوضَةٍ لَمَا سَقَى الْكَافِرَ مِنْهَا شَرْبَةً.

(The book) ‘Al Ikhtisaas’ –

‘Rasool-Allah^-saww said: ‘Even if the world has equated in the Presence of Allah^-azwj Mighty and Majestic, to a wing of a mosquito, He^-azwj would not have Quenched a drink to the Kafir from it’’.[162]

116- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مَثَلَ الدُّنْيَا مَثَلُ الْحَيَّةِ مَسُّهَا لَيِّنٌ وَ فِي جَوْفِهَا السَّمُّ الْقَاتِلُ يَحْذَرُهَا الرَّجُلُ الْعَاقِلُ وَ يَهْوِي إِلَيْهَا الصِّبْيَانُ بِأَيْدِيهِمْ.

The book of Husayn Bin Saeed and ‘Al Nawadir’ – Muhammad Bin Sinan, from Talha BiN Zayd,

‘From Abu Abdullah^-asws having said: ‘An example of the world is an example of the snake. It’s touch is smooth and in its interior there is fatal poison. The intellectual man is cautious of it, and the children lean towards it with their hands’’.[163]

117- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا يَسُرُّنِي بِحُبِّكُمُ الدُّنْيَا وَ مَا فِيهَا

The book of Husayn Bin Saeed and ‘Al Nawadir’ – Fazala, from Dawood Bin Farqad who said,

‘I said to Abu Abdullah^-asws, ‘Due to having your^-asws love, the world and whatever is in it does not make me happy’.

فَقَالَ أُفٍّ لِلدُّنْيَا وَ مَا فِيهَا وَ مَا هِيَ يَا دَاوُدُ هَلْ هِيَ إِلَّا ثَوْبَانِ وَ مِلْ‏ءُ بَطْنِكَ.

He^-asws said: ‘Ugh to the world and whatever is in it! And what is it, O Dawood? It is not except the two clothes and filling your belly?’’[164]

118- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ دُرُسْتَ عَنْ سَلَمَةَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّا لَنُحِبُّ الدُّنْيَا وَ لَأَنْ لَا نُؤْتَاهَا خَيْرٌ مِنْ أَنْ نُؤْتَاهَا وَ مَا مِنْ عَبْدٍ بَسَطَ اللَّهُ لَهُ مِنْ دُنْيَاهُ إِلَّا نَقَصَ مِنْ حَظِّهِ فِي آخِرَتِهِ.

Kitab Husayn Bin Saeed and ‘Al Nawadir’ – Al Nazr, from Dorost, from Salama, from Ibn Abu Yafour,

‘From Abu Abdullah^-asws having said: ‘We tend to love the world, and if we are not Given it, it would have been better than if we are Given it, and there is none from a servant Allah^-azwj Extends for him from his world except He^-azwj Reduces from his share in his Hereafter’’.[165]

119- ين، كتاب حسين بن سعيد و النوادر عَنِ النَّضْرِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِسْحَاقَ بْنِ غَالِبٍ‏ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع‏ يَا إِسْحَاقُ كَمْ تَرَى أَصْحَابَ هَذِهِ الْآيَةِ فَإِنْ أُعْطُوا مِنْها رَضُوا وَ إِنْ لَمْ يُعْطَوْا مِنْها إِذا هُمْ يَسْخَطُونَ‏ ثُمَّ قَالَ لِي هُمْ أَكْثَرُ مِنْ ثُلُثَيِ النَّاسِ.

The book of Husayn Bin Saeed and ‘Al Nawadir’ – from Al Nazr, from Ibrahim Bin Abdul Hameed, from Is’haq Bin Ghalib who said,

‘Abu Abdullah^-asws said: ‘O Is’haq! How many do you view as being companions of this Verse: so if they are given from it, they are pleased, and if they are not given from it, then they are angered [9:58]?’ Then he^-asws said to me: ‘They are more than two-thirds of the people’’.[166]

وَ بِهَذَا الْإِسْنَادِ قَالَ: سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ فِي هَذِهِ الْآيَةِ وَ لَوْ لا أَنْ يَكُونَ النَّاسُ أُمَّةً واحِدَةً لَجَعَلْنا لِمَنْ يَكْفُرُ بِالرَّحْمنِ لِبُيُوتِهِمْ سُقُفاً مِنْ فِضَّةٍ وَ مَعارِجَ عَلَيْها يَظْهَرُونَ‏ قَالَ لَوْ فَعَلَ لَكَفَرَ النَّاسُ جَمِيعاً.

And by this chain, said,

‘I heard Abu Abdullah^-asws saying regarding this Verse: ‘And had it not been that the people might become one community, we would have Made for the ones who commit Kufr with the Beneficent to have silver roofs for their houses, and stairs to ascend upon [43:33]. He^‑asws said: ‘Had He^-azwj Done so, they would have all committed Kufr’’.[167]

120- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ عُلْوَانَ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ: كُنْتُ جَالِساً عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع فَجَاءَ إِلَيْهِ رَجُلٌ فَشَكَا إِلَيْهِ الدُّنْيَا وَ ذَمَّهَا فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الدُّنْيَا مَنْزِلُ صِدْقٍ لِمَنْ صَدَقَهَا وَ دَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا وَ دَارُ عَاقِبَةٍ لِمَنْ فَهِمَ عَنْهَا

The book of Husayn Bin Saeed and ‘Al Nawadir’ – From Ibn Ulwan, from Ibn Tareyf, from Ibn Nubata who said,

‘I was seated in the presence of Amir Al-Momineen^-asws. A man came to him^-asws and complained to him^-asws of the world and condemned it. Amir Al-Momineen^-asws said: ‘The world is a house of sincerity for the one who is sincere with it, and a house of riches for the one who provides from it, and a house of consequence for the one who understands about it.

مَسْجِدُ أَحِبَّاءِ اللَّهِ وَ مَهْبِطُ وَحْيِ اللَّهِ وَ مُصَلَّى مَلَائِكَتِهِ وَ مَتْجَرُ أَوْلِيَائِهِ اكْتَسَبُوا فِيهَا الْجَنَّةَ وَ رَبِحُوا فِيهَا الرَّحْمَةَ

(It is) a Masjid (prostration place) of loves ones of Allah^-azwj, and descent place of the Revelation of Allah^-azwj, and prayer mat of His^-azwj Angels, and a market of His^-azwj friends they can be earning the Paradise in it and be hopeful of the Mercy in it.

فَلِمَا ذَا تَذُمُّهَا وَ قَدْ آذَنَتْ بِبَيْنِهَا وَ نَادَتْ بِانْقِطَاعِهَا وَ نَعَتْ نَفْسَهَا وَ أَهْلَهَا فَمَثَّلَتْ بِبَلَائِهَا إِلَى الْبَلَاءِ وَ شَوَّقَتْ بِسُرُورِهَا إِلَى السُّرُورِ رَاحَتْ بِفَجِيعَةٍ

So what is that you are condemning it for, and it has proclaimed of its irrevocable divorce, and called for its termination, and obituarised itself and its people? It represents with its afflictions to the (more) affliction and makes yearn with its happiness to the (more) happiness, and comfort with devastation.

وَ ابْتَكَرَتْ بِعَافِيَةٍ تَحْذِيراً وَ تَرْغِيباً وَ تَخْوِيفاً فَذَمَّهَا رِجَالٌ غَدَاةَ النَّدَامَةِ وَ حَمِدَهَا آخَرُونَ يَوْمَ الْقِيَامَةِ ذَكَرَتْهُمْ فَذَكَرُوا وَ حَدَّثَتْهُمْ فَصَدَّقُوا

And you wake up early morning in good health in cautiousness, and desire and fear. So men tend to condemn it tomorrow of the regret, and others will praise it on the Day of Qiyamah. It reminded them so they were reminded, and it narrated to them, so they ratified.

فَيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا الْمُعْتَلُّ بِتَغْرِيرِهَا مَتَى اسْتَذَمَّتْ إِلَيْكَ الدُّنْيَا وَ غَرَّتْكَ أَ بِمَنَازِلِ آبَائِكَ مِنَ الثَّرَى أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ مِنَ الْبِلَى كَمْ مَرَّضْتَ بِكَفَّيْكَ وَ كَمْ عَلَّلْتَ بِيَدَيْكَ تَبْتَغِي لَهُ الشِّفَاءَ وَ تَسْتَوْصِفُ لَهُ الْأَطِبَّاءَ لَمْ يَنْفَعْهُ إِشْفَاقُكَ وَ لَمْ تَعُقْهُ طَلِبَتُكَ

So, O you condemner of the world, the one afflicted with its deceptions! When did the world become condemnable to you, and deceived you? Is it by the houses of your fathers from the soil, or with the graves of your mothers from the decay? How many you have treated with your hands, and how many illnesses with your hands did you seek the healing for it, and the physicians prescribed for him, (but) your cure did not benefit him, and your seeking did not save him?

مَثَّلَتْ لَكَ بِهِ الدُّنْيَا نَفْسَكَ وَ بِمَصْرَعِهِ مَصْرَعُكَ فَجَدِيرٌ بِكَ أَنْ لَا يَفْنَى بِهِ بُكَاؤُكَ وَ قَدْ عَلِمْتَ أَنَّهُ لَا يَنْفَعُكَ أَحِبَّاؤُكَ‏.

The world resembled yourself to you with it, and your death with his death. It is worthy for you that your crying should not stop with it, and you have known that it has not benefited your loved ones’’.[168]

121- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ الْمُغِيرَةِ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَمَثَّلَتِ الدُّنْيَا لِعِيسَى ع فِي صُورَةِ امْرَأَةٍ زَرْقَاءَ فَقَالَ لَهَا كَمْ تَزَوَّجْتِ قَالَتْ كَثِيراً

The book Husayn Bin Saeed and ‘Al Nawadir’ – From Ibn Al Mugheira, from Talha Bin Zayd,

‘From Abu Abdullah^-asws having said: ‘The world resembled itself to Isa^-as in the image of a blue-eyed woman. He^-as said to her: ‘How many have you married?’ She said, ‘Many’.

قَالَ فَكُلٌّ طَلَّقَكِ قَالَتْ بَلْ كُلًّا قَتَلْتُ

He^-as said: ‘They all divorced you?’ She said, ‘Never! They were killed’.

قَالَ فَوَيْحَ أَزْوَاجِكَ الْبَاقِينَ كَيْفَ لَا يَعْتَبِرُونَ بِالْمَاضِينَ

He^-as said: ‘Woe be unto your remaining husbands, how they are not taking a lesson with the past ones!’’

قَالَ وَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَثَلُ الدُّنْيَا كَمَثَلِ الْبَحْرِ الْمَالِحِ كُلَّمَا شَرِبَ الْعَطْشَانُ مِنْهُ ازْدَادَ عَطَشاً حَتَّى يَقْتُلَهُ.

He (the narrator) said, ‘And Abu Abdullah^-asws said: ‘An example of the world is like an example of the salty ocean. Every time the thirsty one drinks from it, the thirst increases until it kills him’’.[169]

122- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ سَلَمَةَ بْنِ أَبِي حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع عَنْ جَابِرٍ قَالَ: مَرَّ رَسُولُ اللَّهِ ص بِالسُّوقِ وَ أَقْبَلَ يُرِيدُ الْعَالِيَةَ وَ النَّاسُ يَكْتَنِفُهُ فَمَرَّ بِجَدْيٍ أَسَكَّ عَلَى مَزْبَلَةٍ مُلْقًى وَ هُوَ مَيِّتٌ

The book of Husayn Bin Saeed and ‘Al Nawadir’ – Fazalat, from Aban Bin Usman, from Salama Bin Abu Hafs,

‘From Abu Abdullah^-asws, from his^-asws father^-asws, from Jabir who said, ‘Rasool-Allah^-saww passed by the market and he^-saww went to intend the high place, and the people surrounded him^-saww.  He^-saww had passed by a goat with cut ears having been thrown upon a rubbish dump, and it was dead.

فَأَخَذَ بِأُذُنِهِ فَقَالَ أَيُّكُمْ يُحِبُّ أَنْ يَكُونَ هَذَا لَهُ بِدِرْهَمٍ قَالُوا مَا نُحِبُّ أَنَّهُ لَنَا بِشَيْ‏ءٍ وَ مَا نَصْنَعُ بِهِ

He^-saww grabbed it by its ears. He^-saww said: ‘Which one of you would like for this to be for him, for one Dirham?’ They said, ‘We would not like it to be for us for anything, and what will we do with it?’

قَالَ أَ فَتُحِبُّونَ أَنَّهُ لَكُمْ قَالُوا لَا حَتَّى قَالَ ذَلِكَ ثَلَاثَ مَرَّاتٍ فَقَالُوا وَ اللَّهِ لَوْ كَانَ حَيّاً كَانَ عَيْباً فَكَيْفَ وَ هُوَ مَيِّتٌ

He^-saww said: ‘Would you like it to be for you?’ They said, ‘No!’ Until he^-saww had said that three times. They said, ‘By Allah^-azwj! Even if it had been alive, it would be faulty, so how can it be so and it is dead?’

فَقَالَ رَسُولُ اللَّهِ ص إِنَّ الدُّنْيَا عَلَى اللَّهِ أَهْوَنُ مِنْ هَذَا عَلَيْكُمْ.

Rasool-Allah^-saww said: ‘The world is lesser unto Allah^-azwj than this is unto you all!’’[170]

123- ين، كتاب حسين بن سعيد و النوادر عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ زِيَادِ بْنِ أَبِي رَجَاءٍ عَنْ أَبِي هَاشِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَصْبَحَ وَ الدُّنْيَا أَكْبَرُ هَمِّهِ شَتَّتَ اللَّهُ عَلَيْهِ أَمْرَهُ وَ كَانَ فَقْرُهُ بَيْنَ عَيْنَيْهِ وَ لَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا قُدِّرَ لَهُ

The book of Husayn Bin Saeed and ‘Al Nawadir’ – From Fazalat, from Aban, from Ziyad Bin Abu Raja’a, from Abu Hashim,

‘From Abu Abdullah^-asws having said: ‘One who comes to a morning and the world is greatest of his concerns, Allah^-azwj will Scatter his affairs upon him and his poverty will be in front of his eyes, and there will not come to him from the world except what had been pre-determined for him.

وَ مَنْ كَانَتِ الْآخِرَةُ أَكْبَرَ هَمِّهِ كَشَفَ اللَّهُ عَنْهُ ضِيقَهُ وَ جَمَعَ لَهُ أَمْرَهُ وَ أَتَتْهُ الدُّنْيَا وَ هِيَ رَاغِمَةٌ.

And one who was such that the Hereafter is greatest of his concerns, Allah^-azwj will Remove his (financial) hardships away from him, and Gather his affairs for him, and the world will come to him and it will be compelled’’.[171]

124- ين، كتاب حسين بن سعيد و النوادر عَنْ حَمَّادِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي حَمْزَةَ عَنْ جَابِرٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ ع‏ يَا جَابِرُ أَنْزِلِ الدُّنْيَا مِنْكَ كَمَنْزِلٍ نَزَلْتَهُ ثُمَّ أَرَدْتَ التَّحَرُّكَ مِنْهُ مِنْ يَوْمِكَ ذَلِكَ أَوْ كَمَالٍ اكْتَسَبْتَهُ فِي مَنَامِكَ وَ اسْتَيْقَظْتَ فَلَيْسَ فِي يَدِكَ مِنْهُ شَيْ‏ءٌ

The book of Husayn Bin Saeed and ‘Al Nawadir’ – From Hammad Bin Isa, from Al Husayn Bin Al Mukhtar, from Ismail Bin Abu Hamza, from Jabir who said,

‘Abu Ja’far^-asws said to me: ‘O Jabir! Accord to the world a status from you like a house you have lodged in. Then you want to move from it in that day of yours, or like wealth you have earned in your dreams, and you wake upon and there isn’t anything from it in your hands.

وَ إِذَا كُنْتَ فِي جَنَازَةٍ فَكُنْ كَأَنَّكَ أَنْتَ الْمَحْمُولُ وَ كَأَنَّكَ سَأَلْتَ رَبَّكَ الرَّجْعَةَ إِلَى الدُّنْيَا لِتَعْمَلَ عَمَلَ مَنْ عَاشَ فَإِنَّ الدُّنْيَا عِنْدَ الْعُلَمَاءِ مِثْلُ الظِّلِّ.

And when you were to be in a funeral, then be as if you are the one being carried, and it is as if you are asking your Lord^-azwj for the return to the world in order to work the deeds of the ones living, for the world, in the view of the scholars, is like the shadow’’.[172]

125- ين، كتاب حسين بن سعيد و النوادر عَنِ النَّضْرِ عَنِ ابْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ دَخَلَ عَلَى النَّبِيِّ ص رَجُلٌ وَ هُوَ عَلَى حَصِيرٍ قَدْ أَثَّرَ فِي جِسْمِهِ وَ وِسَادَةِ لِيفٍ قَدْ أَثَّرَتْ فِي خَدِّهِ فَجَعَلَ يَمْسَحُ وَ يَقُولُ مَا رَضِيَ بِهَذَا كِسْرَى وَ لَا قَيْصَرُ إِنَّهُمْ يَنَامُونَ‏ عَلَى الْحَرِيرِ وَ الدِّيبَاجِ وَ أَنْتَ عَلَى هَذَا الْحَصِيرِ

The book of Husayn Bin Saeed and ‘Al Nawadir, from Al Nazr, from Ibn Sinan who said,

‘I heard Abu Abdullah^-asws saying: ‘A man entered to see the Prophet^-saww and he^-saww was upon a straw mat and it had made marks upon his^-asws body, and a pillow of leaf stuffings had left marks in his^-as cheeks. He went on to wipe and saying: ‘Neither Chosroe nor Caesar are satisfied with this! They are sleeping upon the silk and the brocade while you^-saww are upon this straw mat’.

قَالَ فَقَالَ رَسُولُ اللَّهِ ص لَأَنَا خَيْرٌ مِنْهُمَا وَ اللَّهِ لَأَنَا أَكْرَمُ مِنْهُمَا وَ اللَّهِ مَا أَنَا وَ الدُّنْيَا إِنَّمَا مَثَلُ الدُّنْيَا كَمَثَلِ رَجُلٍ رَاكِبٍ مَرَّ عَلَى شَجَرَةٍ وَ لَهَا فَيْ‏ءٌ فَاسْتَظَلَّ تَحْتَهَا فَلَمَّا أَنْ مَالَ الظِّلُّ عَنْهَا ارْتَحَلَ فَذَهَبَ وَ تَرَكَهَا.

He^-asws said: ‘Rasool-Allah^-saww said: ‘Because I^-saww am better than they are! By Allah^-azwj! I^-saww am more honourable than them. By Allah^-azwj! What have I^-saww to do with the world? But rather, an example of the world and my^-saww example is a riding man passing by a tree and there is a shade for it. So he takes shade beneath it. When the shade inclines away from it, he departs. He goes and leaves it’’.[173]

126- ين، كتاب حسين بن سعيد و النوادر عَنِ النَّضْرِ عَنْ أَبِي سَيَّارٍ عَنْ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ ع‏ مَا عَرَضَ لِي قَطُّ أَمْرَانِ أَحَدُهُمَا لِلدُّنْيَا وَ الْآخَرُ لِلْآخِرَةِ فَآثَرْتُ الدُّنْيَا إِلَّا رَأَيْتُ مَا أَكْرَهُ قَبْلَ أَنْ أُمْسِيَ

The book of Husayn Bin Saeed and ‘Al Nawadir’ – From Al Nazar, from Abu Sayyar, from Marwan,

‘From Abu Abdullah^-asws having said: ‘Ali^-asws Bin Al-Husayn^-asws had said to me^-asws: ‘No two matters presented to me^-asws at all, one of them being for the world and the other for the Hereafter, so I^-asws preferred the world, except I^-asws saw what I^-asws disliked it before the evening’’.

ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع لِبَنِي أُمَيَّةَ إِنَّهُمْ يُؤْثِرُونَ الدُّنْيَا عَلَى الْآخِرَةِ مُنْذُ ثَمَانِينَ سَنَةً وَ لَيْسَ يَرَوْنَ شَيْئاً يَكْرَهُونَهُ.

Then Abu Abdullah^-asws said for the clan of Umayya: ‘They have been preferring the world over the Hereafter since eighty years, and they are not seeing they are disliking’’.[174]

127- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنِ الْأَحْمَسِيِّ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ كَانَ يَقُولُ‏ نِعْمَ الْعَوْنُ الدُّنْيَا عَلَى الْآخِرَةِ.

The book of Husayn Bin Saeed and ‘Al Nawadir’ – Ibn Abu Umeyr, from Al Ahmasy, from the one who informed him,

‘From Abu Ja’far^-asws, he^-as had said: ‘Best of assistance upon the Hereafter, is the world’’.[175]

128- ين، كتاب حسين بن سعيد و النوادر الْحَسَنُ بْنُ عَلِيٍّ عَنْ أَبِي الْحَسَنِ ع قَالَ: قَالَ عِيسَى ع لِلْحَوَارِيِّينَ يَا بَنِي آدَمَ لَا تَأْسَوْا عَلَى مَا فَاتَكُمْ مِنْ دُنْيَاكُمْ كَمَا لَا يَأْسَى أَهْلُ الدُّنْيَا عَلَى مَا فَاتَهُمْ مِنْ آخِرَتِهِمْ إِذَا أَصَابُوا دُنْيَاهُمْ.

The book of Husayn Bin Saeed and ‘Al Nawadir’ – Al-Hassan Bin Ali,

‘From Abu Al-Hassan^-asws having said: ‘Isa^-as said to the disciples: ‘O sons of Adam^-as! Do not regret upon what is lost from you of your world, just as people of the world are not regretting upon what is lost from them of their Hereafter when (so long as) they attain their world’’.[176]

129- محص، التمحيص ابْنُ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ‏ عَجَباً كُلَّ الْعَجَبِ لِمَنْ عَمِلَ لِدَارِ الْفَنَاءِ وَ تَرَكَ دَارَ الْبَقَاءِ.

(The book) ‘Al Tamhees’ – Ibn Abu Umeyr, from Hisham Bin Salim, from Al Sumali who said,

‘I heard Ali^-asws Bin Al-Husayn^-asws saying: ‘Surprise of all surprises at the one who works for a house of annihilation and neglects the lasting house!’’[177]

130- محص، التمحيص عَنْ مَالِكِ بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ‏ يَا مَالِكُ إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي دِينَهُ إِلَّا مَنْ يُحِبُّ.

(The book) ‘Al Tamhees’ – From Malik Bin Ayn who said,

‘I heard Abu Ja’far^-asws saying: ‘O Malik! Allah^-azwj Gives the world to the ones He^-azwj loves and He^-azwj Hates, but He^-azwj does not Give His^-azwj religion except to the ones He^-azwj loves’’.[178]

131- 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: رَأْسُ كُلِّ خَطِيئَةٍ حُبُّ الدُّنْيَا.

(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: ‘Head of every mistake (sin) is love of the world’’.[179]

وَ بِهَذَا الْإِسْنَادِ عَنْ هِشَامٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِنَّا لَنُحِبُّ الدُّنْيَا وَ أَنْ لَا نُعْطَاهَا خَيْرٌ لَنَا وَ مَا أُعْطِيَ أَحَدٌ مِنْهَا شَيْئاً إِلَّا نَقَصَ حَظُّهُ فِي‏ الْآخِرَةِ

And by this chain, from Hisham who said,

‘I heard Abu Abdullah^-asws saying: ‘We tend to love of the world and if we were not Given it, it would be better for us, and no one has been Given anything from it except there is a reduction of his share in the Hereafter’.

قَالَ فَقَالَ لَهُ رَجُلٌ وَ اللَّهِ إِنَّا لَنَطْلُبُ الدُّنْيَا

He (the narrator) said, ‘A man said to him^-asws, ‘By Allah^-azwj! We tend to seek the world’.

فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع تَصْنَعُ بِهَا مَا ذَا

Abu Abdullah^-asws said to him: ‘What will you do with it?’

قَالَ أَعُودُ بِهَا عَلَى نَفْسِي وَ عَلَى عِيَالِي وَ أَتَصَدَّقُ مِنْهَا وَ أَصِلُ مِنْهَا وَ أَحُجُّ مِنْهَا

He said, ‘I shall assist by it upon myself and my dependants, and I shall give charity from it, and I shall help (the kindred) from it, and I shall perform Hajj from it’.

قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ هَذَا طَلَبَ الدُّنْيَا هَذَا طَلَبُ الْآخِرَةِ.

He (the narrator) said, ‘Abu Abdullah^-asws said: ‘This isn’t seeking the world. This is seeking the Hereafter’’.[180]

132- نهج، نهج البلاغة قَالَ ع‏ أَهْلُ الدُّنْيَا كَرَكْبٍ يُسَارُ بِهِمْ وَ هُمْ نِيَامٌ‏.

(The book) ‘Nahj Al Balagah’ –

‘He^-asws said: ‘People of the world are like riders. They are being travelled with while they sleep’’.[181]

– وَ قَالَ ع‏ إِذَا كُنْتَ فِي إِدْبَارٍ وَ الْمَوْتُ فِي إِقْبَالٍ فَمَا أَسْرَعَ الْمُلْتَقَى‏.

And he^-asws said: ‘When you were it turning away, and the dead was incoming, how quick would be the encounter!’’[182]

– وَ قَالَ ع‏ الدَّهْرُ يُخْلِقُ الْأَبْدَانَ وَ يُجَدِّدُ الْآمَالَ وَ يُقَرِّبُ الْمَنِيَّةَ وَ يُبَاعِدُ الْأُمْنِيَّةَ مَنْ ظَفِرَ بِهِ نَصِبَ وَ مَنْ فَاتَهُ تَعِبَ‏.

And he^-asws said: ‘The time wears out the bodies, and renews the hopes, and draws the death nearer, and distances the wishes. One who succeeds with it, toils, and one misses it, is fatigued’’.[183]

– وَ قَالَ ع‏ نَفَسُ الْمَرْءِ خُطَاهُ إِلَى أَجَلِهِ‏.

And he^-asws said: ‘The breath of a man is his step towards his death’’.[184]

– وَ قَالَ ع‏ كُلُّ مَعْدُودٍ مُنْقَضٍ وَ كُلُّ مُتَوَقَّعٍ آتٍ‏.

And he^-asws said: ‘Every counted (thing) is to expire, and every anticipated (thing) will come’’.[185]

133- نهج، نهج البلاغة وَ مِنْ خَبَرِ ضِرَارِ بْنِ ضَمْرَةَ الضَّبَابِيِّ عِنْدَ دُخُولِهِ عَلَى مُعَاوِيَةَ وَ مَسْأَلَتِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: فَأَشْهَدُ لَقَدْ رَأَيْتُهُ فِي بَعْضِ مَوَاقِفِهِ وَ قَدْ أَرْخَى اللَّيْلُ سُدُولَهُ وَ هُوَ قَائِمٌ فِي مِحْرَابِهِ قَابِضٌ عَلَى لِحْيَتِهِ يَتَمَلْمَلُ تَمَلْمُلَ السَّلِيمِ وَ يَبْكِي بُكَاءَ الْحَزِينِ وَ يَقُولُ

(The book) ‘Nahj Al Balagah’ –

And from a report by Zirar Bin Zamrah Al-Sabbany, during his entry to see Muawiya and his questioning him about Amir Al-Momineen^-asws. He said, ‘I testify that I have seen him^-asws in one of his^-asws places, and the night had brought down its turmoil, and he^-asws was standing in his^-asws prayer niche, holding on to his^-asws beard groaning the like groaning of one bitten by a snake, and crying the cry of the grief-stricken and he^-asws was saying:

يَا دُنْيَا يَا دُنْيَا إِلَيْكِ عَنِّي أَ بِي تَعَرَّضْتِ أَمْ إِلَيَّ تَشَوَّقْتِ لَا حَانَ حِينُكِ هَيْهَاتَ غُرِّي غَيْرِي لَا حَاجَةَ لِي فِيكِ قَدْ طَلَّقْتُكِ ثَلَاثاً لَا رَجْعَةَ فِيهَا

‘O world! O world! Get away from me^-asws! Are you presenting to me^-asws or are you yearning to me^-asws? Your opportunity is not an opportunity. Far be it! Deceive others. There is no need for me^-asws regarding you. I^-asws have already divorced you thrice, there is no return in it!

فَعَيْشُكِ قَصِيرٌ وَ خَطَرُكِ يَسِيرٌ وَ أَمَلُكِ حَقِيرٌ آهِ مِنْ قِلَّةِ الزَّادِ وَ طُولِ الطَّرِيقِ وَ بُعْدِ السَّفَرِ وَ عَظِيمِ الْمَوْرِدِ وَ خُشُونَةِ الْمَضْجَعِ‏.

Your life is short, and your importance is less, and your wishes are lowly. Aah, from the scarcity of provision, and the lengthy road, and farness of the journey, and mightiness of the destination, and coarseness of the lying place’’.[186]

134- نهج، نهج البلاغة قَالَ ع‏ إِنَّ الدُّنْيَا وَ الْآخِرَةَ عَدُوَّانِ مُتَفَاوِتَانِ وَ سَبِيلَانِ مُخْتَلِفَانِ فَمَنْ أَحَبَّ الدُّنْيَا وَ تَوَلَّاهَا أَبْغَضَ الْآخِرَةَ وَ عَادَاهَا وَ هُمَا بِمَنْزِلَةِ الْمَشْرِقِ وَ الْمَغْرِبِ وَ مَاشٍ بَيْنَهُمَا كُلَّمَا قَرُبَ مِنْ وَاحِدٍ بَعُدَ مِنَ الْآخَرِ وَ هُمَا بَعْدُ ضَرَّتَانِ‏.

(The book) ‘Nahj Al Balagah’ –

‘He^-asws said: ‘The world and the Hereafter are two enemies, different, and two different ways. The one who loves the world and befriends it will hate the Hereafter and be inimical to it, and they are at the status of the east and the west, and the one walking between the two. Every time he draws closer to one of them, he distances from the other, and after (all this), they are (like) two wives (of one man)’’.[187]

135- نهج، نهج البلاغة قَالَ ع‏ مَثَلُ الدُّنْيَا كَمَثَلِ الْحَيَّةِ لَيِّنٌ مَسُّهَا وَ السَّمُّ النَّاقِعُ فِي جَوْفِهَا يَهْوِي إِلَيْهَا الْغِرُّ الْجَاهِلُ وَ يَحْذَرُهَا ذُو اللُّبِّ الْعَاقِلُ‏.

(The book) ‘Nahj Al Balagah’ –

‘He^-asws said: ‘An example of the world is like an example of the snake. Smooth is its touch, and the fatal poison is in its interior. The deceived ignoramus leans towards it, and the one with understanding, the intellectual, is cautious of it’’.[188]

136- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ قَدْ سَمِعَ رَجُلًا يَذُمُّ الدُّنْيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا الْمُغْتَرُّ بِغُرُورِهَا الْمُنْخَدِعُ بِأَبَاطِيلِهَا أَ تَغْتَرُّ بِالدُّنْيَا ثُمَّ تَذُمُّهَا أَنْتَ الْمُتَجَرِّمُ عَلَيْهَا أَمْ هِيَ الْمُتَجَرِّمَةُ عَلَيْكَ مَتَى اسْتَهْوَتْكَ أَمْ مَتَى غَرَّتْكَ أَ بِمَصَارِعِ آبَائِكَ مِنَ الْبِلَى أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى

The (book) ‘Nahj Al Balagah’ –

‘Amir Al-Momineen^-asws said, and he^-asws had heard a man condemning the world: ‘O you condemner of the world, the one deceived by its deception, the one cheated by its falsities! Are you deceived by the world, then are condemning it having offended upon it, or did it offend upon you? When did it bewilder you? Or when did it deceive you? Is it by the fall of your forefathers from the decay, or with the graves of your foremothers beneath the soil?

كَمْ عَلَّلْتَ بِكَفَّيْكَ وَ كَمْ مَرَّضْتَ بِيَدَيْكَ تَبْغِي لَهُمُ الشِّفَاءَ وَ تَسْتَوْصِفُ لَهُمُ الْأَطِبَّاءَ لَمْ يَنْفَعْ أَحَدَهُمْ إِشْفَاقُكَ وَ لَمْ تُسْعَفْ فِيهِ بِطَلِبَتِكَ وَ لَمْ تَدْفَعْ عَنْهُمْ بِقُوَّتِكَ

How many times they were ill in your hands, and how many times they were sick in your hands. You sought the healing for them, and the physicians had described (medication) for them, but your cures did not benefit any one of them, and you were not helped by your seeking during it, and you could not defend them with your strength.

قَدْ مَثَّلَتْ لَكَ بِهِ الدُّنْيَا نَفْسَكَ وَ بِمَصْرَعِهِ مَصْرَعَكَ إِنَّ الدُّنْيَا دَارُ صِدْقٍ لِمَنْ صَدَقَهَا وَ دَارُ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا وَ دَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا وَ دَارُ مَوْعِظَةٍ لِمَنِ اتَّعَظَ بِهَا

The world has been resembled yourself for you with it, and your fall with his fall. The world is a house of truth for the one who ratifies it, and a house of wellbeing for the one who understands about it, and a house of riches for the one who provides from it, and a house of preaching for the one taking a preaching with it.

مَسْجِدُ أَحِبَّاءِ اللَّهِ وَ مُصَلَّى مَلَائِكَةِ اللَّهِ وَ مَهْبِطُ وَحْيِ اللَّهِ وَ مَتْجَرُ أَوْلِيَاءِ اللَّهِ اكْتَسَبُوا فِيهَا الرَّحْمَةَ وَ رَبِحُوا فِيهَا الْجَنَّةَ

It is a Masjid for the loved ones of Allah^-azwj, and a prayer mat for Angels of Allah^-azwj, and a descent place for Revelations of Allah^-azwj, and a market for friends of Allah^-azwj to be earning the Mercy in it and be hoping for the Paradise in it.

فَمَنْ ذَا يَذُمُّهَا وَ قَدْ آذَنَتْ بِبَيْنِهَا وَ نَادَتْ بِفِرَاقِهَا وَ نَعَتْ نَفْسَهَا وَ أَهْلَهَا فَمَثَّلَتْ لَهُمْ بِبَلَائِهَا الْبَلَاءَ وَ شَوَّقَتْهُمْ بِسُرُورِهَا إِلَى السُّرُورِ

So who is that who would condemn it, and it has already proclaimed with its irrevocable divorce, and has called out for its separation, and has obituarised itself and its people. It resembled the affliction for them with its afflictions, and made they yearn the (more) happiness with its happiness.

رَاحَتْ بِعَافِيَةٍ وَ ابْتَكَرَتْ بِفَجِيعَةٍ تَرْغِيباً وَ تَرْهِيباً وَ تَخْوِيفاً وَ تَحْذِيراً فَذَمَّهَا رِجَالٌ غَدَاةَ النَّدَامَةِ وَ حَمِدَهَا آخَرُونَ يَوْمَ الْقِيَامَةِ ذَكَّرَتْهُمُ الدُّنْيَا فَذَكَرُوا وَ حَدَّثَتْهُمْ فَصَدَّقُوا وَ وَعَظَتْهُمْ فَاتَّعَظُوا.

(It brings) comfort with well-being and in the morning, there is grief, by making desires, and dread, and frightening, and caution. So (some) men condemn it in the morning out of regret, and other will be praising it on the Day of Qiyamah. The world reminded them, so they were reminded, and it narrated to them, so they ratified, and it preached to them, and they took the preaching’’.[189]

– وَ قَالَ ع‏ الدُّنْيَا دَارُ مَمَرٍّ إِلَى دَارِ مَقَرٍّ وَ النَّاسُ فِيهَا رَجُلَانِ رَجُلٌ بَاعَ نَفْسَهُ فَأَوْبَقَهَا وَ رَجُلٌ ابْتَاعَ نَفْسَهُ فَأَعْتَقَهَا.

And he^-asws said: ‘The world is a house of transit to a house of staying, and the people in it are two (types of) men – One selling his soul, so he destroyed it, and a man who bought his soul, so he liberated it’’.[190]

– وَ قَالَ ع‏ لِكُلِّ مُقْبِلٍ إِدْبَارٌ وَ مَا أَدْبَرَ كَأَنْ لَمْ يَكُنْ‏.

And he^-asws said: ‘For every coming (thing) there is a turning around, and whatever turns around, it is as if it did not exist’’.[191]

– وَ قَالَ ع‏ الْأَمْرُ قَرِيبٌ وَ الِاصْطِحَابُ قَلِيلٌ‏.

And he^-asws said: ‘The matter (death) is near, and the accompaniment is little’’.[192]

– وَ قَالَ ع‏ الرَّحِيلُ وَشِيكٌ‏.

And he^-asws said: ‘The departure is imminent!’’[193]

– وَ قَالَ ع‏ إِنَّمَا الْمَرْءُ فِي الدُّنْيَا غَرَضٌ تَنْتَضِلُ فِيهِ الْمَنَايَا وَ نَهْبٌ تُبَادِرُهُ الْمَصَائِبُ وَ مَعَ كُلِّ جُرْعَةٍ شَرَقٌ وَ فِي كُلِّ أَكْلَةٍ غَصَصٌ وَ لَا يَنَالُ الْعَبْدُ نِعْمَةً إِلَّا بِفِرَاقِ أُخْرَى وَ لَا يَسْتَقْبِلُ يَوْماً مِنْ عُمُرِهِ إِلَّا بِفِرَاقِ آخَرَ مِنْ أَجَلِهِ

And he^-asws said: ‘But rather, the person in the world is a target of the arrows the death will be flying into it, and plunder the calamities rushing to it, and with every gulp there is choking, and in every morsel eaten there is suffocation; and the servant will not achieve a bounty except by separation of another, and he will not receive a day of his lifespan except by separation of another from his term.

فَنَحْنُ أَعْوَانُ الْمَنُونِ وَ أَنْفُسُنَا نُصُبُ الْحُتُوفِ فَمِنْ أَيْنَ نَرْجُو الْبَقَاءَ وَ هَذَا اللَّيْلُ وَ النَّهَارُ لَمْ يَرْفَعَا مِنْ شَيْ‏ءٍ شَرَفاً إِلَّا أَسْرَعَا الْكَرَّةَ فِي هَدْمِ مَا بَنَيَا وَ تَفْرِيقِ مَا جَمَعَا.

We are assistants of the deaths, and our souls are set up for the mortality. From where can we hope for the remaining and this night and day do not raise any nobility from anything except the turning is quick in the demolition of whatever is built, and fragmentation of whatever has been amassed’’.[194]

– وَ قَالَ ع‏ مَنْ لَهِجَ قَلْبُهُ بِحُبِّ الدُّنْيَا الْتَاطَ مِنْهَا بِثَلَاثٍ هَمٍّ لَا يُغِبُّهُ وَ حِرْصٍ لَا يَتْرُكُهُ وَ أَمَلٍ لَا يُدْرِكُهُ‏.

And he^-asws said: ‘One attaching his heart with love of the world, will attract three from it – worries never being absent from him, and greed he cannot leave, and hopes he cannot realise’’.[195]

– وَ قَالَ ع‏ وَ اللَّهِ لَدُنْيَاكُمْ هَذِهِ أَهْوَنُ فِي عَيْنِي مِنْ عُرَاقِ خِنْزِيرٍ فِي يَدِ مَجْذُومٍ‏.

And he^-asws said: ‘By Allah^-azwj! This world of yours is lesser in my^-asws eyes than a bone of a pig in the hand of a leper’’.[196]

– قَالَ ع‏ مَرَارَةُ الدُّنْيَا حَلَاوَةُ الْآخِرَةِ وَ حَلَاوَةُ الدُّنْيَا مَرَارَةُ الْآخِرَةِ.

And he^-asws said: ‘Bitterness of the world is sweetness of the Hereafter, and sweetness of the world is bitterness of the Hereafter’’.[197] (This is the correct recording, see the earlier Hadith)

– وَ قَالَ ع‏ النَّاسُ فِي الدُّنْيَا عَامِلَانِ عَامِلٌ فِي الدُّنْيَا لِلدُّنْيَا قَدْ شَغَلَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ يَخْشَى عَلَى مَنْ يَخْلُفُ الْفَقْرَ وَ يَأْمَنُهُ عَلَى نَفْسِهِ فَيُفْنِي عُمُرَهُ فِي مَنْفَعَةِ غَيْرِهِ وَ عَامِلٌ عَمِلَ فِي الدُّنْيَا لِمَا بَعْدَهَا فَجَاءَهُ الَّذِي لَهُ مِنَ الدُّنْيَا بِغَيْرِ عَمَلٍ فَأَحْرَزَ الْحَظَّيْنِ مَعاً وَ مَلَكَ الدَّارَيْنِ جَمِيعاً فَأَصْبَحَ وَجِيهاً عِنْدَ اللَّهِ لَا يَسْأَلُ اللَّهَ شَيْئاً فَيَمْنَعَهُ‏.

And he^-asws said: ‘The people in the world are two (types of) workers – a worker in the world for the world pre-occupying him away from his Hereafter. He fears the poverty upon his posterity, and he feels safe upon himself. So he finishes his lifespan in benefitting others.

And a worker who works in the world for what is (to come) after it. So there does come to him from the world which is for him without having worked (for the world). So he achieves the two shares together and owns the two houses together. He becomes a face in the Presence of Allah^-azwj. He does not ask Allah^-azwj for anything, so He^-azwj would Prevent him’’.[198]

– وَ قَالَ ع‏ النَّاسُ أَبْنَاءُ الدُّنْيَا وَ لَا يُلَامُ الرَّجُلُ عَلَى حُبِّ أُمِّهِ‏.

And he^-asws said: ‘The people are sons of the world, and the man cannot be blamed upon loving his mother (being preoccupied and neglecting her)’’.[199]

– وَ قَالَ ع‏ يَا أَيُّهَا النَّاسُ مَتَاعُ الدُّنْيَا حُطَامٌ مُوبِئٌ‏ فَتَجَنَّبُوا مَرْعَاهُ قُلْعَتُهَا أَحْظَى مِنْ طُمَأْنِينَتِهَا وَ بُلْغَتُهَا أَزْكَى مِنْ ثَرْوَتِهَا حُكِمَ عَلَى مُكْثِرِيهَا بِالْفَاقَةِ وَ أُعِينَ مَنْ غَنِيَ عَنْهَا بِالرَّاحَةِ

And he^-asws said: ‘O you people! Chattels of the world are debris full of pestilence, therefore stay aside from its pastures. Leaving it is better than being reassured to it, and its daily subsistence is cleaner than its riches. The destitution is decided upon ones of abundance, and the ones staying away from it is assisted with the comfort.

مَنْ رَاقَهُ زِبْرِجُهَا أَعْقَبَتْ نَاظِرَيْهِ كَمَهاً وَ مَنِ اسْتَشْعَرَ الشَّغَفَ بِهَا مَلَأَتْ ضَمِيرَهُ أَشْجَاناً لَهُنَّ رَقْصٌ عَلَى سُوَيْدَاءِ قَلْبِهِ هَمٌّ يَشْغَلُهُ وَ هَمٌّ يَحْزُنُهُ كَذَلِكَ حَتَّى يُؤْخَذَ بِكَظَمِهِ‏ فَيُلْقَى بِالْفَضَاءِ مُنْقَطِعاً أَبْهَرَاهُ هَيِّناً عَلَى اللَّهِ فَنَاؤُهُ وَ عَلَى الْإِخْوَانِ إِلْقَاؤُهُ

One dazzled by its attractions, it will blind both his eyes, and the one feeling the passion for it, his chest will be filled with sorrows for these, alternating upon the darkness of his heart with worries pre-occupying him, and worries grieving him. Like that (he will be) until he is seized by his throat and thrown in the open ground, his aortas having been cut. It is easy unto Allah^-azwj to Annihilate him, and upon the brethren to throw him (in the grave).

وَ إِنَّمَا يَنْظُرُ الْمُؤْمِنُ إِلَى الدُّنْيَا بِعَيْنِ الِاعْتِبَارِ وَ يَقْتَاتُ مِنْهَا بِبَطْنِ الِاضْطِرَارِ وَ يَسْمَعُ فِيهَا بِأُذُنِ الْمَقْتِ وَ الْإِبْغَاضِ إِنْ قِيلَ أَثْرَى قِيلَ أَكْدَى‏ وَ إِنْ فُرِحَ لَهُ بِالْبَقَاءِ حُزِنَ لَهُ بِالْفَنَاءِ هَذَا وَ لَمْ يَأْتِهِمْ يَوْمٌ فِيهِ يُبْلِسُونَ‏.

And rather, the Momin looks at the world with an eye of taking lesson and suffice from it with a belly of the desperate one and hears from it with an ear of enmity and hatred. If it is said, ‘He is rich’, it is said, ‘He is destitute’, and if there is happiness for him with the remaining, there is grief for him with the annihilation. This, and a day has yet to come to them wherein they will be despairing’’.[200]

137- نهج، نهج البلاغة رُوِيَ‏ أَنَّهُ ع قَلَّمَا اعْتَدَلَ بِهِ الْمِنْبَرُ إِلَّا قَالَ أَمَامَ خُطْبَتِهِ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ فَمَا خُلِقَ امْرُؤٌ عَبَثاً فَيَلْهُوَ وَ لَا تُرِكَ سُدًى فَيَلْغُوَ

(The book) ‘Nahj Al Balagah’ –

‘It is reported that whenever he^-asws sat evenly upon the pulpit, he^-asws said before his^-asws sermon: ‘O you people! Fear Allah^-azwj, for no person has been Created in vain, so he plays and does not leave the vanity, so he wanders aimlessly.

وَ مَا دُنْيَاهُ الَّتِي تَحَسَّنَتْ لَهُ بِخَلَفٍ مِنَ الْآخِرَةِ الَّتِي قَبَّحَهَا سُوءُ النَّظَرِ عِنْدَهُ وَ مَا الْمَغْرُورُ الَّذِي ظَفِرَ مِنَ الدُّنْيَا بِأَعْلَى هِمَّتِهِ كَالْآخَرِ الَّذِي ظَفِرَ مِنَ الْآخِرَةِ بِأَدْنَى سُهْمَتِهِ‏.

And what is his world which has improved for him as a replacement from the Hereafter which he uglifies it as being of evil consideration in his view? And what is the deceived who is successful from the world at his top concern, like the other one who is successful from the Hereafter with his lesser share (from the world)?’’[201]

– وَ قَالَ ع‏ رُبَّ مُسْتَقْبِلٍ يَوْماً لَيْسَ بِمُسْتَدْبِرِهِ وَ مَغْبُوطٍ فِي أَوَّلِ لَيْلَةٍ قَامَتْ بَوَاكِيهِ فِي آخِرِهِ‏.

And he^-asws said: ‘Sometimes one faces a day, and he isn’t there when it goes away, and he is joyful in the beginning of a night, and his mourners stand at the end of it’’.[202]

وَ قَالَ ع‏ الرُّكُونُ إِلَى الدُّنْيَا مَعَ مَا تُعَايِنُ مِنْهَا جَهْلٌ‏.

And he^-asws said: ‘The inclining towards the world with what you witness from it, is ignorance’’.[203]

– وَ قَالَ‏ مِنْ هَوَانِ الدُّنْيَا عَلَى اللَّهِ أَنَّهُ لَا يُعْصَى إِلَّا فِيهَا وَ لَا يُنَالُ مَا عِنْدَهُ إِلَّا بِتَرْكِهَا.

And he^-asws said: ‘From the lowliness of the world unto Allah^-azwj is that He^-azwj is not disobeyed except in it, nor can whatever there is in His^-azwj Presence be achieved except by leaving it’’.[204]

– وَ قَالَ ع‏ فِي صِفَةِ الدُّنْيَا أَنَّ الدُّنْيَا تَغُرُّ وَ تَضُرُّ وَ تَمُرُّ إِنَّ اللَّهَ تَعَالَى لَمْ يَرْضَهَا ثَوَاباً لِأَوْلِيَائِهِ وَ لَا عِقَاباً لِأَعْدَائِهِ وَ إِنَّ أَهْلَ الدُّنْيَا كَرَكْبٍ بَيْنَا هُمْ حَلُّوا إِذْ صَاحَ بِهِمْ سَائِقُهُمْ فَارْتَحَلُوا.

And he^-asws said in description of the world: ‘It deceives, and harms, and passes by. Allah^-azwj is not Satisfied for it being a reward for His^-azwj friends, nor as a punishment for His^-azwj enemies; and people of the world are like riders. While they have just arrived, when it is shouted at them, ‘Depart!’’[205]

– وَ قَالَ ع‏ أَ لَا حُرٌّ يَدَعُ هَذِهِ اللُّمَاظَةَ لِأَهْلِهَا إِنَّهُ لَيْسَ لِأَنْفُسِكُمْ ثَمَنٌ إِلَّا الْجَنَّةُ فَلَا تَبِيعُوهَا إِلَّا بِهَا.

And he^-asws said: ‘Is there no free man who can leave this chewed morsel for its people? There is no price for you except the Paradise, so do not be selling it except for it’’.[206]

– وَ قَالَ ع‏ مَنْهُومَانِ لَا يَشْبَعَانِ طَالِبُ عِلْمٍ وَ طَالِبُ دُنْيَا.

And he^-asws said: ‘Two greedy ones are not satiated – the seeker of knowledge and a seeker of world’’.[207]

– وَ قَالَ ع‏ الدُّنْيَا خُلِقَتْ لِغَيْرِهَا وَ لَمْ تُخْلَقْ لِنَفْسِهَا.

And he^-asws said: ‘The world has been Created for other than itself and has not been Created for itself’’.[208]

– وَ مِنْ خُطْبَةٍ لَهُ ع‏ أَلَا وَ إِنَّ الدُّنْيَا دَارٌ لَا يُسْلَمُ مِنْهَا إِلَّا فِيهَا وَ لَا يُنْجَى بِشَيْ‏ءٍ كَانَ لَهَا ابْتُلِيَ النَّاسُ بِهَا فِتْنَةً فَمَا أَخَذُوهُ مِنْهَا لَهَا أُخْرِجُوا مِنْهُ وَ حُوسِبُوا عَلَيْهِ وَ مَا أَخَذُوهُ مِنْهَا لِغَيْرِهَا قَدِمُوا عَلَيْهِ وَ أَقَامُوا فِيهِ فَإِنَّهَا

And from a sermon of his^-asws: ‘Indeed, and the world is a house no one is safe from it except in it, nor can he be rescued by anything which was (done) for it. The people are Tried in it with Fitna, so whatever they are taking from it, there is an extraction for it from him, and he will be Reckoning upon it, and whatever they take from it for other, they will go ahead upon it and will be staying in it.

عِنْدَ ذَوِي الْعُقُولِ كَفَيْ‏ءِ الظِّلِّ بَيْنَا تَرَاهُ سَابِغاً حَتَّى قَلَصَ وَ زَائِداً حَتَّى نَقَصَ‏.

In the view of the ones with intellect, the shade suffices as an explanation. You see it spreading until it diminishes and increases until it reduces’’.[209]

– وَ قَالَ ع‏ مَا أَصِفُ مِنْ دَارٍ أَوَّلُهَا عَنَاءٌ وَ آخِرُهَا فَنَاءٌ فِي حَلَالِهَا حِسَابٌ وَ فِي حَرَامِهَا عِقَابٌ مَنِ اسْتَغْنَى فِيهَا فُتِنَ وَ مَنِ افْتَقَرَ فِيهَا حَزِنَ وَ مَنْ سَاعَاهَا فَاتَتْهُ وَ مَنْ قَعَدَ عَنْهَا وَاتَتْهُ وَ مَنْ أَبْصَرَ بِهَا بَصَّرَتْهُ وَ مَنْ أَبْصَرَ إِلَيْهَا أَعْمَتْهُ‏.

And he^-asws said: ‘How can I^-asws describe a house whose beginning is fatigue, and its end is annihilation? In its Permissibles there is Reckoning, and in its Prohibitions, there is Punishment. One who is rich in it is tempted, and one impoverished in it grieves, and one who strives for it loses it, and one who sits back from it, it comes to him, and one who is insightful with it will see through it, and one who looks at it, it will blind him’’.[210]

138- نهج، نهج البلاغة مِنْ خُطْبَةٍ لَهُ ع‏ بَعَثَهُ حِينَ لَا عَلَمٌ قَائِمٌ وَ لَا مَنَارٌ سَاطِعٌ وَ لَا مَنْهَجٌ وَاضِحٌ أُوصِيكُمْ عِبَادَ اللَّهِ بِتَقْوَى اللَّهِ وَ أُحَذِّرُكُمُ الدُّنْيَا فَإِنَّهَا دَارُ شُخُوصٍ وَ مَحَلَّةُ تَنْغِيصٍ

(The book) ‘Nahj Al Balagah’ –

‘From a sermon of his^-asws: ‘He^-azwj Sent him^-saww when there was no established flag, nor any shining minaret, nor any clear manifesto. I^-asws advise you all, servants of Allah^-azwj, with fearing Allah^-azwj, and I^-asws caution you all of the world, for it is a house to depart from and a house of discomfort.

سَاكِنُهَا ظَاعِنٌ وَ قَاطِنُهَا بَائِنٌ تَمِيدُ بِأَهْلِهَا مَيَدَانَ السَّفِينَةِ تَعْصِفُهَا الْعَوَاصِفُ فِي لُجَجِ الْبِحَارِ فَمِنْهُمُ الْغَرِقُ الْوَبِقُ‏ وَ مِنْهُمُ النَّاجِي عَلَى مُتُونِ‏ الْأَمْوَاجِ تَحْفِزُهُ الرِّيَاحُ بِأَذْيَالِهَا وَ تَحْمِلُهُ عَلَى أَهْوَالِهَا فَمَا غَرِقَ مِنْهَا فَلَيْسَ بِمُسْتَدْرَكٍ وَ مَا نَجَا مِنْهَا فَإِلَى مَهْلَكٍ

Its dwellers are in transit, and its inhabitants are to be irrevocably divorced. It is drifting with its people in a ship, the stormy winds hit it in the waves of the sea. From them is one who drowns, destroyed, and from them is the saved upon the surface of the waves. The winds push him with their currents and carry him upon its horrors. The one who drowns from it wouldn’t be come across, and whoever is saved from it, is heading to destruction.

عِبَادَ اللَّهِ الْآنَ فَاعْمَلُوا وَ الْأَلْسُنُ مُطْلَقَةٌ وَ الْأَبْدَانُ صَحِيحَةٌ وَ الْأَعْضَاءُ لَدْنَةٌ وَ الْمُتَقَلَّبُ فَسِيحٌ وَ الْمَجَالُ عَرِيضٌ قَبْلَ إِرْهَاقِ الْفَوْتِ وَ حُلُولِ الْمَوْتِ فَحَقِّقُوا عَلَيْكُمْ نُزُولَهُ وَ لَا تَنْتَظِرُوا قُدُومَهُ‏.

Servants of Allah^-azwj! Now work, while the tongues are free and the bodies are healthy, and the limbs are moving, and the area is spacious, and the roaming is wide, before the loss of opportunity and permeation of death. Its befalling upon you will be proven true and do not be waiting for its arrival’’.[211]

139- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع‏ أَيُّهَا النَّاسُ إِنَّمَا الدُّنْيَا دَارُ مَجَازٍ وَ الْآخِرَةُ دَارُ قَرَارٍ فَخُذُوا مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ يَعْلَمُ أَسْرَارَكُمْ وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ مِنْ قَبْلِ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ فَفِيهَا اخْتُبِرْتُمْ وَ لِغَيْرِهَا خُلِقْتُمْ

(The book) ‘Nahj Al Balagah’ –

‘From a speech of his^-asws: ‘O you people! But rather, the world is a house to cross in while the Hereafter is a house of settlement. So take from you your passing by for your settlement, and do not be violating your veils in the Presence of the One^-azwj Who Knows your secrets and extract your hearts from the world before your bodies are extracted from it. You are to be Tested in it and you have been Created for other than it.

إِنَّ الْمَرْءَ إِذَا هَلَكَ قَالَ النَّاسُ مَا تَرَكَ وَ قَالَتِ الْمَلَائِكَةُ مَا قَدَّمَ لِلَّهِ آبَاؤُكُمْ فَقَدِّمُوا بَعْضاً يَكُنْ لَكُمْ قَرْضاً وَ لَا تُخْلِفُوا كُلًّا فَيَكُونَ عَلَيْكُمْ كَلًّا.

When the person dies, the people say, ‘What has he left behind?’, while the Angels say, ‘What has he sent forward to Allah^-azwj?’ Therefore send ahead something, it would be a loan for you (to be repaid), and not leave behind all for it would be a burden upon you’’.[212]

– وَ مِنْ كَلَامٍ لَهُ ع كَثِيراً مَا يُنَادِي بِهِ أَصْحَابَهُ‏ تَجَهَّزُوا رَحِمَكُمُ اللَّهُ فَقَدْ نُودِيَ فِيكُمْ بِالرَّحِيلِ وَ أَقِلُّوا الْعُرْجَةَ عَلَى الدُّنْيَا وَ انْقَلِبُوا بِصَالِحِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ فَإِنَّ أَمَامَكُمْ عَقَبَةً كَئُوداً وَ مَنَازِلَ مَخُوفَةً مَهُولَةً لَا بُدَّ مِنَ الْوُرُودِ عَلَيْهَا وَ الْوُقُوفِ عِنْدَهَا:

And from a speech of his^-asws frequently he^-asws used to call out with to his^-asws companions: ‘Equip yourselves, may Allah^-azwj have Mercy on you all, for the departure has been called for among you, and little is the staying in the world, and transfer with righteous of whatever provisions there is in your presence, for there is a valley of obstacles and scary, terrifying stops. There is no escape from the arriving to these and the pausing at these. 

وَ اعْلَمُوا أَنَّ مَلَاحِظَ الْمَنِيَّةِ نَحْوَكُمْ دَانِيَةٌ وَ كَأَنَّكُمْ بِمَخَالِبِهَا وَ قَدْ نَشِبَتْ فِيكُمْ وَ قَدْ دَهِمَتْكُمْ مِنْهَا مُفْظِعَاتُ الْأُمُورِ وَ مُعْضِلَاتُ الْمَحْذُورِ فَقَطِّعُوا عَلَائِقَ الدُّنْيَا وَ اسْتَظْهِرُوا بِزَادِ التَّقْوَى‏.

And know that the eyes of dead are around you, nearby, and it is as if you are in its claws and these are gnawing among you, and terrible affairs from these are overwhelming you and the dangerous dilemmas, therefore cut off attachments of the world and be supported by the provision of piety’’.[213]

140- نهج، نهج البلاغة الْحَمْدُ لِلَّهِ غَيْرَ مَقْنُوطٍ مِنْ رَحْمَتِهِ وَ لَا مَخْلُوٍّ مِنْ نِعْمَتِهِ وَ لَا مَأْيُوسٍ مِنْ مَغْفِرَتِهِ وَ لَا مُسْتَنْكِفٍ مِنْ عِبَادَتِهِ الَّذِي لَا تَبْرَحُ مِنْهُ رَحْمَةٌ وَ لَا تُفْقَدُ لَهُ نِعْمَةٌ

(The book) ‘Nahj Al Balagah’ –

‘The Praise is for Allah^-azwj, there is no despair from His^-azwj Mercy, nor is there deprivation from His^-azwj bounties, nor disappointment from His^-azwj Forgiveness, nor disapproval from worshipping Him^-azwj. The One^-azwj Who, there is no end of Mercy from Him^-azwj, nor any depletion of bounties for Him^-azwj.

وَ الدُّنْيَا دَارٌ مُنِيَ لَهَا الْفَنَاءُ وَ لِأَهْلِهَا مِنْهَا الْجَلَاءُ وَ هِيَ حُلْوَةٌ خَضِرَةٌ قَدْ عَجِلَتْ لِلطَّالِبِ وَ الْتَبَسَتْ بِقَلْبِ النَّاظِرِ فَارْتَحِلُوا عَنْهَا بِأَحْسَنِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ وَ لَا تَسْأَلُوا فَوْقَ الْكَفَافِ وَ لَا تَطْلُبُوا مِنْهَا أَكْثَرَ مِنَ الْبَلَاغِ‏.

The world is a house of wishes having the annihilation for it, and for its people there is exiling from it, and it is sweet, green. It hastens to the seeker and attaches with the heart of the beholder, therefore depart with the best of whatever provision there is in your presence and do not ask above the sufficiency, and do not be seeking from it any more than the daily subsistence’’.[214]

141- كَنْزُ الْكَرَاجُكِيِّ، قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَحَبَّ دُنْيَاهُ أَضَرَّ بِآخِرَتِهِ.

(The book) ‘Kanz Al Karajaky’ –

‘Rasool-Allah^-saww said: ‘One who loves his world will be harmed with his Hereafter’’.[215]

– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الدُّنْيَا دُوَلٌ فَاطْلُبْ حَظَّكَ مِنْهَا بِأَجْمَلِ الطَّلَبِ.

And Amir Al-Momineen^-asws said: ‘The world is a state, so seek your share from it with the most beautiful seeking’’.[216]

– وَ قَالَ ص‏ مَنْ أَمِنَ الزَّمَانَ خَافَهُ وَ مَنْ غَالَبَهُ أَهَانَهُ.

And he^-saww said: ‘One whom the times secure will fear it, and one who it overcomes, would lower him’’.[217]

– وَ قَالَ ص‏ الدَّهْرُ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِنْ كَانَ لَكَ فَلَا تَبْطَرْ وَ إِنْ كَانَ عَلَيْكَ فَاصْبِرْ فَكِلَاهُمَا غَائِبٌ سَيَحْضُرُ.

And he^-saww said: ‘The time is of two days – a day for you and a day against you. If it were to be for you, do not be arrogant, and if it were to be against you, then be patient, for both of these, (if) absent, it will be presenting (one way or another)’’.[218]

باب 123 حب المال و جمع الدينار و الدرهم و كنزهما

CHAPTER 123 – LOVE OF THE WEALTH, AND AMASSING THE DINARS AND THE DIRHAMS, AND HOARDING THESE

1- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ: إِنْ كَانَ الْحِسَابُ حَقّاً فَالْجَمْعُ لِمَا ذَا.

(The book) ‘Al Amaali’ of Al Sadouq –

‘From Al-Sadiq^-asws having said: ‘If the Reckoning is true, then what is the amassing for?’’[219]

2- لي، الأمالي للصدوق عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ التَّفْلِيسِيِّ عَنِ السَّمَنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِي بَنِي إِسْرَائِيلَ مَجَاعَةٌ حَتَّى نَبَشُوا الْمَوْتَى فَأَكَلُوهُمْ فَنَبَشُوا قَبْراً فَوَجَدُوا فِيهِ لَوْحاً فِيهِ مَكْتُوبٌ أَنَا فُلَانٌ النَّبِيُّ يَنْبُشُ قَبْرِي حَبَشِيٌّ مَا قَدَّمْنَا وَجَدْنَاهُ وَ مَا أَكَلْنَا رَبِحْنَاهُ وَ مَا خَلَّفْنَا خَسِرْنَاهُ‏.

(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Masrour, from Ibn Aamir, from his uncle, from Al Tafleesy, from Al Samandy,

‘From Abu Abdullah^-asws having said: ‘There was famine among the children of Israel to the extent that they exhumed the graves and ate the dead. They exhumed a grave and found a tablet in it. There was written: ‘I am so and so the Prophet^-as. And Ethiopian will dig up my^-as grave. Whatever we sent ahead, we have found it, and whatever we had eaten, we profited, and whatever we had left behind, we have regretted it’’.[220]

3- لي، الأمالي للصدوق عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ عِكْرِمَةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: إِنَّ أَوَّلَ دِرْهَمٍ وَ دِينَارٍ ضُرِبَا فِي الْأَرْضِ نَظَرَ إِلَيْهِمَا إِبْلِيسُ فَلَمَّا عَايَنَهُمَا أَخَذَهُمَا فَوَضَعَهُمَا عَلَى عَيْنَيْهِ ثُمَّ ضَمَّهُمَا إِلَى صَدْرِهِ ثُمَّ صَرَخَ صَرْخَةً ثُمَّ ضَمَّهُمَا إِلَى صَدْرِهِ

(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Aban Bin Usman, from Aban Bin Taglib, from Ikrimah (Bin Abu Jahl^-la), from Ibn Abbas who said,

‘The first Dirham and Dinar was struck in the earth. Iblees looked at it. When he^-la saw these, he^-la took them and placed them upon his^-la eyes, then pressed them to his^-la chest, then he^-la shouted a shout. Then he^-la pressed them to his^-la chest.

ثُمَّ قَالَ أَنْتُمَا قُرَّةُ عَيْنِي وَ ثَمَرَةُ فُؤَادِي مَا أُبَالِي مِنْ بَنِي آدَمَ إِذَا أَحَبُّوكُمَا أَنْ لَا يَعْبُدُوا وَثَناً حَسْبِي مِنْ بَنِي آدَمَ أَنْ يُحِبُّوكُمَا.

Then he^-la said, ‘You two are the delight of my^-la eyes and fruits of my^-la heart! When the son of Adam^-as loves you, I^-la don’t care if he does not worship idols. It suffices me^-la from a son of Adam^-as if he were to love you two!’’[221]

4- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِهِ‏ وَ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ‏ فَإِنَّ اللَّهَ حَرَّمَ كَنْزَ الذَّهَبِ وَ الْفِضَّةِ وَ أَمَرَ بِإِنْفَاقِهِ فِي سَبِيلِ اللَّهِ

Tafseer Al Qummi – In a report by Abu Al Jaroud,

‘From Abu Ja’far^-asws regarding His^-azwj Words: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34]: ‘Allah^-azwj has Prohibited hoarding the gold and the silver, and He^-azwj has Commanded with spending it in the Way of Allah^-azwj’.

وَ قَوْلِهِ‏ يَوْمَ يُحْمى‏ عَلَيْها فِي نارِ جَهَنَّمَ فَتُكْوى‏ بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ هذا ما كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا ما كُنْتُمْ تَكْنِزُونَ‏

And His^-azwj Words: On the Day when these shall be heated in the Fire of Hell, then their foreheads and their sides and their backs shall be branded with it: “This is what you hoarded for yourselves, therefore taste what you were hoarding!” [9:35].

قَالَ كَانَ أَبُو ذَرٍّ الْغِفَارِيُّ يَغْدُو كُلَّ يَوْمٍ وَ هُوَ بِالشَّامِ فَيُنَادِي بِأَعْلَى صَوْتِهِ بَشِّرْ أَهْلَ الْكُنُوزِ بِكَيٍّ فِي الْجِبَاهِ وَ كَيٍّ بِالْجُنُوبِ وَ كَيٍّ بِالظُّهُورِ أَبَداً حَتَّى يَتَرَدَّدَ الْحَرَقُ فِي أَجْوَافِهِمْ‏.

He^-asws said: ‘Abu Zarr^-ra used to go early morning every day, while he^-ra was in Syria, he^-ra would call out at the top of his^-ra voice, ‘Give news to the hoarding people of a branding in the foreheads, and branding (hot-iron stamp) in the sides, and branding in the backs forever, until the burning recurs in their insides!’’[222]

5- ل‏، الخصال ن، عيون أخبار الرضا عليه السلام الْفَامِيُّ عَنِ ابْنِ بُطَّةَ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ بَزِيعٍ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ‏ لَا يَجْتَمِعُ الْمَالُ إِلَّا بِخِصَالٍ خَمْسٍ بِبُخْلٍ شَدِيدٍ وَ أَمَلٍ طَوِيلٍ وَ حِرْصٍ غَالِبٍ وَ قَطِيعَةِ الرَّحِمِ وَ إِيثَارِ الدُّنْيَا عَلَى الْآخِرَةِ.

(The books) ‘Al Khisaal’, (and) ‘Uyou Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws – from Ibn Buttah, from Muhammad Bin Ali Bin Mahboub, from Al Yaqteeny, from Ibn Bazie who said,

‘I heard Al-Reza^-asws saying: ‘The wealth cannot be amassed except by five characteristics – by severe miserliness, and long hopes, and overwhelming greed, and cutting off the kinship, and preferring the world over the Hereafter’’.[223]

6- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَيُّكُمْ مَالُ وَارِثِهِ أَحَبُّ إِلَيْهِ مِنْ مَالِهِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain of Al Mujashie,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘Which one of you, the wealth he leaves for inheritance is more beloved to him than his own wealth?’

قَالُوا مَا فِينَا أَحَدٌ يُحِبُّ ذَلِكَ يَا نَبِيَّ اللَّهِ

They said, ‘There is no one among us who loves that, O Prophet^-saww of Allah^-azwj!’

قَالَ بَلْ كُلُّكُمْ يُحِبُّ ذَلِكَ ثُمَّ قَالَ يَقُولُ ابْنُ آدَمَ مَالِي مَالِي وَ هَلْ لَكَ مِنْ مَالِكَ إِلَّا مَا أَكَلْتَ فَأَفْنَيْتَ أَوْ لَبِسْتَ فَأَبْلَيْتَ أَوْ تَصَدَّقْتَ فَأَمْضَيْتَ وَ مَا عَدَا ذَلِكَ فَهُوَ مَالُ الْوَارِثِ‏.

He^-saww said: ‘But all of you love that!’ Then he^-saww said: ‘The son of Adam^-as says, ‘My wealth! My wealth!’ And it there for you from your wealth except what you eat, so it is perished, or you have worn, so it is worn out, or given in charity, so it has gone? So, whatever is other than that, it is wealth of the inheritors’’.[224]

7- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع‏ أَنَّهُ سُئِلَ عَنِ الدَّنَانِيرِ وَ الدَّرَاهِمِ وَ مَا عَلَى النَّاسِ فِيهَا فَقَالَ أَبُو جَعْفَرٍ ع هِيَ خَوَاتِيمُ اللَّهِ فِي أَرْضِهِ جَعَلَهَا اللَّهُ مَصَحَّةً لِخَلْقِهِ وَ بِهَا يَسْتَقِيمُ شُئُونُهُمْ وَ مَطَالِبُهُمْ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – By this chain,

‘From Abu Abdullah^-asws, from his^-asws father^-asws, he^-asws had been asked about the Dinars and the Dirhams, and what is upon the people regarding these. Abu Ja’far^-asws said: ‘These are seals of Allah^-azwj in His^-azwj earth. Allah^-azwj has Made these as correctors for His^-azwj creatures, and by these they are straightening their occupations and their requirements.

فَمَنْ أُكْثِرَ لَهُ مِنْهَا فَقَامَ‏ بِحَقِّ اللَّهِ تَعَالَى فِيهَا وَ أَدَّى زَكَاتَهَا فَذَاكَ الَّذِي طَابَتْ وَ خَلَصَتْ لَهُ

The one who has for him a lot from these, so he stands with the rights of Allah^-azwj the Exalted in it, and gives its Zakat, so that is the one who had done well, and it is purified for him.

وَ مَنْ أُكْثِرَ لَهُ مِنْهَا فَبَخِلَ بِهَا وَ لَمْ يُؤَدِّ حَقَّ اللَّهِ فِيهَا وَ اتَّخَذَ مِنْهَا الْآنِيَةَ فَذَاكَ الَّذِي حَقَّ عَلَيْهِ وَعِيدُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ يَقُولُ اللَّهُ تَعَالَى‏ يَوْمَ يُحْمى‏ عَلَيْها فِي نارِ جَهَنَّمَ فَتُكْوى‏ بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ هذا ما كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا ما كُنْتُمْ تَكْنِزُونَ‏.

And one who has for him a lot from these, so he is miserly and does not give the right of Allah^‑azwj in it, and takes the chattels from these, so that is the one the Threat of Allah^-azwj Mighty and Majestic in His^-azwj Book is proven deserving upon him. Allah^-azwj the Exalted Says: On the Day when these shall be heated in the Fire of Hell, then their foreheads and their sides and their backs shall be branded with it: “This is what you hoarded for yourselves, therefore taste what you were hoarding!” [9:35]’’.[225]

8- ما، الأمالي للشيخ الطوسي بِهَذَا الْإِسْنَادِ قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ وَ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ‏ قَالَ رَسُولُ اللَّهِ ص كُلُّ مَالٍ يُؤَدَّى زَكَاتُهُ فَلَيْسَ بِكَنْزٍ وَ إِنْ كَانَ تَحْتَ سَبْعِ أَرَضِينَ وَ كُلُّ مَالٍ لَا تُؤَدَّى زَكَاتُهُ فَهُوَ كَنْزٌ وَ إِنْ كَانَ فَوْقَ الْأَرْضِ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – By this chain, said,

‘When this Verse was Revealed: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34], Rasool-Allah^-saww said: ‘All wealth on which its Zakat has been given isn’t a hoard, and even if it were to be (hoarded) beneath the seven earths, while all wealth its Zakat is not given, it is a hoard, and even if it was above the ground’’.[226]

9- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا بَلَى اللَّهُ الْعِبَادَ بِشَيْ‏ءٍ أَشَدَّ عَلَيْهِمْ مِنْ إِخْرَاجِ الدَّرَاهِمِ‏.

(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Muhammad Bin Ali Al Kufy, from Muhammad Bin Sinan, from Umar Bin Abdul Aziz, from Jameel,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj has not Afflicted (Imposed) the servants with anything severer upon them than extraction of the Dirhams (money)’’.[227]

10- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ زِيَادِ بْنِ مَرْوَانَ عَنْ أَبِي وَكِيعٍ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص‏ الدِّينَارُ وَ الدِّرْهَمُ أَهْلَكَا مَنْ كَانَ قَبْلَكُمْ وَ هُمَا مُهْلِكَاكُمْ‏.

(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Ibn Yazeed, from Ziyad Bin Marwan, from Abu Wakie, from Abu Is’haq, from Al Haris who said,

‘Amir Al-Momineen^-asws said: ‘Rasool-Allah^-saww said: ‘The Dinars and the Dirhams destroyed the ones who were before you, and they will destroy you (as well)’’.[228]

11- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ رَفَعَهُ قَالَ: الذَّهَبُ وَ الْفِضَّةُ حَجَرَانِ مَمْسُوخَانِ فَمَنْ أَحَبَّهُمَا كَانَ مَعَهُمَا.

(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Al Ashary, raising it, said,

‘The gold and the silver are two morphed rocks. The one who loves these would be with these’’.[229]

12- ل، الخصال عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ‏ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الْفِتَنُ ثَلَاثٌ حُبُّ النِّسَاءِ وَ هُوَ سَيْفُ الشَّيْطَانِ وَ شُرْبُ الْخَمْرِ وَ هُوَ فَخُّ الشَّيْطَانِ وَ حُبُّ الدِّينَارِ وَ الدِّرْهَمِ وَ هُوَ سَهْمُ الشَّيْطَانِ

(The book) ‘Al Khisaal’ – From Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from his father, from Muhammad Bin Sinan, from Abu Al Jaroud, from Ibn Tareyf, from Ibn Nubata who said,

‘Amir Al-Momineen^-asws said: ‘The temptations are three – love of the women, and it is a sword of Satan^-la, and drinking the wine, and it is a trap of Satan^-la, and love of Dinars and the Dirhams, and it is an arrow of Satan^-la.

فَمَنْ أَحَبَّ النِّسَاءَ لَمْ يَنْتَفِعْ بِعَيْشِهِ وَ مَنْ أَحَبَّ الْأَشْرِبَةَ حَرُمَتْ عَلَيْهِ الْجَنَّةُ وَ مَنْ أَحَبَّ الدِّينَارَ وَ الدِّرْهَمَ فَهُوَ عَبْدُ الدُّنْيَا.

The one who loves the women will not benefit with his life, and the one who loves the (Prohibited) drinks, the Paradise will be Prohibited unto him, and the one who loves the Dinars and the Dirhams, so he worships the world’’.[230]

وَ قَالَ‏ قَالَ عِيسَى بْنُ مَرْيَمَ ع الدِّينَارُ دَاءُ الدِّينِ وَ الْعَالِمُ طَبِيبُ الدِّينِ فَإِذَا رَأَيْتُمُ الطَّبِيبَ يَجُرُّ الدَّاءَ إِلَى نَفْسِهِ فَاتَّهِمُوهُ وَ اعْلَمُوا أَنَّهُ غَيْرُ نَاصِحٍ لِغَيْرِهِ‏.

And he^-asws said: ‘Isa^-as Bin Maryam^-as said: ‘The Dinars are a disease of the religion, and the scholar is a physician of the religion. So when you see the physician pulling the disease to himself, then accuse him, and know that he is not a good adviser to others’’.[231]

13- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْيَقْطِينِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ رَفَعَهُ 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 Al Yaqteeny, from Muhammad Bin Ibrahim Al Nowfaly, from Al-Husayn Bin Al Mukhtar, raising it, said,

‘Rasool-Allah^-saww said: ‘Accursed! Accursed is the one whose sleeve (pocket) is blind. Accursed! Accursed is the one who worships the Dinars and the Dirhams. Accursed! Accursed is the one copulating with animals’’.[232]

14- ع، علل الشرائع عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ رَفَعَهُ قَالَ: أَتَى يَهُودِيٌّ أَمِيرَ الْمُؤْمِنِينَ ع فَسَأَلَهُ عَنْ مَسَائِلَ فَكَانَ فِيمَا سَأَلَهُ لِمَ سُمِّيَ الدِّرْهَمُ دِرْهَماً وَ الدِّينَارُ دِينَاراً

(The book) ‘Ilal Al Sharaie’ – From Ali Bin Ahmad Bin Muhammad, from Al Kulayni, from Ali Bin Muhammad, raising it, said,

‘A Jew came to Amir Al-Momineen^-asws. He asked him^-asws about issues. It was among what he had asked him^-asws, ‘Why has the Dirham named as ‘Dirham’ and the Dinar as ‘Dinar’?’

فَقَالَ ع إِنَّمَا سُمِّيَ الدِّرْهَمُ دِرْهَماً لِأَنَّهُ دَارُ هَمٍّ مَنْ جَمَعَهُ وَ لَمْ يُنْفِقْهُ فِي طَاعَةِ اللَّهِ أَوْرَثَهُ النَّارَ

He^-asws said: ‘But rather, the Dirham has been named as ‘Dirham’ because it is a house of worries (Dar Hamm). One who amasses it and does not spend it in the obedience of Allah^-azwj it will inherit him the Fire.

وَ إِنَّمَا سُمِّيَ الدِّينَارُ دِينَاراً لِأَنَّهُ دَارُ النَّارِ مَنْ جَمَعَهُ وَ لَمْ يُنْفِقْهُ فِي طَاعَةِ اللَّهِ أَوْرَثَهُ النَّارَ

And rather, the Dinar has been named as ‘Dinar’ because it is a house of fire (Dar Al-Naar). One who amasses it and does not spend it in obedience of Allah^-azwj, it will inherit him the Fire’.

فَقَالَ الْيَهُودِيُّ صَدَقْتَ يَا أَمِيرَ الْمُؤْمِنِينَ‏.

The Jew said, ‘You^-asws speak the truth, O Amir Al-Momineen^-asws!’’[233]

15- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ صَفْوَانَ عَنِ ابْنِ الْحَجَّاجِ عَمَّنْ سَمِعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الزَّكَاةِ مَا يَأْخُذُ مِنْهَا الرَّجُلُ

(The book) ‘Ma’any Al Akhbar’ – From his father, from Muhammad Al Attar, from Al Ashary, from Ali Bin Ismail, from Safwan, from Ibn Al Hajjaj, from the one who heard it,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I asked him^-asws about the Zakat, ‘What should the man take from it?’

وَ قُلْتُ لَهُ إِنَّهُ بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ص قَالَ أَيُّمَا رَجُلٍ تَرَكَ دِينَارَيْنِ فَهُمَا كَيٌّ بَيْنَ عَيْنَيْهِ

And I said to him^-asws, ‘It has reached us that Rasool-Allah^-saww had said: ‘But rather, a man who leaves two Dinars, will be branded between his eyes’.

قَالَ فَقَالَ أُولَئِكَ قَوْمٌ كَانُوا أَضْيَافاً عَلَى رَسُولِ اللَّهِ ص فَإِذَا أَمْسَى قَالَ يَا فُلَانُ اذْهَبْ فَعَشِّ هَذَا وَ إِذَا أَصْبَحَ قَالَ يَا فُلَانُ اذْهَبْ فَغَدِّ هَذَا فَلَمْ يَكُونُوا يَخَافُونَ أَنْ يُصْبِحُوا بِغَيْرِ غَدَاءٍ وَ لَا بِغَيْرِ عَشَاءٍ

He (the narrator) said, ‘He^-asws said: ‘They are a people who were guests unto Rasool-Allah^‑saww. When it was evening, he^-saww said: ‘O so a so! Go and give dinner to this one!’ And when it was morning, he^-saww said: ‘O so and so! Go and give breakfast to this one!’ They did not happen to fear that they would come to a morning without breakfast, nor without dinner.

فَجَمَعَ الرَّجُلُ مِنْهُمْ دِينَارَيْنِ فَقَالَ رَسُولُ اللَّهِ ص فِيهِ هَذِهِ الْمَقَالَةَ وَ إِنَّ النَّاسَ إِنَّمَا يُعْطَوْنَ مِنَ السَّنَةِ إِلَى السَّنَةِ فَلِلرَّجُلِ أَنْ يَأْخُذَ مَا يَكْفِيهِ وَ يَكْفِي عِيَالَهُ مِنَ السَّنَةِ إِلَى السَّنَةِ.

A man from them had gathered two Dinars, so Rasool-Allah^-saww had said these words regarding him. But rather, the people are given from the year to the year, therefore it is for the man that he takes what suffices him and suffices his dependants, from the year to the year’’.[234]

16- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ أَبَانٍ قَالَ: ذَكَرَ بَعْضُهُمْ عِنْدَ أَبِي الْحَسَنِ ع فَقَالَ بَلَغَنَا أَنَّ رَجُلًا هَلَكَ عَلَى عَهْدِ رَسُولِ اللَّهِ ص وَ تَرَكَ دِينَارَيْنِ فَقَالَ رَسُولُ اللَّهِ ص تَرَكَ كَثِيراً

(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, from Fazalat, from Aban who said,

‘One of them mentioned in the presence of Abu Al-Hassan^-asws. He said, ‘It has reached us that a man died in the era of Rasool-Allah^-saww and left two Dinars. Rasool-Allah^-saww said: ‘He has left a lot!’’

قَالَ إِنَّ ذَاكَ كَانَ رَجُلًا يَأْتِي أَهْلَ الصُّفَّةِ فَيَسْأَلُهُمْ فَمَاتَ وَ تَرَكَ دِينَارَيْنِ‏.

He^-asws said: ‘That was a man who used to come to people of the platform, and he would ask them (for handouts). He died and left two Dinars’’.[235]

17- مع، معاني الأخبار الْحَسَنُ بْنُ حَمْزَةَ الْعَلَوِيُّ عَنْ مُحَمَّدِ بْنِ اوميدوار عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَعَنَ اللَّهُ الذَّهَبَ وَ الْفِضَّةَ لَا يُحِبُّهُمَا إِلَّا مَنْ كَانَ مِنْ جِنْسِهِمَا

(The book) ‘Ma’any Al Akhbar’ – Al-Hassan Bin Hamza Al Alawy, from Muhammad Bin Awmidwar, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Haroun Bin Kharjah,

‘From Abu Abdullah^-asws having said: ‘May Allah^-azwj Curse the gold and the silver! No one will love these except the one who were to be in their genus’.

قُلْتُ جُعِلْتُ فِدَاكَ الذَّهَبُ وَ الْفِضَّةُ

I said, ‘May I be sacrificed for you^-asws! The gold and the silver?’

قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِلَيْهِ إِنَّمَا الذَّهَبُ الَّذِي ذَهَبَ بِالدِّينِ وَ الْفِضَّةُ الَّذِي أَفَاضَ الْكُفْرَ.

He^-asws said: ‘It isn’t where you are going (with it). But rather, the gold (Zahab) is that which does away (Zahab) the religion, and the silver (Fizza) is that which overflows (Faza) the Kufr’’.[236]

قال الصدوق رحمه الله هذا حديث لم أسمعه إلا من الحسن بن حمزة العلوي و لم‏ أروه عن شيخنا محمد بن الحسن بن أحمد بن الوليد و لكنه صحيح عندي‏

Note – Al Sadouq, may Allah^-azwj have Mercy on him, said, ‘This Hadeeth, I have not heard it except from Al-Hassan Bin Hamza Al Alawy, and it is not reported from our sheykh Muhammad Bin Al-Hassan Bin Ahmad Bin Al-Waleed, but it is correct in my view’.

يُؤَيِّدُهُ الْخَبَرُ الْمَنْقُولُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: أَنَا يَعْسُوبُ الْمُؤْمِنِينَ وَ الْمَالُ يَعْسُوبُ الظَّلَمَةِ وَ الْمَالُ لَا يَدُوسُ إِنَّمَا يُدَاسُ بِهِ.

It is supported by the report transmitted from Amir Al-Momineen^-asws having said: ‘I^-asws am leader (Yasoub) of the Momineen while the wealth is leader (Yasoub) of the oppressors, and the wealth is not trampled, but rather he is trampled with it’’.[237]

18- ل‏، الخصال مع، معاني الأخبار الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ السُّكْرُ أَرْبَعُ سُكْرَاتٍ سُكْرُ الشَّرَابِ وَ سُكْرُ الْمَالِ وَ سُكْرُ النَّوْمِ وَ سُكْرُ الْمُلْكِ‏.

(The book) ‘Al Khisaal’, (and) ‘Ma’any Al Akhbar’ –

‘(The Hadeeth) ‘Al-Arbmiya’, ‘Amir Al-Momineen^-asws said: ‘The intoxications are three (types of) intoxications – intoxication of the drink, and intoxication of the wealth, and intoxication of the sleep, and intoxication of the kingdom’’.[238]

19- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى مُوسَى ع لَا تَفْرَحْ بِكَثْرَةِ الْمَالِ وَ لَا تَدَعْ ذِكْرِي عَلَى حَالٍ فَإِنَّ كَثْرَةَ الْمَالِ تُنْسِي الذُّنُوبَ وَ تَرْكُ ذِكْرِي يُقْسِي الْقُلُوبَ.

(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 Al Ahwazy, from Fazalat, from Al Sakuni,

‘From Abu Abdullah^-asws having said: ‘Allah^-azwj the Exalted Revealed to Musa^-as: “There is no happiness with abundant wealth, and do not leave My^-azwj Zikr upon any situation, for the abundant wealth makes one forget the sins, and neglecting My^-azwj Zikr hardens the heart!”’[239]

20- شي، تفسير العياشي عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع‏ فِي قَوْلِ اللَّهِ‏ كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ‏ قَالَ هُوَ الرَّجُلُ يَدَعُ الْمَالَ لَا يُنْفِقُهُ فِي طَاعَةِ اللَّهِ بُخْلًا ثُمَّ يَمُوتُ فَيَدَعُهُ لِمَنْ يَعْمَلُ بِهِ فِي طَاعَةِ اللَّهِ أَوْ فِي مَعْصِيَتِهِ

Tafseer Al Ayyashi – From Usman Bi Isa, from the one who narrated it,

‘From Abu Abdullah^-asws regarding Words of Allah^-azwj: ‘Like that, Allah will Show their deeds to them as regrets upon them, [2:167]. He^-asws said: ‘It is the man who keeps his wealth and does not spend it in the obedience of Allah^-azwj due to miserliness. Then he dies, so he leaves it for the one who works with it in the obedience of Allah^-azwj or in His^-azwj disobedience.

فَإِنْ عَمِلَ بِهِ فِي طَاعَةِ اللَّهِ رَآهُ فِي مِيزَانِ غَيْرِهِ فَزَادَهُ حَسْرَةً وَ قَدْ كَانَ الْمَالُ لَهُ أَوْ عَمِلَ بِهِ فِي مَعْصِيَةِ اللَّهِ فَهُوَ قَوَّاهُ بِذَلِكَ الْمَالِ حَتَّى عَمِلَ بِهِ فِي مَعَاصِي اللَّهِ‏.

If he were to work in the obedience of Allah^-azwj, he would see it in the Scale of someone else, so it will increase him in regret, and the wealth had been for him. Or if he were to work in disobedience of Allah^-azwj, so he had strengthened him with that wealth until he had worked with it in the disobedience of Allah^-azwj’’.[240]

21- م، تفسير الإمام عليه السلام‏ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَعْظَمُ النَّاسِ حَسْرَةً قَالَ مَنْ رَأَى مَالَهُ فِي مِيزَانِ غَيْرِهِ وَ أَدْخَلَهُ اللَّهُ بِهِ النَّارَ وَ أَدْخَلَ وَارِثَهُ بِهِ الْجَنَّةَ.

Tafseer of the Imam (Hassan Al Askari^-asws), may the greetings be upon him^-asws: ‘Amir Al-Momineen^-asws was asked, ‘Who from the people will be of mightiest regret?’ He^-asws said: ‘One who sees his wealth in the Scale of others and Allah^-azwj will Enter him into the Fire due to it and Enter its heir into the Paradise due to it’’.[241]

22- شي، تفسير العياشي عَنْ سَعْدَانَ عَنْ أَبِي جَعْفَرٍ ع‏ فِي قَوْلِ اللَّهِ‏ الَّذِينَ يَكْنِزُونَ الذَّهَبَ‏ وَ الْفِضَّةَ إِنَّمَا عَنَى بِذَلِكَ مَا جَاوَزَ أَلْفَيْ دِرْهَمٍ‏.

Tafseer Al Ayyashi – From Sa’dan,

‘From Abu Ja’far^-asws regarding Words of Allah^-azwj: and those who are hoarding the gold and the silver [9:34]: ‘But rather it means by that what had exceeded two thousand Dirhams’’.[242]

23- شي، تفسير العياشي عَنْ مُعَاذِ بْنِ كَثِيرٍ صَاحِبِ الْأَكْسِيَةِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع قَالَ: مُوَسَّعٌ عَلَى شِيعَتِنَا أَنْ يُنْفِقُوا مِمَّا فِي أَيْدِيهِمْ بِالْمَعْرُوفِ فَإِذَا قَامَ قَائِمُنَا حَرَّمَ عَلَى كُلِّ ذِي كَنْزٍ كَنْزَهُ حَتَّى يَأْتِيَهُ فَيَسْتَعِينَ بِهِ عَلَى عَدُوِّهِ وَ ذَلِكَ قَوْلُ اللَّهُ‏ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ‏.

Tafseer Al Ayyashi – From Muaz Bin Kaseer, author of ‘Al Aksiya’, said,

‘I heard Abu Abdullah^-asws saying: ‘The wealth upon our^-asws Shias is that they should be spending from what is in their hand with the acts of kindness. When our^-asws Qaim^-ajfj rises, he^‑ajfj will prohibited every one with a hoard, of his hoard, until it comes to him^-ajfj so he^-ajfj would be assisted by it against his^-ajfj enemies; and that is the Word of Allah^-azwj: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34]’’.[243]

24- شي، تفسير العياشي عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ إِذَا كَانَ عِنْدَهُ مِنْ ذَلِكَ شَيْ‏ءٌ يُنْفِقُهُ عَلَى عِيَالِهِ مَا شَاءَ ثُمَّ إِذَا قَامَ الْقَائِمُ فَيَحْمِلُ إِلَيْهِ مَا عِنْدَهُ وَ مَا بَقِيَ مِنْ ذَلِكَ يَسْتَعِينُ بِهِ عَلَى أَمْرِهِ فَقَدْ أَدَّى مَا يَجِبُ عَلَيْهِ‏.

Tafseer Al Ayyashi – from Al-Husayn Bin Ulwan, from the one who mentioned it,

‘From Abu Abdullah^-asws having said: ‘The Momin, if there were to be something from that with it, he should spend it upon his dependants, whatever he so desires. Then when Al-Qaim^‑ajfj rises, he should carry to him^-ajfj whatever (surplus) is with him, and whatever remains from that, he can be assisted by it upon his affairs, so he would have fulfilled what had been obligated upon him’’.[244]

25- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ رَجُلٍ عَنْ أَحَدِهِمَا ع‏ فِي مَعْنَى قَوْلِهِ عَزَّ وَ جَلَ‏ كَذلِكَ يُرِيهِمُ اللَّهُ أَعْمالَهُمْ حَسَراتٍ عَلَيْهِمْ‏ قَالَ الرَّجُلُ يَكْسِبُ مَالًا فَيُحْرَمُ أَنْ يَعْمَلَ خَيْراً فَيَمُوتُ فَيَرِثُهُ غَيْرُهُ فَيَعْمَلُ عَمَلًا صَالِحاً فَيَرَى الرَّجُلُ مَا كَسَبَ حَسَنَاتٍ فِي مِيزَانِ غَيْرِهِ‏.

(The book) ‘Al Majaalis’ of Al Mufeed – from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Al Qasim Bin Urwah, from a man,

‘From one of the two (5^th or 6^th Imam^-asws) regarding meaning the Words of Mighty and Majestic: Like that, Allah will Show their deeds to them as regrets upon them, [2:167]. He^‑asws said: ‘The man earns wealth and forbids to do good. He dies, so other inherit it and righteous deeds are done (with his wealth). The man sees what he had earned as being good deeds in the Scales of others’’.[245]

26- ضه، روضة الواعظين قَالَ الصَّادِقُ ع‏ إِنَّ عِيسَى بْنَ مَرْيَمَ تَوَجَّهَ فِي بَعْضِ حَوَائِجِهِ وَ مَعَهُ ثَلَاثَةُ نَفَرٍ مِنْ أَصْحَابِهِ فَمَرَّ بِلَبِنَاتٍ مِنْ ذَهَبٍ عَلَى ظَهْرِ الطَّرِيقِ فَقَالَ ع لِأَصْحَابِهِ إِنَّ هَذَا يَقْتُلُ النَّاسَ ثُمَّ مَضَى

(The book) ‘Rowzat Al Waizeen’ –

‘Al-Sadiq^-asws said: ‘Isa^-as Bin Maryam^-as went regarding one of his^-as needs and there were thirty persons from his^-as companions with him^-as. He^-as passed by bricks of gold on the surface of the road. He^-as said to his^-as companions: ‘This kills the people!’ Then he^-as continued.

فَقَالَ أَحَدُهُمْ إِنَّ لِي حَاجَةً فَانْصَرَفَ ثُمَّ قَالَ الْآخَرُ لِي حَاجَةٌ فَانْصَرَفَ ثُمَّ قَالَ الْآخَرُ لِي حَاجَةٌ فَانْصَرَفَ فَوَافَوْا عِنْدَ الذَّهَبِ ثَلَاثَتُهُمْ فَقَالَ اثْنَانِ لِوَاحِدٍ اشْتَرِ لَنَا طَعَاماً فَذَهَبَ يَشْتَرِي لَهُمَا طَعَاماً فَجَعَلَ فِيهِ سَمّاً لِيَقْتُلَهُمَا كَيْلَا يُشَارِكَاهُ فِي الذَّهَبِ وَ قَالَ الِاثْنَانِ إِذَا جَاءَ قَتَلْنَاهُ كَيْلَا يُشَارِكَنَا

One of them said, ‘There is a need for me’. So he left. Then another said, ‘There is a need for me’. He left. Then another said, ‘There is a need for me’’. He left. The three of them met by the gold. Two said to one, ‘Buy some food for us’. He went to buy some food. He made poison to be in it in order to kill them both, lest they participate with him in the gold, while the two said, ‘We shall kill him, lest he participates with us’.

فَلَمَّا جَاءَ قَامَا إِلَيْهِ فَقَتَلَاهُ ثُمَّ تَغَدَّيَا فَمَاتَا فَرَجَعَ إِلَيْهِمْ عِيسَى ع وَ هُمْ مَوْتَى حَوْلَهُ فَأَحْيَاهُمْ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَّ وَ قَالَ أَ لَمْ أَقُلْ لَكُمْ إِنَّ هَذَا يَقْتُلُ النَّاسَ.

When he came, they stood to him and killed him. Then they had lunch, and they both died. Isa^-as returned to them and they were dead around him^-as. He^-as revived them by the Permission of Allah^-azwj Mighty and Majestic and said: ‘Did I^-as not say to you all that this kills the people?’’[246]

27- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ ابْنِ عَمِيرَةَ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ أَخٍ لَهُ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص‏ مَا ذِئْبَانِ جَائِعَانِ فِي غَنَمٍ قَدْ فَرَّقَهَا رَاعِيهَا أَحَدُهُمَا فِي أَوَّلِهَا وَ الْآخَرُ فِي آخِرِهَا بِأَفْسَدَ فِيهَا مِنْ حُبِّ الْمَالِ وَ الشَّرَفِ فِي دِينِ الْمَرْءِ الْمُسْلِمِ.

The book of Husayn Bin Saeed and ‘Al Nawadir’ – Fazalat, from Ibn Ameyra, from Ali Bin Al Mugheira, from a brother of his who said,

‘I heard Abu Abdullah^-asws saying: ‘Rasool-Allah^-saww said: ‘Two hungry wolves among sheep separated from their shepherd, one of the two being in their front and the other in their back, are no more spoiling than the love of wealth and nobility is in the religion of the Muslim person’’.[247]

28- نهج، نهج البلاغة قَالَ ع‏ يَا ابْنَ آدَمَ مَا كَسَبْتَ فَوْقَ قُوتِكَ فَأَنْتَ فِيهِ خَازِنٌ لِغَيْرِكَ‏.

(The book) ‘Nahj Al Balagah’ –

‘He^-asws said: ‘O son of Adam^-as! Whatever you earn above your daily subsistence, so you are a treasurer for others regarding it’’.[248]

– وَ قَالَ ع‏ وَ قَدْ مَرَّ بِقَذَرٍ عَلَى مَزْبَلَةٍ هَذَا مَا بَخِلَ بِهِ الْبَاخِلُونَ

And he^-asws said, and he^-asws had passed by filth upon a rubbish dump: ‘This is what the miser had been miserly about’.

وَ رُوِيَ أَنَّهُ قَالَ هَذَا مَا كُنْتُمْ تَتَنَافَسُونَ فِيهِ بِالْأَمْسِ.

And it is reported that he^-asws said: ‘This is what you had been competing for yesterday’’.[249]

– وَ قَالَ ع‏ لَمْ يَذْهَبْ مِنْ مَالِكَ مَا وَعَظَكَ‏.

And he^-asws said: ‘Your wealth what had preached you did not go away (to waste)’’.[250]

– وَ قَالَ ع‏ لِكُلِّ امْرِئٍ فِي مَالِهِ شَرِيكَانِ الْوَارِثُ وَ الْحَوَادِثُ.

And he^-asws said: ‘For every person from his wealth, there are two participants – the inheritors and the occurrences’’.[251]

– وَ قَالَ ع‏ لِابْنِهِ الْحَسَنِ ع يَا بُنَيَّ لَا تُخَلِّفَنَّ وَرَاءَكَ شَيْئاً مِنَ الدُّنْيَا فَإِنَّكَ تُخَلِّفُهُ لِأَحَدِ رَجُلَيْنِ إِمَّا رَجُلٌ عَمِلَ فِيهِ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ بِهِ وَ إِمَّا رَجُلٌ عَمِلَ فِيهِ بِمَعْصِيَةِ اللَّهِ فَكُنْتَ عَوْناً لَهُ عَلَى مَعْصِيَتِهِ وَ لَيْسَ أَحَدُ هَذَيْنِ حَقِيقاً أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ.

And he^-asws said to his^-asws son^-asws Al-Hassan^-asws: ‘O my^-asws son^-asws! Do not leave anything from the world behind you^-asws, for you^-asws will be leaving it for one of the two men – either a man who will work with it in the obedience of Allah^-azwj, so he will be fortunate with what you^-asws had been unfortunate with, or a man who will work with it in the disobedience of Allah^-azwj, so you^-asws would have been an assistant for him upon his disobedience, and there isn’t anyone of these two in reality that you^-asws should prefer him over yourself^-asws’’.[252]

وَ يُرْوَى هَذَا الْكَلَامُ عَلَى وَجْهٍ آخَرَ وَ هُوَ أَمَّا بَعْدُ فَإِنَّ الَّذِي فِي يَدَيْكَ مِنَ الدُّنْيَا قَدْ كَانَ لَهُ أَهْلٌ قَبْلَكَ وَ هُوَ صَائِرٌ إِلَى أَهْلٍ بَعْدَكَ

And this speech has been reported upon another aspect, and it is: ‘As for after, surely that from that world which is in your hands, for it there were people before you, and it will be coming to a people after you.

وَ إِنَّمَا أَنْتَ جَامِعٌ لِأَحَدِ رَجُلَيْنِ رَجُلٍ عَمِلَ فِيمَا جَمَعْتَهُ بِطَاعَةِ اللَّهِ فَسَعِدَ بِمَا شَقِيتَ بِهِ أَوْ رَجُلٍ عَمِلَ‏ فِيهِ بِمَعْصِيَةِ اللَّهِ فَشَقِيَ بِمَا جَمَعْتَ لَهُ وَ لَيْسَ أَحَدُ هَذَيْنِ أَهْلًا أَنْ تُؤْثِرَهُ عَلَى نَفْسِكَ وَ تَحْمِلَ لَهُ عَلَى ظَهْرِكَ

And rather, you are a collector for one of the two men – a man who works in the obedience of Allah^-azwj in what you had collected, so he becomes fortunate with what you had been unfortunate with, or a man who works in the disobedience of Allah^-azwj in what you had collected for him; and there isn’t any one of these two rightful that you should prefer him over yourself and carry for him upon your back.

فَارْجُ لِمَنْ مَضَى رَحْمَةَ اللَّهِ وَ لِمَنْ بَقِيَ رِزْقَ اللَّهِ عَزَّ وَ جَلَ‏.

Therefore, I^-asws hope for the Mercy of Allah^-azwj for the ones past, and for the ones remaining, for the sustenance of Allah^-azwj Mighty and Majestic’’.[253]

باب 124 حب الرئاسة

CHAPTER 124 – THE LOVE OF GOVERNANCE

الآيات القصص‏ تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُها لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَ لا فَساداً وَ الْعاقِبَةُ لِلْمُتَّقِينَ‏

The Verses – (Surah) Al Qasas: That is the House of the Hereafter. We Make it to be for those who are not wanting to exalt themselves in the land nor make mischief, and the end-result is for the pious [28:83].

1- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنْ أَبِي الْحَسَنِ ع‏ أَنَّهُ ذَكَرَ رَجُلًا فَقَالَ إِنَّهُ يُحِبُّ الرِّئَاسَةَ

(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Moamar Bin Khallad,

‘From Abu Al-Hassan^-asws, a man had been mentioned, he (the narrator) said, ‘He loves the governance’.

فَقَالَ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ تَفَرَّقَ رِعَاؤُهَا بِأَضَرَّ فِي دِينِ الْمُسْلِمِ مِنْ طَلَبِ الرِّئَاسَةِ.

He^-asws said: ‘Two harmful wolves among sheep which have separated from its shepherd, are not more harmful in the religion of a Muslim, than seeking the governance is’’.[254]

2- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنْ سَعِيدِ بْنِ جَنَاحٍ عَنْ أَخِيهِ أَبِي عَامِرٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ طَلَبَ الرِّئَاسَةَ هَلَكَ‏.

(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Saeed Bin Janah, from his brother Abu Aamir, from a man,

‘From Abu Abdullah^-asws having said: ‘One who seeks the governance is destroyed’’.[255]

3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَبْدِ اللَّهِ بْنِ مُسْكَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ إِيَّاكُمْ وَ هَؤُلَاءِ الرُّؤَسَاءَ الَّذِينَ يَتَرَأَّسُونَ فَوَ اللَّهِ مَا خَفَقَتِ النِّعَالُ خَلْفَ رَجُلٍ إِلَّا هَلَكَ وَ أَهْلَكَ‏.

(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Abdullah Bin Al Mugheira, from Abdullah Bin Muskan who said,

‘I heard Abu Abdullah^-asws saying: ‘Beware of these governors, those who are presiding. By Allah^-azwj! No slipper will whisk behind a man except he will be destroyed and cause him to be destroyed’’.[256] (i.e. a man having at least one follower)

بيان: كَمَا قَالَ النَّبِيُّ ص‏ أَخَافُ عَلَى أُمَّتِي زَلَّةَ عَالِمٍ.

Explanation – Just as the Prophet^-saww said: ‘I^-saww fear upon my^-saww community, the slips (errors) of a scholar’’.

4- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ أَيُّوبَ عَنْ أَبِي عَقِيلَةَ الصَّيْرَفِيِّ قَالَ حَدَّثَنَا كَرَّامٌ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِيَّاكَ وَ الرِّئَاسَةَ وَ إِيَّاكَ أَنْ تَطَأَ أَعْقَابَ الرِّجَالِ

(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Ayoub, from Abu Aqeela Al Sayrafi who said, ‘It is narrated to us by Karram, from Abu Hamza Al Sumali who said,

‘Abu Abdullah^-asws said: ‘Beware of the governance and beware of treading on the heels of men!’

قَالَ قُلْتُ جُعِلْتُ فِدَاكَ‏ أَمَّا الرِّئَاسَةُ فَقَدْ عَرَفْتُهَا وَ أَمَّا أَنْ أَطَأَ أَعْقَابَ الرِّجَالِ‏ فَمَا ثُلُثَا مَا فِي يَدِي إِلَّا مِمَّا وَطِئْتُ أَعْقَابَ الرِّجَالِ

He (the narrator) said, ‘I said, ‘May I be sacrificed for you^-asws! As for the governance, we do recognise it, and as for treading the heels of me, so two-thirds of whatever is in my hands in only from what I have treaded the heels of men!’

فَقَالَ لِي لَيْسَ حَيْثُ تَذْهَبُ إِيَّاكَ أَنْ تَنْصِبَ رَجُلًا دُونَ الْحُجَّةِ فَتُصَدِّقَهُ فِي كُلِّ مَا قَالَ‏.

He^-asws said to me: ‘It isn’t where you are going (with it). Beware of nominating a man other than the Divine Authority and ratifying him in all what he says’’.[257]

5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ وَ غَيْرِهِ رَفَعُوهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ مَلْعُونٌ مَنْ تَرَأَّسَ مَلْعُونٌ مَنْ هَمَّ بِهَا مَلْعُونٌ كُلُّ مَنْ حَدَّثَ بِهَا نَفْسَهُ‏.

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Ismail Bin Bazie, and someone else raising it, said,

‘Abu Abdullah^-asws said: ‘Accursed is the one who claims (wants) governance! Accursed is the one who thinks of doing it! Accursed is every one even discusses it with himself!’’[258]

6- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي وَيْحَكَ يَا أَبَا الرَّبِيعِ لَا تَطْلُبَنَّ الرِّئَاسَةَ وَ لَا تَكُنْ ذَنَباً وَ لَا تَأْكُلْ بِنَا النَّاسَ فَيُفْقِرَكَ اللَّهُ وَ لَا تَقُلْ فِينَا مَا لَا نَقُولُ فِي أَنْفُسِنَا فَإِنَّكَ مَوْقُوفٌ وَ مَسْئُولٌ لَا مَحَالَةَ فَإِنْ كُنْتَ صَادِقاً صَدَّقْنَاكَ وَ إِنْ كُنْتَ كَاذِباً كَذَّبْنَاكَ‏.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al Rabie the Syrian,

‘From Abu Ja’far^-asws, he (the narrator) said, ‘He^-asws said to me: ‘Neither seek the governance, nor be a wolf, nor devour the people through us^-asws for Allah^-azwj will Impoverish you, nor say regarding us^-asws what we^-asws are not saying regarding ourselves^-asws, for you will be paused and questioned, inevitably. So if you are truthful, we^-asws shall ratify you, and if you were a liar, we^-asws shall belie you’’.[259]

7- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ ابْنِ مَيَّاحٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَنْ أَرَادَ الرِّئَاسَةَ هَلَكَ‏.

(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Mansour Bin Al Abbas, from Ibn Mayyah, from his father who said,

‘I heard Abu Abdullah^-asws saying: ‘One who wants the governance is destroyed’’.[260]

8- كا، الكافي عَنْ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ أَ تَرَانِي لَا أَعْرِفُ خِيَارَكُمْ مِنْ شِرَارِكُمْ بَلَى وَ اللَّهِ وَ إِنَّ شِرَارَكُمْ مَنْ أَحَبَّ أَنْ يُوطَأَ عَقِبُهُ إِنَّهُ لَا بُدَّ مِنْ كَذَّابٍ أَوْ عَاجِزِ الرَّأْيِ‏.

(The book) ‘Al Kafi’ – From Ali, from Muhammad Bin Isa, from Yunus, from Al A’ala, from Muhammad Bin Muslim who said,

‘I heard Abu Abdullah^-asws saying: ‘Are you viewing that I^-asws do not recognise your good ones from your evil ones? Yes, by Allah^-azwj (I^-asws do)! The evilest of you is the one who loves to his heels to be treaded (followed). Surely it is inevitable for him to be from the liars, or one frustrated of the opinion’’.[261]

9- ل، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ أَوَّلُ مَا عُصِيَ اللَّهُ تَبَارَكَ وَ تَعَالَى بِسِتِّ خِصَالٍ حُبِّ الدُّنْيَا وَ حُبِّ الرِّئَاسَةِ وَ حُبِّ الطَّعَامِ وَ حُبِّ النِّسَاءِ وَ حُبِّ النَّوْمِ وَ حُبِّ الرَّاحَةِ.

(The book) ‘Al Khisaal’ – From his father, from Ali, from his father, from Ibn Ma’bad, from Abdullah Bin Al Qasim, from Ibn Sinan,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘The first of what Allah^-azwj Blessed and Exalted has been disobeyed with are six characteristics – 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’’.[262]

10- مع، معاني الأخبار عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ حَسَنِ بْنِ أَيُّوبَ بْنِ أَبِي عَقِيلَةَ عَنْ كَرَّامٍ الْخَثْعَمِيِّ عَنِ الثُّمَالِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِيَّاكَ وَ الرِّئَاسَةَ وَ إِيَّاكَ أَنْ تَطَأَ أَعْقَابَ الرِّجَالِ

(The book) ‘Ma’any Al Akhbar’ – From Majaylawiya, from his uncle, from Al Kufy, from Hassan Bin Ayoub Bin Abu Aqeela, from Karram Al Khus’amy, from Al Sumali who said,

‘Abu Abdullah^-asws said: ‘Beware of the governance and beware of treading the heels of men!’

فَقُلْتُ جُعِلْتُ فِدَاكَ أَمَّا الرِّئَاسَةُ فَقَدْ عَرَفْتُهَا وَ أَمَّا أَنْ أَطَأَ أَعْقَابَ الرِّجَالِ فَمَا ثُلُثَا مَا فِي يَدِي إِلَّا مِمَّا وَطِئْتُ أَعْقَابَ الرِّجَالِ

I said, ‘May I be sacrificed for you^-asws! As for the governance, I do recognise it, and as for treading heels of the men, so two-thirds of whatever there is in my hand is only from what I have treaded heels of men!’

فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِيَّاكَ أَنْ تَنْصِبَ رَجُلًا دُونَ الْحُجَّةِ فَتُصَدِّقَهُ فِي كُلِّ مَا قَالَ‏.

He^-asws said: ‘It isn’t where you are going (with it). Because of nominating a man other than the Divine Authority, so you ratify him in all what he says’’.[263]

11- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَخِيهِ سُفْيَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِيَّاكَ وَ الرِّئَاسَةَ فَمَا طَلَبَهَا أَحَدٌ إِلَّا هَلَكَ

(The book) ‘Ma’any Al Akhbaar’ – From his father, from Sa’ad, from Muhammad Bin Al-Husayn, from Muhammad Bin Khalid, from his brother Sufyan Bin Khalid who said,

‘Abu Abdullah^-asws said: ‘Beware of the governance! No one has sought it except he was destroyed’.

فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَدْ هَلَكْنَا إِذاً لَيْسَ أَحَدٌ مِنَّا إِلَّا وَ هُوَ يُحِبُّ أَنْ يُذْكَرَ وَ يُقْصَدَ وَ يُؤْخَذَ عَنْهُ

I said to him^-asws, ‘May I be sacrificed for you^-asws! We are destroyed, then! There isn’t anyone except and he loves to be mentioned, and aimed for, and taken from!’

فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِلَيْهِ إِنَّمَا ذَلِكَ أَنْ تَنْصِبَ رَجُلًا دُونَ الْحُجَّةِ فَتُصَدِّقَهُ فِي كُلِّ مَا قَالَ وَ تَدْعُوَ النَّاسَ إِلَى قَوْلِهِ‏.

He^-asws said: ‘It isn’t where you are going (with it)! But rather, that is when you nominate a man other than the Divine Authority, so you ratify him in all what he says, and you call the people to his word’’.[264]

12- ضا، فقه الرضا عليه السلام نَرْوِي‏ مَنْ طَلَبَ الرِّئَاسَةَ لِنَفْسِهِ هَلَكَ فَإِنَّ الرِّئَاسَةَ لَا تَصْلُحُ إِلَّا لِأَهْلِهَا.

(The book) ‘Fiqh Al-Reza^-asws’, may the greetings be upon him^-asws – We are reporting: ‘One who seeks the governance for himself is destroyed, for the governance is not correct except for its rightful ones’’.[265]

13- كش، رجال الكشي عَنِ ابْنِ قُولَوَيْهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْأَهْوَازِيِّ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ قَالَ أَبُو الْحَسَنِ ع‏ مَا ذِئْبَانِ ضَارِيَانِ فِي غَنَمٍ قَدْ غَابَ عَنْهَا رِعَاؤُهَا بِأَضَرَّ فِي دِينِ الْمُسْلِمِ مِنْ حُبِّ الرِّئَاسَةِ

(The book) ‘Rijal’ of Al Kashi – From Ibn Qawlawiya, from Sa’ad, from Ahmad Bin Muhammad, from Al Ahwazy, from Muammar Bin Khallad who said,

‘Abu Al-Hassan^-asws said: ‘Two wolves among sheep whose shepherd is absent from them, are no more harmful in the religion of the Muslim that love of the governance’.

ثُمَّ قَالَ لَكِنَّ صَفْوَانَ لَا يُحِبُّ الرِّئَاسَةَ.

Then he^-asws said: ‘But, Safwan did not love the governance’’.[266]

باب 125 الغفلة و اللهو و كثرة الفرح و الإتراف بالنعم‏

CHAPTER 125 – THE HEEDLESNESS, AND THE PLAY, AND FREQUENT REJOICING, AND ACKNOWLEDGMENT OF THE BOUNTIES

1- ل‏، الخصال لي، الأمالي للصدوق قَالَ الصَّادِقُ ع‏ إِنْ كَانَ الشَّيْطَانُ عَدُوّاً فَالْغَفْلَةُ لِمَا ذَا وَ إِنْ كَانَ الْمَوْتُ حَقّاً فَالْفَرَحُ لِمَا ذَا.

(The books) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq –

‘Al-Sadiq^-asws said: ‘Since the Satan^-la is an enemy, then the heedlessness is for what? And, since the death is a reality, then the rejoicing is for what?’’[267]

2- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الْحَسَنِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ عَنِ الرِّضَا ع عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: كُلُّ مَا أَلْهَى عَنْ ذِكْرِ اللَّهِ فَهُوَ مِنَ الْمَيْسِرِ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Ibn Al Salt, from Ibn Uqda, from Ali Bin Muhammad Bin Ali Al Hasany, from Ja’far Bin Muhammad Bin Isa, from Abdullah Bin Ali,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘All what distracts from the Zikr of Allah^-azwj, it is from the gambling’’.[268]

3- دَعَوَاتُ الرَّاوَنْدِيِّ، عَنِ النَّبِيِّ ص‏ إِنَّ مِنَ الذُّنُوبِ ذُنُوباً لَا يُكَفِّرُهَا صَلَاةٌ وَ لَا صَدَقَةٌ

(The book) ‘Da’waat’ of Al Rawandy –

‘From the Prophet^-saww: ‘From the sins there is a sin which neither Salat nor charity can expiate it’.

قِيلَ يَا رَسُولَ اللَّهِ ص فَمَا يُكَفِّرُهَا

It was said, ‘O Rasool-Allah^-saww! So what would expiate it?’

قَالَ الْهُمُومُ فِي طَلَبِ الْمَعِيشَةِ.

He^-saww said: ‘The worries in seeking the livelihood’’.[269]

– وَ رُوِيَ‏ أَنَّ دَاوُدَ ع قَالَ إِلَهِي أَمَرْتَنِي أَنْ أُطَهِّرَ وَجْهِي وَ بَدَنِي وَ رِجْلِي بِالْمَاءِ فَبِمَا ذَا أُطَهِّرُ لَكَ قَلْبِي قَالَ بِالْهُمُومِ وَ الْغُمُومِ.

And it is reported: ‘Dawood^-as said: ‘My^-as God^-azwj! You^-azwj Commanded me^-as to clean my^-as face, and my^-as body, and my^-as legs. What shall I^-as clean my^-as heart for You^-azwj?’ He^-azwj Said: “With the worries (of Hereafter) and the sorrows (of sins)’’.[270]

– وَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّهُ لَيَأْتِي عَلَى الرَّجُلِ مِنْكُمْ زَمَانٌ لَا يُكْتَبُ عَلَيْهِ سَيِّئَةٌ وَ ذَلِكَ أَنَّهُ مُبْتَلًى بِهَمِّ الْمَعَاشِ

And Rasool-Allah^-saww said: ‘A time shall come upon the man from you, no evil deed will be written against him, and that is because he would be Tried with worries of (seeking) the livelihood’.

وَ قَالَ إِنَّ اللَّهَ يُحِبُّ كُلَّ قَلْبٍ حَزِينٍ وَ سُئِلَ أَيْنَ اللَّهُ فَقَالَ عِنْدَ الْمُنْكَسِرَةِ قُلُوبُهُمْ.

And he^-saww said: ‘Allah^-azwj Loves every grieving heart’. And he^-saww was asked, ‘Where is Allah^‑azwj?’ He^-saww said: ‘At the breaking of their hearts’’.[271]

– وَ قَالَ أَبُو عَبْدِ اللَّهِ ع‏ إِنَّ الْهَمَّ لَيَذْهَبُ بِذُنُوبِ الْمُسْلِمِ.

And Abu Abdullah^-asws said: ‘The worries tend to go away with the sins of a Muslim’’.[272]

– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَا اكْتَحَلَ أَحَدٌ بِمِثْلِ مَكْحُولِ الْحُزْنِ.

And Amir Al-Momineen^-asws said: ‘No one has applied Kohl (in the eyes) with the likes of the Kohl of grief’’.[273]

– وَ قَالَ النَّبِيُّ ص‏ إِذَا كَثُرَتْ ذُنُوبُ الْمُؤْمِنِ وَ لَمْ يَكُنْ لَهُ مِنَ الْعَمَلِ مَا يُكَفِّرُهَا ابْتَلَاهُ اللَّهُ بِالْحُزْنِ لِيُكَفِّرَهَا بِهِ عَنْهُ.

And the Prophet^-saww said: ‘When the sins of a Momin are a lot and there does not happen to be the deeds for him what could expiate them, Allah^-azwj Tries him with the grief in order to expiate these by it, away from him’’.[274]

4- نهج، نهج البلاغة قَالَ ع‏ بَيْنَكُمْ وَ بَيْنَ الْمَوْعِظَةِ حِجَابٌ مِنَ الْغِرَّةِ.

(The book) ‘Nahj Al Balagah’ –

He^-asws said: ‘Between you and the preaching, there is a veil of deception’’.[275]

– وَ قَالَ ع‏ جَاهِلُكُمْ مُزْدَادٌ وَ عَالِمُكُمْ مُسَوِّفٌ‏.

And he^-asws said: ‘Your ignorant ones are of more deeds and your learned ones are deficient’’.[276]

– وَ قَالَ ع‏ قَطَعَ الْعِلْمُ عُذْرَ الْمُتَعَلِّلِينَ‏.

And he^-asws said: ‘The knowledge cuts off the excuse of the excusers’’.[277]

– وَ قَالَ ع‏ كُلُّ مُعَاجَلٍ يَسْأَلُ الْإِنْظَارَ وَ كُلُّ مُؤَجَّلٍ يَتَعَلَّلُ بِالتَّسْوِيفِ‏.

And he^-asws said: ‘Every one (the death) is hastened with asks for the respite, and every one (death is) delayed (from), excuses with the procrastination’’.[278]

باب 126 ذم العشق و علته‏

CHAPTER 126 – CONDEMNATION OF THE ARDENT LOVE AND ITS REASON

1- لي، الأمالي للصدوق عَنِ ابْنِ الْوَلِيدِ عَنِ الْحَسَنِ بْنِ مَتِّيلٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْعِشْقِ قَالَ قُلُوبٌ خَلَتْ عَنْ ذِكْرِ اللَّهِ فَأَذَاقَهَا اللَّهُ حُبَّ غَيْرِهِ‏.

(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Al Waleed, from Al-Hassan Bin Matteel, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Al Mufazzal who said,

‘I asked Abu Abdullah^-asws about the ardent love. He^-asws said: ‘Hearts vacant from the Zikr of Allah^-azwj, so Allah^-azwj Makes it taste the love of someone else’’.[279]

2- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص‏ تَعَوَّذُوا بِاللَّهِ مِنْ حُبِّ الْحُزْنِ‏.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws – By the chain of Al Tameemi,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘The Prophet^-saww said: ‘Seek Refuge with Allah^-azwj from the love of grief!’’[280]

3- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ أَخْوَفَ مَا أَتَخَوَّفُ عَلَى أُمَّتِي مِنْ بَعْدِي هَذِهِ الْمَكَاسِبُ الْمُحَرَّمَةُ وَ الشَّهْوَةُ الْخَفِيَّةُ وَ الرِّبَا.

(The book) ‘Nawadir’ of Al Rawandy – By his chain,

‘From Musa Bin Ja’far^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘The scariest of what I^-saww am scared of upon my^-saww community from after me^-saww are these Prohibited earning, and the hidden lustful desires, and the showing off’’.[281]

باب 127 الكسل و الضجر و العجز و طلب ما لا يدرك‏

CHAPTER 127 – THE LAZINESS, AND THE BOREDOM (FIDGETING), AND THE FRUSTRATION, AND SEEKING WHAT CANNOT BE ACHIEVED

1- ل‏، الخصال لي، الأمالي للصدوق قَالَ الصَّادِقُ ع‏ إِنْ كَانَ الثَّوَابُ مِنَ اللَّهِ فَالْكَسَلُ لِمَا ذَا.

(The books) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq –

‘Al-Sadiq^-asws said: ‘Since the Rewards are from Allah^-azwj, then the laziness is for what?’’[282]

2- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: 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,

‘From Abu Abdullah^-asws having said: ‘Beware of the two characteristics – the boredom (fidgeting) and the laziness, for if you were to be bored (fidgety), you will not be patient upon truth, and it you were to be lazy, you will not fulfil a right’’.[283]

3- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لُقْمَانُ لِابْنِهِ لِلْكَسْلَانِ ثَلَاثُ عَلَامَاتٍ يَتَوَانَى حَتَّى يُفَرِّطَ وَ يُفَرِّطُ حَتَّى يُضَيِّعَ وَ يُضَيِّعُ حَتَّى يَأْثَمَ‏.

(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hammad,

‘From Abu Abdullah^-asws having said: ‘Luqman^-as said to his^-as son: ‘For the laziness there are three signs – he would slacken until he is negligent, and he would be negligent until he wastes, and he wastes until he sins’’.[284]

4- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ إِيَّاكُمْ وَ الْكَسَلَ فَإِنَّهُ مَنْ كَسِلَ لَمْ يُؤَدِّ حَقَّ اللَّهِ عَزَّ وَ جَلَ‏.

(The book) ‘Al Khisaal’ –

‘(The Hadeeth) ‘Al-Arbamiya’ – ‘Amir Al-Momineen^-asws said: ‘Beware of the laziness, for the one who is lazy will not fulfil the right of Allah^-azwj Mighty and Majestic’’.[285]

5- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْعَجْزُ مَهَانَةٌ.

(The book) ‘Al Khisaal’ –

‘From Amir Al-Momineen^-asws having said: ‘The frustration is humiliation’’.[286]

6- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ وَ سَعْدٍ مَعاً عَنِ الْبَرْقِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ عَشَرَةٌ يَفْتَنُونَ أَنْفُسَهُمْ إِلَى أَنْ قَالَ وَ الَّذِي يَطْلُبُ مَا لَا يُدْرِكُ‏.

(The book) ‘Al Khisaal’ – From Al Attar, from his father and Sa’ad, both together from Al Barqy, from Ibn Abu Usman, from Musa Bin Bakr,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Ten tempt themselves’ – up to he^-asws said: ‘And the one who seeks what he cannot achieve’’.[287]

7- نهج، نهج البلاغة قَالَ ع‏ الْعَجْزُ آفَةٌ وَ الصَّبْرُ شَجَاعَةٌ.

(The book) ‘Nahj Al Balagah’ –

‘He^-asws said: ‘The frustration is a catastrophe, and the patient is bravery’’.[288]

– وَ قَالَ ع‏ مَنْ أَطَاعَ التَّوَانِيَ ضَيَّعَ الْحُقُوقَ وَ مَنْ أَطَاعَ الْوَاشِيَ ضَيَّعَ الصَّدِيقَ‏.

And he^-asws said: ‘One who obeys the lazy will waste rights, and one who obeys the backbiter will waste the friend’’.[289]

باب 128 الحرص و طول الأمل‏

CHAPTER 128 – THE GREED AND THE LONG HOPES

الآيات

The Verses –

المعارج‏ إِنَّ الْإِنْسانَ خُلِقَ هَلُوعاً إِذا مَسَّهُ الشَّرُّ جَزُوعاً

(Surah) Al Ma’arij: Surely, the human being is Created of a hasty temperament [70:19] When the evil touches him, he panics [70:20]

القيامة بَلْ يُرِيدُ الْإِنْسانُ لِيَفْجُرَ أَمامَهُ يَسْئَلُ أَيَّانَ يَوْمُ الْقِيامَةِ

(Surah) Al Qiyamah – But, the human being wants to undermine his Imam [75:5] He asks, ‘When would be the Day of Judgement? [75:6].

1- ل‏، الخصال لي، الأمالي للصدوق عَنِ الصَّادِقِ ع‏ إِنْ كَانَ الرِّزْقُ مَقْسُوماً فَالْحِرْصُ لِمَا ذَا.

(The book) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq,

‘From Al-Sadiq^-asws: ‘Since the sustenance is already Apportioned, then the greed is for what?’’[290]

2- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ النَّبِيُّ ص‏ أَغْنَى النَّاسِ مَنْ لَمْ يَكُنْ لِلْحِرْصِ أَسِيراً.

(The book) ‘Al Amaali’ of Al Sadouq,

‘From Al-Sadiq^-asws having said: ‘The Prophet^-saww said: ‘Richest of the people is the one who does not happen to be a prisoner of the greed’’.[291]

3- ل‏، الخصال لي، الأمالي للصدوق عَنِ الصَّادِقِ ع‏ نَاقِلًا عَنْ حَكِيمٍ الْحَرِيصِ الْجَشِعُ أَشَدُّ حَرَارَةً مِنَ النَّارِ.

(The books) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq –

‘From Al-Sadiq^-asws, transmitted from Hakeem: ‘The avaricious greed is of severer heat than the fire’’.[292]

4- لي، الأمالي للصدوق فِي خَبَرِ الشَّيْخِ الشَّامِيِ‏ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّ ذُلٍّ أَذَلُّ قَالَ الْحِرْصُ عَلَى الدُّنْيَا.

(The book) ‘Al Amaali’ of Al Sadoud –

‘In a report of the Syrian who asked Amir Al-Momineen^-asws, ‘Which disgrace is the most disgraceful?’ He^-asws said: ‘The greed upon the world’’.[293]

5- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ رَفَعُوهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْهُومَانِ لَا يَشْبَعَانِ مَنْهُومُ عِلْمٍ وَ مَنْهُومُ مَالٍ‏.

(The book) ‘Al Khisaal’ – Majaylawiya, from h is uncle, from Al Barqy, from his father, from a number of our companions,

‘Raising it to Abu Abdullah^-asws having said: ‘Two greedy ones are not satisfied – one greedy of knowledge and one greedy of wealth’’.[294]

6- ل، الخصال عَنِ الْفَامِيِّ عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: حُرِمَ الْحَرِيصُ خَصْلَتَيْنِ وَ لَزِمَتْهُ خَصْلَتَانِ حُرِمَ الْقَنَاعَةَ فَافْتَقَدَ الرَّاحَةَ وَ حُرِمَ الرِّضَا فَافْتَقَدَ الْيَقِينَ‏.

(The book) ‘Al Khisaal’ – from Al Famy, from Ibn Buttah, from Al Barqy, from his father,

‘Raising it to Abu Abdullah^-asws having said: ‘The greedy one is deprived of two characteristics, and two characteristics necessitate him. He, is deprived of the contentment, so he loses the rest, and he is deprived of the satisfaction, so he loses the certainty’’.[295]

7- ل، الخصال ابْنُ بُنْدَارَ عَنْ سَعِيدِ بْنِ أَحْمَدَ عَنْ يَحْيَى بْنِ الْفَضْلِ عَنْ قُتَيْبَةَ بْنِ سَعِيدٍ عَنْ أَبِي عَوَانَةَ عَنْ قَتَادَةَ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص قَالَ: يَهْرَمُ ابْنُ آدَمَ وَ يَشِبُّ مِنْهُ اثْنَانِ الْحِرْصُ عَلَى الْمَالِ وَ الْحِرْصُ عَلَى الْعُمُرِ.

(The book) ‘Al Khisaal’ – Ibn Bundar, from Saeed Bin Ahmad, from Yahya Bin Al Fazl, from Quteyba Bin Saeed, from Abu Awanah, from Qatada, from Anas (well-known fabricator),

‘From the Prophet^-saww having said: ‘The son of Adam^-as ages (faster) and gets grey hair from two – the greed upon the wealth and the greed upon the lifespan’’.[296]

8- ل، الخصال عَنِ الْخَلِيلِ عَنْ مُحَمَّدِ بْنِ مُعَاذٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُبَارَكِ عَنْ شُعْبَةَ عَنْ قَتَادَةَ عَنْ أَنَسٍ أَنَّ النَّبِيَّ ص قَالَ: يَهْلِكُ أَوْ قَالَ يَهْرَمُ ابْنُ آدَمَ وَ يَبْقَى مِنْهُ اثْنَتَانِ الْحِرْصُ وَ الْأَمَلُ‏.

(The book) ‘Al Khisaal’ – From Khaleel, from Muhammad Bin Muaz, from Al-Husayn Bin Al-Hassan, from Abdullah Bin Al Mubarak, from Shu’ba, from Qatada, from Anas (well-known fabricator) having said,

‘The Prophet^-saww said: ‘The son of Adam^-as becomes destroyed’, or said, ‘becomes old, and there (still) remains two – the greed and the long hopes’’.[297]

9- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: لَا يُؤْمِنُ رَجُلٌ فِيهِ الشُّحُّ وَ الْحَسَدُ وَ الْجُبْنُ‏ وَ لَا يَكُونُ الْمُؤْمِنُ جَبَاناً وَ لَا حَرِيصاً وَ لَا شَحِيحاً.

(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Al Nazr Bin Shuayb, from Al Jazy,

‘From Abu Abdullah^-asws, from his^-asws father^-asws having said: ‘He does not believe, a man having in him the greed, and the envy, and the cowardice, and the Momin can neither be a coward, nor greedy, nor a zealot (extremist)’’.[298]

10- ل، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ص عَلِيّاً ع 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: ‘It was among what Rasool-Allah^-saww had bequeathed to Ali^-asws: ‘O Ali^-asws! I^-saww forbid you^-asws from three characteristics – the envy, and the greed, and the lies’’.[299]

11- ل، الخصال عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مِنْ عَلَامَاتِ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسْوَةُ الْقَلْبِ وَ شِدَّةُ الْحِرْصِ فِي طَلَبِ الرِّزْقِ وَ الْإِصْرَارُ عَلَى الذَّنْبِ‏.

(The book) ‘Al Khisaal’ – From Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Al Nowfaly, from Al Sakuny,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws having said: ‘Rasool-Allah^-saww said: ‘From the signs of wretchedness are the frozen eyes (shameless), and the cruel heart, and intense greed in seeking the sustenance, and the persistence upon the sin’’.[300]

12- ل، الخصال عَنْ سَعِيدِ بْنِ عِلَاقَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِظْهَارُ الْحِرْصِ يُورِثُ الْفَقْرَ.

(The book) ‘Al Khisaal’ – From Saeed Bin Ilaqa,

‘From Amir Al-Momineen^-asws having said: ‘Revealing the greed inherits the poverty’’.[301]

13- ل، الخصال عَنِ ابْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْحِرْصُ مَفْقَرَةٌ.

(The book) ‘Al Khisaal’ – From Ibn Nubata,

‘From Amir Al-Momineen^-asws having said: ‘The greed impoverishes’’.[302]

14- ع، علل الشرائع عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ آدَمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص‏ اعْلَمْ يَا عَلِيُّ أَنَّ الْجُبْنَ وَ الْبُخْلَ وَ الْحِرْصَ غَرِيزَةٌ وَاحِدَةٌ يَجْمَعُهَا سُوءُ الظَّنِ‏.

(The book) ‘Ilal Al Sharaie’ – from his father, from Muhammad Al Attar, from Al Ashary, from Muhammad Bin Adam, from his father raising it, said,

‘Rasool-Allah^-saww said: ‘Know, O Ali^-asws, that the cowardice, and the miserliness, and the greed are of one instinct. The evil thoughts gather these’’.[303]

15- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ رَفَعَهُ إِلَى ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: كَانَ فِيمَا سَأَلَ عَنْهُ أَمِيرُ الْمُؤْمِنِينَ ابْنَهُ الْحَسَنَ ع‏ أَنَّهُ قَالَ لَهُ مَا الْفَقْرُ قَالَ الْحِرْصُ وَ الشَّرَهُ‏.

(The book) ‘Ma’any Al Akhbaar’ – From his father, from Sa’ad, from Al Barqy raising it to Ibn Tareyf, from Ibn Nubata, from Al Haris Al Awr who said,

‘It was among what Amir Al-Momineen^-asws was asked about by his^-asws son^-asws Al-Hassan^-asws, he^-asws said to him: ‘What is the poverty?’ He^-asws said: ‘The greed and its evil’’.[304]

16- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: أَلَا إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ خَصْلَتَانِ اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ أَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ.

(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Ibn Isa, from his father, from Hammad Bin Isa, from Ibn Uzina, from Aban Bin Abu Ayyash, from Suleym Bin Qays,

‘From Amir Al-Momineen^-asws having said: ‘Indeed! The scariest of what I^-saww am scared upon you all is of two characteristics – pursuing of the whims and long hopes. As for pursuing the whim, it blocks from the truth, and as for the long hopes, it makes one forget the Hereafter’’.[305]

17- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عُمَرَ عَنْ أَبَانٍ عَنِ ابْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا هَبَطَ نُوحٌ ع مِنَ السَّفِينَةِ أَتَاهُ إِبْلِيسُ فَقَالَ لَهُ مَا فِي الْأَرْضِ رَجُلٌ أَعْظَمَ مِنْهُ عَلَيَّ مِنْكَ دَعَوْتَ اللَّهَ عَلَى هَؤُلَاءِ الْفُسَّاقِ فَأَرَحْتَنِي مِنْهُمْ

(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Al-Hassan Bin Ali, from Umar, from Aban, from Ibn Sayaba,

‘From Abu Abdullah^-asws having said: ‘When Noah^-as came down from the ship, Iblees^-la came to him^-as. He^-la said to him^-as, ‘There is no man in the earth mighty from it upon me^-la than you^‑as are. You^-as supplicated against these mischief-makers and rested me^-la from them.

أَ لَا أُعَلِّمُكَ خَصْلَتَيْنِ إِيَّاكَ وَ الْحَسَدَ فَهُوَ الَّذِي عَمِلَ بِي مَا عَمِلَ وَ إِيَّاكَ وَ الْحِرْصَ فَهُوَ الَّذِي عَمِلَ بِآدَمَ مَا عَمِلَ‏.

Shall I^-la teach you^-as two characteristics? Beware of the envy for it is which was worked with me^-la what it worked, and beware of the greed, for it is which worked with Adam^-as what it worked’’.[306]

18- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَزِيزِ الْعَبْدِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ‏ مَنْ تَعَلَّقَ قَلْبُهُ بِالدُّنْيَا تَعَلَّقَ مِنْهَا بِثَلَاثِ خِصَالٍ هَمٍّ لَا يَفْنَى وَ أَمَلٍ لَا يُدْرَكُ وَ رَجَاءٍ لَا يُنَالُ‏.

(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Al Ashary, from Sahl, from Abdul Aziz Al Abdy, from Ibn Abu Yafour who said,

‘I heard Abu Abdullah^-asws saying: ‘One who attaches his heart with the world would be attached from it with three characteristics – worries not to deplete, and wishes not realised, and hopes not achieved’’.[307]

19- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنِ ابْنِ غَزْوَانَ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع‏ قَالَ: مَنْ أَطَالَ أَمَلَهُ سَاءَ عَمَلُهُ‏.

(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ismail Bin Hammam, from Ibn Gazwan, from Al Sakuny,

‘From Al-Sadiq^-asws, from his^-asws forefathers^-asws, from Ali^-asws having said: ‘One who lengthens his hopes, his deeds would deteriorate’’.[308]

20- ل‏، الخصال لي، الأمالي للصدوق عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَسَدِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْعَامِرِيِّ عَنْ إِبْرَاهِيمَ بْنِ عِيسَى السَّدُوسِيِّ عَنْ سُلَيْمَانَ بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ عَنْ أُمِّهِ فَاطِمَةَ بِنْتِ الْحُسَيْنِ عَنْ أَبِيهَا ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ إِنَّ صَلَاحَ أَوَّلِ هَذِهِ الْأُمَّةِ بِالزُّهْدِ وَ الْيَقِينِ وَ هَلَاكَ آخِرِهَا بِالشُّحِّ وَ الْأَمَلِ‏.

(The books) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – From Muhammad Bin Ahmad Al Asady, from Ahmad Bin Muhammad Al Aamiry, from Ibrahim Bin Isa Al Sadousy, from Suleyman Bin Amro, from Abdullah Bin Al-Hassan Bin Al-Hassan,

‘From his mother^-as Fatima^-as daughter^-as of Al-Husayn^-asws, from her^-as father^-asws having said: ‘Rasool-Allah^-saww said: ‘The righteousness of the first ones of this community was due to the ascetism, and the certainty, while its end ones will be destroyed due to the greed and the long hopes’’.[309]

21- ل، الخصال‏ فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ يَا عَلِيُّ أَرْبَعُ خِصَالٍ مِنَ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسَاوَةُ الْقَلْبِ وَ بُعْدُ الْأَمَلِ وَ حُبُّ الْبَقَاءِ.

(The book) ‘Al Khisaal’ –

‘In a bequest of the Prophet^-saww to Ali^-asws: ‘O Ali^-asws! Four characteristics are from the wretchedness – the frozen eyes (shameless), and the cruel heart, and the far (long) hopes, and the love of remaining (alive)’’.[310]

22- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لَوْ رَأَى الْعَبْدُ أَجَلَهُ وَ سُرْعَتَهُ إِلَيْهِ لَأَبْغَضَ الْأَمَلَ وَ تَرَكَ طَلَبَ الدُّنْيَا.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws – By the three chains from Al-Reza^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘Had the servant seen his death and its quickness to him, he would have hated the long hopes and would have neglected seeking the world’’.[311]

23- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ عُمَرَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع‏ مِثْلَهُ‏.

(The books) ‘Al Majaali’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – From Al Mufeed, from Umar Bin Muhammad, from Ibn Mahrawiya, from Dawood Bin Suleyman,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws – similar to it’’.[312]

24- ما، الأمالي للشيخ الطوسي‏ فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ قَصِّرِ الْأَمَلَ وَ اذْكُرِ الْمَوْتَ وَ ازْهَدْ فِي الدُّنْيَا فَإِنَّكَ رَهْنُ مَوْتٍ وَ غَرَضُ بَلَاءٍ وَ صَرِيعُ سُقْمٍ‏.

(The book) ‘Al Amaali’ of the sheykh Al Tusi –

‘Among what Amir Al-Momineen^-asws had bequeathed with at his^-asws expiry: ‘Shorten the hopes, and remember the death, and be ascetic in the world, for you are a pledge of death and a target of afflictions, and to be knocked down by sickness’’.[313]

25- ع، علل الشرائع عَنِ الْحَسَنِ بْنِ أَحْمَدَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ إِبْرَاهِيمَ بْنِ مِهْزَمٍ قَالَ: وُجِدَ فِي زَمَنِ وَهْبِ بْنِ مُنَبِّهٍ حَجَرٌ فِيهِ كِتَابٌ بِغَيْرِ الْعَرَبِيَّةِ فَطُلِبَ مَنْ يَقْرَؤُهُ فَلَمْ يُوجَدْ حَتَّى أُتِيَ بِهِ ابْنَ مُنَبِّهٍ وَ كَانَ صَاحِبَ كُتُبٍ فَقَرَأَهُ فَإِذَا فِيهِ

(The book) ‘Ilal Al Sharaie’ – From Al-Hassan Bin Ahmad, from his father, from Al Ashari, from Muhammad Bin Abdul Hameed, from Ibrahim Bin Mihzam who said,

‘In the era of Wahab Bin Munabbih, a rock was found wherein was written in other than Arabic. They sought one who could read it, but he was not found until they cam with it to Ibn Munabbih, and he was author of books. He read it. There was written in it: –

يَا ابْنَ آدَمَ لَوْ رَأَيْتَ قِصَرَ مَا بَقِيَ مِنْ أَجَلِكَ لَزَهِدْتَ فِي طُولِ مَا تَرْجُو مِنْ أَمَلِكَ وَ لَقَلَّ حِرْصُكَ وَ طَلَبُكَ وَ رَغِبْتَ فِي الزِّيَادَةِ فِي عَمَلِكَ فَإِنَّكَ إِنَّمَا تَلَقَّى يَوْمَكَ

‘O son of Adam^-as! Had you seen the shortness of what remains of your term, you would have been ascetic in the lengthy of what you are hoping from your wishes, and would have reduced your greed and your seeking, and would have been desirous in increasing your (good) deeds, for rather you will be meeting your day.

لَوْ قَدْ زَلَّتْ قَدَمُكَ فَلَا أَنْتَ إِلَى أَهْلِكَ بِرَاجِعٍ وَ لَا فِي عَمَلِكَ بِزَائِدٍ فَاعْمَلْ لِيَوْمِ الْقِيَامَةِ قَبْلَ الْحَسْرَةِ وَ النَّدَامَةِ.

If you feet were to slip, so you will not be with a return from your death, nor with increasing in your (good) deeds, therefore work for the Day of Qiyamah before the regret and remorse’’.[314]

26- مص، مصباح الشريعة قَالَ الصَّادِقُ ع‏ لَا تَحْرِصْ عَلَى شَيْ‏ءٍ لَوْ تَرَكْتَهُ لَوَصَلَ إِلَيْكَ وَ كُنْتَ عِنْدَ اللَّهِ مُسْتَرِيحاً مَحْمُوداً بِتَرْكِهِ وَ مَذْمُوماً بِاسْتِعْجَالِكَ فِي طَلَبِهِ وَ تَرْكِ التَّوَكُّلِ عَلَيْهِ وَ الرِّضَا بِالْقِسْمِ فَإِنَّ الدُّنْيَا خَلَقَهَا اللَّهُ تَعَالَى بِمَنْزِلَةِ ظِلِّكَ إِنْ طَلِبْتَهُ أَتْعَبَكَ وَ لَا تَلْحَقْهُ أَبَداً وَ إِنْ تَرَكْتَهُ تَبِعَكَ وَ أَنْتَ مُسْتَرِيحٌ.

(The book) ‘Misbah Al Sharia’ –

‘Al-Sadiq^-asws said: ‘Do not be greedy upon a thing, if you were to leave it, it will arrive to you, and you will be at rest in the Presence of Allah^-azwj, praised for having left it, and condemned with your haste in seeking it, and neglecting the reliance upon Him^-azwj, and the satisfaction with the Apportionment, for the world, Allah^-azwj has Created it at the status of your shadow. If you were to seek it, it will exhaust you and you will not catch up with it, ever, and if you were to leave it, it will follow you and you will be at rest’’.[315]

– وَ قَالَ النَّبِيُّ ص‏ الْحَرِيصُ مَحْرُومٌ وَ هُوَ مَعَ حِرْمَانِهِ مَذْمُومٌ فِي أَيِّ شَيْ‏ءٍ كَانَ وَ كَيْفَ لَا يَكُونُ مَحْرُوماً وَ قَدْ فَرَّ مِنْ وَثَاقِ اللَّهِ وَ خَالَفَ قَوْلَ اللَّهِ عَزَّ وَ جَلَّ حَيْثُ يَقُولُ اللَّهُ‏ الَّذِي خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ‏

And the Prophet^-saww said: ‘The greedy one is deprived, and he, along with his deprivation, is condemned in whichever things he were to be in; and how can he not be deprived, and he is fleeing from the bond of Allah^-azwj and opposes Words of Allah^-azwj Mighty and Majestic: Allah is the One Who Created you, then Sustains you, then He will Cause you to die, then He will Revive you. [30:40].

وَ الْحَرِيصُ بَيْنَ سَبْعِ آفَاتٍ صَعْبَةٍ فِكْرٍ يَضُرُّ بَدَنَهُ وَ لَا يَنْفَعُهُ وَ هَمٍّ لَا يَتِمُّ لَهُ أَقْصَاهُ وَ تَعَبٍ لَا يَسْتَرِيحُ مِنْهُ إِلَّا عِنْدَ الْمَوْتِ وَ يَكُونُ عِنْدَ الرَّاحَةِ أَشَدَّ تَعَباً وَ خَوْفٍ لَا يُورِثُهُ إِلَّا الْوُقُوعَ فِيهِ

And, the greedy one is between seven plagues – difficult thinking harming his body and he does not benefit, and maximum worries not completing (ending) for him, and fatigue he cannot rest from except at death, and during the rest he will be of severer fatigue and fear not inheriting him except the falling into it.

وَ حُزْنٍ قَدْ كَدِرَ عَلَيْهِ عَيْشُهُ بِلَا فَائِدَةٍ وَ حِسَابٍ لَا يُخَلِّصُهُ مِنْ عَذَابِ اللَّهِ إِلَّا أَنْ يَعْفُوَ اللَّهُ عَنْهُ وَ عِقَابٍ لَا مَفَرَّ لَهُ مِنْهُ وَ لَا حِيلَةَ

And grief troubling his life upon it (making it) non-beneficial and Reckoning not finishing him off from the Punishment of Allah^-azwj except if Allah^-azwj were to Pardon him from it, and consequences having no escape for him from it nor any means.

وَ الْمُتَوَكِّلُ عَلَى اللَّهِ يُمْسِي وَ يُصْبِحُ فِي كَنَفِهِ وَ هُوَ مِنْهُ فِي عَافِيَةٍ وَ قَدْ عَجَّلَ لَهُ كِفَايَتَهُ وَ هُيِّئَ لَهُ مِنَ الدَّرَجَاتِ مَا اللَّهُ بِهِ عَلِيمٌ

And, the one relying upon Allah^-azwj comes to the evening and morning in His^-azwj Protection, and he is in well-being from Him^-azwj, and his sufficiency is hastened to him, and there is prepared for him from the ranks what Allah^-azwj is more Knowing with it.

وَ الْحِرْصُ مَا يَجْرِي فِي مَنَافِذِ غَضَبِ اللَّهِ وَ مَا لَمْ يُحْرَمِ الْعَبْدُ الْيَقِينَ لَا يَكُونُ‏ حَرِيصاً وَ الْيَقِينُ أَرْضُ الْإِسْلَامِ وَ سَمَاءُ الْإِيمَانِ‏.

And the greed is what flows in the outlets of the Wrath of Allah^-azwj, and for as long as the servant is not deprived of the certainty, he would not be greedy, and the certainty is an honour of Al-Islam, and it has been named as the Eman’’.[316]

27- ضه، روضة الواعظين رُوِيَ‏ أَنَّ أُسَامَةَ بْنَ زَيْدٍ اشْتَرَى وَلِيدَةً بِمِائَةِ دِينَارٍ إِلَى شَهْرٍ فَسَمِعَ رَسُولَ اللَّهِ ص فَقَالَ لَا تَعْجَبُونَ مِنْ أُسَامَةَ الْمُشْتَرِي إِلَى شَهْرٍ إِنَّ أُسَامَةَ لَطَوِيلُ الْأَمَلِ

(The book) ‘Rowzat Al Waizeen’ –

‘It is reported that Usama Bin Zayd bought a (new born) baby girl for one hundred Dinar to a month old. Rasool-Allah^-saww heard (of it). He^-saww said: ‘Do not be surprised from Usama buying to a month old. Usama is of long hopes.

وَ الَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ مَا طَرَفْتُ عَيْنَايَ إِلَّا ظَنَنْتُ أَنَّ شُفْرَيَّ لَا يَلْتَقِيَانِ حَتَّى يَقْبِضَ اللَّهُ رُوحِي وَ لَا رَفَعْتُ طَرْفِي وَ ظَنَنْتُ أَنِّي خَافِضَةٌ حَتَّى أُقْبَضَ وَ لَا تَلَقَّمْتُ لُقْمَةً إِلَّا ظَنَنْتُ أَنِّي لَا أُسِيغُهَا حَتَّى أَغُصَّ بِهَا مِنَ الْمَوْتِ

By the One^-azwj in Whose Hand is the soul of Muhammad^-saww! I^-saww have not blinked my^-saww eyes except I^-saww thought that my^-saww lips will not meet until Allah^-azwj Recalls my^-saww soul, nor have I^-saww raised my^-saww eyes and thought that I^-saww would lower them until I^-saww would be Recalled, and I^-saww did not take any morsel except I^-saww thought that I^-saww would swallow it until I^-saww would choke with it from the death’.

ثُمَّ قَالَ يَا بَنِي آدَمَ إِنْ كُنْتُمْ تَعْقِلُونَ فَعُدُّوا أَنْفُسَكُمْ مِنَ الْمَوْتَى وَ الَّذِي نَفْسِي بِيَدِهِ‏ إِنَّ ما تُوعَدُونَ لَآتٍ وَ ما أَنْتُمْ بِمُعْجِزِينَ‏.

Then he^-saww said: ‘O son of Adam^-as! If you are to use your intellect, then count yourselves as being from the dead. By the One^-azwj in Whose Hand is my^-saww soul! Surely what you are Threatened with would come, and you would not be escaping (it) [6:134]’’.[317]

28- ين، كتاب حسين بن سعيد و النوادر عَنْ فَضَالَةَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ مَا أَنْزَلَ الْمَوْتَ حَقَّ مَنْزِلَتِهِ مَنْ عَدَّ غَداً مِنْ أَجَلِهِ.

The book of Husayn Bin Saeed and ‘Al Nawadir’ – From Fazalat, from Al Sakuni,

‘From Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws said: ‘He has not accorded the death a status as is the right of its status, the one who counts tomorrow as being from his term’’.[318]

– وَ قَالَ عَلِيٌّ ع‏ مَا أَطَالَ عَبْدٌ الْأَمَلَ إِلَّا أَسَاءَ الْعَمَلَ.

And Ali^-asws: ‘A servant will not prolong hopes except he would worsen the deeds’’.[319]

– وَ كَانَ ع يَقُولُ‏ لَوْ رَأَى الْعَبْدُ أَجَلَهُ وَ سُرْعَتَهُ إِلَيْهِ لَأَبْغَضَ الْأَمَلَ وَ طَلَبَ الدُّنْيَا.

And he^-asws said: ‘If the servant were to see his death and its quickness to him, he would hate the long hopes ad seeking the world’’.[320]

29- نهج، نهج البلاغة قَالَ ع‏ مَنْ جَرَى فِي عِنَان أَمَلِهِ عَثَرَ بِأَجَلِهِ‏.

(The book) ‘Nahj Al Balagah’ –

‘He^-asws said: ‘One who flows in the clouds of his hopes would stumble with his death’’.[321]

– وَ قَالَ ع‏ أَشْرَفُ الْغِنَى تَرْكُ الْمُنَى‏.

And he^-asws said: ‘Noblest of the riches is neglecting the wishes’’.[322]

وَ قَالَ ع‏ مَنْ أَطَالَ الْأَمَلَ أَسَاءَ الْعَمَلَ‏.

And he^-asws said: ‘One who prolongs the hopes worsens the deeds’’.[323]

– وَ قَالَ ع‏ كَمْ مِنْ أَكْلَةٍ تَمْنَعُ أَكَلَاتٍ‏.

And he^-asws said: ‘How many times a meal prevents meals’’.[324]

– وَ قَالَ ع‏ لَوْ رَأَى الْعَبْدُ الْأَجَلَ وَ مَسِيرَهُ لَأَبْغَضَ الْأَمَلَ وَ غُرُورَهُ‏.

And, he^-asws said: ‘If the servant were to see his death and it’s quickness to him, he would hate the long hopes and its deceptions’’.[325]

30- كِتَابُ الْغَارَاتِ، لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ رَفَعَهُ عَنْ يَحْيَى بْنِ سَعِيدٍ عَنْ أَبِيهِ قَالَ: خَطَبَ عَلِيٌّ ع فَقَالَ إِنَّمَا أَهْلَكَ النَّاسَ خَصْلَتَانِ هُمَا أَهْلَكَتَا مَنْ كَانَ قَبْلَكُمْ وَ هُمَا مُهْلِكَتَانِ مَنْ يَكُونُ بَعْدَكُمْ أَمَلٌ يُنْسِي الْآخِرَةَ وَ هَوًى يُضِلُّ عَنِ السَّبِيلِ ثُمَّ نَزَلَ.

‘Kitab Al Garaat’ of Ibrahim Bin Muhammad Al Saqafi, raising it from Yahya Bin Saeed, from his father who said,

‘Ali^-asws addressed, he^-asws said: ‘But rather, the people are destroyed by two characteristics. These have destroyed the ones who were before you, and they will be destroying the ones to come after you – long hopes making one forget the Hereafter, and a whim straying away from the way, then descends’’.[326]

31- كَنْزُ الْكَرَاجُكِيِّ، قَالَ اللَّهُ تَعَالَى يَا ابْنَ آدَمَ فِي كُلِّ يَوْمٍ تُؤْتَى بِرِزْقِكَ وَ أَنْتَ تَحْزَنُ وَ يَنْقُصُ مِنْ عُمُرِكَ وَ أَنْتَ لَا تَحْزَنُ تَطْلُبُ مَا يُطْغِيكَ وَ عِنْدَكَ مَا يَكْفِيكَ.

(The book) ‘Kanz’ of Al Karajaky –

‘Allah^-azwj the Exalted Said: “O son of Adam^-as! During every day your sustenance is brought to you, and you are grieving while there is a reduction in your lifespan, and you are not grieving at what makes you tyrannous while in your possession is what suffices you!”’[327]

– وَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ كَانَ يَأْمُلُ أَنْ يَعِيشَ غَداً فَإِنَّهُ يَأْمُلُ أَنْ يَعِيشَ أَبَداً.

And Rasool-Allah^-saww said: ‘One who was hoping to live tomorrow, so he is hoping to live forever’’.[328]

وَ عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَسْعُودٍ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ خَالِدٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَنْ أَيْقَنَ أَنَّهُ يُفَارِقُ الْأَحْبَابَ وَ يَسْكُنُ التُّرَابَ وَ يُوَاجِهُ الْحِسَابَ وَ يَسْتَغْنِي عَمَّا خَلَفَ وَ يَفْتَقِرُ إِلَى مَا قَدَّمَ كَانَ حَرِيّاً بِقَصْرِ الْأَمَلِ وَ طُولِ الْعَمَلِ.

And from Al Mufeed, from Ibn Qawlawiya, from Ja’far Bin Muhammad Bin Masoud, from his father, from Al-Husayn Bin Khalid, from Al Nowfaly, from Al Sakuny,

‘From Abu Abdullah^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘One who is certain of separation from the loved ones and settling in the soil, and face the Reckoning, and being needless from what he had left behind, and is needy to what he had sent ahead, would be free by shortening the hopes and lengthening the deeds’’.[329]

– وَ رُوِيَ‏ أَنَّهُ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع عَنِ الْحِرْصِ مَا هُوَ قَالَ هُوَ طَلَبُ الْقَلِيلِ بِإِضَاعَةِ الْكَثِيرِ.

And it is reported that Amir Al-Momineen^-asws was asked about the greed, ‘What is it?’ He^-asws said: ‘It is seeking the little by wasting a lot’’.[330]

باب 129 الطمع و التذلل لأهل الدنيا طلبا لما في أيديهم و فضل القناعة

CHAPTER 129 – THE AVARICE, AND THE HUMBLING TO PEOPLE OF THE WORLD SEEKING WHAT IS IN THEIR HANDS, AND MERIT OF CONTENTMENT

1- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ النَّبِيُّ ص‏ أَفْقَرُ النَّاسِ الطَّمِعُ‏.

(The book) ‘Al Amaali’ of Al Sadouq –

‘From Al-Sadiq^-asws having said: ‘The Prophet^-saww said: ‘The poorest of the people is the (greedy).[331]

2- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مُوسَى بْنِ سَلَّامٍ عَنْ أَبَانِ بْنِ سُوَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ مَا الَّذِي يُثْبِتُ الْإِيمَانَ فِي الْعَبْدِ قَالَ الَّذِي يُثْبِتُهُ فِيهِ الْوَرَعُ وَ الَّذِي يُخْرِجُهُ مِنْهُ الطَّمَعُ‏.

(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Al Ashary, from Abu Abdullah Al Razy, from Ali Bin Suleyman Bin Rusheyd, from Musa Bin Sallam, from Aban Bin Suweyd,

‘From Abu Abdullah^-asws, he (the narrator) said, ‘I said, ‘What is that which affirms the Eman in the servant?’ He^-asws said: ‘That which affirms the devoutness in him, and that which extracts the avarice away from him’’.[332]

3- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنْ أَرَدْتَ أَنْ تَقَرَّ عَيْنُكَ وَ تَنَالَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ فَاقْطَعِ الطَّمَعَ عَمَّا فِي أَيْدِي النَّاسِ وَ عُدَّ نَفْسَكَ فِي الْمَوْتَى وَ لَا تُحَدِّثَنَّ نَفْسَكَ أَنَّكَ فَوْقَ أَحَدٍ مِنَ النَّاسِ وَ اخْزُنْ لِسَانَكَ كَمَا تَخْزُنُ مَالَكَ‏.

(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Al Asbahany, ,from Al Minqary, from Hammad,

‘From Abu Abdullah^-asws having said: ‘If you want to delight your eyes and achieve goodness of the world and the Hereafter, then cut the avarice away from what is in hands of the people, and count yourself among the dead, and do not discuss with yourself that you are above anyone from the people, and treasure (protect) your tongue just as you treasure your wealth’’.[333]

4- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سَهْلٍ عَنْ مُوسَى بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: جَاءَ أَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي وَ أَقْلِلْ لَعَلِّي أَنْ أَحْفَظَ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – From a group, from Abu Al Mufazzal, from Al-Hassan Bin Ali Bin Sahl, from Musa Bin Umar Bin Yazeed, from Muammar Bin Khallad,

‘From Al-Reza^-asws, from his^-asws forefathers^-asws having said: ‘Abu Ayoub Khalid Bin Zayd came to Rasool-Allah^-saww. He said, ‘O Rasool-Allah^-saww! Advise me and be brief to me so I can memorise!’

قَالَ أُوصِيكَ بِخَمْسٍ بِالْيَأْسِ عَمَّا فِي أَيْدِي النَّاسِ فَإِنَّهُ الْغِنَى وَ إِيَّاكَ وَ الطَّمَعَ فَإِنَّهُ الْفَقْرُ الْحَاضِرُ وَ صَلِّ صَلَاةَ مُوَدِّعٍ وَ إِيَّاكَ وَ مَا يُعْتَذَرُ مِنْهُ وَ أَحِبَّ لِأَخِيكَ مَا تُحِبُّ لِنَفْسِكَ‏.

He^-saww said: ‘I^-saww advise you with five – with despairing from what is in the hands of people for it is richness, and beware of coveting for it is present poverty, and pray Salat (like) the farewell Salat, and beware of what you have to apologise from, and love for your brother what you love for yourself’’.[334]

5- فس، تفسير القمي عَنْ مُحَمَّدِ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ سَيَّارٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَتَى ذَا مَيْسَرَةٍ فَتَخَشَّعَ لَهُ طَلَبَ مَا فِي يَدَيْهِ ذَهَبَ ثُلُثَا دِينِهِ

Tafseer Al Qummi – From Muhammad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Bin Sayyar, from Al Mufazzal,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘One who comes to an affluent one, so he humbles to him seeking what is in his hand, two-thirds of his religion will be gone’.

ثُمَّ قَالَ وَ لَا تَعْجَلْ وَ لَيْسَ يَكُونُ الرَّجُلُ يَنَالُ مِنَ الرَّجُلِ الْمِرْفَقَ فَيُجِلَّهُ وَ يُوَقِّرَهُ فَقَدْ يَجِبُ ذَلِكَ لَهُ عَلَيْهِ وَ لَكِنْ تَرَاهُ أَنَّهُ يُرِيدُ بِتَخَشُّعِهِ مَا عِنْدَ اللَّهِ أَوْ يُرِيدُ أَنْ يَخْتِلَهُ عَمَّا فِي يَدَيْهِ‏.

Then he^-asws said: ‘And do not be hasty, and the man will not attain the friendship from the man, so he would be revered and accorded dignity, so that could be obligated for him, upon him, but you will see him that wants to humble for what is in the Presence of Allah^-azwj, or he wants to cheat him from what is in his hands’’.[335]

6- مص، مصباح الشريعة قَالَ الصَّادِقُ ع‏ بَلَغَنِي أَنَّهُ سُئِلَ كَعْبُ الْأَحْبَارِ مَا الْأَصْلَحُ فِي الدِّينِ وَ مَا الْأَفْسَدُ فَقَالَ الْأَصْلَحُ الْوَرَعُ وَ الْأَفْسَدُ الطَّمَعُ

(The book) ‘Misbah Al Sharia’ –

‘Al-Sadiq^-asws said: ‘It has reached me^-asws that Ka’ab Al-Ahbaar was asked, ‘What is the most correct in the religion and what is the most spoiling?’ He said, ‘The most correct is the devoutness, and the most spoiling is the avarice (greed)’.

فَقَالَ لَهُ السَّائِلُ صَدَقْتَ يَا كَعْبَ الْأَحْبَارِ وَ الطَّمَعُ خَمْرُ الشَّيْطَانِ يَسْتَقِي بِيَدِهِ لِخَوَاصِّهِ فَمَنْ سَكِرَ مِنْهُ لَا يَصْحُو إِلَّا فِي أَلِيمِ عَذَابِ اللَّهِ أَوْ مُجَاوَرَةِ سَاقِيهِ

The questioner said to him, ‘You speak the truth, O Ka’ab Al Ahbaar, and the avarice is wine of the Satan^-la. He^-la quenches his^-la special ones with his^-la hand. The one who is intoxicated from it will not wake up except in painful Punishment of Allah^-azwj, or in the vicinity of his quencher.

وَ لَوْ لَمْ يَكُنْ فِي الطَّمَعِ إِلَّا مُشَارَاةُ الدِّينِ بِالدُّنْيَا كَانَ عَظِيماً قَالَ اللَّهُ عَزَّ وَ جَلَ‏ أُولئِكَ الَّذِينَ اشْتَرَوُا الضَّلالَةَ بِالْهُدى‏ وَ الْعَذابَ بِالْمَغْفِرَةِ فَما أَصْبَرَهُمْ عَلَى النَّارِ.

And if there had not been in the avarice except selling of the religion for the world, it would be mighty. Allah^-azwj Mighty and Majestic: They are those who are buying the straying by (selling) the Guidance, and (buying) the Punishment by (selling) the Forgiveness. So what would be their patience upon the Fire? [2:175]’’.[336]

– وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيٌّ ع‏ تَفَضَّلْ عَلَى مَنْ شِئْتَ فَأَنْتَ أَمِيرُهُ وَ اسْتَغْنِ عَمَّنْ شِئْتَ فَأَنْتَ نَظِيرُهُ وَ افْتَقِرْ إِلَى مَنْ شِئْتَ فَأَنْتَ أَسِيرُهُ

And Amir Al-Momineen Ali^-asws said: ‘Be gracious upon the one you so desire for you are (will be) his governor and be needless from the one you so desire to for you are (will be) his peer and be needy to the one you so desire to for you are (will be) his prisoner.

وَ الطَّمِعُ مَنْزُوعٌ عَنْهُ الْإِيمَانُ وَ هُوَ لَا يَشْعُرُ لِأَنَّ الْإِيمَانَ يَحْجُبُ بَيْنَ الْعَبْدِ وَ بَيْنَ الطَّمَعِ مِنَ الْخَلْقِ وَ يَقُولُ يَا صَاحِبِي خَزَائِنُ اللَّهِ مَمْلُوَّةٌ مِنَ الْكَرَامَاتِ وَ هُوَ لَا يُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا وَ مَا فِي أَيْدِي النَّاسِ فَإِنَّهُ مَشُوبٌ بِالْعِلَلِ

And the avaricious (greediness) is such that the Eman is removed from him, and he is not aware, because the Eman veils between the servant and the avarice from the people, and it says, ‘O my companion! The treasures of Allah^-azwj are full of Benevolence, and He^-azwj does not Waste the Recompense of the one who does good deed, while whatever is in hands of the people is tainted with the ailments’.

وَ يَرُدُّهُ إِلَى التَّوَكُّلِ وَ الْقَنَاعَةِ وَ قَصْرِ الْأَمَلِ وَ لُزُومِ الطَّاعَةِ وَ الْيَأْسِ مِنَ الْخَلْقِ فَإِنْ فَعَلَ ذَلِكَ لَزِمَهُ وَ إِنْ لَمْ يَفْعَلْ ذَلِكَ تَرَكَهُ مَعَ شُؤْمِ الطَّمَعِ وَ فَارَقَهُ‏.

It (Eman) returns him to the relying (upon Allah^-azwj), and the contentment, and short hopes, and necessitating the obedience, and the despair from the people. If he were to do that, it sticks with him, and if he does not do that, it leaves him with the inauspiciousness of the avarice and separates from him’’.[337]

7- نهج، نهج البلاغة قَالَ ع‏ أَزْرَى بِنَفْسِهِ مَنِ اسْتَشْعَرَ الطَّمَعَ وَ رَضِيَ بِالذُّلِّ مَنْ‏ كَشَفَ عَنْ ضُرِّهِ‏.

(The book) ‘Nahj Al Balagah’ –

‘He^-asws said: ‘He devalues himself, the one who is habitually avaricious, and he satisfied with the humiliation the one who uncovers from his harm (reveals it)’’.[338]

– وَ قَالَ ع‏ وَ الطَّمَعُ رِقٌّ مُؤَبَّدٌ.

And he^-asws said: ‘And the avarice is permanent slavery’’.[339]

– وَ قَالَ ع‏ أَكْثَرُ مَصَارِعِ الْعُقُولِ تَحْتَ بُرُوقِ الْمَطَامِعِ‏.

And he^-asws said: ‘Most of the intellects are knocked down under the flashes of greed’’.[340]

– وَ قَالَ ع‏ الطَّامِعُ فِي وِثَاقِ الذُّلِ‏.

And he^-asws said: ‘The avaricious is in the shackles of disgrace’’.[341]

– وَ قَالَ ع‏ مَنْ أَتَى غَنِيّاً فَتَوَاضَعَ لِغِنَاهُ ذَهَبَ ثُلُثَا دِينِهِ‏.

And he^-asws said: ‘One who comes to a rich (person) and humbles to his riches, two-thirds of his religion will be gone’’.[342]

– وَ قَالَ ع‏ إِنَّ الطَّمَعَ مُورِدٌ غَيْرُ مُصْدِرٍ وَ ضَامِنٌ غَيْرُ وَفِيٍّ وَ رُبَّمَا شَرِقَ شَارِبُ الْمَاءِ قَبْلَ رَيِّهِ فَكُلَّمَا عَظُمَ قَدْرُ الشَّيْ‏ءِ الْمُتَنَافَسِ فِيهِ عَظُمَتِ الرَّزِيَّةُ لِفَقْدِهِ وَ الْأَمَانِيُّ تُعْمِي أَعْيُنَ الْبَصَائِرِ وَ الْحَظُّ يَأْتِي مَنْ لَا يَأْتِيهِ‏.

And he^-asws said: ‘The avarice is a resource without a source, and a guarantor without loyalty, and sometimes the drinker of water chokes before his saturation. Every time the worth of a thing is mighty, the one competing regarding it are of mighty distress at its loss, and the wishes blind the eyes of the insightful ones, and the share comes to the one who does not go to it’’.[343]

– وَ قَالَ ع‏ فِي وَصِيَّتِهِ لِلْحَسَنِ ع الْيَأْسُ خَيْرٌ مِنَ الطَّلَبِ إِلَى النَّاسِ مَا أَقْبَحَ الْخُضُوعَ عِنْدَ الْحَاجَةِ وَ الْجَفَاءَ عِنْدَ الْغَنَاءِ.

And he^-asws said in a bequest to Al-Hassan^-asws: ‘The despair is better than seeking to the people. How ugly is the humbleness at the need, and the idleness with the riches’’.[344]

8- صِفَاتُ الشِّيعَةِ، لِلصَّدُوقِ بِإِسْنَادِهِ عَنْ حَبِيبٍ الْوَاسِطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ تَكُونَ لَهُ رَغْبَةٌ تُذِلُّهُ‏.

(The book) ‘Sifaat Al Shia’ of Al Sadouq – By his chain, from Habeeb Al Wasity,

‘From Abu Abdullah^-asws having said: ‘How ugly it is for the Momin that there would be for him a desire humiliating him’’.[345]

9- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ بَلَغَ بِهِ أَبَا جَعْفَرٍ ع قَالَ: بِئْسَ الْعَبْدُ عَبْدٌ لَهُ طَمَعٌ يَقُودُهُ وَ بِئْسَ الْعَبْدُ عَبْدٌ لَهُ رَغْبَةٌ تُذِلُّهُ‏.

(The book) ‘Al Kafi’ – From the number, from Ahmad, from his father, from the one who mentioned it delivering it,

‘Abu Ja’far^-asws said: ‘The evil servant is a servant having avarice for him leading him, and the evil servant is a servant having for him a desire humiliating him’’.[346]

10- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع‏ رَأَيْتُ الْخَيْرَ كُلَّهُ قَدِ اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أَيْدِي النَّاسِ‏.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Al Qasim Bin Muhammad, from Al Minqary, from Abdul Razzaq, from Ma’mar, from Al Zuhry who said,

‘Ali^-asws Bin Al-Husayn^-asws said: ‘I^-asws saw the goodness, all of it to have gathered in cutting the avarice from what is in hands of the people’’.[347]

11- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَمَّنْ حَدَّثَهُ‏ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ تَكُونَ لَهُ رَغْبَةٌ تُذِلُّهُ‏.

(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from Ali Bin Hassan, from the one who narrated it,

‘From Abu Abdullah^-asws having said: ‘How ugly it is with the Momin that there would be a desire for him, humiliating him’’.[348]

12- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ بْنِ رُشَيْدٍ عَنْ مُوسَى بْنِ سَلَّامٍ عَنْ سَعْدَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ الَّذِي يُثْبِتُ الْإِيمَانَ فِي الْعَبْدِ قَالَ الْوَرَعُ وَ الَّذِي يُخْرِجُهُ مِنْهُ قَالَ الطَّمَعُ‏.

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of his companions, from Ali Bin Suleyman Bin Rusheyd, from Musa Bin Sallam, from Sa’dan,

From Abu Abdullah^-asws, he (the narrator) said, ‘I said to him^-asws, ‘(What is that) which affirms the Eman in the servant?’ He^-asws said: ‘The devoutness’. (He said), ‘And that which expels it from him?’ He^-asws said: ‘The avarice’’.[349]

13- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ زَيْدٍ الشَّحَّامِ عَنْ عَمْرِو بْنِ هِلَالٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ إِيَّاكَ أَنْ تُطْمِحَ بَصَرَكَ إِلَى مَنْ هُوَ فَوْقَكَ فَكَفَى بِمَا قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص‏ وَ لا تُعْجِبْكَ أَمْوالُهُمْ‏ وَ لا أَوْلادُهُمْ‏ وَ قَالَ‏ وَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى‏ ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ الْحَياةِ الدُّنْيا

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Zayd Al Shaham, from Amro Bin Hilal who said,

‘Abu Ja’far^-asws said: ‘Beware of the coveting with your eyes to the one who is above you! Suffice with what Allah^-azwj Mighty and Majestic had Said to His^-azwj Prophet^-saww: So do not let their wealth or their children fascinate you. [9:55]; and Said: And do not extend your eyes towards what We have Provided with spouses from them, being a blossom of the life of the world [20:131].

فَإِنْ دَخَلَكَ مِنْ ذَلِكَ شَيْ‏ءٌ فَاذْكُرْ عَيْشَ رَسُولِ اللَّهِ ص فَإِنَّمَا كَانَ قُوتُهُ الشَّعِيرَ وَ حَلْوَاهُ التَّمْرَ وَ وَقُودُهُ السَّعَفَ إِذَا وَجَدَهُ‏.

If something from that were to enter you, then remember the life of Rasool-Allah^-saww. Rather, his^-saww daily bread was the barley, and his^-saww sweet dish were the dates, and his^-saww firewood were the leaves when he^-saww could find them’’.[350]

14- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ‏.

(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Al Moalla and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washa, from Ahmad Bin Aaiz, from Abu Khadeeja,

‘From Abu Abdullah^-asws having said: ‘Rasool-Allah^-saww said: ‘One who asks us^-asws, we^-asws give him, and one who is needless (from the people), Allah^-azwj will Enrich him’’.[351]

15- كا، الكافي عَنْ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الْمَعَاشِ رَضِيَ اللَّهُ عَنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ‏.

(The book) ‘Al Kafi’ – From Muhammad, from Ibn Isa, from Ibn Mahboub, from Al Haysam Bin Waqid,

‘From Abu Abdullah^-asws having said: ‘One who is satisfied from Allah^-azwj with the less from the livelihood, Allah^-azwj will be Satisfied with the less from him of the deeds’’.[352]

بيان: و سيأتي‏ برواية الصدوق رحمه الله‏ عن أبي عبد الله ع حين سئل عن معنى هذا الحديث قال يطيعه في بعض و يعصيه في بعض.

Explanation – And I (Majlisi) shall bring in a report by Al-Sadouq, may Allah^-azwj have Mercy on him, from Abu Abdullah^-asws when he^-asws was asked about the meaning of this Hadeeth. He^-asws said: ‘He obeys Him^-azwj in part and disobeys Him^-azwj in part’’.

وَ قَدْ وَرَدَ فِي طَرِيقِ الْعَامَّةِ عَنِ النَّبِيِّ ص‏ أَخْلِصْ قَلْبَكَ يَكْفِكَ الْقَلِيلُ مِنَ الْعَمَلِ.

And it is reported in the path (attribution) by the general Muslims, from the Prophet^-saww: ‘Purify your heart, the little from the deeds will suffice you’’.

16- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ ابْنَ آدَمَ كُنْ كَيْفَ شِئْتَ كَمَا تَدِينُ تُدَانُ مَنْ رَضِيَ مِنَ اللَّهِ بِالْقَلِيلِ مِنَ الرِّزْقِ قَبِلَ اللَّهُ مِنْهُ الْيَسِيرَ مِنَ الْعَمَلِ وَ مَنْ رَضِيَ بِالْيَسِيرِ مِنَ الْحَلَالِ خَفَّتْ مَئُونَتُهُ وَ زَكَتْ مَكْسَبَتُهُ وَ خَرَجَ مِنْ حَدِّ الْفُجُورِ.

(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam,

‘From Abu Abdullah^-asws having said: ‘It is written in the Torah: ‘Son of Adam^-as! Be however you so desire to! You will be Judges like what you judge. One who is satisfied from Allah^-azwj with the little from the sustenance, Allah^-azwj will Accept from him the lesser from the deeds, and one who is satisfied with the little from the Permissible, his provisions would be light, and his earnings would be clean, and he will exit from the limit of immoralities’’.[353]

17- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: مَنْ لَمْ يُقْنِعْهُ مِنَ الرِّزْقِ إِلَّا الْكَثِيرُ لَمْ يَكْفِهِ مِنَ الْعَمَلِ إِلَّا الْكَثِيرُ وَ مَنْ كَفَاهُ مِنَ الرِّزْقِ الْقَلِيلُ فَإِنَّهُ يَكْفِيهِ مِنَ الْعَمَلِ الْقَلِيلُ‏.

(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Muhammad Bin Arafa,

‘From Abu Al-Hassan Al-Reza^-asws having said: ‘One who is not contented from the sustenance except a lot, it will not suffice him from the deeds except a lot, and one who is sufficed from the little sustenance, it would suffice him from the little deeds’’.[354]

18- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‏ ابْنَ آدَمَ إِنْ كُنْتَ تُرِيدُ مِنَ الدُّنْيَا مَا يَكْفِيكَ فَإِنَّ أَيْسَرَ مَا فِيهَا يَكْفِيكَ وَ إِنْ كُنْتَ إِنَّمَا تُرِيدُ مَا لَا يَكْفِيكَ فَإِنَّ كُلَّ مَا فِيهَا لَا يَكْفِيكَ‏.

(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,

‘From Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws had said: ‘Son of Adam^-as If you want from the world what suffices you, then the least of what is in it would suffice you, and if you would rather want what does not suffice you, then all what is in it will not suffice you’’.[355]

19- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدٍ الْأَسَدِيِّ عَنْ سَالِمِ بْنِ مُكْرَمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اشْتَدَّتْ حَالُ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ص فَقَالَتْ لَهُ امْرَأَتُهُ لَوْ أَتَيْتَ رَسُولَ اللَّهِ ص فَسَأَلْتَهُ فَجَاءَ إِلَى النَّبِيِّ ص فَلَمَّا رَآهُ النَّبِيُّ ص قَالَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ

(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Abdul Rahman Bin Muhammad Al Asadi, from Salim Bin Mukrim,

‘From Abu Abdullah^-asws having said: ‘The situation of a companion of the Prophet^-saww became severer. His wife said to him, ‘If you could go to Rasool-Allah^-saww!’ He came to the Prophet^-saww. When the Prophet^-saww saw him, he^-saww said: ‘One who asks us^-asws, we^-asws give him, and one who is needless (from the people), Allah^-azwj will Enrich him’.

فَقَالَ الرَّجُلُ مَا يَعْنِي غَيْرِي فَرَجَعَ إِلَى امْرَأَتِهِ فَأَعْلَمَهَا فَقَالَتْ إِنَّ رَسُولَ اللَّهِ بَشَرٌ فَأَعْلِمْهُ فَأَتَاهُ فَلَمَّا رَآهُ رَسُولُ اللَّهِ ص قَالَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ حَتَّى فَعَلَ الرَّجُلُ ذَلِكَ ثَلَاثاً

The man said, ‘He^-saww does not mean other than me!’ He returned to his wife and let her know. She said, ‘Rasool-Allah^-saww is a mortal, so let him^-saww know’. He came to him^-saww. When he^-saww saw him, he^-saww said: ‘One who asks us^-asws, we^-asws give him, and one who is needless (from the people), Allah^-azwj will Enrich him’ – to the extent that the man did it thrice.

ثُمَّ ذَهَبَ الرَّجُلُ فَاسْتَعَارَ مِعْوَلًا ثُمَّ أَتَى الْجَبَلَ فَصَعِدَهُ فَقَطَعَ حَطَباً ثُمَّ جَاءَ بِهِ فَبَاعَهُ بِنِصْفِ مُدٍّ مِنْ دَقِيقٍ فَرَجَعَ بِهِ فَأَكَلَهُ

Then the man went and borrowed a spade. Then he went to a mountain and ascended it. He cut some firewood, then came with it. He sold it for half a handful of flour and returned with it. He ate it.

ثُمَّ ذَهَبَ مِنَ الْغَدِ فَجَاءَ بِأَكْثَرَ مِنْ ذَلِكَ فَبَاعَهُ فَلَمْ يَزَلْ يَعْمَلُ وَ يَجْمَعُ حَتَّى اشْتَرَى مِعْوَلًا ثُمَّ جَمَعَ حَتَّى اشْتَرَى بَكْرَيْنِ وَ غُلَاماً ثُمَّ أَثْرَى حَتَّى أَيْسَرَ

Then he went the next morning and came with a lot of that. He sold it. He did not cease working and gathering (money) until he bought a spade. Then he gathered (money) until he bought two camels and a slave. Then he was enriched until he became affluent.

فَجَاءَ إِلَى النَّبِيِّ ص فَأَعْلَمَهُ كَيْفَ جَاءَ يَسْأَلُهُ وَ كَيْفَ سَمِعَ النَّبِيَّ ص فَقَالَ النَّبِيُّ ص قُلْتُ لَكَ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ‏.

He came to the Prophet^-saww and let him^-saww know how he had come to ask him^-azwj, and how he had heard the Prophet^-saww. The Prophet^-saww said: ‘I^-saww did say to you, one who asks us^-asws, we^-asws shall give him, and one who is needless (of the people), Allah^-azwj will Enrich him’’.[356]

20- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ الْفُرَاتِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ مَنْ أَرَادَ أَنْ يَكُونَ أَغْنَى النَّاسِ فَلْيَكُنْ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْهُ بِمَا فِي يَدِ غَيْرِهِ‏.

(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ali Bin Al Hakam, from Al-Husayn Bin Al Furaat, from Amro Bin Shimr, from Jabir,

‘Abu Ja’far^-asws having said: ‘Rasool-Allah^-saww said: ‘One who wants to be richest of the people, let him be more trusting with what is in the Hand of Allah^-azwj than what is in the hands of others’’.[357]

21- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ أَوْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَنِعَ بِمَا رَزَقَهُ اللَّهُ فَهُوَ مِنْ أَغْنَى النَّاسِ‏.

(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibn Fazzal, from Aasim Bin Humeyd, from Abu Hamza,

‘From Abu Ja’far^-asws or Abu Abdullah^-asws having said: ‘One who is contented with what Allah^‑azwj has Graced him is richest of the people’’.[358]

22- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ حَمْزَةَ بْنِ حُمْرَانَ قَالَ: شَكَا رَجُلٌ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ يَطْلُبُ فَيُصِيبُ وَ لَا يَقْنَعُ وَ تُنَازِعُهُ نَفْسُهُ إِلَى مَا هُوَ أَكْثَرُ مِنْهُ وَ قَالَ عَلِّمْنِي شَيْئاً أَنْتَفِعْ بِهِ

(The book) ‘Al Kafi’ – By the chain from Ibn Fazzal, from Ibn Bukeyr, from Hamza Bin Humran who said,

‘A man complained to Abu Abdullah^-asws that he seeks, so he achieves, and he is not contented, and his souls takes him to what is more than it, and he said, ‘Teach me something I can benefit with’’.

فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنْ كَانَ مَا يَكْفِيكَ يُغْنِيكَ فَأَدْنَى مَا فِيهَا يُغْنِيكَ وَ إِنْ كَانَ مَا يَكْفِيكَ لَا يُغْنِيكَ فَكُلُّ مَا فِيهَا لَا يُغْنِيكَ‏.

Abu Abdullah^-asws said: ‘If whatever suffices you enriches you, then the least of what is in it would enrich you, and if whatever suffices you does not enrich you, then all what is in it will not enrich you’’.[359]

23- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ حَنَانِ بْنِ سَدِيرٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَنْ رَضِيَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ كَانَ أَيْسَرُ مَا فِيهَا يَكْفِيهِ وَ مَنْ لَمْ يَرْضَ مِنَ الدُّنْيَا بِمَا يُجْزِيهِ لَمْ يَكُنْ شَيْ‏ءٌ مِنْهَا يَكْفِيهِ‏.

(The book) ‘Al Kafi’ – From the number, from Al Barqy, from a number of his companions, from Hanan Bin Sadeyr, raising it, said,

‘Amir Al-Momineen^-asws said: ‘One who is satisfied from the world with what suffices him, the lease of what is in it would suffice him, and the one who is not satisfied from the world with what suffices him, there will not be anything from him to suffice him’’.[360]

---

[1] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 1

[2] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 2

[3] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 3

[4] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 4

[5] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 5

[6] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 6

[7] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 7

[8] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 8

[9] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 9

[10] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 10

[11] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 11

[12] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 12

[13] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 13 a

[14] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 13 b

[15] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 13 c

[16] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 14

[17] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 15

[18] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 16

[19] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 17

[20] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 18

[21] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 19 a

[22] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 19 b

[23] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 20

[24] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 21

[25] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 22 a

[26] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 22 b

[27] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 23

[28] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 24

[29] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 25

[30] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 26

[31] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 27

[32] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 28 a

[33] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 28 b

[34] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 28 c

[35] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 29

[36] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 30

[37] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 31

[38] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 32

[39] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 33

[40] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 34

[41] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 35

[42] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 36 a

[43] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 36 b

[44] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 37

[45] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 38

[46] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 39

[47] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 40

[48] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 41

[49] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 42

[50] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 43 a

[51] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 43 b

[52] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 43 c

[53] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 43 d

[54] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 43 e

[55] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 43 f

[56] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 43 g

[57] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 43 h

[58] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 44

[59] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 45

[60] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 46

[61] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 47 a

[62] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 47 b

[63] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 48

[64] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 49

[65] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 50

[66] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 51

[67] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 52

[68] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 53

[69] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 54

[70] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 55

[71] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 56 a

[72] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 56 b

[73] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 57

[74] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 58

[75] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 59

[76] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 60

[77] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 61

[78] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 62

[79] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 63

[80] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 64

[81] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 65

[82] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 66

[83] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 67

[84] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 68

[85] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 69

[86] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 70

[87] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 71

[88] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 72

[89] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 73

[90] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 74

[91] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 75

[92] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 76

[93] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 77

[94] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 78

[95] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 79

[96] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 80

[97] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 81

[98] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 82

[99] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 83

[100] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 84

[101] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 85

[102] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 86

[103] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 87 a

[104] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 87 b

[105] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 87 c

[106] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 88

[107] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 89

[108] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 90

[109] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 91 a

[110] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 91 b

[111] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 92

[112] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 93

[113] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 94

[114] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 95

[115] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 96 a

[116] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 96 b

[117] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 96 c

[118] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 97

[119] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 98

[120] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 99

[121] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 100

[122] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 101

[123] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 102

[124] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 103

[125] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 104

[126] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 105

[127] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 106

[128] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 107

[129] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 108

[130] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 109

[131] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 110 a

[132] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 110 b

[133] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 110 c

[134] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 a

[135] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 b

[136] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 c

[137] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 d

[138] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 e

[139] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 f

[140] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 g

[141] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 h

[142] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 j

[143] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 k

[144] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 l

[145] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 m

[146] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 n

[147] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 o

[148] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 p

[149] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 q

[150] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 r

[151] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 111 s

[152] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 112 a

[153] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 112 b

[154] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 112 c

[155] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 113 a

[156] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 113 b

[157] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 113 c

[158] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 113 d

[159] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 113 e

[160] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 113 f

[161] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 114

[162] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 115

[163] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 116

[164] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 117

[165] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 118

[166] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 119 a

[167] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 119 b

[168] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 120

[169] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 121

[170] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 122

[171] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 123

[172] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 124

[173] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 125

[174] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 126

[175] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 127

[176] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 128

[177] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 129

[178] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 130

[179] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 131 a

[180] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 131 b

[181] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 132 a

[182] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 132 b

[183] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 132 c

[184] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 132 d

[185] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 132 e

[186] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 133

[187] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 134

[188] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 135

[189] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 1

[190] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 2

[191] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 3

[192] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 4

[193] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 5

[194] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 6

[195] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 7

[196] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 8

[197] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 9

[198] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 10

[199] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 11

[200] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 136 / 12

[201] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 1

[202] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 2

[203] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 3

[204] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 4

[205] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 5

[206] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 6

[207] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 7

[208] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 8

[209] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137 / 9

[210] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 137

[211] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 138

[212] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 139 a

[213] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 139 b

[214] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 140

[215] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 141 a

[216] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 141 b

[217] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 141 c

[218] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 122 H 141 d

[219] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 1

[220] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 2

[221] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 3

[222] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 4

[223] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 5

[224] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 6

[225] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 7

[226] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 8

[227] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 9

[228] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 10

[229] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 11

[230] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 12 a

[231] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 12 b

[232] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 13

[233] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 14

[234] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 15

[235] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 16

[236] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 17 a

[237] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 17 b

[238] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 18

[239] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 19

[240] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 20

[241] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 21

[242] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 22

[243] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 23

[244] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 24

[245] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 25

[246] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 26

[247] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 27

[248] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 28 a

[249] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 28 b

[250] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 28 c

[251] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 28 d

[252] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 28 e

[253] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 123 H 28 f

[254] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 1

[255] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 2

[256] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 3

[257] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 4

[258] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 5

[259] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 6

[260] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 7

[261] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 8

[262] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 9

[263] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 10

[264] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 11

[265] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 12

[266] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 124 H 13

[267] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 1

[268] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 2

[269] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 3 a

[270] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 3 b

[271] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 3 c

[272] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 3 d

[273] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 3 e

[274] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 3 f

[275] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 4 a

[276] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 4 b

[277] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 4 c

[278] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 125 H 4 d

[279] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 126 H 1

[280] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 126 H 2

[281] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 126 H 3

[282] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 127 H 1

[283] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 127 H 2

[284] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 127 H 3

[285] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 127 H 4

[286] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 127 H 5

[287] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 127 H 5

[288] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 127 H 6

[289] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 127 H 7

[290] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 1

[291] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 2

[292] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 3

[293] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 4

[294] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 5

[295] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 6

[296] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 7

[297] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 8

[298] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 9

[299] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 10

[300] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 11

[301] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 12

[302] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 13

[303] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 14

[304] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 15

[305] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 16

[306] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 17

[307] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 18

[308] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 19

[309] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 20

[310] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 21

[311] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 22

[312] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 23

[313] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 24

[314] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 25

[315] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 26 a

[316] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 26 b

[317] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 27

[318] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 28 a

[319] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 28 b

[320] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 28 c

[321] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 29 a

[322] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 29 b

[323] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 29 c

[324] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 29 d

[325] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 29 e

[326] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 30

[327] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 31 a

[328] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 31 b

[329] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 31 c

[330] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 128 H 31 d

[331] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 1

[332] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 2

[333] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 3

[334] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 4

[335] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 5

[336] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 6 a

[337] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 6 b

[338] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 7 a

[339] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 7 b

[340] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 7 c

[341] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 7 d

[342] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 7 e

[343] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 7 f

[344] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 7 g

[345] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 8

[346] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 9

[347] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 10

[348] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 11

[349] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 12

[350] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 13

[351] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 14

[352] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 15

[353] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 16

[354] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 17

[355] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 18

[356] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 19

[357] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 20

[358] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 21

[359] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 22

[360] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 129 H 23