Volume 70
Part 2 out of 2
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams–asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 130 الكبر
CHAPTER 130 – THE ARROGANCE
Ahadeeth used in Tafseer –
وَ فِي الْمَجْمَعِ، عَنِ الْبَاقِرِ ع أَمَّا الْمُؤْمِنُونَ فَتُرْفَعُ أَعْمَالُهُمْ وَ أَرْوَاحُهُمْ إِلَى السَّمَاءِ فَتُفَتَّحُ لَهُمْ أَبْوَابُهَا وَ أَمَّا الْكَافِرُ فَيَصْعَدُ بِعَمَلِهِ وَ رُوحِهِ حَتَّى إِذَا بَلَغَ إِلَى السَّمَاءِ نَادَى مُنَادٍ اهْبِطُوا بِهِ إِلَى سِجِّينٍ وَ هُوَ وَادٍ بِحَضْرَمَوْتَ يُقَالُ لَهُ بَرَهُوتُ.
And in (the book) ‘Al Majma’ – From Al-Baqir-asws: ‘As for the Momineen, their deeds and their souls rise to the sky, so its doors are opened for them, and as for the Kafir, he (the Angels) ascends with his deeds and his soul until when he reaches to the sky, a caller calls out: ‘Descend with it to Sijjeen!’ – and it is a valley at Hazramaut called Barhout’’.
فِي التَّوْحِيدِ عَنِ النَّبِيِّ ص مَنْ أَبَى أَنْ يَقُولَ لَا إِلَهَ إِلَّا اللَّهُ.
In (the book) ‘Al-Tawheed’ – From the Prophet-saww: ‘(The obstinate) is the one who refuses to say, ‘There is no god except Allah-azwj’’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الْبَاقِرِ ع قَالَ: الْعَنِيدُ الْمُعْرِضُ عَنِ الْحَقِّ.
And it is reported by Ali Bin Ibrahim, from Al-Baqir-asws having said: ‘The obstinate is the one turning away from the truth’’.
وَ فِي الْمُتَهَجِّدِ فِي خُطْبَةِ الْغَدِيرِ لِأَمِيرِ الْمُؤْمِنِينَ ع أَ فَتَدْرُونَ الِاسْتِكْبَارَ مَا هُوَ هُوَ تَرْكُ الطَّاعَةِ لِمَنْ أُمِرُوا بِطَاعَتِهِ وَ التَّرَفُّعُ عَلَى مَنْ نُدِبُوا إِلَى مُتَابَعَتِهِ.
And in ‘Al Mutahid’ – ‘In a sermon of Al-Ghadeer of Amir Al-Momineen-asws: ‘Are you knowing the arrogance, what it is? It is neglecting the obedience of the one having been Commanded with obeying him-asws, and to raise up the one-asws having been commissioned to follow him‑asws’’.
رَوَى الْعَيَّاشِيُ أَنَّهُ مَرَّ الْحُسَيْنُ بْنُ عَلِيٍّ ع عَلَى مَسَاكِينَ قَدْ بَسَطُوا كِسَاءَهُمْ وَ أَلْقَوْا كِسَراً فَقَالُوا هَلُمَّ يَا ابْنَ رَسُولِ اللَّهِ فَثَنَّى وَرِكَهُ فَأَكَلَ مَعَهُمْ ثُمَّ تَلَا إِنَّ اللَّهَ لا يُحِبُّ الْمُسْتَكْبِرِينَ.
It is reported by Al-Ayyashi – ‘Al-Husayn-asws Bin Ali-asws passed by the poor who had spread their cloaks and cast bread. They said, ‘Come, O son-asws of Rasool-Allah-saww!’ He-asws folded his-asws cloth and ate with them, then he-asws recited: Surely Allah-azwj, He does not Love the arrogant [16:23]’’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ الصَّادِقِ ع قَالَ: إِنَّ فِي جَهَنَّمَ لَوَادِياً لِلْمُتَكَبِّرِينَ يُقَالُ لَهُ سَقَرُ شَكَا إِلَى اللَّهِ تَعَالَى شِدَّةَ حَرِّهِ وَ سَأَلَهُ أَنْ يَتَنَفَّسَ فَأَذِنَ لَهُ فَتَنَفَّسَ فَأَحْرَقَ جَهَنَّمَ.
And it is reported by Ali Bin Ibrahim – From Al-Sadiq-asws having said: ‘There is a valley in Hell called Saqar. It complained to Allah-azwj the Exalted of intensity of its own heat and asked Him‑azwj to (Allow it to) breathe. He-azwj Permitted for it. It breathed, and Hell was burned’’.
1- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبَانٍ عَنْ حُكَيْمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ أَدْنَى الْإِلْحَادِ قَالَ إِنَّ الْكِبْرَ أَدْنَاهُ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Muhammad Bin Isa, from Yunus, from Aban, from Hukeym who said,
‘I asked Abu Abdullah-asws about the least apostasy. He-asws said: ‘The arrogance is it’s least’’.[1]
Explanation – (Ahadeeth only)
بيان: رُوِيَ عَنْهُ ع يَقُولُ عَنِ اللَّهِ تَعَالَى الْكِبْرِيَاءُ رِدَائِي وَ الْعَظَمَةُ إِزَارِي فَمَنْ نَازَعَنِي فِي شَيْءٍ مِنْهُمَا قَصَمْتُهُ.
‘It is reported from him-asws saying on behalf of Allah-azwj the Exalted: “The Greatness is My-azwj Cloak and the Magnificence is My-azwj Wrapping. The one who contends (opposes) Me-azwj regarding anything from these two, I-azwj shall Break him!”’
قَالَ رَسُولُ اللَّهِ ص لَنْ يَدْخُلَ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنَ الْكِبْرِ فَقَالُوا يَا رَسُولَ اللَّهِ إِنَّ أَحَدَنَا يُحِبُّ أَنْ يَكُونَ ثَوْبُهُ حَسَناً وَ فِعْلُهُ حَسَناً فَقَالَ إِنَّ اللَّهَ جَمِيلٌ يُحِبُّ الْجَمَالَ وَ لَكِنَّ الْكِبْرَ بَطَرُ الْحَقِّ وَ غَمْصُ النَّاسِ.
‘Rasool-Allah-saww said: ‘He will never enter the Paradise, the one in whose heart is a particle weight of arrogance’. They said, ‘O Rasool-Allah-saww! One of us loves for his clothes to be good and his deeds to be good’. He-saww said: ‘Allah-azwj is Beautiful, He-azwj Loves the beauty, but the arrogance refutes the truth and disdains the people’’.
قَالَ النَّبِيُّ ص أَعُوذُ بِكَ مِنْ نَفْخَةِ الْكِبْرِيَاءِ.
The Prophet-saww said: ‘I-saww seek Refuge with You-azwj from a puff of greatness’’.
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ.
And Rasool-Allah-saww had said: ‘He will not enter the Paradise, one who were to have in his heart a particle weight of arrogance’’.
ذَكَرَ رَسُولُ اللَّهِ ص جُحُودَ الْحَقِّ فِي حَدِّ الْكِبْرِ وَ الْكَشْفِ عَنْ حَقِيقَتِهِ.
Rasool-Allah-saww mentioned: ‘Rejection of the truth is within the limit of arrogance, and the uncovering from its reality’’.
وَ قَالَ مَنْ سَفِهَ الْحَقَّ وَ غَمَصَ النَّاسَ.
‘And he-saww said: ‘(The arrogant is) is one who stultifies the truth and disdains the people’’.
شَرَحَ رَسُولُ اللَّهِ ص الْكِبْرَ بِهَاتَيْنِ الْآفَتَيْنِ إِذْ سَأَلَهُ ثَابِتُ بْنُ قَيْسٍ فَقَالَ يَا رَسُولَ اللَّهِ ص إِنِّي امْرُؤٌ حُبِّبَ إِلَيَّ مِنَ الْجَمَالِ مَا تَرَى أَ فَمِنَ الْكِبْرِ هُوَ فَقَالَ ص لَا وَ لَكِنَّ الْكِبْرَ مِنْ بَطَرِ الْحَقِّ وَ غَمْصِ النَّاسِ.
Rasool-Allah-azwj explained the arrogance with these two plagues when Sabit Bin Qays had asked him-saww. He said, ‘O Rasool-Allah-saww! I am a man, the beauty is beloved to me what you-saww can see. Is it from the arrogance?’ He-saww said: ‘No, but the arrogance is from refuting the truth and disdaining (look down on) the people’’.
وَ فِي حَدِيثٍ آخَرَ مِنْ سَفَهِ الْحَقِّ.
And in another Hadeeth: ‘(The arrogant is) one who stultifies the truth’.
قَالَ ص آفَةُ الْعِلْمِ الْخُيَلَاءُ.
He-saww said: ‘Plague of the scholars is the snobbery’’.
قَالَ النَّبِيُّ ص إِذَا سَمِعْتُمُ الرَّجُلَ يَقُولُ هَلَكَ النَّاسُ فَهُوَ أَهْلَكُهُمْ.
The Prophet-saww said: ‘When you hear the man saying, ‘The people are destroyed’, so he is the one who has destroyed them’’.
وَ رُوِيَ أَنَّ رَجُلًا فِي بَنِي إِسْرَائِيلَ يُقَالُ لَهُ خَلِيعُ بَنِي إِسْرَائِيلَ لِكَثْرَةِ فَسَادِهِ مَرَّ بِرَجُلٍ يُقَالُ لَهُ عَابِدُ بَنِي إِسْرَائِيلَ وَ كَانَتْ عَلَى رَأْسِ الْعَابِدِ غَمَامَةٌ تُظِلُّهُ
And, it is reported, ‘There was a man among the children of Israel called ‘Immoral one in the children of Israel’ due to the abundance of his mischief. He passed by a man called ‘Worshipper in the children of Israel’, and there was a cloud on the head of the worshipper, shading him.
لَمَّا مَرَّ الْخَلِيعُ بِهِ فَقَالَ الْخَلِيعُ فِي نَفْسِهِ أَنَا خَلِيعُ بَنِي إِسْرَائِيلَ كَيْفَ أَجْلِسُ بِجَنْبِهِ وَ قَالَ الْعَابِدُ هُوَ خَلِيعُ بَنِي إِسْرَائِيلَ كَيْفَ يَجْلِسُ إِلَيَّ فَأَنِفَ مِنْهُ وَ قَالَ لَهُ قُمْ عَنِّي
When the immoral passed by him, the immoral said within himself, ‘I am immoral in the children of Israel. How can I sit besides him?’ And the worshipper (said within himself), ‘He is immoral in the children of Israel. How can he sit (next) to me?’ He turned away from him and said to him, ‘Arise away from me!’
فَأَوْحَى اللَّهُ إِلَى نَبِيِّ ذَلِكَ الزَّمَانِ مُرْهُمَا فَلْيَسْتَأْنِفَا الْعَمَلَ فَقَدْ غَفَرْتُ لِلْخَلِيعِ وَ أَحْبَطْتُ عَمَلَ الْعَابِدِ.
Allah-azwj Revealed to a Prophet-as of that time: “Instruct them, so let them resume the deeds, for I-azwj have Forgiven the immoral and have Confiscated the deeds of the worshipper!”’
وَ فِي حَدِيثٍ آخَرَ فَتَحَوَّلَتِ الْغَمَامَةُ إِلَى رَأْسِ الْخَلِيعِ.
And in another Hadeeth: ‘The cloud transferred to the head of the immoral’.
وَ سَمِعَ قَوْلَ رَسُولِ اللَّهِ ص لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ.
And the words of Rasool-Allah-saww were heard: ‘He will not enter the Paradise, one who were to have in his heart a weight of a mustard seed of arrogance’’.
و من أحوال رسول الله ص حتى أنه كان يأكل على الأرض و يقول إنما أنا عبد آكل كما يأكل العبد.
And from situations of Rasool-Allah-saww, to the extent that he-saww used to eat upon the ground and saying: ‘But rather, I-saww am a slave eating just as the slaves tend to eat’’.
و قيل لسلمان لم لا تلبس ثوبا جيدا فقال إنما أنا عبد فإذا أعتقت يوما لبست.
And it was said to Salman-ra, ‘Why are you-as not wearing new clothes?’ He-ra said, ‘I-ra am a slave. One day when I-ra am freed, I-ra shall wear’’.
وَ قَدْ قَالَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ مَنْ أَرَادَ أَنْ يَنْظُرَ إِلَى رَجُلٍ مِنْ أَهْلِ النَّارِ فَلْيَنْظُرْ إِلَى رَجُلٍ قَاعِدٍ وَ بَيْنَ يَدَيْهِ قَوْمٌ قِيَامٌ.
And Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘One who wants to look at a man from the people of Fire, let him look at a man seated and in front of him are a group of people standing’’.
وَ قَالَ عَلِيٌّ ع لَا يَنْقُصُ الرَّجُلُ مِنْ كَمَالِهِ مَا حَمَلَ مِنْ شَيْءٍ إِلَى عِيَالِهِ.
And Ali-asws said: ‘The man will not be reduced from his perfection for as long as he carries something to his dependants’’.
وَ قَالَ بَعْضُهُمْ رَأَيْتُ عَلِيّاً اشْتَرَى لَحْماً بِدِرْهَمٍ فَحَمَلَهُ فِي مِلْحَفَتِهِ فَقَالَ أَحْمِلُ عَنْكَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ لَا أَبُو الْعِيَالِ أَحَقُّ أَنْ يَحْمِلَ.
And one of them said, ‘I saw Ali-asws buying meat for a Dirham. He-asws carried it in his wrapping. He (I) said, ‘I shall carry it on your-asws behalf, O Amir Al-Momineen-asws!’ He-asws said: ‘No! The father of dependants is more rightful to carry it’’.
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص الْبَذَاذَةُ مِنَ الْإِيمَانِ.
And Rasool-Allah-saww said: ‘The (wearing of) lowly clothes is from the Eman’’.
وَ عُوتِبَ عَلِيٌّ ع فِي إِزَارٍ مَرْقُوعٍ فَقَالَ: يَقْتَدِي بِهِ الْمُؤْمِنُ وَ يَخْشَعُ لَهُ الْقَلْبُ.
And Ali-asws was reproached regarding a patched trouser. He-asws said: ‘The Momin can emulate with it and the heart will be humble for him’’.
وَ قَالَ عِيسَى ع جَوْدَةُ الثِّيَابِ خُيَلَاءُ الْقَلْبِ.
Isa-as said: ‘Good clothes are snobbery of the heart’’.
وَ قَدْ قَالَ رَسُولُ اللَّهِ ص مَنْ تَرَكَ زِينَةً لِلَّهِ وَ وَضَعَ ثِيَاباً حَسَنَةً تَوَاضُعاً لِلَّهِ وَ ابْتِغَاءَ وَجْهِهِ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُدْخِلَهُ عَبْقَرِيَّ الْجَنَّةِ.
And Rasool-Allah-saww had said: ‘One who neglects adornment for the Sake of Allah-azwj and places down excellent clothes in humbleness to Allah-azwj and seeking His-azwj Face, would have a right upon Allah-azwj that He-azwj Enters him in the splendid Paradise’’.
وَ قَدْ سُئِلَ نَبِيُّنَا ص مِنَ الْجَمَالِ فِي الثِّيَابِ هَلْ هُوَ مِنَ الْكِبْرِ فَقَالَ لَا وَ لَكِنَّ الْكِبْرَ مِنْ سَفَهِ الْحَقِّ وَ غَمْصِ النَّاسِ.
And the Prophet-saww had been asked of the beauty in the clothes, ‘Is it from the arrogance?’ He-saww said: ‘No! But the arrogance is from stultifying (humiliating) the truth and disdaining the people’’.
وَ قَدْ قَالَ ص كُلُوا وَ اشْرَبُوا وَ الْبَسُوا وَ تَصَدَّقُوا فِي غَيْرِ سَرَفٍ وَ لَا بُخْلٍ إِنَّ اللَّهَ يُحِبُّ أَنْ يَرَى أَثَرَ نِعْمَتِهِ عَلَى عَبْدِهِ.
And he-saww said: ‘Eat, and drink, and wear, and give charity without being extravagant and do not be miserly. Allah-azwj Loves to See the impacts of His-azwj bounties upon His-azwj servants’’.
وَ قَالَ عِيسَى ع مَا لَكُمْ تَأْتُونِّي وَ عَلَيْكُمْ ثِيَابُ الرُّهْبَانِ وَ قُلُوبُكُمْ قُلُوبُ الذِّئَابِ الضَّوَارِي الْبَسُوا ثِيَابَ الْمُلُوكِ وَ أَلِينُوا قُلُوبَكُمْ بِالْخَشْيَةِ.
And Isa-as said: ‘What is the matter with you all? You are coming to me and upon you are clothes if the Monks while your hearts are hearts of predatory wolves. Wear kingly clothes and soften your hearts with the humbleness!’’
2- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ الْكِبْرُ قَدْ يَكُونُ فِي شِرَارِ النَّاسِ مِنْ كُلِّ جِنْسٍ وَ الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ رِدَاءَهُ لَمْ يَزِدْهُ اللَّهُ إِلَّا سَفَالًا
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Al-Husayn Bin Abu Al A’ala,
‘Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The arrogance happens to be among the evil people from every genus, and the arrogance (Greatness) is a Cloak of Allah-azwj. The one who contends Allah-azwj Mighty and Majestic of His-azwj Cloak, Allah-azwj will not Increase him except in lowliness.
إِنَّ رَسُولَ اللَّهِ مَرَّ فِي بَعْضِ طُرُقِ الْمَدِينَةِ وَ سَوْدَاءُ تَلْقُطُ السِّرْقِينَ فَقِيلَ لَهَا تَنَحَّيْ عَنْ طَرِيقِ رَسُولِ اللَّهِ ص فَقَالَتْ إِنَّ الطَّرِيقَ لَمُعْرَضٌ
Rasool-Allah-saww passed by in one of the streets of Al Medina, and black lady was scooping the manure. It was said to her, ‘Step away from the way of Rasool-Allah-saww!’ She said, ‘The road is wide (enough)!’
فَهَمَّ بِهَا بَعْضُ الْقَوْمِ أَنْ يَتَنَاوَلَهَا فَقَالَ رَسُولُ اللَّهِ ص دَعُوهَا فَإِنَّهَا جَبَّارَةٌ.
One of the group intended to grab her (and push her aside). Rasool-Allah-saww said: ‘Leave her, for she is tyrannous!’’[2]
Notes –
قَالَ فِي النِّهَايَةِ فِي الْحَدِيثِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى الْعَظَمَةُ إِزَارِي وَ الْكِبْرِيَاءُ رِدَائِي.
He said in (the book) ‘Al-Nihaya’ in the Hadeeth: ‘Allah-azwj Blessed and Exalted Said: “The Magnificence is My-azwj Wrapping and the Greatness is My-azwj Cloak!”’
3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَبُو جَعْفَرٍ ع الْعِزُّ رِدَاءُ اللَّهِ وَ الْكِبْرُ إِزَارُهُ فَمَنْ تَنَاوَلَ شَيْئاً مِنْهُ أَكَبَّهُ اللَّهُ فِي جَهَنَّمَ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Usman Bin Isa, from Al A’ala Bin Al Fuzeyl,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far-asws said: ‘The Honour is a Cloak of Allah-azwj and the Greatness is His-azwj Wrapping. The one who takes anything from it, Allah-azwj will Fling him into the Fire!’’[3]
4- كا، الكافي عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ عَنْ مَعْمَرِ بْنِ عُمَرَ بْنِ عَطَاءٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْكِبْرُ رِدَاءُ اللَّهِ وَ الْمُتَكَبِّرُ يُنَازِعُ اللَّهَ رِدَاءَهُ.
(The book) ‘Al Kafi’ – From Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba, from Ma’mar Bin Umar Bin Ata’a,
‘From Abu Ja’far-asws having said: ‘The arrogance (Greatness) is a Cloak of Allah-azwj, and the arrogant person contends Allah-azwj of His-azwj Cloak’’.[4]
5- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ عَنْ لَيْثٍ الْمُرَادِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكِبْرُ رِدَاءُ اللَّهِ فَمَنْ نَازَعَ اللَّهَ شَيْئاً مِنْ ذَلِكَ أَكَبَّهُ اللَّهُ فِي النَّارِ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Muhammad Bin Ali, from Abu Jameela, from Lays Al Muradi,
‘From Abu Abdullah-asws having said: ‘The arrogance (Greatness) is a Cloak of Allah-azwj. The one who contends Allah-azwj of anyone from that, Allah-azwj will Fling him into the Fire’’.[5]
6- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Al Qasim Bin Urwah, from Abdullah Bin Bukeyr, from Zurara,
‘From Abu Ja’far-asws and Abu Abdullah-asws both said: ‘He will not enter the Paradise, one in whose heart is a particle weight of arrogance’’.[6]
7- كا، الكافي عَنْ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنَ الْكِبْرِ
(The book) ‘Al Kafi’ – From Ali, from Muhammad Bin Isa, from Yunus, from Abu Ayoub, from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) having said: ‘He will not enter the Paradise, one in whose heart is a weight of a mustard seed of arrogance’’.
قَالَ فَاسْتَرْجَعْتُ
He (the narrator) said, ‘I said: ‘We are for Allah-azwj and are returning to Him-azwj’’.
فَقَالَ مَا لَكَ تَسْتَرْجِعُ قُلْتُ لِمَا سَمِعْتُ مِنْكَ
He-asws said: ‘What is the matter you said that?’ I said, ‘Due to what I heard from you-asws!’
فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا أَعْنِي الْجُحُودَ إِنَّمَا هُوَ الْجُحُودُ.
He-asws said: ‘It isn’t where you are going (with it). But rather, I-asws meant the rejection (of Al Wilayah). But rather, it (arrogance) is the rejection (of Al Wilayah)’’.[7]
8- كا، الكافي عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكِبْرُ أَنْ تَغْمِصَ النَّاسَ وَ تَسْفَهَ الْحَقَ.
(The book) ‘Al Kafi’ – From Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Ayoub Bin Al Hurr, from Abdul A’ala,
‘From Abu Abdullah-asws having said: ‘The arrogance is that you disdain the people and stultify the truth’’.[8]
9- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdul A’ala Bin Ayn who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘The mightiest of arrogance is disdaining the people and stultifying the truth’.
قَالَ قُلْتُ وَ مَا غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ
He (the narrator) said, ‘I said, ‘And what is, disdaining the people and stultifying the truth?’
قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ فَمَنْ فَعَلَ ذَلِكَ فَقَدْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ رِدَاءَهُ.
He-asws said: ‘Ignoring the truth and taunting upon its people. The one who does that, so he has contended Allah-azwj Mighty and Majestic of His-azwj Cloak’’.[9]
10- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ فِي جَهَنَّمَ لَوَادِياً لِلْمُتَكَبِّرِينَ يُقَالُ لَهُ سَقَرُ شَكَا إِلَى اللَّهِ عَزَّ وَ جَلَّ شِدَّةَ حَرِّهِ وَ سَأَلَهُ أَنْ يَأْذَنَ لَهُ أَنْ يَتَنَفَّسَ فَتَنَفَّسَ فَأَحْرَقَ جَهَنَّمَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Ibn Abu Bukeyr,
‘From Abu Abdullah-asws having said: ‘In Hell there is a valley for the arrogant ones called Saqar. It had complained to Allah-azwj Mighty and Majestic of the severity of its own heat and asked Him-azwj to Permit it to breathe. It breathed, and Hell burned’’.[10]
11- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَخِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْمُتَكَبِّرِينَ يُجْعَلُونَ فِي صُوَرِ الذَّرِّ يَتَوَطَّؤُهُمُ النَّاسُ حَتَّى يَفْرُغَ اللَّهُ مِنَ الْحِسَابِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Sinan, from Dawood Bin Farqad, from his brother who said,
‘I heard Abu Abdullah-asws saying: ‘The arrogant ones will be Made to be in the image of particles. The people will trample them until Allah-azwj is Free from the Reckoning’’.[11]
12- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ غَيْرِ وَاحِدٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا الْكِبْرُ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from someone else, from Ali Bin Asbat, from his uncle Yaqoub Bin Salim, from Abdul A’ala,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘What is the arrogance?’
فَقَالَ أَعْظَمُ الْكِبْرِ أَنْ تَسْفَهَ الْحَقَّ وَ تَغْمِصَ النَّاسَ
He-asws said: ‘The mightiest arrogance is that you stultify the truth and disdain the people’.
قُلْتُ وَ مَا تَسَفُّهُ الْحَقِّ
I said, ‘And what is stultifying the truth?’
قَالَ تَجْهَلُ الْحَقَّ وَ تَطْعُنُ عَلَى أَهْلِهِ.
He-asws said: ‘Ignoring the truth and taunting upon its people’’.[12]
13- كا، الكافي عَنِ الْعِدَّةِ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّنِي آكُلُ الطَّعَامَ الطَّيِّبَ وَ أَشَمُّ الرِّيحَ الطَّيِّبَةَ وَ أَرْكَبُ الدَّابَّةَ الْفَارِهَةَ وَ يَتْبَعُنِي الْغُلَامُ فَتَرَى فِي هَذَا شَيْئاً مِنَ التَّجَبُّرِ فَلَا أَفْعَلُهُ
(The book) ‘Al Kafi’ – From the number, from Yaqoub Bin Yazeed, from Muhammad Bin Umar Bin Yazeed, from his father who said,
‘I said to Abu Abdullah-asws, ‘I tend to eat the good food, and smell the aroma of perfume, and ride the glorious animal, and buy the slave. (If) you-asws see anything from the tyranny in it, so I will not do it!’
فَأَطْرَقَ أَبُو عَبْدِ اللَّهِ ع ثُمَّ قَالَ إِنَّمَا الْجَبَّارُ الْمَلْعُونُ مَنْ غَمَصَ النَّاسَ وَ جَهِلَ الْحَقَّ
Abu Abdullah-asws lowered his-asws head, then said: ‘But rather, the tyrant is the accursed, one who disdains the people and ignores the truth’.
قَالَ عُمَرُ قُلْتُ أَمَّا الْحَقُّ فَلَا أَجْهَلُهُ وَ الْغَمْصُ لَا أَدْرِي مَا هُوَ
Umar (the narrator) said, ‘I said, ‘As for the truth, I do not ignore it, and the disdaining, I don’t know what it is’.
قَالَ مَنْ حَقَّرَ النَّاسَ وَ تَجَبَّرَ عَلَيْهِمْ فَذَلِكَ الْجَبَّارُ.
He-asws said: ‘One who belittles the people and is tyrannical upon them, so that is the tyrant’’.[13]
14- كا، الكافي عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ لا يُكَلِّمُهُمُ اللَّهُ وَ لا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ شَيْخٌ زَانٍ وَ مَلِكٌ جَبَّارٌ وَ مُقِلٌّ مُخْتَالٌ.
(The book) ‘Al Kafi’ – From Muhammad Bin Ja’far, from Muhammad Bin Abdul Hameed, from Aasim Bin Humeyd, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Three, Allah will neither Speak to them, nor will He Look at them on the Day of Qiyamah, nor will He Purify them, and for them would be a painful Punishment [3:77]– and elderly adulterer, and a tyrannical king, and an arrogant self-deceiving one’’.[14]
15- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَرْوَكِ بْنِ عُبَيْدٍ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ يُوسُفَ ع لَمَّا قَدِمَ عَلَيْهِ الشَّيْخُ يَعْقُوبُ ع دَخَلَهُ عِزُّ الْمُلْكِ فَلَمْ يَنْزِلْ إِلَيْهِ فَهَبَطَ عَلَيْهِ جَبْرَئِيلُ فَقَالَ يَا يُوسُفُ ابْسُطْ رَاحَتَكَ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Marwak Bin Ubeyd, from the one who narrated it,
‘From Abu Abdullah-asws having said: ‘Yusuf-as, when the old Yaqoub-as arrived to him-as, the kingly might entered him-as, so he-as did not descend (from his-as horse to him-as. Jibraeel-as descended to him-as ad said: ‘O Yusuf-as, extend your-as palm!’
فَخَرَجَ مِنْهَا نُورٌ سَاطِعٌ فَصَارَ فِي جَوِّ السَّمَاءِ فَقَالَ يُوسُفُ ع مَا هَذَا النُّورُ الَّذِي خَرَجَ مِنْ رَاحَتِي
A shining Noor (light) came out from it, and it came to be in the atmosphere of the sky. Yusuf‑as said: ‘What is this Noor which has emerged from my-as palm?’
فَقَالَ نُزِعَتِ النُّبُوَّةُ عَنْ عَقِبِكَ عُقُوبَةً لِمَا لَمْ تَنْزِلْ إِلَى الشَّيْخِ يَعْقُوبَ فَلَا يَكُونُ مِنْ عَقِبِكَ نَبِيٌ.
He-as said: ‘The Prophet-hood has been removed from your-as posterity when you-as did not descend to the old Yaqoub’. So there cannot happen to be any Prophet-as from his-as posterity’’.[15]
16- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ عَبْدٍ إِلَّا وَ فِي رَأْسِهِ حَكَمَةٌ وَ مَلَكٌ يُمْسِكُهَا فَإِذَا تَكَبَّرَ قَالَ لَهُ اتَّضِعْ وَضَعَكَ اللَّهُ فَلَا يَزَالُ أَعْظَمَ النَّاسِ فِي نَفْسِهِ وَ أَصْغَرَ النَّاسِ فِي أَعْيُنِ النَّاسِ
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from one of his companions,
‘From Abu Abdullah-asws having said: ‘There is none from a servant except and there is rein in his head and an Angel withholds it. When he is arrogant, he says to him, ‘Be humble! May Allah-azwj Drop you!’ So the people do not cease to be mighty in himself, and he becomes smallest of the people in eyes of the people.
وَ إِذَا تَوَاضَعَ رَفَعَهَا اللَّهُ عَزَّ وَ جَلَّ ثُمَّ قَالَ لَهُ انْتَعِشْ نَعَشَكَ اللَّهُ فَلَا يَزَالُ أَصْغَرَ النَّاسِ فِي نَفْسِهِ وَ أَرْفَعَ النَّاسِ فِي أَعْيُنِ النَّاسِ.
And when he is humble, Allah-azwj Mighty and Majestic Raises him, then he says to him: ‘Be dignified! May Allah-azwj Dignify you!’ So the people do not cease to be smallest in himself and becomes loftiest of the people in eyes of the people’’.[16]
بيان: قَالَ النَّبِيُّ ص مَا مِنْ أَحَدٍ إِلَّا وَ لَهُ مَلَكَانِ وَ عَلَيْهِ حَكَمَةٌ يُمْسِكَانِهِ بِهَا فَإِنْ هُوَ رَفَعَ نَفْسَهُ جَبَذَاهَا ثُمَّ قَالا اللَّهُمَّ ضَعْهُ فَإِنْ وَضَعَ نَفْسَهُ قَالا اللَّهُمَّ ارْفَعْهُ.
Explanation – ‘The Prophet-saww said: ‘There is no one except and there are two Angels for him, and there is a rein upon him withholding him with it. If he raises himself, they pull it, then say, ‘O Allah-azwj, Drop him!’ If he drops himself, they say, ‘O Allah-azwj, Raise him!’’
17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ بَعْضِ أَصْحَابِهِ عَنِ النَّهْدِيِّ عَنْ يَزِيدَ بْنِ إِسْحَاقَ شَعِرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُنْذِرِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ أَحَدٍ يَتِيهُ إِلَّا مِنْ ذِلَّةٍ يَجِدُهَا فِي نَفْسِهِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Ahmad, from one of his companions, from Al Nahdy, from Yazeed Bin Is’haq a poet, from Abdullah Bin Al Munzir, from Abdullah Bin Bukeyr who said,
‘Abu Abdullah-asws said: ‘There is no one it (arrogance) comes to him, except from a disgrace he finds within himself’’.[17]
وَ فِي حَدِيثٍ آخَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ رَجُلٍ تَكَبَّرَ أَوْ تَجَبَّرَ إِلَّا لِذِلَّةٍ وَجَدَهَا فِي نَفْسِهِ.
And in another Hadeeth from Abu Abdullah-asws having said: ‘There is no man who is arrogant except due to a disgrace he finds being within himself’’.[18]
18- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ ع وَ مَنْ ذَهَبَ أَنَّ لَهُ عَلَى الْآخَرِ فَضْلًا فَهُوَ مِنَ الْمُسْتَكْبِرِينَ
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Qasim Bin Muhammad, from Suleyman Bin Dawood, from Hafs Bin Giyas,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘And one who goes around that there is a merit for him over another, so he is from the arrogant ones!’
فَقُلْتُ إِنَّمَا يَرَى أَنَّ لَهُ عَلَيْهِ فَضْلًا بِالْعَافِيَةِ إِذَا رَآهُ مُرْتَكِباً لِلْمَعَاصِي
I said, ‘But rather he sees that there is merit for him over him due to the (spiritual) well-being when he sees him inclining to the disobedience?’
فَقَالَ هَيْهَاتَ هَيْهَاتَ فَلَعَلَّهُ أَنْ يَكُونَ غُفِرَ لَهُ مَا أَتَى وَ أَنْتَ مَوْقُوفٌ مُحَاسَبٌ أَ مَا تَلَوْتَ قِصَّةَ سَحَرَةِ مُوسَى ع الْحَدِيثَ.
Far be it! Far be it! Perhaps there happens to be Forgiveness for him of what he has committed while you will be paused, Reckoned. Have you not recited the story of the magicians (with) Musa-as?’ – the Hadeeth’’.[19]
19- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى رَسُولَ اللَّهِ ص رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ ص أَنَا فُلَانُ بْنُ فُلَانٍ حَتَّى عَدَّ تِسْعَةً فَقَالَ رَسُولُ اللَّهِ ص أَمَا إِنَّكَ عَاشِرُهُمْ فِي النَّارِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘A man came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! I am so and so, son of so and so’ – until he had counted nine (generations). Rasool-Allah-saww said: ‘But you will be their tenth one in the Fire’’.[20]
20- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص آفَةُ الْحَسَبِ الِافْتِخَارُ وَ الْعُجْبُ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The plague of lineage is the priding and the self-fascination’’.[21]
21- كا، الكافي عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ حَنَانٍ عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَسَدِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَنَا عُقْبَةُ بْنُ بَشِيرٍ الْأَسَدِيُّ وَ أَنَا فِي الْحَسَبِ الضَّخْمِ مِنْ قَوْمِي
(The book) ‘Al Kafi’ – Al Ash’ary, from Muhammad Bin Abdul Jabbar, from Muhammad Bin Ismail, from Hanan, from Uqba Bin Bashir Al Asady who said,
‘I said to Abu Ja’far-asws, ‘I am Uqba Bin Bashir Al Asady, and I am from the big ancestry of my people’.
قَالَ فَقَالَ مَا تَمُنُّ عَلَيْنَا بِحَسَبِكَ إِنَّ اللَّهَ تَعَالَى رَفَعَ بِالْإِيمَانِ مَنْ كَانَ النَّاسُ يُسَمُّونَهُ وَضِيعاً إِذَا كَانَ مُؤْمِناً وَ وَضَعَ بِالْكُفْرِ مَنْ كَانَ النَّاسُ يُسَمُّونَهُ شَرِيفاً إِذَا كَانَ كَافِراً فَلَيْسَ لِأَحَدٍ فَضْلٌ عَلَى أَحَدٍ إِلَّا بِالتَّقْوَى.
He (the narrator) said, ‘He-asws said: ‘What are you conferring upon us-asws with your ancestry? Allah-azwj the Exalted Raised the one whom the people were naming as lowly, due to the Eman, when he was a Momin, and He-azwj Dropped the one whom the people were naming as noble, due to the Kufr, when he was a Kafir. There isn’t any merit for anyone over anyone except by the piety’’.[22]
22- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ الضَّحَّاكِ قَالَ قَالَ أَبُو جَعْفَرٍ ع عَجَباً لِلْمُخْتَالِ الْفَخُورِ وَ إِنَّمَا خُلِقَ مِنْ نُطْفَةٍ ثُمَّ يَعُودُ جِيفَةً وَ هُوَ فِيمَا بَيْنَ ذَلِكَ لَا يَدْرِي مَا يُصْنَعُ بِهِ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibn Isa, from Ibn Al Zahhak who said,
‘Abu Ja’far-asws said: ‘Surprise at the boaster, the priding one, and rather he has been Created from a seed, then he will return as a carcass, and in what is between that, he does not know what is done with him’’.[23]
23- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَمْقَتُ النَّاسِ الْمُتَكَبِّرُ.
(The book) ‘Al Amaali’ of Al Sadouq,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘The most abhorrent of the people is the arrogant one’’.[24]
– وَ عَنْهُ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يَسْتَكْبِرْ يَضَعْهُ اللَّهُ.
And from him-asws having said: ‘Rasool-Allah-saww said: ‘One who is arrogant, Allah-azwj Drops him’’.[25]
24- لي، الأمالي للصدوق عَنْ حَمْزَةَ الْعَلَوِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: وَقَعَ بَيْنَ سَلْمَانَ الْفَارِسِيِّ رَحِمَهُ اللَّهُ وَ بَيْنَ رَجُلٍ كَلَامٌ وَ خُصُومَةٌ فَقَالَ لَهُ الرَّجُلُ مَنْ أَنْتَ يَا سَلْمَانُ
(The book) ‘Al Amaali’ of Al Sadouq – From Hamza Al Alawy, from Ali, from his father, from Ibn Abu Umeyr, from Hafs Bin Al Bakhtary,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘(Heated) talk and dispute occurred between Salman Al Farsi-ra and a man. The man said to him-ra, ‘Who are you-asws, O Salman-ra?’
فَقَالَ سَلْمَانُ أَمَّا أُولَايَ وَ أُولَاكَ فَنُطْفَةٌ قَذِرَةٌ وَ أَمَّا أُخْرَايَ وَ أُخْرَاكَ فَجِيفَةٌ مُنْتِنَةٌ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ وَ وُضِعَتِ الْمَوَازِينُ فَمَنْ ثَقُلَ مِيزَانُهُ فَهُوَ الْكَرِيمُ وَ مَنْ خَفَّتْ مِيزَانُهُ فَهُوَ اللَّئِيمُ.
Salman-ra said: ‘As for my-ra beginning and yours, it is a filthy seed, and as for my-ra ending and yours, it is a stinky carcass. When it will be the Day of Qiyamah and the Scales are set up, the one whose scale is heavy, he would be the honourable, and one whose scale is light, he would be the lowly’’.[26]
25- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَحَبَّكُمْ إِلَيَّ وَ أَقْرَبَكُمْ مِنِّي يَوْمَ الْقِيَامَةِ مَجْلِساً أَحْسَنُكُمْ خُلُقاً وَ أَشَدُّكُمْ تَوَاضُعاً وَ إِنَّ أَبْعَدَكُمْ يَوْمَ الْقِيَامَةِ مِنِّي الثَّرْثَارُونَ وَ هُمُ الْمُسْتَكْبِرُونَ.
(The book) ‘Qurb Al Asnaad’ – From Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The most beloved of you all to me-saww and your closest from me-saww on the Day of Qiyamah of a seat will be the best of you in morals, and most intense of you in humbleness; and the remotest of you from me-saww on the Day of Qiyamah would be the braggers, and they are the arrogant ones’’.[27]
26- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنِ الرِّضَا عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيُبْغِضُ الْبَيْتَ اللَّحِمَ وَ اللَّحِمَ السَّمِينَ
(The book) ‘Ma’any Al Akhbaar’ – From his father, from Ali, from his father, from Ibn Mabad, from Ibn Khalid,
‘From Al-Reza-asws, from his-asws grandfather-asws having said: ‘Allah-azwj Blessed and Exalted Hates the house of meat, and the fat meat!’
قَالَ لَهُ بَعْضُ أَصْحَابِهِ يَا ابْنَ رَسُولِ اللَّهِ ص إِنَّا لَنُحِبُّ اللَّحْمَ وَ مَا تَخْلُو بُيُوتُنَا مِنْهُ فَكَيْفَ ذَاكَ
One of his-asws companions said to him-asws, ‘O son-asws of Rasool-Allah-saww! We tend to love the meat, and our houses are not empty from it! So how is that?’
فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا الْبَيْتُ اللَّحِمُ الَّذِي يُؤْكَلُ فِيهِ لُحُومُ النَّاسِ بِالْغِيبَةِ وَ أَمَّا اللَّحِمُ السَّمِينُ فَهُوَ الْمُتَكَبِّرُ الْمُتَبَخْتِرُ الْمُخْتَالُ فِي مَشْيِهِ.
He-asws said: ‘It isn’t where you are going (with it)! But rather, the house of meat is the one the meat of people is eaten in it by the backbiting, and as for the fat meat, he is the arrogant, the bragger, and swaggering in his walk’’.[28]
27- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ تَعَالَى وَ لا تَمْشِ فِي الْأَرْضِ مَرَحاً يَقُولُ بِالْعَظَمَةِ.
Tafseer Al Qummi – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws regarding Words of the Exalted: And do not puff your cheeks (arrogantly) towards the people, nor walk in the land proudly, surely Allah does not Love every self-conceited boaster [31:18]. He-asws said: ‘With the greatness’’.[29]
28- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: إِنَّ فِي جَهَنَّمَ لَوَادِياً لِلْمُتَكَبِّرِينَ يُقَالُ لَهُ سَقَرُ شَكَا إِلَى اللَّهِ شِدَّةَ حَرِّهِ وَ سَأَلَهُ أَنْ يَتَنَفَّسَ فَأَذِنَ لَهُ فَتَنَفَّسَ فَأَحْرَقَ جَهَنَّمَ.
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Ibn Bukeyr,
‘From Abu Abdullah-asws having said: ‘In Hell there is a valley for the arrogant ones called Saqar. It had complained to Allah-azwj of the severity of its own heat and asked Him-azwj to breathe. He-azwj Permitted for it, so Hell burned’’.[30]
29- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْفَرَحَ وَ الْمَرَحَ وَ الْخُيَلَاءَ كُلُّ ذَلِكَ فِي الشِّرْكِ وَ الْعَمَلِ فِي الْأَرْضِ بِالْمَعْصِيَةِ.
Tafseer Al Qummi – In a report of Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘The joyfulness, and the fun, and the snobbery, all that is in the Shirk, and (so is) the working in the earth with the disobedience (to Allah-azwj)’’.[31]
30- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي نَجْرَانَ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَقَعَ جَيْبَهُ وَ خَصَفَ نَعْلَهُ وَ حَمَلَ سِلْعَتَهُ فَقَدْ أَمِنَ مِنَ الْكِبْرِ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Najran,
‘Raising it to Abu Abdullah-asws having said: ‘One who patches his pocket (clothes), and repairs his slipper, and carries his goods, so he is safe from the arrogance’’.[32]
31- ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ أَنْهَاكَ عَنْ ثَلَاثِ خِصَالٍ عِظَامٍ الْحَسَدِ وَ الْحِرْصِ وَ الْكِبْرِ.
(The book) ‘Al Khisaal’ –
‘In a bequest of the Prophet-saww to Ali-asws: ‘O Ali-asws! I-saww forbid you-asws from three characteristics – the mighty envy, and the greed, and the arrogance’’.[33]
32- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ الْفَارِسِيِّ عَنِ الْجَعْفَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ: مَرَّ رَسُولُ اللَّهِ ص عَلَى جَمَاعَةٍ فَقَالَ عَلَى مَا اجْتَمَعْتُمْ
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Ibn Hashim, from Al Farsi, from Al Ja’fari, from Muhammad Bin Al-Husayn Bin Zayd, from his father,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww passed by a group. He-saww said: ‘What have you gathered upon?’
فَقَالُوا يَا رَسُولَ اللَّهِ هَذَا مَجْنُونٌ يُصْرَعُ فَاجْتَمَعْنَا عَلَيْهِ
They said, ‘O Rasool-Allah-saww! This is a mad man having a fit, so we gathered to him’.
فَقَالَ لَيْسَ هَذَا بِمَجْنُونٍ وَ لَكِنَّهُ الْمُبْتَلَى
He-saww said: ‘This one isn’t insane, but he is afflicted’.
ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بِالْمَجْنُونِ حَقَّ الْمَجْنُونِ
Then he-saww said: ‘Shall I-saww inform you all insane one as is right of insanity?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ الْمُتَبَخْتِرُ فِي مَشْيِهِ النَّاظِرُ فِي عِطْفَيْهِ الْمُحَرِّكُ جَنْبَيْهِ بِمَنْكِبَيْهِ يَتَمَنَّى عَلَى اللَّهِ جَنَّتَهُ وَ هُوَ يَعْصِيهِ الَّذِي لَا يُؤْمَنُ شَرُّهُ وَ لَا يُرْجَى خَيْرُهُ فَذَلِكَ الْمَجْنُونُ وَ هَذَا الْمُبْتَلَى.
He-saww said: ‘The one swaggering in his walk, the looker in his turns, the mover of his sides with his shoulders, wishing to Allah-azwj of His-azwj Paradise while he is disobeying Him-azwj, the one his evil is not safe from nor is his good hoped for. So, that is the insane, and this one is afflicted’’.[34]
33- ع، علل الشرائع عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ غَيْرِ وَاحِدٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع عَجِبْتُ لِابْنِ آدَمَ أَوَّلُهُ نُطْفَةٌ وَ آخِرُهُ جِيفَةٌ وَ هُوَ قَائِمٌ بَيْنَهُمَا وِعَاءٌ لِلْغَائِطِ ثُمَّ يَتَكَبَّرُ.
(The book) ‘Ilal Al Sharaie’ – from his father, from Sa’ad, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from someone else,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘I-asws am surprised at the son of Adam-as whose beginning is a seed, and his ending is a carcass, and he is standing between the two as a container of the faeces, then he is still being arrogant’’.[35]
34- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ رَفَعَهُ إِلَى أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ لِإِبْلِيسَ كُحْلًا وَ لَعُوقاً وَ سَعُوطاً فَكُحْلُهُ النُّعَاسُ وَ لَعُوقُهُ الْكَذِبُ وَ سَعُوطُهُ الْفَخْرُ.
(The book) ‘Ma’any Al Akhbaar’ – From his father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Fazzal,
‘Raising it to Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘For Iblees-la there is a Kohl (eye application), and a lick, and a snuff. His-la Kohl is the drowsiness, and his-la lick is the lies, and his-la snuff is the pride’’.[36]
35- مع، معاني الأخبار عَنِ الهمداني [الْهَمَذَانِيِ] عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا مَشَتْ أُمَّتِي الْمُطَيْطَا وَ خَدَمَتْهُمْ فَارِسُ وَ الرُّومُ كَانَ بَأْسُهُمْ بَيْنَهُمْ.
(The book) ‘Ma’any Al Akhbaar’ – Al Hamdany, from Ali, from his father, from Ibn Abu Umeyr, from Amro Bin Jumie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When my‑saww community walks swaggering, and they are served by Persia and Rome, their prowess would be between them’’.[37]
36- مع، معاني الأخبار الطَّالَقَانِيُّ عَنِ الْجَلُودِيِّ عَنِ الْجَوْهَرِيِّ عَنِ ابْنِ عُمَارَةَ عَنْ أَبِيهِ عَنْ جَابِرٍ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ جَابِرٍ الْأَنْصَارِيِّ قَالَ: مَرَّ رَسُولُ اللَّهِ ص بِرَجُلٍ مَصْرُوعٍ وَ قَدِ اجْتَمَعَ عَلَيْهِ النَّاسُ يَنْظُرُونَ إِلَيْهِ فَقَالَ ص عَلَى مَا اجْتَمَعَ هَؤُلَاءِ فَقِيلَ لَهُ عَلَى مَجْنُونٍ يُصْرَعُ فَنَظَرَ إِلَيْهِ
(The book) ‘Ma’any Al Akhbar’ – Al Talaqany, from Al Jaloudy, from Al Jowhary, from Ibn Umarah, from his father, from Jabir Al Jufy,
‘From Abu Ja’far-asws, from Jabir Al-Ansary who said, ‘Rasool-Allah-saww passed by a man having a fit (epileptic), and the people had gathered around him, looking at him. He-saww said: ‘What have they gathered upon?’ It was said to him-saww, ‘Upon a madman faving a fit, looking at him’.
فَقَالَ مَا هَذَا بِمَجْنُونٍ أَ لَا أُخْبِرُكُمْ بِالْمَجْنُونِ حَقَّ الْمَجْنُونِ قَالُوا بَلَى يَا رَسُولَ اللَّهِ
He-saww said: ‘This one is not insane! Shall I-saww inform you of the insane one as is the right of insanity?’ They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ إِنَّ الْمَجْنُونَ حَقَّ الْمَجْنُونِ الْمُتَبَخْتِرُ فِي مَشْيِهِ النَّاظِرُ فِي عِطْفَيْهِ الْمُحَرِّكُ جَنْبَيْهِ بِمَنْكِبَيْهِ فَذَاكَ الْمَجْنُونُ وَ هَذَا الْمُبْتَلَى.
He-saww said: ‘The insane one as is the right of insanity is the one swaggering in his walk, the looker in his turns, the mover of his sides with his shoulders. That is the insane, and this one is afflicted’’.[38]
37- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَنْ يَدْخُلَ الْجَنَّةَ عَبْدٌ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ وَ لَا يَدْخُلُ النَّارَ عَبْدٌ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ
(The book) ‘Ma’any Al Akhbaar’ – From his father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufi, from Ali Bin Al Numan, from Abdullah Bin Talha,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘He will never enter the Paradise, a servant in whose heart there is a weight of a mustard seed of arrogance, and he will not enter the Fire, a servant in whose heart there is a weight of a mustard seed of Eman!’’
قُلْتُ جُعِلْتُ فِدَاكَ إِنَّ الرَّجُلَ لَيَلْبَسُ الثَّوْبَ أَوْ يَرْكَبُ الدَّابَّةَ فَيَكَادُ يُعْرَفُ مِنْهُ الْكِبْرُ
I said, ‘May I be sacrificed for you-asws! The man wearing the clothes, or riding the animal, the arrogance is almost recognised from him!’
قَالَ لَيْسَ بِذَاكَ إِنَّمَا الْكِبْرُ إِنْكَارُ الْحَقِّ وَ الْإِيمَانُ الْإِقْرَارُ بِالْحَقِ.
He-asws said: ‘It isn’t with that! But rather, the arrogance is denial of the truth, while the Eman is acknowledgment of the truth’’.[39]
38- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: لَا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ
(The book) ‘Ma’any Al Akhbaar’ – From Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Ibn Marrar, from Yunus, from Abu Ayoub, from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws) having said: ‘He will not enter the Paradise, one in whose heart was a weight of a mustard seed of arrogance’.
قَالَ قُلْتُ إِنَّا نَلْبَسُ الثَّوْبَ الْحَسَنَ فَيَدْخُلُنَا الْعُجْبُ
He (the narrator) said, ‘I said, ‘We wear the excellent clothes, so the self-fascination enters us!’
فَقَالَ إِنَّمَا ذَاكَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَ.
He-asws said: ‘But rather, that is regarding what is between him and Allah-azwj Mighty and Majestic’’.[40]
39- مع، معاني الأخبار عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ يَزِيدَ بْنِ فَرْقَدٍ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَدْخُلُ الْجَنَّةَ مَنْ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنَ الْكِبْرِ وَ لَا يَدْخُلُ النَّارَ مَنْ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ إِيمَانٍ
(The book) ‘Ma’any Al Akhbaar’ – From Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Ibn Fazzal, from Ibn Muskan, from Yazeed Bin Farqeed,
‘From the one who heard Abu Abdullah-asws saying: ‘He will not enter the Paradise, one in whose heart is a weight of a mustard seed of arrogance, nor will he enter the Fire, one in whose heart is a weight of a mustard seed of arrogance of Eman’.
قَالَ فَاسْتَرْجَعْتُ
He (the narrator) said, ‘I said, ‘We are for Allah-azwj and are returning to Him-azwj’.
فَقَالَ مَا لَكَ تَسْتَرْجِعُ
He-asws said: ‘What is the matter you said that?’
فَقُلْتُ لِمَا أَسْمَعُ مِنْكَ
I said, ‘Due to what I heard from you-asws!’
فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا أَعْنِي الْجُحُودَ إِنَّمَا هُوَ الْجُحُودُ.
He-asws said: ‘It isn’t where you are going (with it)! But rather, I-asws meant the rejection (of the Wilayah). But rather it (arrogance) is the rejection (of the Wilayah)’’.[41]
40- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَيُّوبَ بْنِ الْحُرِّ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْكِبْرُ أَنْ يَغْمِصَ النَّاسَ وَ يَسْفَهَ الْحَقَ.
(The book) ‘Ma’any Al Akhbaar’ – By this chain, from Ibn Fazzal, from Ali Bin Uqba, from Ayoub Bin Al Hurr, from Abdul A’ala,
‘From Abu Abdullah-asws having said: ‘The arrogance is that he disdains the people and stultifies the truth’’.[42]
41- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفٍ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْظَمَ الْكِبْرِ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ
(The book) ‘Ma’any Al Akhbaar’ – From his father, from Sa’ad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf, from Abdul A’ala,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The mightiest arrogance is disdaining the people and stultifying the truth’.
قُلْتُ وَ مَا غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ
I said, ‘And what is disdaining the people and stultifying the truth?’
قَالَ يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ وَ مَنْ فَعَلَ ذَلِكَ فَقَدْ نَازَعَ اللَّهَ عَزَّ وَ جَلَّ فِي رِدَائِهِ.
He-asws said: ‘He ignores the truth and taunts upon its people, and the one who does that, so he has contended Allah-azwj Mighty and Majestic of His-azwj Cloak’’.[43]
42- مع، معاني الأخبار عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنِ ابْنِ بَقَّاحٍ عَنِ ابْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ دَخَلَ مَكَّةَ مُبَرَّأً مِنَ الْكِبْرِ غُفِرَ ذَنْبُهُ
(The book) ‘Ma’any Al Akhbaar’ – From Majaylawiya, from his uncle, from Al Kufi, from Ibn Baqqah, from Ibn Umeyra, from Abdul A’ala,
‘From Abu Abdullah-asws having said: ‘One who enters Makkah free of arrogance, his sins are Forgiven’.
قُلْتُ وَ مَا الْكِبْرُ
I said, ‘And what is the arrogance?’
قَالَ غَمْصُ الْخَلْقِ وَ سَفَهُ الْحَقِّ
He-asws said: ‘Disdaining the people and stultifying the truth’.
قُلْتُ وَ كَيْفَ ذَاكَ قَالَ
I said, ‘And how is that?’
يَجْهَلُ الْحَقَّ وَ يَطْعُنُ عَلَى أَهْلِهِ.
He-asws said: ‘He ignores the truth and taunts upon its people’’.[44]
43- سن، المحاسن عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَتْ لِرَسُولِ اللَّهِ ص نَاقَةٌ لَا تُسْبَقُ فَسَابَقَ أَعْرَابِيٌّ بِنَاقَتِهِ فَسَبَقَتْهَا فَاكْتَأَبَ لِذَلِكَ الْمُسْلِمُونَ فَقَالَ رَسُولُ اللَّهِ ص إِنَّهَا تَرَفَّعَتْ فَحَقٌّ عَلَى اللَّهِ أَنْ لَا يَرْتَفِعَ شَيْءٌ إِلَّا وَضَعَهُ اللَّهُ.
(The book) ‘Al Mahasin’ – From his father, from Ibn Fazzal, from Ibn Bukeyr,
‘From Abu Abdullah-asws having said: ‘There was a she-camel for Rasool-Allah-saww which could not be overtaken. A Bedouin raced with his she-camel and overtook it. The Muslims wee gloomy at that. Rasool-Allah-saww said: ‘It has been raised. There is a right upon Allah-azwj that nothing is raised except Allah-azwj Drops it’’.[45]
44- سن، المحاسن عَنْ أَبِيهِ بِإِسْنَادِهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُتَكَبِّرِينَ يُجْعَلُونَ فِي صُوَرِ الذَّرِّ فَيَطَؤُهُمُ النَّاسُ حَتَّى يَفْرُغُوا مِنَ الْحِسَابِ.
(The book) ‘Al Mahaasin’ – From his father, by his chain,
‘Raising it to Abu Abdullah-asws having said: ‘The arrogant ones will be Made to be in the image of particles, so the people will trample them until they are free from the Reckoning’’.[46]
سن، المحاسن فِي رِوَايَةِ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ فِي السَّمَاءِ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ فَمَنْ تَجَبَّرَ وَضَعَاهُ.
(The book) ‘Al Mahaasin’ – In a report by Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘In the sky there are two Angels allocated with the servants. The one who is arrogant, they drop him’’.[47]
45- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص أَخْبَرَنِي جَبْرَئِيلُ ع أَنَّ رِيحَ الْجَنَّةِ يُوجَدُ مِنْ مَسِيرَةِ أَلْفِ عَامٍ مَا يَجِدُهَا عَاقٌّ وَ لَا قَاطِعُ رَحِمٍ وَ لَا شَيْخٌ زَانٍ وَ لَا جَارٌّ إِزَارَهُ خُيَلَاءُ وَ لَا فَتَّانٌ وَ لَا مَنَّانٌ وَ لَا جَعْظَرِيٌّ
(The book) ‘Ma’any Al Akhbaar’ – My father, from Sa’ad, from Al Barqy, from his father, from Ahmad Bi 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 be neither felt (smelt) by one disowned (by parents), nor a cutter of kinship, nor an elderly adulterer, nor a tyrant whose trouser is fanciful, nor a seducer, nor a conferrer (upon Allah-azwj), nor an insatiable one’.
قَالَ قُلْتُ فَمَا الْجَعْظَرِيُّ
He (the narrator) said, ‘I said, ‘And what is the insatiable one?’
قَالَ الَّذِي لَا يَشْبَعُ مِنَ الدُّنْيَا.
He-saww said: ‘The one who is not satiated from the world (no matter how much he has)’’.[48]
باب 131 الحسد
CHAPTER 131 – THE ENVY
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْعَلَاءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ الرَّجُلَ لَيَأْتِي بِأَيِّ بَادِرَةٍ فَيَكْفُرُ وَ إِنَّ الْحَسَدَ لَيَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al A’ala Bin Razeyn, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws said: ‘The man angrily does with whichever hastiness, so he commits Kufr, and the envy consumes the Eman just as the fire consumes the firewood’’.[49]
بيان: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلَّهِ دَرُّ الْحَسَدِ حَيْثُ بَدَأَ بِصَاحِبِهِ فَقَتَلَهُ.
Explanation – Amir Al-Momineen-asws said: ‘For the Sake of Allah-azwj! The envy rotates to where it had begun with its owner, and it kills him’’.
2- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ وَ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ جَرَّاحٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Muhammad Bin Khalid and Al-Husayn Bin Saeed, from Al Nazar Bin Suweyd, from Al Qasim Bin Suleyman, from Jarrah Al Madainy,
‘From Abu Abdullah-asws having said: ‘The envy consumes the Eman just as the fire consumes the firewood’’.[50]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اتَّقُوا اللَّهَ وَ لَا يَحْسُدْ بَعْضُكُمْ بَعْضاً إِنَّ عِيسَى بْنَ مَرْيَمَ كَانَ مِنْ شَرَائِعِهِ السَّيْحُ فِي الْبِلَادِ فَخَرَجَ فِي بَعْضِ سَيْحِهِ وَ مَعَهُ رَجُلٌ مِنْ أَصْحَابِهِ قَصِيرٌ وَ كَانَ كَثِيرَ اللُّزُومِ لِعِيسَى بْنِ مَرْيَمَ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from Ibn Mahboub, from Dawood Al Raqqy,
‘I heard Abu Abdullah-asws saying: ‘Fear Allah-azwj and do not envy each other! Isa‑as Bin Maryam‑as, it was from his-as rule that he-as would travel in the cities. He-as went out in one of his-as travels and with him-as was a man from his-as companions (called) Qaseyr, and he used to frequently stick to Isa‑as Bin Maryam-as.
فَلَمَّا انْتَهَى عِيسَى إِلَى الْبَحْرِ قَالَ بِسْمِ اللَّهِ بِصِحَّةِ يَقِينٍ مِنْهُ فَمَشَى عَلَى ظَهْرِ الْمَاءِ فَقَالَ الرَّجُلُ الْقَصِيرُ حِينَ نَظَرَ إِلَى عِيسَى ع جَازَهُ بِسْمِ اللَّهِ بِصِحَّةِ يَقِينٍ مِنْهُ فَمَشَى عَلَى الْمَاءِ وَ لَحِقَ بِعِيسَى ع
When Isa-as ended up to the sea, he-as said: ‘In the Name of Allah-azwj’, with healthy certainty from him-as and walked upon surface of the water. Qaseyr said when he looked at Isa-as crossing it, ‘In the Name of Allah-azwj’, with the healthy certainty from him, and walked upon the water, and he joined with Isa-as.
فَدَخَلَهُ الْعُجْبُ بِنَفْسِهِ فَقَالَ هَذَا عِيسَى رُوحُ اللَّهِ يَمْشِي عَلَى الْمَاءِ وَ أَنَا أَمْشِي عَلَى الْمَاءِ فَمَا فَضْلُهُ عَلَيَّ
The self-fascination entered into him. He said, ‘This Isa-as is a Spirit of Allah-azwj. He-as walks upon the water and I have walked upon the water, so what is his-as merit over me?’
قَالَ فَرُمِسَ فِي الْمَاءِ فَاسْتَغَاثَ بِعِيسَى فَتَنَاوَلَهُ مِنَ الْمَاءِ فَأَخْرَجَهُ ثُمَّ قَالَ لَهُ مَا قُلْتَ يَا قَصِيرُ
He-asws said: ‘He sank into the water and cried for help with Isa-as. He-as grabbed him from the water and extracted him, then said to him: ‘What did you say, O Qaseyr?’
قَالَ قُلْتُ هَذَا رُوحُ اللَّهِ يَمْشِي عَلَى الْمَاءِ وَ أَنَا أَمْشِي فَدَخَلَنِي مِنْ ذَلِكَ عُجْبٌ
He said, ‘I had said, ‘This is the Spirit of Allah-azwj walking upon the water and I have walked upon the water’, so self-fascination entered me from that’.
فَقَالَ لَهُ عِيسَى لَقَدْ وَضَعْتَ نَفْسَكَ فِي غَيْرِ الْمَوْضِعِ الَّذِي وَضَعَكَ اللَّهُ فِيهِ فَمَقَتَكَ اللَّهُ عَلَى مَا قُلْتَ فَتُبْ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِمَّا قُلْتَ
Isa-as said to him: ‘You have placed yourself is other than the place which Allah-azwj had Placed you in, so Allah-azwj Detested you upon what you had said, therefore repent to Allah-azwj Mighty and Majestic from what you had said’.
قَالَ فَتَابَ الرَّجُلُ وَ عَادَ إِلَى الْمَرْتَبَةِ الَّتِي وَضَعَهُ اللَّهُ فِيهَا فَاتَّقُوا اللَّهَ وَ لَا يَحْسُدَنَّ بَعْضُكُمْ بَعْضاً.
He-asws said: ‘The man repented and returned to his status which Allah-azwj had Placed him in, therefore fear Allah-azwj and do not envy each other!’’[51]
4- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَادَ الْفَقْرُ أَنْ يَكُونَ كُفْراً وَ كَادَ الْحَسَدُ أَنْ يَغْلِبَ الْقَدَرَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The poverty almost becomes Kufr, and the envy almost overcomes the pre-determination’’.[52]
5- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع آفَةُ الدِّينِ الْحَسَدُ وَ الْعُجْبُ وَ الْفَخْرُ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muawiya Bin Wahab who said,
‘Abu Abdullah-asws said: ‘The plague of religion are the envy, and the self-fascination, and the pride’’.[53]
6- كا، الكافي عَنْ يُونُسَ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ لِمُوسَى بْنِ عِمْرَانَ يَا ابْنَ عِمْرَانَ لَا تَحْسُدَنَّ النَّاسَ عَلَى مَا آتَيْتُهُمْ مِنْ فَضْلِي وَ لَا تَمُدَّنَّ عَيْنَيْكَ إِلَى ذَلِكَ وَ لَا تُتْبِعْهُ نَفْسَكَ
(The book) ‘Al Kafi’ – From Yunus, from Dawood Al Raqqy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said to Musa Bin Imran-as: “O son-as of Imran-as! O son-as of Imran-as! Do not envy the people upon what I-azwj have Given them from My-azwj Grace, nor extend your-as eyes to that, nor pursue it yourself-as.
فَإِنَّ الْحَاسِدَ سَاخِطٌ لِنِعَمِي صَادٌّ لِقَسْمِيَ الَّذِي قَسَمْتُ بَيْنَ عِبَادِي وَ مَنْ يَكُ كَذَلِكَ فَلَسْتُ مِنْهُ وَ لَيْسَ مِنِّي.
The envious one is dissatisfied of My-azwj bounties, repellent to My-azwj Apportionment which I-azwj have Apportioned between My-azwj servants, and the one who happens to be like that, so I-azwj am not from him and he isn’t from Me-azwj!”’[54]
7- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنِ الْفُضَيْلِ بْنِ عِيَاضٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ يَغْبِطُ وَ لَا يَحْسُدُ وَ الْمُنَافِقَ يَحْسُدُ وَ لَا يَغْبِطُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Al Fuzeyl Bin Iyaz,
‘From Abu Abdullah-asws having said: ‘The Momin backbites but does not envy, and the hypocrite envies and does not backbite’’.[55]
8- مع، معاني الأخبار لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَقَلُّ النَّاسِ لَذَّةً الْحَسُودُ.
(The books) ‘Ma’any Al Akhbaar’, (and) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww: ‘The person of least pleasure is the envying one!’’[56]
9- لي، الأمالي للصدوق عَنِ الْفَامِيِّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الصَّادِقِ ع قَالَ: كَادَ الْفَقْرُ أَنْ يَكُونَ كُفْراً وَ كَادَ الْحَسَدُ أَنْ يَغْلِبَ الْقَدَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – From Al Famy, from Muhammad Al Himeyri, from his father, from Muhammad Bin Abdul Jabbar, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Al-Sadiq-asws having said: ‘The poverty almost makes (one to be a) Kufr, and the envy almost overcomes the pre-determination’’.[57]
10- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ النَّضْرِ عَنِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: لَا يُؤْمِنُ رَجُلٌ فِيهِ الشُّحُّ وَ الْحَسَدُ وَ الْجُبْنُ الْخَبَرَ.
(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Al Nazr, from Al Jazy,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘He does not believe, a man having miserliness in him, and envy, and the cowardice’ – the Hadeeth’’.[58]
11- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لُقْمَانُ لِابْنِهِ لِلْحَاسِدِ ثَلَاثُ عَلَامَاتٍ يَغْتَابُ إِذَا غَابَ وَ يَتَمَلَّقُ إِذَا شَهِدَ وَ يَشْمَتُ بِالْمُصِيبَةِ.
(The book) ‘Al Khisaal’ – From his 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 envious one there are three signs – he backbites when absent, and flatters when present, and gloats at the calamities (of others)’’.[59]
أَنَّهُ قَالَ يَا عَلِيُّ أَنْهَاكَ عَنْ ثَلَاثِ خِصَالٍ عِظَامٍ الْحَسَدِ وَ الْحِرْصِ وَ الْكَذِبِ.
He-saww said: ‘O Ali-asws! I-saww forbid you-asws from three characteristics – the mighty envy, and the greed, and the lies’’.[60]
12- ل، الخصال فِيمَا أَوْصَى بِهِ الصَّادِقُ ع لَا رَاحَةَ لِحَسُودٍ.
(The book) ‘Al Khisaal’ –
‘Among what Al-Sadiq-asws had bequeathed with: ‘There is no rest for the envying one’’.[61]
عَنِ الصَّادِقِ ع لَيْسَتْ لِبَخِيلٍ رَاحَةٌ وَ لَا لِحَسُودٍ لَذَّةٌ.
From Al-Sadiq-asws: ‘There isn’t any rest for the miser nor any pleasure for an envying one’’.[62]
13- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُعَذِّبُ سِتَّةً بِسِتٍّ الْعَرَبَ بِالْعَصَبِيَّةِ وَ الدَّهَاقِنَةَ بِالْكِبْرِ وَ الْأُمَرَاءَ بِالْجَوْرِ وَ الْفُقَهَاءَ بِالْحَسَدِ وَ التُّجَّارَ بِالْخِيَانَةِ وَ أَهْلَ الرُّسْتَاقِ بِالْجَهْلِ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘Allah-azwj Mighty and Majestic will Punish six for six – the Arabs for the prejudice, and the Al-Dahaqina (Dahqan land owners) for the arrogance, and the rulers for the tyranny, and the jurists for the envy, and the traders for the betrayal, and the people of Al-Rustaq (near Oman) for the ignorance’’.[63]
14- ل، الخصال عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنِ ابْنِ مَعْبَدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَتَعَوَّذُ فِي كُلِّ يَوْمٍ مِنْ سِتٍّ مِنَ الشَّكِّ وَ الشِّرْكِ وَ الْحَمِيَّةِ وَ الْغَضَبِ وَ الْبَغْيِ وَ الْحَسَدِ.
(The book) ‘Al Khisaal’ – From his father, from Ahmad Bin Idrees, from Al Ash’ary, from Musa Bin Ja’far Al Baghdady, from Ibn Ma’bad, from Ibrahim Bin Is’haq, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to seek Refuge every day from six – from the doubt, and the Shirk, and the zeal, and the anger, and the transgression, and the envy’’.[64]
15- ل، الخصال عَنِ الصَّادِقِ ع لَا يَطْمَعَنَّ الْحَسُودُ فِي رَاحَةِ الْقَلْبِ.
(The book) ‘Al Khisaal’ –
‘From Al-Sadiq-asws: ‘The envying one is not assured in rest for the heart’’.[65]
16- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام عَنِ ابْنِ الْوَلِيدِ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْعَرِيشِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص دَبَّ إِلَيْكُمْ دَاءُ الْأُمَمِ قَبْلَكُمْ الْبَغْضَاءُ وَ الْحَسَدُ.
(The books) ‘Ma’any Al Akhbaar’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – From Ibn Al Waleed, from Al Hassan Bin Muhammad Bin Ismail Al Areyshi, from Ibn Isa, from Ibn Fazzal,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There has crawled to you the disease of the previous communities– the hatred and the envy’’.[66]
17- ن، عيون أخبار الرضا عليه السلام عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص كَادَ الْحَسَدُ أَنْ يَسْبِقَ الْقَدَرَ.
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greetings be upon him-asws – From Muhammad Bin Ahmad Bin Al-Husayn, from Ali Bin Muhammad Bin Anbasa,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘Rasool-Allah-saww said: ‘The envy almost precedes the pre-determination’’.[67]
18- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ رَفَعَهُ فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ مِنْ شَرِّ حاسِدٍ إِذا حَسَدَ قَالَ أَ مَا رَأَيْتَهُ إِذَا فَتَحَ عَيْنَيْهِ وَ هُوَ يَنْظُرُ إِلَيْكَ هُوَ ذَاكَ.
(The book) ‘Al Ma’any Al Akhbaar’ – From his father, from Ahmad Bin Idrees, from Al Ash’ary, from Ibn Yazeed, from Ibn Abu Umeyr raising it,
‘Regarding Words of Allah-azwj Mighty and Majestic: And from evil of an envier when he envies [113:5], he-asws said: ‘Don’t you see him (the envier) when he opens his eyes, and he is looking at you? He is that!’’[68]
19- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ الْحَسَدِ فَقَالَ لَحْمٌ وَ دَمٌ يَدُورُ فِي النَّاسِ حَتَّى إِذَا انْتَهَى إِلَيْنَا يَئِسَ وَ هُوَ الشَّيْطَانُ.
(The book) ‘Ma’any Al Akhbaar’ – From Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Sa’dan Bin Muslim, from Abu Baseer,
‘From Abu Abdullah-asws was asked about the envy. He-asws said: ‘Flesh and blood rotating among the people until when he-la ends up to us-asws, he-la despairs, and he-la is the Satan-la’’.[69]
20- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ أَبِي نَصْرٍ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ سَيَابَةَ عَنْ عُمَرَ بْنِ عَبْدِ الْجَبَّارِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ لِأَصْحَابِهِ أَلَا إِنَّهُ قَدْ دَبَّ إِلَيْكُمْ دَاءُ الْأُمَمِ مِنْ قَبْلِكُمْ وَ هُوَ الْحَسَدُ لَيْسَ بِحَالِقِ الشَّعْرِ لَكِنَّهُ حَالِقُ الدِّينِ وَ يُنْجِي مِنْهُ أَنْ يَكُفَّ الْإِنْسَانُ يَدَهُ وَ يَخْزُنَ لِسَانَهُ وَ لَا يَكُونَ ذَا غَمْزٍ عَلَى أَخِيهِ الْمُؤْمِنِ.
(The book) ‘Al Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi, from Al Mufeed, from Abu Nasr Muhammad Bin Al-Husayn, from Ali Bin Ahmad Bin Sayaba, from Umar Bin Abdul Jabar, from his father,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, from his-asws forefathers-asws having said: ‘One day Rasool-Allah-saww said to his-saww companions: ‘Indeed! A disease of the communities before you has crawled to you all, and it is the envy. It doesn’t shave off the hair, but it shaves off the religion, and he can be saved if the person were to restrain his hand, and treasure (protect) his tongue, and he does not happen to wink against his Momin brother’’.[70]
21- ل، الخصال عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ مَعاً عَنِ الْأَشْعَرِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ لَمْ يَعْرَ مِنْهَا نَبِيٌّ فَمَنْ دُونَهُ الطِّيَرَةُ وَ الْحَسَدُ وَ التَّفَكُّرُ فِي الْوَسْوَسَةِ فِي الْخَلْقِ.
(The book) ‘Al Khisaal’ – From his father, from Ahmad Bin Idrees and Muhammad Al Attar, both together from Al Ash’ary,
‘Raising it to Abu Abdullah-asws having said: ‘Three, a Prophet-as does not pay attention of these, and from lesser than it – the evil omen, and the envy, and the contemplation regarding the insinuations among the people’’.[71]
22- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ النَّبِيَّ ص قَالَ: لَا تَتَحَاسَدُوا فَإِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ الْيَابِسَ.
(The book) ‘Qurb Al Asnaad’ – From Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘Do not envy each other, for the envy consumes the Eman just as the fire consumes the dry firewood’’.[72]
23- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْحَاسِدُ مُضِرٌّ بِنَفْسِهِ قَبْلَ أَنْ يُضِرَّ بِالْمَحْسُودِ كَإِبْلِيسَ أَوْرَثَ بِحَسَدِهِ لِنَفْسِهِ اللَّعْنَةَ وَ لِآدَمَ ع الِاجْتِبَاءَ وَ الْهُدَى وَ الرَّفْعَ إِلَى مَحَلِّ حَقَائِقِ الْعَهْدِ وَ الِاصْطِفَاءِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The envier is harmful to himself before he harms the envied ones, like Iblees-as did. He-la inherited the Curse for himself-la due to his-la envy, and for Adam-as is the Selection and the Guidance and the loftiness to a place of realities of the Covenant and being Chosen.
فَكُنْ مَحْسُوداً وَ لَا تَكُنْ حَاسِداً فَإِنَّ مِيزَانَ الْحَاسِدِ أَبَداً خَفِيفٌ بِثِقَلِ مِيزَانِ الْمَحْسُودِ وَ الرِّزْقُ مَقْسُومٌ فَمَا ذَا يَنْفَعُ حَسَدُ الْحَاسِدِ
Therefore be envied and do not be an envier, for the Scale of the envier will forever be light compared to the Scale of the envied one, and the sustenance is Apportioned (already), so what is the benefit of envy of the envier?
فَمَا يَضُرُّ الْمَحْسُودَ الْحَسَدُ وَ الْحَسَدُ أَصْلُهُ مِنْ عَمَى الْقَلْبِ وَ جُحُودِ فَضْلِ اللَّهِ تَعَالَى وَ هُمَا جَنَاحَانِ لِلْكُفْرِ
So the envy does not harm the envied one, and the envy is originally from blindness of the heart and rejection of the Grace of Allah-azwj the Exalted, and these two are two wings for Kufr.
وَ بِالْحَسَدِ وَقَعَ ابْنُ آدَمَ فِي حَسْرَةِ الْأَبَدِ وَ هَلَكَ مَهْلَكاً لَا يَنْجُو مِنْهُ أَبَداً وَ لَا تَوْبَةَ لِلْحَاسِدِ لِأَنَّهُ مُصِرٌّ عَلَيْهِ مُعْتَقِدٌ بِهِ مَطْبُوعٌ فِيهِ يَبْدُو بِلَا مُعَارِضٍ لَهُ وَ لَا سَبَبٍ وَ الطَّبْعُ لَا يَتَغَيَّرُ عَنِ الْأَصْلِ وَ إِنْ عُولِجَ.
And due to the envy, the son-la of Adam-as fell into regret forever and was destroyed with a destruction he-la will not be rescued from it forever, nor is there any repentance for the envier, because he is persistent upon it, believing in it, (it is) imprinted inside him. It seems there is no opposer to him nor any cause, and the nature cannot alter from the original and even if it undergoes treatment’’.[73]
24- شي، تفسير العياشي عَنِ ابْنِ أَبِي نَجْرَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ وَ لا تَتَمَنَّوْا ما فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلى بَعْضٍ قَالَ لَا يَتَمَنَّى الرَّجُلُ امْرَأَةَ الرَّجُلِ وَ لَا ابْنَتَهُ وَ لَكِنْ يَتَمَنَّى مِثْلَهُمَا.
Tafseer Al Ayyashi – From Ibn Abu Najran who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: And do not be coveting what Allah have Graced with some of you above the others. [4:32]. He-asws said: ‘A man should not covet the wife of (another) man, nor his daughter, but he can covet similar to them’’.[74]
25- شي، تفسير العياشي عَنِ ابْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع بَيْنَمَا مُوسَى بْنُ عِمْرَانَ يُنَاجِي رَبَّهُ وَ يُكَلِّمُهُ إِذْ رَأَى رَجُلًا تَحْتَ ظِلِّ عَرْشِ اللَّهِ فَقَالَ يَا رَبِّ مَنْ هَذَا الَّذِي قَدْ أَظَلَّهُ عَرْشُكَ
Tafseer Al Ayyashhi – From Ibn Zabyan who said,
‘While Musa-as Bin Imran-as was whispering to his-as Lord-azwj and speaking to Him-azwj when he‑as saw a man beneath the shade of the Throne of Allah-azwj. He-as said: ‘O Lord-azwj! Who is this one whom Your-azwj Throne has Shaded him?’
فَقَالَ يَا مُوسَى هَذَا مِمَّنْ لَمْ يَحْسُدِ النَّاسَ عَلى ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ.
He-azwj Said: “O Musa-as! This is from the ones who did not envy the people upon what Allah‑azwj had Given him of His-azwj Grace!”’[75]
26- جع، جامع الأخبار قَالَ النَّبِيُّ ص إِيَّاكُمْ وَ الْحَسَدَ فَإِنَّ الْحَسَدَ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.
(The book) ‘Jamie Al Akhbar’ –
‘The Prophet-saww said: ‘Beware of the envy, for the envy consumes the good deeds just as the fire consumes the firewood!’’[76]
– وَ قَالَ ص إِنَّ لِنِعَمِ اللَّهِ أَعْدَاءً قِيلَ وَ مَا أَعْدَاءُ نِعَمِ اللَّهِ يَا رَسُولَ اللَّهِ قَالَ الَّذِينَ يَحْسُدُونَ النَّاسَ عَلى ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ.
And he-asws said: ‘For the bounties of Allah-azwj, there are enemies’. It was said, ‘And what are enemies of the bounties of Allah-azwj, O Rasool-Allah-saww?’ He-saww said: ‘Or are they envying the people upon what Allah has Given them from His Grace? [4:54]’’.[77]
– وَ قَالَ ص عَلَيْكُمْ بِإِنْجَاحِ الْحَوَائِجِ بِكِتْمَانِهَا فَإِنَّ كُلَّ ذِي نِعْمَةٍ مَحْسُودٌ.
And he-saww said: ‘Upon you all is with succeeding with the need by concealing them, for every one with a bounty is envied’’.[78]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِابْنِهِ فِي وَصِيَّتِهِ إِنَّ مِنْ شَرِّ مَفَاضِحِ الْمَرْءِ الْحَسَدَ.
And Amir Al-Momineen-asws said to his-asws son-asws in his-asws bequest: ‘From the evil shames of the person is the envy’’.[79]
– وَ قَالَ ع الْحَاسِدُ مُغْتَاظٌ عَلَى مَنْ لَا ذَنْبَ لَهُ.
And he-asws said: ‘The envier is angry upon the one having no sin (wrong) for him’’.[80]
27- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ: رَأَى مُوسَى بْنُ عِمْرَانَ رَجُلًا تَحْتَ ظِلِّ الْعَرْشِ فَقَالَ يَا رَبِّ مَنْ هَذَا الَّذِي أَدْنَيْتَهُ حَتَّى جَعَلْتَهُ تَحْتَ ظِلِّ الْعَرْشِ
The book of Husayn Bin Saeed and ‘Al Nawadir’ – from Ibn Abu Al Balaad, from his father raising it, said,
‘Musa-as Bin Imran-as saw a man beneath the shade of the Throne. He-as said: ‘O Lord-azwj! Who is this one whom You-azwj have Drawn him near until You-azwj Made him to be beneath the Shade of the Throne?’
فَقَالَ اللَّهُ تَعَالَى يَا مُوسَى هَذَا لَمْ يَكُنْ يَعُقُّ وَالِدَيْهِ وَ لَا يَحْسُدُ النَّاسَ عَلى ما آتاهُمُ اللَّهُ مِنْ فَضْلِهِ.
Allah-azwj the Exalted Said: “O Musa-as! This one had not been disloyal to his parents, nor had he envied the people upon what Allah has Given them from His Grace? [4:54]’’.[81]
28- نهج، نهج البلاغة قَالَ ع الْعَجَبُ لِغَفْلَةِ الْحُسَّادِ عَنْ سَلَامَةِ الْأَجْسَادِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The surprise is at the heedlessness of the enviers from the safety of the bodies’’.[82]
– وَ قَالَ ع صِحَّةُ الْجَسَدِ مِنْ قِلَّةِ الْحَسَدِ.
And he-asws said: ‘Health of the body is from lack of envy’’.[83]
29- كَنْزُ الْكَرَاجَكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا رَأَيْتُ ظَالِماً أَشْبَهَ بِمَظْلُومٍ مِنَ الْحَاسِدِ نَفَسٌ دَائِمٌ وَ قَلْبٌ هَائِمٌ وَ حُزْنٌ لَازِمٌ.
(The book) ‘Kanz Al Karajaky’ –
‘Amir Al-Momineen-asws said: ‘I-asws have not seen any oppressor resembling the oppressed than the envier. He is constantly stressed, and has a worrying heart, and necessitates grief’’.[84]
– وَ قَالَ ع الْحَاسِدُ مُغْتَاظٌ عَلَى مَنْ لَا ذَنْبَ لَهُ إِلَيْهِ بَخِيلٌ بِمَا لَا يَمْلِكُهُ.
And he-asws said: ‘The envier is angry upon the one having no sin (offense) for him to him, with imagination what he cannot control it’’.[85]
وَ قَالَ ع الْحَسَدُ آفَةُ الدِّينِ وَ حَسْبُ الْحَاسِدَ مَا يَلْقَى.
And he-asws said: ‘The envy is the plague of religion, and the ancestry of an envier is what he casts’’.[86]
– وَ قَالَ ع لَا مُرُوَّةَ لِكَذُوبٍ وَ لَا رَاحَةَ لِحَسُودٍ.
And he-asws said: ‘There is no chivalry for a liar nor any rest for an envier’’.[87]
– وَ قَالَ ع يَكْفِيكَ مِنَ الْحَاسِدِ أَنَّهُ يَغْتَمُّ فِي وَقْتِ سُرُورِكَ.
And he-asws said: ‘If suffices you from the envier that he is sad in a time of your happiness’’.[88]
– وَ قَالَ ع الْحَسَدُ لَا يَجْلِبُ إِلَّا مَضَرَّةً وَ غَيْظاً يُوهِنُ قَلْبَكَ وَ يُمْرِضُ جِسْمَكَ وَ شَرُّ مَا اسْتَشْعَرَ قَلْبُ الْمَرْءِ الْحَسَدُ.
And he-asws said: ‘The envy does not attract except harm and rage. It weakens your heart, and sickens your body, and the evilest of what the heart of a person feels is the envy’’.[89]
– وَ قَالَ ع الْحَسُودُ سَرِيعُ الْوَثْبَةِ بَطِيءُ الْعَطْفَةِ.
And he-asws said: ‘The envier is quick of the pouncing (at faults) and slow in kindness’’.[90]
– وَ قَالَ ع الْحَسُودُ مَغْمُومٌ وَ اللَّئِيمُ مَذْمُومٌ.
And he-asws said: ‘The envier is sad, and the mean is condemned’’.[91]
– وَ قَالَ ع لَا غِنَى مَعَ فُجُورٍ وَ لَا رَاحَةَ لِحَسُودٍ وَ لَا مَوَدَّةَ لِمُلُوكٍ.
And he-asws said: ‘There are no riches with immorality, nor any rest for an envier, nor any cordiality for slaves’’.[92]
– وَ قَالَ لُقْمَانُ لِابْنِهِ إِيَّاكَ وَ الْحَسَدَ فَإِنَّهُ يَتَبَيَّنُ فِيكَ وَ لَا يَتَبَيَّنُ فِيمَنْ تَحْسُدُهُ.
And Luqman-as said to his-as son: ‘Beware of the envy, for it appears in you and does not appear in the one you envy’’.[93]
30- الْمَجَازَاتُ النَّبَوِيَّةُ، قَالَ ص الْحَسَدُ يَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.
(The book) ‘Al Majazaat Al Nabawiya’ –
‘He-saww said: ‘The envy consumes the good deeds just as the fire consumes firewood’’.[94]
31- الشِّهَابُ، قَالَ رَسُولُ اللَّهِ ص كَادَ الْفَقْرُ أَنْ يَكُونَ كُفْراً وَ كَادَ الْحَسَدُ أَنْ يَغْلِبَ الْقَدَرَ.
(The book) ‘Al Shihaab’ –
‘Rasool-Allah-saww said: ‘The poverty almost becomes Kufr, and the envy almost overcomes the pre-determination’’.[95]
و في الأثر عجبت لمن له عيال و ليس له مال كيف لا يخرج على الناس بالسيف.
Note – And in a report: ‘I am surprised at the one having dependants for him and there isn’t any wealth for him how come he does not come out against the people with the sword’’.
32- الشِّهَابُ، إِنَّ الْحَسَدَ لَيَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ.
(The book) ‘Al-Shihaab’ – ‘The envy consumes the good deeds just as the fire consumes the firewood’’.[96]
باب 132 ذم الغضب و مدح التنمر في ذات الله
CHAPTER 132 – CONDEMNATION OF THE ANGER AND PRAISE OF THE RAGE FOR THE SAKE OF ALLAH-azwj
الآيات
The Verses –
طه قالَ يَا بْنَ أُمَّ لا تَأْخُذْ بِلِحْيَتِي وَ لا بِرَأْسِي
(Surah) Ta Ha: He said: ‘O son of my mother! Do not seize me by my beard nor my head! [20:94]
الشعراء وَ إِذا بَطَشْتُمْ بَطَشْتُمْ جَبَّارِينَ
(Surah) Al Shuara: And when you seize, you seize as tyrants [26:130].
1- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ أَبِيهِ ع قَالَ: دَخَلَ مُوسَى بْنُ جَعْفَرٍ ع عَلَى هَارُونَ الرَّشِيدِ وَ قَدِ اسْتَخَفَّهُ الْغَضَبُ عَلَى رَجُلٍ فَقَالَ لَهُ إِنَّمَا تَغْضَبُ لِلَّهِ عَزَّ وَ جَلَّ فَلَا تَغْضَبْ لَهُ بِأَكْثَرَ مِمَّا غَضِبَ لِنَفْسِهِ.
(The book) ‘Uyoun Akhbaar Al-Reza-asws, may the greetings be upon him-asws – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Abdul Azeem Al Hasany,
‘From Abu Ja’far-asws the 2nd, from his-asws father-asws having said: ‘Musa-asws Bin Ja’far-asws entered to see (the caliph) Haroun Al-Rasheed and he took his anger on a man (to punish or kill him). He-asws said: ‘But rather, you should get angered for the Sake of Allah-azwj Mighty and Majestic’. So he got angered for Him-azwj more frequently than what he was angered for himself’’.[97]
2- لي، الأمالي للصدوق عَنْ أَمِيرِ الْمُؤْمِنِينَ ع لَا نَسَبَ أَوْضَعُ مِنَ الْغَضَبِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Amir Al-Momineen-asws: ‘There is no reputation lowlier than the anger’’.[98]
3- لي، الأمالي للصدوق سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَحْلَمُ النَّاسِ قَالَ الَّذِي لَا يَغْضَبُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Amir Al-Momineen-asws was asked, ‘Who is the more lenient of the people?’ He-asws said: ‘The one who does not get angered’’.[99]
4- ل، الخصال عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْغَضَبُ مِفْتَاحُ كُلِّ شَرٍّ.
(The book) ‘Al Khisaal’ – From Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from his father, from Yunus, from Dawood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘The anger is a key to all evil’’.[100]
5- ل، الخصال أَبِي عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْحَوَارِيُّونَ لِعِيسَى بْنِ مَرْيَمَ يَا مُعَلِّمَ الْخَيْرِ أَعْلِمْنَا أَيُّ الْأَشْيَاءِ أَشَدُّ
(The book) ‘Al Khisaal’ – My father, from Muhammad Bin Ahmad Bin Ali Bin Al Salt, from Al Barqy, from his father, from Yunus, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘The disciples (said) to Isa-as Bin Maryam-as, ‘O good teacher! Teach us, which of the things are the severest?’
فَقَالَ أَشَدُّ الْأَشْيَاءِ غَضَبُ اللَّهِ عَزَّ وَ جَلَّ
He-as said: ‘The severest of things is the Wrath of Allah-azwj Mighty and Majestic’.
قَالُوا فَبِمَ يُتَّقَى غَضَبُ اللَّهِ قَالَ بِأَنْ لَا تَغْضَبُوا
They said, ‘By what can we save from the Wrath of Allah-azwj?’ He-as said: ‘By not getting angry’.
قَالُوا وَ مَا بَدْءُ الْغَضَبِ قَالَ الْكِبْرُ وَ التَّجَبُّرُ وَ مَحْقَرَةُ النَّاسِ.
They said, ‘And what begins the anger?’ He-as said: ‘The arrogance, and the tyranny, and disdaining the people’’.[101]
6- ل، الخصال عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنِ ابْنِ مَعْبَدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَتَعَوَّذُ فِي كُلِّ يَوْمٍ مِنْ سِتٍّ مِنَ الشَّكِّ وَ الشِّرْكِ وَ الْحَمِيَّةِ وَ الْغَضَبِ وَ الْبَغْيِ وَ الْحَسَدِ.
(The book) ‘Al Khisaal’ – From his father, from Ahmad Bin Idrees, from Al Ash’ary, from Musa Bin Ja’far, from Ibn Ma’bad, from Ibrahim Bin Is’haq, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-azwj used to seek Refuge every day from six – from the doubt, and the Shirk, and the zeal, and the anger, and the immorality, and the envy’’.[102]
7- ن، عيون أخبار الرضا عليه السلام عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ الْحُسَيْنِ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنْ بَكْرِ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ فَاطِمَةَ بِنْتِ الرِّضَا عَنْ أَبِيهَا عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ وَ عَمِّهِ زَيْدٍ عَنْ أَبِيهِمَا عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ وَ عَمِّهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ أَجْمَعِينَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَفَّ غَضَبَهُ كَفَّ اللَّهُ عَنْهُ عَذَابَهُ وَ مَنْ حَسُنَ خُلْقُهُ بَلَغَهُ اللَّهُ دَرَجَةَ الصَّائِمِ الْقَائِمِ.
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greetings be upon him-asws – From Muhammad Bin Ahmad Bin Al-Husayn Al Baghdady, from Ali Bin Muhammad Bin Anbasa, from Bakr Bin Ahmad Bin Muhammad Bin Ibrahim,
‘From (Syeda) Fatima-as daughter-as of Al-Reza-asws, from her-as father-asws, from Ja’far-asws Bin Muhammad-asws, from his-asws father-asws and his-asws uncle Zayd, from their father-asws Ali-asws Bin Al-Husayn-asws, from his-asws father-asws, and his-asws uncle-asws, from Ali-asws Bin Abu Talib‑asws, may the Salawaat of Allah-azwj be upon them-asws all, said, ‘Rasool-Allah-saww said: ‘One who restrains his anger, Allah-azwj would Restrain His-azwj Punishment from him, and one whose manners are good, Allah-azwj will Make him reach the ranks of the fasting one, the standing one (in Salat)’’.[103]
8- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ مُحَمَّدِ بْنِ عِيسَى الْقَيْسِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ ص يَا رَسُولَ اللَّهِ عَلِّمْنِي عَمَلًا لَا يُحَالُ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from Muhammad Bin Isa Al Qeysi, from Muhammad Bin Al Fuzeyl,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘A man said to the Prophet-saww, ‘O Rasool-Allah-saww! Teach me a deed, there will be no barrier between it and the Paradise’.
قَالَ لَا تَغْضَبْ وَ لَا تَسْأَلِ النَّاسَ شَيْئاً وَ ارْضَ لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ الْخَبَرَ.
He-saww said: ‘Do not get angry, nor ask the people of anything, and be satisfied for the people what you are satisfied for yourself’ – the Hadeeth’’.[104]
9- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّهُ ذُكِرَ عِنْدَهُ الْغَضَبُ فَقَالَ إِنَّ الرَّجُلَ لَيَغْضَبُ حَتَّى مَا يَرْضَى أَبَداً وَ يَدْخُلُ بِذَلِكَ النَّارَ
(The book) ‘Al Amaali’ of Al Sadouq – From his father, from Sa’ad, from Ibn Isa, from Ibn Fzzal, from Ali Bin Uqbad, from his father, from Abu Baseer,
‘From Al-Sadiq-asws, from his-asws father-asws, the anger had been mentioned in his-asws presence. He-asws said: ‘The man tends to get angry to the extent that he is not pleased for ever, and due to that, he enters the Fire.
فَأَيُّمَا رَجُلٍ غَضِبَ وَ هُوَ قَائِمٌ فَلْيَجْلِسْ فَإِنَّهُ سَيَذْهَبُ عَنْهُ رِجْزُ الشَّيْطَانِ وَ إِنْ كَانَ جَالِساً فَلْيَقُمْ وَ أَيُّمَا رَجُلٍ غَضِبَ عَلَى ذِي رَحِمِهِ فَلْيَقُمْ إِلَيْهِ وَ لْيَدْنُ مِنْهُ وَ لْيَمَسَّهُ فَإِنَّ الرَّحِمَ إِذَا مَسَّتِ الرَّحِمَ سَكَنَتْ.
Whoever man gets angry while he is standing, so let him sit down, so the uncleanness of Satan-la will go away from him, and if he were to be seated, so let him stand up; and whichever man gets angry upon the one with his kinship, let him stand to him and let him go near him, and let him touch him, for the kindred, when he touches the kindred, it (anger) will subside’’.[105]
10- ما، الأمالي للشيخ الطوسي عَنِ الْفَحَّامِ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنِ الْكَاظِمِ ع قَالَ: مَنْ لَمْ يَغْضَبْ فِي الْجَفْوَةِ لَمْ يَشْكُرْ فِي النِّعْمَةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi, from Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Abu Al Hassan-asws the 3rd, from his-asws forefathers-asws, from Al-Kazim-asws having said: ‘One who does not get angered from darkness (of sins), has not thanked regarding the bounty’’.[106]
11- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَلِيِّ بْنِ الصَّلْتِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مِهْرَانَ عَنِ ابْنِ عَمِيرَةَ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ كَفَّ غَضَبَهُ سَتَرَ اللَّهُ عَوْرَتَهُ.
(The book) ‘Sawaab Al Amaal’ – From his father, from Muhammad Bin Ahmad Bin Ali Bin Al Salt, from Al Barqy, from Ibn Mahran, from Ibn Ameyra,
‘From the one who heard Abu Abdullah-asws saying: ‘One who restrains his anger, Allah-azwj will Veil his nakedness’’.[107]
12- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَنْ أَبِيهِ عَنْ عَاصِمٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ كَفَّ اللَّهُ عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ أَقَالَهُ اللَّهُ نَفْسَهُ يَوْمَ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – From his father, from Sa’ad, from Ahmad Bin Muhammad, from Al-Husayn Bin Sayf, from his brother, from his father, from Aasim, from Al Sumali,
‘From Abu Abdullah-asws, he (the narrator) said, ‘One who restrains himself from exposing (honour) of the people, Allah-azwj will Restrain from him Punishment of the Day of Qiyamah, and one who restrains his anger from the people, Allah-azwj will Forgive his soul on the Day of Qiyamah’’.[108]
13- ضا، فقه الرضا عليه السلام أَرْوِي أَنَّ رَجُلًا سَأَلَ الْعَالِمَ أَنْ يُعَلِّمَهُ مَا يَنَالُ بِهِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ لَا يُطَوِّلَ عَلَيْهِ فَقَالَ لَا تَغْضَبْ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported that a man asked the scholar-asws to teach him what he can achieve good of the world and the Hereafter, and not to prolong (the answer) to him. He-asws said: ‘Do not get angry’’.[109]
14- شي، تفسير العياشي عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ أَحَدَكُمْ لَيَغْضَبُ فَمَا يَرْضَى حَتَّى يَدْخُلَ بِهِ النَّارَ فَأَيُّمَا رَجُلٍ مِنْكُمْ غَضِبَ عَلَى ذِي رَحِمِهِ فَلْيَدْنُ مِنْهُ فَإِنَّ الرَّحِمَ إِذَا مَسَّتْهَا الرَّحِمُ اسْتَقَرَّتْ
Tafseer Al Ayyashi – From Al Asbagh Bin Nubata who said,
‘I heard Amir Al-Momineen-asws saying: ‘One of you tends to get angry and he does not get pleased until he enters the Fire due to it. Whichever man from you gets angry upon one with kinship, let him go closer to him, for the kindred, when the kindred touches him, it (anger) subsides.
وَ إِنَّهَا مُتَعَلِّقَةٌ بِالْعَرْشِ يَنْتَقِضُهُ انْتِقَاضَ الْحَدِيدِ فَيُنَادِي اللَّهُمَّ صِلْ مَنْ وَصَلَنِي وَ اقْطَعْ مَنْ قَطَعَنِي وَ ذَلِكَ قَوْلُ اللَّهِ فِي كِتَابِهِ وَ اتَّقُوا اللَّهَ الَّذِي تَسائَلُونَ بِهِ وَ الْأَرْحامَ إِنَّ اللَّهَ كانَ عَلَيْكُمْ رَقِيباً
And it (kinship) will be suspended with the Throne banging (like) the banging of the iron calling out, ‘O Allah-azwj! Connect (Help) the one who connected me and Cut-off the one who cut me off!’ And that is the Word of Allah-azwj in His-azwj Book: and fear Allah, Who you are asking for the relationships by; Allah will always be Watchful over you [4:1].
وَ أَيُّمَا رَجُلٍ غَضِبَ وَ هُوَ قَائِمٌ فَلْيَلْزَمِ الْأَرْضَ مِنْ فَوْرِهِ فَإِنَّهُ يُذْهِبُ رِجْزَ الشَّيْطَانِ.
And whichever man gets angry while he is standing, so let him necessitate the ground (sit down) immediately for it will do away the uncleanness of Satan-la’’.[110]
15- جع، جامع الأخبار قَالَ النَّبِيُّ ص الْغَضَبُ جَمْرَةٌ مِنَ الشَّيْطَانِ.
(The book) ‘Jamie Al Akhbaar’ –
‘The Prophet-saww said: ‘The anger is an ember from Satan-la’’.[111]
– وَ قَالَ ص الْغَضَبُ يُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الصَّبِرُ الْعَسَلَ وَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ.
And he-saww said: ‘The anger spoils the Eman just as the aloe spoils the honey, and just as the vinegar spoils the honey’’.[112]
– وَ قَالَ إِبْلِيسُ عَلَيْهِ اللَّعْنَةُ الْغَضَبُ وَهَقِي وَ مِصْيَادِي وَ بِهِ أَصُدُّ خِيَارَ الْخَلْقِ عَنِ الْجَنَّةِ وَ طَرِيقِهَا.
And Iblees-la, may the Curse upon him-la said, ‘The anger is my-la rein and my-la trap, and by it I-la block the good people from the Paradise and its paths’’.[113]
– وَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَنْ لَمْ يَغْتَبْ فَلَهُ الْجَنَّةُ وَ مَنْ لَمْ يَغْضَبْ فَلَهُ الْجَنَّةُ وَ مَنْ لَمْ يَحْسُدْ فَلَهُ الْجَنَّةُ.
And from Ja’far-asws Bin Muhammad-asws having said: ‘One who does not backbite, the Paradise is for him, and one who does not get angry, the Paradise is for him, and the one who does not envy, the Paradise is for him’’.[114]
16- ختص، الإختصاص قَالَ الصَّادِقُ ع كَانَ أَبِي مُحَمَّدٌ ع يَقُولُ أَيُّ شَيْءٍ أَشَرُّ مِنَ الْغَضَبِ إِنَّ الرَّجُلَ إِذَا غَضِبَ يَقْتُلُ النَّفْسَ وَ يَقْذِفُ الْمُحْصَنَةَ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘Abu Muhammad-asws had said: ‘Which things is eviler than the anger? The man, when he gets angry, kills the soul (a person) and slanders the married woman’’.[115]
17- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ ابْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: جَاءَ أَعْرَابِيٌ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي شَيْئاً وَاحِداً فَإِنِّي رَجُلٌ أُسَافِرُ فَأَكُونُ فِي الْبَادِيَةِ
The book of Husayn Bin Saeed and ‘Al Nawadir’ – Fazalat, from Ibn Farqad,
‘From Abu Abdullah-asws having said: ‘A Bedouin came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! Teach me one thing for I am a travelling person. I tend to be in the desert’.
فَقَالَ لَهُ رَسُولُ اللَّهِ لَا تَغْضَبْ
Rasool-Allah-saww said to him: ‘Do not be angry’.
فَاسْتَيْسَرَهَا الْأَعْرَابِيُّ فَرَجَعَ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي شَيْئاً وَاحِداً فَإِنِّي أُسَافِرُ فَأَكُونُ فِي الْبَادِيَةِ
The Bedouin found it easy, so he returned to the Prophet-saww. He said, ‘O Rasool-Allah-saww! Teach me one thing, for I am a travelling person. I happen to be in the desert’.
فَقَالَ لَهُ النَّبِيُّ ص لَا تَغْضَبْ
The Prophet-saww said to him: ‘Do not get angry’.
فَاسْتَيْسَرَهَا الْأَعْرَابِيُّ فَرَجَعَ فَأَعَادَ السُّؤَالَ فَأَجَابَهُ رَسُولُ اللَّهِ
The Bedouin found it easy, so he returned to the Prophet-azwj and repeated the question. Rasool-Allah-saww answered him (the same).
فَرَجَعَ الرَّجُلُ إِلَى نَفْسِهِ وَ قَالَ لَا أَسْأَلُ عَنْ شَيْءٍ بَعْدَ هَذَا إِنِّي وَجَدْتُهُ قَدْ نَصَحَنِي وَ حَذَّرَنِي لِئَلَّا أَفْتَرِيَ حِينَ أَغْضَبُ وَ لِئَلَّا أَقْتُلَ حِينَ أَغْضَبُ.
The man referred it to himself and said, ‘I will not ask about anything after this. I have found him-saww to have advised me and he-saww has cautioned me lest I am excessive when I get angry, and lest I kill when I am angry’’.[116]
– وَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْغَضَبُ مِفْتَاحُ كُلِّ شَرٍّ.
And Abu Abdullah-asws said: ‘The anger is a key of all evil’’.[117]
– وَ قَالَ إِنَّ إِبْلِيسَ كَانَ مَعَ الْمَلَائِكَةِ وَ كَانَتِ الْمَلَائِكَةُ تَحْسَبُ أَنَّهُ مِنْهُمْ وَ كَانَ فِي عِلْمِ اللَّهِ أَنَّهُ لَيْسَ مِنْهُمْ فَلَمَّا أُمِرَ بِالسُّجُودِ لِآدَمَ حَمِيَ وَ غَضِبَ فَأَخْرَجَ اللَّهُ مَا كَانَ فِي نَفْسِهِ بِالْحَمِيَّةِ وَ الْغَضَبِ.
And he-asws said: ‘Iblees-la was with the Angels and the Angels were reckoning that he-la was from them, and it was in the Knowledge of Allah-azwj that he-la wasn’t from them. When he-la was Commanded with the Sajdah to Adam-la, he-la was zealous and was angry. Thus Allah-azwj Brought out what was withing himself-la due to the zeal and the anger’’.[118]
18- ين، كتاب حسين بن سعيد و النوادر عَنِ النَّضْرِ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنِ الصَّبَّاحِ عَنْ زَيْدِ بْنِ عَلِيٍّ قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيِّهِ دَاوُدَ ع إِذَا ذَكَرَنِي عَبْدِي حِينَ يَغْضَبُ ذَكَرْتُهُ يَوْمَ الْقِيَامَةِ فِي جَمِيعِ خَلْقِي وَ لَا أَمْحَقُهُ فِيمَنْ أَمْحَقُ.
The book of Husayn Bin Saeed and ‘Al Nawadir’ – From Al Nazar, from Al Qasim Bin Suleyman, from Al Sabbah,
‘From Zayd son of Ali-asws having said, ‘Allah-azwj Mighty and Majestic Revealed to His-azwj Prophet-as Dawood-as: “When My-azwj servant remembers Me-azwj when he is angry, I-azwj shall remember him on the Day of Qiyamah among entirety of My-azwj creatures, and I-azwj will not Annihilate (Exterminate) him among the ones I-azwj shall Annihilate!”’[119]
19- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْغَضَبُ يُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ أَوْ كَمَا يُفْسِدُ الصَّبِرُ الْعَسَلَ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The anger spoils the Eman just as the vinegar spoils the honey, or just as the aloe spoils the honey’’.[120]
20- نهج، نهج البلاغة قَالَ ع الْحِدَّةُ ضَرْبٌ مِنَ الْجُنُونِ لِأَنَّ صَاحِبَهَا يَنْدَمُ فَإِنْ لَمْ يَنْدَمْ فَجُنُونُهُ مُسْتَحْكِمٌ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The brunt-ness is a type of insanity because its owner regrets. If he does not regret, then this insanity is deeply entrenched’’.[121]
21- مُنْيَةُ الْمُرِيدِ، سُئِلَ النَّبِيُّ ص مَا يُبْعِدُ مِنْ غَضَبِ اللَّهِ تَعَالَى قَالَ لَا تَغْضَبْ.
(The book) ‘Muniyat Al Mureed’ –
‘The Prophet-saww was asked, ‘What distances from the Wrath of Allah-azwj the Exalted?’ He‑saww said: ‘Do not get angry’’.[122]
– وَ عَنْهُ ص مَنْ كَفَّ غَضَبَهُ سَتَرَ اللَّهُ عَوْرَتَهُ.
And from him-saww: ‘One who restrains his anger, Allah-azwj will Veil his nakedness’’.[123]
– وَ قَالَ أَبُو الدَّرْدَاءِ قُلْتُ يَا رَسُولَ اللَّهِ دُلَّنِي عَلَى عَمَلٍ يُدْخِلُنِي الْجَنَّةَ قَالَ لَا تَغْضَبْ.
And Abu Al Darda’a said,
‘I said, ‘O Rasool-Allah-saww! Point me to a deed which will enter me into the Paradise’. He-saww said: ‘Do not get angry’’.[124]
وَ قَالَ ص الْغَضَبُ يُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الصَّبِرُ الْعَسَلَ.
And he-saww: ‘The anger spoils the Eman just as the aloe spoils the honey’’.[125]
– وَ قَالَ ص مَا غَضِبَ أَحَدٌ إِلَّا أَشْفَى عَلَى جَهَنَّمَ.
And he-saww said: ‘No one gets angry except he overlooks upon Hell’’.[126]
– وَ ذُكِرَ الْغَضَبُ عِنْدَ أَبِي جَعْفَرٍ الْبَاقِرِ ع فَقَالَ إِنَّ الرَّجُلَ لَيَغْضَبُ فَمَا يَرْضَى أَبَداً حَتَّى يَدْخُلَ النَّارَ.
And the anger was mentioned in the presence of Abu Ja’far Al-Baqir-asws. He-asws said: ‘The man gets angry to the extent that he is not pleased for ever until he enter the Fire’’.[127]
– وَ عَنْهُ ع قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى ع يَا مُوسَى أَمْسِكْ غَضَبَكَ عَمَّنْ مَلَّكْتُكَ عَلَيْهِ أَكُفَّ عَنْكَ غَضَبِي.
And from him-asws having said: ‘It is written in the Torah among what Allah-azwj Mighty and Majestic Whispered to Musa-as with: “O Musa-as! Withhold your-as anger from the one you-as own (control), I-azwj shall Restrain My-azwj Wrath from you-as!”’[128]
– وَ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِنَّ هَذَا الْغَضَبَ جَمْرَةٌ مِنَ الشَّيْطَانِ تَتَوَقَّدُ فِي قَلْبِ ابْنِ آدَمَ وَ إِنَّ أَحَدَكُمْ إِذَا غَضِبَ احْمَرَّتْ عَيْنَاهُ وَ انْتَفَخَتْ أَوْدَاجُهُ وَ دَخَلَ الشَّيْطَانُ فِيهِ.
And from Abu Hamza Al Sumali who said,
‘Abu Ja’far-asws said: ‘This anger is an ember from the Satan-la igniting in the heart of the son of Adam-as, and when one of you is angry, his eyes redden, and his cheeks puff, and the Satan‑la enters into him’’.[129]
22- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْغَضَبُ يُفْسِدُ الْإِيمَانَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The anger spoils the Eman just as the vinegar spoils the honey’’.[130]
23- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ مُيَسِّرٍ قَالَ: ذُكِرَ الْغَضَبُ عِنْدَ أَبِي جَعْفَرٍ ع فَقَالَ إِنَّ الرَّجُلَ لَيَغْضَبُ فَمَا يَرْضَى أَبَداً حَتَّى يَدْخُلَ النَّارَ فَأَيُّمَا رَجُلٍ غَضِبَ عَلَى قَوْمٍ وَ هُوَ قَائِمٌ فَلْيَجْلِسْ مِنْ فَوْرِهِ ذَلِكَ فَإِنَّهُ سَيَذْهَبُ عَنْهُ رِجْزُ الشَّيْطَانِ وَ أَيُّمَا رَجُلٍ غَضِبَ عَلَى ذِي رَحِمٍ فَلْيَدْنُ مِنْهُ فَلْيَمَسَّهُ فَإِنَّ الرَّحِمَ إِذَا مُسَّتْ سَكَنَتْ.
(The book) ‘Al Kafi’ – Abu Ali Al Ashary, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqbah, from his father, from Muyassir who said,
‘The anger was mentioned in the presence of Abu Ja’far-asws. He-asws said: ‘The man gets angry and does not get pleased for ever, until he enters the Fire. So, whichever man is angry upon a people while he is standing, let him sit down from that very moment for it will remove the uncleanness of Satan-la from him, and whichever man is angered upon one with kingship, let him go near him and touch him, for the kinship, when it is touched, calms down (the anger)’’.[131]
بيان: و أقول يُؤَيِّدُهُ مَا رَوَاهُ الصَّدُوقُ فِي مَجَالِسِهِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِيهِ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع أَنَّهُ ذُكِرَ عِنْدَهُ الْغَضَبُ فَقَالَ إِنَّ الرَّجُلَ لَيَغْضَبُ حَتَّى مَا يَرْضَى أَبَداً وَ يَدْخُلُ بِذَلِكَ النَّارَ وَ أَيُّمَا رَجُلٍ غَضِبَ وَ هُوَ قَائِمٌ فَلْيَجْلِسْ فَإِنَّهُ سَيَذْهَبُ عَنْهُ رِجْزُ الشَّيْطَانِ وَ إِنْ كَانَ جَالِساً فَلْيَقُمْ وَ أَيُّمَا رَجُلٍ غَضِبَ عَلَى ذِي رَحِمِهِ فَلْيَقُمْ إِلَيْهِ وَ لْيَدْنُ مِنْهُ وَ لْيَمَسَّهُ فَإِنَّ الرَّحِمَ إِذَا مَسَّتِ الرَّحِمَ سَكَنَتْ.
Explanation – And I (Majlisi) am saying, ‘It is supported by what is reported by Al-Sadouq in his ‘Majaalis’ – from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from Ibn Fazzal, from Ali Bin Uqba, from his father, from Abu Baseer,
‘From Abu Abdullah-asws, from his-asws father-asws, the anger was mentioned in his-asws presence. He-asws said: ‘The man gets angry to the extent that he is not pleased for ever and he enters the Fire due to that; and whichever man gets angry while he is standing, let him sit down for it will remove the uncleanness of Satan-la from him, and if he were to be seated, let him stand up; and whichever man getting angry upon one with kinship, let him stand to him, and let him go near him, and let him touch him, for the kindred, when he touches the kindred, calms down (the anger)’’.
وَ مَا رَوَاهُ الْعَامَّةُ عَنْ أَبِي هُرَيْرَةَ قَالَ: كَانَ رَسُولُ اللَّهِ ص إِذَا غَضِبَ وَ هُوَ قَائِمٌ جَلَسَ وَ إِذَا غَضِبَ وَ هُوَ جَالِسٌ اضْطَجَعَ فَيَذْهَبُ غَيْظُهُ.
And what is reported by the general Muslims from Abu Hureyra (a well-known fabricator) having said, ‘It was so that whenever Rasool-Allah-azwj was angered while he-saww was standing, he-saww would sit down, and when he-saww was angered while he-saww was seated, he‑saww would lie down, so his-saww rage would be gone’’.
وَ كَانَ ص إِذَا غَضِبَتْ عَائِشَةُ أَخَذَ بِأَنْفِهَا وَ قَالَ يَا عُوَيْشُ قُولِي اللَّهُمَّ رَبَّ النَّبِيِّ مُحَمَّدٍ اغْفِرْ لِي ذَنْبِي وَ أَذْهِبْ غَيْظَ قَلْبِي وَ أَجِرْنِي مِنْ مَضَلَّاتِ الْفِتَنِ.
And he (Abu Hureyra the well-known fabricator) said: ‘And whenever Ayesha got angered, he‑saww would grab her by her nose and say: ‘O Uweysh, say, ‘O Allah-azwj, Lord-azwj of the Prophet-saww Muhammad-saww! Forgive my sin for me and Remove the rage of my heart, and Shelter me from the dilemmas of Fitna’’.
وَ قَدْ قَالَ ص إِذَا غَضِبَ أَحَدُكُمْ فَلْيَتَوَضَّأْ وَ لْيَغْتَسِلْ فَإِنَّ الْغَضَبَ مِنَ النَّارِ.
And he-saww said: ‘Whenever one of you is angered, let him perform Wud’u and let him bathe, for the anger is from the fire’’.
وَ فِي رِوَايَةٍ أَنَّ الْغَضَبَ مِنَ الشَّيْطَانِ وَ أَنَّ الشَّيْطَانَ خُلِقَ مِنَ النَّارِ وَ إِنَّمَا يُطْفِئُ النَّارَ الْمَاءُ فَإِذَا غَضِبَ أَحَدُكُمْ فَلْيَتَوَضَّأْ.
And in a report: ‘The anger is from the Satan-la, and the Satan-la has been Created from the fire, and rather the fire is extinguished by the water. So whenever one of you is angry, let him perform Wud’u’’.
وَ قَالَ ابْنُ عَبَّاسٍ قَالَ رَسُولُ اللَّهِ ص إِذَا غَضِبْتَ فَاسْكُتْ.
And Ibn Abbas who said, ‘Rasool-Allah-saww said: ‘Whenever I-saww get angry, I-saww keep quiet’’.
وَ قَالَ أَبُو سَعِيدٍ الْخُدْرِيُّ قَالَ النَّبِيُّ ص إِنَّ الْغَضَبَ جَمْرَةٌ فِي قَلْبِ ابْنِ آدَمَ أَ لَا تَرَوْنَ إِلَى حُمْرَةِ عَيْنَيْهِ وَ انْتِفَاخِ أَوْدَاجِهِ فَمَنْ وَجَدَ مِنْ ذَلِكَ شَيْئاً فَلْيَلْصَقْ خَدَّهُ بِالْأَرْضِ.
And Abu Saeed Al-Khudry said, ‘The Prophet-saww said: ‘The anger is an ember in the heart of the son of Adam-as. Are you not seeing the redness of his eyes, and the puffing of his cheeks? The one who finds anything from that, let him place his cheek on the ground’’.
رَوَاهُ الصَّدُوقُ رَحِمَهُ اللَّهُ فِي عُيُونِ أَخْبَارِ الرِّضَا بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: لَمَّا دَخَلْتُ عَلَى الرَّشِيدِ سَلَّمْتُ عَلَيْهِ فَرَدَّ عَلَيَّ السَّلَامَ
It is reported by Al Sadouq, may Allah-azwj have Mercy on him in (the book) ‘Uyoun Akhbar Al-Reza-asws, by his chain from Musa-asws Bin Ja’far-asws having said: ‘When I-asws entered to see (the caliph) Al Rasheed, I-asws greeted unto him, so he responded the greeting unto me-asws.
ثُمَّ قَالَ يَا مُوسَى بْنَ جَعْفَرٍ خَلِيفَتَيْنِ يُجْبَى إِلَيْهِمَا الْخَرَاجُ
Then he said, ‘O Musa-asws Bin Ja’far-asws! There are two caliphs the taxes are obligated to them’.
فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أُعِيذُكَ بِاللَّهِ أَنْ تَبُوءَ بِإِثْمِي وَ إِثْمِكَ وَ تَقْبَلَ الْبَاطِلَ مِنْ أَعْدَائِنَا عَلَيْنَا فَقَدْ عَلِمْتَ أَنَّهُ قَدْ كُذِبَ عَلَيْنَا مُنْذُ قُبِضَ رَسُولُ اللَّهِ ص بِمَا عِلْمُ ذَلِكَ عِنْدَكَ فَإِنْ رَأَيْتَ بِقَرَابَتِكَ مِنْ رَسُولِ اللَّهِ ص أَنْ تَأْذَنَ لِي أُحَدِّثُكَ بِحَدِيثٍ
I-asws said, ‘O commander of the faithful! I-asws seek Refuge with Allah-azwj from being pre-occupied with my-asws sin and your sin and accepting the falsehood from our enemies. You do know that since Rasool-Allah-saww was Recalled we-asws have been lied upon with the knowledge of that is with you. If you view, with your kinship from Rasool-Allah-saww, if you could allow me-asws to narrate a Hadeeth to you.
أَخْبَرَنِي بِهِ أَبِي عَنْ آبَائِهِ عَنْ جَدِّي رَسُولِ اللَّهِ ص أَنَّهُ قَالَ إِنَّ الرَّحِمَ إِذَا مَسَّتِ الرَّحِمَ تَحَرَّكَتْ وَ اضْطَرَبَتْ فَنَاوِلْنِي يَدَكَ جَعَلَنِيَ اللَّهُ فِدَاكَ
My-asws father-asws informed me-asws with it from my-asws grandfather-saww Rasool-Allah-saww having said: ‘The kinship, when it touches the kinship, it stirs and is restless, so give me-asws your hand, may Allah-azwj Make me-asws to be sacrificed for you!’
فَقَالَ ادْنُ فَدَنَوْتُ مِنْهُ فَأَخَذَ بِيَدِي ثُمَّ جَذَبَنِي إِلَى نَفْسِهِ وَ عَانَقَنِي طَوِيلًا ثُمَّ تَرَكَنِي وَ قَالَ اجْلِسْ يَا مُوسَى فَلَيْسَ عَلَيْكَ بَأْسٌ
He said, ‘Come near!’ So I-asws went near him and he held my-asws hand, then pulled me-asws to himself and hugged me-asws for a long time. Then he left me-asws and said, ‘Be seated, O Musa-asws! There isn’t any problem upon you-asws’.
فَنَظَرْتُ إِلَيْهِ فَإِذَا أَنَّهُ قَدْ دَمَعَتْ عَيْنَاهُ فَرَجَعْتُ إِلَى نَفْسِي فَقَالَ صَدَقْتَ وَ صَدَقَ جَدُّكَ لَقَدْ تَحَرَّكَ دَمِي وَ اضْطَرَبَتْ عُرُوقِي حَتَّى غَلَبَتْ عَلَيَّ الرِّقَّةُ وَ فَاضَتْ عَيْنَايَ إِلَى آخِرِ الْخَبَرِ.
I-asws looked at him, and behold, his eyes were tearful. I-asws returned to myself-asws. He said, ‘You-asws speak the truth, and your-asws grandfather-saww spoke the truth. My blood has stirred, and my veins became restless until the kindness prevailed upon me and my eyes overflowed’ – up to the end of the Hadeeth’’.
24- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْغَضَبُ مِفْتَاحُ كُلِّ شَرٍّ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Dawood Bin Farqad who said,
‘Abu Abdullah-asws said: ‘The anger is a key of all evil’’.[132]
25- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنِ الْقَاسِمِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُ أَبِي ع يَقُولُ أَتَى رَسُولَ اللَّهِ ص رَجُلٌ بَدَوِيٌّ فَقَالَ إِنِّي أَسْكُنُ الْبَادِيَةَ فَعَلِّمْنِي جَوَامِعَ الْكَلَامِ
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Nazr Bin Suweyd, from Al Qasim Bin Suleyman,
‘From Abu Abdullah-asws having said: ‘I-asws heard my-asws father-asws saying: ‘A Bedouin man came to Rasool-Allah-saww. He said, ‘I dwell in the desert. Teach me a summary of speech’.
فَقَالَ آمُرُكَ أَنْ لَا تَغْضَبَ
He-saww said: ‘I-saww instruct you not to get angry’.
فَأَعَادَ عَلَيْهِ الْأَعْرَابِيُّ الْمَسْأَلَةَ ثَلَاثَ مَرَّاتٍ حَتَّى رَجَعَ الرَّجُلُ إِلَى نَفْسِهِ فَقَالَ لَا أَسْأَلُ عَنْ شَيْءٍ بَعْدَ هَذَا مَا أَمَرَنِي رَسُولُ اللَّهِ ص إِلَّا بِالْخَيْرِ
The Bedouin repeated the question to him-saww three times until the man referred to himself. He said, ‘I will not ask about anything after this. Rasool-Allah-saww has not instructed me except with the good’’.
قَالَ وَ كَانَ أَبِي يَقُولُ أَيُّ شَيْءٍ أَشَدُّ مِنَ الْغَضَبِ إِنَّ الرَّجُلَ يَغْضَبُ فَيَقْتُلُ النَّفْسَ الَّتِي حَرَّمَ اللَّهُ وَ يَقْذِفُ الْمُحْصَنَةَ.
He-asws said: ‘And my-asws father-asws had said: ‘Which thing is severer than the anger? The man gets angry, so he kills the soul which Allah-azwj has Prohibited, and he slanders the married woman’’.[133]
26- كا، الكافي عَنْهُ عَنِ ابْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ عَبْدِ الْأَعْلَى قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع عَلِّمْنِي عِظَةً أَتَّعِظُ بِهَا
(The book) ‘Al Kafi’ – From him, from Ibn Fazzal, from Ibrahim Bin Muhammad Al Ashari, from Abdul A’ala who said,
‘I said to Abu Abdullah-asws, ‘Teach me a preaching I can be preached with’.
فَقَالَ إِنَّ رَسُولَ اللَّهِ ص أَتَاهُ رَجُلٌ فَقَالَ لَهُ يَا رَسُولَ اللَّهِ عَلِّمْنِي عِظَةً أَتَّعِظُ بِهَا فَقَالَ لَهُ انْطَلِقْ فَلَا تَغْضَبْ
He-asws said: ‘A man came to Rasool-Allah-saww. He said to him-saww, ‘O Rasool-Allah-saww! Teach me a preaching I can be preached with’. He-saww said to him: ‘Go, and do not get angry’.
ثُمَّ عَادَ إِلَيْهِ فَقَالَ لَهُ انْطَلِقْ فَلَا تَغْضَبْ ثَلَاثَ مَرَّاتٍ.
Then he returned to him-saww. He-saww said to him: ‘Go, and do not get angry’ – three times’’.[134]
27- كا، الكافي عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَمَّنْ سَمِعَ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ كَفَّ غَضَبَهُ سَتَرَ اللَّهُ عَوْرَتَهُ.
(The book) ‘Al Kafi’ – From Ismail Bin Mihran, from Sayf Bin Ameyra,
‘From the one who heard Abu Abdullah-asws saying: ‘One who restrains his anger, Allah-azwj will Veil his nakedness’’.[135]
28- كا، الكافي عَنْهُ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ حَبِيبٍ السِّجِسْتَانِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَكْتُوبٌ فِي التَّوْرَاةِ فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى يَا مُوسَى أَمْسِكْ غَضَبَكَ عَمَّنْ مَلَّكْتُكَ عَلَيْهِ أَكُفُّ عَنْكَ غَضَبِي.
(The book) ‘Al Kafi’ – From him, from Ibn Mahboub, from Hisham Bin Salim, from Habeeb Al Sijistany,
‘From Abu Ja’far-asws having said: ‘It is written in the Torah among what Allah-azwj Mighty and Majestic Whispered to Musa-as with: “O Musa-as! Withhold your anger from the ones you own (control) upon, I-azwj shall Restrain My-azwj Wrath from you!”’[136]
29- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ يَحْيَى بْنِ عَمْرٍو عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى بَعْضِ أَنْبِيَائِهِ يَا ابْنَ آدَمَ اذْكُرْنِي فِي غَضَبِكَ أَذْكُرْكَ فِي غَضَبِي لَا أَمْحَقْكَ فِيمَنْ أَمْحَقُ وَ ارْضَ بِي مُنْتَصِراً فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ.
(The book) ‘Al Kafi’ – a number of our companions, from Sahl Bin Ziyad, from Muhammad Bin Abdul Hameed, from Yahya Bin Amro, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Revealed to one of His-azwj Prophets-as: “O son of Adam-as! Remember Me-azwj during your anger, I-azwj will Remember you during My‑azwj Wrath. I-azwj will not Annihilate you among the ones I-azwj shall Annihilate; and be satisfied with Me-azwj as a Supporter for My-azwj Support to you is better that your support to yourself!”’[137]
30- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ زَادَ فِيهِ وَ إِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ.
(The book) ‘Al Kafi’ – Abu Ali Al Ashari – From Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws – similar to it, and there is an increase in it: “And when you are oppressed with an injustice, then be satisfied with My-azwj Support for you, for My-azwj Support to you is better than your support to yourself!”’[138]
31- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ جَمِيعاً عَنِ الْوَشَّاءِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنْ أَبِي خَدِيجَةَ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ ص يَا رَسُولَ اللَّهِ عَلِّمْنِي قَالَ اذْهَبْ وَ لَا تَغْضَبْ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, and Ali Bin Muhammad, from Salih Bin Abu Hammad, altogether from Al Washa, from Ahmad Bin A’aiz, from Abu Khadeeja, from Moalla Bin Khunays,
‘From Abu Abdullah-asws having said: ‘A man said to the Prophet-saww, ‘O Rasool-Allah-saww, teach me!’ He-saww said: ‘Go, and do not get angry’.
فَقَالَ الرَّجُلُ قَدِ اكْتَفَيْتُ بِذَلِكَ فَمَضَى إِلَى أَهْلِهِ فَإِذَا بَيْنَ قَوْمِهِ حَرْبٌ قَدْ قَامُوا صُفُوفاً وَ لَبِسُوا السِّلَاحَ فَلَمَّا رَأَى ذَلِكَ لَبِسَ سِلَاحَهُ ثُمَّ قَامَ مَعَهُمْ
The man said, ‘I shall suffice with that!’ He went to his people, and there was war between his people, and they were standing in rows and wearing the weapons. When he saw that, he would his weapon, then stood with them.
ثُمَّ ذَكَرَ قَوْلَ رَسُولِ اللَّهِ ص لَا تَغْضَبْ فَرَمَى السِّلَاحَ ثُمَّ جَاءَ يَمْشِي إِلَى الْقَوْمِ الَّذِينَ هُمْ عَدُوُّ قَوْمِهِ
Then he remembered the words of Rasool-Allah-saww: ‘Do not get angry’, so he threw down the weapon, then came walking to his people, the ones who were enemies of his people.
فَقَالَ يَا هَؤُلَاءِ مَا كَانَتْ لَكُمْ مِنْ جِرَاحَةٍ أَوْ قَتْلٍ أَوْ ضَرْبٍ لَيْسَ فِيهِ أَثَرٌ فَعَلَيَّ فِي مَالِي أَنَا أُوفِيكُمُوهُ فَقَالَ الْقَوْمُ فَمَا كَانَ فَهُوَ لَكُمْ نَحْنُ أَوْلَى بِذَلِكَ مِنْكُمْ
He said, ‘O you all! Whatever for you was from an injury, or killing, or strike not having any impact in him, so upon me, in my wealth (is compensation), I shall be fulfilling him’. The people said, ‘Whatever has happened, so we are foremost with that than you all are!’
قَالَ فَاصْطَلَحَ الْقَوْمُ وَ ذَهَبَ الْغَضَبُ.
He-asws said: ‘The people reconciled, and the anger was gone’’.[139]
32- كا، الكافي عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ هَذَا الْغَضَبَ جَمْرَةٌ مِنَ الشَّيْطَانِ تُوقَدُ فِي قَلْبِ ابْنِ آدَمَ وَ إِنَّ أَحَدَكُمْ إِذَا غَضِبَ احْمَرَّتْ عَيْنَاهُ وَ انْتَفَخَتْ أَوْدَاجُهُ وَ دَخَلَ الشَّيْطَانُ فِيهِ فَإِذَا خَافَ أَحَدُكُمْ ذَلِكَ مِنْ نَفْسِهِ فَلْيَلْزَمِ الْأَرْضَ فَإِنَّ رِجْزَ الشَّيْطَانِ لَيَذْهَبُ عَنْهُ عِنْدَ ذَلِكَ.
(The book) ‘Al Kafi’ – From a number of our companions, from Sahl Bin Ziyad, and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Ibn Ri’ab, from Abu Hamza Al Sumali,
‘From Abu Ja’far-asws having said: ‘This anger is an ember from the Satan-la ignoring in the heart of the son of Adam-as, and whenever one of you is angered, his eyes redded and his cheeks puff, the Satan-la enters into him. Whenever one of you fears that from himself, let him stick to the ground (sit down), for the uncleanness of Satan-la will go away from him during that’’.[140]
33- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْغَضَبُ مَمْحَقَةٌ لِقَلْبِ الْحَكِيمِ وَ قَالَ مَنْ لَمْ يَمْلِكْ غَضَبَهُ لَمْ يَمْلِكْ عَقْلَهُ.
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Abdullah, from one of his companions raising it, said,
‘Abu Abdullah-asws said: ‘The anger is an annihilator of the heart of a wise one’. And he-asws said: ‘One who does not control his anger will not control his intellect’’.[141]
34- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ أَقَالَ اللَّهُ نَفْسَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ تَبَارَكَ وَ تَعَالَى عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ.
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Ali, from Aasim Bin Humeyr, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘One who restrains himself from exposing (honours) of the people, Allah-azwj will Forgive his soul on the Day of Qiyamah, and one who restrains his anger from the people, Allah-azwj Blessed and Exalted will Restrain from him Punishment of the Day of Qiyamah’’.[142]
بيان: و قوله ع مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ أَيْ عَنْ هَتْكِ عِرْضِهِمْ بِالْغِيبَةِ وَ الْبُهْتَانِ وَ الشَّتْمِ وَ كَشْفِ عُيُوبِهِمْ وَ أَمْثَالِ ذَلِكَ أَقَالَ اللَّهُ نَفْسَهُ
Explanation – And his-asws words: ‘One who restrains himself from exposing (honour) of the people, i.e. from violating their honour with the backbiting, and the false accusation, and the insults, and uncovering their fault and the likes of that, Allah-azwj will Forgive his soul (faults)’’.
وَ قَالَ رَسُولُ اللَّهِ ص أَلَا إِنَّ أَنْفُسَكُمْ مَرْهُونَةٌ بِأَعْمَالِكُمْ فَفُكُّوهَا بِاسْتِغْفَارِكُمْ.
And Rasool-Allah-saww said: ‘Indeed! Your souls are pledged with your deeds, so liberate them by your seeking Forgiveness!’’
باب 133 العصبية و الفخر و التكاثر في الأموال و الأولاد غيرها
CHAPTER 133 – THE PREJUDICE, AND THE PRIDE, AND THE AUGMENT IN THE WEALTH AND THE CHILDREN, ETC.
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِهِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Dawood Bin Al Numan, from Mansrour Bin Hazim,
‘From Abu Abdullah-asws having said: ‘One who is prejudicial or is prejudiced for him, so the rope of Eman has been vacated from his neck’’.[143]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ فِي قَلْبِهِ حَبَّةٌ مِنْ خَرْدَلٍ مِنْ عَصَبِيَّةٍ بَعَثَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ مَعَ أَعْرَابِ الْجَاهِلِيَّةِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The one in whose heart were to be a mustard seed weight of prejudice, Allah-azwj the Exalted will Resurrect him on the Day of Qiyamah with the pre-Islamic Bedouins’’.[144]
3- كا، الكافي عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ خَضِرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ تَعَصَّبَ عَصَبَهُ اللَّهُ بِعِصَابَةٍ مِنْ نَارٍ.
(The book) ‘Al Kafi’ – from Al Ash’ary, from Muhammad Bin Abdul Jabbar, from Safwan Bin Yahya, from Khazir, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘One who is prejudicial, Allah-azwj will Bandage him with a band (turban) of fire’’.[145]
4- كا، الكافي عَنِ الْعِدَّةِ عَنِ ابْنِ خَالِدٍ عَنِ ابْنِ أَبِي نَصْرٍ عَنِ ابْنِ مِهْرَانَ عَنْ عَامِرِ بْنِ السِّمْطِ عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَمْ تُدْخِلِ الْجَنَّةَ حَمِيَّةٌ غَيْرُ حَمِيَّةِ حَمْزَةَ بْنِ عَبْدِ الْمُطَّلِبِ وَ ذَلِكَ حِينَ أَسْلَمَ غَضَباً لِلنَّبِيِّ ص فِي حَدِيثِ السَّلَى الَّذِي أُلْقِيَ عَلَى النَّبِيِّ ص.
(The book) ‘Al Kafi’ – From the number, from Ibn Khalid, from Ibn Abu Nasr, from Ibn Mihran, from Aamir Bin Al Simt, from Habeen Bin Abu Sabit,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘A zealot will not enter the Paradise, apart from the seal of Hamza Bin Abdul Muttalib-as, and what is when he-as had become a Muslim, he-as was angered for the Prophet-saww in a Hadeeth of the camel intestines which had been thrown upon the Prophet-saww’’.[146]
5- كا، الكافي عَنْهُ عَنْ أَبِيهِ عَنْ فَضَالَةَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمَلَائِكَةَ كَانُوا يَحْسَبُونَ أَنَّ إِبْلِيسَ مِنْهُمْ وَ كَانَ فِي عِلْمِ اللَّهِ أَنَّهُ لَيْسَ مِنْهُمْ فَاسْتَخْرَجَ مَا فِي نَفْسِهِ بِالْحَمِيَّةِ وَ الْغَضَبِ فَقَالَ خَلَقْتَنِي مِنْ نارٍ وَ خَلَقْتَهُ مِنْ طِينٍ.
(The book) ‘Al Kafi’ – From him, from his father, from Fazalat, from Daqood Bin Farqad,
‘From Abu Abdullah-asws having said: ‘The Angels were reckoning that Iblees-la was from them, and it was in the Knowledge of Allah-azwj that he-la wasn’t from them. He-azwj Brought out what had been withing himself-la of the zeal and the anger’’.[147]
بيان: قولهم ع سلمان منا أهل البيت.
Explanation – Their-asws words: ‘Salman-ra is from us-asws, People-asws of the Household’.
6- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ قَالَ: سُئِلَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَنِ الْعَصَبِيَّةِ فَقَالَ الْعَصَبِيَّةُ الَّتِي يَأْثَمُ عَلَيْهَا صَاحِبُهَا أَنْ يَرَى الرَّجُلُ شِرَارَ قَوْمِهِ خَيْراً مِنْ خِيَارِ قَوْمٍ آخَرِينَ وَ لَيْسَ مِنَ الْعَصَبِيَّةِ أَنْ يُحِبَّ الرَّجُلُ قَوْمَهُ وَ لَكِنَّ مِنَ الْعَصَبِيَّةِ أَنْ يُعِينَ قَوْمَهُ عَلَى الظُّلْمِ.
(The book) ‘Al Kafi’ – From Ali, from his father and Ali Bin Muhammad Al Qasany, 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 was asked about the prejudice. He-asws said: ‘The prejudice which its own sins upon it. The man sees the evil ones of his people as better than the good ones of other people, and it isn’t from the prejudice if the man were to love his people, but from the prejudice is that he sees his people being upon the injustice’’.[148]
7- لي، الأمالي للصدوق عَنِ ابْنِ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ عَصَبِيَّةٍ بَعَثَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مَعَ أَعْرَابِ الْجَاهِلِيَّةِ.
(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Al Mugheira, from his grandfather, from his grandfather, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘The one in whose heart was a mustard seed weight of prejudice (being baised), Allah-azwj Mighty and Majestic will Resurrect him on the Day of Qiyamah with the Bedouins of the pre-Islamic period’’.[149]
8- ل، الخصال عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنِ ابْنِ مَعْبَدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَتَعَوَّذُ فِي كُلِّ يَوْمٍ مِنْ سِتٍّ مِنَ الشَّكِّ وَ الشِّرْكِ وَ الْحَمِيَّةِ وَ الْغَضَبِ وَ الْبَغْيِ وَ الْحَسَدِ.
(The book) ‘Al Khisaal’ – From his father, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Ja’far, from Ibn Ma’bad, from Ibrahim Bin Is’haq, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to seek Refuge during every day from six, from the doubt, and the Shirk, and the zeal, and the anger, and the transgression, and the envy’’.[150]
9- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُعَذِّبُ سِتَّةً بِسِتٍّ الْعَرَبَ بِالْعَصَبِيَّةِ وَ الدَّهَاقِنَةَ بِالْكِبْرِ وَ الْأُمَرَاءَ بِالْجَوْرِ وَ الْفُقَهَاءَ بِالْحَسَدِ وَ التُّجَّارَ بِالْخِيَانَةِ وَ أَهْلَ الرُّسْتَاقِ بِالْجَهْلِ.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Muhammad Bin Aslam Al Jabaly by his chain,
‘Raising it to Amir Al-Momineen-asws having said: ‘Allah-azwj Mighty and Majestic will Punish six for six – The Arabs for the prejudice, and the Al-Dahaqina (Dahqan land owners) for the arrogance, and the rulers for the tyranny, and the jurists for the envy, and the traders for the betrayal, and the people of Al-Rustaq (near Oman) for the ignorance’’.[151]
10- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَنْ يَدْخُلُ النَّارَ أَمِيرٌ مُتَسَلِّطٌ لَمْ يَعْدِلْ وَ ذُو ثَرْوَةٍ مِنَ الْمَالِ لَمْ يُعْطِ الْمَالَ حَقَّهُ وَ فَقِيرٌ فَخُورٌ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – By the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘The first one to enter the Fire would be a domineering ruler not dispensing justice, and the one with abundant wealth not giving the wealth it’s right, and a priding poor one’’.[152]
11- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ جَعْفَرِ بْنِ أَحْمَدَ عَنْ عَبَّادٍ عَنْ عَمِّهِ عَنْ أَبِيهِ عَنْ مُطَرِّفٍ عَنِ الشَّعْبِيِّ عَنْ صَعْصَعَةَ بْنِ صُوحَانَ قَالَ: عَادَنِي أَمِيرُ الْمُؤْمِنِينَ ع فِي مَرَضٍ ثُمَّ قَالَ انْظُرْ فَلَا تَجْعَلَنَّ عِيَادَتِي إِيَّاكَ فَخْراً عَلَى قَوْمِكَ وَ إِذَا رَأَيْتَهُمْ فِي أَمْرٍ فَلَا تَخْرُجْ مِنْهُ فَإِنَّهُ لَيْسَ بِالرَّجُلِ غِنًى عَنْ قَوْمِهِ إِذَا خَلَعَ مِنْهُمْ يَداً وَاحِدَةً يَخْلَعُونَ مِنْهُ أَيْدِيَ كَثِيرَةٍ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Ibn Al Salt, from Ibn Uqdah, from Ja’far Bin Ahmad, from Abbad, from his uncle, from his father, from Mutarrif, from Al Shabi, from Sa’sa Bin Sowhan who said,
‘Amir Al-Momineen-asws consoled me during an illness, then he-asws said: ‘Look, do not make my-asws consoling you as a pride upon your people, and when you see them being in a matter, do not come out from it, for the man is not needless from his people. When he vacates from them, he is one hand, (when) they vacate from him, they are many hands.
فَإِذَا رَأَيْتَهُمْ فِي خَيْرٍ فَأَعِنْهُمْ عَلَيْهِ وَ إِذَا رَأَيْتَهُمْ فِي شَرٍّ فَلَا تَخْذُلَنَّهُمْ فَلْيَكُنْ تَعَاوُنُكُمْ عَلَى طَاعَةِ اللَّهِ فَإِنَّكُمْ لَنْ تَزَالُوا بِخَيْرٍ مَا تَعَاوَنْتُمْ عَلَى طَاعَةِ اللَّهِ تَعَالَى وَ تَنَاهَيْتُمْ عَنْ مَعَاصِيهِ.
When you see them in good, then assist them upon it, and when you see them in evil, do not abandon them. Let your assisting them be upon obedience of Allah-azwj for you will never cease to be with goodness for as long as you assist them upon obedience of Allah-azwj the Exalted and stay away from disobeying Him-azwj’’.[153]
12- ل، الخصال عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْقُضَاعِيِّ عَنْ إِسْحَاقَ بْنِ الْعَبَّاسِ بْنِ إِسْحَاقَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَهْلَكَ النَّاسَ اثْنَانِ خَوْفُ الْفَقْرِ وَ طَلَبُ الْفَخْرِ.
(The book) ‘Al Khisaal’ – from Muhammad Bin Ahmad Al Quzaie, from Is’haq Bin Al Abbas Bin Is’haq,
‘Son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws, from Al-Husayn-asws Bin Ali-asws having said: ‘Amir Al-Momineen-asws said: ‘Two have destroyed the people – the fear of poverty and seeking the pride’’.[154]
13- ل، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْفَارِسِيِّ عَنِ الْجَعْفَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَا تَزَالُ فِي أُمَّتِي إِلَى يَوْمِ الْقِيَامَةِ الْفَخْرُ بِالْأَحْسَابِ وَ الطَّعْنُ فِي الْأَنْسَابِ وَ الِاسْتِسْقَاءُ بِالنُّجُومِ وَ النِّيَاحَةُ وَ إِنَّ النَّائِحَةَ إِذَا لَمْ تَتُبْ قَبْلَ مَوْتِهَا تَقُومُ يَوْمَ الْقِيَامَةِ وَ عَلَيْهَا سِرْبَالٌ مِنْ قَطِرَانٍ وَ دِرْعٌ مِنْ جَرَبٍ.
(The book) ‘Al Khisaal’ – From his father, from Ali, from his father, from Al Farsy, from Al Ja’fari, from Abdullah Bin Al-Husayn Bin Zayd, from his father,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘Four will not cease to be in my-saww community up to the Day of Qiyamah – the pride with the ancestry, and the taunting regarding the lineage, and praying for rain with the stars, and ‘Al-Niyaha’, and ‘Al-Niyaha’ is when she does not repent before her death until she stands on the Day of Qiyamah, and upon her will be a trouser of tar and an itchy coat’’. [155]
14- ل، الخصال عَنْ أَبِيهِ وَ ابْنِ الْوَلِيدِ مَعاً عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِي يَحْيَى الْوَاسِطِيِّ عَمَّنْ ذَكَرَهُ أَنَّهُ قَالَ لِأَبِي عَبْدِ اللَّهِ ع أَ تَرَى هَذَا الْخَلْقَ كُلَّهُ مِنَ النَّاسِ
(The book) ‘Al Khisaal’ – From his father and Ibn Al Waleed, both together from Muhammad Al Attar and Ahmad Bin Idrees, both together from Al Ashary, from Ja’far Bin Muhammad Bin Abdullah, from Abu Yahya Al Wasity, from the one who mentioned it,
‘He said to Abu Abdullah-asws, ‘What is your-asws view of these creatures, are all of them from the ‘people’?’
فَقَالَ أَلْقِ مِنْهُمُ التَّارِكَ لِلسِّوَاكِ وَ الْمُتَرَبِّعَ فِي مَوْضِعِ الضِّيقِ وَ الدَّاخِلَ فِيمَا لَا يَعْنِيهِ وَ الْمُمَارِيَ فِيمَا لَا عِلْمَ لَهُ بِهِ وَ الْمُتَمَرِّضَ مِنْ غَيْرِ عِلَّةٍ وَ الْمُتَشَعِّثَ مِنْ غَيْرِ مُصِيبَةٍ وَ الْمُخَالِفَ عَلَى أَصْحَابِهِ فِي الْحَقِّ وَ قَدِ اتَّفَقُوا عَلَيْهِ
He-asws said: ‘Take out from them the neglecter of the toothbrush, and the squatter in a narrow place, and the one entering into what does not concern him, and one quarrelling regarding what there is no knowledge for him with it, and the pretender of being sick without having any illness, and unkempt without there being a calamity, and the opposer to his companions regarding the truth and they had concurred upon it.
وَ الْمُفْتَخِرَ يَفْتَخِرُ بِآبَائِهِ وَ هُوَ خِلْوٌ مِنْ صَالِحِ أَعْمَالِهِمْ فَهُوَ بِمَنْزِلَةِ الْخَلَنْجِ يُقْشَرُ لِحاً عَنْ لِحاً حَتَّى يُوصَلَ إِلَى جَوْهَرِيَّتِهِ وَ هُوَ كَمَا قَالَ اللَّهُ عَزَّ وَ جَلَ إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا.
And the priding one priding with his forefathers and he is empty from their righteous deeds, so he is at the status of the Tamarisk. One peels a layer from a layer until one reaches to its essence, and it is lie what Allah-azwj Mighty and Majestic: Surely, they are only like the cattle. But they are more straying of the way [25:44]’’.[156]
15- مع، معاني الأخبار عَنِ الْهَمَدَانِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ثَلَاثَةٌ مِنْ عَمَلِ الْجَاهِلِيَّةِ الْفَخْرُ بِالْأَنْسَابِ وَ الطَّعْنُ فِي الْأَحْسَابِ وَ الِاسْتِسْقَاءُ بِالْأَنْوَاءِ.
(The book) ‘Ma’any Al Akhbaar’ – From Al Hamdany, from Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from his father,
‘From Abu Ja’far-asws having said: ‘Three are from the deeds of the pre-Islamic period – the priding with the lineages, and the taunting regarding the ancestry, and the praying for the rain with the stars’’.[157]
16- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ وَ دُرُسْتَ بْنِ أَبِي مَنْصُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَةَ الْإِسْلَامِ مِنْ عُنُقِهِ.
(The book) ‘Sawaab Al Amaal’ – From his father, from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim and Dorost Bin Abu Mansour,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who is prejudicial, or is prejudicial for him, the rope of Al-Islam is loosened from his neck’’.[158]
17- ثو، ثواب الأعمال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ صَفْوَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْوَلِيدِ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ خَلَعَ رِبْقَةَ الْإِيمَانِ مِنْ عُنُقِهِ.
(The book) ‘Sawaab Al Amaal’ – From Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Safwan, from Abdullah Bin Al Waleed, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘One who is prejudicial, or is prejudicial for him, the rope of Eman is loosened form his neck’’.[159]
18- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ عَنْ صَفْوَانَ عَنْ حضر [خَضِرٍ] عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ تَعَصَّبَ عَصَبَهُ اللَّهُ عَزَّ وَ جَلَّ بِعِصَابَةٍ مِنْ نَارٍ.
(The book) ‘Sawaab Al-Amaal’ – By this chain from Safwan, from Khazir, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘One who is prejudicial, Allah-azwj Mighty and Majestic will Bandage (turban) him with a bandage (turban) of fire’’.[160]
19- ثو، ثواب الأعمال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ الْعَمِّيِّ رَفَعَهُ قَالَ: مَنْ تَعَصَّبَ حَشَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ مَعَ أَعْرَابِ الْجَاهِلِيَّةِ.
(The book) ‘Sawaab Al Amaal’ – From Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Al Amma, raising it, said,
‘One who is prejudicial, Allah-azwj will Resurrect him on the Day of Qiyamah with Bedouins of the pre-Islamic period’’.[161]
20- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: مَنْ صَنَعَ شَيْئاً لِلْمُفَاخَرَةِ حَشَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ أَسْوَدَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Yazeed, from Muhammad Bin Ibrahim Al Nowfaly, from Al-Husayn Bin Al Mukhtar,
‘Raising it to Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws having said: ‘One who does something for the priding, Allah-azwj will Resurrect him on the Day of Qiyamah as dark’’.[162]
21- سن، المحاسن قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ إِذَا كُنَّ فِي الْمَرْءِ فَلَا تَتَحَرَّجْ أَنْ تَقُولَ إِنَّهُ فِي جَهَنَّمَ الْبَذَاءُ وَ الْخُيَلَاءُ وَ الْفَخْرُ.
(The book) ‘Al Mahaasin’ –
‘Abu Abdullah-asws said: ‘Three, when these are in the person, so there is no problem in your saying that he will be in Hell – the indecency, and the haughtiness, and the pride’’.[163]
22- كش، رجال الكشي وَجَدْتُ بِخَطِّ جَبْرَئِيلَ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ مِهْرَانَ عَنِ الْبَزَنْطِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ ع أَنَا وَ صَفْوَانُ بْنُ يَحْيَى وَ مُحَمَّدُ بْنُ سِنَانٍ وَ أَظُنُّهُ قَالَ وَ عَبْدُ اللَّهِ بْنُ الْمُغِيرَةِ أَوْ عَبْدُ اللَّهِ بْنُ جُنْدَبٍ وَ هُوَ بِصَرْيَا
(The book) ‘Rijaal’ of Al Kashy – I found in the handwriting of Jibraeel Bin Ahmad, from Muhammad Bin Abdullah Bin Mihran, from Al Bazanty who said,
‘I entered to see Abu Al Hassan-asws, I, and Safwan Bin Yahya, and Muhammad Bin Sinan’ (and I think he said) ‘And Abdullah Bin Al-Mugheira, or Abdullah Bin Jundab, and he was in Syria.
قَالَ فَجَلَسْنَا عِنْدَهُ سَاعَةً ثُمَّ قُمْنَا فَقَالَ أَمَّا أَنْتَ يَا أَحْمَدُ فَاجْلِسْ فَجَلَسْتُ فَأَقْبَلَ يُحَدِّثُنِي وَ أَسْأَلُهُ وَ يُجِيبُنِي حَتَّى ذَهَبَ عَامَّةُ اللَّيْلِ فَلَمَّا أَرَدْتُ الِانْصِرَافَ قَالَ لِي يَا أَحْمَدُ تَنْصَرِفُ أَوْ تَبِيتُ
He said, ‘We sat in his-asws presence for a while, then we arose. He-asws said, ‘As for you, O Ahmad, be seated!’ I sat down. He-asws went on to narrate to me and I asked him-asws (questions) and he-asws answered me, until most of the night was gone. When I intended to leave, he-asws said to me: ‘O Ahmad! Will you leave or spend the night?’
فَقُلْتُ جُعِلْتُ فِدَاكَ ذَاكَ اللَّيْلُ إِنْ أَمَرْتَ بِالانْصِرَافِ انْصَرَفْتُ وَ إِنْ أَمَرْتَ بِالْمُقَامِ أَقَمْتُ
I said, ‘May I be sacrificed for you-asws! This night, if you-asws were to instruct with the leaving, I shall leave, and if you-asws were to instruct with the staying, I shall stay’.
قَالَ أَقِمْ فَهَذَا الْحَرَسُ وَ قَدْ هَدَأَ النَّاسُ وَ بَاتُوا
He-asws said: ‘Stay, for this is the guard, and the people have calmed down and have gone to sleep’.
فَقَامَ وَ انْصَرَفَ فَلَمَّا ظَنَنْتُ أَنَّهُ قَدْ دَخَلَ خَرَرْتُ لِلَّهِ سَاجِداً فَقُلْتُ الْحَمْدُ لِلَّهِ حُجَّةُ اللَّهِ وَ وَارِثُ عِلْمِ النَّبِيِّينَ آنَسَ بِي مِنْ بَيْنِ إِخْوَانِي وَ حَبَّبَنِي
He-asws stood up and left. When I thought that he-asws had entered (the house), I fell down in Sajdah. I said, ‘The Praise is for Allah-azwj! A Divine Authority of Allah-azwj and inheritor of knowledge of the Prophets-as is comforted with me from between my brethren, and he-asws loves me’.
فَأَنَا فِي سَجْدَتِي وَ شُكْرِي فَمَا عَلِمْتُ إِلَّا وَ قَدْ رَفَسَنِي بِرِجْلِهِ ثُمَّ قُمْتُ فَأَخَذَ بِيَدِي فَغَمَزَهَا ثُمَّ قَالَ يَا أَحْمَدُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع عَادَ صَعْصَعَةَ بْنَ صُوحَانَ فِي مَرَضِهِ فَلَمَّا قَامَ مِنْ عِنْدِهِ قَالَ يَا صَعْصَعَةُ لَا تَفْتَخِرَنَّ عَلَى إِخْوَانِكَ بِعِيَادَتِي إِيَّاكَ وَ اتَّقِ اللَّهَ ثُمَّ انْصَرَفَ عَنِّي.
I was in my Sajdah and my thanking, and I didn’t know except he-asws was nudging me with his‑asws leg. Then I stood up. He-asws held my hand and pressed it, then said: ‘O Ahmad! Amir Al-Momineen-asws had consoled Sa’sa Bin Sowhad during his illness. When he-asws stood up from his presence, he-asws said: O Sa’sa! Do not be priding upon your brethren with my-asws having consoled you! Beware, and fear Allah-azwj!’ Then he-asws left from me’’.[164]
23- كش، رجال الكشي مُحَمَّدُ بْنُ الْحَسَنِ الْبَرَّانِيُ وَ عُثْمَانُ بْنُ حَامِدٍ الْكَشْيَانُ عَنْ مُحَمَّدِ بْنِ يَزْدَادَ وَ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: كُنْتُ عِنْدَ الرِّضَا ع فَأَمْسَيْتُ عِنْدَهُ
(The book) ‘Rijaal’ of Al Kashi – Muhammad Bin Al Hassan Al Barrany, and Usman Bin Hamid Al Kashyan, from Muhammad Bin Yazdad, and Al Hassan Bin Ali Bin Al Numan, from Ahmad Bin Muhammad Bin Abu Nasr who said,
‘I was in the presence of Al-Reza-asws and spent the evening in his-asws presence’.
قَالَ فَقُلْتُ أَنْصَرِفُ فَقَالَ لِي لَا تَنْصَرِفْ فَقَدْ أَمْسَيْتَ
He (the narrator) said, ‘I said, ‘I shall leave’. He-asws said: ‘Do not leave, for it is evening’.
قَالَ فَأَقَمْتُ عِنْدَهُ
He (the narrator) said, ‘I stayed in his-asws presence’.
قَالَ فَقَالَ لِجَارِيَتِهِ هَاتِي مُضَرَّبَتِي وَ وِسَادَتِي فَافْرُشِي لِأَحْمَدَ فِي ذَلِكِ الْبَيْتِ
He (the narrator) said, ‘He-asws said to his-asws maid: ‘Bring me-asws my-asws bedding and my-asws pillow and furnish for Ahmad in that room!’
قَالَ فَلَمَّا صِرْتُ فِي الْبَيْتِ دَخَلَنِي شَيْءٌ فَجَعَلَ يَخْطُرُ بِبَالِي مَنْ مِثْلِي فِي بَيْتِ وَلِيِّ اللَّهِ وَ عَلَى مِهَادِهِ
He (the narrator) said, ‘When I went into the rood, something entered me and went on to stir in my mind, ‘Someone like me in the room of a Guardian-asws of Allah-azwj, and upon his-asws bedding?’
فَنَادَانِي يَا أَحْمَدُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع عَادَ صَعْصَعَةَ بْنَ صُوحَانَ فَقَالَ يَا صَعْصَعَةَ بْنَ صُوحَانَ لَا تَجْعَلْ عِيَادَتِي إِيَّاكَ فَخْراً عَلَى قَوْمِكَ وَ تَوَاضَعْ لِلَّهِ يَرْفَعْكَ.
He-asws called out at me: ‘O Ahmad! Amir Al-Momineen-asws had consoled Sa’sa Bin Sowhan. He-asws said: ‘O Sa’sa Bin Sowhan! Do not make my-asws having consoled you as a pride upon your people, and humble to Allah-azwj, He-azwj will Raise you!’’[165]
24- ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا كَانَ يَوْمُ فَتْحِ مَكَّةَ قَامَ رَسُولُ اللَّهِ ص فِي النَّاسِ خَطِيباً فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ أَيُّهَا النَّاسُ لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى قَدْ أَذْهَبَ عَنْكُمْ بِالْإِسْلَامِ نَخْوَةَ الْجَاهِلِيَّةِ وَ التَّفَاخُرَ بِآبَائِهَا وَ عَشَائِرِهَا
The book of Husayn Bin Saeed and ‘Al Nawadir’ – Ibn Mahboun, from Ibn Ri’ab, from Abu Ubeyda,
‘From Abu Ja’far-asws having said: ‘When it was the day of the conquest of Makkah, Rasool-Allah-saww stood to address among the people. He-saww praised Allah-azwj and extolled upon Him-azwj, then said: ‘O you people! Let the one present deliver to the one absent! Allah-azwj Blessed and Exalted has Removed from you all through Al-Islam, the haughtiness of the pre-Islamic people, and the priding with their forefathers and their clans!
أَيُّهَا النَّاسُ إِنَّكُمْ مِنْ آدَمَ وَ آدَمُ مِنْ طِينٍ أَلَا وَ إِنَّ خَيْرَكُمْ عِنْدَ اللَّهِ وَ أَكْرَمَكُمْ عَلَيْهِ الْيَوْمَ أَتْقَاكُمْ وَ أَطْوَعُكُمْ لَهُ
O you people! You are all from Adam-as, and Adam-as is from clay. Indeed, and surely the best of you in the Presence of Allah-azwj and your most honourable one to him today is your most pious and your most obedient to Him-azwj.
أَلَا وَ إِنَّ الْعَرَبِيَّةَ لَيْسَتْ بِأَبٍ وَالِدٍ وَ لَكِنَّهَا لِسَانٌ نَاطِقٌ فَمَنْ قَصَرَ بِهِ عَمَلُهُ لَمْ يُبْلِغْهُ رِضْوَانَ اللَّهِ حَسَبَهُ
Indeed, and the Arabian isn’t with a father having begotten him, but it is a tongue (language) spoken. The one who whose deeds are deficient, his ancestry will not reach with him to the Satisfaction of Allah-azwj.
أَلَا وَ إِنَّ كُلَّ دَمٍ أَوْ مَظْلِمَةٍ أَوْ إِحْنَةٍ كَانَتْ فِي الْجَاهِلِيَّةِ فَهِيَ تُطَلُّ تَحْتَ قَدَمِيَّ إِلَى يَوْمِ الْقِيَامَةِ.
Indeed, and every blood, or grievance, or ill-feeling which was during the pre-Islamic period, it is hereby invalidated under my-saww feet up to the Day of Qiyamah’’.[166]
25- ين، كتاب حسين بن سعيد و النوادر عَنِ النَّضْرِ عَنِ الْحَسَنِ بْنِ مُوسَى وَ ابْنِ رِئَابٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ: أَصْلُ الْمَرْءِ دِينُهُ وَ حَسَبُهُ خُلُقُهُ وَ كَرَمُهُ تَقْوَاهُ وَ إِنَّ النَّاسَ مِنْ آدَمَ شَرَعٌ سَوَاءٌ.
The book Husayn Bin Saeed and ‘Al Nawadir’ – From Al Nazr, from Al Hassan Bin Musa and Ibn Ra’ib, from Zurarah,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said: ‘The origin of the person is his religion, and his pedigree is his mannerism, and his honour is his piety, and the people from Adam-as are of the same beginning’’.[167]
26- ين، كتاب حسين بن سعيد و النوادر عَنِ النَّضْرِ عَنِ ابْنِ رِئَابٍ عَنْ زُرَارَةَ قَالَ قُلْتُ لِأَبِي جَعْفَرٍ ع النَّاسُ يَرْوُونَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: أَشْرَفُكُمْ فِي الْجَاهِلِيَّةِ أَشْرَفُكُمْ فِي الْإِسْلَامِ
The book of Husayn Bin Saeed and ‘Al Nawadir’ – from Al Nazr, from Ibn Ri’ab, from Zurara who said,
‘I said to Abu Ja’far-asws, ‘The people are reporting from Rasool-Allah-saww having said: ‘The noblest of you all during the pre-Islamic period is your noblest in Al-Islam’!’
فَقَالَ ع صَدَقُوا وَ لَيْسَ حَيْثُ تَذْهَبُونَ كَانَ أَشْرَفُهُمْ فِي الْجَاهِلِيَّةِ أَسْخَاهُمْ نَفْساً وَ أَحْسَنُهُمْ خُلُقاً وَ أَحْسَنُهُمْ جِوَاراً وَ أَكَفُّهُمْ أَذًى فَذَلِكَ الَّذِي إِذَا أَسْلَمَ لَمْ يَزِدْهُ إِسْلَامُهُ إِلَّا خَيْراً.
He-asws said: ‘They are speaking the truth, and it isn’t where you are going (with it). Their noblest during the pre-Islamic period was their most generous of self, and their best of manners, and their best of neighbours, and their most restraining of harming. So that is the one, when he became a Muslim, his Islam did not increase him except in goodness’’.[168]
27- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أُوصِي أُمَّتِي بِخَمْسٍ بِالسَّمْعِ وَ الطَّاعَةِ وَ الْهِجْرَةِ وَ الْجِهَادِ وَ الْجَمَاعَةِ وَ مَنْ دَعَا بِدُعَاءِ إِلْحَاحِ الْجَاهِلِيَّةِ فَلَهُ حَثْوَةٌ مِنْ حَثَى جَهَنَّمَ.
(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: ‘I‑saww advise my-saww community with five – with the listening, and the obedience, and the emigration, and the Jihad, and the congregation; and the one who supplicates with a persistent supplication of the pre-Islamic period, for him is a pit from the pits of Hell’’.[169]
28- نهج، نهج البلاغة قَالَ ع مَا لِابْنِ آدَمَ وَ الْفَخْرِ أَوَّلُهُ نُطْفَةٌ وَ آخِرُهُ جِيفَةٌ لَا يَرْزُقُ نَفْسَهُ وَ لَا يَدْفَعُ حَتْفَهُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘What is for the son of Adam-as and priding? His beginning is a seed, and his ending is a carcass. He can neither sustain himself nor can he defend against his death’’.[170]
باب 134 النهي عن المدح و الرضا به
CHAPTER 134 – THE PROHIBITION FROM THE PRAISE AND THE SATISFCTION WITH IT
1- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الْمَدْحِ وَ قَالَ احْثُوا فِي وُجُوهِ الْمَدَّاحِينَ التُّرَابَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among the forbiddances by the Prophet-saww, he-saww has forbidden from the praise and had said: ‘Scatter (throw) the dust in the faces of the praising ones!’’[171]
2- فس، تفسير القمي رُوِيَ فِي تَفْسِيرِ قَوْلِهِ تَعَالَى لا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ أَنَّهُ إِنْ جَاءَكَ رَجُلٌ وَ قَالَ فِيكَ مَا لَيْسَ فِيكَ مِنَ الْخَيْرِ وَ الثَّنَاءِ وَ الْعَمَلِ الصَّالِحِ فَلَا تَقْبَلْهُ مِنْهُ وَ كَذِّبْهُ فَقَدْ ظَلَمَكَ.
Tafseer Al Qummi –
‘It is reported in interpretation of Words of the Exalted: Allah does not love the loudness with the evil speech unless (it be) by one oppressed; [4:148], ‘If a man comes to you and says from the good regarding you what isn’t in you, and the praise, and the righteous deeds, do not accept it from him and belie him, so he has been unjust to you’’.[172]
3- مص، مصباح الشريعة قَالَ الصَّادِقُ ع لَا يَصِيرُ الْعَبْدُ عَبْداً خَالِصاً لِلَّهِ عَزَّ وَ جَلَّ حَتَّى يَصِيرَ الْمَدْحُ وَ الذَّمُّ عِنْدَهُ سَوَاءً لِأَنَّ الْمَمْدُوحَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ لَا يَصِيرُ مَذْمُوماً بِذَمِّهِمْ وَ كَذَلِكَ الْمَذْمُومُ
(The book) ‘Misbah Al Sharie’ –
‘Al-Sadiq-asws said: ‘The servant cannot become a pure servant of Allah-azwj Mighty and Majestic until the praise and condemnation are the same in his view, because the one Praised in the Presence of Allah-azwj Mighty and Majestic cannot become condemned by their condemnation, and like that is the one condemned.
فَلَا تَفْرَحْ بِمَدْحِ أَحَدٍ فَإِنَّهُ لَا يَزِيدُ فِي مَنْزِلَتِكَ عِنْدَ اللَّهِ وَ لَا يُغْنِيكَ عَنِ الْمَحْكُومِ لَكَ وَ الْمَقْدُورِ عَلَيْكَ وَ لَا تَحْزَنْ أَيْضاً بِذَمِّ أَحَدٍ فَإِنَّهُ لَا يَنْقُصُ عَنْكَ بِهِ ذَرَّةٌ وَ لَا يَحُطُّ عَنْ دَرَجَةِ خَيْرِكَ شَيْئاً وَ اكْتَفِ بِشَهَادَةِ اللَّهِ تَعَالَى لَكَ وَ عَلَيْكَ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ كَفى بِاللَّهِ شَهِيداً
Therefore, do not rejoice with the praise of anyone for it will not increase in your status in the Presence of Allah-azwj nor will it avail you from the One-azwj Convicting you, and the one Able upon you, nor grieve as well at the condemnation of anyone, for it will not reduce form you any peak due to it, nor remove anything from the rank of goodness away from you, and suffice with the Testimony of Allah-azwj the Exalted for you and against you. Allah-azwj Mighty and Majestic Says: and suffice with Allah as a Witness [4:79].
وَ مَنْ لَا يَقْدِرُ عَلَى صَرْفِ الذَّمِّ عَنْ نَفْسِهِ وَ لَا يَسْتَطِيعُ عَلَى تَحْقِيقِ الْمَدْحِ لَهُ كَيْفَ يُرْجَى مَدْحُهُ أَوْ يُخْشَى ذَمُّهُ
And one who is not able upon turning the condemnation away from himself, nor has the capacity upon proving the praise for him, how can he hope for his praise or fear his condemnation?
وَ اجْعَلْ وَجْهَ مَدْحِكَ وَ ذَمِّكَ وَاحِداً وَ قِفْ فِي مَقَامٍ تَغْتَنِمُ بِهِ مَدْحَ اللَّهِ عَزَّ وَ جَلَّ لَكَ وَ رِضَاهُ فَإِنَّ الْخَلْقَ خُلِقُوا مِنَ الْعَجِينِ مِنْ مَاءٍ مَهِينٍ فَلَيْسَ لَهُمْ إِلَّا مَا سَعَوْا
And make the aspect of your praise and your condemnation to be one and pause in a place you can benefit with the Praise of Allah-azwj Mighty and Majestic for you, for the creatures (people) have been Created from the dough of contemptible water, so it isn’t for them except what they strive for.
قَالَ اللَّهُ عَزَّ وَ جَلَ وَ أَنْ لَيْسَ لِلْإِنْسانِ إِلَّا ما سَعى وَ قَالَ عَزَّ وَ جَلَ وَ لا يَمْلِكُونَ لِأَنْفُسِهِمْ ضَرًّا وَ لا نَفْعاً وَ لا يَمْلِكُونَ مَوْتاً وَ لا حَياةً وَ لا نُشُوراً.
Allah-azwj Mighty and Majestic Said: ‘And there wouldn’t be for the human being except what he strives for [53:39]; and Mighty and Majestic Said: And they are not controlling for themselves a harm nor a benefit and are neither controlling death nor life nor Resurrection [25:3]’’.[173]
4- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع لِرَجُلٍ وَ قَدْ أَكْثَرَ مِنْ إِفْرَاطِ الثَّنَاءِ عَلَيْهِ أَقْبِلْ عَلَى شَأْنِكَ فَإِنَّ كَثْرَةَ الْمَلَقِ يَهْجُمُ عَلَى الظِّنَّةِ وَ إِذَا حَلَلْتَ مِنْ أَخِيكَ فِي مَحَلِّ الثِّقَةِ فَاعْدِلْ عَنِ الْمَلَقِ إِلَى حُسْنِ النِّيَّةِ.
(The book) ‘Al Durr Al Bahira’ –
‘Abu Al Hassan-asws the 3rd said to a man, and he had frequently been excessive in the praise upon him-asws, ‘Turn to (reconsider) your occupation, for the frequent flattery crowds upon the conjectures, and if you were to accord a place from your brother in a trusted place, then turn away from the flattery to the good intention’’.[174]
5- نهج، نهج البلاغة مَدَحَ أَمِيرَ الْمُؤْمِنِينَ ع قَوْمٌ فِي وَجْهِهِ فَقَالَ اللَّهُمَّ إِنَّكَ أَعْلَمُ بِي مِنْ نَفْسِي وَ أَنَا أَعْلَمُ بِنَفْسِي مِنْهُمْ اللَّهُمَّ اجْعَلْنَا خَيْراً مِمَّا يَظُنُّونَ وَ اغْفِرْ لَنَا مَا لَا يَعْلَمُونَ.
(The book) ‘Nahj Al Balagah’ –
‘A group praised Amir Al-Momineen-asws in his-asws face. He-asws said: ‘O Allah-azwj! You-azwj are more Knowing with me-asws than myself-asws, and I-asws am more knowing with myself-asws than them. O Allah-azwj! Make us-asws better than what they are guessing and Forgive for us-asws what they are not knowing of’’.[175]
– وَ قَالَ ع الثَّنَاءُ بِأَكْثَرَ مِنَ الِاسْتِحْقَاقِ مَلَقٌ وَ التَّقْصِيرُ عَنِ الِاسْتِحْقَاقِ عِيٌّ أَوْ حَسَدٌ.
And he-asws said: ‘The paise with more than the deserving, is flattery, and the deficiency from the deserving is either a fault or envy’’.[176]
– وَ قَالَ ع رُبَّ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ.
And he-asws said: ‘Sometimes (a person) is tempted by the good words regarding him’’.[177]
باب 135 سوء الخلق
CHAPTER 135 – EVIL MANNERS
الآيات
The Verses –
آل عمران وَ لَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ
(Surah) Aal-e-Imran-as – And had you been rough, hard-hearted, they would certainly have dispersed from around you. [3:159]
القلم عُتُلٍّ بَعْدَ ذلِكَ زَنِيمٍ
(Surah) Al Qalam – Callous, after (all) that, ignoble [68:13].
1- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ سُوءَ الْخُلُقِ لَيُفْسِدُ الْعَمَلَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The evil manners spoil the deed just as the vinegar spoils the honey’’.[178]
2- لي، الأمالي للصدوق عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ بَزِيعٍ عَنْ عَبْدِ اللَّهِ بْنِ عُثْمَانَ عَنِ الْحُسَيْنِ بْنِ مِهْرَانَ عَنْ إِسْحَاقَ بْنِ غَالِبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَسَاءَ خُلُقَهُ عَذَّبَ نَفْسَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Bazie, from Abdullah Bin Usman, from Al-Husayn Bin Mihran, from Is’haq Bin Galib,
‘From Abu Abdullah-asws having said: ‘One who worsens his manners punishes himself’’.[179]
3- لي، الأمالي للصدوق عَنْ مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ جَبْرَئِيلَ الرُّوحَ الْأَمِينَ نَزَلَ عَلَيَّ مِنْ عِنْدِ رَبِّ الْعَالَمِينَ فَقَالَ يَا مُحَمَّدُ عَلَيْكَ بِحُسْنِ الْخُلُقِ فَإِنَّهُ ذَهَبَ بِخَيْرِ الدُّنْيَا وَ الْآخِرَةِ أَلَا وَ إِنَّ أَشْبَهَكُمْ بِي أَحْسَنُكُمْ خُلُقاً.
(The book) ‘Al Amaali’ of Al Sadouq – From Majaylawiya, from Ali, from his father, from Ibn Ma’bad, from Ibn Khalid,
‘From Al-Reza-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as the Trusted Spirit descended unto me-saww from Lord-azwj of the worlds. He-as said: ‘O Muhammad-saww! Upon you-saww is to be with the good manners for it goes with good of the world and the Hereafter’. Indeed, the most resembling of you with me-saww, is your best one in manners!’’[180]
(The book) ‘Qurb Al Asnaad’ – From Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Ali-asws said to Abu Ayoub Al-Ansari: ‘O Abu Ayoub! What is the extent of the honourable manners?’
4- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: قَالَ عَلِيٌّ ع لِأَبِي أَيُّوبَ الْأَنْصَارِيِّ يَا أَبَا أَيُّوبَ مَا بَلَغَ مِنْ كَرَمِ أَخْلَاقِكَ قَالَ لَا أُوذِي جَاراً فَمَنْ دُونَهُ وَ لَا أَمْنَعُهُ مَعْرُوفاً أَقْدِرُ عَلَيْهِ
He said, ‘I don’t hurt a neighbour and the ones besides him, nor do I prevent an act of kindness from the one I am able upon’.
ثُمَّ قَالَ ع مَا مِنْ ذَنْبٍ إِلَّا وَ لَهُ تَوْبَةٌ وَ مَا مِنْ تَائِبٍ إِلَّا وَ قَدْ تَسْلَمُ لَهُ تَوْبَتُهُ مَا خَلَا سَيِّئَ الْخُلُقِ لَا يَكَادُ يَتُوبُ مِنْ ذَنْبٍ إِلَّا وَقَعَ فِي غَيْرِهِ أَشَرَّ مِنْهُ.
Then he-asws said: ‘There is none from a sin except and there is repentance for it, and there is none from a repentant except and his repentance submits to him, apart from the one of evil manners, he almost does not repent from a sin except he falls into another one which is eviler than it’’.[181]
5- ل، الخصال عَنِ الْخَلِيلِ عَنِ ابْنِ صَاعِدٍ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدٍ عَنْ عَوْنِ بْنِ عُمَارَةَ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ مَالِكِ بْنِ دِينَارٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص خَصْلَتَانِ لَا تَجْتَمِعَانِ فِي مُسْلِمٍ الْبُخْلُ وَ سُوءُ الْخُلُقِ.
(The book) ‘Al Khisaal’ – From Khaleel, from Ibn Sa’id, from Al Abbas Bin Muhammad, from Awn Bin Umarah, from Ja’far Bin Suleyman, from Malik Bin Dinar, from Abdullah Bin Galib, from Abu Saeed Al Khudri who said,
‘Rasool-Allah-saww said: ‘Two characteristics will not gather in a Muslim – the miserliness and the evil manners’’.[182]
6- ل، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ إِيَّاكَ وَ الْعُجْبَ وَ سُوءَ الْخُلُقِ وَ قِلَّةَ الصَّبْرِ فَإِنَّهُ لَا يَسْتَقِيمُ لَكَ عَلَى هَذِهِ الْخِصَالِ الثَّلَاثِ صَاحِبٌ وَ لَا يَزَالُ لَكَ عَلَيْهَا مِنَ النَّاسِ مُجَانِبٌ وَ الْزَمْ نَفْسَكَ التَّوَدُّدَ الْخَبَرَ.
(The book) ‘Al Khisaal’ – From his father, from Ali, from his father, from Hammad, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said in his-asws bequest to his-asws son Muhammad Bin Al-Hanafiya: ‘Beware of the self-fascination, and evil manners, and scarcity of patience for a companion will not be straight for you being upon these nor will the people cease to keep away from you while being upon these and commit yourself to the cordiality’ – the Hadeeth’’.[183]
7- ل، الخصال قَالَ الصَّادِقُ ع لِلثَّوْرِيِ يَا سُفْيَانُ لَا مُرُوَّةَ لِكَذُوبٍ وَ لَا أَخَ لِمَلُولٍ وَ لَا رَاحَةَ لِحَسُودٍ وَ لَا سُؤْدُدَ لِسَيِّئِ الْخُلُقِ.
(The book) ‘Al Khisaal’ –
‘l Sadiq-asws said to Al-Sowry: ‘O Sufyan! There is no manliness for the liar, nor a brother for an accursed, nor any rest for the envier, and there is no respite for the wicked.’’.[184]
8- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْخُلُقُ السَّيِّئُ يُفْسِدُ الْعَمَلَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The evil manners spoil the deeds just as the vinegar spoils the honey’’.[185]
9- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ النُّعْمَانِ بْنِ أَحْمَدَ بْنِ نُعَيْمٍ عَنْ مُحَمَّدِ بْنِ شُعْبَةَ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنِ الْبَاقِرِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Al Numan Bin Ahmad Bin Nueym, from Muhammad Bin Shu’ba, from Jafs Bin Umar, from Abdullah Bin Muhammad Bin Umar,
‘Son of Ali-asws Bin Abu Talib-asws, from Al-Baqir-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who worsens his manners punishes himself’’.[186]
10- ع، علل الشرائع عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ يُونُسَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَبَى اللَّهُ عَزَّ وَ جَلَّ لِصَاحِبِ الْخُلُقِ السَّيِّئِ بِالتَّوْبَةِ قِيلَ وَ كَيْفَ ذَاكَ قَالَ لِأَنَّهُ لَا يَخْرُجُ مِنْ ذَنْبٍ حَتَّى يَقَعَ فِيمَا هُوَ أَعْظَمُ مِنْهُ.
(The book) ‘Ilal Al Sharaie’ – From his father, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from his father, from Yunus, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Refused to an owner of evil manners with repentance’. It was said, ‘And how is that so?’ He-asws said: ‘Because he does not come out from a sin until he falls into what is mightier than it’’.[187]
11- ع، علل الشرائع عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ سُفْيَانَ بْنِ يَعْقُوبَ عَنْ جَعْفَرِ بْنِ أَحْمَدَ بْنِ يُوسُفَ عَنْ عَلِيِّ بْنِ نُوحٍ الْحَنَّاطِ عَنْ عَمْرِو بْنِ الْحَسَنِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُتِيَ رَسُولُ اللَّهِ ص فَقِيلَ لَهُ إِنَّ سَعْدَ بْنَ مُعَاذٍ قَدْ مَاتَ فَقَامَ رَسُولُ اللَّهِ وَ قَامَ أَصْحَابُهُ فَحُمِلَ فَأَمَرَ بِغُسْلِ سَعْدٍ وَ هُوَ قَائِمٌ عَلَى عِضَادَةِ الْبَابِ
(The book) ‘Ilal Al Sharaie’ – From Ali Bin Al-Husayn Bin Sufyan Bin Yaqoub, from Ja’far Bin Ahmad Bin Yusuf, from Ali Bin Nuh Al Hannat, from Amro Bin Al Hassan, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww came. It was said to him-saww, ‘Sa’ad Bin Muaz has died!’ Rasool-Allah-saww stood up, and his-saww companions stood up. He was carried, and he-saww instructed with washing Sa’ad while he-saww was standing at the frame of the door.
فَلَمَّا أَنْ حُنِّطَ وَ كُفِّنَ وَ حُمِلَ عَلَى سَرِيرِهِ تَبِعَهُ رَسُولُ اللَّهِ ص بِلَا حِذَاءٍ وَ لَا رِدَاءٍ ثُمَّ كَانَ يَأْخُذُ يَمْنَةَ السَّرِيرِ مَرَّةً وَ يَسْرَةَ السَّرِيرِ مَرَّةً حَتَّى انْتَهَى بِهِ إِلَى الْقَبْرِ
When he had been embalmed, and shrouded, and carried upon his coffin, Rasool-Allah-saww followed it without any shoes nor a cloak. Then he-saww was taking right side of the coffin at times and left of the coffin at times, until he-saww ended with it to the grave.
فَنَزَلَ رَسُولُ اللَّهِ ص حَتَّى لَحَّدَهُ وَ سَوَّى عَلَيْهِ اللَّبِنَ وَ جَعَلَ يَقُولُ نَاوِلْنِي حَجَراً نَاوِلْنِي تُرَاباً رَطْباً يَسُدُّ بِهِ مَا بَيْنَ اللَّبِنِ فَلَمَّا أَنْ فَرَغَ وَ حَثَا التُّرَابَ عَلَيْهِ وَ سَوَّى قَبْرَهُ قَالَ رَسُولُ اللَّهِ ص إِنِّي لَأَعْلَمُ أَنَّهُ سَيَبْلَى وَ يَصِلُ إِلَيْهِ الْبِلَى وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يُحِبُّ عَبْداً إِذَا عَمِلَ عَمَلًا فَأَحْكَمَهُ
Rasool-Allah-saww descended until he-saww laid him down and evened the bricks upon him and went on to say: ‘Give me stones, wet soil, to block with what is between the bricks!’ When he-as was free and had spread the soil upon him and evened his grace, Rasool-Allah-saww said: ‘I-saww do know that he will wear out and the decay will arrive to him, but Allah-azwj Mighty and Majestic Loves a servant when he does a deed so He-azwj Judges him’.
فَلَمَّا أَنْ سَوَّى التُّرْبَةَ عَلَيْهِ قَالَتْ أُمُّ سَعْدٍ مِنْ جَانِبٍ هَنِيئاً لَكَ الْجَنَّةُ
When he-saww had evened the soil upon him, the mother of Sa’ad said from a side, ‘Congratulations to you, Sa’ad, of the Paradise!’
فَقَالَ رَسُولُ اللَّهِ يَا أُمَّ سَعْدٍ مَهْ لَا تَجْزِمِي عَلَى رَبِّكِ فَإِنَّ سَعْداً قَدْ أَصَابَتْهُ ضَمَّةٌ
Rasool-Allah-saww said: ‘O mother of Sa’ad, shh! Do not pre-empt upon your Lord-azwj, for Sa’ad is being hit by the compression!’’
قَالَ فَرَجَعَ رَسُولُ اللَّهِ ص وَ رَجَعَ النَّاسُ فَقَالُوا يَا رَسُولَ اللَّهِ لَقَدْ رَأَيْنَاكَ صَنَعْتَ عَلَى سَعْدٍ مَا لَمْ تَصْنَعْهُ عَلَى أَحَدٍ إِنَّكَ تَبِعْتَ جَنَازَتَهُ بِلَا رِدَاءٍ وَ لَا حِذَاءٍ
He-asws said: ‘Rasool-Allah-saww returned and the people returned. They said, ‘O Rasool-Allah-saww! We have seen you do to Sa’ad what you-saww did not do to anyone. You followed his funeral without a cloak, nor shoes!’
فَقَالَ ص إِنَّ الْمَلَائِكَةَ كَانَتْ بِلَا حِذَاءٍ وَ لَا رِدَاءٍ فَتَأَسَّيْتُ بِهَا
He-saww said: ‘The Angels were without any shoes nor cloaks, so I-saww was consoled by it’.
قَالُوا وَ كَيْفَ تَأْخُذُ يَمْنَةَ السَّرِيرِ مَرَّةً وَ يَسْرَةَ السَّرِيرِ مَرَّةً
They said, ‘And how come you-saww took right side of the coffin at times, and left side at times?’
قَالَ كَانَتْ يَدِي فِي يَدِ جَبْرَئِيلَ آخُذُ حَيْثُ مَا أَخَذَ
He-saww said: ‘My-saww hand was in the hand of Jibraeel-as. I held what he-as held’.
فَقَالُوا أَمَرْتَ بِغُسْلِهِ وَ صَلَّيْتَ عَلَى جِنَازَتِهِ وَ لَحَّدْتَهُ ثُمَّ قُلْتَ إِنَّ سَعْداً أَصَابَتْهُ ضَمَّةٌ
They said, ‘You-saww instructed with washing him, and you-saww prayed Salat upon his coffin, and you-saww laid him down, then you-saww said: ‘Sa’ad has been hit by compression’’
فَقَالَ ص نَعَمْ إِنَّهُ كَانَ فِي خُلُقِهِ مَعَ أَهْلِهِ سُوءٌ.
He-saww said: ‘Yes! He had been evil in his manners to his family’’.[188]
12- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَبَى اللَّهُ لِصَاحِبِ الْخُلُقِ السَّيِّئِ بِالتَّوْبَةِ
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Refuses (to Accept) the repentance of the one with evil manners’.
فَقِيلَ يَا رَسُولَ اللَّهِ وَ كَيْفَ ذَلِكَ
It was said, ‘O Rasool-Allah-saww, and how come that is so?’
قَالَ لِأَنَّهُ إِذَا تَابَ مِنْ ذَنْبٍ وَقَعَ فِي أَعْظَمَ مِنَ الذَّنْبِ الَّذِي تَابَ مِنْهُ.
He-saww said: ‘Because when he repents from a sin, he falls into one mightier than the sin which he had repented from’’.[189]
باب 136 البخل
CHAPTER 136 – THE MISERLINESS
1- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ: إِنْ كَانَ الْخَلَفُ مِنَ اللَّهِ عَزَّ وَ جَلَّ حَقّاً فَالْبُخْلُ لِمَا ذَا.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Since the replacement from Allah-azwj Mighty and Majestic is true (a reality), then the miserliness is for what?’’[190]
2- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَقَلُّ النَّاسِ رَاحَةً الْبَخِيلُ وَ أَبْخَلُ النَّاسِ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘The one of least rest is the miser, and the most miserly of the people is one who is miserly with what Allah-azwj has Imposed upon him’’.[191]
3- لي، الأمالي للصدوق عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ الْأَزْدِيِّ عَنْ مَالِكِ بْنِ أَنَسٍ قَالَ قَالَ الصَّادِقُ ع عَجِبْتُ لِمَنْ يَبْخَلُ بِالدُّنْيَا وَ هِيَ مُقْبِلَةٌ عَلَيْهِ أَوْ يَبْخَلُ بِهَا وَ هِيَ مُدْبِرَةٌ عَنْهُ فَلَا الْإِنْفَاقُ مَعَ الْإِقْبَالِ يَضُرُّهُ وَ لَا الْإِمْسَاكُ مَعَ الْإِدْبَارِ يَنْفَعُهُ.
(The book) ‘Al Amaali’ of Al Sadouq – From Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from his father, from Al Azdy, from Malik Bin Anas who said,
‘Al-Sadiq-asws said: ‘I-asws am surprised at the one being miserly with the world, and it is coming towards him, or he is miserly with it, and it is turning away from him. There is no spending while it is coming does not harm him, nor will the withholding (from spending) while it is turning away going to benefit him’’.[192]
4- 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 قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ صَلَاحَ أَوَّلِ هَذِهِ الْأُمَّةِ بِالزُّهْدِ وَ الْيَقِينِ وَ هَلَاكَ آخِرِهَا بِالشُّحِّ وَ الْأَمَلِ.
(The books) ‘Al Khisal’, (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 is with the ascetism and the certainty, while the destruction of its last ones will be with the miserliness and the long hopes’’.[193]
5- لي، الأمالي للصدوق عَنْ جَعْفَرِ بْنِ الْحُسَيْنِ عَنِ ابْنِ بُطَّةَ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَحَقَّ النَّاسِ بِأَنْ يَتَمَنَّى لِلنَّاسِ الْغِنَى الْبُخَلَاءُ لِأَنَّ النَّاسَ إِذَا اسْتَغْنَوْا كَفُّوا عَنْ أَمْوَالِهِمْ
(The book) ‘Al Amaali’ of Al Sadouq – From Ja’far Bin Al-Husayn, from Ibn Buttah, from Al Barqy, from his father, from Muhammad Bin Sinan, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘By the most rightful of the people with wishing the riches for the people, are the misers, because the people, when they are rich, they would refrain from their (miser’s) wealth.
وَ إِنَّ أَحَقَّ النَّاسِ بِأَنْ يَتَمَنَّى لِلنَّاسِ الصَّلَاحَ أَهْلُ الْعُيُوبِ لِأَنَّ النَّاسَ إِذَا صَلَحُوا كَفُّوا عَنْ تَتَبُّعِ عُيُوبِهِمْ
And the most rightful of the people with wishing the righteousness for the people, are the people of faults, because the people, when they are righteous, would refrain from pursuing their faults.
وَ إِنَّ أَحَقَّ النَّاسِ بِأَنْ يَتَمَنَّى لِلنَّاسِ الْحِلْمَ أَهْلُ السَّفَهِ الَّذِينَ يَحْتَاجُونَ أَنْ يُعْفَى عَنْ سَفَهِهِمْ
And the most rightful of the people with wishing for the leniency for the people, are the foolish people, the ones who are needy to be pardoned of their foolishness.
فَأَصْبَحَ أَهْلُ الْبُخْلِ يَتَمَنَّوْنَ فَقْرَ النَّاسِ وَ أَصْبَحَ أَهْلُ الْعُيُوبِ يَتَمَنَّوْنَ مَعَايِبَ النَّاسِ وَ أَصْبَحَ أَهْلُ السَّفَهِ يَتَمَنَّوْنَ سَفَهَ النَّاسِ وَ فِي الْفَقْرِ الْحَاجَةُ إِلَى الْبَخِيلِ وَ فِي الْفَسَادِ طَلَبُ عَوْرَةِ أَهْلِ الْعُيُوبِ وَ فِي السَّفَهِ الْمُكَافَاةُ بِالذُّنُوبِ.
The people of miserliness wake up in the morning wishing poverty (for) the people, and the people of faults wake up in the morning wishing the faults (for) the people, and the foolish people wake up in the morning wishing foolishness (for) the people, while in the poverty the need is to the miser, and in the mischief the nakedness (exposure) of the people of faults is sought, and in the foolishness, there is compensation for the sins’’.[194]
6- لي، الأمالي للصدوق فِي خَبَرِ مَنَاهِي النَّبِيِّ ص قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ حَرَّمْتُ الْجَنَّةَ عَلَى الْمَنَّانِ وَ الْبَخِيلِ وَ الْقَتَّاتِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘In a Hadeeth of the prohibitions by the Prophet-saww, he-saww said: ‘Allah-azwj Mighty and Majestic Said: “The Paradise is Prohibited unto the conferrer (upon Allah-azwj), and the miser, and the slanderer’’.[195]
7- فس، تفسير القمي أَبِي عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللَّهِ ع يَطُوفُ مِنْ أَوَّلِ اللَّيْلِ إِلَى الصَّبَاحِ وَ هُوَ يَقُولُ اللَّهُمَّ قِنِي شُحَّ نَفْسِي
Tafseer Al Qummi – My father, from Al Fazl Bin Abu Qurrah who said,
‘I saw Abu Abdullah-asws performing Tawaaf from beginning of the night up to the morning, and he-asws was saying: ‘O Allah-azwj! Save me-asws (from) miserliness of myself-asws’.
فَقُلْتُ جُعِلْتُ فِدَاكَ مَا سَمِعْتُكَ تَدْعُو بِغَيْرِ هَذَا الدُّعَاءِ
I said, ‘May I be sacrificed for you-asws! I did not hear you supplicating with other than this supplication!’
قَالَ وَ أَيُّ شَيْءٍ أَشَدُّ مِنْ شُحِّ النَّفْسِ إِنَّ اللَّهَ يَقُولُ وَ مَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولئِكَ هُمُ الْمُفْلِحُونَ.
He-asws said: ‘And which thing is severer than miserliness of the self? Allah-azwj Says: And one who saves himself from the stinginess, so those ones, they are the successful [64:16]’’.[196]
8- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مَحَقَ الْإِيمَانَ مَحْقَ الشُّحِّ شَيْءٌ
(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Al Himeyri, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Whatever obliterates the Eman, the miserliness obliterates something’.
ثُمَّ قَالَ إِنَّ لِهَذَا الشُّحِّ دَبِيباً كَدَبِيبِ النَّمْلِ وَ شُعَباً كَشُعَبِ الشِّرْكِ.
Then he-saww said: ‘For this miserliness there is a crawl like the crawling of an ant, and branches like the branches of Shirk’’.[197]
9- ل، الخصال عَنِ الْخَلِيلِ عَنِ ابْنِ صَاعِدٍ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدٍ عَنْ عَوْنِ بْنِ عُمَارَةَ عَنْ جَعْفَرِ بْنِ سُلَيْمَانَ عَنْ مَالِكِ بْنِ دِينَارٍ عَنْ عَبْدِ اللَّهِ بْنِ غَالِبٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص خَصْلَتَانِ لَا تَجْتَمِعَانِ فِي مُسْلِمٍ الْبُخْلُ وَ سُوءُ الْخُلُقِ.
(The book) ‘Al Khisaal’ – From Al Khaleel, from Ibn Sa’id, from Al Abbas Bin Muhammad, from Awn Bin Umarah, from Ja’far Bin Suleyman, from Malik Bin Dinar, from Abdullah Bin Galib, from Abu Saeed Al Khudri who said,
‘Rasool-Allah-saww said: ‘Two characteristics will not be gathered in a Muslim – the miserliness and evil manners’’.[198]
10- ل، الخصال عَنِ الْخَلِيلِ عَنِ ابْنِ صَاعِدٍ عَنْ إِسْحَاقَ بْنِ شَاهِينَ عَنْ خَالِدِ بْنِ عَبْدِ اللَّهِ عَنْ يُوسُفَ بْنِ مُوسَى عَنْ حَرِيزِ بْنِ سُهَيْلٍ عَنْ صَفْوَانَ عَنْ أَبِي يَزِيدَ عَنِ الْقَعْقَاعِ بْنِ اللَّجْلَاجِ عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ ص قَالَ: لَا يَجْتَمِعُ الشُّحُّ وَ الْإِيمَانُ فِي قَلْبِ عَبْدٍ أَبَداً.
(The book) ‘Al Khisaal’ – From Al Khaleel, from Ibn Sa’aid, from Is’haq Bin Shaheen, from Al Khalid Bin Abdullah, from Yusuf Bin Musa, from Hareez Bin Suheyl, from Safwan, from Abu Yazeed, from Al Qamqa’a Bin Al Lajaaj, from Abu Hureyra,
‘From Rasool-Allah-saww having said: ‘The miserliness and the Eman will not gather in the heart of a servant, ever!’’[199]
11- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ ثُوَيْرِ بْنِ أَبِي فَاخِتَةَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْمُوبِقَاتُ ثَلَاثٌ شُحٌّ مُطَاعٌ وَ هَوًى مُتَّبَعٌ وَ إِعْجَابُ الْمَرْءِ بِنَفْسِهِ.
(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from Haroun Bin Al Jahm, from Suweyr Bin Abu Fakhta, from Al Mufzzal Bin Salih, from Sa’ad Bin Tareyf,
‘From Abu Ja’far-asws having said: ‘The destroyers are three – a miser being obeyed, and a whim being pursued, and the persons answering his self’’.[200]
قال الصدوق رحمه الله- رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: الشُّحُّ الْمُطَاعُ سُوءُ الظَّنِّ بِاللَّهِ عَزَّ وَ جَلَ.
Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘It is reported from Al-Sadiq-asws having said: ‘The miser being obeyed is of evil thoughts with Allah-azwj Mighty and Majestic’’.[201]
12- ل، الخصال عَنِ ابْنِ 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’ – From Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Al Nazr Bin Shueyb, from Al Jazy,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘He has not believed, a man having miserliness in him, and the envy, and the cowardice, nor can the Momineen be a coward, nor greedy, nor miserly’’.[202]
13- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع سَمِعَ رَجُلًا يَقُولُ الشَّحِيحُ أَعْذَرُ مِنَ الظَّالِمِ
(The book) ‘Qurb Al Asnaad’ – From Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws: ‘Ali-asws heard a man saying, ‘The miser is more excused than the unjust one’.
فَقَالَ كَذَبْتَ إِنَّ الظَّالِمَ يَتُوبُ وَ يَسْتَغْفِرُ اللَّهَ وَ يَرُدُّ الظُّلَامَةَ عَلَى أَهْلِهَا وَ الشَّحِيحُ إِذَا شَحَّ مَنَعَ الزَّكَاةَ وَ الصَّدَقَةَ وَ صِلَةَ الرَّحِمِ وَ إِقْرَاءَ الضَّيْفِ وَ النَّفَقَةَ فِي سَبِيلِ اللَّهِ وَ أَبْوَابَ الْبِرِّ وَ حَرَامٌ عَلَى الْجَنَّةِ أَنْ يَدْخُلَهَا شَحِيحٌ.
He-asws said: ‘You have lied! The unjust repents, and seeks Forgiveness of Allah-azwj, and returns the injustice upon its people, while the miser when he is miserly, prevents the Zakat, and the charity, and connecting the kinship, and hosting the guest, and spending in the way of Allah‑azwj, and doors of righteousness; and the Paradise is Prohibited from a miser entering it’’.[203]
14- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السَّخَاءُ شَجَرَةٌ فِي الْجَنَّةِ أَغْصَانُهَا فِي الدُّنْيَا مَنْ تَعَلَّقَ بِغُصْنٍ مِنْهَا قَادَهُ ذَلِكَ الْغُصْنُ إِلَى الْجَنَّةِ وَ الْبُخْلُ شَجَرَةٌ فِي النَّارِ أَغْصَانُهَا فِي الدُّنْيَا مَنْ تَعَلَّقَ بِغُصْنٍ مِنْهَا قَادَهُ ذَلِكَ الْغُصْنُ إِلَى النَّارِ.
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The generousity is a tree in the Paradise. It’s branches are in the world. One who attaches with a branch from it, that branch would leave him to the Paradise. And the miserliness is a tree in the Fire. It’s branches are in the world. One who attaches with a branch from it, that branch would lead him to the Fire’’.[204]
15- ل، الخصال عَنِ الْخَلِيلِ بْنِ أَحْمَدَ عَنِ ابْنِ صَاعِدٍ عَنِ الْحَسَنِ بْنِ عَرَفَةَ عَنْ عُمَرَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ مُحَمَّدِ بْنِ حِجَارَةَ عَنْ بَكْرِ بْنِ عَبْدِ اللَّهِ الْمُزَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ عَنِ النَّبِيِّ ص قَالَ: إِيَّاكُمْ وَ الشُّحَّ فَإِنَّمَا هَلَكَ مَنْ كَانَ قَبْلَكُمْ بِالشُّحِّ أَمَرَهُمْ بِالْكَذِبِ فَكَذَبُوا وَ أَمَرَهُمْ بِالظُّلْمِ فَظَلَمُوا وَ أَمَرَهُمْ بِالْقَطِيعَةِ فَقَطَعُوا.
(The book) ‘Al Khisaal’ – From Al Khaleel Bin Ahmad, from Ibn Sa’aid, from Al Hassan Bin Arafah, from Umar Bin Abdul Rahman, from Muhammad Bin Hijarah, from Bakr Bin Abdullah Al Muzanny, from Abdullah Bin Umar,
‘From the Prophet-saww having said: ‘Beware of the miserliness, for the ones who were before you had been destroyed by the miserliness. It instructed them with the lying, so they lied, and it instructed them with the injustice, so they were unjust, and it instructed them with the cutting off (the relationships), so they cut off’’.[205]
16- ل، الخصال عَنِ الْخَلِيلِ بْنِ أَحْمَدَ عَنْ أَبِي الْعَبَّاسِ السَّرَّاجِ عَنْ قُتَيْبَةَ عَنْ بَكْرِ بْنِ عَجْلَانَ عَنْ سَعِيدٍ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِيَّاكُمْ وَ الْفُحْشَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُحِبُّ الْفَاحِشَ الْمُتَفَحِّشَ
(The book) ‘Al Khisaal’ – From Al Khaleel Bin Ahmad, from Abu Al Abbas Al Sarraj, from Quteyba, from Bakr Bin Ajlan, from Saeed Al Maqbury, from Abu Hureyra (well-known fabricator),
‘Rasool-Allah-saww said: ‘Beware of the immorality, for Allah-azwj Mighty and Majestic does not Love the immoral, the obscene!
وَ إِيَّاكُمْ وَ الظُّلْمَ فَإِنَّ الظُّلْمَ عِنْدَ اللَّهِ هُوَ الظُّلُمَاتُ يَوْمَ الْقِيَامَةِ
And beware of the injustice, for the injustice in the Presence of Allah-azwj, it is the darkness(es) in on the Day of Qiyamah.
وَ إِيَّاكُمْ وَ الشُّحَّ فَإِنَّهُ دَعَا الَّذِينَ مِنْ قَبْلِكُمْ حَتَّى سَفَكُوا دِمَاءَهُمْ وَ دَعَاهُمْ حَتَّى قَطَّعُوا أَرْحَامَهُمْ وَ دَعَاهُمْ حَتَّى انْتَهَكُوا وَ اسْتَحَلُّوا مَحَارِمَهُمْ.
And beware of the miserliness, for it had called the ones from before you until they shed their blood, and it called them until they cut off their kinships, and it called them until they violated (the veils) and permitted their sanctimonious ones’’.[206]
17- ل، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ رَفَعَهُ إِلَى الصَّادِقِ ع أَنَّهُ قَالَ: خَمْسٌ هُنَّ كَمَا أَقُولُ لَيْسَتْ لِبَخِيلٍ رَاحَةٌ وَ لَا لِحَسُودٍ لَذَّةٌ وَ لَا لِمُلُوكٍ وَفَاءٌ وَ لَا لِكَذَّابٍ مُرُوَّةٌ وَ لَا يَسُودُ سَفِيهٌ.
(The book) ‘Al Khisaal’ – From his father, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Abu Ali Bin Rashid,
‘Raising it to Al-Sadiq-asws having said: ‘Five, these are like what I-asws am saying – there isn’t any rest for a miser, nor any pleasure for an envier, nor any loyalty for a slave, nor any manliness for a liar, nor any prevalence for a foolish one’’.[207]
18- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَطْمَعَنَّ ذُو الْكِبْرِ فِي الثَّنَاءِ الْحَسَنِ وَ لَا الْخَبُّ فِي كَثْرَةِ الصَّدِيقِ وَ لَا السَّيِّئُ الْأَدَبِ فِي الشَّرَفِ وَ لَا الْبَخِيلُ فِي صِلَةِ الرَّحِمِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – From Al Attar, from his father, from Al Ashary, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Umar, from Yahya Al Halby,
‘From Abu Abdullah-asws having said: ‘The one with arrogance should not be assured regarding the goodly praise, nor the swindler in having many friends, nor the evil etiquettes in having the nobility, nor the miser in connecting the kinship’ – the Hadeeth’’.[208]
19- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: خَطَبَنَا أَمِيرُ الْمُؤْمِنِينَ ع فَقَالَ سَيَأْتِي عَلَى النَّاسِ زَمَانٌ عَضُوضٌ يَعَضُّ الْمُؤْمِنُ عَلَى مَا فِي يَدِهِ وَ لَمْ يُؤْمَرْ بِذَلِكَ قَالَ اللَّهُ تَعَالَى وَ لا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ إِنَّ اللَّهَ بِما تَعْمَلُونَ بَصِيرٌ
‘The book) ‘Uyoun Akhbar Al-Reza-asws’, by the three chains from Al-Reza-asws, from his-asws forefathers-asws, from Al-Husayn Bin Ali-asws having said: ‘Amir Al-Momineen-asws addressed us. He-asws said: ‘There shall come a biting time upon the people, the Momin will bit upon what is in his hands, and he would not have been Commanded with that. Allah-azwj the Exalted Says: and do not forget the favours between you; Allah is Seeing what you are doing [2:237].
وَ سَيَأْتِي زَمَانٌ يُقَدَّمُ فِيهِ الْأَشْرَارُ وَ يُنْسَأُ فِيهِ الْأَخْيَارُ وَ يُبَايَعُ الْمُضْطَرُّ وَ قَدْ نَهَى رَسُولُ اللَّهِ ص عَنْ بَيْعِ الْمُضْطَرِّ وَ عَنْ بَيْعِ الْغَرَرِ فَاتَّقُوا اللَّهَ يَا أَيُّهَا النَّاسُ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ وَ احْفَظُونِي فِي أَهْلِي.
And there shall come a time the evil ones will be advanced during it while the good ones will be forgotten, and the desperate one will be pledged allegiance to, and Rasool-Allah-saww has forbidden from pledging to the desperate, and from pledging to the deceiver. Therefore fear Allah-azwj, O you people, and reconcile what is between you all, and protect me-asws in my-asws family!’’[209]
20- ن، عيون أخبار الرضا عليه السلام عَنِ الطَّالَقَانِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَدَوِيِّ عَنِ الْهَيْثَمِ بْنِ عَبْدِ اللَّهِ الرُّمَّانِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ
| خُلِقَتِ الْخَلَائِقُ فِي قُدْرَةٍ- | فَمِنْهُمْ سَخِيٌّ وَ مِنْهُمْ بَخِيلٌ- | |
| فَأَمَّا السَّخِيُّ فَفِي رَاحَةٍ- | وَ أَمَّا الْبَخِيلُ فَشُومٌ طَوِيلٌ. |
(The book) ‘Uyoun Al Akhbar Al-Reza-asws, may the greetings be upon him-asws – from Al Talaqany, from Al Hassan Bin Ali Al Adwy, from Al Heysam Bin Abdullah Al Rummani,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws had said (a couplet): ‘The people have been Created in a measurement. From the is a generous one, and from them is a miser. As for the generous, he is in rest, and as for the miser, prolonged inauspiciousness’’.[210]
21- ع، علل الشرائع عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ آدَمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ لَا تُشَاوِرْ جَبَاناً فَإِنَّهُ يُضَيِّقُ عَلَيْكَ الْمَخْرَجَ وَ لَا تُشَاوِرِ الْبَخِيلَ فَإِنَّهُ يَقْصُرُ بِكَ عَنْ غَايَتِكَ وَ لَا تُشَاوِرْ حَرِيصاً فَإِنَّهُ يُزَيِّنُ لَكَ شَرَهاً وَ اعْلَمْ يَا عَلِيُّ أَنَّ الْجُبْنَ وَ الْبُخْلَ وَ الْحِرْصَ غَرِيزَةٌ وَاحِدَةٌ يَجْمَعُهَا سُوءُ الظَّنِ.
(The book) ‘Al Ilal 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: ‘Do not consult a coward for the way would be narrow upon you, nor consult a miser for he will be deficient with you from your peak, nor consult a greedy, for he will adorn the comment to you; and know, O Ali-asws, that the cowardice, and the miserliness, and the greed are of one instinct. The evil thoughts gather these’’.[211]
22- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ عَبْدِ الْأَعْلَى الْأَرَّجَانِيِّ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْبَخِيلَ مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ وَ أَنْفَقَهُ فِي غَيْرِ حَقِّهِ.
(The book) ‘Ma’any Al Akhbaar’ – From his father, from Ahmad Bin Idrees, from Ahmad Bin Muhammad, from his father, from Al Nazr, from Abdul A’al Al Arjany, from Abdul A’ala bin Ayn,
‘From Abu Abdullah-asws having said: ‘The miser is the one who earn wealth from other than its Permissible means and spends it in other than its right (rightful way)’’.[212]
23- مع، معاني الأخبار عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ بَلَغَ بِهِ ابْنَ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ: فِيمَا سَأَلَ عَلِيٌّ ع ابْنَهُ الْحَسَنَ ع أَنْ قَالَ لَهُ مَا الشُّحُّ قَالَ أَنْ تَرَى مَا فِي يَدَيْكَ شَرَفاً وَ مَا أَنْفَقْتَ تَلَفاً.
(The book) ‘Ma’any Al Akhbaar’ – From Majaylawiya, from his uncle, from Al Barqy, from one of his companions, delivered by it by Ibn Tareyf, from Ibn Nubata, from Al Haris Al Awr who said,
‘Among what Ali-asws said to his-asws son-asws Al-Hassan-asws is that he-asws said to him-asws: ‘What is the miserliness?’ He-asws said: ‘You see what is in your hands as a nobility and what you spend as being a ruination’’.[213]
24- مع، معاني الأخبار عَنِ الطَّالَقَانِيِّ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ الْهَيْثَمِ عَنْ أَبِيهِ عَنْ أَبِيهِ عَنِ الْمُعَافَا بْنِ عِمْرَانَ عَنْ إِسْرَائِيلَ عَنِ الْمِقْدَامِ بْنِ شُرَيْحٍ عَنْ أَبِيهِ مِثْلَهُ وَ فِيهِ أَنْ تَرَى الْقَلِيلَ سَرَفاً.
(The book) ‘Ma’any Al Akhbar’ – From Al Talaqany, from Muhammad Bin Saeed, from Ibrahim Bin Al Heysam, from his father, from his father, from Al Muafa Bin Imran, from Israil, from Al Miqdam Bin Shureyh, from his father,
‘Similar to it, and in it: ‘You see the little (spending) as being extravagant’’.[214]
25- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّمَا الشَّحِيحُ مَنْ مَنَعَ حَقَّ اللَّهِ وَ أَنْفَقَ فِي غَيْرِ حَقِّ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Ma’any Al Akhbaar’ – From Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from his father, from Hammad Bin Isa, from Hareyz, from Zurara who said,
‘I heard Abu Abdullah-asws saying: ‘But rather, the miser is the one who prevents a right of Allah-azwj and spends in other than the right of Allah-azwj Mighty and Majestic’’.[215]
26- مع، معاني الأخبار بِالْإِسْنَادِ عَنْ أَحْمَدَ عَنْ أَبِيهِ عَنْ أَبِي جَهْمٍ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَحْمَدَ بْنِ سُلَيْمَانَ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: الْبَخِيلُ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ عَلَيْهِ.
(The book) ‘Ma’any Al Akhbaar’ – By the chain from Ahmad, from his father, from Abu Jahm, from Musa Bin Bakr, from Ahmad Bin Suleyman,
‘From Musa Bin Ja’far-asws having said: ‘The miser is the one who is miserly with what Allah‑azwj has Imposed upon him’’.[216]
27- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْبَخِيلُ مَنْ بَخِلَ بِالسَّلَامِ.
(The book) ‘Ma’any Al Akhbaar’ – My father, from Ali, from his father, from Ibn Fazzal, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘The miser is the one who is miserly with the greetings’’.[217]
28- مع، معاني الأخبار عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الْمُقْرِي عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ بُنْدَارَ التَّمِيمِيِّ عَنْ مُحَمَّدِ بْنِ الْحَجَّاجِ عَنْ أَحْمَدَ بْنِ الْعَلَاءِ عَنْ أَبِي زَكَرِيَّا عَنْ سُلَيْمَانَ بْنِ بِلَالٍ عَنْ عُمَارَةَ بْنِ عَرَفَةَ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْبَخِيلُ حَقّاً مَنْ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَ.
(The book) ‘Ma’any Al Akhbaar’ – From Ahmad Bin Muhammad Bin Abdul Rahman Al Muqry, from Ali Bin Al-Husayn Bin Bundar Al Tameemy, from Muhammad Bin Al Hajjaj, from Ahmad Bin Al A’ala, from Abu Zakariya, from Suleyman Bin Bilal, from Umarah Bin Arafa,
‘From Abdullah son of Ali-asws Bin Al-Husayn-asws, from his father-asws, from his grandfather-asws having said: ‘Rasool-Allah-saww said: ‘The true miser is the one I-saww am mentioned in his presence, and he does not send Salawaat upon me-saww’’.[218]
29- مع، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنِ الْفُضَيْلِ بْنِ عِيَاضٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ تَدْرِي مَنِ الشَّحِيحُ فَقُلْتُ هُوَ الْبَخِيلُ
(The book) Ma’any Al Akhbaar – from his father, from Sa’ad, from Al Asbahany, from Al Minqary, from Al Fuzeyl Bin Iyaz who said,
‘Abu Abdullah-asws said: ‘Do you know who is the miser?’ I said, ‘It is the stingy one’.
فَقَالَ الشَّحِيحُ أَشَدُّ مِنَ الْبَخِيلِ إِنَّ الْبَخِيلَ يَبْخَلُ بِمَا فِي يَدَيْهِ وَ إِنَّ الشَّحِيحَ يَشُحُّ بِمَا فِي أَيْدِي النَّاسِ وَ عَلَى مَا فِي يَدَيْهِ حَتَّى لَا يَرَى فِي أَيْدِي النَّاسِ شَيْئاً إِلَّا تَمَنَّى أَنْ يَكُونَ لَهُ بِالْحِلِّ وَ الْحَرَامِ وَ لَا يَشْبَعُ وَ لَا يَقْنَعُ بِمَا رَزَقَهُ اللَّهُ تَعَالَى.
He-asws said: ‘The miser is severer than the stingy one. The stingy one is stingy with what is in his hands, and the miser is one who is covetous of what is in hands of the people, and upon what is in his owns hands until he does not see anything in hands of the people except, he would wish that it would be for him, by the Permissible means or Prohibited means, and he is not satisfied nor contented with what Allah-azwj the Exalted has Graced him’’.[219]
30- مع، معاني الأخبار عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ أَبِي جَمِيلَةَ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ الْبَخِيلُ مَنْ يُؤَدِّي أَوِ الَّذِي يُؤَدِّي الزَّكَاةَ الْمَفْرُوضَةَ مِنْ مَالِهِ وَ يُعْطِي النَّائِبَةَ فِي قَوْمِهِ وَ إِنَّمَا الْبَخِيلُ حَقُّ الْبَخِيلِ الَّذِي يَمْنَعُ الزَّكَاةَ الْمَفْرُوضَةَ فِي مَالِهِ وَ يَمْنَعُ النَّائِبَةَ فِي قَوْمِهِ وَ هُوَ فِيمَا سِوَى ذَلِكَ يَبْذُرُ.
(The book) ‘Ma’any Al Akhbaar’ – From Majaylawiya, from his uncle, from Al Kufi, from Abu Jameela, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The miser isn’t the one who gives, or the one who gives the obligatory Zakat from his wealth, and he gives at a disaster among his people, and rather the miser as is the right of being a miser, is the one who prevents the obligatory Zakat in his wealth, and he prevents the giving in a disaster among his people, and in what is besides that, he spends lavishly’’.[220]
31- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ فُضَيْلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ إِذَا كُنَّ فِي الرَّجُلِ فَلَا تَحَرَّجْ أَنْ تَقُولَ إِنَّهُ فِي جَهَنَّمَ الْجَفَاءُ وَ الْجُبْنُ وَ الْبُخْلُ
(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Sa’ad, from Al Barqy, from Muhammad Bin Isa, from Muhammad Bin Sinan, from Al A’ala Bin Fuzeyl,
‘From Abu Abdullah-asws having said: ‘Three, when these happen to be in the man, so there is no problem in saying that he is (would be) in Hell – the disloyalty, and the cowardice, and the miserliness.
وَ ثَلَاثٌ إِذَا كُنَّ فِي الْمَرْأَةِ فَلَا تَحَرَّجْ أَنْ تَقُولَ إِنَّهَا فِي جَهَنَّمَ الْبَذَاءُ وَ الْخُيَلَاءُ وَ الْفَخْرُ.
And three, when these happen to be in the woman, there is no problem in your saying that she is (would be) in Hell – The indecency, and the vanity, and the pride’’.[221]
32- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا كَانَ فِي شِيعَتِنَا فَلَا يَكُونُ فِيهِمْ ثَلَاثَةُ أَشْيَاءَ لَا يَكُونَ فِيهِمْ مَنْ يَسْأَلُ بِكَفِّهِ وَ لَا يَكُونُ فِيهِمْ بَخِيلٌ وَ لَا يَكُونُ فِيهِمْ مَنْ يُؤْتَى فِي دُبُرِهِ.
(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Sa’ad, from Al Hassan Bin Ali Bin Al Numan, from Ibn Asbaat, from one of our companions,
‘From Abu Abdullah-asws having said: ‘Whatever happens to be in our-asws Shias, there cannot be three things among them – there cannot be one among them who asks with his palm, nor can there be any miser among them, nor can there be among them one who is come to in his backside’’.[222]
33- جا، المجالس للمفيد عَنْ أَبِي غَالِبٍ الزُّرَارِيِّ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ بُرَيْدٍ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ تَعَالَى الْمَعْرُوفُ هَدِيَّةٌ مِنِّي إِلَى عَبْدِيَ الْمُؤْمِنِ فَإِنْ قَبِلَهَا مِنِّي فَبِرَحْمَتِي وَ مِنِّي وَ إِنْ رَدَّهَا عَلَيَّ فَبِذَنْبِهِ حَرَمَهَا وَ مِنْهُ لَا مِنِّي
(The book) ‘Al Majaalis’ of Al Mufeed, from Abu Galib Al Zurary, from Muhammad Bin Jafar Al Razzaz, from Ibn Abu Al Khattab, from Ibn Mahboub, from Jameel Bin Salih, from Bureyd,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah‑azwj the Exalted Said: “The act of kindness is a Gift from Me-azwj to My-azwj Momin servant. If he were to accept from Me-azwj, it is due to My-azwj Mercy and from Me-azwj, and if he were to reject it upon Me-azwj, it would be due to his sins he deprives it and from him, not from Me‑azwj.
وَ أَيُّمَا عَبْدٍ خَلَقْتُهُ فَهَدَيْتُهُ إِلَى الْإِيمَانِ وَ حَسَّنْتُ خُلُقَهُ وَ لَمْ أَبْتَلِهِ بِالْبُخْلِ فَإِنِّي أُرِيدُ بِهِ خَيْراً.
And whichever servant I-azwj have Created, I-azwj have Guided him to the Eman and Improved his manners, and I-azwj do not Try him with the miserliness, for I-azwj Want the good with him’’.[223]
34- مكا، مكارم الأخلاق عَنِ الصَّادِقِ ع قَالَ: خِيَارُكُمْ سُمَحَاؤُكُمْ وَ شِرَارُكُمْ بُخَلَاؤُكُمْ وَ مِنْ خَالِصِ الْإِيمَانِ الْبِرُّ بِالْإِخْوَانِ وَ السَّعْيُ فِي حَوَائِجِهِمْ.
(The book) ‘Makarim Akhlaq’ –
‘From Al-Sadiq-asws having said: ‘Your best ones are your pardoning ones, and your evilest ones are your misers; and from the pure Eman is the righteousness with the brethren, and the striving regarding their needs’’.[224]
– وَ عَنْهُ ع قَالَ: شَابٌّ سَخِيٌّ مُرَهَّقٌ فِي الذُّنُوبِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ شَيْخٍ عَابِدٍ بَخِيلٍ.
And from him-asws having said: ‘A generous youth fatigued in the sins is more Beloved to Allah‑azwj Mighty and Majestic than an old worshipper who is stingy’’.[225]
– وَ قَالَ النَّبِيُّ ص مَنْ أَدَّى مَا افْتَرَضَ اللَّهُ عَلَيْهِ فَهُوَ أَسْخَى النَّاسِ.
And the Prophet-saww said: ‘One who fulfills what Allah-azwj has Obligated upon him, so he is most generous of the people’’.[226]
وَ قَالَ ع مَا مَحَقَ الْإِسْلَامَ مَحْقَ الشُّحِّ شَيْءٌ ثُمَّ قَالَ إِنَّ لِهَذَا الشُّحِّ دَبِيباً كَدَبِيبِ النَّمْلِ وَ شُعَباً كَشُعَبِ الشِّرْكِ.
And he-asws said: ‘Whatever Al Islam obliterated, the miserliness obliterated something’. Then he-asws said: ‘For this miserliness there is a crawl like the crawling of an ant, and branches like the branches of Shirk’’.[227]
35- ختص، الإختصاص قَالَ الصَّادِقُ ع حَسْبُ الْبَخِيلِ مِنْ بُخْلِهِ سُوءُ الظَّنِّ بِرَبِّهِ مَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ.
(The book) ‘Al Ikhtisaas’ –
Al-Sadiq-asws said: ‘The miser is miserly in accordance with his evil thoughts with his Lord-azwj. One who is certain with the replacement would be generous with the giving’’.[228]
36- نهج، نهج البلاغة قَالَ ع الْبُخْلُ عَارٌ وَ الْجُبْنُ مَنْقَصَةٌ
(The book) ‘Nahj Al Balagah’ –
He-asws said: ‘The miserliness is a shame, and the cowardice is a deficiency’’.[229]
– وَ قَالَ ع الْبُخْلُ جَامِعٌ لِمَسَاوِي الْعُيُوبِ وَ هُوَ زِمَامٌ يُقَادُ بِهِ إِلَى كُلِّ سُوءٍ.
And he-asws said: ‘The miserliness is a summary of evil faults, and it is a rein one is led by it to all evil’’.[230]
37- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السَّخِيُّ قَرِيبٌ مِنَ اللَّهِ قَرِيبٌ مِنَ النَّاسِ قَرِيبٌ مِنَ الْجَنَّةِ وَ الْبَخِيلُ بَعِيدٌ مِنَ اللَّهِ بَعِيدٌ مِنَ النَّاسِ قَرِيبٌ مِنَ النَّارِ.
‘Kitab Al Imamah Wa Al Tabsirah’ – From Ahmad Bin Ali, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hasim, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The generous one is near to Allah-azwj, near to the people, near to the Paradise, while the miser is remote from Allah-azwj, remote from the people, remote from the Fire’’.[231]
باب 137 الذنوب و آثارها و النهي عن استصغارها
CHAPTER 137 – THE SINS AND THEIR IMPACT, AND THE PROHIBITION FROM BELITTLING THESE
1- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبِي يَقُولُ مَا مِنْ شَيْءٍ أَفْسَدَ لِلْقَلْبِ مِنْ خَطِيئَتِهِ إِنَّ الْقَلْبَ لَيُوَاقِعُ الْخَطِيئَةَ فَلَا تَزَالُ بِهِ حَتَّى تَغْلِبَ عَلَيْهِ فَيَصِيرَ أَعْلَاهُ أَسْفَلَهُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws had said: ‘There is nothing more corrupting to the heart than a sin. The heat commits a sin, so it does not cease to be with it until it prevails upon it, so its top becomes its bottom’’.[232]
بيان: كما روي القلوب ثلاثة قلب منكوس لا يعي شيئا من الخير و هو قلب الكافر الخبر.
Explanation – Like what is reported: ‘The hearts are three. There is an overturned heart, it does not retain anything from the good, and it is the heart of a Kafir’ – the Hadeeth.
2- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَما أَصْبَرَهُمْ عَلَى النَّارِ فَقَالَ مَا أَصْبَرَهُمْ عَلَى فِعْلِ مَا يَعْلَمُونَ أَنَّهُ يُصَيِّرُهُمْ إِلَى النَّارِ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibn Isa, from Ibn Muskan, from the one who mentioned it,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: So what would be their patience upon the Fire? [2:175]. He-asws said: ‘What is their patience upon a deed what they are knowing it will be taking them to the Fire?’’[233]
بيان: و أقول مثله قوله ص قوموا إلى نيرانكم التي أوقدتموها على ظهوركم فأطفئوها بصلاتكم.
Explanation – And I (Majlisi) am saying, ‘Similar to it are his-saww words: ‘Arise to your fires which you have ignited these upon your back and extinguish it with your Salats!’’
3- كا، الكافي عَنْهُ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَمَا إِنَّهُ لَيْسَ مِنْ عِرْقٍ يَضْرِبُ وَ لَا نَكْبَةٍ وَ لَا صُدَاعٍ وَ لَا مَرَضٍ إِلَّا بِذَنْبٍ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ
(The book) ‘Al Kafi’ – From him, from his father, from Al Nazr Bin Suweyd, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘But, there isn’t any vein being struck, nor any stumble, nor headache, nor any illness except it is due to a sin, and that is the Word of Allah-azwj Mighty and Majestic in His-azwj Book: And whatever difficulty afflicts you it is regarding what your hands have earned, and He Pardons a lot [42:30]’.
قَالَ ثُمَّ قَالَ وَ مَا يَعْفُو اللَّهُ أَكْثَرُ مِمَّا يُؤَاخِذُ بِهِ.
He (the narrator) said, ‘Then he-asws said: ‘What Allah-azwj Pardons is more than what He-azwj will be Seizing with’’.[234]
بيان: كَمَا رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ لَمَّا دَخَلَ عَلِيُّ بْنُ الْحُسَيْنِ ع عَلَى يَزِيدَ نَظَرَ إِلَيْهِ ثُمَّ قَالَ يَا عَلِيُ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ
Explanation – Like what is reported from Al-Sadiq-asws: ‘When Ali-asws Bin Husayn-asws entered to (the court of) Yazeed-la, he-la looked at him, then said, ‘O Ali-asws! And whatever difficulty afflicts you it is regarding what your hands have earned, [42:30]’.
فَقَالَ ع كَلَّا مَا هَذِهِ فِينَا إِنَّمَا نَزَلَ فِينَا ما أَصابَ مِنْ مُصِيبَةٍ فِي الْأَرْضِ وَ لا فِي أَنْفُسِكُمْ إِلَّا فِي كِتابٍ مِنْ قَبْلِ أَنْ نَبْرَأَها إِنَّ ذلِكَ عَلَى اللَّهِ يَسِيرٌ لِكَيْلا تَأْسَوْا عَلى ما فاتَكُمْ وَ لا تَفْرَحُوا بِما آتاكُمْ فَنَحْنُ الَّذِينَ لَا نَأْسَى عَلَى مَا فَاتَنَا وَ لَا نَفْرَحُ بِمَا أُوتِينَا.
He-asws said: ‘This is not regarding us-asws. But rather, it was Revealed regarding us-asws: Neither does a difficulty afflicts in the earth nor regarding yourselves, except it is in a Book from before We Bring it into existence. Surely that is easy upon Allah [57:22] So that you may not despair over what has escaped you, nor be happy with what has been Given to you, and Allah does not Love every arrogant boaster [57:23]. Thus we-asws are those who do not despair upon what as escaped us-asws nor do we-asws rejoice with what comes to us-asws’’.
وَ رَوَى الْحِمْيَرِيُّ فِي قُرْبِ الْإِسْنَادِ عَنِ ابْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ فَقَالَ هُوَ وَ يَعْفُوا عَنْ كَثِيرٍ
And it is reported by Al-Himeyri in ‘Qurb Al-Asnaad’, from Ibn Bukeyr who said, ‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: And whatever difficulty afflicts you it is regarding what your hands have earned, [42:30]. He-asws said: ‘He-asws said: ‘and He Pardons a lot [42:30]’.
قَالَ قُلْتُ مَا أَصَابَ عَلِيّاً وَ أَشْيَاعَهُ مِنْ أَهْلِ بَيْتِهِ مِنْ ذَلِكَ
He (the narrator) said, ‘I said, ‘What had afflicted Ali-asws and his-asws Shias from People-asws of his-asws Household is from that?’
قَالَ فَقَالَ إِنَّ رَسُولَ اللَّهِ ص كَانَ يَتُوبُ إِلَى اللَّهِ عَزَّ وَ جَلَّ كُلَّ يَوْمٍ سَبْعِينَ مَرَّةً مِنْ غَيْرِ ذَنْبٍ.
He (the narrator) said, ‘So he-asws said: ‘Rasool-Allah-saww used to repent to Allah-azwj Mighty and Majestic seventy times every days, from without having sinned’’.
وَ رُوِيَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص خَيْرُ آيَةٍ فِي كِتَابِ اللَّهِ هَذِهِ الْآيَةُ يَا عَلِيُّ مَا مِنْ خَدْشِ عُودٍ وَ لَا نَكْبَةِ قَدَمٍ إِلَّا بِذَنْبٍ وَ مَا عَفَا اللَّهُ عَنْهُ فِي الدُّنْيَا فَهُوَ أَكْرَمُ مِنْ أَنْ يَعُودَ فِيهِ وَ مَا عَاقَبَ عَلَيْهِ فِي الدُّنْيَا فَهُوَ أَعْدَلُ مِنْ أَنْ يُثَنِّيَ عَلَى عَبْدِهِ.
And it is reported from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Best Verse in the Book of Allah-azwj is this Verse. O Ali-asws! There is neither any scratch by a stick, nor a stumble of a foot except (it is) due to a sin, and what Allah-azwj Pardons from in the world, He-azwj is more Honourable than to repeat in it, and whatever He-azwj Punishes upon in the world, He-azwj is more Just than to double up (Punishment) upon His-azwj servant’’.
4- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا يَأْمَنِ الْبَيَاتَ مَنْ عَمِلَ السَّيِّئَاتِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfali, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws had said: ‘Do not reveal your front teeth while you are doing the shameful deeds, nor should he sleep soundly, the one who works the evil deeds’’.[235]
بيان: و يؤيده ما روي عنه ع لو تعلمون ما أعلم لضحكتم قليلا و لبكيتم كثيرا.
Explanation – And it is supported by what is reported from him-asws: ‘Had you known what I‑asws know, you would laugh a little and cry a lot’’.
5- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الذُّنُوبُ كُلُّهَا شَدِيدَةٌ وَ أَشَدُّهَا مَا نَبَتَ عَلَيْهِ اللَّحْمُ وَ الدَّمُ لِأَنَّهُ إِمَّا مَرْحُومٌ أَوْ مُعَذَّبٌ وَ الْجَنَّةُ لَا يَدْخُلُهَا إِلَّا طَيِّبٌ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah-asws, from his father, from Suleyman Al Ja’fari, from Abdullah Bin Buekyr, from Zurara,
‘From Abu Ja’far-asws having said: ‘The sins, all of them are severer, and the severest is what the flesh and blood is built upon, because either it is Mercied or Punished, and the Paradise is such, nothing enters it except good’’.[236]
6- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْوَشَّاءِ عَنْ أَبَانٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيُزْوَى عَنْهُ الرِّزْقُ.
(The book) ‘Al Kafi’ – Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Washa, from Aban, from Al Fuzeyl Bin Yasaar,
‘From Abu Ja’far-asws having said: ‘The servant commits the sin, so the sustenance is impeded from him’’.[237]
7- كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النَّوْفَلِيِّ عَنِ الْحُسَيْنِ بْنِ مُخْتَارٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَلْعُونٌ مَلْعُونٌ مَنْ عَبَدَ الدِّينَارَ وَ الدِّرْهَمَ مَلْعُونٌ مَلْعُونٌ مَنْ كَمِهَ أَعْمَى مَلْعُونٌ مَلْعُونٌ مَنْ نَكَحَ بَهِيمَةً.
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Salih Bin Abu Hammad, from Muhammad Bin Ibrahim Al Nowfaly, from Al-Husayn Bin Muktar, from a man,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Accursed! Accursed is the one who worships the Dinars and the Dirhams. Accursed! Accursed is the one whose sleeve (pocket) is blind. Accursed! Accursed is the one who copulates with animals’’.[238]
بيان: قال مصنف هذا الكتاب معنى قوله ملعون من كمه أعمى يعني من أرشد متحيرا في دينه إلى الكفر و قرره في نفسه حتى اعتقده.
Explanation – The author of this book says, ‘The meaning of his-asws words: ‘Accursed is the one whose sleeve is blind’, meaning one who is confused in his religion to the Kufr and keeps knocking it in his self until he believes it’.
و أقول النبي ص بقوله تعس عبد الدرهم تعس عبد الدينار.
And I (Majlisi) am saying by his-saww words: ‘Wretched is the worshipper of Dirhams! Wretched is the worshipper of Dinars!’’
8- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ اتَّقُوا الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّ لَهَا طَالِباً يَقُولُ أَحَدُكُمْ أُذْنِبُ وَ أَسْتَغْفِرُ اللَّهَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ سَنَكْتُبُ ما قَدَّمُوا وَ آثارَهُمْ وَ كُلَّ شَيْءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Fear the sins considered as insignificant for there is a seeker for these saying, ‘(Which) one of you sinned and I can seek Forgiveness of Allah-azwj?’ Allah-azwj Mighty and Majestic Says: and We Write down whatever they send forward and their impacts, and We have Enumerated all things in a clarifying Imam [36:12].
وَ قَالَ عَزَّ وَ جَلَ إِنَّها إِنْ تَكُ مِثْقالَ حَبَّةٍ مِنْ خَرْدَلٍ فَتَكُنْ فِي صَخْرَةٍ أَوْ فِي السَّماواتِ أَوْ فِي الْأَرْضِ يَأْتِ بِهَا اللَّهُ إِنَّ اللَّهَ لَطِيفٌ خَبِيرٌ.
And the Mighty and Majestic Said: Surely, even if the weight of the grain of a mustard-seed happens to be inside a rock, or in the skies, or in the earth, Allah will Bring it. Surely, Allah is Knower of subtleties, Aware [31:16]’’.[239]
9- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيُدْرَأُ عَنْهُ الرِّزْقُ وَ تَلَا هَذِهِ الْآيَةَ إِذْ أَقْسَمُوا لَيَصْرِمُنَّها مُصْبِحِينَ وَ لا يَسْتَثْنُونَ فَطافَ عَلَيْها طائِفٌ مِنْ رَبِّكَ وَ هُمْ نائِمُونَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Abdullah Bin Muhammad, from Ali Bin Al Hakam, from Aban Bin Usman, from Al Mufazzal,
‘From Abu Ja’far-asws having said: ‘The man commits the sin, so the sustenance is rotated away from him’. And he-asws recited this Verse: when they swore that they would be plucking its fruit in the morning [68:17] And not be leaving anything [68:18] So there visited upon it a visitation from your Lord, and they were sleeping [68:19]’’.[240]
10- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا أَذْنَبَ الرَّجُلُ خَرَجَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ فَإِنْ تَابَ انْمَحَتْ وَ إِنْ زَادَ زَادَتْ حَتَّى تَغْلِبَ عَلَى قَلْبِهِ فَلَا يُفْلِحُ بَعْدَهَا أَبَداً.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘When the man sins, a black dot emerges in his heart. If he repents, it is erased, and if he increases (in sinning), it increases (in size) until it prevails upon his heart, so he will not succeed after it, ever!’’[241]
بيان: بِقَوْلِهِ ص إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً جَعَلَ لَهُ وَاعِظاً مِنْ قَلْبِهِ.
Explanation – By his-saww words: ‘When Allah-azwj Wants good with a servant, He-azwj Makes a preaching for him from his own heart’’.
وَ بِقَوْلِهِ ص مَنْ كَانَ لَهُ مِنْ قَلْبِهِ وَاعِظٌ كَانَ عَلَيْهِ مِنَ اللَّهِ حَافِظٌ.
And by his-saww words: ‘One who were to have a preaching for him from his own heart, would have a Protector for him from Allah-azwj’’.
قَالَ بَعْضُهُمْ رُوِيَ عَنِ النَّبِيِّ ص قَلْبُ الْمُؤْمِنِ أَجْرَدُ فِيهِ سِرَاجٌ يَزْهَرُ وَ قَلْبُ الْكَافِرِ أَسْوَدُ مَنْكُوسٌ.
One of them said, ‘It is reported from the Prophet-saww: ‘The heart of a Momin is as bright as a blossoming lamp, and the heart of a Kafir is dark, overturned’’.
11- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْعَبْدَ يَسْأَلُ اللَّهَ الْحَاجَةَ فَيَكُونُ مِنْ شَأْنِهِ قَضَاؤُهَا إِلَى أَجَلٍ قَرِيبٍ أَوْ إِلَى وَقْتٍ بَطِيءٍ فَيُذْنِبُ الْعَبْدُ ذَنْباً فَيَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى لِلْمَلَكِ لَا تَقْضِ حَاجَتَهُ وَ احْرِمْهُ إِيَّاهَا فَإِنَّهُ تَعَرَّضَ لِسَخَطِي وَ اسْتَوْجَبَ الْحِرْمَانَ مِنِّي.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad, from Ibn MAhboub, from Abu Ayoub, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘The servants asks Allah-azwj for a need, and it happens to be from his status that it be fulfilled to a near term or to a delayed term. Then the servant commits a sin, so Allah-azwj Blessed and Exalted Says: “Do not fulfill his need and deprive him of it, for he has exposed to My-azwj Annoyance and has obligated the deprivation from Me‑azwj!”’[242]
12- كا، الكافي عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّهُ مَا مِنْ سَنَةٍ أَقَلَّ مَطَراً مِنْ سَنَةٍ وَ لَكِنَّ اللَّهَ يَضَعُهُ حَيْثُ يَشَاءُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا عَمِلَ قَوْمٌ بِالْمَعَاصِي صَرَفَ عَنْهُمْ مَا كَانَ قَدَّرَ لَهُمْ مِنَ الْمَطَرِ فِي تِلْكَ السَّنَةِ إِلَى غَيْرِهِمْ وَ إِلَى الْفَيَافِي وَ الْبِحَارِ وَ الْجِبَالِ
(The book) ‘Al Kafi’ – From Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘There is none from a year of less rain than a year, but Allah-azwj Places it wherever He-azwj so Desires to. When a people work with the disobedience, He-azwj Turns it away from them what had been pre-determined for them of the rain during that year, to others, and to the deserts, and the oceans, and the mountains.
وَ إِنَّ اللَّهَ لَيُعَذِّبُ الْجُعَلَ فِي جُحْرِهَا فَيَحْبِسُ الْمَطَرَ عَنِ الْأَرْضِ الَّتِي هِيَ بِمَحَلِّهَا بِخَطَايَا مَنْ بِحَضْرَتِهَا وَ قَدْ جَعَلَ اللَّهُ لَهَا السَّبِيلَ فِي مَسْلَكٍ سِوَى مَحَلَّةِ أَهْلِ الْمَعَاصِي
And Allah-azwj Punishes the dung beetle in its hole, so He-azwj Withholds the rain from the ground which it is in its place due to the sins in its vicinity, and Allah-azwj has Made the way for her in its route besides the place of the disobedient people’’.
قَالَ ثُمَّ قَالَ أَبُو جَعْفَرٍ ع فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ.
He (the narrator) said, ‘Then Abu Ja’far-asws said: ‘therefore take a lesson, O the ones with the insight! [59:2]’’.[243]
13- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّجُلَ يُذْنِبُ الذَّنْبَ فَيُحْرَمُ صَلَاةَ اللَّيْلِ وَ إِنَّ الْعَمَلَ السَّيِّئَ أَسْرَعُ فِي صَاحِبِهِ مِنَ السِّكِّينِ فِي اللَّحْمِ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ibn Bukeyr,
‘From Abu Abdullah-asws having said: ‘The man commits the sin, so he is deprived of (praying) the night Salat, and the evil deed is quicker in it’s owner than the knife is in the meat’’.[244]
14- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ هَمَّ بِسَيِّئَةٍ فَلَا يَعْمَلْهَا فَإِنَّهُ رُبَّمَا يَعْمَلُ الْعَبْدُ السَّيِّئَةَ فَيَرَاهُ الرَّبُّ تَبَارَكَ وَ تَعَالَى فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَكَ بَعْدَ ذَلِكَ أَبَداً.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashary, from Ibn Fazzal, from Ibn Bukeyr,
‘From Abu Abdullah-asws having said: ‘One who thinks of an evil deed he should not do it, for sometimes the servant does the evil deed and the Lord-azwj Blessed and Exalted Sees him, so He-azwj Says: “By My-azwj Mighty and My-azwj Majesty! I-azwj will not Forgive for you after that, ever!”’[245]
15- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ النَّهْدِيِّ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: حَقٌّ عَلَى اللَّهِ أَنْ لَا يُعْصَى فِي دَارٍ إِلَّا أَضْحَاهَا لِلشَّمْسِ حَتَّى تُطَهِّرَهَا.
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Muhammad Bin Ahmad Al Nahdy, from Amro Bin Usman, from a man,
‘From Abu Al-Hassan-asws having said: ‘There is a right upon Allah-azwj that He-azwj not be disobeyed in a house except He-azwj Exposes it to the sun until it purifies it’’.[246]
16- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ شَمُّونٍ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْعَبْدَ لَيُحْبَسُ عَلَى ذَنْبٍ مِنْ ذُنُوبِهِ مِائَةَ عَامٍ وَ إِنَّهُ لَيَنْظُرُ إِلَى أَزْوَاجِهِ فِي الْجَنَّةِ يَتَنَعَّمْنَ.
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Muhammad Bin Al-Hassan Bin Shamoun, from Abdullah Bin Abdul Rahman Al Asamma, from Misma’a Bin Abdul Malik,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The servant might be imprisoned upon a sin from his sins for one hundred years while he will be looking at his wives in the Paradise, wishing’’.[247]
بيان قَدْ رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ أَنَّهُ قَالَ: لَا تَتَّكِلُوا بِشَفَاعَتِنَا فَإِنَّ شَفَاعَتَنَا قَدْ لَا تَلْحَقُ بِأَحَدِكُمْ إِلَّا بَعْدَ ثَلَاثِمِائَةِ سَنَةٍ.
Explanation – It has been reported from Amir Al-Momineen-asws having said: ‘Do not be speaking of our-asws intercession, for our-asws intercession may not reach one of you except after three hundred years’’.
17- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ عِيسَى بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ عَبْدٍ إِلَّا وَ فِي قَلْبِهِ نُكْتَةٌ بَيْضَاءُ فَإِذَا أَذْنَبَ ذَنْباً خَرَجَ فِي النُّكْتَةِ نُكْتَةٌ سَوْدَاءُ فَإِنْ تَابَ ذَهَبَ تِلْكَ السَّوَادُ وَ إِنْ تَمَادَى فِي الذُّنُوبِ زَادَ ذَلِكَ السَّوَادُ حَتَّى يُغَطِّيَ الْبَيَاضَ فَإِذَا غَطَّى الْبَيَاضَ لَمْ يَرْجِعْ صَاحِبُهُ إِلَى خَيْرٍ أَبَداً وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ كَلَّا بَلْ رانَ عَلى قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Isa Bin Ayoub, from Ali Bin Mahziyar, from Al Qasim Bin Urwah, from Ibn Bukeyr, from Zurara,
‘From Abu Ja’far-asws having said: ‘There is no servant except and there is a bright spot in his heart. When he commits a sin, he a dark dot emerges in that dot. If he were to repent, that darkness goes away, and it he continues in the sins, that darkness increases until it cover the brightness. When the brightness is covered up, its owner does not return to good, ever, and it is the Word of Allah-azwj Mighty and Majestic: Never! But it has rusted upon their hearts, what they had been earning [83:14]’’.[248]
بيان: كَمَا قَالَ ص إِنَّ الْعَبْدَ كُلَّمَا أَذْنَبَ ذَنْباً حَصَلَ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ حَتَّى يُسَوِّدَ قَلْبَهُ.
Explanation – Like what he-saww said: ‘Every time the servant commits a sin, it results in his heart a dark dot until it darkens his heart’’.
18- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تُبْدِيَنَّ عَنْ وَاضِحَةٍ وَ قَدْ عَمِلْتَ الْأَعْمَالَ الْفَاضِحَةَ وَ لَا تَأْمَنِ الْبَيَاتَ وَ قَدْ عَمِلْتَ السَّيِّئَاتِ.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Ali Bin Asbat,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Amir Al-Momineen-asws said: ‘Do not display your teeth while you have done the shameful deeds, and do not spend the night reassured while you have done the evil deeds’’.[249]
19- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى وَ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ أَبِي عَمْرٍو الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّهَ قَضَى قَضَاءً حَتْماً لَا يُنْعِمُ عَلَى الْعَبْدِ بِنِعْمَةٍ فَيَسْلُبَهَا إِيَّاهُ حَتَّى يُحْدِثَ الْعَبْدُ ذَنْباً يَسْتَحِقُّ بِذَلِكَ النَّقِمَةَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, and Abu Ali Al Ashari, from Al-Husayn Bin Is’haq, from Ali Bin Mahziyar, from Hammad Bin Isa, from Abu Amro Al Madainy,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Allah-azwj has Decreed an absolute Decree that He-azwj will not Favour a bounty upon the servant then Strip him off it until the servant innovates a sin deserving of that Vengeance’’.[250]
20- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ سَدِيرٍ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ فَقالُوا رَبَّنا باعِدْ بَيْنَ أَسْفارِنا وَ ظَلَمُوا أَنْفُسَهُمْ الْآيَةَ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Jameel Bin Salih, from Sadeyr who said,
‘A man asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: But they said, ‘Our Lord! Lengthen the distance between our journeys! And they were unjust to themselves, [34:19] – the Verse.
فَقَالَ هَؤُلَاءِ قَوْمٌ كَانَتْ لَهُمْ قُرًى مُتَّصِلَةٌ يَنْظُرُ بَعْضُهُمْ إِلَى بَعْضٍ وَ أَنْهَارٌ جَارِيَةٌ وَ أَمْوَالٌ ظَاهِرَةٌ فَكَفَرُوا نِعَمَ اللَّهِ عَزَّ وَ جَلَّ وَ غَيَّرُوا مَا بِأَنْفُسِهِمْ مِنْ عَافِيَةِ اللَّهِ فَغَيَّرَ اللَّهُ مَا بِهِمْ مِنْ نِعْمَةٍ وَ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ
He-asws said: ‘They are a people who had connecting towns for them. They were looking at each other, and they had flowing rivers and apparent wealth. They committed Kufr with the bounties of Allah-azwj Mighty and Majestic, and changed what was with themselves from well-being (Granted by) Allah-azwj, so Allah-azwj Changed what had been with them of bounties Surely Allah does not Change what is with a people until they change what is with themselves. [13:11].
فَأَرْسَلَ اللَّهُ عَلَيْهِمْ سَيْلَ الْعَرِمِ فَغَرَّقَ قُرَاهُمْ وَ خَرَّبَ دِيَارَهُمْ وَ ذَهَبَ بِأَمْوَالِهِمْ وَ أَبْدَلَهُمْ مَكَانَ بِجَنَّتَيْهِمْ جَنَّتَيْنِ ذَواتَيْ أُكُلٍ خَمْطٍ وَ أَثْلٍ وَ شَيْءٍ مِنْ سِدْرٍ قَلِيلٍ ثُمَّ قَالَ ذلِكَ جَزَيْناهُمْ بِما كَفَرُوا وَ هَلْ نُجازِي إِلَّا الْكَفُورَ.
Allah-azwj Sent to them the flood of Al Arim and it drowned their towns and ruined their houses and went away with their wealth and replaced them in place of their gardens with two gardens with bitter fruit, and shrubs, and a few lote-trees [34:16]. Then He-azwj Said: That was our Retaliation due to their committing Kufr; and do We Retaliate except for the Kufr? [34:17]’’.[251]
بيان: وَ فِي الْحَدِيثِ عَنْ فَرْوَةَ بْنِ مُسَيْكٍ أَنَّهُ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ ص عَنْ سَبَإٍ أَ رَجُلٌ هُوَ أَمِ امْرَأَةٌ فَقَالَ هُوَ رَجُلٌ مِنَ الْعَرَبِ وُلِدَ لَهُ عَشَرَةٌ تَيَامَنَ مِنْهُمْ سِتَّةٌ وَ تَشَاءَمَ مِنْهُمْ أَرْبَعَةٌ
Explanation – And in the Hadeeth from Farwa Bin Museek having said: ‘I asked Rasool-Allah‑saww about Saba, ‘Is it a man or a woman?’ He-saww said: ‘He is a man from the Arabs. Ten (tribes) were born for him. Six of them were fortunate and four of them were inauspicious.
فَأَمَّا الَّذِينَ تَيَامَنُوا فَالْأَزْدُ وَ كِنْدَةُ وَ مَذْحِجٌ وَ الْأَشْعَرُونَ وَ الْأَنْمَارُ وَ حِمْيَرٌ فَقَالَ رَجُلٌ مِنَ الْقَوْمِ مَا أَنْمَارٌ قَالَ الَّذِينَ مِنْهُمْ خَثْعَمٌ وَ بَجِيلَةُ وَ أَمَّا الَّذِينَ تَشَاءَمُوا فَعَامِلَةُ وَ جُذَامُ وَ لَحْمٌ وَ غَسَّانُ.
As for those who were fortunate – Al Azd, and Kinda, and Mazhij, and Al Asharoun, and Al Anmar, and Himeyr’. A man from the group said, ‘What is Anmar?’ He-saww said: ‘Those from them are Khas’am and Bajeela. And as for those who were inauspicious, Aamila, and Juzam, and Lahmun and Gassan’’.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Sama’at who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj does not Favour a bounty upon a servant then Strips him of it until he commits a sin deserving of that Confiscation’’.[252]
22- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ الْجَزَرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ نَبِيّاً مِنْ أَنْبِيَائِهِ إِلَى قَوْمِهِ وَ أَوْحَى إِلَيْهِ أَنْ قُلْ لِقَوْمِكَ إِنَّهُ لَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَ لَا نَاسٍ كَانُوا عَلَى طَاعَتِي فَأَصَابَهُمْ فِيهَا سَرَّاءُ فَتَحَوَّلُوا عَمَّا أُحِبُّ إِلَى مَا أَكْرَهُ إِلَّا تَحَوَّلْتُ لَهُمْ عَمَّا يُحِبُّونَ إِلَى مَا يَكْرَهُونَ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad and Ali Bin Ibrahim, from his father, altogether from Ibn Mahboub, from Al Haysam Bin Waqid Al Khazry who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Sent a Prophet-as from His-azwj Prophets-as to his-as people and Revealed to him-as: ‘Say to your-as people, there isn’t anyone from people of a town, nor people who were upon My-azwj obedience, so they were happy therein, then they transferred away from I-azwj Love to what I-azwj Dislike, except I-azwj Changed for them from what they were loving to what they were disliking.
وَ لَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَ لَا أَهْلِ بَيْتٍ كَانُوا عَلَى مَعْصِيَتِي فَأَصَابَهُمْ فِيهَا ضَرَّاءُ فَتَحَوَّلُوا عَمَّا أَكْرَهُ إِلَى مَا أُحِبُّ إِلَّا تَحَوَّلْتُ لَهُمْ عَمَّا يَكْرَهُونَ إِلَى مَا يُحِبُّونَ
And there isn’t anyone from the people of a town nor people of a household who were upon My-azwj disobedience, so they were hit by harm in it, and they transferred from what I-azwj Dislike to what I-azwj Love, except I-azwj Changed for them from what they were disliking to what they were loving.
وَ قُلْ لَهُمْ إِنَّ رَحْمَتِي سَبَقَتْ غَضَبِي فَلَا تَقْنَطُوا مِنْ رَحْمَتِي فَإِنَّهُ لَا يَتَعَاظَمُ عِنْدِي ذَنْبُ عَبْدٍ أَغْفِرُهُ
And say to them that My-azwj Mercy preceded My-azwj Wrath so do not be despairing from My‑azwj Mercy, for there is no sin of a servant too mighty in My-azwj Presence for Me-azwj to Forgive.
وَ قُلْ لَهُمْ لَا يَتَعَرَّضُوا مُعَانِدِينَ لِسَخَطِي وَ لَا يَسْتَخِفُّوا بِأَوْلِيَائِي فَإِنَّ لِي سَطَوَاتٍ عِنْدَ غَضَبِي لَا يَقُومُ لَهَا شَيْءٌ مِنْ خَلْقِي.
And say to them not to stubbornly expose themselves to My-azwj Dissatisfaction nor should they be taking My-azwj Guardians-asws lightly, for there are such assaults for Me-azwj during My-azwj Wrath, nothing from My-azwj creation can withstand to it!”’[253]
23- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْهَاشِمِيِّ عَنْ جَدِّهِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ عَنِ الرِّضَا ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ إِذَا أُطِعْتُ رَضِيتُ وَ إِذَا رَضِيتُ بَارَكْتُ وَ لَيْسَ لِبَرَكَتِي نِهَايَةٌ وَ إِذَا عُصِيتُ غَضِبْتُ وَ إِذَا غَضِبْتُ لَعَنْتُ وَ لَعْنَتِي تَبْلُغُ السَّابِعَ مِنَ الْوَرَاءِ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim Al Hashimy, from his grandfather Muhammad Bin Al-Hassan Bin Muhammad Bin Ubeydullah, from Suleyman Al Jafary,
‘From Al-Reza-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to a Prophet-saww from the Prophets-as: “When I-azwj am obeyed, I-azwj am satisfied, and when I-azwj am Satisfied, I-azwj Bless, and there is not end-point to My-azwj Blessings; and when I-azwj am disobeyed, I-azwj am Angered, and when I-azwj am Angered, I-azwj Curse, and My-azwj Curse reaches the seven (generations) from the posterity!”’[254]
بيان: ورد أن القائم ع يقتل أولاد قتلة الحسين ع لرضاهم بفعل آبائهم.
Explanation – It is reported that Al-Qaim-ajfj will kill children of the killers of Al-Husayn-asws, due to their being pleased with the deeds of their forefathers’’.
24- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْوَلِيدِ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّ أَحَدَكُمْ لَيَكْثُرُ بِهِ الْخَوْفُ مِنَ السُّلْطَانِ وَ مَا ذَلِكَ إِلَّا بِالذُّنُوبِ فَتَوَقَّوْهَا مَا اسْتَطَعْتُمْ وَ لَا تَمَادَوْا فِيهَا.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ali Bin Al-Hassan Bin Ali, from Muhammad Bin Al Waleed, from Yunus Bin Yaqoub,
‘From Abu Abdullah-asws having said: ‘If one of you is frequently afraid from the ruling authority, and that is not except due to the sins, so avoid it (sinning) as per your capacity and do not be deliberate in it’’.[255]
25- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا وَجَعَ أَوْجَعُ لِلْقُلُوبِ مِنَ الذُّنُوبِ وَ لَا خَوْفَ أَشَدُّ مِنَ الْمَوْتِ وَ كَفَى بِمَا سَلَفَ تَفَكُّراً وَ كَفَى بِالْمَوْتِ وَاعِظاً.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, raising it, said,
‘Amir Al-Momineen-asws said: ‘There is no pain more painful to the hearts than the sins, nor any fear severer than the death, and suffice with what has past for contemplation, and suffice with the death as a preaching’’.[256]
26- كا، الكافي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْكُوفِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْمِيثَمِيِّ عَنِ الْعَبَّاسِ بْنِ هِلَالٍ الشَّامِيِّ مَوْلًى لِأَبِي الْحَسَنِ مُوسَى ع قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ كُلَّمَا أَحْدَثَ الْعِبَادُ مِنَ الذُّنُوبِ مَا لَمْ يَكُونُوا يَعْمَلُونَ أَحْدَثَ اللَّهُ لَهُمْ مِنَ الْبَلَاءِ مَا لَمْ يَكُونُوا يَعْرِفُونَ.
(The book) ‘Al Kafi’ – From Ahmad Bin Muhammad Al Kufi, from Ali Bin Al-Hassan Al Maysami, from Al Abbas Bin HIlal Al Shamy,
‘A slave of Abu Al-Hassan-asws who said, ‘I heard Al-Reza-asws saying: ‘Every time the servants innovate a sin what had not been done (before), Allah-azwj will Innovate from the afflictions what they had not been recognising (beforehand)’’.[257]
27- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبَّادِ بْنِ صُهَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِذَا عَصَانِي مَنْ عَرَفَنِي سَلَّطْتُ عَلَيْهِ مَنْ لَا يَعْرِفُنِي.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abbad Bin Suheyb,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Says: “When one who recognises Me-azwj, disobeys Me-azwj, I-azwj shall cause to prevail upon him one who does not recognise Me-azwj!”’[258]
28- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ عَرَفَةَ عَنْ أَبِي الْحَسَنِ ع قَالَ: إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مُنَادِياً يُنَادِي مَهْلًا مَهْلًا عِبَادَ اللَّهِ عَنْ مَعَاصِي اللَّهِ فَلَوْ لَا بَهَائِمُ رُتَّعٌ وَ صِبْيَةٌ رُضَّعٌ وَ شُيُوخٌ رُكَّعٌ لَصُبَّ عَلَيْكُمُ الْعَذَابُ صَبّاً تُرَضُّونَ بِهِ رَضّاً.
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Ali Bin Asbaat, from Ibn Arafa,
‘From Abu Al-Hassan-asws having said: ‘During every day and night there is a caller for Allah-azwj calling out: “Slow down! Slow down, servants of Allah-azwj, from disobeying Allah-azwj! Had it not been for animals grazing, and the children breast-feeding, and elderly stooped, the Punishment would have poured upon you with a pouring. You would have been shattered by it with a shattering’’.[259]
بيان: فِي حَدِيثِ عَلِيٍّ ع إِذَا سِرْتُمْ إِلَى الْعَدُوِّ فَمَهْلًا مَهْلًا فَإِذَا وَقَعَتِ الْعَيْنُ عَلَى الْعَيْنِ فَمَهْلًا مَهْلًا.
Explanation – In a Hadeeth of Ali-asws: ‘When you travel to the enemy, then slow down, slow down! When the eyes fall upon the eyes, so slow down, slow down!’’
29- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع اتَّقُوا الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّهَا لَا تُغْفَرُ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Abu Usama Zayd Al Shaham who said,
‘Fear the sins considered insignificant for these are not Forgiven’.
قُلْتُ وَ مَا الْمُحَقَّرَاتُ
I said, ‘And what are the sins considered insignificant?’
قَالَ الرَّجُلُ يُذْنِبُ الذَّنْبَ فَيَقُولُ طُوبَى لِي لَوْ لَمْ يَكُنْ لِي غَيْرُ ذَلِكَ.
The man commits the sin, so he says, ‘Beatitude is for me, had it not been for me (any sin) other than that’’.[260]
30- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَا تَسْتَكْثِرُوا كَثِيرَ الْخَيْرِ وَ لَا تَسْتَقِلُّوا قَلِيلَ الذُّنُوبِ فَإِنَّ قَلِيلَ الذُّنُوبِ يَجْتَمِعُ حَتَّى يَكُونَ كَثِيراً وَ خَافُوا اللَّهَ فِي السِّرِّ حَتَّى تُعْطُوا مِنْ أَنْفُسِكُمُ النَّصَفَ.
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at who said,
‘I heard Abu Al-Hassan-asws saying: ‘Do not consider a lot of good deeds as a lot, nor consider the few sins as few, for the few sins tend to collect until they become a lot; and fear Allah-azwj in the secret until give the fairness from yourselves’’.[261]
31- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ وَ الْحَجَّالِ جَمِيعاً عَنْ ثَعْلَبَةَ عَنْ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ رَسُولَ اللَّهِ ص نَزَلَ بِأَرْضٍ قَرْعَاءَ فَقَالَ لِأَصْحَابِهِ ائْتُونَا بِحَطَبٍ
(The book) ‘Al Kafi’ – Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal and Al Hajjal, altogether from Sa’alba, from Ziyad who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww descended in a barren land. He-saww said to his-saww companions: ‘Bring us some firewood!’
فَقَالُوا يَا رَسُولَ اللَّهِ نَحْنُ بِأَرْضٍ قَرْعَاءَ مَا بِهَا مِنْ حَطَبٍ
They said, ‘O Rasool-Allah-saww! We are in a barren land, there is no firewood at it!’
قَالَ فَلْيَأْتِ كُلُّ إِنْسَانٍ بِمَا قَدَرَ عَلَيْهِ
He-saww said: ‘Every person is with (bringing) whatever he is able upon’.
فَجَاءُوا بِهِ حَتَّى رَمَوْا بَيْنَ يَدَيْهِ بَعْضَهُ عَلَى بَعْضٍ فَقَالَ رَسُولُ اللَّهِ ص هَكَذَا تَجْتَمِعُ الذُّنُوبُ
So they came with it until they threw it in front of him-saww, some of it upon some. Rasool-Allah-saww said: ‘This is how the sins tend to accumulate!’
ثُمَّ قَالَ إِيَّاكُمْ وَ الْمُحَقَّرَاتِ مِنَ الذُّنُوبِ فَإِنَّ لِكُلِّ شَيْءٍ طَالِباً أَلَا وَ إِنَّ طَالِبَهَا يَكْتُبُ ما قَدَّمُوا وَ آثارَهُمْ وَ كُلَّ شَيْءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ.
Then he-saww said: ‘Beware of the sins considered insignificant, as for every thing there is a seeker. Indeed, and its seeker is writing whatever they send forward and their impacts, and We have Enumerated all things in a clarifying Imam [36:12]’’.[262]
32- لي، الأمالي للصدوق قَالَ الصَّادِقُ ع إِنْ كَانَتِ الْعُقُوبَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ النَّارَ فَالْمَعْصِيَةُ لِمَا ذَا.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Al-Sadiq-asws said: ‘As the Punishment from Allah-azwj Mighty and Majestic is the Fire, then the disobedience is for what?’’[263]
33- مع، معاني الأخبار لي، الأمالي للصدوق عَنِ الصَّادِقِ ع عَنْ آبَائِهِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِمْ قَالَ: أَزْهَدُ النَّاسِ مَنِ اجْتَنَبَ الْحَرَامَ وَ أَشَدُّ النَّاسِ اجْتِهَاداً مَنْ تَرَكَ الذُّنُوبَ.
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from the Prophet-saww, may the Salawaat of Allah-azwj be upon them-asws, said: ‘The most ascetic of people is one who shuns the Prohibitions, and severest of the people in struggling is the one who neglects the sins’’.[264]
34- لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص عَجِبْتُ لِمَنْ يَحْتَمِي مِنَ الطَّعَامِ مَخَافَةَ الدَّاءِ كَيْفَ لَا يَحْتَمِي مِنَ الذُّنُوبِ مَخَافَةَ النَّارِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mugheira, from his grandfather, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘I-saww am surprised at the one who diets from the food fearing the illness, how come he does not diet from the sins fearing the Fire!’’[265]
35- لي، الأمالي للصدوق الطَّالَقَانِيُّ وَ الْعَسْكَرِيُّ مَعاً عَنِ الْجَلُودِيِّ عَنِ الْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ حَكِيمٍ عَنِ الرَّبِيعِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ ع قَالَ: يَقُولُ اللَّهُ عَزَّ وَ جَلَّ إِذَا عَصَانِي مِنْ خَلْقِي مَنْ يَعْرِفُنِي سَلَّطْتُ عَلَيْهِ مَنْ لَا يَعْرِفُنِي.
(The book) ‘Al Amaali’ of Al Sadouq – Al Talaqany and Al Askari, both together from Al Jaloudy, from Al Jowhary, from Ali Bin Hakeem, from Al Rabie Bin Abdullah, from Abdullah Bin Al-Hassan,
‘From Zayd son of Ali (Bin Al-Husayn-asws), from his-asws father-asws having said: ‘Allah-azwj Mighty and Majestic Said: “When someone from My-azwj creatures who recognises Me-azwj, disobeys Me-azwj, I-azwj cause that to prevail upon (overcome) him someone who does not recognise Me-azwj!”’[266]
36- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاذٍ الْجَوْهَرِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع عَنْ رَسُولِ اللَّهِ ص عَنْ جَبْرَئِيلَ قَالَ: قَالَ اللَّهُ جَلَّ جَلَالُهُ مَنْ أَذْنَبَ ذَنْباً صَغِيراً أَوْ كَبِيراً وَ هُوَ لَا يَعْلَمُ أَنَّ لِي أَنْ أُعَذِّبَهُ أَوْ أَعْفُوَ عَنْهُ لَا غَفَرْتُ لَهُ ذَلِكَ الذَّنْبَ أَبَداً
(The book) ‘Al Amaali’ of Al Sadouq – From his father, from Ali, from his father, from Ibn Abu Umeyr, from Muaz Al Jowhary,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Rasool-Allah-saww, from Jibraeel-as who said: ‘Allah-azwj, Majestic is His-azwj Majesty Says: “One who commits a small sin or big and he does not know that it is for Me-azwj to either Punish him or Forgive from it, I-azwj will not Forgive him for that sin, ever!
وَ مَنْ أَذْنَبَ ذَنْباً صَغِيراً كَانَ أَوْ كَبِيراً وَ هُوَ يَعْلَمُ أَنَّ لِي أَنْ أُعَذِّبَهُ أَوْ أَعْفُوَ عَنْهُ عَفَوْتُ عَنْهُ.
And the one who commits a sin, whether it was small or big, and he does not know it is for Me-azwj to either Punish him or Forgive him, I-azwj shall Pardon him of it”’[267]
37- لي، الأمالي للصدوق عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ وَ مُحَمَّدِ بْنِ سِنَانٍ مَعاً عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبِي يَقُولُ مَا شَيْءٌ أَفْسَدَ لِلْقَلْبِ مِنَ الْخَطِيئَةِ إِنَّ الْقَلْبَ لَيُوَاقِعُ الْخَطِيئَةَ فَمَا تَزَالُ بِهِ حَتَّى تَغْلِبَ عَلَيْهِ فَيَصِيرَ أَسْفَلُهُ أَعْلَاهُ وَ أَعْلَاهُ أَسْفَلَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – From Majaylawiya, from his uncle, from Al Barqy, from his father, from Ibn Al Mugheira and Muhammad Bin Sinan, both together, from Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘My-asws father-asws had said: ‘There is nothing more corrupting for the heart than the sin. The heart falls into the sin, so it does not cease to be with it until it prevails over it, so it’s bottom becomes it’s top, and it’s top, it’s bottom’’.[268]
38- لي، الأمالي للصدوق عَنِ الْهَمَدَانِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْعَبْدَ لَيُحْبَسُ عَلَى ذَنْبٍ مِنْ ذُنُوبِهِ مِائَةَ عَامٍ وَ إِنَّهُ لَيَنْظُرُ إِلَى أَزْوَاجِهِ وَ إِخْوَانِهِ فِي الْجَنَّةِ.
(The book) ‘Al Amaali’ of Al Sadouq – From Al Hamdany, from Ali, from his father, from Ibn Al Mugheira, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The servant could be imprisoned upon a sin from his sins for one hundred years, and he would be looking at his wives and his brethren in the Paradise’’.[269]
39- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يُطِعِ الشَّيْطَانَ يَعْصِ اللَّهَ وَ مَنْ يَعْصِ اللَّهَ يُعَذِّبْهُ اللَّهُ.
(The book) ‘Al Amaali’ of Al Sadouq,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘One who obeys the Satan-la will disobey Allah-azwj, and the one who disobeys Allah-azwj, Allah-azwj will Punish him’’.[270]
40- فس، تفسير القمي ظَهَرَ الْفَسادُ فِي الْبَرِّ وَ الْبَحْرِ بِما كَسَبَتْ أَيْدِي النَّاسِ قَالَ فِي الْبَرِّ فَسَادُ الْحَيَوَانِ إِذَا لَمْ يُمْطَرُوا وَ كَذَلِكَ هَلَاكُ دَوَابِّ الْبَحْرِ بِذَلِكَ.
Tafseer Al Qummi –
‘Corruption has appeared in the land and the sea due to what the hands of the people have earned, [30:41]. He (Ali Bin Ibrahim) said, ‘In the land there is spoiling of life when they are not rained upon, and like that there is destruction of creatures of the sea due to that.
– وَ قَالَ الصَّادِقُ ع حَيَاةُ دَوَابِّ الْبَحْرِ بِالْمَطَرِ فَإِذَا كُفَّتِ الْمَطَرُ ظَهَرَ الْفَسَادُ فِي الْبَرِّ وَ الْبَحْرِ وَ ذَلِكَ إِذَا كَثُرَتِ الذُّنُوبُ وَ الْمَعَاصِي.
And Al-Sadiq-asws said: ‘Life of creatures of the sea is due to the rain. When the rain is Withheld, the corruption (spoiling) appears in the land and the sea, and that is when the sins and the disobedience is a lot’’.[271]
41- ب، قرب الإسناد عَنِ ابْنِ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الدُّعَاءَ يَرُدُّ الْقَضَاءَ وَ إِنَّ الْمُؤْمِنَ لَيَأْتِي الذَّنْبَ فَيُحْرَمُ بِهِ الرِّزْقَ.
(The book) ‘Qurb Al Asnaad’ – From Ibn Sa’ad, from Al Azdy,
‘From Abu Abdullah-asws having said: ‘The supplication can repel the Decree; and the Momin commits the sin, so he is deprived the sustenance due to it’’.[272]
42- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنْ أَبِي شُعَيْبٍ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْرَعُ النَّاسِ مَنْ وَقَفَ عِنْدَ الشُّبْهَةِ أَعْبَدُ النَّاسِ مَنْ أَقَامَ الْفَرَائِضَ أَزْهَدُ النَّاسِ مَنْ تَرَكَ الْحَرَامَ أَشَدُّ النَّاسِ اجْتِهَاداً مَنْ تَرَكَ الذُّنُوبَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ibn Marouf, from Abu Shueyb,
‘Raising it to Abu Abdullah-asws having said: ‘The most devout of the people is one who pauses at the suspicions. The most worshipping of the people is one who establishes the obligations. The most ascetic of the people is one who neglects the Prohibitions. The severest of the people in struggling is the one who neglects the sins’’.[273]
43- مع، معاني الأخبار ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ أَخْفَى سَخَطَهُ فِي مَعْصِيَتِهِ فَلَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ مَعْصِيَتِهِ فَرُبَّمَا وَافَقَ سَخَطَهُ وَ أَنْتَ لَا تَعْلَمُ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘Allah-azwj Hides His-azwj Annoyance during Him-azwj being disobeyed, therefore do not belittle anything from His-azwj disobedience, perhaps it might be compatible with His-azwj Dissatisfaction and you don’t know’’.[274]
44- ل، الخصال عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ 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 Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘From the signs of wretchedness is the frozen eyes (staring eyes/ unkind eyes), and the cruel heart, and intense greed in seeking the sustenance, and the persistence upon the sins’’.[275]
45- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ يُمِتْنَ الْقَلْبَ الذَّنْبُ عَلَى الذَّنْبِ وَ كَثْرَةُ مُنَاقَشَةِ النِّسَاءِ يَعْنِي مُحَادَثَتَهُنَّ وَ مُمَارَاةُ الْأَحْمَقِ تَقُولُ وَ يَقُولُ وَ لَا يَرْجِعُ إِلَى خَيْرٍ وَ مُجَالَسَةُ الْمَوْتَى
(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Al Himeyri, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Four are killer of the heart – the sin (committed) upon the sin; and frequent discussion with the women, meaning talking; and bitterly arguing against the idiot. You will say, and he will say, and he will not return to good; and sitting with the dead’.
فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ مَا الْمَوْتَى قَالَ كُلُ غَنِيٍّ مُتْرَفٍ.
It was said to him-saww, ‘O Rasool-Allah-saww! And what are the dead?’ He-saww said: ‘Every rich/ affluent one’’.[276]
46- ثو، ثواب الأعمال ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنْ رَجُلٍ عَنْ مَنْدَلِ بْنِ عَلِيٍّ الْعَنْزِيِّ عَنْ مُحَمَّدِ بْنِ مُطَرِّفٍ عَنْ مِسْمَعٍ عَنْ أَصْبَغَ بْنِ نُبَاتَةَ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا غَضِبَ اللَّهُ عَزَّ وَ جَلَّ عَلَى أُمَّةٍ وَ لَمْ يُنْزِلْ بِهَا الْعَذَابَ غَلَتْ أَسْعَارُهَا وَ قَصُرَتْ أَعْمَارُهَا وَ لَمْ تَرْبَحْ تُجَّارُهَا وَ لَمْ تَزْكُ ثِمَارُهَا وَ لَمْ تَغْزُرْ أَنْهَارُهَا وَ حُبِسَ عَنْهَا أَمْطَارُهَا وَ سُلِّطَ عَلَيْهَا شِرَارُهَا.
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Khisaal’ – from his father, from Sa’ad, from Al-Hassan Bin Ali Al Kufi, from Ibn Marouf, from a man from Mandal Bin Ali Al Anzy, from Muhammad Bin Mutarrif, from Misma’a, from Asbagh Bin Nubata,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘When Allah-azwj Mighty and Majestic is Wrathful upon a community, the Punishment does not cease to be with it. Its prices become expensive (inflation), and its lifespans shorten, and its traders do not profit, and its fruits are not clean, and its rivers do not flow amply, and its rains are Withheld from it, and its evil ones prevail upon it’’.[277]
47- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع تَوَقَّوُا الذُّنُوبَ فَمَا مِنْ بَلِيَّةٍ وَ لَا نَقْصِ رِزْقٍ إِلَّا بِذَنْبٍ حَتَّى الْخَدْشِ وَ الْكَبْوَةِ وَ الْمُصِيبَةِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al Arbamiya’ – Amir Al-Momineen-asws said: ‘Fear the sins, for there is no affliction, nor any reduction in sustenance except due to a sin, even the scratch, and the stumble, and the disaster. Allah-azwj Mighty and Majestic Says: And whatever difficulty afflicts you it is regarding what your hands have earned, and He Pardons a lot [42:30]’’.[278]
– وَ قَالَ ع بَابُ التَّوْبَةِ مَفْتُوحٌ لِمَنْ أَرَادَهَا فَ تُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً عَسى رَبُّكُمْ أَنْ يُكَفِّرَ عَنْكُمْ سَيِّئاتِكُمْ وَ أَوْفُوا بِالْعَهْدِ إِذَا عَاهَدْتُمْ
And he-asws said: ‘The door for repentance is open for the one who wants it, therefore turn to Allah with a sincere repentance; maybe your Lord will Remove your evil deeds from you [66:8], and fulfill the pact whenever you make a pact.
فَمَا زَالَتْ نِعْمَةٌ وَ لَا نَضَارَةُ عَيْشٍ إِلَّا بِذُنُوبٍ اجْتَرَحُوا إِنَ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ وَ لَوْ أَنَّهُمُ اسْتَقْبَلُوا ذَلِكَ بِالدُّعَاءِ وَ الْإِنَابَةِ لَمْ تَنْزِلْ وَ لَوْ أَنَّهُمْ إِذَا نَزَلَتْ بِهِمُ النِّقَمُ وَ زَالَتْ عَنْهُمُ النِّعَمُ فَزِعُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ بِصِدْقٍ مِنْ نِيَّاتِهِمْ وَ لَمْ يَهِنُوا وَ لَمْ يُسْرِفُوا لَأَصْلَحَ اللَّهُ لَهُمْ كُلَّ فَاسِدٍ وَ لَرَدَّ عَلَيْهِمْ كُلَّ صَالِحٍ.
Neither does a bounty decline nor the bliss of life except due to sins committed. and surely Allah is not in the least unjust to the servants [3:182]; and had they received that with the supplication and the penitence, it would not befall, and when the scourge had befallen with it and the bounties had declined away from then, had they panicked to Allah-azwj Mighty and Majestic with their sincere intentions, and not weakened nor been extravagant, Allah-azwj would have Corrected for them every spoilt matter and would have Returned to them every righteous thing’’.[279]
– وَ قَالَ ع مَا مِنَ الشِّيعَةِ عَبْدٌ يُقَارِفُ أَمْراً نَهَيْنَاهُ عَنْهُ فَيَمُوتُ حَتَّى يُبْتَلَى بِبَلِيَّةٍ تُمَحَّصُ بِهَا ذُنُوبُهُ إِمَّا فِي مَالٍ وَ إِمَّا فِي وَلَدٍ وَ إِمَّا فِي نَفْسِهِ حَتَّى يَلْقَى اللَّهَ عَزَّ وَ جَلَّ وَ مَا لَهُ ذَنْبٌ وَ إِنَّهُ لَيَبْقَى عَلَيْهِ الشَّيْءُ مِنْ ذُنُوبِهِ فَيُشَدَّدُ بِهِ عَلَيْهِ عِنْدَ مَوْتِهِ.
And he-asws said: ‘There is no Shia servant who commits a matter we-asws have forbidden him from, and he dies, until he is afflicted with an affliction for him to be purified with from his sins, either in wealth, or in children, or in himself, until he meets Allah-azwj Mighty and Majestic and there is no sin for him, and if there still were to remain something from his sins upon him, so there will be severity upon him during his death’’.[280]
– وَ قَالَ ع لَا تَسْتَصْغِرُوا قَلِيلَ الْآثَامِ فَإِنَّ الصَّغِيرَ يُحْصَى وَ يَرْجِعُ إِلَى الْكَبِيرِ.
And he-asws said: ‘Do not belittle the few sins, for the small will be counted and return to the big’’.[281]
– وَ قَالَ ع احْذَرُوا الذُّنُوبَ فَإِنَّ الْعَبْدَ لَيُذْنِبُ فَيُحْبَسُ عَنْهُ الرِّزْقُ.
And he-asws said: ‘Be cautious of the sins, for the servant tends to sin, and the sustenance is Withheld from him’’.[282]
48- لي، الأمالي للصدوق أَبِي عَنِ الْحِمْيَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنْ عَلِيِّ بْنِ مَعْبَدٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ فِطْرِ بْنِ خَلِيفَةَ عَنِ الصَّادِقِ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ وَ الَّذِينَ إِذا فَعَلُوا فاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ صَعِدَ إِبْلِيسُ جَبَلًا بِمَكَّةَ يُقَالُ لَهُ ثَوْرٌ فَصَرَخَ بِأَعْلَى صَوْتِهِ بِعَفَارِيتِهِ
(The book) ‘Amaali’ of Al Sadouq’ – My father, from Al Himeyri, from Musa Bin Ja’far Al Baghdady, from Ali Bin Ma’bad, from Ali Bin Suleyman, from Fitr Bin Khaleefa,
‘From Al-Sadiq-asws having said: ‘When this Verse was Revealed: And those when they are committing an indecency or doing injustice to their own selves, are remembering Allah, and asking Forgiveness for their sins [3:135], Iblees-la ascended a mountain in Makkah call Sowr. He-la Shrieked at the top of his-la voice to his-la audacious ones.
فَاجْتَمَعُوا إِلَيْهِ فَقَالُوا يَا سَيِّدَنَا لِمَ دَعَوْتَنَا
They-la gathered to him-la. They-la said, ‘O our-la chief-la! Why did you-la call us-la?’
قَالَ نَزَلَتْ هَذِهِ الْآيَةُ فَمَنْ لَهَا
He-la said: ‘This Verse has been Revealed, so who is for it (to deal with it)?’
فَقَامَ عِفْرِيتٌ مِنَ الشَّيَاطِينِ فَقَالَ أَنَا لَهَا بِكَذَا وَ كَذَا قَالَ لَسْتَ لَهَا
And audacious one from the Satans-la stood up. He-la said: ‘I-la shall be for it with such and such!’ He-la said: ‘You-la aren’t for it’.
فَقَامَ آخَرُ فَقَالَ مِثْلَ ذَلِكَ فَقَالَ لَسْتَ لَهَا
Another stood up. He-la said similar to that. He-la said, ‘You-la aren’t for it’.
فَقَالَ الْوَسْوَاسُ الْخَنَّاسُ أَنَا لَهَا قَالَ بِمَا ذَا
The wicked insinuator said, ‘I-la shall be for it’. He-la said: ‘With what?’
قَالَ أَعِدُهُمْ وَ أُمَنِّيهِمْ حَتَّى يُوَاقِعُوا الْخَطِيئَةَ فَإِذَا وَاقَعُوا الْخَطِيئَةَ أَنْسَيْتُهُمُ الِاسْتِغْفَارَ
He-la said, ‘I-la invite them and make them wish until they fall into the sin. When they fall into the sin, I-la shall make them forget seeking the Forgiveness’.
فَقَالَ أَنْتَ لَهَا فَوَكَّلَهُ بِهَا إِلَى يَوْمِ الْقِيَامَةِ.
He-la said: ‘You-la are for it’. So he-la allocated him-la with it up to the Day of Qiyamah’’.[283]
49- ن، عيون أخبار الرضا عليه السلام عَنِ الْمُفَسِّرِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: كَتَبَ الصَّادِقُ ع إِلَى بَعْضِ النَّاسِ إِنْ أَرَدْتَ أَنْ يُخْتَمَ بِخَيْرٍ عَمَلُكَ حَتَّى تُقْبَضَ وَ أَنْتَ فِي أَفْضَلِ الْأَعْمَالِ فَعَظِّمْ لِلَّهِ حَقَّهُ أَنْ تَبْذُلَ نَعْمَاءَهُ فِي مَعَاصِيهِ وَ أَنْ تَغْتَرَّ بِحِلْمِهِ عَنْكَ
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greetings be upon him-asws – from Al Mufassir, from Ahmad Bin Al-Hassan Al-Husayni,
‘From Al-Hassan-asws Bin Ali Al-Askari-asws, from his-asws forefathers-asws having said: ‘Al-Sadiq‑asws wrote to one of the people: ‘If you want to end (your life) with your good deeds until you are captured while you are in the superior deeds, then revere to Allah-azwj His-azwj right from spending His-azwj bounties in disobeying Him-azwj, and from being deceived with His‑azwj Leniency from you.
وَ أَكْرِمْ كُلَّ مَنْ وَجَدْتَهُ يَذْكُرُنَا أَوْ يَنْتَحِلُ مَوَدَّتَنَا ثُمَّ لَيْسَ عَلَيْكَ صَادِقاً كَانَ أَوْ كَاذِباً إِنَّمَا لَكَ نِيَّتُكَ وَ عَلَيْهِ كَذِبُهُ.
And honour every one whom you find him mentioning us-asws, or arrogating our-asws cordiality, then there isn’t upon you (to do anything more), whether he were to be truthful or a liar. But rather, for you is your intention, and upon him his lies’’.[284]
50- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ مَا تُنْصِفُنِي أَتَحَبَّبُ إِلَيْكَ بِالنِّعَمِ وَ تَتَمَقَّتُ إِلَيَّ بِالْمَعَاصِي
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Says: “O son of Adam-as! You have not been fair to me-azwj! I-azwj am being Loving to you with the bounties while you are being detestable to Me-azwj with the disobedience.
خَيْرِي عَلَيْكَ مُنْزَلٌ وَ شَرُّكَ إِلَيَّ صَاعِدٌ وَ لَا يَزَالُ مَلَكٌ كَرِيمٌ يَأْتِينِي عَنْكَ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ بِعَمَلٍ قَبِيحٍ
My-azwj goodness descends upon you and your evil ascends to Me-azwj, and an honourable Angels does not cease to come to Me-azwj from you during every day and night with ugly deeds.
يَا ابْنَ آدَمَ لَوْ سَمِعْتَ وَصْفَكَ مِنْ غَيْرِكَ وَ أَنْتَ لَا تَعْلَمُ مَنِ الْمَوْصُوفُ لَسَارَعْتَ إِلَى مَقْتِهِ.
O son of Adam-as! Had you heard your description from others while you don’t know who the describer it, you would have been quick to detest him!”’[285]
51- ما، الأمالي للشيخ الطوسي عَنِ الْفَحَّامِ عَنِ الْمَنْصُورِيِّ عَنْ عُمَرَ بْنِ أَبِي مُوسَى عَنْ عِيسَى بْنِ أَحْمَدَ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ ابْنُ آدَمَ اذْكُرْنِي حِينَ تَغْضَبُ أَذْكُرْكَ حِينَ أَغْضَبُ وَ لَا أَمْحَقُكَ فِيمَنْ أَمْحَقُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Al Fahham, from Al Mansoury, from Umar Bin Abu Musa, from Isa Bin Ahmad,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Amir Al-Momineen-asws – similar to it, and there is an increase in its end: “O son of Adam-as! Remember Me-azwj when you are angry, I-azwj shall Remember you when I-azwj am Angry, and I-azwj will not Annihilate you among the ones I-azwj Annihilate’’.[286]
52- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا تَحَابُّوا وَ تَهَادَوْا وَ أَدَّوُا الْأَمَانَةَ وَ اجْتَنَبُوا الْحَرَامَ وَ قَرَوُا الضَّيْفَ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ فَإِذَا لَمْ يَفْعَلُوا ذَلِكَ ابْتُلُوا بِالْقَحْطِ وَ السِّنِينَ.
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greetings be upon him-asws, by this chain, said, ‘Rasool-Allah-saww said: ‘My-asws community will not cease to be with goodness for as long as they love each other, and gift each other, and fulfill the entrustments, and shun the Prohibitions, and entertain the guests, and establish the Salat, and give the Zakat. So when they don’t do that, they will be Tried with the drought and the years (like the years at the time of Yusuf-as)’’.[287]
53- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ مِنْ كَرَامَةِ الْمُؤْمِنِ عَلَى اللَّهِ أَنَّهُ لَمْ يَجْعَلْ لِأَجَلِهِ وَقْتاً حَتَّى يَهُمَّ بِبَائِقَةٍ فَإِذَا هَمَّ بِبَائِقَةٍ قَبَضَهُ إِلَيْهِ.
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greetings be upon him-asws, by this chain, said, ‘Rasool-Allah-saww said: ‘O Ali-asws! From the honour of a Momin unto Allah-azwj is that He‑azwj not Made a time for his lifespan until he thinks of wrongful conduct. When he thinks of wrongful conduct, He-azwj Recalls him to Him-azwj’’. [288]
قَالَ وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع تَجَنَّبُوا الْبَوَائِقَ يُمَدَّ لَكُمُ الْأَعْمَارُ.
He (the narrator) said: ‘And Ja’far-asws Bin Muhammad-asws said: ‘Shun the wrongful conduct, there will be an extension for you in the lifespans’’.[289]
54- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع إِنَّ أَعْمَالَ هَذِهِ الْأُمَّةِ مَا مِنْ صَبَاحٍ إِلَّا وَ تُعْرَضُ عَلَى اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, by this chain, said: ‘Al-Husayn-asws Bin Ali-asws said: ‘There is no morning except, and the deeds of this community are presented unto Allah-azwj Mighty and Majestic’’.[290]
55- ن، عيون أخبار الرضا عليه السلام مِنْ كَلَامِ الرِّضَا ع الْمَشْهُورُ قَوْلُهُ الصَّغَائِرُ مِنَ الذُّنُوبِ طُرُقٌ إِلَى الْكَبَائِرِ وَ مَنْ لَمْ يَخَفِ اللَّهَ فِي الْقَلِيلِ لَمْ يَخَفْهُ فِي الْكَثِيرِ
(The book) ‘Uyoun Akhbaar Al-Reza-asws’, may the greetings be upon him-asws, from the speech of Al-Reza-asws are his-asws famous words: ‘The minor from the sins are pathways to the major sins; and the one who does not fear Allah-azwj regarding the few (sins) will not fear Him-azwj regarding the many.
وَ لَوْ لَمْ يُخَوِّفِ اللَّهُ النَّاسَ بِجَنَّةٍ وَ نَارٍ لَكَانَ الْوَاجِبَ عَلَيْهِمْ أَنْ يُطِيعُوهُ وَ لَا يَعْصُوهُ لِتَفَضُّلِهِ عَلَيْهِمْ وَ إِحْسَانِهِ إِلَيْهِمْ وَ مَا بَدَأَهُمْ بِهِ مِنْ إِنْعَامِهِ الَّذِي مَا اسْتَحَقُّوهُ.
And if Allah-azwj had not Scared the people by His-azwj Paradise and Fire, it would have been obligatory upon them to obey Him-azwj and not disobey Him-azwj due to His-azwj Grace upon them and His-azwj Favours to them and what has come to them with of His-azwj Favours which they had not deserved’’.[291]
56- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الدُّعَاءَ لَيَرُدُّ الْقَضَاءَ وَ إِنَّ الْمُؤْمِنَ لَيُذْنِبُ فَيُحْرَمُ بِهِ الرِّزْقَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ahmad Bin Is’haq, from Bakr Bin Muhammad who said,
‘Abu Abdullah-asws said: ‘The supplication tends to repel the Decree, and the Momin tends to sin, so he gets deprived of the sustenance due to it’’.[292]
57- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ عَنِ الصَّادِقِ ع قَالَ: إِنَّ اللَّهَ تَعَالَى إِذَا غَضِبَ عَلَى أُمَّةٍ ثُمَّ لَمْ يُنْزِلْ بِهَا الْعَذَابَ أَغْلَى أَسْعَارَهَا وَ قَصَّرَ أَعْمَارَهَا وَ لَمْ تَرْبَحْ تُجَّارُهَا وَ لَمْ تَغْزُرْ أَنْهَارُهَا وَ لَمْ تَزْكُ ثِمَارُهَا وَ سُلِّطَ عَلَيْهَا شِرَارُهَا وَ حُبِسَ عَلَيْهَا أَمْطَارُهَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ayoub Bin Nuh, from Safwan, from Ibrahim Bin Ziyad,
‘From Al-Sadiq-asws having said: ‘When Allah-azwj the Exalted is Wrathful upon a community then does not Send down the Punishment at it, Makes its prices expensive (inflation), and Shortens their lifespans, and their traders do not profit, and their rives do not flow amply, and their fruits are not clean, and their evil ones prevail upon them, and their rains are withheld from them’’.[293]
58- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ عَبْدِ اللَّهِ بْنِ عَلِيٍّ الْمَوْصِلِيِّ عَنْ عَلِيِّ بْنِ حَاتِمٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْمَوْصِلِيِّ الْعَاصِمِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْعَبَّاسِ بْنِ عَلِيٍّ الشَّامِيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ كُلَّمَا أَحْدَثَ الْعِبَادُ مِنَ الذُّنُوبِ مَا لَمْ يَكُونُوا يَعْمَلُونَ أَحْدَثَ لَهُمْ مِنَ الْبَلَاءِ مَا لَمْ يَكُونُوا يَعْرِفُونَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Al Mufeed, from Abdullah Bin Ali Al Mowsily, from Ali Bin Hatim, from Ahmad Bin Muhammad Al Mowsily Al Aasimy, ‘From Ali Bin Al-Husayn, from Al Abbas Bin Ali the Syrian who said,
‘I heard Al-Reza-asws saying: ‘Every time the servants innovate from the sins what had not been doing (before), the afflictions are innovated for them what they had not been knowing (before)’’.[294]
59- ما، الأمالي للشيخ الطوسي عَنِ الْغَضَائِرِيِّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الْهَمَدَانِيِّ عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَعَالَى لَمْ يَجْعَلْ لِلْمُؤْمِنِ أَجَلًا فِي الْمَوْتِ يُبْقِيهِ مَا أَحَبَّ الْبَقَاءَ فَإِذَا عَلِمَ مِنْهُ أَنَّهُ سَيَأْتِي مَا فِيهِ بَوَارُ دِينِهِ قَبَضَهُ إِلَيْهِ مُكْرِماً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Gazairy, from Al Tal’akbury, from Muhammad Bin Hamma, from Ali Bin Al-Husayn Al Hamdany, from Muhammad Al Barqy, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has not Made for a Momin a (fixed) term regarding the death. He-azwj Make him remain for as long as he loves to remain. When He-azwj Knows from him that he will be committing in what there is ruination of his religion, He-azwj Recalls him to Him-azwj honourably’’.[295]
قَالَ أَبُو عَلِيٍّ فَذَكَرْتُ هَذَا الْحَدِيثَ لِأَحْمَدَ بْنِ عَلِيِّ بْنِ حَمْزَةَ مَوْلَى الطَّالِبِيِّينَ وَ كَانَ رِوَايَةً لِلْحَدِيثِ فَحَدَّثَنِي عَنِ الْحُسَيْنِ بْنِ رَاشِدٍ الطُّفَاوِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ الْفُضَيْلِ بْنِ يَسَارٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْ يَمُوتُ بِالذُّنُوبِ أَكْثَرُ مِمَّنْ يَمُوتُ بِالْآجَالِ وَ مَنْ يَعِيشُ بِالْإِحْسَانِ أَكْثَرُ مِمَّنْ يَعِيشُ بِالْأَعْمَارِ.
Abu Ali said, ‘I mentioned this Hadeeth to Ahmad Bin Ali Bin Hamza, a slave of Al Talibeen, and he was a reporter of the Hadeeth. He narrated to me from Al-Husayn Bin Rashid Al Tufawy, from Muhammad Bin Al Qasim Bin Al Fuzeyl Bin Yasaar, from his father,
‘From Abu Abdullah-asws having said: ‘Ones who die due to the sins are more than the ones dying with the (fixed) terms (of death), and ones who live due to the good deeds are more than the ones living with the (fixed) lifespans’’.[296]
60- ع، علل الشرائع عَنِ الْقَطَّانِ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ أَبِيهِ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنِ الثُّمَالِيِّ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا جَفَّتِ الدُّمُوعُ إِلَّا لِقَسْوَةِ الْقُلُوبِ وَ مَا قَسَتِ الْقُلُوبُ إِلَّا لِكَثْرَةِ الذُّنُوبِ.
(The book) ‘Ilal Al Sharaie’ – From Al Qattan, from Ahmad Al Hamdany, from Ali Bin Al-Hassan Bin Fazzal, from his father, from Marwan Bin Muslim, from Al Sumali, from Ibn Tareyf, from Ibn Nubata who said,
‘Amir Al-Momineen-asws said: ‘The tears do not dry up except due to hardness of the hearts, and the hearts do not harden except due to the frequent sins’’.[297]
61- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ الْأَصَمِّ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا مِنْ عَبْدٍ إِلَّا وَ عَلَيْهِ أَرْبَعُونَ جُنَّةً حَتَّى يَعْمَلَ أَرْبَعِينَ كَبِيرَةً فَإِذَا عَمِلَ أَرْبَعِينَ كَبِيرَةً انْكَشَفَتْ عَنْهُ الْجُنَنُ
(The book) ‘Ilal Al Sharaie’ – From Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Al Asamma, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘There is no servant except and upon him there are forty shields until he works forty major sins. When he works forty major sins, the shields are removed from him.
فَتَقُولُ الْمَلَائِكَةُ مَنِ الْحَفَظَةُ الَّذِينَ مَعَهُ يَا رَبَّنَا هَذَا عَبْدُكَ قَدِ انْكَشَفَتْ عَنْهُ الْجُنَنُ
The Angels, the ones from the recorders who are with him, say, ‘O our Lord-azwj! This is Your‑azwj servant the shields have been removed from him’.
فَيُوحِي اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ أَنِ اسْتُرُوا عَبْدِي بِأَجْنِحَتِكُمْ
Allah-azwj Mighty and Majestic Reveals to them: “Veil My-azwj servant with your wings!”
فَتَسْتُرُهُ الْمَلَائِكَةُ بِأَجْنِحَتِهَا فَمَا يَدَعُ شَيْئاً مِنَ الْقَبِيحِ إِلَّا قَارَفَهُ حَتَّى يَتَمَدَّحُ إِلَى النَّاسِ بِفِعْلِهِ الْقَبِيحِ
So the Angels veil him with their wings. Then he does not leave anything from the ugliness except he commits it until he praises himself to the people with his ugly deeds.
فَتَقُولُ الْمَلَائِكَةُ يَا رَبِّ هَذَا عَبْدُكَ مَا يَدَعُ شَيْئاً إِلَّا رَكِبَهُ وَ إِنَّا لَنَسْتَحْيِي مِمَّا يَصْنَعُ
The Angels say, ‘O Lord-azwj! This is Your-azwj servant. He does not leave anything except he perpetrates it, and we are embarrassed from what he is doing’.
فَيُوحِي اللَّهُ إِلَيْهِمْ أَنِ ارْفَعُوا أَجْنِحَتَكُمْ عَنْهُ
Allah-azwj Reveals to them: “Raise your wings away from him!”
فَإِذَا فُعِلَ ذَلِكَ أَخَذَ فِي بُغْضِنَا أَهْلَ الْبَيْتِ فَعِنْدَ ذَلِكَ يَهْتِكُ اللَّهُ سِتْرَهُ فِي السَّمَاءِ وَ يَسْتُرُهُ فِي الْأَرْضِ
When that is done, he takes in hating us-asws, People-asws of the Household. During that, Allah‑azwj Tears his veil in the sky and Veils him in the earth.
فَتَقُولُ الْمَلَائِكَةُ هَذَا عَبْدُكَ قَدْ بَقِيَ مَهْتُوكَ السِّتْرِ
The Angels say, ‘This is Your-azwj servant. He has remained as violated of the veil’.
فَيُوحِي اللَّهُ إِلَيْهِمْ لَوْ كَانَ لِي فِيهِ حَاجَةٌ مَا أَمَرْتُكُمْ أَنْ تَرْفَعُوا أَجْنِحَتَكُمْ عَنْهُ.
Allah-azwj Reveals to them: “Had there been any need for Me-azwj regarding him, I-azwj would not have Commanded you all to raise your wings away from him!”’[298]
62- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ قَالَ: لَا تُحَقِّرُوا شَيْئاً مِنَ الشَّرِّ وَ إِنْ صَغُرَ فِي أَعْيُنِكُمْ وَ لَا تَسْتَكْثِرُوا الْخَيْرَ وَ إِنْ كَثُرَ فِي أَعْيُنِكُمْ فَإِنَّهُ لَا كَبِيرَ مَعَ الِاسْتِغْفَارِ وَ لَا صَغِيرَ مَعَ الْإِصْرَارِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww having said: ‘Do not belittle anything from the evil, and even if it were to be small in your eyes, nor consider the good as being a lot and even if it was a lot in your eyes, for there is no major sin with seeking the Forgiveness, nor any minor with the persistence’’.[299]
63- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَخِي الْفُضَيْلِ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مِنَ الذُّنُوبِ الَّتِي لَا تُغْفَرُ قَوْلُ الرَّجُلِ يَا لَيْتَنِي لَا أُؤَاخَذُ إِلَّا بِهَذَا.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Ibn Yazeed, from Ibn Abu Umeyr, from a brother of Al Fuzeyl, from Al Fuzeyl,
‘From Abu Ja’far-asws having said: ‘From the sins which are not Forgiven are words of the man, ‘Oh, if only I would not be Seized except for this!’’[300]
64- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنِّي لَأَرْجُو النَّجَاةَ لِهَذِهِ الْأُمَّةِ لِمَنْ عَرَفَ حَقَّنَا مِنْهُمْ إِلَّا لِأَحَدِ ثَلَاثَةٍ صَاحِبِ سُلْطَانٍ جَائِرٍ وَ صَاحِبِ هَوًى وَ الْفَاسِقِ الْمُعْلِنِ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs,
‘From Abu Abdullah-asws having said: ‘I-asws for the salvation being for this community, for the ones from them who recognise our-asws rights, except for one of three – a companions of a tyrannical ruler, and a companion of whims, and an open mischief-maker’’.[301]
65- ع، علل الشرائع عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ خَالِهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ لِمُحَمَّدِ بْنِ مُسْلِمٍ يَا مُحَمَّدَ بْنَ مُسْلِمٍ لَا تَغُرَّنَّكَ النَّاسُ مِنْ نَفْسِكَ فَإِنَّ الْأَمْرَ يَصِلُ إِلَيْكَ دُونَهُمْ وَ لَا تَقْطَعِ النَّهَارَ عَنْكَ بِكَذَا وَ كَذَا فَإِنَّ مَعَكَ مَنْ يُحْصِي عَلَيْكَ
(The book) ‘Ilal Al Sharaie’ – From Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Abdul Azeem Al Hasany, from Ibn Abu Umeyr, from Abdullah Bin Al Fazl, from his maternal uncle Muhammad Bin Suleyman, from a man,
‘From Abu Ja’far-asws having said to Muhammad Bin Muslim: ‘O Muhammad Bin Muslim! Do not let the people deceive you about yourself, for the matter has arrived to you, besides them, nor cut (pass) the day from you with such and such, for with you is one who is counting (your deeds) upon you.
وَ لَا تَسْتَصْغِرَنَّ حَسَنَةً تَعْمَلُهَا فَإِنَّكَ تَرَاهَا حَيْثُ تَسُرُّكَ وَ لَا تَسْتَصْغِرَنَّ سَيِّئَةً تَعْمَلُ بِهَا فَإِنَّكَ تَرَاهَا حَيْثُ تَسُوؤُكَ وَ أَحْسِنْ فَإِنِّي لَمْ أَرَ شَيْئاً قَطُّ أَشَدَّ طَلَباً وَ لَا أَسْرَعَ دَرَكاً مِنْ حَسَنَةٍ مُحْدَثَةٍ لِذَنْبٍ قَدِيمٍ.
And do not be belittling a good deed you have worked, for you shall see it where it will cheer you, and not belittle an evil deed you have worked with for you shall see it where it will worsen you, and do good deeds, for I-asws have not seen anything at all of severer seeking nor quicker in realisation than a good new deed for an old sin’’.[302]
66- ل، الخصال عَنِ ابْنِ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عَمِيرَةَ عَنِ الصَّادِقِ ع قَالَ: مَنْ لَمْ يُبَالِ مَا قَالَ وَ مَا قِيلَ فِيهِ فَهُوَ شِرْكُ شَيْطَانٍ وَ مَنْ لَمْ يُبَالِ أَنْ يَرَاهُ النَّاسُ مُسِيئاً فَهُوَ شِرْكُ شَيْطَانٍ وَ مَنِ اغْتَابَ أَخَاهُ الْمُؤْمِنَ مِنْ غَيْرِ تِرَةٍ بَيْنَهُمَا فَهُوَ شِرْكُ شَيْطَانٍ وَ مَنْ شَعَفَ بِمَحَبَّةِ الْحَرَامِ وَ شَهْوَةِ الزِّنَا فَهُوَ شِرْكُ شَيْطَانٍ
(The book) ‘Al Khisaal’ – From Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Ibn Ameyra,
‘From Al-Sadiq-asws having said: ‘One who does not care what he says and what is said regarding him, he is an associate of Satan-la; and one who does not care if the people were to see him in an evil deed, he is an associate of Satan-la; and one who backbites his brother his Momin brother from without there being any offence between them, so he is an associate of Satan-la; and one who is passionately in love with the Prohibition and lustful desire of the adultery, he is an associate of Satan-la’.
ثُمَّ قَالَ ع إِنَّ لِوَلَدِ الزِّنَا عَلَامَاتٍ أَحَدُهَا بُغْضُنَا أَهْلَ الْبَيْتِ وَ ثَانِيهَا أَنَّهُ يَحِنُّ إِلَى الْحَرَامِ الَّذِي خُلِقَ مِنْهُ وَ ثَالِثُهَا الِاسْتِخْفَافُ بِالدِّينِ وَ رَابِعُهَا سُوءُ الْمَحْضَرِ لِلنَّاسِ وَ لَا يُسِيءُ مَحْضَرَ إِخْوَانِهِ إِلَّا مَنْ وُلِدَ عَلَى غَيْرِ فِرَاشِ أَبِيهِ أَوْ حَمَلَتْ بِهِ أُمُّهُ فِي حَيْضِهَا.
Then he-asws said: ‘There are signs for a child of adultery – one of these is his hatred for us-asws, People-asws of the Household, and its second is his yearning to the Prohibition which he has been created (produced) from, and its third is taking lightly with the religion, and its fourth is evil presentation to the people, and no one will be of evil presentation to his brethren except one born upon other than the bed of his father, or his mother had conceived him during her menstruation’’.[303]
67- ثو، ثواب الأعمال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبَّاسِ بْنِ هِلَالٍ عَنِ الرِّضَا ع قَالَ: الْمُسْتَتِرُ بِالْحَسَنَةِ تَعْدِلُ سَبْعِينَ حَسَنَةً وَ الْمُذِيعُ بِالسَّيِّئَةِ مَخْذُولٌ وَ الْمُسْتَتِرُ بِالسَّيِّئَةِ مَغْفُورٌ لَهُ.
(The book) ‘Sawaab Al Amaal’ – From Ibn Al Waleed, from Al Saffar, from Muhammad Bin Isa, from Abbas Bin Hilal,
‘From Al-Reza-asws having said: ‘The concealing with the good deed equates to seventy good deeds, and the broadcaster of the good deeds is forsaken, and the concealer of the evil deed, it is Forgiven for him’’.[304]
68- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ الْجَعْفَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَذْنَبَ ذَنْباً وَ هُوَ ضَاحِكٌ دَخَلَ النَّارَ وَ هُوَ بَاكٍ.
(The book) ‘Sawaab Al Amaal’ – From his father, from Al Himeyri, from Ahmad Bin Muhammad, from his father, from Bakr Bin Salih, from Al-Hassan Bin Ali, from Abdullah Bin Ibrahim, from Ja’far Al Ja’fary,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘One who commits a sin while he is laughing will enter the Fire while he is wailing’’.[305]
69- ثو، ثواب الأعمال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ هَمَّ بِالسَّيِّئَةِ فَلَا يَعْمَلْهَا فَإِنَّهُ رُبَّمَا عَمِلَ الْعَبْدُ السَّيِّئَةَ فَيَرَاهُ الرَّبُّ عَزَّ وَ جَلَّ فَيَقُولُ وَ عِزَّتِي وَ جَلَالِي لَا أَغْفِرُ لَهُ أَبَداً.
(The book) ‘Sawaab Al Amaal’ – From his father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Bukeyr, from one of his companions,
‘One who thinks of the evil deed, he should not do it, for sometimes the servant works the evil deed, so his Lord-azwj Mighty and Majestic Sees him and He-azwj Says: “By My-azwj Might and My-azwj Majesty! I-azwj will not Forgive for him, ever!”’[306]
70- ثو، ثواب الأعمال عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَخَذَ الْقَوْمُ فِي مَعْصِيَةِ اللَّهِ عَزَّ وَ جَلَّ فَإِنْ كَانُوا رُكْبَاناً كَانُوا مِنْ خَيْلِ إِبْلِيسَ وَ إِنْ كَانُوا رَجَّالَةً كَانُوا مِنْ رَجَّالَتِهِ.
(The book) ‘Sawaab Al Amaal’ – From Majaylawiya, from his uncle, from Al Kufy, from Muhammad Bin Sinan, from Hammad Bin Usman, from Khalaf Bin Hammad, from Rabie, from Al Fuzeyl,
‘From Abu Abdullah-asws having said: ‘When the people take in disobeying Allah-azwj Mighty and Majestic, for if they were to be riders, they would be a cavalry of Iblees-la, and if they were to be walkers, they would be from his-la infantry’’.[307]
71- ثو، ثواب الأعمال عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْهَيْثَمِ بْنِ وَاقِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ بَعَثَ نَبِيّاً إِلَى قَوْمِهِ فَأَوْحَى اللَّهُ إِلَيْهِ قُلْ لِقَوْمِكَ إِنَّهُ لَيْسَ مِنْ أَهْلِ قَرْيَةٍ وَ لَا أَهْلِ بَيْتٍ كَانُوا عَلَى طَاعَتِي فَأَصَابَهُمْ شَرٌّ فَانْتَقَلُوا عَمَّا أُحِبُّ إِلَى مَا أَكْرَهُ إِلَّا تَحَوَّلْتُ لَهُمْ عَمَّا يُحِبُّونَ إِلَى مَا يَكْرَهُونَ.
(The book) ‘Sawaab Al Amaal’ – From Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Haysan Bin Waqid who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Sent a Prophet-as to his-as people. He-azwj Revealed to him-as: “Say to your-as people that there isn’t anyone from the people of a town, nor people of a household who were upon My-azwj obedience, so evil hits them, so they transfer from what I-azwj Love to what I-azwj Dislike except I-azwj Transfer for them from when they like to what they dislike!”’[308]
72- ثو، ثواب الأعمال عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الشَّكَّ وَ الْمَعْصِيَةَ فِي النَّارِ لَيْسَا مِنَّا وَ لَا إِلَيْنَا.
(The book) ‘Sawaab Al Amaal’ – From Sa’ad, from Al Barqy, from his father, from Bakr Bin Muhammad,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The doubt and the disobedience are in the Fire, they (doubters and the disobedient ones) are neither from us‑asws nor to us-asws’’.[309]
73- ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ ع قَالَ: مِنَ الذُّنُوبِ الَّتِي لَا تُغْفَرُ قَوْلُ الرَّجُلِ لَيْتَنِي لَمْ أُؤَاخَذْ إِلَّا بِهَذَا
(The book) ‘Tuhaf Al Uqool’ –
‘From Abu Muhammad-asws having said: ‘From the sins which are not Forgiven are words of the man, ‘Oh, if only I would not be Seized except for this!’’
ثُمَّ قَالَ ع الْإِشْرَاكُ فِي النَّاسِ أَخْفَى مِنْ دَبِيبِ النَّمْلِ عَلَى الْمِسْحِ الْأَسْوَدِ فِي اللَّيْلَةِ الْمُظْلِمَةِ.
Then he-asws said: ‘The association among the people is more hidden than the crawl of the ant upon the black stone during the dark night’’.[310]
74- سن، المحاسن عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنِ ابْنِ فَضَّالٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيُحْرَمُ صَلَاةَ اللَّيْلِ وَ إِنَّ عَمَلَ الشَّرِّ أَسْرَعُ فِي صَاحِبِهِ مِنَ السِّكِّينِ فِي اللَّحْمِ.
(The book) ‘Al Mahasin’ – From Muhammad Bin Ali, from Ibn Fazzal, from a man,
‘From Abu Abdullah-asws having said: ‘The man commits the sin, so he is deprived of the night Salat, and the evil deed is quicker in its owner than the knife is in the meat’’.[311]
75- سن، المحاسن فِي رِوَايَةِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الرَّجُلَ لَيُذْنِبُ الذَّنْبَ فَيُدْرَأُ عَنْهُ الرِّزْقُ وَ تَلَا هَذِهِ الْآيَةَ إِذْ أَقْسَمُوا لَيَصْرِمُنَّها مُصْبِحِينَ وَ لا يَسْتَثْنُونَ فَطافَ عَلَيْها طائِفٌ مِنْ رَبِّكَ وَ هُمْ نائِمُونَ.
(The book) ‘Al Mahasin’ – In a report by Al Fuzeyls,
‘From Abu Ja’far-asws having said: ‘The man commits the sin, so the sustenance is averted from him’, and he-asws recited this Verse: when they swore that they would be plucking its fruit in the morning [68:17] And not be leaving anything [68:18] So there visited upon it a visitation from your Lord, and they were sleeping [68:19]’’.[312]
76- سن، المحاسن فِي رِوَايَةِ بَكْرِ بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمُؤْمِنَ لَيَنْوِي الذَّنْبَ فَيُحْرَمُ الرِّزْقَ.
(The book) ‘Al Mahasin’ – In a report by Bakr Bin Muhammad Al Azdy,
‘From Abu Abdullah-asws having said: ‘The Momin commits the sin, so he is deprives of the sustenance’’.[313]
77- سن، المحاسن عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ سَنَةٍ أَقَلَّ مَطَراً مِنْ سَنَةٍ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يَضَعُهُ حَيْثُ يَشَاءُ إِنَّ اللَّهَ إِذَا عَمِلَ قَوْمٌ بِالْمَعَاصِي صَرَفَ عَنْهُمْ مَا كَانَ قَدَّرَهُ لَهُمْ مِنَ الْمَطَرِ فِي تِلْكَ السَّنَةِ إِلَى غَيْرِهِمْ وَ إِلَى الْفَيَافِي وَ الْبِحَارِ وَ الْجِبَالِ
(The book) ‘Al Mahasin’ – From Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiya, from Abu Hamza,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘There is no year of less rain than a year, but Allah-azwj Mighty and Majestic Places it wherever He-azwj so Desires; When a people work with the disobedience, Allah-azwj Turns away from them what had been pre-determined for them of the rain during that year, to others, and to the deserts, and the oceans, and the mountains.
وَ إِنَّ اللَّهَ لَيُعَذِّبُ الْجُعَلَ فِي جُحْرِهَا بِحَبْسِ الْمَطَرِ عَنِ الْأَرْضِ الَّتِي هِيَ بِمَحَلَّتِهَا لِخَطَايَا مَنْ بِحَضْرَتِهَا وَ قَدْ جَعَلَ اللَّهُ لَهُ السَّبِيلَ إِلَى مَسْلَكٍ سِوَى مَحَلَّةِ أَهْلِ الْمَعَاصِي
Allah-azwj Punishes the dung beetle in its hole by Withholding the rain from the ground which is its place due to the sins of the ones in its presence, and Allah-azwj has Made the way for him to a route besides the place of the disobedience people’.
قَالَ ثُمَّ قَالَ أَبُو جَعْفَرٍ ع فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ.
He (the narrator) said, ‘Then Abu Ja’far-asws said: ‘therefore take a lesson, O the ones with the insight! [59:2]’’.[314]
78- غط، الغيبة للشيخ الطوسي عَنْ سَعْدٍ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا مُحَمَّدٍ ع يَقُولُ مِنَ الذُّنُوبِ الَّتِي لَا تُغْفَرُ قَوْلُ الرَّجُلِ لَيْتَنِي لَا أُؤَاخَذُ إِلَّا بِهَذَا
(The book) ‘Al Ghayba’ of the sheykh Al Tusi – From Sa’ad, from Abu Hashim Al Ja’fary who said,
‘I heard Abu Muhammad-asws saying: ‘From the sins which are not Forgiven are words of the man, ‘Oh if only I would not be Seized except for this!’’
فَقُلْتُ فِي نَفْسِي إِنَّ هَذَا لَهُوَ الدَّقِيقُ يَنْبَغِي لِلرَّجُلِ أَنْ يَتَفَقَّدَ مِنْ أَمْرِهِ وَ مِنْ نَفْسِهِ كُلَّ شَيْءٍ
I said within myself, ‘This, it is the accurate. It is befitting for the man that he checks from his matters and all things about himself’.
فَأَقْبَلَ عَلَيَّ أَبُو مُحَمَّدٍ ع فَقَالَ يَا أَبَا هَاشِمٍ صَدَقْتَ فَالْزَمْ مَا حَدَّثَتْ بِهِ نَفْسُكَ فَإِنَّ الْإِشْرَاكَ فِي النَّاسِ أَخْفَى مِنْ دَبِيبِ الذَّرِّ عَلَى الصَّفَا فِي اللَّيْلَةِ الظَّلْمَاءِ وَ مِنْ دَبِيبِ الذَّرِّ عَلَى الْمِسْحِ الْأَسْوَدِ.
Abu Muhammad-asws faced towards me. He-asws said: ‘O Abu Hashim, you speak the truth, therefore stick with what you have discussed yourself with, for the association among the people is more hidden than a crawl of the particle (ant) upon the rock during the dark night, and from the crawl of the particle (ant) upon the black sackcloth’’.[315]
79- سن، المحاسن عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنِ اجْتَرَأَ عَلَى اللَّهِ فِي الْمَعْصِيَةِ وَ ارْتِكَابِ الْكَبَائِرِ فَهُوَ كَافِرٌ وَ مَنْ نَصَبَ دِيناً غَيْرَ دِينِ اللَّهِ فَهُوَ مُشْرِكٌ.
(The book) ‘Al Mahasin’ – from a number of our companions, from Ibn Asbaat, from his uncle Yaqoub, from Zurara,
‘From Abu Ja’far-asws having said: ‘One who is audacious upon Allah-azwj in the disobedience and indulges in the major sins, so he is a Kafir, and the one who installs other than the religion of Allah-azwj, so he is a Polytheist’’.[316]
80- سن، المحاسن عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ أَبِي هَاشِمٍ عَنْ عَنْبَسَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ أَنْ يَطْلُبَ إِلَيْهِ فِي الْجُرْمِ الْعَظِيمِ وَ يُبْغِضُ الْعَبْدَ أَنْ يَسْتَخِفَّ بِالْجُرْمِ الْيَسِيرِ.
(The book) ‘Al Mahasin’ – From Muhammad Bin Ali, from Abdul Rahman Bin Muhammad Bin Abu Hashim, from Anbasa,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Loves the servant if he seeks to Him-azwj regarding a mighty crime and Hates the servant if he were to hide the lesser crime’’.[317]
81- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَا ابْنَ آدَمَ لَا يَغُرَّنَّكَ ذَنْبُ النَّاسِ عَنْ ذَنْبِكَ وَ لَا نِعْمَةُ النَّاسِ عَنْ نِعْمَةِ اللَّهِ عَلَيْكَ وَ لَا تُقَنِّطِ النَّاسَ مِنْ رَحْمَةِ اللَّهِ تَعَالَى وَ أَنْتَ تَرْجُوهَا لِنَفْسِكَ.
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Said: “O son of Adam-as! Do not let a sin of the people deceive you from your sin, nor a bounty of the people from a bounty of Allah-azwj upon you, do not make the people despair from the Mercy of Allah-azwj the Exalted while you are hoping for it for yourself!”’[318]
82- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُهُ يَقُولُ إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدادُوا كُفْراً مَنْ زَعَمَ أَنَّ الْخَمْرَ حَرَامٌ ثُمَّ شَرِبَهَا وَ مَنْ زَعَمَ أَنَّ الزِّنَا حَرَامٌ ثُمَّ زَنَى وَ مَنْ زَعَمَ أَنَّ الزَّكَاةَ حَقٌّ وَ لَمْ يُؤَدِّهَا.
Tafseer Al Ayyashi – From Abu Baseer who said,
‘I heard him-asws saying: ‘Those who believe then commit Kufr, then believe, then commit Kufr, then increase in Kufr, [4:137]. One who claims that the wine is Prohibited, then drinks it, and one who claims that the adultery is Prohibited, the commits adultery, and the one who claims that the Zakat is true (right) and does not pay it’’.[319]
83- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص يَا عِبَادَ اللَّهِ احْذَرُوا الِانْهِمَاكَ فِي الْمَعَاصِي وَ التَّهَاوُنَ بِهَا فَإِنَّ الْمَعَاصِيَ تَسْتَوْلِي الْخِذْلَانَ عَلَى صَاحِبِهَا حَتَّى تُوقِعَهُ فِي رَدِّ وَلَايَةِ وَصِيِّ رَسُولِ اللَّهِ ص وَ دَفْعِ نُبُوَّةِ نَبِيِّ اللَّهِ وَ لَا تَزَالُ أَيْضاً بِذَلِكَ حَتَّى تُوقِعَهُ فِي دَفْعِ تَوْحِيدِ اللَّهِ وَ الْإِلْحَادِ فِي دِينِ اللَّهِ.
Tafseer of the Imam (Hassan Al-Askari-asws) may the greetings be upon him-asws – ‘Rasool-Allah‑saww said: ‘O servants of Allah-azwj! Be cautious of indulging in the (acts of) disobedience and the complacency with it, for the (acts of) disobedience would tale charge of the abandoning upon its owner until he falls into rejecting the Wilayah of the successor-asws of Rasool-Allah-saww and repelling the Prophet-hood of the Prophet-saww of Allah-azwj, and also does not cease with that until he falls into repelling the Tawheed of Allah-azwj and the apostasy in the religion of Allah-azwj’’.[320]
84- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ النَّضْرِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ زَيْدٍ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع قَالَ: احْذَرُوا سَطَوَاتِ اللَّهِ بِاللَّيْلِ وَ النَّهَارِ فَقُلْتُ وَ مَا سَطَوَاتُ اللَّهِ قَالَ أَخْذُهُ عَلَى الْمَعَاصِي.
(The book) ‘Al Mahasin’ of Al Mufeed – from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Al Nazr, from Ibrahim Bin Abdul Hameed, from Zayd Al Shiham who said,
‘I heard Abu Abdullah-asws saying: ‘Be cautious of the Slaps of Allah-azwj by the night and day’. I said, ‘And what are the Slaps of Allah-azwj?’ He-asws said: ‘His-azwj Seizing upon the disobedience’’.[321]
85- جا، المجالس للمفيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ فَضَّالٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ سَمِعْتُهُ يَقُولُ مَا لَكُمْ تَسُوءُونَ رَسُولَ اللَّهِ ص
(The book) ‘Al Majaalis’ of Al Mufeed – By the chain, from Ibn Mahziyar, from Ibn Fazzal, from Usman Bin Isa, from Sama’at who said,
‘I heard him-asws saying: ‘What is the matter with you all worsening Rasool-Allah-azwj?’
فَقَالَ رَجُلٌ جُعِلْتُ فِدَاكَ وَ كَيْفَ نَسُوؤُهُ
A man said, ‘May I be sacrificed for you-asws! And how are we worsening him-saww?’
قَالَ أَ مَا تَعْلَمُونَ أَنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَيْهِ فَإِذَا رَأَى فِيهَا مَعْصِيَةَ اللَّهِ سَاءَهُ ذَلِكَ فَلَا تَسُوءُوا رَسُولَ اللَّهِ ص وَ سُرُّوهُ.
He-asws said: ‘Are you not knowing that your deeds are presented to him-saww? When he-saww sees in it disobedience of Allah-azwj, that worsen him-saww. Therefore do not worsen Rasool-Allah-saww and cheer him-saww’’.[322]
86- ختص، الإختصاص قَالَ الْبَاقِرُ ع إِنَّ الْعَبْدَ لَيَسْأَلُ الْحَاجَةَ مِنْ حَوَائِجِ الدُّنْيَا فَيَكُونُ مِنْ شَأْنِ اللَّهِ قَضَاؤُهَا إِلَى أَجَلٍ قَرِيبٍ أَوْ وَقْتٍ بَطِيءٍ فَيُذْنِبُ الْعَبْدُ عِنْدَ ذَلِكَ ذَنْباً فَيَقُولُ اللَّهُ لِلْمَلَكِ الْمُوَكَّلِ بِحَاجَتِهِ لَا تُنْجِزْ لَهُ حَاجَتَهُ وَ احْرِمْهُ إِيَّاهَا فَإِنَّهُ تَعَرَّضَ لِسَخَطِي وَ اسْتَوْجَبَ الْحِرْمَانَ مِنِّي.
(The book) ‘Al Ikhtisaas’ –
‘Al-Baqir-asws said: ‘The servants asks the need from needs of the world, so he happens to be from the Glory of Allah-azwj to either Fulfill it to a near term or a delayed time. Then the servants commits the sin during that, so Allah-azwj Says to the Angel Allocated with his need: ‘Do not Fulfill his need for him and deprive him of it, for he has exposed to My-azwj Annoyance and obligates the deprivation from Me-azwj’’.[323]
87- ختص، الإختصاص عَنِ الصَّدُوقِ عَنْ أَبِيهِ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ ابْنِ عَمِيرَةَ قَالَ قَالَ الصَّادِقُ ع إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى عَلَى عَبْدِهِ الْمُؤْمِنِ أَرْبَعِينَ جُنَّةً فَمَتَى أَذْنَبَ ذَنْباً كَبِيراً رَفَعَ عَنْهُ جُنَّةً فَإِذَا عَابَ أَخَاهُ الْمُؤْمِنَ بِشَيْءٍ يَعْلَمُهُ مِنْهُ انْكَشَفَتْ تِلْكَ الْجُنَنُ عَنْهُ وَ يَبْقَى مَهْتُوكَ السِّتْرِ
(The book) ‘Al Ikhtisaas’ – From Al Sadouq, from his father, from Ibn Aamir, from his uncle, from Muhammad Bin Ziyad, from Ibn Ameyra who said,
‘Al-Sadiq-asws said: ‘For Allah-azwj Blessed and Exalted there are forty shields upon His-azwj Momin servant. When he commits a major sins, a shield is raised away from him. When he faults his Momin brother with something he knows from him, those shields are removed from him, and he remains violated of the veils.
فَيَفْتَضِحُ فِي السَّمَاءِ عَلَى أَلْسِنَةِ الْمَلَائِكَةِ وَ فِي الْأَرْضِ عَلَى أَلْسِنَةِ النَّاسِ وَ لَا يَرْتَكِبُ ذَنْباً إِلَّا ذَكَرُوهُ وَ يَقُولُ الْمَلَائِكَةُ الْمُوَكَّلُونَ بِهِ يَا رَبَّنَا قَدْ بَقِيَ عَبْدُكَ مَهْتُوكَ السِّتْرِ وَ قَدْ أَمَرْتَنَا بِحِفْظِهِ
He gets exposed in the sky upon the tongues of Angels, and in the earth upon the tongues of people, and he does not indulge in a sin except he is mentioned, and the Angels Allocated with him say: ‘O our Lord-azwj! Your servant has remained violated of the veils and You-azwj have Commanded us with Protecting him’.
فَيَقُولُ عَزَّ وَ جَلَّ مَلَائِكَتِي لَوْ أَرَدْتُ بِهَذَا الْعَبْدِ خَيْراً مَا فَضَحْتُهُ فَارْفَعُوا أَجْنِحَتَكُمْ عَنْهُ فَوَ عِزَّتِي لَا يَئُولُ بَعْدَهَا إِلَى خَيْرٍ أَبَداً.
The Mighty and Majestic Says: “My-azwj Angels! Had I-azwj Wanted good with this servant, I-azwj would not have Exposed him! Raise your wings away from him, for by My-azwj Might! He-azwj will not turn to good after it, ever!”’[324]
88- ختص، الإختصاص عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ عَبْدٍ مُؤْمِنٍ إِلَّا وَ فِي قَلْبِهِ نُكْتَةٌ بَيْضَاءُ فَإِنْ أَذْنَبَ وَ ثَنَّى خَرَجَ مِنْ تِلْكَ النُّكْتَةِ سَوَادٌ فَإِنْ تَمَادَى فِي الذُّنُوبِ اتَّسَعَ ذَلِكَ السَّوَادُ حَتَّى يُغَطِّيَ الْبَيَاضَ فَإِذَا غَطَّى الْبَيَاضَ لَمْ يَرْجِعْ صَاحِبُهُ إِلَى خَيْرٍ أَبَداً وَ هُوَ قَوْلُ اللَّهِ كَلَّا بَلْ رانَ عَلى قُلُوبِهِمْ ما كانُوا يَكْسِبُونَ.
(The book) ‘Al Ikhtisaas’ –
‘From Abu Ja’far-asws having said: ‘There is no Momin servant except and in his heart, there is a bright spot. If he sins and doubles (repeats), a blackness emerges from that spot. If he deliberates in the sins, that darkness expands until it covers the brightness. When the brightness is covered, it’s owner does not return to good, ever, and it is the Word of Allah-azwj: Never! But it has rusted upon their hearts, what they had been earning [83:14]’’.[325]
89- ين، كتاب حسين بن سعيد و النوادر عَنْ بَعْضِ أَصْحَابِنَا عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ رَجُلٍ يُقَالُ لَهُ رُوزْبِهْ وَ كَانَ مِنَ الزَّيْدِيَّةِ عَنِ الثُّمَالِيِّ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَا مِنْ عَبْدٍ يَعْمَلُ عَمَلًا لَا يَرْضَاهُ اللَّهُ إِلَّا سَتَرَهُ اللَّهُ عَلَيْهِ أَوَّلًا فَإِذَا ثَنَّى سَتَرَهُ اللَّهُ عَلَيْهِ فَإِذَا ثَلَّثَ أَهْبَطَ اللَّهُ مَلَكاً فِي صُورَةِ آدَمِيٍّ يَقُولُ لِلنَّاسِ فَعَلَ كَذَا وَ كَذَا.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – From one of our companions, from Hanan Bin Sadeyr, from a man called Ruzbeh, and he was from the Zaydiites, from Al Sumali who said,
‘Abu Ja’far-asws said: ‘There is no servant working a deed not pleasing Allah-azwj except Allah‑azwj Veils upon him firstly. When he does it secondly Allah-azwj Veils upon him. When thirdly, Allah‑azwj Sends down an Angel in the image of a human being saying to the people, ‘He has done such and such’’.[326]
90- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى دَاوُدَ النَّبِيِّ ع أَنِ ائْتِ عَبْدِي دَانِيَالَ فَقُلْ لَهُ إِنَّكَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ فَإِنْ أَنْتَ عَصَيْتَنِي الرَّابِعَةَ لَمْ أَغْفِرْ لَكَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Ibn Mahboub, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Blessed and Exalted Revealed to the Prophet-as Dawood-as: “If My-azwj servant Daniyal-as comes to you-as, then say to him-as, you-as disobeyed Me-azwj, I-azwj Forgave you-as, and you-as disobeyed Me-azwj, I-azwj Forgave you-as, and you-as disobeyed Me-azwj, I-azwj Forgave you-as. If you-as were to disobey Me-azwj for the fourth (time), I-azwj will not Forgive you-as!”’
قَالَ فَأَتَاهُ دَاوُدُ ع فَقَالَ لَهُ يَا دَانِيَالُ إِنِّي رَسُولُ اللَّهِ إِلَيْكَ وَ هُوَ يَقُولُ لَكَ إِنَّكَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ وَ عَصَيْتَنِي فَغَفَرْتُ لَكَ فَإِنْ أَنْتَ عَصَيْتَنِي الرَّابِعَةَ لَمْ أَغْفِرْ لَكَ
He-asws said: ‘Dawood-as came to him-as. He-as said to him-as: ‘O Daniyal-as! I-as am a Messenger‑as of Allah-azwj to you-as, and He-azwj Says to you: “You-as disobeyed Me-azwj, I-azwj Forgave you-as, and you disobeyed Me-azwj, I-azwj Forgave you-as, and you-as disobeyed Me-azwj, I-azwj Forgave you‑as. If you-as were to disobey Me-azwj for the fourth (time), I-azwj will not Forgive you-as!”’
فَقَالَ لَهُ دَانِيَالُ قَدْ بَلَّغْتَ يَا نَبِيَّ اللَّهِ
Daniyal-as said to him-as: ‘You-as have delivered, O Prophet-as of Allah-azwj!’’
قَالَ فَلَمَّا كَانَ فِي السَّحَرِ قَامَ دَانِيَالُ وَ نَاجَى رَبَّهُ فَقَالَ يَا رَبِّ إِنَّ دَاوُدَ نَبِيَّكَ أَخْبَرَنِي عَنْكَ أَنِّي قَدْ عَصَيْتُكَ فَغَفَرْتَ لِي وَ عَصَيْتُكَ فَغَفَرْتَ لِي وَ عَصَيْتُكَ فَغَفَرْتَ لِي وَ أَخْبَرَنِي عَنْكَ أَنِّي إِنْ عَصَيْتُكَ الرَّابِعَةَ لَمْ تَغْفِرْ لِي فَوَ عِزَّتِكَ لَأَعْصِيَنَّكَ ثُمَّ لَأَعْصِيَنَّكَ ثُمَّ لَأَعْصِيَنَّكَ إِنْ لَمْ تَعْصِمْنِي.
He-asws said: ‘When it was during the pre-dawn, Daniyal-as stood and whispered to his-as Lord‑azwj. He-as said: ‘Your-azwj Prophet-as Informed me-as on Your-azwj behalf that I-as disobeyed You-azwj, You-azwj Forgave me-as, and I-as disobeyed You-azwj, You-azwj Forgave me-as, and I-as disobeyed You-azwj, You-azwj Forgave me-as, and he-as informed me-as on Your-azwj behalf that if I‑as were to disobey You-azwj for the fourth (time), You-azwj will not Forgive me-as. I-as will disobey You-azwj, then I-as will disobey You-azwj, then I-as will disobey You-azwj if You-azwj don’t Protect me‑as’’.[327]
91- محص، التمحيص عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ قَدْ كَانَتِ الرِّيحُ حَمَلَتِ الْعِمَامَةَ عَنْ رَأْسِي فِي الْبَدْوِ فَقَالَ يَا مُعَاوِيَةُ فَقُلْتُ لَبَّيْكَ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ ص
(The book) ‘Al Tamhees’ – From Muawiya Bin Ammar who said,
‘I entered to see Abu Abdullah-asws and the wind had carried off my turban in the desert. He‑asws said: ‘O Muawiya!’ I said, ‘At your-asws service, may I be sacrificed for you-asws, O son‑asws of Rasool-Allah-saww!
قَالَ حَمَلَتِ الرِّيحُ الْعِمَامَةَ عَنْ رَأْسِكَ قُلْتُ نَعَمْ قَالَ هَذَا جَزَاءُ مَنْ أَطْعَمَ الْأَعْرَابَ.
He-asws said: ‘The wind carried off the turban from your head?’ I said, ‘Yes’. He-asws said: ‘This is a recompense of the one who feeds the Bedouins’’.[328]
92- محص، التمحيص عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع تَوَقَّوُا الذُّنُوبَ فَمَا مِنْ بَلِيَّةٍ وَ لَا نَقْصِ رِزْقٍ إِلَّا بِذَنْبٍ حَتَّى الْخَدْشِ وَ النَّكْبَةِ وَ الْمُصِيبَةِ فَإِنَّ اللَّهَ يَقُولُ وَ ما أَصابَكُمْ مِنْ مُصِيبَةٍ فَبِما كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ.
(The book) ‘Al Tamhees’ – From Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Fear the sins! There is none from an affliction, nor reduction in sustenance except due to a sin, even a scratch, and the stumble, and the disaster, for Allah-azwj Says: And whatever difficulty afflicts you it is regarding what your hands have earned, and He Pardons a lot [42:30]’’.[329]
93- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الرَّجُلَ لَيَجْلِسُ عَلَى بَابِ الْجَنَّةِ مِقْدَارَ عَامٍ بِذَنْبٍ وَاحِدٍ وَ إِنَّهُ لَيَنْظُرُ إِلَى أَكْوَابِهِ وَ أَزْوَاجِهِ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The man might sit at the door of Paradise a measurement of a year due to one sin, and he will be looking at his glasses and his wives’’.[330]
– وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص لِلْمُؤْمِنِ اثْنَانِ وَ سَبْعُونَ سِتْراً فَإِذَا أَذْنَبَ ذَنْباً انْهَتَكَتْ عَنْهُ سِتْرٌ فَإِنْ تَابَ رَدَّهُ اللَّهُ إِلَيْهِ وَ سَبْعَةً مَعَهُ وَ إِنْ أَبَى إِلَّا قُدُماً قُدُماً فِي الْمَعَاصِي تَهَتَّكَتْ عَنْهُ أَسْتَارُهُ فَإِنْ تَابَ رَدَّهَا اللَّهُ إِلَيْهِ وَ مَعَ كُلِّ سِتْرٍ مِنْهَا سَبْعَةٌ فَإِنْ أَبَى إِلَّا قُدُماً قُدُماً فِي الْمَعَاصِي تَهَتَّكَتْ أَسْتَارُهُ وَ بَقِيَ بِلَا سِتْرٍ
And by this chain, said,
‘Rasool-Allah-saww said: ‘For a Momin there are seventy-two veils. When he commits a sin, a veil is torn away from him. If he were to repent, Allah-azwj Returns it to him, and seven along with it, and if he were to refuse except going ahead (and) going ahead in the disobedience, his veils are torn apart. If he were to repent, Allah-azwj Returns these two him, and seven along with every veil. If he were to refuse except going ahead (and) going ahead in the disobedience, his veils are torn apart, and he remains without any veil.
وَ أَوْحَى اللَّهُ تَعَالَى إِلَى مَلَائِكَتِهِ أَنِ اسْتُرُوا عَبْدِي بِأَجْنِحَتِكُمْ فَإِنَّ بَنِي آدَمَ يُغِيرُونَ وَ لَا يُغَيِّرُونَ وَ أَنَا أُغَيِّرُ وَ لَا أُغِيرُ
And Allah-azwj the Exalted Reveals to His-azwj Angels: “Veil My-azwj servant with your wings, for the sons of Adam-as they are being Shown self-respect and they are not showing self-respect while Iazwj Show self-respect (to others) and am not shown respect!”’
فَإِنْ أَبَى إِلَّا قُدُماً قُدُماً فِي الْمَعَاصِي شَكَتِ الْمَلَائِكَةُ إِلَى رَبِّهَا وَ رَفَعَتْ أَجْنِحَتَهَا وَ قَالَتْ يَا رَبِّ إِنَّ عَبْدَكَ هَذَا قَدْ أَقْذَرَنَا مِمَّا يَأْتِي مِنَ الْفَوَاحِشِ ما ظَهَرَ مِنْها وَ ما بَطَنَ
If he were to refuse except going ahead (and) going ahead in the disobedience, the Angels complain to their Lord-azwj and raise their wings and say: ‘O Lord-azwj! This servant of Yours-azwj has dirtied us from the immoralities he has committed, what are apparent from these and what are hidden’.
قَالَ فَيَقُولُ اللَّهُ تَعَالَى لَهُمْ كُفُّوا عَنْهُ أَجْنِحَتَكُمْ
He-asws said: ‘Allah-azwj the Exalted Says to them: “Restrain your wings away from him!”
فَلَوْ عَمِلَ الْخَطِيئَةَ فِي سَوَادِ اللَّيْلِ أَوْ فِي ضَوْءِ النَّهَارِ أَوْ فِي مَفَازَةٍ أَوْ قَعْرِ بَحْرٍ لَأَجْرَاهَا اللَّهُ تَعَالَى عَلَى أَلْسِنَةِ النَّاسِ فَاسْأَلُوا اللَّهَ تَعَالَى أَنْ لَا يَهْتِكَ أَسْتَارَكُمْ.
If he were to work the sin in the darkness of the night, or in brightness of the day, or in a wilderness or bottom of the sea, Allah-azwj will Make it flow upon tongues of the people. Therefore ask Allah-azwj the Exalted not to Tear upon your veils!’’[331]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ إِبْلِيسَ رَضِيَ مِنْكُمْ بِالْمُحَقَّرَاتِ وَ الذَّنْبُ الَّذِي لَا يُغْفَرُ قَوْلُ الرَّجُلِ لَا أُؤَاخَذُ بِهَذَا الذَّنْبِ اسْتِصْغَاراً لَهُ.
And by this chain, said,
‘Rasool-Allah-saww said: ‘Iblees-la is satisfied from you all with the insignificant (sins considered insignificant); and the sin which is not Forgiven are words of the man, ‘I will not be Seized for this sin’, in belittling to it’’.[332]
94- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ عَمِّهِ عَلِيِّ بْنِ حَمْزَةَ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا اخْتَلَجَ عِرْقٌ وَ لَا عَثَرَتْ قَدَمٌ إِلَّا بِمَا قَدَّمَتْ أَيْدِيكُمْ وَ مَا يَعْفُو اللَّهُ عَنْهُ أَكْثَرُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From a group, from Abu Al Mufazzal, from Ali Bin Al-Husayn Bin Hamza Al Alawy, from his uncle Ali Bin Hamza,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws, from his-asws forefathers having said: ‘Rasool-Allah-saww said: ‘No vein shudders, nor does a foot stumble except due to what (sins) your hands have sent ahead, and what Allah-azwj Forgives from, is even more’’.[333]
95- ما، الأمالي للشيخ الطوسي عَنِ الْغَضَائِرِيِّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ الْهَمَدَانِيِّ عَنْ مُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَعَالَى لَمْ يَجْعَلْ لِلْمُؤْمِنِ أَجَلًا فِي الْمَوْتِ يُبْقِيهِ مَا أَحَبَّ الْبَقَاءَ فَإِذَا عَلِمَ أَنَّهُ سَيَأْتِي بِمَا فِيهِ بَوَارُ دِينِهِ قَبَضَهُ إِلَيْهِ مكرها [مُكْرِماً].
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Al Gazairy, from Al Tal’akbury, from Muhammad Bin Hammam, from Muhammad Bin Ali Bin Al-Husayn Al Hamdany, from Muhammad Bin Khalid Al Barqy, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘Allah-azwj the Exalted did not Make any (fixed) term for the Momin regarding the death. He-azwj Makes him remain for as long as he likes to live. When He-azwj Knows he will be committing what therein would be ruination of his religion, He-azwj Recalls him to Him-azwj, honourably’’.[334]
قَالَ مُحَمَّدُ بْنُ هَمَّامٍ فَذَكَرْتُ هَذَا الْحَدِيثَ لِأَحْمَدَ بْنِ عَلِيِّ بْنِ حَمْزَةَ مَوْلَى الطَّالِبِيِّينَ وَ كَانَ رَاوِيَةً لِلْحَدِيثِ فَحَدَّثَنِي عَنِ الْحُسَيْنِ بْنِ أَسَدٍ الطُّفَاوِيِّ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ بْنِ فُضَيْلِ بْنِ يَسَارٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ يَمُوتُ بِالذُّنُوبِ أَكْثَرُ مِمَّنْ يَمُوتُ بِالْآجَالِ وَ مَنْ يَعِيشُ بِالْإِحْسَانِ أَكْثَرُ مِمَّنْ يَعِيشُ بِالْأَعْمَارِ.
Muhammad Bin Hamam said, ‘I mentioned this Hadeeth to Ahmad Bin Ali Bin Hamza, a slave of Talibeen, and he was a report of the Hadeeth. He narrated to me, from Al-Husayn Bin Asad Al Tufawy, from Muhammad Bin Al Qasim Bin Fuzeyl Bin Yasaar, from a man,
‘From Abu Abdullah-asws having said: ‘Ones dying due to the sins are more than the ones dying with the (fixed) terms (of death), and the ones living due to the good deeds are more than the ones living due to the (fixed) lifespans’’.[335]
96- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَوْ لَمْ يَتَوَعَّدِ اللَّهُ عَلَى مَعْصِيَتِهِ لَكَانَ يَجِبُ أَنْ لَا يُعْصَى شُكْراً لِنِعَمِهِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Even if Allah-azwj had not Threatened upon disobeying Him-azwj, it would still have obligated that He-azwj should not be disobeyed as a gratefulness for His-azwj Favours’’.[336]
– وَ قَالَ ع تَرْكُ الذَّنْبِ أَهْوَنُ مِنْ طَلَبِ التَّوْبَةِ.
And he-asws said: ‘Neglecting the sin is easier than seeking the repentance’’.[337]
– وَ قَالَ ع اتَّقُوا مَعَاصِيَ اللَّهِ فِي الْخَلَوَاتِ فَإِنَّ الشَّاهِدَ هُوَ الْحَاكِمُ.
And he-asws said: ‘Fear disobedience of Allah-azwj in the privacy, for the Witness, He-azwj is the Judge’’.[338]
– وَ قَالَ ع أَقَلُّ مَا يَلْزَمُكُمْ لِلَّهِ أَلَّا تَسْتَعِينُوا بِنِعَمِهِ عَلَى مَعَاصِيهِ.
And he-asws: ‘The least of what necessitates you for Allah-azwj is that you don’t be assisted by His-azwj bounties upon disobeying Him-azwj’’.[339]
– وَ قَالَ ع مِنَ الْعِصْمَةِ تَعَذُّرُ الْمَعَاصِي.
And he-asws said: ‘From the infallibility is the impossibility of disobeying (Allah-azwj)’’.[340]
– وَ قَالَ ع اذْكُرُوا انْقِطَاعَ اللَّذَّاتِ وَ بَقَاءَ التَّبِعَاتِ.
And he-asws said: ‘Remember the termination of pleasures and the lasting of consequences’’.[341]
وَ قَالَ ع أَشَدُّ الذُّنُوبِ مَا اسْتَخَفَّ بِهِ صَاحِبُهُ.
And he-asws said: ‘The severest of sins is what its perpetrator takes lightly with’’.[342]
– وَ قَالَ ع أَيُّهَا النَّاسُ إِنَّ الدُّنْيَا تَغُرُّ الْمُؤَمِّلَ لَهَا وَ الْمُخْلِدَ إِلَيْهَا وَ لَا تَنَفَّسْ بِمَنْ نَافَسَ فِيهَا وَ تَغْلِبُ مَنْ غَلَبَ عَلَيْهَا
And he-asws said: ‘O you people! The world deceives the one yearning for it, and the one (yearning it to be) eternal, and he does not compete (for the Hereafter) with the ones competing in it, and it overcomes the one who prevails upon it.
وَ ايْمُ اللَّهِ مَا كَانَ قَوْمٌ قَطُّ فِي غَضِّ نِعْمَةٍ مِنْ عَيْشٍ فَزَالَ عَنْهُمْ إِلَّا بِذُنُوبٍ اجْتَرَحُوهَا لِأَنَّ اللَّهَ تَعَالَى لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
And I-asws swear by Allah-azwj! No people have been in pristine life, so it declined away from them, except it was due to sins they had committed, because Allah-azwj the Exalted is not least unjust to the servants.
وَ لَوْ أَنَّ النَّاسَ حِينَ تَنْزِلُ بِهِمُ النِّقَمُ وَ تَزُولُ عَنْهُمُ النِّعَمُ فَزِعُوا إِلَى رَبِّهِمْ بِصِدْقٍ مِنْ نِيَّاتِهِمْ وَ وَلَهٍ مِنْ قُلُوبِهِمْ لَرَدَّ عَلَيْهِمْ كُلَّ شَارِدٍ وَ أَصْلَحَ لَهُمْ كُلَّ فَاسِدٍ.
And the people, when the scourge had befallen with them and the bounties had declined from them, if they had panicked to their Lord-azwj with their sincere intentions and feelings from their hearts, He-azwj would have Returned to them everything strayed and Corrected for them everything spoilt’’.[343]
– وَ قَالَ ع إِنَّ اللَّهَ سُبْحَانَهُ لَا يَخْفَى عَلَيْهِ مَا الْعِبَادُ مُقْتَرِفُونَ فِي لَيْلِهِمْ وَ نَهَارِهِمْ لَطُفَ بِهِ خُبْراً وَ أَحَاطَ بِهِ عِلْماً أَعْضَاؤُكُمْ شُهُودُهُ وَ جَوَارِحُكُمْ جُنُودُهُ وَ ضَمَائِرُكُمْ عُيُونُهُ وَ خَلَوَاتُكُمْ عِيَانُهُ.
And he-asws said: ‘Allah-azwj the Glorious, it is not hidden unto Him-azwj what the servants are committing during their nights and their days. He-azwj is Subtle with it, Aware, and Encompasses it in Knowledge. Your body parts are His-azwj witnesses, and your limbs are His‑azwj armies, and your consciences are His-azwj eyes, and your solitude is His-azwj Vision’’.[344]
97- كَنْزُ الْكَرَاجَكِيِّ، عَنِ الْمُفِيدِ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الْمَعْرُوفِ بِابْنِ الزَّيَّاتِ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ الْقَزْوِينِيِّ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ يَا ابْنَ آدَمَ مَا تُنْصِفُنِي أَتَحَبَّبُ إِلَيْكَ بِالنِّعَمِ وَ تَتَبَغَّضُ إِلَيَّ بِالْمَعَاصِي خَيْرِي إِلَيْكَ نَازِلٌ وَ شَرُّكَ إِلَيَّ صَاعِدٌ أَ فِي كُلِّ يَوْمٍ يَأْتِينِي عَنْكَ مَلَكٌ كَرِيمٌ بِعَمَلٍ غَيْرِ صَالِحٍ
(The book) ‘Kanz’ of Al Karajaky – from Al Mufeed, from Umar Bin Muhammad, the well-known as Ibn Al Zayyat, from Ali Bin Mahrawiya, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “O son of Adam-as! You are not being fair to Me-azwj! I-azwj Made Me‑azwj to be beloved to You-azwj with the bounties, and you are hateful to Me-azwj with the disobedience. My-azwj good descends to you and your evil is ascending to Me-azwj. Every day an honourable Angel comes to Me-azwj from you with deeds other than righteous.
يَا ابْنَ آدَمَ لَوْ سَمِعْتَ وَصْفَكَ مِنْ غَيْرِكَ وَ أَنْتَ لَا تَدْرِي مَنِ الْمَوْصُوفُ لَسَارَعْتَ إِلَى مَقْتِهِ.
O son of Adam-as! If you were to hear your own description from others, and you don’t know the ones describing, you would have been quick to detest him!”’[345]
وَ مِنْهُ قَالَ الصَّادِقُ ع تَأْخِيرُ التَّوْبَةِ اغْتِرَارٌ وَ طُولُ التَّسْوِيفِ حَيْرَةٌ وَ الِاعْتِلَالُ عَلَى اللَّهِ هَلَكَةٌ وَ الْإِصْرَارُ عَلَى الذَّنْبِ أَمْنٌ لِمَكْرِ اللَّهِ فَلا يَأْمَنُ مَكْرَ اللَّهِ إِلَّا الْقَوْمُ الْخاسِرُونَ.
And from him,
‘Al-Sadiq-asws said: ‘Delaying the repentance is deceiving, and prolonging the procrastination is confusing, and the defectiveness upon Allah-azwj is destruction, and the persistence upon the sin is feeling safe from the Plan of Allah-azwj. But no one feels secure from the Plan of Allah except the people (who are) losers [7:99]’’.[346]
98- عُدَّةُ الدَّاعِي، رُوِيَ فِي زَبُورِ دَاوُدَ ع يَقُولُ اللَّهُ تَعَالَى يَا ابْنَ آدَمَ تَسْأَلُنِي وَ أَمْنَعُكَ لِعِلْمِي بِمَا يَنْفَعُكَ ثُمَّ تُلِحُّ عَلَيَّ بِالْمَسْأَلَةِ فَأُعْطِيكَ مَا سَأَلْتَ فَتَسْتَعِينُ بِهِ عَلَى مَعْصِيَتِي فَأَهُمُّ بِهَتْكِ سِتْرِكَ فَتَدْعُونِي فَأَسْتُرُ عَلَيْكَ
(The book) ‘Uddat Al Daie’ –
‘It is reported in the Psalms of Dawood-as, Allah-azwj the Exalted Says: “O son of Adam-as! You ask Me-azwj and I-azwj Prevent you due to My-azwj Knowledge with what is beneficial for you. Then you insist upon me with the asking, so I-azwj Give you what you ask for, then you get assisted by it upon disobeying Me-azwj. So I-azwj Consider Tearing your veil, but you supplicate to Me-azwj, so I-azwj Veil upon you.
فَكَمْ مِنْ جَمِيلٍ أَصْنَعُ مَعَكَ وَ كَمْ مِنْ قَبِيحٍ تَصْنَعُ مَعِي يُوشِكُ أَنْ أَغْضَبَ عَلَيْكَ غَضْبَةً لَا أَرْضَى بَعْدَهَا أَبَداً
How many beautiful things I-azwj have Done with you, and how many ugly thing you have done with Me-azwj! I-azwj am on the verge of being Wrathful upon you with a Wrath, I-azwj will not be Satisfied afterwards, ever!”
وَ فِيمَا أَوْحَى اللَّهُ إِلَى عِيسَى ع لَا يَغُرَّنَّكَ الْمُتَمَرِّدُ عَلَيَّ بِالْعِصْيَانِ يَأْكُلُ رِزْقِي وَ يَعْبُدُ غَيْرِي ثُمَّ يَدْعُونِي عِنْدَ الْكَرْبِ فَأُجِيبُهُ ثُمَّ يَرْجِعُ إِلَى مَا كَانَ عَلَيْهِ
And among what Allah-azwj Revealed to Isa-as: “Do not let him deceive you-as, the one rebellious against Me-azwj with the disobedience. He eats My-azwj sustenance and he worships others, then he supplicates to Me-azwj during the distress, so I-azwj Answer him. Then he returns to what he had been upon.
فَعَلَيَّ يَتَمَرَّدُ أَمْ لِسَخَطِي يَتَعَرَّضُ فَبِي حَلَفْتُ لَآخُذَنَّهُ أَخْذَةً لَيْسَ لَهُ مِنْهَا مَنْجًى وَ لَا دُونِي مَلْجَأٌ أَيْنَ يَهْرُبُ مِنْ سَمَائِي وَ أَرْضِي.
Is it against Me-azwj he is rebelling or is he exposing to My-azwj Annoyance? I-azwj Swear by Myself-azwj! I-azwj shall Seize him with a Seizing, there wouldn’t be any rescue for him from it, nor any shelter besides Me-azwj! Where will he flee from My-azwj sky and My-azwj earth?”’[347]
باب 138 علل المصائب و المحن و الأمراض و الذنوب التي توجب غضب الله و سرعة العقوبة
CHAPTER 138 – REASON FOR THE CALAMITIES, AND THE ADVERSITIES, AND THE DISEASES, AND THE SINS WHICH OBLIGATE THE WRATH OF ALLAH-azwj AND QUICKNESS OF THE PUNISHMENT
1- دَعَائِمُ الْإِسْلَامِ، رُوِّينَا عَنْ رَسُولِ اللَّهِ ص أَنَّهُ نَزَلَ فِي بَعْضِ أَسْفَارِهِ بِأَرْضٍ لَا نَبَاتَ بِهَا فَقَالَ اطْلُبُوا لَنَا حَطَباً
(The book) ‘Da’aim Al Islam’ –
‘He-saww descended during one of his-saww journeys in a land having not vegetation in it. He‑saww said: ‘Seek firewood for us!’
قَالُوا يَا رَسُولَ اللَّهِ نَحْنُ كَمَا تَرَى بِأَرْضٍ قَرْعَاءَ
They said, ‘O Rasool-Allah-saww! We are as you can see-saww, in a barren land’.
فَقَالَ افْتَرِقُوا وَ اطْلُبُوا عَلَى ذَلِكَ
He-saww said: ‘Disperse and seek upon that’.
فَافْتَرَقَ النَّاسُ فَجَعَلَ الرَّجُلُ يَأْتِي بِالْعُودَيْنِ وَ الثَّلَاثَةِ وَ أَكْثَرَ مِنْ ذَلِكَ كَالْخَلَالِ وَ نَحْوِهِ مِمَّا تَسْفِيهِ الرِّيحُ حَتَّى صَارَ بَيْنَ يَدَيْ رَسُولِ اللَّهِ ص مَنْ ذَلِكَ كَوْمٌ عَظِيمٌ
The people separated, and the man went on to come with the two stick and the three and more than that like the toothpicks, and approximate to it from what the wind had blown, until it came to be in front of Rasool-Allah-azwj, a large pile from that.
فَقَالَ أَرَدْتُ أَنْ أَضْرِبَ لَكُمْ بِهَذَا مَثَلًا هَكَذَا تَجْتَمِعُ الْحَسَنَاتُ وَ هَكَذَا تَجْتَمِعُ السَّيِّئَاتُ فَرَحِمَ اللَّهُ امْرَأً نَظَرَ لِنَفْسِهِ.
He-saww said: ‘I-saww wanted to strike an example for you all with this. Like this the good deeds are accumulated, and like this the evil deeds are accumulated. May Allah-azwj have Mercy on a person looking out for himself!’’[348]
2- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ أَبَانٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسٌ إِنْ أَدْرَكْتُمُوهُنَّ فَتَعَوَّذُوا بِاللَّهِ مِنْهُنَّ لَمْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوهَا إِلَّا ظَهَرَ فِيهِمُ الطَّاعُونُ وَ الْأَوْجَاعُ الَّتِي لَمْ تَكُنْ فِي أَسْلَافِهِمُ الَّذِينَ مَضَوْا
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father and from the number, from Ahmad Bin Muhammad, altogether from Ahmad Bin Muhammad Bin Abu Nasr, from Aban, from a man,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Five, if you were to come across these, seek Refuge with Allah-azwj from these. The immorality does not appear among a people at all until they are being openly, except the plague and the hunger appears among them which did not happen to be in their ancestors, the ones in the past.
وَ لَمْ يَنْقُصُوا الْمِكْيَالَ وَ الْمِيزَانَ إِلَّا أُخِذُوا بِالسِّنِينَ وَ شِدَّةِ الْمَئُونَةِ وَ جَوْرِ السُّلْطَانِ وَ لَمْ يَمْنَعُوا الزَّكَاةَ إِلَّا مُنِعُوا الْقَطْرَ مِنَ السَّمَاءِ وَ لَوْ لَا الْبَهَائِمُ لَمْ يُمْطَرُوا
And they will not be deficient of the measuring and the weighing except they will be seized by the years (7 years of Yusuf-as), and severity of the provision, and tyranny of the ruling authority, and they will not prevent the Zakat except they would be prevent the rain from the sky, and had it not been for the beasts, they would not have been rained upon.
وَ لَمْ يَنْقُضُوا عَهْدَ اللَّهِ وَ عَهْدَ رَسُولِهِ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ أَخَذُوا بَعْضَ مَا فِي أَيْدِيهِمْ
And they will not break the Covenant of Allah-azwj and pact of His-azwj Rasool-saww, except Allah-azwj will Cause their enemies to prevail upon them, and they will seize part of is in their hands.
وَ لَمْ يَحْكُمُوا بِغَيْرِ مَا أَنْزَلَ اللَّهُ إِلَّا جَعَلَ اللَّهُ بَأْسَهُمْ بَيْنَهُمْ.
And they will not judge with other than what Allah-azwj has Revealed, except Allah-azwj will Make their violence to be between them’’.[349]
3- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: وَجَدْنَا فِي كِتَابِ رَسُولِ اللَّهِ ص إِذَا ظَهَرَ الزِّنَا مِنْ بَعْدِي كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَ الْمِكْيَالُ وَ الْمِيزَانُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, and the number from Ahmad Bin Muhammad, altogether from Ibn Mahboub, from Malik Bin Atiyya, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘We-asws found in a letter of Rasool-Allah-saww: ‘When the adultery appears from after me-saww, the sudden death will be a lot, and when they are deficient of the measuring and the weighing, Allah-azwj will Seize them with the years (of Yusuf-as), and the shortages.
وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَتَهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلِّهَا وَ إِذَا جَارُوا فِي الْأَحْكَامِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ
And when they prevent the Zakat, the earth will prevent its Blessings from the vegetation, and the fruits, and the mines, all of them; and when they are tyrannical in their judgments, they will be assisting upon the injustice and the aggression.
وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ وَ إِذَا لَمْ يَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ يَنْهَوْا عَنِ الْمُنْكَرِ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ فَيَدْعُو خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ.
And when they break the Covenant, Allah-azwj will Cause their enemies to prevail upon them; and when they cut off the kinship, their wealth will be Made to be in the hands of evil people; and when they do not instruct with the acts of kindness and do not forbid from the evil, and do not follow the good people from People-asws of my-saww Household, Allah-azwj will Cause their evil ones to prevail upon them. Their good people will supplicate but it will not be Answered for them’’.[350]
بيان: وَ فِي الْحَدِيثِ خَمْسٌ بِخَمْسٍ مَا نَقَضَ الْعَهْدَ قَوْمٌ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ مَا حَكَمُوا بِغَيْرِ مَا أَنْزَلَ اللَّهُ إِلَّا فَشَا فِيهِمُ الْفَقْرُ وَ مَا ظَهَرَ فِيهِمُ الْفَاحِشَةُ إِلَّا فَشَا فِيهِمُ الْمَوْتُ وَ لَا طَفَّفُوا الْكَيْلَ إِلَّا مَنَعُوا النَّبَاتَ وَ أَخَذُوا بِالسِّنِينَ وَ لَا مَنَعُوا الزَّكَاةَ إِلَّا حُبِسَ عَنْهُمُ الْقَطْرُ.
Explanation – And in the Hadeeth: ‘Five with five. No people will break the Covenant except Allah-azwj will Cause their enemies to prevail upon them; and they will not judge with other than what Allah-azwj has Revealed except the poverty will be widespread among them; and the immoralities will not appear among them except the death will be widespread among them; and they will not be deficient of the measurement except they will be prevented the vegetation, and they will be Seized with the years (of famine of Yusuf-as); and they will not prevent the Zakat except the rain will be Withheld from them’’.
4- ب، قرب الإسناد عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ كِتَاباً مِنْ كُتُبِهِ عَلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ وَ فِيهِ أَنَّهُ سَيَكُونُ خَلْقٌ مِنْ خَلْقِي يَلْحَسُونَ الدُّنْيَا بِالدِّينِ يَلْبَسُونَ مُسُوكَ الضَّأْنِ عَلَى قُلُوبٍ كَقُلُوبِ الذِّئَابِ
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Allah-azwj Blessed and Exalted Revealed a Book from His-azwj Books unto a Prophet-as from His-azwj Prophets-as, and in it was: ‘There shall come into being a people from My-azwj people, they will be lapping up the world by (throwing away) the religion. They will be wearing clothing of the sheep upon hearts like the hearts of wolves.
أَشَدَّ مَرَارَةً مِنَ الصَّبِرِ أَلْسِنَتُهُمْ أَحْلَى مِنَ الْعَسَلِ وَ أَعْمَالُهُمُ الْبَاطِنَةُ أَنْتَنُ مِنَ الْجِيَفِ
They would be severely bitterer than the aloe, their tongues will be sweeter than the honey, and their esoteric deeds will be more stinky than the carcass.
أَ فِيَّ يَغْتَرُّونَ أَمْ إِيَّايَ يَخْدَعُونَ أَمْ عَلَيَّ يَتَجَبَّرُونَ فَبِعِزَّتِي حَلَفْتُ لَأَبْتَعِثَنَ لَهُمُ الْفِتْنَةَ تَطَأُ فِي خِطَامِهَا حَتَّى تَبْلُغَ أَطْرَافَ الْأَرْضِ يُتْرَكُ الْحَكِيمُ فِيهَا حَيْرَانَ.
Are they cheating Me-azwj, or are they deceiving Me-azwj, or are they being compulsive upon Me-azwj? I-azwj Swear by My-azwj Mighty! I Shall Sent to them such Fitna, they will be trample in its feet until it reaches outskirts of the earth. It will leave the wise ones confused during it!”’[351]
5- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَمَا إِنَّهُ لَيْسَ مِنْ سَنَةٍ أَقَلَّ مَطَراً مِنْ سَنَةٍ وَ لَكِنَّ اللَّهَ يَضَعُهُ حَيْثُ يَشَاءُ إِنَّ اللَّهَ جَلَّ جَلَالُهُ إِذَا عَمِلَ قَوْمٌ بِالْمَعَاصِي صَرَفَ عَنْهُمْ مَا كَانَ قَدَّرَ لَهُمْ مِنَ الْمَطَرِ فِي تِلْكَ السَّنَةِ إِلَى غَيْرِهِمْ وَ إِلَى الْفَيَافِي وَ الْبِحَارِ وَ الْجِبَالِ
(The book) ‘Al Amaali’ of Al Sadouq – From his father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Malik Bin Atiya, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘But, there isn’t any year from the year of less rain than a year, but Allah-azwj Places it wherever He-azwj so Desires to. Allah-azwj, Majestic is His-azwj Majesty, when a people work with the disobedience, Turns away from them what had been pre-determined for them of the rain during that year, to others, and to the deserts, and the oceans, and the mountains.
وَ إِنَّ اللَّهَ لَيُعَذِّبُ الْجُعَلَ فِي جُحْرِهَا بِحَبْسِ الْمَطَرِ عَنِ الْأَرْضِ الَّتِي هِيَ بِمَحَلَّتِهَا لِخَطَايَا مَنْ بِحَضْرَتِهَا وَ قَدْ جَعَلَ اللَّهُ لَهَا السَّبِيلَ إِلَى مَسْلَكٍ سِوَى مَحَلَّةِ أَهْلِ الْمَعَاصِي
And Allah-azwj tends to Punish the dung beetle in its hole by Withholding the rain from the ground in which is its place due to the sins of the ones in its presence, and Allah-azwj has Made the way for it to a route besides the place of the disobedient people’’.
قَالَ ثُمَّ قَالَ أَبُو جَعْفَرٍ ع فَاعْتَبِرُوا يا أُولِي الْأَبْصارِ
He (the narrator) said, ‘Then Abu Ja’far-asws said: ‘therefore take a lesson, O the ones with the insight! [59:2]’.
ثُمَّ قَالَ وَجَدْنَا فِي كِتَابِ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا ظَهَرَ الزِّنَا كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَ الْمِكْيَالُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَتَهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلِّهَا
Then he-asws said: ‘We found in the book of Ali-asws. He-asws said: ‘Rasool-Allah-saww said: ‘When the adultery appear, the sudden death will be a lot, and when the measurements are deficient, Allah-azwj will Seize them with the years (of drought) and the shortages; and when they prevent the Zakat, the earth will prevent its Blessings from the vegetation and the fruits and the mines, all of them.
وَ إِذَا جَارُوا فِي الْأَحْكَامِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ
And when they are tyrannous in the judgments, they will be assisting upon the injustice and the aggression; and when they break the Covenant, Allah-azwj will Cause their enemies to prevail upon them; and when they cut off the kinship, the wealth will be Made to be in hands of the evil people.
وَ إِذَا لَمْ يَأْمُرُوا بِمَعْرُوفٍ وَ لَمْ يَنْهَوْا عَنْ مُنْكَرٍ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ فَيَدْعُو عِنْدَ ذَلِكَ خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ.
And when they do not instruct with the act of kindness, and do not forbid from evil, and do not follow the good people from People-asws of my-saww Household, Allah-azwj will Cause their evil ones to prevail upon them. During that, their good people will supplicate but it will not be Answered for them’’.[352]
6- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَجَدْتُ فِي كِتَابِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع إِلَى آخِرِ مَا مَرَّ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Muhammad Bin Isa, from Ibn Abu Umeyr, from Ibn Atiyya, from Al Sumali who said,
‘I heard Abu Ja’far-asws saying: ‘I-asws found in the book of Ali-asws Bin Abu Talib-asws’ – up to the end of what has passed’’.[353]
7- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الزَّيَّاتِ عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ عَنْ مِسْعَرِ بْنِ يَحْيَى عَنْ شَرِيكِ بْنِ عُبَيْدِ اللَّهِ عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ مِنَ الذُّنُوبِ تُعَجَّلُ عُقُوبَتُهَا وَ لَا تُؤَخَّرُ إِلَى الْآخِرَةِ عُقُوقُ الْوَالِدَيْنِ وَ الْبَغْيُ عَلَى النَّاسِ وَ كُفْرُ الْإِحْسَانِ.
(The book) ‘Al Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Umar Bin Muhammad Al Zayyat, from Abdullah Bin Ja’far, from Mis’ar Bin Yahya, from Shareek Bin Ubeydullah, from Abu Is’haq Al Hamdany, from his father,
‘From Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘Three from the sins, their Punishment is hastened and is not delayed to the Hereafter – disowning the parents, and the rebelling upon the people, and denying the favours’’.[354]
8- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ يَاسِرٍ عَنِ الرِّضَا ع قَالَ: إِذَا كَذَبَ الْوُلَاةُ حُبِسَ الْمَطَرُ وَ إِذَا جَارَ السُّلْطَانُ هَانَتِ الدَّوْلَةُ وَ إِذَا حُبِسَتِ الزَّكَاةُ مَاتَتِ الْمَوَاشِي.
(The books) ‘Al Majaalis’ of Al Mufeed, ‘(and) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’aed, from Ibn Isa Bin Saeed, from Yasir,
‘From Al-Reza-asws having said: ‘When the rulers lie, the rain is Withheld, and when the ruler is tyrannical, the government is weakened, and when the Zakat is withheld, the livelihoods die’’.[355]
9- ما، الأمالي للشيخ الطوسي عَنْ حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنْ أَبِي خَلِيفَةَ عَنْ أَبِي الْوَلِيدِ وَ أَبِي كَثِيرٍ مَعاً عَنْ شُعْبَةَ عَنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ مُسْلِمٍ عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا ظَهَرَ الْبَغْيُ قَطُّ فِي قَوْمٍ إِلَّا ظَهَرَ فِيهِمُ الْمَوْتَانُ وَ لَا ظَهَرَ الْبَخْسُ فِي الْمِيزَانِ إِلَّا وَ ظَهَرَ فِيهِمُ الْخُسْرَانُ وَ الْفَقْرُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Hamawiya, from Abu Al-Husayn, from Abu Khaleefa, from Abu Al Waleed and Abu Kaseer, both together from Shu’ba, from Al Hakam, from Al Hassan Bin Muslim,
from Ibn Abbas who said, ‘Immorality does not appear among a people at all except two (types of) deaths appear among them, nor does the under-weighing appear in the scale except and the losses and the poverty will appear among them’.
قَالَ أَبُو خَلِيفَةَ عَنْ أَبِي كَثِيرٍ إِلَّا ابْتُلُوا بِالسَّنَةِ وَ لَا ظَهَرَ نَقْضُ الْعَهْدِ فِي قَوْمٍ إِلَّا أُدِيلَ عَلَيْهِمْ عَدُوُّهُمْ.
Abu Khaleefa said, from Abu Kaseer, ‘Except they will be afflicted with the years (of drought), nor will breaking of the Covenant appear in a people except their enemies will be the guided upon them’’.[356] (This is not a Hadeeth)
10- ل، الخصال عَنِ الْعَطَّارِ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحَسَنِ بْنِ الْحُصَيْنِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعَةٌ أَسْرَعُ شَيْءٍ عُقُوبَةً رَجُلٌ أَحْسَنْتَ إِلَيْهِ وَ يُكَافِيكَ بِالْإِحْسَانِ إِلَيْهِ إِسَاءَةً وَ رَجُلٌ لَا تَبْغِي عَلَيْهِ وَ هُوَ يَبْغِي عَلَيْكَ وَ رَجُلٌ عَاهَدْتَهُ عَلَى أَمْرٍ فَمِنْ أَمْرِكَ الْوَفَاءُ لَهُ وَ مِنْ أَمْرِهِ الْغَدْرُ بِكَ وَ رَجُلٌ يَصِلُ قَرَابَتَهُ وَ يَقْطَعُونَهُ.
(The book) ‘Al Khisaal’ – From Al Attar, from Sa’ad, from Ahmad Bin Al-Husayn Bin Saeed, from Al Hassan Bin Al-Husayn, from Musa Bin Al Qasim, from Safwan Bin Yahya, from Abdullah Bin Bukeyr, from his father,
‘From Abu Ja’far-asws having said: ‘Four are quickest things in Punishment – a man you have done a favour to and he suffices you of your good to him with evil; and a man you have not rebelled against him and he rebels against you; and a man you make a pact with him upon a matter, so from your matter is the loyalty to him and from his matter is the betrayal with you, and a man whom you connect his relationship and he cuts it off’’.[357]
جا، المجالس للمفيد عَنِ الْجِعَابِيِّ عَنِ الْحَسَنِ بْنِ عُمَرَ بْنِ الْحَسَنِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْهَاشِمِيِّ عَنْ عَبْدِ الْمُؤْمِنِ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع عَنْ جَابِرٍ الْأَنْصَارِيِّ عَنِ النَّبِيِّ ص مِثْلَهُ وَ فِيهِ وَ رَجُلٌ تَصِلُ قَرَابَتَهُ فَيَقْطَعُكَ.
(The book) ‘Al Majaalis’ of Al Mufeed, from Al Jiany, from Al Hassan Bin Umar Bin Al Hassan, from Ja’far Bin Muhammad Bin Marwan, from Muhammad Bin Ismail Al Hashimy, from Abu Al Momin,
‘Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws, from Jabir Al-Ansari, from the Prophet-saww – similar to it, and in it is: ‘And a man you connect his relationship, but he cuts you off’’.[358]
كِتَابُ الْغَايَاتِ، عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ: أَرْبَعٌ هُنَّ أَسْرَعُ الْأَشْيَاءِ عُقُوبَةً وَ ذَكَرَ مِثْلَهُ مَعَ أَدْنَى تَغْيِيرٍ فِي بَعْضِ أَلْفَاظِهِ.
‘Kitab Al Gayaat’ –
From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Four, these are quickest of things in Punishment’ – and he mentioned similar to it with small changes in some of the wordings’’.[359]
ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ ثُمَّ قَالَ ص يَا عَلِيُّ مَنِ اسْتَوْلَى عَلَيْهِ الضَّجَرُ رَحَلَتْ عَنْهُ الرَّاحَةُ.
(The book) ‘Al Khisaal’ –
‘In a bequest of the Prophet-saww to Ali-asws – similar to it, and there is an increase in its end, ‘Then he-saww said: ‘O Ali-asws! One whom the dissatisfaction prevails upon, the rest will depart from him’’.[360]
11- ع، علل الشرائع ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنِ الْمُعَلَّى عَنِ الْعَبَّاسِ بْنِ الْعَلَاءِ عَنْ مُجَاهِدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الذُّنُوبُ الَّتِي تُغَيِّرُ النِّعَمَ الْبَغْيُ وَ الذُّنُوبُ الَّتِي تُورِثُ النَّدَمَ الْقَتْلُ وَ الَّتِي تُنْزِلُ النِّقَمَ الظُّلْمُ وَ الَّتِي تَهْتِكُ السُّتُورَ شُرْبُ الْخَمْرِ وَ الَّتِي تَحْبِسُ الرِّزْقَ الزِّنَا وَ الَّتِي تُعَجِّلُ الْفَنَاءَ قَطِيعَةُ الرَّحِمِ وَ الَّتِي تَرُدُّ الدُّعَاءَ وَ تُظْلِمُ الْهَوَاءَ عُقُوقُ الْوَالِدَيْنِ.
(The book) ‘Ilal Al Sharaie’ – Ibn Masrour, from Ibn Aamir, from Al Moalla, from Al Abbas Bin Al A’ala, from Mujahid, from his father,
‘From Abu Abdullah-asws having said: ‘The sins which change the bounties is the immorality, and the sins which inherit the regret is the murder, and that which cause the scourge to befall is the injustice, and that which tears the veils is drinking the wine, and that which withholds the sustenance is the adultery, and that which hastens the annihilation is cutting off the kinship, and that which repels the supplication and darkens the atmosphere is disloyalty to (disowned by) the parents’’.[361]
12- مع، معاني الأخبار عَنِ الْقَطَّانِ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ عَنْ أَبِيهِ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْحُسَيْنِ ع يَقُولُ الذُّنُوبُ الَّتِي تُغَيِّرُ النِّعَمَ الْبَغْيُ عَلَى النَّاسِ وَ الزَّوَالُ عَنِ الْعَادَةِ فِي الْخَيْرِ وَ اصْطِنَاعِ الْمَعْرُوفِ وَ كُفْرَانُ النِّعَمِ وَ تَرْكُ الشُّكْرِ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ اللَّهَ لا يُغَيِّرُ ما بِقَوْمٍ حَتَّى يُغَيِّرُوا ما بِأَنْفُسِهِمْ
(The book) ‘Ma’any Al Akhbar’ – From Al Qattan, from Ibn Zakariya, from Ibn Habeeb, from Ibn Bahloul, from his father, from Abdullah Bin Al Fazl, from his father, from Abu Khalid Al Kabuli who said,
‘The sins which change the bounties is the rebelling against the people, and the decline from the habit regarding the good, and pretending the act of kindness, and Kufr of the bounties, and neglecting the appreciation. Allah-azwj Mighty and Majestic Says: Surely Allah does not Change what is with a people until they change what is with themselves. [13:11].
وَ الذُّنُوبُ الَّتِي تُورِثُ النَّدَمَ قَتْلُ النَّفْسِ الَّتِي حَرَّمَ اللَّهُ قَالَ اللَّهُ تَعَالَى فِي قِصَّةِ قَابِيلَ حِينَ قَتَلَ أَخَاهُ هَابِيلَ فَعَجَزَ عَنْ دَفْنِهِ فَأَصْبَحَ مِنَ النَّادِمِينَ وَ تَرْكُ صِلَةِ الْقَرَابَةِ حَتَّى يَسْتَغْنُوا وَ تَرْكُ الصَّلَاةِ حَتَّى يَخْرُجَ وَقْتُهَا وَ تَرْكُ الْوَصِيَّةِ وَ رَدِّ الْمَظَالِمِ وَ مَنْعُ الزَّكَاةِ حَتَّى يَحْضُرَ الْمَوْتُ وَ يَنْغَلِقَ اللِّسَانُ
And the sins which inherit the regret is killing the soul which Allah-azwj has Prohibited. Allah‑azwj the Exalted Said in story of Qabeel-la when he-la killed his-la brother-as and he-la was unable from burying him-as: Thus he became of the remorseful ones [5:31]; and neglecting connecting the relatives until they are needless; and neglecting the Salat until its timing goes away; and neglecting the bequest; and the restitution of grievances; and preventing the Zakat until the death presents; and locking the tongue.
وَ الذُّنُوبُ الَّتِي تُنْزِلُ النِّقَمَ عِصْيَانُ الْعَارِفِ بِالْبَغْيِ وَ التَّطَاوُلُ عَلَى النَّاسِ وَ الِاسْتِهْزَاءُ بِهِمْ وَ السُّخْرِيَّةُ مِنْهُمْ
And the sins which bring down the scourge are disobedience by the recogniser with the immorality, and the defamation upon the people, and the ridiculing them, and the mocking of them.
وَ الذُّنُوبُ الَّتِي تَدْفَعُ الْقِسْمَ إِظْهَارُ الِافْتِقَارِ وَ النَّوْمُ عَنِ الْعَتَمَةِ وَ عَنْ صَلَاةِ الْغَدَاةِ وَ اسْتِحْقَارُ النِّعَمِ وَ شَكْوَى الْمَعْبُودِ عَزَّ وَ جَلَّ
And the sins which repel the apportionment (of sustenance) – revealing the poverty, and the sleep from the darkness (at evening), and from the morning Salat, and demeaning the bounty, and complaining about the Deity Mighty and Majestic.
وَ الذُّنُوبُ الَّتِي تَهْتِكُ الْعِصَمَ شُرْبُ الْخَمْرِ وَ اللَّعِبُ بِالْقِمَارِ وَ تَعَاطِي مَا يُضْحِكُ النَّاسَ مِنَ اللَّغْوِ وَ الْمِزَاحِ وَ ذِكْرُ عُيُوبِ النَّاسِ وَ مُجَالَسَةُ أَهْلِ الرَّيْبِ
And the sins which tear the protection – drinking the wine, and playing the gambling, and doing what makes the people laugh, from the jesting and the joking, and mentioning faults of the people, and sitting with the people of doubts.
وَ الذُّنُوبُ الَّتِي تُنْزِلُ الْبَلَاءَ تَرْكُ إِغَاثَةِ الْمَلْهُوفِ وَ تَرْكُ مُعَاوَنَةِ الْمَظْلُومِ وَ تَضْيِيعُ الْأَمْرِ بِالْمَعْرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ
And the sins which bring down the afflictions – neglecting call of the distressed, and neglecting assisting the oppressed, and wasting enjoining the act of kindness and forbidding from the evil.
وَ الذُّنُوبُ الَّتِي تُدِيلُ الْأَعْدَاءَ الْمُجَاهَرَةُ بِالظُّلْمِ وَ إِعْلَانُ الْفُجُورِ وَ إِبَاحَةُ الْمَحْظُورِ وَ عِصْيَانُ الْأَخْيَارِ وَ الِانْطِبَاعُ لِلْأَشْرَارِ
And the sins which indicate the enemies – the openness with the injustice, and announcing the immorality, and legalising the cautioned (prohibitions), and disobeying the good people and following the evil people.
وَ الذُّنُوبُ الَّتِي تُعَجِّلُ الْفَنَاءَ قَطِيعَةُ الرَّحِمِ وَ الْيَمِينُ الْفَاجِرَةُ وَ الْأَقْوَالُ الْكَاذِبَةُ وَ الزِّنَا وَ سَدُّ طَرِيقِ الْمُسْلِمِينَ وَ ادِّعَاءُ الْإِمَامَةِ بِغَيْرِ حَقٍّ
And the sins which hasten the annihilation – cutting the kinship, and the immoral oath, and the false words, and the adultery, and blocking a road of the Muslims, and claiming the Imamate without a right.
وَ الذُّنُوبُ الَّتِي تَقْطَعُ الرَّجَاءَ الْيَأْسُ مِنْ رَوْحِ اللَّهِ وَ الْقُنُوطُ مِنْ رَحْمَةِ اللَّهِ وَ الثِّقَةُ بِغَيْرِ اللَّهِ وَ التَّكْذِيبُ بِوَعْدِ اللَّهِ عَزَّ وَ جَلَّ
And the sins which cut the hopes – the despair from the Comfort of Allah-azwj, and the despair from the Mercy of Allah-azwj, and trusting with other than Allah-azwj, and the belying a Promise of Allah-azwj Mighty and Majestic.
وَ الذُّنُوبُ الَّتِي تُظْلِمُ الْهَوَاءَ السِّحْرُ وَ الْكِهَانَةُ وَ الْإِيمَانُ بِالنُّجُومِ وَ التَّكْذِيبُ بِالْقَدَرِ وَ عُقُوقُ الْوَالِدَيْنِ
And the sins which darken the atmosphere – the sorcery, and the soothsaying, and the belief in astrology, and the belying of pre-determination, and being disloyal to (disowned by) the parents.
وَ الذُّنُوبُ الَّتِي تَكْشِفُ الْغِطَاءَ الِاسْتِدَانَةُ بِغَيْرِ نِيَّةِ الْأَدَاءِ وَ الْإِسْرَافُ فِي النَّفَقَةِ عَلَى الْبَاطِلِ وَ الْبُخْلُ عَلَى الْأَهْلِ وَ الْوَلَدِ وَ ذَوِي الْأَرْحَامِ وَ سُوءُ الْخُلُقِ وَ قِلَّةُ الصَّبْرِ وَ اسْتِعْمَالُ الضَّجَرِ وَ الْكَسَلِ وَ الِاسْتِهَانَةُ بِأَهْلِ الدِّينِ
And the sins which uncover the covering – taking on a debt without intending paying back, and the extravagance in the spending upon the falsities, and the miserliness upon the wife and children and ones with relationships, and evil manners, and scarcity of patience, and using the dissatisfaction, and the laziness, and belittling the people of religion.
وَ الذُّنُوبُ الَّتِي تَرُدُّ الدُّعَاءَ سُوءُ النِّيَّةِ وَ خُبْثُ السَّرِيرَةِ وَ النِّفَاقُ مَعَ الْإِخْوَانِ وَ تَرْكُ التَّصْدِيقِ بِالْإِجَابَةِ وَ تَأْخِيرُ الصَّلَوَاتِ الْمَفْرُوضَاتِ حَتَّى تَذْهَبَ أَوْقَاتُهَا وَ تَرْكُ التَّقَرُّبِ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِالْبِرِّ وَ الصَّدَقَةِ وَ اسْتِعْمَالُ الْبَذَاءِ وَ الْفُحْشُ فِي الْقَوْلِ
And sins which repel the supplication – evil intention, and wicked mind (secrets), and the hypocrisy with the brethren, and neglecting the ratification with the answering, and delaying the Prescribed Salats until their timings are gone and neglecting drawing closer to Allah-azwj Mighty and Majestic with the righteousness and the charity and utilising the obscenity and the vulgarity in the words.
وَ الذُّنُوبُ الَّتِي تَحْبِسُ غَيْثَ السَّمَاءِ جَوْرُ الْحُكَّامِ فِي الْقَضَاءِ وَ شَهَادَةُ الزُّورِ وَ كِتْمَانُ الشَّهَادَةِ وَ مَنْعُ الزَّكَاةِ وَ الْقَرْضِ وَ الْمَاعُونِ وَ قَسَاوَةُ الْقَلْبِ عَلَى أَهْلِ الْفَقْرِ وَ الْفَاقَةِ وَ ظُلْمُ الْيَتِيمِ وَ الْأَرْمَلَةِ وَ انْتِهَارُ السَّائِلِ وَ رَدُّهُ بِاللَّيْلِ.
And the sins which withhold rains of the sky – tyrannical judges in the decrees, and false testimony, and concealing the testimony, and preventing the Zakat and the (lending a) loan and the utensils, and the cruel heart upon the people of poverty and the destitution, and oppressing the orphans and the widows, and rebuking the beggar and returning him at night’’.[362]
13- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَزَنْطِيِّ عَنْ أَبَانٍ الْأَحْمَرِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسٌ إِذَا أَدْرَكْتُمُوهَا فَتَعَوَّذُوا بِاللَّهِ جَلَّ وَ عَزَّ مِنْهُنَّ
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Isa, from Al Bazanty, from Aban Al Ahmar,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Five, when you come across these, then seek Refuge with Allah-azwj Majestic and Mighty from these: –
لَمْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوهَا إِلَّا ظَهَرَ فِيهِمُ الطَّاعُونُ وَ الْأَوْجَاعُ الَّتِي لَمْ تَكُنْ فِي أَسْلَافِهِمُ الَّذِينَ مَضَوْا
The immorality will not appear among a people at all until they are open with it, except there shall appear among them, the plague, and the hunger which did not happen to be in their ancestors, the ones in the past.
وَ لَمْ يَنْقُصُوا الْمِكْيَالَ وَ الْمِيزَانَ إِلَّا أُخِذُوا بِالسِّنِينَ وَ شِدَّةِ الْمَئُونَةِ وَ جَوْرِ السُّلْطَانِ
And they will not be deficient in the measuring and the weighing, except they will be seized by the years (of drought) and severity of provisions, and tyrannical rulers.
وَ لَمْ يَمْنَعُوا الزَّكَاةَ إِلَّا مُنِعُوا الْقَطْرَ مِنَ السَّمَاءِ وَ لَوْ لَا الْبَهَائِمُ لَمْ يُمْطَرُوا
And they will not be preventing the Zakat except they will be prevented the drops from the sky, and had it not been for the animals, they would not be rained upon.
وَ لَمْ يَنْقُضُوا عَهْدَ اللَّهِ عَزَّ وَ جَلَّ وَ عَهْدَ رَسُولِهِ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ فَأَخَذُوا بَعْضَ مَا فِي أَيْدِيهِمْ
And they will not be breaking the Covenant of Allah-azwj Mighty and Majestic and pact of His‑azwj Rasool-saww, except Allah-azwj will Cause their enemies to prevail upon them, so they will seize part of what is in their hands.
وَ لَمْ يَحْكُمُوا بِغَيْرِ مَا أَنْزَلَ اللَّهُ إِلَّا جَعَلَ بَأْسَهُمْ بَيْنَهُمْ.
And they will not be judging with other than what Allah-azwj has Revealed except their violence will be Made to be between them’’.[363]
14- دَعَوَاتُ الرَّاوَنْدِيِّ، سَمِعَ ابْنُ الْكَوَّاءِ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ أَعُوذُ بِاللَّهِ مِنَ الذُّنُوبِ الَّتِي تُعَجِّلُ الْفَنَاءَ فَقَالَ أَ يَكُونُ ذَنْبٌ يُعَجِّلُ الْفَنَاءَ
(The book) ‘Dawaat’ of Al Rawandy –
‘Ibn Al-Kawwa heard Amir Al-Momineen-asws saying: ‘I-asws seek Refuge with Allah-azwj from the sins which hasten the annihilation!’ He said, ‘Can a sin happen to hasten the annihilation?’
فَقَالَ نَعَمْ قَطِيعَةُ الرَّحِمِ إِنَّ أَهْلَ بَيْتٍ يَكُونُونَ أَتْقِيَاءَ فَيَقْطَعُ بَعْضُهُمْ بَعْضاً فَيَحْرِمُهُمُ اللَّهُ وَ إِنَّ أَهْلَ بَيْتٍ يَكُونُونَ فَجَرَةً فَيَتَوَاسَوْنَ فَيَرْزُقُهُمُ اللَّهُ.
He-asws said: ‘Yes, cutting the kinship! The people of a household happen to be pious, then they cut off from each other, so Allah-azwj Deprives them, and people of a household happen to be immoral, but they help each other, so Allah-azwj Graces them sustenance’’.[364]
وَ قَالَ النَّبِيُّ ص خَمْسٌ إِنْ أَدْرَكْتُمُوهَا فَتَعَوَّذُوا بِاللَّهِ مِنْهُنَّ لَمْ تَظْهَرِ الْفَاحِشَةُ فِي قَوْمٍ قَطُّ حَتَّى يُعْلِنُوهَا إِلَّا ظَهَرَ فِيهِمُ الطَّاعُونُ وَ الْأَوْجَاعُ الَّتِي لَمْ تَكُنْ فِي أَسْلَافِهِمُ الَّذِينَ مَضَوْا
And the Prophet-saww said: ‘Five, if you were to come across these, then seek Refuge with Allah-azwj from these – the immorality will not appear among a people at all until they are being open with it, except the plague and the hunger will appear among them, which did not happen to be in their ancestors, those of the past.
وَ لَمْ يَنْقُصُوا الْمِكْيَالَ وَ الْمِيزَانَ إِلَّا أُخِذُوا بِالسِّنِينَ وَ شِدَّةِ الْمَئُونَةِ وَ جَوْرِ السُّلْطَانِ
And they will not be deficient of the measuring and the weighing except they will be seized by the years (of drought), and severity of the provisions, and tyranny of the rulers.
وَ لَمْ يَمْنَعُوا الزَّكَاةَ إِلَّا مُنِعُوا الْقَطْرَ مِنَ السَّمَاءِ وَ لَوْ لَا الْبَهَائِمُ لَمْ يُمْطَرُوا
And they will not prevent the Zakat except they will be prevented the drops from the sky, and had it not been for the animals, they would not be rained upon.
وَ لَمْ يَنْقُضُوا عَهْدَ اللَّهِ وَ عَهْدَ رَسُولِهِ إِلَّا سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ فَأَخَذُوا بَعْضَ مَا فِي أَيْدِيهِمْ
And they will not be breaking the Covenant of Allah-azwj and pact of His-azwj Rasool-saww, except Allah-azwj will Cause their enemies to prevail upon them, so they will seize part of what is in their hands.
وَ لَمْ يَحْكُمُوا بِغَيْرِ مَا أَنْزَلَ اللَّهُ إِلَّا جَعَلَ بَأْسَهُمْ بَيْنَهُمْ.
And they will not be judging with other than what Allah-azwj has Revealed, except their violence will be made to be between them’’.[365]
عُدَّةُ الدَّاعِي، رَوَى ابْنُ مَسْعُودٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: اتَّقُوا الذُّنُوبَ فَإِنَّهَا مَمْحَقَةٌ لِلْخَيْرَاتِ إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيَنْسَى بِهِ الْعِلْمَ الَّذِي كَانَ قَدْ عَلِمَهُ وَ إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيُمْنَعُ بِهِ مِنْ قِيَامِ اللَّيْلِ وَ إِنَّ الْعَبْدَ لَيُذْنِبُ الذَّنْبَ فَيُحْرَمُ بِهِ الرِّزْقَ وَ قَدْ كَانَ هَنِيئاً لَهُ
(The book) ‘Uddat Al Daie’ – ‘It is reported by Ibn Masoud,
‘From the Prophet-saww having said: ‘Fear the sins, for these are obliterators of the good deeds! The servant commits the sin, so due to it he forgets the knowledge which he had known; and the servant commits the sin, so due to it he is prevented from standing at night (for Salat); and the servant commits the sin, so due to it he is deprived of the sustenance, and it had been welcoming to him’.
ثُمَّ تَلَا إِنَّا بَلَوْناهُمْ كَما بَلَوْنا أَصْحابَ الْجَنَّةِ إِلَى آخِرِ الْآيَاتِ.
Then he-saww recited: Surely, We will Try them just as We Tried the owners of the garden, [68:17] – up to the end of the (three) Verses’’.[366]
باب 139 الإملاء و الإمهال على الكفار و الفجار و الاستدراج و الافتتان
CHAPTER 139 – THE DELAYING AND THE RESPITING UPON THE KAFIRS AND THE IMMORAL, AND THE GRADUAL ENCROACHMENT, AND THE TEMPTATION
1- لي، الأمالي للصدوق عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَهْبَطَ مَلَكاً إِلَى الْأَرْضِ فَلَبِثَ فِيهَا دَهْراً طَوِيلًا ثُمَّ عَرَجَ إِلَى السَّمَاءِ فَقِيلَ لَهُ مَا رَأَيْتَ
(The book) ‘Al Amaali’ of Al Sadouq – from Majaylawiya, from his uncle, from Al Barqy, from his father, from Muhammad Bin Sinan, from Ibrahim Bin Ziyad,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Sent down an Angel to the earth. He stayed in it for a long time, then ascended to the sky. He-azwj Said to him: “What did you see?”
قَالَ رَأَيْتُ عَجَائِبَ كَثِيرَةً وَ أَعْجَبُ مَا رَأَيْتُ أَنِّي رَأَيْتُ عَبْداً مُتَقَلِّباً فِي نِعْمَتِكَ يَأْكُلُ رِزْقَكَ وَ يَدَّعِي الرُّبُوبِيَّةَ فَعَجِبْتُ مِنْ جُرْأَتِهِ عَلَيْكَ وَ مِنْ حِلْمِكَ عَنْهُ
He said, ‘I saw many strange things, and the strangest of what I saw is that I saw a servant turning in Your-azwj bounties, eating Your-azwj sustenance and claiming Lordship (for himself), so I was surprised from his audacity upon You-azwj and from Your-azwj Leniency towards him!’
فَقَالَ اللَّهُ جَلَّ جَلَالُهُ فَمِنْ حِلْمِي عَجِبْتَ
Allah-azwj, Majestic is His-azwj Majesty, Said: “You are surprised from My-azwj Leniency?”
قَالَ نَعَمْ
He said, ‘Yes’.
قَالَ قَدْ أَمْهَلْتُهُ أَرْبَعَمِائَةِ سَنَةٍ لَا يَضْرِبُ عَلَيْهِ عِرْقٌ وَ لَا يُرِيدُ مِنَ الدُّنْيَا شَيْئاً إِلَّا نَالَهُ وَ لَا يَتَغَيَّرُ عَلَيْهِ فِيهَا مَطْعَمٌ وَ لَا مَشْرَبٌ.
He-azwj Said: ‘I-azwj hereby Respite him for four hundred years. Neither any sweat will be struck upon him, nor will he want anything from the world except he would attain it, nor will there change upon him in it, neither food nor drink!”’[367]
2- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ لِلَّهِ عَزَّ وَ جَلَّ فِي كُلِّ يَوْمٍ وَ لَيْلَةٍ مَلَكاً يُنَادِي مَهْلًا مَهْلًا عِبَادَ اللَّهِ عَنْ مَعَاصِي اللَّهِ فَلَوْ لَا بَهَائِمُ رُتَّعٌ وَ صِبْيَةٌ رُضَّعٌ وَ شُيُوخٌ رُكَّعٌ لَصُبَّ عَلَيْكُمُ الْعَذَابُ صَبّاً تُرَضُّونَ بِهِ رَضّاً.
(The book) ‘Al Khisaal’ – From Ibn Al Waleed, from Muhammad Al Attar and Ahmad Bin Idrees, both together, from Ibn Abu Umeyr, from Al-Husayn Bin Mus’ab who said,
‘Abu Abdullah-asws said: ‘There is an Angel for Allah-azwj Mighty and Majestic calling out during every day and night: ‘Slow down! Slow down, servants of Allah-azwj, from disobeying Allah-azwj. Had it not been for the grazing animals, and breast-feeding babies, and stooped (bent down) elderly, the Punishment would have been poured upon you all with such a pouring, you would have been shattered by it with a shattering’’.[368]
3- ع، علل الشرائع الْفَامِيُّ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا رَأَى أَهْلَ قَرْيَةٍ قَدْ أَسْرَفُوا فِي الْمَعَاصِي وَ فِيهَا ثَلَاثُ نَفَرٍ مِنَ الْمُؤْمِنِينَ نَادَاهُمْ جَلَّ جَلَالُهُ وَ تَقَدَّسَتْ أَسْمَاؤُهُ يَا أَهْلَ مَعْصِيَتِي
(The book) ‘Ilal Al Sharaie’ – Al Famy, from Muhammad Al Himeyri, from his father, from Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majesty Saw a people to have been extravagant in the disobedience and in it were three persons from the Momineen. He-azwj, Majestic is His-azwj Majesty and Holy are His-azwj Names, Called out to them:
لَوْ لَا مَا فِيكُمْ مِنَ الْمُؤْمِنِينَ الْمُتَحَابِّينَ بِجَلَالِي الْعَامِرِينَ بِصَلَاتِهِمْ أَرْضِي وَ مَسَاجِدِي الْمُسْتَغْفِرِينَ بِالْأَسْحَارِ خَوْفاً مِنِّي لَأَنْزَلْتُ بِكُمْ عَذَابِي ثُمَّ لَا أُبَالِي.
“O people disobeying Me-azwj! Had there not been among you from the Momineen loving each other by My-azwj, Majesty, the ones loving in My-azwj with their Salat and building My-azwj Masjids seeking Forgiveness at pre-dawn fearing from Me-azwj, I-azwj would have Sent down My-azwj Punishment to you all, then I-azwj would not have Cared!”’ [369]
4- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِذَا أَرَادَ أَنْ يُصِيبَ أَهْلَ الْأَرْضِ بِعَذَابٍ قَالَ لَوْ لَا الَّذِينَ يَتَحَابُّونَ بِجَلَالِي وَ يَعْمُرُونَ مَسَاجِدِي وَ يَسْتَغْفِرُونَ بِالْأَسْحَارِ لَأَنْزَلْتُ عَذَابِي.
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Amraky,
‘From Ali son of Ja’far-asws, from his brother-asws, from his father-asws, from Ali-asws having said: ‘Allah‑azwj Mighty and Majestic, When He-azwj Wants to hit people of the earth with a Punishment, Says: “Had it not been for those loving each other for My-azwj Majesty, and building My-azwj Masjids, and seeking Forgiveness at pre-dawn, I-azwj would have Sent down My-azwj Punishment!”’[370]
5- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ عَمِيرَةَ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَيَهُمُّ بِعَذَابِ أَهْلِ الْأَرْضِ جَمِيعاً حَتَّى لَا يُرِيدُ أَنْ يُحَاشِيَ مِنْهُمْ أَحَداً إِذَا عَمِلُوا بِالْمَعَاصِي وَ اجْتَرَحُوا السَّيِّئَاتِ فَإِذَا نَظَرَ إِلَى الشِّيبِ نَاقِلِي أَقْدَامِهِمْ إِلَى الصَّلَوَاتِ وَ الْوِلْدَانِ يَتَعَلَّمُونَ الْقُرْآنَ رَحِمَهُمْ وَ أَخَّرَ عَنْهُمْ ذَلِكَ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Ali Bin Al Hakam, from Ibn Ameyra, from Ibn Tareyf, from Ibn Nubata who said,
‘Amir Al-Momineen-asws said: ‘Allah-azwj Mighty and Majestic Considers Punishing people of the earth in their entirety until He-azwj does not Want even one of them to ne excluded, when they work with the disobedience and commit the evil deeds. When He-azwj Looks at the elderly moving their feet to the Salat and the children learning the Quran, He-azwj Mercies them and Delays that from them’’.[371]
6- شي، تفسير العياشي عَنْ يُونُسَ بْنِ ظَبْيَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يَدْفَعُ بِمَنْ يُصَلِّي مِنْ شِيعَتِنَا عَمَّنْ لَا يُصَلِّي مِنْ شِيعَتِنَا وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الصَّلَاةِ لَهَلَكُوا
Tafseer Al Ayyashi – From Yunus Bin Zabyan,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Repels (Punishment) by the ones from our-asws Shias who pray Salat, from our-asws Shias who do not pray Salat, and had they united upon neglecting the Salat, they would have been destroyed.
وَ إِنَّ اللَّهَ يَدْفَعُ بِمَنْ يَصُومُ مِنْهُمْ عَمَّنْ لَا يَصُومُ مِنْ شِيعَتِنَا وَ لَوْ أَجْمَعُوا عَلَى تَرْكِ الصِّيَامِ لَهَلَكُوا
And Allah-azwj Repels (Punishment) with the ones from them who are fasting, from the ones from our-asws Shias not fasting, and had they united upon neglecting the fasts, they would have been destroyed.
وَ إِنَّ اللَّهَ يَدْفَعُ بِمَنْ يُزَكِّي مِنْ شِيعَتِنَا عَمَّنْ لَا يُزَكِّي مِنْهُمْ وَ لَوِ اجْتَمَعُوا عَلَى تَرْكِ الزَّكَاةِ لَهَلَكُوا
And Allah-azwj Repels (Punishment) by the ones from our-asws Shias giving Zakat, from the ones who are not giving Zakat, and had they united upon neglecting the Zakat, they would have been destroyed.
وَ إِنَّ اللَّهَ لَيَدْفَعُ بِمَنْ يَحُجُّ مِنْ شِيعَتِنَا عَمَّنْ لَا يَحُجُّ مِنْهُمْ وَ لَوِ اجْتَمَعُوا عَلَى تَرْكِ الْحَجِّ لَهَلَكُوا
Allah-azwj Repels (Punishment) by the ones from our-asws Shias who perform Hajj, from the ones from them who do not perform Hajj, and had they united upon neglecting the Hajj, they would have been destroyed.
وَ هُوَ قَوْلُ اللَّهِ تَعَالَى وَ لَوْ لا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الْأَرْضُ وَ لكِنَّ اللَّهَ ذُو فَضْلٍ عَلَى الْعالَمِينَ فَوَ اللَّهِ مَا أُنْزِلَتْ إِلَّا فِيكُمْ وَ لَا عُنِيَ بِهَا غَيْرُكُمْ.
And it is Words of Allah-azwj the Exalted: and had it not been for Allah Repelling the people, some with the others, the earth would be corrupted, but Allah is with Grace upon the worlds [2:251]. By Allah-azwj! It has not been Revealed except regarding you all (Shias) and He-azwj has not Meant others by it!’’[372]
7- ختص، الإختصاص عَنْ رِبْعِيٍّ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا عَذَّبَ اللَّهُ قَرْيَةً فِيهَا سَبْعَةٌ مِنَ الْمُؤْمِنِينَ.
(The book) ‘Al Ikhtisaas’ – from Rabie, from Umar Bin Yazeed who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj has not Punished any town having seven from the Momineen in it’’.[373]
8- نهج، نهج البلاغة قَالَ ع يَا ابْنَ آدَمَ إِذَا رَأَيْتَ رَبَّكَ سُبْحَانَهُ يُتَابِعُ عَلَيْكَ نِعَمَهُ وَ أَنْتَ تَعْصِيهِ فَاحْذَرْهُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘O son of Adam-as! When you see your Lord-azwj the Glorious following upon you of His-azwj bounties while you are disobeying Him-azwj, then be cautious!’’[374]
– وَ قَالَ ع فِي كَلَامِي لَهُ الْحَذَرَ الْحَذَرَ فَوَ اللَّهِ لَقَدْ سَتَرَ حَتَّى كَأَنَّهُ غَفَرَ.
And he-asws said in a speech of his-asws: ‘The caution! The caution! By Allah-azwj, He-azwj has Covered (your sins) until it is as if He-azwj has already Forgiven!’’[375]
– وَ قَالَ ع كَمْ مِنْ مُسْتَدْرَجٍ بِالْإِحْسَانِ إِلَيْهِ وَ مَغْرُورٍ بِالسَّتْرِ عَلَيْهِ وَ مَفْتُونٍ بِحُسْنِ الْقَوْلِ فِيهِ وَ مَا ابْتَلَى اللَّهُ أَحَداً بِمِثْلِ الْإِمْلَاءِ لَهُ.
And he-asws said: ‘How many have been gradually enticed with the Favours (of Allah-azwj) to him and deceived by the Veiling (of sins) upon and tempted by the goodly words regarding him; and Allah-azwj does not Try anyone with the like of the Delaying (the Punishment) for him’’.[376]
– وَ قَالَ ع أَيُّهَا النَّاسُ لِيَرَاكُمُ اللَّهُ مِنَ النِّعْمَةِ وَجِلِينَ كَمَا يَرَاكُمْ مِنَ النَّقِمَةِ فَرِقِينَ إِنَّهُ مَنْ وُسِّعَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَرَ ذَلِكَ اسْتِدْرَاجاً فَقَدْ أَمِنَ مَخُوفاً وَ مَنْ ضُيِّقَ عَلَيْهِ فِي ذَاتِ يَدِهِ فَلَمْ يَرَ ذَلِكَ اخْتِبَاراً فَقَدْ ضَيَّعَ مَأْمُولًا.
And he-asws said: ‘O you people! Let Allah-azwj See you all fearing from the bounties just as He‑azwj Sees you fearing from the Punishment! There are two sects – one who is Expanded upon him regarding what is in his hands, so he does not see that as a gradual enticement, so he has believed fearfully, and one who has constraints upon him regarding what is in his hands, so he does not see that as a Test, so he is so that he has lost hope’’.[377]
باب 140 النهي عن التعيير بالذنب أو العيب و الأمر بالهجرة عن بلاد أهل المعاصي
CHAPTER 140 – THE PROHIBITION FROM REPROACH AT THE SIN OR FAULT, AND THE INSTRUCTION WITH EMIGRATING AWAY FROM THE CITY OF DISOBEDIENT PEOPLE
1- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَنَّبَ مُؤْمِناً أَنَّبَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from a man,
‘From Abu Abdullah-asws having said: ‘One who rebukes a Momin, Allah-azwj will Rebuke him in the world and the Hereafter’’.[378]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَذَاعَ فَاحِشَةً كَانَ كَمُبْتَدِئِهَا وَ مَنْ عَيَّرَ مُؤْمِناً بِشَيْءٍ لَمْ يَمُتْ حَتَّى يَرْكَبَهُ.
(The book) ‘Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Ismail Bin Ammar, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who broadcasts an immorality would be the like one having begun it, and one who faults a Momin with something will not die until he (himself) has committed it’’.[379]
3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ سُلَيْمَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ لَقِيَ أَخَاهُ بِمَا يُؤَنِّبُهُ أَنَّبَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibn Fazzal, from Husayn Bin Umar Bin Suleyman, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws having said: ‘One who meets his brother rebuking him, Allah-azwj will Rebuke him in the world and the Hereafter’’.[380]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَبِي غَالِبٍ الزُّرَارِيِّ عَنْ جَدِّهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ حُمَيْدٍ عَنِ الْحَذَّاءِ عَنِ الْبَاقِرِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ وَ أَنْ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ وَ أَنْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Abu Ghalib Al Zurary, from his grandfather Muhammad Bin Suleyman, from Muhammad Bin Khalid, from Ibn Humeyr, from Al Haza’a,
‘From Al-Baqir-asws having said: ‘Rasool-Allah-saww said: ‘It suffices as a fault with the man that he sees (faults) from the people what he is blind from about himself, and that he faults the people with what he (himself) has no capacity to neglect it, and that he bothers his gatherers with what does not concern him’’.[381]
5- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ يا عِبادِيَ الَّذِينَ آمَنُوا إِنَّ أَرْضِي واسِعَةٌ يَقُولُ لَا تُطِيعُوا أَهْلَ الْفِسْقِ مِنَ الْمُلُوكِ فَإِنْ خِفْتُمُوهُمْ أَنْ يَفْتِنُوكُمْ عَلَى دِينِكُمْ فَإِنَّ أَرْضِي وَاسِعَةٌ
Tafseer Al Qummi – In a report by Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: O My servants, those who believe! Surely, My earth is vast, [29:56]: ‘He-azwj is Saying, do not obey the people of mischief from the kings. If you were to fear them then they will tempt you upon their religion. Surely, My-azwj earth is vast.
وَ هُوَ يَقُولُ فِيمَ كُنْتُمْ قالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ فَقَالَ أَ لَمْ تَكُنْ أَرْضُ اللَّهِ واسِعَةً فَتُهاجِرُوا فِيها.
And He-azwj Says: ‘In which state were you?’ They are saying, ‘We were weak in the earth’. So He-azwj Said: ‘Did not the earth of Allah happen to be capacious, so you could have emigrated therein?’ [4:97]’’.[382]
6- ل، الخصال عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنِ ابْنِ عُيَيْنَةَ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: كَانَ آخِرَ مَا أَوْصَى بِهِ الْخَضِرُ مُوسَى بْنَ عِمْرَانَ ع أَنْ قَالَ لَهُ لَا تُعَيِّرَنَّ أَحَداً بِذَنْبٍ وَ إِنَّ أَحَبَّ الْأُمُورِ إِلَى اللَّهِ عَزَّ وَ جَلَّ ثَلَاثَةٌ الْقَصْدُ فِي الْجِدَةِ وَ الْعَفْوُ فِي الْمَقْدُرَةِ وَ الرِّفْقُ بِعِبَادِ اللَّهِ
(The book) ‘Al Khisaal’ – From Sa’ad, from Al Asbahany, from Al Minqay, from Ibn Uyayna, from Al Zuhry,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘The last of what Al-Khizr-as advised to Musa-as Bin Imran-as was that he-as said to him-as: ‘Do not reproach anyone for a sin, and that the most beloved of matters to Allah-azwj Mighty and Majestic are three – the moderation in the strength, and the pardon during the power, and the kindness with servants of Allah-azwj.
وَ مَا رَفَقَ أَحَدٌ بِأَحَدٍ فِي الدُّنْيَا إِلَّا رَفَقَ اللَّهُ عَزَّ وَ جَلَّ بِهِ يَوْمَ الْقِيَامَةِ وَ رَأْسُ الْحِكَمِ مَخَافَةُ اللَّهِ تَبَارَكَ وَ تَعَالَى.
And no one will be kind with anyone in the world except Allah-azwj Mighty and Majestic will be Kind with him on the Day of Qiyamah; and head of wisdom is fearing Allah-azwj Blessed and Exalted’’.[383]
عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: سَبْعَةٌ يُفْسِدُونَ أَعْمَالَهُمْ وَ ذَكَرَ مِنْهُمُ السَّرِيعَ إِلَى لَائِمَةِ إِخْوَانِهِ.
From Abu Abdullah-asws having said: ‘Seven are spoiling their deeds’ – and he-asws mentioned from them, the quicken to blaming his brothers’’.[384]
7- ص، قصص الأنبياء عليهم السلام عَنِ الصَّدُوقِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ إِسْحَاقَ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ وَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ سَدِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا فَارَقَ مُوسَى الْخَضِرَ ع قَالَ مُوسَى أَوْصِنِي
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-asws – From Al Sadouq, from Muhammad Al Attar, from Al-Husayn Bin Is’haq, from Ali Bin Mahziyar, and from Al-Husayn Bin Saeed, from Usman Bin Isa, from Ibn Muskan, from Sadeys,
‘From Abu Ja’far-asws having said: ‘When Musa-as separated from Al-Khizr-as, Musa-as said: ‘Advise me-as!’
فَقَالَ الْخَضِرُ الْزَمْ مَا لَا يَضُرُّكَ مَعَهُ شَيْءٌ كَمَا لَا يَنْفَعُكَ مِنْ غَيْرِهِ شَيْءٌ إِيَّاكَ وَ اللَّجَاجَةَ وَ الْمَشْيَ إِلَى غَيْرِ حَاجَةٍ وَ الضَّحِكَ فِي غَيْرِ تَعَجُّبٍ يَا ابْنَ عِمْرَانَ لَا تُعَيِّرَنَّ أَحَداً بِخَطِيئَةٍ وَ ابْكِ عَلَى خَطِيئَتِكَ.
Al-Khizr-as said: ‘Stick to what nothing would harm you when with it, just as nothing would benefit you from anything else. Beware of the obstinacy, and the walking to without a need, and the laughing without being fascinated. O son-as of Imran-as! Do not reproach anyone for a mistake (sin) and cry upon your-as own mistake (sin)’’.[385]
8- نهج، نهج البلاغة لَيْسَ بَلَدٌ أَحَقَّ بِكَ مِنْ بَلَدٍ خَيْرُ الْبِلَادِ مَا حَمَلَكَ.
(The book) ‘Nahj Al Balagah’ –
‘There isn’t any city more rightful with you than a (any other) city. The best city is what carries you (your livelihood)’’.[386]
باب 141 وقت ما يغلظ على العبد في المعاصي و استدراج الله تعالى
CHAPTER 141 – A TIME WHAT THE SERVANT HARDENS UPON THE SIN, AND THE GRADUAL ENTICEMENT OF ALLAH-azwj THE EXALTED
1- ع، علل الشرائع عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ سُفْيَانَ بْنِ السِّمْطِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِعَبْدٍ خَيْراً فَأَذْنَبَ ذَنْباً تَبِعَهُ بِنَقِمَةٍ وَ يُذَكِّرُهُ الِاسْتِغْفَارَ
(The book) ‘Ilal Al Sharaie’ – From Ibn Al Waleed, from Al Saffar, from Al Barqy, from Ali Bin Al Hakam, from Abdullah Bin Jundab, from Sufyan Bin Al Simt who said,
‘Abu Abdullah-asws said: ‘When Allah-azwj Mighty and Majestic Wants good with a servant, then he commits a sin, Pursues him with a Punishment and Reminds him of seeking the Forgiveness.
وَ إِذَا أَرَادَ اللَّهُ بِعَبْدٍ شَرّاً فَأَذْنَبَ ذَنْباً تَبِعَهُ بِنِعْمَةٍ لِيُنْسِيَهُ الِاسْتِغْفَارَ وَ يَتَمَادَى بِهِ وَ هُوَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لا يَعْلَمُونَ بِالنِّعَمِ عِنْدَ الْمَعَاصِي.
And when Allah-azwj Wants evil with a servant, then he commits a sin, He-azwj Pursues him with a bounty and lets him forget seeking the Forgiveness, and he extends with it, and it is Word of Allah-azwj Mighty and Majestic: We Let them be gradually enticed from where they are not knowing [7:182], by the bounties during the disobedience’’.[387]
2- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ أَ وَ لَمْ نُعَمِّرْكُمْ ما يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ قَالَ تَوْبِيخٌ لِابْنِ ثَمَانَ عَشْرَةَ سَنَةً.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy,
‘Raising it to Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: Or did We not Grant you a lifespan what he could be doing Zikr during it, one who was mindful? [35:37]. He-asws said: ‘A rebuke for a son eighteen years old’’.[388]
3- ثو، ثواب الأعمال ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ أَحْمَدَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ عَنْ مُحَمَّدِ بْنِ طَلْحَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ لَيُكْرِمُ ابْنَ السَّبْعِينَ وَ يَسْتَحْيِي مِنِ ابْنِ الثَّمَانِينَ.
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Khisaal’ – My father, from Sa’ad, from Salama Bin Al Khattab, from Ahmad Bin Abdul Al Rahman, from Ismail Bin Abdul Khaliq, from Muhammad Bin Talha,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Honours a man of seventy and is Embarrassed from a man of eighty’’.[389]
4- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْمِنْقَرِيِّ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عُمِّرَ أَرْبَعِينَ سَنَةً سَلِمَ مِنَ الْأَدْوَاءِ الثَّلَاثَةِ مِنَ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Muhammad Bin Ali Al Minqary, from Yahya Bin Al Mubarik, from Abdullah Bin Jabala, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws, from his-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘One who lives for forty years would be safe from three diseases – from the insanity, and the leprosy, and the vitiligo.
وَ مَنْ عُمِّرَ خَمْسِينَ سَنَةً رَزَقَهُ اللَّهُ الْإِنَابَةَ إِلَيْهِ وَ مَنْ عُمِّرَ سِتِّينَ سَنَةً هَوَّنَ اللَّهُ حِسَابَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ عُمِّرَ سَبْعِينَ سَنَةً كُتِبَتْ حَسَنَاتُهُ وَ لَمْ تُكْتَبْ سَيِّئَاتُهُ
And one who lives for fifty years, Allah-azwj will Grace him the penitence to Him-azwj; and the one who lives for sixty years, Allah-azwj will Ease his Reckoning on the Day of Qiyamah; and one who lives for seventy years, his good deeds will be written, and his evil deeds will not be written.
وَ مَنْ عُمِّرَ ثَمَانِينَ سَنَةً غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ مَشَى عَلَى الْأَرْضِ مَغْفُوراً لَهُ وَ شُفِّعَ فِي أَهْلِ بَيْتِهِ.
And one who lives for eighty years, Allah-azwj will Forgive for him whatever had preceded from his sins and whatever is delayed, and he will walk upon the earth having been Forgiven, and he will intercede regarding people of his household’’.[390]
5- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ دَاوُدَ بْنِ النُّعْمَانِ عَنْ سَيْفٍ التَّمَّارِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ الصَّادِقُ ع إِنَّ الْعَبْدَ لَفِي فُسْحَةٍ مِنْ أَمْرِهِ مَا بَيْنَهُ وَ بَيْنَ أَرْبَعِينَ سَنَةً فَإِذَا بَلَغَ أَرْبَعِينَ سَنَةً أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مَلَكَيْهِ أَنِّي قَدْ عَمَّرْتُ عَبْدِي عُمُراً فَغَلِّظَا وَ شَدِّدَا وَ تَحَفَّظَا وَ اكْتُبَا عَلَيْهِ قَلِيلَ عَمَلِهِ وَ كَثِيرَهُ وَ صَغِيرَهُ وَ كَبِيرَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – From his father, from Sa’ad, from Ibn Isa, from Ali Bin Al Hakam, from Dawood Bin Al Numan, from Sayf Al Tammar, from Abu Baseer who said,
‘Al-Sadiq-asws said: ‘The servant is in a leeway from his age, what is between him and forty years. When he reaches forty years, Allah-azwj Mighty and Majestic Reveals to his two (allocated) Angels: ‘I-azwj have Cause My-azwj servant to live so be harsh and severe, and preserving, and write upon him the little of his deed and its more, and its small and its big!”’[391]
6- ل، الخصال بِهَذَا الْإِسْنَادِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا بَلَغَ الْعَبْدُ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً فَقَدْ بَلَغَ أَشُدَّهُ وَ إِذَا بَلَغَ أَرْبَعِينَ سَنَةً فَقَدْ بَلَغَ مُنْتَهَاهُ فَإِذَا طَعَنَ فِي إِحْدَى وَ أَرْبَعِينَ فَهُوَ فِي النُّقْصَانِ وَ يَنْبَغِي لِصَاحِبِ الْخَمْسِينَ أَنْ يَكُونَ كَمَنْ كَانَ فِي النَّزْعِ.
(The book) ‘Al Khisaal’ – By this chain, from Abu Baseer who said,
‘Abu Abdullah-asws said: ‘When the servant reaches thirty-three years, so he has reached his maturity, and when he reaches forty years, so he has reached his peak. When he crosses in forty-one, so he is in the reduction, and it is befitting for the owner of the fifty that he would be like the one who were in the throes of death’’.[392]
7- ل، الخصال بِهَذَا الْإِسْنَادِ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع إِذَا أَتَتْ عَلَى الْعَبْدِ أَرْبَعُونَ سَنَةً قِيلَ لَهُ خُذْ حِذْرَكَ فَإِنَّكَ غَيْرُ مَعْذُورٍ وَ لَيْسَ ابْنُ أَرْبَعِينَ سَنَةً أَحَقَّ بِالْعُذْرِ مِنِ ابْنِ عِشْرِينَ سَنَةً فَإِنَّ الَّذِي يَطْلُبُهُمَا وَاحِدٌ وَ لَيْسَ عَنْهُمَا بِرَاقِدٍ فَاعْمَلْ لِمَا أَمَامَكَ مِنَ الْهَوْلِ وَ دَعْ عَنْكَ فُضُولَ الْقَوْلِ.
(The book) ‘Al Khisaal’ – By this chain, from Abu Baseer who said,
‘Abu Ja’far-asws said: ‘When forty years come to the servant, it is said to him, ‘Take your caution for you are without excuse; and a man of forty years isn’t more rightful with the excuse that a man of twenty years, for the one who seeks them is One-azwj and He-azwj isn’t Sleeping from them. Therefore work for what is in front of you of the horrors and leave from you the useless words’’.[393]
8- ل، الخصال عَنْ أَبِيهِ عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ الْمُغِيرَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِذَا بَلَغَ الْمَرْءُ أَرْبَعِينَ سَنَةً آمَنَهُ اللَّهُ عَزَّ وَ جَلَّ مِنَ الْأَدْوَاءِ الثَّلَاثَةِ الْجُنُونِ وَ الْجُذَامِ وَ الْبَرَصِ
(The book) ‘Al Khisaal’ – from his father, from Al Attar, from his father, from Al Ashari, from Ibn Marouf, from Ibn Abu Najran, from Muhammad Bin Al Qasim, Ali Bin Al Mugheira,
‘From Abu Abdullah-asws, He (the narrator) said, ‘I heard him-asws saying: ‘When the man reaches forty years, Allah-azwj Mighty and Majestic Secures him from the three diseases – the insanity, and the leprosy, and the vitiligo.
فَإِذَا بَلَغَ الْخَمْسِينَ خَفَّفَ اللَّهُ حِسَابَهُ فَإِذَا بَلَغَ السِّتِّينَ رَزَقَهُ اللَّهُ الْإِنَابَةَ إِلَيْهِ فَإِذَا بَلَغَ السَّبْعِينَ أَحَبَّهُ أَهْلُ السَّمَاءِ فَإِذَا بَلَغَ الثَّمَانِينَ أَمَرَ اللَّهُ بِإِثْبَاتِ حَسَنَاتِهِ وَ إِلْقَاءِ سَيِّئَاتِهِ فَإِذَا بَلَغَ التِّسْعِينَ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ كُتِبَ أَسِيرَ اللَّهِ فِي أَرْضِهِ.
When he reaches fifty, Allah-azwj Lightens his Reckoning. When he reaches sixty, Allah-azwj Graces him the penitence to Him-azwj. When he reaches the seventy, people of the sky love him. When he reaches eighty, Allah-azwj Commands with affirmation of his good deeds and throw away his evil deed. When he reaches ninety, Allah-azwj Forgives for him whatever had preceded from his sins and whatever is delayed (yet to commit), and he is written as ‘Prisoner of Allah-azwj in His-azwj earth’’.[394]
9- ل، الخصال وَ فِي حَدِيثٍ آخَرَ فَإِذَا بَلَغَ الْمِائَةَ فَذَلِكَ أَرْذَلُ الْعُمُرِ وَ رُوِيَ أَنَّ أَرْذَلَ الْعُمُرِ أَنْ يَكُونَ عَقْلُهُ عَقْلَ ابْنِ سَبْعِ سِنِينَ.
(The book) ‘Al Khisaal’ –
‘And in another Hadeeth: ‘When he reaches one hundred, so that is the worst age’. And it is reported that the worst age is if his intellect becomes the intellects of a seven-year-old’’.[395]
10- ل، الخصال عَنْ مُحَمَّدِ بْنِ الْفَضْلِ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ الْمُذَكِّرِ عَنْ مُحَمَّدِ بْنِ يَعْقُوبَ الْأَصَمِّ عَنْ بَكْرِ بْنِ سَهْلٍ عَنْ عَبْدِ اللَّهِ بْنِ الْمُهَاجِرِ عَنِ ابْنِ وَهْبٍ عَنْ حَفْصِ بْنِ مَيْسَرَةَ عَنْ زَيْدِ بْنِ أَسْلَمَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ مُعَمَّرٍ يُعَمَّرُ أَرْبَعِينَ سَنَةً إِلَّا صَرَفَ اللَّهُ عَنْهُ ثَلَاثَةَ أَنْوَاعٍ مِنَ الْبَلَاءِ الْجُنُونَ وَ الْجُذَامَ وَ الْبَرَصَ فَإِذَا بَلَغَ الْخَمْسِينَ لَيَّنَ اللَّهُ عَلَيْهِ حِسَابَهُ فَإِذَا بَلَغَ السِّتِّينَ رَزَقَهُ اللَّهُ الْإِنَابَةَ إِلَيْهِ بِمَا يُحِبُّ وَ يَرْضَى
(The book) ‘Al Khisaal’ – From Muhammad Bin Al Fazl, from Muhammad Bin Is’haq Al Muzakkir, from Muhammad Bin Yaqoub Al Asamma, from Bakr Bin Sahl, from Abdullah Bin Al Muhajir, from Ibn Wahab, from Hafs Bin Maysara, from Zayd Bin Aslam, from Anas (well-known fabricator) who said,
‘There is no one living for forty years except Allah-azwj Turns away from him three types of afflictions – the insanity, and the leprosy, and the vitiligo. When he reaches fifty, Allah-azwj Softens His-azwj Reckoning upon him. When he reaches sixty, Allah-azwj Graces him the penitence to Him-azwj what He-azwj Loves and is Satisfied with.
فَإِذَا بَلَغَ السَّبْعِينَ أَحَبَّهُ اللَّهُ وَ أَحَبَّهُ أَهْلُ السَّمَاءِ فَإِذَا بَلَغَ الثَّمَانِينَ قَبِلَ اللَّهُ حَسَنَاتِهِ وَ تَجَاوَزَ عَنْ سَيِّئَاتِهِ فَإِذَا بَلَغَ التِّسْعِينَ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ وَ مَا تَأَخَّرَ وَ سُمِّيَ أَسِيرَ اللَّهِ فِي أَرْضِهِ وَ شُفِّعَ فِي أَهْلِ بَيْتِهِ.
When he reaches seventy, Allah-azwj Loves him and people of the sky love him. When he reaches eighty, Allah-azwj Accepts his good deeds and Overlooks his evil deeds. When he reaches ninety, Allah-azwj Forgives for him whatever had preceded of his sins and whatever is delayed, and he is named as, ‘Prisoner of Allah-azwj in His-azwj earth’, and he will intercede regarding people of his household’’.[396]
11- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْمُؤَدِّبِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ خَالِدٍ الْقَلَانِسِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ يَسْتَحْيِي مِنْ أَبْنَاءِ الثَّمَانِينَ أَنْ يُعَذِّبَهُمْ.
(The book) ‘Al Khisaal’ – From his father, from Sa’ad, from Salama Bin Al Khattab, from Ali Bin Al-Husayn, from Ahmad Bin Muhammad Al Muwaddib, from Aasim Bin Humeyd, from Khalid Al Qalanasy,
‘From Abu Abdullah-asws having said: ‘Allah-azwj is too Embarrassed from sons (men) of eighty (years old) from Punishing them’’.[397]
– وَ قَالَ ع يُؤْتَى بِشَيْخٍ يَوْمَ الْقِيَامَةِ فَيُدْفَعُ إِلَيْهِ كِتَابُهُ ظَاهِرُهُ مِمَّا يَلِي النَّاسَ لَا يَرَى إِلَّا مَسَاوِيَ فَيَطُولُ ذَلِكَ عَلَيْهِ فَيَقُولُ يَا رَبِّ أَ تَأْمُرُ بِي إِلَى النَّارِ
And he-asws said: ‘They will bring an old man on the Day of Qiyamah and his book (register of deeds) will be handed to him, it’s apparent from what follows the people. He will not see except the equivalence (of good and evil deeds). So that would be prolonged upon him. He will say, ‘O Lord-azwj! Are You-azwj Commanding with me to go to the Fire?’
فَيَقُولُ الْجَبَّارُ جَلَّ جَلَالُهُ يَا شَيْخُ إِنِّي أَسْتَحْيِي أَنْ أُعَذِّبَكَ وَ قَدْ كُنْتَ تُصَلِّي لِي فِي دَارِ الدُّنْيَا اذْهَبُوا بِعَبْدِي إِلَى الْجَنَّةِ.
The Subduer, Majestic is His-azwj Majesty will Say: “O sheykh! I-azwj am too Embarrassed from Punishing you, and you had been praying to Me-azwj in house of the world. Go with My-azwj servant to the Paradise!”’[398]
12- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَعَالَى يَنْظُرُ فِي وَجْهِ الشَّيْخِ الْمُؤْمِنِ صَبَاحاً وَ مَسَاءً فَيَقُولُ يَا عَبْدِي كَبِرَ سِنُّكَ وَ دَقَّ عَظْمُكَ وَ رَقَّ جِلْدُكَ وَ قَرُبَ أَجَلُكَ وَ حَانَ قُدُومُكَ عَلَيَّ فَاسْتَحِ مِنِّي فَأَنَا أَسْتَحِي مِنْ شَيْبَتِكَ أَنْ أُعَذِّبَكَ بِالنَّارِ.
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘Allah-azwj the Exalted Looks into the face of a Momin old man, morning, and evening. He-azwj Says: “O My-azwj servant! Your age is old, and your bones a brittle, and your skin is thing, and your term (death) is near, and your proceeding to Me-azwj is imminent, therefore be embarrassed from Me-azwj, for I-azwj am Embarrassed from your grey hair to Punish you with the Fire!”’[399]
– وَ قَالَ رَسُولُ اللَّهِ ص عَنِ اللَّهِ جَلَّ جَلَالُهُ الشَّيْبَةُ نُورِي فَلَا أُحْرِقُ نُورِي بِنَارِي.
And Rasool-Allah-saww said on behalf of Allah-azwj, Majestic is His-azwj Majesty: ‘The grey hair is My-azwj Noor (Light), so I-azwj shall not Burn My-azwj Noor (Light) with My-azwj Fire!”’[400]
– وَ عَنْ حَازِمِ بْنِ حَبِيبٍ الْجُعْفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا بَلَغْتَ سِتِّينَ سَنَةً فَاحْسُبْ نَفْسَكَ فِي الْمَوْتَى.
And from Hazim Bin Habeeb Al Jufy who said,
‘Abu Abdullah-asws said: ‘When you reach sixty (years), then reckon yourself as being from the dead’’.[401]
– قَالَ النَّبِيُّ ص أَبْنَاءُ الْأَرْبَعِينَ زَرْعٌ قَدْ دَنَا حَصَادُهُ أَبْنَاءَ الْخَمْسِينَ مَا ذَا قَدَّمْتُمْ وَ مَا ذَا أَخَّرْتُمْ أَبْنَاءَ السِّتِّينَ هَلُمُّوا إِلَى الْحِسَابِ لَا عُذْرَ لَكُمْ أَبْنَاءَ السَّبْعِينَ عُدُّوا أَنْفُسَكُمْ مِنَ الْمَوْتَى.
The Prophet-saww said: ‘The men of forty are a vegetation whose harvest has approached. Men of fifty, what are you sending ahead and what are you delaying? Come to the Reckoning, there is no excuse for you all! Men of seventy, count yourselves as being from the dead!’’[402]
عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ لَيُكْرِمُ أَبْنَاءَ السَّبْعِينَ وَ يَسْتَحْيِي مِنْ أَبْنَاءِ الثَّمَانِينَ أَنْ يُعَذِّبَهُمْ.
From Abu Abdullah-asws having said: ‘Allah-azwj Honours the men of seventy and is too Embarrassed from men of eighty to be Punishing them’’.[403]
باب 142 من أطاع المخلوق في معصية الخالق
CHAPTER 142 – ONE WHO OBEYS THE CREATED BEINGS IN DISOBEDIENCE TO THE CREATOR
1- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ طَلَبَ رِضَى النَّاسِ بِسَخَطِ اللَّهِ جَعَلَ اللَّهُ حَامِدَهُ مِنَ النَّاسِ ذَامّاً.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who seeks satisfaction of the people by Annoying Allah-azwj, Allah-azwj will Make one from the people praising him as a condemner’’.[404]
2- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ يُوسُفَ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ طَلَبَ مَرْضَاةَ النَّاسِ بِمَا يُسْخِطُ اللَّهَ كَانَ حَامِدُهُ مِنَ النَّاسِ ذَامّاً وَ مَنْ آثَرَ طَاعَةَ اللَّهِ بِغَضَبِ النَّاسِ كَفَاهُ اللَّهُ عَدَاوَةَ كُلِّ عَدُوٍّ وَ حَسَدَ كُلِّ حَاسِدٍ وَ بَغْيَ كُلِّ بَاغٍ وَ كَانَ اللَّهُ عَزَّ وَ جَلَّ لَهُ نَاصِراً وَ ظَهِيراً.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Yusuf Bin Ameyra, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘One who seeks pleasure of the people by Angering Allah-azwj, his praise from the people would be condemnation, and one who prefers obedience of Allah-azwj by angering the people, Allah-azwj will Suffice him of the enmity of every enemy, and envy of every envier, and rebellion of every rebel, and Allah-azwj Mighty and Majestic will be a Helper for him and a Supporter’’.[405]
3- كا، الكافي عَنْهُ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَتَبَ رَجُلٌ إِلَى الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِ عِظْنِي بِحَرْفَيْنِ
(The book) ‘Al Kafi’ – From him, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurrah,
‘From Abu Abdullah-asws having said: ‘A man wrote to Al-Husayn-asws, may the Salawaat of Allah-azwj be upon him-asws, ‘Advise me in two words (phrases)’.
فَكَتَبَ إِلَيْهِ مَنْ حَاوَى أَمْراً بِمَعْصِيَةِ اللَّهِ كَانَ أَفْوَتَ لِمَا يَرْجُو وَ أَسْرَعَ لِمَجِيءِ مَا يَحْذَرُ.
He-asws wrote: ‘One who endeavours for a matter in disobedience to Allah-azwj would be more losing of what he hopes for, and quicker of coming of what he is being cautious of’’.[406]
4- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ مَنْ عَصَى اللَّهَ وَ لَا دِينَ لِمَنْ دَانَ بِفِرْيَةِ بَاطِلٍ عَلَى اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِجُحُودِ شَيْءٍ مِنْ آيَاتِ اللَّهِ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Safwan, from Al A’ala, from Muhammad Bin Muslim who said,
‘Abu Ja’far-asws said: ‘There is no religion for the one who makes it a religion with obeying the one who disobeys Allah-azwj; and there is no religion for the one who makes it a religion with slandering a falsehood upon Allah-azwj; and there is no religion for the one making it a religion by rejecting something from the Verses (Signs) of Allah-azwj’’.[407]
5- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَرْضَى سُلْطَاناً جَائِراً بِسَخَطِ اللَّهِ خَرَجَ مِنْ دِينِ اللَّهِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, from his-asws father-asws, from Jabir Bin Abdullah Al Ansari who said, ‘Rasool-Allah-saww said: ‘One who is satisfied with a tyrannical ruler exits from the religion of Allah-azwj’’.[408]
6- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ الْمَخْلُوقِ فِي مَعْصِيَةِ الْخَالِقِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘There is no religion for the one who makes it a religion with obedience of the created beings in disobedience of the Creator’’.[409]
7- ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ إِلَى دَارِمٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَرْضَى سُلْطَاناً بِمَا يُسْخِطُ اللَّهَ خَرَجَ مِنْ دِينِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Uyoun Akbhar Al-Reza-asws’, may the greetings be upon him-asws, by the chain to Darim, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who satisfies a ruler with what Annoys Allah-azwj will exit from the religion of Allah-azwj Mighty and Majestic’’.[410]
8- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ طَلَبَ رِضَى النَّاسِ بِسَخَطِ اللَّهِ جَعَلَ اللَّهُ حَامِدَهُ مِنَ النَّاسِ ذَامّاً.
(The book) ‘Al Khisaal’ – From Al Attar, from his father, from Abdullah Bin Muhammad Bin Isa, from his father, from Ibn Al Mugheira, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who seeks satisfaction of the people by Annoying Allah-azwj, Allah-azwj will Make one from the people praising him, as a condemner’’.[411]
9- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ أَبِي غَالِبٍ الزُّرَارِيِّ عَنْ عَمِّهِ عَلِيِّ بْنِ سُلَيْمَانَ عَنِ الطَّيَالِسِيِّ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَا دِينَ لِمَنْ دَانَ بِطَاعَةِ مَنْ عَصَى اللَّهَ وَ لَا دِينَ لِمَنْ دَانَ بِفِرْيَةِ بَاطِلٍ عَلَى اللَّهِ وَ لَا دِينَ لِمَنْ دَانَ بِجُحُودِ شَيْءٍ مِنْ آيَاتِ اللَّهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Al Mufeed, from Abu Ghalib Al Zurari, from his uncle Ali Bin Suleyman, from Al Tayalisy, from Al A’ala, from Muhammad,
‘From Abu Ja’far-asws having said: ‘There is no religion for the one making it a religion by obeying the one who disobeys Allah-azwj; and there is no religion for the one who makes it a religion by slandering falsehood upon Allah-azwj; and there is no religion for the one who makes it a religion by rejecting something from the Verses (Signs) of Allah-azwj’’.[412]
10- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْكِنَانِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ النَّبِيُّ ص لَا تُسْخِطُوا اللَّهَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ وَ لَا تَتَقَرَّبُوا إِلَى أَحَدٍ مِنَ الْخَلْقِ بِتَبَاعُدٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Ali, from his father, from Safwan, from Al Kinany,
‘From Al-Sadiq-asws having said: ‘The Prophet-saww said: ‘Do not Annoy Allah-azwj by pleasing anyone from His-azwj creatures, and do not draw closer to anyone from the creatures by distancing from Allah-azwj Mighty and Majestic.
فَإِنَّ اللَّهَ لَيْسَ بَيْنَهُ وَ بَيْنَ أَحَدٍ مِنَ الْخَلْقِ شَيْءٌ يُعْطِيهِ بِهِ خَيْراً أَوْ يَصْرِفُ بِهِ عَنْهُ سُوءاً إِلَّا بِطَاعَتِهِ وَ ابْتِغَاءِ مَرْضَاتِهِ إِنَّ طَاعَةَ اللَّهِ نَجَاحُ كُلِّ خَيْرٍ يُبْتَغَى وَ نَجَاةٌ مِنْ كُلِّ شَرٍّ يُتَّقَى
Surely, Allah-azwj, there isn’t anything between Him-azwj and anyone of the creatures he can be given good with, or turn an evil away from him, except by obeying Him-azwj and seeking His‑azwj Pleasure. The obedience to Allah-azwj is a success with every good being sought, and a salvation from every evil being feared.
وَ إِنَّ اللَّهَ يَعْصِمُ مَنْ أَطَاعَهُ وَ لَا يَعْتَصِمُ مِنْهُ مَنْ عَصَاهُ وَ لَا يَجِدُ الْهَارِبُ مِنَ اللَّهِ مَهْرَباً فَإِنَّ أَمْرَ اللَّهِ نَازِلٌ بِإِذْلَالِهِ وَ لَوْ كَرِهَ الْخَلَائِقُ وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ مَا شَاءَ اللَّهُ كَانَ وَ مَا لَمْ يَشَأْ لَمْ يَكُنْ.
And Allah-azwj Protects the one who obeys Him-azwj and there is no Protection from Him-azwj to the one who disobeys Him-azwj, nor will any fleer find any escape from Allah-azwj, for Allah-azwj Command will befall with its humiliation and even if the creatures dislike it; and all what is to come, is near. Whatever Allah-azwj so Desires, happens, and what He-azwj does not Desire, does not happen’’.[413]
باب 143 التكلف و الدعوي
CHAPTER 143 – THE PRETENDER AND THE CALL (TO RELIGION)
1- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْمُتَكَلِّفُ مُخْطِئٌ وَ إِنْ أَصَابَ وَ الْمُتَطَوِّعُ مُصِيبٌ وَ إِنْ أَخْطَأَ وَ الْمُتَكَلِّفُ لَا يَسْتَجْلِبُ فِي عَاقِبَةِ أَمْرِهِ إِلَّا الْهَوَانَ وَ فِي الْوَقْتِ إِلَّا التَّعَبَ وَ الْعَنَاءَ وَ الشَّقَاءَ
(The book) ‘Misbah Al Sharaie’ –
‘Al-Sadiq-asws said: ‘The pretender is erroneous and even if he is correct, and the volunteer is correct and even if he errs; and the pretender does not attract in the end-result of his affairs except the weakness, and in the (current) time except the tiredness and the fatigue, and the wretchedness.
وَ الْمُتَكَلِّفُ ظَاهِرُهُ رِئَاءٌ وَ بَاطِنُهُ نِفَاقٌ فَهُمَا جَنَاحَانِ يَطِيرُ بِهِمَا الْمُتَكَلِّفُ وَ لَيْسَ فِي الْجُمْلَةِ مِنْ أَخْلَاقِ الصَّالِحِينَ وَ لَا مِنْ شِعَارِ الْمُتَّقِينَ التَّكَلُّفِ فِي أَيِّ بَابٍ كَانَ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِنَبِيِّهِ ص قُلْ ما أَسْئَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَ ما أَنَا مِنَ الْمُتَكَلِّفِينَ
And the pretence, it’s apparent is showing off and its esoteric is hypocrisy. These are two wings by which the pretender flies, and the pretending is neither in the total of the righteous ones nor from the marks of the pious, in whichever subject it may be. Allah-azwj Mighty and Majestic Said to His-azwj Prophet-saww: Say: ‘I do not ask you for any recompense over it, nor am I from the pretenders [38:86].
وَ قَالَ ص نَحْنُ مَعَاشِرَ الْأَنْبِيَاءِ وَ الْأَوْلِيَاءِ بِرَاءٌ مِنَ التَّكَلُّفِ فَاتَّقِ اللَّهَ وَ اسْتَقِمْ نَفْسَكَ يُغْنِكَ عَنِ التَّكَلُّفِ وَ يَطْبَعُكَ بِطِبَاعِ الْإِيمَانِ
And he-saww saw: ‘We-asws, community of Prophets-as and the Guardians-asws are disavowed from the pretending. Fear Allah-azwj and straighten yourselves for Him-azwj to Make you needless from the pretence and Imprint you with the printing of the Eman.
وَ لَا تَشْتَغِلْ بِطَعَامٍ آخِرُهُ الْخَلَاءُ وَ لِبَاسٍ آخِرُهُ الْبِلَى وَ دَارٍ آخِرُهَا الْخَرَابُ وَ مَالٍ آخِرُهُ الْمِيرَاثُ وَ إِخْوَانٍ آخِرُهُمُ الْفِرَاقُ وَ عِزٍّ آخِرُهُ الذُّلُّ وَ وَقَارٍ آخِرُهُ الْجَفَاءُ وَ عَيْشٍ آخِرُهُ الْحَسْرَةُ.
And do not pre-occupy with the food, the ending of which is the excreta, and clothing, the ending of it is the decay, and a house, the ending of it is the ruin, and wealth, the ending of it is the inheritance, and brethren, their ending is the separation, and honour, its ending is the disgrace, and dignity, its ending is the disloyalty, and good life, its end is the regret’’.[414]
2- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الدَّعْوَى بِالْحَقِيقَةِ لِلْأَنْبِيَاءِ وَ الْأَئِمَّةِ وَ الصِّدِّيقِينَ وَ الْأَئِمَّةِ ع وَ أَمَّا الْمُدَّعِي بِغَيْرِ وَاجِبٍ فَهُوَ كَإِبْلِيسَ اللَّعِينِ ادَّعَى النُّسُكَ وَ هُوَ عَلَى الْحَقِيقَةِ مُنَازِعٌ لِرَبِّهِ مُخَالِفٌ لِأَمْرِهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws: ‘The call (to religion) in reality is for the Prophets-as, and the (false) imams, and the truthful ones, and the (true) Imams-asws (to make).
And as for the claimant without an obligation, he is like the accursed Iblees-la. He-la fulfilled the rituals and upon the reality, he-la was a contender to his-la Lord-azwj, an opponent to His‑azwj Command.
فَمَنِ ادَّعَى أَظْهَرَ الْكَذِبَ وَ الْكَاذِبُ لَا يَكُونُ أَمِيناً وَ مَنِ ادَّعَى فِيمَا لَا يَحِلُّ لَهُ فُتِحَ عَلَيْهِ أَبْوَابُ الْبَلْوَى وَ الْمُدَّعِي يُطَالَبُ بِالْبَيِّنَةِ لَا مَحَالَةَ وَ هُوَ مُفْلِسٌ فَيَفْتَضِحُ وَ الصَّادِقُ لَا يُقَالُ لَهُ لِمَ.
The one who claims reveals the lie, and the liar cannot be trusted, and the one claim regarding what is not Permissible for him, the doors of afflictions are opened upon him, and claimant will be demanded the proof, inevitably, and he is devoid (of it), so he would be exposed, while the truthful, it will not be said to him, ‘Why?’’[415]
– قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الصَّادِقُ لَا يَرَاهُ أَحَدٌ إِلَّا هَابَهُ.
Amir Al Momineen-asws said: ‘The truthful, no one will see him except fear him’’.[416]
3- نهج، نهج البلاغة مَنْ كَابَدَ الْأُمُورَ عَطِبَ وَ مَنِ اقْتَحَمَ اللُّجَجَ غَرِقَ.
(The book) ‘Nahj Al Balagah’ – ‘One who striving without means would fail, and one storming into the depths will drown’’.[417]
باب 144 الفساد
CHAPTER 144 – THE UNREST/CORRUPTION
1- مص، مصباح الشريعة قَالَ الصَّادِقُ ع فَسَادُ الظَّاهِرِ مِنْ فَسَادِ الْبَاطِنِ وَ مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ خَافَ اللَّهَ فِي السِّرِّ لَمْ يَهْتِكْ سِتْرَهُ فِي الْعَلَانِيَةِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The apparent corruption is from esoteric corruption, and the one who corrects his secrets, Allah-azwj will Correct his announcements, and the one who fears Allah‑azwj in the secret, He-azwj will not Tear his veil in the open.
وَ أَعْظَمُ الْفَسَادِ أَنْ يَرْضَى الْعَبْدُ بِالْغَفْلَةِ عَنِ اللَّهِ وَ هَذَا الْفَسَادُ يَتَوَلَّدُ مِنْ طُولِ الْأَمَلِ وَ الْحِرْصِ وَ الْكِبْرِ كَمَا أَخْبَرَ اللَّهُ عَزَّ وَ جَلَّ فِي قِصَّةِ قَارُونَ فِي قَوْلِهِ وَ لا تَبْغِ الْفَسادَ فِي الْأَرْضِ إِنَّ اللَّهَ لا يُحِبُّ الْمُفْسِدِينَ
The mightiest corruption is that the servant is pleased with the heedlessness from Allah-azwj, and this corruption is produced from the long hopes, and the greed, and the arrogance, just as Allah-azwj Mighty and Majestic has Informed in the story of Qaroun-la in His-azwj Words: and do not seek the corruption in the land, surely Allah does not Love the corrupters [28:77].
وَ كَانَتْ هَذِهِ الْخِصَالُ مِنْ صُنْعِ قَارُونَ وَ اعْتِقَادِهِ وَ أَصْلُهَا مِنْ حُبِّ الدُّنْيَا وَ جَمْعِهَا وَ مُتَابَعَةِ النَّفْسِ وَ هَوَاهَا وَ إِقَامَةِ شَهَوَاتِهَا وَ حُبِّ الْمَحْمَدَةِ وَ مُوَافَقَةِ الشَّيْطَانِ وَ اتِّبَاعِ خُطُوَاتِهِ وَ كُلُّ ذَلِكَ يَجْتَمِعُ بِحَسَبِ الْغَفْلَةِ عَنِ اللَّهِ وَ نِسْيَانِ مِنَنِهِ
And this characteristic was from the making of Qaroun-la and his-la beliefs, and its origin is from love of the world and amassing it, and following the self and its whims, and establishing its lustful desires, and love of being praised, and compatibility of the Satan-la and following his-la footsteps, and all that is reckoned as the heedlessness from Allah-azwj and forgetting His-azwj Conferment’s.
وَ عِلَاجُ ذَلِكَ الْفِرَارُ مِنَ النَّاسِ وَ رَفْضُ الدُّنْيَا وَ طَلَاقُ الرَّاحَةِ وَ الِانْقِطَاعُ عَنِ الْعَادَاتِ وَ قَلْعُ عُرُوقِ مَنَابِتِ الشَّهَوَاتِ بِدَوَامِ الذِّكْرِ لِلَّهِ وَ لُزُومُ الطَّاعَةِ لَهُ وَ احْتِمَالُ جَفَاءِ الْخَلْقِ وَ مُلَازَمَةِ الْقُرْبَى وَ شَمَاتَةِ الْعَدُوِّ مِنَ الْأَهْلِ وَ الْقَرَابَةِ
And a treatment of that is fleeing from the self, and rejecting the world, and divorcing the comfort, and cutting off from the habits, and uprooting the roots of the cravings of the lustful desires by constant Zikr of Allah-azwj, and necessitating the obedience to Him-azwj, and enduring the abandonment of the people, and necessitating the kinship, and gloating of the enemies from the family and the relatives.
فَإِذَا فَعَلْتَ ذَلِكَ فَقَدْ فَتَحْتَ عَلَيْكَ بَابَ عَطْفِ اللَّهِ وَ حُسْنِ نَظَرِهِ إِلَيْكَ بِالْمَغْفِرَةِ وَ الرَّحْمَةِ وَ خَرَجْتَ مِنْ جُمْلَةِ الْغَافِلِينَ وَ فَكَكْتَ قَلْبَكَ مِنْ أَسْرِ الشَّيْطَانِ
When you were to do that, the door of Compassion of Allah-azwj will be opened upon you, and His-azwj Goodly Consideration to you with the Forgiveness and the Mercy, and you will exit from the total of the heedless ones, and your heart will be freed from the captivity of Satan-la.
وَ قَدِمْتَ بَابَ اللَّهِ فِي مَعْشَرِ الْوَارِدِينَ إِلَيْهِ وَ سَلَكْتَ مَسْلَكاً رَجَوْتَ الْإِذْنَ بِالدُّخُولِ عَلَى الْكَرِيمِ الْجَوَادِ الْمَلِكِ الرَّحِيمِ وَ اسْتِيطَاءِ بِسَاطِهِ عَلَى شَرْطِ الْأَدَبِ وَ لَا تَحْرُمُ سَلَامَتُهُ وَ كَرَامَتُهُ لِأَنَّهُ الْمَلِكُ الْكَرِيمُ الْجَوَادُ الرَّحِيمُ.
And you will proceed to the door of Allah-azwj (to be) among the ones arriving to Him-azwj, and will travel a road hope for the permission to enter to the Benevolent, the Generous, the King, and Merciful, and you will settle in His-azwj settlement upon a condition of the etiquettes, and you will not be deprived of His-azwj Security, and His-azwj Benevolence, because He-azwj is the King, the Benevolent, the Generous, the Merciful’’.[418]
باب 145 القسوة و الخرق و المراء و الخصومة و العداوة
CHAPTER 145 – THE CRUELTY, AND THE CLUMSINESS, AND THE SHOWING OFF, AND THE CONTENTION, AND THE ENMITY
1- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَفْصٍ عَنْ إِسْمَاعِيلَ بْنِ دُبَيْسٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا خَلَقَ اللَّهُ الْعَبْدَ فِي أَصْلِ الْخِلْقَةِ كَافِراً لَمْ يَمُتْ حَتَّى يُحَبِّبَ اللَّهُ إِلَيْهِ الشَّرَّ فَيَقْرَبَ مِنْهُ فَابْتَلَاهُ بِالْكِبْرِ وَ الْجَبَرِيَّةِ فَقَسَا قَلْبُهُ وَ سَاءَ خُلُقُهُ وَ غَلُظَ وَجْهُهُ وَ ظَهَرَ فُحْشُهُ وَ قَلَّ حَيَاؤُهُ وَ كَشَفَ اللَّهُ سِتْرَهُ وَ رَكِبَ الْمَحَارِمَ فَلَمْ يَنْزِعْ عَنْهَا
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Muhammad Bin Hafs, from Ismail Bin Dubeys, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘When Allah-azwj Created the servant in the origin of his creation as a Kafir, he will not die until Allah-azwj Causes the evil to be beloved to him, so he would draw closer to it. He-azwj Tries him with the arrogance and the tyranny. His heart becomes cruel, and his manners worsen, and his face becomes harsh, and his immorality appears, and his shame is reduced, and Allah-azwj Removes his veil and he perpetrates the Prohibitions, so he cannot remove himself away from it.
ثُمَّ رَكِبَ مَعَاصِيَ اللَّهِ وَ أَبْغَضَ طَاعَتَهُ وَ وَثَبَ عَلَى النَّاسِ لَا يَشْبَعُ مِنَ الْخُصُومَاتِ فَاسْأَلُوا اللَّهَ الْعَافِيَةَ وَ اطْلُبُوهَا مِنْهُ.
Then he commits the disobedience of Allah-azwj and hates obeying Him-azwj, and he leaps upon the people, ad he is not satiated from the disputes, therefore ask Allah-azwj for the well-being and seek it from Him-azwj’’.[419]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَمَّتَانِ لَمَّةٌ مِنَ الشَّيْطَانِ وَ لَمَّةٌ مِنَ الْمَلَكِ فَلَمَّةُ الْمَلَكِ الرِّقَّةُ وَ الْفَهْمُ وَ لَمَّةُ الشَّيْطَانِ السَّهْوُ وَ الْقَسْوَةُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Amir Al Momineen-asws said: ‘There are two slaps – a slap from the Satan-la and a slap from the Angel. Slap of the Angel is the kindness and the understanding, and slap of the Satan-la is the mistake and the cruelty’’.[420]
3- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ عِيسَى رَفَعَهُ قَالَ: فِيمَا نَاجَى اللَّهُ عَزَّ وَ جَلَّ بِهِ مُوسَى صَلَوَاتُ اللَّهِ عَلَيْهِ يَا مُوسَى لَا تُطَوِّلْ فِي الدُّنْيَا أَمَلَكَ فَيَقْسُوَ قَلْبُكَ وَ الْقَاسِي الْقَلْبِ مِنِّي بَعِيدٌ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Amro Bin Usman, from Ali Bin Isa, raising it, said,
‘Among what Allah-azwj Mighty and Majestic Whispered with to Musa-as, may the Salawaat of Allah-azwj be upon him-as: “O Musa-as! Do not prolong your-as hopes in the world so it would harden your-as heart, and the cruel heart is remote from Me-azwj!”’[421]
4 – كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ قُسِمَ لَهُ الْخُرْقُ يُحْجَبُ عَنْهُ الْإِيمَانُ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah, from his father, from the one who narrated it, from Muhammad Bin Abdul Rahman Bin Abu Layli,
‘From Abu Ja’far-asws having said: ‘One who has harshness Apportioned for him, the Eman will be veiled from him’’.[422]
5- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِيَّاكُمْ وَ الْمِرَاءَ وَ الْخُصُومَةَ فَإِنَّهُمَا يُمْرِضَانِ الْقُلُوبَ عَلَى الْإِخْوَانِ وَ يَنْبُتُ عَلَيْهِمَا النِّفَاقُ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘Amir Al Momineen-asws said: ‘Beware of showing off and the disputing, for these two sicken the hearts upon the brethren and the hypocrisy is built upon these two’’.[423]
وَ بِإِسْنَادِهِ قَالَ قَالَ النَّبِيُّ ص ثَلَاثٌ مَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ بِهِنَّ دَخَلَ الْجَنَّةَ مِنْ أَيِّ بَابٍ شَاءَ مَنْ حَسُنَ خُلُقُهُ وَ خَشِيَ اللَّهَ فِي الْمَغِيبِ وَ الْمَحْضَرِ وَ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً.
And by his chain, said, ‘Rasool-Allah-saww said: ‘Three, one who were to meet Allah-azwj Mighty and Majestic with these will enter the Paradise from whichever he so desires to – One whose manners are excellent, and he fears Allah-azwj in the hidden and the open, and he neglects the showing off and even if he were to be rightful’’.[424]
6وَ بِإِسْنَادِهِ قَالَ: مَنْ نَصَبَ اللَّهَ غَرَضاً لِلْخُصُومَاتِ أَوْشَكَ أَنْ يُكْثِرَ الِانْتِقَالَ.
And by his chain, said, ‘One who installs Allah-azwj as a target for the disputes, would almost be of frequent transitions’’.[425]
وَ يَدُلُّ عَلَى مَا ذَكَرْنَا مَا ذَكَرَهُ الْإِمَامُ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع فِي تَفْسِيرِهِ قَالَ: ذُكِرَ عِنْدَ الصَّادِقِ ع الْجِدَالُ فِي الدِّينِ وَ أَنَّ رَسُولَ اللَّهِ ص وَ الْأَئِمَّةَ الْمَعْصُومِينَ ع قَدْ نَهَوْا عَنْهُ
And it evidenced upon what we mentioned, is what is mentioned by Abu Muhammad Al-Askari-asws in his-asws Tafseer, said: ‘The debating regarding the religion was mentioned in the presence of Al-Sadiq-asws and that Rasool-Allah-saww and the Infallible Imams-asws had forbidden from it.
فَقَالَ الصَّادِقُ ع لَمْ يَنْهَ عَنْهُ مُطْلَقاً لَكِنَّهُ نَهَى عَنِ الْجِدَالِ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ أَ مَا تَسْمَعُونَ اللَّهَ يَقُولُ وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ وَ قَوْلَهُ تَعَالَى ادْعُ إِلى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ
Al-Sadiq-asws said: ‘It has not been forbidden from, absolutely. But there is forbiddance from the debating with other than which is good. Are you not listening to Allah-azwj Mighty and Majestic Saying: And do not dispute with the people of the Book except by what is best [29:46]? And the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation and have disputations with them by that which is best [16:125].
فَالْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ قَدْ قَرَنَهُ الْعُلَمَاءُ بِالدِّينِ وَ الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ مُحَرَّمٌ حَرَّمَهُ اللَّهُ تَعَالَى عَلَى شِيعَتِنَا وَ كَيْفَ يُحَرِّمُ اللَّهُ الْجِدَالَ جُمْلَةً وَ هُوَ يَقُولُ وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى
The debating by that which is best had been the conduct of the scholars in the Religion, and the debating with other than that which is good is prohibited. Allah-azwj the Exalted Prohibited it upon our-asws Shias. And how can Allah-azwj Prohibit the debating as a whole, and He-azwj is Saying:And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian’. [2:111].
قَالَ اللَّهُ تَعَالَى تِلْكَ أَمانِيُّهُمْ قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ فَجَعَلَ عِلْمَ الصِّدْقِ وَ الْإِيمَانَ بِالْبُرْهَانِ وَ هَلْ يُؤْتَى بِالْبُرْهَانِ إِلَّا فِي الْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ
And Allah-azwj the Exalted Said:These are their aspirations. Say, ‘Give your proof if you are truthful’. [2:111]. Thus, He-azwj Made the knowledge as truthful and the Eman with the proof. And can the proof be come with except in the dispute with that which is good?’
قِيلَ يَا ابْنَ رَسُولِ اللَّهِ فَمَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ وَ الَّتِي لَيْسَتْ بِأَحْسَنَ
It was said, ‘O son-asws of Rasool-Allah-saww! So, what is the debating by that which is best, and which isn’t good?’
قَالَ أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ أَنْ تُجَادِلَ مُبْطِلًا فَيُورِدَ عَلَيْكَ بَاطِلًا فَلَا تَرُدَّهُ بِحُجَّةٍ قَدْ نَصَبَهَا اللَّهُ تَعَالَى وَ لَكِنْ تَجْحَدُ قَوْلَهُ أَوْ تَجْحَدُ حَقّاً يُرِيدُ ذَلِكَ الْمُبْطِلُ أَنْ يُعِينَ بِهِ بَاطِلَهُ فَتَجْحَدُ ذَلِكَ الْحَقَّ مَخَافَةَ أَنْ يَكُونَ لَهُ عَلَيْكَ فِيهِ حُجَّةٌ لِأَنَّكَ لَا تَدْرِي كَيْفَ الْمَخْلَصُ مِنْهُ
He-saww said: ‘As for the debating with other than that which is best, so (it is when) you debate the falsehood, and a false (argument) is referred against you, but you do not rebut it with an argument which Allah-azwj has Pitched, but you fight his words and fight a truth – wanting that falsifier that he would be assisting with the falsehood, so you would fight that truth – fearing that there would happen to be for him a proof against you in it, because you don’t know how to finish off from it.
فَذَلِكَ حَرَامٌ عَلَى شِيعَتِنَا أَنْ يَصِيرُوا فِتْنَةً عَلَى ضُعَفَاءِ إِخْوَانِهِمْ وَ عَلَى الْمُبْطِلِينَ
That is Prohibited unto our-asws Shias lest they should become a strife upon the weak ones of their brethren and upon the falsifiers.
أَمَّا الْمُبْطِلُونَ فَيَجْعَلُونَ ضَعْفَ الضَّعِيفِ مِنْكُمْ إِذَا تَعَاطَى مُجَادَلَتَهُ وَ ضَعْفَ مَا فِي يَدِهِ حُجَّةً لَهُ عَلَى بَاطِلِهِ
And as for the falsifiers, so they are making weak, the weak ones from you, when you abuse his debate and weaken whatever is in hands a proof for him against his falsehood.
وَ أَمَّا الضُّعَفَاءُ مِنْكُمْ فَتَعْمَىقُلُوبُهُمْ لِمَا يَرَوْنَ مِنْ ضَعْفِ الْمُحِقِّ فِي يَدِ الْمُبْطِلِ
And as for the weak ones, so their hearts are gloomy due to what they are seeing from the weakness of the truthful one in the hands of the falsifier.
وَ أَمَّا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ فَهُوَ مَا أَمَرَ اللَّهُ تَعَالَى بِهِ نَبِيَّهُ أَنْ يُجَادِلَ بِهِ مَنْ جَحَدَ الْبَعْثَ بَعْدَ الْمَوْتِ وَ إِحْيَاءَهُ لَهُ
And as for the debate by that which is best, so it is what Allah-azwj the Exalted Commanded with, if you were to debate with it (against) the one who rejects the Resurrection after the death, and His-azwj Reviving him.
فَقَالَ اللَّهُ حَاكِياً عَنْهُ وَ ضَرَبَ لَنا مَثَلًا وَ نَسِيَ خَلْقَهُ قالَ مَنْ يُحْيِ الْعِظامَ وَ هِيَ رَمِيمٌ فَقَالَ اللَّهُ فِي الرَّدِّ عَلَيْهِمْ قُلْ يَا مُحَمَّدُ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ وَ هُوَ بِكُلِّ خَلْقٍ عَلِيمٌ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً فَإِذا أَنْتُمْ مِنْهُ تُوقِدُونَ
Allah-azwj the Exalted Said Relating about it:And he strikes out an example for Us and forgets his own creation says he: Who will Give life to the bones, and they have rotted away? [36:78] Say: He Who Brought them into existence at first (place), will Give life to them and He is Aware of all creation [36:79] Who has made for you the fire from the green tree, so you are kindling from it [36:80].
فَأَرَادَ اللَّهُ مِنْ نَبِيِّهِ أَنْ يُجَادِلَ الْمُبْطِلَ الَّذِي قَالَ كَيْفَ يَجُوزُ أَنْ يُبْعَثَ هَذِهِ الْعِظَامُ وَ هِيَ رَمِيمٌ فَقَالَ اللَّهُ تَعَالَى قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ أَ فَيَعْجِزُ مَنِ ابْتَدَأَ بِهِ لَا مِنْ شَيْءٍ أَنْ يُعِيدَهُ بَعْدَ أَنْ يَبْلَى بَلِ ابْتِدَاؤُهُ أَصْعَبُ عِنْدَكُمْ مِنْ إِعَادَتِهِ
Allah-azwj Wanted from His-azwj Prophet-saww that he-saww debate the falsifier who said, ‘How is it allowed that these bones be Revived and these are rotted away?’ Allah-azwj the Exalted Said:Say: He Who Brought them into existence at first (place) [36:79]. Would He-azwj be frustrated, the One-azwj who Initiated with it? There is none from the things if He-azwj Repeats it after it is worn out, but its Initiating is more difficult in your presence than its repeating.
ثُمَّ قَالَ الَّذِي جَعَلَ لَكُمْ مِنَ الشَّجَرِ الْأَخْضَرِ ناراً أَيْ إِذَا كَمَنَ النَّارُ الْحَارَّةُ فِي الشَّجَرَةِ الْأَخْضَرِ الرَّطْبِ وَ يَسْتَخْرِجُهَا فَعَرَّفَكُمْ أَنَّهُ عَلَى إِعَادَةِ مَا بَلِيَ أَقْدَرُ
Then He-azwj Said:Who has made for you the fire from the green tree [36:80]. i.e., when it was that He-azwj had Hidden the hot fire inside the wet tree to be extracted from (striking of two twigs to kindle a flame), so He-azwj is Making you understand that He-azwj is more Able upon Repeating what is decayed.
ثُمَّ قَالَ أَ وَ لَيْسَ الَّذِي خَلَقَ السَّماواتِ وَ الْأَرْضَ بِقادِرٍ عَلى أَنْ يَخْلُقَ مِثْلَهُمْ بَلى وَ هُوَ الْخَلَّاقُ الْعَلِيمُ أَيْ إِذَا كَانَ خَلْقُ السَّمَاوَاتِ وَ الْأَرْضِ أَعْظَمَ وَ أَبْعَدَ فِي أَوْهَامِكُمْ وَ قَدَرِكُمْ أَنْ تَقْدِرُوا عَلَيْهِ مِنْ إِعَادَةِ الْبَالِي
Then He-azwj Said:Is not He Who Created the skies and the earth able to Create the like of them? Yes! And He is the All-Knowing Creator [36:81] – i.e., when it was so that the creation of the skies and the earth was greater and further in your imaginations and your measurement that He-azwj would be Able upon it from Returning the decayed.
فَكَيْفَ جَوَّزْتُمْ مِنَ اللَّهِ خَلْقَ هَذَا الْأَعْجَبِ عِنْدَكُمْ وَ الْأَصْعَبِ لَدَيْكُمْ وَ لَمْ تُجَوِّزُوا مِنْهُ مَا هُوَ أَسْهَلُ عِنْدَكُمْ مِنْ إِعَادَةِ الْبَالِي
So, how are you accepting from Allah-azwj, the creation of this as more astounding with you and more difficult in front of you, and you are not accepting what is easier with you – from the returning of the decayed (bones)?’
قَالَ الصَّادِقُ ع فَهَذَا الْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ لِأَنَّ فِيهَا قَطْعَ عُذْرِ الْكَافِرِينَ وَ إِزَالَةَ شُبَهِهِمْ:
Al-Sadiq-asws said: ‘So this is the debating by that which is best, because therein is cutting off of the excuses of the Kafirs and the removal of their doubts’.
وَ أَمَّا الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ بِأَنْ تَجْحَدَ حَقّاً لَا يُمْكِنُكَ أَنْ تُفَرِّقَ بَيْنَهُ وَ بَيْنَ بَاطِلِ مَنْ تُجَادِلُهُ وَ إِنَّمَا تَدْفَعُهُ عَنْ بَاطِلِهِ بِأَنْ تَجْحَدَ الْحَقَّ فَهَذَا هُوَ الْمُحَرَّمُ لِأَنَّكَ مِثْلُهُ جَحَدَ هُوَ حَقّاً وَ جَحَدْتَ أَنْتَ حَقّاً آخَرَ
And as for the debating which is other than best – (it is when) you (end up) fighting (against) that which is true, (and) you cannot differentiate between it and the falsehood of the one who is debating it. And rather, you repel him from his falsehood by your rejecting the truth. So, this is from the Prohibited because you would be like him. Him fighting the truth, and you fighting against another truth’.
قَالَ فَقَامَ إِلَيْهِ رَجُلٌ فَقَالَ يَا ابْنَ رَسُولِ اللَّهِ أَ فَجَادَلَ رَسُولُ اللَّهِ ص
A man stood up to him-asws and said:’ O son-asws of Rasool-Allah-saww! Did Rasool-Allah-saww (ever) debate?’
فَقَالَ الصَّادِقُ ع مَهْمَا ظَنَنْتَ بِرَسُولِ اللَّهِ ص مِنْ شَيْءٍ فَلَا تَظُنَّ بِهِ مُخَالَفَةَ اللَّهِ أَ وَ لَيْسَ اللَّهُ تَعَالَى قَالَ وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ وَ قَالَ قُلْ يُحْيِيهَا الَّذِي أَنْشَأَها أَوَّلَ مَرَّةٍ لِمَنْ ضَرَبَ اللَّهُ مَثَلًا
Al-Sadiq-asws said: ‘Slow down! Whatever you think of Rasool-Allah-saww from anything, do not think with him-saww being in opposition to Allah-azwj. And hasn’t Allah-azwj Said:and have disputations with them by that which is best [16:125]? And He-azwj Said: Who has made for you the fire from the green tree [36:80], for the one from whom Allah-azwj Struck an example.
أَ فَتَظُنُّ أَنَّ رَسُولَ اللَّهِ ص خَالَفَ مَا أَمَرَهُ اللَّهُ بِهِ فَلَمْ يُجَادِلْ بِمَا أَمَرَهُ اللَّهُ وَ لَمْ يُخْبِرْ عَنِ اللَّهِ بِمَا أَمَرَهُ أَنْ يُخْبِرَ بِهِ.
Do you think that Rasool-Allah-saww would oppose whatever Allah-azwj Commands him-saww, and he-saww did not debate with what Allah-azwj had Commanded him-saww with, and did not inform on behalf of Allah-azwj with what He-azwj had been Commanded to inform with?’’[426]
وَ رَوَى أَبُو عَمْرٍو الْكَشِّيُّ بِإِسْنَادِهِ عَنْ عَبْدِ الْأَعْلَى قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ النَّاسَ يَعِيبُونَ عَلَيَّ بِالْكَلَامِ وَ أَنَا أُكَلِّمُ النَّاسَ
And it is reported by Abu Amro Al Kashi, by his chin from Abdul A’ala who said,
‘I said to Abu Abdullah-asws, ‘The people are faulting upon me with the speech while I tend to speak to the people’.
فَقَالَ أَمَّا مِثْلُكَ مَنْ يَقَعُ ثُمَّ يَطِيرُ فَنَعَمْ وَ أَمَّا مَنْ يَقَعُ ثُمَّ لَا يَطِيرُ فَلَا.
He-asws said: ‘As for the likes of you is one who falls, then flies, so yes (he can debate), and as for the one who falls then cannot fly, so no!’ (i.e., he should not debate)[427]
وَ رُوِيَ أَيْضاً بِإِسْنَادِهِ عَنِ الطَّيَّارِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بَلَغَنِي أَنَّكَ كَرِهْتَ مُنَاظَرَةَ النَّاسِ
And it is reported as well by his chain from Al Tayyar who said,
‘I said to Abu Abdullah-asws, ‘It has reached me that you-asws dislike (us) debating the people’.
فَقَالَ أَمَّا مِثْلُكَ فَلَا يَكْرَهُ مَنْ إِذَا طَارَ يُحْسِنُ أَنْ يَقَعَ وَ إِنْ وَقَعَ يُحْسِنُ أَنْ يَطِيرَ فَمَنْ كَانَ هَكَذَا لَا نَكْرَهُهُ.
He-asws said: ‘As for the likes of you, so he should not dislike it one when he flies excellently, that he falls, and if he falls, he is excellent in flying (again). The one who were to be like this, we-asws do not dislike it (for him to engage in debate)’’.[428]
وَ بِإِسْنَادِهِ أَيْضاً عَنْ هِشَامِ بْنِ الْحَكَمِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع مَا فَعَلَ ابْنُ الطَّيَّارِ
And by his chain as well, from Hisham Bin Al Hakam who said,
‘Abu Abdullah-asws said to me: ‘What happened with Ibn Al-Tayyar?’
قَالَ قُلْتُ مَاتَ قَالَ رَحِمَهُ اللَّهُ وَ لَقَّاهُ نَضْرَةً وَ سُرُوراً فَقَدْ كَانَ شَدِيدَ الْخُصُومَةِ عَنَّا أَهْلَ الْبَيْتِ.
He (the narrator) said, ‘I said, ‘He died’. He-asws said: ‘May Allah-azwj has Mercy on him, may he receive the bliss and happiness. He used to be of intense disputing on our-asws behalf, People-asws of the Household’’.[429]
وَ بِإِسْنَادِهِ أَيْضاً عَنْ أَبِي جَعْفَرٍ الْأَحْوَلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا فَعَلَ ابْنُ الطَّيَّارِ فَقُلْتُ تُوُفِّيَ فَقَالَ رَحِمَهُ اللَّهُ أَدْخَلَ اللَّهُ عَلَيْهِ الرَّحْمَةَ وَ النَّضْرَةَ فَإِنَّهُ كَانَ يُخَاصِمُ عَنَّا أَهْلَ الْبَيْتِ.
And by his chain as well, from Abu Ja’far Al Ahowl,
‘From Abu Abdullah-asws having said: ‘What happened to Ibn Al-Tayyar?’ I said, ‘He passed away’. He-asws said: ‘May Allah-azwj have Mercy on him! May Allah-azwj Enter the Mercy and the bliss upon him, for he used to be a contender on our-asws behalf, People-asws of the Household’’.[430]
وَ بِإِسْنَادِهِ أَيْضاً عَنْ نَصْرِ بْنِ الصَّبَّاحِ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع يَقُولُ لِعَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ يَا عَبْدَ الرَّحْمَنِ كَلِّمْ أَهْلَ الْمَدِينَةِ فَإِنِّي أُحِبُّ أَنْ يُرَى فِي رِجَالِ الشِّيعَةِ مِثْلُكَ.
And by his chain as well, from Nasr Bin Al Sabbah who said,
‘Abu Abdullah-asws had said to Abdul Rahman Bin Al-Hajjaj: ‘O Abdul Rahman! Speak to the people of Al-Medina, for I-asws would love to seek the likes of you among the Shia men’’.[431]
وَ بِإِسْنَادِهِ أَيْضاً عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ: ذُكِرَ لِأَبِي الْحَسَنِ ع أَصْحَابُ الْكَلَامِ فَقَالَ أَمَّا ابْنُ حَكِيمٍ فَدَعُوهُ.
And by his chain as well, from Muhammad Bin Hakeem who said,
‘The companions of speech were mentioned to Abu Al-Hassan-asws. He-asws said: ‘As for Ibn Hakeem, invite him!’’[432]
8- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ صَالِحِ بْنِ السِّنْدِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا تُمَارِيَنَّ حَلِيماً وَ لَا سَفِيهاً فَإِنَّ الْحَلِيمَ يَقْلِيكَ وَ السَّفِيهَ يُؤْذِيكَ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Salih Bin Al Sindy, from Ja’far Bin Bashir, from Ammar Bin Marwan who said,
‘Abu Abdullah-asws said: ‘Neither have bitter arguments with a lenient one nor a foolish one, for the lenient will belittle you (overcome you), and the foolish will hurt you’’.[433]
9- كا، الكافي عَلِيٌّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحَسَنِ بْنِ عَطِيَّةَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا كَادَ جَبْرَئِيلُ يَأْتِينِي إِلَّا قَالَ يَا مُحَمَّدُ اتَّقِ شَحْنَاءَ الرِّجَالِ وَ عَدَاوَتَهُمْ.
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Al Hassan Bin Atiya, from Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as had not come to me‑saww except he-as had said: ‘O Muhammad-saww! Fear the resentment of the people and their enmity’’.[434]
10- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْكِنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ جَبْرَئِيلُ ع لِلنَّبِيِّ ص إِيَّاكَ وَ مُلَاحَاةَ الرِّجَالِ.
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Hassan Bin Al Husayn Al Kindy,
‘From Abu Abdullah-asws having said: ‘Jibraeel-as said to the Prophet-saww: ‘Beware of quarrelling with the people’’.[435]
11- كا، الكافي عَنْهُ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِيَّاكُمْ وَ الْمُشَارَّةَ فَإِنَّهَا تُورِثُ الْمَعَرَّةَ وَ تُظْهِرُ الْعَوْرَةَ.
(The book) ‘Al Kafi’ – From him, from Usman Bin Isa, from Abdul Rahman Bin Sayaba,
‘From Abu Abdullah-asws having said: ‘Beware of the disputes for these inherit the loss of respect and reveal the vulnerability’’.[436]
12- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَنْبَسَةَ الْعَابِدِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِيَّاكُمْ وَ الْخُصُومَةَ فَإِنَّهَا تَشْغَلُ الْقَلْبَ وَ تُورِثُ النِّفَاقَ وَ تَكْسِبُ الضَّغَائِنَ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Anbasa and Al Aabid,
‘From Abu Abdullah-asws having said: ‘Beware of the disputes for these pre-occupy the heart, and inherit the hypocrisy, and earn the grudges’’.[437]
13- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ مِهْرَانَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا أَتَانِي جَبْرَئِيلُ قَطُّ إِلَّا وَعَظَنِي فَآخِرُ قَوْلِهِ لِي إِيَّاكَ وَ مُشَارَّةَ النَّاسِ فَإِنَّهَا تَكْشِفُ الْعَوْرَةَ وَ تَذْهَبُ بِالْعِزِّ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Mihran, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as did not come to me‑saww at all except he-as advised me-as, so the last of his-as words to me-as would be: ‘Beware of disputing the people, for these uncover the bareness and go away with the honour’’.[438]
14- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص مَا عَهِدَ إِلَيَّ جَبْرَئِيلُ فِي شَيْءٍ مَا عَهِدَ إِلَيَّ فِي مُعَادَاةِ الرِّجَالِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahi, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Ibn Abu Umeyr, from Ibrahim Bin Abdul Hameed, from Al Waleed Bin Sabeeh who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Jibraeel-as did not pact with me-saww regarding anything (like) what he-as pledged to me-as regarding animosity of the men’’.[439]
15- كا، الكافي عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ زَرَعَ الْعَدَاوَةَ حَصَدَ مَا بَذَرَ.
(The book) ‘Al Kafi’ – from a number of our companions, from Ahmad Bin Abu Abdullah, from one of his companions, raising it, said,
‘Abu Abdullah-asws said: ‘One who cultivates the enmity will reap what he had sown’’.[440]
[1] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 1
[2] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 2
[3] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 3
[4] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 4
[5] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 5
[6] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 6
[7] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 7
[8] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 8
[9] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 9
[10] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 10
[11] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 11
[12] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 12
[13] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 13
[14] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 14
[15] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 15
[16] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 16
[17] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 17 a
[18] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 17 b
[19] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 18
[20] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 19
[21] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 20
[22] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 21
[23] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 22
[24] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 23 a
[25] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 23 b
[26] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 24
[27] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 25
[28] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 26
[29] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 27
[30] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 28
[31] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 29
[32] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 30
[33] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 31
[34] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 32
[35] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 33
[36] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 34
[37] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 35
[38] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 36
[39] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 37
[40] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 38
[41] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 39
[42] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 40
[43] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 41
[44] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 42
[45] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 43
[46] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 44 a
[47] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 44 b
[48] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 130 H 45
[49] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 1
[50] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 2
[51] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 3
[52] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 4
[53] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 5
[54] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 6
[55] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 7
[56] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 8
[57] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 9
[58] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 10
[59] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 11 a
[60] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 11 b
[61] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 12 a
[62] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 12 b
[63] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 13
[64] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 14
[65] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 15
[66] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 16
[67] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 17
[68] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 18
[69] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 19
[70] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 20
[71] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 21
[72] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 22
[73] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 23
[74] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 24
[75] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 25
[76] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 26 a
[77] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 26 b
[78] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 26 c
[79] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 26 d
[80] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 26 e
[81] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 27
[82] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 28 a
[83] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 28 b
[84] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 a
[85] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 b
[86] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 c
[87] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 d
[88] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 e
[89] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 f
[90] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 g
[91] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 h
[92] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 i
[93] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 29 j
[94] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 30
[95] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 31
[96] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 131 H 32
[97] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 1
[98] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 2
[99] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 3
[100] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 4
[101] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 5
[102] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 6
[103] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 7
[104] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 8
[105] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 9
[106] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 10
[107] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 11
[108] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 12
[109] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 13
[110] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 14
[111] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 15 a
[112] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 15 b
[113] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 15 c
[114] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 15 d
[115] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 16
[116] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 17 a
[117] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 17 b
[118] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 17 c
[119] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 18
[120] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 19
[121] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 20
[122] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 21 a
[123] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 21 b
[124] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 21 c
[125] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 21 d
[126] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 21 e
[127] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 21 f
[128] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 21 g
[129] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 21 h
[130] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 22
[131] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 23
[132] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 24
[133] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 25
[134] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 26
[135] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 27
[136] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 28
[137] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 29
[138] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 30
[139] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 31
[140] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 32
[141] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 33
[142] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 132 H 34
[143] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 1
[144] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 2
[145] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 3
[146] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 4
[147] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 5
[148] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 6
[149] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 7
[150] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 8
[151] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 9
[152] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 10
[153] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 11
[154] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 12
[155] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 13
[156] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 14
[157] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 15
[158] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 16
[159] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 17
[160] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 18
[161] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 19
[162] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 20
[163] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 21
[164] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 22
[165] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 23
[166] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 24
[167] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 25
[168] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 26
[169] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 27
[170] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 133 H 28
[171] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 134 H 1
[172] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 134 H 2
[173] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 134 H 3
[174] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 134 H 4
[175] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 134 H 5 a
[176] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 134 H 5 b
[177] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 134 H 5 c
[178] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 1
[179] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 2
[180] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 3
[181] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 4
[182] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 5
[183] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 6
[184] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 7
[185] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 8
[186] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 9
[187] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 10
[188] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 11
[189] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 135 H 12
[190] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 1
[191] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 2
[192] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 3
[193] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 4
[194] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 5
[195] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 6
[196] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 7
[197] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 8
[198] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 9
[199] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 10
[200] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 11 a
[201] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 11 b
[202] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 12
[203] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 13
[204] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 14
[205] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 15
[206] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 16
[207] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 17
[208] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 18
[209] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 19
[210] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 20
[211] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 21
[212] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 22
[213] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 23
[214] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 24
[215] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 25
[216] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 26
[217] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 27
[218] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 28
[219] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 29
[220] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 30
[221] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 31
[222] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 32
[223] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 33
[224] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 34 a
[225] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 34 b
[226] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 34 c
[227] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 34 d
[228] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 35
[229] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 36 a
[230] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 36 b
[231] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 136 H 37
[232] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 1
[233] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 2
[234] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 3
[235] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 4
[236] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 5
[237] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 6
[238] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 7
[239] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 8
[240] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 9
[241] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 10
[242] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 11
[243] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 12
[244] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 13
[245] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 14
[246] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 15
[247] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 16
[248] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 17
[249] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 18
[250] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 19
[251] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 20
[252] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 21
[253] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 22
[254] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 23
[255] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 24
[256] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 25
[257] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 26
[258] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 27
[259] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 28
[260] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 29
[261] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 30
[262] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 31
[263] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 32
[264] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 33
[265] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 34
[266] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 35
[267] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 36
[268] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 37
[269] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 38
[270] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 39
[271] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 40
[272] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 41
[273] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 42
[274] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 43
[275] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 44
[276] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 45
[277] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 46
[278] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 47 a
[279] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 47 b
[280] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 47 c
[281] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 47 d
[282] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 47 e
[283] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 48
[284] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 49
[285] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 50
[286] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 51
[287] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 52
[288] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 53 a
[289] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 53 b
[290] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 54
[291] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 55
[292] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 56
[293] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 57
[294] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 58
[295] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 59 a
[296] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 59 b
[297] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 60
[298] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 61
[299] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 62
[300] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 63
[301] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 64
[302] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 65
[303] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 66
[304] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 67
[305] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 68
[306] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 69
[307] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 70
[308] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 71
[309] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 72
[310] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 73
[311] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 74
[312] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 75
[313] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 76
[314] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 77
[315] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 78
[316] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 79
[317] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 80
[318] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 81
[319] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 82
[320] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 83
[321] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 84
[322] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 85
[323] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 86
[324] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 87
[325] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 88
[326] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 89
[327] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 90
[328] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 91
[329] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 92
[330] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 93 a
[331] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 93 b
[332] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 93 c
[333] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 94
[334] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 95 a
[335] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 95 b
[336] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 a
[337] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 b
[338] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 c
[339] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 d
[340] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 e
[341] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 f
[342] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 g
[343] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 h
[344] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 96 i
[345] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 97 a
[346] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 97 b
[347] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 137 H 98
[348] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 1
[349] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 2
[350] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 3
[351] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 4
[352] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 5
[353] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 6
[354] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 7
[355] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 8
[356] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 9
[357] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 10 a
[358] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 10 b
[359] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 10 c
[360] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 10 d
[361] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 11
[362] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 12
[363] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 13
[364] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 14 a
[365] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 14 b
[366] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 138 H 14 c
[367] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 1
[368] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 2
[369] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 3
[370] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 4
[371] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 5
[372] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 6
[373] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 7
[374] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 8 a
[375] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 8 b
[376] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 8 c
[377] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 139 H 8 d
[378] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 1
[379] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 2
[380] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 3
[381] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 4
[382] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 5
[383] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 6 a
[384] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 6 b
[385] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 7
[386] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 140 H 8
[387] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 1
[388] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 2
[389] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 3
[390] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 4
[391] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 5
[392] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 6
[393] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 7
[394] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 8
[395] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 9
[396] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 10
[397] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 11 a
[398] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 11 b
[399] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 12 a
[400] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 12 b
[401] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 12 c
[402] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 12 d
[403] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 141 H 12 e
[404] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 1
[405] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 2
[406] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 3
[407] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 4
[408] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 5
[409] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 6
[410] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 7
[411] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 8
[412] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 9
[413] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 142 H 10
[414] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 143 H 1
[415] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 143 H 2
[416] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 143 H 3
[417] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 143 H 4
[418] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 1
[419] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 1
[420] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 2
[421] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 3
[422] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 4
[423] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 5 a
[424] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 5 b
[425] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 5 c
[426] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 6
[427] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 7 a
[428] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 7 b
[429] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 7 c
[430] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 7 d
[431] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 7 e
[432] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 7 f
[433] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 8
[434] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 9
[435] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 10
[436] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 11
[437] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 12
[438] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 13
[439] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 14
[440] Bihar Al-Anwaar V 70 – The book of Eman and Kufr – Ch 144 H 15