Volume 71
Part 2 out of 3
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 9 حق الجار
CHAPTER 9 – RIGHTS OF THE NEIGHBOUR
1- لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: عَلَيْكُمْ بِحُسْنِ الْجِوَارِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ بِذَلِكَ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from his uncle, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘Upon you all with good neighbourliness, for Allah-azwj Mighty and Majestic has Commanded with that’ – the Hadeeth’’.[1]
2- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ خَانَ جَارَهُ شِبْراً مِنَ الْأَرْضِ جَعَلَهَا اللَّهُ طَوْقاً فِي عُنُقِهِ مِنْ تُخُومِ الْأَرَضِينَ السَّابِعَةِ حَتَّى يَلْقَى اللَّهَ يَوْمَ الْقِيَامَةِ مُطَوَّقاً إِلَّا أَنْ يَتُوبَ وَ يَرْجِعَ
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions of the Prophet-saww, he-saww said: ‘One who betrays his neighbour of a palm’s width of the land, Allah-azwj will Make is a collar in his neck from the bottom of the seven firmaments until he meets Allah-azwj on the Day of Qiyamah as collared, except if he were to repent and retract’.
وَ قَالَ مَنْ آذَى جَارَهُ حَرَّمَ اللَّهُ عَلَيْهِ رِيحَ الْجَنَّةِ- وَ مَأْواهُ جَهَنَّمُ وَ بِئْسَ الْمَصِيرُ وَ مَنْ ضَيَّعَ حَقَّ جَارِهِ فَلَيْسَ مِنَّا وَ مَا زَالَ جَبْرَئِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ.
And he-asws said: ‘One who hurts his neighbour, Allah-azwj will Prohibit the aroma of Paradise unto him, and his abode is Hell; and it is an evil destination [3:162]; and the one wastes a right of his neighbour, he isn’t from us-asws; and Jibraeel-as has not ceased to advise me-saww with the neighbour until I-saww thought that he will be inheriting me-saww’’.[2]
3- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ إِسْمَاعِيلَ بْنِ عَبْدِ الْخَالِقِ وَ الْكِنَانِيِّ مَعاً عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ كَفَّ أَذَاهُ عَنْ جَارِهِ أَقَالَهُ اللَّهُ عَزَّ وَ جَلَّ عَثْرَتَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ عَفَّ بَطْنُهُ وَ فَرْجُهُ كَانَ فِي الْجَنَّةِ مَلِكاً مَحْبُوراً وَ مَنْ أَعْتَقَ نَسَمَةً مُؤْمِنَةً بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Muhammad Bin Abdul Jabbar, from Ibn Al Batainy, from Ismail Bin Abdul Khaliq and Al Kinany, both together from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘One who restrains his harm from his neighbour, Allah-azwj Mighty and Majestic will Dismiss his stumbles on the Day of Qiyamah, and the one who is chaste of his belly and his private parts, would be a joyful king in the Paradise, and the one who liberates a Momin person, Allah-azwj will Build a house for him in the Paradise’’.[3]
4- فس، تفسير القمي أَبِي رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: مَنْ آذَى جَارَهُ طَمَعاً فِي مَسْكَنِهِ وَرَّثَهُ اللَّهُ دَارَهُ.
Tafseer Al Qummi – My father, raising it to,
‘The Prophet-saww said: ‘One who hurts his neighbour in greed regarding his dwelling, Allah‑azwj will Make him (neighbour) inherit his house’’.[4]
5- ل، الخصال فِي مَا أَوْصَى بِهِ النَّبِيُّ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ أَرْبَعَةٌ مِنْ قَوَاصِمِ الظَّهْرِ إِمَامٌ يَعْصِي اللَّهَ وَ يُطَاعُ أَمْرُهُ وَ زَوْجَةٌ يَحْفَظُهَا زَوْجُهَا وَ هِيَ تَخُونُهُ وَ فَقْرٌ لَا يَجِدُ صَاحِبُهُ لَهُ مُدَاوِياً وَ جَارُ سَوْءٍ فِي دَارِ مُقَامٍ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww had bequeathed to Ali-asws: ‘O Ali-asws! Four (matters) are from breakers of the back – an imam (leader) disobeying Allah-azwj and his orders are obeyed; and a wife whose husband protects her, and she betrays him; and a poverty whose owner cannot find a cure for it; and an evil neighbour in a house of staying’’.[5]
6- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع حَرِيمُ الْمَسْجِدِ أَرْبَعُونَ ذِرَاعاً وَ الْجِوَارُ أَرْبَعُونَ دَاراً مِنْ أَرْبَعَةِ جَوَانِبِهَا.
(The book) ‘Al Khisaal’ – Ibn Idrees, from his father, from Muhammad Bin Mahboub, from Muhammad Bin Al-Husayn, from Ibn Fazzal, from Ali Bin Uqba Bin Khalid, from his father,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Sanctity of the Masjid is forty cubits (approx. 18 meters), and of the neighbour is forty houses from (all) four of its sides’’.[6]
7- ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ وَ السِّنَانِيُّ وَ الْمُكَتِّبُ جَمِيعاً عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي مَحْمُودٍ قَالَ قَالَ الرِّضَا ع لَيْسَ مِنَّا مَنْ لَمْ يَأْمَنْ جَارُهُ بَوَائِقَهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greeting be upon him-asws – Al Daqqaq and Al Sinany and Al Mukattib, altogether from Al Asady, from Sahl, from Abdul Azeem Al Hasany, from Ibrahim Bin Abu Mahmoud who said,
‘Al-Reza-asws said: ‘He isn’t from us-asws, the one whose neighbour is not safe from his sufferings (harms)’’.[7]
8- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ عَنْ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: قِيلَ لِلنَّبِيِّ ص يَا نَبِيَّ اللَّهِ أَ فِي الْمَالِ حَقٌّ سِوَى الزَّكَاةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain of Al Majashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘It was said to the Prophet-saww, ‘O Prophet-saww of Allah-azwj! Is there any right regarding the wealth besides the Zakat?’
قَالَ نَعَمْ بِرُّ الرَّحِمِ إِذَا أَدْبَرَتْ وَ صِلَةُ الْجَارِ الْمُسْلِمِ فَمَا آمَنَ بِي مَنْ بَاتَ شَبْعَاناً وَ جَارُهُ الْمُسْلِمُ جَائِعٌ
He-saww said: ‘Yes! Righteousness to the kinship when it turns around and helping the Muslim neighbour. He has not believed in me-saww, the one who spends a night satiated while his Muslim neighbour is hungry’.
ثُمَّ قَالَ ع مَا زَالَ جَبْرَئِيلُ يُوصِينِي بِالْجَارِ حَتَّى ظَنَنْتُ أَنَّهُ سَيُوَرِّثُهُ.
Then he-saww said: ‘Jibraeel-as has not ceased to advise me-saww with the neighbour until I-saww thought that he-as would make him inherit’’.[8]
9- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا حَدُّ الْجَارِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you‑asws! What is a limit of the neighbour?’
قَالَ أَرْبَعِينَ دَاراً مِنْ كُلِّ جَانِبِ.
He-asws said: ‘Forty cubits (approx. 18 meters) from every side’’.[9]
10- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: ثَلَاثَةٌ هُنَّ أُمُّ الْفَوَاقِرِ سُلْطَانٌ إِنْ أَحْسَنْتَ إِلَيْهِ لَمْ يَشْكُرْ وَ إِنْ أَسَأْتَ إِلَيْهِ لَمْ يَغْفِرْ وَ جَارٌ عَيْنُهُ تَرْعَاكَ وَ قَلْبُهُ يَنْعَاكَ إِنْ رَأَى حَسَنَةً دَفَنَهَا وَ لَمْ يُفْشِهَا وَ إِنْ رَأَى سَيِّئَةً أَظْهَرَهَا وَ أَذَاعَهَا وَ زَوْجَةٌ إِنْ شَهِدْتَ لَمْ تَقَرَّ عَيْنُكَ بِهَا وَ إِنْ غِبْتَ لَمْ تَطْمَئِنَّ إِلَيْهَا.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws father-asws: ‘Rasool-Allah-saww said: ‘Three are’ ‘mother’ of (top) back-breakers – a ruler if you are good to him, he does not thank and if you are bad to him, he does not Forgive; and a neighbour whose eyes take care of you and his heart flares at you. If he were to see a good deed (from you), he buries it and does not reveal it, and if he sees an evil deed, he reveals it and broadcasts it; and a wife, if she is present your eyes are not delighted by her, and if she is absent, you are not reassured to her’’.[10]
11- ختص، الإختصاص قَالَ الصَّادِقُ ع لِإِسْحَاقَ بْنِ عَمَّارٍ صَانِعِ الْمُنَافِقَ بِلِسَانِكَ وَ أَخْلِصْ وُدَّكَ لِلْمُؤْمِنِ وَ إِنْ جَالَسَكَ يَهُودِيٌّ فَأَحْسِنْ مُجَالَسَتَهُ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said to Is’haq Bin Ammar: ‘Make your tongue for the hypocrite, and be sincere in your cordiality to the Momin, and if a Jew were to sit to /visit you, then be good in his sitting’’.[11]
12- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ عَمْرِو بْنِ عِكْرِمَةَ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ إِنَّ لِي جَاراً يُؤْذِينِي
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Muawiya Bin Ammar, from Amro Bin Ikrima who said,
‘I entered to see Abu Abdullah-asws. I said to him-asws, ‘There is a neighbour of mine who hurts me’.
فَقَالَ ارْحَمْهُ
He-asws said: ‘Have mercy on him’’.
قَالَ قُلْتُ لَا رَحِمَهُ اللَّهُ فَصَرَفَ وَجْهَهُ عَنِّي
He (the narrator) said, ‘I said, ‘May Allah-azwj not have Mercy on him!’ He-asws turned his-asws face away from me’.
قَالَ فَكَرِهْتُ أَنْ أَدَعَهُ فَقُلْتُ جُعِلْتُ فِدَاكَ إِنَّهُ يَفْعَلُ بِي وَ يَفْعَلُ وَ يُؤْذِينِي
He said, ‘I dislike to repeat it, so I said, ‘May I be sacrificed for you-asws! He does with me, and does, and hurts me’.
فَقَالَ أَ رَأَيْتَ إِنْ كَاشَفْتَهُ انْتَصَفْتَ مِنْهُ
He-asws said: ‘Do you view that if you were to uncover him, you will have fairness from him?’
قَالَ قُلْتُ بَلَى أُوَلَّى عَلَيْهِ
He (the narrator) said, ‘I said, ‘Yes, foremost upon him’.
فَقَالَ ع إِنَّ ذَا مِمَّنْ يَحْسُدُ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ فَإِذَا رَأَى نِعْمَةً عَلَى أَحَدٍ وَ كَانَ لَهُ أَهْلٌ جَعَلَ بَلَاءَهُ عَلَيْهِمْ وَ إِنْ لَمْ يَكُنْ لَهُ أَهْلٌ جَعَلَ بَلَاءَهُ عَلَى خَادِمِهِ وَ إِنْ لَمْ يَكُنْ لَهُ خَادِمٌ سَهِرَ لَيْلَهُ وَ اغْتَاظَ نَهَارَهُ
He-asws said: ‘Then that one is from the ones who envy the people upon what Allah-azwj has Given them from His-azwj Grace. When he sees a bounty upon anyone and there was a family for him, he makes his woe upon them, and if there does not happen to be any family for him, he makes his woe upon his servants, and there does not happen to be any servant for him, he stays awake at night and is enraged during his day.
إِنَّ رَسُولَ اللَّهِ ص أَتَاهُ رَجُلٌ مِنَ الْأَنْصَارِ فَقَالَ يَا رَسُولَ اللَّهِ إِنِّي اشْتَرَيْتُ دَاراً فِي بَنِي فُلَانٍ وَ إِنَّ أَقْرَبَ جِيرَانِي مِنِّي جِوَاراً مَنْ لَا أَرْجُو خَيْرَهُ وَ لَا آمَنُ شَرَّهُ
Rasool-Allah-saww, a man from the Helpers came to him-saww. He said, ‘O Rasool-Allah-saww! I have bought a house among the clan of so and so, and the closest of my neighbours is one I have no hope for his goodness nor am I safe from his evil’’.
قَالَ فَأَمَرَ رَسُولُ اللَّهِ ص عَلِيّاً وَ سَلْمَانَ وَ أَبَا ذَرٍّ
He-asws said: ‘Rasool-Allah-saww instructed Ali-asws, and Salman-ra, and Abu Zarr-ra’.
قَالَ وَ نَسِيتُ وَاحِداً وَ أَظُنُّهُ الْمِقْدَادَ
He (the narrator) said, ‘And I have forgotten one, and I think it was Al-Miqdad-ra’.
فَأَمَرَهُمْ أَنْ يُنَادُوا فِي الْمَسْجِدِ بِأَعْلَى أَصْوَاتِهِمْ أَنَّهُ لَا إِيمَانَ لِمَنْ لَمْ يَأْمَنْ جَارُهُ بَوَائِقَهُ فَنَادَوْا ثَلَاثاً
(He-asws) said: ‘He-saww instructed them to call out in the Masjid at the top of their voices: ‘There is no Eman for the one whose neighbour is not safe from his sufferings!’’ They called out thrice.
ثُمَّ أَمَرَ فَنُودِيَ أَنَّ كُلَّ أَرْبَعِينَ دَاراً مِنْ بَيْنِ يَدَيْهِ وَ مِنْ خَلْفِهِ وَ عَنْ يَمِينِهِ وَ عَنْ شِمَالِهِ يَكُونُ سَاكِنُهَا جَاراً لَهُ.
Then he-saww instructed, so they called out: ‘Every forty houses from in front of him, and from behind him, and from his right, and from his left, its dwellers are a neighbour for him!’’[12]
13- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ قَالَ رَسُولُ اللَّهِ ص أَعُوذُ بِاللَّهِ مِنْ جَارِ سَوْءٍ فِي دَارِ إِقَامَةٍ تَرَاكَ عَيْنَاهُ وَ يَرْعَاكَ قَلْبُهُ إِنْ رَآكَ بِخَيْرٍ سَاءَهُ وَ إِنْ رَآكَ بِشَرٍّ سَرَّهُ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Al-Husayn, from Muhammad Bin Al Fuzeyl, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘I-saww seek Refuge with Allah-azwj from an evil neighbour in a house of staying, his eyes watch you and his head dreads you. If he sees you with good, it saddens him, and if he sees you with evil, it cheers him’’.[13]
14- ين، كتاب حسين بن سعيد و النوادر عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ إِسْحَاقَ عَنْ إِبْرَاهِيمَ بْنِ أَبِي رَجَاءٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع حُسْنُ الْجِوَارِ يَزِيدُ فِي الرِّزْقِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Abdullah Bin Muhammad, from Ali Bin Is’haq, from Ibrahim Bin Abu Raja’a who said,
‘Abu Abdullah-asws said: ‘Good neighbourliness increases in the sustenance’’.[14]
15- دَعَوَاتُ الرَّاوَنْدِيِّ، رُوِيَ أَنَّهُ جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص وَ قَالَ إِنَّ فُلَاناً جَارِي يُؤْذِينِي
(The book) ‘Dawaat’ of Al Rawandy –
‘It is reported that a man came to the Prophet-saww and said, ‘My so and so neighbour is hurting me’.
قَالَ اصْبِرْ عَلَى أَذَاهُ كُفَّ أَذَاكَ عَنْهُ
He-saww said: ‘Be patient upon his harm, restrain your harm from him’.
فَمَا لَبِثَ أَنْ جَاءَ وَ قَالَ يَا نَبِيَّ اللَّهِ إِنَّ جَارِي قَدْ مَاتَ
It was not long before he came and said, ‘O Prophet-saww of Allah-azwj, he has died!’
فَقَالَ ص كَفَى بِالدَّهْرِ وَاعِظاً وَ كَفَى بِالْمَوْتِ مُفَرِّقاً.
He-saww said: ‘Suffice with the times as a preaching and suffice with the death as a separator’’.[15]
16- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ عِنْدَ وَفَاتِهِ اللَّهَ اللَّهَ فِي جِيرَانِكُمْ فَإِنَّهُ وَصِيَّةُ نَبِيِّكُمْ مَا زَالَ يُوصِي بِهِمْ حَتَّى ظَنَنَّا أَنَّهُ سَيُوَرِّثُهُمْ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said in his-asws bequest at his-asws expiry: ‘Allah-azwj! Allah-azwj regarding your neighbours, for it is a bequest of your Prophet-saww. He-saww did not cease to advise with them until we though he-saww would make them inherit’’.[16]
17- كنز، كنز جامع الفوائد و تأويل الآيات الظاهرة الْكَرَاجُكِيُّ بِسَنَدٍ مَذْكُورٍ فِي الْمَنَاهِي عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَلْعُونٌ مَلْعُونٌ مَنْ آذَى جَارَهُ.
(The books) ‘Kanz Jamie Al Fawaaid’, and ‘Taweel Al Ayaat Al Zaahira’ – Al Karajaky, by a chain mentioned in ‘Al Mahahy’, from Yunus Bin Yaqoub,
‘From Abu Abdullah-asws having said: ‘Accursed! Accursed is the one who hurts his neighbour!’’[17]
أبواب آداب العشرة مع الأصدقاء و فضلهم و أنواعهم و غير ذلك مما يتعلق بهم
CHAPTER ON ETIQUETTES OF THE DEALING WITH THE FRIENDS, AND THEIR MERITS, AND THEIR TYPES, AND OTHER THAN THAT FROM WHAT IS RELATED WITH THEM
باب 10 حسن المعاشرة و حسن الصحبة و حسن الجوار و طلاقة الوجه و حسن اللقاء و حسن البشر
CHAPTER 10 – GOODLY DEALING, AND GOODLY ACCOMPANIMENT, AND GOODLY NEIGHBOURLINESS, AND THE FRIENDLY FACE, AND GOODLY MEETINGS, AND GOODLY SMILE
الآيات
The Verses
البقرة وَ قُولُوا لِلنَّاسِ حُسْناً
(Surah) Al Baqarah – and be saying to the people good words, [2:83]
النساء وَ اعْبُدُوا اللَّهَ وَ لا تُشْرِكُوا بِهِ شَيْئاً وَ بِالْوالِدَيْنِ إِحْساناً وَ بِذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ وَ الْجارِ ذِي الْقُرْبى وَ الْجارِ الْجُنُبِ وَ الصَّاحِبِ بِالْجَنْبِ وَ ابْنِ السَّبِيلِ وَ ما مَلَكَتْ أَيْمانُكُمْ إِنَّ اللَّهَ لا يُحِبُّ مَنْ كانَ مُخْتالًا فَخُوراً
(Surah) Al Nisaa – And worship Allah and do not associate anything with Him and be good with the parents, and with the near of kin, and the orphans, and the needy, and your neighbourly relative and the alien neighbour, and the fellow companion, and the wayfarer, and those whom your right hands possess; surely Allah does not Love the one who was boastful, proud [4:36].
1- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: دَخَلَ مُحَمَّدُ بْنُ مُسْلِمِ بْنِ شِهَابٍ الزُّهْرِيُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ ع وَ هُوَ كَئِيبٌ حَزِينٌ فَقَالَ لَهُ زَيْنُ الْعَابِدِينَ ع مَا بَالُكَ مَغْمُوماً
(The book) ‘Al Ihtijaaj’ –
By the chain to Muhammad Al-Askari-asws, from his-asws forefathers-asws having said: ‘Muhammad Bin Muslim Bin Shihab Al-Zuhry came to Ali Bin Al-Husayn-asws and he was bleak, grieving. Zayn Al-Abideen-asws said to him: ‘What is that matter you are sorrowful?’
قَالَ يَا ابْنَ رَسُولِ اللَّهِ غُمُومٌ وَ هُمُومٌ تَتَوَالَى عَلَيَّ لِمَا امْتُحِنْتُ بِهِ مِنْ جِهَةِ حُسَّادِ نِعَمِي وَ الطَّامِعِينَ فِيَّ وَ مِمَّنْ أَرْجُوهُ وَ مِمَّنْ أَحْسَنْتُ إِلَيْهِ فَيُخْلِفُ ظَنِّي
He said, ‘O son–asws of Rasool-Allah–saww! Worries and grief are coming to me due to what I am being Tried with, from an aspect of envy of my Bounties and the greedy ones regarding me, and from what I Beseech Him–azwj for, and from the one I have done favour to, but he is opposite to my thoughts (acts against me)’.
فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ ع احْفَظْ عَلَيْكَ لِسَانَكَ تَمْلِكْ بِهِ إِخْوَانَكَ
Ali–asws Bin Al-Husayn–asws (Zayn Al-Abideen–asws) said to him: ‘Protect your tongue, you will be able to control your brethren with it’.
قَالَ الزُّهْرِيُّ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي أُحْسِنُ إِلَيْهِمْ بِمَا يَبْدُرُ مِنْ كَلَامِي
Al-Zuhry said, ‘O son–asws of Rasool-Allah–saww! I am good to them with what I release from my speech’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع هَيْهَاتَ هَيْهَاتَ إِيَّاكَ وَ أَنْ تُعْجَبَ مِنْ نَفْسِكَ وَ إِيَّاكَ أَنْ تَتَكَلَّمَ بِمَا يَسْبِقُ إِلَى الْقُلُوبِ إِنْكَارُهُ وَ إِنْ كَانَ عِنْدَكَ اعْتِذَارُهُ فَلَيْسَ كُلُّ مَنْ تُسْمِعُهُ شَرّاً يُمْكِنُكَ أَنْ تُوَسِّعَهُ عُذْراً
Ali–asws Bin Al-Husayn–asws said: ‘Far be it! Far be it! Beware of being fascinated from yourself with that and beware of speaking with what would precede to the hearts of its denial, and if there was an apology with you, so everyone who hears it would not be evil if you were to extend an apology to him’.
ثُمَّ قَالَ يَا زُهْرِيُّ مَنْ لَمْ يَكُنْ عَقْلُهُ مِنْ أَكْمَلِ مَا فِيهِ كَانَ هَلَاكُهُ مِنْ أَيْسَرِ مَا فِيهِ
Then he–asws said: ‘O Zuhry! The one whose intellect does not happen to be perfect of what is in it, his destruction would come easily, due to what is in it’.
ثُمَّ قَالَ يَا زُهْرِيُّ أَ مَا عَلَيْكَ أَنْ تَجْعَلَ الْمُسْلِمِينَ مِنْكَ بِمَنْزِلَةِ أَهْلِ بَيْتِكَ فَتَجْعَلَ كَبِيرَهُمْ مِنْكَ بِمَنْزِلَةِ وَالِدِكَ وَ تَجْعَلَ صَغِيرَهُمْ مِنْكَ بِمَنْزِلَةِ وَلَدِكَ وَ تَجْعَلَ تِرْبَكَ بِمَنْزِلَةِ أَخِيكَ
Then he–asws said: ‘O Zuhry! And what is upon you is that you should make the submitter from you to be at the status of your family members. You would make their elders to be at the status of your father and make their young ones to be at the status of your son and make the fathers from them to be at the status of your brother.
فَأَيَّ هَؤُلَاءِ تُحِبُّ أَنْ تَظْلِمَ وَ أَيُّ هَؤُلَاءِ تُحِبُّ أَنْ تَدْعُوَ عَلَيْهِ وَ أَيُّ هَؤُلَاءِ تُحِبُّ أَنْ تَهْتِكَ سِتْرَهُ
So which of these would you love to be unjust to? And which of these would you love to supplicate against? And which of these would you love to uncover his veil (private matters)?
وَ إِنْ عَرَضَ لَكَ إِبْلِيسُ لَعَنَهُ اللَّهُ- بِأَنَّ لَكَ فَضْلًا عَلَى أَحَدٍ مِنْ أَهْلِ الْقِبْلَةِ- فَانْظُرْ إِنْ كَانَ أَكْبَرَ مِنْكَ فَقُلْ: قَدْ سَبَقَنِي بِالْإِيمَانِ وَ الْعَمَلِ الصَّالِحِ، فَهُوَ خَيْرٌ مِنِّي
And if Iblees–la, may Allah–azwj Curse him–la, presents to you, that there is merit for you over anyone from the people of the Qiblah, so look at the one who was older than you and say, ‘He has preceded me with the Eman and the righteous deeds, therefore he is better than me’.
وَ إِنْ كَانَ أَصْغَرَ مِنْكَ، فَقُلْ: قَدْ سَبَقْتُهُ بِالْمَعَاصِي وَ الذُّنُوبِ فَهُوَ خَيْرٌ مِنِّي وَ إِنْ كَانَ تِرْبُكَ فَقُلْ: أَنَا عَلَى يَقِينٍ مِنْ ذَنْبِي، وَ فِي شَكٍّ مِنْ أَمْرِهِ، فَمَا لِي أَدَعُ يَقِينِي لِشَكِّي
And if he was younger than you, then say, ‘I have preceded him with the (acts of) disobedience and the sins, therefore he is better than me’. And if he was a father (one of similar age to you), then say, ‘I am certain of my sins, and in doubt of his affairs, so why should I leave my certainty for doubt regarding him?’
وَ إِنْ رَأَيْتَ الْمُسْلِمِينَ يُعَظِّمُونَكَ وَ يُوَقِّرُونَكَ وَ يُبَجِّلُونَكَ- فَقُلْ: هَذَا فَضْلٌ أَحْدَثُوهُ وَ إِنْ رَأَيْتَ مِنْهُمْ (جَفَاءً وَ انْقِبَاضاً عَنْكَ- فَقُلْ: هَذَا الَّذِي) أَحْدَثْتُهُ
And if you were to see the Muslims revering you, and dignifying you, and venerating you, then say, ‘This is a merit they are innovating with’. And if you see from them, disloyalty, and constriction from you, then say, ‘This is which I innovated with (from the sins)’.
فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ، سَهَّلَ اللَّهُ عَلَيْكَ عَيْشَكَ، وَ كَثُرَ أَصْدِقَاؤُكَ، وَ قَلَّ أَعْدَاؤُكَ، وَ فَرِحْتَ بِمَا يَكُونُ مِنْ بِرِّهِمْ، وَ لَمْ تَأْسَفْ عَلَى مَا يَكُونُ مِنْ جَفَائِهِمْ.
So, if you were to do that, Allah–azwj would Ease your life upon you, and your friends would be a lot and your enemies would be few, and you would be happy with what is happening from their righteousness, and you would not regret upon what is happening from their disloyalty.
وَ اعْلَمْ: أَنَّ أَكْرَمَ النَّاسِ عَلَى النَّاسِ- مَنْ كَانَ خَيْرُهُ عَلَيْهِمْ فَائِضاً، وَ كَانَ عَنْهُمْ مُسْتَغْنِياً مُتَعَفِّفاً، وَ أَكْرَمُ النَّاسِ بَعْدَهُ عَلَيْهِمْ مَنْ كَانَ عَنْهُمْ مُتَعَفِّفاً، وَ إِنْ كَانَ إِلَيْهِمْ مُحْتَاجاً، فَإِنَّمَا أَهْلُ الدُّنْيَا (يَعْشَقُونَ الْأَمْوَالَ) ،
And know, that the most benevolent of the people to the people, is the one who was extra good upon them, and he was needless from them, chaste. And the most benevolent of the people after him, to them, is the one who is chaste (not asking) from them, and even though he is needy to them, for rather, the people of the world are desirous for the wealth.
فَمَنْ لَمْ يُزَاحِمْهُمْ فِيمَا يَعْشَقُونَهُ كَرُمَ عَلَيْهِمْ، وَ مَنْ لَمْ يُزَاحِمْهُمْ فِيهَا وَ مَكَّنَهُمْ مِنْهَا أَوْ مِنْ بَعْضِهَا- كَانَ أَعَزَّ [عَلَيْهِمْ] وَ أَكْرَمَ.
Therefore, the one who does not challenge them with regards to what they are desirous for, they would be honourable to them, and the one who does not challenge them with regards to it and enables them (even more) from it (acquiring wealth), or from part of it, he would be the most honourable to them and most prestigious’’.[18]
2- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: ذَكَرَ عَلِيٌّ ع أَنَّهُ وَجَدَ فِي قَائِمَةِ سَيْفٍ مِنْ سُيُوفِ رَسُولِ اللَّهِ صَحِيفَةً فِيهَا ثَلَاثَةُ أَحْرُفٍ صِلْ مَنْ قَطَعَكَ وَ قُلِ الْحَقَّ وَ لَوْ عَلَى نَفْسِكَ وَ أَحْسِنْ إِلَى مَنْ أَسَاءَ إِلَيْكَ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Abdullah Bin Al Salt, from Yunus, from Ibn Humeyd, from Ibn Qays,
‘From Abu Ja’far-asws having said: ‘Ali-asws mentioned that he-asws had found a parchment in a sheath of a sword from the swords of Rasool-Allah-saww wherein were three phrases – maintain the one who cuts you off, and speak the truth and even if it was against yourself and be good to the one who is evil to you’ – the Hadeeth’’.[19]
3- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ عَمِّهِ عَنِ الصَّادِقِ ع قَالَ: قَالَ عِيسَى بْنُ مَرْيَمَ لِبَعْضِ أَصْحَابِهِ مَا لَا تُحِبُّ أَنْ يُفْعَلَ بِكَ فَلَا تَفْعَلْهُ بِأَحَدٍ وَ إِنْ لَطَمَ أَحَدٌ خَدَّكَ الْأَيْمَنَ فَأَعْطِ الْأَيْسَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Muhammad Al Himeyri, from his father, from Ibn Abu Al Khattab, from Ibn Abat, from his uncle,
‘From Al-Sadiq-asws having said: ‘Isa Bin Maryam-as said to one of his-as companions: ‘Whatever you don’t like to be done to you, do not do it to anyone, and if anyone were to slap your right cheek, then give him the left (to slap)’’.[20]
4- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ ع عَنْ أَبِيهِ ع قَالَ: إِنَّ عَلِيّاً ع صَاحَبَ رَجُلًا ذِمِّيّاً فَقَالَ لَهُ الذِّمِّيُّ أَيْنَ تُرِيدُ يَا عَبْدَ اللَّهِ قَالَ أُرِيدُ الْكُوفَةَ
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Ali-asws accompanied a ‘Zimmy’ man (one under the responsibility of Al-Islam). The Zimmy said to him-asws, ‘Where are you-asws intending (to do to), O servant of Allah-azwj?’ He-asws said: ‘I-asws am intending Al-Kufa’.
فَلَمَّا عَدَلَ الطَّرِيقُ بِالذِّمِّيِّ عَدَلَ مَعَهُ عَلِيٌّ ع فَقَالَ لَهُ الذِّمِّيُّ أَ لَيْسَ زَعَمْتَ تُرِيدُ الْكُوفَةَ قَالَ بَلَى
When the road diverged with the Zimmy, Ali-asws diverted to be with him. The Zimmy said to him-asws, ‘Didn’t you-asws claim that you-asws intended Al-Kufa?’ He-asws said: ‘Yes’.
فَقَالَ لَهُ الذِّمِّيُّ فَقَدْ تَرَكْتَ الطَّرِيقَ فَقَالَ لَهُ قَدْ عَلِمْتُ فَقَالَ لَهُ فَلِمَ عَدَلْتَ مَعِي وَ قَدْ عَلِمْتَ ذَلِكَ
The Zimmy said to him-asws, ‘But you-asws have left the road!’ He-asws said to him: ‘I-asws do know’. He said to him-asws, ‘Why did you-asws turn to be with me and you-asws knew that?’
فَقَالَ لَهُ عَلِيٌّ هَذَا مِنْ تَمَامِ حُسْنِ الصُّحْبَةِ أَنْ يُشَيِّعَ الرَّجُلُ صَاحِبَهُ هُنَيْئَةً إِذَا فَارَقَهُ وَ كَذَلِكَ أَمَرَنَا نَبِيُّنَا فَقَالَ لَهُ هَكَذَا
Ali-asws said to him: ‘This is from the complete goodly accompaniment, that the man escorts his companion comfortably when he separates from him, and our Prophet-saww has instructed us like that’. He said, ‘Like that!’
قَالَ قَالَ نَعَمْ
He (the narrator) said, ‘He-asws said: ‘Yes’.
فَقَالَ لَهُ الذِّمِّيُّ لَا جَرَمَ إِنَّمَا تَبِعَهُ مَنْ تَبِعَهُ لِأَفْعَالِهِ الْكَرِيمَةِ وَ أَنَا أُشْهِدُكَ أَنِّي عَلَى دِينِكَ
The Zimmy said to him-asws, ‘There is no doubt rather you-asws are following one who had followed the honourable conduct, and I testify that I am hereby upon your-asws religion’.
فَرَجَعَ الذِّمِّيُّ مَعَ عَلِيٍّ فَلَمَّا عَرَفَهُ أَسْلَمَ.
The Zimmy return with Ali-asws. When he recognised him-asws, he became a Muslim’’.[21]
5- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صُحْبَةُ عِشْرِينَ سَنَةً قَرَابَةٌ.
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Abu Abdullah-asws having said: ‘Twenty years of accompaniment is kinship’’.[22]
6- ل، الخصال سُلَيْمَانُ بْنُ أَحْمَدَ اللَّخْمِيُّ عَنْ عَبْدِ الْوَهَّابِ بْنِ خَرَاجَةَ عَنْ أَبِيكُرَيْبٍ عَنْ عَلِيِّ بْنِ حَفْصٍ الْعَبْسِيِّ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْعَلَوِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رَأْسُ الْعَقْلِ بَعْدَ الْإِيمَانِ بِاللَّهِ عَزَّ وَ جَلَّ التَّحَبُّبُ إِلَى النَّاسِ.
(The book) ‘Al Khisaal’ – Suleyman Bin Ahmad Al Lakhmy, from Abdul Wahhab Bin Kharajah, from Abu Kureyb, from Ali Bin Hafs Al Absy, from Al-Hassan Bin Al-Husayn Al Alawy, from his father, from Al-Husayn Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘After the Eman with Allah-azwj Mighty and Majestic, the head of the intellect is to become beloved to the people’’.[23]
7- ل، الخصال ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ الْحَسَنِ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ صَالِحِ بْنِ سَعِيدٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: النَّاسُ رَجُلَانِ مُؤْمِنٌ وَ جَاهِلٌ فَلَا تُؤْذِي الْمُؤْمِنَ وَ لَا تُجَهِّلِ الْجَاهِلَ فَتَكُونَ مِثْلَهُ.
(The book) ‘Al Khisaal’ – Ibn Al Mugheira, from his grandfather Al-Hassan, from Al Abbas Bin Aamir, from Salih Bin Saeed, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘The people are two (types of) men – a Momin and an ignoramus, so neither hurt the Momin nor ignore the ignoramus, or you will become similar to him’’.[24]
8- ل، الخصال فِي خَبَرِ الْأَعْمَشِ عَنِ الصَّادِقِ ع بَعْدَ ذِكْرِ الْأَئِمَّةِ وَ دِينُهُمُ الْوَرَعُ وَ الْعِفَّةُ إِلَى أَنْ قَالَ وَ حُسْنُ الصُّحْبَةِ وَ حُسْنُ الْجِوَارِ.
(The book) ‘Al Khisaal’ – In a report of Al Amsh,
‘From Al-Sadiq-asws after having mentioned the Imams-asws and their-asws religion being the devoutness and the chastity, until he-asws said: ‘And goodly accompaniment and goodly neighbourliness’’.[25]
9- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَعْبَدٍ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى بْنِ عِمْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لِتَجْمَعْ فِي قَلْبِكَ الِافْتِقَارَ إِلَى النَّاسِ وَ الِاسْتِغْنَاءَ عَنْهُمْ يَكُونُ افْتِقَارُكَ إِلَيْهِمْ فِي لِينِ كَلَامِكَ وَ حُسْنِ بِشْرِكَ وَ يَكُونُ اسْتِغْنَاؤُكَ عَنْهُمْ فِي نَزَاهَةِ عِرْضِكَ وَ بَقَاءِ عِزِّكَ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Ma’bad, from Ahmad Bin Umar, from Yahya Bin Imran,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws had said: ‘Let there be gathered in your heart, the neediness to the people and the needlessness from them. Your neediness to them should be in softness in your talk, and your goodly smile; and your needlessness from them should be in integrity of your honour, and survival of your endearment’’.[26]
عَنِ النَّبِيِّ ص كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ مِنَ النَّاسِ إِلَى مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ وَ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ وَ يُؤْذِي جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
From the Prophet-saww: ‘It suffices as a fault with the person if he was to look from the people what he is blind about himself, and he faults the people with what he (himself) is not able to leave it, and he hurts his gatherer with what does not concern him’’.[27]
10- ل، الخصال عَنِ الصَّادِقِ ع قَالَ: أَحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرْتَ تَكُنْ مُسْلِماً.
(The book) ‘Al Khisaal’ –
‘From Al-Sadiq-asws having said: ‘Best neighbour is your neighbour who happens to be a Muslim’’.[28]
11- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ بِلَالٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ عَنْ مُحَمَّدِ بْنِ الْمُثَنَّى عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ زَيْدٍ عَنِ الْمُفَضَّلِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لِي مَنْ صَحِبَكَ فَقُلْتُ لَهُ رَجُلٌ مِنْ إِخْوَانِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ali Bin Bilal, from Ali Bin Suleyman, from Ja’far Bin Muhammad Bin Malik, from Muhammad Al Musanna, from his father, from Usman Bin Zayd, from Al Mufazzal who said, ‘
‘I entered to see Abu Abdullah-asws. He-asws said to me: ‘Who accompanied you?’ I said, ‘A man from my brethren’.
قَالَ فَمَا فَعَلَ فَقُلْتُ مُنْذُ دَخَلْتُ الْمَدِينَةَ لَمْ أَعْرِفْ مَكَانَهُ
He-asws said: ‘So what happened?’ I said, ‘Since I entered Al-Medina, I do not know his place’.
فَقَالَ لِي أَ مَا عَلِمْتَ أَنَّ مَنْ صَحِبَ مُؤْمِناً أَرْبَعِينَ خُطْوَةً سَأَلَهُ اللَّهُ عَنْهُ يَوْمَ الْقِيَامَةِ.
He-asws said to me: ‘Don’t you know that the one who accompanies a Momin for forty steps, Allah-azwj will Ask him about him on the Day of Qiyamah?’’[29]
12- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص اعْمَلْ بِفَرَائِضِ اللَّهِ تَكُنْ أَتْقَى النَّاسِ وَ ارْضَ بِقِسْمِ اللَّهِ تَكُنْ أَغْنَى النَّاسِ وَ كُفَّ عَنْ مَحَارِمِ اللَّهِ تَكُنْ أَوْرَعَ النَّاسِ وَ أَحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَكَ تَكُنْ مُؤْمِناً وَ أَحْسِنْ مُصَاحَبَةَ مَنْ صَاحَبَكَ تَكُنْ مُسْلِماً.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Ibn Al Mugheira, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘Work with the obligation of Allah-azwj, you will become most pious of the people, and be satisfied with the Apportionment of Allah-azwj, you will become richest of the people, and refrain from Prohibitions of Allah-azwj, you will become most devout of the people, and be a good neighbour to the one who is your neighbour, you will become a Momin, and be of good accompaniment to the one who accompanies you, you will become a Muslim’’.[30]
13- لي، الأمالي للصدوق ن، عيون أخبار الرضا عليه السلام الدَّقَّاقُ عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَسَعُوهُمْ بِطَلَاقَةِ الْوَجْهِ وَ حُسْنِ اللِّقَاءِ.
(The book) ‘Al Amaali’ of Al Sadouq, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Daqqaq, from Al Sowfy, from Al Rowbani, from Abdul Azeem Al Hasany,
‘From Abu Ja’far (as.) the 2nd, from his-asws forefathers-asws, from Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘You will never be able to please the people with your wealth, therefore please them with the friendly face and goodly meetings’’.[31]
14- سن، المحاسن أَبِي عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أُوصِيكُمْ بِتَقْوَى اللَّهِ وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَكْتَافِكُمْ فَتَذِلُّوا إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ فِي كِتَابِهِ- وَ قُولُوا لِلنَّاسِ حُسْناً عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ اشْهَدُوا لَهُمْ وَ عَلَيْهِمْ وَ صَلُّوا مَعَهُمْ فِي مَسَاجِدِهِمْ
(The book) ‘Al Mahasin’ – My father, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘I-asws advise you all with fearing Allah-azwj, and do not carry the people upon your shoulders for you will be humiliated. Allah-azwj the Blessed and Exalted is Saying in His-azwj Book: and be saying to the people good words, [2:83]. Console your sick ones, and attend their funerals, and testify for them and against them, and pray Salat with them in their Masjids’.
ثُمَّ قَالَ أَيُّ شَيْءٍ أَشَدُّ عَلَى قَوْمٍ يَزْعُمُونَ أَنَّهُمْ يَأْتَمُّونَ بِقَوْمٍ فَيَأْمُرُونَهُمْ وَ يَنْهَوْنَهُمْ فَلَا يَقْبَلُونَ مِنْهُمْ وَ يُذِيعُونَ حَدِيثَهُمْ عِنْدَ عَدُوِّهِمْ فَيَأْتِي عَدُوُّهُمْ إِلَيْنَا فَيَقُولُونَ لَنَا إِنَّ قَوْماً يَقُولُونَ وَ يَرْوُونَ عَنْكُمْ كَذَا وَ كَذَا فَنَحْنُ نَقُولُ إِنَّا بُرَآءُ مِمَّنْ يَقُولُ هَذَا فَيَقَعُ عَلَيْهِمُ الْبَرَاءَةُ.
Then he-asws said: ‘Which thing is severer upon a people? They are claiming that they are being led by a people-asws, so they-asws are instructing them and forbidding them, but they are not accepting from them-asws, and they are broadcasting their-asws Ahadeeth in the presence of their enemies. So their enemies comes to us-asws and say to us-asws, ‘A group is saying and reporting from you-asws all, such and such!’ So we-asws say: ‘We-asws are disavowed from the ones saying this’. So the disownment falls upon them’’.[32]
15- سن، المحاسن حَمَّادٌ عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ يَدُكَ الْعُلْيَا عَلَيْهِ فَافْعَلْ.
(The book) ‘Al Mahasin’ – Hammad, from Hareyz, from Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘One whom you mingle with, if you are able for your hand (of favour) to be higher upon his, then do so’’.[33]
16- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ الْكَلْبِيِّ قَالَ: أَوْصَانَا أَبُو عَبْدِ اللَّهِ ع فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ أَدَاءِ الْأَمَانَةِ وَ صِدْقِ الْحَدِيثِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبْتَ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ.
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Ammar Bin Marwan Al Kalby who said,
‘Abu Abdullah-asws advised us. He-asws said: ‘I-asws hereby advise you with fearing Allah-azwj, and fulfilling the entrustment, and truthful narration, and goodly accompaniment to you accompany, and there is neither any might nor strength except with Allah-azwj, the Exalted, the Magnificent’’.[34]
17- مص، مصباح الشريعة قَالَ الصَّادِقُ ع حُسْنُ الْمُعَاشَرَةِ مَعَ خَلْقِ اللَّهِ تَعَالَى فِي غَيْرِ مَعْصِيَةٍ مِنْ مَزِيدِ فَضْلِ اللَّهِ عَزَّ وَ جَلَّ عِنْدَ عَبْدِهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Goodly co-habitation (dealings) with the creatures of Allah-azwj the Exalted, in other than the disobedience, is from additions Grace of Allah-azwj Mighty and Majestic with His-azwj servant.
وَ مَنْ كَانَ خَاضِعاً فِي السِّرِّ كَانَ حَسَنَ الْمُعَاشَرَةِ فِي الْعَلَانِيَةِ فَعَاشِرِ الْخَلْقَ لِلَّهِ وَ لَا تُعَاشِرْهُمْ لِنَصِيبِكَ مِنَ الدُّنْيَا وَ لِطَلَبِ الْجَاهِ وَ الرِّيَاءِ وَ السُّمْعَةِ
And the one who is humble in the private would be of goodly dealings in the open, therefore co-habit the people for the Sake of Allah-azwj, and do not cohabit with them for your share from the world, and for seeking the honour, and the showing-off, and the reputation.
وَ لَا تستقطن [تَسْقُطَنَ] بِسَبَبِهَا عَنْ حُدُودِ الشَّرِيعَةِ مِنْ بَابِ الْمُمَاثَلَةِ وَ الشُّهْرَةِ فَإِنَّهُمْ لَا يُغْنُونَ عَنْكَ شَيْئاً وَ تَفُوتُكَ الْآخِرَةُ بِلَا فَائِدَةٍ
And do not shy away by its cause from the limits of the Law from a door of equivalence, and the publicity, for they will not avail you of anything and you will lose your Hereafter without any benefit.
وَ اجْعَلْ مَنْ هُوَ أَكْبَرُ مِنْكَ بِمَنْزِلَةِ الْأَبِ وَ الْأَصْغَرَ بِمَنْزِلَةِ الْوَلَدِ وَ الْمِثْلَ بِمَنْزِلَةِ الْأَخِ وَ لَا تَدَعْ مَا تَعْمَلُهُ يَقِيناً مِنْ نَفْسِكَ بِمَا تَشُكُّ فِيهِ مِنْ غَيْرِكَ
And make the one who is older than you to be at the status of the father, and the younger one at the status of the son, and the similar (of age) at the status of the brother; and do not leave doing with certainty from yourself with what you are doubting in from others.
وَ كُنْ رَفِيقاً فِي أَمْرِكَ بِالْمَعْرُوفِ شَفِيقاً فِي نَهْيِكَ عَنِ الْمُنْكَرِ وَ لَا تَدَعِ النَّصِيحَةَ فِي كُلِّ حَالٍ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ قُولُوا لِلنَّاسِ حُسْناً
And be friendly in your affairs with the acts of kindness, compassionate in your forbidding from the evil; and do not leave the goodly advising in any situation. Allah-azwj Mighty and Majestic Says: and be saying to the people good words, [2:83].
وَ اقْطَعْ عَمَّنْ تُنْسِيكَ وُصْلَتُهُ ذِكْرَ اللَّهِ وَ تَشْغَلُكَ أُلْفَتُهُ عَنْ طَاعَةِ اللَّهِ فَإِنَّ ذَلِكَ مِنْ أَوْلِيَاءِ الشَّيْطَانِ وَ أَعْوَانِهِ وَ لَا يَحْمِلَنَّكَ رُؤْيَتُهُمْ إِلَى الْمُدَاهَنَةِ عَلَى الْحَقِّ فَإِنَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ الْعَظِيمُ وَ يَفُوتُكَ الْآخِرَةُ بِلَا فَائِدَةٍ.
And cut-off from the one, connecting with him would make you forget the Zikr of Allah‑azwj and his familiarity would pre-occupy you from obedience of Allah-azwj, for that one is from the friends of Satan-la and his-la assistants, and do not let your seeing them carry you to the complimenting upon the truth, for that, it is the manifest loss, the mighty, and you will lose the Hereafter without any benefit’’.[35]
18- شي، تفسير العياشي عَنْ أَبِي صَالِحٍ عَنِ ابْنِ عَبَّاسٍ فِي قَوْلِ اللَّهِ وَ الْجارِ ذِي الْقُرْبى قَالَ ذُو الْقُرْبَى- وَ الْجارِ الْجُنُبِ قَالَ الَّذِي لَيْسَ بَيْنَكَ وَ بَيْنَهُ قَرَابَةٌ- وَ الصَّاحِبِ بِالْجَنْبِ قَالَ الصَّاحِبُ فِي السَّفَرِ.
Tafseer Al Ayyashi – From Abu Salih,
‘From Ibn Abbas regarding Words of Allah-azwj: ‘and your neighbourly relative [4:36], he said, ‘With kinship’. and the alien neighbour, he said, ‘The one, there isn’t any relationship between you and him’. and the fellow companion, he said, ‘The companion in the journey’’.[36]
19- شي، تفسير العياشي عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ وَ قُولُوا لِلنَّاسِ حُسْناً قَالَ قُولُوا لِلنَّاسِ أَحْسَنَ مَا تُحِبُّونَ أَنْ يُقَالَ لَكُمْ فَإِنَّ اللَّهَ يُبْغِضُ اللَّعَّانَ السَّبَّابَ الطَّعَّانَ عَلَى الْمُؤْمِنِينَ الْمُتَفَحِّشَ السَّائِلَ الْمُلْحِفَ وَ يُحِبُّ الْحَيِيَّ الْحَلِيمَ الْعَفِيفَ الْمُتَعَفِّفَ.
Tafseer Al Ayyashi – From Jabir,
‘From Abu Ja’far-asws regarding His-azwj Words: and be saying to the people good words, [2:83]. He-asws said: ‘Say to the people as goodly as you would like it to be said to you, for Allah-azwj Hates the cursing one, the reviling one, the one taunting upon the Momineen, the obscene, the inquisitive questioner, and He-azwj Loves the bashful, the gentle, the chaste, the virtuous’’.[37]
20- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ اتَّقُوا اللَّهَ وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَكْتَافِكُمْ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ وَ قُولُوا لِلنَّاسِ حُسْناً
Tafseer Al Ayyashi – From Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Fear Allah-azwj and do not carry the people upon your shoulders. Allah-azwj is Saying in His-azwj Book: and be saying to the people good words, [2:83]’.
قَالَ وَ عُودُوا مَرْضَاهُمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ صَلُّوا مَعَهُمْ فِي مَسَاجِدِهِمْ حَتَّى يَنْقَطِعَ النَّفَسُ وَ حَتَّى يَكُونَ الْمُبَايَنَةُ.
He-asws said: ‘And console your sick ones, and attend their funerals, and pray Salat with them in their Masjid until the breath is cut off, and until the separation takes place’’.[38]
21- سر، السرائر فِي جَامِعِ الْبَزَنْطِيِّ عَنْ أَبِي الرَّبِيعِ الشَّامِيِّ قَالَ: كُنَّا عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ الْبَيْتُ غَاصٌّ بِأَهْلِهِ فَقَالَ إِنَّهُ لَيْسَ مِنَّا مَنْ لَمْ يُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ وَ مُرَافَقَةَ مَنْ رَافَقَهُ وَ مُمَالَحَةَ مَنْ مَالَحَهُ وَ مُخَالَقَةَ مَنْ خَالَقَهُ.
(The book) ‘Al Saraair’, in (the book) ‘Jamie’ of Al Bazanty, from Amy Al Rabie Al Shamy who said,
‘We were in the presence of Abu Abdullah-asws and the house was full with its people. He-asws said: ‘He isn’t from us-asws, one who is not of goodly accompaniment with the one who accompanies him, and friendly with the one who is friendly with him, and good table-manners with the one who eats with him, and mannerly with the one having good manners with him’’.[39]
22- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ عَنِ ابْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: صَانِعِ الْمُنَافِقَ بِلِسَانِكَ وَ أَخْلِصْ وُدَّكَ لِلْمُؤْمِنِ وَ إِنْ جَالَسَكَ يَهُودِيٌّ فَأَحْسِنْ مُجَالَسَتَهُ.
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ibn Mahboub, from Muhammad Bin Sinan, from Al-Husayn Bin Mus’ab, from Ibn Tareyf,
‘From Abu Ja’far-asws having said: ‘Be good by your tongue with the hypocrite, and be sincere by your cordiality to the Momin, and if a Jew were to sit with you, then be good in his sitting’’.[40]
23- جا، المجالس للمفيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنِ ابْنِ سَيَابَةَ عَنِ النُّعْمَانِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ تَفَقَّدَ تُفُقِّدَ وَ مَنْ لَا يُعِدَّ الصَّبْرَ لِفَوَاجِعِ الدَّهْرِ يَعْجِزْ وَ إِنْ قَرَّضْتَ النَّاسَ قَرَّضُوكَ وَ إِنْ تَرَكْتَهُمْ لَمْ يَتْرُكُوكَ
(The book) ‘Al Majaalis’ of Al Mufeed – By this chain, from Ibn Mahziyar, from Fazalah, from Aban, from Ibn Sayaba, from Al Numan,
‘From Abu Ja’far-asws having said: ‘One who inquires will be inquired about, and one who does not prepare for the calamities of the times will be frustrated, and if you lend to the people they will lend to you, and if you leave them, they will not leave you!’
قَالَ فَكَيْفَ أَصْنَعُ
He (the narrator) said, ‘So how (what) shall I do?’
قَالَ أَقْرِضْهُمْ مِنْ عِرْضِكَ لِيَوْمِ فَاقَتِكَ وَ فَقْرِكَ.
He-asws said: ‘Lend them from your honour for a Day of your destitution and your poverty’’.[41]
24- جا، المجالس للمفيد بِهَذَا الْإِسْنَادِ عَنِ ابْنِ مَهْزِيَارَ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ مُرَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع عَلَيْكُمْ بِالصَّلَاةِ فِي الْمَسْجِدِ وَ حُسْنِ الْجِوَارِ لِلنَّاسِ وَ إِقَامَةِ الشَّهَادَةِ وَ حُضُورِ الْجَنَائِزِ إِنَّهُ لَا بُدَّ لَكُمْ مِنَ النَّاسِ إِنَّ أَحَداً لَا يَسْتَغْنِي عَنِ النَّاسِ حَيَاتَهُ
(The book) ‘Al Majaalis’ of Al Mufeed – By this chain, from Ibn Mahziyar, from Ali Bin Hadeed, from Murazim who said,
‘Abu Abdullah-asws said: ‘Upon you all is with praying the Salat in the Masjid, and goodly neighbourliness to the people, and establishing the testimony, and attending the funerals. Surely, there is not escape for you from the people! No one can be needless of the people during his lifetime.
فَأَمَّا نَحْنُ نَأْتِي جَنَائِزَهُمْ وَ إِنَّمَا يَنْبَغِي لَكُمْ أَنْ تَصْنَعُوا مِثْلَ مَا يَصْنَعُ مَنْ تَأْتَمُّونَ بِهِ وَ النَّاسُ لَا بُدَّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَا دَامُوا عَلَى هَذِهِ الْحَالِ حَتَّى يَكُونَ ذَلِكَ ثُمَّ يَنْقَطِعُ كُلُّ قَوْمٍ إِلَى أَهْلِ أَهْوَائِهِمْ
As for us-asws, we-asws go to their funerals, and rather it is befitting for you all to do like what is done by the one-asws you are being led by, and the people have no escape from each other for as long as they are upon this state until that (death) happens, then every people will be cut off to the people of their opinions’.
ثُمَّ قَالَ عَلَيْكُمْ بِحُسْنِ الصَّلَاةِ وَ اعْمَلُوا لِآخِرَتِكُمْ وَ اخْتَارُوا لِأَنْفُسِكُمْ فَإِنَّ الرَّجُلَ قَدْ يَكُونُ كَيِّساً فِي أَمْرِ الدُّنْيَا فَيُقَالُ مَا أَكْيَسَ فُلَاناً وَ إِنَّمَا الْكَيِّسُ كَيِّسُ الْآخِرَةِ.
Then he-asws said: ‘Upon you all is with good Salat, and working for your Hereafter, and choose for yourselves, for the man could happen to be clever regarding affairs of the world, so it is said, ‘How clever is so and so!’ And rather, the clever is the ones clever regarding the Hereafter’’.[42]
25- كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ ره بِإِسْنَادِهِ عَنْ عَبْدِ اللَّهِ بْنِ زِيَادٍ قَالَ: سَلَّمْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع بِمِنًى ثُمَّ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّا قَوْمٌ مُجْتَازُونَ لَسْنَا نُطِيقُ هَذَا الْمَجْلِسَ مِنْكَ كُلَّمَا أَرَدْنَاهُ فَأَوْصِنَا
(The book) ‘Kitab Al Shia’ of Al Sadouq – By h is chain from Abdullah Bin Ziyad who said,
‘We greeted unto Abu Abdullah-asws at Mina, then I said, ‘O son-asws of Rasool-Allah-saww! We are a people passing by. We cannot endure this gathering from you-asws. Every time we arrive, then advise us!’
قَالَ عَلَيْكُمْ بِتَقْوَى اللَّهِ وَ صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ حُسْنِ الصِّحَابَةِ لِمَنْ صَحِبَكُمْ وَ إِفْشَاءِ السَّلَامِ وَ إِطْعَامِ الطَّعَامِ صَلُّوا فِي مَسَاجِدِهِمْ وَ عُودُوا مَرْضَاهُمْ وَ اتَّبِعُوا جَنَائِزَهُمْ
He-asws said: ‘Upon you all is with fearing Allah-azwj, and truthful narration, and fulfilling the entrustment, and goodly accompaniment to the one who accompanies you, and initiate the greetings, and feed the food. Pray Salat in their Masjids, and console their sick ones, and follow their funerals.
فَإِنَّ أَبِي حَدَّثَنِي أَنَّ شِيعَتَنَا أَهْلَ الْبَيْتِ كَانُوا خِيَارَ مَنْ كَانُوا مِنْهُمْ إِنْ كَانَ فَقِيهٌ كَانَ مِنْهُمْ وَ إِنْ كَانَ مُؤْذِنٌ كَانَ مِنْهُمْ وَ إِنْ كَانَ إِمَامٌ كَانَ مِنْهُمْ وَ إِنْ كَانَ صَاحِبُ أَمَانَةٍ كَانَ مِنْهُمْ وَ إِنْ كَانَ صَاحِبُ وَدِيعَةٍ كَانَ مِنْهُمْ وَ كَذَلِكَ كُونُوا حَبِّبُونَا إِلَى النَّاسِ وَ لَا تُبَغِّضُونَا إِلَيْهِمْ.
Surely, my-asws father-asws narrated to me-asws: ‘Our-asws Shias of People-asws of the Household, would be the best of the one they were to be from. If there was a jurist it would be from them, and if there was a Muezzin it would be from them, and if there was a prayer leader it would be from them, and if there was one of entrustment it would be from them, and if there was a trustee it would be from them, and like that you should be. Make us-asws to be beloved to the people and do not make us-asws to be hateful to them’’.[43]
26- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْمُوسَوِيِّ عَنْ عُبَيْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ نَهِيكٍ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ حُمَيْدِ بْنِ شُعَيْبٍ الْهَمْدَانِيِّ عَنْ جَابِرِ بْنِ يَزِيدَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا احْتُضِرَ أَمِيرُ الْمُؤْمِنِينَ ع جَمَعَ بَنِيهِ حَسَناً وَ حُسَيْناً وَ ابْنَ الْحَنَفِيَّةِ وَ الْأَصَاغِرَ مِنْ وُلْدِهِ
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Jafar Bin Muhammad Al Musawy, from Ubeydullah Bin Ahmad Bin Naheyk, from Abdullah Bin Jabalah, from Humeyd Bin Shueyb Al Hamdany, from Jabir Bin Yazeed,
‘From Abu Ja’far-asws having said: ‘When (death) presented to Amir Al-Momineen-asws, he-asws his-asws sons-asws Hassan-asws and Husayn-asws, and Ibn Al-Hanafiya, and the young ones from his‑asws children.
فَوَصَّاهُمْ وَ كَانَ فِي آخِرِ وَصِيَّتِهِ يَا بَنِيَّ عَاشِرُوا النَّاسَ عِشْرَةً إِنْ غِبْتُمْ حَنُّوا إِلَيْكُمْ وَ إِنْ فُقِدْتُمْ بَكَوْا عَلَيْكُمْ
He bequeathed to them, and it was at the end of his-asws bequest: ‘O my-asws sons! Co-habit with the people with such co-habitation, if you were to be absent, they will yearn to you, and if they lose you (to death) they will cry upon you.
يَا بُنَيَّ إِنَّ الْقُلُوبَ جُنُودٌ مُجَنَّدَةٌ تَتَلَاحَظُ بِالْمَوَدَّةِ وَ تَتَنَاجَى بِهَا وَ كَذَلِكَ هِيَ فِي الْبُغْضِ فَإِذَا أَحْبَبْتُمُ الرَّجُلَ مِنْ غَيْرِ خَيْرٍ سَبَقَ مِنْهُ إِلَيْكُمْ فَارْجُوهُ وَ إِذَا أَبْغَضْتُمُ الرَّجُلَ مِنْ غَيْرِ سُوءٍ سَبَقَ مِنْهُ إِلَيْكُمْ فَاحْذَرُوهُ.
O my-asws sons! The hearts are conscripted armies. They notice with the cordiality, and you can whisper by these, and these are like that regarding the hatred. When you were to love the man from without any good having preceded from him to you, then trust him, and when you were to hate them – the man from without any evil having preceded from him to you, be careful of him’’.[44]
27- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ الْمَوْصِلِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ الْعَبْدِيِّ عَنِ الْحَسَنِ بْنِ بِشْرٍ عَنْ قَيْسِ بْنِ الرَّبِيعِ عَنِ الْأَعْمَشِ عَنْ شَقِيقٍ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ رَسُولُ اللَّهِ ص أَجِيبُوا الدَّاعِيَ وَ عُودُوا الْمَرِيضَ وَ اقْبَلُوا الْهَدِيَّةَ وَ لَا تَظْلِمُوا الْمُسْلِمِينَ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ali Bin Ismail Al Mowsily, from Ali Bin Al-Hassan Al Abdy, from Al-Hassan Bin Bishr, from Qays Bin Al Rabie, from A l Amsh, from Shaqeeq,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Answer the callers, and console the sick, and accept the gift, and do not oppress the Muslims!’’[45]
28- نهج، نهج البلاغة قَالَ ع لَا يَكُونُ الصَّدِيقُ صَدِيقاً حَتَّى يَحْفَظَ أَخَاهُ فِي ثَلَاثٍ فِي نَكْبَتِهِ وَ غَيْبَتِهِ وَ وَفَاتِهِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The friend cannot be a friend until he protects his brother (friend) in three occasions – during his adversity, and his absence, and his expiry’’.[46]
وَ قَالَ ع مَنْ قَضَى حَقَّ مَنْ لَا يَقْضِي حَقَّهُ فَقَدْ عَبَدَهُ.
And he-asws said: ‘One who fulfils a right of the one who does not fulfil his right, so he has worshipped him’’.
وَ قَالَ ع فِي تَقَلُّبِ الْأَحْوَالِ عُلِمَ جَوَاهِرُ الرِّجَالِ.
And he-asws said: ‘In the changes of the situations, the essences of the men are known’’.[47]
وَ قَالَ ع حَسَدُ الصَّدِيقِ مِنْ سُقْمِ الْمَوَدَّةِ.
And he-asws said: ‘Envy of the friend is from sickness of the cordiality’’.[48]
وَ قَالَ ع لَيْسَ مِنَ الْعَدْلِ الْقَضَاءُ عَلَى الثِّقَةِ بِالظَّنِ.
And he-asws said: ‘It isn’t from the justice, the judgment based upon reliance with the conjecture’’.[49]
وَ قَالَ ع مَنْ أَطَاعَ الْوَاشِيَ ضَيَّعَ الصَّدِيقَ.
And he-asws said: ‘One who obeys the slanderer wastes (loses) the friend’’.[50]
وَ قَالَ ع أَصْدِقَاؤُكَ ثَلَاثَةٌ وَ أَعْدَاؤُكَ ثَلَاثَةٌ فَأَصْدِقَاؤُكَ صَدِيقُكَ وَ صَدِيقُ صَدِيقِكَ وَ عَدُوُّ عَدُوِّكَ وَ أَعْدَاؤُكَ عَدُوُّكَ وَ عَدُوُّ صَدِيقِكَ وَ صَدِيقُ عَدُوِّكَ.
And he-asws said: ‘Your friends are three and your enemies are three. Your friend is your friend, and friend of your friend, and enemy of your enemy; and your enemy is your enemy, and enemy of your friend, and friend of your enemy’’.[51]
وَ قَالَ ع الْقَرَابَةُ إِلَى الْمَوَدَّةِ أَحْوَجُ مِنَ الْمَوَدَّةِ إِلَى الْقَرَابَةِ.
And he-asws said: ‘The relationship is needier to the cordiality (friendliness) than the cordiality is to the relationship’’.[52]
وَ قَالَ ع الِاسْتِغْنَاءُ عَنِ الْعُذْرِ أَعَزُّ مِنَ الصِّدْقِ بِهِ.
And he-asws said: ‘The needlessness from the apologising is dearer than the truthfulness with it (true apology)’’.[53]
وَ قَالَ ع اخْبُرْ تَقْلِهْ
And he-asws said: ‘Test, you will hate him’.
وَ مِنَ النَّاسِ مَنْ رَوَى هَذَا لِرَسُولِ اللَّهِ وَ مِمَّا يُقَوِّي أَنَّهُ مِنْ كَلَامِ أَمِيرِ الْمُؤْمِنِينَ ع مَا حَكَاهُ تَغْلِبُ عَنِ ابْنِ الْأَعْرَابِيِّ قَالَ قَالَ الْمَأْمُونُ لَوْ لَا أَنَّ عَلِيّاً ع قَالَ اخْبُرْ تَقْلِهْ لَقُلْتُ أَنَا اقْلِهِ تَخْبُرْ.
(The compiler) said, ‘And from the people there is one who has reported this for Rasool-Allah‑saww, and from what is stronger, it is from the speech of Amir Al-Momineen-asws what Taghlib has narrated from Ibn Al-Araby. Al-Mamoun (Al-Rasheed) said, ‘If Ali-asws had not said, ‘Test, you will hate him’, I would have said, ‘Hate him, you will know’’.[54]
وَ قَالَ ع أَوْلَى النَّاسِ بِالْكَرَمِ مَنْ عَرَّقَتْ فِيهِ الْكِرَامُ.
And he-asws said: ‘The foremost of the people with the honour is one the honour flows in him (his veins)’’.[55]
وَ قَالَ ع زُهْدُكَ فِي رَاغِبٍ فِيكَ نُقْصَانُ عَقْلٍ وَ رَغْبَتُكَ فِي زَاهِدٍ فِيكَ ذُلُّ نَفْسٍ.
And he-asws said: ‘Your staying back regarding the one desirous in you is a loss of intellect, and your desire regarding the one staying back regarding you is a humiliation of self’’.[56]
وَ قَالَ ع شَرُّ الْإِخْوَانِ مَنْ تَكَلَّفُ لَهُ.
And he-asws said: ‘The evilest of the brothers is one there is formality for him’’.[57]
وَ قَالَ ع إِذَا احْتَشَمَ الرَّجُلُ أَخَاهُ فَقَدْ فَارَقَهُ.
And he-asws said: ‘When the man intimidates his brother, so he has separated from him’’.[58]
وَ قَالَ ع الصَّاحِبُ مُنَاسِبٌ وَ الصَّدِيقُ مَنْ صَدَقَ غَيْبُهُ رُبَّ بَعِيدٍ أَقْرَبُ مِنْ قَرِيبٍ وَ قَرِيبٍ أَبْعَدُ مِنْ بَعِيدٍ
And he-asws said: ‘The companion is (one who is) appropriate, and the friend is one whose absence ratifies (his presence); sometimes the remote one is closer than the near one and a near one is further than the remote one.
وَ الْغَرِيبُ مَنْ لَمْ يَكُنْ لَهُ حَبِيبٌ وَ قَطِيعَةُ الْجَاهِلِ تَعْدِلُ صِلَةَ الْعَاقِلِ وَ مَنْ لَمْ يُبَالِكَ فَهُوَ عَدُوُّكَ- لَا خَيْرَ فِي مُعِينٍ مَهِينٍ وَ لَا فِي صَدِيقٍ ظَنِينٍ.
And stranger is one who does not happen to have a beloved for him; and cutting off the ignoramus equates to connecting with the intellectual; and the one who does not care of you, so he is your enemy; there is neither any good in a demeaning assistance nor in an ignoble friend’’.[59]
29- كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع النَّاسُ إِخْوَانٌ فَمَنْ كَانَتْ أُخُوَّتُهُ فِي غَيْرِ ذَاتِ اللَّهِ فَهِيَ عَدَاوَةٌ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَّ- الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ.
(The book) ‘Kanz’ of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘The people are brothers. The one whose brotherhood is regarding other than the Self of Allah-azwj, so it is enmity, and that is the Word of Mighty and Majestic: The friends on that Day would be enemies of each other, except for the pious [43:67]’’.[60]
وَ قَالَ ع امْحَضْ أَخَاكَ النَّصِيحَةَ حَسَنَةً كَانَتْ أَمْ قَبِيحَةً وَ زُلْ مَعَهُ حَيْثُ مَا زَالَ وَ لَا تَطْلُبَنَّ مِنْهُ الْمُجَازَاةَ فَإِنَّهَا مِنْ شِيَمِ الدُّنَاةِ.
And he-asws said: ‘Be sincere to your brother in the advice, whether it was good or ugly, and incline with him wherever he may incline, and do not demand the reciprocation from it for it is from the lowly traits’’.[61]
وَ قَالَ ع ابْذُلْ لِصَدِيقِكَ كُلَّ الْمَوَدَّةِ وَ لَا تَبْذُلْ لَهُ كُلَّ الطُّمَأْنِينَةِ وَ أَعْطِهِ كُلَّ الْمُوَاسَاةِ وَ لَا تُفْضِ إِلَيْهِ بِكُلِّ الْأَسْرَارِ تُوَفِّي الْحِكْمَةَ حَقَّهَا وَ الصَّدِيقَ وَاجِبَهُ.
And he-asws said: ‘Exert to your friend every cordiality, and do not exert to him every reassurance, and give him every consolation and do not divulge to him every secret, fulfilling the wisdom of its right and to the friend is obligatory’’.[62]
وَ قَالَ ع لَا يَكُونُ أَخُوكَ أَقْوَى مِنْكَ عَلَى مَوَدَّتِهِ.
And he-asws said: ‘Do not let your brother be stronger than you upon his cordiality’’.[63]
وَ قَالَ ع الْبَشَاشَةُ مُخُّ الْمَوَدَّةِ.
And he-asws: ‘The cheerfulness is brain (core) of the cordiality’’.[64]
وَ قَالَ ع الْمَوَدَّةُ قَرَابَةٌ مُسْتَفَادَةٌ.
And he-asws said: ‘The cordiality is a beneficial relationship’’.[65]
وَ قَالَ ع لَا يُفْسِدُكَ الظَّنُّ عَلَى صَدِيقٍ أَصْلَحَهُ لَكَ الْيَقِينُ.
And he-asws said: ‘Do not let the conjecture spoil you upon a friend, the certainty is rectifying it for you’’.
وَ قَالَ ع كَفَى بِكَ أَدَباً لِنَفْسِكَ مَا كَرِهْتَهُ لِغَيْرِكَ.
And he-asws said: ‘It suffices for you as a discipline for yourself what your dislike for others’’.[66]
وَ قَالَ ع لِأَخِيكَ عَلَيْكَ مِثْلُ الَّذِي لَكَ عَلَيْهِ.
And he-asws said: ‘For your brother upon you is similar to that which is for you upon him’’.[67]
وَ قَالَ ع لَا تُضِيعَنَّ حَقَّ أَخِيكَ اتِّكَالًا عَلَى مَا بَيْنَكَ وَ بَيْنَهُ فَإِنَّهُ لَيْسَ لَكَ بِأَخٍ مَنْ ضَيَّعْتَ حَقَّهُ وَ لَا يَكُنْ أَهْلُكَ أَشْقَى النَّاسِ بِكَ
And he-asws said: ‘Do not waste a right of your brother relying upon what is between you and him, for he isn’t a brother for you, one whose right you have wasted, nor let your family be the most wretched of the people with you.
اقْبَلْ عُذْرَ أَخِيكَ وَ إِنْ لَمْ يَكُنْ لَهُ عُذْرٌ فَالْتَمِسْ لَهُ عُذْراً- لَا يُكَلِّفُ أَحَدُكُمْ أَخَاهُ الطَّلَبَ إِذَا عَرَفَ حَاجَتَهُ- لَا تَرْغَبَنَّ فِيمَنْ زَهِدَ فِيكَ وَ لَا تَزْهَدَنَّ فِيمَنْ رَغِبَ فِيكَ إِذَا كَانَ لِلْمُحَافَظَةِ مَوْضِعاً- لَا تُكْثِرَنَّ الْعِتَابَ فَإِنَّهُ يُورِثُ الضَّغِينَةَ وَ يَجُرُّ إِلَى الْبِغْضَةِ وَ كَثْرَتُهُ مِنْ سُوءِ الْأَدَبِ.
Accept the excuse of your brother and even if there does not happen to be any excuse for him, nor should one of you encumber the demand to his brother when he recognises his neediness, nor be desirous regarding the one who abstains regarding you, nor be abstaining regarding the one who is desirous regarding you, whenever there were to be a place for the protection, do not frequent the faulting for it inherits the grudges and pulls to the hatred, and frequenting it is from the evil etiquettes’’.[68]
وَ قَالَ ع ارْحَمْ أَخَاكَ وَ إِنْ عَصَاكَ وَ صِلْهُ وَ إِنْ جَفَاكَ.
And he-asws said: ‘Have mercy on your brother and even if he were to disobey you and connect with him and even if he were to forsake (abandon) you’’.[69]
وَ قَالَ ع احْتَمِلْ زَلَّةَ وَلِيِّكَ لِوَقْتِ وَثْبَةِ عَدُوِّكَ.
And he-asws said: ‘Tolerate a slip of your friend for a time your enemy pounces’’.[70]
وَ قَالَ مَنْ وَعَظَ أَخَاهُ سِرّاً فَقَدْ زَانَهُ وَ مَنْ وَعَظَهُ عَلَانِيَةً فَقَدْ شَانَهُ.
And he-asws said: ‘One who preaches his brother privately, so he has adorned him, and the one who preaches to him openly, so he has shamed him’’.[71]
30- وَ مِنْهُ، رُوِيَ أَنَّ الصَّادِقَ ع كَانَ يَتَمَثَّلُ كَثِيراً بِهَذَيْنِ الْبَيْتَيْنِ-
And from him –
‘It is reported that Al-Sadiq-asws used to give example with these two couplets many a time:
| أَخُوكَ الَّذِي لَوْ جِئْتَ بِالسَّيْفِ عَامِداً- | لِتَضْرِبَهُ لَمْ يَسْتَغِشَّكَ فِي الْوَدِّ- | |
| وَ لَوْ جِئْتَهُ تَدْعُوهُ لِلْمَوْتِ لَمْ يَكُنْ- | يَرُدُّكَ إِبْقَاءً عَلَيْكَ مِنَ الرَّدِّ. |
‘Your brother is the one who, even if you were to come with the sword deliberately to hit him, he would not deceive you in the cordiality, and if you were to come to him calling him to the death, he would not repel you, the rejection to remain upon you’’.[72]
وَ قَالَ رَسُولُ اللَّهِ ص إِذَا آخَى أَحَدُكُمْ رَجُلًا فَلْيَسْأَلْهُ عَنِ اسْمِهِ وَ اسْمِ أَبِيهِ وَ قَبِيلَتِهِ وَ مَنْزِلِهِ فَإِنَّهُ مِنْ وَاجِبِ الْحَقِّ وَ صَافِي الْإِخَاءِ وَ إِلَّا فَهِيَ مَوَدَّةُ حَمْقَاءَ.
And Rasool-Allah-saww said: ‘Whenever one of you establishes brotherhood to a man, let him ask him about his name, and name of his father, and his tribe, and his house, for it is from the obligatory right, and clear brotherhood, or else it is a foolish cordiality’’.[73]
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع احْذَرِ الْعَاقِلَ إِذَا أَغْضَبْتَهُ وَ الْكَرِيمَ إِذَا أَهَنْتَهُ وَ النَّذْلَ إِذَا أَكْرَمْتَهُ وَ الْجَاهِلَ إِذَا صَاحَبْتَهُ وَ مَنْ كَفَّ عَنْكَ شَرَّهُ فَاصْنَعْ مَا سَرَّهُ وَ مَنْ أَمِنْتَ مِنْ أَذِيَّتِهِ فَارْغَبْ فِي أُخُوَّتِهِ.
And from Amir Momineen-asws: ‘Be cautious of the intellectual when you anger him, and the benevolent when you insult him, and the lowly when you honour him, and the ignoramus when you accompany him; and the one who restrains his evil from you, do what cheers him; and the one you are safe from his harm, be desirous regarding his brotherhood’’.[74]
31- أَعْلَامُ الدِّينِ، رَوَتْ أُمُّ هَانِئٍ بِنْتُ أَبِي طَالِبٍ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: يَأْتِي عَلَى النَّاسِ زَمَانٌ إِذَا سَمِعْتَ بِاسْمِ رَجُلٍ خَيْرٌ مِنْ أَنْ تَلْقَاهُ فَإِذَا لَقِيتَهُ خَيْرٌ مِنْ أَنْ تُجَرِّبَهُ وَ لَوْ جَرَّبْتَهُ أَظْهَرَ لَكَ أَحْوَالًا
(The book) ‘A’alam Al Deen’ –
‘It is reported by Umm Hany-as, daughter-as of Abu Talib-asws, from the Prophet-saww having said: ‘There shall come a time upon the people when you’re hearing a name of a man would be better than meeting him. Then, meeting him would be better than experiencing him, and if you were to experience him, situations will be revealed to you –
دِينُهُمْ دَرَاهِمُهُمْ وَ هِمَّتُهُمْ بُطُونُهُمْ وَ قِبْلَتُهُمْ نِسَاؤُهُمْ يَرْكَعُونَ لِلرَّغِيفِ وَ يَسْجُدُونَ لِلدِّرْهَمِ حَيَارَى سُكَارَى لَا مُسْلِمِينَ وَ لَا نَصَارَى.
Their religion will be their Dirhams, and their concerns will be their bellies, and their Qiblahs will be their women. They will be bowing (performing Ruk’u) to the loaves of bread and prostrating (doing Sajdah) to the Dirham (money). Bewildered, intoxicated, neither Muslims nor Christians’’.[75]
وَ قَالَ الصَّادِقُ ع لَا تُتْبِعْ أَخَاكَ بَعْدَ الْقَطِيعَةِ وَقِيعَةً فِيهِ فَيُسَدَّ عَلَيْهِ طَرِيقُ الرُّجُوعِ إِلَيْكَ فَلَعَلَّ التَّجَارِبَ تَرُدُّهُ عَلَيْكَ.
And Al-Sadiq-asws said: ‘Do not pursue your brother with bad talk after the cutting off, for you will block the path upon him for the return to you. Perhaps the experience will return him to you’’.[76]
32- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص رَاحَةُ النَّفْسِ تَرْكُ مَا لَا يَعْنِيهَا وَ أَوْحَشُ الْوَحْشَةِ قَرِينُ السَّوْءِ.
(The book) ‘Al Imamah Wa Al Tabsira’ – from Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as, from Musa Bin Ismail,
‘Son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Rest for the soul is neglecting whatever does not concern it, and loneliest of the loneliness is the evil pair (partner/spouse)’’.[77]
33- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ عَلِيِّ بْنِ حَبَشِيٍّ عَنِ الْعَبَّاسِ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى وَ جَعْفَرِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ أَبِي غُنْدَرٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اتَّقُوا اللَّهَ وَ عَلَيْكُمْ بِالطَّاعَةِ لِأَئِمَّتِكُمْ قُولُوا مَا يَقُولُونَ وَ اصْمُتُوا عَمَّا صَمَتُوا فَإِنَّكُمْ فِي سُلْطَانِ مَنْ قَالَ اللَّهُ تَعَالَى- وَ إِنْ كانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبالُ يَعْنِي بِذَلِكَ وُلْدَ الْعَبَّاسِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ali Bin Habashi, from Al Abbas Bin Muhammad Bin Al-Husayn, from his father, from Sadwan Bin Yahya, and Ja’far Bin Isa, from Al-Husayn Bin Abu Gundar, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Fear Allah-azwj, and upon you all with the obedience to your Imams-asws. Say what they-asws are saying and be silent from what they-asws are silent from, for you are in the authority of the one Allah-azwj the Exalted Said: and even though their plots were such that the mountains would have moved from it [14:46] – meaning by that the sons of Al-Abbas (Abbasids).
فَاتَّقُوا اللَّهَ فَإِنَّكُمْ فِي هُدْنَةٍ صَلُّوا فِي عَشَائِرِهِمْ وَ اشْهَدُوا جَنَائِزَهُمْ وَ أَدُّوا الْأَمَانَةَ إِلَيْهِمْ وَ عَلَيْكُمْ بِحَجِّ هَذَا الْبَيْتِ فَأَدْمِنُوهُ فَإِنَّ فِي إِدْمَانِكُمُ الْحَجَّ دَفْعَ مَكَارِهِ الدُّنْيَا عَنْكُمْ وَ أَهْوَالِ يَوْمِ الْقِيَامَةِ.
Therefore fear Allah-azwj for you are in a truce. Pray Salat in their communities, and attend their funerals, and fulfil the entrustments to them, and upon you is with performing Hajj of this House (Kabah), so be habitual of it, for in your being habitual of it is repellent of abhorrences of the world away from you and horrors of the Day of Qiyamah’’.[78]
34- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْبَاقِرُ ع صَلَاحُ شَأْنِ النَّاسِ التَّعَايُشُ وَ التَّعَاشُرُ مِلْءَ مِكْيَالٍ ثُلُثَاهُ فَطَنٌ وَ ثُلُثٌ تَغَافُلٌ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Baqir-asws said: ‘The correct affair of the people, the co-existence and the co-habitation, a line of measure, two-thirds of it is discernment (judgment) and a third of it is disregard’’.[79]
وَ قَالَ الصَّادِقُ ع مَنْ أَكْرَمَكَ فَأَكْرِمْهُ وَ مَنِ اسْتَخَفَّ بِكَ فَأَكْرِمْ نَفْسَكَ عَنْهُ.
And Al-Sadiq-asws: ‘One who honours you, so honour him, and one who takes you lightly, then honour yourself away from him’’.[80]
وَ قَالَ الرِّضَا ع اصْحَبِ السُّلْطَانَ بِالْحَذَرِ وَ الصَّدِيقَ بِالتَّوَاضُعِ وَ الْعَدُوَّ بِالتَّحَرُّزِ وَ الْعَامَّةَ بِالْبِشْرِ.
And Al-Reza-asws said: ‘Accompany the ruler with the caution, and the friend with the humbleness, and the enemy with the protection, and the generality with the smile’’.[81]
35- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْبَشَاشَةُ حِبَالَةُ الْمَوَدَّةِ وَ الِاحْتِمَالُ قَبْرُ الْعُيُوبِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘The cheerfulness is a rope of the cordiality, and tolerance is a grave of the faults’’.[82]
وَ فِي رِوَايَةٍ أُخْرَى وَ الْمُسَالَمَةُ خَبْءُ الْعُيُوبِ.
And in another report: ‘The reconciliation is a hider of faults’’.[83]
وَ قَالَ ع خَالِطُوا النَّاسَ مُخَالَطَةً إِنْ مِتُّمْ مَعَهَا بَكَوْا عَلَيْكُمْ وَ إِنْ عِشْتُمْ حَنُّوا إِلَيْكُمْ.
And he-asws said: ‘Mingle with the people with such mingling, if you were to die, they would cry upon you, and if you were to live, they would yearn to you’’.[84]
وَ قَالَ ع التَّوَدُّدُ نِصْفُ الْعَقْلِ.
And he-asws said: ‘Mutual cordiality is half the intellect’’.[85]
وَ قَالَ ع مَنْ لَانَ عُودُهُ كَثُفَ أَغْصَانُهُ.
And he-asws said: ‘One whose trunk is soft, his branches would be thick’’.[86]
وَ قَالَ ع مُقَارَبَةُ النَّاسِ فِي أَخْلَاقِهِمْ أَمْنٌ مِنْ غَوَائِلِهِمْ.
And he-asws said: ‘Nearness to the people in their mannerisms is a safety from their evils’’.[87]
وَ قَالَ ع لِيَتَأَسَّ صَغِيرُكُمْ بِكَبِيرِكُمْ وَ لِيَرْؤُفَ كَبِيرُكُمْ بِصَغِيرِكُمْ وَ لَا تَكُونُوا كَجُفَاةِ الْجَاهِلِيَّةِ- لَا فِي الدِّينِ تَتَفَقَّهُونَ وَ لَا عَنِ اللَّهِ تَعْقِلُونَ.
And he-asws said: Let the young among you take example from the elder, and let the elder be compassionate towards the young, and do not be like the harsh people of ignorance—neither understanding religion nor reflecting on Allah-azwj’’.[88]
وَ قَالَ ع فِي وَصِيَّتِهِ لِابْنِهِ الْحَسَنِ ع احْمِلْ نَفْسَكَ مِنْ أَخِيكَ عِنْدَ صَرْمِهِ عَلَى الصِّلَةِ وَ عِنْدَ صُدُودِهِ عَلَى اللَّطَفِ وَ الْمُقَارَبَةِ وَ عِنْدَ جُمُودِهِ عَلَى الْبَذْلِ وَ عِنْدَ تَبَاعُدِهِ عَلَى الدُّنُوِّ وَ عِنْدَ شِدَّتِهِ عَلَى اللِّينِ وَ عِنْدَ جُرْمِهِ عَلَى الْعُذْرِ حَتَّى كَأَنَّكَ لَهُ عَبْدٌ وَ كَأَنَّهُ ذُو نِعْمَةٍ عَلَيْكَ-
And he-asws said in a bequest to his-asws son-asws Al-Hassan-asws: ‘Carry yourself-asws upon the connecting with your brother during his cutting off, and upon the kindness during his abandoning and the drawing closer, and upon the spending during his miserliness, and the approaching during his distancing, and the gentleness during his harshness, and the excusing during his offending, to the extent as if you-asws are a servant for him and as if he is one with the favours upon you-asws.
وَ إِيَّاكَ أَنْ تَضَعَ ذَلِكَ فِي غَيْرِ مَوْضِعِهِ أَوْ أَنْ تَفْعَلَهُ بِغَيْرِ أَهْلِهِ لَا تَتَّخِذَنَّ عَدُوَّ صَدِيقِكَ صَدِيقاً فَتُعَادِيَ صَدِيقَكَ وَ امْحَضْ أَخَاكَ النَّصِيحَةَ حَسَنَةً كَانَتْ أَوْ قَبِيحَةً وَ تَجَرَّعِ الْغَيْظَ فَإِنِّي لَمْ أَرَ جُرْعَةً أَحْلَى مِنْهَا عَاقِبَةً وَ لَا أَلَذَّ مَغَبَّةً
And beware of doing that in other than its (appropriate) place, or if you-asws were to do it to other than its rightful one; and do not take an enemy of your-asws friend as a friend, you will antagonise your-asws friend; and be sincere to your-asws friend with the advice, where it were to be good or ugly; and swallow the anger for I-asws have not seen any gulp sweeter than it in consequence nor more pleasurable in consequence.
وَ لِنْ لِمَنْ غَالَظَكَ فَإِنَّهُ يُوشِكُ أَنْ يَلِينَ لَكَ وَ خُذْ عَلَى عَدُوِّكَ بِالْفَضْلِ فَإِنَّهُ [أَحَدُ] أَحْلَى الظَّفَرَيْنِ وَ إِنْ أَرَدْتَ قَطِيعَةَ أَخِيكَ فَاسْتَبْقِ لَهُ مِنْ نَفْسِكَ بَقِيَّةً يَرْجِعُ إِلَيْهَا إِنْ بَدَا لَهُ ذَلِكَ يَوْماً مَا
And be lenient to the one harsh to you-asws, for very soon he will be lenient to you-asws; and take the grace upon your-asws enemy for it is sweeter of the two victories; and if you-asws want to cut off from your-asws friend, then leave a spot for him from yourself for him to return to, if that were to occur for him one day.
وَ مَنْ ظَنَّ بِكَ خَيْراً فَصَدِّقْ ظَنَّهُ وَ لَا تُضِيعَنَّ حَقَّ أَخِيكَ اتِّكَالًا عَلَى مَا بَيْنَكَ وَ بَيْنَهُ فَإِنَّهُ لَيْسَ لَكَ بِأَخٍ مَنْ أَضَعْتَ حَقَّهُ وَ لَا يَكُنْ أَهْلُكَ أَشْقَى الْخَلْقِ بِكَ
And one who thinks goodly with you-asws, then ratify his thinking, and do not waste a right of your-asws brother relying upon what (issues) there are between you-asws and him, for he isn’t a brother to you-asws one who wastes his right; and your-asws family should not be the most miserable of the people due to you-asws.
وَ لَا تَرْغَبَنَّ فِيمَنْ زَهِدَ عَنْكَ وَ لَا يَكُونَنَّ أَخُوكَ أَقْوَى عَلَى قَطِيعَتِكَ مِنْكَ عَلَى صِلَتِهِ وَ لَا تَكُونَنَّ عَلَى الْإِسَاءَةِ أَقْوَى مِنْكَ عَلَى الْإِحْسَانِ وَ لَا يَكْبُرَنَّ عَلَيْكَ ظُلْمُ مَنْ ظَلَمَكَ فَإِنَّهُ يَسْعَى فِي مَضَرَّتِهِ وَ نَفْعِكَ وَ لَيْسَ جَزَاءُ مَنْ سَرَّكَ أَنْ تَسُوءَهُ إِلَى قَوْلِهِ ع مَا أَقْبَحَ الْخُضُوعَ عِنْدَ الْحَاجَةِ وَ الْجَفَاءَ عِنْدَ الْغَنَاءِ.
And do not be desirous regarding the one who is abstemious from you-asws, nor should your‑asws brother be stronger upon cutting off from you-asws than you-asws are upon connecting with him, nor should he be stronger of the evil than you-asws are upon the good; and do not let it be grievous upon you-asws an injustice of the one who is unjust to you-asws, for he is striving in his harm and is benefitting you-asws; and a recompense of the one who cheers you-asws isn’t that you-asws should worsen him – up to his-asws words: How ugly it is, the humbleness during the need and the harshness during the riches’. [89]
36- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص يَا بَنِي عَبْدِ الْمُطَّلِبِ إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَالْقَوْهُمْ بِطَلَاقَةِ الْوَجْهِ وَ حُسْنِ الْبِشْرِ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al-Hassan Bin Al-Husayn who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘O sons of Abdul Muttalib-as! You will never afford the people with your wealth, so meet them with the friendly face and the goodly smile’’.[90]
وَ رَوَاهُ عَنِ الْقَاسِمِ بْنِ يَحْيَى عَنْ جَدِّهِ الْحَسَنِ بْنِ رَاشِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع إِلَّا أَنَّهُ قَالَ يَا بَنِي هَاشِمٍ.
And it is reported from Al Qasim Bin Yahya, from his grandfather Al-Hassan Bin Rashid,
‘From Abu Abdullah-asws, except that he-saww said: ‘O clan of Hashim-as!’’[91]
37- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ مَنْ أَتَى اللَّهَ بِوَاحِدَةٍ مِنْهُنَّ أَوْجَبَ اللَّهُ لَهُ الْجَنَّةَ الْإِنْفَاقُ مِنْ إِقْتَارٍ وَ الْبِشْرُ بِجَمِيعِ الْعَالَمِ وَ الْإِنْصَافُ مِنْ نَفْسِهِ.
(The book) ‘Al Kafi’ – From the number, from Ahmad, from Usman Bin Isa, from Sama’at Bin Mihran,
‘From Abu Abdullah-asws having said: ‘Three (matters), one who come to Allah-azwj with one of these, Allah-azwj will Obligate the Paradise for him – the spending from financial difficulties, and the smiling to entirety of the world, and the fairness from himself’’.[92]
38- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَتَى رَسُولَ اللَّهِ ص رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Mahboub, from Hisham Bin Salim, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘A man came to Rasool-Allah-saww. He said, ‘O Rasool-Allah‑saww, advise me!’
فَكَانَ فِيمَا أَوْصَاهُ أَنْ قَالَ الْقَ أَخَاكَ بِوَجْهٍ مُنْبَسِطٍ.
It was among what he-saww advised him, he-saww said: ‘Meet your brother with an open (friendly) face’’.[93]
39- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ مَا حَدُّ حُسْنِ الْخُلُقِ
(The book) ‘Al Kafi’ – By a chain from Ibn Mahboub, from one of his companions,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘What is a limit of the good manners?’
قَالَ تُلِينُ جَنَاحَكَ وَ تُطِيبُ كَلَامَكَ وَ تَلْقَى أَخَاكَ بِبِشْرٍ حَسَنٍ.
He-asws said: ‘Soften your wings (be humble), and make good your speech, and meet your brother with a goodly smile’’.[94]
40- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ: صَنَائِعُ الْمَعْرُوفِ وَ حُسْنُ الْبِشْرِ يَكْسِبَانِ الْمَحَبَّةَ وَ يُدْخِلَانِ الْجَنَّةَ وَ الْبُخْلُ وَ عُبُوسُ الْوَجْهِ يُبْعِدَانِ مِنَ اللَّهِ وَ يُدْخِلَانِ النَّارَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Hammad, from Rabie, from Al Fuzeyl,
‘He-asws said: ‘Doing the act of kindness and the goodly smile both earn the love and (cause) to enter the Paradise, while the miserliness and the frowning face both distance from Allah-azwj and (cause) to enter the Fire’’.[95]
41- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ قَالَ رَسُولُ اللَّهِ ص حُسْنُ الْبِشْرِ يَذْهَبُ بِالسَّخِيمَةِ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,
‘From Abu Al-Hassan Musa-asws having said: ‘Rasool-Allah-saww said: ‘The goodly smile does away with the grudges’’.[96]
باب 11 فضل الصديق و حد الصداقة و آدابها و حقوقها و أنواع الأصدقاء و النهي عن زيادة الاسترسال و الاستيناس بهم
CHAPTER 11 – MERIT OF THE FRIEND, AND LIMIT OF THE FRIENDSHIP AND ITS ETIQUETTES AND ITS RIGHTS, AND TYPES OF FRIENDSHIPS, AND THE PROHIBITION FROM EXCESSIVE INDULGENCE AND THE COMFORTING WITH THEM
1- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ النَّهْدِيِّ عَنْ أَبِيهِ عَنْ يَزِيدَ بْنِ مَخْلَدٍ عَمَّنْ سَمِعَ الصَّادِقَ ع يَقُولُ الصَّدَاقَةُ مَحْدُودَةٌ وَ مَنْ لَمْ تَكُنْ فِيهِ تِلْكَ الْحُدُودُ فَلَا تَنْسُبْهُ إِلَى كَمَالِ الصَّدَاقَةِ وَ مَنْ لَمْ يَكُنْ فِيهِ شَيْءٌ مِنْ تِلْكَ الْحُدُودِ فَلَا تَنْسُبْهُ إِلَى شَيْءٍ مِنَ الصَّدَاقَةِ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Nahdy, from his father, from Yazeed Bin Makhlad,
‘From the one who heard Al-Sadiq-asws saying: ‘The friendship is limited, and the one who does not happen to have that limitation in him he should not attribute it to the perfect friendship, and one does not happen to have anything in him from those limitation, he should not attribute it to anything from the friendship.
أَوَّلُهَا أَنْ تَكُونَ سَرِيرَتُهُ وَ عَلَانِيَتُهُ لَكَ وَاحِدَةً وَ الثَّانِيَةُ أَنْ يَرَى زَيْنَكَ زَيْنَهُ وَ شَيْنَكَ شَيْنَهُ وَ الثَّالِثَةُ [أَنْ] لَا يُغَيِّرَهُ عَلَيْكَ مَالٌ وَ لَا وِلَايَةٌ وَ الرَّابِعَةُ أَنْ لَا يَمْنَعَكَ شَيْئاً مِمَّا تَصِلُ إِلَيْهِ مَقْدُرَتُهُ وَ الْخَامِسَةُ أَنْ لَا يُسْلِمَكَ عِنْدَ النَّكَبَاتِ.
The first of it is that his secret and his openness should be one for you, and the second is that he should see your adornment as his adornment and your shame as his shame, and the third is that neither wealth nor governance should change him upon you, and the fourth is that nothing from what you are capable of should prevent you from connecting (helping) to him, and the fifth is that he should not yield (abandon) you during the calamities’’. [97]
2- لي، الأمالي للصدوق قَالَ الصَّادِقُ ع لِبَعْضِ أَصْحَابِهِ مَنْ غَضِبَ عَلَيْكَ مِنْ إِخْوَانِكَ ثَلَاثَ مَرَّاتٍ فَلَمْ يَقُلْ فِيكَ شَرّاً فَاتَّخِذْهُ لِنَفْسِكَ صَدِيقاً.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Al-Sadiq-asws said to one of his-asws companions: ‘One from your brethren who is angered upon you three times, but (still) does not say any evil regarding you, then take him as a friend for yourself’’.[98]
3- لي، الأمالي للصدوق قَالَ الصَّادِقُ ع لَا تَثِقَنَّ بِأَخِيكَ كُلَّ الثِّقَةِ فَإِنَ صَرْعَةَ الِاسْتِرْسَالِ لَا يُسْتَقَالُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Al-Sadiq-asws said: ‘Do not be trusting your brother (friend) with all the trust, for the craze of indulgence cannot be controlled’’.[99]
4- لي، الأمالي للصدوق قَالَ الصَّادِقُ ع حَدَّثَنِي أَبِي عَنْ جَدِّي أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ: مَنْ لَكَ يَوْماً بِأَخِيكَ كُلِّهِ وَ أَيُّ الرِّجَالِ الْمُهَذَّبُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Al-Sadiq-asws said: ‘My-asws father-asws narrated to me-asws my-asws grandfather-asws that Amir Al-Momineen-asws said: ‘Who can be as your brother, all of him, and which of the men is without faults?’’[100]
5- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ مِنَ الْجَفَاءِ أَنْ يَصْحَبَ الرَّجُلُ الرَّجُلَ فَلَا يَسْأَلَهُ عَنِ اسْمِهِ وَ كُنْيَتِهِ وَ أَنْ يُدْعَى الرَّجُلُ إِلَى طَعَامٍ فَلَا يُجِيبَ أَوْ يُجِيبَ فَلَا يَأْكُلَ وَ مُوَاقَعَةُ الرَّجُلِ أَهْلَهُ قَبْلَ الْمُدَاعَبَةِ.
(The book) ‘Qurb Al Asnaad’ – Abu Al Bakhtary,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Three are from the abruptness – the man accompanies the man, but he does not ask him his name, and his teknonym; and the man is invited to a meal, but he does not answer, or does answer but does not eat; and the man having intercourse with his wife before foreplay’’.[101]
6- ل، الخصال أَبِي 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 تَسْتَقِيمُ لَكَ عَلَى هَذِهِ الْخِصَالِ الثَّلَاثِ صَاحِبٌ وَ لَا يَزَالُ لَكَ عَلَيْهَا مِنَ النَّاسِ مُجَانِبٌ
(The book) ‘Al Khisaal’ – My 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 a bequest to his-asws son Muhammad Bin Al-Hanafiya: ‘Beware of the self-fascination, and evil manners, and lack of patience, for a companion will not be straight for you while (you) are being upon these three characteristics nor will there cease to be ones from the people staying aside (from you).
وَ الْزَمْ نَفْسَكَ التَّوَدُّدَ وَ صَبِّرْ عَلَى مَئُونَاتِ النَّاسِ نَفْسَكَ وَ ابْذُلْ لِصَدِيقِكَ نَفْسَكَ وَ مَالَكَ وَ لِمَعْرِفَتِكَ رِفْدَكَ وَ مَحْضَرَكَ وَ لِلْعَامَّةِ بِشْرَكَ وَ مَحَبَّتَكَ وَ لِعَدُوِّكَ عَدْلَكَ وَ إِنْصَافَكَ وَ افْتَتِنْ بِدِينِكَ وَ عِرْضِكَ عَنْ كُلِّ أَحَدٍ فَإِنَّهُ أَسْلَمُ لِدِينِكَ وَ دُنْيَاكَ.
And necessitate the cordiality for yourself, and be patient yourself upon troubles of the people, and spend exert yourself and your wealth for your friend, and your firmness and your presentation for your understanding, and your smile and your love for the generality, and your justice and your fairness for your enemy, and be fascinated by your religion and turn away from every one for it is safer for your religion and your world’’.[102]
7- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنْ سِجَادَةَ عَنْ دُرُسْتَ عَنْ أَبِي خَالِدٍ السِّجِسْتَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسُ خِصَالٍ مَنْ لَمْ تَكُنْ فِيهِ خَصْلَةٌ مِنْهَا فَلَيْسَ فِيهِ كَثِيرُ مُسْتَمْتَعٍ أَوَّلُهَا الْوَفَاءُ وَ الثَّانِيَةُ التَّدْبِيرُ وَ الثَّالِثَةُ الْحَيَاءُ وَ الرَّابِعَةُ حُسْنُ الْخُلُقِ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ الْحُرِّيَّةُ.
(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Abu Abdullah Al Razy, from Sijadah, from Dorost, from Abu Khalid Al Sijistany,
‘From Abu Abdullah-asws having said: ‘Five characteristics, one who does not happen to have one characteristic from it, there wouldn’t be a lot of enjoyment in him. The first of it is the loyalty, and the second is the management, and the third is the modesty, and the fourth is good manners, and the fifth, and it is a summary of these characteristics, is the freedom’’.[103]
8- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنْ أَبِي ذَكْوَانَ عَنْ إِبْرَاهِيمَ بْنِ الْعَبَّاسِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَوَدَّةُ عِشْرِينَ سَنَةً قَرَابَةٌ وَ الْعِلْمُ أَجْمَعُ لِأَهْلِهِ مِنَ الْآبَاءِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Bayhaqi, from Al Soqly, from Abu Zakwan, from Ibrahim Bin Al Abbas who said,
‘I heard Al-Reza-asws saying: ‘Cordiality of twenty years is relationship, and the knowledge is more uniting for its people than the forefathers are’’.[104]
9- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ نُوحٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ الْحَارِثُ الْأَعْوَرُ لِأَمِيرِ الْمُؤْمِنِينَ ع يَا أَمِيرَ الْمُؤْمِنِينَ أَنَا وَ اللَّهِ أُحِبُّكَ
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Nuh, from a man,
‘Al-Haris Al-Awr said to Amir Al-Momineen-asws, ‘O Amir Al-Momineen-asws! By Allah-azwj, I love you-asws!’
فَقَالَ لَهُ يَا حَارِثُ أَمَّا إِذَا أَحْبَبْتَنِي فَلَا تُخَاصِمْنِي وَ لَا تُلَاعِبْنِي وَ لَا تُجَارِينِي وَ لَا تُمَازِحْنِي وَ لَا تُوَاضِعْنِي وَ لَا تُرَافِعْنِي.
He-asws said to him: ‘O Haris! But, when you love me-asws, then neither dispute me-asws, nor play around with me-asws, nor be audacious to me-asws, nor joke with me-asws, nor drop me-asws (put me‑asws down) nor raise me-asws’’.[105]
10- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنِ الصَّادِقِ ع قَالَ: إِذَا كَانَ لَكَ صَدِيقٌ فَوُلِّيَ وِلَايَةً فَأَصَبْتَهُ عَلَى الْعُشْرِ مِمَّا كَانَ لَكَ عَلَيْهِ قَبْلَ وِلَايَتِهِ فَلَيْسَ بِصَدِيقِ سَوْءٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Fahham, from Al Mansouri, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Al-Sadiq-asws having said: ‘When there were to be a friend for you, so he becomes in charge of governance, and you still have him (his friendship) upon the tenth of what there was for you upon him before his governance, he (still) wouldn’t be an evil friend’’.[106]
11- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ يُونُسَ الْقَاضِي عَنْ أَحْمَدَ بْنِ الْخَلِيلِ النَّوْفَلِيِّ عَنْ عُثْمَانَ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ صَالِحٍ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ لَقَدْ عَظُمَتْ مَنْزِلَةُ الصَّدِيقِ حَتَّى إِنَّ أَهْلَ النَّارِ يَسْتَغِيثُونَ بِهِ وَ يَدْعُونَ بِهِ فِي النَّارِ قَبْلَ الْقَرِيبِ الْحَمِيمِ قَالَ اللَّهُ مُخْبِراً عَنْهُمْ فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Yunus Al Qazy, from Ahmad Bin Al Khaleel Al Nowfaly, from Usman Bin Saeed, from Al-Husayn Bin Salih who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘Mighty is the status of the friend to the extent that the people of the Fire will be crying out for help with him and they will be calling out by him in the Fire, before nearing the boiling water. Allah-azwj has Informed about them: ‘So, there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]’’.[107]
12- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ صَاحِبْ مِائَةً وَ لَا تُعَادِ وَاحِداً يَا بُنَيَّ إِنَّمَا هُوَ خَلَاقُكَ وَ خُلُقُكَ فَخَلَاقُكَ دِينُكَ وَ خُلُقُكَ بَيْنَكَ وَ بَيْنَ النَّاسِ فَلَا تَبْتَغِضْ إِلَيْهِمْ وَ تَعَلَّمْ مَحَاسِنَ الْأَخْلَاقِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from one of our companions raising it, said,
‘Luqman-as said to his-as son: ‘O my-as son! Accompany a hundred and do not return one. O my‑as son! But rather it is your character and your manner, and your manners between you and the people. So do not be hateful to them and learn the except manners.
يَا بُنَيَّ كُنْ عَبْداً لِلْأَخْيَارِ وَ لَا تَكُنْ وَلَداً لِلْأَشْرَارِ يَا بُنَيَّ أَدِّ الْأَمَانَةَ تَسْلَمْ لَكَ دُنْيَاكَ وَ آخِرَتُكَ وَ كُنْ أَمِيناً تَكُنْ غَنِيّاً.
O my-as son! Be a servant to the good ones and do not be a son for the evil ones. O my-as son! Fulfil the entrustment, your world and your Hereafter will submit to you, and be trustworthy, you will be rich’’.[108]
13- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُتَوَكِّلِ وَ ابْنُ عِصَامٍ وَ الْمُكَتِّبُ وَ الْوَرَّاقُ وَ الدَّقَّاقُ جَمِيعاً عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ عَنْ مُوسَى بْنِ مُحَمَّدٍ الْمُحَارِبِيِّ عَنْ رَجُلٍ ذَكَرَ اسْمَهُ قَالَ: قَالَ الْمَأْمُونُ لِلرِّضَا ع أَنْشِدْنِي أَحْسَنَ مَا رَوَيْتَهُ فِي السُّكُوتِ عَنِ الْجَاهِلِ وَ تَرْكِ عِتَابِ الصَّدِيقِ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Ibn Al Mutawakkil, and Ibn Isam, and Al Mukattib, and Al Warraq, and Al Daqqaq, altogether from Al Kulayni, from Ali Bin Ibrahim Al Alawy, from Musa Bin Muhammad Al Muhariby, from a man he mentioned his name, said,
‘Al-Mamoun said to Al-Reza-asws, ‘Prose to me as excellent what you-asws have reported regarding the silence from the ignoramus and neglecting faulting the friend’.
فَقَالَ ع-
| إِنِّي لَيَهْجُرُنِي الصَّدِيقُ تَجَنُّباً- | فَأُرِيهِ أَنَّ لِهَجْرِهِ أَسْبَاباً- | |
| وَ أَرَاهُ إِنْ عَاتَبْتُهُ أَغْرَيْتُهُ- | فَأَرَى لَهُ تَرْكَ الْعِتَابِ عِتَاباً- | |
| وَ إِذَا بُلِيتُ بِجَاهِلٍ مُتَحَكِّمٍ- | يَجِدُ الْمُحَالَ مِنَ الْأُمُورِ صَوَاباً- | |
| أَوْلَيْتُهُ مِنِّي السُّكُوتَ وَ رُبَّمَا- | كَانَ السُّكُوتُ عَنِ الْجَوَابِ جَوَاباً |
He-asws said: ‘I, when a friend forsakes me avoiding me, I shall show him that there are reasons for his forsaking, and I shall show him that if you were to reprimand him, it would deceive him, so I view for him to leave the reprimand admonishing. And if I were to be afflicted with a controlling ignorant, who finds the impossible matters to be correct, I shall give him the silence from me. Sometimes the silence from the answering is an answer’.
فَقَالَ لَهُ الْمَأْمُونُ مَا أَحْسَنَ هَذَا هَذَا مَنْ قَالَهُ فَقَالَ ع بَعْضُ فِتْيَانِنَا قَالَ فَأَنْشِدْنِي أَحْسَنَ مَا رَوَيْتَهُ فِي اسْتِجْلَابِ الْعَدُوِّ حَتَّى يَكُونَ صَدِيقاً فَقَالَ ع-
Al-Mamoun said to him-asws, ‘How excellent this is! This, who said it?’ He-asws said: ‘One of our youths’. He said, ‘Recite to me the best of what you-asws have reported regarding pulling the enemy until he becomes a friend’.
| وَ ذِي غِلَّةٍ سَالَمْتُهُ فَقَهَرْتُهُ- | فَأَوْقَرْتُهُ مِنِّي لِعَفْوِ التَّجَمُّلِ- | |
| وَ مَنْ لَا يُدَافِعْ سَيِّئَاتِ عَدُوِّهِ- | بِإِحْسَانِهِ لَمْ يَأْخُذِ الطَّوْلَ مِنْ عَلِ- | |
| وَ لَمْ أَرَ فِي الْأَشْيَاءِ أَسْرَعَ مَهْلَكاً- | لِغِمْرٍ قَدِيمٍ مِنْ وِدَادٍ مُعَجَّلٍ- |
He-asws said: ‘And the one with grudges, I keep him safe, so I coerce him as an acknowledgment from me of the beautiful pardon, and the one does not defend against the evils of his enemies by his favours, would not be taking the forbearance from the top, and I have not seen in the thing, anything of quicker destruction of an ancient drowning from a hasty valley’.
فَقَالَ الْمَأْمُونُ مَا أَحْسَنَ هَذَا هَذَا مَنْ قَالَهُ فَقَالَ بَعْضُ فِتْيَانِنَا.
Al-Mamoun said to him-asws, ‘How excellent this is! This, who said it?’ He-asws said: ‘One of our youths’’.[109]
14- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ أَخِي دِعْبِلٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ أَحْبِبْ حَبِيبَكَ هَوْناً مَا فَعَسَى أَنْ يَكُونَ بَغِيضَكَ يَوْماً مَا وَ أَبْغِضْ بَغِيضَكَ هَوْناً مَا فَعَسَى أَنْ يَكُونَ حَبِيبَكَ يَوْماً مَا.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – By a chain of a brother of Deobel,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Love your beloved slowly as you can, perhaps he will become your hater one day, and hate your haters slowly as you can, perhaps he will become your beloved one day’’.[110]
15- لي، الأمالي للصدوق قَالَ الصَّادِقُ ع لِبَعْضِ أَصْحَابِهِ لَا تُطْلِعْ صَدِيقَكَ مِنْ سِرِّكَ إِلَّا عَلَى مَا لَوِ اطَّلَعَ عَلَيْهِ عَدُوُّكَ لَمْ يَضُرَّكَ فَإِنَّ الصَّدِيقَ قَدْ يَكُونُ عَدُوَّكَ يَوْماً مَا.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Al-Sadiq-asws said to one of his-asws companions: ‘Do not notify your secrets to your friend except based upon what, if your enemy were to be notified upon it, it will not harm you, for the friend could become your enemy one day’’.[111]
16- ين، كتاب حسين بن سعيد و النوادر سَعْدُ بْنُ جَنَاحٍ عَنْ غَيْرِ وَاحِدٍ أَنَّ أَبَا الْحَسَنِ ع سُئِلَ عَنْ أَفْضَلِ عَيْشِ الدُّنْيَا فَقَالَ سَعَةُ الْمَنْزِلِ وَ كَثْرَةُ الْمُحِبِّينَ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Sa’ad Bin Janah, from someone else,
‘Abu Al-Hassan-asws was asked about the best life of the world. He-asws said: ‘A vast house and lots of loving ones’’.[112]
17- ختص، الإختصاص قَالَ أَمِيرُ الْمُؤْمِنِينَ ع جُمِعَ خَيْرُ الدُّنْيَا وَ الْآخِرَةِ فِي كِتْمَانِ السِّرِّ وَ مُصَادَقَةِ الْأَخْيَارِ وَ جُمِعَ الشَّرُّ فِي الْإِذَاعَةِ وَ مُوَاخَاةِ الْأَشْرَارِ.
(The book) ‘Al Ikhtisaas’ –
‘Amir Al-Momineen-asws said: ‘Goodness of the world and the Hereafter has been gathered in concealment of the secret and friendship of the good (people), while the evil is gathered in the broadcasting, and brotherhood of the evil (people)’’.[113]
18- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عِيسَى الضَّرِيرِ عَنْ مُحَمَّدِ بْنِ زَكَرِيَّا الْمَكِّيِّ عَنْ كَثِيرِ بْنِ طَارِقٍ عَنْ زَيْدٍ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحَسَنِ ع قَالَ قَالَ عَلِيٌّ ع لَا يَكُنْ حُبُّكَ كَلَفاً وَ لَا بُغْضُكَ تَلَفاً أَحْبِبْ حَبِيبَكَ هَوْناً مَا وَ أَبْغِضْ بَغِيضَكَ هَوْناً مَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Muhammad Bin Isa Al Zareer, from Muhammad Bin Zakariya Al Makky, from Kaseer Bin Tariq, from Zayd,
‘From his father Ali-asws Bin Al-Husayn-asws having said: ‘Ali-asws said: ‘Neither should your love become cumbersome nor your hatred (become) troublesome. Love your beloved as slowly as you can and hate your hater as slowly as you can’’.[114] `
19- نهج، نهج البلاغة قَالَ ع احْذَرُوا صَوْلَةَ الْكَرِيمِ إِذَا جَاعَ وَ اللَّئِيمِ إِذَا شَبِعَ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘Be cautious of the onslaught of the noble one when he is hungry, and the ignoble one when he is satiated’’.[115]
وَ قَالَ ع قُلُوبُ الرِّجَالِ وَحْشِيَّةٌ فَمَنْ تَأَلَّفَهَا أَقْبَلَتْ إِلَيْهِ.
And he-asws said: ‘Hearts of the men are beastly. The one who tames these, they will turn to him’’.[116]
وَ قَالَ ع مَنْ حَذَّرَكَ كَمَنْ بَشَّرَكَ.
And he-asws said: ‘One cautioning you is like the one giving you glad tidings’’.[117]
وَ قَالَ ع فَقْدُ الْأَحِبَّةِ غُرْبَةٌ.
And he-asws said: ‘Loss of the loved ones is estrangement’’.[118]
وَ قَالَ ع رَأْيُ الشَّيْخِ أَحَبُّ إِلَيَّ مِنْ جَلَدِ الْغُلَامِ وَ قَدْ رُوِيَ مِنْ مَشْهَدِ الْغُلَامِ.
And he-asws said: ‘An opinion of the old man is more beloved to me-asws than determination of the young’. And it has been reported: ‘Than martyrdom of the young’’.[119]
وَ قَالَ ع الْمَوَدَّةُ قَرَابَةٌ مُسْتَفَادَةٌ.
And he-asws said: ‘The cordiality is a beneficial relationship’’.[120]
20- ختص، الإختصاص قَالَ الصَّادِقُ ع مَنْ قَضَى حَقَّ مَنْ لَا يَقْضِي حَقَّهُ فَكَأَنَّمَا عَبَدَهُ مِنْ دُونِ اللَّهِ
(The book) ‘Al-Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘One fulfilling a right of the one who does not fulfil his right, it is as if he has worshipped him from besides Allah-azwj’.
وَ قَالَ اخْدُمْ أَخَاكَ فَإِنِ اسْتَخْدَمَكَ فَلَا وَ لَا كَرَامَةَ
‘And he-asws said: ‘Serve your brother. If he were to serve you, then no, and there is no prestige’.
قَالَ وَ قِيلَ اعْرِفْ لِمَنْ لَا يَعْرِفُ لِي فَقَالَ وَ لَا كَرَامَةَ قَالَ وَ لَا كَرَامَتَيْنِ.
He (the narrator) said, ‘And it was said, ‘Shall I do good to the one who has not done good to me?’ He-asws said: ‘And there is no prestige’. He-asws said: ‘And there are not two prestige’s’’.[121]
21- ختص، الإختصاص قَالَ لُقْمَانُ ثَلَاثَةٌ لَا يُعْرَفُونَ إِلَّا فِي ثَلَاثَةِ مَوَاضِعَ- لَا يُعْرَفُ الْحَلِيمُ إِلَّا عِنْدَ الْغَضَبِ وَ لَا يُعْرَفُ الشُّجَاعُ إِلَّا فِي الْحَرْبِ وَ لَا تَعْرِفُ أَخَاكَ إِلَّا عِنْدَ حَاجَتِكَ إِلَيْهِ.
(The book) ‘Al Ikhtisas’ –
‘Luqman-as said: ‘Three cannot be recognised except in three places – the lenient one is not recognised except during the anger, nor is the brave recognise except during the war, and you cannot recognise your brother except during your need to him’’.[122]
22- ختص، الإختصاص قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الَّذِينَ تَرَاهُمْ لَكَ أَصْدِقَاءَ إِذَا بَلَوْتَهُمْ وَجَدْتَهُمْ عَلَى طَبَقَاتٍ شَتَّى فَمِنْهُمْ كَالْأَسَدِ فِي عِظَمِ الْأَكْلِ وَ شِدَّةِ الصَّوْلَةِ وَ مِنْهُمْ كَالذِّئْبِ فِي الْمَضَرَّةِ وَ مِنْهُمْ كَالْكَلْبِ فِي الْبَصْبَصَةِ وَ مِنْهُمْ كَالثَّعْلَبِ فِي الرَّوَغَانِ وَ السَّرِقَةِ صُوَرُهُمْ مُخْتَلِفَةٌ وَ الْحِرْفَةُ وَاحِدَةٌ
(The book) ‘Al Ikhtisas’ –
‘Abu Abdullah-asws said: ‘The ones whom you are seeing as being your friend, when you test them, you will find them being upon three categories. From them is like the lion in ravenous appetite and strong claws, and from them is like the wolf in the harming, and from them is one like the dog in the wagging (his tail), and from them is like the fox in the evasion and the stealing. Their faces are different, and their craftiness is one.
مَا تَصْنَعُ غَداً إِذَا تُرِكْتَ فَرْداً وَحِيداً- لَا أَهْلَ لَكَ وَ لَا وَلَدَ إِلَّا اللَّهُ رَبُّ الْعَالَمِينَ.
What will you do tomorrow when you will be left as an individual, alone. Neither will there be any wife for you nor a son, except Allah-azwj, Lord-azwj of the worlds?’’[123]
23- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَحَبَّ أَحَدُكُمْ أَخَاهُ فَلْيَسْأَلْهُ عَنِ اسْمِ أَبِيهِ وَ عَنْ قَبِيلَتِهِ وَ عَشِيرَتِهِ فَإِنَّهُ مِنَ الْحَقِّ الْوَاجِبِ وَ صِدْقُ الْإِخَاءِ أَنْ يَسْأَلَهُ عَنْ ذَلِكَ وَ إِلَّا فَإِنَّهَا مَعْرِفَةٌ حَمْقَاءُ.
(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: ‘Whenever one of you loves his brother, let him ask him the name of his father, and about his tribe, and his clan, for it is from the obligatory right and sincere brotherhood to ask him about that, or else it is a recognition of the foolish’’.[124]
24- نُقِلَ مِنْ خَطِّ الشَّهِيدِ، عَنِ الصَّادِقِ ع أَنَّهُ قَالَ لِلْمُفَضَّلِ مَنْ صَحِبَكَ قَالَ رَجُلٌ مِنْ إِخْوَانِي
It is copied from the handwriting of the martyr,
‘From Al-Sadiq-asws having said to Al-Mufazzal: ‘Who accompanied you?’ He said, ‘A man from my brethren’.
قَالَ فَمَا فَعَلَ قَالَ مُنْذُ دَخَلْتُ الْمَدِينَةَ لَمْ أَعْرِفْ مَكَانَهُ
He-asws said: ‘So what happened?’ He said, ‘Since I entered Al-Medina, I do not know of his place’.
فَقَالَ لِي أَ مَا عَلِمْتَ أَنَّ مَنْ صَحِبَ مُؤْمِناً أَرْبَعِينَ خُطْوَةً سَأَلَهُ اللَّهُ عَنْهُ يَوْمَ الْقِيَامَةِ.
He-asws said to me: ‘Don’t you know that the one who accompanies a Momin for forty steps, Allah-azwj will Ask about him on the Day of Qiyamah?’’[125]
25 ما، الأمالي للشيخ الطوسي جماعة عن أبي المفضل عن هاشم بن مالك الخزاعي عن العباس بن الفرج عن سعيد بن أوس قال سمعت أبا عمرو بن العلاء يقول الصديق إنسان هو أنت فانظر صديقا يكون منك كنفسك
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, form Abu Al Mufazzal, from Hashim Bin Malik Al Khuzaie, from Al Abbas Bin Al Faraj, from Saeed Bin Aws who said,
‘I heard Abu Amro Bin Al-A’ala saying, ‘The friend of a human being, it is you, therefore look at a friend to be from you like your own self’.
قال أنشدنا أبو عمرو بن العلاء-
| لكل امرئ شكل من الناس مثله- | فأكثرهم شكلا أقلهم عقلا- | |
| لأن الصحيح العقل لست بواجد- | له في طريق حين يفقده شكلا. |
He said, ‘Abu Amro Bin Al-A’ala prosed to us, ‘For every person there is an appearance from the people similar to h is. Most of them in (similar) appearance are least of them in intelligence because the one of healthy intellect, a (similar) appearance will not be found for him in the road when he loses him’’.[126]
26- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ زَكَرِيَّا عَنْ سُلَيْمَانَ بْنِ دَاوُدَ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ فِي مَسْجِدِ الْخَيْفِ إِنَّمَا سُمُّوا إِخْوَاناً لِنَزَاهَتِهِمْ عَنِ الْخِيَانَةِ وَ سُمُّوا أَصْدِقَاءَ لِأَنَّهُمْ تَصَادَقُوا حُقُوقَ الْمَوَدَّةِ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Al-Hassan Bin Ali Bin Zakariya, from Suleyman Bin Dawood, from Sufyan Bin Uyayna who said,
‘I heard Ja’far-asws Bin Muhammad-asws saying in Masjid Al-Khief: ‘But rather, brothers are named as such due to their being removed from the betrayal, and the friends (Asdaqa) are named as such because they ratify (Tasadaqou) the rights of cordiality’’.[127]
27- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ إِسْحَاقَ بْنِ مُحَمَّدِ بْنِ مَرْوَانَ عَنْ أَبِيهِ عَنْ أَبِي حَفْصٍ الْأَعْشَى قَالَ سَمِعْتُ الْحَسَنَ بْنَ صَالِحِ بْنِ حَيٍّ قَالَ سَمِعْتُ جَعْفَرَ بْنَ مُحَمَّدٍ ع يَقُولُ لَقَدْ عَظُمَتْ مَنْزِلَةُ الصَّدِيقِ حَتَّى إِنَّ أَهْلَ النَّارِ يَسْتَغِيثُونَ بِهِ وَ يَدْعُونَهُ قَبْلَ الْقَرِيبِ الْحَمِيمِ قَالَ اللَّهُ سُبْحَانَهُ مُخْبِراً عَنْهُمْ- فَما لَنا مِنْ شافِعِينَ وَ لا صَدِيقٍ حَمِيمٍ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – A group, from Abu Al Mufazzal, from Is’haq Bin Muhammad Bin Marwan, from his father, from Abu Hafs Al A’asha who said, ‘I heard Al-Hassan Bin Salih Bin Hayy say,
‘I heard Ja’far-asws Bin Muhammad-asws saying: ‘‘Mighty is the status of the friend to the extent that the people of the Fire will be crying out for help with him and they will be calling out by him in the Fire, before nearing the boiling water. Allah-azwj the Glorious has Informed about them: ‘So, there is none for us from the intercessors [26:100] Nor an intimate friend [26:101]’’.[128]
28- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ عُبَيْدِ اللَّهِ عَنِ التَّلَّعُكْبَرِيِّ عَنِ ابْنِ مُعَمَّرٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الْحُسَيْنِ الزَّيَّاتِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَسُمَّ الرَّجُلَ صَدِيقاً سِمَةً مَعْرُوفَةً حَتَّى تَخْتَبِرَهُ بِثَلَاثٍ تُغْضِبُهُ فَتَنْظُرُ غَضَبَهُ يُخْرِجُهُ مِنَ الْحَقِّ إِلَى الْبَاطِلِ وَ عِنْدَ الدِّينَارِ وَ الدِّرْهَمِ وَ حَتَّى تُسَافِرَ مَعَهُ.
(The book) ‘Al Amaali’ of the Sheykh Al Tusi – Al-Husayn Bin Ubeydullah, from Al Tal’akbury, from Ibn Muammar, from Muhammad Bin Al-Hassan Bin Al-Husayn Al Zayyat, from Al-Hassan Bin Ali Bin Fazzal, from Ali Bin Uqbah,
‘From Abu Abdullah-asws having said: ‘Do not name the man with a well-known trait, as a friend, until you test him with three – Anger him, then look at his anger whether it exits him from the truth to the falsehood, and at the Dinars and the Dirhams, and until you travel with him’’.[129]
الدُّرَّةُ الْبَاهِرَةُ، قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَا تُعَادِيَنَّ أَحَداً وَ إِنْ ظَنَنْتَ أَنَّهُ لَا يَضُرُّكَ وَ لَا تَزْهَدَنَّ فِي صَدَاقَةِ أَحَدٍ وَ إِنْ ظَنَنْتَ أَنَّهُ لَا يَنْفَعُكَ فَإِنَّكَ لَا تَدْرِي مَتَى تَرْجُو صَدِيقَكَ وَ لَا تَدْرِي مَتَى تَخَافُ عَدُوَّكَ وَ لَا يَعْتَذِرُ إِلَيْكَ أَحَدٌ إِلَّا قَبِلْتَ عُذْرَهُ وَ إِنْ عَلِمْتَ أَنَّهُ كَاذِبٌ.
(The book) ‘Al Durr Al Bahira’ –
‘Ali-asws Bin Al-Husayn-asws said: ‘Do not antagonise anyone and even if you think he cannot harm you, nor abstain regarding the friendship of anyone and even if you think that he cannot benefit you. You don’t know when to hope for your friend, nor do you know when to fear your enemy; and no one should apologise to you except you should accepts his apology, and even if you know he is lying’’.[130]
وَ قَالَ الصَّادِقُ ع حِشْمَةُ الِانْقِبَاضِ أَبْقَى لِلْعِزِّ مِنْ أُنْسِ التَّلَاقِي.
And Al-Sadiq-asws said: ‘Respectful holding back is more lasting for the honour than enjoyment of the meeting’’.[131]
وَ قَالَ ع مَنْ لَمْ يَرْضَ مِنْ صَدِيقِهِ إِلَّا بِالْإِيثَارِ عَلَى نَفْسِهِ دَامَ سَخَطُهُ وَ مَنْ عَاتَبَ عَلَى ذَنْبٍ كَثُرَ مَعْتَبَتُهُ.
And he-asws said: ‘One who is not satisfied from his friend except with preferring over himself, his dissatisfaction will be constant, and one who faults upon a sin (wrong), his being faulted will be a lot’’.[132]
وَ قَالَ الرِّضَا ع الْأُنْسُ يُذْهِبُ الْمَهَابَةَ.
And Al-Reza-asws said: ‘The sociability does away the awe’’.[133]
وَ قَالَ الْجَوَادُ ع مَنْ عَتَبَ مِنْ غَيْرِ ارْتِيَابٍ أَعْتَبَ مِنْ غَيْرِ اسْتِعْتَابٍ.
And Al-Jawad-asws said: ‘One who faults (others) without suspicion will be faulted without any scepticism’’.[134]
وَ قَالَ ع مَنْ لَمْ يَرْضَ مِنْ أَخِيهِ بِحُسْنِ النِّيَّةِ لَمْ يَرْضَ بِالْعَطِيَّةِ.
And he-asws said: ‘One who is not satisfied from his brother with good intention will not be satisfied with the gifts’’.[135]
وَ قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع لِلْمُتَوَكِّلِ لَا تَطْلُبِ الصَّفَاءَ مِمَّنْ كَدَرْتَ عَلَيْهِ وَ لَا النُّصْحَ مِمَّنْ صَرَفْتَ سُوءَ ظَنِّكَ إِلَيْهِ فَإِنَّمَا قَلْبُ غَيْرِكَ لَكَ كَقَلْبِكَ لَهُ.
And Abu Al-Hassan-asws the 3rd said to (the caliph) Al-Mutawakkil: ‘Do not seek the cleanness from the ones you have dirtied upon, nor the good advice from the ones you have utilised your evil thoughts to him, for rather a heart of someone else is like your heart to him’’.[136]
باب 12 استحباب إخبار الأخ في الله بحبه له و أن القلب يهدي إلى القلب
CHAPTER 12 – RECOMMENDATION OF INFORMING THE BROTHER REGARDING ALLAH-azwj OF HIS-azwj LOVE FOR HIM, AND THE HEART GUIDES TO THE HEART
1- سن، المحاسن يَحْيَى بْنُ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ: مَرَّ رَجُلٌ فِي الْمَسْجِدِ وَ أَبُو جَعْفَرٍ ع جَالِسٌ وَ أَبُو عَبْدِ اللَّهِ ع فَقَالَ لَهُ بَعْضُ جُلَسَائِهِ وَ اللَّهِ إِنِّي لَأُحِبُّ هَذَا الرَّجُلَ
(The book) ‘Al Mahasin’ – Yahya Bin Ibrahim Bin Abu Al Bilad, from his father, from his grandfather who said,
‘A man passed by in the Masjid and Abu Ja’far-asws and Abu Abdullah-asws were seated. One of his-asws gatherers said to him-asws, ‘By Allah-azwj, I love this man!’
قَالَ لَهُ أَبُو جَعْفَرٍ ع أَلَا فَأَعْلِمْهُ فَإِنَّهُ أَبْقَى لِلْمَوَدَّةِ وَ خَيْرٌ فِي الْأُلْفَةِ.
Abu Ja’far-asws said to him: ‘Why don’t you let him know for it would be more lasting for the cordiality and better in the affinity’’.[137]
2- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا أَحْبَبْتَ رَجُلًا فَأَخْبِرْهُ.
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Whenever you love a man, so inform him’’.[138]
3- سن، المحاسن عَلِيُّ بْنُ مُحَمَّدٍ الْقَاسَانِيُّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْجَعْفَرِيِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَحَبَّ أَحَدُكُمْ صَاحِبَهُ أَوْ أَخَاهُ فَلْيُعْلِمْهُ.
(The book) ‘Al Mahasin’ – Ali Bin Muhammad Al Qasany, from the one who mentioned it, from Abdullah Bin Al Qasim Al Ja’fary,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Whenever one of you loves his companion or his brother, then he should let him know’’.[139]
4- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ الْحَكَمِ قَالَ سَمِعْتُ رَجُلًا يَسْأَلُ أَبَا عَبْدِ اللَّهِ عَنِ الرَّجُلِ يَقُولُ إِنِّي أَوَدُّكَ فَكَيْفَ أَعْلَمُ أَنَّهُ يَوَدُّنِي
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Al-Husayn Bin Ali Bin Yusuf, from Zakariya Bin Muhammad, from Salih Bin Al Hakam who said,
‘I heard a man asking Abu Abdullah-asws about the man saying, ‘I love you’. So how do I know that he does love me?’
قَالَ امْتَحِنْ قَلْبَكَ فَإِنْ كُنْتَ تَوَدُّهُ فَإِنَّهُ يَوَدُّكَ.
He-asws said: ‘Examine your heart. If you love him, then he does love you’’.[140]
5- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ عُبَيْدِ اللَّهِ بْنِ إِسْحَاقَ الْمَدَائِنِيِّ قَالَ قُلْتُ لِأَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع إِنَّ الرَّجُلَ مِنْ عُرْضِ النَّاسِ يَلْقَانِي فَيَحْلِفُ بِاللَّهِ أَنَّهُ يُحِبُّنِي فَأَحْلِفُ بِاللَّهِ إِنَّهُ لَصَادِقٌ
(The book) ‘Al Mahasin’ – One of our companions, from Ubeydullah Bin Is’haq Al Madainy who said,
‘I said to Abu Al-Hassan Musa-asws Bin Ja’far-asws, ‘The man from the width (generality) of the people met me and he swore by Allah-azwj that he loves me. Shall I swear by Allah-azwj that he is truthful?’
فَقَالَ امْتَحِنْ قَلْبَكَ فَإِنْ كُنْتَ تُحِبُّهُ فَاحْلِفْ وَ إِلَّا فَلَا.
He-asws said: ‘Examine your heart. If you were to love him, then swear, or else, don’t’’.[141]
6- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: انْظُرْ قَلْبَكَ فَإِنْ أَنْكَرَ صَاحِبَكَ فَقَدْ أَحْدَثَ أَحَدُكُمَا.
(The book) ‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Muhammad Bin Sinan, from Hammad Bin Usman, from Rabie, from Al Fuzeyl,
‘From Abu Abdullah-asws having said: ‘Look at your heart. If it dislikes your companion, then one of you is fabricating (pretending)’’.[142]
7- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا أَحَبَّ أَحَدُكُمْ أَخَاهُ فَلْيُعْلِمْهُ فَإِنَّهُ أَصْلَحُ لِذَاتِ الْبَيْنِ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘When one of you loves his brother, he should let him know, for that is better for what is between them’’.[143]
8- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو الْحَسَنِ ع لِلْمُتَوَكِّلِ لَا تَطْلُبِ الصَّفَاءَ مِمَّنْ كَدَرْتَ عَلَيْهِ وَ لَا النُّصْحَ مِمَّنْ صَرَفْتَ سُوءَ ظَنِّكَ إِلَيْهِ فَإِنَّمَا قَلْبُ غَيْرِكَ لَكَ كَقَلْبِكَ لَهُ.
(The book) ‘Al Durr Al Bahira’ –
‘Abu Al-Hassan-asws said to (the caliph) Al-Mutawakkil: ‘Do not seek the cleanliness from the one you have dirtied upon, nor the good advice from the one you have turned your evil thoughts to him, for rather a heart of someone else to you is like your heart to him’’.[144]
باب 13 من ينبغي مجالسته و مصاحبته و مصادقته و فضل الأنيس الموافق و القرين الصالح و حب الصالحين
CHAPTER 13 – ONE IT IS BEFITTING TO SIT WITH HIM, AND ACCOMPANY HIM, AND FRIENDSHIP WITH HIM, AND MERIT OF THE COMPATIBLE COMFORTER, AND THE RIGHTEOUS PAIR, AND LOVING THE RIGHTEOUS
الآيات
The Verses
الأنعام وَ لا تَطْرُدِ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِّ يُرِيدُونَ وَجْهَهُ ما عَلَيْكَ مِنْ حِسابِهِمْ مِنْ شَيْءٍ وَ ما مِنْ حِسابِكَ عَلَيْهِمْ مِنْ شَيْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ الظَّالِمِينَ
(Surah) ‘Al Anaam’ – And do not expel those who are supplicating to their Lord in the morning and the evening intending His Face. There is nothing upon you from their Reckoning and there is nothing upon them from your Reckoning, that you should be expelling them and become from the unjust ones [6:52]
الكهف وَ اصْبِرْ نَفْسَكَ مَعَ الَّذِينَ يَدْعُونَ رَبَّهُمْ بِالْغَداةِ وَ الْعَشِيِّ يُرِيدُونَ وَجْهَهُ وَ لا تَعْدُ عَيْناكَ عَنْهُمْ تُرِيدُ زِينَةَ الْحَياةِ الدُّنْيا وَ لا تُطِعْ مَنْ أَغْفَلْنا قَلْبَهُ عَنْ ذِكْرِنا وَ اتَّبَعَ هَواهُ وَ كانَ أَمْرُهُ فُرُطاً
(Surah) ‘Al Kahaf’ – And observe patience yourself along with those who are supplicating to their Lord morning and evening intending His Face, and do not stretch your eyes from them intending adornments of the life of the word, and do not obey one whose heart is heedless from Our Remembrance and is obeying his own desires, and his matter would always be neglected [18:28]
عبس عَبَسَ وَ تَوَلَّى- أَنْ جاءَهُ الْأَعْمى- وَ ما يُدْرِيكَ لَعَلَّهُ يَزَّكَّى أَوْ يَذَّكَّرُ فَتَنْفَعَهُ الذِّكْرى- أَمَّا مَنِ اسْتَغْنى
(Surah) Abasa – He frowned and turned around [80:1] When the blind man came to him [80:2] And what would make you realise, perhaps he would purify himself? [80:3] Or pay heed, so the Zikr would benefit him? [80:4] As for one who (thinks he) is needless [80:5]
فَأَنْتَ لَهُ تَصَدَّى- وَ ما عَلَيْكَ أَلَّا يَزَّكَّى- وَ أَمَّا مَنْ جاءَكَ يَسْعى- وَ هُوَ يَخْشى- فَأَنْتَ عَنْهُ تَلَهَّى
So you face up to him [80:6] And what is upon you if he does not purify? [80:7] And as to one who comes to you striving [80:8] And he is fearing [80:9] So you are distracting yourself away from him [80:10].
1- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِذَا رَأَيْتُمُ الرَّجُلَ قَدْ حَسُنَ سَمْتُهُ وَ هَدْيُهُ وَ تَمَاوَتَ فِي مَنْطِقِهِ وَ تَخَاضَعَ فِي حَرَكَاتِهِ فَرُوَيْداً لَا يَغُرَّكُمْ فَمَا أَكْثَرَ مَنْ يُعْجِزُهُ تَنَاوُلُ الدُّنْيَا وَ رُكُوبُ الْحَرَامِ مِنْهَا لِضَعْفِ بُنْيَتِهِ وَ مَهَانَتِهِ وَ جُبْنِ قَلْبِهِ
(The book) ‘Al Ihtijaj’ –
By the chain to Abu Muhammad Al-Askari-asws, from his-asws forefathers-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘When you see the man be good of his conduct, and his presentation, and is soft in his speaking, and gentle in his movements, then little by little he would be deceiving you. How often has one remained unable from attaining the world and he indulges in the Prohibitions from it due to the weakness of his structure and his humiliation, and the cowardice of his heart.
فَنَصَبَ الدِّينَ فَخّاً لَهَا، فَهُوَ لَا يَزَالُ يَخْتِلُ النَّاسَ بِظَاهِرِهِ، فَإِنْ تَمَكَّنَ مِنْ حَرَامٍ اقْتَحَمَهُ. فَإِذَا وَجَدْتُمُوهُ يَعِفُّ مِنَ الْمَالِ الْحَرَامِ (فَرُوَيْداً لَا يَغُرَّنَّكُمْ، فَإِنَّ شَهَوَاتِ الْخَلْقِ مُخْتَلِفَةٌ، فَمَا أَكْثَرَ مَنْ يَنْبُو عَنِ الْمَالِ الْحَرَامِ) وَ إِنْ كَثُرَ، وَ يَحْمِلُ نَفْسَهُ عَلَى شَوْهَاءَ قَبِيحَةٍ، فَيَأْتِي مِنْهَا مُحَرَّماً.
Half of (his) religion is a trap, and he does not cease to deceive the people by his appearance. And if he is enabled from a Prohibition, he would storm into it. So when you find him as chaste from the Prohibited wealth, then little by little he would (still) be deceiving you, for the lustful desires of the people are different. And how often is one informed about the Prohibited wealth, and even if it is frequent, and he carries himself upon the ugly lustful desires, so he comes to a Prohibition from it.
فَإِذَا وَجَدْتُمُوهُ يَعِفُّ عَنْ ذَلِكَ، فَرُوَيْداً لَا يَغُرَّنَّكُمْ- حَتَّى تَنْظُرُوا مَا عُقْدَةُ عَقْلِهِ فَمَا أَكْثَرَ مَنْ يَتْرُكُ ذَلِكَ أَجْمَعَ، ثُمَّ لَا يَرْجِعُ إِلَى عَقْلٍ مَتِينٍ، فَيَكُونُ مَا يُفْسِدُهُ بِجَهْلِهِ أَكْثَرَ مِمَّا يُصْلِحُهُ بِعَقْلِهِ.
When you find him as chaste from that, so little by little he would deceive you, unless you look at what his beliefs as per his intellect are. How often one neglects that entirely, then he does not return to a solid mind (gives a firm statement), and he would come to such a state that his ignorance spoil him (far) more than what could be corrected by his intellect.
فَإِذَا وَجَدْتُمْ عَقْلَهُ مَتِيناً فَرُوَيْداً لَا يَغُرَّنَّكُمْ- حَتَّى تَنْظُرُوا مَعَ هَوَاهُ يَكُونُ عَلَى عَقْلِهِ أَوْ يَكُونُ مَعَ عَقْلِهِ عَلَى هَوَاهُ وَ كَيْفَ مَحَبَّتُهُ لِلرِّئَاسَاتِ الْبَاطِلَةِ وَ زُهْدُهُ فِيهَا فَإِنَّ فِي النَّاسِ مَنْ خَسِرَ الدُّنْيا وَ الْآخِرَةَ بِتَرْكِ الدُّنْيَا لِلدُّنْيَا،
When you find his intellect as solid, then little by little he would deceive you, unless you look at whether his desires happen to be upon his intellect, or he overrides/controls his desires through his intellect, and how his love is for the government of the falsehood and his abstention with regards to it, for among the people there is one who: loses this world as well as the Hereafter [22:11], by neglecting the world for the (sake of the) world.
وَ يَرَى أَنَّ لَذَّةَ الرِّئَاسَةِ الْبَاطِلَةِ أَفْضَلُ مِنْ لَذَّةِ الْأَمْوَالِ- وَ النِّعَمِ الْمُبَاحَةِ الْمُحَلَّلَةِ، فَيَتْرُكُ ذَلِكَ أَجْمَعَ طَلَباً لِلرِّئَاسَةِ، حَتَّى إِذَا قِيلَ لَهُ: «اتَّقِ اللَّهَ، أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ، فَحَسْبُهُ جَهَنَّمُ وَ لَبِئْسَ الْمِهادُ».
And he would see that the pleasures of the government of the falsehood are better than the pleasures of the wealth, and he analyses the achievable bounties, so he neglects that entirety of that to seek the government, until; when it is said to him, ‘Fear Allah’; pride seizes him with the sin; so Hell would suffice him; and it is an evil habitation [2:206].
فَهُوَ يَخْبِطُ [خَبْطَ] عَشْوَاءَ، يَقُودُهُ أَوَّلُ بَاطِلٍ إِلَى أَبْعَدِ غَايَاتِ الْخَسَارَةِ، وَ يَمُدُّ يَدَهُ بَعْدَ طَلَبِهِ لِمَا لَا يَقْدِرُ [عَلَيْهِ] فِي طُغْيَانِهِ، فَهُوَ يُحِلُّ مَا حَرَّمَ اللَّهُ، وَ يُحَرِّمُ مَا أَحَلَّ اللَّهُ لَا يُبَالِي مَا فَاتَ مِنْ دِينِهِ إِذَا سَلِمَتْ لَهُ رِئَاسَتُهُ الَّتِي قَدْ شَقِيَ مِنْ أَجْلِهَا. فَأُولَئِكَ [مَعَ] الَّذِينَ غَضِبَ اللَّهُ عَلَيْهِمْ- وَ لَعَنَهُمْ وَ أَعَدَّ لَهُمْ عَذاباً مُهِيناً
He flounders clumsily in speech. He would sit upon the first falsehood to the remotest point of the loss, and he would extend his hand seeking what he is not able upon during his rebellion. So (then) he permits what Allah-azwj has Prohibited, and prohibits what Allah-azwj has Permitted, not caring what is lost from his Religion when his government is safe for him, which he had been wicked for, for its reason. They are with those whom Allah-azwj is Wrathful upon them, and Curses them, and has Prepared for them an abasing Punishment.
وَ لَكِنَّ الرَّجُلَ كُلَّ الرَّجُلِ، نِعْمَ الرَّجُلُ- هُوَ الَّذِي جَعَلَ هَوَاهُ تَبَعاً لِأَمْرِ اللَّهِ، وَ قُوَاهُ مَبْذُولَةً فِي رِضَاءِ اللَّهِ تَعَالَى، يَرَى الذُّلَّ مَعَ الْحَقِّ أَقْرَبَ إِلَى عِزِّ الْأَبَدِ- مِنَ الْعِزِّ فِي الْبَاطِلِ، وَ يَعْلَمُ أَنَّ قَلِيلَ مَا يَحْتَمِلُهُ مِنْ ضَرَّائِهَا- يُؤَدِّيهِ إِلَى دَوَامِ النِّعَمِ فِي دَارٍ لَا تَبِيدُ وَ لَا تَنْفَدُ، وَ إِنَّ كَثِيرَ مَا يَلْحَقُهُ مِنْ سَرَّائِهَا إِنِ اتَّبَعَ هَوَاهُ- يُؤَدِّيهِ إِلَى عَذَابٍ لَا انْقِطَاعَ لَهُ وَ لَا زَوَالَ.
However, a (rare) man among other men, the best of the men – he is the one who makes his own desires to be obedient to the Command of Allah-azwj, and his strength to be utilised regarding the Pleasure of Allah-azwj the Exalted. He accepts the disgrace for being with the truth (and takes it) as an honour of the (pious) servant than (to embrace) the honour in (associating with) the falsehood. And he knows that the little what he endures from its adversities would lead him to the perpetual Bounties in a House which would neither terminate nor deplete. And even if it is a lot what he faces from the joys, if he were to follow his own desires, these would lead him to the Punishment having neither a termination to it nor a decline.
فَذَلِكُمُ الرَّجُلُ نِعْمَ الرَّجُلُ، فَبِهِ فَتَمَسَّكُوا، وَ بِسُنَّتِهِ فَاقْتَدُوا، وَ إِلَى رَبِّكُمْ فَبِهِ فَتَوَسَّلُوا، فَإِنَّهُ لَا تُرَدَّ لَهُ دَعْوَةٌ، وَ لَا تُخَيَّبُ لَهُ طَلِبَةٌ.
So that is the man, best of the men. Thus, with him you should be attaching to, and with his practices you should be trusting, and to your Lord-azwj you should be (using him) as a means, for he is such that his supplication would not be rejected, nor would his seeking be ignored’.[145]
2- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَسْعَدُ النَّاسِ مَنْ خَالَطَ كِرَامَ النَّاسِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Most fortunate of the people is the one mingling with the honourable people’’.[146]
3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْمُظَفَّرِ الْبَزَّازِ عَنِ الْحَسَنِ بْنِ رَجَاءٍ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْعَطَّارِ عَنْ هَارُونَ بْنِ أَبِي بُرْدَةَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنِ الْمُبَارَكِ بْنِ حَسَّانَ عَنْ عَطِيَّةَ عَنِ ابْنِ عَبَّاسٍ قَالَ: قِيلَ يَا رَسُولَ اللَّهِ أَيُّ الْجُلَسَاءِ خَيْرٌ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Al Muzaffar Al Bazzaz, from Al-Hassan Bin Raja’a, from Abdullah Bin Suleyman, from Muhammad Bin Ali Al Attar, from Haroun Bin Abu Burdah, from Ubeydullah Bin Musa, from Al Mubarak Bin Hassan, from Atiyya,
‘From Ibn Abbas who said, ‘It was said, ‘O Rasool-Allah-saww! Which of the gatherers are better?’
قَالَ مَنْ ذَكَّرَكُمْ بِاللَّهِ رُؤْيَتُهُ وَ زَادَكُمْ فِي عِلْمِكُمْ مَنْطِقُهُ وَ ذَكَّرَكُمْ بِالْآخِرَةِ عَمَلُهُ.
He-saww said: ‘One, seeing him reminds you of Allah-azwj, and his talking increases in your knowledge, and his actions remind you of the Hereafter’’.[147]
4- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ قَالَ: قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ كُنْ عَبْداً لِلْأَخْيَارِ وَ لَا تَكُنْ وَلَداً لِلْأَشْرَارِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from one of our companions raising it, said,
‘Luqman-as said to his-as son: ‘O my-as son! Be a slave to the good ones and do not be a son to the evil ones’’.[148]
5- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنْ سِجَادَةَ عَنْ دُرُسْتَ عَنْ أَبِي خَالِدٍ السِّجِسْتَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَمْسُ خِصَالٍ مَنْ فَقَدَ مِنْهُنَّ وَاحِدَةً لَمْ يَزَلْ نَاقِصَ الْعَيْشِ زَائِلَ الْعَقْلِ مَشْغُولَ الْقَلْبِ فَأَوَّلُهَا صِحَّةُ الْبَدَنِ وَ الثَّانِيَةُ الْأَمْنُ وَ الثَّالِثَةُ السَّعَةُ فِي الرِّزْقِ وَ الرَّابِعَةُ الْأَنِيسُ الْمُوَافِقُ
(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Abu Abdullah Al Razy, from Sajadah, from Dorost, from Abu Khalid Al Sijistani,
‘From Abu Abdullah-asws having said: ‘Five characteristics, one who misses one of these will not cease to be of deficient living, decline of the intellect, pre-occupied of the heart. The first of these is health of the body, and the second is the security, and the third is vastness in the sustenance, and the fourth is the compatible comforter’.
قُلْتُ وَ مَا الْأَنِيسُ الْمُوَافِقُ
I said, ‘And what is the compatible comforter?’
قَالَ الزَّوْجَةُ الصَّالِحَةُ وَ الْوَلَدُ الصَّالِحُ وَ الْخَلِيطُ الصَّالِحُ وَ الْخَامِسَةُ وَ هِيَ تَجْمَعُ هَذِهِ الْخِصَالَ الدَّعَةُ.
He-asws said: ‘The righteous wife, and the righteous child, and the righteous associate; and the fifth, and it is a summary of these characteristics, is the friendliness’’.[149]
6- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: خَمْسٌ مَنْ لَمْ تَكُنْ فِيهِ لَمْ يَتَهَنَ بِالْعَيْشِ الصِّحَّةُ وَ الْأَمْنُ وَ الْغِنَى وَ الْقَنَاعَةُ وَ الْأَنِيسُ الْمُوَافِقُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Hashim, from Ibn Marrar, from Yunus, from Ibn Sinan,
‘From Al-Sadiq-asws having said: ‘Five (things), one who does not happen to have (these) in him, will not enjoy with the life – the health, and the security, and the riches, and the contentment, and the compatible comforter’’.[150]
7- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ وَقَفَ نَفْسَهُ مَوْقِفَ التُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَّ وَ مَنْ كَتَمَ سِرَّهُ كَانَتِ الْخِيَرَةُ بِيَدِهِ وَ كُلُّ حَدِيثٍ جَاوَزَ اثْنَيْنِ فَشَا
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Abu Al Jaroud,
‘From Abu Ja’far Al-Baqir-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Amir Al-Momineen-asws said: ‘One who pauses himself in a pausing of accusation, he should not blame the one who thinks evil with him; and the one who conceals his secrets, the goodness will be in his own hands; and every Hadeeth exceeding two (persons) is a spread.
وَ ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مِنْهُ مَا يَغْلِبُكَ وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا
And place the affair of your brother upon his goodness until there comes to you from him what overcomes you; and do not think of any word coming out from your brother as evil while you can find a carrier for it in the good.
وَ عَلَيْكَ بِإِخْوَانِ الصِّدْقِ فَأَكْثِرْ مِنِ اكْتِسَابِهِمْ فَإِنَّهُمْ عُدَّةٌ عِنْدَ الرَّخَاءِ وَ جُنَّةٌ عِنْدَ الْبَلَاءِ وَ شَاوِرْ فِي حَدِيثِكَ الَّذِينَ يَخَافُونَ اللَّهَ وَ أَحْبِبِ الْإِخْوَانَ عَلَى قَدْرِ التَّقْوَى
And upon you is with the truthful brethren therefore frequent from their acquisitions, for they are a tool during the hope, and a shield during the affliction; and consult regarding your Hadeeth, the ones who are fearing Allah-azwj; and love the brethren based upon a measurement of piety’.
وَ اتَّقُوا أَشْرَارَ النِّسَاءِ وَ كُونُوا مِنْ خِيَارِهِنَّ عَلَى حَذَرٍ إِنْ أَمَرْنَكُمْ بِالْمَعْرُوفِ فَخَالِفُوهُنَّ كَيْلَا يَطْمَعْنَ مِنْكُمْ فِي الْمُنْكَرِ.
And fear the evil women; and be upon carefulness from their good ones, if they were to instruct you with the act of kindness, oppose them lest they be covetous from you regarding the evil’’.[151]
8- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ الصَّادِقِ ع قَالَ: مَنْ لَمْ يَكُنْ لَهُ وَاعِظٌ مِنْ قَلْبِهِ وَ زَاجِرٌ مِنْ نَفْسِهِ وَ لَمْ يَكُنْ لَهُ قَرِينٌ مُرْشِدٌ اسْتَمْكَنَ عَدُوَّهُ مِنْ عُنُقِهِ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Al-Sadiq-asws having said: ‘One who does not happen to have a preaching from his own heart and a rebuke from his own soul, and there does not happen to have a guiding pair for him, his enemies will be enabled from his neck’’.[152]
9- ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ إِلَى دَارِمٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اطْلُبُوا الْخَيْرَ عِنْدَ حِسَانِ الْوُجُوهِ فَإِنَّ فِعَالَهُمْ أَحْرَى أَنْ تَكُونَ حَسَناً.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – by the chain to Darim, from Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Seek the good with the good-looking faces, for their actions are more appropriate to be good’’.[153]
10- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: لَا تَقْطَعْ أَوِدَّاءَ أَبِيكَ فَيُطْفَأَ نُورُكَ.
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Hashim, from Ibn Al Mugheira, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Do not cut off respecting your father for your Noor (radiance) will be extinguished’’.[154]
11- سن، المحاسن عَلِيُّ بْنُ مُحَمَّدٍ الْقَاسَانِيُّ عَمَّنْ ذَكَرَهُ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ وَضَعَ حُبَّهُ فِي غَيْرِ مَوْضِعِهِ فَقَدْ تَعَرَّضَ لِلْقَطِيعَةِ.
(The book) ‘Al Mahasin’ – Ali Bin Muhammad Al Qasany, from the one who mentioned it, from Abdullah Bin Al Qasim Al Ja’fary who said,
‘One who places his loved in other than its (rightful) place, so he has exposed (himself) to the cutting off’’.[155]
12- ضا، فقه الرضا عليه السلام رُوِيَ إِنْ كُنْتَ تُحِبُّ أَنْ تَسْتَتِبَّ لَكَ النِّعْمَةُ وَ تَكْمُلَ لَكَ الْمُرُوَّةُ وَ تَصْلُحَ لَكَ الْمَعِيشَةُ فَلَا تُشْرِكِ الْعَبِيدَ وَ السَّفِلَةَ فِي أَمْرِكَ فَإِنَّكَ إِنِ ائْتَمَنْتَهُمْ خَانُوكَ وَ إِنْ حَدَّثُوكَ كَذَبُوكَ وَ إِنْ نُكِبْتَ خَذَلُوكَ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws –
‘It is reported: ‘If you like the bounty to remain good for you and the manliness to be perfect for you, and the life to be correct for you, then do not participate the slaves and the lowly in your affairs, for if you were to trust them, they will betray you, and if they were to narrate to you, they will lie to you, and if you were to be afflicted, they will abandon you.
وَ لَا عَلَيْكَ أَنْ تَصْحَبَ ذَا الْعَقْلِ فَإِنْ لَمْ تَحْمَدْ كَرَمَهُ انْتَفَعْتَ بِعَقْلِهِ وَ احْتَرِزْ مِنْ سَيِّئِ الْأَخْلَاقِ وَ لَا تَدَعْ صُحْبَةَ الْكَرِيمِ وَ إِنْ لَمْ تَحْمَدْ عَقْلَهُ وَ لَكِنْ تَنْتَفِعُ بِكَرَمِهِ بِعَقْلِكَ وَ فِرَّ الْفِرَارَ كُلَّهُ مِنَ الْأَحْمَقِ اللَّئِيمِ.
And it is upon you to accompany the one with intellect, if you do not praise his generosity you will benefit with his intellect; and protect from evil manners; and do not leave accompaniment of the generous ones, and even if you do not praise his intellect, but you will benefit with his generosity to your intellect; and flee with all the fleeing from the idiot, the mean’’.[156]
13- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ رَوْضَةً مِنْ رِيَاضِ الْجَنَّةِ فَارْتَعُوا فِيهَا
(The book) ‘Al Saraair’ – From the book of Abu Al Qasim Bin Qawlawiya,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When you were to see a garden from the gardens of Paradise, then pasture in it’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا رَوْضَةُ الْجَنَّةِ
It was said, ‘O Rasool-Allah-saww! And what is a garden of Paradise?’
قَالَ مَجَالِسُ الْمُؤْمِنِينَ.
He-saww said: ‘Gathering of the Momineen’’.[157]
14- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَائِلُوا الْعُلَمَاءَ وَ خَالِطُوا الْحُكَمَاءَ وَ جَالِسُوا الْفُقَرَاءَ.
(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: ‘Ask the scholars, and mingle with the wise ones, and sit with the poor’’.[158]
15- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع خَيْرُ إِخْوَانِكَ مَنْ نَسَبَ ذَنْبَكَ إِلَيْهِ.
(The book) ‘Al Durr Al Bahira’ –
‘Abu Muhammad Al-Askari-asws said: ‘Best of your brethren is the one who attributes your offense to himself’’.[159]
16- نهج، نهج البلاغة قَالَ ع فِي وَصِيَّتِهِ لِلْحَسَنِ ع قَارِنْ أَهْلَ الْخَيْرِ تَكُنْ مِنْهُمْ وَ بَايِنْ أَهْلَ الشَّرِّ تَبِنْ عَنْهُمْ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said in a bequest to Al-Hassan-asws: ‘Pair (yourself) with the good people, you-asws will become from them, and stay apart from the evil people, you will turn away from them’’.[160]
17- كَنْزُ الْكَرَاجُكِيِّ، رُوِيَ أَنَّ سُلَيْمَانَ ع قَالَ لَا تَحْكُمُوا عَلَى رَجُلٍ بِشَيْءٍ حَتَّى تَنْظُرُوا إِلَى مَنْ يُصَاحِبُ فَإِنَّمَا يُعْرَفُ الرَّجُلُ بِأَشْكَالِهِ وَ أَقْرَانِهِ وَ يُنْسَبُ إِلَى أَصْحَابِهِ وَ أَخْدَانِهِ.
(The book) ‘Kanz Al-Karajaky’ –
‘It is reported that Suleyman-as said: ‘Do not judge upon a man with anything until you look at who he accompanies, for rather the man is recognised by his familiarities, and his pairs, and he is attributed to his companions and his co-dwellers’’.[161]
وَ رُوِيَ فِي الْكَامِلِ أَنَّ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ افْتَقَدَ صَدِيقاً لَهُ مِنْ مَجْلِسِهِ ثُمَّ جَاءَهُ فَقَالَ أَيْنَ كَانَتْ غَيْبَتُكَ
And it is reported in (the book) ‘Al Kamil’ –
‘Abdullah Bin Ja’far missed a friend of his from his gathering, then he came to him. He said, ‘Where did you disappear?’
قَالَ خَرَجْتُ إِلَى عُرْضٍ مِنْ أَعْرَاضِ الْمَدِينَةِ مَعَ صَدِيقٍ لِي
He said, ‘I had gone out to a land from the lands of Al-Medina with a friend of mine’.
فَقَالَ لَهُ إِنْ لَمْ تَجِدْ مِنْ صُحْبَةِ الرِّجَالِ بُدّاً فَعَلَيْكَ بِصُحْبَةِ مَنْ إِنْ صَحِبْتَهُ زَانَكَ وَ إِنْ تَغَيَّبْتَ عَنْهُ صَانَكَ وَ إِنِ احْتَجْتَ إِلَيْهِ أَعَانَكَ وَ إِنْ رَأَى مِنْكَ خَلَّةً سَدَّهَا أَوْ حَسَنَةً عَدَّهَا أَوْ وَعَدَكَ لَمْ يَحْرِمْكَ وَ إِنْ كَثَّرْتَ عَلَيْهِ لَمْ يَرْفِضْكَ وَ إِنْ سَأَلْتَهُ أَعْطَاكَ وَ إِنْ أَمْسَكْتَ عَنْهُ ابْتَدَأَكَ.
He said to him, ‘If you cannot find an escape from company of the men, then upon you is with the company of the one, if you were to accompany him he will adorn you, and if you were to be absent from him he will protect you, and if you were to be needy to him he will assist you, and if he sees a hole from you he will fill it, or a good deed he will count it, or promised you he will not deprive you, and if you were to frequent to him he will not reject you, and if you were to ask him he will give you, and if you were to withhold from him he will initiate you’’.[162] (Not a Hadeeth)
18- أَعْلَامُ الدِّينِ، رَوَى جَابِرُ بْنُ عَبْدِ اللَّهِ عَنِ النَّبِيِّ ص قَالَ: لَا تَجْلِسُوا إِلَّا عِنْدَ كُلِّ عَالِمٍ يَدْعُوكُمْ مِنْ خَمْسٍ إِلَى خَمْسٍ مِنَ الشَّكِّ إِلَى الْيَقِينِ وَ مِنَ الرِّيَاءِ إِلَى الْإِخْلَاصِ وَ مِنَ الرَّغْبَةِ إِلَى الرَّهْبَةِ وَ مِنَ الْكِبْرِ إِلَى التَّوَاضُعِ وَ مِنَ الْغِشِّ إِلَى النَّصِيحَةِ.
(The book) ‘A’lam Al-Deen’ – It is reported by Jabir Bin Abdullah,
‘From the Prophet-saww having said: ‘Do not be sitting except with every scholar calling you from five to five – from the doubt to the certainty, and from the showing-off to the sincerity, and from the desire to the dread, and from the arrogance to the humbleness, and from the cheating to the good advice’’.[163]
وَ قَالَ الْحَوَارِيُّونَ لِعِيسَى ع لِمَنْ نُجَالِسُ
And the disciples said to Isa-as, ‘Whom should we sit to?’
فَقَالَ مَنْ يُذَكِّرُكُمُ اللَّهُ رُؤْيَتُهُ وَ يُرَغِّبُكُمْ فِي الْآخِرَةِ عَمَلُهُ وَ يَزِيدُ فِي مَنْطِقِكُمْ عِلْمُهُ
He-as said: ‘One seeing him reminds you of Allah-azwj, and his deeds make you desirous regarding the Hereafter, and his knowledge increases in your talking’.
وَ قَالَ لَهُمْ تَقَرَّبُوا إِلَى اللَّهِ بِالْبُعْدِ مِنْ أَهْلِ الْمَعَاصِي وَ تَحَبَّبُوا إِلَيْهِ بِبُغْضِهِمْ وَ الْتَمِسُوا رِضَاهُ بِسَخَطِهِمْ.
And he-as said to them: ‘Draw closer to Allah-azwj by distancing from the people of disobedience and become beloved to Him-azwj by hating them and seek His-azwj Satisfaction with dissatisfying them’’.[164]
وَ قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ صَاحِبِ الْعُلَمَاءَ وَ اقْرَبْ مِنْهُمْ وَ جَالِسْهُمْ وَ زُرْهُمْ فِي بُيُوتِهِمْ فَلَعَلَّكَ تُشْبِهُهُمْ فَتَكُونَ مَعَهُمْ
And Luqman-as said to his-as son: ‘O my-as son! Accompany the scholar and draw closer to them, and sit with them, and visit them in their houses, perhaps you will resemble them, so you will become with them.
وَ اجْلِسْ مَعَ صُلَحَائِهِمْ فَرُبَّمَا أَصَابَهُمُ اللَّهُ بِرَحْمَةٍ فَتَدْخُلُ فِيهَا فَيُصِيبُكَ وَ إِنْ كُنْتَ صَالِحاً فَابْعُدْ مِنَ الْأَشْرَارِ وَ السُّفَهَاءِ فَرُبَّمَا أَصَابَهُمُ اللَّهُ بِعَذَابٍ فَيُصِيبُكَ مَعَهُمْ
And sit with their righteous ones, some Allah-azwj will Shower them with Mercy so you will be included in it, and it will come to you; and if you were to be righteous, then distance from the evil and the foolish ones, sometimes Allah-azwj will Hit them with Punishment so you may be hit with them.
فَقَدْ أَفْصَحَ اللَّهُ سُبْحَانَهُ وَ تَعَالَى بِقَوْلِهِ- فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ وَ بِقَوْلِهِ تَعَالَى- أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها فَلا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذاً مِثْلُهُمْ يَعْنِي فِي الْإِثْمِ وَ قَالَ سُبْحَانَهُ- وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ.
Allah-azwj the Glorious and Exalted has Disclosed by His-azwj words: so after remembering, do not sit with the unjust people [6:68]; whenever you hear Signs of Allah being disbelieved in and mocked with, so do not be sitting with them until they engage in a discussion other than it; then you would be like them; [4:140] – meaning in the sin; and the Glorious Said: And you should not incline towards those who are unjust, so the Fire would touch you, [11:113]’’.[165]
وَ قَالَ النَّبِيُّ ص إِذَا اجْتَمَعَ قَوْمٌ يَذْكُرُونَ اللَّهَ تَعَالَى اعْتَزَلَ الشَّيْطَانُ وَ الدُّنْيَا عَنْهُمْ فَيَقُولُ الشَّيْطَانُ لِلدُّنْيَا أَ لَا تَرَيْنَ مَا يَصْنَعُونَ فَتَقُولُ الدُّنْيَا دَعْهُمْ فَلَوْ قَدْ تَفَرَّقُوا أَخَذْتُ بِأَعْنَاقِهِمْ.
And the Prophet-saww said: ‘When a group of people gather, mentioning Allah-azwj the Exalted, the Satan-la and the world isolates from them. The Satan-la says to the world, ‘Do you not see what they are doing?’ The world said, ‘Leave them, for when they disperse, I shall seize them by their necks!’’[166]
وَ قَالَ النَّبِيُّ ص الْمَجَالِسُ ثَلَاثَةٌ غَانِمٌ وَ سَالِمٌ وَ شَاحِبٌ فَأَمَّا الْغَانِمُ فَالَّذِي يَذْكُرُ اللَّهَ تَعَالَى فِيهِ وَ أَمَّا السَّالِمُ فَالسَّاكِتُ وَ أَمَّا الشَّاحِبُ فَالَّذِي يَخُوضُ فِي الْبَاطِلِ.
And the Prophet-saww said: ‘The gathering is of three (types of people) – a gainer, and a safe one, and (one resembling) a dead. As for the gainer, he is the one who does Zikr of Allah-azwj the Exalted in it, and as for the safe one, he is the silent, and as for the (one resembling) the dead, he is the one who dives into the falsehood’’.[167]
وَ قَالَ ص الْجَلِيسُ الصَّالِحُ خَيْرٌ مِنَ الْوَحْدَةِ وَ الْوَحْدَةُ خَيْرٌ مِنْ جَلِيسِ السَّوْءِ.
And he-saww said: ‘Sitting with the righteous one is better than being alone and being alone is better than sitting with the evil one’’.[168]
باب 14 من لا ينبغي مجالسته و مصادقته و مصاحبته و المجالس التي لا ينبغي الجلوس فيها
CHAPTER 14 – ONE WHOSE GATHERING, AND HIS FRIENDSHIP, AND HIS COMPANY IS NOT BEFITTING, AND THE GATHERING IS IT NOT BEFITTING TO BE SITTING IN IT
الآيات
The Verses
الأنعام وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ-
(Surah) Al Anaam – And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68]
وَ ما عَلَى الَّذِينَ يَتَّقُونَ مِنْ حِسابِهِمْ مِنْ شَيْءٍ وَ لكِنْ ذِكْرى لَعَلَّهُمْ يَتَّقُونَ
And there would not be upon those who are fearing, anything from their Reckoning, but (it is) a reminder, perhaps they would be fearing [6:69]
الفرقان وَ يَوْمَ يَعَضُّ الظَّالِمُ عَلى يَدَيْهِ يَقُولُ يا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا
(Surah) Al Furqan – And on the Day, the unjust one would bite upon his hand saying, ‘O I wish I had taken Sabeel along with the Rasool!’ [25:27]
– يا وَيْلَتى لَيْتَنِي لَمْ أَتَّخِذْ فُلاناً خَلِيلًا-
Oh! I wish I had not taken so and so as a friend! [25:28]
لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جاءَنِي وَ كانَ الشَّيْطانُ لِلْإِنْسانِ خَذُولًا
He strayed me away from the Zikr after when it had come to me; and the Satan has always abandoned the human being! [25:29].
1- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَحْكَمُ النَّاسِ مَنْ فَرَّ مِنْ جُهَّالِ النَّاسِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Wisest of the people is one who flees from the ignorant people’’.[169]
2- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ مَتِّيلٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنِ الصَّادِقِ ع قَالَ: مَنْ رَأَى أَخَاهُ عَلَى أَمْرٍ يَكْرَهُهُ فَلَمْ يَرُدَّهُ عَنْهُ وَ هُوَ يَقْدِرُ عَلَيْهِ فَقَدْ خَانَهُ وَ مَنْ لَمْ يَجْتَنِبْ مُصَادَقَةَ الْأَحْمَقِ أَوْشَكَ أَنْ يَتَخَلَّقَ بِأَخْلَاقِهِ.
(The book) ‘Al Amaali’ of Al Sadouq – ‘Ibn Al Waleed, from Ibn Matteel, from Al Barqy, from his father, from Yunus, from Abdul Rahman Bin Al Hajjaj,
‘From Al-Sadiq-asws having said: ‘One who sees his brother being upon a matter he abhors, and he does not return him from it and (although) he is able upon (returning) him, so he has betrayed him; and one who does not stay aside from friendship of the idiots will be on the verge of adopting his manners’’.[170]
3- ما، الأمالي للشيخ الطوسي مع، معاني الأخبار لي، الأمالي للصدوق فِي خَبَرِ الشَّيْخِ الشَّامِيِّ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّ صَاحِبٍ شَرٌّ
(The books) ‘Al Amaali’ of the sheykh Al Tusi, (and) ‘Ma’any Al Akhbar’, (and), ‘Al Amaali’ of Al Sadouq,
‘In a Hadeeth, the Syrian asked Amir Al-Momineen-asws, ‘Which companion is evilest?’
قَالَ الْمُزَيِّنُ لَكَ مَعْصِيَةَ اللَّهِ.
He-asws said: ‘The one who adorns to you (an act of) disobedience to Allah-azwj’’.[171]
4- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مُجَالَسَةُ الْأَشْرَارِ تُورِثُ سُوءَ الظَّنِّ بِالْأَخْيَارِ.
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and), ‘Al Amaali’ of Al Sadouq – from Al Sowfy, from Al Rowbany, from Abdul Azeem Al Hasani,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Sitting with the evil ones inherits the evil thoughts with the good people’’.[172]
5- ب، قرب الإسناد مُحَمَّدُ بْنُ الْوَلِيدِ عَنْ دَاوُدَ الرَّقِّيِّ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع انْظُرْ إِلَى كُلِّ مَنْ لَا يُفِيدُكَ مَنْفَعَةً فِي دِينِكَ فَلَا تَعْتَدَّنَّ بِهِ وَ لَا تَرْغَبَنَّ فِي صُحْبَتِهِ فَإِنَّ كُلَّ مَا سِوَى اللَّهِ تَبَارَكَ وَ تَعَالَى مُضْمَحِلٌّ وَخِيمٌ عَاقِبَتُهُ.
(The book) ‘Qurb Al Asnad’ – Muhammad Bin Al Waleed, from Dawood Al Raqqy who said,
‘Abu Abdullah-asws said to me: ‘Look at each one who does not benefit you a benefit in your religion. Neither be counted with him, nor be desirous regarding his company, for all what is besides Allah-azwj Blessed and Exalted will vanish, it’s consequences detrimental’’.[173]
6- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَبِي الْحُسَيْنِ الْحَضْرَمِيِّ عَنِ الْبَجَلِيِّ عَنْ جَمِيلٍ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ الْمُحَارِبِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ مُجَالَسَتُهُمْ تُمِيتُ الْقَلْبَ مُجَالَسَةُ الْأَنْذَالِ وَ الْحَدِيثُ مَعَ النِّسَاءِ وَ مُجَالَسَةُ الْأَغْنِيَاءِ الْخَبَرَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ahmad Bin Al-Husayn, from Abu Al-Husayn Al Hazramy, from Al Bajali, from Jameel, from Muhammad Bin Saeed, from Al Muhariby,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Three, their gatherings deaden the heart – gathering of the villains, and the discussion with the women, and gatherings of the rich’ – the Hadeeth’’.[174]
7- ل، الخصال الْقَاسِمُ بْنُ مُحَمَّدٍ السراح [السَّرَّاجُ] عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الضَّبِّيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ سُفْيَانَ الثَّوْرِيِّ عَنِ الصَّادِقِ ع قَالَ: لَا تَصْحَبِ الْفَاجِرَ فَيُعَلِّمَكَ مِنْ فُجُورِهِ
(The book) ‘Al Khisaal’ – Al Qasim Bin Muhammad Al Sarraj, from Muhammad Bin Ahmad Al Zaby, from Muhammad Bin Abdul Aziz, from Ubeydullah Bin Musa, from Sufyan,
‘From Al-Sadiq-asws having said: ‘Do not accompany the immoral for he will teach you from his immorality’.
ثُمَّ قَالَ ع أَمَرَنِي وَالِدِي بِثَلَاثٍ وَ نَهَانِي عَنْ ثَلَاثٍ فَكَانَ فِيمَا قَالَ لِي يَا بُنَيَّ مَنْ يَصْحَبْ صَاحِبَ السَّوْءِ لَا يَسْلَمْ وَ مَنْ يَدْخُلْ مَدَاخِلَ السَّوْءِ يُتَّهَمْ وَ مَنْ لَا يَمْلِكْ لِسَانَهُ يَنْدَمْ الْخَبَرَ.
Then he-asws said: ‘My-asws father-asws instructed me-asws with three and forbade me-asws from three. It was among what he-asws said to me-asws: ‘O my-asws son-asws! One who accompanies the evil companions will not be safe, and one who enters, and evil entry will be accused, and one who does not control his tongue will regret’ – the Hadeeth’’.[175]
8- ل، الخصال ابْنُ الْوَلِيدِ عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنِ الْقَاسِمِ بْنِ يُوسُفَ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ قَالَ أَبُو جَعْفَرٍ ع لَا تُقَارِنْ وَ لَا تُوَاخِ أَرْبَعَةً الْأَحْمَقَ وَ الْبَخِيلَ وَ الْجَبَانَ وَ الْكَذَّابَ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Sa’ad, from Al Yaqteeny, from Al Qasim Bin Yusuf, from Hanan Bin Sadeyr, from his father who said,
‘Neither pair nor establish brotherhood with four – the idiot, and the miser, and the coward, and the liar.
أَمَّا الْأَحْمَقُ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ وَ أَمَّا الْبَخِيلُ فَإِنَّهُ يَأْخُذُ مِنْكَ وَ لَا يُعْطِيكَ وَ أَمَّا الْجَبَانُ فَإِنَّهُ يَهْرُبُ عَنْكَ وَ عَنْ وَالِدَيْهِ وَ أَمَّا الْكَذَّابُ فَإِنَّهُ يَصْدُقُ وَ لَا يُصَدَّقُ.
As for the idiot, he intends to benefit you but (ends up) harming you, and as for the miser, he takes from you and does not give you, and as for the coward, he flees away from you and from his parents, and as for the liar, he ratifies and is not ratified’’.[176]
9- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ أُسَيْدِ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ مَرْوَانَ عَنِ الصَّادِقِ ع قَالَ: إِيَّاكَ وَ صُحْبَةَ الْأَحْمَقِ فَإِنَّهُ أَقْرَبُ مَا تَكُونُ مِنْهُ أَقْرَبُ مَا يَكُونُ إِلَى مَسَاءَتِكَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Ahmad Bin Yahya Bin Zakariya, from Useyd Bin Zayd, from Muhammad Bin Marwan,
‘From Al-Sadiq-asws having said: ‘Beware of accompanying the idiot for the closest what you can be to him is the closest of what he would be to worsening you’’.[177]
10- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرَاغِيِّ عَنْ ثَوَابَةَ بْنِ يَزِيدَ عَنْ أَحْمَدَ بْنِ عَلِيِّ بْنِ الْمُثَنَّى عَنْ شَبَابَةَ بْنِ سَوَّارٍ عَنِ الْمُبَارَكِ بْنِ سَعِيدٍ عَنْ خَلِيدٍ الْفَرَّاءِ عَنْ أَبِي الْمُحَبَّرِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ مَفْسَدَةٌ لِلْقُلُوبِ الْخُلُوُّ بِالنِّسَاءِ وَ الِاسْتِمْتَاعُ مِنْهُنَّ وَ الْأَخْذُ بِرَأْيِهِنَّ وَ مُجَالَسَةُ الْمَوْتَى
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Maraghy, from Sawabat Bin Yazeed, from Ahmad Bin Ali Bin Al Musanna, from Shababa Bin Sawwar, from Al Mubarak Bin Saeed, from Khaleed Al Fara’a, from Al Muhabbar who said,
‘Rasool-Allah-saww said: ‘Four are spoilers for the hearts – being alone with the women and the listening from them and taking with their opinions and sitting with the dead’.
فَقِيلَ يَا رَسُولَ اللَّهِ وَ مَا مُجَالَسَةُ الْمَوْتَى
It was said, ‘O Rasool-Allah-saww! And what is sitting with the dead?’
قَالَ مُجَالَسَةُ كُلِّ ضَالٍّ عَنِ الْإِيمَانِ وَ جَائِرٍ عَنِ الْأَحْكَامِ.
He-saww said: ‘Every one straying from the Eman and tyrannous of the decisions’’.[178]
11- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحُسَيْنِيِّ عَنْ مُوسَى بْنِ عَبْدِ اللَّهِ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ زَيْدٍ عَنْ أَخِيهِ يَحْيَى قَالَ: سَأَلْتُ أَبِي زَيْدَ بْنَ عَلِيٍّ ع مَنْ أَحَقُّ النَّاسِ أَنْ يُحَذَّرَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al-Husayni, from Musa Bin Abdullah Bin Musa, from his father, from Muhammad Bin Zayd, from his brother Yahya who said,
‘I asked my father Zayd, son of Ali-asws Bin Al-Husayn-asws, ‘Who is most rightful of the people to be cautious of?’
قَالَ ثَلَاثَةٌ الْعَدُوُّ الْفَاجِرُ وَ الصَّدِيقُ الْغَادِرُ وَ السُّلْطَانُ الْجَائِرُ.
He said, ‘Three – the immoral enemy, and the treacherous friend, and the tyrannous ruler’’.[179]
12- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص الْمَرْءُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُرْ أَحَدُكُمْ مَنْ يُخَالِلُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain of Al Mujashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The person is upon the religion of his friend, so let every one of you look at who his friend is’’.[180]
13- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِي وَصِيَّةِ وَرَقَةَ بْنِ نَوْفَلٍ لِخَدِيجَةَ ع إِيَّاكَ وَ صُحْبَةَ الْأَحْمَقِ الْكَذَّابِ فَإِنَّهُ يُرِيدُ نَفْعَكَ فَيَضُرُّكَ وَ يُقَرِّبُ مِنْكَ الْبَعِيدَ وَ يُبَعِّدُ مِنْكَ الْقَرِيبَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By the chain to Abu Qatadah,
‘From Abu Abdullah-asws having said: ‘In some advice by Waraqah Bin Nowfal to Khadeeja-as, ‘Beware of accompanying the idiot, the liar, for he intends to benefit you-as but (instead) he harms you-as, and he draws the remote one closer to you-as, and distances the near one from you-as.
إِنِ ائْتَمَنْتَهُ خَانَكَ وَ إِنِ ائْتَمَنَكَ أَهَانَكَ وَ إِنْ حَدَّثَكَ كَذَبَكَ وَ إِنْ حَدَّثْتَهُ كَذَّبَكَ وَ أَنْتَ مِنْهُ بِمَنْزِلَةِ السَّرَابِ الَّذِي يَحْسَبُهُ الظَّمْآنُ ماءً حَتَّى إِذا جاءَهُ لَمْ يَجِدْهُ شَيْئاً.
If you-as were to entrust him he will betray you, and if he were to entrust you, he will weaken you, and if he narrates to you, he will lie to you and if you were to narrate to him, he will belie you, and will be from him at the status of the mirage which he reckons it to be water, until when he comes to it, he does not find anything, [24:39]’’.(derogatory – Does not make sense Nowfal advising Lady Khadeeja-as)[181]
14- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ شَرِيكٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَسُبُّوا قُرَيْشاً وَ لَا تُبْغِضُوا الْعَرَبَ وَ لَا تُذِلُّوا الْمَوَالِيَ وَ لَا تُسَاكِنُوا الْخُوزَ وَ لَا تُزَوِّجُوا إِلَيْهِمْ فَإِنَّ لَهُمْ عِرْقاً يَدْعُوهُمْ إِلَى غَيْرِ الْوَفَاءِ.
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Hashim, from Abdullah Bin Hammad, from Shareek, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Neither revile a Quraysh, nor hate the Arabs, from humiliate the slaves, nor dwell in Khowz (Khuzestan), nor marry to them for there is a vein for them calling them to other than the loyalty’’.[182]
15- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْحُسَيْنِ بْنِ طَرِيفٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَا هِشَامُ النَّبَطُ لَيْسَ مِنَ الْعَرَبِ وَ لَا مِنَ الْعَجَمِ فَلَا تَتَّخِذْ مِنْهُمْ وَلِيّاً وَ لَا نَصِيراً فَإِنَّ لَهُمْ أُصُولًا تَدْعُو إِلَى غَيْرِ الْوَفَاءِ.
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al-Husayn Bin Tareyf, from Hisham,
‘From Abu Abdullah-asws having said: ‘O Hisham! The Nabateans aren’t from the Arabs nor are they from the Persians. Neither take a friend from them, nor a helpers. There is a root for them calling to other than the loyalty’’.[183]
16- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع لَيْسَ لَكَ أَنْ تَقْعُدَ مَعَ مَنْ شِئْتَ لِأَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ- وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from Abdul Azeem Al Hasany,
‘From Ali son of Ja’far-asws, from his brother-asws Musa-asws having said: ‘Ali Bin Al-Husayn-asws said: ‘It isn’t for you to sit with the one you so desire to because Allah-azwj Blessed and Exalted Says: And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68].
وَ لَيْسَ لَكَ أَنْ تَتَكَلَّمَ بِمَا شِئْتَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ قَالَ وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ وَ لِأَنَّ رَسُولَ اللَّهِ ص قَالَ رَحِمَ اللَّهُ عَبْداً قَالَ خَيْراً فَغَنِمَ أَوْ صَمَتَ فَسَلِمَ
And it isn’t for you to speak with whatever you so desire because Allah-azwj Mighty and Majesty Said: And do not stand on what there isn’t any knowledge for you of it. [17:36], and because Rasool-Allah-saww said: ‘May Allah-azwj have Mercy on a servant who speaks good, so he gains, or he stays silent, so he is safe’.
وَ لَيْسَ لَكَ أَنْ تَسْمَعَ مَا شِئْتَ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا.
And it isn’t for you that you listen to whatever you so desire to because Allah-azwj Mighty and Majestic Says: Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]’’.[184]
17- مع، معاني الأخبار أَبِي عَنِ الْحِمْيَرِيِّ عَنِ الْبَرْقِيِّ رَفَعَهُ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ قَالَ عَلِيٌّ ع لِلْحَسَنِ ع فِي مَسَائِلِهِ الَّتِي سَأَلَهُ عَنْهَا يَا بُنَيَّ مَا السَّفَهُ فَقَالَ اتِّبَاعُ الدُّنَاةِ وَ مُصَاحَبَةُ الْغُوَاةِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Al Himeyri, from Al Barqy, raising it from Ibn Tareyf, from Ibn Nubara, from Al Haris Al Awr who said,
‘Ali-asws said to Al-Hassan-asws among his-asws questions which he-asws asked him-asws about: ‘O my-asws son-asws! What is the foolishness?’ He-asws said: ‘Following the lowly and accompanying the deceitful’’.[185]
18- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: خَمْسٌ مِنْ خَمْسَةٍ مُحَالٌ النَّصِيحَةُ مِنَ الْحَاسِدِ مُحَالٌ وَ الشَّفَقَةُ مِنَ الْعَدُوِّ مُحَالٌ وَ الْحُرْمَةُ مِنَ الْفَاسِقِ مُحَالٌ وَ الْوَفَاءُ مِنَ الْمَرْأَةِ مُحَالٌ وَ الْهَيْبَةُ مِنَ الْفَقْرِ مُحَالٌ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, from his father raising it to,
‘Abu Abdullah-asws, he-asws said: ‘Five are impossible from five – the good advice from the envier is impossible, and the compassion from the enemy is impossible, and the respect from the mischief-maker is impossible, and the loyalty from the woman is impossible, and the prestige from the poverty is impossible’’.[186]
19- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الْمُحَادَثَةِ الَّتِي تَدْعُو إِلَى غَيْرِ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among the prohibitions by the Prophet-saww, he-saww forbade from the conversation which calls to other than Allah-azwj Mighty and Majestic’’.[187]
20- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ يَذْهَبْنَ ضَيَاعاً مَوَدَّةٌ تَمْنَحُهَا مَنْ لَا وَفَاءَ لَهُ وَ مَعْرُوفٌ عِنْدَ مَنْ لَا شُكْرَ لَهُ وَ عِلْمٌ عِنْدَ مَنْ لَا اسْتِمَاعَ لَهُ وَ سِرٌّ تُودِعُهُ عِنْدَ مَنْ لَا حَصَافَةَ لَهُ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Al Dihqan, from Dorost,
‘From Abu Abdullah-asws having said: ‘Four (things) go to waste – cordiality bestowed on the one having not loyalty for him, and an act of kindness to the one having not appreciation for him, and knowledge with the one having not listening for him, and a secret you entrust with the one having no wisdom for him’’.[188]
21- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع أَنَّهُ قَالَ لِرَجُلٍ يَا فُلَانُ لَا تُجَالِسِ الْأَغْنِيَاءَ فَإِنَّ الْعَبْدَ يُجَالِسُهُمْ وَ هُوَ يَرَى أَنَّ لِلَّهِ عَلَيْهِ نِعْمَةً فَمَا يَقُومُ حَتَّى يَرَى أَنْ لَيْسَ لِلَّهِ عَلَيْهِ نِعْمَةٌ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ibn Aban, from Al-Husayn Bin Saeed, from Fazalah, from Yahya Al Halby, from his father, from Abdullah Bin Suleyman,
‘From Abu Ja’far Al-Baqir-asws having said to a man: ‘O so and so! Do not sit with the rich for the servant would sit with them and he will be viewing that there is a bounty of Allah-azwj upon him (before sitting with them), so he will not stand up until he views that there isn’t any bounty of Allah-azwj upon him’’.[189]
22- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ ع 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’ of Ibn Al Waleed, from Al Himeyri, from Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Four deaden the heart – the sin upon the sin; and frequent conversations with the women, meaning discussing with them; and bitter arguments with the idiot, you say, and he says, and he does not return to good; and sitting with the dead’.
فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ وَ مَا الْمَوْتَى
It was said to him-saww, ‘O Rasool-Allah-saww, and what are the dead?’
قَالَ كُلُّ غَنِيٍّ مُتْرَفٍ.
He-saww said: ‘Every affluent rich one’’.[190]
23- ضا، فقه الرضا عليه السلام رُوِيَ لَا تَقْطَعْ أَوِدَّاءَ أَبِيكَ فَيُطْفَى نُورُكَ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws, ‘It is reported: ‘Do not cut off respect of your father for your radiance will be extinguished’’.[191]
24- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَجْلِسْ فِي مَجْلِسٍ يُسَبُّ فِيهِ إِمَامٌ وَ يُعَابُ فِيهِ مُسْلِمٌ
(The book) ‘Al Saraair’, from a book of Abu Al Qasim Bin Qawlawayh, from Abdul A’ala,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who were to believe in Allah-azwj and the Last Day, he should not sit in a gathering wherein an Imam-asws is reviled, and a Muslim is being faulted in it.
إِنَّ اللَّهَ يَقُولُ وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ وَ إِمَّا يُنْسِيَنَّكَ الشَّيْطانُ فَلا تَقْعُدْ بَعْدَ الذِّكْرى مَعَ الْقَوْمِ الظَّالِمِينَ.
Allah-azwj Says: And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68]’’.[192]
25- جا، المجالس للمفيد ابْنُ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ سُلَيْمَانَ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لِأَبِي مَا لِي رَأَيْتُكَ عِنْدَ عَبْدِ الرَّحْمَنِ بْنِ يَعْقُوبَ
(The book) ‘Al Majaalis’ of Al Mufeed – Ibn Qawlawiya, from his father, from Sa’ad, from Al Barqy, from Bakr Bin Salih, from Suleyman Al Ja’fari who said,
‘I heard Abu Al-Hassan-asws saying to my father: ‘What is the matter I-asws saw you being with Abdul Rahman Bin Yaqoub?’
قَالَ إِنَّهُ خَالِي
He said, ‘He is my maternal uncle’.
فَقَالَ لَهُ أَبُو الْحَسَنِ ع إِنَّهُ يَقُولُ فِي اللَّهِ قَوْلًا عَظِيماً يَصِفُ اللَّهَ تَعَالَى وَ يَحُدُّهُ وَ اللَّهُ لَا يُوصَفُ فَإِمَّا جَلَسْتَ مَعَهُ وَ تَرَكْتَنَا وَ إِمَّا جَلَسْتَ مَعَنَا وَ تَرَكْتَهُ
Abu Al-Hassan-asws said to him: ‘By Allah-azwj! He says a grievous word. He describes Allah-azwj the Exalted and limits Him-azwj. By Allah-azwj, He-azwj cannot be described! So either sit with him and leave us-asws, nor sit with us-asws and leave him’.
فَقَالَ إِنْ هُوَ يَقُولُ مَا شَاءَ أَيُّ شَيْءٍ عَلَيَّ مِنْهُ إِذَا لَمْ أَقُلْ مَا يَقُولُ
He said, ‘He says whatever he so desires to. Which thing is upon me from him when I do not say what he says?’
فَقَالَ لَهُ أَبُو الْحَسَنِ ع أَ مَا تَخَافُ أَنْ يَنْزِلَ بِهِ نَقِمَةٌ فَتُصِيبَكُمْ جَمِيعاً أَ مَا عَلِمْتَ بِالَّذِي كَانَ مِنْ أَصْحَابِ مُوسَى وَ كَانَ أَبُوهُ مِنْ أَصْحَابِ فِرْعَوْنَ فَلَمَّا لَحِقَتْ خَيْلُ فِرْعَوْنَ مُوسَى ع تَخَلَّفَ عَنْهُ لِيَعِظَهُ وَ أَدْرَكَهُ مُوسَى وَ أَبُوهُ يُرَاغِمُهُ حَتَّى بَلَغَا طَرَفَ الْبَحْرِ فَغَرِقَا جَمِيعاً
Abu Al-Hassan-asws said to him: ‘Are you not fearing that if a scourge were to befall with him, it would hit you all together? Don’t you know that which had happened from companions of Musa-as and his-as father was from the companions of Pharaoh-la? When the cavalry of Pharaoh-la met Musa-as, he stayed back from him-la in order to preach to him-la, and Musa-as came across him-la, and his-as father was arguing with him-la until they reached edge of the sea and drowned together.
فَأَتَى مُوسَى الْخَبَرُ فَسَأَلَ جَبْرَئِيلَ عَنْ حَالِهِ فَقَالَ لَهُ غَرِقَ رَحِمَهُ اللَّهُ وَ لَمْ يَكُنْ عَلَى رَأْيِ أَبِيهِ لَكِنَّ النَّقِمَةَ إِذَا نَزَلَتْ لَمْ يَكُنْ لَهَا عَمَّنْ قَارَبَ الْمُذْنِبَ دِفَاعٌ.
The news came to Musa-as, so he-as asked Jibraeel-as about his state. He-as said to him-as: ‘He drowned, may Allah-azwj have Mercy on him!’ And he-la did not happen to be upon the view of his-as father, but the scourge, when it befalls, there does not happen to be any defence for it from the one who is near the sinner’’.[193]
26- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ حَمْدَوَيْهِ عَنِ الْحُسَيْنِ بْنِ مُوسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْخَثْعَمِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ أَبِي الْحَسَنِ ع قَالَ: يَنْبَغِي لِلرَّجُلِ أَنْ يَحْفَظَ أَصْحَابَ أَبِيهِ فَإِنَّ بِرَّهُ بِهِمْ بِرُّهُ بِوَالِدَيْهِ.
(The book) ‘Rijaal’ of Al Kashy – Muhammad Bin Masoud, from Hamdawiya, from Al-Husayn Bin Musa, from Ja’far Bin Muhammad Al Khas’ami, from Ibrahim Bin Abdul Hameed, from a man,
‘From Abu Abdullah-asws and Abu Al-Hassan-asws having said: ‘It is befitting for the man to protect companions of his father, for his being righteous with them is his being righteous with his parents’’.[194]
27- كش، رجال الكشي رَوَى عَلِيُّ بْنُ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّهُ كَانَ يَقُولُ لِبَنِيهِ جَالِسُوا أَهْلَ الدِّينِ وَ الْمَعْرِفَةِ فَإِنْ لَمْ تَقْدِرُوا عَلَيْهِمْ فَالْوَحْدَةُ آنَسُ وَ أَسْلَمُ فَإِنْ أَبَيْتُمْ إِلَّا مُجَالَسَةَ النَّاسِ فَجَالِسُوا أَهْلَ الْمُرُوَّاتِ فَإِنَّهُمْ لَا يَرْفُثُونَ فِي مَجَالِسِهِمْ.
(The book) ‘Rijaal’ of Al Kashi –
‘It is reported by Ali son of Ja’far-asws, from his father-asws, from his grandfather-asws, from Ali-asws Bin Al-Husayn-asws having said to his-asws sons: ‘Sit with the people of religion and the understanding. If you are not able upon (sitting with) them, then being alone is more comforting and safer. If you were to refuse except you will sit with the people, the sin with the people of chivalry for they will not be obscene in their gatherings’’.[195]
28- ختص، الإختصاص مُعَاوِيَةُ بْنُ وَهْبٍ قَالَ قَالَ الصَّادِقُ ع كَانَ أَبِي يَقُولُ قُمْ بِالْحَقِّ وَ لَا تَعَرَّضْ لِمَا نَابَكَ وَ اعْتَزِلْ عَمَّا لَا يَعْنِيكَ وَ تَجَنَّبْ عَدُوَّكَ وَ احْذَرْ صَدِيقَكَ مِنَ الْأَقْوَامِ إِلَّا الْأَمِينَ الَّذِي خَشِيَ اللَّهَ وَ لَا تَصْحَبِ الْفَاجِرَ وَ لَا تُطْلِعْهُ عَلَى سِرِّكَ.
(The book) ‘Al Ikhtisaas’ – Muawiya Bin Wahab said,
‘Al-Sadiq-asws said: ‘My-as father-as had said: ‘Stand with the truth and do not be exposed to what don’t expose yourself to what you are talking about and isolate from what does not concern you, and shun your enemy, and be cautious of your friend from the people except the trustworthy who fears Allah-azwj, and do not accompany the immoral, and do not notify him upon your secret’’.[196]
29- ختص، الإختصاص عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ ع قَالَ قَالَ أَبِي عَلِيُّ بْنُ الْحُسَيْنِ ع يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ
(The book) ‘Al Ikhtisaas’ – From Muhammad Bin Muslim,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘My-asws father Ali-asws Bin Al-Husayn-asws said: ‘O my-asws son-asws! Look at five (types of people), so neither accompany them nor discuss with them, nor escort them in the road’.
فَقُلْتُ يَا أَبَتِ مَنْ هُمْ عَرِّفْنِيهِمْ
I-asws said: ‘O father-asws! Who are they? Introduce them to me-asws’.
قَالَ إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَعِّدُ لَكَ الْقَرِيبَ
He-asws said: ‘Beware of accompanying the liar, for he is at the status of the mirage, drawing the remote closer to you and distancing the near to you.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفَاسِقِ فَإِنَّهُ بَائِعُكَ بِأُكْلَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ
Ad beware of accompanying the mischief-maker, for he will sell you for a meal or less than that.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْبَخِيلِ فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ
And beware of accompanying the miser, for he will abandon you regarding his wealth when you are neediest what you can be to it.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ
And beware of accompanying the idiot, for intends to benefit you and (will end up) harming you.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي ثَلَاثَةِ مَوَاضِعَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ- أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ إِلَى آخِرِ الْآيَةِ
And beware of accompanying the cutter of his kinship. I-asws have found him to have been Cursed in the Book of Allah-azwj Mighty and Majestic in three places. Allah-azwj Mighty and Majestic Said: So if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22] They are those Allah has Cursed, [47:23].
وَ قَالَ عَزَّ وَ جَلَّ- الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ
And Mighty and Majestic Said: And those who are breaking the Pact of Allah from after its Covenanting and are cutting off relationships what Allah has Commanded with to be maintained, and they are corrupting in the land. They, for them is the Curse and for them would be the evil abode [13:25].
وَ قَالَ فِي الْبَقَرَةِ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ.
And He-azwj Said in (Surah) Al-Baqarah: Those who are breaking the Pact of Allah from after Covenanting it and are cutting asunder what Allah has Commanded to be joined and are making mischief in the land; those are the losers [2:27]’’.[197]
30- ختص، الإختصاص قَالَ الصَّادِقُ ع صَدِيقُ عَدُوِّ عَلِيٍّ ع عَدُوُّ عَلِيٍّ ع.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘A friend of an enemy of Ali-asws is an enemy of Ali-asws’’.[198]
31- كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ عَنِ الْعَطَّارِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مُجَالَسَةُ الْأَشْرَارِ تُورِثُ سُوءَ الظَّنِّ بِالْأَخْيَارِ وَ مُجَالَسَةُ الْأَخْيَارِ تُلْحِقُ الْأَشْرَارَ بِالْأَخْيَارِ وَ مُجَالَسَةُ الْأَبْرَارِ لِلْفُجَّارِ تُلْحِقُ الْأَبْرَارَ بِالْفُجَّارِ
The book ‘Sifaat Al Shia’ of Al Sadouq – From Al Attar, from Sa’ad, from Ibn Hashim, from Ibn Abu Najran, from Ibn Humeyr, from Ibn Qays,
‘From Abu Ja’far-asws, from his-asws father-asws, from his-asws grandfather-asws who said: ‘Amir Al-Momineen-asws said: ‘Gathering with the evil people inherits evil thoughts with the good people and gathering with the good people joins the evil people with the good people and sitting of the righteous to the immoral joins the righteous with the immoral.
فَمَنِ اشْتَبَهَ عَلَيْكُمْ أَمْرُهُ وَ لَمْ تَعْرِفُوا دِينَهُ فَانْظُرُوا إِلَى خُلَطَائِهِ فَإِنْ كَانُوا أَهْلَ دِينِ اللَّهِ فَهُوَ عَلَى دِينِ اللَّهِ وَ إِنْ كَانُوا عَلَى غَيْرِ دِينِ اللَّهِ فَلَا حَظَّ لَهُ مِنْ دِينِ اللَّهِ
The one whose affair is suspect upon you, and you do not recognise his religion, then look at his mingling ones. If they were to be people of the religion of Allah-azwj, so he is upon the religion of Allah-azwj, and if they were to be upon other than the religion of Allah-azwj, then there is no share for him in the religion of Allah-azwj.
إِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يُوَاخِيَنَّ كَافِراً وَ لَا يُخَالِطَنَّ فَاجِراً وَ مَنْ آخَى كَافِراً أَوْ خَالَطَ فَاجِراً كَانَ كَافِراً فَاجِراً.
Rasool-Allah-saww had said: ‘One who were to believe in Allah-azwj and the Last Day, he should neither establish brotherhood with a Kafir nor mingle with an immoral, and the one who does establish brotherhood with a Kafir or mingles with an immoral, he would be a Kafir, an immoral’’.[199]
وَ بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَنْ جَالَسَ أَهْلَ الرَّيْبِ فَهُوَ مُرِيبٌ.
And by his chain,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘One who sits with the people of doubts, so he is in doubt’’.[200]
32- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع ثَلَاثٌ مَنْ حَفِظَهُنَّ كَانَ مَعْصُوماً مِنَ الشَّيْطَانِ الرَّجِيمِ وَ مِنْ كُلِّ بَلِيَّةٍ مَنْ لَمْ يَخْلُ بِامْرَأَةٍ لَيْسَ يَمْلِكُ مِنْهَا شَيْئاً وَ لَمْ يَدْخُلْ عَلَى سُلْطَانٍ وَ لَمْ يُعِنْ صَاحِبَ بِدْعَةٍ بِبِدْعَتِهِ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘Three (matters), one who preserves these would be fortified from the Pelted Satan-la and from every affliction – one who is not alone with a woman he doesn’t control anything from her, and he does not enter to see a ruler, and he does not assist an innovator with his innovation’’.[201]
33- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ رَجَاءِ بْنِ يَحْيَى عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: أَرَدْتُ سَفَراً فَأَوْصَى أَبِي عَلِيُّ بْنُ الْحُسَيْنِ ع فَقَالَ فِي وَصِيَّتِهِ إِيَّاكَ يَا بُنَيَّ أَنْ تُصَاحِبَ الْأَحْمَقَ أَوْ تُخَالِطَهُ وَ اهْجُرْهُ وَ لَا تُجَادِلْهُ فَإِنَّ الْأَحْمَقَ هُجْنَةٌ عين [عَيَّابٌ] غَائِباً كَانَ أَوْ حَاضِراً
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Raja’a Bin Yahya, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘I-asws wanted to travel so my-asws father Ali-asws Bin Al-Husayn-asws advised me-asws. He-asws said in his-asws advice: ‘O my-asws son-asws! Beware of accompanying the idiot, or mingling with him, and flee from him, and do not quarrel with him, for the idiot is a defect whether he is absent or present.
إِنْ تَكَلَّمَ فَضَحَهُ حُمْقُهُ وَ إِنْ سَكَتَ قَصَرَ بِهِ عِيُّهُ وَ إِنْ عَمِلَ أَفْسَدَ وَ إِنِ اسْتَرْعَى أَضَاعَ- لَا عِلْمُهُ مِنْ نَفْسِهِ يُغْنِيهِ وَ لَا عِلْمُ غَيْرِهِ يَنْفَعُهُ وَ لَا يُطِيعُ نَاصِحَهُ وَ لَا يَسْتَرِيحُ مُقَارِنُهُ
If he speaks, his foolishness exposes him, and if he is silent, his conscience would be deficient with him, and if he works, he will spoil (it), and if he is trusted he will waste. His knowledge does not avail him from himself nor does someone else’s knowledge benefit him, nor does he obey his adviser, nor does he give rest to his companion.
تَوَدُّ أُمُّهُ ثَكْلَتَهُ وَ امْرَأَتُهُ أَنَّهَا فَقَدَتْهُ وَ جَارُهُ بُعْدَ دَارِهِ وَ جَلِيسُهُ الْوَحْدَةَ مِنْ مُجَالَسَتِهِ إِنْ كَانَ أَصْغَرَ مَنْ فِي الْمَجْلِسِ أَعْيَا مَنْ فَوْقَهُ وَ إِنْ كَانَ أَكْبَرَهُمْ أَفْسَدَ مَنْ دُونَهُ.
His mother would love to be bereaved of him, and his wife (would love) to lose him, and his neighbour (would love) to distance his house, and his gatherers (would love) to be alone from his gathering. If he were to be younger than the one in his gathering, he would exhaust the one above him, and if he were to be their elder, he would corrupt the one below him’’.[202]
34- الدُّرَّةُ الْبَاهِرَةُ، قَالَ النَّبِيُّ ص لَا خَيْرَ لَكَ فِي صُحْبَةِ مَنْ لَا يَرَى لَكَ مِثْلَ الَّذِي يَرَى لِنَفْسِهِ.
(The book) ‘Al Durr Al Bahira’ –
‘The Prophet-saww said: ‘There is no good for you in accompanying the one who does not see for you similar to that which he sees for himself’’.[203]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَطِيعَةُ الْجَاهِلِ تَعْدِلُ صِلَةَ الْعَاقِلِ.
And Amir Al-Momineen-asws said: ‘Cutting off the ignoramus equates to connecting with the intellectual’’.[204]
وَ قَالَ ع اتَّقُوا مَنْ تُبْغِضُهُ قُلُوبُكُمْ.
And he-asws said: ‘Fear the one your hearts hate’’.[205]
وَ قَالَ ع الْعَافِيَةُ عَشَرَةُ أَجْزَاءٍ تِسْعَةٌ مِنْهَا فِي الصَّمْتِ إِلَّا بِذِكْرِ اللَّهِ وَ وَاحِدٌ فِي تَرْكِ مُجَالَسَةِ السُّفَهَاءِ.
And he-asws said: ‘The well-being is of ten segments. Nine of these are in the silence except with Zikr of Allah-azwj, and one is in neglecting sitting with the foolish ones’’.[206]
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع إِذَا سَمِعْتَ أَحَداً يَتَنَاوَلُ أَعْرَاضَ النَّاسِ فَاجْتَهِدْ أَنْ لَا يَعْرِفَكَ فَإِنَّ أَشْقَى الْأَعْرَاضِ بِهِ مَعَارِفُهُ.
And Al-Hassan-asws Bin Ali-asws said: ‘Whenever you hear someone talking about confidential matters of the people, then strive that he does not know you, for the most wretched are the ones knowing him having been exposed by him’’.[207]
وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع مَنْ لَمْ يَجِدْ لِلْإِسَاءَةِ مَضَضاً لَمْ يَكُنْ لِلْإِحْسَانِ عِنْدَهُ مَوْقِعٌ.
And Musa Bin Ja’far-asws said: ‘O who does not feel any suffering at the offence, there will not be any opportunity for the favour with him’’.[208]
وَ قَالَ ع مَنْ وَلَّهَهُ الْفَقْرُ أَبْطَرَهُ الْغِنَى.
And he-asws said: ‘One whom the poverty aggrieves, the riches will make him reckless’’.[209]
وَ قَالَ الْجَوَادُ ع إِيَّاكَ وَ مُصَاحَبَةَ الشَّرِيرِ فَإِنَّهُ كَالسَّيْفِ الْمَسْلُولِ يَحْسُنُ مَنْظَرُهُ وَ يَقْبُحُ أَثَرُهُ.
And Al-Jawad-asws said: ‘Beware of accompanying the evil one for he is like the unsheathed sword. It’s appearance is good, and its impact is ugly’’.[210]
وَ قَالَ أَبُو مُحَمَّدٍ الْعَسْكَرِيُّ ع اللَّحَاقُ بِمَنْ تَرْجُو خَيْرٌ مِنَ الْمُقَامِ مَعَ مَنْ لَا تَأْمَنُ شَرَّهُ.
Abu Muhammad Al-Askari-asws said: ‘Joining with the one you hope good is better than the staying with the one you are not safe from his evil’’.[211]
وَ قَالَ ع احْذَرْ كُلَّ ذَكَرٍ سَاكِنِ الطَّرْفِ.
And he-asws said: ‘Be cautious of every male of still eyes’’.[212]
35- نهج، نهج البلاغة قَالَ ع لِابْنِهِ الْحَسَنِ يَا بُنَيَّ إِيَّاكَ وَ مُصَادَقَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ وَ إِيَّاكَ وَ مُصَادَقَةَ الْبَخِيلِ فَإِنَّهُ يَقْعُدُ عَنْكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَادَقَةَ الْفَاجِرِ فَإِنَّهُ يَبِيعُكَ بِالتَّافِهِ وَ إِيَّاكَ وَ مُصَادَقَةَ الْكَذَّابِ فَإِنَّهُ كَالسَّرَابِ يُقَرِّبُ عَلَيْكَ الْبَعِيدَ وَ يُبَعِّدُ عَلَيْكَ الْقَرِيبَ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said to his-asws son-asws Al-Hassan-asws: ‘O my-asws son-asws! Beware of befriending the idiot for he intends to benefit you but (ends up) harming you; and beware of befriending the miser, for he will sit back from you (when) you are most needy as you can be to him; and beware of befriending the immoral for he will sell you for a triviality; and beware of befriending the liar for he is like the mirage, he draws remote to be near and distances to the near upon you’’.[213]
36- نهج، نهج البلاغة قَالَ ع لَا تَصْحَبِ الْمَائِقَ فَإِنَّهُ يُزَيِّنُ لَكَ فِعْلَهُ وَ يَوَدُّ أَنْ تَكُونَ مِثْلَهُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘Do not accompany the detestable one, for he will adorn his actions to you and would love for you to be like him’’.[214]
وَ قَالَ ع فِيمَا كَتَبَ إِلَى الْحَارِثِ الْهَمْدَانِيِ وَ احْذَرْ صَحَابَةَ مَنْ يُقْبَلُ رَأْيُهُ وَ يُنْكَرُ عَمَلُهُ فَإِنَّ الصَّاحِبَ مُعْتَبَرٌ بِصَاحِبِهِ.
And he-asws in (a letter) what he-asws wrote to Al-Haris Al-Hamdany: ‘And be cautious of a companion, one whose opinion is unsound, and his deeds are deniable, for the companion relies with his companion’’.[215]
وَ قَالَ ع وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفُسَّاقِ فَإِنَّ الشَّرَّ بِالشَّرِّ مُلْحَقٌ.
And he-asws said: ‘And beware of accompanying the mischief-makers, for the evil joins with the evil’’.[216]
37- أَعْلَامُ الدِّينِ، قَالَ النَّبِيُّ ص الْوَحْدَةُ خَيْرٌ مِنْ قَرِينِ السَّوْءِ.
(The book) ‘A’alam Al Deen’ –
‘The Prophet-saww: ‘Being alone is better than having an evil companion’’.[217]
وَ قَالَ ص جَامِلُوا الْأَشْرَارَ بِأَخْلَاقِهِمْ تَسْلَمُوا مِنْ غَوَائِلِهِمْ وَ بَايِنُوهُمْ بِأَعْمَالِكُمْ كَيْلَا تَكُونُوا مِنْهُمْ.
And he-saww said: ‘Compliment the evil ones of their manners, you will be safe from their troubles, and expose them with your (good) deeds lest you become from them’’.[218]
38- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي زِيَادٍ النَّهْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَنْبَغِي لِلْمُؤْمِنِ أَنْ يَجْلِسَ مَجْلِساً يُعْصَى اللَّهُ فِيهِ وَ لَا يَقْدِرُ عَلَى تَغْيِيرِهِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Ibn Ziyad Al Nahdy, from Abdullah Bin Salih,
‘From Abu Abdullah-asws having said: ‘It is not befitting for the Momin to sit in a gathering Allah-azwj is being disobeyed in and he is not able upon changing it’’.[219]
39- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ مُحَمَّدٍ عَنِ الْجَعْفَرِيِّ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لِأَبِي مَا لِي رَأَيْتُكَ عِنْدَ عَبْدِ الرَّحْمَنِ بْنِ يَعْقُوبَ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Bakr Bin Muhammad, from Al Ja’fary who said,
‘I heard Abu Al-Hassan-asws saying to my father: ‘‘What is the matter I-asws saw you being with Abdul Rahman Bin Yaqoub?’
قَالَ إِنَّهُ خَالِي
He said, ‘He is my maternal uncle’.
فَقَالَ لَهُ أَبُو الْحَسَنِ ع إِنَّهُ يَقُولُ فِي اللَّهِ قَوْلًا عَظِيماً يَصِفُ اللَّهَ تَعَالَى وَ يَحُدُّهُ وَ اللَّهُ لَا يُوصَفُ فَإِمَّا جَلَسْتَ مَعَهُ وَ تَرَكْتَنَا وَ إِمَّا جَلَسْتَ مَعَنَا وَ تَرَكْتَهُ
Abu Al-Hassan-asws said to him: ‘By Allah-azwj! He says a grievous word. He describes Allah-azwj the Exalted and limits Him-azwj. By Allah-azwj, He-azwj cannot be described! So either sit with him and leave us-asws, nor sit with us-asws and leave him’.
فَقَالَ إِنْ هُوَ يَقُولُ مَا شَاءَ أَيُّ شَيْءٍ عَلَيَّ مِنْهُ إِذَا لَمْ أَقُلْ مَا يَقُولُ
He said, ‘He says whatever he so desires to. Which thing is upon me from him when I do not say what he says?’
فَقَالَ لَهُ أَبُو الْحَسَنِ ع أَ مَا تَخَافُ أَنْ يَنْزِلَ بِهِ نَقِمَةٌ فَتُصِيبَكُمْ جَمِيعاً أَ مَا عَلِمْتَ بِالَّذِي كَانَ مِنْ أَصْحَابِ مُوسَى وَ كَانَ أَبُوهُ مِنْ أَصْحَابِ فِرْعَوْنَ فَلَمَّا لَحِقَتْ خَيْلُ فِرْعَوْنَ مُوسَى ع تَخَلَّفَ عَنْهُ لِيَعِظَهُ وَ أَدْرَكَهُ مُوسَى وَ أَبُوهُ يُرَاغِمُهُ حَتَّى بَلَغَا طَرَفَ الْبَحْرِ فَغَرِقَا جَمِيعاً
Abu Al-Hassan-asws said to him: ‘Are you not fearing that if a scourge were to befall with him, it would hit you all together? Don’t you know that which had happened from companions of Musa-as and his-as father was from the companions of Pharaoh-la? When the cavalry of Pharoh-la met Musa-as, he stayed back from him-la in order to preach to him-la, and Musa-as came across him-la, and his-as father was arguing with him-la until they reached edge of the sea and drowned together.
فَأَتَى مُوسَى الْخَبَرُ فَسَأَلَ جَبْرَئِيلَ عَنْ حَالِهِ فَقَالَ لَهُ غَرِقَ رَحِمَهُ اللَّهُ وَ لَمْ يَكُنْ عَلَى رَأْيِ أَبِيهِ لَكِنَّ النَّقِمَةَ إِذَا نَزَلَتْ لَمْ يَكُنْ لَهَا عَمَّنْ قَارَبَ الْمُذْنِبَ دِفَاعٌ.
The news came to Musa-as, so he-as asked Jibraeel-as about his state. He-as said to him-as: ‘He drowned, may Allah-azwj have Mercy on him!’ And he-la did not happen to be upon the view of his-as father, but the scourge, when it befalls, there does not happen to be any defence for it from the one who is near the sinner’’.[220]
40- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لَا تَصْحَبُوا أَهْلَ الْبِدَعِ وَ لَا تُجَالِسُوهُمْ فَتَصِيرُوا عِنْدَ النَّاسِ كَوَاحِدٍ مِنْهُمْ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Abdul Rahman Bin Abu Najran, from Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘Do not accompany the people of innovation nor sit with them for you will become in the presence of the people like one of them’’.[221]
قَالَ رَسُولُ اللَّهِ ص الْمَرْءُ عَلَى دِينِ خَلِيلِهِ وَ قَرِينِهِ.
Rasool-Allah-saww said: ‘The person is upon the religion of his friend and his pair’’.[222]
41- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلِ فِيهِمْ وَ الْوَقِيعَةِ وَ بَاهِتُوهُمْ كَيْلَا يَطْمَعُوا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُوا [يَتَعَلَّمُونَ] مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al-Husayn, from Ahmad Bin Muhammad Bin Abu Nasr, from Dawood Bin Sirham,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When you were to see the people of doubts and the innovations from after me-saww, then reveal the disavowing from them and frequent from reviling them, and the word regarding them, and the talking badly, and defaming them, lest they covet regarding the corruption in Al-Islam, and caution the people, and do not learn from their innovations, Allah-azwj will Write the good deeds for you all due to that, and He-azwj will Raise the ranks for you in the Hereafter due to it’’.[223]
بيان
Explanation (Ahadeeth only)
رِوَايَةُ الْبَرْقِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع إِذَا ظَاهَرَ الْفَاسِقُ بِفِسْقِهِ فَلَا حُرْمَةَ لَهُ وَ لَا غَيْبَةَ.
A report of Al-Barqy, from Abu Abdullah-asws: ‘When the mischief-maker is apparent with his mischief, there is neither any sanctity for him nor backbiting’’.
وَ مَرْفُوعَةُ مُحَمَّدِ بْنِ بَزِيعٍ مِنْ تَمَامِ الْعِبَادَةِ الْوَقِيعَةُ فِي أَهْلِ الرَّيْبِ.
And Muhammad Bin Bazie raised it: ‘From the complete worship is talking badly regarding the people of doubts’’.
42- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يُوسُفَ عَنْ مُيَسِّرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَنْبَغِي لِلْمُسْلِمِ أَنْ يُوَاخِيَ الْفَاجِرَ وَ لَا الْأَحْمَقَ وَ لَا الْكَذَّابَ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad in Yusuf, from Muyassir,
‘From Abu Abdullah-asws having said: ‘It is not befitting for the Muslim to establish brotherhood with the immoral, nor the idiot, nor the liar’’.[224]
43- كا، الكافي عَنِ الْعِدَّةِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ سَالِمٍ الْكِنْدِيِّ عَمَّنْ حَدَّثَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا صَعِدَ الْمِنْبَرَ قَالَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَجْتَنِبَ مُوَاخَاةَ ثَلَاثَةٍ الْمَاجِنِ وَ الْأَحْمَقِ وَ الْكَذَّابِ أَمَّا الْمَاجِنُ فَيُزَيِّنُ لَكَ فِعْلَهُ وَ يُحِبُّ أَنْ تَكُونَ مِثْلَهُ وَ لَا يُعِينُكَ عَلَى أَمْرِ دِينِكَ وَ مَعَادِكَ وَ مُقَارَنَتُهُ جَفَاءٌ وَ قَسْوَةٌ وَ مَدْخَلُهُ وَ مَخْرَجُهُ عَلَيْكَ عَارٌ
(The book) ‘Al Kafi’ – From the number, from Amro Bin Usman, from Muhammad Bin Salim Al Kindy, from the one who narrated it,
‘From Abu Abdullah-asws having said: ‘It is befitting for the Muslim that he keeps aside from establishing brotherhood with three – the immoral, and the stupid, and the liar. So, as for the immoral, so he would adorn his deed for you and he would love it if you could become like him, and he will not assist you upon the matter of your Religion and your Hereafter; and associating with him is disloyalty and hard-heartedness, and his entry and his exit is a disgrace upon you.
وَ أَمَّا الْأَحْمَقُ فَإِنَّهُ لَا يُشِيرُ عَلَيْكَ بِخَيْرٍ وَ لَا يُرْجَى لِصَرْفِ السُّوءِ عَنْكَ وَ لَوْ أَجْهَدَ نَفْسَهُ وَ رُبَّمَا أَرَادَ مَنْفَعَتَكَ فَضَرَّكَ فَمَوْتُهُ خَيْرٌ مِنْ حَيَاتِهِ وَ سُكُوتُهُ خَيْرٌ مِنْ نُطْقِهِ وَ بُعْدُهُ خَيْرٌ مِنْ قُرْبِهِ
And as for the stupid, so he would not indicate upon you with the good, nor would he hope for the exchanging of the evil from you and even if he has to fight against his own self; and sometimes he intends to benefit you, but (instead) he harms you. Thus, his death is better than his life, and his silence is better than his speaking, and his remoteness is better than his nearness.
وَ أَمَّا الْكَذَّابُ فَإِنَّهُ لَا يَهْنَؤُكَ مَعَهُ عَيْشٌ يَنْقُلُ حَدِيثَكَ وَ يَنْقُلُ إِلَيْكَ الْحَدِيثَ كُلَّمَا أَفْنَى أُحْدُوثَةً مَطَّهَا بِأُخْرَى حَتَّى أَنَّهُ يُحَدِّثُ بِالصِّدْقِ فَمَا يُصَدَّقُ وَ يُغْرِي بَيْنَ النَّاسِ بِالْعَدَاوَةِ فَيُنْبِتُ السَّخَائِمَ فِي الصُّدُورِ فَاتَّقُوا اللَّهَ وَ انْظُرُوا لِأَنْفُسِكُمْ.
And as for the liar, so life is not welcoming with him. He transmits your narration and transmits the narration to you. Every time he runs out of a narration, so he stretches it with another to the extent that when he does narrate with the truth, he is not believed; and he entices the people with the enmity, so he cause the grudges to grown in the chests. Therefore, fear Allah-azwj and look out for yourselves!’’[225]
44- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ أَوْ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ قَالَ: قَالَ لِي عَلِيُّ بْنُ الْحُسَيْنِ ع يَا بُنَيَّ انْظُرْ خَمْسَةً فَلَا تُصَاحِبْهُمْ وَ لَا تُحَادِثْهُمْ وَ لَا تُرَافِقْهُمْ فِي طَرِيقٍ
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Amro Bin Usman, from Muhammad Bin Uzafir, from one of his companions, from Muhammad Bin Muslim, from Abu Hamza,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘Ali-asws Bin Al-Husayn-asws said to me-asws: ‘O my-asws son-asws! Look at five (kinds of people) and do not befriend them, nor discuss with them, nor have accompany with them on a road’.
فَقُلْتُ يَا أَبَتِ مَنْ هُمْ
I-asws said: ‘O father-asws! Who are they?’
قَالَ إِيَّاكَ وَ مُصَاحَبَةَ الْكَذَّابِ فَإِنَّهُ بِمَنْزِلَةِ السَّرَابِ يُقَرِّبُ لَكَ الْبَعِيدَ وَ يُبَاعِدُ لَكَ الْقَرِيبَ
He-asws said: ‘Beware of accompanying the liar, for he is at the status of the mirage. He brings near to you-asws the remote, and distances to you-asws the near one.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْفَاسِقِ فَإِنَّهُ بَائِعُكَ بِأُكْلَةٍ أَوْ أَقَلَّ مِنْ ذَلِكَ
And beware of accompanying the immoral, for he would sell you-asws for a meal or less than that.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْبَخِيلِ فَإِنَّهُ يَخْذُلُكَ فِي مَالِهِ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ إِيَّاكَ وَ مُصَاحَبَةَ الْأَحْمَقِ فَإِنَّهُ يُرِيدُ أَنْ يَنْفَعَكَ فَيَضُرُّكَ
And beware of accompanying the stingy, for he would abandon you regarding his wealth in a dire (critical) a need faced by you from him. And beware of accompanying the stupid, for he would intend to benefit you, but he would (actually) harm you.
وَ إِيَّاكَ وَ مُصَاحَبَةَ الْقَاطِعِ لِرَحِمِهِ فَإِنِّي وَجَدْتُهُ مَلْعُوناً فِي كِتَابِ اللَّهِ عَزَّ وَ جَلَّ فِي ثَلَاثِ مَوَاضِعَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَ تُقَطِّعُوا أَرْحامَكُمْ- أُولئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَ أَعْمى أَبْصارَهُمْ
And beware of accompanying the cutter of his kinship. I-asws have found him to have been Cursed in the Book of Allah-azwj Mighty and Majestic in three places. Allah-azwj Mighty and Majestic Said: So, if perhaps you were to be rulers, you would make mischief in the land and cut off your relationships [47:22] They are those Allah has Cursed, so He Made Deafened them and Blinded their visions [47:23].
وَ قَالَ عَزَّ وَ جَلَّ- الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ لَهُمُ اللَّعْنَةُ وَ لَهُمْ سُوءُ الدَّارِ
And Mighty and Majestic Said: And those who are breaking the Pact of Allah from after its Covenanting and are cutting off relationships what Allah has Commanded with to be maintained, and they are corrupting in the land. They, for them is the Curse and for them would be the evil abode [13:25].
وَ قَالَ فِي الْبَقَرَةِ الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثاقِهِ وَ يَقْطَعُونَ ما أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَ يُفْسِدُونَ فِي الْأَرْضِ أُولئِكَ هُمُ الْخاسِرُونَ.
And He-azwj Said in (Surah) Al Baqarah: Those who are breaking the Pact of Allah from after Covenanting it and are cutting asunder what Allah has Commanded to be joined and are making mischief in the land; those are the losers [2:27]’’.[226]
بيان و في تفسير الإمام ع في تفسير آية البقرة الَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ المأخوذ عليهم لله بالربوبية و لمحمد ص بالنبوة و لعلي بالإمامة و لشيعتهما بالمحبة و الكرامة.
Explanation – And in Tafseer of the Imam-asws (Hassan Al-Askari-asws) in interpretation of a Verse of (Surah) Al Baqarah: Those who are breaking the Pact of Allah [2:27] – The (Pact) Taken upon them for Allah-azwj with the Lordship, and for Muhammad-saww with the Prophet-hood, and the Imamate with the Wilayah, and for their-asws Shias with the love and the honour’’.
45- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ أَنْ إِذا سَمِعْتُمْ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها إِلَى آخِرِ الْآيَةِ فَقَالَ إِنَّمَا عَنَى بِهَذَا أَنْ إِذَا سَمِعْتُمُ الرَّجُلَ يَجْحَدُ الْحَقَّ وَ يُكَذِّبُ بِهِ وَ يَقَعُ فِي الْأَئِمَّةِ فَقُمْ مِنْ عِنْدِهِ وَ لَا تُقَاعِدْهُ كَائِناً مَنْ كَانَ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Ibn Mahboub, from Shueyb Al Aqarquqy who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: whenever you hear Verses of Allah being disbelieved in and mocked with, [4:140] – up to end of the Verse. He-asws said: ‘But rather it means by this – whenever you hear the man rejecting the truth and belying it, and he talks bad regarding the Imams-asws, stand up from his presence and do not be sitting with him, whoever it may be’’.[227]
46- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَجْلِسْ مَجْلِساً يُنْتَقَصُ فِيهِ إِمَامٌ أَوْ يُعَابُ فِيهِ مُؤْمِنٌ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ali Bin Asbaat, from Sayf Bin Ameyra, from Abdul A’ala Bin Ayn,
‘From Abu Abdullah-asws having said: ‘One who were to believe in Allah-azwj and the Last Day, he should not sit in a gathering in which an Imam-asws is being reduced (in status), or a Momin is being faulted in’’.[228]
47- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَقُومُ مَكَانَ رِيبَةٍ.
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashari, from Ibn Al Qaddah,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘One who were a believer in Allah-azwj and the Last Day, he should not stand in a place of doubt’’.[229]
بيان وَ مِنْهُ الْحَدِيثُ دَعْ مَا يُرِيبُكَ إِلَى مَا لَا يُرِيبُكَ فَإِنَّ الْكَذِبَ رِيبَةٌ وَ إِنَّ الصِّدْقَ طُمَأْنِينَةٌ.
Explanation – And from him-asws is the Hadeeth: ‘Leave what makes you doubt to what does not make you doubt, for the lie is suspect, and the truth is reassuring’’.
48- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَقْعُدَنَّ فِي مَجْلِسٍ يُعَابُ فِيهِ إِمَامٌ أَوْ يُنْتَقَصُ فِيهِ مُؤْمِنٌ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Abdul A’ala who said,
‘I heard Abu Abdullah-asws saying: ‘One who believes in Allah-azwj and the Last Day, he should not sit in a gathering wherein an Imam-asws is faulted, or a Momin is reduced (in status) in it’’.[230]
49- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ إِسْحَاقَ بْنِ مُوسَى قَالَ حَدَّثَنِي أَخِي وَ عَمِّي عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةُ مَجَالِسَ يَمْقُتُهَا اللَّهُ وَ يُرْسِلُ نَقِمَتَهُ عَلَى أَهْلِهَا فَلَا تُقَاعِدُوهُمْ وَ لَا تُجَالِسُوهُمْ مَجْلِساً فِيهِ مَنْ يَصِفُ لِسَانُهُ كَذِباً فِي فُتْيَاهُ وَ مَجْلِساً ذِكْرُ أَعْدَائِنَا فِيهِ جَدِيدٌ وَ ذِكْرُنَا فِيهِ رَثٌّ وَ مَجْلِساً فِيهِ مَنْ يَصُدُّ عَنَّا وَ أَنْتَ تَعْلَمُ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Is’haq Bin Musa who said, ‘It is narrated to me by my brother and my paternal uncle,
‘From Abu Abdullah-asws having said: ‘‘Three gatherings are Detested by Allah-azwj and He-azwj Sends the affliction upon its people, therefore neither sit with them nor gather with them in a gathering wherein one whose tongue describes lies in his Fatwas; and a gathering wherein our-asws enemies are mentioned freshly and wherein we-asws are mentioned stately; and a gathering wherein one hindering from us-asws and you are knowing.
قَالَ ثُمَّ تَلَا أَبُو عَبْدِ اللَّهِ ع ثَلَاثَ آيَاتٍ مِنْ كِتَابِ اللَّهِ كَأَنَّمَا كُنَّ فِي فِيهِ أَوْ قَالَ كَفِّهِ وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ
Then Abu Abdullah-asws recited three Verses from the Book of Allah-azwj as if these were in his-asws mouth’, or said, ‘in his-asws palm: And do not revile those who are supplicating to the ones besides Allah so they would (in retaliation) be reviling Allah in enmity, without knowledge. [6:108].
وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا فَأَعْرِضْ عَنْهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ-
And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. [6:68].
وَ لا تَقُولُوا لِما تَصِفُ أَلْسِنَتُكُمُ الْكَذِبَ هذا حَلالٌ وَ هذا حَرامٌ لِتَفْتَرُوا عَلَى اللَّهِ الْكَذِبَ.
And do not be saying what your tongues are describing of the lies, ‘This is Permissible, and this is Prohibited’, to fabricate the lie upon Allah [16:116]’’.[231]
بيان
Explanation – (Ahadeeth only)
وَ فِي رَوْضَةِ الْكَافِي فِي حَدِيثٍ طَوِيلٍ عَنِ الصَّادِقِ ع وَ جَامِلُوا النَّاسَ وَ لَا تَحْمِلُوهُمْ عَلَى رِقَابِكُمْ تَجْمَعُوا مَعَ ذَلِكَ طَاعَةَ رَبِّكُمْ وَ إِيَّاكُمْ وَ سَبَّ أَعْدَاءِ اللَّهِ حَيْثُ يَسْمَعُونَكُمْ- فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ وَ قَدْ يَنْبَغِي لَكُمْ أَنْ تَعْلَمُوا حَدَّ سَبِّهِمْ لِلَّهِ كَيْفَ هُوَ
And in (the book) ‘Rowzat Al Kafi’ – In a lengthy Hadeeth from Al-Sadiq-asws: ‘And intermingle with the people and do not burden them upon your necks, including along with that the obedience to your Lord-azwj. And beware of insulting the enemies of Allah-azwj when they are listening to you, for the enemies will insult Allah-azwj without awareness, and it is better that you should know the penalty of insulting Allah-azwj how it is.
إِنَّهُ مَنْ سَبَّ أَوْلِيَاءَ اللَّهِ فَقَدِ انْتَهَكَ سَبَّ اللَّهِ وَ مَنْ أَظْلَمُ عِنْدَ اللَّهِ مِمَّنِ اسْتَسَبَّ لِلَّهِ وَ لِأَوْلِيَائِهِ فَمَهْلًا مَهْلًا فَاتَّبِعُوا أَمْرَ اللَّهِ وَ لَا حَوْلَ وَ قُوَّةَ إِلَّا بِاللَّهِ.
He who has insulted the friends of Allah-azwj is like he has insulted Allah-azwj. And the one who is the most unjust with Allah-azwj is the one who insults Allah-azwj and the friends of Allah-azwj, so don’t do it, don’t do it. Follow the Commands of Allah-azwj. There is no Might, and no Power except by Allah-azwj’’.
وَ رَوَى الْعَيَّاشِيُ عَنْهُ ع أَنَّهُ سُئِلَ عَنْ هَذِهِ الْآيَةِ فَقَالَ أَ رَأَيْتَ أَحَداً يَسُبُّ اللَّهَ فَقَالَ لَا وَ كَيْفَ قَالَ مَنْ سَبَّ وَلِيَّ اللَّهِ فَقَدْ سَبَّ اللَّهَ.
And it is reported by Al Ayyashi from him-asws having been asked about this Verse. He-asws said: ‘Have you seen anyone reviling Allah-azwj?’ He said, ‘No, and how?’ He-asws said: ‘One who reviles a Guardian-asws of Allah-azwj, so he has reviled Allah-azwj’’.
وَ فِي الْإِعْتِقَادَاتِ عَنْهُ ع أَنَّهُ قِيلَ لَهُ إِنَّا نَرَى فِي الْمَسْجِدِ رَجُلًا يُعْلِنُ بِسَبِّ أَعْدَائِكُمْ وَ يَسُبُّهُمْ فَقَالَ مَا لَهُ لَعَنَهُ اللَّهُ تَعَرَّضَ بِنَا قَالَ اللَّهُ وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ الْآيَةَ
And in (the book) ‘Al I’tiqaad, from him-asws, it was said to him-asws, ‘We have seen in the Masjid a man openly reviling your-asws enemies and reviling them’. He-asws said: ‘What is the matter with him? May Allah-azwj Curse him, exposing (himself) through us-asws. Allah-azwj Said: And do not revile those who are supplicating [6:108] – the Verse’.
قَالَ وَ قَالَ الصَّادِقُ ع فِي تَفْسِيرِ هَذِهِ الْآيَةِ- لَا تَسُبُّوهُمْ فَإِنَّهُمْ يَسُبُّوا عَلَيْكُمْ
He (the narrator) said, ‘And Al-Sadiq-asws said in interpretation of this Verse: ‘Do not revile them, for they will be reviling upon you!’
فَقَالَ مَنْ سَبَّ وَلِيَّ اللَّهِ فَقَدْ سَبَّ اللَّهَ.
He-asws said: ‘One who reviles a Guardian-asws of Allah-azwj, so he has reviled Allah-azwj’’.
قَالَ النَّبِيُّ ص لِعَلِيٍّ ع مَنْ سَبَّكَ فَقَدْ سَبَّنِي وَ مَنْ سَبَّنِي فَقَدْ سَبَّ اللَّهَ وَ مَنْ سَبَّ اللَّهَ فَقَدْ كَبَّهُ اللَّهُ عَلَى مَنْخِرَيْهِ فِي النَّارِ.
The Prophet-saww said to Ali-asws: ‘One who reviles you-asws so he has reviled me-saww, and one who reviles me-saww so he has reviled Allah-azwj, and the one who reviles Allah-azwj, Allah-azwj will Fling him upon his nostrils into the Fire’’.
وَ رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ عَنِ النَّبِيِّ ص قَالَ: مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَجْلِسُ فِي مَجْلِسٍ يُسَبُّ فِيهِ إِمَامٌ أَوْ يُغْتَابُ فِيهِ مُسْلِمٌ إِنَّ اللَّهَ تَعَالَى يَقُولُ فِي كِتَابِهِ- وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا الْآيَةَ.
And it is reported by Ali Bin Ibrahim, from the Prophet-saww having said: ‘One who were to believe in Allah-azwj and the Last Day, he should not sit in a gathering wherein an Imam-asws is reviled, or a Muslim is back-bitten in. Allah-azwj the Exalted Says in His-azwj Book: And when you see those engaging in vanities regarding Our Signs, [6:68] – the Verse’’.
50- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ الْجُمَحِيِّ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا ابْتُلِيتَ بِأَهْلِ النَّصْبِ وَ مُجَالَسَتِهِمْ فَكُنْ كَأَنَّكَ عَلَى الرَّضْفِ حَتَّى تَقُومَ فَإِنَّ اللَّهَ يَمْقُتُهُمْ وَ يَلْعَنُهُمْ فَإِذَا رَأَيْتَهُمْ يَخُوضُونَ فِي ذِكْرِ إِمَامٍ مِنَ الْأَئِمَّةِ فَقُمْ فَإِنَّ سَخَطَ اللَّهِ يَنْزِلُ هُنَاكَ عَلَيْهِمْ.
(The book) ‘Al Kafi’ – By the previous chain, from Muhammad Bin Muslim, from Daqood Bin Farqad, from Muhammad Bin Saeed Al Jumhy, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Whenever you are afflicted with the people of hostility (Nasibis) and their gatherings, so become as if you are (sitting) upon an ember until you arise, for Allah-azwj Detests them and Curses them. When you see them conversing vainly in mentioning an Imam-asws from the Imams-asws, so arise, for the Wrath of Allah-azwj would Descend over there upon them’’.[232]
51- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَعَدَ عِنْدَ سَبَّابٍ لِأَوْلِيَاءِ اللَّهِ فَقَدْ عَصَى اللَّهَ.
(The book) ‘Al Kafi’ – From Abu Ali Ashari, from Muhammad Bin Al Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Abdullah-asws having said: ‘One who sits in the presence of ones reviling Guardians-asws Allah-azwj, so he has disobeyed Allah-azwj’’.[233]
52- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ قَعَدَ فِي مَجْلِسٍ يُسَبُّ فِيهِ إِمَامٌ مِنَ الْأَئِمَّةِ يَقْدِرُ عَلَى الِانْتِصَافِ فَلَمْ يَفْعَلْ أَلْبَسَهُ اللَّهُ الذُّلَّ فِي الدُّنْيَا وَ عَذَّبَهُ فِي الْآخِرَةِ وَ سَلَبَهُ صَالِحَ مَا مَنَّ بِهِ عَلَيْهِ مِنْ مَعْرِفَتِنَا.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from his father, from Al Qasim Bin Urwah, from Ubeyd Bin Zurara,
‘From Abu Ja’far-asws having said: ‘The one who sits in a gathering wherein an Imam-asws from the Imams-asws is insulted despite being able upon the walking away, but he does not do so, Allah-azwj would Clothe him in disgrace in the world and Punish him in the Hereafter and Confiscate what He-azwj Favoured with upon him, from our-asws recognition’’.[234]
53- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ يَحْيَى عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ الْيَمَانِ بْنِ عُبَيْدِ اللَّهِ قَالَ: رَأَيْتُ يَحْيَى بْنَ أُمِّ الطَّوِيلِ وَقَفَ بِالْكُنَاسَةِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ يَا مَعْشَرَ أَوْلِيَاءِ اللَّهِ إِنَّا بِرَاءٌ مِمَّا تَسْمَعُونَ مَنْ سَبَّ عَلِيّاً فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ نَحْنُ بِرَاءٌ مِنْ آلِ مَرْوَانَ وَ مَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad and Muhammad Bin Yahya, from Ali Bin Muhammad Bin Saeed, from Muhammad Bin Muslim, from Al-Hassan Bin Ali Bin Al Numan, from Abu Ali Bin Al Numan, from Ibn Muskan, from Al Yamani Bin Ubeydullah who said,
‘I saw Yahya Bin Umm Al Taweel standing at Al Kunasa, then he called out by the top of his voice, ‘Group of friends of Allah-azwj! I am disavowing from what you are making me hear from the insults to Ali-asws. So upon him (the insulter) be the Curse of Allah-azwj and we disavow from the family of Marwan and what they are worshipping from besides Allah-azwj!’
ثُمَّ يَخْفِضُ صَوْتَهُ فَيَقُولُ مَنْ سَبَّ أَوْلِيَاءَ اللَّهِ فَلَا تُقَاعِدُوهُمْ وَ مَنْ شَكَّ فِيمَا نَحْنُ عَلَيْهِ فَلَا تُفَاتِحُوهُ وَ مَنِ احْتَاجَ إِلَى مَسْأَلَتِكُمْ مِنْ إِخْوَانِكُمْ فَقَدْ خُنْتُمُوهُ
Then he lowered his voice, and he was saying, ‘The one who insults the Guardians-asws of Allah‑azwj, so do not sit with him; and the one who doubts in what we are upon, so do not approach him; and the one from your brethren who is needy to asking you, so you would have betrayed him’.
ثُمَّ يَقْرَأُ إِنَّا أَعْتَدْنا لِلظَّالِمِينَ ناراً أَحاطَ بِهِمْ سُرادِقُها وَ إِنْ يَسْتَغِيثُوا يُغاثُوا بِماءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرابُ وَ ساءَتْ مُرْتَفَقاً.
Then he recited, We have Prepared for the ones unjust, a Fire which would surround them in enclosures. And if they cry out for relief, they would be relieved by water like molten copper grilling their faces. Evil is the drink and worse is the dwelling [18:29]’’.[235] (Not a Hadeeth)
بيان يحيى بن أم الطويل المطعمي من أصحاب الحسين ع و قال الفضل بن شاذان لم يكن في زمن علي بن الحسين ع في أول أمره إلا خمسة أنفس و ذكر من جملتهم يحيى بن أم الطويل
Explanation – Yahya Bin Umm Al-Taweel was from companions of Al-Husayn-asws, and Al Fazl Bin Shazan said, ‘In the era of Ali Bin Al-Husayn-asws, there did not happen to be in the beginning of his-asws matter except for five persons’, and he mentioned Yahya Bin Umm Al Taweel among them.
وَ رُوِيَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: ارْتَدَّ النَّاسُ بَعْدَ الْحُسَيْنِ ع إِلَّا ثَلَاثَةً- أَبُو خَالِدٍ الْكَابُلِيُّ وَ يَحْيَى بْنُ أُمِّ الطَّوِيلِ وَ جُبَيْرُ بْنُ مُطْعِمٍ ثُمَّ إِنَّ النَّاسَ لَحِقُوا وَ كَثُرُوا.
And it is reported from Al-Sadiq-asws having said: ‘The people turned apostate (reneged) after Al-Husayn except three – Abu Khalid Al Kabuli, and Yahya Bin Umm Al Taweel, and Jubeyr Bin Mut’am. Then the people joined and became more’.
وَ فِي رِوَايَةٍ أُخْرَى مِثْلَهُ وَ زَادَ فِيهَا وَ جَابِرُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ.
And in another report – similar to it, and there is an increase in it, ‘And Jabir Bin Abdullah Al Ansari’.
وَ رُوِيَ عَنْ أَبِي جَعْفَرٍ ع أَنَّ الْحَجَّاجَ طَلَبَهُ وَ قَالَ تَلْعَنُ أَبَا تُرَابٍ وَ أَمَرَ بِقَطْعِ يَدَيْهِ وَ رِجْلَيْهِ وَ قَتَلَهُ.
And it is reported from Abu Ja’far-asws: ‘Al Hajjaj sought him and said, ‘Curse Abu Turab (Ali-asws)!’ And he ordered with cutting off his hand and his legs and killed him’’.
و أقول كان هؤلاء الأجلاء من خواص أصحاب الأئمة ع.
And I (Majlisi) am saying, ‘They are the venerable ones from the special companions of the Imams-asws’.
أبواب حقوق المؤمنين بعضهم على بعض و بعض أحوالهم
CHAPTER ON RIGHTS OF THE MOMINEEN UPON EACH OTHER, AND SOME OF THEIR SITUATIONS
باب 15 حقوق الإخوان و استحباب تذاكرهم و ما يناسب ذلك من المطالب
CHAPTER 15 – RIGHTS OF THE BRETHREN, AND THE RECOMMENDATION OF REMINDING THEM, AND WHAT PURPOSE IS APPROPRIATE TO THAT
1- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْيُونَانِيِّ الَّذِي رَأَى مِنْهُ الْمُعْجِزَاتِ الْبَاهِرَاتِ وَ أَسْلَمَ عَلَى يَدَيْهِ آمُرُكَ أَنْ تُوَاسِيَ إِخْوَانَكَ الْمُطَابِقِينَ لَكَ عَلَى تَصْدِيقِ مُحَمَّدٍ ص وَ تَصْدِيقِي وَ الِانْقِيَادِ لَهُ وَ لِي مِمَّا رَزَقَكَ اللَّهُ وَ فَضَّلَكَ عَلَى مَنْ فَضَّلَكَ بِهِ مِنْهُمْ
(The book) ‘Al-Ihtijaj’ – By the chain to Abu Muhammad Al-Askari-asws, from his-asws forefathers‑asws having said: ‘Amir Al-Momineen-asws said to the Greek who had seen the dazzling miracles from him-asws and had become a Muslim upon his-asws hands: ‘I-asws instruct you to be consoling with your Momineen brothers, the matching ones to you, upon the ratification of Muhammad-saww, and ratifying me-asws, and the submission to him-saww and to me-asws, from what Allah-azwj Sustained you and Graced you upon the ones who merited you with it, from them.
تَسُدُّ فَاقَتَهُمْ وَ تَجْبُرُ كَسْرَهُمْ وَ خَلَّتَهُمْ وَ مَنْ كَانَ مِنْهُمْ فِي دَرَجَتِكَ فِي الْإِيمَانِ وَ سَاوَيْتَهُ فِيمَا لَكَ فِي نَفْسِكَ وَ مَنْ كَانَ مِنْهُمْ فَاضِلًا عَلَيْكَ فِي دِينِكَ آثَرْتَهُ بِمَالِكَ عَلَى نَفْسِكَ حَتَّى يَعْلَمَ اللَّهُ مِنْكَ أَنَّ دِينَهُ آثَرُ عِنْدَكَ مِنْ مَالِكَ وَ أَنَّ أَوْلِيَاءَهُ أَكْرَمُ عَلَيْكَ مِنْ أَهْلِكَ وَ عِيَالِكَ.
You should block their destitution, and convincingly break their loneliness. And the one from them who was in your level regarding the Eman – equalise him in your wealth with yourself, and the one from them who was meritorious upon you in your Religion, prefer him with your wealth over yourself until Allah-azwj Knows from you that his Religion is more preferable in your presence than your wealth, and that his friends are more honourable upon you and your own family and your dependants’’.[236]
2- ختص، الإختصاص قَالَ الصَّادِقُ ع الْمُسْلِمُ أَخُو الْمُسْلِمِ وَ حَقُّ الْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ أَنْ لَا يَشْبَعَ وَ يَجُوعُ أَخُوهُ وَ لَا يَرْوَى وَ يَعْطَشُ أَخُوهُ وَ لَا يَكْتَسِيَ وَ يَعْرَى أَخُوهُ فَمَا أَعْظَمَ حَقَّ الْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘The Muslim is a brother of the Muslim, and a right of the Muslim upon his Muslim brother is that he should not be satiated while his brother is hungry, nor should he be saturated while his brother is thirsty, nor should he be clothed while his brother is bare. How mighty is a right of the Muslim upon his Muslim brother!’’[237]
وَ قَالَ ع إِذَا قَالَ الرَّجُلُ لِأَخِيهِ أُفٍ انْقَطَعَ مَا بَيْنَهُمَا مِنَ الْوَلَايَةِ فَإِذَا قَالَ أَنْتَ عَدُوِّي فَقَدْ كَفَرَ أَحَدُهُمَا فَإِذَا اتَّهَمَهُ انْمَاثَ فِي قَلْبِهِ الْإِيمَانُ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ.
And he-asws said: ‘When the man says to his brother, ‘Ugh’, it cuts off whatever friendship (wilayah) there is between the two. When he says, ‘You are my enemy’, so one of the two has committed Kufr. When he accuses him, the Eman dissolves in his heart just as the salt dissolved in the water’’.[238]
وَ قَالَ ع وَ اللَّهِ مَا عُبِدَ اللَّهُ بِشَيْءٍ أَفْضَلَ مِنْ أَدَاءِ حَقِّ الْمُؤْمِنِ.
And he-asws said: ‘By Allah-azwj! Allah-azwj has not been worshipped with anything superior to fulfilling a right of the Momin’’.[239]
وَ قَالَ ع وَ اللَّهِ إِنَّ الْمُؤْمِنَ لَأَعْظَمُ حَقّاً مِنَ الْكَعْبَةِ.
And he-asws said: ‘By Allah-azwj! The Momin is with greater rights than the Kabah’’.[240]
وَ قَالَ ع دُعَاءُ الْمُؤْمِنِ لِلْمُؤْمِنِ يَدْفَعُ عَنْهُ الْبَلَاءَ وَ يُدِرُّ عَلَيْهِ الرِّزْقَ.
And he-asws said: ‘A supplication by the Momin for the Momin repels the affliction from him and rolls down the sustenance upon him’’.[241]
3- ل، الخصال لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سَبْعَةُ حُقُوقٍ وَاجِبَةٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْهِ الْإِجْلَالُ لَهُ فِي عَيْنِهِ وَ الْوُدُّ لَهُ فِي صَدْرِهِ وَ الْمُوَاسَاةُ لَهُ فِي مَالِهِ وَ أَنْ يُحَرِّمَ غِيبَتَهُ وَ أَنْ يَعُودَهُ فِي مَرَضِهِ وَ أَنْ يُشَيِّعَ جَنَازَتَهُ وَ أَنْ لَا يَقُولَ فِيهِ بَعْدَ مَوْتِهِ إِلَّا خَيْراً.
(The book) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – Ibn Waleed, from Al Himeyri, from Haroun, from Ibn Sadaqah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘For the Momin upon the Momin, there are seven rights obligated from Allah-azwj Mighty and Majestic upon him – the revering for him in his eyes, and the cordiality for him in his chest, and the consolation for him in his wealth, and to forbid backbiting him, and to console him during his illness, and to escort his funeral, and not to say regarding him after his death, except good’’.[242]
4- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِ مِثْلَهُ إِلَّا أَنَّ بَعْدَ قَوْلِهِ وَاجِبَةٍ لَهُ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ اللَّهُ سَائِلُهُ عَمَّا صَنَعَ فِيهَا وَ بَعْدَ قَوْلِهِ فِي مَالِهِ وَ أَنْ يُحِبَّ لَهُ مَا يُحِبُّ لِنَفْسِهِ.
(The book) ‘Al Khisaal’ – My father, from Al Himeyr,
‘Similar to it, except that after his-asws words: ‘Obligated for him from Allah-azwj Mighty and Majestic’, (it is), ‘And Allah-azwj will Question him about what he did regarding these’; and after his-asws words: ‘In his wealth’, (it is), ‘and he should love for him what he loves for himself’’.[243]
5- لي، الأمالي للصدوق الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ صَفْوَانَ عَنِ الْعِيصِ عَنِ ابْنِ مُسْكَانَ عَنِ الْبَاقِرِ ع أَنَّهُ قَالَ: أَحْبِبْ أَخَاكَ الْمُسْلِمَ وَ أَحْبِبْ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُ مَا تَكْرَهُ لِنَفْسِكَ إِذَا احْتَجْتَ فَسَلْهُ وَ إِذَا سَأَلَكَ فَأَعْطِهِ وَ لَا تَدَّخِرْ عَنْهُ خَيْراً فَإِنَّهُ لَا يَدَّخِرُهُ عَنْكَ
(The book) ‘Al Amaali’ of Al Sadouq – Al Hamdany, from Ali, from his father, from Ibn Abu Umeyr, from Safwan, from Al Ays, from Ibn Muskan,
‘From Al-Baqir-asws having said: ‘Love your Muslim brother and love for him what you love for yourself, and dislike for him what you dislike for yourself. When you are needy, ask him, and when he asks you, give him; and do no hold back any good from him, for he does not hold it back from you.
كُنْ لَهُ ظَهْراً فَإِنَّهُ لَكَ ظَهْرٌ إِنْ غَابَ فَاحْفَظْهُ فِي غَيْبَتِهِ وَ إِنْ شَهِدَ فَزُرْهُ وَ أَجِلَّهُ وَ أَكْرِمْهُ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ وَ إِنْ كَانَ عَلَيْكَ عَاتِباً فَلَا تُفَارِقْهُ حَتَّى تَسُلَّ سَخِيمَتَهُ وَ مَا فِي نَفْسِهِ وَ إِذَا أَصَابَهُ خَيْرٌ فَاحْمَدِ اللَّهَ عَلَيْهِ وَ إِنِ ابْتُلِيَ فَاعْضُدْهُ وَ تَمَحَّلْ لَهُ.
Be a backer for him, for he is a backer for you; if he is absent, protect him during his absence, and if he is present, visit him and revere him, and honour him, for he is from you, and you are from him; and if he were to fault upon you, do not separate from him until his grudge and whatever (ill feeling) there is in him goes away; and what good comes to him then praise Allah‑azwj, and if he is afflicted, support him and carry (his burden) for him’’.[244]
6- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَ اللَّهَ فَرَضَ التَّحَمُّلَ فِي الْقُرْآنِ
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Hammad,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has Imposed the tolerance is in the Quran’.
قُلْتُ وَ مَا التَّحَمُّلُ جُعِلْتُ فِدَاكَ
I said, ‘And what is the tolerance? May I be sacrificed for you-asws’.
قَالَ أَنْ يَكُونَ وَجْهُكَ أَعْرَضَ مِنْ وَجْهِ أَخِيكَ فَتَحَمَّلَ لَهُ وَ هُوَ قَوْلُهُ لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ.
He-asws said: ‘Your face happens to be turned away from the face of your brother, so you are tolerant to him, and it is His-azwj Words: There is no good in most of their secret counsels [4:114]’’.[245]
7- فس، تفسير القمي أَبِي عَنْ بَعْضِ رِجَالِهِ رَفَعَهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ فَرَضَ عَلَيْكُمْ زَكَاةَ جَاهِكُمْ كَمَا فَرَضَ عَلَيْكُمْ زَكَاةَ مَا مَلَكَتْ أَيْمَانُكُمْ.
Tafseer Al-Qummi – My father, from one of his men,
‘Raising it to Amir Al-Momineen-asws having said: ‘Allah-azwj has Imposed upon you Zakat of your wealth just as He-azwj has Imposed upon you Zakat of what your right hands possess (slaves/maids)’’.[246]
8- فس، تفسير القمي قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سَبْعَ حُقُوقٍ فَأَوْجَبُهَا أَنْ يَقُولَ الرَّجُلُ حَقّاً وَ إِنْ كَانَ عَلَى نَفْسِهِ أَوْ عَلَى وَالِدَيْهِ فَلَا يَمِيلَ لَهُمْ عَنِ الْحَقِ.
Tafseer Al-Qummi –
‘Abu Abdullah-asws having said: ‘For the Momin there are seven rights. The most obligatory of these is that he should be saying truth and even if were to be against himself, or against his parent, so he should not incline for them away from the truth’’.[247]
9- ب، قرب الإسناد ابْنُ سَعْدٍ عَنِ الْأَزْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِخَيْثَمَةَ وَ أَنَا أَسْمَعُ يَا خَيْثَمَةُ أَقْرِئْ مَوَالِيَنَا السَّلَامَ وَ أَوْصِهِمْ بِتَقْوَى اللَّهِ الْعَظِيمِ وَ أَنْ يَعُودَ غَنِيُّهُمْ عَلَى فَقِيرِهِمْ وَ قَوِيُّهُمْ عَلَى ضَعِيفِهِمْ وَ أَنْ يَشْهَدَ أَحْيَاهُمْ جَنَائِزَ مَوْتَاهُمْ وَ أَنْ يَتَلَاقَوْا فِي بُيُوتِهِمْ فَإِنَّ لُقْيَاهُمْ حَيَاةٌ لِأَمْرِنَا
(The book) ‘Qurb Al Asnaad’ – Ibn Sa’ad, from Al Azdy,
‘From Abu Abdullah-asws having said to Khaysama and I was listening: ‘O Khaysama! Convey the greetings to our-asws friends and advise them with fearing Allah-azwj the Magnificent, and their rich ones should assist upon their poor ones, and their strong upon their weak, and their living ones should attend the funerals of their dead, and they should meet each other in their houses, for their meeting is life for our-asws matter’.
ثُمَّ رَفَعَ يَدَهُ فَقَالَ رَحِمَ اللَّهُ مَنْ أَحْيَا أَمْرَنَا.
Then he-asws raised his-asws hand. He-asws said: ‘May Allah-azwj have Mercy on the one who revives our-asws matter!’’[248]
10- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ سَعْدٍ عَنِ الْأَزْدِيِ مِثْلَهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Ibn Sa’ad, from Al Azdy – similar to it’.[249]
11- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص يَلْزَمُ الْحَقُّ لِأُمَّتِي فِي أَرْبَعٍ يُحِبُّونَ التَّائِبَ وَ يَرْحَمُونَ الضَّعِيفَ وَ يُعِينُونَ الْمُحْسِنَ وَ يَسْتَغْفِرُونَ لِلْمُذْنِبِ.
(The book) ‘Al Khisaal’ – Hamza Al Alawy, from Ali, from his father, from Ibn Ma’abad, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘The right for my-saww community is necessitated in four (matters) – they should be loving the repentant, and showing mercy to the weak, and assisting the good doer, and seeking Forgiveness for the sinner’’.[250]
12- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ تَغْلِبَةَ عَنْ بَعْضِ أَصْحَابِنَا عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Taghlib, from one of our companions, from Al Moalla Bin Khuneys who said,
‘I said to Abu Abdullah-asws, ‘What is a right of the Momin upon the Momin?’
قَالَ سَبْعُ حُقُوقٍ وَاجِبَاتٍ مَا فِيهَا حَقٌّ إِلَّا وَ هُوَ عَلَيْهِ وَاجِبٌ إِنْ خَالَفَهُ خَرَجَ مِنْ وَلَايَةِ اللَّهِ وَ تَرَكَ طَاعَتَهُ وَ لَمْ يَكُنْ لِلَّهِ عَزَّ وَ جَلَّ فِيهِ نَصِيبٌ
He-asws said: ‘Seven rights are obligatory. There is no right in it except and obligatory upon him. If he opposes it, he will exit from the Wilayah of Allah-azwj and would have neglected His‑azwj Obedience, and there will not be any share for Allah-azwj Mighty and Majestic in him’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ حَدِّثْنِي مَا هُنَّ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! What are these?’
قَالَ يَا مُعَلَّى إِنِّي شَفِيقٌ عَلَيْكَ أَخْشَى أَنْ تُضَيِّعَ وَ لَا تَحْفَظَ وَ تَعْلَمَ وَ لَا تَعْمَلَ
He-asws said: ‘O Moalla! I-asws pity upon you, fearing that you might waste and not preserve, and learn and not act’.
قُلْتُ لا قُوَّةَ إِلَّا بِاللَّهِ
I said, ‘There is no strength except with Allah-azwj!’
قَالَ أَيْسَرُ حَقٍّ مِنْهَا أَنْ تُحِبَّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهَ لَهُ مَا تَكْرَهُ لِنَفْسِكَ وَ الْحَقُّ الثَّانِي أَنْ تَمْشِيَ فِي حَاجَتِهِ وَ تَبْتَغِيَ رِضَاهُ وَ لَا تُخَالِفَ قَوْلَهُ
He-asws said: ‘The easiest of right from it is that you should love for him what you love for yourself and dislike for him what you dislike for yourself; and the second right is, you should walk regarding his need and seek his satisfaction and not oppose his words.
وَ الْحَقُّ الثَّالِثُ أَنْ تَصِلَهُ بِنَفْسِكَ وَ مَالِكَ وَ يَدِكَ وَ رِجْلِكَ وَ لِسَانِكَ وَ الْحَقُّ الرَّابِعُ أَنْ تَكُونَ عَيْنَهُ وَ دَلِيلَهُ وَ مِرْآتَهُ وَ قَمِيصَهُ
And the third right is that you should help him with yourself (effort), and your wealth, and your hands, and your legs, and your tongue; and the fourth right is, you should be his eyes, and his pointer, and his mirror, and his shirt.
وَ الْحَقُّ الْخَامِسُ أَنْ لَا تَشْبَعَ وَ يَجُوعُ وَ لَا تَلْبَسَ وَ يَعْرَى وَ لَا تَرْوَى وَ يَظْمَأُ وَ الْحَقُّ السَّادِسُ أَنْ تَكُونَ لَكَ امْرَأَةٌ وَ خَادِمٌ وَ لَيْسَ لِأَخِيكَ امْرَأَةٌ وَ لَا خَادِمٌ أَنْ تَبْعَثَ خَادِمَكَ فَتَغْسِلَ ثِيَابَهُ وَ تَصْنَعَ طَعَامَهُ وَ تَمْهَدَ فِرَاشَهُ فَإِنَّ ذَلِكَ كُلَّهُ إِنَّمَا جُعِلَ بَيْنَكَ وَ بَيْنَهُ
And the fifth right is, you should not be satiated while he is hungry, nor be clothed while he is bare, nor be saturated while he is thirsty; and the sixth right is, if there happens to be a wife for you and a servant, and there isn’t any wife for your brother nor a servant, you should send your servant to wash his clothes and make his meal, and prepare his bed, for that, all of it is rather between you and him.
وَ الْحَقُّ السَّابِعُ أَنْ تُبِرَّ قَسَمَهُ وَ تُجِيبَ دَعْوَتَهُ وَ تَشْهَدَ جَنَازَتَهُ وَ تَعُودَهُ فِي مَرَضِهِ وَ تُشْخِصَ بَدَنَكَ فِي قَضَاءِ حَاجَتِهِ وَ لَا تُحْوِجَهُ إِلَى أَنْ يَسْأَلَكَ وَ لَكِنْ تُبَادِرُ إِلَى قَضَاءِ حَاجَتِهِ
The seventh right is you should fulfil his vow, and answer his invitation, and attend his funeral, and console him during his illness, and exert your body in fulfilling his need, and not (wait) for his need to ask you, but you should take initiative to fulfil his need.
فَإِذَا فَعَلْتَ ذَلِكَ بِهِ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِهِ وَ وَلَايَتَهُ بِوَلَايَةِ اللَّهِ عَزَّ وَ جَلَ.
When you have done that with him, you will have connected your wilayah with his wilayah, and his wilayah with Wilayah of Allah-azwj Mighty and Majestic’’.[251]
13- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يُكَلِّفُ الْمُؤْمِنُ أَخَاهُ الطَّلَبَ إِلَيْهِ إِذَا عَلِمَ حَاجَتَهُ تَوَازَرُوا وَ تَعَاطَفُوا وَ تَبَاذَلُوا وَ لَا تَكُونُوا بِمَنْزِلَةِ الْمُنَافِقِ الَّذِي يَصِفُ مَا لَا يَفْعَلُ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘The Momin should not encumber his brother to seek to him when he already knows of his need. He should visit him, and sympathise, and spend (on him), and do not at the status of the hypocrite who describes what he does not do’’.[252]
14- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ عَاصِمِ بْنِ عَمْرٍو عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: أَتَانِي رَجُلٌ مِنْ أَهْلِ الْجَبَلِ فَدَخَلْتُ مَعَهُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ لَهُ عِنْدَ الْوَدَاعِ أَوْصِنِي
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Aasim Bin Amro, from Muhammad Bin Muslim who said,
‘A man from the people of the mountains came to me. I went with him to see Abu Abdullah‑asws. He said to him-asws at bidding farewell, ‘Advise me!’
فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ بِرِّ أَخِيكَ الْمُسْلِمِ وَ أَحِبَّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُ مَا تَكْرَهُ لِنَفْسِكَ وَ إِنْ سَأَلَكَ فَأَعْطِهِ وَ إِنْ كَفَّ عَنْكَ فَاعْرِضْ عَلَيْهِ-
He-asws said: ‘I-asws advise you with fearing Allah-azwj, and being righteous to your Muslim brother, and love for him what you love for yourself and dislike for him what you dislike for yourself, and if he were to ask you, you should give him, and if were to refrain from you, then turn to him.
لَا تَمَلَّهُ خَيْراً فَإِنَّهُ لَا يَمَلُّكَ وَ كُنْ لَهُ عَضُداً فَإِنَّهُ لَكَ عَضُدٌ وَ إِنْ وَجَدَ عَلَيْكَ فَلَا تُفَارِقْهُ حَتَّى تَسُلَّ سَخِيمَتَهُ وَ إِنْ غَابَ فَاحْفَظْهُ فِي غَيْبَتِهِ وَ إِنْ شَهِدَ فَاكْنُفْهُ وَ اعْضُدْهُ وَ وَازِرْهُ وَ لَاطِفْهُ وَ أَكْرِمْهُ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ.
Do not get fed up of being good to him for he does not get fed up of you, and be a support for him for he is a support for you, and if he were to feel (ill will) against you, do not separate from him until his grudge has gone away; and if he were to be absent, protect him during his absence, and if he is present, cover him, and support him, and assist him, and be kind to him, and honour him, for he is from you and you are from him’’.[253]
15- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لِيُعِنْ قَوِيُّكُمْ ضَعِيفَكُمْ وَ لْيَعْطِفْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لْيَنْصَحِ الرَّجُلُ أَخَاهُ كَنُصْحِهِ لِنَفْسِهِ وَ اكْتُمُوا أَسْرَارَنَا وَ لَا تَحْمِلُوا النَّاسَ عَلَى أَعْنَاقِنَا الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from In Qawlawiya, from Al Kulayni, from Ali, from his father, from Muhammad Bin Isa, from Yunus, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Let your strong ones assist your weak ones, and let your rich ones be compassionate upon your poor ones, and let the man advise his brother like his advising himself and conceal our-asws secrets and do not load the people upon our-asws necks!’ – the Hadeeth’’.[254]
16- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ بْنِ الْبُهْلُولِ عَنْ أَبِيهِ عَنْ أَبِي شَيْبَةَ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ الْهَمْدَانِيِّ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ: إِنَّ لِلْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ مِنَ الْمَعْرُوفِ سِتّاً يُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَ يَعُودُهُ إِذَا مَرِضَ وَ يُسَمِّتُهُ إِذَا عَطَسَ وَ يَشْهَدُهُ إِذَا مَاتَ وَ يُجِيبُهُ إِذَا دَعَاهُ وَ يُحِبُّ لَهُ مَا يُحِبُّ لِنَفْسِهِ وَ يَكْرَهُ لَهُ مَا يَكْرَهُ لِنَفْسِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ahmad Bin Is’haq Bin Al Bahloul, from his father, from Abu Sheyba, from Abu Is’haq, from Al Haris Al Hamdany,
‘From Ali-asws, from the Prophet-saww having said: ‘For the Muslim upon his Muslim brother, there are six from the acts of kindness – he should greet to him when he meets him, and console him when he is sick, and name (Allah-azwj) for him when he sneezes, and attend him (his funeral) when he dies, and answer him when he calls him, and love for him what he loves for himself and dislike for him what he dislikes for himself’’.[255]
17- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ خَلَفِ بْنِ حَمَّادٍ عَنْ عَلِيِّ بْنِ عُثْمَانَ بْنِ رَزِينٍ عَمَّنْ رَوَاهُ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: سِتُّ خِصَالٍ مَنْ كُنَّ فِيهِ كَانَ بَيْنَ يَدَيِ اللَّهِ وَ عَنْ يَمِينِهِ إِنَّ اللَّهَ يُحِبُّ الْمَرْءَ الْمُسْلِمَ الَّذِي يُحِبُّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ وَ يَكْرَهُ لَهُ مَا يَكْرَهُ لِنَفْسِهِ وَ يُنَاصِحُهُ الْوَلَايَةَ وَ يَعْرِفُ فَضْلِي وَ يَطَأُ عَقِبِي وَ يَنْتَظِرُ عَاقِبَتِي.
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Isa, from Khalaf Bin Hammad, from Ali Bin Usman Bin Razeyn, from the one who reported it,
‘From Amir Al-Momineen-asws having said: ‘Six characteristics, one who has these in him would be in front of Allah-azwj and on His-azwj Right. Allah-azwj Loves the Muslim person who loves for his brother what he loves for himself, and dislikes for him what he dislikes for himself, and advising him of the Wilayah, and he recognise my-asws merits, and tread my-asws heels, and awaits my-asws end-result’’.[256]
18- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ مَالِكِ بْنِ أَعْيَنَ قَالَ: أَقْبَلَ إِلَيَّ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا مَالِكُ أَنْتُمْ وَ اللَّهِ شِيعَتُنَا حَقّاً
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Amro Bin Abu Al Miqdam, from Malik Bin Ayn who said,
‘Abu Abdullah-asws faced towards me. He-asws said: ‘O Malik! By Allah-azwj you all are our-asws Shias truly.
يَا مَالِكُ تُرَاكَ فَقَدْ أَفْرَطْتَ فِي الْقَوْلِ فِي فَضْلِنَا إِنَّهُ لَيْسَ يَقْدِرُ أَحَدٌ عَلَى صِفَةِ اللَّهِ وَ كُنْهِ قُدْرَتِهِ وَ عَظَمَتِهِ
O Malik! You are being seen as having been excessive in the word regarding our-asws merits. Surely there isn’t anyone who is able upon describing Allah-azwj and the essence of His-azwj Ability and His-azwj Magnificence.
فَكَمَا لَا يَقْدِرُ أَحَدٌ عَلَى كُنْهِ صِفَةِ اللَّهِ وَ كُنْهِ قُدْرَتِهِ وَ عَظَمَتِهِ- وَ لِلَّهِ الْمَثَلُ الْأَعْلى فَكَذَلِكَ لَا يَقْدِرُ أَحَدٌ عَلَى صِفَةِ رَسُولِ اللَّهِ ص وَ فَضْلِنَا وَ مَا أَعْطَانَا اللَّهُ وَ مَا أَوْجَبَ مِنْ حُقُوقِنَا
Just as no one is able upon the essence of Attributes of Allah-azwj and essence of His-azwj Ability and His-azwj Magnificence, and for Allah-azwj are the loftiest examples, like that no one is able upon describing Rasool-Allah-saww and our-asws merits, and what Allah-azwj has Given us-asws, and what He-azwj has Obligated of our-asws rights.
وَ كَمَا لَا يَقْدِرُ أَحَدٌ أَنْ يَصِفَ فَضْلَنَا وَ مَا أَوْجَبَ اللَّهُ مِنْ حُقُوقِنَا فَكَذَلِكَ لَا يَقْدِرُ أَحَدٌ أَنْ يَصِفَ حَقَّ الْمُؤْمِنِ وَ يَقُومَ بِهِ مِمَّا أَوْجَبَ اللَّهُ عَلَى أَخِيهِ الْمُؤْمِنِ
And just as no one is able upon describing our-asws merits and what Allah-azwj has Obligated of our-asws rights, like that, no one is able upon describing a right of the Momin, and standing by it, from what Allah-azwj has Obligated upon his Momin brother.
وَ اللَّهِ يَا مَالِكُ إِنَّ الْمُؤْمِنَيْنِ يَلْتَقِيَانِ فَيُصَافِحُ كُلُّ وَاحِدٍ مِنْهُمَا صَاحِبَهُ فَمَا يَزَالُ اللَّهُ تَبَارَكَ وَ تَعَالَى نَاظِرٌ إِلَيْهِمَا بِالْمَحَبَّةِ وَ الْمَغْفِرَةِ وَ إِنَّ الذُّنُوبَ لَتَحَاتُّ عَنْ وُجُوهِهِمَا وَ جَوَارِحِهِمَا حَتَّى يَفْتَرِقَا
By Allah-azwj, O Malik! The Momineen meet each other, and they shake hands, each one with his companions, so Allah-azwj Blessed and Exalted does not cease to Look at them with the Love and the Forgiveness, and the sins drop off from their faces and their limbs until they separate.
فَمَنْ يَقْدِرُ عَلَى صِفَةِ اللَّهِ وَ صِفَةِ مَنْ هُوَ هَكَذَا عِنْدَ اللَّهِ.
So who is able upon describing Allah-azwj and describing one who is like this in the Presence of Allah-azwj?’’[257]
19- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُونَ خَدَمٌ بَعْضُهُمْ لِبَعْضٍ
(The book) ‘Al Saraair’ – From the book of Abu Al Qasim Bin Qawlawiya, from Jameel,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Momineen serve each other’.
فَقُلْتُ كَيْفَ يَكُونُ خَدَمٌ بَعْضُهُمْ لِبَعْضٍ
I said, ‘How do they serve each other?’
قَالَ نَفَقَتُهُمْ بَعْضُهُمْ لِبَعْضِ.
He-asws said: ‘Then spend on each other’’.[258]
20- ضا، فقه الرضا عليه السلام اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ حَقَّ الْإِخْوَانِ وَاجِبٌ فَرْضٌ لَازِمٌ أَنْ تفدونهم [تَفْدُوهُمْ] لأنفسكم [بِأَنْفُسِكُمْ] وَ أَسْمَاعِكُمْ وَ أَبْصَارِكُمْ وَ أَيْدِيكُمْ وَ أَرْجُلِكُمْ وَ جَمِيعِ جَوَارِحِكُمْ وَ هُمْ حُصُونُكُمُ الَّتِي تَلْجَئُونَ إِلَيْهَا فِي الشَّدَائِدِ فِي الدُّنْيَا وَ الْآخِرَةِ-
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws –
‘May Allah-azwj have Mercy on you! Know that rights of the brethren are an obligation, and imposition, necessitated. Ransom them with yourselves, and your ears, and your eyes, and your hands, and your legs, and entirety of your body parts, and they are your fortresses which you will be sheltering to during the adversities in the world and the Hereafter.
لَا تُمَاطُوهُمْ وَ لَا تُخَالِفُوهُمْ وَ لَا تَغْتَابُوهُمْ وَ لَا تَدَعُوا نُصْرَتَهُمْ وَ لَا مُعَاوَنَتَهُمْ وَ ابْذُلُوا النُّفُوسَ وَ الْأَمْوَالَ دُونَهُمْ وَ الْإِقْبَالَ عَلَى اللَّهِ جَلَّ وَ عَزَّ بِالدُّعَاءِ لَهُمْ وَ مُوَاسَاتِهِمْ وَ مُسَاوَاتِهِمْ فِي كُلِّ مَا يَجُوزُ فِيهِ الْمُسَاوَاةُ وَ الْمُوَاسَاةُ وَ نُصْرَتَهُمْ ظَالِمِينَ وَ مَظْلُومِينَ بِالدَّفْعِ عَنْهُمْ.
Neither pride upon them, nor oppose them, nor backbite them, nor neglect helping them and assisting them, and spend your selves (effort) and the wealth for them, and face towards Allah-azwj, Majestic and Mighty, with the supplicating for them, and consoling them, and equalising them in all what the equalising and the consoling is allowed in and help them (against) the unjust ones (in their) being oppressed by defending them’’.[259]
وَ رُوِيَ أَنَّهُ سُئِلَ الْعَالِمُ ع عَنِ الرَّجُلِ يُصْبِحُ مَغْمُوماً لَا يَدْرِي سَبَبَ غَمِّهِ فَقَالَ إِذَا أَصَابَهُ ذَلِكَ فَلْيَعْلَمْ أَنَّ أَخَاهُ مَغْمُومٌ وَ كَذَلِكَ إِذَا أَصْبَحَ فَرْحَانَ لِغَيْرِ سَبَبٍ يُوجِبُ الْفَرَحَ
And it is reported,
‘The scholar-asws was asked about the man waking up in the morning sad, not knowing the cause of his sadness. He-asws said: ‘When that afflicts him, let him know that his (Momin) brother is sad, and like that when he is happy in the morning for other than any cause obligating the happiness.
فَبِاللَّهِ نَسْتَعِينُ عَلَى حُقُوقِ الْإِخْوَانِ وَ الْأَخِ الَّذِي يَجِبُ لَهُ هَذِهِ الْحُقُوقُ الَّذِي لَا فَرْقَ بَيْنَكَ وَ بَيْنَهُ فِي جُمْلَةِ الدِّينِ وَ تَفْصِيلِهِ ثُمَّ مَا يَجِبُ لَهُ بِالْحُقُوقِ عَلَى حَسَبِ قُرْبِ مَا بَيْنَ الْإِخْوَانِ وَ بُعْدِهِ بِحَسَبِ ذَلِكَ.
We seek Assistance of Allah-azwj upon rights of the brethren and the brother for whom these rights are obligated. There is no difference between you and him in the whole of the religion and its detail. Then what obligates for him with the rights is based upon nearness of what between the brothers, and his remotes is in accordance with that’’.[260]
أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ وَقَفَ حِيَالَ الْكَعْبَةِ ثُمَّ قَالَ مَا أَعْظَمَ حَقَّكِ يَا كَعْبَةُ وَ وَ اللَّهِ إِنَّ حَقَّ الْمُؤْمِنِ لَأَعْظَمُ مِنْ حَقِّكِ.
It is reported,
‘From the scholar-asws having stood parallel to the Kabah, then said: ‘Who mighty is your right, O Kabah, and by Allah-azwj, right of the Momin is mightier than your right!’’[261]
وَ رُوِيَ أَنَّ مَنْ طَافَ بِالْبَيْتِ سَبْعَةَ أَشْوَاطٍ كَتَبَ اللَّهُ لَهُ سِتَّةَ آلَافِ حَسَنَةٍ وَ مَحَا عَنْهُ سِتَّةَ آلَافِ سَيِّئَةٍ وَ رَفَعَ لَهُ سِتَّةَ آلَافِ دَرَجَةٍ وَ قَضَاءُ حَاجَةِ الْمُؤْمِنِ أَفْضَلُ مِنْ طَوَافٍ وَ طَوَافٍ حَتَّى عَدَّ عَشَرَةً.
And it is reported,
‘One who performs Tawaaf of the House (Kabah) seven circuits, Allah-azwj will Write for him six thousand good deeds, and Deleted from him six thousand evil deeds, and Raise for him six thousand ranks; and fulfilling a need of the Momin is superior to performing Tawaaf, and Tawaaf’ – until he-asws had counted ten’’.[262]
21- مص، مصباح الشريعة قَالَ الصَّادِقُ ع لَا يُعَظِّمُ حُرْمَةَ الْمُسْلِمِينَ إِلَّا مَنْ عَظَّمَ اللَّهُ حُرْمَتَهُ عَلَى الْمُسْلِمِينَ وَ مَنْ كَانَ أَبْلَغَ حُرْمَةً لِلَّهِ وَ رَسُولِهِ كَانَ أَشَدَّ حُرْمَةً لِلْمُسْلِمِينَ وَ مَنِ اسْتَهَانَ بِحُرْمَةِ الْمُسْلِمِينَ فَقَدْ هُتِكَ سَتْرُ إِيمَانِهِ.
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘One cannot revere sanctity of the Muslims except one Allah-azwj Revers his sanctity upon the Muslims, and the one who reaches extent of sanctity for Allah-azwj and His‑azwj Rasool-saww, would be of intense sanctity for the Muslims, and the one who demeans sanctity of the Muslims, so he has violated a veil of his Eman’’.[263]
قَالَ رَسُولُ اللَّهِ إِنَّ مِنْ إِجْلَالِ اللَّهِ إِعْظَامَ ذَوِي الْقُرْبَى فِي الْإِسْلَامِ.
Rasool-Allah-saww said: ‘From the reverence of Allah-azwj is veneration of the ones with kinship in Al-Islam’’.[264]
وَ قَالَ رَسُولُ اللَّهِ ص مَنْ لَمْ يَرْحَمْ صَغِيراً وَ لَا يُوَقِّرْ كَبِيراً فَلَيْسَ مِنَّا وَ لَا تُكَفِّرْ مُسْلِماً بِذَنْبٍ تُكَفِّرُهُ التَّوْبَةُ إِلَّا مَنْ ذَكَرَهُ اللَّهُ فِي الْكِتَابِ قَالَ اللَّهُ عَزَّ وَ جَلَ إِنَّ الْمُنافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَ اشْتَغِلْ بِشَأْنِكَ الَّذِي أَنْتَ بِهِ مُطَالَبٌ.
And Rasool-Allah-saww said: ‘One who does not mercy a young, nor dignifies an elder, so he isn’t from us-asws; and do not blaspheme a Muslim for a sin the repentance can expiate, except the one whom Allah-azwj has Mentioned in the Book. Allah-azwj Mighty and Majestic Said: The hypocrites would be in the lowest Level of the Fire, [4:145]; and pre-occupy with your affairs which you are being required to’’.[265]
22- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ قَالَ الْإِمَامُ ع صِراطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ أَيْ قُولُوا اهْدِنَا صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ بِالتَّوْفِيقِ لِدِينِكَ وَ طَاعَتِكَ
Tafseer of the Imam-asws (Hassan Al-Askari-asws), may the greetings be upon him-asws – His-azwj Words: ‘The path of those You have Bestowed Bounties upon [1:7] – the Imam-asws said: ‘The path of those You have Bestowed Bounties upon [1:7], i.e. they are saying, ‘Guide us to the path of those who have been Bestowed Bounties upon – with the inclination to Your-azwj Religion and Your-azwj obedience.
وَ هُمُ الَّذِينَ قَالَ اللَّهُ تَعَالَى وَ مَنْ يُطِعِ اللَّهَ وَ الرَّسُولَ فَأُولئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَ الصِّدِّيقِينَ وَ الشُّهَداءِ وَ الصَّالِحِينَ وَ حَسُنَ أُولئِكَ رَفِيقاً
And they are those (for whom) Allah-azwj the Exalted Said: And the one who obeys Allah and the Rasool, so they would be with those whom Allah has Bestowed Bounties upon, from the Prophets, and the truthful, and the martyrs, and the righteous, and they are good friends [4:69] – and He-azwj Related this exclusively for Amir-Al-Momineen-asws’.
ثُمَّ قَالَ لَيْسَ هَؤُلَاءِ الْمُنْعَمَ عَلَيْهِمْ بِالْمَالِ وَ صِحَّةِ الْبَدَنِ وَ إِنْ كَانَ كُلُّ هَذَا نِعْمَةً مِنَ اللَّهِ ظَاهِرَةً أَ لَا تَرَوْنَ أَنَّ هَؤُلَاءِ قَدْ يَكُونُونَ كُفَّاراً أَوْ فُسَّاقاً فَمَا نُدِبْتُمْ بِأَنْ تَدْعُوا بِأَنْ تُرْشَدُوا إِلَى صِرَاطِهِمْ
He (the narrator) said, ‘Then he (Imam Hassan Al-Askari-asws) said: ‘It isn’t so that they have been Favoured upon with the wealth and the well-being of the body, and even though all of this is a Bounty from Allah-azwj apparently. Are you not seeing that these (Bounties) have happened to be (also) in the Kafirs and the immoral ones? Thus, you have not been called upon that you should be supplicating to be Guided to their path.
وَ إِنَّمَا أُمِرْتُمْ بِالدُّعَاءِ لِأَنْ تُرْشَدُوا إِلَى صِرَاطِ الَّذِينَ أُنْعِمَ عَلَيْهِمْ بِالْإِيمَانِ بِاللَّهِ وَ تَصْدِيقِ رَسُولِ اللَّهِ ص وَ بِالْوَلَايَةِ لِمُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ وَ بِالتَّقِيَّةِ الْحَسَنَةِ الَّتِي بِهَا يُسَلَّمُ مِنْ شَرِّ عِبَادِ اللَّهِ وَ مِنَ الزِّيَادَةِ فِي آثَامِ أَعْدَاءِ اللَّهِ وَ كُفْرِهِمْ بِأَنْ تُدَارِيَهُمْ
But rather, you have been Commanded with the supplication, because you are seeking Guidance to the path of those whom Allah-azwj has Favoured upon – with the Eman in Allah‑azwj and the ratification of His-azwj Rasool-saww and the Wilayah of Muhammad-saww and his-saww goodly Progeny-asws, and his-saww good companions, the Chosen ones, and with the excellent dissimulation which you can be safe with it, from the enemies of Allah-azwj, and from the excesses of the days (rule) of the enemies of Allah-azwj and their Kufr, that you have to put up with them.
وَ لَا تُغْرِيَهُمْ بِأَذَاكَ وَ أَذَى الْمُؤْمِنِينَ وَ بِالْمَعْرِفَةِ بِحُقُوقِ الْإِخْوَانِ مِنَ الْمُؤْمِنِينَ فَإِنَّهُ مَا مِنْ عَبْدٍ وَ لَا أَمَةٍ وَالَى مُحَمَّداً وَ آلَ مُحَمَّدٍ وَ عَادَى مَنْ عَادَاهُمْ إِلَّا كَانَ قَدِ اتَّخَذَ مِنْ عَذَابِ اللَّهِ حِصْناً مَنِيعاً وَ جُنَّةً حَصِينَةً
Therefore, do not be lured by them with that and harm the Momineen, and the recognition of the rights of the brethren from the Momineen, for there is none from a servant or a maid who befriends Muhammad-saww and the Progeny-asws of Muhammad-saww and is inimical to their-asws enemies except he would have taken an impregnable fortress from the Punishment of Allah-azwj and a fortified shield.
وَ لَا مِنْ عَبْدٍ وَ لَا أَمَةٍ دَارَى عِبَادَ اللَّهِ بِأَحْسَنِ الْمُدَارَاةِ وَ لَمْ يَدْخُلْ بِهَا فِي بَاطِلٍ وَ لَمْ يَخْرُجْ بِهَا مِنْ حَقٍّ إِلَّا جَعَلَ اللَّهُ نَفَسَهُ تَسْبِيحاً وَ زَكَّى عَمَلَهُ وَ أَعْطَاهُ لِصَبْرِهِ عَلَى كِتْمَانِ سِرِّنَا وَ احْتِمَالِ الْغَيْظِ لِمَا يَسْمَعُهُ مِنْ أَعْدَائِنَا ثَوَابَ الْمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللَّهِ تَعَالَى
And there is none from a servant nor a maid who is benevolent to the servants of Allah-azwj with excellent benevolence and does not enter by into a falsehood and does not exit by it from a right, except Allah-azwj the Exalted would Make his breaths as Glorifications (Tasbeeh), and Purify his deeds, and Grant him insight upon the concealment of our-asws secrets, and bearing the anger due to what he hears from our-asws enemies, and Rewards of the one rolling his blood in the Way of Allah-azwj the Exalted.
وَ مَا مِنْ عَبْدٍ أَخَذَ نَفْسَهُ بِحُقُوقِ إِخْوَانِهِ فَوَفَّاهُمْ حُقُوقَهُمْ جُهْدَهُ وَ أَعْطَاهُمْ مُمْكِنَهُ وَ رَضِيَ مِنْهُمْ بِعَفْوِهِمْ وَ تَرَكَ الِاسْتِقْصَاءَ عَلَيْهِمْ فَمَا يَكُونُ مِنْ زَلَلِهِمْ غَفَرَهَا لَهُمْ إِلَّا قَالَ اللَّهُ عَزَّ وَ جَلَّ لَهُ يَوْمَ الْقِيَامَةِ
And there is none from a servant who take himself to be with the rights of his brethren, so he fulfils their rights by his striving, and gives them his abilities and is pleased from them of their fulfilment, and leaves the investigating upon them, in what happens to be from their slips (mistakes), and he forgives these for them, except Allah-azwj Mighty and Majestic would Say to him on the Day of Qiyamah:
يَا عَبْدِي قَضَيْتَ حُقُوقَ إِخْوَانِكَ وَ لَمْ تَسْتَقْصِ عَلَيْهِمْ فِيمَا لَكَ عَلَيْهِمْ فَأَنَا أَجْوَدُ وَ أَكْرَمُ وَ أَوْلَى بِمِثْلِ مَا فَعَلْتَهُ مِنَ الْمُسَامَحَةِ وَ التَّكَرُّمِ فَأَنَا أَقْضِيكَ الْيَوْمَ عَلَى حَقٍّ وَعَدْتُكَ بِهِ وَ أَزِيدُكَ مِنْ فَضْلِيَ الْوَاسِعِ وَ لَا أَسْتَقْصِي عَلَيْكَ فِي تَقْصِيرِكَ فِي بَعْضِ حُقُوقِي
“O my servant! You fulfilled the rights of your brethren and did not investigate upon them with regards to what was for you upon them, so I-azwj am more Generous, and more Honourable, and Foremost with the likes of what you did from the forgiveness and the honouring. Therefore, I-azwj shall Fulfil for you today upon the rights of what I-azwj Promised you with, and I-azwj shall Increase you from My-azwj Extensive Grace, and I-azwj (also) will not Investigate upon you regarding your shortcomings of some of My-azwj Rights”’.
قَالَ فَيُلْحِقُهُ بِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَصْحَابِهِ وَ يَجْعَلُونَهُ مِنْ خِيَارِ شِيعَتِهِمْ.
He-asws said: ‘So he would be joined up with Muhammad-saww, and his-saww Progeny-asws, and his-saww companions, and (Allah-azwj will) Make him to be from the best of their-asws Shias’’.[266]
23- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ وَ آتُوا الزَّكاةَ أَيْ مِنَ الْمَالِ وَ الْجَاهِ وَ قُوَّةِ الْبَدَنِ
Tafseer of the Imam-asws (Hassan Al-Askari-asws), may the greetings be upon him-asws – Words of Mighty and Majestic: and give the Zakat, [2:110] – i.e. from the wealth, and the prestige, and strength of the body.
فَمِنَ الْمَالِ مُوَاسَاةُ إِخْوَانِكَ الْمُؤْمِنِينَ وَ مِنَ الْجَاهِ إِيصَالُهُمْ إِلَى مَا يَتَقَاعَسُونَ عَنْهُ لِضَعْفِهِمْ عَنْ حَوَائِجِهِمُ الْمُقَرَّرَةِ فِي صُدُورِهِمْ وَ بِالْقُوَّةِ مَعُونَةُ أَخٍ لَكَ قَدْ سَقَطَ حِمَارُهُ أَوْ جَمَلُهُ فِي صَحْرَاءَ أَوْ طَرِيقٍ وَ هُوَ يَسْتَغِيثُ فَلَا يُغَاثُ تُعِينُهُ حَتَّى يَحْمِلَ عَلَيْهِ مَتَاعَهُ وَ تُرْكِبُهُ وَ تُنْهِضُهُ حَتَّى يَلْحَقَ الْقَافِلَةَ-
From the wealth is consoling your Momineen brothers, and from the prestige is helping them to what they are lagging from their needs due to their weakness settled in their chests, and with strength assisting a brother of yours whose donkey of his camel has fallen in a desert or a road, and he is crying out for help but is not being help. You should assist him until he loads his belongings upon it and rides it and get him up until he joins with the caravan.
وَ أَنْتَ فِي ذَلِكَ كُلِّهِ مُعْتَقِدٌ لِمُوَالاةِ مُحَمَّدٍ وَ آلِهِ الطَّيِّبِينَ وَ أَنَّ اللَّهَ يُزَكِّي أَعْمَالَكَ وَ يُضَاعِفُهَا بِمُوَالاتِكَ لَهُمْ وَ بَرَاءَتِكَ مِنْ أَعْدَائِهِمْ.
And in all of that you are believing in the Wilayah of Muhammad-saww and his-saww goodly Progeny-asws, and Allah-azwj will Purify your deeds and Multiply these due to your Wilayah for them-asws and your disavowing form their-asws enemies’’.[267]
وَ قَالَ رَسُولُ اللَّهِ ص أَلَا فَلَا تَتَّكِلُوا عَلَى الْوَلَايَةِ وَحْدَهَا وَ أَدُّوا مَا بَعْدَهَا مِنْ فَرَائِضِ اللَّهِ وَ قَضَاءِ حُقُوقِ الْإِخْوَانِ وَ اسْتِعْمَالِ التَّقِيَّةِ فَإِنَّهُمَا اللَّذَانِ يُتِمَّانِ الْأَعْمَالَ وَ يَنْقُصَانِ بِهِمَا.
And Rasool-Allah-saww said: ‘Indeed! Do not be relying upon the Wilayah only, and after it fulfil whatever there are from the obligations of Allah-azwj, and fulfilling rights of the brothers, and utilise the Taqiyya (dissimulation), for by these two the deeds are complete and reduced due to these’’.[268]
24- م، تفسير الإمام عليه السلام أَلَا وَ إِنَّ أَعْظَمَ فَرَائِضِ اللَّهِ عَلَيْكُمْ بَعْدَ فَرْضِ مُوَالاتِنَا وَ مُعَادَاةِ أَعْدَائِنَا اسْتِعْمَالُ التَّقِيَّةِ عَلَى أَنْفُسِكُمْ وَ إِخْوَانِكُمْ وَ مَعَارِفِكُمْ وَ قَضَاءُ حُقُوقِ إِخْوَانِكُمْ فِي اللَّهِ أَلَا وَ إِنَّ اللَّهَ يَغْفِرُ كُلَّ ذَنْبٍ بَعْدَ ذَلِكَ وَ لَا يَسْتَقْصِي
Tafseer of the Imam-asws) (Hassan Al-Askari-asws), may the greetings be upon him-asws: Indeed! The greatest of the Impositions by Allah-azwj upon you all, after the necessitation of our-asws friendship and the enmity of our-asws enemies, is the utilisation of the Taqiyya (dissimulation) upon yourselves and your brethren, and your acquaintances, and the fulfilment of the rights of your brethren for the Sake of Allah-azwj. Indeed! And He-azwj will Forgive every sin after that and will not Inquire.
فَأَمَّا هَذَانِ فَقَلَّ مَنْ يَنْجُو مِنْهُمَا إِلَّا بَعْدَ مَسِّ عَذَابٍ شَدِيدٍ إِلَّا أَنْ يَكُونَ لَهُمْ مَظَالِمُ عَلَى النَّوَاصِبِ وَ الْكُفَّارِ فَيَكُونَ عَذَابُ هَذَيْنِ عَلَى أُولَئِكَ الْكُفَّارِ وَ النَّوَاصِبِ قِصَاصاً بِمَا لَكُمْ عَلَيْهِمْ مِنَ الْحُقُوقِ وَ مَا لَهُمْ إِلَيْكُمْ مِنَ الظُّلْمِ فَاتَّقُوا اللَّهَ وَ لَا تَتَعَرَّضُوا لِمَقْتِ اللَّهِ بِتَرْكِ التَّقِيَّةِ وَ التَّقْصِيرِ فِي حُقُوقِ إِخْوَانِكُمُ الْمُؤْمِنِينَ.
So as for these two (the neglecter of the Taqiyya and the neglecter of the rights), so the least one of the two would be rescued only after having touched by the severe Punishment, unless if there happens to be for them (certain) injustices against the Nasibis and the Kafirs, so the Punishment of these two would occur upon those Kafirs and the Nasibis as a retaliation with for if you all against them from the rights. And whatever is for them (Kafirs and the Nasibis) from the injustices, so fear Allah-azwj and do not be exposing yourselves to the Detestation of Allah-azwj by neglecting the Taqiyya, and the deficiencies regarding the rights of your Momineen brethren’’.[269]
25- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص مَثَلُ مُؤْمِنٍ لَا تَقِيَّةَ لَهُ كَمَثَلِ جَسَدٍ لَا رَأْسَ لَهُ
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘An example of a Momin having no Taqiyya (dissimulation) for him is like an example of a body having no head for it.
وَ مَثَلُ مُؤْمِنٍ لَا يَرْعَى حُقُوقَ إِخْوَانِهِ الْمُؤْمِنِينَ كَمَثَلِ مَنْ حَوَاسُّهُ كُلُّهَا صَحِيحَةٌ وَ هُوَ لَا يَتَأَمَّلُ بِعَقْلِهِ وَ لَا يُبْصِرُ بِعَيْنِهِ وَ لَا يَسْمَعُ بِأُذُنِهِ وَ لَا يُعَبِّرُ بِلِسَانِهِ عَنْ حَاجَتِهِ وَ لَا يَدْفَعُ الْمَكَارِهَ عَنْ نَفْسِهِ بِالْإِدْلَاءِ بِحُجَجِهِ وَ لَا يَبْطِشُ لِشَيْءٍ بِيَدَيْهِ وَ لَا يَنْهَضُ إِلَى شَيْءٍ بِرِجْلَيْهِ
And an example of a Momin not caring of the rights of his Momineen brethren is like an example of one all of his senses are healthy and (but) he neither ponders with his intellect, nor sights with his eyes, nor hears with his ears, nor expresses with his tongue of his needs, not defends against the abhorrences from himself by the evidencing with his argument, nor does he strike anything with his hands, nor gets up to anything with his legs.
فَذَلِكَ قِطْعَةُ لَحْمٍ قَدْ فَاتَتْهُ الْمَنَافِعُ وَ صَارَ غَرَضاً لِكُلِّ الْمَكَارِهِ فَلِذَلِكَ الْمُؤْمِنُ إِذَا جَهِلَ حُقُوقَ إِخْوَانِهِ فَإِنَّهُ فَوَّاتٌ حُقُوقَهُمْ فَكَانَ بِمَنْزِلَةِ الْعَطْشَانِ بِحَضْرَةِ الْمَاءِ الْبَارِدِ فَلَمْ يَشْرَبْ حَتَّى طَفَا
So that one is a piece of meat having lost its benefits and has become a target for every abhorrence. That is the Momin when he ignores rights of his brothers, for he has lost their rights. He would be at the status of the thirsty in the presence of cold water, but he does not drink until he dies.
وَ بِمَنْزِلَةِ ذِي الْحَوَاسِّ لَمْ يَسْتَعْمِلْ شَيْئاً مِنْهَا لِدِفَاعِ مَكْرُوهٍ وَ لَا لِانْتِفَاعِ مَحْبُوبٍ فَإِذَا هُوَ مَسْلُوبٌ كُلَّ نِعْمَةٍ مُبْتَلًى بِكُلِّ آفَةٍ.
And he is as the status of the senses, nothing is utilised from these due dispel his abhorrences, nor to benefit a loved one. So then he is stripped of every bounty, afflicted with every affliction’’.[270]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع التَّقِيَّةُ مِنْ أَفْضَلِ أَعْمَالِ الْمُؤْمِنِينَ يَصُونُ بِهَا نَفْسَهُ وَ إِخْوَانَهُ عَنِ الْفَاجِرِينَ وَ قَضَاءُ حُقُوقِ الْإِخْوَانِ أَشْرَفُ أَعْمَالِ الْمُتَّقِينَ يَسْتَجْلِبُ مَوَدَّةَ الْمَلَائِكَةِ الْمُقَرَّبِينَ وَ شَوْقَ الْحُورِ الْعِينِ.
And Amir Al-Momineen-asws said: ‘The Taqiyya (dissimulation) is from the most superior deeds of the Momineen. He fortifies by it himself and his brethren from the immoral ones; and fulfilling rights of the brethren is noblest of the deed of the pious ones. It attracts the cordiality of the Angels of Proximity and makes the Maiden Houries to yearn (for him)’’.[271]
وَ قَالَ الْحَسَنُ بْنُ عَلِيٍّ ع إِنَّ تَقِيَّةً يُصْلِحُ اللَّهُ بِهَا أُمَّةً لِصَاحِبِهَا مِثْلُ ثَوَابِ أَعْمَالِهِمْ وَ [إِنْ] تَرَكَهَا بما [رُبَّمَا] أَهْلَكَ أُمَّةً تَارِكُهَا شَرِيكُ مَنْ أَهْلَكَهُمْ
And Al-Hassan-asws Bin Ali-asws said: ‘The Taqiyya (dissimulation), by it Allah-azwj Corrects a community for its companion, like Rewards of their deeds, and if he were to neglect it, a community would perhaps be destroyed, the one neglecting it would have participated with the ones having destroyed them.
وَ إِنَّ مَعْرِفَةَ حُقُوقِ الْإِخْوَانِ تُحَبِّبُ إِلَى الرَّحْمَنِ وَ يُعَظِّمُ الزُّلْفَى لَدَى الْمَلِكِ الدَّيَّانِ وَ إِنَّ تَرْكَ قَضَائِهَا يَمْقُتُ الرَّحْمَنَ وَ يُصَغِّرُ الرُّتْبَةَ عِنْدَ الْكَرِيمِ الْمَنَّانِ.
And recognising rights of the brethren endears to the Beneficent and reveres the nearness to the Judging King; and neglecting fulfilling it makes one hateful to the Beneficent and belittles the rank in the Presence of the Benevolent, the Conferrer’’.[272]
26- ختص، الإختصاص عَنِ الْحَارِثِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لِلْمُسْلِمِ عَلَى الْمُسْلِمِ سِتٌّ يُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَ يُسَمِّتُهُ إِذَا عَطَسَ وَ يَعُودُهُ إِذَا مَرِضَ وَ يُجِيبُهُ إِذَا دَعَاهُ وَ يَشْهَدُهُ إِذَا تُوُفِّيَ وَ يُحِبُّ لَهُ مَا يُحِبُّ لِنَفْسِهِ وَ يَنْصَحُ لَهُ بِالْغَيْبِ.
(The book) ‘Al Ikhtisas’ – From Al Haris,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘For the Muslim upon the Muslim are six (rights) – he should greet unto him when he meets him, and name (Allah-azwj) to him when he sneezes, and console him when sick, and answer him when he calls him, and attend him when he dies, and love for him what he loves for himself, and advise for him in the absence’’.[273]
27- ختص، الإختصاص رُوِيَ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: يَا عَبْدَ الْعَظِيمِ أَبْلِغْ عَنِّي أَوْلِيَائِيَ السَّلَامَ وَ قُلْ لَهُمْ أَنْ لَا تَجْعَلُوا لِلشَّيْطَانِ عَلَى أَنْفُسِهِمْ سَبِيلًا وَ مُرْهُمْ بِالصِّدْقِ فِي الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ وَ مُرْهُمْ بِالسُّكُوتِ وَ تَرْكِ الْجِدَالِ فِيمَا لَا يَعْنِيهِمْ وَ إِقْبَالِ بَعْضِهِمْ عَلَى بَعْضٍ
(The book) ‘Al Ikhtisas’ – It is reported from Abdul Azeem Al Hasany,
‘From Abu Al-Hassan Al Reza-asws having said: ‘O Abdul Azeem! Convey the greetings to my‑asws friends and tell them not to make a way for the Satan-la against themselves, and instruct them with being truthful in the narration, and fulfilling the entrustments, and instruct them; and instruct them with being silent and neglect the quarrels regarding what does not concern them, and they should turn to each other (with help).
وَ الْمُزَاوَرَةِ فَإِنَّ ذَلِكَ قُرْبَةٌ إِلَيَّ وَ لَا يَشْغَلُوا أَنْفُسَهُمْ بِتَمْزِيقِ بَعْضِهِمْ بَعْضاً فَإِنِّي آلَيْتُ عَلَى نَفْسِي أَنَّهُ مَنْ فَعَلَ ذَلِكَ وَ أَسْخَطَ وَلِيّاً مِنْ أَوْلِيَائِي دَعَوْتُ اللَّهَ لِيُعَذِّبَهُ فِي الدُّنْيَا أَشَدَّ الْعَذَابِ وَ كَانَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ
And the visiting (each other), for that would draw closer to me-asws, and they should not pre-occupy themselves with tearing each other for I-asws have sworn upon myself-asws that the one who does that and annoys a friend from my-asws friends, I-asws shall supplicate to Allah-azwj to Punish him in the world with severest of the Punishments, and in the Hereafter, he would be from the losers.
وَ عَرِّفْهُمْ أَنَّ اللَّهَ قَدْ غَفَرَ لِمُحْسِنِهِمْ وَ تَجَاوَزَ عَنْ مُسِيئِهِمْ إِلَّا مَنْ أَشْرَكَ بِي أَوْ آذَى وَلِيّاً مِنْ أَوْلِيَائِي أَوْ أَضْمَرَ لَهُ سُوءاً فَإِنَّ اللَّهَ لَا يَغْفِرُ لَهُ حَتَّى يَرْجِعَ عَنْهُ فَإِنْ رَجَعَ عَنْهُ وَ إِلَّا نُزِعَ رُوحُ الْإِيمَانِ عَنْ قَلْبِهِ وَ خَرَجَ عَنْ وَلَايَتِي وَ لَمْ يَكُنْ لَهُ نُصِيبٌ فِي وَلَايَتِنَا وَ أَعُوذُ بِاللَّهِ مِنْ ذَلِكَ.
And make them understand that Allah-azwj will Forgive for their good doers of their evil deeds, except the one who associates with me-asws or hurts a friend from my-asws friends or thinks of doing evil to him. Allah-azwj will not Forgive him until he retracts from it. If he were to retract from it (then fine), or else the spirit of Eman will be Removed from his heart and he will exit from my-asws Wilayah, and there will not happen to be any share for him in our-asws Wilayah, and I-asws seek Refuge with Allah-azwj from that’’.[274]
28- كِتَابُ قَضَاءِ الْحُقُوقِ، لِلصُّورِيِّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِيمَا أَوْصَى بِهِ رِفَاعَةَ بْنَ شَدَّادٍ الْبَجَلِيَّ قَاضِيَ الْأَهْوَازِ فِي رِسَالَةٍ إِلَيْهِ دَارِ الْمُؤْمِنَ مَا اسْتَطَعْتَ فَإِنَّ ظَهْرَهُ حِمَى اللَّهِ وَ نَفْسَهُ كَرِيمَةٌ عَلَى اللَّهِ وَ لَهُ يَكُونُ ثَوَابُ اللَّهِ وَ ظَالِمُهُ خَصْمُ اللَّهِ فَلَا تَكُنْ خَصْمَهُ.
(The book) ‘Kitab Qaza Al Huqouq’ of Al Sowry –
‘Amir Al-Momineen-asws said among what he-asws advised with to Rifa’at Bin Shaddad Al-Bajali, judge of Al Ahvaz in a letter to him: ‘Rotate among the Momineen as much as you can, for his back is a support for Allah-azwj, and his soul is benevolent to Allah-azwj, and there happen to be Rewards of Allah-azwj for him, and his oppressor will be Contended by Allah-azwj, so do not become His-azwj contender’’.[275]
وَ قَالَ رَسُولُ اللَّهِ ص لَا يُكَلِّفُ الْمُؤْمِنُ أَخَاهُ الطَّلَبَ إِلَيْهِ إِذَا عَلِمَ حَاجَتَهُ.
And Rasool-Allah-saww said: ‘The Momin should not encumber his brother to seek to him when he already know of his needs’’.[276]
وَ قَالَ ص مُخَاطِباً لِلْمُؤْمِنِينَ تَزَاوَرُوا وَ تَعَاطَفُوا وَ تَبَاذَلُوا وَ لَا تَكُونُوا بِمَنْزِلَةِ الْمُنَافِقِ الَّذِي يَصِفُ مَا لَا يَفْعَلُ.
And he-saww said addressing to the Momineen: ‘Visit each other, and be compassionate and spend on each other, and do not be at the status of the hypocrite who describes what he does not do’’.[277]
وَ بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَاصِمِيِّ قَالَ: حَجَجْتُ وَ مَعِي جَمَاعَةٌ مِنْ أَصْحَابِنَا فَأَتَيْتُ الْمَدِينَةَ فَأَفْرَدُوا لِي مَكَاناً نَنْزِلُ فِيهِ فَاسْتَقْبَلَنَا أَبُو الْحَسَنِ مُوسَى ع عَلَى حِمَارٍ أَخْضَرَ يَتْبَعُهُ طَعَامٌ وَ نَزَلْنَا بَيْنَ النَّخْلِ فَجَاءَ وَ نَزَلَ وَ أَتَى بِالطَّسْتِ وَ الْأُشْنَانِ
And by his chain from Ja’far Bin Muhammad Al Aasimy who said,
‘I performed Hajj and with me was a group of our companions. I came to Al-Medina and individualised a place for me to be descending in. Abu Al-Hassan Musa-asws met up being upon a young donkey, followed by food (provisions), and we descended between the palm trees, and he‑asws descended and came with the tray and the washing ash.
فَبَدَأَ بِغَسْلِ يَدَيْهِ وَ أُدِيرَ الطَّسْتُ عَنْ يَمِينِهِ حَتَّى بَلَغَ آخِرَنَا ثُمَّ أُعِيدَ إِلَى مَنْ عَلَى يَسَارِهِ حَتَّى أُتِيَ إِلَى آخِرِنَا ثُمَّ قُدِّمَ الطَّعَامُ فَبَدَأَ بِالْمِلْحِ ثُمَّ قَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
He-asws began by washing his-asws hands and rotated the tray on his-asws right until it reached the last of us. Then he-asws repeated to the one upon his-asws left until it came to the last of us. Then he-asws forwarded the meal. He-asws began with the salt, then said: ‘Eat in the Name of Allah-azwj the Beneficent, the Merciful’.
ثُمَّ ثَنَّى بِالْخَلِّ ثُمَّ أُتِيَ بِكَتِفٍ مَشْوِيٍّ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ رَسُولَ اللَّهِ ص
Then he-asws seconded with the vinegar, then was brought a grilled shoulder (of lamb). He-asws said: ‘Eat in the Name of Allah-azwj the Beneficent, the Merciful, for this is food which used to fascinate Rasool-Allah-saww’.
ثُمَّ أُتِيَ بِالْخَلِّ وَ الزَّيْتِ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ فَاطِمَةَ ع
Then he-asws was brought the vinegar and the oil. He-asws said: ‘Eat in the Name of Allah-azwj the Beneficent, the Merciful, for this is food which used to fascinate (Syeda) Fatima-asws’.
ثُمَّ أُتِيَ بِسِكْبَاجٍ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَهَذَا طَعَامٌ كَانَ يُعْجِبُ أَمِيرَ الْمُؤْمِنِينَ ع
Then he-asws was brought Sakbaj (cooked meat, and saffron, and vinegar). He-asws said: ‘Eat in the Name of Allah-azwj the Beneficent, the Merciful. This is food which used to fascinate Amir Al-Momineen-asws’.
ثُمَّ أُتِيَ بِلَحْمٍ مَقْلُوٍّ فِيهِ بَاذَنْجَانٌ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ الْحَسَنَ بْنَ عَلِيٍّ ع
Then he-asws was brought fried meat wherein were aubergines. He-asws said: ‘In the Name of Allah-azwj the Beneficent, the Merciful. This is food which used to fascinate Al-Hassan-asws Bin Ali-asws’.
ثُمَّ أُتِيَ بِلَبَنٍ حَامِضٍ قَدْ ثُرِدَ فِيهِ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ الْحُسَيْنَ بْنَ عَلِيٍّ ع
Then he-asws was brought some sour milk, porridge having made in it. He-asws said: ‘Eat in the Name of Allah-azwj the Beneficent, the Merciful, for this is food which used to fascinate Al-Husayn-asws Bin Ali-asws’.
ثُمَّ أُتِيَ بِجُبُنٍّ مُبَزَّرٍ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ مُحَمَّدَ بْنَ عَلِيٍّ ع
Then he-asws was brought cheese sandwiches. He-asws said: ‘Eat in the Name of Allah-azwj the Beneficent, the Merciful, for this is food which used to fascinate Muhammad-asws Bin Ali-asws’.
ثُمَّ أُتِيَ بِتَوْرٍ فِيهِ بَيْضٌ كَالْعُجَّةِ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُ أَبِي جَعْفَراً ع
Then he-asws was brought container in which were like the ‘Ujjah’ (egg dish in flour). He-asws said: ‘Eat in the Name of Allah-azwj the Beneficent, the Merciful, for this food used to fascinate Abu Ja’far-asws’.
ثُمَّ أُتِيَ بِحَلْوَاءَ فَقَالَ كُلُوا بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ فَإِنَّ هَذَا طَعَامٌ كَانَ يُعْجِبُنِي
Then he-asws was brought the sweets. He-asws said: ‘Eat in the Name of Allah-azwj the Beneficent, the Merciful. This is food which has been fascinating me-asws’.
وَ رُفِعَتِ الْمَائِدَةُ فَذَهَبَ أَحَدُنَا لِيَلْقُطَ مَا كَانَ تَحْتَهَا فَقَالَ ع إِنَّمَا ذَلِكَ فِي الْمَنَازِلِ تَحْتَ السُّقُوفِ فَأَمَّا فِي مِثْلِ هَذَا الْمَوْضِعِ فَهُوَ لِعَافِيَةِ الطَّيْرِ وَ الْبَهَائِمِ
And the meal was raised. One of us went to pick up what was beneath it. He-asws said: ‘But rather, that should be (done) in the houses under the rooves. As for in the likes of this place, it is for the well-being of the birds and the beasts’.
ثُمَّ أُتِيَ بِالْخِلَالِ فَقَالَ مِنْ حَقِّ الْخِلَالِ أَنْ تُدِيرَ لِسَانَكَ فِي فَمِكَ فَمَا أَجَابَكَ ابْتَلَعْتَهُ وَ مَا امْتَنَعَ ثَمَّ بِالْخِلَالِ تُخْرِجُهُ فَتَلْفِظُهُ
Then he-asws was brought the toothpicks. He-asws said: ‘It is from a right of the toothpick that it be rotated around the tongue in your mouth. So, whatever (pieces) respond to you, swallow it, and whatever prevents, then (use) toothpick again and extract it and spit it out’.
وَ أُتِيَ بِالطَّسْتِ وَ الْمَاءِ فَابْتَدَأَ بِأَوَّلِ مَنْ عَلَى يَسَارِهِ حَتَّى انْتُهِيَ إِلَيْهِ فَغَسَلَ ثُمَّ غَسَلَ مَنْ عَلَى يَمِينِهِ حَتَّى أُتِيَ عَلَى آخِرِهِمْ
And he-asws was brought the tray and the water. He-asws began with the first one upon his-asws left until it ended to him-asws. He-asws washed, then the one on his-asws right washed until it came to their last one.
ثُمَّ قَالَ يَا عَاصِمُ كَيْفَ أَنْتُمْ فِي التَّوَاصُلِ وَ التَّبَارِّ فَقَالَ عَلَى أَفْضَلِ مَا كَانَ عَلَيْهِ أَحَدٌ
Then he-asws said: ‘O Asim! How are you all regarding the connecting (helping financially) and the poverty?’ He-asws said: ‘Upon better than what anyone is upon’.
فَقَالَ أَ يَأْتِي أَحَدُكُمْ عِنْدَ الضِّيقَةِ مَنْزِلَ أَخِيهِ فَلَا يَجِدُهُ فَيَأْمُرُ بِإِخْرَاجِ كِيسِهِ فَيُخْرَجُ فَيَفُضُّ خَتْمَهُ فَيَأْخُذُ مِنْ ذَلِكَ حَاجَتَهُ فَلَا يُنْكِرُ عَلَيْهِ
He-asws said: ‘Does one of you come to his brother during the financial difficulty, and he does not find him, so he instructs with bringing out his moneybag. He brings out and opens its seal and takes from that his need, and it is not denied upon him?’
قَالَ لَا قَالَ لَسْتُمْ عَلَى مَا أُحِبُّ مِنَ التَّوَاصُلِ.
He said, ‘No!’ He-asws said: ‘You aren’t upon what I-asws like regarding the connecting (helping between Momineen)’’.[278]
وَ مِنَ الْكِتَابِ الْمَذْكُورِ بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: يَا مُفَضَّلُ كَيْفَ حَالُ الشِّيعَةِ عِنْدَكُمْ
And from the (afore) mentioned book, by his chain from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘O Mufazzal! How is the situation of the Shias in your presence?’
قُلْتُ جُعِلْتُ فِدَاكَ مَا أَحْسَنَ حَالَهُمْ وَ أَوْصَلَ بَعْضَهُمْ بَعْضاً وَ أَبَرَّ بَعْضَهُمْ بِبَعْضٍ
I said, ‘May I be sacrificed for you-asws! ‘How excellent is their state, and they are connecting with each other and are being righteous to each other!’
قَالَ أَ يَجِيءُ الرَّجُلُ مِنْكُمْ إِلَى أَخِيهِ فَيُدْخِلُ يَدَهُ فِي كِيسِهِ وَ يَأْخُذُ مِنْهُ حَاجَتَهُ- لَا يَجْبَهُهُ وَ لَا يَجِدُ فِي نَفْسِهِ أَلَماً
He-asws said: ‘Does the man from you come to his brother, inserts his hand in his moneybag and takes his need from it, and neither does he repel him, nor does he feel any agony within himself?’
قَالَ قُلْتُ لَا وَ اللَّهِ مَا هُمْ كَذَا
He (the narrator) said, ‘I said, ‘By Allah-azwj, they are not like this!’
قَالَ وَ اللَّهِ لَوْ كَانُوا ثُمَّ اجْتَمَعَتْ شِيعَةُ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَى فَخِذِ شَاةٍ لَأَصْدَرَهُمْ.
He-asws said: ‘By Allah-azwj! Had they been so, then Shias of Ja’far-asws Bin Muhammad-asws would have gathered upon a thigh of a sheep (to eat), I-asws would have been in their centre (midst)’’.[279]
وَ بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَا عُبِدَ اللَّهُ بِشَيْءٍ أَفْضَلَ مِنْ أَدَاءِ حَقِّ الْمُؤْمِنِ.
And by his chain,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘Allah-azwj has not been worshipped by anything superior to fulfilling rights of the Momin’’.[280]
وَ قَالَ ع إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى حُرُمَاتٍ حُرْمَةَ كِتَابِ اللَّهِ وَ حُرْمَةَ رَسُولِ اللَّهِ ص وَ حُرْمَةَ بَيْتِ الْمَقْدِسِ وَ حُرْمَةَ الْمُؤْمِنِ.
And he-asws said: ‘There are sanctities for Allah-azwj Blessed and Exalted – a sanctity of the Book of Allah-azwj, and sanctity of Rasool-Allah-saww, and sanctity of Bay Al-Maqdis, and sanctity of the Momin’’.[281]
وَ بِإِسْنَادِهِ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ع وَ عِنْدَهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجُعْفِيُّ فَتَبَسَّمْتُ إِلَيْهِ فَقَالَ أَ تُحِبُّهُ قُلْتُ نَعَمْ وَ مَا أَحْبَبْتُهُ إِلَّا فِيكُمْ
And by his chain, from Abdul Momin Al Anasari who said,
‘I entered to see Abu Al-Hassan Musa-asws and in his-asws presence was Muhammad Bin Abdullah Bin Muhammad Al-Jufy. I smiled at him. He-asws said: ‘Do you like him?’ I said, ‘I don’t like him except regarding you-asws all!’
فَقَالَ هُوَ أَخُوكَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأُمَّهِ وَ أَبِيهِ فَمَلْعُونٌ مَنْ غَشَّ أَخَاهُ وَ مَلْعُونٌ مَنْ لَمْ يَنْصَحْ أَخَاهُ وَ مَلْعُونٌ مَنْ حَجَبَ أَخَاهُ وَ مَلْعُونٌ مَنِ اغْتَابَ أَخَاهُ.
He-asws said: ‘He is your brother. The Momin is a brother of the Momin, of his mother and his father. Accursed is the one who cheats his brother, and Accursed is the one who does not advise his brother, and Accursed is the one who veils his brother, and Accursed is the one who backbites his brother’’.[282]
وَ بِإِسْنَادِهِ قَالَ: سُئِلَ عَنِ الرِّضَا ع مَا حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ
And by his chain, said,
‘Al-Reza-asws was asked, ‘What is a right of the Momin upon the Momin?’
فَقَالَ إِنَّ مِنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ الْمَوَدَّةَ لَهُ فِي صَدْرِهِ وَ الْمُوَاسَاةَ لَهُ فِي مَالِهِ وَ النُّصْرَةَ لَهُ عَلَى مَنْ ظَلَمَهُ وَ إِنْ كَانَ فَيْءٌ لِلْمُسْلِمِينَ وَ كَانَ غَائِباً أَخَذَ لَهُ بِنَصِيبِهِ وَ إِذَا مَاتَ فَالزِّيَارَةُ إِلَى قَبْرِهِ
He-asws said: ‘A right of the Momin upon the Momin-asws is the cordiality to him in his chest, and the consoling to him in his wealth, and the help to him against the one oppressing him, and if it was war booty of the Muslims and he was absent, his should take his share for him, and when he dies, then the visitation to his grave.
وَ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَخُونُهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَكْذِبُهُ وَ لَا يَقُولُ لَهُ أُفٍّ فَإِذَا قَالَ لَهُ أُفٍّ فَلَيْسَ بَيْنَهُمَا وَلَايَةٌ وَ إِذَا قَالَ لَهُ أَنْتَ عَدُوِّي فَقَدْ كَفَّرَ أَحَدُهُمَا صَاحِبَهُ
And he should neither oppress him, nor cheat him, nor betray him, nor abandon him, nor backbite him, nor belie him, and he should not say ‘Ugh’ to him. When he does say, ‘Ugh’ to him, then there isn’t any Wilayah (friendship) between the two; and when he says to him, ‘You are my enemy’, so one of them has committed Kufr with his companion.
وَ إِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ وَ مَنْ أَطْعَمَ مُؤْمِناً كَانَ أَفْضَلَ مِنْ عِتْقِ رَقَبَةٍ وَ مَنْ سَقَى مُؤْمِناً مِنْ ظَمَإٍ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ وَ مَنْ كَسَى مُؤْمِناً مِنْ عُرْيٍ كَسَاهُ اللَّهُ مِنْ سُنْدُسٍ وَ حَرِيرِ الْجَنَّةِ
When he slanders him, the Eman melts in his heart just as the salt melts in the water; and the one who feeds a Momin it would be better than liberating a neck; and the one quenching a Momin from thirst, Allah-azwj will Quench him from the Sealed Nectar; and the one clothing a Momin from bareness, Allah-azwj will Clothe him from brocade and silk of Paradise.
وَ مَنْ أَقْرَضَ مُؤْمِناً قَرْضاً يُرِيدُ بِهِ وَجْهَ اللَّهِ عَزَّ وَ جَلَّ حُسِبَ لَهُ ذَلِكَ بِحِسَابِ الصَّدَقَةِ حَتَّى يُؤَدِّيَهُ إِلَيْهِ وَ مَنْ فَرَّجَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا فَرَّجَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ الْآخِرَةِ
And the one who lends a loan to a Momin intending the Face of Allah-azwj Mighty and Majestic by it, that will be calculated for him in the calculation of the charity until he pays it back to him; and the one who relieves distress from a Momin from the stresses of the world, Allah‑azwj will Relieve from him stress from the distresses of the Hereafter.
وَ مَنْ قَضَى لِمُؤْمِنٍ حَاجَةً كَانَ أَفْضَلَ مِنْ صِيَامِهِ وَ اعْتِكَافِهِ فِي الْمَسْجِدِ الْحَرَامِ وَ إِنَّمَا الْمُؤْمِنُ بِمَنْزِلَةِ السَّاقِ مِنَ الْجَسَدِ وَ إِنَّ أَبَا جَعْفَرٍ الْبَاقِرَ ع اسْتَقْبَلَ الْكَعْبَةَ وَ قَالَ الْحَمْدُ لِلَّهِ الَّذِي كَرَّمَكِ وَ شَرَّفَكِ وَ عَظَّمَكِ وَ جَعَلَكِ مَثَابَةً لِلنَّاسِ وَ أَمْناً وَ اللَّهِ لَحُرْمَةُ الْمُؤْمِنِ أَعْظَمُ حُرْمَةً مِنْكِ
And the one who fulfils a need for a Momin, it would be better than his fasting, and his isolating in the Sacred Masjid; and rather the Momin is at the status of the leg from the body; and Abu Ja’far Al-Baqir-asws had faced the Kabah and said: ‘The Praise is for Allah-azwj Who Honoured you, and Ennobled you, and Revered you, and Made you a refuge for the people and a safety. By Allah-azwj! The sanctity of a Momin is of greater sanctity than you’.
وَ لَقَدْ دَخَلَ عَلَيْهِ رَجُلٌ مِنْ أَهْلِ الْجَبَلِ فَسَلَّمَ عَلَيْهِ فَقَالَ لَهُ عِنْدَ الْوَدَاعِ أَوْصِنِي
And a man from the people of the mountains entered to see him. He greeted unto him-asws. He said to him at bidding the farewell, ‘Advise me!’
فَقَالَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ بِرِّ أَخِيكَ الْمُؤْمِنِ فأحببت [فَأَحِبَ] لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ إِنْ سَأَلَكَ فَأَعْطِهِ وَ إِنْ كَفَّ عَنْكَ فَاعْرِضْ عَلَيْهِ- لَا تَمَلَّهُ فَإِنَّهُ لَا يَمَلُّكَ وَ كُنْ لَهُ عَضُداً
He-asws said: ‘I-asws advise you with fearing Allah-azwj, and righteousness with your Momin brother. Love for him what you love for yourself, and if he were to ask you, then give him, and if he refrains from you, then turn to him. Do not be fed up with him for he is not fed up with you and be a support for him.
فَإِنْ وَجَدَ عَلَيْكَ فَلَا تُفَارِقْهُ حَتَّى تَسُلَّ سَخِيمَتَهُ فَإِنْ غَابَ فَاحْفَظْهُ فِي غَيْبَتِهِ وَ إِنْ شَهِدَ فَاكْنُفْهُ وَ اعْضُدْهُ وَ زُرْهُ وَ أَكْرِمْهُ وَ الْطُفْ بِهِ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ وَ فِطْرُكَ لِأَخِيكَ الْمُؤْمِنِ وَ إِدْخَالُ السُّرُورِ عَلَيْهِ أَفْضَلُ مِنَ الصِّيَامِ وَ أَعْظَمُ أَجْراً.
If he were to feel (ill will) against you, do not separate from him until his grudge is gone. If he is absence, then protect him during his absence, and if he is present, cover him, and support him, and visit him, and honour him, and be compassionate with him, for he is from you and you are from him, and your nature is for your Momin brother; and entering the cheerfulness unto him is better than fasting, and is of greater Recompense’’.[283]
29- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُؤْمِنُ مِرْآةٌ لِأَخِيهِ الْمُؤْمِنِ يَنْصَحُهُ إِذَا غَابَ عَنْهُ وَ يُمِيطُ عَنْهُ مَا يَكْرَهُ إِذَا شَهِدَ وَ يُوَسِّعُ لَهُ فِي الْمَجْلِسِ.
(The book) ‘Nawadir’ – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Momin is a mirror for his Momin brother. He advises him when he is absent from him, and he distances from him what he dislikes when he is present, and he makes space for him in the gathering’’.[284]
30- أَقُولُ، وَجَدْتُ بِخَطِّ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَاعِيِّ نَقْلًا مِنْ خَطِّ الشَّيْخِ الشَّهِيدِ رَحِمَهُ اللَّهُ مَا هَذِهِ صُورَتُهُ مِنْ كِتَابِ الْمُؤْمِنِ لِابْنِ سَعِيدٍ الْحُسَيْنِ الْأَهْوَازِيِّ وَ أَصْلُهُ كُوفِيٌّ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا وَ اللَّهِ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً أَبَداً حَتَّى يَكُونَ لِأَخِيهِ مِثْلَ الْجَسَدِ إِذَا ضَرَبَ عَلَيْهِ عِرْقٌ وَاحِدٌ تَدَاعَتْ لَهُ سَائِرُ عُرُوقِهِ.
I (Majlisi) am saying, ‘I found in the handwriting of Muhammad Bin Ali Al Jubaie, copying from the handwriting of the sheykh, the martyr, may Allah-azwj be Pleased with him, that this is its outline from ‘Kitab Al Momin’ of Ibn Saeed Al Husayn Al Ahwazy, and it’s original is Kufian, by his chain,
‘From Abu Abdullah-asws having said: ‘No, by Allah-azwj! The Momin cannot be a Momin, ever, until he becomes for his brother like the body. When one vein is struck upon him, rest of the veins respond to it’’.[285]
وَ عَنْهُ ع أَنَّهُ قَالَ: لِكُلِّ شَيْءٍ شَيْءٌ يَسْتَرِيحُ إِلَيْهِ وَ إِنَّ الْمُؤْمِنَ يَسْتَرِيحُ إِلَى أَخِيهِ الْمُؤْمِنِ كَمَا يَسْتَرِيحُ الطَّيْرُ إِلَى شَكْلِهِ.
And from him-asws having said, ‘For everything there is something it comforts to, and the Momin is comforted to his Momin brother just as the bird is comforted to its type (fellow bird)’’.[286]
وَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْمُؤْمِنُونَ فِي تَبَارِّهِمْ وَ تَرَاحُمِهِمْ وَ تَعَاطُفِهِمْ كَمِثْلِ الْجَسَدِ إِذَا اشْتَكَى تَدَاعَى لَهُ سَائِرُهُ بِالسَّهَرِ وَ الْحُمَّى.
And from Abu Ja’far-asws having said: ‘The Momineen are like the body in their righteousness, and mercifulness, and their compassion to each other. When he has a (health) complaint, the rest of him call to him with the staying awake and the fever’’.[287]
وَ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ
And from Al Moalla Bin Khuneys who said,
‘I said to Abu Abdullah-asws, ‘What is a right of the Momin upon the Momin?’
قَالَ إِنِّي عَلَيْكَ شَفِيقٌ إِنِّي أَخَافُ أَنْ تَعْلَمَ وَ لَا تَعْمَلَ وَ تُضَيِّعَ وَ لَا تَحْفَظَ
He-asws said: ‘I-asws pity upon you. I-asws fear that you will learn, and you will waste and not preserve’.
قَالَ فَقُلْتُ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ
He (the narrator) said, ‘I said, ‘There is no strength except with Allah-azwj’.
قَالَ لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سَبْعَةُ حُقُوقٍ وَاجِبَةٍ لَيْسَ مِنْهَا حَقٌّ إِلَّا وَ هُوَ وَاجِبٌ عَلَى أَخِيهِ إِنْ ضَيَّعَ مِنْهَا حَقّاً خَرَجَ مِنْ وَلَايَةِ اللَّهِ وَ تَرَكَ طَاعَتَهُ وَ لَمْ يَكُنْ لَهُ فِيهَا نَصِيبٌ
He-asws said: ‘For the Momin upon the Momin, there are seven obligatory rights. There isn’t any right from it except and it is obligatory. Upon his brother is that if he were to waste a right from these, he will exit from the Wilayah of Allah-azwj and would have neglected His-azwj obedience, and there will not be any share for him in it.
أَيْسَرُ حَقٍّ مِنْهَا أَنْ تُحِبَّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ أَنْ تَكْرَهَ لَهُ مَا تَكْرَهُ لِنَفْسِكَ
The easiest right from these is that you should love for him what you love for yourself, and you should dislike for him what you dislike for yourself.
وَ الثَّانِي أَنْ تُعِينَهُ بِنَفْسِكَ وَ مَالِكَ وَ لِسَانِكَ وَ يَدَيْكَ وَ رِجْلَيْكَ
And the second is that you should assist him with yourself, and your wealth, and your tongue, and your hands, and your legs.
وَ الثَّالِثُ أَنْ تَتَّبِعَ رِضَاهُ وَ تَجْتَنِبَ سَخَطَهُ وَ تُطِيعَ أَمْرَهُ
And the third is that you should pursue his satisfaction and shun annoying him, and you should obey his instructions.
وَ الرَّابِعُ أَنْ تَكُونَ عَيْنَهُ وَ دَلِيلَهُ وَ مِرْآتَهُ
And the fourth is that you should be his eyes, and his guide, and his mirror.
وَ الْخَامِسُ لَا تَشْبَعُ وَ يَجُوعُ وَ [لَا] تَرْوَى وَ يَظْمَأُ وَ [لَا] تُكْسَى وَ يَعْرَى
And the fifth, you should not satiate while he is hungry, nor saturate while he is thirsty, nor clothe while he is bare.
وَ السَّادِسُ أَنْ يَكُونَ لَكَ خَادِمٌ وَ لَيْسَ لَهُ خَادِمُ أَوْ لَكَ امْرَأَةٌ تَقُومُ عَلَيْكَ وَ لَيْسَ لَهُ امْرَأَةٌ تَقُومُ عَلَيْهِ أَنْ تَبْعَثَ خَادِمَكَ تَغْسِلُ ثِيَابَهُ وَ تَصْنَعُ طَعَامَهُ وَ تُهَيِّئُ فِرَاشَهُ
And the sixth is that if there happens to be a servant for him and there isn’t any servant for him, or there is a wife for you and there isn’t any wife for him to be standing upon him, you should send your servant to wash his clothes and cook his meal and prepare his bed.
وَ السَّابِعُ تُبِرُّ قَسَمَهُ وَ تُجِيبُ دَعْوَتَهُ وَ تَعُودُ مَرْضَتَهُ وَ تَشْهَدُ جَنَازَتَهُ وَ إِنْ كَانَتْ لَهُ حَاجَةٌ تُبَادِرُ مُبَادَرَةً إِلَى قَضَائِهَا وَ لَا تُكَلِّفُهُ أَنْ يَسْأَلَكَهَا
And the seventh, you should fulfil his vow, and answer his call, and console in his illness, and attend his funeral; and if there were to be a need for him, you should rush to fulfil it and not encumber him to ask it.
فَإِذَا جَعَلْتَ ذَلِكَ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِهِ وَ وَلَايَتَهُ بِوَلَايَتِكَ.
When you have done that, you will have connected your wilayah with his wilayah, and his wilayah with your wilayah’’.[288]
وَ عَنِ الْمُعَلَّى مِثْلَهُ وَ قَالَ فِي حَدِيثِهِ فَإِذَا فَعَلْتَ ذَلِكَ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِهِ وَ وَلَايَتَهُ بِوَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ
And from Al-Moalla – similar to it, and he-asws said in his-asws Hadeeth: ‘When you have done that, you will have connected your wilayah with his wilayah, and his wilayah with the Wilayah of Allah-azwj Mighty and Majestic’.
وَ قَالَ أَحْبِبْ لِأَخِيكَ الْمُسْلِمِ مَا تُحِبُّ لِنَفْسِكَ فَإِذَا احْتَجْتَ فَسَلْهُ وَ إِذَا سَأَلَكَ فَأَعْطِهِ وَ لَا تَمَلَّهُ خَيْراً وَ يَمَلُّ لَكَ كُنْ لَهُ ظَهْراً فَإِنَّهُ لَكَ ظَهِيرٌ وَ احْفَظْهُ فِي غَيْبَتِهِ وَ إِنْ شَهِدَ فَزُرْهُ وَ أَجِلَّهُ وَ أَكْرِمْهُ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ
And he-asws said: ‘Love for your Muslim brother what you love for yourself. When you are need, so ask him, and when he asks you, give him, and do not be fed up with doing good and he will not be fed up with you; be a support for him for he is a support for you, and protect him during his absence, and if he is present, visit him, and revere him, and honour him, for he is from you and you are from him.
وَ إِنْ كَانَ عَلَيْكَ عَاتِباً فَلَا تُفَارِقْهُ حَتَّى تَسُلَّ سَخِيمَتَهُ وَ إِنْ أَصَابَهُ خَيْرٌ فَاحْمَدِ اللَّهَ عَزَّ وَ جَلَّ وَ إِنِ ابْتُلِيَ فَأَعْطِهِ وَ تَحَمَّلْ عَنْهُ وَ أَعِنْهُ.
If he were to fault upon you, do not separate from him until his grudge is gone away, and if he attains good, then praise Allah-azwj Mighty and Majestic, and if he is afflicted, then give him and carry (his burden) on his behalf and assist him’’.[289]
نَصْرُ بْنُ قَابُوسَ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الْمَاضِي ع بَلَغَنِي عَنْ أَبِيكَ [الْحُسَيْنِ] أَنَّهُ أَتَاهُ آتٍ فَاسْتَعَانَ بِهِ ع عَلَى حَاجَةٍ فَذُكِرَ لَهُ أَنَّهُ مُعْتَكِفٌ فَأَتَى الْحَسَنَ ع فَذَكَرَ لَهُ ذَلِكَ فَقَالَ أَ مَا عَلِمَ أَنَّ الْمَشْيَ فِي حَاجَةِ الْمُؤْمِنِ حَتَّى يَقْضِيَهَا خَيْرٌ مِنِ اعْتِكَافِ شَهْرَيْنِ مُتَتَابِعَيْنِ فِي الْمَسْجِدِ الْحَرَامِ بِصِيَامِهَا
Nasr in Qbous said,
‘I said to Abu Al-Hassan Al-Maazi (7th Imam-asws), ‘It has reached me from your-asws father (Al-Husayn-asws), a comer had come to him-asws and was assisted by him-asws upon a need. It was mentioned to him-asws that he was in isolation (I’tikaaf). He-asws came to Al-Hassan-asws and mentioned that to him-asws. He-asws said: ‘Does he not know that the walking regarding a need of the Momin until he fulfils it is better than isolation (I’tikaaf) for two consecutive mother in the Sacred Masjid with its fasting?’
ثُمَّ قَالَ أَبُو الْحَسَنِ ع وَ مِنِ اعْتِكَافِ الدَّهْرِ.
The Abu Al-Hassan-asws said: ‘And (better) than isolation (I’tikaaf) for the whole time (lifetime)’’.[290]
31- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ هَارُونَ بْنِ حُمَيْدٍ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ بَكْرِ بْنِ شَيْبَةَ عَنْ أَبِي الْأَحْوَصِ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لِلْمُسْلِمِ عَلَى الْمُسْلِمِ سِتُّ خِصَالٍ بِالْمَعْرُوفِ يُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَ يُجِيبُهُ إِذَا دَعَاهُ وَ يُسَمِّتُهُ إِذَا عَطَسَ وَ يَعُودُهُ إِذَا مَرِضَ وَ يَحْضُرُ جَنَازَتَهُ إِذَا مَاتَ وَ يُحِبُّ لَهُ مَا يُحِبُّ لِنَفْسِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad in Haroun Bin Humeyd, and Abdullah Bin Muhammad Bin Abdul Aziz, from Bakr Bin Shayba, from Abu Al Ahwas, from Abu Is’haq, from Al Haris,
‘From Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘For the Muslim upon the Muslim there are six traits with the acts of kindness – he should greet unto him when he meets him, and answer him when he calls him, and name (Allah-azwj) when he sneezes, and console him when he is sick, and attend his funeral when he dies, and love for him what he loves for himself’’.[291]
32- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مَحْمُودِ بْنِ مُحَمَّدِ بْنِ مُهَاجِرٍ عَنْ صَالِحِ بْنِ زَيْدٍ عَنْ نَصْرِ بْنِ حَرِيشٍ عَنْ رَوْحِ بْنِ مُسَافِرٍ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لِلْمُسْلِمِ عَلَى الْمُسْلِمِ سِتُّ خِصَالٍ بِالْمَعْرُوفِ يُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ وَ يُسَمِّتُهُ إِذَا عَطَسَ وَ يَعُودُهُ إِذَا مَرِضَ وَ يَشْهَدُ جَنَازَتَهُ إِذَا مَاتَ وَ يُجِيبُهُ إِذَا دَعَاهُ وَ يُحِبُّ لَهُ مَا يُحِبُّ لِنَفْسِهِ وَ يَكْرَهُ لَهُ مَا يَكْرَهُ لِنَفْسِهِ بِظَهْرِ الْغَيْبِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Mahmoud Bin Muhammad Bin Muhajir, from Salih BiN Zayd, from Nasr Bin Hareysh, from Rawh Bin Musafir, from Abu Is’haq, from Al Haris,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘For the Muslim upon the Muslim, there are six traits with the acts of kindness – he should greet unto him when he meets him, and he should name (Allah-azwj) when he sneezes, console him when sick, and attend his funeral when he dies, and answer him when he calls him, and love for him what he loves for himself, and dislikes for him what he dislikes for himself in the back of absence’’.[292]
33- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عَلِيِّ بْنِ بِلَالٍ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ مَالِكٍ رَفَعَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ صَحِبَ مُؤْمِناً أَرْبَعِينَ خُطْوَةً سَأَلَهُ اللَّهُ عَنْهُ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ali Bin Bilal, from Ali Bin Suleyman, from Ja’far Bin Muhammad Bin Malik, raising it,
‘From Abu Abdullah-asws having said: ‘One who accompanies a Momin for forty steps, Allah‑azwj will Question him about him on the Day of Qiyamah’’.[293]
34- ما، الأمالي للشيخ الطوسي قَالَ الْمُفِيدُ رَأَيْتُ فِي بَعْضِ الْأُصُولِ حَدِيثاً لَمْ يَحْضُرْنِي الْآنَ إِسْنَادُهُ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَنْ صَحِبَ أَخَاهُ الْمُؤْمِنَ فِي طَرِيقٍ فَتَقَدَّمَهُ فِيهِ بِقَدْرِ مَا يَغِيبُ عَنْهُ بَصَرُهُ فَقَدْ أَشَاطَ بِدَمِهِ وَ أَعَانَ عَلَيْهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed said, ‘I saw in one of the original Ahadeeth, its attribution is not present with me now,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws having said: ‘One who accompanies his Momin brother in a road and sends him ahead a measurement of what would make him disappear from his sight, so he is greedy for his blood and assisted against him’’.[294]
35- كَنْزُ الْكَرَاجُكِيِّ، بِإِسْنَادٍ مَذْكُورٍ فِي الْمَنَاهِي عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَلْعُونٌ مَلْعُونٌ رَجُلٌ يَبْدَؤُهُ أَخُوهُ بِالصُّلْحِ فَلَمْ يُصَالِحْهُ.
(The book) ‘Al-Karajaki – By a chain mention in ‘Al Manahy’, from Yunus Bin Yaqoub,
‘From Abu Abdullah-asws having said: ‘Accursed! Accursed is a man whose brother initiates him with the reconciliation, but he does not reconcile with him’’.[295]
36- مِنْهُ، عَنِ الْحُسَيْنِ بْنِ مُحَمَّدِ بْنِ عَلِيٍّ الصَّيْرَفِيِّ عَنْ مُحَمَّدِ بْنِ عُمَرَ الْجِعَابِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لِلْمُسْلِمِ عَلَى أَخِيهِ ثَلَاثُونَ حَقّاً- لَا بَرَاءَةَ لَهُ مِنْهَا إِلَّا بِالْأَدَاءِ أَوِ الْعَفْوِ
From Al Husayn Bin Muhammad Bin Ali Al Sayrafi, from Muhammad Bin Umar Al Jiany, from Al Qasim Bin Muhammad Bin Ja’far Al Alawy, from his father, from his forefathers,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘For a Muslim upon his brother there are thirty rights. There is no disavowing for him from these except with fulfilment or the excuse.
يَغْفِرُ زَلَّتَهُ وَ يَرْحَمُ عَبْرَتَهُ وَ يَسْتُرُ عَوْرَتَهُ وَ يُقِيلُ عَثْرَتَهُ وَ يَقْبَلُ مَعْذِرَتَهُ وَ يَرُدُّ غِيبَتَهُ وَ يُدِيمُ نَصِيحَتَهُ وَ يَحْفَظُ خُلَّتَهُ وَ يَرْعَى ذِمَّتَهُ وَ يَعُودُ مَرْضَتَهُ وَ يَشْهَدُ مَيِّتَهُ وَ يُجِيبُ دَعْوَتَهُ وَ يَقْبَلُ هَدِيَّتَهُ وَ يُكَافِئُ صِلَتَهُ وَ يَشْكُرُ نِعْمَتَهُ وَ يُحْسِنُ نُصْرَتَهُ
He should forgive his slips, and mercy his tears, and cover his bareness, and belittle his stumbles, and accept his apologies, and repel his backbiting, and constantly advise him, and preserve his virtues, and take care of his responsibilities, and console in his illness, and attend his corpse (funeral), and answer his call, and accept his gifts, and reciprocate his help, and thank for his favours.
وَ يَحْفَظُ حَلِيلَتَهُ وَ يَقْضِي حَاجَتَهُ وَ يَشْفَعُ مَسْأَلَتَهُ وَ يُسَمِّتُ عَطْسَتَهُ وَ يُرْشِدُ ضَالَّتَهُ وَ يَرُدُّ سَلَامَهُ وَ يُطِيبُ كَلَامَهُ وَ يَبَرُّ إِنْعَامَهُ وَ يُصَدِّقُ إِقْسَامَهُ وَ يُوَالِي وَلِيَّهُ وَ لَا يُعَادِيهِ
And protect his family, and fulfil his needs, and heal his problems, and name (Allah-azwj) at his sneezing, and guide his straying, and respond his greeting, and be good in his speech to him, and makes good his oath, and ratify his vow, and befriend his friend and not be inimical to him.
وَ يَنْصُرُهُ ظَالِماً وَ مَظْلُوماً فَأَمَّا نُصْرَتُهُ ظَالِماً فَيَرُدُّهُ عَنْ ظُلْمِهِ وَ أَمَّا نُصْرَتُهُ مَظْلُوماً فَيُعِينُهُ عَلَى أَخْذِ حَقِّهِ وَ لَا يُسْلِمُهُ وَ لَا يَخْذُلُهُ وَ يُحِبُّ لَهُ مِنَ الْخَيْرِ مَا يُحِبُّ لِنَفْسِهِ وَ يَكْرَهُ لَهُ مِنَ الشَّرِّ مَا يَكْرَهُ لِنَفْسِهِ
And help him as an oppressor and oppressed. As for helping him as an oppressor, return him from his injustice, and as for helping him as oppressed, assist him upon taking his right. And neither submit him nor abandon him, and love for him from the good what he loves for himself, and dislike for him from the evil what he dislikes for himself.
ثُمَّ قَالَ ع سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ أَحَدَكُمْ لَيَدَعُ مِنْ حُقُوقِ أَخِيهِ شَيْئاً فَيُطَالِبُهُ بِهِ يَوْمَ الْقِيَامَةِ فَيَقْضِي لَهُ وَ عَلَيْهِ.
Then he-asws said: ‘I heard Rasool-Allah-saww saying: ‘If one of you were to leave something from the rights of his brother, he will be sought with it on the Day of Qiyamah, so it will be judged for him, and against him’’.[296]
37- وَ مِنْهُ، بِإِسْنَادِهِ عَنْ أَبِي هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ ص قَالَ: تُعْرَضُ أَعْمَالُ النَّاسِ فِي كُلِّ جُمْعَةٍ مَرَّتَيْنِ- يَوْمَ الْإِثْنَيْنِ وَ يَوْمَ الْخَمِيسِ فَيُغْفَرُ لِكُلِّ عَبْدٍ مُؤْمِنٍ إِلَّا مَنْ كَانَتْ بَيْنَهُ وَ بَيْنَ أَخِيهِ شَحْنَاءُ فَيُقَالُ اتْرُكُوا هَذَيْنِ حَتَّى يَصْطَلِحَا.
And from him, by his chain from Abu Hureyra –
‘From Rasool-Allah-saww having said: ‘The deeds of people are presented twice during every week – on the day of Monday and the day of Thursday. So it is Forgiven for every Momin servant except the one there was a grudge between him and his brother. It is said, ‘Leave these two until they reconcile!’’[297]
38- عُدَّةُ الدَّاعِي، عَنْهُمْ ع قَالَ: لَا يُكْمِلُ عَبْدٌ حَقِيقَةَ الْإِيمَانِ حَتَّى يُحِبَّ أَخَاهُ الْمُؤْمِنَ
(The book) ‘Uddat Al Daie’ –
‘From them-asws having said: ‘A servant will not perfect the reality of Eman until he loves his Momin brother’.
وَ عَنْهُمْ ع شِيعَتُنَا الْمُتَحَابُّونَ الْمُتَبَاذِلُونَ فِينَا.
And from them-asws: ‘Our-asws Shias are gifting each other and spending on each other for our‑asws sake’’.[298]
وَ قَالَ عَبْدُ الْمُؤْمِنِ الْأَنْصَارِيُ دَخَلْتُ عَلَى الْإِمَامِ أَبِي الْحَسَنِ مُوسَى بْنِ جَعْفَرٍ ع وَ عِنْدَهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْجَعْفَرِيُ فَتَبَسَّمْتُ إِلَيْهِ فَقَالَ أَ تُحِبُّهُ قُلْتُ نَعَمْ وَ مَا أَحْبَبْتُهُ إِلَّا لَكُمْ
And Abdul Momin Al Ansari said,
‘I entered to see the Imam-asws Abu Al-Hassan Musa-asws Bin Ja’far-asws, and in his-asws presence was Muhammad Bin Abdullah Bin Muhammad Al-Ja’fari. I smiled at him. He-asws said: ‘Do you like him?’ I said, ‘Yes, and I do not like except for you-asws all!’
قَالَ ع هُوَ أَخُوكَ وَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ مَلْعُونٌ مَلْعُونٌ مَنِ اتَّهَمَ أَخَاهُ مَلْعُونٌ مَلْعُونٌ مَنْ غَشَّ أَخَاهُ مَلْعُونٌ مَلْعُونٌ مَنْ لَمْ يَنْصَحْ أَخَاهُ مَلْعُونٌ مَلْعُونٌ مَنِ اسْتَأْثَرَ عَلَى أَخِيهِ مَلْعُونٌ مَلْعُونٌ مَنِ احْتَجَبَ عَنْ أَخِيهِ مَلْعُونٌ مَلْعُونٌ مَنِ اغْتَابَ أَخَاهُ.
He-asws said: ‘He is your brother, and the Momin is a brother of the Momin, of his father and his mother. Accursed! Accursed is the one who slanders his brother. Accursed! Accursed is the one who cheats his brother. Accursed! Accurse is the one who does not advise his brother. Accursed! Accursed is the one who prefers (himself) over his brother. Accursed! Accursed is the one veils from his brother. Accursed! Accursed is the one who backbites his brother’’.[299]
وَ عَنْهُ ص أَوْثَقُ عُرَى الْإِيمَانِ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ.
And from him-saww: ‘The firmest handle of Eman is the love for the Sake of Allah-azwj and the hatred for the Sake of Allah-azwj’’.[300]
وَ قَالَ الصَّادِقُ ع لِكُلِّ شَيْءٍ شَيْءٌ يَسْتَرِيحُ إِلَيْهِ وَ إِنَّ الْمُؤْمِنَ يَسْتَرِيحُ إِلَى أَخِيهِ الْمُؤْمِنِ كَمَا يَسْتَرِيحُ الطَّيْرُ إِلَى شَكْلِهِ أَ وَ مَا رَأَيْتَ ذَلِكَ.
And Al-Sadiq-asws said: ‘For everything there is something it is comforted to, and the Momin is comforted to his Momin brother just as the bird is comforted to its like (fellow bird). Or have you not seen that?’’[301]
وَ قَالَ ع الْمُؤْمِنُ أَخُو الْمُؤْمِنِ هُوَ عَيْنُهُ وَ مِرْآتُهُ وَ دَلِيلُهُ- لَا يَخُونُهُ وَ لَا يَخْدَعُهُ وَ لَا يَظْلِمُهُ وَ لَا يَكْذِبُهُ وَ لَا يَغْتَابُهُ.
And he-asws said: ‘The Momin is a brother of the Momin. He is his eyes, and his mirror, and his guide. He neither betrays him, nor abandons him, nor oppresses him, nor belies him, nor backbites him’’.[302]
39- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مِنْ حَقِّ الْمُؤْمِنِ عَلَى أَخِيهِ الْمُؤْمِنِ أَنْ يُشْبِعَ جَوْعَتَهُ وَ يُوَارِيَ عَوْرَتَهُ وَ يُفَرِّجَ عَنْهُ كُرْبَتَهُ وَ يَقْضِيَ دَيْنَهُ فَإِذَا مَاتَ خَلَفَهُ فِي أَهْلِهِ وَ وُلْدِهِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Sayf Bin Ameyra, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘One From a right of the Momin upon his Momin brother is that he should satiate his hunger, and cover his bareness, and relieve his distress from him, and pay off his debts. When he dies, he should replace him (as a guardian) among his wife and children’’.[303]
40- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ الْهَجَرِيِّ عَنْ مُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَا حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr Al Hajary, from Moalla Bin Khuneys,
‘From Abu Abdullah-asws he (the narrator) said: ‘I said to him-asws, ‘What is the right of the Muslim upon the Muslim?’
قَالَ لَهُ سَبْعُ حُقُوقٍ وَاجِبَاتٍ مَا مِنْهُنَّ حَقٌّ إِلَّا وَ هُوَ عَلَيْهِ وَاجِبٌ إِنْ ضَيَّعَ مِنْهَا شَيْئاً خَرَجَ مِنْ وَلَايَةِ اللَّهِ وَ طَاعَتِهِ وَ لَمْ يَكُنْ لِلَّهِ فِيهِ مِنْ نَصِيبٍ
He-asws said: ‘For him there are seven Obligatory rights. There is no right from these except and it is Obligatory upon him. If he were to waste anything from these, he would exit from the Wilayah of Allah-azwj and His-azwj obedience, and there would not happen to be for Allah-azwj with regards to it, any share’.
قُلْتُ لَهُ جُعِلْتُ فِدَاكَ وَ مَا هِيَ
I said to him-asws, ‘May I be sacrificed for you-asws! And what are these?’
قَالَ يَا مُعَلَّى إِنِّي عَلَيْكَ شَفِيقٌ أَخَافُ أَنْ تُضَيِّعَ وَ لَا تَحْفَظَ وَ تَعْلَمَ وَ لَا تَعْمَلَ قَالَ قُلْتُ لَهُ لا قُوَّةَ إِلَّا بِاللَّهِ
He-asws said: ‘O Moalla! I-asws am pitying upon you. I-asws fear that you would waste (this) and not preserve, and you would learn but not act (upon it)’. I said to him-asws, ‘There is no Strength except with Allah-azwj’.
قَالَ أَيْسَرُ حَقٍّ مِنْهَا أَنْ تُحِبَّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهَ لَهُ مَا تَكْرَهُ لِنَفْسِكَ وَ الْحَقُّ الثَّانِي أَنْ تَجْتَنِبَ سَخَطَهُ وَ تَتَّبِعَ مَرْضَاتَهُ وَ تُطِيعَ أَمْرَهُ وَ الْحَقُّ الثَّالِثُ أَنْ تُعِينَهُ بِنَفْسِكَ وَ مَالِكَ وَ لِسَانِكَ وَ يَدِكَ وَ رِجْلِكَ
He-asws said: ‘The easiest from it is that you love for him what you love for yourself, and dislike for him what you dislike for yourself. And the second right is that you keep aside from his anger, and follow his pleasure, and obey his instructions. And the third right is that you support him with your ‘self’, and your wealth, and your tongue, and your hands, and your legs.
وَ الْحَقُّ الرَّابِعُ أَنْ تَكُونَ عَيْنَهُ وَ دَلِيلَهُ وَ مِرْآتَهُ وَ الْحَقُّ الْخَامِسُ لَا تَشْبَعُ وَ يَجُوعُ وَ لَا تَرْوَى وَ يَظْمَأُ وَ لَا تَلْبَسُ وَ يَعْرَى وَ الْحَقُّ السَّادِسُ أَنْ يَكُونَ لَكَ خَادِمٌ وَ لَيْسَ لِأَخِيكَ خَادِمٌ فَوَاجِبٌ أَنْ تَبْعَثَ خَادِمَكَ فَيَغْسِلَ ثِيَابَهُ وَ يَصْنَعَ طَعَامَهُ وَ يَمْهَدَ فِرَاشَهُ
And the fourth right is that you become his eye, and his guide, and his mirror. And the fifth right is that you are not satiated while he is hungry, nor you being quenched while he is thirsty, nor you wearing clothes while he is naked. And the sixth right is that if there happens to be a servant for you and there is no servant for your brother, so it is Obligatory that you send your servant, so he would wash his clothes, and make his food, and prepare his bed.
وَ الْحَقُّ السَّابِعُ أَنْ تُبِرَّ قَسَمَهُ وَ تُجِيبَ دَعْوَتَهُ وَ تَعُودَ مَرِيضَهُ وَ تَشْهَدَ جَنَازَتَهُ وَ إِذَا عَلِمْتَ أَنَّ لَهُ حَاجَةً تُبَادِرُهُ إِلَى قَضَائِهَا وَ لَا تُلْجِئُهُ أَنْ يَسْأَلَكَهَا وَ لَكِنْ تُبَادِرُهُ مُبَادَرَةً فَإِذَا فَعَلْتَ ذَلِكَ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِهِ وَ وَلَايَتَهُ بِوَلَايَتِكَ.
And the seventh right is that you make good his apportionment, and answer his invitation, and console his sick ones, and attend his funeral, and when you come to know that there is a need for him, you hasten towards fulfilling it, and not wait for him to ask for it, but hasten with a hastening. So when you do that, your Wilayah would be linked with his Wilayah, and his Wilayah with your Wilayah’’.[304]
تبيان وَ فِي مُرْسَلَةِ ابْنِ سِنَانٍ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: إِذَا أَقْسَمَ الرَّجُلُ عَلَى أَخِيهِ فَلَمْ يُبِرَّ قَسَمَهُ فَعَلَى الْمُقْسِمِ كَفَّارَةُ يَمِينٍ.
Explanation – And in a Hadeeth with an unbroken chain, from Ali-asws Bin Al-Husayn-asws having said: ‘When the man vows upon his brother but does not fulfil his vow, there would be an expiation of an oath (penalty) upon the vowed’’.
41- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَيْفٍ عَنْ أَبِيهِ سَيْفٍ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ: كَتَبَ أَصْحَابُنَا يَسْأَلُونَ أَبَا عَبْدِ اللَّهِ ع عَنْ أَشْيَاءَ وَ أَمَرُونِي أَنْ أَسْأَلَهُ عَنْ حَقِّ الْمُسْلِمِ عَلَى أَخِيهِ فَسَأَلْتُهُ فَلَمْ يُجِبْنِي فَلَمَّا جِئْتُ لِأُوَدِّعَهُ فَقُلْتُ سَأَلْتُكَ فَلَمْ تُجِبْنِي
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Sayf, from his father Sayf, from Abdul A’ala Bin Ayn who said,
‘Our companions wrote asking Abu Abdullah-asws about things (issues), and they instructed me to ask him-asws about a right of the Muslim upon his brother. So I asked him-asws, but he-asws did not answer me. When I went to bid him-asws farewell, I said, ‘I had asked you-asws but you-asws did not answer me!’
فَقَالَ إِنِّي أَخَافُ أَنْ تَكْفُرُوا إِنَّ مِنْ أَشَدِّ مَا افْتَرَضَ اللَّهُ عَلَى خَلْقِهِ ثَلَاثاً إِنْصَافُ الْمَرْءِ مِنْ نَفْسِهِ حَتَّى لَا يَرْضَى لِأَخِيهِ مِنْ نَفْسِهِ إِلَّا بِمَا يَرْضَى لِنَفْسِهِ مِنْهُ وَ مُوَاسَاةُ الْأَخِ فِي الْمَالِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ لَيْسَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَكِنْ عِنْدَ مَا حَرَّمَ اللَّهُ عَلَيْهِ فَيَدَعُهُ.
He-asws said: ‘I-asws feared that you will commit Kufr. From the severest of what Allah-azwj has Obligated upon His-azwj creatures, are three (matters) – Fairness from the person from himself until he is not satisfied for his brother from himself except with what he is satisfied for himself from it, and consoling the brother in the wealth, and Zikr of Allah-azwj in every situation. It isn’t (saying), ‘Glory be to Allah-azwj, and the Praise be to Allah-azwj’, but (remembering Allah-azwj) at whatever Allah-azwj has Prohibited, so he leaves it’’.[305]
42- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلٍ عَنْ مُرَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا عُبِدَ اللَّهُ بِشَيْءٍ أَفْضَلَ مِنْ أَدَاءِ حَقِّ الْمُؤْمِنِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel, from Murazim,
‘From Abu Abdullah-asws having said: ‘Allah-azwj has not been worshipped by anything better than fulfilment of a right of the Momin’’.[306]
43- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ أَنْ لَا يَشْبَعَ وَ يَجُوعُ أَخُوهُ وَ لَا يَرْوَى وَ يَعْطَشُ أَخُوهُ وَ لَا يَكْتَسِيَ وَ يَعْرَى أَخُوهُ فَمَا أَعْظَمَ حَقَّ الْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ
(The book) ‘Al Kafi’ – From Ali, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,
‘From Abu Abdullah-asws having said: ‘The right of a Muslim upon a Muslim is that he should not be satiated while his brother is hungry, nor be quenched while his brother is thirsty, nor being clothed while his brother is naked. So how great is the right of a Muslim upon the Muslim!’
وَ قَالَ أَحِبَّ لِأَخِيكَ الْمُسْلِمِ مَا تُحِبُّ لِنَفْسِكَ وَ إِذَا احْتَجْتَ فَسَلْهُ وَ إِنْ سَأَلَكَ فَأَعْطِهِ- لَا تَمَلَّهُ خَيْراً وَ لَا يَمَلُّهُ لَكَ كُنْ لَهُ ظَهْراً فَإِنَّهُ لَكَ ظَهْرٌ إِذَا غَابَ فَاحْفَظْهُ فِي غَيْبَتِهِ وَ إِذَا شَهِدَ فَزُرْهُ وَ أَجِلَّهُ وَ أَكْرِمْهُ فَإِنَّهُ مِنْكَ وَ أَنْتَ مِنْهُ
And he-asws said: ‘Love for your Muslim brother what you love for yourself, and when you are needy so ask him, and if he asks you so give him. Neither should you get bored with him, nor should he get bored with you. Become a backbone for him, so he would be a backbone for you. When he is absent, so protect him during his absence, and when he is present, so visit him, and exalt him, and honour him, for he is from you, and you are from him.
فَإِنْ كَانَ عَلَيْكَ عَاتِباً فَلَا تُفَارِقْهُ حَتَّى تَسُلَّ سَخِيمَتَهُ وَ إِنْ أَصَابَهُ خَيْرٌ فَاحْمَدِ اللَّهَ وَ إِنِ ابْتُلِيَ فَاعْضُدْهُ وَ إِنْ تُمُحِّلَ لَهُ فَأَعِنْهُ وَ إِذَا قَالَ الرَّجُلُ لِأَخِيهِ أُفٍّ انْقَطَعَ مَا بَيْنَهُمَا مِنَ الْوَلَايَةِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا فَإِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ.
So if there was an argument between you, so do not separate from him until you ask his forgiveness, and if he attains something good, so Praise Allah-azwj, and if he is afflicted, so uphold him, and if there is a plot for him, so support him. And when a man says to his brother, ‘Ugh!’ whatever is between the two of them from the Wilayah would be cut off; and when he says, ‘You are my enemy’, one of them would have blasphemed. So when he slanders him, his Eman would dissolve in his heart just as the salt dissolves in the water’’.[307]
وَ قَالَ بَلَغَنِي أَنَّهُ قَالَ ع إِنَّ الْمُؤْمِنَ لَيَزْهَرُ نُورُهُ لِأَهْلِ السَّمَاءِ كَمَا تَزْهَرُ نُجُومُ السَّمَاءِ لِأَهْلِ الْأَرْضِ.
And he (the narrator) said, ‘It reached me that he-asws said: ‘A Momin, his light shines to the people of the sky just as the stars shine for the people of the earth’’.[308]
وَ قَالَ ع إِنَّ الْمُؤْمِنَ وَلِيُّ اللَّهِ يُعِينُهُ وَ يَصْنَعُ لَهُ وَ لَا يَقُولُ عَلَيْهِ إِلَّا الْحَقَّ وَ لَا يَخَافُ غَيْرَهُ.
And he-asws said: ‘A Momin is a friend of Allah-azwj. He-azwj Assists him, and he works for Him‑azwj and he does not say anything upon it except for the truth, nor does he fear anyone apart from Him-azwj’’.[309]
44- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِلْمُسْلِمِ عَلَى أَخِيهِ الْمُسْلِمِ مِنَ الْحَقِّ أَنْ يُسَلِّمَ عَلَيْهِ إِذَا لَقِيَهُ وَ يَعُودَهُ إِذَا مَرِضَ وَ يَنْصَحَ لَهُ إِذَا غَابَ وَ يُسَمِّتَهُ إِذَا عَطَسَ وَ يُجِيبَهُ إِذَا دَعَاهُ وَ يَتْبَعَهُ إِذَا مَاتَ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Ali Bin Uqba,
‘From Abu Abdullah-asws having said: ‘For the Muslim upon his Muslim brother from the rights is that he should greet unto him when he meets him, and console him when he is sick, and advise to him when he is absent, and name (Allah-azwj) when he sneezes, and answer him when he calls him, and follow him (his funeral) when he dies’’.[310]
45- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي الْمَأْمُونِ الْحَارِثِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Mansour Bin Yunus, from Abu Al Mamoun Al Harsy who said,
‘I said to Abu Abdullah-asws, ‘What is a right of the Momin upon the Momin?’
قَالَ إِنَّ مِنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ الْمَوَدَّةَ لَهُ فِي صَدْرِهِ وَ الْمُوَاسَاةَ لَهُ فِي مَالِهِ وَ الْخَلَفَ لَهُ فِي أَهْلِهِ وَ النُّصْرَةَ لَهُ عَلَى مَنْ ظَلَمَهُ وَ إِنْ كَانَ نَافِلَةٌ فِي الْمُسْلِمِينَ وَ كَانَ غَائِباً أَخَذَ لَهُ بِنَصِيبِهِ وَ إِذَا مَاتَ الزِّيَارَةَ إِلَى قَبْرِهِ
He-asws said: ‘From the rights of the Momin upon the Momin is (to have) the cordiality for him in his chest, and the equalisation for him in his wealth, and the taking care for him regarding his family, and the helping for him against the one who oppresses him, and if there were spoils (being distributed) among the Muslims and he was absent, take his share for him, and when he dies, the visitation to his grave.
وَ أَنْ لَا يَظْلِمَهُ وَ أَنْ لَا يَغُشَّهُ وَ أَنْ لَا يَخُونَهُ وَ أَنْ لَا يَخْذُلَهُ وَ أَنْ لَا يُكَذِّبَهُ وَ أَنْ لَا يَقُولَ لَهُ أُفٍّ وَ إِنْ قَالَ لَهُ أُفٍّ فَلَيْسَ بَيْنَهُمَا وَلَايَةٌ وَ إِذَا قَالَ لَهُ أَنْتَ عَدُوِّي فَقَدْ كَفَرَ أَحَدُهُمَا وَ إِذَا اتَّهَمَهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ.
And that he should neither oppress him, and that he should not deceive him, and that he should not betray him, and that he should not abandon him, and that he should not bely him, and that he should not be saying for him, ‘Ugh!’. And when he does say, ‘Ugh!’ to him, so there is no Wilayah in between the two of them; and when he says, ‘You are my enemy’, so one of the two has blasphemed; and when he slanders him, the Eman would dissolve in his heart just as the salt dissolves in the water’’.[311]
46- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ أَبِي عَلِيٍّ صَاحِبِ الْكِلَلِ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: كُنْتُ أَطُوفُ مَعَ أَبِي عَبْدِ اللَّهِ ع فَعَرَضَ لِي رَجُلٌ مِنْ أَصْحَابِنَا كَانَ يَسْأَلُنِي الذَّهَابَ مَعَهُ فِي حَاجَةٍ فَأَشَارَ إِلَيَّ فَكَرِهْتُ أَنْ أَدَعَ أَبَا عَبْدِ اللَّهِ ع وَ أَذْهَبَ إِلَيْهِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Abu Umeyr, from Abu Ali author of ‘Al Kilal’, from Aban Bin Taghlib who said,
‘I was performing Tawaaf along with Abu Abdullah-asws, and a man from our companions presented himself to me, and he was asking me to go with him regarding a need. He gestured to me, and I disliked to leave Abu Abdullah-asws and go to him.
فَبَيْنَا أَنَا أَطُوفُ إِذْ أَشَارَ إِلَيَّ أَيْضاً فَرَآهُ أَبُو عَبْدِ اللَّهِ ع فَقَالَ يَا أَبَانُ إِيَّاكَ يُرِيدُ هَذَا قُلْتُ نَعَمْ قَالَ فَمَنْ هُوَ قُلْتُ رَجُلٌ مِنْ أَصْحَابِنَا
While I was performing Tawaaf he gestured to me again and Abu Abdullah-asws saw him, so he-asws said: ‘O Aban! Is it you that this one wants?’ I said, ‘Yes’. He-asws said: ‘Who is he?’ I said, ‘A man from our companions’.
قَالَ هُوَ عَلَى مِثْلِ مَا أَنْتَ عَلَيْهِ قُلْتُ نَعَمْ قَالَ فَاذْهَبْ إِلَيْهِ قُلْتُ فَأَقْطَعُ الطَّوَافَ قَالَ نَعَمْ قُلْتُ وَ إِنْ كَانَ طَوَافَ الْفَرِيضَةِ قَالَ نَعَمْ
He-asws said: ‘He is upon the like of what you are upon (Al-Wilayah)?’ I said, ‘Yes’. He-asws said: ‘Go to him’. I said, ‘So I should cut the Tawaaf?’ He-asws said: ‘Yes’. I said, ‘And even if it was the Obligatory Tawaaf?’ He-asws said: ‘Yes’.
قَالَ فَذَهَبْتُ مَعَهُ ثُمَّ دَخَلْتُ عَلَيْهِ بَعْدُ فَسَأَلْتُهُ فَقُلْتُ أَخْبِرْنِي عَنْ حَقِّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ
He (the narrator) said, ‘I went with him, then came over to him-asws afterwards and I asked him-asws. I said, ‘Inform me about the right of a Momin upon a Momin’.
فَقَالَ يَا أَبَانُ دَعْهُ لَا تَرِدْهُ
He-asws said: ‘O Aban! Leave it. Do not re-iterate it’.
قُلْتُ بَلَى جُعِلْتُ فِدَاكَ قَالَ يَا أَبَانُ لَا تَرِدْهُ قُلْتُ بَلَى جُعِلْتُ فِدَاكَ فَلَمْ أَزَلْ أُرَدِّدُ عَلَيْهِ فَقَالَ يَا أَبَانُ تُقَاسِمُهُ شَطْرَ مَالِكَ
I said, ‘Yes, may I be sacrificed for you-asws’. But I did not cease to re-iterate upon him-asws, so he-asws said: ‘O Aban! Would you apportion to him half of your wealth?’
ثُمَّ نَظَرَ إِلَيَّ فَرَأَى مَا دَخَلَنِي فَقَالَ يَا أَبَانُ أَ مَا تَعْلَمُ أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ ذَكَرَ الْمُؤْثِرِينَ عَلَى أَنْفُسِهِمْ
Then he-asws looked at me, and he-asws saw what had entered into me, so he-asws said: ‘O Aban! Do you not know that Allah-azwj Mighty and Majestic has Mentioned the one preferring others over themselves?’
قُلْتُ بَلَى جُعِلْتُ فِدَاكَ
I said, ‘Yes, may I be sacrificed for you-asws’.
فَقَالَ أَمَّا إِذَا أَنْتَ قَاسَمْتَهُ فَلَمْ تُؤْثِرْهُ بَعْدُ إِنَّمَا أَنْتَ وَ هُوَ سَوَاءٌ إِنَّمَا تُؤْثِرُهُ إِذَا أَنْتَ أَعْطَيْتَهُ مِنَ النِّصْفِ الْآخَرِ.
He-asws said: ‘But, when you apportion to him half, so you have not preferred him afterwards, but rather, you and him would be equal. But rather, preferring him is when you give from more from the other half’’.[312]
تبيين
Explanation (Ahadeeth only)
وَ كَقَوْلِ النَّبِيِّ ص خَيْرُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى.
And like words of the Prophet-saww: ‘The best charity is what takes place on the back of riches’’.
كَمَا رُوِيَ أَنَّ الْحَسَنَ ع قَاسَمَ مَالَهُ مَعَ الْفُقَرَاءِ مِرَاراً.
Like what is reported that Al-Hassan-asws had divided his-asws wealth with the poor ones, repeatedly’’.
47- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع أَنَا وَ ابْنُ أَبِي يَعْفُورٍ وَ عَبْدُ اللَّهِ بْنُ طَلْحَةَ فَقَالَ ابْتِدَاءً مِنْهُ يَا ابْنَ أَبِي يَعْفُورٍ قَالَ رَسُولُ اللَّهِ ص سِتُّ خِصَالٍ مَنْ كُنَّ فِيهِ كَانَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ وَ عَنْ يَمِينِ اللَّهِ
(The book) ‘Al Kafi’ – From the umber, from Al Barqy, from his father, from Fazalat Bin Ayoub, from Umar Bin Aban, from Isa Bin Abu Mansour who said,
‘I was in the presence of Abu Abdullah-asws, I and Ibn Abu Yafour, and Abdullah Bin Talha. He-asws said, initiating him: ‘O Ibn Abu Yafour! Rasool-Allah-saww said: ‘Six characteristics, the one who has these in him, would be in front of Allah-azwj Mighty and Majestic and upon the right of (the Throne of) Allah-azwj’’.
فَقَالَ ابْنُ أَبِي يَعْفُورٍ وَ مَا هُنَّ جُعِلْتُ فِدَاكَ
Ibn Abu Yafour said, ‘And what are these, may I be sacrificed for you-asws?’
قَالَ يُحِبُّ الْمَرْءُ الْمُسْلِمُ لِأَخِيهِ مَا يُحِبُّ لِأَعَزِّ أَهْلِهِ وَ يَكْرَهُ الْمَرْءُ الْمُسْلِمُ لِأَخِيهِ مَا يَكْرَهُ لِأَعَزِّ أَهْلِهِ وَ يُنَاصِحُهُ الْوَلَايَةَ
He-asws said: ‘A Muslim person should love for his brother what he loves for the dearest of his family, and a Muslim person should dislike for his brother what he dislikes for the dearest of his family and advise him for the Wilayah’.
فَبَكَى ابْنُ أَبِي يَعْفُورٍ وَ قَالَ كَيْفَ يُنَاصِحُهُ الْوَلَايَةَ
Ibn Abu Yafour wept and said, ‘And how should he advise him for the Wilayah?’
قَالَ ع يَا ابْنَ أَبِي يَعْفُورٍ إِذَا كَانَ مِنْهُ بِتِلْكَ الْمَنْزِلَةِ بَثَّهُ هَمَّهُ فَفَرِحَ لِفَرَحِهِ إِنْ هُوَ فَرِحَ وَ حَزِنَ لِحَزَنِهِ إِنْ هُوَ حَزِنَ وَ إِنْ كَانَ عِنْدَهُ مَا يُفَرِّجُ عَنْهُ فَرَّجَ عَنْهُ وَ إِلَّا دَعَا اللَّهَ لَهُ
He-asws said ‘O Ibn Abu Yafour! When there was that status from him, his endeavours would be his main concern. He would be happy for his happiness if he was happy and grieve for his grief if he was in grief; and if it was so that there was in his presence what could relieve him, so he should relieve him, or else supplicate to Allah-azwj for him’.
قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ثَلَاثٌ لَكُمْ وَ ثَلَاثٌ لَنَا أَنْ تَعْرِفُوا فَضْلَنَا وَ أَنْ تَطَئُوا عَقِبَنَا وَ أَنْ تَنْتَظِرُوا عَاقِبَتَنَا فَمَنْ كَانَ هَكَذَا كَانَ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَيَسْتَضِيءُ بِنُورِهِمْ مَنْ هُوَ أَسْفَلُ مِنْهُمْ
He (the narrator) said, ‘Then Abu Abdullah-asws said: ‘Three are for you and three are for us‑asws – that you should recognise our-asws merits, and obediently follow us-asws, and await our-asws end result (Al-Qaim-asws). The ones who were like this, would be in front of Allah-azwj Mighty and Majestic, and the ones who were below them would illuminate by their light.
وَ أَمَّا الَّذِينَ عَنْ يَمِينِ اللَّهِ فَلَوْ أَنَّهُمْ يَرَاهُمْ مَنْ دُونَهُمْ لَمْ يَهْنِئْهُمُ الْعَيْشُ مِمَّا يَرَوْنَ مِنْ فَضْلِهِمْ
And as for those on the right of (the Throne of) Allah-azwj, so if the ones who were below them were to see them, the life would not be welcoming for them due to what they would be seeing from their merits.
فَقَالَ ابْنُ أَبِي يَعْفُورٍ وَ مَا لَهُمْ لَا يَرَوْنَ وَ هُمْ عَنْ يَمِينِ اللَّهِ
Ibn Abu Yafour said, ‘And what is the matter with them that they would not be seeing them, and they would be on the right (of the Throne) of Allah-azwj?’
فَقَالَ يَا ابْنَ أَبِي يَعْفُورٍ إِنَّهُمْ مَحْجُوبُونَ بِنُورِ اللَّهِ أَ مَا بَلَغَكَ الْحَدِيثُ أَنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ إِنَّ لِلَّهِ خَلْقاً عَنْ يَمِينِ الْعَرْشِ بَيْنَ يَدَيِ اللَّهِ وَ عَنْ يَمِينِ اللَّهِ وُجُوهُهُمْ أَبْيَضُ مِنَ الثَّلْجِ وَ أَضْوَأُ مِنَ الشَّمْسِ الضَّاحِيَةِ يَسْأَلُ السَّائِلُ مَا هَؤُلَاءِ فَيُقَالُ هَؤُلَاءِ الَّذِينَ تَحَابُّوا فِي جَلَالِ اللَّهِ.
He-asws said: ‘O Ibn Abu Yafour! They would be veiled by the Light of Allah-azwj. Has not the Hadeeth reached you that Rasool-Allah-saww was saying: ‘For Allah-azwj there are creatures on the right of the Throne, in front of Allah-azwj, and on the right of Allah-azwj. Their faces would be whiter than the snow, and more illuminating than the shining sun. The asking one would ask, ‘What are they?’ So it would be said: ‘They are those who used to love each other for the Majesty of Allah-azwj’’.[313]
48- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ رَجُلٌ فَسَلَّمَ فَسَأَلَهُ كَيْفَ مَنْ خَلَّفْتَ مِنْ إِخْوَانِكَ
(The book) ‘Al Kafi’ – From the number, from Al Baeqy, from Usman Bin Isa, from Muhammad Bin Ijlan who said,
‘I was in the presence of Abu Abdullah-asws, and a man came over. He greeted, and he-asws asked him: ‘How are the ones from your brethren whom you left behind?’
قَالَ فَأَحْسَنَ الثَّنَاءَ وَ زَكَّى وَ أَطْرَى فَقَالَ لَهُ كَيْفَ عِيَادَةُ أَغْنِيَائِهِمْ عَلَى فُقَرَائِهِمْ فَقَالَ قَلِيلَةٌ
He (the narrator) said, ‘He praised them well and admired them. He-asws said to him: ‘How is the consolation of their rich ones upon their poor ones’. He said, ‘Little’.
فَقَالَ كَيْفَ مُشَاهَدَةُ أَغْنِيَائِهِمْ لِفُقَرَائِهِمْ قَالَ قَلِيلَةٌ
He-asws said: ‘And how is the observation (consideration) of their rich ones to their poor ones?’ He said, ‘Little’.
فَقَالَ كَيْفَ صِلَةُ أَغْنِيَائِهِمْ لِفُقَرَائِهِمْ فِي ذَاتِ أَيْدِيهِمْ
He-asws said: ‘How is the helping of their rich ones to their poor ones with regards to what is in their hands?’
فَقَالَ إِنَّكَ لَتَذْكُرُ أَخْلَاقاً قَلَّ مَا هِيَ فِيمَنْ عِنْدَنَا
He said, ‘You-asws are mentioning manners. Little is what it is among the ones in our presence’.
قَالَ فَقَالَ كَيْفَ تَزْعُمُ هَؤُلَاءِ أَنَّهُمْ شِيعَةٌ.
He-asws said: ‘So how did you claim about them that they are Shia?’’[314]
49- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ أَبِي إِسْمَاعِيلَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع جُعِلْتُ فِدَاكَ إِنَّ الشِّيعَةَ عِنْدَنَا كَثِيرٌ
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Salim, from Ahmad Bin Al Nazr, from Abu Ismail who said,
‘I said to Abu Ja’far-asws, ‘May I be sacrificed for you-asws! The Shias are numerous with us!’
فَقَالَ فَهَلْ يَعْطِفُ الْغَنِيُّ عَلَى الْفَقِيرِ وَ هَلْ يَتَجَاوَزُ الْمُحْسِنُ على [عَنِ] الْمُسِيءِ وَ يَتَوَاسَوْنَ
He-asws said: ‘Are the rich ones being kind upon the poor, and do the righteous ones overlook (the faults) from the sinners, and are they helping each other?’
فَقُلْتُ لَا
I said, ‘No’.
فَقَالَ لَيْسَ هَؤُلَاءِ شِيعَةً الشِّيعَةُ مَنْ يَفْعَلُ هَذَا.
So he-asws said: ‘They are not Shia. The Shia is the one who does this’’.[315]
50- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنِ الْعَلَاءِ بْنِ الْفُضَيْلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَبُو جَعْفَرٍ ع يَقُولُ عَظِّمُوا أَصْحَابَكُمْ وَ وَقِّرُوهُمْ وَ لَا يَتَجَهَّمُ بَعْضُكُمْ بَعْضاً وَ لَا تَضَارُّوا وَ لَا تَحَاسَدُوا وَ إِيَّاكُمْ وَ الْبُخْلَ كُونُوا عِبَادَ اللَّهِ الْمُخْلَصِينَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Sinan, from Al A’ala Bin Al Fuzeyl,
‘From Abu Abdullah-asws having said: ‘Abu Ja’far-asws was saying: ‘Magnify your companions and revere them, and neither should some of your scowl at the others, nor harm, nor envy (each other). And beware of the stinginess! Become sincere worshippers of Allah-azwj’’.[316]
51- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ سَعِيدِ بْنِ الْحَسَنِ قَالَ قَالَ أَبُو جَعْفَرٍ ع أَ يَجِيءُ أَحَدُكُمْ إِلَى أَخِيهِ فَيُدْخِلُ يَدَهُ فِي كِيسِهِ فَيَأْخُذُ حَاجَتَهُ فَلَا يَدْفَعُهُ
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Umar Bin Aban, from Saeed Bin Al-Hassan who said,
‘Abu Ja’far-asws said: ‘Does one of you tend to come over to his brother and insert his hand in his moneybag and take (out money as per) his need, and he does not repel him?’
فَقُلْتُ مَا أَعْرِفُ ذَلِكَ فِينَا
I said, ‘I do not know that (to be happening) among us’.
فَقَالَ أَبُو جَعْفَرٍ ع فَلَا شَيْءَ إِذاً
Abu Ja’far-asws said: ‘So there is nothing, then’.
قُلْتُ فَالْهَلَاكُ إِذاً
I said, ‘So (it is) the destruction, then?’
فَقَالَ إِنَّ الْقَوْمَ لَمْ يُعْطَوْا أَحْلَامَهُمْ بَعْدُ.
He-asws said: ‘Surely the people have not been Given their forbearance yet’’.[317]
52- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ رَفَعَهُ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ حَقِّ الْمُؤْمِنِ فَقَالَ سَبْعُونَ حَقّاً- لَا أُخْبِرُكَ إِلَّا بِسَبْعَةٍ فَإِنِّي عَلَيْكَ مُشْفِقٌ أَخْشَى أَنْ لَا تَحْتَمِلَ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Al Husayn Bin Al-Hassan, from Muhammad Bin Awrma, raising it from Moalla Bin Khuneys who said,
‘I asked Abu Abdullah-asws about the rights of the Momin. He-asws said: ‘(There are) seventy rights. I-asws shall not inform you of except for seven, for I-asws am pitying upon you, fearing that you will not (be able to) bear it’.
فَقُلْتُ بَلَى إِنْ شَاءَ اللَّهُ
I said, ‘Yes, if Allah-azwj so Desires’.
فَقَالَ ع لَا تَشْبَعُ وَ يَجُوعُ وَ لَا تَكْتَسِي وَ يَعْرَى وَ تَكُونُ دَلِيلَهُ وَ قَمِيصَهُ الَّذِي يَلْبَسُهُ وَ لِسَانَهُ الَّذِي يَتَكَلَّمُ بِهِ وَ تُحِبُّ لَهُ مَا تُحِبُّ لِنَفْسِكَ وَ إِنْ كَانَتْ لَكَ جَارِيَةٌ بَعَثْتَهَا لِتُمَهِّدَ فِرَاشَهُ وَ تَسْعَى فِي حَوَائِجِهِ بِاللَّيْلِ وَ النَّهَارِ فَإِذَا فَعَلْتَ ذَلِكَ وَصَلْتَ وَلَايَتَكَ بِوَلَايَتِنَا وَ وَلَايَتَنَا بِوَلَايَةِ اللَّهِ عَزَّ وَ جَلَ.
So he-asws said: ‘You cannot be satiated while he is hungry, nor be clothed while he is bare, and you should become his guide and his shirt which he wears and his tongue which he speaks by, and you should love for him what you love for yourself; and if there was a maid for you, you should send her to prepare his bed and work with regards to his need at night and day. So when you do that, your Wilayah would be linked with our-asws Wilayah, and our-asws Wilayah is (linked) to the Wilayah of Allah-azwj Mighty and Majestic’’.[318]
53- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْمَغْرَاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَخُونُهُ وَ يَحِقُّ عَلَى الْمُسْلِمِينَ الِاجْتِهَادُ فِي التَّوَاصُلِ وَ التَّعَاوُنُ عَلَى التَّعَاطُفِ وَ الْمُوَاسَاةُ لِأَهْلِ الْحَاجَةِ وَ تَعَاطُفُ بَعْضِهِمْ عَلَى بَعْضٍ حَتَّى تَكُونُوا كَمَا أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ رُحَمَاءَ بَيْنَكُمْ مُتَرَاحِمِينَ مُغْتَمِّينَ لِمَا غَابَ عَنْكُمْ مِنْ أَمْرِهِمْ عَلَى مَا مَضَى عَلَيْهِ مَعْشَرُ الْأَنْصَارِ عَلَى عَهْدِ رَسُولِ اللَّهِ ص.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Magra’a,
‘From Abu Abdullah-asws having said: ‘The Muslim is a brother of the Muslim, neither oppressing him, nor abandoning him, nor betraying him; and there is an entitlement upon the Muslims, the striving in the communicating (with each other), and the assisting upon the sympathy (with each other), and the equalisation to the needy people, and the sympathy of some upon the other until they (all) become just as Allah-azwj Mighty and Majestic Commanded you for, being Merciful between yourselves to each other and being gloomy due to their absence from you from their affairs, (as it used to be) in the past, as the group of the Helpers were in the era of Rasool-Allah-saww’’.[319]
54- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ النَّبِيُّ ص حَقٌّ عَلَى الْمُسْلِمِ إِذَا أَرَادَ سَفَراً أَنْ يُعْلِمَ إِخْوَانَهُ وَ حَقٌ عَلَى إِخْوَانِهِ إِذَا قَدِمَ أَنْ يَأْتُوهُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww said: ‘A right upon the Muslim when he intends a journey is that he should let his brethren know, and a right upon his brethren when he arrives is that they should come to him’’.[320]
55- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ شِيعَتُنَا الرُّحَمَاءُ بَيْنَهُمُ الَّذِينَ إِذَا خَلَوْا ذَكَرُوا اللَّهَ إِنَّا إِذَا ذُكِرْنَا ذُكِرَ اللَّهُ وَ إِذَا ذُكِرَ عَدُوُّنَا ذُكِرَ الشَّيْطَانُ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Fazalah Bin Ayoub, from Ali Bin Abu Hamza who said,
‘I heard Abu Abdullah-asws saying: ‘Our-asws Shias are merciful between them, those when alone do Zikr of Allah-azwj. We-asws when we-asws are mentioned, Allah-azwj is Mentioned, and when our-asws enemies are mentioned, the Satan-la is mentioned’’.[321]
56- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: تَزَاوَرُوا فَإِنَّ فِي زِيَارَتِكُمْ إِحْيَاءً لِقُلُوبِكُمْ وَ ذِكْراً لِأَحَادِيثِنَا وَ أَحَادِيثُنَا تُعَطِّفُ بَعْضَكُمْ عَلَى بَعْضٍ فَإِنْ أَخَذْتُمْ بِهَا رَشَدْتُمْ وَ نَجَوْتُمْ وَ إِنْ تَرَكْتُمُوهَا ضَلَلْتُمْ وَ هَلَكْتُمْ فَخُذُوا بِهَا وَ أَنَا بِنَجَاتِكُمْ زَعِيمٌ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Muhammad Bin Al Husayn, from Muhammad Bin Ismail Bin Bazie, from Salih Bin Uqbah, from Yazeed Bin Abdul Malik,
‘From Abu Abdullah-asws having said: ‘Visit each other, for in your visitation there is a revival of your hearts; and mention our-asws Ahadeeth, and (for) our-asws Ahadeeth would incline you towards each other. If you were to grab hold of it, you will be Guided and attain salvation, and if you were to neglect these, you would stray and be destroyed. Therefore grab hold of these, and I-asws would be (personally) responsible for your salvation’’.[322]
57- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ الْوَشَّاءِ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ عَبَّادِ بْنِ كَثِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي مَرَرْتُ بِقَاصٍّ يَقُصُّ وَ هُوَ يَقُولُ هَذَا الْمَجْلِسُ الَّذِي لَا يَشْقَى بِهِ جَلِيسٌ
(The book) ‘Al Kafi’ – From the number, from Sahl, from Al Washa, from Mansour Bin Yunus, from Abbad Bin Kaseer who said,
‘I said to Abu Abdullah-asws, ‘I passed by a storyteller relating stories and he was saying, ‘This is the gathering which there is no wickedness with its gatherers’.
قَالَ فَقَالَ أَبُو عَبْدِ اللَّهِ ع هَيْهَاتَ هَيْهَاتَ أَخْطَأَتْ أَسْتَاهُهُمُ الْحُفْرَةَ إِنَّ لِلَّهِ مَلَائِكَةً سَيَّاحِينَ سِوَى الْكِرَامِ الْكَاتِبِينَ فَإِذَا مَرُّوا بِقَوْمٍ يَذْكُرُونَ مُحَمَّداً وَ آلَ مُحَمَّدٍ ع فَقَالُوا قِفُوا فَقَدْ أَصَبْتُمْ حَاجَتَكُمْ
Abu Abdullah-asws said: ‘Far be it! Far be it! He has erred. Their gathering is the pit. For Allah-azwj there are Angels who are coming, besides the two Honourable Recorders, so when they pass by a group of people mentioning Muhammad-saww and the Progeny-asws of Muhammad-saww, they are saying: ‘Pause, for you have achieved your need’.
فَيَجْلِسُونَ فَيَتَفَقَّهُونَ مَعَهُمْ فَإِذَا قَامُوا عَادُوا مَرْضَاهُمْ وَ شَهِدُوا جَنَائِزَهُمْ وَ تَعَاهَدُوا غَائِبَهُمْ فَذَلِكَ الْمَجْلِسُ الَّذِي لَا يَشْقَى بِهِ جَلِيسٌ.
They become seated, and they are pondering along with them. When they arise, they console their sick ones, and attend their funerals, and they are committing themselves to their absent ones. Thus, that is the gathering which there is no wickedness with its gatherers’’.[323]
58- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْمُسْتَوْرِدِ النَّخَعِيِّ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنَ الْمَلَائِكَةِ الَّذِينَ فِي السَّمَاءِ لَيَطَّلِعُونَ إِلَى الْوَاحِدِ وَ الِاثْنَيْنِ وَ الثَّلَاثَةِ وَ هُمْ يَذْكُرُونَ فَضْلَ آلِ مُحَمَّدٍ ص قَالَ فَتَقُولُ أَ مَا تَرَوْنَ إِلَى هَؤُلَاءِ فِي قِلَّتِهِمْ وَ كَثْرَةِ عَدُوِّهِمْ يَصِفُونَ فَضْلَ آلِ مُحَمَّدٍ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ali Bin Al Hakam, from Al Mustawrid Al Nakhaie, from the one who reported it,
‘Abu Abdullah-asws having said: ‘From the Angels who are in the sky, they come to know of the one, and the two, and the three when they are mentioning the merits of the Progeny-asws of Muhammad-saww. So they are saying: ‘But, are you not seeing these who are in their few numbers, and the abundance of their enemies, describing the merits of the Progeny-asws of Muhammad-saww?’
قَالَ فَتَقُولُ الطَّائِفَةُ الْأُخْرَى مِنَ الْمَلَائِكَةِ- ذلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشاءُ وَ اللَّهُ ذُو الْفَضْلِ الْعَظِيمِ.
Another group of Angels say: That is Allah’s Grace; He Grants it to whomsoever He Desires to, and Allah is the Lord of Magnificent Grace [62:4]’’.[324]
59- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ مُسْكَانَ عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَالَ لِي أَ تَخْلُونَ وَ تَتَحَدَّثُونَ وَ تَقُولُونَ مَا شِئْتُمْ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ibn Muskan, from Muyassir,
‘From Abu Ja’far-asws having said: ‘Are you isolating yourselves, and discussing and saying whatever you so desire to?’
فَقُلْتُ إِي وَ اللَّهِ إِنَّا لَنَخْلُو وَ نَتَحَدَّثُ وَ نَقُولُ مَا شِئْنَا
I said, ‘Yes, by Allah-azwj! We do isolate ourselves, and we discuss, and we are saying whatever we so desire to’.
فَقَالَ أَمَا وَ اللَّهِ لَوَدِدْتُ أَنِّي مَعَكُمْ فِي بَعْضِ تِلْكَ الْمَوَاطِنِ أَمَا وَ اللَّهِ إِنِّي لَأُحِبُّ رِيحَكُمْ وَ أَرْوَاحَكُمْ وَ إِنَّكُمْ عَلَى دِينِ اللَّهِ وَ دِينِ مَلَائِكَتِهِ فَأَعِينُوا بِوَرَعٍ وَ اجْتِهَادٍ.
He-asws said: ‘By Allah-azwj! I-asws would love to be with you in one of those places. But, by Allah-azwj, I-asws loved your aromas, and your spirits, and you all are upon the Religion of Allah-azwj and the Religion of His-azwj Angels, therefore Assist with piety and the striving’’.[325]
60- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحْمَدَ بْنِ زَكَرِيَّا عَنْ مُحَمَّدِ بْنِ خَالِدِ بْنِ مَيْمُونٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا اجْتَمَعَ ثَلَاثَةٌ مِنَ الْمُؤْمِنِينَ فَصَاعِداً إِلَّا حَضَرَ مِنَ الْمَلَائِكَةِ مِثْلُهُمْ فَإِنْ دَعَوْا بِخَيْرٍ أَمَّنُوا وَ إِنِ اسْتَعَاذُوا مِنْ شَرٍّ دَعَوُا اللَّهَ لِيَصْرِفَهُ عَنْهُمْ وَ إِنْ سَأَلُوا حَاجَةً تَشَفَّعُوا إِلَى اللَّهِ وَ سَأَلُوهُ قَضَاهَا
(The book) ‘Al Kafi’ – From Al Husayn Bin Muhammad and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Ismail, from Muhammad Bin Ismail, from Muhammad Bin Muslim, from Ahmad Bin Zakariya, from Muhammad Bin Khalid Bin Maymoun, from Abdullah Bin Sinan, from Giyas Bin Ibrahim,
‘‘There would not gather three Momineen and upwards, except that the Angels the likes of their number would be present. So if they were to supplicate for goodness, they would be saying: ‘Ameen!’ and if they were to seek Refuge from the evil, they would supplicate to Allah‑azwj to Exchange it from them; and if they were to ask for a need, they would intercede to Allah-azwj and ask Him-azwj for its fulfilment.
وَ مَا اجْتَمَعَ ثَلَاثَةٌ مِنَ الْجَاحِدِينَ إِلَّا حَضَرَهُمْ عَشَرَةُ أَضْعَافِهِمْ مِنَ الشَّيَاطِينِ فَإِنْ تَكَلَّمُوا تَكَلَّمَ الشَّيْطَانُ بِنَحْوِ كَلَامِهِمْ وَ إِذَا ضَحِكُوا ضَحِكُوا مَعَهُمْ وَ إِذَا نَالُوا مِنْ أَوْلِيَاءِ اللَّهِ نَالُوا مَعَهُمْ
And there would not gather three from the renegades except ten times their number from the Satans-la would be present. If they were to speak, the Satan-la would speak approximate to their speech; and when they laugh, he-la would laugh along with them, and if they malign the Guardians-asws of Allah-azwj, he-la malign them-asws along with them.
فَمَنِ ابْتُلِيَ مِنَ الْمُؤْمِنِينَ بِهِمْ فَإِذَا خَاضُوا فِي ذَلِكَ فَلْيَقُمْ وَ لَا يَكُنْ شِرْكَ شَيْطَانٍ وَ لَا جَلِيسَهُ فَإِنَّ غَضَبَ اللَّهِ عَزَّ وَ جَلَّ لَا يَقُومُ لَهُ شَيْءٌ وَ لَعَنْتَهُ لَا يَرُدُّهَا شَيْءٌ
The one who from the Momineen who is involved with them, and when they indulge in that, so let him arise and do not become a participant with Satan-la, and not be seated, for if Allah-azwj Mighty and Majestic is Wrathful, nothing would be able to withstand it, and nothing can repel His-azwj Curse’.
ثُمَّ قَالَ ع فَإِنْ لَمْ يَسْتَطِعْ فَلْيُنْكِرْ بِقَلْبِهِ وَ لْيَقُمْ وَ لَوْ حَلْبَ شَاةٍ أَوْ فُوَاقَ نَاقَةٍ.
Then he-asws said: ‘So if he is not able to (arise), so let him deny it in his heart, and let him arise (for a while), and even if it is for a time it takes to milk a sheep, or a hiccup of a camel’’.[326]
تبيان
Explanation (Hadeeth only)
وَ فِي تَفْسِيرِ الْعَيَّاشِيِّ عَنِ الرِّضَا ع فِي تَفْسِيرِهَا إِذَا سَمِعْتَ الرَّجُلَ يَجْحَدُ الْحَقَّ وَ يُكَذِّبُ بِهِ وَ يَقَعُ فِي أَهْلِهِ فَقُمْ مِنْ عِنْدِهِ وَ لَا تُقَاعِدْهُ.
And in Tafseer Al Ayyashi – From Al-Reza-asws in its interpretation: ‘When you hear the man rejecting the truth and belying with it and talking badly regarding its people, so arise from his presence and do not sit with him’’.
61- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ مَحْفُوظٍ عَنْ أَبِي الْمَغْرَاءِ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ لَيْسَ شَيْءٌ أَنْكَى لِإِبْلِيسَ وَ جُنُودِهِ عَنْ زِيَارَةِ الْإِخْوَانِ فِي اللَّهِ بَعْضِهِمْ لِبَعْضٍ
(The book) ‘Al Kafi’ – By the previous chain, from Muhammad Bin Suleyman, from Muhammad Bin Mahfouz, from Abu Al Magra’a who said,
‘I heard Abu Al-Hassan-asws saying: ‘There is nothing more horrible to Iblees-la and his-la army than the visitation of the brethren visiting each other regarding Allah-azwj.
وَ قَالَ وَ إِنَّ الْمُؤْمِنَيْنِ يَلْتَقِيَانِ فَيَذْكُرَانِ اللَّهَ ثُمَّ يَذْكُرَانِ فَضْلَنَا أَهْلَ الْبَيْتِ فَلَا يَبْقَى عَلَى وَجْهِ إِبْلِيسَ مُضْغَةُ لَحْمٍ إِلَّا تَخَدَّدَ حَتَّى إِنَّ رُوحَهُ لَتَسْتَغِيثُ مِنْ شِدَّةِ مَا تَجِدُ مِنَ الْأَلَمِ
And if two Momineen are meeting and they are mentioning Allah-azwj, then they are mentioning our-asws merits of the People-asws of the Household, so there would not remain a single lump of flesh upon the face of Iblees-la except that it would wrinkle, to the extent that his-la spirit screams for help from the intensity of what he-la feels from the pain.
فَتُحِسُّ مَلَائِكَةُ السَّمَاءِ وَ خُزَّانُ الْجِنَانِ فَيَلْعَنُونَهُ حَتَّى لَا يَبْقَى مَلَكٌ مُقَرَّبٌ إِلَّا لَعَنَهُ فَيَقَعُ خَاسِئاً حَسِيراً مَدْحُوراً.
The Angels of the sky and the treasurers of the Gardens sense it and they are cursing him-la until there does not remain a single Angel of Proximity except that he curses him-la. So he-la falls down abased, sorrowful, defeated’’.[327]
باب 16 حفظ الأخوة و رعاية أوداء الأب
CHAPTER 16 – PROTECTING THE BROTHERS AND TAKING CARE OF CORDIAL ONES OF THE FATHER
1- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَقْطَعْ أَوِدَّاءَ أَبِيكَ فَيُطْفَأَ نُورُكَ.
(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: ‘Do not cut off cordial ones of your father, for you radiance will be extinguished’’.[328]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثٌ يُطْفِينَ نُورَ الْعَبْدِ مَنْ قَطَعَ أَوِدَّاءَ أَبِيهِ وَ غَيَّرَ شَيْبَتَهُ وَ رَفَعَ بَصَرَهُ فِي الْحُجُرَاتِ مِنْ غَيْرِ أَنْ يُؤْذَنَ لَهُ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Three extinguish radiance of the servant – one who cuts cordial ones of his father, and makes him grey-haired, and raising his sight in the chambers from without him having permitted for him’’.[329]
2- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَوَدَّةُ الْآبَاءِ قَرَابَةٌ بَيْنَ الْأَبْنَاءِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Cordiality of the fathers is relationship between the sons’’.[330]
3- كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ كَرَمِ الْمَرْءِ بُكَاؤُهُ عَلَى مَا مَضَى مِنْ زَمَانِهِ وَ حَنِينُهُ إِلَى أَوْطَانِهِ وَ حِفْظُهُ قَدِيمَ إِخْوَانِهِ.
(The book) ‘Kanz Al Karajaki’ –
‘Amir Al-Momineen-asws said: ‘From the honour of the person is his crying upon what has passed from his era (slip-ups), and his yearning to his homeland, and his preserving his old (long-time) brothers’’.[331]
وَ رُوِيَ أَنَّ دَاوُدَ ع قَالَ لِابْنِهِ سُلَيْمَانَ يَا بُنَيَّ- لَا تَسْتَبْدِلَنَّ بِأَخٍ قَدِيمٍ أَخاً مُسْتَفَاداً مَا اسْتَقَامَ لَكَ وَ لَا تَسْتَقِلَّنَّ أَنْ يَكُونَ لَكَ عَدُوٌّ وَاحِدٌ وَ لَا تَسْتَكْثِرَنَّ أَنْ يَكُونَ لَكَ أَلْفُ صَدِيقٍ.
And it is reported:
‘Dawood-as said to his-as son-as Suleyman: ‘O my-as son-as! Do not replace an old brother with a beneficial brother for as long as he is straight for you, and do not consider little if there happens to be one enemy for you, nor consider as many if there happen to be a thousand friends for you’’.[332]
4- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ بَنُو أَبٍ وَ أُمٍّ وَ إِذَا ضَرَبَ عَلَى رَجُلٍ مِنْهُمْ عِرْقٌ سَهِرَ لَهُ الْآخَرُونَ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Usman Bin Isa, from Al Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘But rather, the Momineen are brothers, [49:10], son of a father and a mother, and when a vein is truck upon a man from them, the other stay awake at night for him’’.[333]
5- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: تَقَبَّضْتُ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ ع فَقُلْتُ جُعِلْتُ فِدَاكَ رُبَّمَا حَزِنْتُ مِنْ غَيْرِ مُصِيبَةٍ تُصِيبُنِي أَوْ أَمْرٍ يَنْزِلُ بِي حَتَّى يَعْرِفَ ذَلِكَ أَهْلِي فِي وَجْهِي وَ صَدِيقِي
(The book) ‘Al Kafi’ – From Ali, from his father, from Fazala Bin Ayoub, from Umar Bin Aban, from Jabir Al Jufy who said,
‘I cringed in front of Abu Ja’far-asws. I said, ‘May I be sacrificed for you-asws! Sometime I grieve from without any calamity having afflicted me, or any matter having befallen with me, to the extent that my family and my friends recognise that in my face!’
فَقَالَ نَعَمْ يَا جَابِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِيهِمْ مِنْ رِيحِ رُوحِهِ فَلِذَلِكَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ فَإِذَا أَصَابَ رُوحاً مِنْ تِلْكَ الْأَرْوَاحِ فِي بَلَدٍ مِنَ الْبُلْدَانِ حُزْنٌ حَزِنَتْ هَذِهِ لِأَنَّهَا مِنْهَا.
He-asws said: ‘Yes, O Jabir! Allah-azwj Mighty and Majestic Created the Momineen from clay of the Gardens and Flowed in them a spirit from His-azwj Spirit. For that (reason) the Momin is a brother of the Momin, of his father and his mother. Whenever a soul from those souls is afflicted with grief, in a city from the cities, these (also) grieve because it is from these’’.[334]
6- كِتَابُ الْمُؤْمِنِ، بِإِسْنَادِهِ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: تَنَفَّسْتُ بَيْنَ يَدَيْهِ ثُمَّ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ هَمٌّ يُصِيبُنِي وَ سَاقَ نَحْوَ مَا مَرَّ إِلَى قَوْلِهِ صَدِيقِي
(The book) ‘Kitab Al Momin’ – By his chain,
‘From Abu Ja’far-asws, he (the narrator) said: ‘I sighed in front him-asws, then I said, ‘O son-asws of Rasool-Allah-saww! Worries have afflicted me’ – and he continued what has passed up to his words, ‘My friend’.
فَقَالَ نَعَمْ يَا جَابِرُ فَقُلْتُ فَمِمَّ ذَلِكَ يَا ابْنَ رَسُولِ اللَّهِ قَالَ ع وَ مَا تَصْنَعُ بِهِ قُلْتُ أُحِبُّ أَنْ أَعْلَمَهُ قَالَ ع يَا جَابِرُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ إِلَى آخِرِ الْخَبَرِ.
He-asws said: ‘Yes, O Jabir!’ I said, ‘Where is that from, O son-asws of Rasool-Allah-saww?’ He-asws said: ‘And what will you do with it?’ I said, ‘I would love to know it’. He-asws said: ‘O Jabir! Allah‑azwj Mighty and Majestic’ – up to the end of the (previous) Hadeeth’’.[335]
تبيين
Explanation (Ahadeeth only)
قَالَ الصَّادِقُ ع وَ اللَّهِ شِيعَتُنَا مِنْ نُورِ اللَّهِ خُلِقُوا وَ إِلَيْهِ يَعُودُونَ.
Al-Sadiq-asws said: ‘By Allah-azwj! Our-asws Shias are Created from Noor of Allah-azwj and they will be returning to it’’.
وَ قَدْ رُوِيَ عَنِ الْبَاقِرِ ع فِي تَفْسِيرِ قَوْلِهِ تَعَالَى وَ نَفَخْتُ فِيهِ مِنْ رُوحِي كَيْفَ هَذَا النَّفْخُ
And it has been reported from Al-Baqir-asws in interpretation of Words of the Exalted: and Blow into him from My Spirit [15:29]. How as this Blowing?’
فَقَالَ إِنَّ الرُّوحَ مُتَحَرِّكٌ كَالرِّيحِ وَ إِنَّمَا سُمِّيَ رُوحاً لِأَنَّهُ اشْتُقَّ اسْمُهُ مِنَ الرِّيحِ وَ إِنَّمَا أَخْرَجَهُ عَلَى لَفْظَةِ الرُّوحِ لِأَنَّ الرُّوحَ مُجَانِسٌ لِلرِّيحِ وَ إِنَّمَا أَضَافَهُ إِلَى نَفْسِهِ لِأَنَّهُ اصْطَفَاهُ عَلَى سَائِرِ الْأَرْوَاحِ
He-asws said: ‘The Spirit (Rooh) moves like the wind (Reeh), and rather it is named as ‘Rooh’ because it derived its name from the wind (Reeh), and rather it is extracted upon the word ‘Al Rouh’, because the spirit (Al-Rouh) is the genus of the ‘Reeh’ (wind), and rather He-azwj Supplemented it to His-azwj Own Self, because He-azwj Chose it over the rest of the spirits.
كَمَا اصْطَفَى بَيْتاً مِنَ الْبُيُوتِ فَقَالَ بَيْتِي وَ قَالَ لِرَسُولٍ مِنَ الرُّسُلِ خَلِيلِي وَ أَشْبَاهَ ذَلِكَ وَ كُلُّ ذَلِكَ مَخْلُوقٌ مَصْنُوعٌ مُحْدَثٌ مَرْبُوبٌ مُدَبَّرٌ.
Just as He-azwj Chose a House (Kabah) from the houses so He-azwj Said: “My house”, and for a Rasool-as from the Rasools-as, “My-azwj Friend”, and the likes of that; and all of that is a Created being, Made, newly occurred, Nourished, Regulated’’.
رَوَى الصَّدُوقُ فِي مَعَانِي الْأَخْبَارِ بِإِسْنَادِهِ إِلَى أَبِي بَصِيرٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ مَعِي رَجُلٌ مِنْ أَصْحَابِنَا فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ يَا ابْنَ رَسُولِ اللَّهِ إِنِّي لَأَغْتَمُّ وَ أَحْزَنُ مِنْ غَيْرِ أَنْ أَعْرِفَ لِذَلِكَ سَبَباً
It is reported by Al Sadouq in (the book) ‘Ma’any Al Akhbar’, by his chain to Abu Baseer who said,
‘I entered to see Abu Abdullah-asws and with me was a man from our companions. I said to him‑asws, ‘May I be sacrificed for you-asws, O son-asws of Rasool-Allah-saww! I tend to be sorrowful and grieving from without knowing any cause for that!’
فَقَالَ ع إِنَّ ذَلِكَ الْحَزَنَ وَ الْفَرَحَ يَصِلُ إِلَيْكُمْ مِنَّا لِأَنَّا إِذَا دَخَلَ عَلَيْنَا حَزَنٌ أَوْ سُرُورٌ كَانَ ذَلِكَ دَاخِلًا عَلَيْكُمْ لِأَنَّا وَ إِيَّاكُمْ مِنْ نُورِ اللَّهِ عَزَّ وَ جَلَّ
He-asws said: ‘That grief and the happiness arrives to you all from us-asws, because when grief or cheerfulness enters upon us-asws, that will be entering upon you, because we-asws and you all are from Noor of Allah-azwj Mighty and Majestic.
فَجَعَلَنَا وَ طِينَتَنَا وَ طِينَتَكُمْ وَاحِدَةً وَ لَوْ تُرِكَتْ طِينَتُكُمْ كَمَا أُخِذَتْ لَكُنَّا وَ أَنْتُمْ سَوَاءً وَ لَكِنْ مُزِجَتْ طِينَتُكُمْ بِطِيْنَةِ أَعْدَائِكُمْ فَلَوْ لَا ذَلِكَ مَا أَذْنَبْتُمْ ذَنْباً أَبَداً
We-asws and our-asws clay and your clays are Made to be one, and had your clays been left just as it had been Taken, we-asws and you all would have been same, but your clays were mixed with clays of your enemies. Had it not been that you would have committed any sin, ever!’
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَتَعُودُ طِينَتُنَا وَ نُورُنَا كَمَا بَدَا
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Will our clay and our Noor be returning like what it had begun?’
فَقَالَ إِي وَ اللَّهِ يَا عَبْدَ اللَّهِ أَخْبِرْنِي عَنْ هَذَا الشُّعَاعِ الزَّاهِرِ مِنَ الْقُرْصِ إِذَا طَلَعَ أَ هُوَ مُتَّصِلٌ بِهِ أَوْ بَائِنٌ مِنْهُ
He-asws said: ‘Yes, by Allah-azwj, O Abdullah! Inform me-asws about this apparent ray from the disc (sun) when it emerges. Is it connected with it or distinct from it?’
فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ بَلْ هُوَ بَائِنٌ مِنْهُ
I said to him-asws, ‘May I be sacrificed for you-asws! But it is distinct from it’.
فَقَالَ أَ فَلَيْسَ إِذَا غَابَتِ الشَّمْسُ وَ سَقَطَ الْقُرْصُ عَادَ إِلَيْهِ فَاتَّصَلَ بِهِ كَمَا بَدَا مِنْهُ
He-asws said: ‘Isn’t is so when the sun disappears and the disc drops, it (ray) returns to it and connects with it just as it had begun from it?’
فَقُلْتُ لَهُ نَعَمْ
I said to him-asws, ‘Yes’.
فَقَالَ كَذَلِكَ وَ اللَّهِ شِيعَتُنَا مِنْ نُورِ اللَّهِ خُلِقُوا وَ إِلَيْهِ يَعُودُونَ
He-asws said: ‘By Allah-azwj! Like that are our-asws Shias. They have been Created from Noor of Allah-azwj and they will be returning to Him-azwj.
وَ اللَّهِ إِنَّكُمْ لَمُلْحَقُونَ بِنَا يَوْمَ الْقِيَامَةِ وَ إِنَّا لَنَشْفَعُ وَ نُشَفَّعُ وَ وَ اللَّهِ إِنَّكُمْ لَتَشْفَعُونَ فَتُشَفَّعُونَ
By Allah-azwj! They will be joining with us-asws on the Day of Qiyamah and we-asws shall (be asked to) intercede for them, and we-asws shall intercede, and by Allah-azwj, you will (be asked to) intercede, so you will be interceding.
وَ مَا مِنْ رَجُلٍ مِنْكُمْ إِلَّا وَ سَتُرْفَعُ لَهُ نَارٌ عَنْ شِمَالِهِ وَ جَنَّةٌ عَنْ يَمِينِهِ فَيُدْخِلُ أَحِبَّاءَهُ الْجَنَّةَ وَ أَعْدَاءَهُ النَّارَ.
And there is no man from you all except and a fire will raise for him on his left, and a garden on his right so he will enter his loved ones into the Paradise and his enemies into the Fire’’.
فتأمل و تدبر في هذا الحديث فإن فيه أسرارا غريبة.
(Majlisi says), ‘Contemplate and ponder in this Hadeeth for there are strange secrets in it’.
7- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ- لَا يَخُونُهُ وَ لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَعِدُهُ عِدَةً فَيُخْلِفَهُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Fazzal, from Ali Bin Uqba,
‘From Abu Abdullah-asws having said: ‘The Momin is a brother of the Momin, his eyes and his guide. He neither betrays him, nor oppresses him, nor cheats him, nor does he promise him a promise and breaks it’’.[336]
8- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى وَ عَنِ الْعِدَّةِ عَنْ سَهْلٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ كَالْجَسَدِ الْوَاحِدِ إِنِ اشْتَكَى شَيْئاً مِنْهُ وَجَدَ أَلَمَ ذَلِكَ فِي سَائِرِ جَسَدِهِ وَ أَرْوَاحُهُمَا مِنْ رُوحٍ وَاحِدَةٍ وَ إِنَّ رُوحَ الْمُؤْمِنِ لَأَشَدُّ اتِّصَالًا بِرُوحِ اللَّهِ مِنِ اتِّصَالِ شُعَاعِ الشَّمْسِ بِهَا.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, and from the number, from Sahl, altogether from Ibn Mahboub, form Ibn Ri’ab, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘The Momin is a brother of the Momin like the one body. If something from it has a (health) complaint, the pain of that is felt in rest of his body; and their souls and from one soul, and the soul of a Momin is of stronger connection with the Spirit of Allah-azwj than the ray of the sun is with it’’.[337]
كِتَابُ الْمُؤْمِنِ، لِلْحُسَيْنِ بْنِ سَعِيدٍ بِإِسْنَادِهِ عَنْهُ ع مِثْلَهُ إِلَّا أَنَّ فِيهِ وُجِدَ ذَلِكَ فِي سَائِرِ جَسَدِهِ لِأَنَّ أَرْوَاحَهُمْ مِنْ رُوحِ اللَّهِ عَزَّ وَ جَلَّ وَ إِنَّ رُوحَ الْمُؤْمِنِ إِلَى آخِرِ الْخَبَرِ.
(The book) ‘Kitab Al Momin’ of Al Husayn Bin Saeed, by his chain,
‘From him-asws, similar to it, except and in it is: ‘That is felt in rest of his body, because their souls are from Spirit of Allah-azwj Mighty and Majestic, and the soul of a Momin’ – up to end of the Hadeeth’’.[338]
تبيان كَمَا سَيَأْتِي فِي الْحَدِيثِ الْقُدْسِيِ فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ وَ بَصَرَهُ وَ رِجْلَهُ وَ يَدَهُ وَ لِسَانَهُ.
Explanation (Hadeeth only) – Just as I (Majlisi) shall bring in the Holy Hadeeth: “When I-azwj Love him (Momin), I-azwj become his hearing, and his sight, and his leg, and his hand, and his tongue’’. (from non-shia sources, most probably from a Sufi book )
Please see the Appendix below
Appendix:
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي جَعْفَرٍ ( عليه السلام ) قَالَ لَمَّا أُسْرِيَ بِالنَّبِيِّ ( صلى الله عليه وآله ) قَالَ يَا رَبِّ مَا حَالُ الْمُؤْمِنِ عِنْدَكَ قَالَ يَا مُحَمَّدُ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ أَنَا أَسْرَعُ شَيْءٍ إِلَى نُصْرَةِ أَوْلِيَائِي وَ مَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنْ وَفَاةِ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَ أَكْرَهُ مَسَاءَتَهُ
A number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Ismail Bin Mihran, from Abu Saeed Al Qammat, from Aban Bin Taghlub,
(It has been narrated) from Abu Ja’far-asws having said: ‘When there was Ascension (Mi’raj) with the Prophet-saww, he-saww said: ‘O Lord-azwj! What is the state of the Momin in Your-azwj Presence?’ He-azwj Said: “O Muhammad-saww! The one who despises a friend of Mine-azwj, so he has declared a war against Me-azwj and I-azwj am the Quickest to Helping My-azwj friends and I-azwj do not Hesitate from anything which I-azwj Do like I-azwj Hesitate from the death of the Momin. He dislikes the death and I-azwj Dislike Disappointing him.
وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْغِنَى وَ لَوْ صَرَفْتُهُ إِلَى غَيْرِ ذَلِكَ لَهَلَكَ وَ إِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لَا يُصْلِحُهُ إِلَّا الْفَقْرُ وَ لَوْ صَرَفْتُهُ إِلَى غَيْرِ ذَلِكَ لَهَلَكَ
And from My-azwj Momineen servants there is one for whom it is not correct except for the riches, and were I-azwj to Exchange it to other than that, he would be destroyed; and from My-azwj Momineen servants there is one for whom it is not correct except for the poverty, and were I-azwj to Exchange it to other than that, he would be destroyed.
وَ مَا يَتَقَرَّبُ إِلَيَّ عَبْدٌ مِنْ عِبَادِي بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ وَ إِنَّهُ لَيَتَقَرَّبُ إِلَيَّ بِالنَّافِلَةِ حَتَّى أُحِبَّهُ فَإِذَا أَحْبَبْتُهُ كُنْتُ إِذاً سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَ بَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَ لِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَ يَدَهُ الَّتِي يَبْطِشُ بِهَا إِنْ دَعَانِي أَجَبْتُهُ وَ إِنْ سَأَلَنِي أَعْطَيْتُهُ .
And a servant will not (be able to) come near to Me-azwj with anything more Beloved to Me-azwj than what I-azwj have Obligated upon him and let him come closer to Me-azwj with the Optional (Salāt) until I-azwj Love him. So when I-azwj do Love him, I-azwj would be the hearing which he listens with, and his vision which he sees with, and his tongue which he speaks with, and his hand which he strikes with. If he were to supplicate to Me-azwj, I-azwj would Answer him, and if he were to ask Me-azwj, I-azwj would Give it to him”’.[339]
9- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ مُثَنًّى الْحَنَّاطِ عَنِ الْحَارِثِ بْنِ الْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْمُسْلِمُ أَخُو الْمُسْلِمِ وَ هُوَ عَيْنُهُ وَ مِرْآتُهُ وَ دَلِيلُهُ- لَا يَخُونُهُ وَ لَا يَظْلِمُهُ وَ لَا يَخْدَعُهُ وَ لَا يَكْذِبُهُ وَ لَا يَغْتَابُهُ.
(The book) ‘Al Kafi’ – From the number, from Sahl, from Ibn Abu Najran, from Musanna Al Hannat, from Al Haris Bin Al Mugheira who said,
‘Abu Abdullah-asws said: ‘The Muslim is a brother of the Muslim, and he is his eyes, and his mirror, and his guide. He neither betrays him, nor oppresses him, nor deceives him, nor belies him, nor backbites him’’.[340]
وَ قَدْ رُوِيَ عَنِ النَّبِيِّ ص الْمُؤْمِنُ مِرْآةُ الْمُؤْمِنِ.
And it has been reported from the Prophet-saww: ‘The Momin is a mirror of the Momin’’.[341]
10- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ الْبَخْتَرِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع وَ دَخَلَ عَلَيْهِ رَجُلٌ فَقَالَ لِي تُحِبُّهُ فَقُلْتُ نَعَمْ فَقَالَ لِي وَ لِمَ لَا تُحِبُّهُ وَ هُوَ أَخُوكَ وَ شَرِيكُكَ فِي دِينِكَ وَ عَوْنُكَ عَلَى عَدُوِّكَ وَ رِزْقُهُ عَلَى غَيْرِكَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hafs Al Bakhtari who said,
‘I was in the presence of Abu Abdullah-asws, and a man entered to see him-asws. He-asws said to me: ‘Do you like him?’ I said, ‘Yes’. He-asws said to me: ‘And why would you not like him, and he is your brother, and your participant in your religion, and your assistant against your enemy, and his sustenance is upon someone else’’.[342]
11- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ أُورَمَةَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ لِأَنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِي رُوحِهِمْ مِنْ رِيحِ الْجَنَّةِ فَلِذَلِكَ هُمْ إِخْوَةٌ لِأَبٍ وَ أُمٍ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Al Husayn Bin Al Hassan, from Muhammad Bin Awrama, from one of his companions, from Muhammad Bin Al Husayn, from Muhammad Bin Al Fuzeyl, from Abu Hamza,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Momin is a brother of the Momin of his father and his mother, because Allah-azwj Mighty and Majestic Created the Momineen from clay of the Gardens and Flowed into their souls from the wind of Paradise. For that (reason), they are brother of a father and a mother’’.[343]
12- كا، الكافي ابْنُ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ رَجُلٍ عَنْ جَمِيلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ الْمُؤْمِنُ خَدَمٌ بَعْضُهُمْ لِبَعْضِهِمْ
(The book) ‘Al Kafi’ – Ibn Isa, from Ahmad Bin Muhammad Bin Abdullah, from a man, from Jameel,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The Momin(een) are servants of each other’.
قُلْتُ وَ كَيْفَ يَكُونُونَ خَدَماً بَعْضُهُمْ لِبَعْضٍ
‘I said, ‘And how can they be servants of each other?’
قَالَ يُفِيدُ بَعْضُهُمْ بَعْضاً الْحَدِيثَ.
He-asws said: ‘They benefit each other’ – the Hadeeth’’.[344]
13- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى جَمِيعاً عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ نَفَراً مِنَ الْمُسْلِمِينَ خَرَجُوا إِلَى سَفَرٍ لَهُمْ فَضَلُّوا الطَّرِيقَ فَأَصَابَهُمْ عَطَشٌ شَدِيدٌ فَتَكَفَّنُوا وَ لَزِمُوا أُصُولَ الشَّجَرِ فَجَاءَهُمْ شَيْخٌ عَلَيْهِ ثِيَابٌ بَيَاضٌ فَقَالَ قُومُوا فَلَا بَأْسَ عَلَيْكُمْ فَهَذَا الْمَاءُ
(The book) ‘Al Kafi’ – From Ali, from his father and Muhammad Bin Yahya, from Ibn Isa, altogether from Ibn Abu Umeyr, from Ismail Al Basry, from Al Fuzeyl Bin Yasaar who said,
‘I heard Abu Ja’far-asws saying: ‘A number of Muslims went out on a journey of their. They lost the way, and they were afflicted with severe thirst. They wore shrouds and stayed at the base of the tree. And old man came to them, having white clothes upon him. He said, ‘Arise, for there is no problem upon you! This here is the water’.
فَقَامُوا وَ شَرِبُوا وَ ارْتَوَوْا فَقَالُوا مَنْ أَنْتَ يَرْحَمُكَ اللَّهُ
They stood up and drank and were saturated. They said, ‘Who are you? May Allah-azwj have Mercy on you!’
فَقَالَ أَنَا مِنَ الْجِنِّ الَّذِينَ بَايَعُوا رَسُولَ اللَّهِ ص إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ عَيْنُهُ وَ دَلِيلُهُ فَلَمْ تَكُونُوا تَضَيَّعُوا بِحَضْرَتِي.
He said, ‘I am from the Jinn, those who had pledged allegiance to Rasool-Allah-saww. I heard Rasool-Allah-saww saying: ‘The Momin is a brother of the Momin, his eyes, and his guide’, therefore you will not be wasted in my-saww presence’’.[345]
14- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنْ حَمَّادِ بْنِ عِيسَى عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُسْلِمُ أَخُو الْمُسْلِمِ لَا يَظْلِمُهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَخُونُهُ وَ لَا يَحْرِمُهُ
(The book) ‘Al Kafi’ – From Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, altogether from Hammad Bin Isa, from Rabie, from Al Fuzeyl Bin Yasaar who said,
‘I heard Abu Abdullah-asws saying: ‘The Muslim is a brother of the Muslim. He neither oppresses him, nor abandons him, nor backbites him, nor betrays him, nor deprives him’.
قَالَ رِبْعِيٌّ فَسَأَلَنِي رَجُلٌ مِنْ أَصْحَابِنَا بِالْمَدِينَةِ قَالَ سَمِعْتَ الْفُضَيْلَ يَقُولُ ذَلِكَ قَالَ فَقُلْتُ لَهُ نَعَمْ فَقَالَ إِنِّي سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْمُسْلِمُ أَخُو الْمُسْلِمِ- لَا يَظْلِمُهُ وَ لَا يَغُشُّهُ وَ لَا يَخْذُلُهُ وَ لَا يَغْتَابُهُ وَ لَا يَخُونُهُ وَ لَا يَحْرِمُهُ.
Rabie (narrator) said, ‘A man from our companions asked me at Al Medina. He said, ‘I heard Fuzeyl (narrator) saying that’. He said, ‘I said to him, ‘Yes’. He said, ‘I heard Abu Abdullah-asws saying: ‘The Muslims is a brother of the Muslim. He neither oppresses him, nor cheats him, nor abandons him, nor backbites him, nor betrays him, nor deprives him’’.[346]
15- كِتَابُ الْمُؤْمِنِ، بِإِسْنَادِهِ عَنْ أَحَدِهِمَا ع أَنَّهُ قَالَ: الْمُؤْمِنُ أَخُو الْمُؤْمِنِ كَالْجَسَدِ إِذَا سَقَطَ مِنْهُ شَيْءٌ تَدَاعَى سَائِرُ الْجَسَدِ.
(The book) ‘Kitab Al Momin’ – By his chain,
‘From one-asws of the two (5th or 6th Imam-asws) having said: ‘The Momin is a brother of the Momin, like the (one) body. When something falls off from him, rest of the body falls sick (deteriorates)’’.[347]
16- الْمُؤْمِنُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ تَلْتَقِي فَتَتَشَامُ كَمَا تَتَشَامُّ الْخَيْلُ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ مِنْهَا اخْتَلَفَ وَ لَوْ أَنَّ مُؤْمِناً جَاءَ إِلَى مَسْجِدٍ فِيهِ أُنَاسٌ كَثِيرٌ لَيْسَ فِيهِمْ إِلَّا مُؤْمِنٌ وَاحِدٌ لَمَالَتْ رُوحُهُ إِلَى ذَلِكَ الْمُؤْمِنِ حَتَّى يَجْلِسَ إِلَيْهِ.
(The book) ‘Al Momin’ – By his chain,
‘From Abu Abdullah-asws having said: ‘The souls are a conscripted army, meeting. They can smell each other just as the cavalry horses smell. Whatever they recognise from these, unites, and whatever they deny from these, they differ; and if a Momin were to come to a Masjid wherein are many people, (and) there isn’t among there except one Momin, his soul will incline to that Momin until he goes and sits (next) to him’’.[348]
بيان وَ فِي النِّهَايَةِ فِي حَدِيثِ عَلِيٍّ ع حِينَ أَرَادَ أَنْ يَبْرُزَ لِعَمْرِو بْنِ عَبْدِ وُدٍّ قَالَ أَخْرُجُ إِلَيْهِ فَأُشَامُّهُ قَبْلَ اللِّقَاءِ.
Explanation (Hadeeth only) – And in (the book) ‘Al-Nihaya’ in a Hadeeth of Ali-asws when he‑asws wanted to duel Amro Bin Abd Wudd, said: ‘I-asws shall go out to him and smell him (investigate him) before the meet (in battle)’’.
17- الْمُؤْمِنُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا وَ اللَّهِ لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً أَبَداً حَتَّى يَكُونَ لِأَخِيهِ مِثْلَ الْجَسَدِ إِذَا ضَرَبَ عَلَيْهِ عِرْقٌ وَاحِدٌ تَدَاعَتْ لَهُ سَائِرُ عُرُوقِهِ.
(The book) ‘Al Momin’ – By his chain,
‘From Abu Abdullah-asws having said: ‘No, by Allah-azwj! The Momin cannot be a Momin, ever, until he happens to be for his brother like the (one) body. When one vein is struck, rest of his veins fall sick (deteriorated) for it’’.[349]
18- الْمُؤْمِنُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لِكُلِّ شَيْءٍ شَيْءٌ يَسْتَرِيحُ إِلَيْهِ وَ إِنَّ الْمُؤْمِنَ لَيَسْتَرِيحُ إِلَى أَخِيهِ الْمُؤْمِنِ كَمَا يَسْتَرِيحُ الطَّيْرُ إِلَى شَكْلِهِ.
(The book) ‘Al Momin’ – By his chain,
‘From Abu Abdullah-asws having said: ‘For everything there is something it is comforted to, and the Momin is comforted to his Momin brother, just as the bird is comforted to its form (fellow bird)’’.[350]
19- الْمُؤْمِنُ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُونَ فِي تَبَارِّهِمْ وَ تَرَاحُمِهِمْ وَ تَعَاطُفِهِمْ كَمَثَلِ الْجَسَدِ إِذَا اشْتَكَى تَدَاعَى لَهُ سَائِرُهُ بِالسَّهَرِ وَ الْحُمَّى.
(The book) ‘Al Momin’ – By his chain,
‘From Abu Abdullah-asws having said: ‘The Momineen in their being righteous, and their being merciful, and their being revering as like the (one) body. When there is a (health) complaint, rest of his body falls sick (deteriorates) with the staying awake at night and the fever’’.[351]
باب 17 فضل المواخاة في الله و أن المؤمنين بعضهم إخوان بعض و علة ذلك
CHAPTER 17 – MERIT OF THE BROTHERHOOD FOR THE SAKE OF ALLAH-azwj, AND THE MOMINEEN ARE BROTHERS OF EACH OTHER, AND A REASON OF THAT
الآية الحجرات إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ
The Verse – (Surah) Al Hujuraat: But rather, the Momineen are brothers, [49:10]
1- ل، الخصال ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِتَّةٌ مِنَ الْمُرُوَّةِ ثَلَاثَةٌ مِنْهَا فِي الْحَضَرِ وَ ثَلَاثَةٌ مِنْهَا فِي السَّفَرِ
(The book) ‘Al-Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘Six (matters) are from the manliness – three of these are regarding the staying and three of these are during the journey.
فَأَمَّا الَّتِي فِي الْحَضَرِ فَتِلَاوَةُ كِتَابِ اللَّهِ تَعَالَى وَ عِمَارَةُ مَسَاجِدِ اللَّهِ وَ اتِّخَاذُ الْإِخْوَانِ فِي اللَّهِ عَزَّ وَ جَلَّ
As for those regarding the staying – reciting the Book of Allah-azwj the Exalted, and building a Masjid of Allah-azwj, and taking the brothers for the Sake of Allah-azwj Mighty and Majestic.
وَ أَمَّا الَّتِي فِي السَّفَرِ فَبَذْلُ الزَّادِ وَ حُسْنُ الْخُلُقِ وَ الْمِزَاحُ فِي غَيْرِ الْمَعَاصِي.
And as for that which is regarding the journey – expending the provision, and goodly manners, and the pleasantries in other than the disobedience (of Allah-azwj)’’.[352]
2- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ وَ آخِ الْإِخْوَانَ فِي اللَّهِ وَ أَحِبَّ الصَّالِحَ لِصَلَاحِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws bequeathed with at his-asws expiry: ‘And be a brother to the brothers for the Sake of Allah-azwj and love the righteous for his righteousness’’.[353]
3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدٍ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنِ التَّفْلِيسِيِّ عَنِ الْبَقْبَاقِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَرْجِعُ صَاحِبُ الْمَسْجِدِ بِأَقَلَّ مِنْ إِحْدَى ثَلَاثٍ إِمَّا دُعَاءٍ يَدْعُو بِهِ يُدْخِلُهُ اللَّهُ بِهِ الْجَنَّةَ وَ إِمَّا دُعَاءٍ يَدْعُو بِهِ فَيَصْرِفُ اللَّهُ عَنْهُ بَلَاءً وَ إِمَّا أَخٍ يَسْتَفِيدُهُ فِي اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Muhammad Al Himeyri, from his father, from Al Barqy, from Al Tafleysi, from Al Baqbaq,
‘From Abu Abdullah-asws having said: ‘A companion of the Masjid does not return except from one of the three – either a supplication he had supplicated with, so Allah-azwj enters him into the Paradise, or a supplication he had supplicated with, so Allah-azwj Turned away an affliction from him, or a brother for the Sake of Allah-azwj Mighty and Majestic he had benefited with’.
ثُمَّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا اسْتَفَادَ امْرُؤٌ مُسْلِمٌ فَائِدَةً بَعْدَ فَائِدَةِ الْإِسْلَامِ مِثْلَ أَخٍ يَسْتَفِيدُهُ فِي اللَّهِ.
Then he-asws said: ‘Rasool-Allah-saww said: ‘A Muslim person has not benefitted with a benefit after benefit of Al-Islam like he has with a brother benefitting him for the Sake of Allah-azwj’’.[354]
4- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ عُمَرَ بْنِ مُحَمَّدٍ الزَّيَّاتِ عَنْ عَلِيِّ بْنِ مَهْرَوَيْهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا ع قَالَ: مَنِ اسْتَفَادَ أَخاً فِي اللَّهِ فَقَدِ اسْتَفَادَ بَيْتاً فِي الْجَنَّةِ.
(The books) ‘Al Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – from Umar Bin Muhammad Al Zayyat, from Ali Bin Mahrawiya, from Dawood Bin Suleyman,
‘From Al-Reza-asws having said: ‘One who benefits a brother for the Sake of Allah-azwj, so he has benefited a house in the Paradise’’.[355]
5- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مَحْفُوظِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ زَيْدٍ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَنِ اسْتَفَادَ أَخاً فِي اللَّهِ عَزَّ وَ جَلَّ اسْتَفَادَ بَيْتاً فِي الْجَنَّةِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Muhammad Bin Yahya, from Al Ashari, from Ahmad Bin Muhammad, from Mahfouz Bin Khalid, from Muhammad Bin Zayd who said,
‘I heard Al-Reza-asws saying: ‘One who benefits a brother for the Sake of Allah-azwj Mighty and Majestic will benefit a house in the Paradise’’.[356]
6- سن، المحاسن أَبِي عَنْ فَضَالَةَ عَنْ عُمَرَ بْنِ أَبَانٍ الْكَلْبِيِّ عَنْ جَابِرٍ الْجُعْفِيِّ قَالَ: تَنَفَّسْتُ بَيْنَ يَدَيْ أَبِي جَعْفَرٍ ع ثُمَّ قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ أَهْتَمُّ مِنْ غَيْرِ مُصِيبَةٍ تُصِيبُنِي أَوْ أَمْرٍ نَزَلَ بِي حَتَّى تَعْرِفَ ذَلِكَ أَهْلِي فِي وَجْهِي وَ يَعْرِفَهُ صَدِيقِي
(The book) ‘Al Mahasin’ – My father, from Fazalah, from Umar Bin Aban Al Kalby, from Jabir Al Jufy who said,
‘I sighed in front of Abu Ja’far-asws, then I said, ‘O son-asws of Rasool-Allah-saww! I tend to be sorrowful from without any calamity having afflicted me, or a matter having befallen with me, to the extent that my family recognises that in my face and my friend recognises it!’
قَالَ نَعَمْ يَا جَابِرُ
He-asws said: ‘Yes, O Jabir!’
قُلْتُ وَ مِمَّ ذَاكَ يَا ابْنَ رَسُولِ اللَّهِ
I said, ‘And what is that from, O son-asws of Rasool-Allah-saww?’
قَالَ وَ مَا تَصْنَعُ بِذَاكَ قُلْتُ أُحِبُّ أَنْ أَعْلَمَهُ
He-asws said: ‘And what will you do with (knowing) that?’ I said, ‘I would love to know it’.
فَقَالَ يَا جَابِرُ إِنَّ اللَّهَ خَلَقَ الْمُؤْمِنِينَ مِنْ طِينَةِ الْجِنَانِ وَ أَجْرَى فِيهِمْ مِنْ رِيحِ رُوحِهِ فَلِذَلِكَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ فَإِذَا أَصَابَ تِلْكَ الْأَرْوَاحَ فِي بَلَدٍ مِنَ الْبُلْدَانِ شَيْءٌ حَزِنَتْ عَلَيْهِ أَرْوَاحٌ لِأَنَّهَا مِنْهُ.
He-asws said: ‘O Jabir! Allah-azwj Created the Momineen from clay of the Gardens and Flowed in them from a breeze of His-azwj Spirit. For that (reason), the Momin is a brother of the Momin, of his father and his mother. When those souls are afflicted by anything in a city from the cities, the (other) souls grieve upon it because these are from it’’.[357]
7- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ لِأَنَّ اللَّهَ خَلَقَ طِينَتَهُمَا مِنْ سَبْعِ سَمَاوَاتٍ وَ هِيَ طِينَةُ الْجِنَانِ
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Muhammad Bin Al Fuzeyl, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘The Momin is a brother of the Momin of his father and his mother, because Allah-azwj Created their clays from seven skies, and it is clay of the Gardens’.
ثُمَّ تَلَا رُحَماءُ بَيْنَهُمْ فَهَلْ يَكُونُ الرَّحِيمُ إِلَّا بَرّاً وَصُولًا.
Then he-asws recited: ‘merciful between themselves [48:29]. Can the merciful be except as a righteous, connecting?’’[358]
وَ فِي حَدِيثٍ آخَرَ وَ أَجْرَى فِيهِمَا مِنْ رَوْحِ رَحْمَتِهِ.
And in another Hadeeth: ‘And Flowed in them from the Spirit of His-azwj Mercy’’.[359]
8- سن، المحاسن أَبُو عَبْدِ اللَّهِ أَحْمَدُ بْنُ مُحَمَّدٍ السَّيَّارِيُّ وَ حَسَنُ بْنُ مُعَاوِيَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأَبِيهِ وَ أُمِّهِ وَ ذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْمُؤْمِنَ مِنْ طِينَةِ جِنَانِ السَّمَاوَاتِ وَ أَجْرَى فِيهِ مِنْ رَوْحِ رَحْمَتِهِ فَلِذَلِكَ هُوَ أَخُوهُ لِأَبِيهِ وَ أُمِّهِ.
(The book) ‘Al Mahasin’ – Abu Abdullah Ahmad Bin Muhammad Al Sayyari, and Hasan Bin Muawiya, from Muhammad Bin Al Fuzeyl, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘The Momin is a brother of the Momin, of his father and his mother, and that is because Allah-azwj Blessed and Exalted Created the Momin from clay of Gardens of the skies and Flowed in him from Spirit of His-azwj Mercy. For that (reason), he is his brother, of his father and his mother’’.[360]
9- ختص، الإختصاص قَالَ الصَّادِقُ ع الْمُؤْمِنُ أَخُو الْمُؤْمِنِ كَالْجَسَدِ الْوَاحِدِ إِنِ اشْتَكَى شَيْئاً وَجَدَ أَلَمَ ذَلِكَ فِي سَائِرِ جَسَدِهِ وَ إِنَّ رُوحَهُمَا مِنْ رُوحِ اللَّهِ وَ إِنَّ رُوحَ الْمُؤْمِنِ لَأَشَدُّ اتِّصَالًا بِرُوحِ اللَّهِ مِنِ اتِّصَالِ شُعَاعِ الشَّمْسِ بِهَا.
(The book) ‘Al-Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘The Momin is a brother of the Momin like the one body. If there is a (health) complaint of something, the pain of that is felt in rest of his body; and their souls are from Spirit of Allah-azwj l and the soul of a Momin is of stronger connection with Spirit of Allah‑azwj than the connection than a ray of the sun with it’’.[361]
10- مِنْ كِتَابِ قَضَاءِ حُقُوقِ الْمُؤْمِنِينَ لِلصُّورِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ أَبِي فَاطِمَةَ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا ابْنَ أَبِي فَاطِمَةَ إِنَّ الْعَبْدَ يَكُونُ بَارّاً بِقَرَابَتِهِ وَ لَمْ يَبْقَ مِنْ أَجَلِهِ إِلَّا ثَلَاثُ سِنِينَ فَيُصَيِّرُهُ اللَّهُ ثَلَاثاً وَ ثَلَاثِينَ سَنَةً
From the book ‘Qaza Huqouq Al-Momineen’ of Al Sowry, by his chain from Ja’far Bin Muhammad Bin Abu Fatima who said,
‘Abu Abdullah-asws said to me: ‘O Ibn Abu Fatima! The servant happens to be righteous with his relatives and there does not remain from his term (lifespan) except three years, so Allah‑azwj Makes it to be thirty-three years.
وَ إِنَّ الْعَبْدَ لَيَكُونُ عَاقّاً بِقَرَابَتِهِ وَ قَدْ بَقِيَ مِنْ أَجَلِهِ ثَلَاثٌ وَ ثَلَاثُونَ سَنَةً فَيُصَيِّرُهُ اللَّهُ ثَلَاثَ سِنِينَ
And the servant tends to be disloyal (Aaq) with his relatives, and there remains from his term thirty-three years, so Allah-azwj Makes it to be three years’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ يَمْحُوا اللَّهُ ما يَشاءُ وَ يُثْبِتُ وَ عِنْدَهُ أُمُّ الْكِتابِ
Then he-asws recited this Verse: Allah Deletes and Affirms whatever He so Desires to, and with Him is the Mother of the Book [13:39].
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ فَإِنْ لَمْ يَكُنْ لَهُ قَرَابَةٌ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! Supposing there do not happen to be any relatives for him?’
قَالَ فَنَظَرَ إِلَيَّ مُغْضَباً وَ رَدَّ عَلَيَّ شَبِيهاً بِالزَّبَرِ يَا ابْنَ أَبِي فَاطِمَةَ لَا تَكُونُ الْقَرَابَةُ إِلَّا فِي رَحِمٍ مَاسَّةٍ الْمُؤْمِنُونَ بَعْضُهُمْ أَوْلَى بِبَعْضٍ فِي كِتَابِ اللَّهِ فَلِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَنْ يَبَرَّهُ فَرِيضَةً مِنَ اللَّهِ
He (the narrator) said, ‘He-asws looked at me angrily and responded to be resembling the harshness: ‘O Ibn Abu Fatima! The relationship cannot be, except in a sparkling kinship! The Momineen are foremost with each other in the Book of Allah-azwj. For the Momineen upon the Momin is that they be righteous with him, being an Imposition from Allah-azwj.
يَا ابْنَ أَبِي فَاطِمَةَ تَبَارُّوا وَ تَوَاصَلُوا فَيُنْسِئُ اللَّهُ فِي آجَالِكُمْ وَ يَزِيدُ فِي أَمْوَالِكُمْ وَ تُعْطَوْنَ الْعَافِيَةَ فِي جَمِيعِ أُمُورِكُمْ وَ إِنَّ صَلَاتَكُمْ وَ صَوْمَكُمْ وَ تَقَرُّبَكُمْ إِلَى اللَّهِ أَفْضَلُ مِنْ صَلَاةِ غَيْرِكُمْ
O Ibn Abu Fatima! Be righteous to each other and connect with each other. Allah-azwj will Postpone your deaths and Increase in your wealth, and your will be Given the well-being in entirety of your affairs, and your Salats and your Fasts and your drawing closer to Allah-azwj is better than Salats of others!’
ثُمَّ تَلَا هَذِهِ الْآيَةَ- وَ ما يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلَّا وَ هُمْ مُشْرِكُونَ.
Then he-asws recited this Verse: And most of them do not believe in Allah except and they are associating [12:106]’’.[362]
11- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنِ الْكَاظِمِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ اسْتَفَادَ أَخاً فِي اللَّهِ زَوَّجَهُ اللَّهُ حُوراً.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Al-Kazim-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who benefits a brother for the Sake of Allah-azwj, Allah-azwj will Marry him to a Hourie’’.[363]
12- نهج، نهج البلاغة قَالَ ع أَعْجَزُ النَّاسِ مَنْ عَجَزَ عَنِ اكْتِسَابِ الْإِخْوَانِ وَ أَعْجَزُ مِنْهُ مَنْ ضَيَّعَ مَنْ ظَفِرَ بِهِ مِنْهُمْ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The most unable of the people is the one who is unable of earning the brothers, and more unable than him is the one from them who wastes (loses) the one who has succeeded with him (lost a friend having made one)’’.[364]
13- كَنْزُ الْكَرَاجُكِيِّ، أَنْشَدَ لِأَمِيرِ الْمُؤْمِنِينَ ع-
| وَ لَيْسَ كَثِيراً أَلْفُ خِلٍّ وَ صَاحِبٍ- | وَ إِنَّ عَدُوّاً وَاحِداً لَكَثِيرٌ. |
(The book) ‘Kanz Al Karajajy’ –
‘Amir Al-Momineen-asws prosed (a couplet): ‘And it isn’t a lot having a thousand friends, and a companion, even one enemy which he has is a lot’’.[365]
14- عُدَّةُ الدَّاعِي، عَنِ النَّبِيِّ ص قَالَ: مَا أَحْدَثَ اللَّهُ إِخَاءً بَيْنَ مُؤْمِنَيْنِ إِلَّا أَحْدَثَ لِكُلٍّ مِنْهُمَا دَرَجَةً.
(The book) ‘Uddat Al Daie’ –
‘From the Prophet-saww having said: ‘Allah-azwj did not Innovate brotherhood between two Momineen except He-azwj Innovated a rank for each of them’’.[366]
وَ عَنْهُ ص قَالَ: مَنِ اسْتَفَادَ أَخاً فِي اللَّهِ اسْتَفَادَ بَيْتاً فِي الْجَنَّةِ.
And from him-saww having said: ‘One who benefits a brother for the Sake of Allah-azwj, will benefit a house in the Paradise’’.[367]
وَ رَوَى عَمْرُو بْنُ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الْمُؤْمِنَيْنِ الْمُتَوَاخِيَيْنِ فِي اللَّهِ لَيَكُونُ أَحَدُهُمَا فِي الْجَنَّةِ فَوْقَ الْآخَرِ بِدَرَجَةٍ فَيَقُولُ يَا رَبِّ إِنَّ صَاحِبِي قَدْ كَانَ يَأْمُرُنِي بِطَاعَتِكَ وَ يُثَبِّطُنِي عَنْ مَعْصِيَتِكَ وَ يُرَغِّبُنِي فِيمَا عِنْدَكَ فَاجْمَعْ بَيْنِي وَ بَيْنَهُ فِي هَذِهِ الدَّرَجَةِ فَيَجْمَعُ اللَّهُ بَيْنَهُمَا
And it is reported by Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘The two Momineen, the ones having established brotherhood for the Sake of Allah-azwj, one of them could be in the Paradise above the other by a rank. He would say, ‘O Lord-azwj! My companion has instructed me with obeying You-azwj, and had discouraged me from disobeying me (myself), and made me desirous regarding what is with You-azwj, therefore gather between me and him in this (higher) rank!’ So, Allah-azwj will Gather between the two.
وَ إِنَّ الْمُنَافِقَيْنِ لَيَكُونُ أَحَدُهُمَا أَسْفَلَ مِنْ صَاحِبِهِ بِدَرْكٍ فِي النَّارِ فَيَقُولُ يَا رَبِّ إِنَّ فُلَاناً كَانَ يَأْمُرُنِي بِمَعْصِيَتِكَ وَ يُثَبِّطُنِي عَنْ طَاعَتِكَ وَ يُزَهِّدُنِي فِيمَا عِنْدَكَ وَ لَا يُحَذِّرُنِي لِقَاءَكَ فَاجْمَعْ بَيْنِي وَ بَيْنَهُ فِي هَذَا الدَّرْكِ فَيَجْمَعُ اللَّهُ بَيْنَهُمَا
And the two hypocrites, one of them would be lower than his companion by a level in the Fire. He would say, ‘O Lord-azwj! So and so had instructed me with disobeying You-azwj and had discouraged me from obeying You-azwj and made be abstemious regarding what is with You‑azwj and did not caution me of Your-azwj meeting. Therefore Gather between me and him in this (lower) level!’ So Allah-azwj will Gather between the two.
وَ تَلَا هَذِهِ الْآيَةَ- الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ.
And he-asws recited this Verse: The friends on that Day would be enemies of each other, except for the pious [43:67]’’.[368]
باب 18 فضل حب المؤمنين و النظر إليهم
CHAPTER 18 – MERIT OF LOVING THE MOMINEEN AND LOOKING AT THEM
1- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص النَّظَرُ إِلَى الْعَالِمِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْإِمَامِ الْمُقْسِطِ عِبَادَةٌ وَ النَّظَرُ إِلَى الْوَالِدَيْنِ بِرَأْفَةٍ وَ رَحْمَةٍ عِبَادَةٌ وَ النَّظَرُ إِلَى الْأَخِ تَوَدُّهُ فِي اللَّهِ عَزَّ وَ جَلَّ عِبَادَةٌ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from Ayoub Bin Nuh, from Safwan, from Al A’ala, from Muhammad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The looking at the scholar is (an act of) worship, and the looking at the Imam-asws of fairness is (an act of) worship, and the looking at the parents with kindness and mercy is (an act of) worship, and the looking at the brother loving him for the Sake of Allah-azwj Mighty and Majestic is (an act of) worship’’.[369]
2- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ إِسْحَاقَ بْنِ مُحَمَّدٍ الْبَصْرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَشِيرٍ الدَّهَّانِ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع لِمُحَمَّدِ بْنِ بُكَيْرٍ الثَّقَفِيِّ مَا تَقُولُ فِي الْمُفَضَّلِ بْنِ عُمَرَ
(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Is’haq Bin Muhammad Al Basry, from Muhammad Bin Al Husayn, from Muhammad Bin Sinan, from Bashir Al Dahhan who said,
‘Abu Abdullah-asws said to Muhammad Bin Bukeyr Al-Saqafi, ‘What are you saying regarding Al-Mufazzal Bin Umar?’
قَالَ مَا عَسَيْتُ أَنْ أَقُولَ فِيهِ لَوْ رَأَيْتُ فِي عُنُقِهِ صَلِيباً وَ فِي وَسَطِهِ كُسْتِيجاً لَعَلِمْتُ أَنَّهُ عَلَى الْحَقِّ بَعْدَ مَا سَمِعْتُكَ تَقُولُ فِيهِ مَا تَقُولُ
He-asws said: ‘What can I say regarding him? If I were to see a crucifix in his neck and a thick rope around his waist (like a Monk), I would (still) know he is upon the truth after having heard you-asws saying regarding him what you said’.
قَالَ رَحِمَهُ اللَّهُ لَكِنَّ حُجْرَ بْنَ زَائِدَةَ وَ عَامِرَ بْنَ جُذَاعَةَ أَتَيَانِي فَشَتَمَاهُ عِنْدِي فَقُلْتُ لَهُمَا لَا تَفْعَلَا فَإِنِّي أَهْوَاهُ
He-asws said: ‘May Allah-azwj have Mercy on him! But Hujr Bin Zaida and Aamir Bin Juza’a had come to me. They insulted him in my-asws presence. So I-asws said to them, ‘Do not do so, for I‑asws like him!’
فَلَمْ يَقْبَلَا فَسَأَلْتُهُمَا وَ أَخْبَرْتُهُمَا أَنَّ الْكَفَّ عَنْهُ حَاجَتِي فَلَمْ يَفْعَلَا فَلَا غَفَرَ اللَّهُ لَهُمَا
They did not accept from me-asws, so I-asws asked them and informed them that refraining from him is my-asws need. But they did not do so. May Allah-azwj not Forgive (their sins) for them.
أَمَا إِنِّي لَوْ كَرُمْتُ عَلَيْهِمَا لَكَرُمَ عَلَيْهِمَا مَنْ يَكْرُمُ عَلَيَّ وَ لَقَدْ كَانَ كُثَيِّرُ عَزَّةَ فِي مَوَدَّتِهِ لَهَا أَصْدَقَ مِنْهُمَا فِي مَوَدَّتِهِمَا لِي حَيْثُ يَقُولُ-
| لَقَدْ عَلِمَتْ بِالْغَيْبِ أَنِّي أُحِبُّهَا- | إِذَا هُوَ لَمْ يَكْرُمْ عَلَيَّ كَرِيمُهَا |
But, If I-asws had been honouring to them both, and due to the honouring upon them by the one honouring upon me-asws, and Kuseyr (a poet) in his love for Uzza (a woman) was more sincere than these two are in their cordiality to me-asws, whereby he (Kuseyr) said, ‘She did know of the hidden matters that I love her when He-azwj did not Honour upon me of her honour’.
أَمَا إِنِّي لَوْ كَرُمْتُ عَلَيْهِمَا لَكَرُمَ عَلَيْهِمَا مَنْ يَكْرُمُ عَلَيَ.
But had I-asws been honouring to them both, it would have been due to the honouring upon them by the one honouring upon me-asws’’.[370]
3- ختص، الإختصاص قَالَ الصَّادِقُ ع مِنْ حُبِّ الرَّجُلِ دِينَهُ حُبُّهُ أَخَاهُ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘From the love of the man of his religion is his loving his brother’’.[371]
4- ختص، الإختصاص عَمَّارُ بْنُ مُوسَى قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع حُبُّ الْأَبْرَارِ لِلْأَبْرَارِ ثَوَابٌ لِلْأَبْرَارِ وَ حُبُّ الْفُجَّارِ لِلْأَبْرَارِ فَضِيلَةٌ لِلْأَبْرَارِ وَ بُغْضُ الْفُجَّارِ لِلْأَبْرَارِ زَيْنٌ لِلْأَبْرَارِ وَ بُغْضُ الْأَبْرَارِ لِلْفُجَّارِ خِزْيٌ عَلَى الْفُجَّارِ.
(The book) ‘Al Ikhtisaas’ – Ammar Bin Musa who said,
‘Abu Abdullah-asws said: ‘Love by the righteous ones to the righteous is a Reward for the righteous, and love by the immoral for the righteous is a merit for the righteous, and hatred by the immoral to the righteous is an adornment for the righteous, and hatred by the righteous for the immoral is a disgrace upon the immoral’’.[372]
5- مِنْ كِتَابِ قَضَاءِ الْحُقُوقِ، قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لِبَعْضِ أَصْحَابِهِ بَعْدَ كَلَامٍ إِنَّ الْمُؤْمِنِينَ مِنْ أَهْلِ وَلَايَتِنَا وَ شِيعَتِنَا إِذَا اتَّقُوا لَمْ يَزَلِ اللَّهُ تَعَالَى مُطِلًّا عَلَيْهِمْ بِوَجْهِهِ حَتَّى يَتَفَرَّقُوا وَ لَا يَزَالُ الذُّنُوبُ تَتَسَاقَطُ عَنْهُمْ كَمَا تَتَسَاقَطُ الْوَرَقُ وَ لَا يَزَالُ يَدُ اللَّهِ عَلَى يَدِ أَشَدِّهِمَا حُبّاً لِصَاحِبِهِ.
From the book ‘Qaza Al Huqouq’ –
‘He (the author) said, ‘Abu Abdullah-asws said to one of his-asws companions after a speech: ‘The Momineen from the people of our-asws Wilayah, and our-asws Shias, when they are pious (meeting), Allah-azwj the Exalted does not cease Facing towards them with His-azwj Face until they separate, and the sins do not cease to drop off from them like what the leaves tend to drop off (from the tree), and the Hand of Allah-azwj does not cease to be upon the hand of the one of more intense love for his companion’’.[373]
6- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْمُؤْمِنَ لَيَسْكُنُ إِلَى الْمُؤْمِنِ كَمَا يَسْكُنُ قَلْبُ الظَّمْآنِ إِلَى الْمَاءِ الْبَارِدِ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘The Momin tends to be tranquil to the Momin just as the heart of a thirsty one is tranquil to the cold water’’.[374]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص نَظَرُ الْمُؤْمِنِ فِي وَجْهِ أَخِيهِ حُبّاً لَهُ عِبَادَةٌ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Looking by the Momin into the face of his brother out of love for him is (an act of) worship’’.[375]
7- كَنْزُ الْكَرَاجُكِيِّ، عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ طَالِبٍ الْبَلَدِيِّ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ النُّعْمَانِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ شُيُوخِهِ الْأَرْبَعَةِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ النُّعْمَانِ الْأَحْوَلِ عَنْ سَلَّامِ بْنِ الْمُسْتَنِيرِ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ قَالَ جَدِّي رَسُولُ اللّه أَيُّهَا النَّاسُ حَلَالِي حَلَالٌ إِلَى يَوْمِ الْقِيَامَةِ وَ حَرَامِي حَرَامٌ إِلَى يَوْمِ الْقِيَامَةِ
(The book) ‘Kanz’ of Al Karajaky – From Muhammad in Ali Bin Talib Al Baldy, from Muhammad Bin Ibrahim Al Numany, from Ibn Uqdah, from his four elders, from Ibn Mahboub, from Muhammad Bin Al Numan Al Ahwal, from Sallam Bin Al Mustaneer,
‘From Abu Ja’far Al-Baqir-asws having said: ‘My-asws grandfather-saww Rasool-Allah-saww said: ‘O you people! My-saww permissible is permissible up to the Day of Qiyamah, and my-saww prohibition is prohibited up to the Day of Qiyamah!
أَلَا وَ قَدْ بَيَّنَهُمَا اللَّهُ عَزَّ وَ جَلَّ فِي الْكِتَابِ وَ بَيَّنْتُهُمَا لَكُمْ فِي سِيرَتِي وَ سُنَّتِي وَ بَيْنَهُمَا شُبُهَاتٌ مِنَ الشَّيْطَانِ وَ بِدَعٌ بَعْدِي
Indeed, and Allah-azwj Mighty and Majestic has Explained them both in the Book, and I-saww have explained these to you all in my-saww ways and my conduct (Seerah and Sunnah), and between the two are suspicions from the Satan-la and innovations after me-saww.
مَنْ تَرَكَهَا صَلَحَ لَهُ أَمْرُ دِينِهِ وَ صَلَحَتْ لَهُ مُرُوَّتُهُ وَ عِرْضُهُ وَ مَنْ تَلَبَّسَ بِهَا وَ وَقَعَ فِيهَا وَ أَتْبَعَهَا كَانَ كَمَنْ رَعَى غَنَمَهُ قُرْبَ الْحِمَى وَ مَنْ رَعَى مَاشِيَتَهُ قُرْبَ الْحِمَى نَازَعَتْهُ نَفْسُهُ إِلَى أَنْ يَرْعَاهَا فِي الْحِمَى
One who neglects these (suspect issues and innovations), the matter of his religion will be righteous, and his manliness and his honour will be righteous, and the one who is confused by it and falls into these and follows these would be like the one who pastures his sheep near the enclosure, and the one who pastures his cattle near the shelter. His soul snatches him until he pastures them inside the enclosure.
أَلَا وَ إِنَّ لِكُلِّ مَلِكٍ حِمًى أَلَا وَ إِنَّ حِمَى اللَّهِ عَزَّ وَ جَلَّ مَحَارِمُهُ فَتَوَقَّوْا حِمَى اللَّهِ وَ مَحَارِمَهُ
Indeed, and for every king there is an enclosure. Indeed, and an enclosure of Allah-azwj Mighty and majestic are His-azwj Prohibition, therefore beware of the enclosure of Allah-azwj and His‑azwj Prohibitions!
أَلَا وَ إِنَّ وُدَّ الْمُؤْمِنِ مِنْ أَعْظَمِ سَبَبِ الْإِيمَانِ
Indeed, and cordiality of the Momin is from the mightiest causes of the Eman.
أَلَا وَ مَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ وَ أَعْطَى فِي اللَّهِ وَ مَنَعَ فِي اللَّهِ عَزَّ وَ جَلَ فَهُوَ مِنْ أَصْفِيَاءِ الْمُؤْمِنِينَ عِنْدَ اللَّهِ تَبَارَكَ وَ تَعَالَى
Indeed, and the one who loves for the Sake of Allah-azwj and hates for the Sake of Allah-azwj and give for the sake of Allah-azwj and prevents for the Sake of Allah-azwj Mighty and Majestic, so he is from the elite Momineen in the Presence of Allah-azwj Blessed and Exalted.
أَلَا وَ إِنَّ الْمُؤْمِنَيْنِ إِذَا تَحَابَّا فِي اللَّهِ عَزَّ وَ جَلَّ وَ تَصَافَيَا فِي اللَّهِ كَانَا كَالْجَسَدِ الْوَاحِدِ إِذَا اشْتَكَى أَحَدُهُمَا مِنْ جَسَدِهِ مَوْضِعاً وَجَدَ الْآخَرُ أَلَمَ ذَلِكَ الْمَوْضِعِ.
Indeed, and the two Momineen love for the Sake of Allah-azwj Mighty and Majestic, and they shake hands for the Sake of Allah-azwj, they would be like the one body. When one of them has an ailment in a place of his body, the other (places) will feel the pain of that place’’.[376]
باب 19 علة حب المؤمنين بعضهم بعضا و أنواع الإخوان
CHAPTER 19 – REASON FOR THE MOMINEEN LOVING EACH OTHER, AND TYPES OF BROTHERS
1- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ أَبِيهِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي لَأَلْقَى الرَّجُلَ لَمْ أَرَهُ وَ لَمْ يَرَنِي فِيمَا مَضَى قَبْلَ يَوْمِهِ ذَلِكَ فَأُحِبُّهُ حُبّاً شَدِيداً فَإِذَا كَلَّمْتُهُ وَجَدْتُهُ لِي مِثْلَ مَا أَنَا عَلَيْهِ لَهُ وَ يُخْبِرُنِي أَنَّهُ يَجِدُ لِي مِثْلَ الَّذِي أَجِدُ لَهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Abu Umeyr, from Hanan Bin Sadeyr, from his father having said,
‘I said to Abu Abdullah-asws, ‘I met the man I had not seen him, and he had not seen me in what is past before that day of his, but I love him with intense love. When I spoke to him, I found him to be similar to what I was to him, and he informed me that he feels for me similar to that which I feel for him’.
فَقَالَ صَدَقْتَ يَا سَدِيرُ إِنَّ ائْتِلَافَ قُلُوبِ الْأَبْرَارِ إِذَا الْتَقَوْا وَ إِنْ لَمْ يُظْهِرُوا التَّوَدُّدَ بِأَلْسِنَتِهِمْ كَسُرْعَةِ اخْتِلَاطِ قَطْرِ السَّمَاءِ عَلَى مِيَاهِ الْأَنْهَارِ
He-asws said: ‘You speak the truth, O Sadeyr! The hearts of the righteous ones unite when they meet, and even if they do not reveal the cordiality with their tongues, they will be united like the quickness of the mingling like drops of the sky upon water of the rivers.
وَ إِنَّ بُعْدَ ائْتِلَافِ قُلُوبِ الْفُجَّارِ إِذَا الْتَقَوْا وَ إِنْ أَظْهَرُوا التَّوَدُّدَ بِأَلْسِنَتِهِمْ كَبُعْدِ الْبَهَائِمِ مِنَ التَّعَاطُفِ وَ إِنْ طَالَ اعْتِلَافُهَا عَلَى مِذْوَدٍ وَاحِدٍ.
And after, hearts of the immoral unite when they meet, and if they do reveal the cordiality with their tongues like would be distant like the beasts are from the compassion, and even if their unity were to prolonged upon one provision’’.[377]
2- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ الرَّازِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ يَعْقُوبَ بْنِ بَشِيرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قَامَ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع رَجُلٌ بِالْبَصْرَةِ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَخْبِرْنَا عَنِ الْإِخْوَانِ
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Abdullah Bin Ahmad Al Razy, from Bakr Bin Salih, from Ismail Bin Mihran, from Muhammad Bin Ja’far, from Yaqoub Bin Bashir, from Jabir,
‘From Abu Ja’far-asws having said: ‘A man stood up to Amir Al-Momineen-asws at Al-Basra. He said, ‘O Amir Al-Momineen-asws! Inform us about the brethren’.
قَالَ الْإِخْوَانُ صِنْفَانِ إِخْوَانُ الثِّقَةِ وَ إِخْوَانُ الْمُكَاشَرَةِ
He-asws said: ‘The brethren are of two types – trusting brothers and the smiling (pretending) brothers.
فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمُ الْكَفُّ وَ الْجَنَاحُ وَ الْأَهْلُ وَ الْمَالُ فَإِذَا كُنْتَ مِنْ أَخِيكَ عَلَى حَدِّ الثِّقَةِ فَابْذُلْ لَهُ مَالَكَ وَ بَدَنَكَ وَ صَافِ مَنْ صَافَاهُ وَ عَادِ مَنْ عَادَاهُ وَ اكْتُمْ سِرَّهُ وَ عَيْبَهُ وَ أَظْهِرْ مِنْهُ الْحَسَنَ وَ اعْلَمْ أَيُّهَا السَّائِلُ أَنَّهُمْ أَقَلُّ مِنَ الْكِبْرِيتِ الْأَحْمَرِ
As for the trusting brother, they are the hand, and the wings, and the family, and the wealth. When you were to be from your brother upon a limit of trust, then spend for him your wealth, and your body, and shake hands with the one who shakes yours, and be clear with the one he is clear with and be inimical to the one he is inimical with, and conceal his secrets and his faults, and reveal the good from him; and know, O you questioner! They are fewer than the red sulphur!
وَ أَمَّا إِخْوَانُ الْمُكَاشَرَةِ فَإِنَّكَ تُصِيبُ مِنْهُمْ لَذَّتَكَ فَلَا تَقْطَعَنَّ ذَلِكَ مِنْهُمْ وَ لَا تَطْلُبَنَّ مَا وَرَاءَ ذَلِكَ مِنْ ضَمِيرِهِمْ وَ ابْذُلْ لَهُمْ مَا بَذَلُوا لَكَ مِنْ طَلَاقَةِ الْوَجْهِ وَ حَلَاوَةِ اللِّسَانِ.
And as for the smiling (pretending) brothers, you achieve your pleasure from them so do not cut that off from them nor seek what is beyond that from their consciences and exert to them what they are exerting to you from the friendly face and sweetness of the tongue’’.[378]
3- مص، مصباح الشريعة قَالَ الصَّادِقُ ع ثَلَاثَةُ أَشْيَاءَ فِي كُلِّ زَمَانٍ عَزِيزَةٌ الْأَخُ فِي اللَّهِ وَ الزَّوْجَةُ الصَّالِحَةُ الْأَلِيفَةُ فِي دِينِ اللَّهِ وَ الْوَلَدُ الرَّشِيدُ وَ مَنْ أَصَابَ أَحَدَ الثَّلَاثَةِ فَقَدْ أَصَابَ خَيْرَ الدَّارَيْنِ وَ الْحَظَّ الْأَوْفَرَ مِنَ الدُّنْيَا
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Three things are dear in every era – the brother for the Sake of Allah-azwj, and the loving wife righteous in the religion of Allah-azwj, and the guided son, and the one who attains one of the three, so he has attained goodness of the two houses (world and the Hereafter), and the full share from the world.
وَ احْذَرْ أَنْ تُوَاخِيَ مَنْ أَرَادَكَ لِطَمَعٍ أَوْ خَوْفٍ أَوْ مَيْلٍ أَوْ لِلْأَكْلِ وَ الشُّرْبِ
And be cautious of being brotherly with the one coming across you for greed, or fear, or sympathy, or for the food and the drink.
وَ اطْلُبْ مُوَاخَاةَ الْأَتْقِيَاءِ وَ لَوْ فِي ظُلُمَاتِ الْأَرْضِ وَ إِنْ أَفْنَيْتَ عُمُرَكَ فِي طَلَبِهِمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَخْلُقْ عَلَى وَجْهِ الْأَرْضِ أَفْضَلَ مِنْهُمْ بَعْدَ الْأَنْبِيَاءِ وَ الْأَوْلِيَاءِ
And seek brotherhood of the pious ones and even if it is in darkness(es) of the earth, and even if you have to spend your whole life in searching for them, for Allah-azwj Mighty and Majestic has not Created upon surface of the earth anyone superior to them after the Prophets-as and the Guardians-asws.
وَ مَا أَنْعَمَ اللَّهُ عَلَى الْعَبْدِ بِمِثْلِ مَا أَنْعَمَ بِهِ مِنَ التَّوْفِيقِ بِصُحْبَتِهِمْ قَالَ اللَّهُ عَزَّ وَ جَلَّ- الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ وَ أَظُنُّ أَنَّ مَنْ طَلَبَ فِي زَمَانِنَا هَذَا صَدِيقاً بِلَا عَيْبٍ بَقِيَ بِلَا صَدِيقٍ
And Allah-azwj has not Bestowed upon the servant like what He-azwj has Bestowed with from the inclination with being their companion. Allah-azwj Mighty and Majestic Said: The friends on that Day would be enemies of each other, except for the pious [43:67]. And I-asws think in this era of ours, if one were to seek this one as a friend without fault, would remain without a friend.
أَ لَا يَرَى أَنَّ أَوَّلَ كَرَامَةٍ أَكْرَمَ اللَّهُ بِهَا أَنْبِيَاءَهُ عِنْدَ إِظْهَارِ دَعْوَتِهِمْ صَدِيقٌ أَمِينٌ أَوْ وَلِيٌّ وَ كَذَلِكَ مِنْ أَجَلِّ مَا أَكْرَمَ اللَّهُ بِهِ أَصْدِقَاءَهُ وَ أَوْلِيَاءَهُ وَ أُمَنَاءَهُ صُحْبَةُ أَنْبِيَائِهِ
Can’t he see that the first honour Allah-azwj has Honoured His-azwj Prophets-as with at the manifestation of their invitation (to the religion) is a trustworthy friend, or a guardian? And like that it is from a reason of what Allah-azwj has Honoured His-azwj truthful ones, and His-azwj Guardians, and His-azwj Trustees, companionship of His-azwj Prophets-as.
وَ هُوَ دَلِيلٌ عَلَى أَنَّ مَا فِي الدَّارَيْنِ نِعْمَةٌ أَجَلَّ وَ أَطْيَبَ وَ أَزْكَى وَ أَوْلَى مِنَ الصُّحْبَةِ فِي اللَّهِ وَ الْمُوَاخَاةِ لِوَجْهِهِ.
And it evidence’s upon that there isn’t in the two houses (world and the Hereafter) any bounty more majestic, and better, and purer, and foremost than companionship for the Sake of Allah‑azwj and the brotherhood for His-azwj Face’’.[379]
4- ختص، الإختصاص قَالَ الصَّادِقُ ع أَحَبُّ إِخْوَانِي إِلَيَّ مَنْ أَهْدَى عُيُوبِي إِلَيَ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘The most beloved of my-asws brothers to me-asws is the one who gifts (shows) my-asws faults to me-asws’’.[380]
[1] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 1
[2] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 2
[3] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 3
[4] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 4
[5] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 5
[6] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 6
[7] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 7
[8] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 8
[9] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 9
[10] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 10
[11] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 11
[12] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 12
[13] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 13
[14] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 14
[15] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 15
[16] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 16
[17] Bihar Al-Anwaar V 71 – The book of relationships – Ch 9 H 17
[18] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 1
[19] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 2
[20] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 3
[21] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 4
[22] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 5
[23] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 6
[24] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 7
[25] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 8
[26] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 9 a
[27] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 9 b
[28] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 10
[29] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 11
[30] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 12
[31] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 13
[32] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 14
[33] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 15
[34] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 16
[35] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 17
[36] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 18
[37] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 19
[38] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 20
[39] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 21
[40] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 22
[41] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 23
[42] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 24
[43] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 25
[44] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 26
[45] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 27
[46] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 1
[47] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 2
[48] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 3
[49] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 4
[50] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 5
[51] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 6
[52] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 7
[53] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 8
[54] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 /9
[55] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 10
[56] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 11
[57] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 12
[58] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 13
[59] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 28 / 14
[60] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 1
[61] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 2
[62] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 3
[63] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 4
[64] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 5
[65] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 6
[66] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 7
[67] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 8
[68] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 9
[69] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 10
[70] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 11
[71] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 29 / 12
[72] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 30 / 1
[73] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 30 / 2
[74] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 30 / 3
[75] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 31 / 1
[76] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 31 / 2
[77] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 32
[78] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 33
[79] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 34 a
[80] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 34 b
[81] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 34 c
[82] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 35 a
[83] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 35 b
[84] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 35 c
[85] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 35 d
[86] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 35 e
[87] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 35 f
[88] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 35 g
[89] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 35 h
[90] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 36 a
[91] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 36 b
[92] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 37
[93] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 38
[94] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 39
[95] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 40
[96] Bihar Al-Anwaar V 71 – The book of relationships – Ch 10 H 41
[97] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 1
[98] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 2
[99] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 3
[100] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 4
[101] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 5
[102] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 6
[103] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 7
[104] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 8
[105] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 9
[106] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 10
[107] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 11
[108] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 12
[109] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 13
[110] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 14
[111] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 15
[112] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 16
[113] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 17
[114] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 18
[115] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 19 / 1
[116] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 19 / 2
[117] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 19 / 3
[118] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 19 / 4
[119] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 19 / 5
[120] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 19 / 6
[121] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 19 / 7
[122] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 21
[123] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 22
[124] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 23
[125] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 24
[126] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 25
[127] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 26
[128] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 27
[129] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 28 a
[130] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 28 b
[131] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 28 c
[132] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 28 c
[133] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 28 d
[134] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 28 e
[135] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 28 f
[136] Bihar Al-Anwaar V 71 – The book of relationships – Ch 11 H 28 g
[137] Bihar Al-Anwaar V 71 – The book of relationships – Ch 12 H 1
[138] Bihar Al-Anwaar V 71 – The book of relationships – Ch 12 H 2
[139] Bihar Al-Anwaar V 71 – The book of relationships – Ch 12 H 3
[140] Bihar Al-Anwaar V 71 – The book of relationships – Ch 12 H 4
[141] Bihar Al-Anwaar V 71 – The book of relationships – Ch 12 H 5
[142] Bihar Al-Anwaar V 71 – The book of relationships – Ch 12 H 6
[143] Bihar Al-Anwaar V 71 – The book of relationships – Ch 12 H 7
[144] Bihar Al-Anwaar V 71 – The book of relationships – Ch 12 H 8
[145] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 1
[146] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 2
[147] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 3
[148] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 4
[149] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 5
[150] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 6
[151] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 7
[152] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 8
[153] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 9
[154] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 10
[155] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 11
[156] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 12
[157] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 13
[158] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 14
[159] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 15
[160] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 16
[161] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 17 a
[162] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 17 b
[163] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 18 a
[164] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 18 b
[165] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 18 c
[166] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 18 d
[167] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 18 e
[168] Bihar Al-Anwaar V 71 – The book of relationships – Ch 13 H 18 f
[169] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 1
[170] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 2
[171] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 3
[172] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 4
[173] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 5
[174] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 6
[175] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 7
[176] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 8
[177] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 9
[178] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 10
[179] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 11
[180] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 12
[181] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 13
[182] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 14
[183] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 15
[184] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 16
[185] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 17
[186] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 18
[187] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 19
[188] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 20
[189] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 21
[190] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 22
[191] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 23
[192] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 24
[193] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 25
[194] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 26
[195] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 27
[196] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 28
[197] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 29
[198] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 30
[199] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 31 a
[200] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 31 b
[201] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 32
[202] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 33
[203] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 1
[204] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 2
[205] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 3
[206] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 4
[207] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 5
[208] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 6
[209] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 7
[210] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 8
[211] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 9
[212] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 34 / 10
[213] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 35
[214] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 36 a
[215] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 36 b
[216] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 36 c
[217] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 37 a
[218] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 37 b
[219] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 38
[220] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 39
[221] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 40 a
[222] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 40 b
[223] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 41
[224] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 42
[225] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 43
[226] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 44
[227] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 45
[228] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 46
[229] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 47
[230] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 48
[231] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 49
[232] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 50
[233] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 51
[234] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 52
[235] Bihar Al-Anwaar V 71 – The book of relationships – Ch 14 H 53
[236] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 1
[237] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 2 a
[238] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 2 b
[239] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 2 c
[240] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 2 d
[241] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 2 e
[242] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 3
[243] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 4
[244] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 5
[245] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 6
[246] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 7
[247] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 8
[248] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 9
[249] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 10
[250] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 11
[251] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 12
[252] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 13
[253] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 14
[254] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 15
[255] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 16
[256] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 17
[257] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 18
[258] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 19
[259] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 20 a
[260] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 20 b
[261] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 20 c
[262] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 20 d
[263] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 21 a
[264] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 21 b
[265] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 21 c
[266] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 22
[267] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 23 a
[268] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 23 b
[269] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 24
[270] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 25 a
[271] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 25 b
[272] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 25 c
[273] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 26
[274] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 27
[275] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 1
[276] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 2
[277] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 3
[278] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 4
[279] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 5
[280] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 6
[281] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 7
[282] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 8
[283] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 28 / 9
[284] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 29
[285] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 30 / 1
[286] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 30 / 2
[287] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 30 / 3
[288] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 30 / 4
[289] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 30 / 5
[290] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 30 / 6
[291] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 31
[292] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 32
[293] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 33
[294] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 34
[295] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 35
[296] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 36
[297] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 37
[298] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 38 a
[299] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 38 b
[300] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 38 c
[301] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 38 d
[302] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 38 e
[303] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 39
[304] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 40
[305] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 41
[306] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 42
[307] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 43 a
[308] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 43 b
[309] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 43 c
[310] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 44
[311] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 45
[312] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 46
[313] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 47
[314] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 48
[315] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 49
[316] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 50
[317] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 51
[318] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 52
[319] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 53
[320] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 54
[321] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 55
[322] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 56
[323] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 57
[324] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 58
[325] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 59
[326] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 60
[327] Bihar Al-Anwaar V 71 – The book of relationships – Ch 15 H 61
[328] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 1 a
[329] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 1 b
[330] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 2
[331] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 3 a
[332] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 3 b
[333] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 4
[334] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 5
[335] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 6
[336] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 7
[337] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 8 a
[338] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 8 b
[339] Al Kafi V 2 – The Book Of Belief and Disbelief CH 145 H 8
[340] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 9 a
[341] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 9 b
[342] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 10
[343] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 11
[344] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 12
[345] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 13
[346] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 14
[347] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 15
[348] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 16
[349] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 17
[350] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 18
[351] Bihar Al-Anwaar V 71 – The book of relationships – Ch 16 H 19
[352] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 1
[353] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 2
[354] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 3
[355] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 4
[356] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 5
[357] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 6
[358] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 7 a
[359] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 7 b
[360] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 8
[361] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 9
[362] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 10
[363] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 11
[364] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 12
[365] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 13
[366] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 14 a
[367] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 14 b
[368] Bihar Al-Anwaar V 71 – The book of relationships – Ch 17 H 14 c
[369] Bihar Al-Anwaar V 71 – The book of relationships – Ch 18 H 1
[370] Bihar Al-Anwaar V 71 – The book of relationships – Ch 18 H 2
[371] Bihar Al-Anwaar V 71 – The book of relationships – Ch 18 H 3
[372] Bihar Al-Anwaar V 71 – The book of relationships – Ch 18 H 4
[373] Bihar Al-Anwaar V 71 – The book of relationships – Ch 18 H 5
[374] Bihar Al-Anwaar V 71 – The book of relationships – Ch 18 H 6 a
[375] Bihar Al-Anwaar V 71 – The book of relationships – Ch 18 H 6 b
[376] Bihar Al-Anwaar V 71 – The book of relationships – Ch 18 H 7
[377] Bihar Al-Anwaar V 71 – The book of relationships – Ch 19 H 1
[378] Bihar Al-Anwaar V 71 – The book of relationships – Ch 19 H 2
[379] Bihar Al-Anwaar V 71 – The book of relationships – Ch 19 H 3
[380] Bihar Al-Anwaar V 71 – The book of relationships – Ch 19 H 4