Volume 72
Part 1 out of 4
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 31 العشرة مع اليتامى و أكل أموالهم و ثواب إيوائهم و الرحم عليهم و عقاب إيذائهم
CHAPTER 31 – THE LIVING WITH THE ORPHANDS, AND EATING THEIR WEALTH, AND REWARD OF SHELTERING THEM, AND BEING MERCIFUL UPON THEM, AND PUNISHMENT OF HURTING THEM
الآيات
The Verses
البقرة وَ إِذْ أَخَذْنا مِيثاقَ بَنِي إِسْرائِيلَ لا تَعْبُدُونَ إِلَّا اللَّهَ وَ بِالْوالِدَيْنِ إِحْساناً وَ ذِي الْقُرْبى وَ الْيَتامى وَ الْمَساكِينِ
(Surah) Al Baqarah: And when We Took a Covenant with the Children of Israel: “You will not be worshipping but Allah, and the kindness with the parents, and the ones with relationship, and the orphans, and the poor, [2:83]
و قال تعالى وَ آتَى الْمالَ عَلى حُبِّهِ ذَوِي الْقُرْبى وَ الْيَتامى
And the Exalted Said: and gives the wealth over his own love (for it) to the ones with relationships, and the orphans, [2:177]
و قال تعالى وَ يَسْئَلُونَكَ عَنِ الْيَتامى قُلْ إِصْلاحٌ لَهُمْ خَيْرٌ وَ إِنْ تُخالِطُوهُمْ فَإِخْوانُكُمْ وَ اللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ وَ لَوْ شاءَ اللَّهُ لَأَعْنَتَكُمْ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ
And the Exalted Said: In the world and the Hereafter. And they are asking you about the orphans. Say: ‘Correcting for them is good, and if you mingle them, so they are your brethren; and Allah Knows the spoiler from the corrector; and had He so Desired, Allah could have overburdened you; Allah is Mighty, Wise [2:220]
النساء وَ آتُوا الْيَتامى أَمْوالَهُمْ وَ لا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ وَ لا تَأْكُلُوا أَمْوالَهُمْ إِلى أَمْوالِكُمْ إِنَّهُ كانَ حُوباً كَبِيراً-
(Surah) Al Nisaa: And give the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their wealth (as an addition) to your own property; this is surely a great sin [4:2]
وَ إِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتامى فَانْكِحُوا ما طابَ لَكُمْ مِنَ النِّساءِ الآية.
And if you fear that you cannot act equitably regarding the orphans, then marry such women as seem good to you, [4:3]
و قال تعالى وَ ابْتَلُوا الْيَتامى حَتَّى إِذا بَلَغُوا النِّكاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْداً فَادْفَعُوا إِلَيْهِمْ أَمْوالَهُمْ وَ لا تَأْكُلُوها إِسْرافاً وَ بِداراً أَنْ يَكْبَرُوا وَ مَنْ كانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَ مَنْ كانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذا دَفَعْتُمْ إِلَيْهِمْ أَمْوالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ وَ كَفى بِاللَّهِ حَسِيباً
And the Exalted Said: And test the orphans until they reach the marriageable age; then if you sense maturity from them, then hand over their wealth to them, and do not devour it extravagantly and hastily lest they grow older; and the one who was rich so let him abstain (completely), and the one who was poor, so let him consume with the reasonableness. So when you hand over their wealth to them, then keep witnesses upon them, and suffice with Allah as a Reckoner [4:6]
و قال تعالى وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً-
And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, and let them be speaking truthful words [4:9]
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً
(As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]
الأنعام وَ لا تَقْرَبُوا مالَ الْيَتِيمِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ
(Surah) ‘Al Anaam’ – And do not approach the wealth of the orphan except by that which is best until he reaches his maturity, [6:152]
الإسراء مثله.
In Surah Al Israa – similar to it (17:34)
الفجر كَلَّا بَلْ لا تُكْرِمُونَ الْيَتِيمَ- وَ لا تَحَاضُّونَ عَلى طَعامِ الْمِسْكِينِ
(Surah) Al Fajr – Never! But you are not honouring the orphan [89:17] And you are not urging upon feeding the poor [89:18]
الماعون فَذلِكَ الَّذِي يَدُعُّ الْيَتِيمَ
(Surah) Al Maoun: So that is the one who forsakes the orphan [107:2]
1- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ عَلِيِّ بْنِ مَيْمُونٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أَرَادَ أَنْ يُدْخِلَهُ اللَّهُ عَزَّ وَ جَلَّ فِي رَحْمَتِهِ وَ يُسْكِنَهُ جَنَّتَهُ فَلْيُحْسِنْ خُلُقَهُ وَ لْيُعْطِ النَّصَفَةَ مِنْ نَفْسِهِ وَ لْيَرْحَمِ الْيَتِيمَ وَ لْيُعِنِ الضَّعِيفَ وَ لْيَتَوَاضَعْ لِلَّهِ الَّذِي خَلَقَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Muhammad Bin Abdul Jabbar, from Ibn Al Batainy, from Ali Bin Maymoun who said,
‘I heard Abu Abdullah-asws saying: ‘One who wants Allah-azwj Mighty and Majestic to Enter him into His-azwj Mercy and Settle him into the Paradise, let him improve his manners, and let him give the fairness from himself, and let him mercy the orphan, and let him assist the weak, and let him humble to Allah-azwj Who Created him’’.[1]
2- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ التَّفْلِيسِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَرَّ عِيسَى ابْنُ مَرْيَمَ بِقَبْرٍ يُعَذَّبُ صَاحِبُهُ ثُمَّ مَرَّ بِهِ مِنْ قَابِلٍ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ
(The book) ‘Al-Amaali’ of Al-Sadouq – Al Attar, from his father, from Al Barqy, from Muhammad Bin Ali Al Kufi, from Al Tafleesy, from Ibrahim Bin Muhammad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Isa-as Bin Maryam-as passed by a grave whose occupant was being Punished. Then, a year later he-as passed by it and he wasn’t being Punished.
فَقَالَ يَا رَبِّ مَرَرْتُ بِهَذَا الْقَبْرِ عَامَ أَوَّلَ فَكَانَ صَاحِبُهُ يُعَذَّبُ ثُمَّ مَرَرْتُ بِهِ الْعَامَ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ
He-as said: ‘O Lord-azwj! I-as had passed by this grave last year and it’s occupant was being Punished, then I-as passed by it this year and he isn’t being Punished!’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا رُوحَ اللَّهِ إِنَّهُ أَدْرَكَ لَهُ وَلَدٌ صَالِحٌ فَأَصْلَحَ طَرِيقاً وَ آوَى يَتِيماً فَغَفَرْتُ لَهُ بِمَا عَمِلَ ابْنُهُ.
Allah-azwj Mighty and Majestic Revealed to him: ‘O Spirit of Allah-azwj! A righteous son of his has matured. He repaired a path and sheltered an orphan, so I-azwj Forgave for him due to what his son had done’’.[2]
3- فس، تفسير القمي أَبِي عَنْ صَفْوَانَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا نَزَلَ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً أَخْرَجَ كُلُّ مَنْ كَانَ عِنْدَهُ يَتِيمٌ وَ سَأَلُوا رَسُولَ اللَّهِ ص فِي إِخْرَاجِهِمْ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَ تَعَالَى يَسْئَلُونَكَ عَنِ الْيَتامى قُلْ إِصْلاحٌ لَهُمْ خَيْرٌ وَ إِنْ تُخالِطُوهُمْ فَإِخْوانُكُمْ وَ اللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ
Tafseer Al Qummi – My father, from Safwan, from Ibn Muskan,
‘From Abu Abdullah-asws having said: ‘When it was Revealed: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10], everyone who had an orphan with him came out, and they asked Rasool-Allah-saww regarding their extractions (from wealth of the orphans), so Allah-azwj Blessed and Exalted Revealed: And they are asking you about the orphans. Say: ‘Correcting for them is good, and if you mingle them, so they are your brethren; and Allah Knows the spoiler from the corrector [2:220]’.
وَ قَالَ الصَّادِقُ ع لَا بَأْسَ أَنْ تَخْلِطَ طَعَامَكَ بِطَعَامِ الْيَتِيمِ فَإِنَّ الصَّغِيرَ يُوشِكُ أَنْ يَأْكُلَ كَمَا يَأْكُلُ الْكَبِيرُ وَ أَمَّا الْكِسْوَةُ وَ غَيْرُهَا فَيُحْسَبُ عَلَى كُلِّ رَأْسٍ صَغِيرٍ وَ كَبِيرٍ كَمْ يَحْتَاجُ إِلَيْهِ.
And Al-Sadiq-asws said: ‘There is no problem if you were to mingle your food with food of the orphan, for the young one almost eats just as the older one eats; and as for the clothing and other such, it should be calculated upon every head, young and old, how much he is needy to’’.[3]
4- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ النَّبِيُّ ص مَنْ كَفَلَ يَتِيماً وَ كَفَلَ نَفَقَتَهُ كُنْتُ أَنَا وَ هُوَ فِي الْجَنَّةِ كَهَاتَيْنِ وَ قَرَنَ بَيْنَ إِصْبَعَيْهِ الْمُسَبِّحَةِ وَ الْوُسْطَى.
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘The Prophet-saww said: ‘One taking responsibility of an orphan and responsibility of his expenditure, I-asws and him would be in the Paradise like these two’ – and he-asws paired between his-asws fingers, the index, and the middle’’.[4]
5- ب، قرب الإسناد عَنْهُمَا عَنْ حَنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع سَأَلَنِي عِيسَى بْنُ مُوسَى عَنِ الْغَنَمِ لِلْأَيْتَامِ وَ عَنِ الْإِبِلِ الْمُؤَبَّلَةِ مَا يَحِلُّ مِنْهُنَّ
(The book) ‘Qurb Al-Asnaad’ – From them both (Muhammad Bin Abdul Hameed and Abdul Samad Bin Muhammad), from Hanan who said,
‘Abu Abdullah-asws said: ‘Isa Bin Musa had asked me-asws about the sheep of the orphans (taken for reproduction), and about the camels (taken for the fattening and the milking), what is Permissible from these?’
فَقُلْتُ لَهُ إِنَّ ابْنَ عَبَّاسٍ كَانَ يَقُولُ إِذَا لَاطَ بِحَوْضِهَا وَ طَلَبَ ضَالَّتَهَا وَ دَهَنَ جَرْبَاهَا فَلَهُ أَنْ يُصِيبَ مِنْ لَبَنِهَا فِي غَيْرِ نَهْكٍ لِضَرْعٍ وَ لَا فَسَادٍ لِنَسْلٍ.
I-asws said to him: ‘Ibn Abbas had said, ‘If he were to manage their watering, and make good their lost ones, and oils their udders, for him is to attain from their milk without exhausting the udders nor spoil the offspring’’.[5] (Very strange account – Imam-asws is reporting from Ibn Abbas who was a munafiq, it could be a fabrication from Abbasids)
6- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ مَنْ آوَى الْيَتِيمَ وَ رَحِمَ الضَّعِيفَ وَ أَشْفَقَ عَلَى وَالِدَيْهِ وَ رَفَقَ بِمَمْلُوكِهِ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ibn Mahboub, from Abdullah Bin Sinan, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Four (traits), one who has these in him, Allah-azwj will Build a house for him in the Paradise – one who shelters the orphan, and mercies the weak, and is compassionate upon his parents, and is kind with his slaves’’.[6]
7- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ أَبِي عَمْرٍو عَنْ بِشْرِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْمُقْرِي عَنْ سَعِيدِ بْنِ أَبِي أَيُّوبَ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ الْقُرَشِيِّ عَنْ سَالِمٍ الْجَيْشَانِيِّ عَنْ أَبِيهِ عَنْ أَبِي ذَرٍّ أَنَّ النَّبِيَّ ص قَالَ: يَا بَا ذَرٍّ إِنِّي أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي إِنِّي أَرَاكَ ضَعِيفاً فَلَا تَأَمَّرَنَّ عَلَى اثْنَيْنِ وَ لَا تَوَلَّيَنَّ مَالَ يَتِيمٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Abu Amro, from Bishr Bin Musa, from Abu Abdul Rahman Al Muqry, from Saeed Bin Abu Ayoub, from Ubeydullah Bin Abu Ja’far Al Qureyshi, from Salim Al Jayshani, from his father,
‘From Abu Zarr-ra: ‘The Prophet-saww said: ‘O Abu Zarr-ra! I-saww love for you-ra what I-saww love for myself-saww. I-saww view you as weak, so neither govern upon two nor be in charge of wealth of an orphan’’.[7]
8- ما، الأمالي للشيخ الطوسي بِأَسَانِيدِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَالَ يَتِيماً حَتَّى يَسْتَغْنِيَ عَنْهُ أَوْجَبَ اللَّهُ عَزَّ وَ جَلَّ لَهُ بِذَلِكَ الْجَنَّةَ كَمَا أَوْجَبَ لِأَكْلِ مَالِ الْيَتِيمِ النَّارَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By the chains of Al Majashie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who shelters an orphan until he is needless of him, Allah-azwj Mighty and Majestic will Obligate the Paradise for him due to that just as He-azwj Obligated the Fire for the devourer of the wealth of an orphan’’.[8]
ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ إِسْمَاعِيلَ بْنِ إِسْحَاقَ عَنْ إِسْمَاعِيلَ بْنِ أَبَانٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا مِنْ مُؤْمِنٍ وَ لَا مُؤْمِنَةٍ يَضَعُ يَدَهُ عَلَى رَأْسِ يَتِيمٍ تَرَحُّماً لَهُ إِلَّا كَتَبَ اللَّهُ لَهُ بِكُلِّ شَعْرَةٍ مَرَّتْ يَدُهُ عَلَيْهَا حَسَنَةً.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Salama Bin Al Khattab, from Ismail Bin Is’haq, from Ismail Bin Aban, from Giyas Bin Ibrahim,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘There is neither a Momin nor a Momina (female believer) placing his hand upon the head of an orphan as a mercy to him, except Allah-azwj will Write a good deed for him, with every hair his hand passes over it’’.[9]
10- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ الْحَسَنِ عَنْ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ عَبْدٍ يَمْسَحُ يَدَهُ عَلَى رَأْسِ يَتِيمٍ رَحْمَةً لَهُ إِلَّا أَعْطَاهُ اللَّهُ بِكُلِّ شَعْرَةٍ نُوراً يَوْمَ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Salama Bin Al Khattab, from Ali Bin Al-Hassan, from Muhassin Bin Ahmad, from Aban Bin Usman, from Al-Hassan Bin Al Sary,
‘From Abu Abdullah-asws having said: ‘There is no servant who passes his hand upon the head of an orphan in mercy to him, except Allah-azwj will Give him, for every hair (his hand passes over it), a Noor (light) on the Day of Qiyamah’’.[10]
11- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَنْكَرَ مِنْكُمْ قَسَاوَةَ قَلْبِهِ فَلْيَدْنُ يَتِيماً فَيُلَاطِفُهُ وَ لْيَمْسَحْ رَأْسَهُ يَلِينُ قَلْبُهُ بِإِذْنِ اللَّهِ إِنَّ لِلْيَتِيمِ حَقّاً.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutwakkil, from Al Asadabady, from Al Barqy, from his father, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘One from you who wants to do away with the hardness of his heart, let him approach an orphan, and let him be kind to him, and let him wipe his head, it will soften his heart by the Permission of Allah-azwj. It is a right of the orphan’’.[11]
وَ قَالَ فِي حَدِيثٍ آخَرَ يُقْعِدُهُ عَلَى خِوَانِهِ وَ يَمْسَحُ رَأْسَهُ يَلِينُ قَلْبُهُ فَإِنَّهُ إِذَا فَعَلَ ذَلِكَ لَانَ قَلْبُهُ بِإِذْنِ اللَّهِ عَزَّ وَ جَلَ.
And he-saww said in another Hadeeth: ‘Have him (orphan) seated upon his meal, and wipe upon his-asws head, it will soften his heart. When he does that, his heart will soften by the Permission of Allah-azwj Mighty and Majestic’’.[12]
12- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ عَنْ عُبَيْدِ اللَّهِ بْنِ الضَّحَّاكِ عَنْ أَبِي خَالِدٍ الْأَحْمَرِ عَنْ أَبِي مَرْيَمَ الْأَنْصَارِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الْيَتِيمَ إِذَا بَكَى اهْتَزَّ لَهُ الْعَرْشُ فَيَقُولُ الرَّبُّ تَبَارَكَ وَ تَعَالَى مَنْ هَذَا الَّذِي أَبْكَى عَبْدِيَ الَّذِي سَلَبْتُهُ أَبَوَيْهِ فِي صِغَرِهِ فَوَ عِزَّتِي وَ جَلَالِي لَا يُسْكِتُهُ أَحَدٌ إِلَّا أَوْجَبْتُ لَهُ الْجَنَّةَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Ibn Sinan, from Ubeydullah Bin Al Zahhak, from Abu Khalid Al Ahmar, from Abu Maryam Al Ansary who said,
‘When the orphan cries, the Throne shakes for him, so the Lord-azwj, Blessed and Exalted Says: “Who is the one who cause My-azwj servant to cry whose father has been taken away during his young age? By My-azwj Mighty and My-azwj Majesty! No one will calm him down except I-azwj shall Obligate the Paradise for him!”’[13]
13- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: مَنْ أَكَلَ مِنْ مَالِ الْيَتِيمِ دِرْهَماً وَاحِداً ظُلْماً مِنْ غَيْرِ حَقٍّ يُخَلِّدُهُ اللَّهُ فِي النَّارِ.
(The book) ‘Fiq Al-Reza-asws’ – It is reported from the Scholar (Imam-asws) having said: ‘One who eats (even) one Dirham from the wealth of an orphan unjustly, from without right, Allah-azwj will Make his eternity to be in the Fire’’.[14]
وَ رُوِيَ أَنَّ أَكْلَ مَالِ الْيَتِيمِ مِنَ الْكَبَائِرِ الَّتِي وَعَدَ اللَّهُ عَلَيْهَا النَّارَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ مِنْ قَائِلٍ يَقُولُ- إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً.
It is reported: ‘Devouring the wealth of an orphan is from the major sins which Allah-azwj has Promised the Fire upon it. Allah-azwj Mighty and Majestic is Saying of a speaker: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]’’.[15]
وَ رُوِيَ مَنِ اتَّجَرَ بِمَالِ الْيَتِيمِ فَرَبِحَ كَانَ لِلْيَتِيمِ وَ الْخُسْرَانُ عَلَى التَّاجِرِ وَ مَنْ حَوَّلَ مَالَ الْيَتِيمِ أَوْ أَقْرَضَ شَيْئاً مِنْهُ كَانَ ضَامِناً بِجَمِيعِهِ وَ كَانَ عَلَيْهِ زَكَاتُهُ دُونَ الْيَتِيمِ.
And it is reported: ‘One who trades with the wealth of an orphan, so he makes a profit, it would be for the orphan and the losses would be upon the trader; and the one who transfers the wealth of an orphan or lends something from it, he would be responsible for entirety of it, and upon him would be its Zakat, besides (not upon) the orphan’’.[16]
وَ رُوِيَ إِيَّاكُمْ وَ أَمْوَالَ الْيَتَامَى- لَا تَعَرَّضُوا لَهَا وَ لَا تَلْبَسُوا بِهَا فَمَنْ تَعَرَّضَ لِمَالِ الْيَتِيمِ فَأَكَلَ مِنْهُ شَيْئاً كَأَنَّمَا أَكَلَ جَذْوَةً مِنَ النَّارِ.
And it is reported: ‘Beware of the wealth of an orphan! Neither be exposed to it nor wear with it. The one who exposes to the wealth of an orphan, so he eats something from it, so rather he has eaten an ember from the fire’’.[17]
وَ رُوِيَ اتَّقُوا اللَّهَ وَ لَا يَعْرِضْ أَحَدُكُمْ لِمَالِ الْيَتِيمِ فَإِنَّ اللَّهَ جَلَّ ثَنَاؤُهُ يَلِي حِسَابَهُ بِنَفْسِهِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً وَ آخِرُ حُدُودِ الْيَتِيمِ الِاحْتِلَامُ.
And it is reported: ‘Fear Allah-azwj, and not one of you should be exposed to the wealth of an orphan, for Allah-azwj, Majestic is His-azwj Praise, would be in Charge of his Reckoning Himself‑azwj, whether he is Forgiven for or Punished, and the end of the limit of the orphan (orphanhood) is the puberty’’.[18]
وَ أَرْوِي عَنِ الْعَالِمِ ع لَا يُتْمَ بَعْدَ احْتِلَامٍ فَإِذَا احْتَلَمَ امْتُحِنَ فِي أَمْرِ الصَّغِيرِ وَ الْوَسَطِ وَ الْكَبِيرِ فَإِنْ أُونِسَ مِنْهُ رُشْدٌ دُفِعَ إِلَيْهِ مَالُهُ وَ إِلَّا كَانَ عَلَى حَالَتِهِ إِلَى أَنْ يُؤْنَسَ مِنْهُ الرُّشْدُ.
And it is reported from the Scholar-asws: ‘There is no orphan-hood after the puberty. When he attains puberty, he should be tested regarding the affairs during the young age, and the middle age, and the old age. If rightful guidance is sensed from him, his wealth should be handed to him, or else he should be (left upon his state until the rightful guidance is sensed from him’’.[19]
وَ رُوِيَ أَنَّ لِأَيْسَرِ الْقَبِيلَةِ وَ هُوَ فَقِيهُهَا وَ عَالِمُهَا أَنْ يَتَصَرَّفَ لِلْيَتِيمِ فِي مَالِهِ فِيمَا يَرَاهُ خَطَاءً وَ صَلَاحاً وَ لَيْسَ عَلَيْهِ خُسْرَانٌ وَ لَا لَهُ رِبْحٌ وَ الرِّبْحُ وَ الْخُسْرَانُ لِلْيَتِيمِ وَ عَلَيْهِ وَ بِاللَّهِ التَّوْفِيقُ.
And it is reported: ‘The least of the tribe, and it is their jurists and their scholars, is that he should dispose (utilise) regarding his wealth in what he sees an error or correction, and neither would there be any loss upon him nor any profit for him, and the profit and the loss would be for the orphan and against him, and with Allah-azwj is the inclination’’.[20]
14- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ وَ لا تُؤْتُوا السُّفَهاءَ أَمْوالَكُمُ قَالَ هُمُ الْيَتَامَى- لَا تُعْطُوهُمْ أَمْوَالَهُمْ حَتَّى تَعْرِفُوا مِنْهُمُ الرُّشْدَ
Tafseer Al Ayyashi – from Ali Bin Abu Hamza,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: And do not give your wealth to the foolish [4:5]. He-asws said: ‘They are the orphans. Do not give them their wealth until you recognise the rightful guidance from them’.
قُلْتُ فَكَيْفَ يَكُونُ أَمْوَالُهُمْ أَمْوَالَنَا
I said, ‘How can their wealth be our wealth?’
فَقَالَ إِذَا كُنْتَ أَنْتَ الْوَارِثَ لَهُمْ.
He-asws said: ‘When you were to be the inheritor for them’’.[21]
وَ فِي رِوَايَةِ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْهُ ع قَالَ: لَا تُؤْتُوا شُرَّابَ الْخَمْرِ وَ النِّسَاءَ.
And in a report by Abdullah Bin Sinan,
‘From him-asws having said: ‘Do not give to a wine drinker and the women’’.[22]
15- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ أَسْبَاطٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ نَجْدَةَ اسْمُ الْحَرُورِيِّ كَتَبَ إِلَى ابْنِ عَبَّاسٍ يَسْأَلُهُ عَنِ الْيَتِيمِ مَتَى يَنْقَضِي يُتْمُهُ فَكَتَبَ إِلَيْهِ أَمَّا الْيَتِيمُ فَانْقِطَاعُ يُتْمِهِ أَشُدُّهُ وَ هُوَ الِاحْتِلَامُ إِلَّا أَنْ لَا يُؤْنَسَ مِنْهُ رُشْدٌ بَعْدَ ذَلِكَ فَيَكُونَ سَفِيهاً أَوْ ضَعِيفاً فَلْيُسْنَدْ عَلَيْهِ.
Tafseer Al Ayyashi – from Abdullah Bin Asbaat,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Najdah, a helper of the Hurwari wrote to Ibn Abbas asking him about the orphan, when does his orphan-hood expire?’ He wrote to him, ‘As for the orphan, the termination of his orphan-hood is his strength, and it is the puberty, except if rightful guidance is not sensed from him after that, so he would be either foolish or weak, so let him be supportive to him’’.[23] (Strange account, as Ibn Abbas was a hypocrite – p.s. Letter 41 Nahj Al Balagah)
16- شي، تفسير العياشي عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْداً فَادْفَعُوا إِلَيْهِمْ أَمْوالَهُمْ أَيُّ شَيْءٍ الرُّشْدُ الَّذِي يُؤْنَسُ مِنْهُمْ
Tafseer Al Ayyashi – From Yunus Bin Yaqoub who said,
‘I said to Abu Abdullah-asws, ‘Words of Allah-azwj: then if you sense maturity from them, then hand over their wealth to them, [4:6] – i.e., something of the rightful guidance sensed from them’.
قَالَ حِفْظُ مَالِهِ.
He-asws said: ‘Protective of his wealth’’.[24]
17- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ الْمَعْبَدِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع فِي قَوْلِ اللَّهِ- فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْداً فَادْفَعُوا إِلَيْهِمْ أَمْوالَهُمْ قَالَ فَقَالَ إِذَا رَأَيْتُمُوهُمْ يُحِبُّونَ آلَ مُحَمَّدٍ فَارْفَعُوهُمْ دَرَجَةً.
Tafseer Al Ayyashi – From Abdullah Bin Al Maeed,
‘From Ja’far-asws Bin Muhammad-asws regarding Words of Allah-azwj: then if you sense maturity from them, then hand over their wealth to them, [4:6]. He (the narrator) said, ‘He-asws said: ‘When you see them (orphans) loving Progeny-asws of Muhammad-saww, so raise them a rank’’.[25]
18- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ بِيَدِهِ مَاشِيَةٌ لِابْنِ أَخٍ يَتِيمٍ فِي حَجْرِهِ مَا يَخْلِطُ أَمْرَهَا بِأَمْرِ مَاشِيَتِهِ- فَقَالَ إِنْ كَانَ يَلِيطُ حِيَاضَهَا وَ يَقُومُ عَلَى هِنَائِهَا وَ يَرُدُّ نَادَّتَهَا فَلْيَشْرَبْ مِنْ أَلْبَانِهَا غَيْرَ مُجْهِدٍ لِلْحِلَابِ وَ لَا مُضِرٍّ بِالْوَلَدِ
Tafseer Al Ayyashi – from Muhammad Bin Muslim who said,
‘I asked him-asws about a man having in his hand livestock of an orphaned son of a brother in his lap. He does not mingle their matter with the matter of his own livestock. He-asws said: ‘If he were to manage their watering, and stands upon their feed, and repels their harm, then let him drink their milk without exhausting the milking nor harming the young ones (of the sheep etc. by over-milking’.
ثُمَّ قَالَ وَ مَنْ كانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَ مَنْ كانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ.
Then he-asws said: ‘and the one who was rich so let him abstain (completely), and the one who was poor, so let him consume with the reasonableness [4:6]’’.[26]
19- شي، تفسير العياشي أَبُو أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ فَلْيَأْكُلْ بِالْمَعْرُوفِ فَقَالَ ذَاكَ رَجُلٌ يَحْبِسُ نَفْسَهُ عَلَى أَمْوَالِ الْيَتَامَى فَيَقُومُ لَهُمْ فِيهَا وَ يَقُومُ لَهُمْ عَلَيْهَا فَقَدْ شَغَلَ نَفْسَهُ عَنْ طَلَبِ الْمَعِيشَةِ فَلَا بَأْسَ أَنْ يَأْكُلَ بِالْمَعْرُوفِ إِذَا كَانَ يُصْلِحُ أَمْوَالَهُمْ وَ إِنْ كَانَ الْمَالُ قَلِيلًا فَلَا يَأْكُلْ مِنْهُ شَيْئاً.
Tafseer Al Ayyashi – Abu Usama,
‘From Abu Abdullah-asws regarding His-azwj Words: so let him consume with the reasonableness [4:6]. He-asws said: ‘That is a man withholding himself upon the wealth of an orphan, so he stands for them regarding it and stand for them upon it, so he (ends up) pre-occupying himself from seeking his own livelihood. There is no problem if he were to consume with reasonableness when he were to correct their wealth, and if his wealth happens to be little, he should not anything from it’’.[27]
20- شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِهِ وَ مَنْ كانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَ مَنْ كانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ
Tafseer Al Ayyashi, from Sama’at,
‘From Abu Abdullah-asws or Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about His-azwj Words: and the one who was rich so let him abstain (completely), and the one who was poor, so let him consume with the reasonableness [4:6].
قَالَ بَلَى مَنْ كَانَ يَلِي شَيْئاً لِلْيَتَامَى وَ هُوَ مُحْتَاجٌ وَ لَيْسَ لَهُ شَيْءٌ وَ هُوَ يَتَقَاضَى أَمْوَالَهُمْ وَ يَقُومُ فِي ضَيْعَتِهِمْ فَلْيَأْكُلْ بِقَدَرٍ وَ لَا يُسْرِفْ وَ إِنْ كَانَ ضَيْعَتُهُمْ لَا يَشْغَلُهُ مِمَّا يُعَالِجُ لِنَفْسِهِ فَلَا يَرْزَأَنَّ مِنْ أَمْوَالِهِمْ شَيْئاً.
He-asws said: ‘Yes. One who was in charge of anything for the orphans, and he is needy, and there isn’t anything for him, and he requires their wealth, and he is standing regarding their estates, then let him consume by a measurement and not be extravagant, and if their estates do not pre-occupy him from what he can’t treat (earn) for himself, so he should not damage (take) anything from their wealth’’.[28]
21- شي، تفسير العياشي عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ وَ مَنْ كانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَ مَنْ كانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ فَقَالَ هَذَا رَجُلٌ يَحْبِسُ نَفْسَهُ لِلْيَتِيمِ عَلَى حَرْثٍ أَوْ مَاشِيَةٍ وَ يَشْغَلُ فِيهَا نَفْسَهُ فَلْيَأْكُلْ مِنْهُ بِالْمَعْرُوفِ وَ لَيْسَ ذَلِكَ لَهُ فِي الدَّنَانِيرِ وَ الدَّرَاهِمِ الَّتِي عِنْدَهُ مَوْضُوعَةٌ.
Tafseer Al Ayyashi – from Is’haq Bin Ammar, from Abu Baseer,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: and the one who was rich so let him abstain (completely), and the one who was poor, so let him consume with the reasonableness [4:6]. He-asws said: ‘This is a man who withholds himself for the orphan upon a farm or livestock, and he occupies himself regarding it, so let him consume from it with the reasonableness, and that (permission) isn’t for him regarding the Dinars and the Dirhams which are placed in his possession’’.[29]
22- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ وَ مَنْ كانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ قَالَ ذَلِكَ إِذَا حَبَسَ نَفْسَهُ فِي أَمْوَالِهِمْ فَلَا يَحْتَرِثُ لِنَفْسِهِ فَلْيَأْكُلْ بِالْمَعْرُوفِ مِنْ مَالِهِمْ.
Tafseer Al Ayyashi – from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: ‘and the one who was poor, so let him consume with the reasonableness [4:6]. He-asws said: ‘That is when he withholds himself regarding their wealth, so he does not cultivate for himself. Let him consumes with the reasonableness, from their wealth’’.[30]
23- شي، تفسير العياشي عَنْ رِفَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ فَلْيَأْكُلْ بِالْمَعْرُوفِ قَالَ كَانَ أَبِي يَقُولُ إِنَّهَا مَنْسُوخَةٌ.
Tafseer Al Ayyashi – from Rifa’at,
‘From Abu Abdullah-asws regarding His-azwj Words: so let him consume with the reasonableness [4:6]. He-asws said: ‘My-asws father-asws had said: ‘But rather it (the Verse) is Abrogated’’.[31]
24- شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ع إِنَّ اللَّهَ أَوْعَدَ فِي مَالِ الْيَتِيمِ عُقُوبَتَيْنِ اثْنَيْنِ أَمَّا أَحَدُهُمَا فَعُقُوبَةُ الْآخِرَةِ النَّارُ وَ أَمَّا الْأُخْرَى فَعُقُوبَةُ الدُّنْيَا
Tafseer Al Ayyashi – From Sama’at,
‘From Abu Abdullah-asws or Abu Al-Hassan-asws: ‘Allah-azwj has Threatened of two consequential Punishments regarding the wealth of an orphan. As for one of these, it is consequential Punishment of the Hereafter, and as for the other, it is consequential Punishment of the world’.
قَوْلُهُ- وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً قَالَ يَعْنِي بِذَلِكَ لِيَخْشَ أَنْ أَخْلُفَهُ فِي ذُرِّيَّتِهِ كَمَا صَنَعَ هُوَ بِهَؤُلَاءِ الْيَتَامَى.
His-azwj Words: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, and let them be speaking truthful words [4:9]. He-asws said: ‘Meaning of that is, let him fear his replacement in his offspring like what is done with these orphans’’.[32]
25- شي، تفسير العياشي عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ فِي كِتَابِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّ آكِلَ مَالِ الْيَتِيمِ ظُلْماً سَيُدْرِكُهُ وَبَالُ ذَلِكَ فِي عَقِبِهِ مِنْ بَعْدِهِ وَ يَلْحَقُهُ
Tafseer Al Ayyashi – From Al Halby,
‘From Abu Abdullah-asws: ‘In the book of Ali-asws Bin Abu Talib-asws: ‘A consumer of the wealth of an orphan unjustly, the scourge of that will come across him in his offspring from after him and will catch up with him (as well)’.
فَقَالَ ذَلِكَ إِمَّا فِي الدُّنْيَا فَإِنَّ اللَّهَ قَالَ- وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ وَ إِمَّا فِي الْآخِرَةِ فَإِنَّ اللَّهَ يَقُولُ- إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً.
He-asws said: ‘Either that would be in the world, for Allah-azwj Said: ‘And let those fear who, should they leave behind them weakly offspring, would fear upon them, [4:9], or in the Hereafter, for Allah-azwj Says: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]’’.[33]
26- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا قَالَ: قُلْتُ فِي كَمْ تَجِبُ لِأَكْلِ مَالِ الْيَتِيمِ النَّارُ
Tafseer Al Ayyashi – from Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws, he (the narrator) said, ‘I said, ‘Regarding how much of the wealth of an orphan does it obligate the Fire?’
قَالَ فِي دِرْهَمَيْنِ.
He-asws said: ‘Regarding two Dirhams’’.[34]
27- شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ أَكَلَ مَالَ الْيَتِيمِ هَلْ لَهُ تَوْبَةٌ
Tafseer Al Ayyashi – from Sama’at,
‘From Abu Abdullah-asws or Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about a man consuming the wealth of an orphan, ‘Is there any repentance for him?’
قَالَ يَرُدُّ بِهِ إِلَى أَهْلِهِ
He-asws said: ‘He should refer it to his family’.
قَالَ ذَلِكَ بِأَنَّ اللَّهَ يَقُولُ- إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً.
He-asws said: ‘That is because Allah-azwj Says: (As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]’’.[35]
28- شي، تفسير العياشي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ ع عَنِ الرَّجُلِ يَكُونُ فِي يَدِهِ مَالٌ لِأَيْتَامٍ فَيَحْتَاجُ فَيَمُدُّ يَدَهُ فَيُنْفِقُ مِنْهُ عَلَيْهِ وَ عَلَى عِيَالِهِ وَ هُوَ يَنْوِي أَنْ يَرُدَّهُ إِلَيْهِمْ أَ هُوَ مِمَّنْ قَالَ اللَّهُ- إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً الْآيَةَ
Tafseer Al Ayyashi – from Ahmad Bin Muhammad who said,
‘I asked Abu Al-Hassan-asws about the man who happens to have the wealth of orphans in his hands. He becomes needy, he extends his hand and spends from it upon him and upon his dependants, and he intends to return it to them. Is he from the ones Allah-azwj Says: (As for) those who are devouring the wealth of the orphans unjustly, [4:10] – the Verse?’
قَالَ لَا وَ لَكِنْ يَنْبَغِي لَهُ أَنْ لَا يَأْكُلَ إِلَّا بِقَصْدٍ وَ لَا يُسْرِفْ
He said, ‘No, but it is befitting for him if he does not consume except with moderation and not be extravagant’.
قُلْتُ لَهُ كَمْ أَدْنَى مَا يَكُونُ مِنْ مَالِ الْيَتِيمِ إِذَا هُوَ أَكَلَهُ وَ هُوَ لَا يَنْوِي رَدَّهُ حَتَّى يَكُونَ يَأْكُلُ فِي بَطْنِهِ نَاراً
I said to him-asws, ‘How much is the least of what happens to be from the wealth of orphans, if he were to consume it while he is intending to return it, until he happens to be consuming fire in his belly?’
قَالَ قَلِيلُهُ وَ كَثِيرُهُ وَاحِدٌ إِذَا كَانَ مِنْ نَفْسِهِ نِيَّتُهُ أَلَّا يَرُدَّهُ إِلَيْهِمْ.
He-asws said: ‘Little of it and more of it is the same when it were to be from his intention that he will not return it to them’’.[36]
29- شي، تفسير العياشي عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَالُ الْيَتِيمِ إِنْ عَمِلَ بِهِ مَنْ وُضِعَ عَلَى يَدَيْهِ ضَمِنَهُ وَ لِلْيَتِيمِ رِبْحُهُ
Tafseer Al Ayyashi – from Zurara and Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘The wealth of an orphan if worked with by the one who places his hand in it, would be his responsibility and for the orphan would be its profit’.
قَالَ قُلْنَا لَهُ قَوْلُهُ وَ مَنْ كانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ
He (the narrator) said, ‘We said to him-asws, ‘His-azwj words: and the one who was poor, so let him consume with the reasonableness [4:6]’.
قَالَ إِنَّمَا ذَلِكَ إِذَا حَبَسَ نَفْسَهُ عَلَيْهِمْ فِي أَمْوَالِهِمْ فَلَمْ يَتَّخِذْ لِنَفْسِهِ فَلْيَأْكُلْ بِالْمَعْرُوفِ مِنْ مَالِهِمْ.
He-asws said: ‘But rather, that is when he withholds himself upon them regarding their wealth, so he does not take (earnings) for himself. Then let him consume with the reasonableness, from their wealth’’.[37]
30- شي، تفسير العياشي عَنْ عَجْلَانَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَنْ أَكَلَ مَالَ الْيَتِيمِ
Tafseer Al Ayyashi – from Ijlan who said,
‘I said to Abu Abdullah-asws, ‘One who consume the wealth of an orphan’.
فَقَالَ هُوَ كَمَا قَالَ اللَّهُ إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً
He-asws said: ‘He is like what Allah-azwj Said: ‘but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]’.
قَالَ هُوَ مِنْ غَيْرِ أَنْ أَسْأَلَهُ مَنْ عَالَ يَتِيماً حَتَّى يَنْقَضِيَ يُتْمُهُ أَوْ يَسْتَغْنِيَ بِنَفْسِهِ أَوْجَبَ اللَّهُ لَهُ الْجَنَّةَ كَمَا أَوْجَبَ لِأَكْلِ مَالِ الْيَتِيمِ النَّارَ.
He-asws said from without my having asked him-asws: ‘One who shelters an orphan until his orphan-hood expires (at puberty), or he becomes needless by himself, Allah-azwj will Obligated the Paradise for him just as He-azwj has Obligated the Fire for the consumer of the wealth of an orphan’’.[38]
31- شي، تفسير العياشي عَنْ أَبِي إِبْرَاهِيمَ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَكُونُ لِلرَّجُلِ عِنْدَهُ الْمَالُ إِمَّا يَبِيعُ أَوْ يُقْرِضُ فَيَمُوتُ وَ لَمْ يَقْضِهِ إِيَّاهُ فَيَتْرُكُ أَيْتَاماً صِغَاراً فَيَبْقَى لَهُمْ عَلَيْهِ فَلَا يَقْضِيهِمْ أَ يَكُونُ مِمَّنْ يَأْكُلُ مَالَ الْيَتِيمِ ظُلْماً
Tafseer Al Ayyashi –
‘From Abu Ibrahim-asws (7th Imam-asws), he (the narrator) said, ‘I asked him-asws about the man happening to have in his possession the wealth for (another) man. He either sells or lends. Then he dies and he had not paid it back to him. He leaves behind young orphans, so it remains for them upon, but he does not pay it to them. Would he be from the ones consuming the wealth of orphans unjustly?’
قَالَ إِذَا كَانَ يَنْوِي أَنْ يُؤَدِّيَ إِلَيْهِمْ فَلَا
He-asws said: ‘If he had intended to pay it to them, so no’.
قَالَ الْأَحْوَلُ سَأَلْتُ أَبَا الْحَسَنِ مُوسَى ع إِنَّمَا هُوَ الَّذِي يَأْكُلُهُ وَ لَا يُرِيدُ أَدَاءَهُ مِنَ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى قَالَ نَعَمْ.
Al-Ahowl (narrator) said, ‘I asked Abu Al-Hassan Musa-asws, ‘But rather he is the one who had consumed it and did not intend to pay it back, (would he be) from the ones consuming the wealth of an orphan?’ He-asws said: ‘Yes’’.[39]
32- شي، تفسير العياشي عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الْكَبَائِرِ فَقَالَ مِنْهَا أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ لَيْسَ فِي هَذَا بَيْنَ أَصْحَابِنَا اخْتِلَافٌ وَ الْحَمْدُ لِلَّهِ.
Tafseer Al Ayyashi – from Ubeyd Bin Zurara,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the major sins. He-asws said: ‘From these is consuming the wealth of an orphan unjustly’, and there is no differing between our companions regarding this, and the Praise is for Allah-azwj’’.[40]
33- شي، تفسير العياشي عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص يُبْعَثُ نَاسٌ عَنْ قُبُورِهِمْ يَوْمَ الْقِيَامَةِ تَأَجَّجُ أَفْوَاهُهُمْ نَاراً
Tafseer Al Ayyashi – from Abu Al Jaroud,
‘Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Some people will be Resurrected from their graves on the Day of Qiyamah, their mouths will be inflamed with fire!’
فَقِيلَ لَهُ يَا رَسُولَ اللَّهِ مَنْ هَؤُلَاءِ
It was said to him-saww, ‘O Rasool-Allah-saww! Who are they?’
قَالَ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى ظُلْماً إِنَّما يَأْكُلُونَ فِي بُطُونِهِمْ ناراً وَ سَيَصْلَوْنَ سَعِيراً.
He-saww said: ‘(As for) those who are devouring the wealth of the orphans unjustly, but rather they are swallowing fire into their bellies, and they shall be arriving at the Blazing Fire [4:10]’’.[41]
34- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع أَصْلَحَكَ اللَّهُ مَا أَيْسَرُ مَا يَدْخُلُ بِهِ الْعَبْدُ النَّارَ
Tafseer Al-Ayyashi – from Abu Baseer who said,
‘I said to Abu Ja’far-asws, ‘May Allah-azwj Keep you-asws well! What is the least due to what the servant will be entering the Fire?’
قَالَ مَنْ أَكَلَ مِنْ مَالِ الْيَتِيمِ دِرْهَماً وَ نَحْنُ الْيَتِيمُ.
He-asws said: ‘One who consumes a Dirham from the wealth of an orphan; and we-asws are the orphans’’.[42]
35- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ تَبَارَكَ وَ تَعَالَى وَ إِنْ تُخالِطُوهُمْ فَإِخْوانُكُمْ قَالَ أَنْ تُخْرِجَ مِنْ أَمْوَالِهِمْ قَدْرَ مَا يَكْفِيهِمْ وَ تُخْرِجَ مِنْ مَالِكَ قَدْرَ مَا يَكْفِيكَ
Tafseer Al Ayyashi – from Zurara,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj Blessed and Exalted: and if you mingle them, so they are your brethren; [2:220]. He-asws said: ‘You extract from their wealth in accordance with what suffices them, and you extract from your wealth in accordance with what suffices you’.
قَالَ قُلْتُ أَ رَأَيْتَ أَيْتَامٌ صِغَارٌ وَ كِبَارٌ وَ بَعْضُهُمْ أَعْلَى فِي الْكِسْوَةِ مِنْ بَعْضٍ
He (the narrator) said, ‘I said, ‘What is your-asws view of orphans, young and old, and some of them are higher regarding the clothing than others?’
قَالَ أَمَّا الْكِسْوَةُ فَعَلَى كُلِّ إِنْسَانٍ مِنْ كِسْوَتِهِ وَ أَمَّا الطَّعَامُ فَاجْعَلْهُ جَمِيعاً فَأَمَّا الصَّغِيرُ فَإِنَّهُ أَوْشَكَ أَنْ يَأْكُلَ كَمَا يَأْكُلُ الْكَبِيرُ.
He-asws said: ‘As for the clothing, so upon every person is from his clothing, and as for the food, make it all together. As for the young, he almost eats just as what the older ones eats’’.[43]
36- شي، تفسير العياشي عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ أَوْ أَبِي الْحَسَنِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ وَ إِنْ تُخالِطُوهُمْ قَالَ يَعْنِي الْيَتَامَى يَقُولُ إِذَا كَانَ الرَّجُلُ يَلِي يَتَامَى وَ هُوَ فِي حَجْرِهِ فَلْيُخْرِجْ مِنْ مَالِهِ عَلَى قَدْرِ مَا يُخْرِجُ لِكُلِّ إِنْسَانٍ مِنْهُمْ فَيُخَالِطُهُمْ فَيَأْكُلُونَ جَمِيعاً وَ لَا يَرْزَأُ مِنْ أَمْوَالِهِمْ شَيْئاً فَإِنَّمَا هُوَ نَارٌ.
Tafseer Al Ayyashi – from Sama’at,
‘From Abu Abdullah-asws or Abu Al-Hassan-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj: and if you mingle them, so they are your brethren; [2:220]. He said: ‘It means the orphans. He-azwj is Saying, when the man was in charge of orphans and he is in his lap, then let him extract from his wealth in accordance with what he extracts from every person from them. He mingles them, so they all eat together, and he should not damage anything from their wealth, for rather, it is fire’’.[44]
37- شي، تفسير العياشي عَنِ الْكَاهِلِيِّ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَسَأَلَهُ رَجُلٌ ضَرِيرُ الْبَصَرِ فَقَالَ إِنَّا نَدْخُلُ عَلَى أَخٍ لَنَا فِي بَيْتِ أَيْتَامٍ مَعَهُمْ خَادِمٌ لَهُمْ فَنَقْعُدُ عَلَى بِسَاطِهِمْ وَ نَشْرَبُ مِنْ مَائِهِمْ وَ يَخْدُمُنَا خَادِمُهُمْ وَ رُبَّمَا أُطْعِمْنَا فِيهِ طعام [الطَّعَامَ] مِنْ عِنْدِ صَاحِبِنَا وَ فِيهِ مِنْ طَعَامِهِمْ فَمَا تَرَى أَصْلَحَكَ اللَّهُ
Tafseer Al Ayyashi – from Al Kahily who said,
‘I was in the presence of Abu Abdullah-asws. A man of weak eyesight asked him-asws. He said, ‘We tend to enter to see a brother of ours in a house of orphans. With them is a servant of their. We sit on their carpets, and we drink from their water, and their servants serve us, and sometimes we are fed in it the food from our companions, and in it from their food. So what is your-asws view? May Allah-azwj Keep you-asws well!’
فَقَالَ قَدْ قَالَ اللَّهُ- بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ فَأَنْتُمْ لَا يَخْفَى عَلَيْكُمْ وَ قَدْ قَالَ اللَّهُ وَ إِنْ تُخالِطُوهُمْ فَإِخْوانُكُمْ إِلَى لَأَعْنَتَكُمْ
He-asws said: ‘Allah-azwj has Said: But! The human being is insightful upon himself [75:14]. So you all are not hidden unto your own selves, and Allah-azwj has Said: and if you mingle them, so they are your brethren; – up to – could have overburdened you; [2:220]’.
ثُمَّ قَالَ وَ إِنْ كَانَ دُخُولُكُمْ عَلَيْهِمْ فِيهِ مَنْفَعَةٌ لَهُمْ فَلَا بَأْسَ وَ إِنْ كَانَ فِيهِ ضَرَرٌ فَلَا.
Then he-asws said: ‘And if your entered to see them, there were to be a benefit for them in it, then there is no problem, and if there were to be harm in it, then no’’.[45]
38- شي، تفسير العياشي عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ إِنَّ أَخِي هَلَكَ وَ تَرَكَ أَيْتَاماً وَ لَهُمْ مَاشِيَةٌ فَمَا يَحِلُّ لِي مِنْهَا
Tafseer Al Ayyashi – From Abu Hamza,
‘From Abu Ja’far-asws having said: ‘A man came to the Prophet-saww. He said, ‘O Rasool-Allah‑saww! A brother of mine has died and left orphans behind, and there is livestock for them. So what is Permissible for me from these?’
فَقَالَ رَسُولُ اللَّهِ إِنْ كُنْتَ تَلِيطُ حَوْضَهَا وَ تَرُدُّ نَادَّتَهَا وَ تَقُومُ عَلَى رَعِيَّتِهَا فَاشْرَبْ مِنْ أَلْبَانِهَا غَيْرَ مُجْتَهِدٍ وَ لَا ضَارٍّ بِالْوَلَدِ وَ اللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ.
Rasool-Allah-saww said: ‘If you were to manage their watering, and you repel their harm, and stand upon their pasturing, then drink from their milk without exhausting (depleting the milk) nor harming the children (young ones), and Allah Knows the spoiler from the corrector [2:220]’’.[46]
39- شي، تفسير العياشي عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ بِيَدِهِ الْمَاشِيَةُ لِابْنِ أَخٍ لَهُ يَتِيمٍ فِي حَجْرِهِ أَ يَخْلِطُ أَمْرَهَا بِأَمْرِ مَاشِيَتِهِ
Tafseer Al Ayyashi – from Muhammad Bin Muslim who said,
‘I asked him-asws about the man having in his hand the livestock of a son of a brother of his in his lap (orphan under care). Can he mingle their matter with the matter of his own livestock?’
قَالَ فَإِنْ كَانَ يَلِيطُ حَوْضَهَا وَ يَقُومُ عَلَى هِنَائِهَا وَ يَرُدُّ نَادَّتَهَا فَيَشْرَبُ مِنْ أَلْبَانِهَا غَيْرَ مُجْتَهِدٍ لِلْحِلَابِ وَ لَا مُضِرٍّ بِالْوَلَدِ
He-asws said: ‘If he were to manage their watering, and stands upon their feed, and repels their harm, he can drink from their milk without exhausting (depleting) for the milking nor harming with the children (young ones)’.
ثُمَّ قَالَ مَنْ كانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَ مَنْ كانَ فَقِيراً فَلْيَأْكُلْ بِالْمَعْرُوفِ- وَ اللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ.
Then he-asws said: ‘and the one who was rich so let him abstain (completely), and the one who was poor, so let him consume with the reasonableness [4:6] and Allah Knows the spoiler from the corrector [2:220]’’.[47]
40- شي، تفسير العياشي عَنْ مُحَمَّدٍ الْحَلَبِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ وَ إِنْ تُخالِطُوهُمْ فَإِخْوانُكُمْ وَ اللَّهُ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ
Tafseer Al Ayyashi – From Muhammad Al Halaby who said,
‘I said to Abu Abdullah-asws, ‘Words of Allah-azwj: ‘and if you mingle them, so they are your brethren; and Allah Knows the spoiler from the corrector [2:220]’.
قَالَ تُخْرِجُ مِنْ أَمْوَالِهِمْ قَدْرَ مَا يَكْفِيهِمْ وَ تُخْرِجُ مِنْ مَالِكَ قَدْرَ مَا يَكْفِيكَ ثُمَّ تُنْفِقُهُ.
He-asws said: ‘You can extract wealth a measurement of what would suffice them, and you should extract from your wealth a measurement of what would suffice you, then you can spend it’’.[48]
41- شي، تفسير العياشي عَنْ عَلِيٍّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ قَوْلِ اللَّهِ فِي الْيَتَامَى وَ إِنْ تُخالِطُوهُمْ فَإِخْوانُكُمْ
Tafseer Al Ayyashi – from Ali,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about Words of Allah-azwj regarding the orphans, ‘and if you mingle them, so they are your brethren; [2:220]’.
قَالَ يَكُونُ لَهُمُ التَّمْرُ وَ اللَّبَنُ وَ يَكُونُ لَكَ مِثْلُهُ عَلَى قَدْرِ مَا يَكْفِيكَ وَ يَكْفِيهِمْ وَ لَا يَخْفَى عَلَى اللَّهِ الْمُفْسِدُ مِنَ الْمُصْلِحِ.
He-asws said: ‘There happens to be the dates and the milk for them, and there happens to be similar to it for you upon a measurement of what would suffice you and suffice them, and it is not hidden unto Allah-azwj, the spoiler from the corrector’’.[49]
42- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قُلْتُ لَهُ يَكُونُ لِلْيَتِيمِ عِنْدِيَ الشَّيْءُ وَ هُوَ فِي حَجْرِي أُنْفِقُ عَلَيْهِ مِنْهُ وَ رُبَّمَا أَصَبْتُ مِمَّا يَكُونُ لَهُ مِنَ الطَّعَامِ وَ مَا يَكُونُ مِنِّي إِلَيْهِ أَكْثَرَ
Tafseer Al Ayyashi – from Abdul Rahman Bin Al Hajjaj,
‘From Abu Al-Hassan Musa-asws, he (the narrator) said, ‘I said to him-asws, ‘There happens to be something in my possession for the orphan and he is in my lap. Can I spend from it upon him? And sometimes I attain from what happens to be the food for him and happens from me to him is more’.
فَقَالَ لَا بَأْسَ بِذَلِكَ إِنَّ اللَّهَ يَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ.
He-asws said: ‘There is no problem with that. Surely Allah Knows the spoiler from the corrector [2:220]’’.[50]
43- شي، تفسير العياشي عَنْ بَعْضِ بَنِي عَطِيَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي مَالِ الْيَتِيمِ يَعْمَلُ بِهِ الرَّجُلُ قَالَ يُنِيلُهُ مِنَ الرِّبْحِ شَيْئاً إِنَّ اللَّهَ يَقُولُ وَ لا تَنْسَوُا الْفَضْلَ بَيْنَكُمْ.
Tafseer Al Ayyashi – from one of the clan of Atiyya,
‘From Abu Abdullah-asws regarding the wealth of an orphan the man works with it. He-asws said: ‘He should give him something from the profit. Allah-azwj Says: and do not forget the favours between you; [2:237]’’.[51]
44- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص حَثَّ اللَّهُ عَزَّ وَ جَلَّ عَلَى بِرِّ الْيَتَامَى لِانْقِطَاعِهِمْ عَنْ آبَائِهِمْ
Tafseer of the Imam-asws (Hassan Al-Askari-asws) – ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Urged upon righteousness with the orphans due to their having been cut off from their fathers.
فَمَنْ صَانَهُمْ صَانَهُ اللَّهُ وَ مَنْ أَكْرَمَهُمْ أَكْرَمَهُ اللَّهُ وَ مَنْ مَسَحَ يَدَهُ بِرَأْسِ يَتِيمٍ رِفْقاً بِهِ جَعَلَ اللَّهُ لَهُ فِي الْجَنَّةِ بِكُلِّ شَعْرَةٍ مَرَّتْ تَحْتَ يَدِهِ قَصْراً أَوْسَعَ مِنَ الدُّنْيَا بِمَا فِيهَا وَ فِيهَا مَا تَشْتَهِي الْأَنْفُسُ وَ تَلَذُّ الْأَعْيُنُ وَ هُمْ فِيهَا خَالِدُونَ.
So the one who protects them, Allah-azwj will Protect him, and one who honours them, Allah-azwj will Honour him, and one who caresses his hand upon the head of an orphan in kindness to him, Allah-azwj will Make a castle to be for him in the Paradise for every hair under his hand, vaster than the world with whatever is in it, and in it would be whatever the soul would desire, and pleasures of the eyes, and they would be living in it eternally’’.[52]
45- غو، غوالي اللئالي رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَحَدِهِمَا ع قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ بِيَدِهِ مَاشِيَةٌ لِابْنِ أَخٍ لَهُ يَتِيمٍ فِي حَجْرِهِ أَ يَخْلِطُ أَمْرَهَا بِأَمْرِ مَاشِيَتِهِ
(The book) ‘Gawaly Al La’aly’ – It is reported by Muhammad Bin Muslim,
‘From one of the two (5th or 6th Imam-asws), he (the narrator) said, ‘I asked him-asws about a man having in his hand livestock for a son of a brother of his, an orphan in his lap. Can he mingle their matter with the matter of his own livestock’.
فَقَالَ إِنْ كَانَ يَلُوطُ حِيَاضَهَا وَ يَقُومُ عَلَى مِهْنَتِهَا وَ يَرُدُّ نَادَّتَهَا فَلْيَشْرَبْ مِنْ أَلْبَانِهَا غَيْرَ مُنْهِكٍ لِلْحِلَابِ وَ لَا مُضِرٍّ بِالْوَلَدِ.
He-asws said: ‘If he were to manage their watering, and stands upon their feed, and repels their harm, let him drink from their milk without depleting the milking, nor harming to the children (young ones)’’.[53]
وَ رُوِيَ أَنَّ رَجُلًا كَانَ عِنْدَهُ مَالٌ كَثِيرٌ لِابْنِ أَخٍ لَهُ يَتِيمٍ فَلَمَّا بَلَغَ الْيَتِيمُ طَلَبَ الْمَالَ فَمَنَعَهُ مِنْهُ فَتَرَافَعَا إِلَى النَّبِيِّ
And it is reported, ‘There was a man having a lot of wealth in his possession for a son of a brother of his, an orphan. When the orphan was an adult, he demanded the wealth, but he prevented it from him. He raised it (the issue) to the Prophet-saww.
فَأَمَرَهُ بِدَفْعِ مَالِهِ إِلَيْهِ فَقَالَ أَطَعْنَا اللَّهَ وَ أَطَعْنَا الرَّسُولَ وَ نَعُوذُ بِاللَّهِ مِنَ الْحُوبِ الْكَبِيرِ وَ دَفَعَ إِلَيْهِ مَالَهُ
He-saww ordered him to hand over the wealth to him. He said, ‘We obey Allah-azwj and we obey the Rasool-saww, and we seek Refuge with Allah-azwj from the great wrongdoing’. And he handed his wealth to him.
وَ قَالَ ص مَنْ يُوقَ شُحَّ نَفْسِهِ وَ يُطِعْ رَبَّهُ هَكَذَا فَإِنَّهُ يُحِلُّ دِرَاءَهُ أَيْ خُبْثَهُ
And he-saww said: ‘One who saves his soul from greed and obeys his Lord-azwj like this, so he has loosened his disease, i.e. his wickedness’’.
فَلَمَّا أَخَذَ الْفَتَى مَالَهُ أَنْفَقَهُ فِي سَبِيلِ اللَّهِ فَقَالَ النَّبِيُّ ص ثَبَتَ الْأَجْرُ وَ بَقِيَ الْوِزْرُ
When the youth took his wealth, he spent it in the Way of Allah-azwj. The Prophet-saww said: ‘The Recompense is affirmed, and the burden (of sin) remains!’
It was said, ‘How come, O Rasool-Allah-saww?’
فَقِيلَ كَيْفَ يَا رَسُولَ اللَّهِ فَقَالَ ثَبَتَ لِلْغُلَامِ الْأَجْرُ وَ يَبْقَى الْوِزْرُ عَلَى وَالِدِهِ.
He-saww said: ‘The Recompense is affirmed for the boy, and the burden (of sin) remains upon his father’’.[54]
وَ جَاءَ فِي حَدِيثٍ آخَرَ الرِّضَا لِغَيْرِهِ وَ التَّعَبُ عَلَى ظَهْرِهِ.
And it has come in another Hadeeth: ‘The pleasure is for others and the toil is upon his back’’.[55]
وَ سُئِلَ الرِّضَا ع كَمْ أَدْنَى مَا يَدْخُلُ بِهِ النَّارَ مَنْ أَكَلَ مِنْ مَالِ الْيَتِيمِ
And Al-Reza-asws was asked, ‘How much is the least due to which he would be entering the Fire, the one having consumed from the wealth of an orphan?’
فَقَالَ كَثِيرُهُ وَ قَلِيلُهُ وَاحِدٌ إِذَا كَانَ مِنْ نِيَّتِهِ أَنْ لَا يَرُدَّهُ.
He-asws said: ‘More of it and little of it is one (and the same) when it was from his intention that he will not return it’’.[56]
وَ عَنْهُ ع أَنَّهُ قَالَ: إِنَّ فِي مَالِ الْيَتِيمِ عُقُوبَتَيْنِ بَيِّنَتَيْنِ أَمَّا إِحْدَاهُمَا فَعُقُوبَةُ الدُّنْيَا فِي قَوْلِهِ تَعَالَى- وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً الْآيَةَ وَ أَمَّا الثَّانِيَةُ فَعُقُوبَةُ الْآخِرَةِ فِي قَوْلِهِ تَعَالَى- إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوالَ الْيَتامى الْآيَةَ.
And from him-asws having said: ‘In the wealth of an orphan, there are two clear Punishments. As for one of these, it is punishment of the world, in Words of the Exalted: And let those fear who, should they leave behind them weakly offspring, [4:9]. And as for the second, it is in the Hereafter, in Words of the Exalted: (As for) those who are devouring the wealth of the orphans [4:10] – the Verse’’.[57]
وَ رُوِيَ عَنِ الصَّادِقِ ع قَالَ: فِي كِتَابِ عَلِيٍّ ع إِنَّ آكِلَ مَالِ الْيَتِيمِ سَيُدْرِكُهُ وَبَالُ ذَلِكَ فِي عَقِبِهِ وَ يَلْحَقُهُ وَبَالُ ذَلِكَ فِي الْآخِرَةِ.
And it is reported from Al-Sadiq-asws having said: ‘In the book of Ali-asws: ‘The consumer of the wealth of an orphan, the scourge of that will come across him in its consequence, and the scourge of that will catch up with him in the Hereafter’’.[58]
دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَحْسِنُوا فِي عَقِبِ غَيْرِكُمْ تُحْسِنُوا فِي عَقِبِكُمْ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Amir Al-Momineen-asws said: ‘By doing good in the offspring of others, you will be doing good in your own offspring’’.[59]
نهج، نهج البلاغة مِثْلَهُ وَ فِيهِ تَحْفَظُوا فِي عَقِبِكُمْ.
(The book) ‘Nahj Al Balagah’ –
‘Similar to it, and in it: ‘You will be protecting regarding your posterity’’.[60]
وَ قَالَ ع فِي وَصِيَّتِهِ عِنْدَ وَفَاتِهِ اللَّهَ اللَّهَ فِي الْأَيْتَامِ فَلَا تُغِبُّوا أَفْوَاهَهُمْ وَ لَا يَضِيعُوا بِحَضْرَتِكُمْ.
And he-asws said in his-asws bequest at his-asws expiry: ‘Allah-azwj! Allah-azwj regarding the orphans! Do not keep their mouths hungry, nor let them be wasted in your presence’’.[61]
باب 32 آداب معاشرة العميان و الزمنى و أصحاب العاهات المسرية
CHAPTER 32 – ETIQUETTES OF LIVING WITH THE BLIND, AND THE CHRONICALLY ILL, AND PEOPLE WITH THE VISUAL IMPAIRMENTS
الآيات
The Verses
النور لَيْسَ عَلَى الْأَعْمى حَرَجٌ وَ لا عَلَى الْأَعْرَجِ حَرَجٌ وَ لا عَلَى الْمَرِيضِ حَرَجٌ
(Surah) Al Nour – There isn’t a blame upon the blind, nor a blame upon the lame, nor a blame upon the sick, [24:61]
1- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ الْحُسَيْنِ بْنِ الْحَسَنِ الْقُرَشِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص إِنَّ اللَّهَ كَرِهَ لَكُمْ أَيُّهَا الْأُمَّةُ أَرْبَعاً وَ عِشْرِينَ خَصْلَةً وَ نَهَاكُمْ عَنْهَا وَ سَاقَ الْحَدِيثَ إِلَى أَنْ قَالَ كَرِهَ أَنْ يُكَلِّمَ الرَّجُلُ مَجْذُوماً إِلَّا أَنْ يَكُونَ بَيْنَهُ وَ بَيْنَهُ قَدْرُ ذِرَاعٍ وَ قَالَ فِرَّ مِنَ الْمَجْذُومِ فِرَارَكَ مِنَ الْأَسَدِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Sa’ad, from Ibn Hashim, from Al-Husayn Bin Al-Hassan Al Qureyshi, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al-Husayn Bin Zayd, from his father,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘O you community! Allah-azwj Dislikes twenty-four characteristics for you all and has Prohibited you all from it’ – and he-asws continued the Hadeeth up to he-saww said: ‘And He-azwj Dislikes the man talking to a leper except if there happens to be a (distance of) a cubit between him and him’. And he-asws said: ‘Flee from the leper (like) your fleeing from the lion!’’[62]
2- ل، الخصال أَبِي عَنْ سَعْدٍ مِثْلَهُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad – similar to it.[63]
أقول أوردنا الخبر بتمامه في باب مناهي النبي ص.
Note: I (Majlisi) am saying, ‘We have referred the complete Hadeeth in the chapters on prohibitions by the Prophet-saww’.
3- فس، تفسير القمي فِي رِوَايَةِ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع فِي قَوْلِهِ لَيْسَ عَلَى الْأَعْمى حَرَجٌ وَ لا عَلَى الْأَعْرَجِ حَرَجٌ وَ لا عَلَى الْمَرِيضِ حَرَجٌ وَ ذَلِكَ أَنَّ أَهْلَ الْمَدِينَةِ قَبْلَ أَنْ يُسْلِمُوا كَانُوا يَعْتَزِلُونَ الْأَعْمَى وَ الْأَعْرَجَ وَ الْمَرِيضَ كَانُوا لَا يَأْكُلُونَ مَعَهُمْ وَ كَانَتِ الْأَنْصَارُ فِيهِمْ تِيهٌ وَ تَكَرُّمٌ
Tafseer Al Qummi – In a report by Abu Al Jaroud,
‘From Abu Ja’far-asws regarding His-azwj Words: There isn’t a blame upon the blind, nor a blame upon the lame, nor a blame upon the sick, [24:61]: ‘And that is because the people of Al-Medina, before they became Muslims, were isolating the blind, and the lame, and the sick. They were not eating with them, and the Helpers among them were proud and were honoured.
فَقَالُوا إِنَّ الْأَعْمَى لَا يُبْصِرُ الطَّعَامَ وَ الْأَعْرَجَ لَا يَسْتَطِيعُ الزِّحَامَ عَلَى الطَّعَامِ وَ الْمَرِيضَ لَا يَأْكُلُ كَمَا يَأْكُلُ الصَّحِيحُ
They said, ‘The blind cannot see the food, and the lame are not capable of crowding upon the meal, and the sick cannot eat like what the healthy ones eats’.
فَعَزَلُوا لَهُمْ طَعَامَهُمْ عَلَى نَاحِيَةٍ وَ كَانُوا يَرَوْنَ أَنَّ عَلَيْهِمْ فِي مُؤَاكَلَتِهِمْ جُنَاحاً وَ كَانَ الْأَعْمَى وَ الْمَرِيضُ يَقُولُونَ لَعَلَّنَا نُؤْذِيهِمْ فِي مُؤَاكَلَتِهِمْ
So they would isolate their food for them in a corner, and they were viewing that there was crime upon them in their eating with them, while the blind and the sick were saying, ‘Perhaps we should not bother them by eating with them’.
فَلَمَّا قَدِمَ النَّبِيُّ ص سَأَلُوهُ عَنْ ذَلِكَ فَأَنْزَلَ اللَّهُ- لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَأْكُلُوا جَمِيعاً أَوْ أَشْتاتاً.
When the Prophet-saww arrived, they asked him-asws about that, so Allah-azwj Revealed: There isn’t a blame upon you if you were to eat together or separately. [24:61]’’.[64]
4- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنْ أَبِي إِبْرَاهِيمَ قَالَ قَالَ رَسُولُ اللَّهِ ص خَمْسَةٌ يُجْتَنَبُونَ عَلَى كُلِّ حَالٍ الْمَجْذُومُ وَ الْأَبْرَصُ وَ الْمَجْنُونُ وَ وَلَدُ الزِّنَا وَ الْأَعْرَابِيُ.
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Sahl, from Muhammad Bin Sinan, from Al Fahqan, from Dorost,
‘From Abu Ibrahim-asws (7th Imam-asws) having said: ‘Rasool-Allah-saww said: ‘Five, you should be shunning upon all situations – the leper, and the one with vitiligo, and the insane, and the bastard, and the Bedouin’’.[65]
5- طب، طب الأئمة عليهم السلام مُحَمَّدُ بْنُ جَعْفَرٍ الْبُرْسِيُّ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْأَرْمَنِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا رَأَيْتُمُ الْمَجْذُومِينَ فَاسْأَلُوا رَبَّكُمُ الْعَافِيَةَ وَ لَا تَغْفُلُوا عَنْهُ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – Muhammad Bin Ja’far Al Bursy, from Muhammad Bin Yahya Al Armany, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,
‘From Abu Abdullah-asws having said: ‘Whenever you see the lepers, then ask your Lord-azwj for the well-being and do not be heedless from it’’.[66]
6- طب، طب الأئمة عليهم السلام طَاهِرُ بْنُ حَرْبٍ الصَّيْرَفِيُّ عَنْ مُوسَى بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ السَّعِيدِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُدِيمُوا النَّظَرَ إِلَى أَهْلِ الْبَلَاءِ وَ الْمَجْذُومِينَ فَإِنَّهُ يَحْزُنُهُمْ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws – Tahir Bin Harb Al Sayrafi, from Musa Bin Isa, from Muhammad Bin Sinan Al Saeedy,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Do not be constantly looking at the afflicted people and the lepers, for it grieves them’’.[67]
7- طب، طب الأئمة عليهم السلام عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَقِلُّوا مِنَ النَّظَرِ إِلَى أَهْلِ الْبَلَاءِ وَ لَا تَدْخُلُوا عَلَيْهِمْ وَ إِذَا مَرَرْتُمْ بِهِمْ فَأَسْرِعُوا الْمَشْيَ لَا يُصِيبُكُمْ مَا أَصَابَهُمْ.
(The book) ‘Tibb Al Aimma-asws’, may the greetings be upon them-asws –
‘From Abu Abdullah Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Reduce from looking at the afflicted people and do not enter to see them, and when you pass by them, then quicken the walking. It will not afflict you what has afflicted them’’.[68]
8- م، تفسير الإمام عليه السلام قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قَالَ رَسُولُ اللَّهِ ص مَنْ قَادَ ضَرِيراً أَرْبَعِينَ خُطْوَةً عَلَى أَرْضٍ سَهْلَةٍ- لَا يَفِي بِقَدْرِ إِبْرَةٍ مِنْ جَمِيعِهِ طِلَاعُ الْأَرْضِ ذَهَباً
Tafseer of the Imam-asws (Hassan Al-Askari-asws’ – ‘Amir Al-Momineen-asws said: ‘Rasool-Allah-saww said: ‘One who guides a blind for forty steps on a plain (safe) ground – (there being no fear upon it, would be Given for each step taken, a castle in the Paradise of a travel distance of a thousand years)- such that a needle (pinprick) from it would not suffice the entire earth filled with gold.
فَإِنْ كَانَ فِيمَا قَادَهُ مَهْلَكَةٌ جَوَّزَهُ عَنْهَا وَجَدَ ذَلِكَ فِي مِيزَانِ حَسَنَاتِهِ يَوْمَ الْقِيَامَةِ أَوْسَعَ مِنَ الدُّنْيَا مِائَةَ أَلْفِ مَرَّةٍ وَ رَجَحَ بِسَيِّئَاتِهِ كُلِّهَا وَ مَحَقَهَا وَ أَنْزَلَهُ فِي أَعْلَى الْجِنَانِ وَ غُرَفِهَا.
However, if there were some danger in what he guided him across over from it, he would find that in the scale of his good deeds on the Day of Qiyamah as being more expansive than the world one hundred thousand times, and it would overweigh his evils deeds, all of them and delete them, and it would be a delight for him in the lofty Gardens and its chambers’’.[69]
9- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِّ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ قَالَ: لَقَدْ مَرَّ عَلِيُّ بْنُ الْحُسَيْنِ ع بِمَجْذُومِينَ فَسَلَّمَ عَلَيْهِمْ وَ هُمْ يَأْكُلُونَ فَمَضَى ثُمَّ قَالَ إِنَّ اللَّهَ لَا يُحِبُّ الْمُتَكَبِّرِينَ فَرَجَعَ إِلَيْهِمْ فَقَالَ إِنِّي صَائِمٌ وَ قَالَ ائْتُونِي بِهِمْ فِي الْمَنْزِلِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ahmad Bin Abdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Fazzal, from Al Abbas Bin Aamir, from Ahmad Bin Rizq Al Gumshany, from Abu Usama,
‘From Abu Abdullah-asws, may the greetings be upon him-asws, said: ‘Ali-asws Bin Al-Husayn-asws passed by lepers. He-asws greeted unto them while they were eating. He-asws continued on, then said: ‘Allah-azwj does not Love the arrogant ones’. So he-asws came out to them. He-asws said: ‘I-asws am fasting’. And he-asws said: ‘Bring them to me-asws in the house!’
قَالَ فَأَتَوْهُ فَأَطْعَمَهُمُ ثُمَّ أَعْطَاهُمْ.
He (Abu Abdullah-asws) said: ‘They came to him-asws. He-asws fed them, then gave them (gifts)’’.[70]
10- دَعَوَاتُ الرَّاوَنْدِيِّ، سُئِلَ زَيْنُ الْعَابِدِينَ ع عَنِ الطَّاعُونِ أَ نَبْرَأُ مِمَّنْ يَلْحَقُهُ فَإِنَّهُ مُعَذَّبٌ
(The book) ‘Dawaat’ of Al Rawandy –
‘Zayn Al-Abideen-asws (Ali-asws Bin Al-Husayn-asws) was asked about the plague, ‘Should we disavow from the one catching it for he is being Punished?’
قَالَ إِنْ كَانَ عَاصِياً فَابْرَأْ مِنْهُ طُعِنَ أَوْ لَمْ يُطْعَنْ وَ إِنْ كَانَ لِلَّهِ عَزَّ وَ جَلَّ مُطِيعاً فَإِنَّ الطَّاعُونَ مِمَّا تُمَحَّصُ بِهِ ذُنُوبُهُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَذَّبَ بِهِ قَوْماً وَ يَرْحَمُ بِهِ آخَرِينَ وَاسِعَةٌ قُدْرَتُهُ لِمَا يَشَاءُ
He-asws said: ‘If he was disobedient, disavow from him, whether accused or not accused, and if even he was obedient to Allah-azwj Mighty and Majestic. The plague could be from what he is being purified from his sins. Allah-azwj Mighty and Majestic Punishes a people by it and Mercies a people by it. His-azwj Power is vast for whatever He-azwj so Desires.
أَ لَا تَرَوْنَ أَنَّهُ جَعَلَ الشَّمْسَ ضِيَاءً لِعِبَادِهِ وَ مُنْضِجاً لِثِمَارِهِمْ وَ مُبْلِغاً لِأَقْوَاتِهِمْ وَ قَدْ يُعَذِّبُ بِهَا قَوْماً يَبْتَلِيهِمْ بِحَرِّهَا يَوْمَ الْقِيَامَةِ بِذُنُوبِهِمْ وَ فِي الدُّنْيَا بِسُوءِ أَعْمَالِهِمْ.
Are you not seeing that He-azwj has Made the sun as an illuminator for His-azwj servants, and a ripening for their fruits, and a deliverer of their subsistence? And He-azwj has Punished a people by it, Trying them by its heat on the Day of Qiyamah due to their sins, and in the world due to their evil deeds’’.[71]
11- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنَ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَنْظُرُوا إِلَى أَهْلِ الْبَلَاءِ فَإِنَّ ذَلِكَ يَحْزُنُهُمْ.
(The book) ‘Mishakat Al Anwaar’, copying from ‘Al Mahasin’ –
‘From Abu Abdullah-asws having said: ‘Do not be looking at the afflicted people, for that grieves them’’.[72]
وَ عَنِ الْبَاقِرِ ع أَنَّهُ كَانَ يَكْرَهُ أَنْ يُسْمَعَ مِنَ الْمُبْتَلَى التَّعَوُّذُ مِنَ الْبَلَاءِ.
And from Al-Baqir-asws, he-asws used to dislike hearing from the afflicted seeking Refuge from the calamity’’.[73]
باب 33 نصر الضعفاء و المظلومين و إغاثتهم و تفريج كرب المؤمنين و رد العادية عنهم و ستر عيوبهم
CHAPTER 33 – HELPING THE WEAK, AND THE OPPRESSED, AND RESCUING THEM, AND RELIEVING DISTRESS OF THE MOMINEEN, AND REPELLING THE ADVERSITIES FROM THEM, AND CONCEALING THEIR FAULTS
1- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ يَخْذُلُ أَخَاهُ وَ هُوَ يَقْدِرُ عَلَى نُصْرَتِهِ إِلَّا خَذَلَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Isa, from Ibn Fazzal, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,
‘From Abu Abdullah-asws having said: ‘There is no Momin abandoning his brother while he is able upon helping him, except Allah-azwj will Abandon him in the world and the Hereafter’’.[74]
2- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ: لَا يَحْضُرَنَّ أَحَدُكُمْ رَجُلًا يَضْرِبُهُ سُلْطَانٌ جَائِرٌ ظُلْماً وَ عُدْوَاناً وَ لَا مَقْتُولًا وَ لَا مَظْلُوماً إِذَا لَمْ يَنْصُرْهُ لِأَنَّ نُصْرَةَ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ فَرِيضَةٌ وَاجِبَةٌ إِذَا هُوَ حَضَرَهُ وَ الْعَافِيَةُ أَوْسَعُ مَا لَمْ يَلْزَمْكَ الْحُجَّةُ الظَّاهِرَةُ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Not one of you should be present when a man is being beaten unjustly by a tyrannical ruler, and aggressively, nor being killed, nor being oppressed, when he does not help him, because helping the Momin is an obligatory imposition upon the Momin when he is present, and the well-being is most vast for as long as the apparent argument does not necessitate you (to act)’’.[75]
3- ب، قرب الإسناد بِهَذَا الْإِسْنَادِ أَنَّ النَّبِيَّ ص أَمَرَ بِسَبْعٍ عِيَادَةِ الْمَرْضَى وَ اتِّبَاعِ الْجَنَائِزِ وَ إِبْرَارِ الْقَسَمِ وَ تَسْمِيتِ الْعَاطِسِ وَ نَصْرِ الْمَظْلُومِ وَ إِفْشَاءِ السَّلَامِ وَ إِجَابَةِ الدَّاعِي.
(The book) ‘Qurb Al Asnaad’ – By this chain,
‘The Prophet-saww ordered with seven (matters) – consoling the sick, and following the funeral, and fulfilling the vow, and naming (Allah-azwj) at the sneezing, and helping the oppressed, and initiating the greetings, and answering the invitation’’.[76]
4- ثو، ثواب الأعمال ع، علل الشرائع ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ السِّنْدِيِّ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ صَفْوَانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أُقْعِدَ رَجُلٌ مِنَ الْأَخْيَارِ فِي قَبْرِهِ فَقِيلَ لَهُ إِنَّا جَالِدُوكَ مِائَةَ جَلْدَةٍ مِنْ عَذَابِ اللَّهِ فَقَالَ لَا أُطِيقُهَا
(The books) ‘Sawaab Al Amaal’, (and) ‘Ilal Al Sharaie’ – Ibn Al Waleed, from Al Saffar, from Al Sindy Bin Muhammad, from Safwan Bin Yahya, from Safwan Bin Mihran,
‘From Abu Abdullah-asws having said: ‘A man from the good ones was sat up in his grave. It was said to him, ‘We will whip you one hundred lashes from the Punishment of Allah-azwj’. He said, ‘I cannot endure it’.
فَلَمْ يَزَالُوا بِهِ حَتَّى انْتَهَوْا إِلَى جَلْدَةٍ وَاحِدَةٍ فَقَالُوا لَيْسَ مِنْهَا بُدٌّ فَقَالَ فِيمَا تَجْلِدُونِّيهَا
They did not cease to be (reducing) with him until then ended up to one lash. They said, ‘There is no escape from it’. He said, ‘Regarding what are you whipping me?’
قَالُوا نَجْلِدُكَ لِأَنَّكَ صَلَّيْتَ يَوْماً بِغَيْرِ وُضُوءٍ وَ مَرَرْتَ عَلَى ضَعِيفٍ فَلَمْ تَنْصُرْهُ
They said, ‘We are whipping you because you had prayed Salat one day without Wud’u, and you had passed by a weak one, but you did not help him’’.
قَالَ فَجَلَدُوهُ جَلْدَةً مِنْ عَذَابِ اللَّهِ عَزَّ وَ جَلَّ فَامْتَلَأَ قَبْرُهُ نَاراً.
He-asws said: ‘So, they whipped him one lash from the Punishment of Allah-azwj Mighty and Majestic, and his grave was filled with fire’’.[77]
5- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كُلُّ مَعْرُوفٍ صَدَقَةٌ وَ الدَّالُّ عَلَى الْخَيْرِ كَفَاعِلِهِ وَ اللَّهُ يُحِبُّ إِغَاثَةَ اللَّهْفَانِ.
(The book) ‘Al Khisaal’ – Hamza Al Alawy, from Ali, from his father, from Ja’far Bin Muhammad Al Ashary, from Al Qaddah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Every act of kindness is charity, and the pointer upon the good is like its doer, and Allah-azwj Loves rescuing the worried one (in distress)’’.[78]
6- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ الْبَطَائِنِيِّ عَنْ عَلِيِّ بْنِ مَيْمُونٍ الصَّائِغِ عَنِ الصَّادِقِ ع قَالَ: مَنْ أَرَادَ أَنْ يُدْخِلَهُ اللَّهُ عَزَّ وَ جَلَّ فِي رَحْمَتِهِ وَ يُسْكِنَهُ جَنَّتَهُ فَلْيُحْسِنْ خُلُقَهُ وَ لْيُعْطِ النَّصَفَةَ مِنْ نَفْسِهِ وَ لْيَرْحَمِ الْيَتِيمَ وَ لْيُعِنِ الضَّعِيفَ وَ لْيَتَوَاضَعْ لِلَّهِ الَّذِي خَلَقَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Muhammad Bin Abdul Jabbar, from Ibn Al Batainy, from Ali Bin Maymoun Al Saiq,
‘From Al-Sadiq-asws having said: ‘One who wants Allah-azwj Mighty and Majestic to Enter him into His-azwj Mercy and Settle him in His-azwj Paradise, let him improves his manners, and let him give the fairness from himself, and let him mercy the orphan, and let him assist and weak, and let him humble to Allah-azwj Who has Created him’’.[79]
7- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الصَّدُوقِ مِثْلَهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Sadouq – similar to it’.[80]
8- لي، الأمالي للصدوق فِي خَبَرِ مَنَاهِي النَّبِيِّ ص أَنَّهُ قَالَ: أَلَا وَ مَنْ فَرَّجَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا فَرَّجَ اللَّهُ عَنْهُ اثْنَتَيْنِ وَ سَبْعِينَ كُرْبَةً مِنْ كُرَبِ الْآخِرَةِ وَ اثْنَتَيْنِ وَ سَبْعِينَ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا أَهْوَنُهَا الْمَغْصُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘In a Hadeeth of prohibitions by the Prophet-saww, he-saww said: ‘Indeed! And the one who relieves from a Momin a distress from distresses of the world, Allah-azwj will Relieve from him seventy-two distresses from distresses of the Hereafter, and seventy-two distresses from distresses of the world, the least of these being the colic’’.[81]
9- ل، الخصال أَحْمَدُ بْنُ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ مَنْ كُنَّ فِيهِ نَشَرَ اللَّهُ عَلَيْهِ كَنَفَهُ وَ أَدْخَلَهُ الْجَنَّةَ فِي رَحْمَتِهِ حُسْنُ خُلُقٍ يَعِيشُ بِهِ فِي النَّاسِ وَ رِفْقٌ بِالْمَكْرُوبِ وَ شَفَقَةٌ عَلَى الْوَالِدَيْنِ وَ إِحْسَانٌ إِلَى الْمَمْلُوكِ.
(The book) ‘Al Khisaal’ – Ahmad Bin Ali Bin Ibrahim, from his father, from his grandfather, from Al Qaddah,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Four (traits), one who has these in him, Allah-azwj will Spread His-azwj Covering for him and Enter him into the Paradise in His-azwj Mercy – good manners he lives with among the people, and kindness with the distressed, and compassion upon the parents, and goodness to the slaves’’.[82]
10- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ دَاوُدَ بْنِ سُلَيْمَانَ عَنِ الرِّضَا عَنْ أَبِيهِ عَنِ الصَّادِقِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ أَنَّ الْعَبْدَ مِنْ عِبَادِي لَيَأْتِينِي بِالْحَسَنَةِ فَأُدْخِلُهُ الْجَنَّةَ
(The book) ‘Ma’any Al Akhbar’, (and) ‘Uyoun Akhbar Al-Reza-asws, may the greetings be upon him-asws – Majaylawiya, from Ali, from his father, from Dawood Bin Suleyman,
‘From Al-Reza-asws, from Al-Sadiq-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to Dawood-as: “The servant from My-azwj servants, let him come to Me-azwj with the good deed so I-azwj Enter him into the Paradise!”
قَالَ يَا رَبِّ وَ مَا تِلْكَ الْحَسَنَةُ
He-as said: ‘O Lord-azwj! And what is that good deed?’
قَالَ يُفَرِّجُ عَنِ الْمُؤْمِنِ كُرْبَتَهُ وَ لَوْ بِتَمْرَةٍ
He-azwj Said: “He should relieve from the Momin, his distress, and even if with a date!”
قَالَ فَقَالَ دَاوُدُ ع حَقٌّ لِمَنْ عَرَفَكَ أَنْ لَا يَنْقَطِعَ رَجَاؤُهُ مِنْكَ.
He-asws said: ‘Dawood-as said: ‘It is a right for the one recognising You-azwj that he does not cut off his hopes from You-azwj!’’[83]
11- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَى دَاوُدَ النَّبِيِّ ع أَنْ يَا دَاوُدُ إِنَّ الْعَبْدَ مِنْ عِبَادِي لَيَأْتِينِي بِالْحَسَنَةِ يَوْمَ الْقِيَامَةِ فَأُحَكِّمُهُ فِي الْجَنَّةِ
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Revealed to the Prophet-as Dawood-as: “O Dawood-as! The servant from My-azwj servants, let him come to Me-azwj with the good deed on the Day of Qiyamah, so I-azwj can Judge him to be in the Paradise!”
قَالَ دَاوُدُ وَ مَا تِلْكَ الْحَسَنَةُ
Dawood-as said: ‘And what is that good deed?’
قَالَ كُرْبَةٌ يُنَفِّسُهَا عَنْ مُؤْمِنٍ بِقَدْرِ تَمْرَةٍ أَوْ بِشِقِّ تَمْرَةٍ
He-azwj Said: “Distress he removed from a Momin by a measurement of a date or part of a date!”
فَقَالَ دَاوُدُ يَا رَبِّ حَقٌّ لِمَنْ عَرَفَكَ أَنْ لَا يَقْطَعَ رَجَاءَهُ مِنْكَ.
Dawood-as said: ‘O Lord-azwj! It is a right for the one who recognises You-azwj that he does not cut off his hopes from You-azwj!’’[84]
12- ما، الأمالي للشيخ الطوسي عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: قَرَأْتُ فِي الزَّبُورِ اسْمَعْ مِنِّي مَا أَقُولُ وَ الْحَقَّ أَقُولُ مَنْ أَتَانِي بِحَسَنَةٍ وَاحِدَةٍ أَدْخَلْتُهُ الْجَنَّةَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Wahab Bin Munabbih who said,
‘I read in the Psalms: “Listen from Me-azwj what I-azwj am Saying, and the truth is what I-azwj am Saying. One who comes to Me-azwj with one good deed, I-azwj shall Enter him into the Paradise!”
قَالَ دَاوُدُ يَا رَبِّ وَ مَا هَذِهِ الْحَسَنَةُ
Dawood-as said: ‘O Lord-azwj! And what is this good deed?’
قَالَ مَنْ فَرَّجَ عَنْ عَبْدٍ مُسْلِمٍ
He-azwj Said: “One who relieves from a Muslim servant!”
فَقَالَ دَاوُدُ إِلَهِي لِذَلِكَ لَا يَنْبَغِي لِمَنْ عَرَفَكَ أَنْ يَقْطَعَ رَجَاءَهُ مِنْكَ.
Dawood-as said: ‘My-as God-azwj! For that (reason) it is not befitting for the one who recognises You-azwj to cut off his hopes from You-azwj!’’[85]
13- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ يَنْظُرُ اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ مَنْ أَقَالَ نَادِماً أَوْ أَغَاثَ لَهْفَانَ أَوْ أَعْتَقَ نَسَمَةً أَوْ زَوَّجَ عَزَباً.
(The book) ‘Al Khisaal’ – Hamza Al Alawy – from Ali, from his father, from Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws having said: ‘Four (persons), Allah-azwj Mighty and Majestic will Look at them (with Mercy) on the Day of Qiyamah – one who forgives a regretful ones, or rescues a worried one, or liberates a person, or gets celibate married’’.[86]
14- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلَامُ مَنْ رَدَّ عَنِ الْمُسْلِمِينَ عَادِيَةَ مَاءٍ أَوْ عَادِيَةَ نَارٍ أَوْ عَادِيَةَ عَدُوٍّ مُكَابِرٍ لِلْمُسْلِمِينَ غَفَرَ اللَّهُ لَهُ ذَنْبَهُ.
(The book) ‘Qurb Al Asnaad’ – Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Amir Al-Momineen-asws, may the greetings be upon him-asws, said: ‘One who repels from the Muslims an adversity of water, or an adversity of fire, or an adversity of an enemy arrogant to the Muslims, Allah-azwj will Forgive his sins for him’’.[87]
15- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ مَنْ آوَى الْيَتِيمَ وَ رَحِمَ الضَّعِيفَ وَ أَشْفَقَ عَلَى وَالِدَيْهِ وَ رَفَقَ بِمَمْلُوكِهِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Al-Hassan Bin Ali, from Ali Bin Uqba, from Abdullah Bin Sinan, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘Four (traits), one who has these in him, Allah-azwj will Build a house for him in the Paradise – one who shelters the orphan, and mercies the weak, and is compassionate upon his parent, and is kind to his slaves’’.[88]
16- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ ذَرِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا مُؤْمِنٍ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً نَفَّسَ اللَّهُ عَنْهُ سَبْعِينَ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا وَ كُرَبِ يَوْمِ الْقِيَامَةِ-
(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Jameel Bin Salih, from Zareeh,
‘From Abu Abdullah-asws having said: ‘Whichever Momin removes a distress from a Momin, Allah-azwj will Remove from him seventy distresses from distresses of the world and distresses on the Day of Qiyamah’.
وَ قَالَ وَ مَنْ يَسَّرَ عَلَى مُؤْمِنٍ وَ هُوَ مُعْسِرٌ يَسَّرَ اللَّهُ لَهُ حَوَائِجَهُ فِي الدُّنْيَا وَ الْآخِرَةِ-
And he-asws said: ‘And the one who eases upon a Momin and he is in difficulties, Allah-azwj will Ease for him his needs in the world and the Hereafter’.
قَالَ وَ مَنْ سَتَرَ عَلَى مُؤْمِنٍ عَوْرَةً يَخَافُهَا سَتَرَ اللَّهُ عَلَيْهِ سَبْعِينَ عَوْرَةً مِنْ عَوْرَاتِهِ الَّتِي يَخَافُهَا فِي الدُّنْيَا وَ الْآخِرَةِ-
He-asws said: ‘And one who covers faults of a Momin he fears, Allah-azwj will Cover upon him seventy faults from his faults which he is fearing in the world and the Hereafter’.
قَالَ وَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ فِي عَوْنِ الْمُؤْمِنِ مَا كَانَ الْمُؤْمِنُ فِي عَوْنِ أَخِيهِ الْمُؤْمِنِ فَانْتَفِعُوا بِالْعِظَةِ وَ ارْغَبُوا فِي الْخَيْرِ.
He-asws said: ‘And Allah-azwj Mighty and Majestic is in Help of the Momin for as long as the Momin was in help of his Momin brother. Therefore benefit with the preaching and be desirous regarding the good’’.[89]
17- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ يُعِينُ مُؤْمِناً مَظْلُوماً إِلَّا كَانَ أَفْضَلَ مِنْ صِيَامِ شَهْرٍ وَ اعْتِكَافِهِ فِي الْمَسْجِدِ الْحَرَامِ
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,
‘From Abu Abdullah-asws having said: ‘There is no Momin assisting an oppressed Momin except it would be better than fasting for a month and its isolation (Itikaaf) in the Sacred Masjid.
وَ مَا مِنْ مُؤْمِنٍ يَنْصُرُ أَخَاهُ وَ هُوَ يَقْدِرُ عَلَى نُصْرَتِهِ إِلَّا نَصَرَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ
And there is no Momin helping his brother while he is able upon helping him, except Allah-azwj will Help him in the world and the Hereafter.
وَ مَا مِنْ مُؤْمِنٍ يَخْذُلُ أَخَاهُ وَ هُوَ يَقْدِرُ عَلَى نُصْرَتِهِ إِلَّا خَذَلَهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
And there is no Momin abandoning his brother while he is able upon helping him except Allah‑azwj will Abandon him in the world and the Hereafter’’.[90]
18- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ ابْنِ عَمِيرَةَ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ شُرَحْبِيلَ بْنِ سَعْدٍ عَنْ أُسَيْدِ بْنِ خُضَيْرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَغَاثَ أَخَاهُ الْمُؤْمِنَ حَتَّى يُخْرِجَهُ مِنْ هَمٍّ وَ كُرْبَةٍ وَ وَرْطَةٍ كَتَبَ اللَّهُ لَهُ عَشْرَ حَسَنَاتٍ وَ رَفَعَ لَهُ عَشْرَ دَرَجَاتٍ وَ أَعْطَاهُ ثَوَابَ عِتْقِ عَشْرِ نَسَمَاتٍ وَ دَفَعَ عَنْهُ عَشْرَ نَقِمَاتٍ وَ أَعَدَّ لَهُ يَوْمَ الْقِيَامَةِ عَشْرَ شَفَاعَاتٍ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Ibn Ameyra, from Amro Bin Shimr, from Jabir, from Shurjeel Bin Sa’ad, from Useyd Bin Khuzeyr who said,
‘Rasool-Allah-saww said: ‘One who rescues the Momin until he extracts him from worries and his distress and predicament, Allah-azwj will Write ten good deeds for him, and Raise ten ranks for him, and Give him Rewards of liberating ten persons, and Repel ten afflictions from him, and Prepare ten intercessions for him on the Day of Qiyamah’’.[91]
19- م، تفسير الإمام عليه السلام قَالَ رَسُولُ اللَّهِ ص مَنْ أَعَانَ ضَعِيفاً فِي بَدَنِهِ عَلَى أَمْرِهِ أَعَانَهُ اللَّهُ عَلَى أَمْرِهِ وَ نَصَبَ لَهُ فِي الْقِيَامَةِ مَلَائِكَةً يُعِينُونَهُ عَلَى قَطْعِ تِلْكَ الْأَهْوَالِ وَ عُبُورِ تِلْكَ الْخَنَادِقِ مِنَ النَّارِ حَتَّى لَا يُصِيبَهُ مِنْ دُخَانِهَا وَ عَلَى سُمُومِهَا وَ عَلَى عُبُورِ الصِّرَاطِ إِلَى الْجَنَّةِ سَالِماً آمِناً
Tafseer of the Imam-asws (Hassan Al-Askari-asws), may the greetings be upon him-asws – Rasool-Allah-saww said: ‘The one who assists one weak in his body upon his matter, Allah-azwj the Exalted would Assist him upon his matters, and He-azwj would Appoint an Angel for him during the Day of Judgment who would assist him upon cutting off those horrors, and cross over those ditches of Fire, until he would not be hit from its smoke nor from its toxins, and (assist him) upon crossing the Bridge to the Paradise, safely, securely.
وَ مَنْ أَعَانَ ضَعِيفاً فِي فَهْمِهِ وَ مَعْرِفَتِهِ فَلَقَّنَهُ حُجَّتَهُ عَلَى خَصْمِ الدِّينِ طُلَّابِ الْبَاطِلِ أَعَانَهُ اللَّهُ عِنْدَ سَكَرَاتِ الْمَوْتِ عَلَى شَهَادَةِ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ وَ الْإِقْرَارِ بِمَا يَتَّصِلُ بِهِمَا وَ الِاعْتِقَادِ لَهُ حَتَّى يَكُونَ خُرُوجُهُ مِنَ الدُّنْيَا وَ رُجُوعُهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ عَلَى أَفْضَلِ أَعْمَالِهِ وَ أَجَلِّ أَحْوَالِهِ
And the one who assists one weak in his understanding and his recognition, so he teaches him his proof against a vigorous disputant seeking the falsehood, Allah-azwj would Assist him during the pangs of death, upon the testimony that there is no god except Allah-azwj, Alone, there being no associates for him, and that Muhammad-saww is His-azwj servant and His-azwj Rasool-saww, and the acceptance with whatever is linked with them both, and the belief of it until there happens to be his exit from the word, and his return to Allah-azwj the Exalted upon the most superior of his deeds, and the most beautiful of his states.
فَيُحْيَا عِنْدَ ذَلِكَ بِرَوْحٍ وَ رَيْحَانٍ وَ يُبَشَّرُ بِأَنَّ رَبَّهُ عَنْهُ رَاضٍ وَ عَلَيْهِ غَيْرُ غَضْبَانَ
Thus, he would become during that, with rest and tranquillity and would be given the glad tidings that his Lord-azwj is Pleased with him, and He-azwj is not Wrathful upon him.
وَ مَنْ أَعَانَ مَشْغُولًا بِمَصَالِحِ دُنْيَاهُ أَوْ دِينِهِ عَلَى أَمْرِهِ حَتَّى لَا يَتَعَسَّرَ عَلَيْهِ أَعَانَهُ اللَّهُ تَزَاحُمَ الْأَشْغَالِ وَ انْتِشَارَ الْأَحْوَالِ يَوْمَ قِيَامِهِ بَيْنَ يَدَيِ الْمَلِكِ الْجَبَّارِ فَمَيَّزَهُ مِنَ الْأَشْرَارِ وَ جَعَلَهُ مِنَ الْأَخْيَارِ.
And the one who is too pre-occupied with the correction of his worldly affairs or his Religion being upon His-azwj Commands, until it is no longer difficult upon him. Allah-azwj the Exalted would Assist him on the Day when the activities would be contended and the horrors would be widespread, the Day of his standing in front of the King, the Compeller. Thus, He-azwj would Sift him out from the evils and Make him to be from the good ones’’.[92]
20- نَوَادِرُ الرَّاوَنْدِيِّ، عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَصْبَحَ لَا يَهْتَمُّ بِأَمْرِ الْمُسْلِمِينَ فَلَيْسَ مِنَ الْإِسْلَامِ فِي شَيْءٍ وَ مَنْ شَهِدَ رَجُلًا يُنَادِي يَا لَلْمُسْلِمِينَ فَلَمْ يُجِبْهُ فَلَيْسَ مِنَ الْمُسْلِمِينَ.
(The book) ‘Nawadir’ of Al Rawandy –
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who comes to a morning not concerned with the affairs of Muslims, so he isn’t in anything from Al-Islam, and the one who witnesses a man calling out, ‘O!’ to the Muslims, but he does not answer him, so he isn’t from the Muslims’’.[93]
21- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ كَفَّارَاتِ الذُّنُوبِ الْعِظَامِ إِغَاثَةُ الْمَلْهُوفِ وَ التَّنْفِيسُ عَنِ الْمَكْرُوبِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘From the expiations of mighty sins is rescuing the worried (distressed), and removal (of stress) from the distressed’’.[94]
22- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أَغَاثَ أَخَاهُ الْمُؤْمِنَ اللَّهْفَانَ عِنْدَ جَهْدِهِ فَنَفَّسَ كُرْبَتَهُ وَ أَعَانَهُ عَلَى نَجَاحِ حَاجَتِهِ كَانَتْ لَهُ بِذَلِكَ عِنْدَ اللَّهِ اثْنَتَانِ وَ سَبْعُونَ رَحْمَةً مِنَ اللَّهِ يُعَجِّلُ لَهُ مِنْهَا وَاحِدَةً يُصْلِحُ بِهَا مَعِيشَتَهُ وَ يَدَّخِرُ لَهُ إِحْدَى وَ سَبْعِينَ رَحْمَةً لِأَفْزَاعِ يَوْمِ الْقِيَامَةِ وَ أَهْوَالِهِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Sa’dabady, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Shahham who said,
‘I heard Abu Abdullah-asws saying: ‘One who rescues his worried Momin brother during his struggle, so he removes his distress and assists him upon succeeding in his need, due to that there would be for him in the Presence of Allah-azwj, seventy-two Mercies from Allah-azwj. One of these would be hastened for him to correct his livelihood with it, and seventy-one Mercies would be treasured for him for the panic on the Day of Qiyamah and its horrors’’.[95]
23- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ نُعَيْمٍ عَنْ مِسْمَعٍ كِرْدِينٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً نَفَّسَ اللَّهُ عَنْهُ كُرَبَ الْآخِرَةِ وَ خَرَجَ مِنْ قَبْرِهِ وَ هُوَ ثَلِجُ الْفُؤَادِ وَ مَنْ أَطْعَمَهُ مِنْ جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ مَنْ سَقَاهُ شَرْبَةً سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Al-Husayn Bin Nueym, from Misma’a Kirdeyn who said,
‘I heard Abu Abdullah-asws saying: ‘One who removes a distress from a Momin, Allah-azwj will Remove a distress of the Hereafter from him, and he will emerge from his grave and he will be of cool heart; and the one who feeds him from hunger, Allah-azwj will Feed him from the fruits of Paradise, and the one who quenches him a drink, Allah-azwj will Quench him from the Sealed Nectar’’.[96]
24- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَكْرَمَ أَخَاهُ الْمُسْلِمَ بِكَلِمَةٍ يُلْطِفُهُ بِهَا وَ فَرَّجَ كُرْبَتَهُ لَمْ يَزَلْ فِي ظِلِّ اللَّهِ الْمَمْدُودِ بِالرَّحْمَةِ مَا كَانَ فِي ذَلِكَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al BArqy, from Abdullah Bin Muhammad Al Ghifary, from Ja’far Bin Ibrahim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who honours his Muslim brother with a phrase he expresses with and relieves his distress, he will not cease to be in the Extended Shade of Allah-azwj with the Mercy for as long as he were to be in that’’.[97]
25- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَغَاثَ أَخَاهُ الْمُؤْمِنَ اللَّهْفَانَ اللَّهْثَانَ عِنْدَ جَهْدِهِ فَنَفَّسَ كُرْبَتَهُ أَوْ أَعَانَهُ عَلَى نَجَاحِ حَاجَتِهِ كَانَتْ لَهُ بِذَلِكَ اثْنَتَانِ وَ سَبْعُونَ رَحْمَةً لِأَفْزَاعِ يَوْمِ الْقِيَامَةِ وَ أَهْوَالِهِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al Shahham,
‘From Abu Abdullah-asws having said: ‘One who rescues his worried, exhausted Momin brother during his struggle, so he removes his distress, or assists him upon succeeding with his need, there would be for him due to that, seventy-two mercies for the panic on the Day of Qiyamah and its horrors’’.[98]
26- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدٍ عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مُؤْمِنٍ يَخْذُلُ أَخَاهُ وَ هُوَ يَقْدِرُ عَلَى نُصْرَتِهِ إِلَّا خَذَلَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Ibn Fazzal, from Muhammad, from Ibrahim Bin Umar,
‘From Abu Abdullah-asws having said: ‘There is no Momin abandoning his brother while he is able upon helping him, except Allah-azwj will Abandon him in the world and the Hereafter’’.[99]
27- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ الصَّيْرَفِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنِ ابْنِ عَمِيرَةَ عَنْ عُبَيْدِ اللَّهِ بْنِ الْوَلِيدِ الْوَصَّافِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ يُحِبُّ إِرَاقَةَ الدِّمَاءِ وَ إِطْعَامَ الطَّعَامِ وَ إِغَاثَةَ اللَّهْفَانِ.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali Al Sayrafi, from Al-Hassan Bin Ali Bin Yusuf, from Ibn Ameyra, from Ubeydullah Bin Al Waleed Al Wassafy,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Loves spilling of the blood (sacrificial animal), and feeding the food, and rescuing the worried ones’’.[100]
28- م، تفسير الإمام عليه السلام مَا مِنْ رَجُلٍ رَأَى مَلْهُوفاً فِي طَرِيقٍ بِمَرْكُوبٍ لَهُ قَدْ سَقَطَ وَ هُوَ يَسْتَغِيثُ فَلَا يُغَاثُ فَأَغَاثَهُ وَ حَمَلَهُ عَلَى مَرْكُوبِهِ وَ سَوَّى لَهُ إِلَّا قَالَ اللَّهُ عَزَّ وَ جَلَّ
Tafseer of the Imam-asws (Hassan Al-Askari-asws): ‘And there is none from a man who sees an aggrieved one in the street with a ride of his which has fallen, and he was seeking help, and he is not being helped, so he helps him and carries him upon his ride, and straightens (his affairs) for him, except Allah-azwj Mighty and Majestic would Say:
كَدَدْتَ نَفْسَكَ وَ بَذَلْتَ جُهْدَكَ فِي إِغَاثَةِ أَخِيكَ هَذَا الْمُؤْمِنِ لَأَكُدَّنَّ مَلَائِكَةً هُمْ أَكْثَرُ عَدَداً مِنْ خَلَائِقِ الْإِنْسِ كُلِّهِمْ مِنْ أَوَّلِ الدَّهْرِ إِلَى آخِرِهِ وَ أَعْظَمُ قُوَّةً كُلُّ وَاحِدٍ مِنْهُمْ مِمَّنْ يَسْهُلُ عَلَيْهِ حَمْلُ السَّمَاوَاتِ وَ الْأَرَضِينَ لِيَبْنُوا لَكَ الْقُصُورَ وَ الْمَسَاكِينَ وَ يَرْفَعُوا لَكَ الدَّرَجَاتِ فَإِذَا أَنْتَ فِي جِنَانِي كَأَحَدِ مُلُوكِهَا الْفَاضِلِينَ
“You exhausted yourself and exerted your efforts in helping your brother (this Momin), I-azwj shall Exhaust the Angels who are more in number than the people, the humans, all of them – from the beginning of the time to its end, and each one of them is greater in strength than the one for whom it is easy to carry the skies and the earths – to build for you the castles and the dwellings and raise for you the levels. So then you would in My-azwj Paradise like one of its graceful kings!”
وَ مَنْ دَفَعَ عَنْ مَظْلُومٍ قُصِدَ بِظُلْمٍ ضَرَراً فِي مَالِهِ أَوْ بَدَنِهِ خَلَقَ اللَّهُ عَزَّ وَ جَلَّ مِنْ حُرُوفِ أَقْوَالِهِ وَ حَرَكَاتِ أَفْعَالِهِ وَ سُكُونِهَا أَمْلَاكاً بِعَدَدِ كُلِّ حَرْفٍ مِنْهَا مِائَةَ أَلْفِ مَلَكٍ كُلُّ مَلَكٍ مِنْهُمْ يَقْصِدُونَ الشَّيَاطِينَ الَّذِينَ يَأْتُونَ لِإِغْوَائِهِ فَيُثْخِنُونَهُمْ ضَرْباً بِالْأَحْجَارِ الدَّافِعَةِ
And the one who defends an oppressed aimed at with an injustice, being harmed in his wealth or his body, Allah-azwj Mighty and Majestic would Create from the letters of his words, and the movement of his deeds, and its stillness, Angels of the number of every letter from it, a hundred thousand Angels – each Angel from them aiming at the Satans-la who would be coming to tempt him – so they would be supporting each other in striking with the piercing stones.
وَ أَوْجَبَ اللَّهُ بِكُلِّ ذَرَّةِ ضَرَرٍ دَفَعَ عَنْهُ وَ بِأَقَلِّ قَلِيلِ جُزْءِ أَلَمِ الضَّرَرِ الَّذِي كَفَّ عَنْهُ مِائَةَ أَلْفٍ مِنْ خُدَّامِ الْجِنَانِ وَ مِثْلَهُمْ مِنَ الْحُورِ الْحِسَانِ يَدُلُّونَهُ هُنَاكَ وَ يُشَرِّفُونَهُ وَ يَقُولُونَ هَذَا بِدَفْعِكَ عَنْ فُلَانٍ ضَرَراً فِي مَالِهِ أَوْ بَدَنِهِ.
And Allah-azwj Mighty and Majestic would Obligate, with each particle of harm defended from him, and with the least of the little part of pain of the harm which is refrained from him – a hundred thousand from the servants of the Gardens, and the like of them from the maiden Houries, the beautiful – welcoming him over there and honouring him and saying, ‘This is for your defending from so and so, some harm in his wealth or his body’’.[101]
باب 34 من ينفع الناس و فضل الإصلاح بينهم
CHAPTER 34 – ONE WHO BENEFITS THE PEOPLE, AND MERIT OF RECONCILING BETWEEN THEM
الآيات
The Verses
الرعد وَ أَمَّا ما يَنْفَعُ النَّاسَ فَيَمْكُثُ فِي الْأَرْضِ
(Surah) Al Ra’ad: and as for what benefits the people, it remains in the earth [13:17].
1- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ قَالَ قَالَ الصَّادِقُ ع قَالَ رَسُولُ اللَّهِ ص خَيْرُ النَّاسِ مَنِ انْتَفَعَ بِهِ النَّاسُ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Sinany, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Muhammad Bin Sinan, from Al Mufazzal, from Ibn Zabyan who said,
‘Al-Sadiq-asws said: ‘Rasool-Allah-saww said: ‘Best of the people is one whom the people benefit with’’.[102]
2- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنِ ابْنِ جَبَلَةَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ جَعَلَنِي مُبارَكاً أَيْنَ ما كُنْتُ قَالَ نَفَّاعاً.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Ibn Yazeed, from Yahya Bin Al Mubarik, from Ibn Jabalah, from a man,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: And He has Made me Blessed wherever I may be, [19:31]. He-asws said: ‘Beneficial’’.[103]
3- نهج، نهج البلاغة فِي وَصِيَّتِهِ ع عِنْدَ وَفَاتِهِ لِلْحَسَنِ وَ الْحُسَيْنِ ع أُوصِيكُمَا وَ جَمِيعَ وُلْدِي وَ أَهْلِي وَ مَنْ بَلَغَهُ كِتَابِي بِتَقْوَى اللَّهِ وَ نَظْمِ أَمْرِكُمْ وَ صَلَاحِ ذَاتِ بَيْنِكُمْ فَإِنِّي سَمِعْتُ جَدَّكُمَا رَسُولَ اللَّهِ ص يَقُولُ صَلَاحُ ذَاتِ الْبَيْنِ أَفْضَلُ مِنْ عَامَّةِ الصَّلَاةِ وَ الصِّيَامِ.
(The book) ‘Nahj Al Balagah’ –
‘In a bequest of his-asws at his-asws expiry, to Al-Hassan-asws and Al-Husayn-asws: ‘I-asws advise you‑asws both and entirety of my-asws sons and my-asws family, and the one to whim my letter reaches, with fearing Allah-azwj and systemise your affairs, and reconcile between you, for I‑asws have heard your-asws grandfather-saww Rasool-Allah-saww saying: ‘Reconciling between two is better than generality of the Salat and the fasts’’.[104]
باب 35 الإنصاف و العدل
CHAPTER 35 – THE FAIRNESS AND THE JUSTICE
الآيات
The Verses
النساء يا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ الآية
(Surah) Al Nisaa: O you who believe! Become custodians with the justice, [4:135] – the Verse.
المائدة يا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَداءَ بِالْقِسْطِ وَ لا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوى
(Surah) Al Maidah: O you who believe! Be firm witnesses of Allah with fairness, and do not let hatred of a people make you unjust; and be just, it is closer to the piety, [5:8]
الأنعام وَ إِذا قُلْتُمْ فَاعْدِلُوا وَ لَوْ كانَ ذا قُرْبى
(Surah) Al Anaam: And when you speak, then be fair, and even it was a relative. And fulfil the Covenant of Allah. That is (what you) are Bequeathed with, perhaps you will be mindful [6:152]
الأعراف قُلْ أَمَرَ رَبِّي بِالْقِسْطِ
(Surah) Al Araaf: Say: ‘My Lord Commands with the justice [7:29]
و قال سبحانه وَ مِمَّنْ خَلَقْنا أُمَّةٌ يَهْدُونَ بِالْحَقِّ وَ بِهِ يَعْدِلُونَ
And the Glorious Said: And from the ones We Created a community Guiding with the Truth and by it they are dispensing justice [7:181]
حمعسق وَ أُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ
(Surah) Al Shura: and I am Commanded to do justice between you. [42:15]
و قال تعالى اللَّهُ الَّذِي أَنْزَلَ الْكِتابَ بِالْحَقِّ وَ الْمِيزانَ
And the Exalted Said: Allah is the One Who Revealed the Book and the Scale with the Truth. [42:17]
الحجرات وَ أَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ
(Surah) Al Hujuraat: then reconcile between them with the justice and the fairness. Surely, Allah Loves the (people of) fairness [49:9]
الحديد لَقَدْ أَرْسَلْنا رُسُلَنا بِالْبَيِّناتِ وَ أَنْزَلْنا مَعَهُمُ الْكِتابَ وَ الْمِيزانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ
(Surah) Al Hadeed: We had Sent Our Rasools with the clear proofs, and We sent down the Book and the Scale with them, in order for them to establish justice with the people. [57:25].
1- مع، معاني الأخبار لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَعْدَلُ النَّاسِ مَنْ رَضِيَ لِلنَّاسِ مَا يَرْضَى لِنَفْسِهِ وَ كَرِهَ لَهُمْ مَا يَكْرَهُ لِنَفْسِهِ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘The most just of the people is one who is satisfied for the people what he is satisfied for himself, and dislikes it for them what he dislikes it for himself’’.[105]
2- ما، الأمالي للشيخ الطوسي لي، الأمالي للصدوق فِي خَبَرِ الشَّيْخِ الشَّامِيِّ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا شَيْخُ ارْضَ لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ وَ آتِ إِلَى النَّاسِ مَا تُحِبُّ أَنْ يُؤْتَى إِلَيْكَ.
(The books) ‘Al Amaali’ of the sheykh Al Tusi, (and) ‘Al Amaali’ of Al Sadouq –
‘In a Hadeeth by the Syrian sheykh, Amir Al-Momineen-asws said: ‘O Sheykh! Be satisfied for the people what you are satisfied for yourself and do to the people what you would love to be done to you’’.[106]
3- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ الْجَوْهَرِيِّ عَنْ حَبِيبٍ الْخَثْعَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَحِبُّوا لِلنَّاسِ مَا تُحِبُّونَ لِأَنْفُسِكُمْ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Muhammad Al Barqy, from Al Qasim Bin Muhammad Al Jowhary, from Habeeb Al Khas’amy,
‘From Abu Abdullah-asws having said: ‘Be loving for the people what you are loving for yourselves’’.[107]
4- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ رُضِيَ بِهِ حَكَماً لِغَيْرِهِ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Ibn Mahboub, from one of our companions,
‘From Abu Abdullah-asws having said: ‘One who is fair to the people from himself, one should be satisfied with him as a judge for others’’.[108]
5- ل، الخصال عَنْهُمَا عَنِ الْبَرْقِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ وَاسَى الْفَقِيرَ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ فَذَلِكَ الْمُؤْمِنُ حَقّاً.
(The book) ‘Al Khisaal’ – from both of them, from Al Barqy, from Abdullah Bin Hammad, from Abdullah Bin Muhammad Al Ghifari, from Ja’far Bin Ibrahim,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘One who comforts the poor and is fair to the people from himself, so that is the Momin, truly’’.[109]
6- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا نَاصَحَ اللَّهَ عَبْدٌ مُسْلِمٌ فِي نَفْسِهِ فَأَعْطَى الْحَقَّ مِنْهَا وَ أَخْذَ الْحَقَّ لَهَا إِلَّا أُعْطِيَ خَصْلَتَيْنِ رِزْقاً مِنَ اللَّهِ يَقْنَعُ بِهِ وَ رِضًى عَنِ اللَّهِ يُنْجِيهِ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Muawiya Bin Wahab who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever Muslim servant Allah-azwj Inclines goodly regarding himself so he gives the right from it and takes the right for it, except he will be Given two traits – sustenance from Allah-azwj he will be contented with, and Satisfaction from Allah‑azwj giving him salvation’’.[110]
7- لي، الأمالي للصدوق أَبِي عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ هُمْ أَقْرَبُ الْخَلْقِ إِلَى اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ رَجُلٌ لَمْ تَدْعُهُ قُدْرَتُهُ فِي حَالِ غَضَبِهِ إِلَى أَنْ يَحِيفَ عَلَى مَنْ تَحْتَ يَدَيْهِ وَ رَجُلٌ مَشَى بَيْنَ اثْنَيْنِ فَلَمْ يَمِلْ مَعَ أَحَدِهِمَا عَلَى الْآخَرِ بِشَعِيرَةٍ وَ رَجُلٌ قَالَ الْحَقَّ فِيمَا عَلَيْهِ وَ لَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Al Sa’dabady, from Al Barqy, from Usman Bin Isa, from Ibn Muskan, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Three (persons) they would be the closest of the creatures to Allah-azwj Mighty and Majestic on the Day of Qiyamah until He-azwj is Free from the Reckoning – a man in a state of anger, his power does not call him to wrong the one under his hand, and a man walking between two so he does not incline with one of them over the other by a whisker, and a man speaking the truth regarding whatever is against him and for him’’.[111]
8- مع، معاني الأخبار ل، الخصال لي، الأمالي للصدوق أَبِي عَنِ الْكُمُنْدَانِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنِ الْبَاقِرِ ع قَالَ: أَوْحَى اللَّهُ تَعَالَى إِلَى آدَمَ ع يَا آدَمُ إِنِّي أَجْمَعُ لَكَ الْخَيْرَ كُلَّهُ فِي أَرْبَعَةِ كَلِمَاتٍ وَاحِدَةٌ مِنْهُنَّ لِي وَ وَاحِدَةٌ لَكَ وَ وَاحِدَةٌ فِيمَا بَيْنِي وَ بَيْنَكَ وَ وَاحِدَةٌ فِيمَا بَيْنَكَ وَ بَيْنَ النَّاسِ
(The books) ‘Al Ma’any Al Akhbar’, (and) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – My father, from Al Kumundany, from Ibn Isa, from Ibn Abu Najran, from Ibn Humeyrd, from Ibn Qays,
‘From Al-Baqir-asws having said: ‘Allah-azwj the Exalted Revealed to Adam-as: “O Adam-as! I-azwj have Gathered the goodness, all of it in four phrases. One of these is for Me-azwj, and one is for you-as, and one is regarding what is between Me-azwj and you-as, and one is regarding what is between you-as and the people.
فَأَمَّا الَّتِي لِي فَتَعْبُدُنِي وَ لَا تُشْرِكْ بِي شَيْئاً وَ أَمَّا الَّتِي لَكَ فَأُجَازِيكَ بِعَمَلِكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ أَمَّا الَّتِي بَيْنِي وَ بَيْنَكَ فَعَلَيْكَ الدُّعَاءُ وَ عَلَيَّ الْإِجَابَةُ وَ أَمَّا الَّتِي فِيمَا بَيْنَكَ وَ بَيْنَ النَّاسِ فَتَرْضَى لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ.
As for which is for Me-azwj, you-as should worship Me-azwj and not associate anything with Me‑azwj, and as for which is for you-saww, I-azwj shall Reward you for your-as as needy as you-as could be to it, and as for which is between Me-azwj and you-as, upon you-as is the supplication and upon Me-azwj is the Answering, and as for which is regarding what is between you-as and the people, you-as should be satisfied for the people what you-as are satisfied for yourself-as!”’[112]
9- ن، عيون أخبار الرضا عليه السلام ابْنُ عُبْدُوسٍ عَنِ ابْنِ قُتَيْبَةَ عَنِ الْفَضْلِ عَنِ الرِّضَا ع قَالَ: اسْتِعْمَالُ الْعَدْلِ وَ الْإِحْسَانِ مُؤْذِنٌ بِدَوَامِ النِّعْمَةِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Ibn Ubdous, from Ibn Quteyba, from Al Fazl,
‘From Al-Reza-asws having said: ‘Utilising the justice and the favour heralds the constant bounties’’.[113]
10- ل، الخصال جَعْفَرُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ جَدِّهِ الْحَسَنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ سَعِيدِ بْنِ شُرَحْبِيلَ عَنِ ابْنِ لَهِيعَةَ عَنْ أَبِي مَالِكٍ قَالَ: قُلْتُ لِعَلِيِّ بْنِ الْحُسَيْنِ ع أَخْبِرْنِي بِجَمِيعِ شَرَائِعِ الدِّينِ
(The book) ‘Al Khisaal’ – Ja’far Bin Ali Bin Al-Hassan Bin Ali Bin Abdullah Bin Al Mugheira, from his grandfather Al-Hassan, from Amro Bin Usman, from Saeed Bin Shurjeel, from Ibn Iahiya, from Abu Malik who said,
‘I said to Ali-asws Bin Al-Husayn-asws, ‘Inform me with entirety of the laws of religion’.
قَالَ قَوْلُ الْحَقِّ وَ الْحُكْمُ بِالْعَدْلِ وَ الْوَفَاءُ بِالْعَهْدِ.
He-asws said: ‘The truthful word, and judging with the justice, and the loyalty with the pact (agreement)’’.[114]
11- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص عَلِيّاً يَا عَلِيُّ سَيِّدُ الْأَعْمَالِ ثَلَاثُ خِصَالٍ إِنْصَافُكَ النَّاسَ مِنْ نَفْسِكَ وَ مُوَاسَاتُكَ الْأَخَ فِي اللَّهِ عَزَّ وَ جَلَّ وَ ذِكْرُكَ اللَّهَ تَبَارَكَ وَ تَعَالَى عَلَى كُلِّ حَالٍ
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed to Ali-asws with: ‘O Ali-asws! Chief of the deeds are three traits – your-asws fairness to the people from yourself-asws, and your consoling the brother for the Sake of Allah-azwj Mighty and Majestic, and your-asws doing Zikr of Allah-azwj the Exalted in all situations.
يَا عَلِيُّ ثَلَاثٌ مِنْ حَقَائِقِ الْإِيمَانِ الْإِنْفَاقُ مِنَ الْإِقْتَارِ وَ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ بَذْلُ الْعِلْمِ لِلْمُتَعَلِّمِ.
O Ali-asws! Three are from the realities of Eman – the spending during poverty and being fair to the people from yourself-asws and liberally giving the knowledge to the student’’.[115]
وَ بِإِسْنَادٍ آخَرَ قَالَ: يَا عَلِيُّ ثَلَاثٌ لَا تُطِيقُهَا هَذِهِ الْأُمَّةُ الْمُوَاسَاةُ لِلْأَخِ فِي مَالِهِ وَ إِنْصَافُ النَّاسِ مِنْ نَفْسِهِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ.
And by another chain, he-saww said: ‘O Ali-asws! This community will not endure the consoling to the brother, in his wealth, and fairness to the people from himself, and doing Zikr of Allah‑azwj in all situations’’.[116]
12- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ أُوصِيكَ بِالْعَدْلِ فِي الرِّضَا وَ الْغَضَبِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had bequeathed with at his-asws expiry: ‘I-asws bequeath you with the justice during the pleasure and the anger’’.[117]
وَ فِيمَا كَتَبَ ع لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ أَحِبَّ لِعَامَّةِ رَعِيَّتِكَ مَا تُحِبُّ لِنَفْسِكَ وَ أَهْلَ بَيْتِكَ وَ اكْرَهْ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَ أَهْلَ بَيْتِكَ فَإِنَّ ذَلِكَ أَوْجَبُ لِلْحُجَّةِ وَ أَصْلَحُ لِلرَّعِيَّةِ.
And among what he-asws wrote to Muhammad Bin Abu Bakr: ‘Be loving to generality of your citizens what you love for yourself and (for) your family, and dislike for them what you dislike for yourself and (for) your family, for that is more obliging for the argument and more correcting for the citizens’’.[118]
13- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ أَحْمَدَ بْنِ عَبْدِ اللَّهِ عَنْ جَدِّهِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الْحَذَّاءِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ لَا أُخْبِرُكَ بِأَشَدِّ مَا افْتَرَضَ اللَّهُ عَلَى خَلْقِهِ إِنْصَافُ النَّاسِ مِنْ أَنْفُسِهِمْ وَ مُوَاسَاةُ الْإِخْوَانِ فِي اللَّهِ عَزَّ وَ جَلَّ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ فَإِنْ عَرَضَتْ لَهُ طَاعَةُ اللَّهِ عَمِلَ بِهَا وَ إِنْ عَرَضَتْ لَهُ مَعْصِيَتُهُ تَرَكَهَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al-Hassan Bin Hamza Al Alawy, from Ahmad Bin Abdullah, from his grandfather Al Barqy, from his father, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Salim, from Al Haza’a who said,
‘Abu Abdullah-asws said: ‘Shall I-asws inform you with the severest of what Allah-azwj has Obligated upon His-azwj creatures? (It is) fairness to the people from themselves, and consoling to the brothers for the Sake of Allah-azwj Mighty and Majestic, and Zikr of Allah-azwj in all situations. So, if there is presented to him (an act of) obedience to Allah-azwj, he works with it, and if there is presented to him (an act of) disobedience, he leaves it’’.[119]
14- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ النَّقَّاشِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اللَّهِ عَنِ الضَّحَّاكِ بْنِ مَخْلَدٍ عَنِ الصَّادِقِ ع قَالَ: لَيْسَ مِنَ الْإِنْصَافِ مُطَالَبَةُ الْإِخْوَانِ بِالْإِنْصَافِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Fahham, from Muhammad Bin Al-Hassan Al Naqqash, from Ibrahim Bin Abdullah, from Al Zahhak Bin Makhlad,
‘From Al-Sadiq-asws having said: ‘It isn’t from the fairness, asking the brethren for the fairness’’.[120]
15- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ جَدِّهِ مُحَمَّدِ بْنِ عِيسَى الْقَيْسِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ الصَّيْرَفِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: رَجُلٌ لِلنَّبِيِّ ص عَلِّمْنِي عَمَلًا لَا يُحَالُ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from his grandfather Muhammad Bin Isa Al Qeysi, from Muhammad Bin Al Fuzeyl Al Sayrafi,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws: ‘A man said to the Prophet-saww, ‘Teach me a deed having no barrier between it and the Paradise’.
قَالَ لَا تَغْضَبْ وَ لَا تَسْأَلِ النَّاسَ شَيْئاً وَ ارْضَ لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ.
He-saww said: ‘Neither be angry, nor ask (beg) the people for anything, and be satisfied for the people what you are satisfied for yourself’’.[121]
16- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْخَزَّازِ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: مَرَّ رَسُولُ اللَّهِ ص بِقَوْمٍ يَرْبَعُونَ حَجَراً فَقَالَ مَا هَذَا
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Muhammad Bin Yahya Al Khazzaz, from Giyas Bin Ibrahim,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather-asws having said: ‘Rasool-Allah-saww passed by a group of people lifting a stone. He-saww said: ‘What is this (going on)?’
قَالُوا نَعْرِفُ بِذَلِكَ أَشَدَّنَا وَ أَقْوَانَا فَقَالَ ع أَ لَا أُخْبِرُكُمْ بِأَشَدِّكُمْ وَ أَقْوَاكُمْ قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘We know by that our toughest and our strongest’. He-saww said: ‘Shall I-saww inform you of your most intense and your strongest?’ They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ أَشَدُّكُمْ وَ أَقْوَاكُمُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ بِحَقٍ.
He-saww said: ‘Your toughest and your strongest is the one when he is pleased, his pleasure does not enter him into a sin nor a falsehood, and when he is angry, his anger does not exit him from speaking the truth, and when he is able, he does not demand to be given what isn’t for him by right’’.[122]
17- سن، المحاسن أَبِي عَنِ الْحَسَنِ عَنْ مُعَاوِيَةَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا نَاصَحَ اللَّهَ عَبْدٌ فِي نَفْسِهِ فَأَعْطَى الْحَقَّ مِنْهَا وَ أَخَذَ الْحَقَّ لَهَا إِلَّا أُعْطِيَ خَصْلَتَيْنِ رِزْقٌ مِنَ اللَّهِ يَسَعُهُ وَ رِضًى عَنِ اللَّهِ يُنْجِيهِ.
(The book) ‘Al Mahasin’ – My father, from Al-Hassan, from Muawiya, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever servant Allah-azwj Inclines goodly regarding himself so he gives the right from it and takes the right for it, except he will be Given two traits – sustenance from Allah-azwj he will be contented with, and Satisfaction from Allah-azwj giving him salvation’’.[123]
18- ختص، الإختصاص عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ فَاطِمَةَ بِنْتَ الْحُسَيْنِ ع تَقُولُ قَالَ رَسُولُ اللَّهِ ص ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ غَضَبُهُ مِنَ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ.
(The book) ‘Al Ikhtisaas’ – from Abu Hamza who said,
‘I heard (Syeda) Fatima-as daughter-as of Al-Husayn-asws saying: ‘Rasool-Allah-saww said: ‘Three traits, one who has these in him, completes the qualities of the Eman – the one when he is pleased, his pleasure does not enter him into a falsehood, and when he is angry, his anger does not exit him from the truth, and when he is able, he does not demand to be given what isn’t for him (by right)’’.[124]
19- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السَّابِقُونَ إِلَى ظِلِّ الْعَرْشِ طُوبَى لَهُمْ
(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 first to the Shade of the Throne, beatitude is for them!’
قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ هُمْ
It was said, ‘O Rasool-Allah-saww! And who are they?’
فَقَالَ الَّذِينَ يَقْبَلُونَ الْحَقَّ إِذَا سَمِعُوهُ وَ يَبْذُلُونَهُ إِذَا سُئِلُوهُ وَ يَحْكُمُونَ لِلنَّاسِ كَحُكْمِهِمْ لِأَنْفُسِهِمْ هُمُ السَّابِقُونَ إِلَى ظِلِّ الْعَرْشِ.
He-saww said: ‘The ones who are accepting the truth when they hear it, and they are giving liberally when they are asked, and they are judging for the people like their judgment for themselves. They will be the first to the Shade of the Throne’’.[125]
20- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ لِي أَ لَا أُخْبِرُكَ بِأَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ قَالَ نَعَمْ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Hassan Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham, from Abu Ubeyda Al Haza’a,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Shall I-asws inform you of the severest of what Allah-azwj has Imposed upon His-azwj creatures?’ I said, ‘Yes’.
قَالَ إِنَّ مِنْ أَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ إِنْصَافَكَ النَّاسَ مِنْ نَفْسِكَ وَ مُوَاسَاتَكَ أَخَاكَ الْمُسْلِمَ فِي مَالِكَ وَ ذِكْرَ اللَّهِ كَثِيراً
He-asws said: ‘From the severest of what Allah-azwj has imposed upon His-azwj creatures is your being fair to the people from yourself, and your consoling your Muslim brother regarding your wealth, and doing Zikr of Allah-azwj a lot.
أَمَا إِنِّي لَا أَعْنِي سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ إِنْ كَانَ مِنْهُ لَكِنْ ذِكْرَ اللَّهِ عِنْدَ مَا أَحَلَّ وَ مَا حَرَّمَ فَإِنْ كَانَ طَاعَةً عَمِلَ بِهَا وَ إِنْ كَانَ مَعْصِيَةً تَرَكَهَا.
But I-asws don’t mean (saying), ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj’, and even though it is from it (Zikr) but remembering Allah-azwj at what Allah-azwj has Permitted and what He-azwj has Prohibited. If it was (an act of) obedience, he acts with it, and if it were to be (an act of) disobedience, he leaves it’’.[126]
21- نهج، نهج البلاغة قَالَ ع فِي قَوْلِ اللَّهِ تَعَالَى إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ الْعَدْلُ الْإِنْصَافُ وَ الْإِحْسَانُ التَّفَضُّلُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said regarding Words of Allah-azwj the Exalted: Surely Allah Commands with the justice, and the kindness [16:90] – the justice is the fairness, and the kindness is the gracing’’.[127]
وَ قَالَ فِي وَصِيَّتِهِ لِابْنِهِ الْحَسَنِ ع يَا بُنَيَّ اجْعَلْ نَفْسَكَ مِيزَاناً فِيمَا بَيْنَكَ وَ بَيْنَ غَيْرِكَ فَأَحْبِبْ لِغَيْرِكَ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُ مَا تَكْرَهُ لَهَا وَ لَا تَظْلِمْ كَمَا لَا تُحِبُّ أَنْ تُظْلَمَ وَ أَحْسِنْ كَمَا تُحِبُّ أَنْ يُحْسَنَ إِلَيْكَ وَ اسْتَقْبِحْ مِنْ نَفْسِكَ مَا تَسْتَقْبِحُ مِنْ غَيْرِكَ وَ ارْضَ مِنَ النَّاسِ بِمَا تَرْضَاهُ لَهُمْ مِنْ نَفْسِكَ
And he-asws said in his-asws bequest to Al-Hassan-asws: ‘O my-asws son-asws! Make yourself-asws a scale regarding what is between you-asws and others. Love for others what you-asws love for yourself, and dislike for him (them) what you-asws dislike for it (yourself); and do not oppress just as you don’t like to be oppressed and do good just as you like good to be done to you; and consider ugly from yourself what you consider ugly from others and be pleases from the people with what you are pleased from yourself.
وَ لَا تَقُلْ مَا لَا تَعْلَمُ وَ قُلْ مَا تَعْلَمُ وَ لَا تَقُلْ مَا لَا تُحِبُّ أَنْ يُقَالَ لَكَ.
And do not say what you don’t know (about), and say what you do know, and do not say what you don’t like for it to be said to you’’.[128]
22- كا، الكافي عَنْ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحَسَنِ بْنِ أَبِي حَمْزَةَ عَنْ جَدِّهِ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ: كَانَ رَسُولُ اللَّهِ ص يَقُولُ فِي آخِرِ خُطْبَتِهِ طُوبَى لِمَنْ طَابَ خُلُقُهُ وَ طَهُرَتْ سَجِيَّتُهُ وَ صَلُحَتْ سَرِيرَتُهُ وَ حَسُنَتْ عَلَانِيَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ قَوْلِهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ.
(The book) ‘Al Kafi’ – From Muhammad, from Ibn Isa, from Ali Bin Al Hakam, from Al-Hassan Bin Abu Hamza, from his grandfather Abu Hamza Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws may the Salawaat of Allah-azwj be upon them-asws both, said: ‘Rasool-Allah-saww had said at the end of his-saww servant: ‘Beatitude is for the one whose manners are good, and his character was clean, and his secretive deeds are correct, and his open deeds are good, and he spends the surplus from his wealth, and withholds from the surplus of his words, and is fair to the people from himself’’.[129]
23- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ يَضْمَنُ لِي أَرْبَعَةً بِأَرْبَعَةِ أَبْيَاتٍ فِي الْجَنَّةِ أَنْفِقْ وَ لَا تَخَفْ فَقْراً وَ أَفْشِ السَّلَامَ فِي الْعَالَمِ وَ اتْرُكِ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً وَ أَنْصِفِ النَّاسَ مِنْ نَفْسِكَ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Muhammad Bin Sinan, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘One who guarantees four (matters) to me-asws, for four houses (guaranteed) in the Paradise. Spend (in charitable deeds) and don’t fear poverty, and initiate the greetings in the world, and neglect the showing off and even if you were rightful and be fair to the people from yourself’’.[130]
24- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ جَارُودٍ أَبِي الْمُنْذِرِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ سَيِّدُ الْأَعْمَالِ ثَلَاثَةٌ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ حَتَّى لَا تَرْضَى بِشَيْءٍ إِلَّا رَضِيتَ لَهُمْ مِثْلَهُ وَ مُوَاسَاتُكَ الْأَخَ فِي الْمَالِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Al-Hassan Bin Ali Bin Fazzal, from Ali Bin Uqba, from Jaroud Abu Al Munzir who said,
‘I heard Abu Abdullah-asws saying: ‘Chief of the deeds are three – fairness to the people from yourself until you are not pleased with a thing except you are please for them with similar to it, and your consoling the brother regarding the wealth, and Zikr of Allah-azwj in all situations.
لَيْسَ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ فَقَطْ وَ لَكِنْ إِذَا وَرَدَ عَلَيْكَ شَيْءٌ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِهِ أَخَذْتَ بِهِ وَ إِذَا وَرَدَ عَلَيْكَ شَيْءٌ نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْهُ تَرَكْتَهُ.
It isn’t (saying), ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj’, only, but when some is referred to you Allah-azwj Mighty and Majestic has Commanded with, take with it, and when something is referred to you Allah-azwj Mighty and Majestic has Prohibited from, leave it’’.[131]
25- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنِ الْمُعَلَّى عَنْ يَحْيَى بْنِ أَحْمَدَ عَنْ أَبِي مُحَمَّدٍ الْمِيثَمِيِّ عَنْ رُومِيِّ بْنِ زُرَارَةَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ لَهُ أَلَا إِنَّهُ مَنْ يُنْصِفِ النَّاسَ مِنْ نَفْسِهِ لَمْ يَزِدْهُ اللَّهُ إِلَّا عِزّاً.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibrahim Bin Muhammad Al Saqafy, from Al Moalla, from Yahya Bin Ahmad, from Abu Muhammad Al Maysami, from Rowmy Bin Zurara, from his father,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said in a speech of his-asws: ‘Indeed! The one who is fair to the people from himself, Allah-azwj will not Increase him except in honour’’.[132]
26- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ ابْنِ مُسْكَانَ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ هُمْ أَقْرَبُ الْخَلْقِ إِلَى اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ حَتَّى يَفْرُغَ مِنَ الْحِسَابِ-
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Usman Bin Isa, from Ibn Muskan, from Muhammad Bin Muslim,
‘From Abu Abdullah-asws having said: ‘Three (persons), they will be closest of the creatures to Allah-azwj Mighty and Majestic on the Day of Qiyamah until He-azwj is Free from the Reckoning:
رَجُلٌ لَمْ تَدْعُهُ قُدْرَةٌ فِي حَالِ غَضَبِهِ إِلَى أَنْ يَحِيفَ عَلَى مَنْ تَحْتَ يَدِهِ وَ رَجُلٌ مَشَى بَيْنَ اثْنَيْنِ فَلَمْ يَمِلْ مَعَ أَحَدِهِمَا عَلَى الْآخَرِ بِشَعِيرَةٍ وَ رَجُلٌ قَالَ بِالْحَقِّ فِيمَا لَهُ وَ عَلَيْهِ.
A man in a state of his anger, his power does not call him to offend upon the one under his hand, and a man walking between two, so he does not incline with one of them over the other by even a whisker, and a man who speaks the truth regarding what is for him and against him’’.[133]
27- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنِ الْحَسَنِ الْبَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِي حَدِيثٍ لَهُ أَ لَا أُخْبِرُكُمْ بِأَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from his father, from Al Nazr Bin Suweyd, from Hisham Bin Salim, from Zurara, from Al-Hassan Al Bazzaz,
‘From Abu Abdullah-asws having said in a Hadeeth of his-asws: ‘Shall I-asws inform you all with the severest of what Allah-azwj has Imposed upon His-azwj creatures?’
فَذَكَرَ ثَلَاثَةَ أَشْيَاءَ أَوَّلُهَا إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ.
He-asws mentioned three things, the first of these was the fairness to the people from yourself’’.[134]
28- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سَيِّدُ الْأَعْمَالِ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ مُوَاسَاةُ الْأَخِ فِي اللَّهِ وَ ذِكْرُ اللَّهِ عَلَى كُلِّ حَالٍ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Chief of the deeds are – fairness to the people from yourself and consoling the brother for the Sake of Allah-azwj, and Zikr of Allah-azwj in every situation’’.[135]
29- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ عَنِ الْحَسَنِ الْبَزَّازِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَ لَا أُخْبِرُكَ بِأَشَدِّ مَا فَرَضَ اللَّهُ عَلَى خَلْقِهِ ثَلَاثٌ قُلْتُ بَلَى
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Mahboub, from Hisham Bin Salim, from Zurara, from Al-Hassan Al Bazzaz who said,
‘Abu Abdullah-asws said to me: ‘Shall I-asws inform you with the severest three (matters) what Allah-azwj has Imposed upon His-azwj creatures?’ I said, ‘Yes’.
قَالَ إِنْصَافُ النَّاسِ مِنْ نَفْسِكَ وَ مُوَاسَاتُكَ أَخَاكَ وَ ذِكْرُ اللَّهِ فِي كُلِّ مَوْطِنٍ أَمَا إِنِّي لَا أَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ اللَّهُ أَكْبَرُ وَ إِنْ كَانَ هَذَا مِنْ ذَاكَ وَ لَكِنْ ذِكْرُ اللَّهِ فِي كُلِّ مَوْطِنٍ إِذَا هَجَمْتَ عَلَى طَاعَةٍ أَوْ عَلَى مَعْصِيَةٍ.
He-asws said: ‘Fairness to the people from yourself, and your consoling your brother, and Zikr of Allah-azwj in every place. But I-asws am not saying (the saying of), ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj, and Allah-azwj is the Greatest’, and even though this is from that (Zikr), but Zikr of Allah-azwj in every place is when you rush upon (an act of) obedience or upon (an act of) disobedience’’.[136]
30- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أُسَامَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا ابْتُلِيَ الْمُؤْمِنُ بِشَيْءٍ أَشَدَّ عَلَيْهِ مِنْ خِصَالٍ ثَلَاثٍ يُحْرَمُهَا
(The book) ‘Al Kafi’ – By the chain, from Ibn Mahboub, from Abu Usama who said,
‘Abu Abdullah-asws said: ‘The Momin is not Tried with anything severer upon him than three characteristics being deprived of’.
قِيلَ وَ مَا هُنَّ
It was said, ‘And what are these?’
قَالَ الْمُوَاسَاةُ فِي ذَاتِ يَدِهِ وَ الْإِنْصَافُ مِنْ نَفْسِهِ وَ ذِكْرُ اللَّهِ كَثِيراً أَمَا إِنِّي لَا أَقُولُ سُبْحَانَ اللَّهِ وَ الْحَمْدُ لِلَّهِ وَ لَا إِلَهَ إِلَّا اللَّهُ وَ لَكِنْ ذِكْرُ اللَّهِ عِنْدَ مَا أَحَلَّ لَهُ وَ ذِكْرُ اللَّهِ عِنْدَ مَا حَرَّمَ عَلَيْهِ.
He-asws said: ‘The consoling regarding what is in his hands, and the fairness from himself, and Zikr of Allah-azwj a lot. But I-asws am not saying (the saying of), ‘Glory be to Allah-azwj, and the Praise is for Allah-azwj, and there is no god except Allah-azwj’, but Zikr (remembering) Allah-azwj at what is Permissible for him, and Zikr (remembering) Allah-azwj at what is Prohibited upon him’’.[137]
31- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ يَحْيَى بْنِ إِبْرَاهِيمَ بْنِ أَبِي الْبِلَادِ رَفَعَهُ قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ص وَ هُوَ يُرِيدُ بَعْضَ غَزَوَاتِهِ فَأَخَذَ بِغَرْزِ رَاحِلَتِهِ فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي عَمَلًا أَدْخُلُ بِهِ الْجَنَّةَ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Yahya Bin Ibrahim Bin Abu Al Bilad, raising it, said,
‘A Bedouin came to the Prophet-saww while he-saww was intending one of his-saww military expeditions. He grabbed hold of a rein of his-saww riding animal. He said, ‘O Rasool-Allah-saww! Teach me a deed I can enter the Paradise by it’.
فَقَالَ مَا أَحْبَبْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ فَأْتِهِ إِلَيْهِمْ وَ مَا كَرِهْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ فَلَا تَأْتِهِ إِلَيْهِمْ خَلِّ سَبِيلَ الرَّاحِلَةِ.
He-saww said: ‘Whatever you like the people to do to you, so do it to them, and whatever you dislike the people doing it to you, do not do it to them. Free the way of the riding animal!’’[138]
32- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُبَيْسِ بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَدْلُ أَحْلَى مِنَ الْمَاءِ يُصِيبُهُ الظَّمْآنُ مَا أَوْسَعَ الْعَدْلَ إِذَا عُدِلَ فِيهِ وَ إِنْ قَلَ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Al-Hassan Bin Ali Al Kufy, from Ubeys Bin Hisham, from Abdul Kareem, from Al Halby,
‘From Abu Abdullah-asws having said: ‘The justice is sweeter than the water attained by the thirsty one. How vast is the justice when there is fairness in it, and even if it is little’’.[139]
33- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِ مِثْلَهُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hammad, from Al Halby – similar to it’.[140]
34- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ رُضِيَ بِهِ حَكَماً لِغَيْرِهِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Mahboub, from one of his companions,
‘From Abu Abdullah-asws having said: ‘One who is fair to the people from himself, be pleased with him as a judge for others’’.[141]
35- كا، الكافي عَنْ مُحَمَّدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ سِنَانٍ عَنْ يُوسُفَ بْنِ عِمْرَانَ بْنِ مِيثَمٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى آدَمَ ع أَنِّي سَأَجْمَعُ لَكَ الْكَلَامَ فِي أَرْبَعِ كَلِمَاتٍ
(The book) ‘Al Kafi’ – From Muhammad, from Ibn Isa, from Ibn Sinan, from Yusuf Bin Imran Bin Meysam, from Yaqoub Bin Shuayb,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to Adam-as: “I-azwj shall Gather for you the speech in four phrases!”
قَالَ يَا رَبِّ وَ مَا هُنَّ
He-as said: ‘And what are these?’
قَالَ وَاحِدَةٌ لِي وَ وَاحِدَةٌ لَكَ وَ وَاحِدَةٌ فِيمَا بَيْنِي وَ بَيْنَكَ وَ وَاحِدَةٌ فِيمَا بَيْنَكَ وَ بَيْنَ النَّاسِ
He-azwj Said: “One is for Me-azwj, and one is for you-as, and one is regarding what is between Me-azwj and you-as, and one is regarding what is between you-as and the people!”
قَالَ يَا رَبِّ بَيِّنْهُنَّ لِي حَتَّى أَعْلَمَهُنَّ
He-as said: ‘O Lord-azwj! Explain these to me-as until I-as learn these’.
قَالَ أَمَّا الَّتِي لِي فَتَعْبُدُنِي لَا تُشْرِكْ بِي شَيْئاً وَ أَمَّا الَّتِي لَكَ فَأَجْزِيكَ بِعَمَلِكَ أَحْوَجَ مَا تَكُونُ إِلَيْهِ وَ أَمَّا الَّتِي بَيْنِي وَ بَيْنَكَ فَعَلَيْكَ الدُّعَاءُ وَ عَلَيَّ الْإِجَابَةُ وَ أَمَّا الَّتِي بَيْنَكَ وَ بَيْنَ النَّاسِ فَتَرْضَى لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ وَ تَكْرَهُ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ.
He-azwj Said: “As for which is for Me-azwj, you should worship Me-azwj not associating anything with Me-azwj, and as for which is for you-as, I-azwj shall Reward you-as for your-as deed as needy as you-as could be to it, and as for which is between Me-azwj and you-as, upon you-as is the supplicating and upon Me-azwj is the Answering, and as for which is between you-as and the people, you-as should be pleased for the people what you-as are pleased for yourself, and dislike for them what you-as dislike for yourself-as!”’[142]
36- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ غَالِبِ بْنِ عُثْمَانَ عَنْ رَوْحِ ابْنِ أُخْتِ الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اتَّقُوا اللَّهَ وَ اعْدِلُوا فَإِنَّكُمْ تَعِيبُونَ عَلَى قَوْمٍ لَا يَعْدِلُونَ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazza, from Ghalib Bin Usman, from Rawh son of a sister of Al Moalla,
‘From Abu Abdullah-asws having said: ‘Fear Allah-azwj and dispense justice, for you will be faulting upon a people not dispensing justice’’.[143]
بيان وَ رُوِيَ عَنِ النَّبِيِّ ص كُلُّكُمْ رَاعٍ وَ كُلُّكُمْ مَسْئُولٌ عَنْ رَعِيَّتِهِ.
Explanation – And it is reported from the Prophet-saww: ‘Every one of you is a shepherd, and every one of you will be Questioned about his citizens (ones under him)’’.
37- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَدْلُ أَحْلَى مِنَ الشَّهْدِ وَ أَلْيَنُ مِنَ الزُّبْدِ وَ أَطْيَبُ رِيحاً مِنَ الْمِسْكِ.
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Mahboub, from Ibn Wahab,
‘From Abu Abdullah-asws having said: ‘The justice is sweeter than the honey, and softer than the butter, and of better aroma than the musk’’.[144]
38- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ عُثْمَانَ بْنِ جَبَلَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثُ خِصَالٍ مَنْ كُنَّ فِيهِ أَوْ وَاحِدَةٌ مِنْهُنَّ كَانَ فِي ظِلِّ عَرْشِ اللَّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ismail Bin Mihran, from Usman Bin Jabala,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Three characteristics, one who has these in him, or one of these, would be in the Shade of the Throne of Allah-azwj on a Day there will be no shade except His-azwj Shade: –
رَجُلٌ أَعْطَى النَّاسَ مِنْ نَفْسِهِ مَا هُوَ سَائِلُهُمْ وَ رَجُلٌ لَمْ يُقَدِّمْ رِجْلًا وَ لَمْ يُؤَخِّرْ رِجْلًا حَتَّى يَعْلَمَ أَنَّ ذَلِكَ لِلَّهِ رِضًى وَ رَجُلٌ لَمْ يَعِبْ أَخَاهُ الْمُسْلِمَ بِعَيْبٍ حَتَّى يَنْفِيَ ذَلِكَ الْعَيْبَ عَنْ نَفْسِهِ فَإِنَّهُ لَا يَنْفِي مِنْهَا عَيْباً إِلَّا بَدَا لَهُ عَيْبٌ وَ كَفَى بِالْمَرْءِ شُغُلًا بِنَفْسِهِ عَنِ النَّاسِ.
A man giving to the people from himself what he is asking them for, and a man who does not place a foot forward, nor withholds a food until he knows that there is Pleasure of Allah-azwj (in doing so), and a man who does not fault his Muslim brother with a fault until he negates that (very) fault from himself, otherwise no fault will be negated from it except a (another) fault will be manifested for him, and it suffices with the person to be pre-occupied with himself from (faulting) the people’’.[145]
تبيين مَا رُوِيَ عَنِ النَّبِيِّ ص أَنَّ أَرْضَ الْقِيَامَةِ نَارٌ مَا خَلَا ظِلَّ الْمُؤْمِنِ فَإِنَّ صَدَقَتَهُ تُظِلُّهُ.
Clarification – What is reported from the Prophet-saww: ‘The land of Qiyamah is of fire apart from the shade of the Momin. If he were to ratify it, it will Shade him’’.
39- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ الْكُوفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ الْغِفَارِيِّ عَنْ جَعْفَرِ بْنِ إِبْرَاهِيمَ الْجَعْفَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ وَاسَى الْفَقِيرَ مِنْ مَالِهِ وَ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ فَذَلِكَ الْمُؤْمِنُ حَقّاً.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Abdul Rahman Bin Hammad Al Kufy, from Abdullah Bin Ibrahim Al Ghifary, from Ja’far Bin Ibrahim Al Ja’fary,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who consoles the poor from his wealth and is fair to the people from himself, so that is the Momin, truly’’.[146]
40- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ سِنَانٍ عَنْ خَالِدِ بْنِ نَافِعٍ بَيَّاعِ السَّابِرِيِّ عَنْ يُوسُفَ الْبَزَّازِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا تَدَارَى اثْنَانِ فِي أَمْرٍ قَطُّ فَأَعْطَى أَحَدُهُمَا النَّصَفَ صَاحِبَهُ فَلَمْ يَقْبَلْ مِنْهُ إِلَّا أُدِيلَ مِنْهُ.
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Sinan, from Khalid Bin Nafie Baya’a Al Sabiry, from Yusuf Al Bazzaz who said,
‘I heard Abu Abdullah-asws saying: ‘No two will quarrel regarding a matter at all, so one of them gives the fairness to his companions, but he does not accept from him, except he would be more just than him’’.[147]
41- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ لِلَّهِ جَنَّةً لَا يَدْخُلُهَا إِلَّا ثَلَاثَةٌ أَحَدُهُمْ مَنْ حَكَمَ فِي نَفْسِهِ بِالْحَقِ.
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Mahboub, from Abu Ayoub, from Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘For Allah-azwj there is a Garden, none will enter it except three – one of them is one who judges regarding himself with the truth’’.[148]
باب 36 المكافاة على الصنائع و ذم مكافاة الإحسان بالإساءة و أن المؤمن مكفر
CHAPTER 36 – THE RECIPROCATING UPON THE GOOD DEALING, AND CONDEMNATION OF THE RECIPROCATING THE GOOD DEED WITH THE EVIL, AND THE MOMIN IS UNAPPRECIATED
الآيات
The Verses
الروم وَ ما آتَيْتُمْ مِنْ رِباً لِيَرْبُوَا فِي أَمْوالِ النَّاسِ فَلا يَرْبُوا عِنْدَ اللَّهِ
(Surah) Al Roum: And whatever you give out on interest in order to increase in the wealth of the people, it would not increase in the Presence of Allah, [30:39]
الرحمن هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ
(Surah) ‘Al Rahman’: Is the Recompense of goodness except for the goodness? [55:60]
المدثر وَ لا تَمْنُنْ تَسْتَكْثِرُ
(Surah) ‘Al Muddasir’: And do not confer favours hoping to be reciprocated with abundance [74:6].
1- ع، علل الشرائع أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَدُ اللَّهِ عَزَّ وَ جَلَّ فَوْقَ رُءُوسِ الْمُكَفَّرِينَ تُرَفْرِفُ بِالرَّحْمَةِ.
(The book) ‘Ilal Al Sharaie’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The Hand of Allah-azwj Mighty and Majestic is above the heads of the unappreciated ones, fluttering with the Mercy’’.[149]
2- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّ الْمُؤْمِنَ مُكَفَّرٌ وَ ذَلِكَ أَنَّ مَعْرُوفَهُ يَصْعَدُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَلَا يَنْتَشِرُ فِي النَّاسِ وَ الْكَافِرَ مَشْهُورٌ وَ ذَلِكَ أَنَّ مَعْرُوفَهُ لِلنَّاسِ يَنْتَشِرُ فِي النَّاسِ وَ لَا يَصْعَدُ إِلَى السَّمَاءِ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Asadabady, from Al Barqy, raising it to,
‘Abu Abdullah-asws having said: ‘The Momin is unappreciated, and that because his act of kindness ascends to Allah-azwj Mighty and Majestic and it is not spread among the people, while the Kafir is famous, and that is because his act of kindness to the people is spread among the people, and it does not ascend to the sky’’.[150]
3- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْحُسَيْنِ عَنْ أَبِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص مُكَفَّراً لَا يُشْكَرُ مَعْرُوفُهُ وَ لَقَدْ كَانَ مَعْرُوفُهُ عَلَى الْقُرَشِيِّ وَ الْعَرَبِيِّ وَ الْعَجَمِيِّ
(The book) ‘Ilal Al Sharaie’ – Ali Bin Hatim, from Ahmad Bin Muhammad, from Muhammad Bin Ismail, from Al-Husayn,
‘From his father-asws Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww was unappreciated, his-saww acts of kindness were not thanked for, and his-saww acts of kindness was upon the Qureysh, and the Arabs, and the non-Arabs.
وَ مَنْ كَانَ أَعْظَمَ مَعْرُوفاً مِنْ رَسُولِ اللَّهِ عَلَى هَذَا الْخَلْقِ وَ كَذَلِكَ نَحْنُ أَهْلَ الْبَيْتِ مُكَفَّرُونَ لَا يُشْكَرُ مَعْرُوفُنَا وَ خِيَارُ الْمُؤْمِنِينَ مُكَفَّرُونَ لَا يُشْكَرُ مَعْرُوفُهُمْ.
And who can be of mightier acts of kindness than Rasool-Allah-saww was upon these people? And like that are us-asws, People-asws of the Household, unappreciated. Our-asws acts of kindness are not thanked for, and the good Momineen are unappreciated, their acts of kindness are not thanked for’’.[151]
4- مع، معاني الأخبار ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ بَشَّارٍ عَنِ الدِّهْقَانِ عَنْ دُرُسْتَ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ صَنَعَ مِثْلَ مَا صُنِعَ إِلَيْهِ فَقَدْ كَافَأَ وَ مَنْ أَضْعَفَ كَانَ شَكُوراً وَ مَنْ شَكَرَ كَانَ كَرِيماً
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Sahl, from Muhammad Bin Bashar, from Al Dihqan, from Dorost, from Ibn Uzina, from Zurara,
‘From Abu Ja’far-asws having said: ‘Amir Al-Momineen-asws said: ‘One who does similar to what is done to him, so he has reciprocated, and one who adds would be a thankful one, and one who thank would be benevolent.
وَ مَنْ عَلِمَ أَنَّ مَا صَنَعَ إِنَّمَا صَنَعَ لِنَفْسِهِ لَمْ يَسْتَبْطِئِ النَّاسَ فِي بِرِّهِمْ وَ لَمْ يَسْتَزِدْهُمْ فِي مَوَدَّتِهِمْ فَلَا تَطْلُبَنَّ مِنْ غَيْرِكَ شُكْرَ مَا آتَيْتَهُ إِلَى نَفْسِكَ وَ وَقَيْتَ بِهِ عِرْضَكَ
And one who knows (thinks) that what he has done he has rather done it for himself will not delay in being righteous to them and will not increase them in their cordiality. So you should not be seeking thanks from others what you have done for yourself and saved your honour by it.
وَ اعْلَمْ أَنَّ طَالِبَ الْحَاجَةِ إِلَيْكَ لَمْ يُكْرِمْ وَجْهَهُ عَنْ وَجْهِكَ فَأَكْرِمْ وَجْهَكَ عَنْ رَدِّهِ.
And know that the seeker of the need to you does not honour his face from your face, therefore honour your face by not rejecting him’’.[152]
5- ل، الخصال الْعَطَّارُ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ سَعِيدٍ عَنِ الْحَسَنِ بْنِ الْحُصَيْنِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعَةٌ أَسْرَعُ شَيْءٍ عُقُوبَةً رَجُلٌ أَحْسَنْتَ إِلَيْهِ وَ يُكَافِيكَ بِالْإِحْسَانِ إِلَيْهِ إِسَاءَةً وَ رَجُلٌ لَا تَبْغِي عَلَيْهِ وَ هُوَ يَبْغِي عَلَيْكَ وَ رَجُلٌ عَاهَدْتَهُ عَلَى أَمْرٍ فَمِنْ أَمْرِكَ الْوَفَاءُ لَهُ وَ مِنْ أَمْرِهِ الْغَدْرُ بِكَ وَ رَجُلٌ يَصِلُ قَرَابَتَهُ وَ يَقْطَعُونَهُ.
(The book) ‘Al Khisaal’ – Al Attar, from Sa’ad, from Ahmad Bin Al-Husayn Bin Saeed, from Saeed, from Al-Hassan Bin Al Huseyn, from Musa Bin Al Qasim, from Safwan Bin Yahya, from Abdullah Bin Bukeyr, from his father,
‘From Abu Ja’far-asws having said: ‘Four are quickest of things in consequential punishment – a man you have done good to him and he reciprocates you with evil (offence) for the good deed to him, you do not rebel against him and he rebels against you, and a man you make a pact upon a matter, so from your affairs if the loyalty to him and from his affair is the betrayal to you, and a man who connects with his relatives and they cut him off’’.[153]
6- ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ ع مِثْلَهُ.
(The book) ‘Al Khisaal’ –
In a bequest of the Prophet-saww to Ali-asws – similar to it’.[154]
7- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ آيَةٌ فِي كِتَابِ اللَّهِ مُسَجَّلَةٌ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from Ali Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘There is a Verse recorded in the Book of Allah-azwj’.
قُلْتُ مَا هِيَ
I said, ‘What is it?’
قَالَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي كِتَابِهِ- هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ جَرَتْ فِي الْكَافِرِ وَ الْمُؤْمِنِ وَ الْبَرِّ وَ الْفَاجِرِ مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَعَلَيْهِ أَنْ يُكَافِئَ بِهِ وَ لَيْسَتِ الْمُكَافَاةُ أَنْ يَصْنَعَ كَمَا صُنِعَ بِهِ بَلْ حَتَّى يَرَى مَعَ فِعْلِهِ لِذَلِكَ أَنَّ لَهُ الْفَضْلَ الْمُبْتَدَأَ.
He-asws said: ‘Words of Allah-azwj Blessed and Exalted in His-azwj Book: Is the Recompense of goodness except for the goodness? [55:60]. It flows regarding the Kafir and the Momin, and the righteous and the immoral. One to whom an act of kindness is done to, it is upon him to reciprocate it, and the reciprocation isn’t that he does just as has been done with him, but until he sees with his deed for that that there is the merit (extra) for him, initiating’’.[155]
8- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ سَأَلَكُمْ بِاللَّهِ فَأَعْطُوهُ وَ مَنْ آتَاكُمْ مَعْرُوفاً فَكَافُوهُ وَ إِنْ لَمْ تَجِدُوا مَا تُكَافُونَهُ فَادْعُوا اللَّهَ لَهُ حَتَّى تَظُنُّوا أَنَّكُمْ قَدْ كَافَيْتُمُوهُ.
(The book) ‘The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Al Bilad, from his father, raising it,
‘He-asws said: ‘Rasool-Allah-saww said: ‘One who asks you by Allah-azwj, then give him, and who does an act of kindness to you, so reciprocate him, and if you cannot find what you can be reciprocating him with, then supplicate to Allah-azwj for him until they think that you have reciprocated him’’.[156]
9- ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ خَلَقَ خَلْقاً مِنْ عِبَادِهِ فَانْتَجَبَهُمْ لِفُقَرَاءِ شِيعَتِنَا لِيُثِيبَهُمْ لِذَلِكَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – one of our companions, from Al Qasim Bin Muhammad, from Is’haq Bin Ibrahim who said,
‘Allah-azwj has Created creatures from His-azwj servants, He-azwj has Selected them for our-asws poor Shias in order to Reward them for that.
قَالَ رَسُولُ اللَّهِ ص كَفَاكَ بِثَنَائِكَ عَلَى أَخِيكَ إِذَا أَسْدَى إِلَيْكَ مَعْرُوفاً أَنْ تَقُولَ لَهُ جَزَاكَ اللَّهُ خَيْراً وَ إِذَا ذُكِرَ وَ لَيْسَ هُوَ فِي الْمَجْلِسِ أَنْ تَقُولَ جَزَاهُ اللَّهُ خَيْراً فَإِذاً أَنْتَ قَدْ كَافَيْتَهُ.
Rasool-Allah-saww said: ‘It suffices you with your praising upon your brother, when he does an act of kindness to you, that you should be saying to him, ‘May Allah-azwj Recompense you goodly’, and when he is mentioned while he isn’t in the gathering, you should say, ‘May Allah‑azwj Recompense him goodly’, so then you will have sufficed him’’.[157]
10- ختص، الإختصاص قَالَ الصَّادِقُ ع لَعَنَ اللَّهُ قَاطِعِي سَبِيلِ الْمَعْرُوفِ وَ هُوَ الرَّجُلُ يُصْنَعُ إِلَيْهِ الْمَعْرُوفُ فَتُكَفِّرُهُ فَيَمْنَعُ صَاحِبَهُ مِنْ أَنْ يَصْنَعَ ذَلِكَ إِلَى غَيْرِهِ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘May Allah-azwj Curse one cutting the way of an act of kindness, and he is the man the act of kindness is done to him, but he is unappreciative to him, so he prevents his companions from doing that to someone else’’.[158]
الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْكَاظِمُ ع الْمَعْرُوفُ غُلٌّ لَا يَفُكُّهُ إِلَّا مُكَافَاةٌ أَوْ شُكْرٌ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Kazim-asws said: ‘The act of kindness is a shackle. Nothing breaks it except a reciprocation or thanks’’.[159]
11- مَجْمَعُ الْبَيَانِ، قَالَ رَوَى الْعَيَّاشِيُّ بِإِسْنَادِهِ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ آيَةٌ فِي كِتَابِ اللَّهِ مُسَجَّلَةٌ
(The book) ‘Majma Al Bayan’ – He (author) said, ‘It is reported by Al Ayyashi, by his chain from Al-Husayn Bin Saeed, from Usman Bin Isa, from Ali Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘‘There is a Verse recorded in the Book of Allah-azwj’.
قُلْتُ مَا هِيَ
I said, ‘What is it?’
قَالَ قَوْلُ اللَّهِ تَبَارَكَ وَ تَعَالَى فِي كِتَابِهِ- هَلْ جَزاءُ الْإِحْسانِ إِلَّا الْإِحْسانُ جَرَتْ فِي الْكَافِرِ وَ الْمُؤْمِنِ وَ الْبَرِّ وَ الْفَاجِرِ مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَعَلَيْهِ أَنْ يُكَافِئَ بِهِ وَ لَيْسَتِ الْمُكَافَاةُ أَنْ يَصْنَعَ كَمَا صُنِعَ بِهِ بَلْ حَتَّى يَرَى مَعَ فِعْلِهِ لِذَلِكَ أَنَّ لَهُ الْفَضْلَ الْمُبْتَدَأَ.
He-asws said: ‘Words of Allah-azwj Blessed and Exalted in His-azwj Book: Is the Recompense of goodness except for the goodness? [55:60]. It flows regarding the Kafir and the Momin, and the righteous and the immoral. One to whom an act of kindness is done to, it is upon him to reciprocate it, and the reciprocation isn’t that he does just as has been done with him, but until he sees with his deed for that that there is the merit (extra) for him, initiating’’.[160]
12- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ازْجُرِ الْمُسِيءَ بِثَوَابِ الْمُحْسِنِ.
(The book) ‘Nahj Al Balagah’ –
Amir Al-Momineen-asws said: ‘Rebuke the evil doer by rewarding the good doer’’.[161]
باب 37 في أن المؤمن مكفر لا يشكر معروفه
CHAPTER 37 – REGARDING THAT THE MOMIN IS UNAPPRECIATED, HIS ACT OF KINDNESS IS NOT THANKED FOR
1- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُحْسِنُ الْمَذْمُومُ الْمَرْجُومُ.
(The book) ‘Al 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 good doer is condemned, the pelted (by people of the world)’’.[162]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ النَّاسِ عِنْدَ اللَّهِ مَنْزِلَةً وَ أَقْرَبُهُمْ مِنَ اللَّهِ وَسِيلَةً الْمُحْسِنُ يُكَفَّرُ إِحْسَانُهُ.
And by this chain, said,
‘Rasool-Allah-saww said: ‘The most superior of the people of status in the Presence of Allah-azwj is their closest from Allah-azwj of means – the good doer whose good deed is unappreciated’’.[163]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص يَدُ اللَّهِ فَوْقَ رُءُوسِ الْمُكَفَّرِينَ تُرَفْرِفُ بِالرَّحْمَةِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The Hand of Allah-azwj is above the heads of the unappreciated ones, fluttering with the Mercy’’.[164]
باب 38 الهدية
CHAPTER 38 – THE GIFT
الآيات
The Verses
النمل وَ إِنِّي مُرْسِلَةٌ إِلَيْهِمْ بِهَدِيَّةٍ
(Surah) ‘Al Naml’ – And I am going to send a gift to them, [27:35]
1- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ سَعِيدٍ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نِعْمَ الشَّيْءُ الْهَدِيَّةُ أَمَامَ الْحَاجَةِ
(The book) ‘Al Khisaal’ – Al Attar, from his father, from Sahl, from Muhammad Bin Saeed, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Best of the things is the gift in front of the need’.
وَ قَالَ تَهَادَوْا تَحَابُّوا فَإِنَّ الْهَدِيَّةَ تَذْهَبُ بِالضَّغَائِنِ.
And he-asws said: ‘Gift to each other, you will love each other, for the gift does away with the grudges’’.[165]
2- ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ مَنْصُورِ بْنِ الْعَبَّاسِ عَنِ ابْنِ أَسْبَاطٍ عَنْ أَحْمَدَ بْنِ عَبْدِ الْجَبَّارِ عَنْ جَدِّهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْهَدِيَّةُ عَلَى ثَلَاثَةِ وُجُوهٍ هَدِيَّةِ مُكَافَأَةٍ وَ هَدِيَّةِ مُصَانَعَةٍ وَ هَدِيَّةٍ لِلَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – Majaylawiya, from his uncle, from Al Barqy, from Mansour Bin Al Abbas, from Ibn Asbat, from Ahmad Bin Abdul Jabbar, from his grandfather,
‘From Abu Abdullah-asws having said: ‘The gift is upon three aspects – a reciprocal gift, and a gift of good dealings, and a gift for the Sake of Allah-azwj Mighty and Majestic’’.[166]
3- ن، عيون أخبار الرضا عليه السلام مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنْ نُعَيْمِ بْنِ صَالِحٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نِعْمَ الشَّيْءُ الْهَدِيَّةُ مِفْتَاحُ الْحَوَائِجِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Muhammad Bin ahmad Bin Al-Husayn, from Ali Bin Muhammad Bin Anbasa, from Nueym Bin Salih,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Best of the things is the gift as a key of the needs’’.[167]
4- ن، عيون أخبار الرضا عليه السلام بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ نِعْمَ الشَّيْءُ الْهَدِيَّةُ تُذْهِبُ الضَّغَائِنَ مِنَ الصُّدُورِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws – By this chain, he-asws said: ‘Rasool-Allah-saww said: ‘Best of the things is the gift. It does away the grudges from the chests’’.[168]
5- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ تَتَهَادَوْنَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By the chain to Abu Qatadah who said,
‘Abu Abdullah-asws said: ‘Are you gifting to each other?’
قَالَ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ
He said, ‘Yes, O son-asws of Rasool-Allah-saww!’
قَالَ فَاسْتَدِيمُوا الْهَدَايَا بِرَدِّ الظُّرُوفِ إِلَى أَهْلِهَا.
He-asws said: ‘Perpetuate them by returning the envelopes (gift box containers with a reciprocal gift) to its people’’.[169]
6- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ تَكْرِمَةِ الرَّجُلِ لِأَخِيهِ الْمُسْلِمِ أَنْ يَقْبَلَ تُحْفَتَهُ أَوْ يُتْحِفَهُ مِمَّا عِنْدَهُ وَ لَا يَتَكَلَّفَ شَيْئاً.
(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: ‘From honouring by the man to his Muslim brother is that he should accept his gifts, or he should gift him from what is in his possession, and he should not encumber anything’’.[170]
7- نهج، نهج البلاغة قَالَ ع قَالَ النَّبِيُّ ص عِنْدَ ذِكْرِ أَهْلِ الْفِتْنَةِ فَيَسْتَحِلُّونَ الْخَمْرَ بِالنَّبِيذِ وَ السُّحْتَ بِالْهَدِيَّةِ وَ الرِّبَا بِالْبَيْعِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The Prophet-saww said at the mention of the people of Fitna: ‘They will be permitting the wine with Al-Nabeez, and the ill-gotten gains with the gifting, and the interest (usury) as the selling (of money)’’.[171]
باب 39 الماعون
CHAPTER 39 – THE NECESSARIES OF LIFE
الآيات
The Verses –
الماعون وَ يَمْنَعُونَ الْماعُونَ
(Surah) Al Maoun: And they are preventing the necessaries (of life) [107:7]
1- فس، تفسير القمي وَ يَمْنَعُونَ الْماعُونَ مِثْلَ السِّرَاجِ وَ النَّارِ وَ الْخَمِيرِ وَ أَشْبَاهَ ذَلِكَ مِنَ الَّذِي يَحْتَاجُ إِلَيْهِ النَّاسُ.
Tafseer Al Qummi –
‘And they are preventing the necessaries (of life) [107:7] – like the lamp, and the fire, and the dough, and resembling that from which the people are needy to’.[172] (Not a Hadeeth)
وَ فِي رِوَايَةٍ أُخْرَى الْخَمِيرِ وَ الرَّكْوَةِ.
And in another report: ‘The dough and the coffee-pot’’.[173]
2- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ: لَا يَحِلُّ مَنْعُ الْمِلْحِ وَ النَّارِ.
(The book) ‘Qurb Al Asnaad’ – Abu Al Bakhtari,
‘From Ja’far-asws, from his-asws, from Ali-asws having said: ‘It is not Permissible to prevent the salt and the fire’’ (if someone asks for it).[174]
3- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى أَنْ يَمْنَعَ أَحَدٌ الْمَاعُونَ وَ قَالَ مَنْ مَنَعَ الْمَاعُونَ جَارَهُ مَنَعَهُ اللَّهُ خَيْرَهُ يَوْمَ الْقِيَامَةِ وَ وَكَلَهُ إِلَى نَفْسِهِ وَ مَنْ وَكَلَهُ إِلَى نَفْسِهِ فَمَا أَسْوَأَ حَالَهُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww had prohibited if anyone were to prevent the necessaries of life and said: ‘One who prevents his neighbour the necessaries of life, Allah‑azwj will Prevent his good on the Day of Qiyamah and Allocate him to himself, and one who is allocated to himself, so how evil is his state!’’[175]
باب 40 الإغضاء عن عيوب الناس و ثواب من مقت نفسه دون الناس
CHAPTER 40 – SHUTTING THE EYES FROM FAULTS OF THE PEOPLE, AND REWARD OF THE ONE WHO HATES HIMSELF RATHER THAN THE PEOPLE
1- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ.
Tafseer Al Qummi –
‘Amir Al-Momineen-asws said: ‘Beatitude is for the one whose own faults pre-occupy him from faulting the people’’.[176]
2- ل، الخصال الْعَطَّارُ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْخَضِرِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ فِي ظِلِّ عَرْشِ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ رَجُلٌ أَنْصَفَ النَّاسَ مِنْ نَفْسِهِ وَ رَجُلٌ لَمْ يُقَدِّمْ رِجْلًا وَ لَمْ يُؤَخِّرْ رِجْلًا أُخْرَى حَتَّى يَعْلَمَ أَنَّ ذَلِكَ لِلَّهِ عَزَّ [وَ] جَلَّ رِضًى أَوْ سَخَطٌ
(The book) ‘Al Khisaal’ – Al Attar, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Al Khazir Bin Muslim,
‘From Abu Abdullah-asws said: ‘Three (types of people) will be in the Shade of Allah-azwj Mighty and Majestic on a Day there will be no shade except His-azwj Shade – a man who is fair to the people from himself, and a man do not place a leg ahead nor delay another leg until he knows that is a Satisfaction for Allah-azwj Mighty and Majestic or Dissatisfaction.
وَ رَجُلٌ لَمْ يَعِبْ أَخَاهُ بِعَيْبٍ حَتَّى يَنْفِيَ ذَلِكَ الْعَيْبَ مِنْ نَفْسِهِ فَإِنَّهُ لَا يَنْفِي مِنْهَا عَيْباً إِلَّا بَدَا لَهُ عَيْبٌ آخَرُ وَ كَفَى بِالْمَرْءِ شُغُلًا بِنَفْسِهِ عَنِ النَّاسِ.
And a man who does not fault his brother with a fault until he negates that fault from himself, for he will not negate any fault from it except another fault will begin with him; and it suffices with the person to be pre-occupied with himself from (faulting) the people’’.[177]
3- ف، تحف العقول فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ لِابْنِهِ الْحُسَيْنِ ع أَيْ بُنَيَّ مَنْ أَبْصَرَ عَيْبَ نَفْسِهِ شُغِلَ عَنْ عَيْبِ غَيْرِهِ.
(The book) ‘Tuhaf Al Uqoul’ –
‘In a bequest of Amir Al-Momineen-asws to his-asws son-asws Al-Husayn-asws: ‘Yes, my-asws son-asws! One who sights a fault with himself should pre-occupy (with it) from faulting others’’.[178]
4- ل، الخصال الْعَطَّارُ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ مِنَ النَّاسِ إِلَى مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ وَ يُعَيِّرُ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ وَ يُؤْذِي جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
(The book) ‘Al Khisaal’ – Al Attar, from Sa’ad, from Al Barqy, from Bakr Bin Salih, from Al-Hassan Bin Ali Bin Fazzal, from Abdullah Bin Ibrahim, from Al-Husayn Bin Zayd, from his father,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘It suffices with the person as a fault if he were to look from the people to what he is blind from his own self, and he faults the people with what he himself is not capable of leaving it, and he bothers his gatherers with what does not concern him’’.[179]
5- ل، الخصال فِي وَصِيَّةِ أَبِي ذَرٍّ قَالَ قَالَ رَسُولُ اللَّهِ ص لِيَحْجُزْكَ عَنِ النَّاسِ مَا تَعْلَمُ مِنْ نَفْسِكَ وَ لَا تَجِدُ عَلَيْهِمْ فِيمَا تَأْتِي
(The book) ‘Al Khisaal’ –
‘In a bequest by Abu Zarr-asws, he-ra said, ‘Rasool-Allah-saww said: ‘Let it hold you back from the people what you know from yourself, and you do not find against them regarding what you do’.
وَ قَالَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَعْرِفَ مِنَ النَّاسِ مَا يَجْهَلُ مِنْ نَفْسِهِ وَ يَسْتَحْيِي لَهُمْ مِمَّا هُوَ فِيهِ وَ يُؤْذِي جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
And he-asws: ‘It suffices as a fault with the person if he recognises from the people what he is ignoring from himself, and he is embarrassed for them from what he (himself) is indulging it, and he bothers his gatherers with what does not concern him’’.[180]
6- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَبِي غَالِبٍ الزُّرَارِيِّ عَنْ جَدِّهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ أَسْرَعَ الشَّرِّ عِقَاباً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنَ النَّاسِ مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ وَ أَنْ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ وَ أَنْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Abu Ghalib Al Zurary, from his grandfather Muhammad Bin Suleyman, from Muhammad Bin Khalid, from Ibn Humeyd, from Ibn Qays,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The quickest of the good deeds in Reward is the righteous deed, and the quickest of the evil deeds in Punishment is the immorality; and it suffices with the person as a fault if he sees from the people he is blind from it from his own self, and if he were to fault the people with what he (himself) is not capable to leave it, and if he were to bother his gatherers with what does not concern him’’.[181]
7- ع، علل الشرائع الْحَسَنُ بْنُ أَحْمَدَ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ حَمِيمٍ قَالَ: قِيلَ لَهُ لَا تَذُمَّ النَّاسَ قَالَ مَا أَنَا بِرَاضٍ عَنْ نَفْسِي فَأَتَفَرَّغَ مِنْ ذَمِّهَا إِلَى ذَمِّ غَيْرِهَا فَإِنَّ النَّاسَ خَافُوا اللَّهَ فِي ذُنُوبِ النَّاسِ وَ ائْتَمَنُوهُ عَلَى ذُنُوبِ أَنْفُسِهِمْ.
(The book) ‘Ilal Al Sharaie’ – Al-Hassan Bin Ahmad, from his father, from Muhammad Bin Hameem who said,
‘It was said to him, ‘Don’t condemn the people’. He-asws said: ‘I am not satisfied with myself so I would be free from condemning it to condemn others, for the people are fearing Allah‑azwj regarding sins of the people and they are trusting Him-azwj upon their own sins’’.[182]
8- مع، معاني الأخبار ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عَمِيرَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَدْنَى مَا يَخْرُجُ بِهِ الرَّجُلُ مِنَ الْإِيمَانِ أَنْ يُوَاخِيَ الرَّجُلَ عَلَى دِينِهِ فَيُحْصِيَ عَلَيْهِ عَثَرَاتِهِ وَ زَلَّاتِهِ لِيُعَنِّفَهُ بِهَا يَوْماً مَا.
(The book) ‘Ma’any Al Akhbar’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr from Ibn Umeyr,
‘From Abu Abdullah-asws having said: ‘The least due to what the man will exit from the Eman is if he were to establish brotherhood with the man based upon his religion, so he counts his stumbles and his slips upon him in order to rebuke him with these one day’’.[183]
9- ع، علل الشرائع أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ حُمْرَانَ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِذَا كَانَ الرَّجُلُ عَلَى يَمِينِكَ عَلَى رَأْيٍ ثُمَّ تَحَوَّلَ إِلَى يَسَارِكَ فَلَا تَقُلْ إِلَّا خَيْراً وَ لَا تَبَرَّأْ مِنْهُ حَتَّى تَسْمَعَ مِنْهُ مَا سَمِعْتَ وَ هُوَ عَلَى يَمِينِكَ فَإِنَّ الْقُلُوبَ بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ اللَّهِ يَقْلِبُهَا كَيْفَ يَشَاءُ سَاعَةً كَذَا وَ سَاعَةً كَذَا وَ إِنَّ الْعَبْدَ رُبَّمَا وُفِّقَ لِلْخَيْرِ.
(The book) ‘Ilal Al Sharaie’ – Ahmad Bin Muhammad, from his father, from Muhammad Bin Ahmad, from Musa Bin Umar, from Ibn Sinan, from Abu Saeed Al Qammat, from Humran who said,
‘I heard Abu Ja’far-asws saying: ‘When the man were to be upon your right upon an opinion, then he transfers to your left, do not say except good nor disavow from him until you hear (its reason) from him while he is upon your right, for the hearts are between two Fingers from the Fingers of Allah-azwj. He-azwj Turns there whoever He-azwj so Desires, an hour like this and an hour like this, and sometimes the servant would be reconciled to the good’’.[184]
قال الصدوق رحمه الله قوله بين إصبعين من أصابع الله تعالى يعني بين طريقين من طرق الله يعني بالطريقين طريق الخير و طريق الشر إن الله عز و جل لا يوصف بالأصابع و لا يشبه بخلقه تعالى عن ذلك علوا كبيرا.
Note: Al-Sadouq, may Allah-azwj have Mercy on him, said, ‘His-asws words: ‘Between two Fingers from the Fingers of Allah-azwj the Exalted’, means between two paths from the paths of Allah‑azwj. Meaning of the two paths, is the path of good and the path of evil. Allah-azwj Mighty and Majestic cannot be described as being with the fingers, nor can He-azwj be resembled with His-azwj creatures. He-azwj is Exalted from that, Lofty, Great’.
10- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ حَمْزَةَ بْنِ يَعْلَى رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ مَقَتَ نَفْسَهُ دُونَ مَقْتِ النَّاسِ آمَنَهُ اللَّهُ مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ.
(The book) ‘Khisaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Hamza Bin Ya’la raising it, said,
‘Rasool-Allah-saww said: ‘One who hates himself rather than hating the people, Allah-azwj will Secure him from panic on the Day of Qiyamah’’.[185]
11- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَشْرَفُ خِصَالِ الْكَرَمِ غَفْلَتُكَ عَمَّا تَعْلَمُ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Amir Al-Momineen-asws said: ‘The noblest characteristic of benevolence is your being heedless from what you know (about the people)’’[186]
12- نهج، نهج البلاغة مِنْ أَشْرَفِ أَفْعَالِ الْكَرِيمِ غَفْلَتُهُ عَمَّا يَعْلَمُ.
(The book) ‘Nahj Al Balagah’ –
‘(Amir Al-Momineen-asws said): ‘From the noblest of benevolent deeds is his being heedless from what he knows (about the people)’’.[187]
وَ قَالَ ع مَنْ نَظَرَ فِي عَيْبِ نَفْسِهِ اشْتَغَلَ عَنْ عَيْبِ غَيْرِهِ.
And he-asws said: ‘One who looks into his own faults will be too pre-occupied from faulting others’’.[188]
وَ قَالَ ع مَنْ نَظَرَ فِي عُيُوبِ النَّاسِ فَأَنْكَرَهَا ثُمَّ رَضِيَهَا لِنَفْسِهِ فَذَلِكَ الْأَحْمَقُ بِعَيْنِهِ.
And he-asws said: ‘One who looks into the faults of people, so he dislikes these, then he is pleased (with those very faults) for himself, so that is the idiot exactly’’.[189]
وَ قَالَ ع أَكْبَرُ الْعَيْبِ أَنْ تَعِيبَ مَا فِيكَ مِثْلُهُ.
And he-asws said: ‘The greatest fault is if you were to fault (others) of what is in you similar to it’’.[190]
وَ قَالَ ع يَا أَيُّهَا النَّاسُ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ قُوتَهُ وَ اشْتَغَلَ بِطَاعَةِ رَبِّهِ وَ بَكَى عَلَى خَطِيئَتِهِ فَكَانَ نَفْسُهُ مِنْهُ فِي شُغُلٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
And he-asws said: ‘O you people! Beatitude is for the one whose own faults pre-occupy him from faulting the people; and beatitude be for the one who stays in his house, and eats his daily subsistence, and keeps busy with obedience to his Lord-azwj, and weeps over his sins, his soul would be in pre-occupation from it and the people will be at rest from him’’.[191]
باب 41 ثواب إماطة الأذى عن الطريق و إصلاحه و الدلالة على الطريق
CHAPTER 41 – REWARD OF REMOVING THE HARMFUL (THINGS) FROM THE ROAD, AND REPAIRING IT, AND THE GUIDING UPON THE ROAD
1- ل، الخصال الْخَلِيلُ عَنِ ابْنِ مُعَاذٍ عَنِ الْحُسَيْنِ الْمَرْوَزِيِّ عَنْ عَبْدِ اللَّهِ عَنْ يَحْيَى بْنِ عُبَيْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص دَخَلَ عَبْدٌ الْجَنَّةَ بِغُصْنٍ مِنْ شَوْكٍ كَانَ عَلَى طَرِيقِ الْمُسْلِمِينَ فَأَمَاطَهُ عَنْهُ.
(The book) ‘Al Khisaal’ – Al Khaleel, from Ibn Muaz, from Al-Husayn Al Marouzy, from Abdullah, from Yahya Bin Ubeydullah, from his father, from Abu Hureyra (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘A servant will enter the Paradise due to a branch of thorns which was upon the road of Muslims, so he removed it from it’’.[192]
2- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ التَّفْلِيسِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَرَّ عِيسَى ابْنُ مَرْيَمَ بِقَبْرٍ يُعَذَّبُ صَاحِبُهُ ثُمَّ مَرَّ بِهِ مِنْ قَابِلٍ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ فَقَالَ يَا رَبِّ مَرَرْتُ بِهَذَا الْقَبْرِ عَامَ أَوَّلَ فَكَانَ صَاحِبُهُ يُعَذَّبُ ثُمَّ مَرَرْتُ بِهِ الْعَامَ فَإِذَا هُوَ لَيْسَ يُعَذَّبُ
(The book) ‘Al Amaali’ of Al Sadouq – Al Attar, from his father, from Al Barqy, from Muhammad Bin Ali Al Kufy, from Al Tafleesy, from Ibrahim Bin Muhammad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Isa-as Ibn Maryam-as passed by a grave it’s occupant was being Punished. Then he-as passed by it the following year and he wasn’t being Punished. He-as said: ‘O Lord-azwj! I-as had passed by this grave the previous year and it’s occupant was being Punished, then I-as passed by it this year, and he isn’t being Punished!’
فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا رُوحَ اللَّهِ إِنَّهُ أَدْرَكَ لَهُ وَلَدٌ صَالِحٌ فَأَصْلَحَ طَرِيقاً وَ آوَى يَتِيماً فَغَفَرْتُ لَهُ بِمَا عَمِلَ ابْنُهُ.
Allah-azwj Mighty and Majestic Revealed to him-as: “O Spirit of Allah-azwj! A righteous son of his has matured (become an adult). He repaired a road, and sheltered an orphan, so I-azwj Forgave (his sins) for him due to what his son had done!”’[193]
3- ما، الأمالي للشيخ الطوسي عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَمَاطَ عَنْ طَرِيقِ الْمُسْلِمِينَ مَا يُؤْذِيهِمْ كَتَبَ اللَّهُ لَهُ أَجْرَ قِرَاءَةِ أَرْبَعِمِائَةِ آيَةٍ كُلُّ حَرْفٍ مِنْهَا بِعَشْرِ حَسَنَاتٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – From Abu Al Qilabah who said,
‘Rasool-Allah-saww said: ‘One who removed from the road of Muslims what bothers them, Allah-azwj will Write for him Reward of having recited four hundred Verses (of the Quran), each Verse from it being as ten good deeds’’.[194]
4- ما، الأمالي للشيخ الطوسي أَحْمَدُ بْنُ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ الْغُمْشَانِيِّ عَنْ أَبِي أُسَامَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَقَدْ كَانَ عَلِيُّ بْنُ الْحُسَيْنِ ع يَمُرُّ عَلَى الْمَدَرَةِ فِي وَسَطِ الطَّرِيقِ فَيَنْزِلُ عَنْ دَابَّتِهِ حَتَّى يُنَحِّيَهَا بِيَدِهِ عَنِ الطَّرِيقِ تَمَامَ الْخَبَرِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ahmad Bin Ubdous, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Fazzal, from Al Abbas Bin Aamir, from Ahmad Bin Rizq Al Gumshany, from Abu Usama,
‘From Abu Abdullah-asws having said: ‘Ali-asws Bin Al-Husayn-asws had passed by a lump of mud in the middle of the road. He-asws descended from his-asws riding animal and moved it aside from the road’ – complete Hadeeth’’.[195]
دَعَوَاتُ الرَّاوَنْدِيِّ، رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: إِنَّ عَلَى كُلِّ مُسْلِمٍ فِي كُلِّ يَوْمٍ صَدَقَةً
(The book) ‘Dawaat’ of Al Rawandy –
‘It is reported from the Prophet-saww having said: ‘Upon every Muslim during every day is to give charity’.
قِيلَ مَنْ يُطِيقُ ذَلِكَ
It was said, ‘Who can endure that?’
قَالَ ص إِمَاطَتُكَ الْأَذَى عَنِ الطَّرِيقِ صَدَقَةٌ وَ إِرْشَادُكَ الرَّجُلَ إِلَى الطَّرِيقِ صَدَقَةٌ وَ عِيَادَتُكَ الْمَرِيضَ صَدَقَةٌ وَ أَمْرُكَ بِالْمَعْرُوفِ صَدَقَةٌ وَ نَهْيُكَ عَنِ الْمُنْكَرِ صَدَقَةٌ وَ رَدُّكَ السَّلَامَ صَدَقَةٌ.
He-saww said: ‘Your removing harm from the road is charity, and your guiding the man to the road is charity, and your consoling the sick is charity, and your instructing with the act of kindness is charity, and your forbidding from the evil is charity, and your responding the greeting is charity’’.[196]
باب 42 الرفق و اللين و كف الأذى و المعاونة على البر و التقوى
CHAPTER 42 – THE KINDNESS, AND THE GENTLENESS, AND RESTRINING THE HARM, AND THE ASSISTING UPON THE RIGHTEOUS ACTS, AND THE PIETY
الآيات
The Verses
آل عمران فَبِما رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَ لَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ فَاعْفُ عَنْهُمْ وَ اسْتَغْفِرْ لَهُمْ
(Surah) Aal e Imran-as: Thus it is due to Mercy from Allah you are being lenient to them. And had you been rough, hard-hearted, they would certainly have dispersed from around you. Therefore, excuse them and seek Forgiveness for them, [3:159]
المائدة وَ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى وَ لا تَعاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوانِ
(Surah) Al Maidah): and assist each other upon the righteousness and the piety; and do not assist each other upon the sin and the aggression [5:2]
الحجر وَ اخْفِضْ جَناحَكَ لِلْمُؤْمِنِينَ
(Sura) Al Hijr: and lower your wings towards the Momineen [15:88]
الإسراء وَ قُلْ لِعِبادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطانَ يَنْزَغُ بَيْنَهُمْ إِنَّ الشَّيْطانَ كانَ لِلْإِنْسانِ عَدُوًّا مُبِيناً
(Surah) Al Isra: And say to My servants that they should be saying which is best. Surely the Satan sows discord between them; surely the Satan was always an open enemy to the human beings [17:53]
الفرقان وَ إِذا خاطَبَهُمُ الْجاهِلُونَ قالُوا سَلاماً
(Surah) Al Furqan: and when the ignorant one address them, they say, ‘Peace!’ [25:63]
الشعراء وَ اخْفِضْ جَناحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ
(Surah) Al Shuara: And lower your wing (in kindness) towards the ones who follow you from the Momineen [26:215].
1- نهج، نهج البلاغة إِذَا كَانَ الرِّفْقُ خُرْقاً كَانَ الْخُرْقُ رِفْقاً رُبَّمَا كَانَ الدَّوَاءُ دَاءً وَ الدَّاءُ دَوَاءً.
(The book) ‘Nahj Al Balagah’ –
‘When the kindness was an infringement (breach), the infringement would be kindness. Sometimes the medication would be an illness and the illness would be a medicine’’.[197]
2- 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 الرِّفْقُ يُمْنٌ وَ الْخُرْقُ شُؤْمٌ.
(The book) ‘Kitab Al Imama Wa Al Tabsira’ – From Sahl Bin Ahmad, from Muhammad Bin Muhammad Bin Al Ash’as, from Musa Bin Ismail,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The kindness is auspicious and the infringement is inauspicious’’.[198]
وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص الرِّفْقُ لَمْ يُوضَعْ عَلَى شَيْءٍ إِلَّا زَانَهُ وَ لَا يُنْزَعُ مِنْ شَيْءٍ إِلَّا شَانَهُ.
And from him, by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The kindness will not be placed upon anything except it would adorn it, nor will it be removed from anything except it would shame it’’.[199]
3- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: الْمُسْلِمُ مَنْ سَلِمَ النَّاسُ مِنْ يَدِهِ وَ لِسَانِهِ وَ الْمُؤْمِنُ مَنِ ائْتَمَنَهُ النَّاسُ عَلَى أَمْوَالِهِمْ وَ أَنْفُسِهِمْ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn Abu Umeyr, from on of his companions,
‘From Abu Abdullah-asws having said: ‘The Muslim is one the people are safe from his hand, and his tongue, while the Momin is one whom the people trust upon their wealth and their selves’’.[200]
وَ رُوِيَ فِي حَدِيثٍ آخَرَ أَنَّ الْمُؤْمِنَ مَنْ آمَنَ جَارَهُ بَوَائِقَهُ.
And it is reported in another Hadeeth: ‘The Momin is one his neighbour is safe from his evil’’.[201]
4- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ ابْنِ مُسْكَانَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُخْبِرُكُمْ بِمَنْ تَحْرُمُ عَلَيْهِ النَّارُ غَداً
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ali Bin Mahziyar, from Al-Husayn Bin Saeed, from Fazalat, from Ibn Muskan,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Shall I‑saww inform you all with the one, the Fire will be Prohibited unto him tomorrow?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ الْهَيِّنُ الْقَرِيبُ اللَّيِّنُ السَّهْلُ.
He-saww said: ‘The lenient, the close (approachable), the gentle, the easy-going.’’.[202]
5- لي، الأمالي للصدوق قَالَ رَسُولُ اللَّهِ ص أَعْقَلُ النَّاسِ أَشَدُّهُمْ مُدَارَاةً لِلنَّاسِ وَ أَذَلُّ النَّاسِ مَنْ أَهَانَ النَّاسَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Rasool-Allah-saww said: ‘The most intellectual of the people is their most intense in the politeness to the people, and the most disgraceful of the people is one who demeans the people’’.[203]
6- لي، الأمالي للصدوق عَلِيُّ بْنُ أَحْمَدَ عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: كَانَ فِيمَا نَاجَى اللَّهُ مُوسَى بْنَ عِمْرَانَ أَنْ قَالَ إِلَهِي مَا جَزَاءُ مَنْ كَفَّ أَذَاهُ عَنِ النَّاسِ وَ بَذَلَ مَعْرُوفَهُ لَهُمْ
(The book) ‘Al Amaali’ of Al Sadouq – ‘Ali Bin Ahmad, from Al Asady, from Sahl, from Abdul Azeem Al Hasany,
‘From Abu Al-Hassan-asws the 3rd having said: ‘It was among what Musa-as Bin Imran-as had whispered to Allah-azwj, he-as said: ‘My-as God-azwj! What is a Recompense of the one who restrains his harm from the people and is liberal with his acts of kindness to them?’
قَالَ يَا مُوسَى تُنَادِيهِ النَّارُ يَوْمَ الْقِيَامَةِ لَا سَبِيلَ لِي عَلَيْكَ.
He-azwj: “O Musa-as! The Fire will call out to him on the Day of Qiyamah: ‘(Fire will say) There is no way for me unto you!’”’[204]
7- لي، الأمالي للصدوق ابْنُ مُوسَى عَنْ مُحَمَّدِ بْنِ هَارُونَ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ رَضِيَ بِالْعَافِيَةِ مِمَّنْ دُونَهُ رُزِقَ السَّلَامَةَ مِمَّنْ فَوْقَهُ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Muhammad Bin Haroun, from Al Rowbany, from Abdul Azeem Al Hasany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘One who is satisfied with the well-being than the ones below him will be Graced the safety from the one above him’ – the Hadeeth’’.[205]
8- ل، الخصال أَبِي عَنِ الْكُمُنْدَانِيِّ وَ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَرَفُ الْمُؤْمِنِ صَلَاتُهُ بِاللَّيْلِ وَ عِزُّهُ كَفُّ الْأَذَى عَنِ النَّاسِ.
(The book) ‘Al Khisaal’ – My father, from Al Kumundany, and Muhammad Al Attar, from Ibn Isa, from Al-Husayn Bin Saeed, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘The nobility of the Momin is his praying Salat at night, and his honour is in restraining the harm from the people’’.[206]
9- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ سَهْلٍ عَنِ اللُّؤْلُؤِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ قَوْماً مِنْ قُرَيْشٍ قَلَّتْ مُدَارَاتُهُمْ لِلنَّاسِ فَنُفُوا مِنْ قُرَيْشٍ وَ ايْمُ اللَّهِ مَا كَانَ بِأَحْسَابِهِمْ بَأْسٌ وَ إِنَّ قَوْماً مِنْ غَيْرِهِمْ حَسُنَتْ مُدَارَاتُهُمْ فَأُلْحِقُوا بِالْبَيْتِ الرَّفِيعِ
(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Sahl, from Al Luluie, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I heard Abu Abdullah-asws saying: ‘There was a group of people from Qureysh, their politeness to the people was scarce, so they were exiled from Qureysh, and I-asws swear by Allah-azwj there was not problem with their ancestry; and there was a group from others, their politeness was good, so they joined with the lofty House’.
قَالَ ثُمَّ قَالَ مَنْ كَفَّ يَدَهُ عَنِ النَّاسِ فَإِنَّمَا يَكُفُّ عَنْهُمْ يَداً وَاحِدَةً وَ يَكُفُّونَ عَنْهُ أَيَادِيَ كَثِيرَةً.
He (the narrator) said, ‘Then he-asws said: ‘One who restrains his hand from the people, so rather he has restrained one hand from them, and they will be restraining from him, a lot of hands’’.[207]
10- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمُؤْمِنُ نَفْسُهُ مِنْهُ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al Arbamiya’ – Amir Al-Momineen-asws said: ‘The Momin, his self is fatigued from him while the people are at rest from him’’.[208]
11- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ أَنَّ النَّبِيَّ ص قَالَ: نِعْمَ وَزِيرُ الْإِيمَانِ الْعِلْمُ وَ نِعْمَ وَزِيرُ الْعِلْمِ الْحِلْمُ وَ نِعْمَ وَزِيرُ الْحِلْمِ الرِّفْقُ وَ نِعْمَ وَزِيرُ الرِّفْقِ اللِّينُ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws: ‘The Prophet-saww said: ‘Best Vizier of the Eman is the knowledge, and best Vizier of the knowledge is the leniency, and best Vizier of the leniency is the kindness, and best Vizier of the kindness is the gentleness’’.[209]
12- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى بْنِ زَكَرِيَّا عَنْ حُسَيْنِ بْنِ عَلِيٍّ الْجُعْفِيِّ عَنْ زَائِدَةَ عَنْ هِشَامِ بْنِ حَسَّانَ عَنِ الْحَسَنِ عَنْ جَابِرٍ قَالَ: قِيلَ يَا رَسُولَ اللَّهِ ص أَيُّ الْإِسْلَامِ أَفْضَلُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Umer, and from Ibn Uqdah, from Ahmad Bin Yahya Bin Zakariya, from Husayn Bin Ali Al Jufy, from Zaidah, from Hisham Bin Hassan, from Al-Hassan, from Jabir who said,
‘I was said, ‘O Rasool-Allah-saww! Which Al-Islam is superior?’
قَالَ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ يَدِهِ وَ لِسَانِهِ.
He-saww said: ‘One whom the Muslims are safe from his hand and his tongue’’.[210]
13- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّا أُمِرْنَا مَعَاشِرَ الْأَنْبِيَاءِ بِمُدَارَاةِ النَّاسِ كَمَا أُمِرْنَا بِأَدَاءِ الْفَرَائِضِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – By a chain of Al Mujashie,
‘From Al-Sadiq-asws, from his-asws, from his-asws having said: ‘Rasool-Allah-saww said: ‘We-as, community of the Prophets-as, are Commanded with politeness to the people just as we-as are commanded with fulfilling the Obligations’’.[211]
14- مع، معاني الأخبار عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَعْقَلُ النَّاسِ أَشَدُّهُمْ مُدَارَاةً لِلنَّاسِ.
(The book) ‘Ma’any Al Akhbar’ –
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The most intellectual of the people, is their most intensely polite to the people’’.[212]
15- مع، معاني الأخبار الْوَرَّاقُ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُنَبِّئُكُمْ بِشَرِّ النَّاسِ
(The book) ‘Ma’any Al Akhbar’ – Al Warraq, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from Al-Hassan Bin Saeed, from Al Haris Bin Muhammad Bin Al Numan, from Jameel Bin Salih,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Shall I-saww inform you all with evilest of the people?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ أَبْغَضَ النَّاسَ وَ أَبْغَضَهُ النَّاسُ
He-saww said: ‘One who hates the people and the people hate him’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ هَذَا
Then he-saww said: ‘Shall I-saww inform you all with eviler (person) than this?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ ص
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ الَّذِي لَا يُقِيلُ عَثْرَةً وَ لَا يَقْبَلُ مَعْذِرَةً وَ لَا يَغْفِرُ ذَنْباً
He-asws said: ‘The one who neither dismisses a stumble, nor accepts an apology, nor forgives a sin (offence)’’.
ثُمَّ قَالَ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ هَذَا
Then he-asws said, ‘He-saww said: ‘Shall I-saww inform you all with (a person) eviler than this?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ ص
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ لَا يُؤْمَنُ شَرُّهُ وَ لَا يُرْجَى خَيْرُهُ الْخَبَرَ.
He-saww said: ‘One there is no safety from his evil nor is there any hope from his good’ – the Hadeeth’’.[213]
16- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَيْفٍ عَنْ أَخِيهِ عَنْ أَبِيهِ عَنْ عَاصِمٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ كَفَّ نَفْسَهُ عَنْ أَعْرَاضِ النَّاسِ كَفَّ اللَّهُ عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ أَقَالَهُ اللَّهُ نَفْسَهُ يَوْمَ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Al-Husayn Bin Sayf, from his father, from his father, from Aasim, from Al Sumali,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘One who restrains himself from (exposing) honours of the people, Allah-azwj will Restrain from him the Punishment on the Day of Qiyamah, and the one who restrains his anger from the people, Allah-azwj will Rescue his soul on the Day of Qiyamah’’.[214]
17- ين، كتاب حسين بن سعيد و النوادر عَلِيُّ بْنُ النُّعْمَانِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ رَفِيقٌ يُعْطِي الثَّوَابَ وَ يُحِبُّ كُلَّ رَفِيقٍ وَ يُعْطِي عَلَى الرِّفْقِ مَا لَا يُعْطِي عَلَى الْعُنْفِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ali Bin Al Numan, from Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj is Kind. He-azwj Gives the Reward and Loves every kind (person), and He-azwj Gives based upon the kindness what He‑azwj does not Give upon the harshness’’.[215]
18- ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنْ جَابِرِ بْنِ سَمِيرٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ عِنْدَهُ رَجُلٌ فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص الرِّفْقُ يُمْنٌ وَ الْخُرْقُ شُؤْمٌ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – one of our companions, from Jabir Bin Sameer, from Muaz Bin Muslim who said,
‘I entered to see Abu Abdullah-asws and there was a man in his-asws presence. Abu Abdullah‑asws said to him: ‘Rasool-Allah-saww said: ‘The kindness is auspicious while the infringement is inauspicious’’.[216]
19- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِأَبِي ذَرٍّ الْغِفَارِيِّ كُفَّ أَذَاكَ عَنِ النَّاسِ فَإِنَّهُ صَدَقَةٌ تَصَدَّقُ بِهَا عَلَى نَفْسِكَ.
(The book) ‘Nawadir’ – By his chain,
‘Musa Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said to Abu Zarr Al-Ghifary-ra: ‘Restrain your-ra harm from the people for it is a charity you-ra are donating with upon yourself-ra’’.[217]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ عَمَلٍ أَحَبَّ إِلَى اللَّهِ تَعَالَى وَ إِلَى رَسُولِهِ مِنَ الْإِيمَانِ بِاللَّهِ وَ الرِّفْقِ بِعِبَادِهِ وَ مَا مِنْ عَمَلٍ أَبْغَضَ إِلَى اللَّهِ تَعَالَى مِنَ الْإِشْرَاكِ بِاللَّهِ تَعَالَى وَ الْعُنْفِ عَلَى عِبَادِهِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘There is none from a deed more Beloved to Allah-azwj the Exalted and to His-azwj Rasool-saww than the Eman with Allah-azwj and the kindness with His-azwj servants; and there is none from a deed more Hateful to Allah-azwj the Exalted than the associating with Allah-azwj the Exalted and the harshness upon His-azwj His-azwj servants’’.[218]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا اصْطَحَبَ اثْنَانِ إِلَّا كَانَ أَعْظَمُهُمَا أَجْراً عِنْدَ اللَّهِ تَعَالَى وَ أَحَبُّهُمَا عِنْدَ اللَّهِ تَعَالَى أَرْفَقَهُمَا بِصَاحِبِهِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘No two (persons) will accompany each other except the mightier of the two in Rewards in the Presence of Allah-azwj the Exalted, and their more Beloved in the Presence of Allah-azwj the Exalted would be their kinder with his companion’’.[219]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا وُضِعَ الرِّفْقُ عَلَى شَيْءٍ إِلَّا زَانَهُ وَ لَا وُضِعَ الْخُرْقُ عَلَى شَيْءٍ إِلَّا شَانَهُ
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The kindness will not be placed upon anything except it would adorn it, nor will the harshness be placed upon anything except it would shame it.
فَمَنْ أُعْطِيَ الرِّفْقَ أُعْطِيَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ مَنْ حُرِمَهُ حُرِمَ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ
The one Given the kindness has been Given goodness of the world and the Hereafter, and one who is Deprived is deprived of goodness of the world and the Hereafter’.
وَ قَالَ النَّبِيُّ ص مَنْ مَاتَ مُدَارِياً مَاتَ شَهِيداً.
And the Prophet-saww said: ‘One who dies a knower (of Wilayah) dies as a martyr’’.[220]
20- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ لِكُلِّ شَيْءٍ قُفْلًا وَ قُفْلُ الْإِيمَانِ الرِّفْقُ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from the one who mentioned it, from Muhammad Bin Abdul Rahman Bin Abu Layli, from his father,
‘From Abu Ja’far-asws having said: ‘For everything there is a lock, and a lock of the Eman is the kindness’’.[221]
21- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ قَالَ قَالَ أَبُو جَعْفَرٍ ع مَنْ قُسِمَ لَهُ الرِّفْقُ قُسِمَ لَهُ الْإِيمَانُ.
(The book) ‘Al Kafi’ – By the previous chain, he said,
‘Abu Ja’far-asws said: ‘One the kindness has been Apportioned to, the Eman has been Apportioned to him’’.[222]
22- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ يَحْيَى الْأَزْرَقِ عَنْ حَمَّادِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَعَالَى رَفِيقٌ يُحِبُّ الرِّفْقَ فَمِنْ رِفْقِهِ بِعِبَادِهِ تَسْلِيلُهُ أَضْغَانَهُمْ وَ مُضَادَّتُهُمْ لِهَوَاهُمْ وَ قُلُوبِهِمْ
(The book) ‘Al Kafi’ – From Ali, from his father, from Safwan Bin Yahya Al Azraq, from Hammad Bin Bashir,
‘From Abu Abdullah-asws having said: ‘Allah-azwj the Exalted is Kind, He-azwj Loves the kindness. From His-azwj Kindness with His-azwj servant is His-azwj Easing their grudges and their contradictions due to their whims and their hearts.
وَ مِنْ رِفْقِهِ بِهِمْ أَنَّهُ يَدَعُهُمْ عَلَى الْأَمْرِ يُرِيدُ إِزَالَتَهُمْ عَنْهُ رِفْقاً بِهِمْ لِكَيْلَا تَلْقَى عَلَيْهِمْ عُرَى الْإِيمَانِ وَ مُثَاقَلَتُهُ جُمْلَةً وَاحِدَةً فَيَضْعُفُوا فَإِذَا أَرَادَ ذَلِكَ نَسَخَ الْأَمْرَ بِالْآخَرِ فَصَارَ مَنْسُوخاً.
And from His-azwj Kindness with them is His-azwj Leaving them upon the matter Intending their removal from it as a kindness with them lest the bonds of Eman be cast upon them in one go, so they would become weak. When He-azwj Wants that, He-azwj Abrogates the matter with another, so it becomes Abrogated’’.[223]
23- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ مُعَاذِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ ص الرِّفْقُ يُمْنٌ وَ الْخُرْقُ شُؤْمٌ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Muawiya Bin Wahab, from Muaz Bin Muslim,
‘From Abu Abdullah-asws having said: ‘He-saww said: ‘The kindness is auspicious, and the infringement is inauspicious’’.[224]
24- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفِيقٌ يُحِبُّ الرِّفْقَ وَ يُعْطِي عَلَى الرِّفْقِ مَا لَا يُعْطِي عَلَى الْعُنْفِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ibn Isa, from Ibn Mahboub, from Mro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Allah-azwj Mighty and Majestic is Kind, He-azwj Loves the kindness, and He-azwj Gives upon the kindness what He-azwj does not Give upon the harshness’’.[225]
25- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ الرِّفْقَ لَمْ يُوضَعْ عَلَى شَيْءٍ إِلَّا زَانَهُ وَ لَا نُزِعَ مِنْ شَيْءٍ إِلَّا شَانَهُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Uzina, from Zurara,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The kindness does not get placed upon a thing except it adorns it, nor is it removed from a thing except it shames it’’.[226]
26- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ رَفَعَهُ إِلَى النَّبِيِّ ص قَالَ: إِنَّ فِي الرِّفْقِ الزِّيَادَةَ وَ الْبَرَكَةَ وَ مَنْ يُحْرَمِ الرِّفْقَ يُحْرَمِ الْخَيْرَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Abdullah Bin Al Mugheira, from Amro Bin Abu Al Miqdam,
‘Raising it to the Prophet-saww having said: ‘In the kindness is the increase and the Blessing, and the one Deprived of the kindness is deprived the goodness’’.[227]
27- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا زُوِيَ الرِّفْقُ عَنْ أَهْلِ بَيْتٍ إِلَّا زُوِيَ عَنْهُمُ الْخَيْرُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Abdullah Bin Al Mugheira, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘The kindness will not be impeded from a family except the goodness is impeded from them’’.[228]
28- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَلِيِ بْنِ الْمُعَلَّى عَنْ إِسْمَاعِيلَ بْنِ يَسَارٍ عَنْ أَحْمَدَ بْنِ زِيَادِ بْنِ أَرْقَمَ الْكُوفِيِّ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا أَهْلِ بَيْتٍ أُعْطُوا حَظَّهُمْ مِنَ الرِّفْقِ فَقَدْ وَسَّعَ اللَّهُ عَلَيْهِمْ فِي الرِّزْقِ وَ الرِّفْقُ فِي تَقْدِيرِ الْمَعِيشَةِ خَيْرٌ مِنَ السَّعَةِ فِي الْمَالِ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibrahim Bin Muhammad Al Saqafy, from Ali Bin Al Moalla, fromIsmail Bin Yasaar, from Ahmad Bin Ziyad Bin Arqam Al Kufy, from a man,
‘From Abu Abdullah-asws having said: ‘Whichever family is Given their share from the kindness, so Allah-azwj has been Capacious upon them regarding the sustenance, and the kindness in appraisal of the livelihood is better than the vastness in the wealth.
وَ الرِّفْقُ لَا يَعْجِزُ عَنْهُ شَيْءٌ وَ التَّبْذِيرُ لَا يَبْقَى مَعَهُ شَيْءٌ إِنَّ اللَّهَ عَزَّ وَ جَلَّ رَفِيقٌ يُحِبُّ الرِّفْقَ.
And the kindness is such nothing is unable from it, and the extravagance is such, nothing remains with it. Allah-azwj Mighty and Majestic is Kind, He-azwj Loves the kindness’’.[229]
29- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ رَفَعَهُ عَنْ صَالِحِ بْنِ عُقْبَةَ عَنْ هِشَامِ بْنِ أَحْمَرَ عَنْ أَبِي الْحَسَنِ ع قَالَ: قَالَ لِي وَ جَرَى بَيْنِي وَ بَيْنَ رَجُلٍ مِنَ الْقَوْمِ كَلَامٌ فَقَالَ لِي ارْفُقْ بِهِمْ فَإِنَّ كُفْرَ أَحَدِهِمْ فِي غَضَبِهِ وَ لَا خَيْرَ فِيمَنْ كَانَ كُفْرُهُ فِي غَضَبِهِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, raising it from Salih Bin Uqbah, from Hisham Bin Ahmad,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘He-asws said to me, and (heated) talk had flowed between me and a man from the people, so he-asws said to me: ‘Be kind with them, Even if one of them were to commit Kufr during his anger, and there is goodness in the one was his Kufr in his anger’’.[230]
30- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: الرِّفْقُ نِصْفُ الْعَيْشِ.
(The book) ‘Al Kafi’ – From the number, from Sahl, from Ali Bin Hassan, from Musa Bin Bakr,
‘From Abu Al-Hassan Musa-asws having said: ‘The kindness is half the living’’.[231]
31- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ يُحِبُّ الرِّفْقَ وَ يُعِينُ عَلَيْهِ فَإِذَا رَكِبْتُمُ الدَّابَّةَ الْعَجِفَ فَأَنْزِلُوهَا مَنَازِلَهَا فَإِنْ كَانَتِ الْأَرْضُ مُجْدِبَةً فَانْجُوا عَلَيْهَا وَ إِنْ كَانَتْ مُخْصِبَةً فَأَنْزِلُوهَا مَنَازِلَهَا.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Loves the kindness and Assists upon it. When you ride the lean animal, rest them in their places. If the ground were to be infertile, hasten upon (away from) it, and if it were to be fertile, then rest it in its places’’.[232]
32- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ كَانَ الرِّفْقُ خَلْقاً يُرَى مَا كَانَ مِمَّا خَلَقَ اللَّهُ عَزَّ وَ جَلَّ شَيْءٌ أَحْسَنَ مِنْهُ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Usman Bin Isa, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Had the kindness been a seen creature, there would not have been anything from what Allah-azwj Mighty and Majestic has Created, more excellent than it’’.[233]
33- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَمَّنْ حَدَّثَهُ عَنْ أَحَدِهِمَا ع قَالَ: إِنَّ اللَّهَ رَفِيقٌ يُحِبُّ الرِّفْقَ وَ مِنْ رِفْقِهِ بِكُمْ تَسْلِيلُ أَضْغَانِكُمْ وَ مُضَادَّةِ قُلُوبِكُمْ وَ إِنَّهُ لَيُرِيدُ تَحْوِيلَ الْعَبْدِ عَنِ الْأَمْرِ فَيَتْرُكُهُ عَلَيْهِ حَتَّى يُحَوِّلَهُ بِالنَّاسِخِ كَرَاهِيَةَ تَثَاقُلِ الْحَقِّ عَلَيْهِ.
(The book) ‘Al-Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from the one who narrated it,
‘From one of the two (5th or 6th Imam-asws) having said: ‘Allah-azwj is Kind, He-azwj Loves the kindness, and from His-azwj Kindness with you all is the Easing of your grudges and contradictions of your hearts, and He-azwj Wants the servant to transfer from the matter so He-azwj Leaves him upon until He-azwj Transfers him by the Abrogation, disliking the weight of the truth upon him’’.[234]
34- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا اصْطَحَبَ اثْنَانِ إِلَّا كَانَ أَعْظَمُهُمَا أَجْراً وَ أَحَبُّهُمَا إِلَى اللَّهِ عَزَّ وَ جَلَّ أَرْفَقَهُمَا بِصَاحِبِهِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘No two (persons) will accompany except their mightier of Reward and their more Beloved to Allah-azwj Mighty and Majestic is their kinder with his companion’’. [235]
35- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ عَنِ الْفُضَيْلِ بْنِ عُثْمَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ كَانَ رَفِيقاً فِي أَمْرِهِ نَالَ مَا يُرِيدُ مِنَ النَّاسِ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Hassan, from Al-Hassan Bin Al-Husayn, from Al Fuzeyl Bin Usman who said,
‘I heard Abu Abdullah-asws saying: ‘One who were to be kind in his affairs will achieve what he wants from the people’’.[236]
باب 43 النصيحة للمسلمين و بذل النصح لهم و قبول النصح ممن ينصح
CHAPTER 43 – THE ADVISING TO THE MUSLIMS, AND LIBERALITY OF THE ADVISING TO THEM, AND ACCEPTING THE ADVICE FROM THE ONE WHO ADVISES
1- ل، الخصال عَبْدُ الرَّحْمَنِ بْنُ مُحَمَّدِ بْنِ خَالِدٍ الْبَلْخِيُّ عَنِ الْعَبَّاسِ بْنِ طَاهِرِ بْنِ ظُهَيْرٍ وَ كَانَ مِنَ الْأَفَاضِلِ عَنْ نَصْرِ بْنِ الْأَصْبَغِ بْنِ مَنْصُورٍ عَنْ مُوسَى بْنِ هِلَالٍ عَنْ هِشَامِ بْنِ حَسَّانَ عَنِ الْحَسَنِ عَنْ تَمِيمٍ الرَّازِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ يَضْمَنْ لِي خَمْساً أَضْمَنْ لَهُ الْجَنَّةَ
(The book) ‘Al Khisaal’ – Abdul Rahman Bin Muhammad Bin Khalid Al Balkhy, from Al Abbas Bin Tahir Bin Zuheyr, and he was from the meritorious ones, fromNasr Bin Al Asbagh Bin Mansour, from Musa Bin HIlal, from Hisham Bin Hassan, from Al-Hassan, from Tameem Al Razy who said,
‘Rasool-Allah-saww said: ‘One who guarantees five to me, I-saww shall guaranteed the Paradise for him’’.
قِيلَ وَ مَا هِيَ يَا رَسُولَ اللَّهِ
It was said, ‘And what are these, O Rasool-Allah-saww?’
قَالَ النَّصِيحَةُ لِلَّهِ عَزَّ وَ جَلَّ وَ النَّصِيحَةُ لِرَسُولِهِ وَ النَّصِيحَةُ لِكِتَابِ اللَّهِ وَ النَّصِيحَةُ لِدِينِ اللَّهِ وَ النَّصِيحَةُ لِجَمَاعَةِ الْمُسْلِمِينَ.
He-saww said: ‘The advising for the Sake of Allah-azwj Mighty and Majestic, and the advising for His-azwj Rasool-saww, and the advising for the Book of Allah-azwj, and the advising for the religion of Allah-azwj, and the advising for a group of Muslims’’.[237]
2- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ ابْنِ مَتِّيلٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ سَمِعْتُ الصَّادِقَ ع يَقُولُ 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 Mateel, from Al Barqy, from his father, from Yunus, from Abdul Rahman Bin Al Hajjaj who said,
‘I heard Al-Sadiq-asws saying: ‘The one who sees his brother upon a matter he dislikes, but does not return him from it while he is able upon it, so he has betrayed him, and the one who does not shun friendship of the idiot will almost adopts his mannerisms’’.[238]
3- ف، تحف العقول عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ: الْمُؤْمِنُ يَحْتَاجُ إِلَى خِصَالٍ تَوْفِيقٍ مِنَ اللَّهِ وَ وَاعِظٍ مِنْ نَفْسِهِ وَ قَبُولٍ مِمَّنْ يَنْصَحُهُ.
(The book) ‘Tuhaf Al Uqoul’ –
‘From Abu Ja’far-asws the 2nd having said: ‘The Momin is need to (certain) characteristics – Inclination from Allah-azwj, and preaching from himself, and accepting from the one who advise him’’.[239]
4- ف، تحف العقول عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع أَنَّهُ قَالَ لِبَعْضِ مَوَالِيهِ عَاتِبْ فُلَاناً وَ قُلْ لَهُ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً إِذَا عُوتِبَ قَبِلَ.
(The book) ‘Tuhaf Al Uqoul –
‘From Abu Al-Hassan-asws the 3rd having said to one of his-asws friends: ‘Rebuke so and so, and say to him, ‘When Allah-azwj Wants good with a servant when he is rebuke, he accepts’’.[240]
5- ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع فِي كَلَامٍ طَوِيلٍ ثَلَاثٌ لَا يُغِلُّ عَلَيْهَا قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ وَ اللُّزُومُ لِجَمَاعَتِهِمْ
(The book) ‘Fiqh Al-Reza-asws’ – It is reported from the Scholar-asws in a lengthy speech: ‘Three (matters) a heart of a Muslim person cannot be cheated upon – sincere deed for Allah-azwj, and the advice to imams (leaders) of the Muslims, and sticking to their group’.
وَ قَالَ حَقُّ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ أَنْ يَمْحَضَهُ النَّصِيحَةَ فِي الْمَشْهَدِ وَ الْمَغِيبِ كَنَصِيحَتِهِ لِنَفْسِهِ
And he-asws said: ‘A right of the Momin upon the Momin is that he should be sincere of the advice during the presence and the absence, like his advice to himself’.
وَ نَرْوِي مَنْ مَشَى فِي حَاجَةِ أَخِيهِ فَلَمْ يُنَاصِحْهُ كَانَ كَمَنْ حَارَبَ اللَّهَ وَ رَسُولَهُ
And we are reporting: ‘One who walks regarding a need of his brother but does not advise him would be like the one battling Allah-azwj and His-azwj Rasool-saww’.
وَ أَرْوِي مَنْ أَصْبَحَ لَا يَهْتَمُّ بِأَمْرِ الْمُسْلِمِينَ فَلَيْسَ مِنْهُمْ
And I am reporting, ‘The one who comes to a morning not concerned with affairs of the Muslims, he isn’t from them’.
وَ أَرْوِي لَا يَقْبَلُ اللَّهُ عَمَلَ عَبْدٍ وَ هُوَ يُضْمِرُ فِي قَلْبِهِ عَلَى مُؤْمِنٍ سُوءاً
And I am reported, ‘Allah-azwj does not Accept a deed of a servant while he is concealing evil in his heart against a Momin’.
وَ نَرْوِي لَيْسَ مِنَّا مَنْ غَشَّ مُؤْمِناً أَوْ ضَرَّهُ أَوْ مَاكَرَهُ
And we are reporting, ‘He isn’t from us-asws, one who cheats a Momin, or harms him, or plots against him’.
وَ نَرْوِي الْخَلْقُ عِيَالُ اللَّهِ فَأَحَبُّ الْخَلْقِ عَلَى اللَّهِ مَنْ أَدْخَلَ عَلَى أَهْلِ بَيْتِ مُؤْمِنٍ سُرُوراً وَ مَشَى مَعَ أَخِيهِ فِي حَاجَتِهِ.
And we are reporting, ‘The creatures are dependants of Allah-azwj, so the most Beloved of the creatures to Allah-azwj is one who enters gladness unto a family of a Momin, or walks with his brother regarding his need’’.[241]
6- سر، السرائر مِنْ كِتَابِ الْمَسَائِلِ مِنْ مَسَائِلِ أَيُّوبَ بْنِ نُوحٍ وَ كَتَبَ إِلَى بَعْضِ أَصْحَابِنَا عَاتِبْ فُلَاناً وَ قُلْ لَهُ إِنَّ اللَّهَ إِذَا أَرَادَ بِعَبْدٍ خَيْراً إِذَا عُوتِبَ قَبِلَ.
(The book) ‘Al Saraair’, from the book ‘Al Masail Min Masail’ – Ayoub Bin Nuh,
‘And he-asws had written to one of our companions: ‘Rebuke so and so, and say to him, ‘When Allah-azwj Wants good with a servant, when he is rebuke, he accepts’’.[242]
7- الدُّرَّةُ الْبَاهِرَةُ، قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع كَثْرَةُ النُّصْحِ تَدْعُو إِلَى التُّهَمَةِ.
(The book) ‘Al Durr Al Bahira’ –
‘Ali-asws Bin Al-Husayn-asws said: ‘Frequency of advice calls to the accusation’’.[243]
8- نهج، نهج البلاغة قَالَ لِابْنِهِ الْحَسَنِ ع رُبَّمَا نَصَحَ غَيْرُ النَّاصِحِ وَ غَشَّ الْمُسْتَنْصَحُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said to his-asws son-asws Al-Hassan-asws: ‘Sometimes an advice is not an advice and it cheats the advised’’.[244]
باب 44 الأدب و من عرف قدره و لم يتعد طوره
CHAPTER 44 – THE ETIQUETTE AND THE ONE WHO RECOGNISES HIS WORTH AND DOES NOT EXCEED ITS EDGE
1- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا هَلَكَ امْرُؤٌ عَرَفَ قَدْرَهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Sowfy, from Al Rowbany, from Abdul Azeem,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws having said: ‘He will not be destroyed, a person knowing his worth’’.[245]
2- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ: خَمْسٌ مَنْ لَمْ تَكُنْ فِيهِ لَمْ يَكُنْ فِيهِ كَثِيرُ مُسْتَمْتَعٍ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Hashim, from Ibn Marrar, from Yunus, from Abdullah Bin Sinan,
‘From Al-Sadiq-asws having said: ‘Five (things), one who does not have these in him would not have a lot of enjoyment in him’.
قِيلَ وَ مَا هُنَّ يَا ابْنَ رَسُولِ اللَّهِ
It was said, ‘And what are these, O son-asws of Rasool-Allah-saww!’
قَالَ الدِّينُ وَ الْعَقْلُ وَ الْحَيَاءُ وَ حُسْنُ الْخُلُقِ وَ حُسْنُ الْأَدَبِ.
He-asws said: ‘The religion, and the intellect, and the modesty, and good manners, and good etiquettes’’.[246]
3- لي، الأمالي للصدوق عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لَا حَسَبَ أَبْلَغُ مِنَ الْأَدَبِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘From Amir Al-Momineen-asws having said: ‘There is no pedigree further reaching than the etiquette’’.[247]
4- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ الْحَلَّالِ عَنْ يَحْيَى بْنِ عِمْرَانَ الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَطْمَعَنَّ ذُو الْكِبْرِ فِي الثَّنَاءِ الْحَسَنِ- وَ لَا الْخِبُّ فِي كَثْرَةِ الصَّدِيقِ وَ لَا السَّيِّئُ الْأَدَبِ فِي الشَّرَفِ وَ لَا البخل [الْبَخِيلُ] فِي صِلَةِ الرَّحِمِ وَ لَا الْمُسْتَهْزِئُ بِالنَّاسِ فِي صِدْقِ الْمَوَدَّةِ وَ لَا الْقَلِيلُ الْفِقْهِ فِي الْقَضَاءِ وَ لَا الْمُغْتَابُ فِي السَّلَامَةِ وَ لَا الْحَسُودُ فِي رَاحَةِ الْقَلْبِ وَ لَا الْمُعَاقِبُ عَلَى الذَّنْبِ الصَّغِيرِ فِي السُّودَدِ وَ لَا الْقَلِيلُ التَّجْرِبَةِ الْمُعْجَبُ بِرَأْيِهِ فِي رِئَاسَةٍ.
(The book) ‘Al Khisaal’ – Al Attar, from his father, from Al Ashari, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Umar Al Hallal, from Yahya Bin Imran Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘The one with arrogance should not covet the goodly praise, nor is there disappointment in having many friends, nor is there the evil etiquette in the nobility, not stinginess in connection the kinship, nor is there mockery with the people in sincere cordiality, nor little understanding regarding the decree, nor the backbiting regarding the safety, nor there is the envious in comfort of the heart, nor is the one Punished upon the minor sin in the honour, nor the one of little experience fascinated with his opinion regarding governance’’.[248]
5- ل، الخصال عَنِ ابْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: الْأَدَبُ رِئَاسَةٌ.
(The book) ‘Al Khisaal’ – from Ibn Nubata,
‘From Amir Al-Momineen-asws having said: ‘The etiquette is governance’’.[249]
6- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْعِلْمُ وِرَاثَةٌ كَرِيمَةٌ وَ الْآدَابُ حُلَلٌ حِسَانٌ وَ الْفِكْرَةُ مِرْآةٌ صَافِيَةٌ وَ الِاعْتِذَارُ مُنْذِرٌ نَاصِحٌ وَ كَفَى بِكَ أَدَباً لِنَفْسِكَ تَرْكُكَ مَا كَرِهْتَهُ لِغَيْرِكَ.
(The book) ‘Al Amaali’ of the sheykh – Al Mufeed, from Al Jiany, from Abdullah Bin Muhammad,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws said: ‘The knowledge is an honourable inheritance, and the etiquettes are good garment, and the idea is a clear mirror, and the apology is an advising warning, and it suffices as an etiquette for yourself your leaving what you dislike for others’’.[250]
7- نهج، نهج البلاغة الْآدَابُ حُلَلٌ مُجَدَّدَةٌ.
(The book) ‘Nahj Al Balagah’ –
‘The etiquettes are new garments’’.[251]
وَ قَالَ ع هَلَكَ امْرُؤٌ لَمْ يَعْرِفْ قَدْرَهُ.
And he-asws said: ‘Destroyed is a person who does not recognise his worth’’.[252]
وَ قَالَ ع لِبَعْضِ مُخَاطِبِيهِ وَ قَدْ تَكَلَّمَ بِكَلِمَةٍ يُسْتَصْغَرُ مِثْلُهُ عَنْ قَبُولِ مِثْلِهَا لَقَدْ طِرْتَ شَكِيراً وَ هَدَرْتَ سَقْباً.
And he-asws said to one of his-asws addressees (listeners) and he has spoken with a phrase it’s like is too small to be accepted: ‘You are flying as soon as you grew feathers, and you have grumbled (like an adult camel) when still young’’.[253]
– وَ الشَّكِيرُ هَاهُنَا أَوَّلُ مَا يَنْبُتُ مِنْ رِيشِ الطَّائِرِ قَبْلَ أَنْ يَقْوَى وَ يَسْتَحْصِفَ وَ السَّقْبُ الصَّغِيرُ مِنَ الْإِبِلِ وَ لَا يُهْدَرُ إِلَّا إِذَا اسْتُفْحِلَ.
Note – ‘And the (word) ‘Al-Shakeer’ over here is the beginning of the growth of feathers of a bird before it is strong and can endure (flying), and (the word) ‘Al-Saqb’ is the young one from the camel which does not grumble except when it becomes an adult’.
8- كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْأَدَبُ يُغْنِي عَنِ الْحَسَبِ.
(The book) ‘Kanz’ of Karajaky –
‘Amir Al-Momineen-asws said: ‘The etiquettes makes one needless from the ancestry’’.[254]
وَ قَالَ ع الْآدَابُ تَلْقِيحُ الْأَفْهَامِ وَ نَتَائِجُ الْأَذْهَانِ.
And he-asws said: ‘The etiquettes inoculate the understandings and results in the minds’’.[255]
وَ قَالَ ع حُسْنُ الْأَدَبِ يَنُوبُ عَنِ الْحَسَبِ.
And he-asws said: ‘Good etiquettes take the place of the ancestry’’.[256]
باب 45 فضل كتمان السر و ذم الإذاعة
CHAPTER 45 – MERIT OF CONCEALING THE SECRET AND CONDEMNATION OF THE PUBLICISING
1- أَقُولُ قَدْ مَضَى فِي بَابِ مَنْ يَنْبَغِي مُصَادَقَتُهُ عَنِ الْبَاقِرِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ كَتَمَ سِرَّهُ كَانَتِ الْخِيَرَةُ بِيَدِهِ وَ كُلُّ حَدِيثٍ جَاوَزَ اثْنَيْنِ فَشَا.
I (Majlisi) am saying, ‘It has passed in the chapter on the one it is befitting to befriend him,
‘From Al-Baqir-asws, from his-asws father-asws, from his-asws grandfather-saww having said: ‘Amir Al-Momineen-asws said: ‘One who conceals his secret, the choice will be in his hand, and every Hadeeth exceeding two (persons) is (classified as) having spread’’.[257]
2- ل، الخصال ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنِ الْحَارِثِ بْنِ الدِّلْهَاثِ عَنِ الرِّضَا ع قَالَ: لَا يَكُونُ الْمُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ فِيهِ ثَلَاثُ خِصَالٍ سُنَّةٌ مِنْ رَبِّهِ وَ سُنَّةٌ مِنْ نَبِيِّهِ وَ سُنَّةٌ مِنْ وَلِيِّهِ
(The book) ‘Al Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Sahl, from Al Haris Bin Al Dilhas,
‘From Al-Reza-asws having said: ‘The Momin cannot be a Momin until there happen to be three characteristics in him – a Sunnah from his Lord-azwj, and a Sunnah from his Prophet-saww, and a Sunnah from his Guardian-asws.
فَالسُّنَّةُ مِنْ رَبِّهِ كِتْمَانُ سِرِّهِ قَالَ اللَّهُ عَزَّ وَ جَلَ عالِمُ الْغَيْبِ فَلا يُظْهِرُ عَلى غَيْبِهِ أَحَداً إِلَّا مَنِ ارْتَضى مِنْ رَسُولٍ
The Sunnah from his Lord-azwj is concealment of his secret. Allah-azwj Mighty and Majestic Says: (He is) Knower of the unseen, and He does not Reveal His hidden matters upon anyone [72:26] Except one He Chooses from a Rasool, [72:27].
وَ أَمَّا السُّنَّةُ مِنْ نَبِيِّهِ فَمُدَارَاةُ النَّاسِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ أَمَرَ نَبِيَّهُ بِمُدَارَاةِ النَّاسِ وَ قَالَ- خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ
And as for the Sunnah from his Prophet-saww, it is politeness to the people, for Allah-azwj Mighty and Majestic has Commanded His-azwj Prophet-saww with politeness with the people, and Said: Take to the Forgiveness and enjoin good and turn away from the ignorant ones [7:199].
وَ أَمَّا السُّنَّةُ مِنْ وَلِيِّهِ فَالصَّبْرُ عَلَى الْبَأْسَاءِ وَ الضَّرَّاءِ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ الصَّابِرِينَ فِي الْبَأْساءِ وَ الضَّرَّاءِ.
And as for the Sunnah from his Guardian-asws, it is the patient upon the adversities and the harms, for Allah-azwj Mighty and Majestic is Saying: and the patient ones during the adversity and the harms [2:177]’’.[258]
3- 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 قَالَ: قَالَ الْمَأْمُونُ لِلرِّضَا ع أَنْشِدْنِي أَحْسَنَ مَا رَوَيْتَهُ فِي كِتْمَانِ السِّرِّ
(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 Waraq, and Al Daqqaq, altogether from Al Kulayni, from Ali Bin Ibrahim Al Alawy, from Muhammad Bin Muhammad Al Muhariby, from a man who said,
‘Al-Mamoun said to Al-Reza-asws, ‘Prose (a poem) to me as excellently as you-asws can report regarding concealing the secret’.
فَقَالَ ع
| وَ إِنِّي لَأَنْسَى السِّرَّ كَيْلَا أُذِيعَهُ- | فَيَا مَنْ رَأَى سِرّاً يُصَانُ بِأَنْ يُنْسَى- | |
| مَخَافَةَ أَنْ يَجْرِيَ بِبَالِي ذِكْرُهُ- | فَيَنْبِذَهُ قَلْبِي إِلَى مُلْتَوَى الْحَشَا- | |
| فَيُوشِكُ مَنْ لَمْ يُفْشِ سِرّاً وَ جَالَ فِي- | خَوَاطِرِهِ أَنْ لَا يُطِيقَ لَهُ حَبْساً |
He-asws said: ‘And I tend to forget the secret lest I publicise it, so who can see a secret that is preserved by being forgotten, fearing that its mention may cross my mind, so it would turn my heart into a crooked beast. There is no doubt that one who does not reveal a secret and circulates it in his mind, will not be able to endure withholding it’’.[259]
4- 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 يَشْكُرُ 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 go to waste – cordiality you bestow on the one having no loyalty for him, and an act of kindness with the one having not appreciation for him, and knowledge with the one having no listening for him, and a secret you deposit with the one having no wisdom for him’’.[260]
5- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ صَفْوَانَ الْجَمَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: طُوبَى لِعَبْدٍ نُوَمَةٍ عَرَفَ النَّاسَ فَصَاحَبَهُمْ بِبَدَنِهِ وَ لَمْ يُصَاحِبْهُمْ فِي أَعْمَالِهِمْ بِقَلْبِهِ فَعَرَفَهُمْ فِي الظَّاهِرِ وَ لَمْ يَعْرِفُوهُ فِي الْبَاطِنِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Sawan Al Jammal,
‘From Abu Abdullah-asws having said: ‘Beatitude is for a ‘Nowma’ servant. He knows the people so he accompanies them with his body and does not accompany them in their deeds with his heart, so they know him in the apparent but do not know him in the esoteric’’.[261]
6- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: وَدِدْتُ أَنِّي افْتَدَيْتُ خَصْلَتَيْنِ فِي الشِّيعَةِ لَنَا بِبَعْضِ لَحْمِ سَاعِدِي النَّزَقَ وَ قِلَّةَ الْكِتْمَانِ.
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Ibn Atiyya, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘I-asws would love it if I-asws could ransom two characteristics in our-asws Shias with some of them I-asws met of my-asws forearm – the rashness and scarcity of the concealing’’.[262]
7- ما، الأمالي للشيخ الطوسي عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كِتْمَانُ سِرِّنَا جِهَادٌ فِي سَبِيلِ اللَّهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Aban Bin Taghlib,
‘From Abu Abdullah-asws having said: ‘Concealing our-asws secrets is Jihad in the Way of Allah‑azwj’’.[263]
8- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع طُوبَى لِعَبْدٍ نُوَمَةٍ عَرَفَ النَّاسَ فَصَاحَبَهُمْ بِبَدَنِهِ وَ لَمْ يُصَاحِبْهُمْ فِي أَعْمَالِهِمْ بِقَلْبِهِ فَعَرَفُوهُ فِي الظَّاهِرِ وَ عَرَفَهُمْ فِي الْبَاطِنِ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Sinan who said,
‘Abu Abdullah-asws said: ‘Beatitude is for a ‘Nowma’ servant who knows the people, so he accompanies them with his body and does not accompany them in their deeds with his heart, so they know him in the apparent and he knows them in the esoteric’’.[264]
9- مع، معاني الأخبار مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنِ الْحُسَيْنِ بْنِ سُفْيَانَ عَنْ سَلَّامِ بْنِ أَبِي عَمْرَةَ عَنْ مَعْرُوفِ بْنِ خَرَّبُوذَ عَنْ أَبِي الطُّفَيْلِ أَنَّهُ سَمِعَ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ إِنَّ بَعْدِي فِتَناً مُظْلِمَةً عَمْيَاءَ مُتَشَكِّكَةً- لَا يَبْقَى فِيهَا إِلَّا النُّوَمَةُ
(The book) ‘Ma’any Al Akhbar’ – Majaylawiya, from his uncle, from Al Kufi,, from Al-Husayn Bin Sufyn, from Sallam Bin Abu Amrah, from Marouf Bin Kharbouz, from Abu Al Tafeyl,
‘He heard Amir Al-Momineen-asws saying: ‘There will be dark, blinding Fitna (full of) suspicions. No one will remain in it except the ‘Nowma’’.
قِيلَ وَ مَا النُّوَمَةُ يَا أَمِيرَ الْمُؤْمِنِينَ
It was said, ‘And what is ‘Al-Nowma’, O Amir Al-Momineen-asws?’
قَالَ الَّذِي لَا يَدْرِي النَّاسُ مَا فِي نَفْسِهِ.
He-asws said: ‘The one whom the people don’t know what is within himself’’.[265]
10- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ النَّهِيكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ ع ثَلَاثَةٌ يَسْتَظِلُّونَ بِظِلِّ عَرْشِ اللَّهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ رَجُلٌ زَوَّجَ أَخَاهُ الْمُسْلِمَ أَوْ أَخْدَمَهُ أَوْ كَتَمَ لَهُ سِرّاً.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Al Naheyki,
‘From Ali son of Ja’far-asws, from his brother-asws (Musa-asws): ‘Three will be Shaded by the Throne of Allah-azwj on a Day there will be no shade except His-azwj Shade – a man getting his Muslim brother married, or serves him, or conceals a secret for him’’.[266]
11- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى الْحَلَبِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ سَبْعَةٌ يُفْسِدُونَ أَعْمَالَهُمْ الرَّجُلُ الْحَلِيمُ ذُو الْعِلْمِ الْكَثِيرِ لَا يُعْرَفُ بِذَلِكَ وَ لَا يُذْكَرُ بِهِ وَ الْحَكِيمُ الَّذِي يُدَبِّرُمَالَهُ كُلَّ كَاذِبٍ مُنْكِرٍ لِمَا يُؤْتَى إِلَيْهِ وَ الرَّجُلُ الَّذِي يَأْمَنُ ذَا الْمَكْرِ وَ الْخِيَانَةِ وَ السَّيِّدُ الْفَظُّ الَّذِي لَا رَحْمَةَ لَهُ وَ الْأُمُّ الَّتِي لَا تَكْتُمُ عَنِ الْوَلَدِ السِّرَّ وَ تُفْشِي عَلَيْهِ وَ السَّرِيعُ إِلَى لَائِمَةِ إِخْوَانِهِ وَ الَّذِي يُجَادِلُ أَخَاهُ مُخَاصِماً لَهُ.
(The book) ‘Al Khisaal’ – From Ahmad Bin Idrees, from Al Ashary, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Umar, from Yahya Al Halby who said,
‘I heard Abu Abdullah-asws saying: ‘Seven (persons) are spoiling their deeds – the lenient man with a lot of knowledge who is neither known with that nor is he mentioned with it; and wise one who gets his wealth managed by ever denying liar due to what is done to him; and the man who believes in the plotting and the betrayal; and the cruel chief who has no mercy for him; and the mother who does not conceal the secret from the child and divulges to him; and the one quick to blame his brothers; and the one who quarrels with his brother being a contender to him’’.[267]
12- 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 who said,
‘Al-Sadiq-asws said to one of his-asws companions: ‘Do not notify your friend of your secret except upon what if your enemy were to be notified upon it, it would not harm you, for the friend can become your enemy one day’’.[268]
13- ف، تحف العقول عَنْ أَبِي جَعْفَرٍ الثَّانِي ع قَالَ: إِظْهَارُ الشَّيْءِ قَبْلَ أَنْ يُسْتَحْكَمَ مَفْسَدَةٌ لَهُ.
(The book) ‘Tuhaf Al Uqoul –
‘From Abu Ja’far-asws the 2nd having said: ‘Revealing the thing before it is fixed is a spoiler of it’’.[269]
14- 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 Ikhtisas’ –
‘Amir Al-Momineen-asws said: ‘The good of the world and the Hereafter is gathered in concealing the secret, and friendship of the good (people), while evil is gathered in publicising it and establishing brotherhood with the evil ones’’.[270]
15- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الصَّادِقُ ع سِرُّكَ مِنْ دَمِكَ فَلَا يَجْرِيَنَّ مِنْ غَيْرِ أَوْدَاجِكَ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Sadiq-asws said: ‘Your secret is from your blood, so do not flow it in other than your own veins’’.[271]
16- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الظَّفَرُ بِالْحَزْمِ وَ الْحَزْمُ بِإِجَابَةِ الرَّأْيِ وَ الرَّأْيُ بِتَحْصِينِ الْأَسْرَارِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘The victory is due to resoluteness, and the resoluteness is due to answering the view, and the view is due to fortifying the secrets’’.[272]
وَ قَالَ ع صَدْرُ الْعَاقِلِ صُنْدُوقُ سِرِّهِ.
And he-asws said: ‘The chest of an intellectual is a treasure chest of his secrets’’.[273]
وَ قَالَ ع مَنْ كَتَمَ سِرَّهُ كَانَتِ الْخِيَرَةُ بِيَدِهِ.
And he-asws said: ‘One who conceals his secret, the choice is in his hand’’.[274]
وَ قَالَ ع الْمَرْءُ أَحْفَظُ لِسِرِّهِ.
And he-asws said: ‘The man preserves his secrets’’.[275]
17- أَعْلَامُ الدِّينِ، قَالَ الصَّادِقُ ع صَدْرُكَ أَوْسَعُ لِسِرِّكَ.
(The book) ‘A’laam Al Deen’ –
‘Al-Sadiq-asws said: ‘Your chest is more capacious for your secrets’’.[276]
18- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: وَدِدْتُ وَ اللَّهِ أَنِّي افْتَدَيْتُ خَصْلَتَيْنِ فِي شِيعَةٍ لَنَا بِبَعْضِ لَحْمِ سَاعِدِي النَّزَقَ وَ قِلَّةَ الْكِتْمَانِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Mahboub, from Malik Bin Atiya, from Abu Hamza,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘By Allah-azwj! I-asws would love to ransom two characteristics in a Shia of ours-asws with part of the meat of my-asws forearm – the rashness and scarcity of the concealment’’.[277]
19- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي أُسَامَةَ زَيْدٍ الشَّحَّامِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أُمِرَ النَّاسُ بِخَصْلَتَيْنِ فَضَيَّعُوهُمَا فَصَارُوا مِنْهُمَا عَلَى غَيْرِ شَيْءٍ الصَّبْرِ وَ الْكِتْمَانِ.
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Muhammad Bin Sinan, from Ammar Bin Marwan, from Abu Usama Zayd Al Shaham who said,
‘Abu Abdullah-asws said: ‘The people were Commanded with having two characteristics, but they wasted these, so came to be from them upon something else – the patience and the concealing’’.[278]
20- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ يُونُسَ بْنِ عَمَّارٍ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا سُلَيْمَانُ إِنَّكُمْ عَلَى دِينٍ مَنْ كَتَمَهُ أَعَزَّهُ اللَّهُ وَ مَنْ أَذَاعَهُ أَذَلَّهُ اللَّهُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Yunus Bin Ammar, from Suleyman Bin Khalid who said,
‘Abu Abdullah-asws said: ‘O Suleyman! Your (Shias) upon a religion, one who conceals it, Allah‑azwj will Honour him and one who publicises it, Allah-azwj Humiliate him’’.[279]
21- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ رَجُلٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: دَخَلْنَا عَلَيْهِ جَمَاعَةً فَقُلْنَا يَا ابْنَ رَسُولِ اللَّهِ إِنَّا نُرِيدُ الْعِرَاقَ فَأَوْصِنَا
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abdullah Bin Bukeyr, from a man,
‘From Abu Ja’far-asws having said: ‘We entered to see him-asws as a group. We said, ‘O son-asws of Rasool-Allah-saww! We are intending (to go to) Al-Iraq, so advise us’.
فَقَالَ أَبُو جَعْفَرٍ ع لِيُقَوِّ شَدِيدُكُمْ ضَعِيفَكُمْ وَ لْيَعُدْ غَنِيُّكُمْ عَلَى فَقِيرِكُمْ وَ لَا تَبُثُّوا سِرَّنَا وَ لَا تُذِيعُوا أَمْرَنَا وَ إِذَا جَاءَكُمْ عَنَّا حَدِيثٌ فَوَجَدْتُمْ عَلَيْهِ شَاهِداً أَوْ شَاهِدَيْنِ مِنْ كِتَابِ اللَّهِ فَخُذُوا بِهِ وَ إِلَّا فَقِفُوا عِنْدَهُ ثُمَّ رُدُّوهُ إِلَيْنَا حَتَّى يَسْتَبِينَ لَكُمْ
Abu Ja’far-asws said: ‘Let your strong ones save your weak ones, and let your rich ones aid upon your poor ones, and do not divulge our-asws secrets nor publicise our-asws matter, and whenever a Hadeeth comes to you from us-asws and you find a testimony or two testimonies upon it from the Book of Allah-azwj, so take with it, or else pause at it, then refer it to us-asws until it is clarified for you all.
وَ اعْلَمُوا أَنَّ الْمُنْتَظِرَ لِهَذَا الْأَمْرِ لَهُ مِثْلُ أَجْرِ الصَّائِمِ الْقَائِمِ وَ مَنْ أَدْرَكَ قَائِمَنَا فَخَرَجَ مَعَهُ فَقَتَلَ عَدُوَّنَا كَانَ لَهُ مِثْلُ أَجْرِ عِشْرِينَ شَهِيداً وَ مَنْ قُتِلَ مَعَ قَائِمِنَا كَانَ لَهُ مِثْلُ أَجْرِ خَمْسَةٍ وَ عِشْرِينَ شَهِيداً.
And know, the one awaiting for this matter (Al Qaim-ajfj), for him are Rewards like the Rewards of the fasting one (during the day), the standing one (praying Salat at night), and the one who comes across our-asws Qaim-ajfj, so he goes out with him-ajfj and he kills our-asws enemies, for him would be Rewards similar to that of twenty martyrs, and the one who is killed with our-asws Qaim-ajfj, for him would be Rewards of twenty-five martyrs’’.[280]
22- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ الْأَعْلَى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّهُ لَيْسَ مِنِ احْتِمَالِ أَمْرِنَا التَّصْدِيقُ لَهُ وَ الْقَبُولُ فَقَطْ مِنِ احْتِمَالِ أَمْرِنَا سَتْرُهُ وَ صِيَانَتُهُ مِنْ غَيْرِ أَهْلِهِ
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abdul A’ala who said,
‘I heard Abu Abdullah-asws saying: ‘It isn’t from the carrying of our-asws matter (Wilayah), the ratification of it and the acceptance only. From carrying our-asws matter is concealing it, and fortifying it from other than its rightful ones.
فَأَقْرِئْهُمُ السَّلَامَ وَ قُلْ لَهُمْ رَحِمَ اللَّهُ عَبْداً اجْتَرَّ مَوَدَّةَ النَّاسِ إِلَى نَفْسِهِ حَدِّثُوهُمْ بِمَا يَعْرِفُونَ وَ اسْتُرُوا عَنْهُمْ مَا يُنْكِرُونَ
Convey the greetings to them and say to them, ‘May Allah-azwj have Mercy on a servant who attracts the cordiality of the people to himself, narrating to them with what they are recognising, and concealing from them what they are denying’.
ثُمَّ قَالَ وَ اللَّهِ مَا النَّاصِبُ لَنَا حَرْباً بِأَشَدَّ عَلَيْنَا مَئُونَةً مِنَ النَّاطِقِ عَلَيْنَا بِمَا نَكْرَهُ فَإِذَا عَرَفْتُمْ مِنْ عَبْدٍ إِذَاعَةً فَامْشُوا إِلَيْهِ وَ رُدُّوهُ عَنْهَا فَإِنْ قَبِلَ مِنْكُمْ وَ إِلَّا فَتَحَمَّلُوا عَلَيْهِ بِمَنْ يَثْقُلُ عَلَيْهِ وَ يَسْمَعُ مِنْهُ
Then he-asws said: ‘By Allah-azwj! The one hostile to us-asws (Nasibi), establishing war against us-asws is not with severer weapons against us-asws than the speaker with what we-asws dislike. So when you recognise a publiciser from a servant, then walk to him and repel him from it. If he accepts from you (fine), or else load upon him with the one who is heavy upon him, and he would listen from him.
فَإِنَّ الرَّجُلَ مِنْكُمْ يَطْلُبُ الْحَاجَةَ فَيَلْطُفُ فِيهَا حَتَّى تُقْضَى لَهُ فَالْطُفُوا فِي حَاجَتِي كَمَا تَلْطُفُونَ فِي حَوَائِجِكُمْ فَإِنْ هُوَ قَبِلَ مِنْكُمْ وَ إِلَّا فَادْفِنُوا كَلَامَهُ تَحْتَ أَقْدَامِكُمْ
If the man from you were to seek the need, then let him be moderate during it until it is fulfilled for him, and therefore you should be moderate regarding my-asws needs just as you are being moderate regarding your own needs. So if he were to accept from you (fine), or else repulse his words to be under your feet.
وَ لَا تَقُولُوا إِنَّهُ يَقُولُ وَ يَقُولُ فَإِنَّ ذَلِكَ يُحْمَلُ عَلَيَّ وَ عَلَيْكُمْ أَمَا وَ اللَّهِ لَوْ كُنْتُمْ تَقُولُونَ مَا أَقُولُ لَأَقْرَرْتُ أَنَّكُمْ أَصْحَابِي
And do not be saying, ‘He is saying, and he is saying’, for that would be loaded upon me-asws and upon you. But, by Allah-azwj! Had you been saying what I-asws am saying, I-asws would have acknowledged that you are my-asws companions.
هَذَا أَبُو حَنِيفَةَ لَهُ أَصْحَابٌ وَ هَذَا الْحَسَنُ الْبَصْرِيُّ لَهُ أَصْحَابٌ وَ أَنَا امْرُؤٌ مِنْ قُرَيْشٍ قَدْ وَلَدَنِي رَسُولُ اللَّهِ ص وَ عَلِمْتُ كِتَابَ اللَّهِ وَ فِيهِ تِبْيَانُ كُلِّ شَيْءٍ بَدْءِ الْخَلْقِ وَ أَمْرِ السَّمَاءِ وَ أَمْرِ الْأَرْضِ وَ أَمْرِ الْأَوَّلِينَ وَ أَمْرِ الْآخِرِينَ وَ أَمْرِ مَا كَانَ وَ مَا يَكُونُ كَأَنِّي أَنْظُرُ إِلَى ذَلِكَ نُصْبَ عَيْنِي.
This is Abu Haneefa, there are companions for him, and this is Al-Hassan Al Basry, there are companions for him, and I-asws am a person from Qureysh. Rasool-Allah-saww had begotten me-asws, and I-asws know the Book of Allah-azwj, and in it is explanation of all things – beginning of the creation, and affairs of the sky, and affairs of the earth, and affairs of the former ones, and affairs of the latter one, and affairs of what has happened and what will be happening. It is as if I-asws am looking at that installed in my-asws eyes’’.[281]
23- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لِي مَا زَالَ سِرُّنَا مَكْتُوماً حَتَّى صَارَ فِي يَدَيْ وُلْدِ كَيْسَانَ فَتَحَدَّثُوا بِهِ فِي الطَّرِيقِ وَ قُرَى السَّوَادِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al Rabie, from Muhammad Al Musly, from Abdullah Bin Suleyman,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said to me: ‘Our-asws did not cease to be concealed until they came to be in the hands of the sons of Kaysan. They narrated with it in the streets and towns of multitudes’’.[282]
بيان المراد بولد كيسان أولاد المختار الطالب بثأر الحسين ع و قيل المراد بولد كيسان أصحاب الغدر و المكر الذين ينسبون أنفسهم من الشيعة و ليسوا منهم في القاموس كيسان اسم للغدر و لقب المختار بن أبي عبيد المنسوب إليه الكيسانية.
Explanation – The intended with the sons of Kaysan are children of Al-Mukhtar, the seeker of the retaliation of Al-Husayn-asws. And it is said, the intended with the sons of Kaysan are people of the betrayal and plotting, the ones who are attributing themselves as being from the Shias, and they aren’t from them. In the lexicon, Kaysam is a name of the betrayal and title of Al-Mukhtar Bin Abu Ubeyd. The Kaysaniya are attributed to him.
24- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ وَ اللَّهِ إِنَّ أَحَبَّ أَصْحَابِي إِلَيَّ أَوْرَعُهُمْ وَ أَفْقَهُهُمْ وَ أَكْتَمُهُمْ لِحَدِيثِنَا
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Mahboub, from Jameel Bin Salih, from Abu Ubeyday Al Haza’a who said,
‘I heard Abu Ja’far-asws saying: ‘By Allah-azwj! The most beloved of my-asws companions to me-asws are their most devout (pious), and their most understanding, and most concealing of them of our-asws Ahadeeth.
وَ إِنَّ أَسْوَأَهُمْ عِنْدِي حَالًا وَ أَمْقَتَهُمُ الَّذِي إِذَا سَمِعَ الْحَدِيثَ يُنْسَبُ إِلَيْنَا وَ يُرْوَى عَنَّا فَلَمْ يَقْبَلْهُ اشْمَأَزَّ مِنْهُ وَ جَحَدَهُ وَ كَفَّرَ مَنْ دَانَ بِهِ وَ هُوَ لَا يَدْرِي لَعَلَّ الْحَدِيثَ مِنْ عِنْدِنَا خَرَجَ وَ إِلَيْنَا أُسْنِدَ فَيَكُونُ بِذَلِكَ خَارِجاً مِنْ وَلَايَتِنَا.
And evilest of them of state in my-asws presence are their most detestable, the one who, when he hears the Hadeeth attributed to us-asws and being reported from us-asws, he does not accept it, being constricted from it, and he rejects it and he considers him a Kafir, the one who makes it a religion with it while he does not know, perhaps the Hadeeth has emerged from us-asws, and it is attributed to us-asws. Thus, due to that, he becomes expelled from our-asws Wilayah’’.[283]
25- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ يَحْيَى عَنْ حَرِيزٍ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا مُعَلَّى اكْتُمْ أَمْرَنَا وَ لَا تُذِعْهُ فَإِنَّهُ مَنْ كَتَمَ أَمْرَنَا وَ لَمْ يُذِعْهُ أَعَزَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ جَعَلَهُ نُوراً بَيْنَ عَيْنَيْهِ فِي الْآخِرَةِ يَقُودُهُ إِلَى الْجَنَّةِ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Abdullah Bin Yahya, from Hareyz, from Moalla Bin Khuneys who said:
‘Abu Abdullah-asws said: ‘O Moalla! Conceal our Matter and do not publicise it, for the one who conceals our matter and does not publicise it, Allah-azwj will Make him honourable due to it in the world, and Make a Noor (light) to be between his eyes in the Hereafter, guiding him to the Paradise.
يَا مُعَلَّى مَنْ أَذَاعَ أَمْرَنَا وَ لَمْ يَكْتُمْهُ أَذَلَّهُ اللَّهُ بِهِ فِي الدُّنْيَا وَ نَزَعَ النُّورَ مِنْ بَيْنِ عَيْنَيْهِ فِي الْآخِرَةِ وَ جَعَلَهُ ظُلْمَةً تَقُودُهُ إِلَى النَّارِ
O Moalla! One who publicises our-asws matter and does not conceal it, Allah-azwj will have him humiliated in the world due to it, and Noor (light) would be Removed from between his eyes in the Hereafter, and be made into darkness guiding him to the Fire.
يَا مُعَلَّى إِنَّ التَّقِيَّةَ مِنْ دِينِي وَ دِينِ آبَائِي وَ لَا دِينَ لِمَنْ لَا تَقِيَّةَ لَهُ
O Moalla! The Taqiyyah (dissimulation) is from my-asws religion and religion of my-asws forefathers-asws, and there is no religion for the one having no Taqiyyah (dissimulation) for him.
يَا مُعَلَّى إِنَّ اللَّهَ يُحِبُّ أَنْ يُعْبَدَ فِي السِّرِّ كَمَا يُحِبُّ أَنْ يُعْبَدَ فِي الْعَلَانِيَةِ
O Moalla! Allah-azwj Loves to be worshipped in the secret just as He-azwj Loves to be worshipped in the open.
يَا مُعَلَّى إِنَّ الْمُذِيعَ لِأَمْرِنَا كَالْجَاحِدِ لَهُ.
O Moalla! The publiciser of our-asws matter is like the rejecter of it’’.[284]
26- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَنْ مَرْوَانَ بْنِ مُسْلِمٍ عَنْ عَمَّارٍ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع أَخْبَرْتَ بِمَا أَخْبَرْتُكَ بِهِ أَحَداً
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Al-Hassan Bin Ali, from Marwan Bin Muslim, from Ammar who said,
‘Abu Abdullah-asws said to me: ‘Did you inform anyone with what I-asws had informed you with?’
قُلْتُ لَا إِلَّا سُلَيْمَانَ بْنَ خَالِدٍ
I said, ‘No, except Suleyman Bin Khalid’.
قَالَ أَحْسَنْتَ أَ مَا سَمِعْتَ قَوْلَ الشَّاعِرِ
| فَلَا يَعْدُوَنْ سِرِّي وَ سِرُّكَ ثَالِثاً- | أَلَا كُلُّ سِرٍّ جَاوَزَ اثْنَيْنِ شَائِعٌ. |
He-asws said: ‘Excellent! Have you not heard words of the poet? (He said), ‘Do not let my secret and your secret exceed to a third (person). Indeed, every secret exceeding two (persons) is widespread’’.[285]
27- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنْ مَسْأَلَةٍ فَأَبَى وَ أَمْسَكَ ثُمَّ قَالَ لَوْ أَعْطَيْنَاكُمْ كُلَّمَا تُرِيدُونَ كَانَ شَرّاً لَكُمْ وَ أُخِذَ بِرَقَبَةِ صَاحِبِ هَذَا الْأَمْرِ
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Abu Nasr who said,
‘I asked Abu Al-Hassan Al-Reza-asws about an issue. He-asws refused (to answer) and withheld. Then he-asws said: ‘If I-asws were to give you all what you are wanting, it would be evil for you and the owner (believer) of this matter will be seized by the neck.
قَالَ أَبُو جَعْفَرٍ ع وَلَايَةَ اللَّهِ أَسَرَّهَا إِلَى جَبْرَئِيلَ وَ أَسَرَّهَا جَبْرَئِيلُ إِلَى مُحَمَّدٍ ص وَ أَسَرَّهَا مُحَمَّدٌ ص إِلَى عَلِيٍّ ع وَ أَسَرَّهَا عَلِيٌّ ع إِلَى مَنْ شَاءَ اللَّهُ ثُمَّ أَنْتُمْ تُذِيعُونَ ذَلِكَ مَنِ الَّذِي أَمْسَكَ حَرْفاً سَمِعَهُ
Abu Ja’far-asws has said: ‘The Wilayah of Allah-azwj, He-azwj Divulged it to Jibraeel-as, and Jibraeel-as divulged it to Muhammad-saww, and Muhammad-saww divulged it to Ali-azwj, and Ali-asws divulged it to the one Allah-azwj so Desired. Then you are publicising that. Who is the one who has even withheld a (single) letter he has heard?’
قَالَ أَبُو جَعْفَرٍ ع فِي حِكْمَةِ آلِ دَاوُدَ يَنْبَغِي لِلْمُسْلِمِ أَنْ يَكُونَ مَالِكاً لِنَفْسِهِ- مُقْبِلًا عَلَى شَأْنِهِ عَارِفاً بِأَهْلِ زَمَانِهِ
Abu Ja’far-asws said: ‘In the wisdom of the Progeny of Dawood-as, it is befitting for the Muslim that he should be in control of himself, paying attention upon his affairs, knowing the people of his era.
فَاتَّقُوا اللَّهَ وَ لَا تُذِيعُوا حَدِيثَنَا فَلَوْ لَا أَنَّ اللَّهَ يُدَافِعُ عَنْ أَوْلِيَائِهِ وَ يَنْتَقِمُ لِأَوْلِيَائِهِ مِنْ أَعْدَائِهِ أَ مَا رَأَيْتَ مَا صَنَعَ اللَّهُ بِآلِ بَرْمَكَ وَ مَا انْتَقَمَ اللَّهُ لِأَبِي الْحَسَنِ ع وَ قَدْ كَانَ بَنُو الْأَشْعَثِ عَلَى خَطَرٍ عَظِيمٍ فَدَفَعَ اللَّهُ عَنْهُمْ بِوَلَايَتِهِمْ لِأَبِي الْحَسَنِ
Therefore fear Allah-azwj and do not publicise our-asws Ahadeeth. If not, Allah-azwj will Defend His-azwj friends and Avenge for His-azwj friends from His-azwj enemies. Have you not see what Allah-azwj had Done with the progeny of Barmak? And what Revenge Allah-azwj Took for Abu Al-Hassan-asws? And the clan of Al Ash’as were upon a mighty danger, but Allah-azwj Defended them due to their Wilayah of Abu Al-Hassan-asws.
أَنْتُمْ بِالْعِرَاقِ تَرَوْنَ أَعْمَالَ هَؤُلَاءِ الْفَرَاعِنَةِ وَ مَا أَمْهَلَ اللَّهُ لَهُمْ فَعَلَيْكُمْ بِتَقْوَى اللَّهِ وَ لَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَ لَا تَغْتَرُّوا بِمَنْ قَدْ أُمْهِلَ لَهُ فَكَأَنَّ الْأَمْرَ قَدْ وَصَلَ إِلَيْكُمْ.
You (Shias) at Al Iraq are seeing the deeds of these Pharaohs-la and what Allah-azwj has Respited for them, so upon you all is with fearing Allah-azwj and not be drowned by life of the world, nor be deceived by the one having been Respited for. It is as if the matter (Al Qaim-ajfj) is already arriving to you all’’.[286]
28- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِعَبْدٍ نُوَمَةٍ عَرَفَهُ اللَّهُ وَ لَمْ يَعْرِفْهُ النَّاسُ أُولَئِكَ مَصَابِيحُ الْهُدَى وَ يَنَابِيعُ الْعِلْمِ يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ لَيْسُوا بِالْمَذَايِيعِ الْبُذُرِ وَ لَا بِالْجُفَاةِ الْمُرَاءِينَ.
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Al Mualla, from Al Washa, from Umar Bin Aban, from Abu Baseer,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Rasool-Allah-saww said: ‘Beatitude is for a ‘Nowma’ servant. Allah-azwj Knows him and the people do not know him. They are lamps in the darkness, and springs of knowledge, and darkness of every Fitna is cleared from them. They aren’t with the slanderous publicising nor with the arrogant show-offs’’.[287]
بيان حَدِيثُ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ لِعَلِيٍّ مَا النُّوَمَةُ قَالَ الَّذِي يَسْكُتُ فِي الْفِتْنَةِ وَ لَا يَبْدُو مِنْهُ شَيْءٌ.
Explanation (Ahadeeth only) – In a Hadeeth by Ibn Abbas, he said to Ali-asws, ‘What is ‘Al-Nowma’?’ He-asws said: ‘The one who is silent during the Fitna and nothing is revealed from him’’.
قَالَ فِي النِّهَايَةِ فِي حَدِيثِ فَاطِمَةَ ع عِنْدَ وَفَاةِ النَّبِيِّ ص قَالَتْ لِعَائِشَةَ إِنِّي إِذاً لَبَذِرَةُ الْبَذْرِ الَّذِي يُفْشِي السِّرَّ وَ يُظْهِرُ مَا يَسْمَعُهُ.
He said in (the book) ‘Al Nihaya’, ‘In a Hadeeth of Fatima-asws at the expiry of the Prophet-saww, she-asws said to Ayesha: ‘Then I-asws would be a slanderous publiciser who divulges the secret and reveals what he has heard’. (When Ayesha had asked her-asws what Rasool-Allah-saww had said to her-asws in secret before his-saww expiry).
29- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْفَهَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِكُلِّ عَبْدٍ نُوَمَةٍ لَا يُؤْبَهُ لَهُ يَعْرِفُ النَّاسَ وَ لَا يَعْرِفُهُ النَّاسُ يُعَرِّفُهُ اللَّهُ مِنْهُ بِرِضْوَانٍ أُولَئِكَ مَصَابِيحُ الْهُدَى يَنْجَلِي عَنْهُمْ كُلُّ فِتْنَةٍ مُظْلِمَةٍ وَ يُفْتَحُ لَهُمْ بَابُ كُلِّ رَحْمَةٍ لَيْسُوا بِالْبُذُرِ الْمَذَايِيعِ وَ لَا الْجُفَاةِ الْمُرَاءِينَ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al-Hassan Al Asfahany,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Beatitude is for every ‘Nowma’ servant not being paid attention to. He knows the people and the people don’t know him. Allah-azwj is known from him by satisfaction. They are lamps in the darkness. Every dark Fitna is cleared from the, and the door of every Mercy is opened for them. They aren’t with slanderous publicising nor arrogant show-offs’.
وَ قَالَ قُولُوا الْخَيْرَ تُعْرَفُوا بِهِ وَ اعْمَلُوا الْخَيْرَ تَكُونُوا مِنْ أَهْلِهِ وَ لَا تَكُونُوا عُجُلًا مَذَايِيعَ فَإِنَّ خِيَارَكُمُ الَّذِينَ إِذَا نُظِرَ إِلَيْهِمْ ذُكِرَ اللَّهُ وَ شِرَارَكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبِرَاءِ الْمَعَايِبَ.
And he-asws said: ‘Speak goodly you will be recognise by it, and know that good you will be from its people, and do not be hasty publicisers, for the best of you are the ones when they are looked at, Allah-azwj is recalled, and your evil ones are the ones walking with the gossip, the separators between the loved ones, and the seeker of the faults of the righteous ones’’.[288]
30- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَمَّنْ أَخْبَرَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع كُفُّوا أَلْسِنَتَكُمْ وَ الْزَمُوا بُيُوتَكُمْ فَإِنَّهُ لَا يُصِيبُكُمْ أَمْرٌ تَخُصُّونَ بِهِ أَبَداً وَ لَا تَزَالُ الزَّيْدِيَّةُ لَكُمْ وِقَاءً أَبَداً.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from usman Bin Isa, from the one who informed him, said,
‘Abu Abdullah-asws said: ‘Restrain your tongues, and stick to your houses, for no matter will hit you specialising you with it, ever, nor will the Zaydiites cease to talk badly about you, ever!’’[289]
31- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي الْحَسَنِ ع قَالَ: إِنْ كَانَ فِي يَدِكَ هَذِهِ شَيْءٌ فَإِنِ اسْتَطَعْتَ أَنْ لَا تَعْلَمَ هَذِهِ فَافْعَلْ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from usman Bin Isa,
‘From Abu Al-Hassan-asws having said: ‘If this matter (Al Wilayah) were to be in your hands, and you are able not teaching this, then do so’.
قَالَ وَ كَانَ عِنْدَهُ إِنْسَانٌ فَتَذَاكَرُوا الْإِذَاعَةَ فَقَالَ احْفَظْ لِسَانَكَ تَعِزَّ وَ لَا تُمَكِّنِ النَّاسَ مِنْ قِيَادِ رَقَبَتِكَ فَتَذِلَ.
He (the narrator) said, ‘And there were people in his-asws presence, and they discussed the publicising. He-asws said: ‘Protect your tongues, you will be honoured, and do not enable the people from sitting on your necks, you will be humiliated’’.[290]
32- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ خَالِدِ بْنِ نَجِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ أَمْرَنَا مَسْتُورٌ مُقَنَّعٌ بِالْمِيثَاقِ فَمَنْ هَتَكَ عَلَيْنَا أَذَلَّهُ اللَّهُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ali Bin Al Hakam, from Khalid Bin Najeeh,
‘From Abu Abdullah-asws having said: ‘Our-asws matter is concealed, veild by the Covenant. So the one who violates upon us-asws, Allah-azwj will Humiliate him’’.[291]
33- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ وَ مُحَمَّدِ بْنِ يَحْيَى جَمِيعاً عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَعْدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ سَعِيدِ بْنِ غَزْوَانَ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ عُمَرَ بْنِ أَبَانٍ عَنْ عِيسَى بْنِ أَبِي مَنْصُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ نَفَسُ الْمَهْمُومِ لَنَا الْمُغْتَمِّ لِظُلْمِنَا تَسْبِيحٌ وَ هَمُّهُ لِأَمْرِنَا عِبَادَةٌ وَ كِتْمَانُهُ لِسِرِّنَا جِهَادٌ فِي سَبِيلِ اللَّهِ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, and Muhammad Bin Yahya, altogether from Ali Bin Muhammad Bin Sa’ad, from Muhammad Bin Muslim, from Muhammad Bin Saeed Bin Gazwan, from Ali Bin Al Hakam, from Umar Bin Aban, from Isa Bin Abu Masour who said,
‘I heard Abu Abdullah-asws saying: ‘The worried breath (sigh) for us-asws, the gloomy at the injustices upon us-asws, is Glorification (Tasbeeh), and his worry for our-asws matter is (an act of) worship, and his concealment of our-asws secrets is Jihad in the Way of Allah-azwj’.
قَالَ لِي مُحَمَّدُ بْنُ سَعِيدٍ اكْتُبْ هَذَا بِالذَّهَبِ فَمَا كَتَبْتَ شَيْئاً أَحْسَنَ مِنْهُ.
Muhammad Bin Saeed said to me, ‘Write this with gold, for I have not written anything more excellent than it’’.[292]
34- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ عَجْلَانَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ عَيَّرَ أَقْوَاماً بِالْإِذَاعَةِ فِي قَوْلِهِ عَزَّ وَ جَلَّ- وَ إِذا جاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذاعُوا بِهِ فَإِيَّاكُمْ وَ الْإِذَاعَةَ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, from Usman Bin Isa, from Muhammad Bin Ajlan who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic has Faulted a people for the publicising, in His-azwj Words, Mighty and Majestic: And when there comes to them a Command of the security or the fear, they publicise it; [4:83]. So beware of the publicising!’’[293]
35- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُحَمَّدٍ الْخَزَّازِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَذَاعَ عَلَيْنَا حَدِيثَنَا فَهُوَ بِمَنْزِلَةِ مَنْ جَحَدَنَا حَقَّنَا
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muhammad Al Khazzaz,
‘From Abu Abdullah-asws having said: ‘One who publicises our-asws Ahadeeth upon us-asws, so he is at the status of the one who rejected us-asws of our-asws rights’.
قَالَ وَ قَالَ لِلْمُعَلَّى بْنِ خُنَيْسٍ الْمُذِيعُ حَدِيثَنَا كَالْجَاحِدِ لَهُ.
He (the narrator) said, ‘And he-asws said to Al-Moalla Bin Khuneys: ‘The publiciser of our-asws Ahadeeth is like the rejecter of it’’.[294]
وَ رَوَى الْكَشِّيُّ بِإِسْنَادِهِ عَنِ الْمُفَضَّلِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع يَوْمَ قُتِلَ فِيهِ الْمُعَلَّى- فَقُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَ لَا تَرَى إِلَى هَذَا الْخَطْبِ الْجَلِيلِ الَّذِي نَزَلَ بِالشِّيعَةِ فِي هَذَا الْيَوْمِ
It is reported by Al Kashi, by his chain from Al Mufazzal who said,
‘I entered to see Abu Abdullah-asws in the day Al-Moalla was killed. I said to him-asws, ‘O son-asws of Rasool-Allah-saww! Are you-asws not seeing this majestic event which has befallen with the Shia during this day?’
قَالَ وَ مَا هُوَ
He-asws said: ‘And what is it?’
قُلْتُ قَتْلُ الْمُعَلَّى بْنِ خُنَيْسٍ
I said, ‘Al-Moalla Bin Khunays has been killed!’
قَالَ رَحِمَ اللَّهُ الْمُعَلَّى قَدْ كُنْتُ أَتَوَقَّعُ ذَلِكَ إِنَّهُ أَذَاعَ سِرَّنَا وَ لَيْسَ النَّاصِبُ لَنَا حَرْباً بِأَعْظَمَ مَئُونَةً عَلَيْنَا مِنَ الْمُذِيعِ عَلَيْنَا سِرَّنَا فَمَنْ أَذَاعَ سِرَّنَا إِلَى غَيْرِ أَهْلِهِ لَمْ يُفَارِقِ الدُّنْيَا حَتَّى يَعَضَّهُ السِّلَاحُ أَوْ يَمُوتَ بِحَبْلٍ.
He-asws said: ‘May Allah-azwj have Mercy on Moalla! I-asws had been anticipating that. He had publicised our-asws secrets, and the Nasibi (hostile one) at war to us-asws is not of mightier weapons against us-asws than the publiciser of our-asws secrets upon us-asws. The one who publicises our-asws secrets to other than its rightful one will not separate from the world until he is either harmed by the weapon or he dies by a rope’’.[295]
36- كا، الكافي عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ أَذَاعَ عَلَيْنَا حَدِيثاً سَلَبَهُ اللَّهُ الْإِيمَانَ.
(The book) ‘Al Kafi’ – From Yunus, from Ibn Muskan, from Ibn Abu Yafour who said,
‘Abu Abdullah-asws said: ‘One who publicises a Hadeeth upon us-asws, Allah-azwj will Strip him of the Eman’’.[296]
37- كا، الكافي عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا قَتَلَنَا مَنْ أَذَاعَ حَدِيثَنَا قَتْلَ خَطَإٍ وَ لَكِنْ قَتَلَنَا قَتْلَ عَمْدٍ.
(The book) ‘Al Kafi’ – From Yunus Bin Yaqoub, from one of his companions,
‘From Abu Abdullah-asws having said: ‘The one who publicises our-asws Ahadeeth has not killed us by mistake, but he has killed us-asws a deliberate killing’’.[297]
38- كا، الكافي عَنْ يُونُسَ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ يُحْشَرُ الْعَبْدُ يَوْمَ الْقِيَامَةِ وَ مَا نَدِيَ دَماً فَيُدْفَعُ إِلَيْهِ شِبْهُ الْمِحْجَمَةِ أَوْ فَوْقَ ذَلِكَ فَيُقَالُ لَهُ هَذَا سَهْمُكَ مِنْ دَمِ فُلَانٍ
(The book) ‘Al Kafi’ – From Yunus, from Al A’ala, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws saying: ‘The servant will be Resurrected on the Day of Qiyamah and there will be no claim for blood (upon him). But (a container) resembling the cupping will be handed to him, or above (bigger than) that. He-azwj will Say to him: “This is your share from the blood of so and so!”
فَيَقُولُ يَا رَبِّ إِنَّكَ لَتَعْلَمُ أَنَّكَ قَبَضْتَنِي وَ مَا سَفَكْتُ دَماً
He will say, ‘O Lord-azwj! You-azwj Know, You-azwj had Captured me (my soul) and I had not shed any blood!’
فَيَقُولُ بَلَى سَمِعْتَ مِنْ فُلَانٍ رِوَايَةَ كَذَا وَ كَذَا فَرَوَيْتَهَا عَلَيْهِ فَنُقِلَتْ حَتَّى صَارَتْ إِلَى فُلَانٍ الْجَبَّارِ فَقَتَلَهُ عَلَيْهَا وَ هَذَا سَهْمُكَ مِنْ دَمِهِ.
He-azwj will Say: “Yes! You heard such and such report from so and so. You reported upon it, so it got transmitted until it came to be to so and so tyrant. So he killed him upon it, and this is your share from his blood! (to be compensated for)”’[298]
39- كا، الكافي عَنْ يُونُسَ عَنِ ابْنِ سِنَانٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ تَلَا هَذِهِ الْآيَةَ ذلِكَ بِأَنَّهُمْ كانُوا يَكْفُرُونَ بِآياتِ اللَّهِ وَ يَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذلِكَ بِما عَصَوْا وَ كانُوا يَعْتَدُونَ
(The book) ‘Al Kafi’ – From Yunus, from Ibn Sinan, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws, and he-asws recited this Verse: That was due to their disbelieving in the Signs of Allah, and their killing the Prophets without the right. That was due to their disobeying, and they were transgressing [2:61].
قَالَ وَ اللَّهِ مَا قَتَلُوهُمْ بِأَيْدِيهِمْ وَ لَا ضَرَبُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنَّهُمْ سَمِعُوا أَحَادِيثَهُمْ فَأَذَاعُوهَا فَأُخِذُوا عَلَيْهَا فَقُتِلُوا فَصَارَ قَتْلًا وَ اعْتِدَاءً وَ مَعْصِيَةً.
He-asws said: ‘By Allah-azwj! They had not killed them-as with their own hands, nor struck them-as with their swords. But they had heard their-as Ahadeeth and they publicised them, so they-as were seized upon these and were killed. Thus they (people) became killers, and transgressors, and disobedient’’.[299]
40- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ وَ يَقْتُلُونَ الْأَنْبِياءَ بِغَيْرِ حَقٍ فَقَالَ أَمَا وَ اللَّهِ مَا قَتَلُوهُمْ بِأَسْيَافِهِمْ وَ لَكِنْ أَذَاعُوا سِرَّهُمْ وَ أَفْشَوْا عَلَيْهِمْ فَقُتِلُوا.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Abu Abdullah, from Usman Bin Isa, from Sama’at, from Abu Baseer,
‘From Abu Abdullah-asws regarding Words of Mighty and Majestic: and were killing the Prophets without a right; [3:112]. He-asws said: ‘But, by Allah-azwj! They had not killed them-as by their swords, but they had publicised their-as secrets and spread it out upon them-as, so they-as were killed’’.[300]
41- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَذَاعَ عَلَيْنَا شَيْئاً مِنْ أَمْرِنَا فَهُوَ كَمَنْ قَتَلَنَا عَمْداً وَ لَمْ يَقْتُلْنَا خَطَأً.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman, from the one who informed him,
‘From Abu Abdullah-asws having said: ‘One who publicises upon us-asws something from our-asws matter, so he is like the one who killed us-asws deliberately and did not kill us-asws by mistake’’.[301]
42- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ نَصْرِ بْنِ صَاعِدٍ مَوْلَى أَبِي عَبْدِ اللَّهِ ع عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مُذِيعُ السِّرِّ شَاكٌّ وَ قَائِلُهُ عِنْدَ غَيْرِ أَهْلِهِ كَافِرٌ وَ مَنْ تَمَسَّكَ بِالْعُرْوَةِ الْوُثْقَى فَهُوَ نَاجٍ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad, from Nasr Bin Sa’id,
‘A slave of Abu Abdullah-asws, from his father who said, ‘I heard Abu Abdullah-asws saying: ‘A publiciser of the secret is a doubter, and its speaker in the presence of other than its rightful ones is a Kafir, and the one who holds the Firmest Handhold, he attains salvation’.
قُلْتُ مَا هُوَ
I said, ‘What is it (Firmest Handhold)?’
قَالَ التَّسْلِيمُ.
He-asws said: ‘The submission (to the Wilayah)’’.[302]
43- كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنْ رَجُلٍ مِنَ الْكُوفِيِّينَ عَنْ أَبِي خَالِدٍ الْكَابُلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ الدِّينَ دَوْلَتَيْنِ دَوْلَةَ آدَمَ وَ هِيَ دَوْلَةُ اللَّهِ وَ دَوْلَةَ إِبْلِيسَ
(The book) ‘Al Kafi’ – From Ali Bin Muhammad, from Salih Bin Abu Hammad, from a man from the Kufis, from Abu Khalid Al Kabuly,
‘From Abu Abdullah-asws, he-asws said: ‘Allah-azwj Mighty and Majestic Made the religion as two governments – a government of Adam-as, and it is the government of Allah-azwj, and a government of Iblees-la.
فَإِذَا أَرَادَ اللَّهُ أَنْ يُعْبَدَ عَلَانِيَةً كَانَتْ دَوْلَةُ آدَمَ وَ إِذَا أَرَادَ اللَّهُ أَنْ يُعْبَدَ فِي السِّرِّ كَانَتْ دَوْلَةُ إِبْلِيسَ وَ الْمُذِيعُ لِمَا أَرَادَ اللَّهُ سَتْرَهُ مَارِقٌ مِنَ الدِّينِ.
Whenever Allah-azwj Wants to be worshipped in the open, the government of Adam-as comes into being, and whenever Allah-azwj Wants to be worshipped in the secret, the government of Iblees-la comes into being, and the publiciser of what Allah-azwj Wants kept as a secret, is a deviant from the religion’’.[303]
44- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ اسْتَفْتَحَ نَهَارَهُ بِإِذَاعَةِ سِرِّنَا سَلَّطَ اللَّهُ عَلَيْهِ حَرَّ الْحَدِيدِ وَ ضِيقَ الْمَحَابِسِ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashari, from Muhammad Bin Abdul Jabbar, from Safwan, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Abdullah-asws having said: ‘One who begins his day by publicising our-asws secrets, Allah-azwj will Cause the heat of iron (sword) to prevail upon him and narrowness of the prison’’.[304]
باب 46 التحرز عن مواضع التهمة و مجالسة أهلها
CHAPTER 46 – PRECAUTION FROM PLACES OF ACCUSATION AND SITTING WITH ITS PEOPLE
1- ل، الخصال الْقَاسِمُ بْنُ مُحَمَّدٍ السَّرَّاجُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الضَّبِّيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْعَزِيزِ عَنْ عُبَيْدِ اللَّهِ بْنِ مُوسَى عَنْ سُفْيَانَ الثَّوْرِيِّ عَنِ الصَّادِقِ ع قَالَ: قَالَ لِي أَبِي يَا بُنَيَّ مَنْ يَصْحَبْ صَاحِبَ السَّوْءِ لَا يَسْلَمْ وَ مَنْ يَدْخُلْ مَدَاخِلَ السَّوْءِ يُتَّهَمْ وَ مَنْ لَا يَمْلِكْ لِسَانَهُ يَنْدَمْ.
(The people) ‘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 Al Sowry,
‘From Al-Sadiq-asws, he (the narrator) said, ‘He-asws said to me: ‘O my-asws son! One who accompanies the evil companion is not safe, and one who enters the evil entrance will be accused, and one who does not control his tongue will regret’’.[305]
2- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ إِيَّاكَ وَ مَوَاطِنَ التُّهَمَةِ وَ الْمَجْلِسَ الْمَظْنُونَ بِهِ السُّوءُ فَإِنَّ قَرِينَ السَّوْءِ يَغُرُّ جَلِيسَهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Amon what Amir Al-Momineen-asws bequeathed at his-asws expiry: ‘Beware of the places of accusation, and the gatherings evil is being thought with, for a pair (companion) of the evil deceives his gatherer’’.[306]
3- مع، معاني الأخبار ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ عَمِيرَةَ عَنِ الثُّمَالِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ النَّبِيُّ ص أَوْلَى النَّاسِ بِالتُّهَمَةِ مَنْ جَالَسَ أَهْلَ التُّهَمَةِ.
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Waleed, from Al Saffar, from Ayoub Bin Nuh, from Abu Umeyr, from Ibn Ameyra, from Al Sumali,
‘From Al-Sadiq-asws having said: ‘The Prophet-saww said: ‘Foremost of the people with accusation is one who sits with the accused people’’.[307]
4- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ وَقَفَ نَفْسَهُ مَوْقِفَ التُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَ.
(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-asws, from his-asws, from his-asws grandfather-asws having said: ‘Amir Al-Momineen-asws said: ‘One who pauses himself at a pausing of accusation, he should not blame one who thinks evil with him’’.[308]
5- لي، الأمالي للصدوق بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الصَّادِقِ ع قَالَ: مَنْ دَخَلَ مَوْضِعاً مِنْ مَوَاضِعِ التُّهَمَةِ فَاتُّهِمَ فَلَا يَلُومَنَّ إِلَّا نَفْسَهُ.
(The book) ‘Al Amaali’ of Al Sadouq – By this chain, from Muhammad Bin Sinan, from Al-Husayn Bin Zayd,
‘From Al-Sadiq-asws having said: ‘One who enters a place from the places of accusation, so he gets accused, he should not blame except himself’’.[309]
6- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ عَرَّضَ نَفْسَهُ لِلتُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ الظَّنَّ بِهِ.
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from his-asws forefathers‑asws having said: ‘Amir Al-Momineen-asws said: ‘One who exposes himself to the accusation, he should not blame someone having evil thoughts with him’’.[310]
7- سر، السرائر فِي جَوَامِعِ الْبَزَنْطِيِّ قَالَ قَالَ أَبُو الْحَسَنِ ع قَالَ أَبُو عَبْدِ اللَّهِ ع اتَّقُوا مَوَاضِعَ الرَّيْبِ وَ لَا يَقِفَنَّ أَحَدُكُمْ مَعَ أُمِّهِ فِي الطَّرِيقِ فَإِنَّهُ لَيْسَ كُلُّ أَحَدٍ يَعْرِفُهَا.
(The book) ‘Al Saraair’ – In (the book) ‘Jawamie’ of Al Bazanty who said,
‘Abu Al-Hassan-asws said: ‘Abu Abdullah-asws said: ‘Fear the suspicious places and not one of you should pause with his mother in the road, for not everyone recognises her’’.[311]
8- نهج، نهج البلاغة مَنْ وَضَعَ نَفْسَهُ مَوَاضِعَ التُّهَمَةِ فَلَا يَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَ.
(The book) ‘Nahj Al Balagah’ –
‘One who places himself in places of accusation, he should not blame someone having evil thoughts with him’’.[312]
وَ قَالَ ع مَنْ دَخَلَ مَدَاخِلَ السُّوءِ اتُّهِمَ.
And he-asws said: ‘One who enters the evil entrance is (will be) accused’’.[313]
باب 47 لزوم الوفاء بالوعد و العهد و ذم خلفهما
CHAPTER 47 – STICKING TO THE LOYALTY WITH THE PROMISE, AND THE PACT, AND CONDEMNATION OF BREAKING IT
الآيات
The Verses
البقرة أَ وَ كُلَّما عاهَدُوا عَهْداً نَبَذَهُ فَرِيقٌ مِنْهُمْ بَلْ أَكْثَرُهُمْ لا يُؤْمِنُونَ
(Surah) ‘Al Baqarah’ – Or is it not so that every time they make an agreement, a group of them discards it? But, most of them are not believing [2:100]
و قال الْمُوفُونَ بِعَهْدِهِمْ إِذا عاهَدُوا
And He-azwj Said: and they fulfil their promises when they are promising, [2:177]
الإسراء وَ أَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كانَ مَسْؤُلًا
(Surah) ‘Al Isra’a’ – and fulfil the oath, surely the oath would always be questioned about [17:34]
مريم وَ اذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ
(Surah) ‘Maryam-as’ – And mention Ismail in the Book. He was truthful of the promise, and he was a Rasool, a Prophet [19:54]
المؤمنون وَ الَّذِينَ هُمْ لِأَماناتِهِمْ وَ عَهْدِهِمْ راعُونَ
(Surah) ‘Al-Momineen’ – And those who are keepers of their trusts and their covenants [23:8]
الصف يا أَيُّهَا الَّذِينَ آمَنُوا لِمَ تَقُولُونَ ما لا تَفْعَلُونَ- كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ
(Surah) ‘Al Saff’ – O you those who believe! Why do you say that which you do not do? [61:2] It is most Hateful to Allah that you should say that which you do not do [61:3]
المعارج وَ الَّذِينَ هُمْ لِأَماناتِهِمْ وَ عَهْدِهِمْ راعُونَ
(Surah) ‘Al Ma’arij’ – And those who are guardians of their entrustments and their agreements [70:32]
1- ل، الخصال جَعْفَرُ بْنُ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ جَدِّهِ الْحَسَنِ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ سَعِيدِ بْنِ شُرَحْبِيلَ عَنِ ابْنِ لَهِيعَةَ عَنْ أَبِي مَالِكٍ قَالَ: قُلْتُ لِعَلِيِّ بْنِ الْحُسَيْنِ ع أَخْبِرْنِي بِجَمِيعِ شَرَائِعِ الدِّينِ
(Surah) ‘Al Khisaal’ – Ja’far Bin Ali Bin Al-Hassan Bin Ali Bin Abdullah Bin Al Mugheira, from his grandfather Al-Hassan, from Amro Bin Usman, from Saeed Bin Shurheel, from Ibn Lahiy, from Abu Malik who said,
‘I said to Ali-asws Bin Al-Husayn-asws, ‘Inform me with entirety of the laws of religion’.
قَالَ قَوْلُ الْحَقِّ وَ الْحُكْمُ بِالْعَدْلِ وَ الْوَفَاءُ بِالْعَهْدِ.
‘He-asws said: ‘The word of truth, and the judgment with justice, and the loyalty with the pact’’.[314]
2- ل، الخصال أَبِي عَنِ الْكُمُنْدَانِيِّ- عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ ثَلَاثَةٌ لَا عُذْرَ لِأَحَدٍ فِيهَا أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ الْوَفَاءُ بِالْعَهْدِ لِلْبَرِّ وَ الْفَاجِرِ وَ بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْنِ.
(The book) ‘Al Khisaal’ – My father, from Al Kumundany, from Ibn Isa, from Ibn Abu Umeyr, from Al-Husayn Bin Mus’ab who said,
‘I heard Abu Abdullah-asws saying: ‘Three (matters) there is no excuse for anyone regarding these – fulfilling the entrustment to the righteous and the immoral, and the loyalty with the pact to the righteous and the immoral, and righteousness to the parents whether they were to be righteous or immoral’’.[315]
3- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنْ عَنْبَسَةَ بْنِ مُصْعَبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ لَمْ يَجْعَلِ اللَّهُ لِأَحَدٍ مِنَ النَّاسِ فِيهِنَّ رُخْصَةً بِرُّ الْوَالِدَيْنِ بَرَّيْنِ كَانَا أَوْ فَاجِرَيْنِ وَ وَفَاءٌ بِالْعَهْدِ بِالْبَرِّ وَ الْفَاجِرِ وَ أَدَاءُ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ.
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Ibn Atiyya, from Anbasa Bin Mus’ab,
‘From Abu Abdullah-asws having said: ‘Three (matters), Allah-azwj has not Made any allowance for anyone regarding these – righteousness with the parents whether they were righteous or immoral, and loyalty with the pact with the righteous and the immoral, and fulfilling the entrustment to the righteousness and the immoral’’.[316]
4- ل، الخصال أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ بَكْرٍ عَنْ زَيْدِ بْنِ مُحَمَّدٍ الْبَغْدَادِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ عَامِرٍ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ وَ حَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ وَ وَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ فَهُوَ مِمَّنْ كَمَلَتْ مُرُوءَتُهُ وَ ظَهَرَتْ عَدَالَتُهُ وَ وَجَبَتْ أُخُوَّتُهُ وَ حَرُمَتْ غِيبَتُهُ.
(The book) ‘Al Khisaal’ – Ahmad Bin Ibrahim Bin Bakr, from Zayd Bin Muhammad Al Baghdady, from Abdullah Bin Ahmad Bin Aamir, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who employs the people, so he does not oppress them, and narrates to them so he does not lie to them, and promises them, so he does not break to them, he would be from the ones whose manliness is complete, and his justice is revealed, and his brotherhood is obligated, and backbiting him is prohibited’’.[317]
5- ل، الخصال أَبِي عَنِ الْكُمُنْدَانِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثٌ مَنْ كُنَّ فِيهِ أَوْجَبْنَ لَهُ أَرْبَعاً عَلَى النَّاسِ مَنْ إِذَا حَدَّثَهُمْ لَمْ يَكْذِبْهُمْ وَ إِذَا خَالَطَهُمْ لَمْ يَظْلِمْهُمْ وَ إِذَا وَعَدَهُمْ لَمْ يُخْلِفْهُمْ وَجَبَ أَنْ تَظْهَرَ فِي النَّاسِ عَدَالَتُهُ وَ تَظْهَرَ فِيهِمْ مُرُوءَتُهُ وَ أَنْ تَحْرُمَ عَلَيْهِمْ غِيبَتُهُ وَ أَنْ تُحِبَّ عَلَيْهِمْ أُخُوَّتُهُ.
(The book) ‘Al Khisaal’ – My father, from Al Kumundany, from Ibn Isa, from Ibn Abu Umeyr, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Three (traits), one who has these in him, four (matters) will be obligated for him upon the people – one when he narrates to them does not lie to them, and when he mingles with them does not oppress them, and when he promises them does not break them, it would obligate that his justice will appear among the people, and his manliness will appear among them, and backbiting him would be prohibited upon them, and his brotherhood would be obligate upon them’’.[318]
6- ل، الخصال ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ كَمَلَ إِسْلَامُهُ وَ مُحِّصَتْ عَنْهُ ذُنُوبُهُ وَ لَقِيَ رَبَّهُ عَزَّ وَ جَلَّ وَ هُوَ عَنْهُ رَاضٍ مَنْ وَفَى لِلَّهِ عَزَّ وَ جَلَّ بِمَا يَجْعَلُ عَلَى نَفْسِهِ لِلنَّاسِ وَ صَدَقَ لِسَانُهُ مَعَ النَّاسِ وَ اسْتَحْيَا مِنْ كُلِّ قَبِيحٍ عِنْدَ اللَّهِ وَ عِنْدَ النَّاسِ وَ حَسُنَ خُلُقُهُ مَعَ أَهْلِهِ.
(The book) ‘Al Khisaal’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Mahboub, from Abu Ayoub, from Al Sumali,
‘From Abu Ja’far-asws, from his-asws father-asws having said: ‘Four (traits), one who has these in him, his Islam would be complete and his sins will be purified from him and he will meet his Lord-azwj Mighty and Majestic and He-azwj will be Satisfied with him – one who is loyal to Allah‑azwj Mighty and Majestic with what he makes to be upon himself for the people, and his tongue is truthful with the people, and he is embarrassed from every ugliness in the Presence of Allah-azwj and in the presence of people, and his good manners with his family’’.[319]
7- ل، الخصال الْعَطَّارُ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ سَعِيدِ بْنِ الْحَسَنِ بْنِ الْحُصَيْنِ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَرْبَعَةٌ أَسْرَعُ شَيْءٍ عُقُوبَةً رَجُلٌ أَحْسَنْتَ إِلَيْهِ وَ يُكَافِيكَ بِالْإِحْسَانِ إِلَيْهِ إِسَاءَةً وَ رَجُلٌ لَا تَبْغِي عَلَيْهِ وَ هُوَ يَبْغِي عَلَيْكَ وَ رَجُلٌ عَاهَدْتَهُ عَلَى أَمْرٍ فَمِنْ أَمْرِكَ الْوَفَاءُ لَهُ وَ مِنْ أَمْرِهِ الْغَدْرُ بِكَ وَ رَجُلٌ يَصِلُ قَرَابَتَهُ وَ يَقْطَعُونَهُ.
(The book) ‘Al Khisaal’ – Al Attar, from Sa’ad, from Ahmad Bin Al-Husayn Bin Saeed Bin Al-Hassan Bin Al-Husayn, from Musa Bin Al Qasim, from Safwan Bin Yahya, from Abdullah Bin Bukeyr, from his father,
‘From Abu Ja’far-asws having said: ‘Four are quickest of things in consequential Punishment – a man you are good to him and he reciprocates to you with evil for the good deed to him, and a man whom you do not rebel against and he rebels against you, and a man you make an agreement upon a matter, so from your affair is the loyalty to him and from his affair is the betrayal with you, and a man who connects with his relatives and they cut him off’’.[320]
8- ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص إِلَى عَلِيٍّ ع مِثْلَهُ وَ زَادَ فِي آخِرِهِ ثُمَّ قَالَ ص يَا عَلِيُّ مَنِ اسْتَوْلَى عَلَيْهِ الضَّجَرُ رَحَلَتْ عَنْهُ الرَّاحَةُ.
(The book) ‘Al-Khisaal’ – In a bequest of the Prophet-saww to Ali-asws, similar to it and there is an increase in its end: ‘Then he-saww said: ‘O Ali-asws! One the restlessness governs upon him, the comfort (rest) will depart from him’’.[321]
9- ل، الخصال الْعَسْكَرِيُّ عَنْ مُحَمَّدِ بْنِ مُوسَى بْنِ الْوَلِيدِ عَنْ يَحْيَى بْنِ حَاتِمٍ عَنْ يَزِيدَ بْنِ هَارُونَ عَنْ شُعْبَةَ عَنِ الْأَعْمَشِ عَنْ عَبْدِ اللَّهِ بْنِ مُرَّةَ عَنْ مَسْرُوقٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ عَنِ النَّبِيِّ ص قَالَ: أَرْبَعٌ مَنْ كُنَّ فِيهِ فَهُوَ مُنَافِقٌ وَ إِنْ كَانَتْ فِيهِ وَاحِدَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا مَنْ إِذَا حَدَّثَ كَذَبَ وَ إِذَا وَعَدَ أَخْلَفَ وَ إِذَا عَاهَدَ غَدَرَ وَ إِذَا خَاصَمَ فَجَرَ.
(The book) ‘Al Khisaal’ of Al Askari – from Muhammad Bin Musa Bin Al Waleed, from Yahya Bin Hatim, from Yazeed BinHaroun, from Shuba, from Al Amsh, from Abdullah Bin Murrah, from Masrouq, from Abdullah Bin Masoud,
‘From the Prophet-saww having said: ‘Four (traits), one who has these in him, so he is a hypocrite, and even if there were to be one of these in him, there would be one characteristic of the hypocrisy in him until he leaves it. One, when he narrates, lies, and when he promises, breaks, and when he makes a pact, betrays, and when he disputes, is immoral’’.[322]
وَ قَدْ مَضَى فِي بَابِ جَوَامِعِ الْمَكَارِمِ عَنْ أَنَسٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: تَقْبَلُوا لِي بِسِتٍّ أَتَقَبَّلُ لَكُمْ بِالْجَنَّةِ إِذَا حَدَّثْتُمْ فَلَا تَكْذِبُوا وَ إِذَا وَعَدْتُمْ فَلَا تُخْلِفُوا وَ إِذَا اؤْتُمِنْتُمْ فَلَا تَخُونُوا وَ غُضُّوا أَبْصَارَكُمْ وَ احْفَظُوا فُرُوجَكُمْ وَ كُفُّوا أَيْدِيَكُمْ وَ أَلْسِنَتَكُمْ.
And it has passed in the chapter of summary of the honourable manners, from Anas (well-known fabricator),
‘From the Prophet-saww having said: ‘Accept six to me-saww, I-saww shall accept for you (to be in) the Paradise – when you narrate, do not lie, and when you promise, so do not break, and when you are entrusted, so do not betray (embezzle), and shut your eyes, and preserve your private parts, and restrain your hands and your tongues’’.[323]
وَ مَضَى فِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع الْوَفَاءُ كَيْلٌ.
And there has passed in it, from Amir Al-Momineen-asws: ‘The loyalty is a measure’’.[324]
10- ع، علل الشرائع ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَشْيَمَ عَنِ الْجَعْفَرِيِّ عَنِ الرِّضَا ع قَالَ: تَدْرِي لِمَ سُمِّيَ إِسْمَاعِيلُ صَادِقَ الْوَعْدِ
(The book) ‘Ilal Al Sharaie’, (and), ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – My father, from Sa’ad, from Ibn Yazeed, from Ibn Asheym, from Al Ja’fari,
‘From Al-Reza-asws having said: ‘Do you know why Ismail-as was named as ‘True of the promise’?’
قَالَ قُلْتُ لَا أَدْرِي
He (the narrator) said, ‘I said, ‘I don’t know’.
قَالَ وَعَدَ رَجُلًا فَجَلَسَ لَهُ حَوْلًا يَنْتَظِرُهُ.
He-asws said: ‘He-as had promised a man, so he-as sat for him for a year, awaiting him’’.[325]
11- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ عَمِّ أَبِيهِ الْحُسَيْنِ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: أَوْفُوا بِعَهْدِ مَنْ عَاهَدْتُمْ الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Ismail, from an uncle of his father,
Al-Husayn son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Be loyal with the pact with the one you make a pact with’ – the Hadeeth’’.[326]
12- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنِ الْحَسَنِ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَقْرَبُكُمْ غَداً مِنِّي فِي الْمَوْقِفِ أَصْدَقُكُمْ لِلْحَدِيثِ وَ آدَاكُمْ لِلْأَمَانَةِ وَ أَوْفَاكُمْ بِالْعَهْدِ وَ أَحْسَنُكُمْ خُلُقاً وَ أَقْرَبُكُمْ مِنَ النَّاسِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Bakr Bin Salih, from Al-Husayn Bin Ali, from Abdullah Bin Ibrahim, from Al-Hassan Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The closest of you all from me-saww tomorrow in the pausing (Day of Qiyamah) will be the most truthful of you of the narrating, and the most fulfilling of you of the entrustment, and your most loyal with the pact, and your best in manners, and the closest of you from the people’’.[327]
13- ع، علل الشرائع أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ رَسُولَ اللَّهِ وَعَدَ رَجُلًا إِلَى صَخْرَةٍ فَقَالَ أَنَا لَكَ هَاهُنَا حَتَّى تَأْتِيَ
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Ashari, from Muhammad Bin Al-Husayn from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww promised a man to (meet at) a rock. He-saww said: ‘I-saww shall be for you over here until you come’’.
قَالَ فَاشْتَدَّتِ الشَّمْسُ عَلَيْهِ فَقَالَ أَصْحَابُهُ يَا رَسُولَ اللَّهِ لَوْ أَنَّكَ تَحَوَّلْتَ إِلَى الظِّلِّ
He-asws said: ‘The sun (heat) intensified upon him-saww. His-saww companions said, ‘O Rasool-Allah-saww! If you-saww could transfer to the shade!’
قَالَ قَدْ وَعَدْتُهُ إِلَى هَاهُنَا وَ إِنْ لَمْ يَجِئْ كَانَ مِنْهُ الْمَحْشَرُ.
He-saww said: ‘I-saww had promised him to (wait) over here, and if he does not come, the Resurrection would happen from it’’.[328]
14- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبَانٍ عَنِ ابْنِ أُورَمَةَ عَنْ مُوسَى بْنِ سَعْدَانَ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ إِسْمَاعِيلَ نَبِيَّ اللَّهِ وَعَدَ رَجُلًا بِالصِّفَاحِ فَمَكَثَ بِهِ سَنَةً مُقِيماً وَ أَهْلُ مَكَّةَ يَطْلُبُونَهُ لَا يَدْرُونَ أَيْنَ هُوَ حَتَّى وَقَعَ عَلَيْهِ رَجُلٌ فَقَالَ يَا نَبِيَّ اللَّهِ ضَعُفْنَا بَعْدَكَ وَ هَلَكْنَا
(The book) ‘Qasas Al Anbiya-as, may the greetings be upon them-as – by the chain to Al Sadouq, from Majaylawiya, from Muhammad Al Attar, from Ibn Aban, from Ibn Awrama, from Musa Bin Sa’dan, from Abdullah Bin Al Qasim, from Shueyb Al Aqarquqi who said,
‘Abu Abdullah-asws said: ‘Ismail-as, Prophet-as of Allah-azwj, promised a man (to meet) at Al-Sifah. He-as waited at it staying for a year, and the people of Makkah were searching for him-as, not knowing where he-as was, until a man found him-as. He said, ‘O Prophet-as of Allah-azwj! We are weakened after you-as and destroyed!’
فَقَالَ إِنَّ فُلَانَ الظَّاهِرِ وَعَدَنِي أَنْ أكن [أَكُونَ] هَاهُنَا وَ لَمْ أَبْرَحْ حَتَّى يَجِيءَ
He-as said: ‘So and so had apparently taken my-as promise that I-as would be over here and I-as will not depart until he comes’.
فَقَالَ فَخَرَجُوا إِلَيْهِ حَتَّى قَالُوا لَهُ يَا عَدُوَّ اللَّهِ وَعَدْتَ النَّبِيَّ فَأَخْلَفْتَهُ
He-asws said: ‘They went out to him until they said, ‘O enemy of Allah-azwj! You promised the Prophet-as and you broke it!’
فَجَاءَ وَ هُوَ يَقُولُ لِإِسْمَاعِيلَ ع يَا نَبِيَّ اللَّهِ مَا ذَكَرْتُ وَ لَقَدْ نَسِيتُ مِيعَادَكَ
He came and he said to Ismail-as, ‘O Prophet-as of Allah-azwj! I did not remember and I had forgotten your-as appointment’.
فَقَالَ أَمَا وَ اللَّهِ لَوْ لَمْ تَجِئْنِي لَكَانَ مِنْهُ الْمَحْشَرُ فَأَنْزَلَ اللَّهُ وَ اذْكُرْ فِي الْكِتابِ إِسْماعِيلَ إِنَّهُ كانَ صادِقَ الْوَعْدِ.
He-as said: ‘But, by Allah-azwj! If you had not come to me, (my-as waiting for you would have been up to) the Resurrection’. So Allah-azwj Revealed: And mention Ismail in the Book. He was truthful of the promise, [19:54]’’.[329]
15- شي، تفسير العياشي عَنِ النَّضْرِ بْنِ سُوَيْدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ عَنْ قَوْلِ اللَّهِ- يا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ قَالَ الْعُهُودِ.
Tafseer Al Ayyashi – From Al Nazar Bin Suweyd, from one of our companions, from Abdullah Bin Sinan who said,
‘I asked Abu Abdullah-asws about Words of Allah-azwj: O you who believe! Fulfil the agreements. [5:1]. He-asws said: ‘The pacts’’.[330]
16- جا، المجالس للمفيد بِالْإِسْنَادِ عَنِ الْأَصْمَعِيِّ عَنْ عِيسَى بْنِ عُمَرَ قَالَ: سَأَلَ رَجُلٌ أَبَا عَمْرِو بْنَ الْعَلَاءِ حَاجَةً فَوَعَدَهُ ثُمَّ إِنَّ الْحَاجَةَ تَعَذَّرَتْ عَلَى أَبِي عَمْرٍو فَلَقِيَهُ الرَّجُلُ بَعْدَ ذَلِكَ فَقَالَ لَهُ يَا بَا عَمْرٍو وَعَدْتَنِي وَعْداً فَلَمْ تُنْجِزْهُ
(The book) ‘Al Majalis’ of Al Mufeed – by the chain from Al Asmaie, from Isa Bin Umar who said,
‘A man asked Abu Amro Bin Al-A’ala a need. He promised him. Then (fulfilling) the need became difficult unto Abu Amro. The man met him after that. He said to him, ‘O Abu Amro! You had given me a promise but did not fulfil it’.
قَالَ أَبُو عَمْرٍو فَمَنْ أَوْلَى بِالْغَمِّ أَنَا أَوْ أَنْتَ فَقَالَ الرَّجُلُ أَنَا
Abu Amro said, ‘So who is foremost with the sorrow, me or you?’ The man said, ‘I am’.
فَقَالَ أَبُو عَمْرٍو لَا وَ اللَّهِ بَلْ أَنَا فَقَالَ لَهُ الرَّجُلُ وَ كَيْفَ ذَاكَ
Abu Amro said, ‘No, by Allah-azwj! But I am!’ The man said, ‘And how is that so?’
فَقَالَ لِأَنَّنِي وَعَدْتُكَ وَعْداً فَأُبْتَ بِفَرَحِ الْوَعْدِ وَ أُبْتُ بِهَمِّ الْإِنْجَازِ وَ بِتَّ فَرِحاً مَسْرُوراً وَ بِتُّ لَيْلَتِي مُفَكِّراً مَغْمُوماً ثُمَّ عَاقَ الْقَدَرُ عَنْ بُلُوغِ الْإِرَادَةِ فَلَقِيتَنِي مُذِلًّا وَ لَقِيتُكَ مُحْتَشِماً.
He said, ‘Because I had give you a promise, so you spent the night with happiness of the promise while I spent the night with worrying for the fulfilment, and you spent the night happy, cheerful, and I spent my night thoughtful, gloomy. Then fate hindered me from reaching the intent, so you met me as being humiliated, and I met you as being modest’’.[331] (not a Hadeeth)
17- كشف، كشف الغمة قَالَ الْحَافِظُ عَبْدُ الْعَزِيزِ رَوَى دَاوُدُ بْنُ سُلَيْمَانَ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ عِدَةُ الْمُؤْمِنِ نَذْرٌ لَا كَفَّارَةَ لَهُ.
(The book) ‘Kashf Al Ghumma’ – Al Hafiz Abdul Aziz said, ‘It is reported by Dawood Bin Suleyman, ‘
‘From Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘I-asws heard Rasool-Allah-saww saying: ‘The promise the Momin (for someone) is a vow, there is no expiation for it’’.[332]
18- مِنْ كِتَابِ قَضَاءِ الْحُقُوقِ لِلصُّورِيِّ، قَالَ رَسُولُ اللَّهِ ص عِدَةُ الْمُؤْمِنِ أَخْذٌ بِالْيَدِ يَحُثُّ عَلَى الْوَفَاءِ بِالْمَوَاعِيدِ وَ الصِّدْقِ فِيهَا يُرِيدُ أَنَّ الْمُؤْمِنَ إِذَا وَعَدَ كَانَ الثِّقَةُ بِمَوْعِدِهِ كَالثِّقَةِ بِالشَّيْءِ إِذَا صَارَ بِالْيَدِ
From the book ‘Qaza Al Huqouq’ of Al Sowry,
‘Rasool-Allah-saww said: ‘A promise of the Momin is taken by the hand urging upon the loyalty with the promises, and the sincerity in it intending that the Momin, when he promises, would be trusted with his promise, like the trusted with the thing when it comes to be in the hand’.
وَ قَالَ ص الْمُؤْمِنُونَ عِنْدَ شُرُوطِهِمْ.
‘And he-saww said: ‘The Momineen are such during their stipulated conditions’’.[333]
19- ص، قصص الأنبياء عليهم السلام الصَّدُوقُ عَنْ أَبِيهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَيْفِ بْنِ حَاتِمٍ عَنْ رَجُلٍ مِنْ وُلْدِ عَمَّارٍ يُقَالُ لَهُ أَبُو لُؤْلُؤَةَ عَنْ آبَائِهِ قَالَ قَالَ عَمَّارٌ كُنْتُ أَرْعَى غُنَيْمَةَ أَهْلِي وَ كَانَ مُحَمَّدٌ ص يَرْعَى أَيْضاً فَقُلْتُ يَا مُحَمَّدُ هَلْ لَكَ فِي فَجٍ فَإِنِّي تَرَكْتُهَا رَوْضَةَ بَرْقٍ قَالَ نَعَمْ
(The book) ‘Qasas Al-Anbiya-as’, may the greetings be upon them-as – Al Sadouq, from his father, from Muhammad Al Attar, from Al Ashary, from Sayf Bin Hatim, from a man, from the sons of Ammar call Abu Lulu, from his forefathers who said,
‘Ammar-ra said, ‘I-ra was tending the sheep of my-ra family, and Muhammad-saww was tending as well. I-ra said, ‘O Muhammad-saww! Is it okay for you-saww (to tend) in (valley of) Fajj, for I have left it as a lustre garden?’ He-saww said: ‘Yes’.
فَجِئْتُهَا مِنَ الْغَدِ وَ قَدْ سَبَقَنِي مُحَمَّدٌ ص وَ هُوَ قَائِمٌ يَذُودُ غَنَمَهُ عَنِ الرَّوْضَةِ قَالَ إِنِّي كُنْتُ وَاعَدْتُكَ فَكَرِهْتُ أَنْ أَرْعَى قَبْلَكَ.
I-ra came to it the next morning, and Muhammad-saww had preceded me, and he-saww was standing, impeding his-saww sheep from the garden. He-saww said: ‘I-saww had promised you, so I-saww disliked to pasture (the sheep) before you-ra’’.[334]
20- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا دِينَ لِمَنْ لَا عَهْدَ لَهُ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no religion for the one having not pact (loyalty with agreement) for him’’.[335]
21- ف، تحف العقول نهج، نهج البلاغة فِي وَصِيَّتِهِ ع لِلْأَشْتَرِ وَ إِيَّاكَ وَ الْمَنَّ عَلَى رَعِيَّتِكَ بِإِحْسَانِكَ أَوِ التَّزَيُّدَ فِيمَا كَانَ مِنْ فِعْلِكَ أَوْ أَنْ تَعِدَهُمْ فَتُتْبِعَ مَوْعِدَكَ بِخُلْفِكَ فَإِنَّ الْمَنَّ يُبْطِلُ الْإِحْسَانَ وَ التَّزَيُّدَ يَذْهَبُ بِنُورِ الْحَقِّ وَ الْخُلْفَ يُوجِبُ الْمَقْتَ عِنْدَ اللَّهِ وَ عِنْدَ النَّاسِ قَالَ اللَّهُ سُبْحَانَهُ- كَبُرَ مَقْتاً عِنْدَ اللَّهِ أَنْ تَقُولُوا ما لا تَفْعَلُونَ.
(The books) ‘Tuhaf Al Uqoul’, (and) ‘Nahj Al Balagah’ –
‘In an advice of his-asws to Al-Ashtar: ‘And beware of reminding the conferment upon your citizens with your favours or magnification regarding what had happened from your deeds, or that you should make promises to them then follow your promise with your breaking it, for the reminding of the conferment would invalidate the favours, and magnification would do away with the radiance of the truth, and the breaking (of the promise) would obligate the hatred in the Presence of Allahazwj and presence of the people. Allahazwj the Glorious Said: It is most Hateful to Allah that you should say that which you do not do [61:3]’’.[336]
وَ قَالَ ع الْوَفَاءُ لِأَهْلِ الْغَدْرِ غَدْرٌ عِنْدَ اللَّهِ وَ الْغَدْرُ بِأَهْلِ الْغَدْرِ وَفَاءٌ عِنْدَ اللَّهِ.
And he-asws said: ‘The loyalty with the treacherous people is betrayal in the Presence of Allah‑azwj, and the betrayal with the treacherous people is loyalty in the Presence of Allah‑azwj’’.[337]
وَ مِنْ خُطْبَةٍ لَهُ ع إِنَّ الْوَفَاءَ تَوْأَمُ الصِّدْقِ وَ لَا أَعْلَمُ جُنَّةً أَوْقَى مِنْهُ وَ مَا يَغْدِرُ مَنْ عَلِمَ كَيْفَ الْمَرْجِعُ وَ لَقَدْ أَصْبَحْنَا فِي زَمَانٍ قَدِ اتَّخَذَ أَكْثَرُ أَهْلِهِ الْغَدْرَ كَيْساً وَ نَسَبَهُمْ أَهْلُ الْجَهْلِ فِيهِ إِلَى حُسْنِ الْحِيلَةِ مَا لَهُمْ قَاتَلَهُمُ اللَّهُ قَدْ يَرَى الْحُوَّلُ الْقُلَّبُ وَجْهَ الْحِيلَةِ
And from a sermon of his-asws: ‘O you people! Loyalty is a twin of sincerity, and Iasws do not know of any shield more saving than it, nor will he betray, one who know how is the return. We have come to be in such an era, most of its people have taken the treachery as being cleverness, and the people of ignorance have attributed them to ‘a good trick’ during it.
وَ دُونَهُ مَانِعٌ مِنْ أَمْرِ اللَّهِ وَ نَهْيِهِ فَيَدَعُهَا رَأْيَ عَيْنٍ بَعْدَ الْقُدْرَةِ عَلَيْهَا وَ يَنْتَهِزُ فُرْصَتَهَا مَنْ لَا حَرِيجَةَ لَهُ فِي الدِّينِ.
What is the matter with them? May Allahazwj Fight them! They see the turning of the heart from a perspective of a trick? And besides it, it is a prevented from the Commands of Allahazwj and Hisazwj Prohibitions, so he gives it a glance of an eye after having the ability upon it, and he takes advantage of the opportunity, one there is no piety for him in the religion’’.[338]
22- مِشْكَاةُ الْأَنْوَارِ، عَنِ الرِّضَا ع قَالَ: إِنَّا أَهْلُ بَيْتٍ نَرَى مَا وَعَدْنَا عَلَيْنَا دَيْناً كَمَا صَنَعَ رَسُولُ اللَّهِ ص.
(The book) ‘Mishkat Al Anwaar’ –
‘From Al-Reza-asws having said: ‘We-asws, People-asws of the Household, view whatever we-asws promise as being a debt upon us-asws, just as Rasool-Allah-saww had done’’.[339]
وَ قَالَ النَّبِيُّ ص تَقْبَلُوا لِي سِتَّ خِصَالٍ أَتَقَبَّلُ لَكُمُ الْجَنَّةَ إِذَا حَدَّثْتُمْ فَلَا تَكْذِبُوا وَ إِذَا وَعَدْتُمْ فَلَا تُخْلِفُوا وَ إِذَا اؤْتُمِنْتُمْ فَلَا تَخُونُوا وَ غُضُّوا أَبْصَارَكُمْ وَ احْفَظُوا فُرُوجَكُمْ وَ كُفُّوا أَيْدِيَكُمْ وَ أَلْسِنَتَكُمْ.
And the Prophet-saww said: ‘Accept six characteristics to me-saww, I-saww shall accept the Paradise to be for you all – when you narrate do not lie, and when you promise do not break, and when you are entrusted do not betray (embezzle), and shut your eyes (from Prohibitions), and preserve your private parts, and restrain your hands and your tongues’’.[340]
باب 48 المشورة و قبولها و من ينبغي استشارته و نصح المستشير و النهي عن الاستبداد بالرأي
CHAPTER 48 – THE CONSULTING AND ACCEPTING IT, AND ONE IT IS BEFITTING TO CONSULT, AND ADVISING THE CONSULTANT, AND PROHIBITION FROM HIGH HANDEDNESS WITH THE OPINION
الآيات
The Verses
آل عمران وَ شاوِرْهُمْ فِي الْأَمْرِ فَإِذا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ
(Surah) Aaal-Imran-as: and take counsel with them in the affair; so when you have decided, then rely upon Allah, Allah Loves the relying ones [3:159]
حمعسق وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى لِلَّذِينَ آمَنُوا وَ عَلى رَبِّهِمْ يَتَوَكَّلُونَ إلى قوله وَ أَمْرُهُمْ شُورى بَيْنَهُمْ
(Surah) Al Shura: and what is in the Presence of Allah is better and more lasting for those who believe, and they are relying upon their Lord [42:36] – up to His-azwj Words: and their affair is to consult between them, [42:38]
1- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع خَاطَرَ بِنَفْسِهِ مَنِ اسْتَغْنَى بِرَأْيِهِ.
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, (and) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Sowfy, from Rowbany, from Abdul Azeem Al Hasany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws: ‘He puts himself in danger, the one who is needless (apart from relying upon) his own opinion’’.[341]
2- ل، الخصال عَنِ الصَّادِقِ ع قَالَ: لَا يَطْمَعَنَّ الْقَلِيلُ التَّجْرِبَةِ الْمُعْجَبُ بِرَأْيِهِ فِي رِئَاسَةٍ.
(The book) ‘Al Khisaal’ –
‘From Al-Sadiq-asws having said: ‘The one of little experience should not covet the fascination with his own opinion regarding governance’’.[342]
3- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَامِرِ بْنِ رِيَاحٍ عَنْ عُمَرَ بْنِ الْوَلِيدِ عَنْ سَعْدٍ الْإِسْكَافِ عَنِ الصَّادِقِ ع قَالَ: ثَلَاثٌ هُنَّ قَاصِمَاتُ الظَّهْرِ رَجُلٌ اسْتَكْثَرَ عَمَلَهُ وَ نَسِيَ ذُنُوبَهُ وَ أُعْجِبَ بِرَأْيِهِ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Muhammad Bin Abdul Hameed, from Aamir Bin Riyah, from Umar Bin Al Waleed, from Sa’ad Al Iskaf,
‘From Al-Sadiq-asws having said: ‘Three, these are breakers of the back – a man considering his deeds as being a lot, and he forgets his sins, and is fascinated by his opinion’’.[343]
4- لي، الأمالي للصدوق الْعَطَّارُ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع شَاوِرْ فِي حَدِيثِكَ الَّذِينَ يَخَافُونَ اللَّهَ وَ أَحْبِبِ الْإِخْوَانَ عَلَى قَدْرِ التَّقْوَى وَ اتَّقُوا شِرَارَ النِّسَاءِ وَ كُونُوا مِنْ خِيَارِهِنَّ عَلَى حَذَرٍ وَ إِنْ أَمَرْنَكُمْ بِالْمَعْرُوفِ فَخَالِفُوهُنَّ كَيْلَا يَطْمَعْنَ مِنْكُمْ فِي الْمُنْكَرِ.
(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-asws having said: ‘Amir Al-Momineen-asws said: ‘Consult regarding your narrations, the ones who are fearing Allah-azwj, and love the brethren based upon a measurement of the piety, and fear the evil women, and be upon the caution from their good ones, and if they were to instruct you with the act of kindness, oppose them, lest they covet from you regarding the evil’’.[344]
5- ل، الخصال فِيمَا أَوْصَى بِهِ الصَّادِقُ ع سُفْيَانَ الثَّوْرِيَ وَ شَاوِرْ فِي أَمْرِكَ الَّذِينَ يَخْشَوْنَ اللَّهَ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ –
‘Among what Al-Sadiq-asws had advised Sufyan Al-Sowry with: ‘And consult regarding your matter, those who are fearing Allah-azwj Mighty and Majestic’’.[345]
6- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص إِلَى عَلِيٍّ ع لَيْسَ عَلَى النِّسَاءِ جُمُعَةٌ وَ لَا جَمَاعَةٌ إِلَى قَوْلِهِ وَ لَا تُسْتَشَارُ
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed to Ali-asws with: ‘There is neither Friday (Salat) nor congregation (Salat) upon the women’ – up to his-saww words: ‘And do not consult (women)’.
وَ سَيَأْتِي فِي بَابِ خَوَاصِّ النِّسَاءِ بِسَنَدٍ آخَرَ عَنِ الْبَاقِرِ ع.
And I (Majlisi) shall bring in the chapter of specialities of the women, by another chain from Al-Baqir-asws’’.[346]
7- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ قَوْمٍ كَانَتْ لَهُمْ مَشُورَةٌ فَحَضَرَ مَعَهُمْ مَنِ اسْمُهُ مُحَمَّدٌ أَوْ حَامِدٌ أَوْ مَحْمُودٌ أَوْ أَحْمَدُ فَأَدْخَلُوهُ فِي مَشُورَتِهِمْ إِلَّا خِيرَ لَهُمْ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘There is no group of people having consultation for them, so there is present with them someone whose name is either ‘Muhammad’, or ‘Hamid’, or ‘Mahmoud’, from ‘Ahmad’, so they include him in their consultation, it would only be better for them’’.[347]
8- ن، عيون أخبار الرضا عليه السلام بِإِسْنَادِ التَّمِيمِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ غَشَّ الْمُسْلِمِينَ فِي مَشُورَةٍ فَقَدْ بَرِئْتُ مِنْهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – by the chain of Al-Tameemi, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws said: ‘One who cheats the Muslims in a consultation, so I-asws am disavowed from him’’.[348]
9- ع، علل الشرائع أَبِي، عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَمَّارٍ السَّابَاطِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا عَمَّارُ إِنْ كُنْتَ تُحِبُّ أَنْ تَسْتَتِبَّ لَكَ النِّعْمَةُ وَ تَكْمُلَ لَكَ الْمُرُوَّةُ وَ تَصْلُحَ لَكَ الْمَعِيشَةُ فَلَا تَسْتَشِرِ الْعَبْدَ وَ السَّفِلَةَ فِي أَمْرِكَ فَإِنَّكَ إِنِ ائْتَمَنْتَهُمْ خَانُوكَ وَ إِنْ حَدَّثُوكَ كَذَبُوكَ وَ إِنْ نُكِبْتَ خَذَلُوكَ وَ إِنْ وَعَدُوكَ مَوْعِداً لَمْ يَصْدُقُوكَ.
(The book) ‘Ilal Al Sharaie’ – My father, from Muhammad Al Attar, from Al Ashari, from Musa Bin Umar, from Muhammad Bin Sinan, from Ammar Al Sabaty who said,
‘Abu Abdullah-asws said: ‘O Ammar! If you would like the bounties to be stable for you and the manliness to be complete for you, and the living to be correct for you, then do not consult the slave and the foolish ones in your affairs, for it you were to entrust them they will betray you, and if they were to narrate to you they will lie to you, and if you are afflicted they will abandon you, and if they promise you a promise, they will not ratify you’’.[349]
10- ع، علل الشرائع بِهَذَا الْإِسْنَادِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قُمْ بِالْحَقِّ وَ لَا تَعَرَّضْ لِمَا فَاتَكَ وَ اعْتَزِلْ مَا لَا يَعْنِيكَ وَ تَجَنَّبْ عَدُوَّكَ وَ احْذَرْ صَدِيقَكَ مِنَ الْأَقْوَامِ إِلَّا الْأَمِينَ وَ الْأَمِينُ مَنْ خَشِيَ اللَّهَ وَ لَا تَصْحَبِ الْفَاجِرَ وَ لَا تُطْلِعْهُ عَلَى سِرِّكَ وَ لَا تَأْمَنْهُ عَلَى أَمَانَتِكَ وَ اسْتَشِرْ فِي أُمُورِكَ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ.
(The book) ‘Ilal Al Sharaie’ – By this chain, from Al Ashary, from Muhammad Bin Al-Husayn, from Ibn Mahboub, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘Stand with the truth and do not be exposed to what is lost from you, and isolate from what does not concern you, and stay aside from your enemy, and be careful of your friend from the people except the trustworthy, and the trustworthy is the one who fears Allah-azwj, and do not accompany the immoral, and do not notify him upon your secret, and do not trust him upon your entrustment, and consult in your affairs those who are fearing their Lord-azwj’’.[350]
11- ع، علل الشرائع بِالْإِسْنَادِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ آدَمَ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص يَا عَلِيُّ لَا تُشَاوِرْ جَبَاناً فَإِنَّهُ يُضَيِّقُ عَلَيْكَ الْمَخْرَجَ وَ لَا تُشَاوِرِ الْبَخِيلَ فَإِنَّهُ يَقْصُرُ بِكَ عَنْ غَايَتِكَ وَ لَا تُشَاوِرْ حَرِيصاً فَإِنَّهُ يُزَيِّنُ لَكَ شرهما [شَرَهاً]
(The book) ‘Ilal Al Sharaie’ – by the chain, from Al Ashari, from Muhammad Bin Adam, from his father raising it, said,
‘Rasool-Allah-saww said: ‘O Ali-asws! Neither consult a coward for he will restrict the way out upon you-asws, nor consult the miser for he will be deficient with you-asws from your-asws peak, nor consult a greedy for he will adorn their evil to you.
وَ اعْلَمْ يَا عَلِيُّ أَنَّ الْجُبْنَ وَ الْبُخْلَ وَ الْحِرْصَ غَرِيزَةٌ وَاحِدَةٌ يَجْمَعُهَا سُوءُ الظَّنِ.
And know, O Ali-asws! The coward, and the miser, and the greedy are of one instinct united by the evil thoughts’’.[351]
12- ما، الأمالي للشيخ الطوسي فِيمَا كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع لِمُحَمَّدِ بْنِ أَبِي بَكْرٍ وَ انْصَحِ الْمَرْءَ إِذَا اسْتَشَارَكَ.
(The book) ‘Al Amaali’ of the sheykh Al Tysi –
‘Among what Amir Al-Momineen-asws wrote to Muhammad Bin Abu Bakr: ‘And give good advice to the person when he consults you’’.[352]
13- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرَاغِيِّ عَنْ مُحَمَّدِ بْنِ الْفَيْضِ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: بَعَثَنِي رَسُولُ اللَّهِ ص عَلَى الْيَمَنِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Maraghy, from Muhammad Bin Al Feyz, from his father, from Abdul Azeem Al Hasany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww sent me-asws to Al-Yemen’.
فَقَالَ وَ هُوَ يُوصِينِي يَا عَلِيُّ مَا حَارَ مَنِ اسْتَخَارَ وَ لَا نَدِمَ مَنِ اسْتَشَارَ
He-asws said: ‘And he-saww advised me-asws: ‘O Ali-asws! He will not be perplexed, one who does Istikhara (seeks Choice of Allah-azwj), nor will he regret, the one who consults.
يَا عَلِيُّ عَلَيْكَ بِالدُّلْجَةِ فَإِنَّ الْأَرْضَ تُطْوَى بِاللَّيْلِ مَا لَا تُطْوَى بِالنَّهَارِ
O Ali-asws! Upon you-asws is with the ideology, for the ground folds at night but it does not fold at daytime.
يَا عَلِيُّ اغْدُ عَلَى اسْمِ اللَّهِ فَإِنَّ اللَّهَ تَعَالَى بَارَكَ لِأُمَّتِي فِي بُكُورِهَا.
O Ali-asws! Rise early upon the Name of Allah-azwj, for Allah-azwj the Exalted Blessed for my-saww community during their early mornings’’.[353]
14- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ التَّمَّارِ عَنْ عَلِيِّ بْنِ مَاهَانَ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ دَاهِرٍ عَنْ دَاوُدَ بْنِ الْمُخْبِرِ عَنْ عَبَّادِ بْنِ كَثِيرٍ عَنْ سُهَيْلِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص اسْتَرْشِدُوا الْعَاقِلَ وَ لَا تَعْصُوهُ فَتَنْدَمُوا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Tammar, from Ali Bin Mahan, from Al Haris Bin Muhammad Bin Dahir, from Dawood Bin Al Mukhbir, from Abbad Bin Kaseer, from Suheyl Bin Abdullah, from his father, from Abu Hureyra (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘Seek guidance of the intellectual and do not disobey him, for you will regret’’.[354]
15- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا عَطِبَ امْرُؤٌ اسْتَشَارَ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘He will not slip, a person who consults’’.[355]
16- سن، المحاسن جَعْفَرُ بْنُ مُحَمَّدٍ عَنِ ابْنِ الْقَدَّاحِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ: قِيلَ لِرَسُولِ اللَّهِ ص مَا الْحَزْمُ
(The book) ‘Al Mahasin’ – Ja’far Bin Muhammad, from Ibn Al Qaddah,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘It was said to Rasool-Allah-saww, ‘What is the resoluteness?’
قَالَ مُشَاوَرَةُ ذَوِي الرَّأْيِ وَ اتِّبَاعُهُمْ.
He-saww said: ‘Consulting the ones with view and following them’’.[356]
17- سن، المحاسن عِدَّةٌ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ عَبْدِ الْمَلِكِ بْنِ سَلَمَةَ عَنِ السَّرِيِّ بْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ فِيمَا أَوْصَى بِهِ رَسُولُ اللَّهِ ص عَلِيّاً ع أَنْ قَالَ: لَا مُظَاهَرَةَ أَوْثَقُ مِنَ الْمُشَاوَرَةِ وَ لَا عَقْلَ كَالتَّدْبِيرِ.
(The book) ‘Al Mahasin’ – A number of our companions, from Ibn Asbat, from Abdul Malik Bin Salama, from Al Sary Bin Khalid,
‘From Abu Abdullah-asws having said: ‘Among what Rasool-Allah-saww had bequeathed with to Ali-asws is, he-saww said: ‘There is neither any demonstration more reliable than the consultation, nor any (use of) intellect like the pondering’’.[357]
18- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي التَّوْرَاةِ أَرْبَعَةُ أَسْطُرٍ مَنْ لَا يَسْتَشِيرُ يَنْدَمُ وَ الْفَقْرُ الْمَوْتُ الْأَكْبَرُ وَ كَمَا تَدِينُ تُدَانُ وَ مَنْ مَلَكَ اسْتَأْثَرَ.
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘In the Torah there are four lines (sentences) – one who does consult will regret, and the poverty is the greatest death, and just as you sow you shall reap, and one who rules (king) will be held accountable’’.[358]
19- سن، المحاسن مُوسَى بْنُ الْقَاسِمِ عَنْ جَدِّهِ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اسْتَشِرْ فِي أَمْرِكَ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ.
(The book) ‘Al Mahasin’ – Musa Bin Al Qasim, from his grandfather Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘Consult in your affairs, the one fearing their Lord-azwj’’.[359]
20- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: لَنْ يَهْلِكَ امْرُؤٌ عَنْ مَشُورَةٍ.
(The book) ‘Al Mahasin’ – Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘A person will never be destroyed from consultation’’.[360]
21- سن، المحاسن أَبِي عَمَّنْ ذَكَرَهُ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ عَلِيٌّ ع فِي كَلَامٍ لَهُ شَاوِرْ فِي حَدِيثِكَ الَّذِينَ يَخَافُونَ اللَّهَ.
(The book) ‘Al Mahasin’ – My father, from the one who mentioned it, from Al-Husayn Bin Al Mukhtar,
‘From Abu Abdullah-asws having said: ‘Ali-asws said in a speech of his-asws: ‘Consult in your narrations, those who are fearing Allah-azwj’’.[361]
22- سن، المحاسن ابْنُ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَتَى رَجُلٌ أَمِيرَ الْمُؤْمِنِينَ ع فَقَالَ لَهُ جِئْتُكَ مُسْتَشِيراً إِنَّ الْحَسَنَ وَ الْحُسَيْنَ وَ عَبْدَ اللَّهِ بْنَ جَعْفَرٍ خَطَبُوا إِلَيَّ
(The book) ‘Al Mahasin’ – Ibn Mahboub, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘A man came to Amir Al-Momineen-asws. He said to him‑asws, ‘I have come to you-asws to consult. Al-Hassan-asws, and Al-Husayn-asws, and Abdullah son of Ja’far-as have proposed to me (for my daughter)’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمُسْتَشَارُ مُؤْتَمَنٌ أَمَّا الْحَسَنُ فَإِنَّهُ مِطْلَاقٌ لِلنِّسَاءِ وَ لَكِنْ زَوِّجْهَا الْحُسَيْنَ فَإِنَّهُ خَيْرٌ لِابْنَتِكَ.
Amir Al-Momineen-asws said: ‘The consulted is trusted. As for Al-Hassan-asws, he-asws is a divorcer of the women, but get her married to Al-Husayn-asws, for he-asws is better for your daughter’’.[362]
23- سن، المحاسن أَبِي عَنْ مُعَمَّرِ بْنِ خَلَّادٍ قَالَ: هَلَكَ مَوْلًى لِأَبِي الْحَسَنِ الرِّضَا ع يُقَالُ لَهُ سَعْدٌ فَقَالَ أَشِرْ عَلَيَّ بِرَجُلٍ لَهُ فَضْلٌ وَ أَمَانَةٌ فَقُلْتُ أَنَا أُشِيرُ عَلَيْكَ
(The book) ‘Al Mahasin’ – My father, from Muammar Bin Khallad who said,
‘A slave of Abu Al-Hassan Al-Reza-asws called Sa’ad died. He-asws said: ‘Indicate to me a man having merit for him and trustworthiness’. I said, ‘I should indicate to you-asws!’
فَقَالَ شِبْهَ الْمُغْضَبِ إِنَّ رَسُولَ اللَّهِ ص كَانَ يَسْتَشِيرُ أَصْحَابَهُ ثُمَّ يَعْزِمُ عَلَى مَا يُرِيدُ اللَّهُ.
He-asws said resembling the anger: ‘Rasool-Allah-saww used to consult his-saww companions, then he-saww would determine upon whatever Allah-azwj Wanted’’.[363]
24- سن، المحاسن أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْفُضَيْلِ قَالَ: اسْتَشَارَنِي أَبُو عَبْدِ اللَّهِ ع مَرَّةً فِي أَمْرٍ فَقُلْتُ أَصْلَحَكَ اللَّهُ مِثْلِي يُشِيرُ عَلَى مِثْلِكَ
(The book) ‘Al Mahasin’ – My father, from Ibn Abu Umeyr, from Al Fuzeyl who said,
‘Abu Abdullah-asws consulted me-asws once regarding a matter. I said, ‘May Allah-azwj Keep you-asws well! The likes of me consulting to the likes of you-asws!’
قَالَ نَعَمْ إِذَا اسْتُشِيرَ بِكَ.
He-asws said: ‘Yes, when I-asws seek to be consulted by you’’.[364]
25- سن، المحاسن عِدَّةٌ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ: كُنَّا عِنْدَ أَبِي الْحَسَنِ الرِّضَا ع فَذَكَرْنَا أَبَاهُ قَالَ كَانَ عَقْلُهُ لَا يُوَازِنُ بِهِ الْعُقُولُ وَ رُبَّمَا شَاوَرَ الْأَسْوَدَ مِنْ سُودَانِهِ فَقِيلَ لَهُ تُشَاوِرُ مِثْلَ هَذَا فَقَالَ إِنْ شَاءَ اللَّهُ تَبَارَكَ وَ تَعَالَى رُبَّمَا فَتَحَ عَلَى لِسَانِهِ
(The book) ‘Al Mahasin’ – A number of our companions, from Ibn Asbaat, from Al-Hassan Bin Al Jahm who said,
‘We were in the presence of Abu Al-Hassan Al-Reza-asws. We mentioned his-asws father-asws. He-asws said: ‘His-asws intellect could not be weighed (compared) with the (other) intellects, and sometimes he-asws consulted the black (slave) from his-asws Sudanese ones. It was said to him-asws, ‘You-asws are consulting the likes of this one!’ He-asws said: ‘If Allah-azwj Blessed and Exalted so Desires, perhaps He-azwj would Open (a door) upon his tongue’.
قَالَ فَكَانُوا رُبَّمَا أَشَارُوا عَلَيْهِ بِالشَّيْءِ فَيَعْمَلُ بِهِ مِنَ الضَّيْعَةِ وَ الْبُسْتَانِ.
He-asws said: ‘Sometimes they would consult to him with the thing and he-asws would work with it, from (regarding) the estate and the orchard’’.[365]
26- سن، المحاسن الْجَامُورَانِيُّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ صَنْدَلٍ عَنِ ابْنِ مُسْكَانَ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اسْتَشِرِ الْعَاقِلَ مِنَ الرِّجَالِ الْوَرِعَ فَإِنَّهُ لَا يَأْمُرُ إِلَّا بِخَيْرٍ وَ إِيَّاكَ وَ الْخِلَافَ فَإِنَّ خِلَافَ الْوَرِعِ الْعَاقِلِ مَفْسَدَةٌ فِي الدِّينِ وَ الدُّنْيَا.
(The book) ‘Al Mahasin’ – Al Jamourany, from Ali Bin Al-Hassan Bin Ali Bin Abu Hamza, from Sandal, from Ibn Muskan, from Suleyman Bin Khalid who said,
‘I heard Abu Abdullah-asws saying: ‘Consult the intellectual from the men, the devout one, for he will not instruct except with good, and beware of opposing the devout intellectual, a mischief-maker in the religion and the world’’.[366]
27- سن، المحاسن الْجَامُورَانِيُّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ عَنِ ابْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مُشَاوَرَةُ الْعَاقِلِ النَّاصِحِ رُشْدٌ وَ يُمْنٌ وَ تَوْفِيقٌ مِنَ اللَّهِ فَإِذَا أَشَارَ عَلَيْكَ النَّاصِحُ الْعَاقِلُ فَإِيَّاكَ وَ الْخِلَافَ فَإِنَّ فِي ذَلِكَ الْعَطَبَ.
(The book) ‘Al Mahasin’ – Al Jamourany, from Al-Hassan Bin Ali, from Ibn Ameyra, from Mansour Bin Hazim,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Consulting the intellectual, the adviser, is rightful guidance and conferment and inclination from Allah-azwj. When the advising intellectual indicates to you, beware of opposing, for there is the faulting in that’’.[367]
28- سن، المحاسن الْجَامُورَانِيُّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ مُعَلَّى بْنِ خُنَيْسٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا يَمْنَعُ أَحَدَكُمْ إِذَا وَرَدَ عَلَيْهِ مَا لَا قِبَلَ لَهُ بِهِ أَنْ يَسْتَشِيرَ رَجُلًا عَاقِلًا لَهُ دِينٌ وَ وَرَعٌ
(The book) ‘Al Mahasin’ – Al Jamourany, from Al-Hassan Bin Ali Bin Abu Hamza, from Al-Husayn Bin Ali, from Moalla Bin Khuneys who said,
‘Abu Abdullah-asws said: ‘What prevents one of you, when it is referred to him what there is no acceptance for him with it, to consult an intellectual man having religion and devoutness for him?’
ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ ع أَمَا إِنَّهُ إِذَا فَعَلَ ذَلِكَ لَمْ يَخْذُلْهُ اللَّهُ بَلْ يَرْفَعُهُ اللَّهُ وَ رَمَاهُ بِخَيْرِ الْأُمُورِ وَ أَقْرَبِهَا إِلَى اللَّهِ.
Then Abu Abdullah-asws said: ‘As for when he does that, Allah-azwj will not Abandon him, but Allah-azwj will Raise him and Cast good affairs at him and their closest to Allah-azwj’’.[368]
29- سن، المحاسن بَعْضُ أَصْحَابِنَا عَنْ حُسَيْنِ بْنِ حَازِمٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ اسْتَشَارَ أَخَاهُ فَلَمْ يَنْصَحْهُ مَحْضَ الرَّأْيِ سَلَبَهُ اللَّهُ عَزَّ وَ جَلَّ رَأْيَهُ.
(The book) ‘Al Mahasin’ – one of our companions, from Husayn Bin Hazim, from Husayn Bin Umar Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘One who consults his brother but does not advise him with sincere view, Allah-azwj Mighty and Majestic will Strip him of his view’’.[369]
30- سن، المحاسن أَحْمَدُ بْنُ نُوحٍ عَنْ شُعَيْبٍ النَّيْسَابُورِيِّ عَنِ الدِّهْقَانِ عَنْ أَحْمَدَ بْنِ عَائِذٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ الْمَشُورَةَ لَا تَكُونُ إِلَّا بِحُدُودِهَا فَمَنْ عَرَفَهَا بِحُدُودِهَا وَ إِلَّا كَانَتْ مَضَرَّتُهَا عَلَى الْمُسْتَشِيرِ أَكْثَرَ مِنْ مَنْفَعَتِهَا لَهُ
(The book) ‘Al Mahasin’ – Ahmad Bin Nuh, from Shueyb Al Neysaboury, from Al Dihqan, from Ahmad Bin A’aiz, from Al Halby,
‘From Abu Abdullah-asws having said: ‘The consultation cannot take place except with its limits. The one who recognises it with its limits (fine), or else he would be more harmful upon the one seeking consultation than be of benefit to him.
فَأَوَّلُهَا أَنْ يَكُونَ الَّذِي يُشَاوِرُهُ عَاقِلًا وَ الثَّانِيَةُ أَنْ يَكُونَ حُرّاً مُتَدَيِّناً وَ الثَّالِثَةُ أَنْ يَكُونَ صَدِيقاً مُوَاخِياً وَ الرَّابِعَةُ أَنْ تُطْلِعَهُ عَلَى سِرِّكَ فَيَكُونَ عِلْمُهُ بِهِ كَعِلْمِكَ بِنَفْسِكَ ثُمَّ يُسِرَّ ذَلِكَ وَ يَكْتُمَهُ
The first of it is that the one being consulted should be intellectual, and the second is that he should be free, religious, and the third is the he should be a brotherly friend, and the fourth is that you should notify him upon your secret so his knowledge with it would be like your knowledge with it yourself. Then he should keep it a secret and conceal it.
فَإِنَّهُ إِذَا كَانَ عَاقِلًا انْتَفَعْتَ بِمَشُورَتِهِ وَ إِذَا كَانَ حُرّاً مُتَدَيِّناً جَهَدَ نَفْسَهُ فِي النَّصِيحَةِ لَكَ وَ إِذَا كَانَ صَدِيقاً مُوَاخِياً كَتَمَ سِرَّكَ إِذَا أَطْلَعْتَهُ عَلَيْهِ وَ إِذَا أَطْلَعْتَهُ عَلَى سِرِّكَ فَكَانَ عِلْمُهُ بِهِ كَعِلْمِكَ تَمَّتِ الْمَشُورَةُ وَ كَمَلَتِ النَّصِيحَةُ.
So if he were to be an intellectual you will benefit with his consultation, and he were to be free, religious, he would exert himself in the advising to you, and when he were to be a brotherly friend, he would conceal your secret when you notify him upon it, and when he is notified upon your secret, his knowledge with it would be like your knowledge, the consultation would be perfected and the advice would be perfected’’.[370]
31- سن، المحاسن ابْنُ أَبِي نَجْرَانَ عَنْ مُحَمَّدِ بْنِ الصَّلْتِ عَنْ أَبِي الْعُدَيْسِ عَنْ صَالِحٍ قَالَ قَالَ أَبُو جَعْفَرٍ ع اتَّبِعْ مَنْ يُبْكِيكَ وَ هُوَ لَكَ نَاصِحٌ وَ لَا تَتَّبِعْ مَنْ يُضْحِكُكَ وَ هُوَ لَكَ غَاشٌّ وَ سَتَرِدُونَ عَلَى اللَّهِ جَمِيعاً فَتَعْلَمُونَ.
(The book) ‘Al Mahasin’ – Ibn Abu Najran, from Muhammad Bin Al Salt, from Abu Al Abdous, from Salih who said,
‘Abu Ja’far-asws said: ‘Follow the one who makes you cry while he is an adviser to you, and do not follow the one who makes you laugh while he is a cheater to you, and all of you will soon be returning to Allah-azwj, so you will come to know’’.[371]
32- سن، المحاسن مُحَمَّدُ بْنُ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَا يَسْتَغْنِي الْمُؤْمِنُ عَنْ خَصْلَةٍ وَ بِهِ الْحَاجَةُ إِلَى ثَلَاثِ خِصَالٍ تَوْفِيقٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ وَاعِظٍ مِنْ نَفْسِهِ وَ قَبُولٍ مِمَّنْ يَنْصَحُهُ.
(The book) ‘Al Mahasin’ – Muhammad Bin Isa, from one of his companions raising it, said,
‘Abu Abdullah-asws said: ‘The Momin is not needless to three characteristics – inclination from Allah-azwj Mighty and Majestic, and preaching from himself, and accepting from the one who advises him’’.[372]
33- مص، مصباح الشريعة قَالَ الصَّادِقُ ع شَاوِرْ فِي أُمُورِكَ مِمَّا يَقْتَضِي الدِّينُ مَنْ فِيهِ خَمْسُ خِصَالٍ عَقْلٌ وَ حِلْمٌ وَ تَجْرِبَةٌ وَ نُصْحٌ وَ تَقْوَى فَإِنْ لَمْ تَجِدْ فَاسْتَعْمِلِ الْخَمْسَةَ وَ اعْزِمْ وَ تَوَكَّلْ عَلَى اللَّهِ فَإِنَّ ذَلِكَ يُؤَدِّيكَ إِلَى الصَّوَابِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘Consult in your affairs from what are the requirements of religion, someone having five characteristics in him – intellect, and leniency, and experience, and good advice, and piety. If you cannot find (someone), then utilise the five (characteristics) and determine, and rely upon Allah-azwj, for that will lead you to the correctness.
وَ مَا كَانَ لَكَ مِنْ أُمُورِ الدُّنْيَا الَّتِي هِيَ غَيْرُ عَائِدَةٍ إِلَى الدِّينِ فَاقْضِهَا وَ لَا تَتَفَكَّرْ فِيهَا فَإِنَّكَ إِذَا فَعَلْتَ ذَلِكَ أَصَبْتَ بَرَكَةَ الْعَيْشِ وَ حَلَاوَةَ الطَّاعَةِ
And whatever from affairs of the world which were for you which are without advantage to the religion, decide and do not (keep on) thinking regarding it, for when you do that, you will achieve Blessings of life and sweetness of the obedience (to Allah-azwj).
وَ فِي الْمَشُورَةِ تَعَبَّأَ اكْتِسَابُ الْعِلْمِ وَ الْعَاقِلُ مَنْ يَسْتَفِيدُ مِنْهَا عِلْماً جَدِيداً وَ يَسْتَدِلُّ بِهِ عَلَى الْمَحْصُولِ مِنَ الْمُرَادِ وَ مَثَلُ الْمَشُورَةِ مَعَ أَهْلِهَا مَثَلُ التَّفَكُّرِ فِي خَلْقِ السَّمَاوَاتِ وَ الْأَرْضِ وَ فَنَائِهِمَا وَ هُمَا غَيْبَانِ عَنِ الْعَبْدِ لِأَنَّهُ كُلَّمَا قَوِيَ تَفَكُّرُهُ فِيهِمَا غَاصَ فِي بَحْرِ نُورِ الْمَعْرِفَةِ وَ ازْدَادَ بِهِمَا اعْتِبَاراً وَ يَقِيناً
And in the consultation there is fatigue in attaining the knowledge, and the intellectual is one who benefits from new knowledge, and he evidence’s with it upon the intended result, and an example of the consultation with its people is an example of the contemplation regarding creation of the skies and the earth and its annihilation, and these two matters are hidden from the servant because every time a strong one contemplates regarding these, he is immersed in an ocean of understanding and is increased in lessons and certain by these.
وَ لَا تُشَاوِرْ مَنْ لَا يُصَدِّقُهُ عَقْلُكَ وَ إِنْ كَانَ مَشْهُوراً بِالْعَقْلِ وَ الْوَرَعِ وَ إِذَا شَاوَرْتَ مَنْ يُصَدِّقُهُ قَلْبُكَ فَلَا تُخَالِفْهُ فِيمَا يُشِيرُ بِهِ عَلَيْكَ وَ إِنْ كَانَ بِخِلَافِ مُرَادِكَ فَإِنَّ النَّفْسَ تَجْمَحُ عَنْ قَبُولِ الْحَقِّ وَ خِلَافُهَا عِنْدَ الْخَائِرِينَ.
And do not consult the one your own intellect does not ratify and even though he may be famous with having the intellect and the devoutness; and when you consult the one your heart ratifies, do not oppose him in what he is consulting to you with, and even though it may be opposing your purpose, for the self tends to be reluctant in accepting the truth and opposes it during options’’.[373]
34- شي، تفسير العياشي أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: كَتَبَ إِلَيَّ أَبُو جَعْفَرٍ ع أَنْ سَلْ فُلَاناً يُشِيرُ عَلَيَّ وَ يَتَخَيَّرُ لِنَفْسِهِ فَهُوَ يَعْلَمُ مَا يَجُوزُ فِي بَلَدِهِ وَ كَيْفَ يُعَامِلُ السَّلَاطِينَ فَإِنَّ الْمَشُورَةَ مُبَارَكَةٌ قَالَ اللَّهُ لِنَبِيِّهِ فِي مُحْكَمِ كِتَابِهِ فَاعْفُ عَنْهُمْ وَ اسْتَغْفِرْ لَهُمْ وَ شاوِرْهُمْ فِي الْأَمْرِ فَإِذا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ
Tafseer Al Ayyashi – Ahmad Bin Muhammad, from Ali Bin Mahziyar who said,
‘Abu Ja’far-asws wrote to me: ‘Ask so and so to give his consultation to me-asws and choose for himself, for he knows what is allowed in his city, and how the ruling authorities are working, for the consultation is a Blessing. Allah-azwj Said to His-azwj Prophet-saww in the Decisive of His‑azwj Book: Therefore, excuse them and seek Forgiveness for them, and take counsel with them in the affair; so when you have decided, then rely upon Allah, Allah Loves the relying ones [3:159].
فَإِنْ كَانَ مَا يَقُولُ مِمَّا يَجُوزُ كُنْتُ أُصَوِّبُ رَأْيَهُ وَ إِنْ كَانَ غَيْرَ ذَلِكَ رَجَوْتُ أَنْ أَضَعَهُ عَلَى الطَّرِيقِ الْوَاضِحِ إِنْ شَاءَ اللَّهُ-
If what he is saying were to be from what is allowed, I-asws shall correct his view, and if were to be other than that, I-asws shall hope to place him upon the clear path, if Allah-azwj so Desires’.
وَ شاوِرْهُمْ فِي الْأَمْرِ قَالَ يَعْنِي الِاسْتِخَارَةَ.
And take counsel with them in the affair; [3:159], he-asws said: ‘It means the Istikhara (seeking the Choice of Allah-azwj)’’.[374]
35- شي، تفسير العياشي عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ لَمْ يَسْتَشِرْ يَنْدَمْ.
Tafseer Al Ayyashi – From Amro Bin Jumie,
‘From Amir Al-Momineen-asws having said: ‘One who does not consult will regret’’.[375]
36- وَجَدْتُ بِخَطِّ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَاعِيِّ ره قَالَ رَوَى الْمُفِيدُ فِي كِتَابِ الرَّوْضَةِ فِي حَدِيثِ عَبْدِ اللَّهِ بْنِ النَّجَاشِيِّ أَنَّ الصَّادِقَ ع قَالَ أَخْبَرَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: مَنِ اسْتَشَارَهُ أَخُوهُ الْمُؤْمِنُ فَلَمْ يَمْحَضْهُ النَّصِيحَةَ سَلَبَهُ اللَّهُ لُبَّهُ.
I found in the handwriting of the sheykh Muhammad Bin Alli Al Jubaie who said, ‘It is reported by Al Mufeed in the book ‘Al Rowza’ in a Hadeeth by Abdullah Bin Al Najashy,
‘Al-Sadiq-asws said: ‘My-asws father-asws informed me-asws, from his-asws forefathers-asws, from Ali‑asws, from Rasool-Allah-saww having said: ‘One whom his Momin brother consults but he does not advise him sincerely, Allah-azwj will Strip him his understanding’’.[376]
37- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الصَّادِقُ ع لَا تَكُونَنَّ أَوَّلَ مُشِيرٍ وَ إِيَّاكَ وَ الرَّأْيَ الْفَطِيرَ وَ تَجَنَّبِ ارْتِجَالَ الْكَلَامِ وَ لَا تُشِرْ عَلَى مُسْتَبِدٍّ بِرَأْيِهِ وَ لَا عَلَى وَغْدٍ وَ لَا عَلَى مُتَلَوِّنٍ وَ لَا عَلَى لَجُوجٍ وَ خَفِ اللَّهَ فِي مُوَافَقَةِ هَوَى الْمُسْتَشِيرِ فَإِنَّ الْتِمَاسَ مُوَافَقَتِهِ لُؤْمٌ وَ سُوءَ الِاسْتِمَاعِ مِنْهُ خِيَانَةٌ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Sadiq-asws said: ‘Do not be the first counsellor, and beware of the shallow view, and shun the improvised talk, and do not consult to the one tyrannical with his view, nor to a scoundrel, nor to one of changeable views, nor to an insistent, and fear Allah-azwj in conformity with the whims of the counsel, for seeking his conformity is blame, and the evil listening from him is betrayal’’.[377]
وَ قَالَ مُوسَى بْنُ جَعْفَرٍ ع مَنِ اسْتَشَارَ لَمْ يَعْدَمْ عِنْدَ الصَّوَابِ مَادِحاً وَ عِنْدَ الْخَطَاءِ عَاذِراً.
And Musa-asws Bin Ja’far-asws said: ‘One who is consulted should not be lack of praised at the correctness, and apologise at the mistake’’.[378]
38- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا ظَهِيرَ كَالْمُشَاوَرَةِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘There is no backing like the consultation’’.[379]
وَ قَالَ ع لَا مُظَاهَرَةَ أَوْثَقُ مِنْ مُشَاوَرَةٍ.
And he-asws said: ‘There is no support more reliable than the consultation’’.[380]
وَ قَالَ ع مَنِ اسْتَبَدَّ بِرَأْيِهِ هَلَكَ وَ مَنْ شَاوَرَ الرِّجَالَ شَارَكَهَا فِي عُقُولِهَا.
And he-asws said: ‘One who tyrannises with his opinion is destroyed, and the one who consults the men is their participant in their intellects’’.[381]
وَ قَالَ ع مَنِ اسْتَقْبَلَ وُجُوهَ الْآرَاءِ عَرَفَ مَوَاقِعَ الْخَطَاءِ.
And he-asws said: ‘One who accepts (various) aspects of opinions recognises places of mistakes’’.[382]
وَ قَالَ ع اللَّجَاجَةُ تَسُلُّ الرَّأْيَ.
And he-asws said: ‘The stubbornness smears the opinion’’.[383]
وَ قَالَ ع الِاسْتِشَارَةُ عَيْنُ الْهِدَايَةِ وَ قَدْ خَاطَرَ مَنِ اسْتَغْنَى بِرَأْيِهِ.
And he-asws said: ‘The consultation is the eye of guidance, and he is exposed to danger, the one needless (of others) with his own opinion’’.[384]
وَ قَالَ ع الْخِلَافُ يَهْدِمُ الرَّأْيَ.
And he-asws said: ‘The opposing demolishes the opinion’’.[385]
وَ قَالَ ع إِذَا ازْدَحَمَ الْجَوَابُ خَفِيَ الصَّوَابُ.
And he-asws said: ‘When the answers overcrowd (too many), the correctness is hidden’’.[386]
وَ قَالَ ع مَنْ أَوْمَأَ إِلَى مُتَفَاوِتٍ خَذَلَتْهُ الْحِيَلُ.
And he-asws said: ‘One who gestures to differences, the means will abandon him’’.[387]
39- كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا رَأْيَ لِمَنِ انْفَرَدَ بِرَأْيِهِ.
(The book) ‘Kanz’ of Al Karajaky –
‘Amir Al-Momineen-asws said: ‘There is no opinion for the one being individual with his own view’’.[388]
وَ قَالَ ع مَا عَطِبَ مَنِ اسْتَشَارَ.
And he-asws said: ‘He will not fail, the one who consults’’.[389]
وَ قَالَ ع مَنْ شَاوَرَ ذَوِي الْأَلْبَابِ دُلَّ عَلَى الرَّشَادِ وَ نَالَ النُّصْحَ مِمَّنْ قَبِلَهُ.
And he-asws said: ‘One who consults the one with understanding will be pointed to the rightful guidance and attain the advice from the ones before him’’.[390]
وَ قَالَ ع رَأْيُ الشَّيْخِ أَحَبُّ إِلَيَّ مِنْ حِيلَةِ الشَّبَابِ.
And he-asws said: ‘A view of the old man is more beloved to me-asws than tricks of the youth’’.[391]
وَ قَالَ ع رُبَّ وَاثِقٍ خَجِلَ.
And he-asws said: ‘Sometimes a reliable one is bashful’’.[392]
وَ قَالَ ع اللَّجَاجَةُ تَسْلُبُ الرَّأْيَ.
And he-asws said: ‘The stubbornness strips (confiscates) the opinion’’.[393]
40- عُدَّةُ الدَّاعِي، عَنِ النَّبِيِّ ص قَالَ: تَصَدَّقُوا عَلَى أَخِيكُمْ بِعِلْمٍ يُرْشِدُهُ وَ رَأْيٍ يُسَدِّدُهُ.
(The book) ‘Uddat Al Daie’ –
‘From the Prophet-saww having said: ‘Give charity upon your brother with knowledge ofe guiding him, and an opinion for correcting him’’.[394]
41- أَعْلَامُ الدِّينِ، قَالَ النَّبِيُّ ص الْحَزْمُ أَنْ تَسْتَشِيرَ ذَا الرَّأْيِ وَ تُطِيعَ أَمْرَهُ.
(The book) ‘A’lam Al Deen’ –
‘The Prophet-saww said: ‘The resoluteness is that you consult the one with a view and follow his instructions’’.[395]
وَ قَالَ ص إِذَا أَشَارَ عَلَيْكَ الْعَاقِلُ النَّاصِحُ فَاقْبَلْ وَ إِيَّاكَ وَ الْخِلَافَ عَلَيْهِمْ فَإِنَّ فِيهِ الْهَلَاكَ.
And he-saww said: ‘When the intellectual consults the good advice to you, then accept (it), and beware of the opposing upon them for there would be destruction in it’’.[396]
وَ قَالَ الصَّادِقُ ع الْمُسْتَبِدُّ بِرَأْيِهِ مَوْقُوفٌ عَلَى مَدَاحِضِ الزَّلَلِ.
And Al-Sadiq-asws said: ‘The one tyrannical with his opinion is standing upon refutation of the slips (mistakes)’’.[397]
وَ قَالَ ع لَا تُشِرْ عَلَى الْمُسْتَبِدِّ بِرَأْيِهِ.
And he-asws said: ‘Do not consult to the one tyrannical with his view’’.[398]
باب 49 غنى النفس و الاستغناء عن الناس و اليأس عنهم
CHAPTER 49 – THE NEEDLESS SOUL (PERSON), AND THE NEEDLESNESS FROM THE PEOPLE AND THE DESPAIRING FROM THEM
1- لي، الأمالي للصدوق ل، الخصال مع، معاني الأخبار عَنِ الصَّادِقِ ع نَاقِلًا عَنْ حَكِيمٍ غِنَى النَّفْسِ أَغْنَى مِنَ الْبَحْرِ.
(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Al Khisaal’, (and) ‘Ma’any Al Akhbar’ –
‘From Al-Sadiq-asws said: ‘Transmitting from a wise one enriches the soul (to be) richer (more needless) than the ocean’’.[399]
2- لي، الأمالي للصدوق مع، معاني الأخبار جَاءَ جَبْرَئِيلُ إِلَى النَّبِيِّ ص فَقَالَ يَا مُحَمَّدُ عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ وَ أَحْبِبْ مَنْ شِئْتَ فَإِنَّكَ مُفَارِقُهُ وَ اعْمَلْ مَا شِئْتَ فَإِنَّكَ مَجْزِيٌّ بِهِ وَ اعْلَمْ أَنَّ شَرَفَ الرَّجُلِ قِيَامُهُ بِاللَّيْلِ وَ عِزَّهُ اسْتِغْنَاؤُهُ عَنِ النَّاسِ.
(The books) ‘Al Amaali’ of Al Sadouq, (and) ‘Ma’any Al Akhbar’ –
‘Jibraeel-as came to the Prophet-saww. He-as said: ‘O Muhammad-saww! Live for as long as you‑saww desire to, for you-saww will be dead, and love the one you-saww so desire to, for you-saww will be separated from him, and work whatever you-saww so desire to, for you-saww will be Rewarded for it, and know that the nobility of a man is his standing at night (in Salat), and his honour is in his being needless from the people’’.[400]
3- 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 لِيَجْتَمِعْ فِي قَلْبِكَ الِافْتِقَارُ إِلَى النَّاسِ وَ الِاسْتِغْنَاءُ 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 poverty (neediness) to the people and the needlessness from them. Your neediness to them should be in softness in your speech, and goodness of your smile, and your needlessness from them should be in integrity of your honour and lasting of your dignity’’.[401]
4- فس، تفسير القمي مُحَمَّدُ بْنُ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ سَيَّارٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ- لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ وَ لا تَحْزَنْ عَلَيْهِمْ وَ اخْفِضْ جَناحَكَ لِلْمُؤْمِنِينَ قَالَ رَسُولُ اللَّهِ ص مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ عَلَى الدُّنْيَا حَسَرَاتٍ
Tafseer Al Qummi – Muhammad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Bin Sayyar, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘When this Verse: Do not extend your eyes to what We have Provided with two categories from them, nor grieve upon them, and lower your wings towards the Momineen [15:88], was Revealed, Rasool-Allah-saww said: ‘The one who is not consoled by the Consolation of Allah-azwj, his soul will be cut into pieces in regrets upon the world.
وَ مَنْ رَمَى بِبَصَرِهِ إِلَى مَا فِي يَدَيْ غَيْرِهِ كَثُرَ هَمُّهُ وَ لَمْ يُشْفَ غَيْظُهُ وَ مَنْ لَمْ يَعْلَمْ أَنَّ لِلَّهِ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَلْبَسٍ فَقَدْ قَصَرَ عَمَلُهُ وَ دَنَا عَذَابُهُ
And one who shoots his glance at what is in the hands of the others, his worries would be a lot, and his rage will not be healed; and the one who does not know that there is a Favour of Allah-azwj upon him only in food or clothing, so his deed are deficient and his Punishment has approached.
وَ مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً أَصْبَحَ عَلَى اللَّهِ سَاخِطاً وَ مَنْ شَكَا مُصِيبَةً نَزَلَتْ بِهِ فَإِنَّمَا يَشْكُو رَبَّهُ
And one who becomes grieving upon the world will become annoyed upon Allah-azwj; and the one complaining of a calamity having befallen with him, so he is rather complaining of his Lord-azwj.
وَ مَنْ دَخَلَ النَّارَ مِنْ هَذِهِ الْأُمَّةِ مِمَّنْ قَرَأَ الْقُرْآنَ فَهُوَ مِمَّنْ يَتَّخِذُ آياتِ اللَّهِ هُزُواً وَ مَنْ أَتَى ذَا مَيْسَرَةٍ فَتَخْشَعُ لَهُ طَلَبَ مَا فِي يَدَيْهِ ذَهَبَ ثُلُثَا دِينِهِ
And the one from this community who enters the Fire, from the ones having read the Quran, so he is from the ones who had taken the Verses (Signs) of Allah-azwj mockery, and the one comes to an affluent one, humbling to him, seeking what is in his hands, two-thirds of his religion is gone.
ثُمَّ قَالَ وَ لَا تَعْجَلْ وَ لَيْسَ يَكُونُ الرَّجُلُ يَنَالُ مِنَ الرَّجُلِ الرِّفْقَ فَيُجِلَّهُ وَ يُوَقِّرَهُ فَقَدْ يَجِبُ ذَلِكَ لَهُ عَلَيْهِ وَ لَكِنْ تَرَاهُ أَنَّهُ يُرِيدُ بِتَخَشُّعِهِ مَا عِنْدَ اللَّهِ أَوْ يُرِيدُ أَنْ يَخْتِلَهُ عَمَّا فِي يَدَيْهِ.
Then he-asws said: ‘And do not be hasty, and a man cannot happen to achieve the friendliness from the man so he attracts him and dignifies him, so that is obligated for him upon him, but you will see him that by his humbleness he wants what is in the Presence of Allah-azwj, or wants to cheat him from what is in his hands’’.[402]
5- لي، الأمالي للصدوق أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْكِنَانِيِّ عَنِ الصَّادِقِ ع قَالَ قَالَ النَّبِيُّ ص خَيْرُ الْغِنَى غِنَى النَّفْسِ الْخَبَرَ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali, from his father, from Safwan, from Al Kinany,
‘From Al-Sadiq-asws having said: ‘The Prophet-saww said: ‘The best of riches is richness of the soul’ – the Hadeeth’’.[403]
6- لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ قَالَ سَمِعْتُ الصَّادِقَ ع يَقُولُ ثَلَاثَةٌ هُنَّ فَخْرُ الْمُؤْمِنِ وَ زَيْنُهُ فِي الدُّنْيَا وَ الْآخِرَةِ الصَّلَاةُ فِي آخِرِ اللَّيْلِ وَ يَأْسُهُ مِمَّا فِي أَيْدِي النَّاسِ وَ وَلَايَةُ الْإِمَامِ مِنْ آلِ مُحَمَّدٍ ص.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Sinan who said,
‘I heard Al-Sadiq-asws saying: ‘Three, these are a pride of the Momin and his adornment in the world and the Hereafter – the Salat at the end of the night, and his despair from what is in the hands of people, and Wilayah of the Imam-asws from the Progeny-asws of Muhammad‑saww’’.[404]
7- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ الْقَاشَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَرَادَ أَحَدُكُمْ أَنْ لَا يَسْأَلَ اللَّهَ شَيْئاً إِلَّا أَعْطَاهُ فَلْيَيْأَسْ مِنَ النَّاسِ كُلِّهِمْ وَ لَا يَكُونُ لَهُ رَجَاءٌ إِلَّا مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْ قَلْبِهِ لَمْ يَسْأَلِ اللَّهَ شَيْئاً إِلَّا أَعْطَاهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Al Qashany, from Al Minqary, from Hafs who said,
‘Abu Abdullah-asws said: ‘Whenever one of you wants that he would not ask Allah-azwj for anything except He-azwj would Give it to him, then let him despair from the people, all of them, and there should not be any hope for him except from Allah-azwj Mighty and Majestic. When Allah-azwj Mighty and Majestic Knows that from his heart, he will not ask Allah-azwj for anything except He-azwj will Give it.
أَلَا فَحَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا فَإِنَّ فِي الْقِيَامَةِ خَمْسِينَ مَوْقِفاً كُلُّ مَوْقِفٍ مِثْلُ أَلْفِ سَنَةٍ مِمَّا تَعُدُّونَ
Indeed! Reckon yourselves before you are Reckoned with, for there are fifty pausing’s during the Qiyamah, each pausing being like a thousand years from what you are counting’.
ثُمَّ تَلَا هَذِهِ الْآيَةَ فِي يَوْمٍ كانَ مِقْدارُهُ خَمْسِينَ أَلْفَ سَنَةٍ.
Then he-asws recited this Verse: in a day, its measurement would be of fifty thousand years [70:4]’’.[405]
8- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سَهْلٍ عَنْ مُوسَى بْنِ عُمَرَ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: جَاءَ أَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي وَ أَقْلِلْ لَعَلِّي أَنْ أَحْفَظَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Al-Hassan Bin Ali Bin Sahl, from Musa Bin Umar, from Muammar Bin Khallad,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Ahu Ayoub Khalid Bin Zayd came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww! Advise me and be brief, perhaps I can memorise it’.
قَالَ أُوصِيكَ بِخَمْسٍ بِالْيَأْسِ عَمَّا فِي أَيْدِي النَّاسِ فَإِنَّهُ الْغِنَى وَ إِيَّاكَ وَ الطَّمَعَ فَإِنَّهُ الْفَقْرُ الْحَاضِرُ وَ صَلِّ صَلَاةَ مُوَدِّعٍ وَ إِيَّاكَ وَ مَا تَعْتَذِرُ مِنْهُ وَ أَحِبَّ لِأَخِيكَ مَا تُحِبُّ لِنَفْسِكَ.
He-saww said: ‘I-saww advise you with five (matters) – with despairing from what is in the hands of people, for it is the richness, and beware of the greed, for it is the present poverty, and pray the farewell Salat (as if it is your last), and beware of what you have to apologise from, and love for your brother what you love for yourself’’.[406]
9- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع امْنُنْ عَلَى مَنْ شِئْتَ تَكُنْ أَمِيرَهُ وَ احْتَجْ إِلَى مَنْ شِئْتَ تَكُنْ أَسِيرَهُ وَ اسْتَغْنِ عَمَّنْ شِئْتَ تَكُنْ نَظِيرَهُ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws: ‘Bestow upon the one you so desire to, you will become his governor, and be needy to the one you so desire to, you will become his captive, and be needless from the one you so desire to, you will become his match’’.[407]
10- ل، الخصال ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ إِبْرَاهِيمَ بْنِ دَاوُدَ الْيَعْقُوبِيِّ عَنْ أَخِيهِ سُلَيْمَانَ رَفَعَهُ قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ ص عَلِّمْنِي شَيْئاً إِذَا أَنَا فَعَلْتُهُ أَحَبَّنِيَ اللَّهُ مِنَ السَّمَاءِ وَ أَحَبَّنِيَ النَّاسُ مِنَ الْأَرْضِ
(The books) ‘Al Khisaal’, (and) ‘Sawaab Al Amaal’ – Majaylawiya, from Muhammad Al Attar, from Al Asjari, from Sahl, from Ibrahim Bin Dawood Al Yaqouby, from his brother Sulayman raising it, said,
‘A man said to the Prophet-saww, ‘Teach me something, when I were to do it, Allah-azwj will Love me from the sky and the people will love me from the earth!’
قَالَ فَقَالَ ارْغَبْ فِيمَا عِنْدَ اللَّهِ يُحِبَّكَ اللَّهُ وَ ازْهَدْ فِيمَا عِنْدَ النَّاسِ يُحِبَّكَ النَّاسُ.
He (the narrator) said, ‘He-saww said: ‘Be desirous regarding what is in the Presence of Allah‑azwj, Allah-azwj will Love you, and be ascetic regarding what is in the possession of the people, the people will love you’’.[408]
11- ضا، فقه الرضا عليه السلام نَرْوِي أَنَّ رَجُلًا أَتَى النَّبِيَّ ص لِيَسْأَلَهُ فَسَمِعَهُ وَ هُوَ يَقُولُ مَنْ سَأَلَنَا أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – ‘We are reporting that a man came to the Prophet-saww to ask him-saww, so he-saww was heard saying: ‘One who asks us‑asws, we give him, and the one who is needless, Allah-azwj will Enrich him’.
فَانْصَرَفَ وَ لَمْ يَسْأَلْهُ ثُمَّ عَادَ إِلَيْهِ فَسَمِعَ مِثْلَ مَقَالَتِهِ فَلَمْ يَسْأَلْهُ حَتَّى فَعَلَ ذَلِكَ ثَلَاثاً
He left and did not ask him-saww. Then he returned to him-as. He-saww made him listen similar to his-saww (previous) words, so he did not ask him-saww, to the extent that happened thrice.
فَلَمَّا كَانَ فِي الْيَوْمِ الثَّالِثِ مَضَى وَ اسْتَعَارَ فَأْساً وَ صَعِدَ الْجَبَلَ فَاحْتَطَبَ وَ حَمَلَهُ إِلَى السُّوقِ فَبَاعَهُ بِنِصْفِ صَاعٍ مِنْ شَعِيرٍ فَأَكَلَهُ هُوَ وَ عِيَالُهُ
When it was during the third day, he went and hired an axe and ascended the mountain. He cut firewood and carried it to the market. He sold it for half a ‘Sa’a’ (measurement) of barley. He and his dependants ate it.
ثُمَّ أَدَامَ عَلَى ذَلِكَ حَتَّى جَمَعَ مَا اشْتَرَى بِهِ فَأْساً ثُمَّ اشْتَرَى بَكْرَيْنِ وَ غُلَاماً وَ أَيْسَرَ فَصَارَ إِلَى النَّبِيِّ ص فَأَخْبَرَهُ فَقَالَ أَ لَيْسَ قَدْ قُلْنَا مَنْ سَأَلَ أَعْطَيْنَاهُ وَ مَنِ اسْتَغْنَى أَغْنَاهُ اللَّهُ.
Then he was constant upon that until he had gathered (enough) what he could buy an axe with it. Then he bought two cows and a slave and became affluent. He came to the Prophet‑saww and informed him-saww. He-saww said: ‘Hadn’t we-asws said that the one who asks we-asws shall give him and the one who is needless, Allah-azwj will Enrich him?’’[409]
وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزُّ الْمُؤْمِنِ فِي دِينِهِ وَ مُرُوَّتُهُ فِي نَفْسِهِ وَ شَرَفُهُ فِي دُنْيَاهُ وَ عَظَمَتُهُ فِي أَعْيُنِ النَّاسِ وَ جَلَالَتُهُ فِي عَشِيرَتِهِ وَ مَهَابَتُهُ عِنْدَ عِيَالِهِ وَ هُوَ أَغْنَى النَّاسِ عِنْدَ نَفْسِهِ وَ عِنْدَ جَمِيعِ النَّاسِ.
And it is reported from the Scholar-asws having said: ‘The despair from what is in the hands of people is honour of the Momin in his religion, and his manliness in himself, and his nobility in his world, and his might in the eyes of people, and his majesty in his clan, and his respect in his family, and he would be richest of the people with himself and with entirety of the people’’.[410]
وَ أَرْوِي شَرَفُ الْمُؤْمِنِ قِيَامُ اللَّيْلِ وَ عِزُّهُ اسْتِغْنَاهُ عَنِ النَّاسِ.
And it is reported: ‘Nobility of the Momin is standing (for Salat in) the night, and his honour is in his being needless from the people’’.[411]
وَ أَرْوِي أَنَّ أَصْلَ الْإِنْسَانِ لُبُّهُ وَ عِزَّهُ دِينُهُ وَ مُرُوَّتَهُ حَيْثُ يَجْعَلُ وَ النَّاسُ إِلَى آدَمَ شرعا [شَرَعٌ] سَوَاءٌ وَ آدَمُ مِنْ تُرَابٍ.
And it is reported: ‘The origin of the person is his understanding, and his honour is his religion and his manliness is where he makes it to be, and the people to Adam-as are of same origin, and Adam-as is from soil’’.[412]
وَ أَرْوِي الْيَأْسُ غِنًى وَ الطَّمَعُ فَقْرٌ حَاضِرٌ.
And it is reported: ‘The despair (from what is in the hands of people) is richness, and the greed is (ever) present poverty’’.[413]
وَ رُوِيَ مَنْ أَبْدَى ضَرَّهُ إِلَى النَّاسِ فَضَحَ نَفْسَهُ عِنْدَهُمْ.
And it is reported: ‘One whose evil is manifested to the people will expose himself to them’’.[414]
وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: قَوُّوا دِينَكُمْ بِالاسْتِغْنَاءِ بِاللَّهِ عَنْ طَلَبِ الْحَوَائِجِ
And it is reported from the Scholar-asws having said: ‘Strengthen your religion by being needless with Allah-azwj from seeking the needs (from the people).
وَ اعْلَمُوا أَنَّهُ مَنْ خَضَعَ لِصَاحِبِ سُلْطَانٍ جَائِرٍ أَوْ لِمُخَالِفٍ طَلَباً لِمَا فِي يَدَيْهِ مِنْ دُنْيَاهُ أَخْمَلَهُ اللَّهُ وَ مَقَّتَهُ عَلَيْهِ وَ وَكَلَهُ إِلَيْهِ فَإِنْ هُوَ غَلَبَ عَلَى شَيْءٍ مِنْ دُنْيَاهُ نَزَعَ اللَّهُ مِنْهُ الْبَرَكَةَ وَ لَمْ يَنْفَعْهُ بِشَيْءٍ فِي حَجَّةٍ وَ لَا عُمْرَةٍ مِنْ أَفْعَالِ الْبِرِّ.
And know, the one who humbles to a companion of a tyrannous ruler, or an adversary, seeking to what is in his hand from his world, Allah-azwj will Make him fail and be Hateful upon him and Allocate him to himself. So if he were to prevail upon something from his world, Allah-azwj will Remove the Blessings from it and he will not benefit with anything during Hajj nor Umrah, from the righteous works’’.[415]
وَ أَرْوِي إِذَا أَرَادَ أَحَدُكُمْ أَنْ لَا يَسْأَلَ رَبَّهُ شَيْئاً إِلَّا وَ أَعْطَاهُ فَلْيَيْأَسْ مِنَ النَّاسِ كُلِّهِمْ فَلَا يَكُونُ لَهُ رَجَاءٌ إِلَّا عِنْدَ اللَّهِ جَلَّ وَ عَزَّ.
And it is reported: ‘Whenever one of you want that he would not ask his Lord-azwj for anything except and He-azwj would Give it to him, so let him despair from the people, all of them. So there should be no hope for him except with Allah-azwj, Majestic and Mighty’’.[416]
وَ رُوِيَ سَخَاءُ النَّفْسِ عَمَّا فِي أَيْدِي النَّاسِ أَكْثَرُ مِنْ سَخَاءِ الْبَذْلِ وَ اعْلَمْ أَنَّ بَعْضَ الْعُلَمَاءِ سَمِعَ رَجُلًا يَدْعُو اللَّهَ أَنْ يُغْنِيَهُ عَنِ النَّاسِ فَقَالَ إِنَّ النَّاسَ لَا يَسْتَغْنُونَ عَنِ النَّاسِ وَ لَكِنْ أَغْنَاكَ اللَّهُ عَنْ دُنَآءِ النَّاسِ.
And it is reported: ‘Generosity of the self from what is in the hands of people is more than generosity of the spending; and know that one of the Scholars-asws heard a man supplicating to Allah-azwj to Make him needless from the people, so he-asws said: ‘The people cannot be needless from the people but may Allah-azwj Make you needless from being inferior to the people’’.[417]
12- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الْجَوَادُ ع عِزُّ الْمُؤْمِنِ غِنَاهُ عَنِ النَّاسِ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Jawad-asws said: ‘Honour of the Momin is his being needless (richness) from the people’’.[418]
وَ قَالَ أَبُو الْحَسَنِ الثَّالِثِ ع الْغِنَاءُ قِلَّةُ تَمَنِّيكَ وَ الرِّضَا بِمَا يَكْفِيكَ وَ الْفَقْرُ شَرَهُ النَّفْسِ وَ شِدَّةُ الْقُنُوطِ.
Abu Al-Hassan-asws the 3rd said: ‘The richness is scarcity of your wishing, and the satisfaction with what suffices you, while the poverty is evil of the soul and severity of despair’’.[419]
13- نهج، نهج البلاغة قَالَ ع عِظَمُ الْخَالِقِ عِنْدَكَ يُصَغِّرُ الْمَخْلُوقَ فِي عَيْنَيْكَ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘The Mightiness of the Creator with you is belittling of the created beings in your eyes’’.[420]
14- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: شَرَفُ الْمُؤْمِنِ قِيَامُ اللَّيْلِ وَ عِزُّهُ اسْتِغْنَاؤُهُ عَنِ النَّاسِ.
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Isa, from Ibn Mahboub, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Nobility of the Momin is standing (for Salat in) the night, and his honour is in his needlessness from the people’’.[421]
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاسَانِيِّ جَمِيعاً عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ سُلَيْمَانَ بْنِ دَاوُدَ الْمِنْقَرِيِّ عَنْ حَفْصِ بْنِ غِيَاثٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا أَرَادَ أَحَدُكُمْ أَنْ لَا يَسْأَلَ رَبَّهُ شَيْئاً إِلَّا أَعْطَاهُ فَلْيَيْأَسْ مِنَ النَّاسِ كُلِّهِمْ وَ لَا يَكُونُ لَهُ رَجَاءٌ إِلَّا عِنْدَ اللَّهِ فَإِذَا عَلِمَ اللَّهُ عَزَّ وَ جَلَّ ذَلِكَ مِنْ قَلْبِهِ لَمْ يَسْأَلِ اللَّهَ شَيْئاً إِلَّا أَعْطَاهُ.
(The book) ‘Al Kafi’ – from Ali, from his father, and Ali Bin Muhammad Al Qasany, altogether from Al Qasim Bin Muhammad, from Suleyman Bin Dawood Al Minqary, from Hafs Bin Giyas who said,
‘Abu Abdullah-asws said: ‘Whenever one of you wants, that he should ask his Lord-azwj for something except He-azwj would Give it to him, then let him despair from the people, all of them, and there should not happen to be any hope for him except with Allah-azwj. When Allah-azwj Mighty and Majestic Knows that from his heart, he will not ask Allah-azwj for anything except He-azwj would Give it’’.[422]
16- كا، الكافي بِالْإِسْنَادِ الْمُتَقَدِّمِ عَنِ الْمِنْقَرِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ عَنِ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: رَأَيْتُ الْخَيْرَ كُلَّهُ قَدِ اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أَيْدِي النَّاسِ وَ مَنْ لَمْ يَرْجُ النَّاسَ فِي شَيْءٍ وَ رَدَّ أَمْرَهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فِي جَمِيعِ أُمُورِهِ اسْتَجَابَ اللَّهُ عَزَّ وَ جَلَّ لَهُ فِي كُلِّ شَيْءٍ.
(The book) ‘Al Kafi’ – By the previous chain, from Al Minqary, from Abdul Razzaq, from Ma’mar, from Al Zuhry,
‘From Ali Bin Al-Husayn-asws having said: ‘I-asws have found the goodness, all of it to have been gathered in cutting the coveting of what is in the hands of people; and the one who does not hope to the people regarding anything and refers his matter to Allah-azwj Mighty and Majestic in entirety of his affairs, Allah-azwj Mighty and Majestic will Answer to him regarding all things’’.[423]
17- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلِيِّ عَنْ عَبْدِ الْأَعْلَى بْنِ أَعْيَنَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ طَلَبُ الْحَوَائِجِ إِلَى النَّاسِ اسْتِلَابٌ لِلْعِزِّ وَ مَذْهَبَةٌ لِلْحَيَاءِ وَ الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزٌّ لِلْمُؤْمِنِ فِي دِينِهِ وَ الطَّمَعُ هُوَ الْفَقْرُ الْحَاضِرُ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Al-Husayn Bin Abu Al Ali, from Abdul A’ala Bin Ayn who said,
‘I heard Abu Abdullah-asws saying: ‘Seeking the needs to the people is destructive for the honour, and eradicates the modesty, while the despair from what is in the hands of people is honour for the Momin in his religion, and the coveting, it is the (ever) present poverty’’.[424]
18- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْبَزَنْطِيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع جُعِلْتُ فِدَاكَ اكْتُبْ لِي إِلَى إِسْمَاعِيلَ بْنِ دَاوُدَ الْكَاتِبِ لَعَلِّي أُصِيبُ مِنْهُ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Al Bazanty who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘May I be sacrificed for you-asws! Write for me to the scribe (treasurer) Ismail Bin Dawood, perhaps I may attain from him’.
قَالَ أَنَا أَضَنُّ بِكَ أَنْ تَطْلُبَ مِثْلَ هَذَا وَ شِبْهِهِ وَ لَكِنْ عَوِّلْ عَلَى مَالِي.
He-asws said: ‘I-asws am grief-stricken that you should be seeking to the likes of this (Nasibi) and ones resembling him, but take from my-asws wealth’’.[425]
مِثْلُ مَا رَوَاهُ الْكَشِّيُّ بِإِسْنَادِهِ عَنِ الْبَزَنْطِيِّ قَالَ: كُنْتُ عِنْدَ الرِّضَا ع فَأَمْسَيْتُ عِنْدَهُ
Similar to what is reported by Al Kashi by his chain from Al Bazanty who said,
‘I was in the presence of Al-Reza-asws and the evening came (while I was) with him-asws’.
قَالَ فَقُلْتُ أَنْصَرِفُ
He (the narrator) said, ‘I said, ‘I shall leave (now)’.
قَالَ لَا تَنْصَرِفْ فَقَدْ أَمْسَيْتَ
He-asws said: ‘Do not leave, for it is evening’.
قَالَ فَأَقَمْتُ عِنْدَهُ فَقَالَ لِجَارِيَتِهِ هَاتِي مُضَرَّبَتِي وَ وِسَادَتِي فَافْرُشِي لِأَحْمَدَ فِي ذَلِكَ الْبَيْتِ
He (the narrator) said, ‘So I stayed with him-asws. He-asws said to his-asws maid: ‘Bring me-asws my mattress and my-asws pillow and spread it for Ahmad in that room’.
قَالَ فَلَمَّا صِرْتُ فِي الْبَيْتِ دَخَلَنِي شَيْءٌ فَجَعَلَ يَخْطُرُ بِبَالِي مَنْ مِثْلِي فِي بَيْتِ وَلِيِّ اللَّهِ وَ عَلَى مِهَادِهِ
He (the narrator) said, ‘When I came to be in the room, something (thought) entered me and it went on to recur in my mind, ‘Who can be like me being in a room of a Guardian-asws of Allah-azwj, and upon his-asws spread?’’
فَنَادَانِي يَا أَحْمَدُ إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع عَادَ صَعْصَعَةَ بْنَ صُوحَانَ فَقَالَ يَا صَعْصَعَةُ لَا تَجْعَلْ عِيَادَتِي إِيَّاكَ فَخْراً عَلَى قَوْمِكَ وَ تَوَاضَعْ لِلَّهِ يَرْفَعْكَ.
He-asws called out: ‘O Ahmad! Amir Al-Momineen-asws had consoled Sa’sa Bin Siwhan. He-asws said: ‘O Sa’sa! Do not make my-asws consoling you as a pride upon your people, and be humble to Allah-azwj, He-azwj will Raise you’’.[426]
19- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ نَجْمِ بْنِ حُطَيْمٍ الْغَنَوِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الْيَأْسُ مِمَّا فِي أَيْدِي النَّاسِ عِزُّ الْمُؤْمِنِ فِي دِينِهِ أَ وَ مَا سَمِعْتَ قَوْلَ حَاتِمٍ
| إِذَا مَا عَزَمْتُ الْيَأْسَ أَلْفَيْتُهُ الْغِنَى- | إِذَا عَرَفَتْهُ النَّفْسُ وَ الطَّمَعُ الْفَقْرُ. |
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Hammad Bin Isa, from Muawiya Bin Ammar, from Najm Bin Huteym Al Ganwy,
‘From Abu Ja’far-asws having said: ‘The despair from what is in the hands of people is an honour for the Momin in his religion. Or, have you not heard the words of Hatim (a poet), ‘When I resolved to despair (from the people), I came across the riches, when the soul recognised it, and the coveting, (it is) the poverty’’.[427]
20- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ سِنَانٍ عَنْ عَمَّارٍ السَّابَاطِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لِيَجْتَمِعْ فِي قَلْبِكَ الِافْتِقَارُ إِلَى النَّاسِ وَ الِاسْتِغْنَاءُ عَنْهُمْ فَيَكُونَ افْتِقَارُكَ إِلَيْهِمْ فِي لِينِ كَلَامِكَ وَ حُسْنِ بِشْرِكَ وَ يَكُونَ اسْتِغْنَاؤُكَ عَنْهُمْ فِي نَزَاهَةِ عِرْضِكَ وَ بَقَاءِ عِزِّكَ.
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Sinan, from Ammar Al Sabity,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws had said: ‘Let there be gathered in your heart, the poverty (neediness) to the people and the richness (needlessness) from them. Your neediness to them is in softness of your speech and goodness of your smile, and your needlessness from them is in integrity of your honour and lasting of your dignity’’.[428]
باب 50 أداء الأمانة
CHAPTER 50 – FULFILLING THE ENTRUSTMENT
الآيات
The Verses
المؤمنون وَ الَّذِينَ هُمْ لِأَماناتِهِمْ وَ عَهْدِهِمْ راعُونَ
(Surah) Al Mominoun – And those who are keepers of their trusts and their covenants [23:8]
الأحزاب إِنَّا عَرَضْنَا الْأَمانَةَ عَلَى السَّماواتِ وَ الْأَرْضِ وَ الْجِبالِ فَأَبَيْنَ أَنْ يَحْمِلْنَها وَ أَشْفَقْنَ مِنْها وَ حَمَلَهَا الْإِنْسانُ إِنَّهُ كانَ ظَلُوماً جَهُولًا
(Surah) Al Ahzaab – Surely, We Presented the Entrustment to the skies, and the earth, and the mountains, but they refused to bear it and feared from it, and the human being bore it; he was unjust, ignorant [33:72]
1- لي، الأمالي للصدوق أَبِي عَنْ عَلِيِّ بْنِ مُوسَى الْكُمُنْدَانِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ مُصْعَبٍ قَالَ سَمِعْتُ الصَّادِقَ ع يَقُولُ أَدِّ الْأَمَانَةَ وَ لَوْ إِلَى قَاتِلِ الْحُسَيْنِ بْنِ عَلِيٍّ ع.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali Bin Musa Al Kumundany, from Ibn Isa, from Ibn Abu Umeyr, from Al-Husayn Bin Mus’ab who said,
‘I heard Al-Sadiq-asws saying: ‘Fulfil the entrustments, and even to a killer of Al-Husayn‑asws Bin Ali‑asws’’.[429]
2- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ سَمِعْتُ الصَّادِقَ ع يَقُولُ اتَّقُوا اللَّهَ وَ عَلَيْكُمْ بِأَدَاءِ الْأَمَانَةِ إِلَى مَنِ ائْتَمَنَكُمْ فَلَوْ أَنَّ قَاتِلَ أَمِيرِ الْمُؤْمِنِينَ ع ائْتَمَنَنِي عَلَى أَمَانَةٍ لَأَدَّيْتُهَا إِلَيْهِ.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Hashim, from Ibn Marrar, from Yunus, from Umar Bin Yazeed who said,
‘I heard Al-Sadiq-asws saying: ‘Fear Allah-azwj, and upon you all with fulfilling the entrustment to the one who entrusts you. Even if the killer of Amir Al-Momineen-asws were to entrust me‑asws upon an entrustment, I-asws would fulfil it to him-la’’.[430]
3- لي، الأمالي للصدوق ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ حُمْرَانَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: سَمِعْتُهُ يَقُولُ لِشِيعَتِهِ عَلَيْكُمْ بِأَدَاءِ الْأَمَانَةِ فَوَ الَّذِي بَعَثَ مُحَمَّداً بِالْحَقِّ نَبِيّاً لَوْ أَنَّ قَاتِلَ أَبِيَ الْحُسَيْنِ بْنِ عَلِيٍّ ع ائْتَمَنَنِي عَلَى السَّيْفِ الَّذِي قَتَلَهُ بِهِ لَأَدَّيْتُهُ إِلَيْهِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Hisham Bin Al Hakam, from Humran, from Al Sumali,
‘From Ali‑asws Bin Al-Husayn-asws, he (the narrator) said, ‘I heard him-asws saying to his-asws Shias: ‘Upon you all is with fulfilling the entrustment. By the One-azwj Who Sent Muhammad-saww with the truth as a Prophet-saww! Even if a killer of Al-Husayn‑asws Bin Ali-asws were to entrust me-asws upon the sword with which he had killed him-asws with, I-asws would fulfil (return) it to him-la!’’[431]
4- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ آدَمَ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْخَزَّارِ عَنِ الْحُسَيْنِ بْنِ أَبِي الْعَلَاءِ عَنِ الصَّادِقِ ع قَالَ سَمِعْتُهُ يَقُولُ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ عَزَّ وَ جَلَّ رَجُلٌ صَدُوقٌ فِي حَدِيثِهِ مُحَافِظٌ عَلَى صَلَوَاتِهِ وَ مَا افْتَرَضَ اللَّهُ عَلَيْهِ مَعَ أَدَاءِ الْأَمَانَةِ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Al Ashari, from Muhammad Bin Adam, from Al-Hassan Bin Ali Al Khazzaz, from Al-Husayn Bin Abu Al A’ala,
‘From Al-Sadiq-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The most beloved of servants to Allah-azwj Mighty and Majestic is a man truthful in his narrations, preserving upon his Salats and whatever Allah-azwj has Prescribed upon him, along with fulfilling the entrustments’.
ثُمَّ قَالَ ع مَنِ اؤْتُمِنَ عَلَى أَمَانَةٍ فَأَدَّاهَا فَقَدْ حَلَّ أَلْفَ عُقْدَةٍ مِنْ عُنُقِهِ مِنْ عُقَدِ النَّارِ فَبَادِرُوا بِأَدَاءِ الْأَمَانَةِ فَإِنَّ مَنِ اؤْتُمِنَ عَلَى أَمَانَةٍ وَكَّلَ بِهِ إِبْلِيسُ مِائَةَ شَيْطَانٍ مِنْ مَرَدَةِ أَعْوَانِهِ لِيُضِلُّوهُ وَ يُوَسْوِسُوا إِلَيْهِ حَتَّى يُهْلِكُوهُ إِلَّا مَنْ عَصَمَ اللَّهُ عَزَّ وَ جَلَ.
Then he-asws said: ‘One who is entrusted upon an entrustment, so he fulfils it, he has untied a thousand knots from his neck from knots of the Fire. Therefore, rush to fulfil the entrustment, for the one entrusted upon an entrustment, Iblees-la allocates with him one hundred Satans‑la from his-la apostate helpers to stray him and insinuate to him until they destroy him, except the one whom Allah-azwj Mighty and Majestic Fortifies’’.[432]
5- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق أَبِي عَنْ أَحْمَدَ بْنِ عَلِيٍّ التَّفْلِيسِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْهَمْدَانِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: لَا تَنْظُرُوا إِلَى كَثْرَةِ صَلَاتِهِمْ وَ صَوْمِهِمْ وَ كَثْرَةِ الْحَجِّ وَ الْمَعْرُوفِ وَ طَنْطَنَتِهِمْ بِاللَّيْلِ وَ لَكِنِ انْظُرُوا إِلَى صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ.
(The books) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws, ‘(and)’ ‘Al Amaali’ of Al Sadouq – My father, from Ahmad Bin Ali Al Tafleesy, from Ahmad Bin Muhammad Al Hamdany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Do not look at the frequency of their Salats and their fasts, and frequency of the Hajj, and the acts of kindness, and their humming’s at night, but look at the truthfulness of the narration, and fulfilment of the entrustments’’.[433]
6- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْأَمَانَةُ تَجْلِبُ الْغِنَاءَ وَ الْخِيَانَةُ تَجْلِبُ الْفَقْرَ.
(The book) ‘Qurb Al Isnad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The trustworthiness attracts the riches, and the betrayal attracts the poverty’’.[434]
7- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا تَحَابُّوا وَ تَهَادَوْا وَ أَدَّوُا الْأَمَانَةَ وَ اجْتَنَبُوا الْحَرَامَ وَ قَرَوُا الضَّيْفَ وَ أَقَامُوا الصَّلَاةَ وَ آتَوُا الزَّكَاةَ فَإِذَا لَمْ يَفْعَلُوا ذَلِكَ ابْتُلُوا بِالْقَحْطِ وَ السِّنِينَ.
(The book) ‘Uyoun 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: ‘My‑saww community will not cease to be with goodness for as long as they love each other, and fulfil the entrustment, and shun the Prohibitions, and entertain the guests, and establish the Salat, and give the Zakat. When they do that, they will be Tried by the drought and the years (of famine)’’.[435]
8- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع أَدُّوا الْأَمَانَةَ وَ لَوْ إِلَى قَتَلَةِ أَوْلَادِ الْأَنْبِيَاءِ ع.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘Fulfilment of the entrustment, and even if to a killer of children of the Prophets-as’’.[436]
9- سن، المحاسن أَبِي رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ مَنْ كُنَّ فِيهِ زَوَّجَهُ اللَّهُ مِنَ الْحُورِ الْعِينِ كَيْفَ شَاءَ كَظْمُ الْغَيْظِ وَ الصَّبْرُ عَلَى السُّيُوفِ لِلَّهِ وَ رَجُلٌ أَشْرَفَ عَلَى مَالٍ حَرَامٍ فَتَرَكَهُ لِلَّهِ.
(The book) ‘Al Mahasin’ – Abu Rafie said,
‘Abu Abdullah-asws said: ‘Three (traits), one who has these in him, Allah-azwj will get him married to the Maiden Houries however he so desires to – swallowing the anger, and the patience upon the swords for the Sake of Allah-azwj, and a man who overlooks upon Prohibited wealth, so he leaves it for the Sake of Allah-azwj’’.[437]
10- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص لَا تَنْظُرُوا إِلَى كَثْرَةِ صَلَاتِهِمْ وَ صِيَامِهِمْ وَ كَثْرَةِ الْحَجِّ وَ الزَّكَاةِ وَ كَثْرَةِ الْمَعْرُوفِ وَ طَنْطَنَتِهِمْ بِاللَّيْلِ انْظُرُوا إِلَى صِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ.
(The book) ‘Al Ikhtisas’ –
‘Rasool-Allah-saww said: ‘Do not look at the abundance of their Salats, and their fasts, and abundance of the Hajj and the Zakat, and abundance of the acts of kindness and their humming at night. Look at the truthful narration and fulfilling the entrustment’’.[438]
11- ختص، الإختصاص قَالَ الصَّادِقُ ع أَدُّوا الْأَمَانَةَ إِلَى الْبَرِّ وَ الْفَاجِرِ فَلَوْ أَنَّ قَاتِلَ عَلِيٍّ ع ائْتَمَنَنِي عَلَى أَمَانَةٍ لَأَدَّيْتُهَا إِلَيْهِ.
(The book) ‘Al Ikhtisas’ –
‘Al-Sadiq-asws said: ‘Fulfil the entrustment to the righteous and the immoral. Even if a killer of Al-Husayn-asws were to entrust me-asws upon an entrustment, I-asws would fulfil (return) it to him-la’’.[439]
وَ قَالَ ع أَدُّوا الْأَمَانَةَ وَ لَوْ إِلَى قَاتِلِ الْحُسَيْنِ بْنِ عَلِيٍّ ع.
And he-asws said: ‘Fulfill the entrustments and even if to a killer of Al-Husayn‑asws Bin Ali-asws’’.[440]
12- ختص، الإختصاص قَالَ الصَّادِقُ ع إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْجَبَ عَلَيْكُمْ حُبَّنَا وَ مُوَالاتَنَا وَ فَرَضَ عَلَيْكُمْ طَاعَتَنَا أَلَا فَمَنْ كَانَ مِنَّا فَلْيَقْتَدِ بِنَا فَإِنَّ مِنْ شَأْنِنَا الْوَرَعَ وَ الِاجْتِهَادَ وَ أَدَاءَ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ وَ صِلَةَ الرَّحِمِ وَ إِقْرَاءَ الضَّيْفِ وَ الْعَفْوَ عَنِ الْمُسِيءِ وَ مَنْ لَمْ يَقْتَدِ بِنَا فَلَيْسَ مِنَّا.
(The book) ‘Al Ikhtisas’ –
‘Al-Sadiq-asws said: ‘Allah-azwj Blessed and Exalted has Obligated upon you all having our-asws love and our-asws friendship, and has Prescribed upon you obeying us-asws. Indeed, the one who were to be from us-asws, let him be led by us-asws, for from our-asws affair is the devoutness and the striving, and fulfilling the entrustment to the righteous and the immoral, and connecting the kinship, and entertaining the guest, and the pardoning from the offence, and the one who is not led by us-asws, he isn’t from us-asws’’.[441]
وَ قَالَ ع لَا تَسْفَهُوا فَإِنَّ أَئِمَّتَكُمْ لَيْسُوا بِسُفَهَاءَ.
And he-asws said: ‘Don’t be foolish for your Imams-asws aren’t foolish’’.[442]
13- ختص، الإختصاص الْحُسَيْنُ بْنُ أَبِي الْعَلَاءِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَحَبُّ الْعِبَادِ إِلَى اللَّهِ عَزَّ وَ جَلَّ رَجُلٌ صَدُوقٌ فِي حَدِيثِهِ مُحَافِظٌ عَلَى صَلَاتِهِ وَ مَا افْتَرَضَ اللَّهُ عَلَيْهِ مَعَ أَدَاءِ الْأَمَانَةِ
(The book) ‘Al Ikhtisas’ – Al-Husayn Bin Abu Al A’ala who said,
‘I heard Abu Abdullah-asws saying: ‘The servant most Beloved to Allah-azwj Mighty and Majestic is a man truthful in his narration, preserving upon his Salat and whatever Allah-azwj has Prescribed upon him, along with fulfilling the entrustment’.
ثُمَّ قَالَ مَنِ ائْتُمِنَ عَلَى أَمَانَةٍ فَأَدَّاهَا فَقَدْ حَلَّ أَلْفَ عُقْدَةٍ مِنْ عُنُقِهِ مِنْ عُقَدِ النَّارِ فَبَادِرُوا بِأَدَاءِ الْأَمَانَةِ فَإِنَّهُ مَنِ اؤْتُمِنَ عَلَى أَمَانَةٍ وَكَّلَ إِبْلِيسُ بِهِ مِائَةَ شَيْطَانٍ مِنْ مَرَدَةِ أَعْوَانِهِ لِيُضِلُّوهُ وَ يُوَسْوِسُوا إِلَيْهِ وَ يُهْلِكُوهُ إِلَّا مَنْ عَصَمَهُ اللَّهُ.
Then he-asws said: ‘One who is entrusted upon an entrustment and he fulfils it, so he has untied a thousand knots from his knots, from the knots of the Fire. Therefore rush to fulfil the entrustment, for the one entrusted upon an entrustment, Iblees-la allocates with him one hundred Satans-la from his-la apostate helpers to stray him and insinuate to him until they destroy him, except the one whom Allah-azwj Mighty and Majestic Fortifies’’.[443]
14- ين، كتاب حسين بن سعيد و النوادر ابْنُ سَدِيرٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَبُو ذَرٍّ إِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ عَلَى حَافَتَيِ الصِّرَاطِ يَوْمَ الْقِيَامَةِ الرَّحِمُ وَ الْأَمَانَةُ فَإِذَا مَرَّ عَلَيْهِ الْوَصُولُ لِلرَّحِمِ الْمُؤَدِّي لِلْأَمَانَةِ لَمْ يَتَكَفَّأْ بِهِ فِي النَّارِ.
(The book) ‘The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Sadeyr, from his father,
‘From Abu Ja’far-asws having said: ‘Abu Zarr-ra said: ‘I-ra heard Rasool-Allah-saww saying: ‘Upon the two edges of the Bridge on the Day of Qiyamah will be the kinship and the entrustment. When the connector of the kinship, the fulfiller of the entrustment passes by upon it, they will not fling him into the Fire’’.[444]
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa‑asws Bin Ja’far-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww said: ‘There is no Eman for the one having no trustworthiness for him’’.[445]
16- نهج، نهج البلاغة قَالَ ع فِي خُطْبَةٍ بَعْدَ فَرْضِ الصَّلَاةِ وَ الزَّكَاةِ ثُمَّ أَدَاءِ الْأَمَانَةِ فَقَدْ خَابَ مَنْ لَيْسَ مِنْ أَهْلِهَا إِنَّهَا عُرِضَتْ عَلَى السَّمَاوَاتِ الْمَبْنِيَّةِ وَ الْأَرَضِينَ الْمَدْحُوَّةِ وَ الْجِبَالِ ذَاتِ الطُّولِ الْمَنْصُوبَةِ فَلَا أَطْوَلَ وَ لَا أَعْرَضَ وَ لَا أَعْظَمَ مِنْهَا وَ لَوِ امْتَنَعَ شَيْءٌ بِطُولٍ أَوْ عَرْضٍ أَوْ قُوَّةٍ أَوْ عِزٍّ لَامْتَنَعْنَ وَ لَكِنْ أَشْفَقْنَ مِنَ الْعُقُوبَةِ وَ عَقَلْنَ مَا جَهِلَ مَنْ هُوَ أَضْعَفُ مِنْهُنَّ وَ هُوَ الْإِنْسَانُ إِنَّهُ كانَ ظَلُوماً جَهُولًا.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said in a sermon of his-asws, after (mentioning) obligation of the Salat and the Zakat: ‘Then fulfil the entrustment, so he will be disappointed, the one who isn’t from its people. It had been presented unto the built skies, and the spread earths, and the mountains with the tallness, the installed. There is nothing taller, nor wider, nor mightier than these, and has anything refused due to tallness, or width, or strength or might, these would have refused, but they feared from the Punishment, and he undertook when he was ignorant of, the one who is weaker than these, and he is the human being: he was unjust, ignorant [33:72]’’.[446]
17- مِشْكَاةُ الْأَنْوَارِ، نَقْلًا مِنْ كِتَابِ صِفَاتِ الشِّيعَةِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ لَمْ يَبْعَثْ نَبِيّاً قَطُّ إِلَّا بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ فَإِنَّ الْأَمَانَةَ مُؤَدَّاةٌ إِلَى الْبَرِّ وَ الْفَاجِرِ.
(The book) ‘Mishkaat Al Anwaar’ – Copying from the book ‘Sifaat Al Shia’ –
‘From Abu Abdullah-asws having said: ‘Allah-azwj did not Send any Prophet-as except with truthful narration, and fulfilment of entrustment, for the entrustment is fulfilled to the righteous and the immoral’’.[447]
وَ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّ ابْنَ أَبِي يَعْفُورٍ يُقْرِئُكَ السَّلَامَ
And from Abu Baseer who said,
‘I said to Abu Abdullah-asws, ‘Ibn Abu Yafour conveys the greetings to you-asws’.
فَقَالَ عَلَيْكَ وَ عَلَيْهِ السَّلَامُ إِذَا رَأَيْتَ ابْنَ أَبِي يَعْفُورٍ فَأَقْرِئْهُ مِنِّي السَّلَامَ فَقُلْ إِنَّ جَعْفَرَ بْنَ مُحَمَّدٍ يَقُولُ انْظُرْ مَا بَلَغَ بِهِ عَلِيٌّ ع عِنْدَ رَسُولِ اللَّهِ ص فَالْزَمْهُ فَإِنَّمَا بَلَغَ ع بِصِدْقِ الْحَدِيثِ وَ أَدَاءِ الْأَمَانَةِ.
He-asws said: ‘Upon you and upon him be the greetings. When you see Ibn Abu Yafour, convey to him the greetings from me-asws. Say, ‘Ja’far‑asws Bin Muhammad-asws says: ‘Look at what Ali‑asws had reached with in the presence of Rasool-Allah-saww, and stick to it, for he-asws rather reached it due to truthful narration and fulfilling the entrustment’’.[448]
18- وَ مِنْهُ، نَقْلًا مِنْ كِتَابِ الْمَحَاسِنِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَدُّوا الْأَمَانَةَ وَ لَوْ إِلَى قَاتِلِ الْحُسَيْنِ بْنِ عَلِيٍّ ع
And from him, copying from the book ‘Al Mahasin’ –
‘From Abu Abdullah-asws having said: ‘Fulfil the entrustment, and even if to a killer of Al-Husayn‑asws Bin Ali-asws’.
وَ قَالَ اتَّقُوا اللَّهَ وَ عَلَيْكُمْ بِأَدَاءِ الْأَمَانَةِ إِلَى مَنِ ائْتَمَنَكُمْ فَلَوْ أَنَّ قَاتِلَ عَلِيٍّ ع ائْتَمَنَنِي عَلَى الْأَمَانَةِ لَأَدَّيْتُ إِلَيْهِ.
And he-asws said: ‘Fear Allah-azwj, and upon you all is with fulfilling the entrustment to the one who entrusts you. If the killer of Ali-asws were to entrust me-asws upon an entrustment, I-asws would fulfil (return) it to him-la’’.[449]
وَ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع وَ قَدْ صَلَّى الْعَصْرَ وَ هُوَ جَالِسٌ مُسْتَقْبِلَ الْقِبْلَةِ فِي الْمَسْجِدِ فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ إِنَّ بَعْضَ السَّلَاطِينِ يَأْمِنُنَا عَلَى الْأَمْوَالِ يَسْتَوْدِعُنَاهَا وَ لَيْسَ يَدْفَعُ إِلَيْكُمْ خُمُسَكُمْ أَ فَنُؤَدِّيهَا إِلَيْهِمْ
And Abdullah Bin Sinan who said,
‘I entered to see Abu Abdullah-asws and he-asws had already prayed Al-Asir Salat, and he-asws was seated in the Masjid facing the Qiblah. I said, ‘O son-asws of Rasool-Allah-saww! Some of the rulers entrusts us upon the wealth depositing it with us, and he has not given your-asws Khums to you-asws. Shall we fulfil (return) it to them?’
قَالَ وَ رَبِّ هَذِهِ الْقِبْلَةِ ثَلَاثَ مَرَّاتٍ لَوْ أَنَّ ابْنَ مُلْجَمٍ قَاتِلَ أَبِي فَإِنِّي أَطْلُبُهُ وَ هُوَ مُتَسَتِّرٌ لِأَنَّهُ قَتَلَ أَبِي ائْتَمَنَنِي عَلَى الْأَمَانَةِ لَأَدَّيْتُهَا إِلَيْهِ.
He-asws said: ‘By the Lord-azwj of this Qiblah!’ – three times – ‘Even if (it was) Ibn Muljim-la, killer of my-asws (fore) father-asws (Ali-asws), I-asws would search for him-la and he-la is in concealment because he-la killed my-asws (fore) father-asws, were to entrust me-asws upon the entrustment, I‑asws would fulfil (return) it to him-la’’.[450]
وَ عَنِ الْكَاظِمِ ع قَالَ: إِنَّ أَهْلَ الْأَرْضِ لَمَرْحُومُونَ مَا تَحَابُّوا وَ أَدَّوُا الْأَمَانَةَ وَ عَمِلُوا بِالْحَقِّ.
And from Al-Kazim-asws having said: ‘The people of the earth are Mercied for as long as they love each other and fulfil the entrustment and work with the truth’’.[451]
وَ سُئِلَ أَبُو عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- إِنَّا عَرَضْنَا الْأَمانَةَ الْآيَةَ مَا الَّذِي عَرَضَ عَلَيْهِنَّ وَ مَا الَّذِي حَمَلَ الْإِنْسَانُ وَ مَا كَانَ هَذَا
And Abu Abdullah-asws was asked about Words of Allah-azwj Mighty and Majestic: Surely, We Presented the Entrustment [33:72] – the Verse, ‘What is that which was presented unto them, and what is that which the human being carried, and what was this?’
قَالَ فَقَالَ عَرَضَ عَلَيْهِنَّ الْأَمَانَةَ بَيْنَ النَّاسِ وَ ذَلِكَ حِينَ خَلَقَ الْخَلْقَ.
He (the narrator) said, ‘He-asws said: ‘The entrustment between the people was presented unto them, and that was when He-azwj Created the creatures’’.[452]
وَ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ لِابْنِهِ يَا بُنَيَّ أَدِّ الْأَمَانَةَ يَسْلَمْ لَكَ دُنْيَاكَ وَ آخِرَتُكَ وَ كُنْ أَمِيناً تَكُنْ غَنِيّاً.
And from one of his companions raising it, said,
‘He-asws said to his-asws son: ‘O my-asws son! Fulfil the entrustment, your world and your Hereafter will be safe for you, and be trustworthy, you will become rich’’.[453]
[1] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 1
[2] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 2
[3] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 3
[4] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 4
[5] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 5
[6] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 6
[7] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 7
[8] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 8
[9] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 9
[10] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 10
[11] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 11 a
[12] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 11 b
[13] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 12
[14] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 13 a
[15] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 13 b
[16] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 13 c
[17] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 13 d
[18] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 13 e
[19] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 13 f
[20] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 13 g
[21] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 14 a
[22] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 14 b
[23] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 15
[24] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 16
[25] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 17
[26] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 18
[27] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 19
[28] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 20
[29] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 21
[30] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 22
[31] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 23
[32] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 24
[33] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 25
[34] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 26
[35] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 27
[36] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 28
[37] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 29
[38] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 30
[39] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 31
[40] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 32
[41] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 33
[42] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 34
[43] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 35
[44] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 36
[45] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 37
[46] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 38
[47] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 39
[48] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 40
[49] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 41
[50] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 42
[51] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 43
[52] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 44
[53] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 a
[54] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 b
[55] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 c
[56] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 d
[57] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 c
[58] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 d
[59] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 e
[60] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 f
[61] Bihar Al-Anwaar V 72 – The book of relationships – Ch 31 H 45 g
[62] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 1
[63] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 2
[64] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 3
[65] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 4
[66] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 5
[67] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 6
[68] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 7
[69] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 8
[70] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 9
[71] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 10
[72] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 11
[73] Bihar Al-Anwaar V 72 – The book of relationships – Ch 32 H 12
[74] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 1
[75] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 2
[76] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 3
[77] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 4
[78] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 5
[79] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 6
[80] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 7
[81] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 8
[82] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 9
[83] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 10
[84] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 11
[85] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 12
[86] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 13
[87] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 14
[88] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 15
[89] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 16
[90] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 17
[91] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 18
[92] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 19
[93] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 20
[94] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 21
[95] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 22
[96] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 23
[97] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 24
[98] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 25
[99] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 26
[100] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 27
[101] Bihar Al-Anwaar V 72 – The book of relationships – Ch 33 H 28
[102] Bihar Al-Anwaar V 72 – The book of relationships – Ch 34 H 1
[103] Bihar Al-Anwaar V 72 – The book of relationships – Ch 34 H 2
[104] Bihar Al-Anwaar V 72 – The book of relationships – Ch 34 H 3
[105] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 1
[106] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 2
[107] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 3
[108] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 4
[109] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 5
[110] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 6
[111] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 7
[112] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 8
[113] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 9
[114] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 10
[115] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 11 a
[116] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 11 b
[117] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 12 a
[118] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 12 b
[119] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 13
[120] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 14
[121] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 15
[122] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 16
[123] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 17
[124] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 18
[125] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 19
[126] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 20
[127] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 21 a
[128] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 21 b
[129] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 22
[130] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 23
[131] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 24
[132] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 25
[133] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 26
[134] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 27
[135] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 28
[136] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 29
[137] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 30
[138] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 31
[139] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 32
[140] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 33
[141] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 34
[142] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 35
[143] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 36
[144] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 37
[145] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 38
[146] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 39
[147] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 40
[148] Bihar Al-Anwaar V 72 – The book of relationships – Ch 35 H 41
[149] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 1
[150] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 2
[151] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 3
[152] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 4
[153] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 5
[154] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 6
[155] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 7
[156] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 8
[157] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 9
[158] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 10 a
[159] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 10 b
[160] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 11
[161] Bihar Al-Anwaar V 72 – The book of relationships – Ch 36 H 12
[162] Bihar Al-Anwaar V 72 – The book of relationships – Ch 37 H 1 a
[163] Bihar Al-Anwaar V 72 – The book of relationships – Ch 37 H 1 b
[164] Bihar Al-Anwaar V 72 – The book of relationships – Ch 37 H 1 c
[165] Bihar Al-Anwaar V 72 – The book of relationships – Ch 38 H 1
[166] Bihar Al-Anwaar V 72 – The book of relationships – Ch 38 H 2
[167] Bihar Al-Anwaar V 72 – The book of relationships – Ch 38 H 3
[168] Bihar Al-Anwaar V 72 – The book of relationships – Ch 38 H 4
[169] Bihar Al-Anwaar V 72 – The book of relationships – Ch 38 H 5
[170] Bihar Al-Anwaar V 72 – The book of relationships – Ch 38 H 6
[171] Bihar Al-Anwaar V 72 – The book of relationships – Ch 38 H 7
[172] Bihar Al-Anwaar V 72 – The book of relationships – Ch 38 H 8
[173] Bihar Al-Anwaar V 72 – The book of relationships – Ch 39 H 1
[174] Bihar Al-Anwaar V 72 – The book of relationships – Ch 39 H 2
[175] Bihar Al-Anwaar V 72 – The book of relationships – Ch 39 H 3
[176] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 1
[177] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 2
[178] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 3
[179] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 4
[180] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 5
[181] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 6
[182] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 7
[183] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 8
[184] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 9
[185] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 10
[186] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 11
[187] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 12 a
[188] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 12 b
[189] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 12 c
[190] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 12 d
[191] Bihar Al-Anwaar V 72 – The book of relationships – Ch 40 H 12 e
[192] Bihar Al-Anwaar V 72 – The book of relationships – Ch 41 H 1
[193] Bihar Al-Anwaar V 72 – The book of relationships – Ch 41 H 2
[194] Bihar Al-Anwaar V 72 – The book of relationships – Ch 41 H 3
[195] Bihar Al-Anwaar V 72 – The book of relationships – Ch 41 H 4 a
[196] Bihar Al-Anwaar V 72 – The book of relationships – Ch 41 H 4 b
[197] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 1
[198] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 2 a
[199] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 2 b
[200] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 3 a
[201] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 3 b
[202] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 4
[203] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 5
[204] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 6
[205] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 7
[206] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 8
[207] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 9
[208] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 10
[209] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 11
[210] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 12
[211] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 13
[212] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 14
[213] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 15
[214] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 16
[215] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 17
[216] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 18
[217] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 19 a
[218] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 19 b
[219] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 19 c
[220] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 19 d
[221] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 20
[222] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 21
[223] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 22
[224] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 23
[225] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 24
[226] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 25
[227] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 26
[228] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 27
[229] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 28
[230] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 29
[231] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 30
[232] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 31
[233] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 32
[234] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 33
[235] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 34
[236] Bihar Al-Anwaar V 72 – The book of relationships – Ch 42 H 35
[237] Bihar Al-Anwaar V 72 – The book of relationships – Ch 43 H 1
[238] Bihar Al-Anwaar V 72 – The book of relationships – Ch 43 H 2
[239] Bihar Al-Anwaar V 72 – The book of relationships – Ch 43 H 3
[240] Bihar Al-Anwaar V 72 – The book of relationships – Ch 43 H 4
[241] Bihar Al-Anwaar V 72 – The book of relationships – Ch 43 H 5
[242] Bihar Al-Anwaar V 72 – The book of relationships – Ch 43 H 6
[243] Bihar Al-Anwaar V 72 – The book of relationships – Ch 43 H 7
[244] Bihar Al-Anwaar V 72 – The book of relationships – Ch 43 H 8
[245] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 1
[246] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 2
[247] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 3
[248] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 4
[249] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 5
[250] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 6
[251] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 7 a
[252] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 7 b
[253] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 7 c
[254] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 8 a
[255] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 8 b
[256] Bihar Al-Anwaar V 72 – The book of relationships – Ch 44 H 8 c
[257] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 1
[258] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 2
[259] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 3
[260] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 4
[261] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 5
[262] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 6
[263] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 7
[264] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 8
[265] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 9
[266] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 10
[267] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 11
[268] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 12
[269] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 13
[270] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 14
[271] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 15
[272] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 16 a
[273] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 16 b
[274] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 16 c
[275] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 16 d
[276] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 17
[277] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 18
[278] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 19
[279] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 20
[280] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 21
[281] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 22
[282] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 23
[283] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 24
[284] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 25
[285] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 26
[286] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 27
[287] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 28
[288] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 29
[289] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 30
[290] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 31
[291] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 32
[292] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 33
[293] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 34
[294] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 35 a
[295] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 35 b
[296] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 36
[297] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 37
[298] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 38
[299] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 39
[300] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 40
[301] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 41
[302] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 42
[303] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 43
[304] Bihar Al-Anwaar V 72 – The book of relationships – Ch 45 H 44
[305] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 1
[306] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 2
[307] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 3
[308] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 4
[309] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 5
[310] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 6
[311] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 7
[312] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 8 a
[313] Bihar Al-Anwaar V 72 – The book of relationships – Ch 46 H 8 b
[314] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 1
[315] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 2
[316] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 3
[317] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 4
[318] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 5
[319] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 6
[320] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 7
[321] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 8
[322] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 9 a
[323] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 9 b
[324] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 9 c
[325] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 10
[326] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 11
[327] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 12
[328] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 13
[329] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 14
[330] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 15
[331] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 16
[332] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 17
[333] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 18
[334] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 19
[335] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 20
[336] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 21 a
[337] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 21 b
[338] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 21 c
[339] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 22 a
[340] Bihar Al-Anwaar V 72 – The book of relationships – Ch 47 H 22 b
[341] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 1
[342] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 2
[343] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 3
[344] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 4
[345] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 5
[346] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 6
[347] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 7
[348] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 8
[349] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 9
[350] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 10
[351] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 11
[352] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 12
[353] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 13
[354] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 14
[355] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 15
[356] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 16
[357] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 17
[358] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 18
[359] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 19
[360] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 20
[361] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 21
[362] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 22
[363] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 23
[364] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 24
[365] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 25
[366] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 26
[367] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 27
[368] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 28
[369] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 29
[370] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 30
[371] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 31
[372] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 32
[373] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 33
[374] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 34
[375] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 35
[376] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 36
[377] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 37 a
[378] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 37 b
[379] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 a
[380] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 b
[381] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 c
[382] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 d
[383] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 e
[384] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 f
[385] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 g
[386] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 h
[387] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 38 i
[388] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 39 a
[389] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 39 b
[390] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 39 c
[391] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 39 d
[392] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 39 e
[393] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 39 f
[394] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 40
[395] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 41 a
[396] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 41 b
[397] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 41 c
[398] Bihar Al-Anwaar V 72 – The book of relationships – Ch 48 H 41 d
[399] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 1
[400] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 2
[401] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 3
[402] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 4
[403] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 5
[404] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 6
[405] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 7
[406] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 8
[407] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 9
[408] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 10
[409] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 a
[410] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 b
[411] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 c
[412] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 d
[413] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 e
[414] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 f
[415] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 g
[416] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 h
[417] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 11 i
[418] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 12 a
[419] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 12 b
[420] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 13
[421] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 14
[422] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 15
[423] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 16
[424] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 17
[425] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 18 a
[426] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 18 b
[427] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 19
[428] Bihar Al-Anwaar V 72 – The book of relationships – Ch 49 H 20
[429] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 1
[430] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 2
[431] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 3
[432] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 4
[433] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 5
[434] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 6
[435] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 7
[436] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 8
[437] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 9
[438] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 10
[439] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 11 a
[440] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 11 b
[441] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 12 a
[442] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 12 b
[443] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 13
[444] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 14
[445] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 15
[446] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 16
[447] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 17 a
[448] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 17 b
[449] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 18 a
[450] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 18 b
[451] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 18 c
[452] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 18 d
[453] Bihar Al-Anwaar V 72 – The book of relationships – Ch 50 H 18 e