Volume 72
Part 2 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 51 التواضع
CHAPTER 51 – THE HUMBLENESS
الآيات
The Verses
المائدة أَذِلَّةٍ عَلَى الْمُؤْمِنِينَ أَعِزَّةٍ عَلَى الْكافِرِينَ
(Surah) Al Maida – humble towards the Momineen, mighty against the Kafirs. [5:54]
1- م، تفسير الإمام عليه السلام ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: أَعْرَفُ النَّاسِ بِحُقُوقِ إِخْوَانِهِ وَ أَشَدُّهُمْ قَضَاءً لَهَا أَعْظَمُهُمْ عِنْدَ اللَّهِ شَأْناً وَ مَنْ تَوَاضَعَ فِي الدُّنْيَا لِإِخْوَانِهِ فَهُوَ عِنْدَ اللَّهِ مِنَ الصِّدِّيقِينَ وَ مِنْ شِيعَةِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع حَقّاً
Tafseer of the Imam-asws (Hassan Al-Askari-asws), (and the book) ‘Al-Ihtijaj’ – By the chain to Abu Muhammad Al-Askari-asws having said having said: ‘The most recognising of the people with the rights of his brother, and the most intense of them in fulfilling these would be the greatest of them in the Presence of Allahazwj in glory. And the one who humbles himself in the world to his brethren, so he would be from the truthful ones in the Presence of Allahazwj and from the true Shias of Aliasws Bin Abu Talibasws.
وَ لَقَدْ وَرَدَ عَلَى أَمِيرِ الْمُؤْمِنِينَ أَخَوَانِ لَهُ مُؤْمِنَانِ أَبٌ وَ ابْنٌ فَقَامَ إِلَيْهِمَا وَ أَكْرَمَهُمَا وَ أَجْلَسَهُمَا فِي صَدْرِ مَجْلِسِهِ وَ جَلَسَ بَيْنَ يَدَيْهِمَا ثُمَّ أَمَرَ بِطَعَامٍ فَأُحْضِرَ فَأَكَلَا مِنْهُ ثُمَّ جَاءَ قَنْبَرٌ بِطَسْتٍ وَ إِبْرِيقِ خَشَبٍ وَ مِنْدِيلٍ لِيَيْبَسَ وَ جَاءَ لِيَصُبَّ عَلَى يَدِ الرَّجُلِ
And there had come to Amir Al-Momineenasws two Momin brothers of hisasws, a father and a son. Heasws stoop up for them and honoured them, and had them seated in the forefront of hisasws gathering, and heasws sat in front of them. Then heasws called for the food, and it was presented, and they ate from it. Then Qanbar came over with a tray and a wooden pitcher, and a towel for drying, and came to pour (water) upon the hands of the man.
فَوَثَبَ أَمِيرُ الْمُؤْمِنِينَ ع وَ أَخَذَ الْإِبْرِيقَ لِيَصُبَّ عَلَى يَدِ الرَّجُلِ فَتَمَرَّغَ الرَّجُلُ فِي التُّرَابِ وَ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ اللَّهُ يَرَانِي وَ أَنْتَ تَصُبُّ عَلَى يَدِي
But, Amir Al-Momineenasws leapt up and grabbed the pitcher to pour (water) upon the hand of the man. The man wallowed in the dust and said, ‘O Amir Al-Momineenasws! Allahazwj Sees me and youasws are pouring the water upon my hands!’
قَالَ اقْعُدْ وَ اغْسِلْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَرَاكَ وَ أَخُوكَ الَّذِي لَا يَتَمَيَّزُ مِنْكَ وَ لَا يَتَفَضَّلُ عَلَيْكَ يَخْدُمُكَ يُرِيدُ بِذَلِكَ فِي خِدْمَتِهِ فِي الْجَنَّةِ مِثْلَ عَشَرَةِ أَضْعَافِ عَدَدِ أَهْلِ الدُّنْيَا وَ عَلَى حَسَبِ ذَلِكَ فِي مَمَالِيكِهِ فِيهَا
Heasws said: ‘Be seated and wash your hands, for Allahazwj Mighty and Majestic Sees you and your brother who is neither different from you nor superior from you, and Heazwj would Increase (for him) due to that being in his service – servants in the Paradise like tenfold the number of the people of the world, and upon that number in his kingdom’.
فَقَعَدَ الرَّجُلُ فَقَالَ لَهُ عَلِيٌّ ع أَقْسَمْتُ عَلَيْكَ بِعِظَمِ حَقِّي الَّذِي عَرَفْتَهُ وَ بَجَّلْتَهُ وَ تَوَاضُعِكَ لِلَّهِ حَتَّى جَازَاكَ عَنْهُ بِأَنْ نَدَبَنِي لِمَا شَرَّفَكَ بِهِ مِنْ خِدْمَتِي لَكَ لَمَّا غَسَلْتَ مُطْمَئِنّاً كَمَا كُنْتَ تَغْسِلُ لَوْ كَانَ الصَّابُّ عَلَيْكَ قَنْبَرَ فَفَعَلَ الرَّجُلُ ذَلِكَ
The man sat up, and Aliasws said to him: ‘Iasws swear upon you with the greatness of myasws right which you recognise it and venerate it, and your humbling to Allahazwj until Heazwj Rewards you from it, by Himazwj Utilising measws to ennoble you from myasws providing service to you – when you wash (your hands) relaxed just as you would have washed – if Qanbar had poured (the water) upon you’. So the man did that.
فَلَمَّا فَرَغَ نَاوَلَ الْإِبْرِيقَ مُحَمَّدَ بْنَ الْحَنَفِيَّةِ وَ قَالَ يَا بُنَيَّ لَوْ كَانَ هَذَا الِابْنُ حَضَرَنِي دُونَ أَبِيهِ لَصَبَبْتُ عَلَى يَدِهِ وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ يَأْبَى أَنْ يُسَوِّيَ بَيْنَ ابْنٍ وَ أَبِيهِ إِذَا جَمَعَهُمَا مَكَانٌ لَكِنْ قَدْ صَبَّ الْأَبُ عَلَى الْأَبِ فَلْيَصُبَّ الِابْنُ عَلَى الِابْنِ
When he was free, heasws gave the pitcher to Muhammad Ibn Al-Hanafiyya and said: ‘O myasws son! If the son had been present without his father, Iasws would have poured the water upon his (son’s) hand, but Allahazwj Mighty and Majestic Refuses that there be equalisation between a son and his father – when they are both together in one place. But a father has poured upon a father, therefore let the son pour upon the son’.
فَصَبَّ مُحَمَّدُ بْنُ الْحَنَفِيَّةِ عَلَى الِابْنِ
So Muhammad Ibn Hanafiyya poured (the water) upon the son.
ثُمَّ قَالَ الْحَسَنُ بْنُ عَلِيٍّ الْعَسْكَرِيُّ ع فَمَنِ اتَّبَعَ عَلِيّاً ع عَلَى ذَلِكَ فَهُوَ الشِّيعِيُّ حَقّاً.
Al-Hassanasws Bin Aliasws said: ‘The one who follows Aliasws upon that, then he is myasws Shia, truly’’.[1]
2- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنْ سَهْلٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ أَسْبَاطٍ عَنِ ابْنِ الْجَهْمِ قَالَ: سَأَلْتُ الرِّضَا ع فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا حَدُّ التَّوَكُّلِ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, (and) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Sahl, from Al-HassanBin Ali Bin Al Numan, from Ibn Asbat, from Ibn Al Jaham who said,
‘I asked Al-Reza-asws. I said to him-asws, ‘May I be sacrificed for you-asws! What is the limit of reliance (upon Allah-azwj)?’
فَقَالَ لِي أَنْ لَا تَخَافَ مَعَ اللَّهِ أَحَداً
He-asws said to me: ‘Do not fear anyone with Allah-azwj!’
قَالَ قُلْتُ فَمَا حَدُّ التَّوَاضُعِ
He (the narrator) said, ‘I said, ‘So what is the limit of humbleness?’
قَالَ أَنْ تُعْطِيَ النَّاسَ مِنْ نَفْسِكَ مَا تُحِبُّ أَنْ يُعْطُوكَ مِثْلَهُ
He-asws said: ‘Give to the people from yourself what you love to be given to you, similar to it’.
قَالَ قُلْتُ جُعِلْتُ فِدَاكَ أَشْتَهِي أَنْ أَعْلَمَ كَيْفَ أَنَا عِنْدَكَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! I desire to know how I am in your-asws view’.
فَقَالَ انْظُرْ كَيْفَ أَنَا عِنْدَكَ.
He-asws said: ‘Look at how I-asws am in your view’’.[2]
3- مع، معاني الأخبار أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ: إِنَّ مِنَ التَّوَاضُعِ أَنْ يَرْضَى الرَّجُلُ بِالْمَجْلِسِ دُونَ الْمَجْلِسِ وَ أَنْ يُسَلِّمَ عَلَى مَنْ يَلْقَى وَ أَنْ يَتْرُكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً وَ لَا يُحِبَّ أَنْ يُحْمَدَ عَلَى التَّقْوَى.
(The book) ‘Ma’any Al Akhbar’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘From the humbleness is that the man is satisfied with the gathering in a low seat, and he greets unto the one he meets, and he neglects the show-off and even if he was rightful, he should not love to be praised upon the piety’’.[3]
4- فس، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ تَوَاضَعَ مِنْ غَيْرِ مَنْقَصَةٍ وَ جَالَسَ أَهْلَ الْفِقْهِ وَ الرَّحْمَةِ وَ خَالَطَ أَهْلَ الذُّلِّ وَ الْمَسْكَنَةِ وَ أَنْفَقَ مَالًا جَمَعَهُ فِي غَيْرِ مَعْصِيَةٍ.
Tafseer Al Qummi –
‘Amir Al-Momineen-asws said: ‘Beatitude is for the one whose own faults pre-occupy him from faulting the people, and humbleness from without being reduced, and sitting with the people understanding and the mercy, and mingling with the people of humiliation and the destitution, and spending wealth he had amassed in other than (acts of) disobedience’’.[4]
5- ما، الأمالي للشيخ الطوسي فِي وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع عِنْدَ مَوْتِهِ عَلَيْكَ بِالتَّوَاضُعِ فَإِنَّهُ مِنْ أَعْظَمِ الْعِبَادَةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘In a bequest of Amir Al-Momineen-asws at his-asws death: ‘Upon you being with the humbleness for it is from the mighty (acts of) worship’’.[5]
6- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ أُسَامَةَ عَنْ عُبَيْدِ اللَّهِ بْنِ مُحَمَّدٍ الْوَاسِطِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: أَرْسَلَ النَّجَاشِيُّ مَلِكُ الْحَبَشَةِ إِلَى جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ أَصْحَابِهِ فَدَخَلُوا عَلَيْهِ وَ هُوَ فِي بَيْتٍ لَهُ جَالِسٌ عَلَى التُّرَابِ وَ عَلَيْهِ خُلْقَانُ الثِّيَابِ
(The books) ‘All Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Al-Husayn Bin Usama, from Ubeydullah Bin Muhammad Al Wasity, from Muhammad Bin Yahya, from Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Al-Najashy, king of Ethiopia sent for Ja’far-asws Bin Abu Talib-asws and his-as companions. They entered to see him and he was seated on the dusty ground in a room of his, and there were two pieces of clothes’.
قَالَ فَقَالَ جَعْفَرُ بْنُ أَبِي طَالِبٍ فَأَشْفَقْنَا مِنْهُ حِينَ رَأَيْنَاهُ عَلَى تِلْكَ الْحَالِ فَلَمَّا رَأَى مَا بِنَا وَ تَغَيُّرَ وُجُوهِنَا قَالَ الْحَمْدُ لِلَّهِ الَّذِي نَصَرَ مُحَمَّداً وَ أَقَرَّ عَيْنِي بِهِ أَ لَا أُبَشِّرُكُمْ
He (the narrator) said, ‘Ja’far-asws Bin Abu Talib-asws said: ‘We had pity on him when we saw him being upon that state. When he saw what was with us and the changes in our faces, he said, ‘The Praise is for Allah-azwj Who Helped Muhammad-saww and delighted my eyes with him‑saww. Shall I give you glad tidings?’
فَقُلْتُ بَلَى أَيُّهَا الْمَلِكُ
I said, ‘Yes, O king!’
فَقَالَ إِنَّهُ جَاءَنِي السَّاعَةَ مِنْ نَحْوِ أَرْضِكُمْ عَيْنٌ مِنْ عُيُونِي هُنَاكَ وَ أَخْبَرَنِي أَنَّ اللَّهَ قَدْ نَصَرَ نَبِيَّهُ مُحَمَّداً- ص وَ أَهْلَكَ عَدُوَّهُ وَ أُسِرَ فُلَانٌ وَ فُلَانٌ وَ قُتِلَ فُلَانٌ وَ فُلَانٌ الْتَقَوْا بِوَادٍ يُقَالُ لَهُ بَدْرٌ كَأَنِّي أَنْظُرُ إِلَيْهِ حَيْثُ كُنْتُ أَرْعَى لِسَيِّدِي هُنَاكَ وَ هُوَ رَجُلٌ مِنْ بَنِي ضَمْرَةَ
He said, ‘A spy from my spies has just now come to me from around your land over there, and he informed me that Allah-azwj has Helped His-azwj Prophet-saww Muhammad-saww and has Destroyed his-saww enemies, and so and so, and so and so have been taken as captives, and so and so, and so and so have been killed. They had met (in battle) in a valley called Badr. It is as if I am looking at him-saww where I used to paster for my master over there, and he is a man form the clan of Zamra’.
فَقَالَ لَهُ جَعْفَرٌ أَيُّهَا الْمَلِكُ الصَّالِحُ مَا لِي أَرَاكَ جَالِساً عَلَى التُّرَابِ عَلَيْكَ هَذِهِ الْخُلْقَانُ
Ja’far-as said to him: ‘O righteous king! What is the matter I-as see you being seated upon the dust having these two clothes upon you?’
فَقَالَ يَا جَعْفَرُ إِنَّا نَجِدُ فِيمَا أُنْزِلَ عَلَى عِيسَى أَنَّ مِنْ حَقِّ اللَّهِ عَلَى عِبَادِهِ أَنْ يُحْدِثُوا لِلَّهِ تَوَاضُعاً عِنْدَ مَا يُحْدِثُ لَهُمْ مِنْ نِعْمَةٍ فَلَمَّا أَحْدَثَ اللَّهُ تَعَالَى لِي نِعْمَةَ نَبِيِّهِ مُحَمَّدٍ ص أَحْدَثْتُ لِلَّهِ هَذَا التَّوَاضُعَ
He said, ‘O Ja’far-as! We have found among what had been Revealed to Isa-as: ‘From a right of Allah-azwj upon His-azwj servants is that they should be humble to Allah-azwj at whatever happens for them of any bounty’. So when Allah-azwj the Exalted Gave to me the bounty of His-azwj Prophet-saww Muhammad-saww, I started this humbleness to Allah-azwj’.
قَالَ فَلَمَّا بَلَغَ النَّبِيَّ ص ذَلِكَ قَالَ لِأَصْحَابِهِ إِنَّ الصَّدَقَةَ تَزِيدُ صَاحِبَهَا كَثْرَةً فَتَصَدَّقُوا يَرْحَمْكُمُ اللَّهُ وَ إِنَّ التَّوَاضُعَ يَزِيدُ صَاحِبَهُ رِفْعَةً فَتَوَاضَعُوا يَرْفَعْكُمُ اللَّهُ وَ إِنَّ الْعَفْوَ يَزِيدُ صَاحِبَهُ عِزّاً فَاعْفُوا يُعِزَّكُمُ اللَّهُ.
He-asws said: ‘When that reached the Prophet-saww, he-saww said to his-saww companions: ‘The charity increases its donor in abundance, therefore give charity, may Allah-azwj have Mercy on you all! And the humbleness increases it’s performer in loftiness, therefore be humble, may Allah-azwj Raise you all! And the pardoning increases in its performer in honour, therefore be pardoning, may Allah-azwj Honour you all!’’[6]
7- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْبَزَوْفَرِيِّ عَنْ أَبِيهِ عَنِ الْحُسَيْنِ بْنِ إِبْرَاهِيمَ عَنْ عَلِيِّ بْنِ دَاوُدَ عَنْ آدَمَ العقلاني [الْعَسْقَلَانِيِ] عَنْ أَبِي عُمَرَ الصَّنْعَانِيِّ عَنِ الْعَلَاءِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا تَوَاضَعَ أَحَدٌ إِلَّا رَفَعَهُ اللَّهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Al-Husayn Al Bazoufary, from his father, from Al-Husayn Bin Ibrahim, from Ali Bin Dawood, from Adam Al Aqaly, from Abu Umar Al Sanany, from A’la Bin Abdul Rahman, from Abu Hureyra (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘No one is humble except Allah-azwj Raises him’’.[7]
8- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْحَلَّالِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْأَنْصَارِيِّ عَنْ زُفَرَ بْنِ سُلَيْمَانَ عَنْ أَشْرَسَ الْخُرَاسَانِيِّ عَنْ أَيُّوبَ السِّجِسْتَانِيِّ عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Al-Husayn Al Hallal, from Al-Hassan Bin Al-Husayn Al Ansari, from Zufar Bin Suleyman, from Al Ashras Al Khurasany, from Ayoub Al Sijistany, from Qilabah who said,
‘Rasool-Allah-saww said: ‘One who humbles to Allah-azwj, Allah-azwj will Raise him’’.[8]
9- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنَ التَّوَاضُعِ أَنْ تُسَلِّمَ عَلَى مَنْ لَقِيتَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufy, from Usman Bin Isa, from Haroun Bin Kharjah,
‘From Abu Abdullah-asws having said: ‘From the humbleness is that you greet unto the one you meet’’.[9]
10- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَا حَسَبَ لِقُرَشِيٍّ وَ لَا عَرَبِيٍّ إِلَّا بِتَوَاضُعٍ الْخَبَرَ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Atiyya, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘There is neither any pedigree for a Qureyshi nor an Arabian except due to humbleness’ – the Hadeeth’’.[10]
11- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ عَلِيّاً ع قَالَ: مَا مِنْ أَحَدٍ مِنْ وُلْدِ آدَمَ إِلَّا وَ نَاصِيَتُهُ بِيَدِ مَلَكٍ فَإِنْ تَكَبَّرَ جَذَبَهُ بِنَاصِيَتِهِ إِلَى الْأَرْضِ وَ قَالَ لَهُ تَوَاضَعْ وَضَعَكَ اللَّهُ وَ إِنْ تَوَاضَعَ جَذَبَهُ بِنَاصِيَتِهِ ثُمَّ قَالَ لَهُ ارْفَعْ رَأْسَكَ رَفَعَكَ اللَّهُ وَ لَا وَضَعَكَ بِتَوَاضُعِكَ.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Haroun, from Ibn Sadaqa,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Ali-asws said: ‘There is no one from the children of Adam-as except and his forelock is in the hand of an Angel. If he is arrogant, he pulls him down to the ground by his forelock and says to him: ‘Be humble, may Allah-azwj Drop you!’ And if he is humble, he pulls him with his forelock, then says to him: ‘Raise your head, may Allah-azwj Allah-azwj Raise you and not drop you due to your humbleness’’.[11]
كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع التَّوَاضُعُ يَكْسِبُكَ السَّلَامَةَ
(The book) ‘Kanz’ of Al Karajaky’ –
‘Amir Al-Momineen-asws said: ‘The humbleness earns you the safety’.
وَ قَالَ ع زِينَةُ الشَّرِيفِ التَّوَاضُعُ.
And he-asws said: ‘An adornment of the noble is the humbleness’’.[12]
ضا، فقه الرضا عليه السلام رُوِيَ الْكِبْرُ رِدَاءُ اللَّهِ مَنْ نَازَعَ اللَّهَ رِدَاهُ قَصَمَهُ.
(The book) ‘Fiqh Al-Reza-asws’ – It is reported: ‘The Greatness is a robe of Allah-azwj. One who contends Allah-azwj of His-azwj robe, He-azwj will Break him’’.[13]
وَ رُوِيَ أَنَّ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ فَمَنْ تَوَاضَعَ رَفَعَاهُ وَ مَنْ تَكَبَّرَ وَضَعَاهُ.
And it is reported: ‘There are two Angels allocated with the servants. The one who humbles, they raise him, and the one being arrogance, they drop him’’.[14]
وَ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: عَجَباً لِلْمُتَكَبِّرِ الْفَخُورِ الَّذِي كَانَ بِالْأَمْسِ نُطْفَةً وَ هُوَ غَداً جِيفَةٌ وَ الْعَجَبُ كُلُّ الْعَجَبِ لِمَنْ شَكَّ فِي اللَّهِ وَ هُوَ يَرَى الْخَلْقَ
And it is reported from the Scholar-asws having said: ‘I-asws am surprised at the arrogant, the proud, the one who was a seed yesterday, and tomorrow he will be a carcass! And the surprises of all surprises at the one who doubts regarding Allah-azwj while he sees the creation!
وَ الْعَجَبُ لِمَنْ أَنْكَرَ الْمَوْتَ وَ هُوَ يَرَى مَنْ يَمُوتُ كُلَّ يَوْمٍ وَ لَيْلَةٍ وَ لَمْ يَذْكُرِ الْآخِرَةَ وَ هُوَ يَرَى النَّشْأَةَ الْأُولَى وَ لِمَنْ عَمِلَ لِدَارِ الْفَنَاءِ وَ هُوَ يَرَى دَارَ الْبَقَاءِ.
And the surprise is at the one who denies the death while he sees the ones dying every day and night, and he does not remember the Hereafter while he sees the first growth, and at the one who works for the perishable house while he sees the ever-lasting house’’.[15]
12- مص، مصباح الشريعة قَالَ الصَّادِقُ ع التَّوَاضُعُ أَصْلُ كُلِّ خَيْرٍ نَفِيسٍ وَ مَرْتَبَةٍ رَفِيعَةٍ وَ لَوْ كَانَ لِلتَّوَاضُعِ لُغَةٌ يَفْهَمُهَا الْخَلْقُ لَنَطَقَ عَنْ حَقَائِقِ مَا فِي مَخْفِيَّاتِ الْعَوَاقِبِ وَ التَّوَاضُعُ مَا يَكُونُ فِي اللَّهِ وَ لِلَّهِ وَ مَا سِوَاهُ مَكْرٌ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The humbleness is root of precious good and lofty rank, and had there been a language for the humbleness, the creatures would have understood it to speak about realities of what is in the hidden consequences; and the humbleness is what happens regarding Allah-azwj and for the Sake of Allah-azwj, and whatever besides it is a plot.
وَ مَنْ تَوَاضَعَ لِلَّهِ شَرَّفَهُ اللَّهُ عَلَى كَثِيرٍ مِنْ عِبَادِهِ وَ لِأَهْلِ التَّوَاضُعِ سِيمَاءُ يَعْرِفُهَا أَهْلُ السَّمَاءِ مِنَ الْمَلَائِكَةِ وَ أَهْلُ الْأَرْضِ مِنَ الْعَارِفِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ عَلَى الْأَعْرافِ رِجالٌ يَعْرِفُونَ كُلًّا بِسِيماهُمْ
And the one who humbles for the Sake of Allah-azwj, Allah-azwj will Ennoble him over a lot of His-azwj servants; and for the humble people there is a marking which is recognised by people of the sky from the Angels, and people of the earth from the Gnostics. Allah-azwj Mighty and Majestic Said: And upon the heights would be men recognising all by their marks, [7:46].
وَ أَصْلُ التَّوَاضُعِ مِنْ جَلَالِ اللَّهِ وَ هَيْبَتِهِ وَ عَظَمَتِهِ وَ لَيْسَ لِلَّهِ عَزَّ وَ جَلَّ عِبَادَةٌ يَقْبَلُهَا وَ يَرْضَاهَا إِلَّا وَ بَابُهَا التَّوَاضُعُ وَ لَا يَعْرِفُ مَا فِي مَعْنَى حَقِيقَةِ التَّوَاضُعِ إِلَّا الْمُقَرَّبُونَ [مِنْ عِبَادِهِ] الْمُسْتَقِلِّينَ بِوَحْدَانِيَّتِهِ قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ عِبادُ الرَّحْمنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْناً وَ إِذا خاطَبَهُمُ الْجاهِلُونَ قالُوا سَلاماً
And the origin of humbleness is from the Majesty of Allah-azwj, and His-azwj Prestige, and His‑azwj Magnificence, and there isn’t any worship to Allah-azwj Mighty and Majestic He-azwj Accepts except and its door is the humbleness, and no one understands regarding meaning the realities of humbleness except the ones of proximity from His-azwj servants, the ones independent with His-azwj Oneness. Allah-azwj Mighty and Majestic Said: And the servants of the Beneficent are those who walk on the earth humbly, and when the ignorant one address them, they say, ‘Peace!’ [25:63].
وَ قَدْ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ أَعَزَّ خَلْقِهِ وَ سَيِّدَ بَرِيَّتِهِ مُحَمَّداً ص بِالتَّوَاضُعِ فَقَالَ عَزَّ وَ جَلَ وَ اخْفِضْ جَناحَكَ لِمَنِ اتَّبَعَكَ مِنَ الْمُؤْمِنِينَ
And Allah-azwj Mighty and Majestic had Commanded the most honourable of His-azwj creatures, and chief of His-azwj citizens Muhammad-saww, with the humbleness. He-azwj Mighty and Majestic, Said: And lower your wing (in kindness) towards the ones who follow you from the Momineen [26:215].
وَ التَّوَاضُعُ مَزْرَعَةُ الْخُشُوعِ وَ الْخُضُوعِ وَ الْخَشْيَةِ وَ الْحَيَاءِ وَ إِنَّهُنَّ لَا يَأْتِينَ إِلَّا مِنْهَا وَ فِيهَا وَ لَا يَسْلَمُ الشَّرَفُ التَّامُّ الْحَقِيقِيُّ إِلَّا لِلْمُتَوَاضِعِ فِي ذَاتِ اللَّهِ تَعَالَى.
And the humbleness is a is a farm of reverence, and the submission, and the fear, and the modesty, and these cannot come except from it and in it, nor can the real nobility can be safely completed except for the one humbling regarding the Self of Allah-azwj the Exalted’’.[16]
13- كش، رجال الكشي قَالَ أَبُو النَّصْرِ سَأَلْتُ عَبْدَ اللَّهِ بْنَ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ فَقَالَ كَانَ رَجُلًا شَرِيفاً مُوسِراً فَقَالَ لَهُ أَبُو جَعْفَرٍ ع تَوَاضَعْ يَا مُحَمَّدُ
(The book) ‘Al Rijal’ of Al Kashi – Abu Al Nasr said,
‘Abdullah Bin Muhammad Bin Khalid asked about Muhammad Bin Muslim. He said, ‘He was a noble man, affluent’. Abu Ja’far-asws said: ‘Humbleness, O Muhammad!’
فَلَمَّا انْصَرَفَ إِلَى الْكُوفَةِ أَخَذَ قَوْصَرَةً مِنْ تَمْرٍ مَعَ الْمِيزَانِ وَ جَلَسَ عَلَى بَابِ مَسْجِدِ الْجَامِعِ وَ صَارَ يُنَادِي عَلَيْهِ فَأَتَاهُ قَوْمُهُ فَقَالُوا لَهُ فَضَحْتَنَا
When he left to go to Al-Kufa, he took a basket of dates and sat at the door of the central Masjid and went on to call out upon it. His people came to him. They said to him, ‘You are shaming us!’
فَقَالَ إِنَّ مَوْلَايَ أَمَرَنِي بِأَمْرٍ فَلَنْ أُخَالِفَهُ وَ لَنْ أَبْرَحَ حَتَّى أَفْرُغَ مِنْ بَيْعِ مَا فِي هَذِهِ الْقَوْصَرَةِ
He said, ‘My Master-asws has instructed me with a matter, so I will never oppose him and I will not depart until I am free from selling whatever is in this basket!’
فَقَالَ لَهُ قَوْمُهُ إِذَا أَبَيْتَ إِلَّا أَنْ تَشْتَغِلَ بِبَيْعٍ وَ شِرَاءٍ فَاقْعُدْ فِي الطَّحَّانِينَ فَهَيَّأَ رَحًى وَ جَمَلًا وَ جَعَلَ يَطْحَنُ.
His people said to him, ‘Since you are refusing except to be busy in selling and buying, then sit among the millers’. So he prepared a millstone and a camel and went on to grind’’.[17]
14- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَفْطَرَ رَسُولُ اللَّهِ ص عَشِيَّةَ الْخَمِيسِ فِي مَسْجِدِ قُبَا فَقَالَ هَلْ مِنْ شَرَابٍ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww broke (his-saww) fast on Thursday evening in Masjid Quba. He-saww said: ‘Is there any drink?’
فَأَتَاهُ أَوْسُ بْنُ خَوْلَةَ الْأَنْصَارِيُّ بِعُسٍّ مِنْ لَبَنٍ مَخِيضٍ بِعَسَلٍ فَلَمَّا وَضَعَهُ عَلَى فِيهِ نَحَّاهُ ثُمَّ قَالَ شَرَابَانِ يُكْتَفَى بِأَحَدِهِمَا عَنْ صَاحِبِهِ- لَا أَشْرَبُهُ وَ لَا أُحَرِّمُهُ وَ لَكِنِّي أَتَوَاضَعُ لِلَّهِ فَإِنَّ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ وَ مَنْ تَكَبَّرَ خَفَضَهُ اللَّهُ وَ مَنِ اقْتَصَدَ فِي مَعِيشَتِهِ رَزَقَهُ اللَّهُ وَ مَنْ أَكْثَرَ ذِكْرَ اللَّهِ أَحَبَّهُ اللَّهُ.
Aws Bin Khawla Al-Ansari came to him with a bowl of milk mixed with honey. When he-saww placed it upon his-saww mouth, he-saww kept is aside, then said: ‘Two drinks. One can suffice with one of these from its counterpart. I-saww will neither drink it nor prohibit it, but I-saww shall humble to Allah-azwj, for the one who humbles to Allah-azwj, Allah-azwj will Raise him, and one arrogant, Allah-azwj will Drop him, and the one moderate in his living, Allah-azwj will Grace him, and the one frequenting the Zikr of Allah-azwj, Allah-azwj will Love him’’.[18]
15- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ سِنَانٍ عَنْ بِسْطَامَ الزَّيَّاتِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا قَدِمَ جَعْفَرُ بْنُ أَبِي طَالِبٍ ع مِنَ الْحَبَشَةِ قَالَ لِرَسُولِ اللَّهِ ع أُحَدِّثُكَ يَا رَسُولَ اللَّهِ دَخَلْتُ عَلَى النَّجَاشِيِّ يَوْماً مِنَ الْأَيَّامِ وَ هُوَ فِي غَيْرِ مَجْلِسِ الْمُلْكِ وَ فِي غَيْرِ رِيَاشِهِ وَ فِي غَيْرِ زِيِّهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Sinan, from Bistam Al Zayyat,
‘From Abu Abdullah-asws having said: ‘When Ja’far-asws Bin Abu Talib-asws arrived from Ethiopia, he-as said to Rasool-Allah-saww: ‘I-as shall narrate to you-saww, O Rasool-Allah-saww! I-as entered to see Al-Najashy one day from the day and he was other than the seat of the king (throne), and other than his kingly attire, and in other than his normal clothes’.
قَالَ فَحَيَّيْتُهُ بِتَحِيَّةِ الْمَلِكِ وَ قُلْتُ لَهُ يَا أَيُّهَا الْمَلِكُ مَا لِي أَرَاكَ فِي غَيْرِ مَجْلِسِ الْمُلْكِ وَ فِي غَيْرِ رِيَاشِهِ وَ فِي غَيْرِ زِيِّهِ
He-as said: ‘I saluted him with salutation of the king and said to him: ‘O king! What is the matter I-as see you in other that the seat of the kind, and in other than his kingly attire, and in other than his clothes?’
فَقَالَ إِنَّا نَجِدُ فِي الْإِنْجِيلِ مَنْ أَنْعَمَ اللَّهُ عَلَيْهِ بِنِعْمَةٍ فَلْيَشْكُرِ اللَّهَ وَ نَجِدُ فِي الْإِنْجِيلِ أَنْ لَيْسَ مِنَ الشُّكْرِ لِلَّهِ شَيْءٌ يَعْدِلُهُ مِثْلُ التَّوَاضُعِ وَ أَنَّهُ وَرَدَ عَلَيَّ فِي لَيْلَتِي هَذِهِ أَنَّ ابْنَ عَمِّكَ مُحَمَّداً قَدْ أَظْفَرَهُ اللَّهُ بِمُشْرِكِي أَهْلِ بَدْرٍ فَأَحْبَبْتُ أَنْ أَشْكُرَ اللَّهَ بِمَا تَرَى.
He said, ‘We find in the Evangel: ‘One whom Allah-azwj Confers upon with a bounty, let him thank Allah-azwj’. And we find in the Evangel: ‘There isn’t anything from the thanking to Allah‑azwj equating to it like the humbleness’, and it has been referred to me during this night that the son-saww of your-as uncle-as Muhammad-saww, Allah-azwj has Made him victorious upon Polytheist of the people of Badr, therefore I loved to thank Allah-azwj due to what I have seen’’.[19]
16- ين، كتاب حسين بن سعيد و النوادر مُحَمَّدُ بْنُ سِنَانٍ عَمَّنْ أَخْبَرَهُ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ إِنَّ مُوسَى بْنَ عِمْرَانَ حُبِسَ عَنْهُ الْوَحْيُ ثَلَاثِينَ صَبَاحاً فَصَعِدَ عَلَى جَبَلٍ بِالشَّامِ يُقَالُ لَهُ أَرِيحَا فَقَالَ يَا رَبِّ لِمَ حَبَسْتَ عَنِّي وَحْيَكَ وَ كَلَامَكَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Muhammad Bin Sinan, from the one who informed him, from Abu Baseer who said,
‘I heard Abu Ja’far-asws saying: ‘Musa-as Bin Imran-as, the Revelation was withheld from him-as for thirty morning, so he-as ascended upon a mountain in Syrian called Areyha. He-as said: ‘O Lord-azwj! Why did You-azwj Withhold Your-azwj Revelation and Your-azwj Speech from me-as?
أَ لِذَنْبٍ أَذْنَبْتُهُ فَهَا أَنَا بَيْنَ يَدَيْكَ فَاقْتَصَّ لِنَفْسِكَ رِضَاهَا وَ إِنْ كُنْتَ إِنَّمَا حَبَسْتَ عَنِّي وَحْيَكَ وَ كَلَامَكَ لِذُنُوبِ بَنِي إِسْرَائِيلَ فَعَفْوَكَ الْقَدِيمَ
If it is due to a sin I-as have sinned, so here I-as am in front of You-azwj! Retaliate for Yourself-azwj its satisfaction, and if You-azwj have Withheld Your-azwj Revelation and Your-azwj Speech from me-as due to sins of the children of Israel, the Your-azwj Pardoning is the ancient!’
فَأَوْحَى اللَّهُ إِلَيْهِ أَنْ يَا مُوسَى تَدْرِي لِمَ خَصَصْتُكَ بِوَحْيِي وَ كَلَامِي مِنْ بَيْنِ خَلْقِي
Allah-azwj Revealed to him-as: “O Musa-as! Do you-as know why I-azwj have Specialised you-as with My-azwj Revelation and My-azwj Speech, from between My-azwj creatures?”
فَقَالَ لَا أَعْلَمُهُ يَا رَبِّ
He-as said: ‘I-as don’t know it, O Lord-azwj!’
قَالَ يَا مُوسَى إِنِّي اطَّلَعْتُ عَلَى خَلْقِي اطِّلَاعَةً فَلَمْ أَرَ فِي خَلْقِي شَيْئاً أَشَدَّ تَوَاضُعاً مِنْكَ فَمِنْ ثَمَّ خَصَصْتُكَ بِوَحْيِي وَ كَلَامِي مِنْ بَيْنِ خَلْقِي
He-azwj Said: “O Musa-as! I-azwj Browsed upon My-azwj creatures with a browsing, but I-azwj did not find among My-azwj creatures anything (anyone) of more humbleness than you-as. So, from then, I-azwj Specialised you-as with My-azwj Revelation and My-azwj Speech from between My-azwj creatures!”
قَالَ وَ كَانَ مُوسَى ع إِذَا صَلَّى لَمْ يَنْفَتِلْ حَتَّى يُلْصِقَ خَدَّهُ الْأَيْمَنَ بِالْأَرْضِ وَ خَدَّهُ الْأَيْسَرَ بِالْأَرْضِ.
He (Abu Ja’far-asws) said: ‘And it was so that whenever Musa-as prayed Salat, he-as would not finish until he-as had adhered his right cheek with the ground, and his-as left cheek with the ground’’.[20]
17- ضا، فقه الرضا عليه السلام رُوِيَ أَنَّ الْوَحْيَ احْتَبَسَ عَلَى مُوسَى بْنِ عِمْرَانَ ثَلَاثِينَ صَبَاحاً وَ ذَكَرَ مِثْلَهُ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws – It is reported that the Revelation was Withheld from Musa-as Bin Imran-as for thirty mornings’ – and he mentioned similar to it’’.[21]
18- ين، كتاب حسين بن سعيد و النوادر بَعْضُ أَصْحَابِنَا عَنْ عَلِيِّ بْنِ شَجَرَةَ عَنْ عَمِّهِ بَشِيرٍ النَّبَّالِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَدِمَ أَعْرَابِيٌّ عَلَى النَّبِيِّ ص فَقَالَ يَا رَسُولَ اللَّهِ تُسَابِقُنِي بِنَاقَتِكَ هَذِهِ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – one of our companions, from Ali Bin Shajara, from his uncle Bashir Al Nabbal,
‘From Abu Abdullah-asws having said: ‘A Bedouin arrived to the Prophet-saww. He said, ‘O Rasool-Allah-saww! Race me with this she-camel of yours-saww’.
قَالَ فَسَابَقَهُ فَسَبَقَهُ الْأَعْرَابِيُّ فَقَالَ رَسُولُ اللَّهِ ص إِنَّكُمْ رَفَعْتُمُوهَا فَأَحَبَّ اللَّهُ أَنْ يَضَعَهَا إِنَّ الْجِبَالَ تَطَاوَلَتْ لِسَفِينَةِ نُوحٍ وَ كَانَ الْجُودِيُّ أَشَدَّ تَوَاضُعاً فَحَطَّ اللَّهُ بِهَا عَلَى الْجُودِيِّ.
He-asws said: ‘He-saww raced him, and he-saww preceded the Bedouin (came first). Rasool-Allah‑saww said: ‘You were raising it, so Allah-azwj Loved to Drop it. The mountains stood tall for the ship of Noah-as, and (mount) Al-Judy was of intense humbleness, so Allah-azwj Placed it upon (mount) Al Judy’’.[22]
19- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ فِي السَّمَاءِ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ فَمَنْ تَوَاضَعَ لِلَّهِ رَفَعَاهُ وَ مَنْ تَكَبَّرَ وَضَعَاهُ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘In the sky there are two Angels allocated with the servants. The one who humbles to Allah-azwj, they raise him (in status), and one being arrogant, they drop him (in status)’’.[23]
20- الدُّرَّةُ الْبَاهِرَةُ، قَالَ الصَّادِقُ ع التَّوَاضُعُ أَنْ تَرْضَى مِنَ الْمَجْلِسِ بِدُونِ شَرَفِكَ وَ أَنْ تُسَلِّمَ عَلَى مَنْ لَاقَيْتَ وَ أَنْ تَتْرُكَ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً وَ رَأْسُ الْخَيْرِ التَّوَاضُعُ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Sadiq-asws said: ‘The humbleness is that you are pleased from the gathering with less than your nobility, and you greet the one you meet, and you neglect the showing off and even if you were to be rightful; and chief of the goodness is the humbleness’’.[24]
21- نهج، نهج البلاغة قَالَ ع بِالتَّوَاضُعِ تَتِمُّ النِّعْمَةُ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘With the humbleness, the bounty is complete’’.[25]
وَ قَالَ ع مَا أَحْسَنَ تَوَاضُعَ الْأَغْنِيَاءِ لِلْفُقَرَاءِ طَلَباً لِمَا عِنْدَ اللَّهِ وَ أَحْسَنُ مِنْهُ تِيهُ الْفُقَرَاءِ عَلَى الْأَغْنِيَاءِ اتِّكَالًا عَلَى اللَّهِ.
And he-asws said: ‘How excellent is the humbleness of the rich to the poor, seeking what is in the Presence of Allah-azwj, and more excellent than it is priding by the poor upon the rich relying upon Allah-azwj’’.[26]
22- عُدَّةُ الدَّاعِي، عَنِ النَّبِيِّ ص ثَلَاثَةٌ لَا يَزِيدُ اللَّهُ بِهِنَّ إِلَّا خَيْراً التَّوَاضُعُ لَا يَزِيدُ اللَّهُ بِهِ إِلَّا ارْتِفَاعاً وَ ذُلُّ النَّفْسِ لَا يَزِيدُ اللَّهُ بِهِ إِلَّا عِزّاً وَ التَّعَفُّفُ لَا يَزِيدُ اللَّهُ بِهِ إِلَّا غِنًى.
(The book) ‘Uddat Al Daie’ –
‘From the Prophet-saww: ‘Three (traits), Allah-azwj will not Increase by these except goodness. The humbleness – Allah-azwj will not Increase by it except loftiness; and self-humiliation – Allah‑azwj will not Increase by it except honour; and the chastity – Allah-azwj will not Increase by it except richness’’.[27]
23- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْسَلَ النَّجَاشِيُّ إِلَى جَعْفَرِ بْنِ أَبِي طَالِبٍ وَ أَصْحَابِهِ فَدَخَلُوا عَلَيْهِ وَ هُوَ فِي بَيْتٍ لَهُ جَالِسٌ عَلَى التُّرَابِ وَ عَلَيْهِ خُلْقَانُ الثِّيَابِ
(The book) ‘Al Kafi’ – From Ali, from his father, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,
‘From Abu Abdullah-asws having said: ‘Al-Najashy sent to Ja’far-asws Bin Abu Talib-asws and his-asws companions, so they entered to see him, and he was seated upon the soil (ground) in a room of his and upon him were two pieces of cloth’.
قَالَ فَقَالَ جَعْفَرٌ ع فَأَشْفَقْنَا مِنْهُ حِينَ رَأَيْنَاهُ عَلَى تِلْكَ الْحَالِ فَلَمَّا رَأَى مَا بِنَا وَ تَغَيُّرَ وُجُوهِنَا قَالَ الْحَمْدُ لِلَّهِ الَّذِي نَصَرَ مُحَمَّداً وَ أَقَرَّ عَيْنَهُ أَ لَا أُبَشِّرُكُمْ فَقُلْتُ بَلَى أَيُّهَا الْمَلِكُ
He-asws said: ‘Ja’far-as said: ‘We took pity on him when we saw him being upon that state. When he saw what was with us and changes of our faces, he said, ‘The Praise is for Allah-azwj Who Helped Muhammad-saww and delighted his-saww eyes. Shall I give you glad tidings?’ I-as said: ‘Yes, O king!’
فَقَالَ إِنَّهُ جَاءَ فِي السَّاعَةِ مِنْ نَحْوِ أَرْضِكُمْ عَيْنٌ مِنْ عُيُونِي هُنَاكَ فَأَخْبَرَنِي أَنَّ اللَّهَ عَزَّ وَ جَلَّ قَدْ نَصَرَ نَبِيَّهُ مُحَمَّداً وَ أَهْلَكَ عَدُوَّهُ وَ أُسِرَ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ وَ فُلَانٌ الْتَقَوْا بِوَادٍ يُقَالُ لَهُ بَدْرٌ كَثِيرُ الْأَرَاكِ لَكَأَنِّي أَنْظُرُ إِلَيْهِ حَيْثُ كُنْتُ أَرْعَى لِسَيِّدِي هُنَاكَ وَ هُوَ رَجُلٌ مِنْ بَنِي ضَمْرَةَ
He said, ‘A spy from my spies has just now come from around your land over there. He informed me that Allah-azwj Mighty and Majestic has Helped His-azwj Prophet-saww Muhammad‑saww and Destroyed his-saww enemies, and Made captives of so and so, and so and so, and so and so, and so and so. They had met (in battle) in a valley called Badr with a lot of bushes. It is as if I am looking at him-saww where I used to pasture for my master over there, and he is a man from the clan of Zamra’.
فَقَالَ لَهُ جَعْفَرٌ أَيُّهَا الْمَلِكُ فَمَا لِي أَرَاكَ جَالِساً عَلَى التُّرَابِ وَ عَلَيْكَ هَذِهِ الْخُلْقَانُ
Ja’far-as said to him: ‘O king! What is the matter I-as see you being seated upon the soil and upon you are these two (threadbare) clothes?’
فَقَالَ يَا جَعْفَرُ إِنَّا نَجِدُ فِيمَا أَنْزَلَ اللَّهُ عَلَى عِيسَى أَنَّ مِنْ حَقِّ اللَّهِ عَلَى عِبَادِهِ أَنْ يُحْدِثُوا لَهُ تَوَاضُعاً عِنْدَ مَا يُحْدِثُ لَهُمْ مِنْ نِعْمَةٍ فَلَمَّا أَحْدَثَ اللَّهُ تَعَالَى لِي نِعْمَةً بِمُحَمَّدٍ ص أَحْدَثْتُ لِلَّهِ هَذَا التَّوَاضُعَ
He said, ‘O Ja’far-as! We find among what Allah-azwj had Revealed unto Isa-as: ‘From a right of Allah-azwj upon His-azwj servants is that they should renew humbleness to Him-azwj during whatever bounties are renewed for them’. So when Allah-azwj the Exalted Renewed a bounty by Muhammad-saww, I renewed to Allah-azwj this humbleness’.
فَلَمَّا بَلَغَ النَّبِيَّ ص قَالَ لِأَصْحَابِهِ إِنَّ الصَّدَقَةَ تَزِيدُ صَاحِبَهَا كَثْرَةً فَتَصَدَّقُوا يَرْحَمْكُمُ اللَّهُ وَ إِنَّ التَّوَاضُعَ يَزِيدُ صَاحِبَهُ رِفْعَةً فَتَوَاضَعُوا يَرْحَمْكُمُ اللَّهُ وَ إِنَّ الْعَفْوَ يَزِيدُ صَاحِبَهُ عِزّاً فَاعْفُوا يُعِزَّكُمُ اللَّهُ.
When (that) reached the Prophet-saww, he-saww said to his-saww companions: ‘The charity increases its donor with abundance, therefore give charity, may Allah-azwj have Mercy on you all; and the humbleness increases its performer with loftiness, therefore be humble, may Allah-azwj have Mercy on you all; and the pardoning increases its does in honour, therefore be pardoning, Allah-azwj will Honour you all’’.[28]
24- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ إِنَّ فِي السَّمَاءِ مَلَكَيْنِ مُوَكَّلَيْنِ بِالْعِبَادِ فَمَنْ تَوَاضَعَ لِلَّهِ رَفَعَاهُ وَ مَنْ تَكَبَّرَ وَضَعَاهُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Muawiya Bin Ammar,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘In the sky there are two Angels allocated with the servant. The one who humbles to Allah-azwj, they raise him (in status), and the one who is arrogance, they drop him (in status)’’.[29]
25- كا، الكافي بِالْإِسْنَادِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَفْطَرَ رَسُولُ اللَّهِ عَشِيَّةَ خَمِيسٍ فِي مَسْجِدِ قُبَا فَقَالَ هَلْ مِنْ شَرَابٍ
(The book) ‘Al Kafi’ – By the chain from Ibn Abu Umeyr, from Abdul Rahman Bin Al Hajjal,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww broke (his-saww) fast Thursday evening in Masjid Quba. He-saww said: ‘Is there any drink?’
فَأَتَاهُ أَوْسُ بْنُ خَوَلِيٍّ الْأَنْصَارِيُّ بِعُسِّ مَخِيضٍ بِعَسَلٍ فَلَمَّا وَضَعَهُ عَلَى فِيهِ نَحَّاهُ ثُمَّ قَالَ شَرَابَانِ يُكْتَفَى بِأَحَدِهِمَا مِنْ صَاحِبِهِ- لَا أَشْرَبُهُ وَ لَا أُحَرِّمُهُ وَ لَكِنْ أَتَوَاضَعُ لِلَّهِ فَإِنَّ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ وَ مَنْ تَكَبَّرَ خَفَضَهُ اللَّهُ وَ مَنِ اقْتَصَدَ فِي مَعِيشَتِهِ رَزَقَهُ اللَّهُ وَ مَنْ بَذَّرَ حَرَمَهُ اللَّهُ وَ مَنْ أَكْثَرَ ذِكْرَ الْمَوْتِ أَحَبَّهُ اللَّهُ.
Aws Bin Khawly Al-Ansari came to him with milk mixed with honey. When he-saww placed it upon his mouth, he-saww kept it aside, then said: ‘Two drinks. One can suffice with one of these from its counterpart. I-saww will neither drink nor will I-saww prohibit it, but I-saww am humbling to Allah-azwj, for the one who humbles to Allah-azwj, Allah-azwj will Raise him, and the one being arrogant, Allah-azwj will Drop him, and the one being moderate in his living, Allah-azwj will Grace him, and the one being extravagant, Allah-azwj will Deprive him, and the one frequently remembering the death, Allah-azwj will Love him’’.[30]
ين، كتاب حسين بن سعيد و النوادر فِي كِتَابِ الزُّهْدِ عَنِ ابْنِ أَبِي عُمَيْرٍ مِثْلَهُ إِلَّا أَنَّهُ قَالَ بِعُسٍّ مِنْ لَبَنٍ مَخِيضٍ بِعَسَلٍ.
(The book) ‘Husayn Bin Saeed’, and ‘Al-Nawadir’ in the book of Al-Zuhd, from Ibn Abu Umeyr – similar to it, except he (the narrator) said: ‘With a bowl of milk mixed with honey’’.[31]
26- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ دَاوُدَ الْحَمَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع مِثْلَهُ وَ قَالَ مَنْ أَكْثَرَ ذِكْرَ اللَّهِ أَظَلَّهُ اللَّهُ فِي جَنَّتِهِ.
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Dawood Al Hammar,
‘From Abu Abdullah-asws – similar to it, and he-asws said: ‘One who frequents the Zikr of Allah-azwj, Allah-azwj will Shade him in His-azwj Paradise’’.[32]
27- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ الْعَلَاءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَذْكُرُ أَنَّهُ أَتَى رَسُولَ اللَّهِ مَلَكٌ فَقَالَ إِنَّ اللَّهَ تَعَالَى يُخَيِّرُكَ أَنْ تَكُونَ عَبْداً رَسُولًا مُتَوَاضِعاً أَوْ مَلِكاً رَسُولًا
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibn Fazzal, from Al A’ala, from Muhammad Bin Muslim who said,
‘I heard Abu Ja’far-asws mentioning: ‘An Angel came to Rasool-Allah-saww. He said, ‘Allah-azwj is Giving you-saww a choice of either becoming a servant, a Rasool-saww, humble, or an Angel Messenger’.
قَالَ فَنَظَرَ إِلَى جَبْرَئِيلَ ع وَ أَوْمَأَ بِيَدِهِ أَنْ تَوَاضَعْ فَقَالَ عَبْداً مُتَوَاضِعاً رَسُولًا
He-asws said: ‘He-saww looked at Jibraeel-as and gestured by his-saww hand for humbleness, and he-saww said: ‘A humble servant, a Rasool-saww’.
فَقَالَ الرَّسُولُ مَعَ أَنَّهُ لَا يَنْقُصُكَ مِمَّا عِنْدَ رَبِّكَ شَيْئاً
The Messenger said, ‘It will not reduce you-saww of anything from what is with Your-azwj Lord‑azwj’.
قَالَ وَ مَعَهُ مَفَاتِيحُ خَزَائِنِ الْأَرْضِ.
He-saww said: ‘And with Him-azwj are keys of treasures of the earth’’.[33]
28- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنَ التَّوَاضُعِ أَنْ تَرْضَى بِالْمَجْلِسِ دُونَ الْمَجْلِسِ وَ أَنْ تُسَلِّمَ عَلَى مَنْ تَلْقَى وَ أَنْ تَتْرُكَ الْمِرَاءَ وَ إِنْ كُنْتَ مُحِقّاً وَ لَا تُحِبَّ أَنْ تُحْمَدَ عَلَى التَّقْوَى.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘From the humbleness is that you are satisfied with the gathering with a lower seat, and you greet unto the one you meet, and you neglect the showing off and even if you were to be rightful, and not love to be praised upon the piety’’.[34]
29- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَمَّنْ رَوَاهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى ع أَنْ يَا مُوسَى أَ تَدْرِي لِمَا اصْطَفَيْتُكَ بِكَلَامِي دُونَ خَلْقِي
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Ali Bin Yaqteen, from the one reporting it,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to Musa-as: “O Musa-as! Do you-as know why I-azwj Chose you with My-azwj Speech, beside My-azwj (other) creatures?”
قَالَ يَا رَبِّ وَ لِمَ ذَاكَ
He-as said: ‘O Lord-azwj! And why is that so?’
قَالَ فَأَوْحَى اللَّهُ تَبَارَكَ وَ تَعَالَى إِلَيْهِ يَا مُوسَى إِنِّي قَلَّبْتُ عِبَادِي ظَهْراً لِبَطْنٍ فَلَمْ أَجِدْ فِيهِمْ أَحَداً أَذَلَّ لِي نَفْساً مِنْكَ
He-azwj Said: “Allah-azwj Blessed and Exalted Revealed to him-as: “O Musa-as! I-azwj Turned My-azwj servants back to front, I-azwj could not Find anyone among them more humbling to Me-azwj of himself than you-as are.
يَا مُوسَى إِنَّكَ إِذَا صَلَّيْتَ وَضَعْتَ خَدَّكَ عَلَى التُّرَابِ أَوْ قَالَ عَلَى الْأَرْضِ.
O Musa-as When you-as prayed Salat, you-as placed your-as cheek upon the soil!” – of said: ‘Upon the ground’’.[35]
30- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَرَّ عَلِيُّ بْنُ الْحُسَيْنِ ع عَلَى الْمَجْذُومِينَ وَ هُوَ رَاكِبٌ حِمَارَهُ وَ هُمْ يَتَغَدَّوْنَ فَدَعَوْهُ إِلَى الْغَدَاءِ فَقَالَ أَمَا إِنِّي لَوْ لَا أَنِّي صَائِمٌ لَفَعَلْتُ
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Ali Bin Al-Husayn-asws passed by the lepers, and he-asws was riding his-asws donkey, and they were having lunch. They invited him-asws to the lunch. He-asws said: ‘As for me-asws, had I-asws not been fasting, I-asws would have done so’.
فَلَمَّا صَارَ إِلَى مَنْزِلِهِ أَمَرَ بِطَعَامٍ فَصُنِعَ وَ أَمَرَ أَنْ يَتَنَوَّقُوا فِيهِ ثُمَّ دَعَاهُمْ فَتَغَدَّوْا عِنْدَهُ وَ تَغَدَّى مَعَهُمْ.
When he-asws came to his-asws house, he-asws instructed for the food, so it was cooked, and he-asws instructed for them to be dining in it. Then he-asws invited them, so they had lunch with him-asws, and he-asws had lunch with them’’.[36]
تبيان ثم اعلم أن الأخبار في العدوى مختلفة فَقَدْ رُوِيَ أَنَّ النَّبِيَّ ص قَالَ: لَا عَدْوَى وَ لَا طِيَرَةَ. وَ قَدْ وَرَدَ فِرَّ مِنَ الْمَجْذُومِ فِرَارَكَ مِنَ الْأَسَدِ.
Explanation – Then know that the Ahadeeth regarding the contagion are different – It has been reported that the Prophet-saww said: ‘There is neither any contagion nor evil omen’. And it has been reported: ‘Flee from the leper like your fleeing from the lion’.
وَ أُيِّدَ ذَلِكَ بِمَا رُوِيَ مِنْ طُرُقِ الْعَامَّةِ عَنْ جَابِرٍ أَنَّهُ ص أَكَلَ مَعَ الْمَجْذُومِ فَقَالَ آكُلُ ثِقَةً بِاللَّهِ وَ تَوَكُّلًا عَلَيْهِ.
And that is supported with what is reported from ways of the general Muslims, from Jabir, ‘He said, ‘Can I eat with the leper?’ He-saww said: ‘Eat trusting with Allah-azwj and relying upon Him‑azwj’.
وَ مِنْ طُرُقِهِمْ أَيْضاً أَنَّ امْرَأَةً سَأَلَتْ بَعْضَ أَزْوَاجِهِ ص عَنِ الْفِرَارِ مِنَ الْمَجْذُومِ فَقَالَتْ كَلَّا وَ اللَّهِ وَ قَدْ قَالَ رَسُولُ اللَّهِ ص- لَا عَدْوَى وَ قَدْ كَانَ لَنَا مَوْلًى أَصَابَهُ ذَلِكَ وَ كَانَ يَأْكُلُ فِي صِحَافِي وَ يَشْرَبُ مِنْ قِدَاحِي وَ يَنَامُ عَلَى فِرَاشِي.
And from their ways as well, ‘A woman asked one of his-saww wives about the fleeing from the leper. She said, ‘Never, by Allah-azwj, and Rasool-Allah-saww had said there is no contagion, and there was a slave of ours afflicted with that, and he used to eat in my plate, and drink from my cup, and sleep upon my bed’’.
31- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ هَارُونَ بْنِ خَارِجَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ مِنَ التَّوَاضُعِ أَنْ يَجْلِسَ الرَّجُلُ دُونَ شَرَفِهِ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Usman Bin Isa, from Haroun Bin Kharjah,
‘From Abu Abdullah-asws having said: ‘From the humbleness is that the man sits lower than his nobility’’.[37]
32- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ وَ مُحَسِّنِ بْنِ أَحْمَدَ عَنْ يُونُسَ بْنِ يَعْقُوبَ قَالَ: نَظَرَ أَبُو عَبْدِ اللَّهِ ع إِلَى رَجُلٍ مِنْ أَهْلِ الْمَدِينَةِ قَدِ اشْتَرَى لِعِيَالِهِ شَيْئاً وَ هُوَ يَحْمِلُهُ فَلَمَّا رَآهُ الرَّجُلُ اسْتَحْيَا مِنْهُ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibn Gazzal and Muhassin Bin Ahmad, from Yunus Bin Yaqoub who said,
‘Abu Abdullah-asws looked at a man from the people of Al Medina who had bought something for his dependants and he was carrying it. When the man saw him-asws, he was embarrassed from him-asws.
فَقَالَ لَهُ أَبُو عَبْدِ اللَّهِ ع اشْتَرَيْتَهُ لِعِيَالِكَ وَ حَمَلْتَهُ إِلَيْهِمْ أَمَا وَ اللَّهِ لَوْ لَا أَهْلُ الْمَدِينَةِ لَأَحْبَبْتُ أَنْ أَشْتَرِيَ لِعِيَالِيَ الشَّيْءَ ثُمَّ أَحْمِلَهُ إِلَيْهِمْ.
Abu Abdullah-asws said to him: ‘You have bought it for your dependants and you are carrying it to them. But, by Allah-azwj! Had it not been for people of Al Medina, I-asws would have loved to buy the thing for my-asws dependants, then I-asws carry it to them (instead of servant)’’.[38]
P.s. – No. 33 is missing
34- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْقَاسِمِ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: فِيمَا أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع يَا دَاوُدُ كَمَا أَنَّ أَقْرَبَ النَّاسِ مِنَ اللَّهِ الْمُتَوَاضِعُونَ كَذَلِكَ أَبْعَدُ النَّاسِ مِنَ اللَّهِ الْمُتَكَبِّرُونَ.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Abdullah Bin Al Qasim, from Amro Bin Abu Al Miqdam,
‘From Abu Abdullah-asws having said: ‘Among what Allah-azwj Mighty and Majestic Revealed to Dawood-as: “O Dawood-as! Just as the closest of the people from Allah-azwj are the humble ones, like what the remotest of the people from Allah-azwj are the arrogant ones’’.[39]
35- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحَكَمِ رَفَعَهُ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ مُوسَى ع فِي السَّنَةِ الَّتِي قُبِضَ فِيهَا أَبُو عَبْدِ اللَّهِ ع فَقُلْتُ جُعِلْتُ فِدَاكَ مَا لَكَ ذَبَحْتَ كَبْشاً وَ نَحَرَ فُلَانٌ بَدَنَةً
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Ali Bin Al Hakam, raising it, from Abu Baseer who said,
‘I entered to see Abu Al-Hassan Musa-asws in the year in which Abu Abdullah-asws had passed away. I said, ‘May I be sacrificed for you-asws! What is the matter you-asws slaughtered a ram while so and so sacrificed a camel?’
فَقَالَ يَا أَبَا مُحَمَّدٍ إِنَّ نُوحاً كَانَ فِي السَّفِينَةِ وَ كَانَ فِيهَا مَا شَاءَ اللَّهُ وَ كَانَتِ السَّفِينَةُ مَأْمُورَةً فَطَافَتْ بِالْبَيْتِ وَ هُوَ طَوَافُ النِّسَاءِ وَ خَلَّى سَبِيلَهَا نُوحٌ فَأَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى الْجِبَالِ أَنِّي وَاضِعٌ سَفِينَةَ نُوحٍ عَبْدِي عَلَى جَبَلٍ مِنْكُنَّ
He-asws said: ‘O Abu Muhammad! Noah-as was in the ship and in it were whatever Allah-azwj had so Desired, and the ship was Commanded. It circled (performed Tawaaf) of the House (Kaaba), and it is ‘Tawaaf Al Nisa’, and Noah-as had freed its way. Allah-azwj Mighty and Majestic Revealed to the mountain: “I-azwj shall Place the ship of My-azwj servant Noah-as upon a mountain from you all (mountains)!”
فَتَطَاوَلَتْ وَ شَمَخَتْ وَ تَوَاضَعَ الْجُودِيُّ وَ هُوَ جَبَلٌ عِنْدَكُمْ فَضَرَبَتِ السَّفِينَةُ بِجُؤْجُؤِهَا الْجَبَلَ
They became taller (with pride) and lofty, while (mount) Al Judy humbled, and it is a mountain in your presence. The ship struck the mountain with its bow (front part).
قَالَ فَقَالَ نُوحٌ عِنْدَ ذَلِكَ يَا ماري أتقن وَ هُوَ بِالسُّرْيَانِيَّةِ رَبِّ أَصْلِحْ
He-asws said: ‘Noah-as said during that: ‘O Maary!’ And in the Assyrian (language), it is: Lord-azwj, correct (the matter)!’
قَالَ فَظَنَنْتُ أَنَّ أَبَا الْحَسَنِ عَرَّضَ بِنَفْسِهِ.
He (the narrator) said, ‘I thought that Abu Al-Hassan-asws had presented himself-asws’’.[40]
تبيين
Explanation –
فِي كِتَابِ النُّبُوَّةِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي الْحَسَنِ ع قَالَ: إِنَ سَفِينَةَ نُوحٍ كَانَتْ مَأْمُورَةً وَ طَافَتْ بِالْبَيْتِ حَيْثُ غَرِقَتِ الْأَرْضُ ثُمَّ أَتَتْ مِنًى فِي أَيَّامِهَا ثُمَّ رَجَعَتِ السَّفِينَةُ وَ كَانَتْ مَأْمُورَةً وَ طَافَتْ بِالْبَيْتِ طَوَافَ النِّسَاءِ.
In the book ‘Al-Nubuwwah’ – from Ali Bin Abu Hamza, ‘From Abu Al-Hassan-asws having said: ‘The ship of Noah-as was Commanded, and it performed Tawaaf of the House (Kaaba) where the land had drowned. Then it came to Mina during its days, then the ship returned, and it was Commanded, and it performed Tawaaf of the House (Kaaba), ‘Tawaaf Al-Nisa’’.
It is reported by Ali Bin Ibrahim, in a lengthy Hadeeth from Al-Sadiq-asws up to he-asws said: ‘The water remain pouring down from the sky for forty mornings, and from springs of the earth until the ship rose and touched the sky’.
رَوَى عَلِيُّ بْنُ إِبْرَاهِيمَ فِي حَدِيثٍ طَوِيلٍ عَنِ الصَّادِقِ ع إِلَى أَنْ قَالَ: فَبَقِيَ الْمَاءُ يَنْصَبُّ مِنَ السَّمَاءِ أَرْبَعِينَ صَبَاحاً وَ مِنَ الْأَرْضِ الْعُيُونُ حَتَّى ارْتَفَعَتِ السَّفِينَةُ فَمَسَحَتِ السَّمَاءَ قَالَ فَرَفَعَ نُوحٌ يَدَهُ ثُمَّ قَالَ يَا رهمان أتقن وَ تَفْسِيرُهَا رَبِّ أَحْسِنْ فَأَمَرَ اللَّهُ الْأَرْضَ أَنْ تَبْلَعَ مَاءَهَا.
He-asws said: ‘Noah-as raised his-as hands, then said: ‘O Beneficent, Atqan!’ And its interpretation is: ‘Lord-azwj, excellent!’ So Allah-azwj Commanded the earth to swallow its water’’.
وَ رَوَى الصَّدُوقُ فِي الْعُيُونِ وَ غَيْرِهِ عَنِ الرِّضَا ع أَنَّ نُوحاً ع لَمَّا رَكِبَ السَّفِينَةَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَيْهِ يَا نُوحُ إِنْ خِفْتَ الْغَرَقَ فَهَلِّلْنِي أَلْفاً ثُمَّ سَلْنِي النَّجَاةَ أُنْجِكَ مِنَ الْغَرَقِ وَ مَنْ آمَنَ مَعَكَ
And it is reported by Al-Sadouq in ‘Al-Uyoun’, and others from Al-Reza-asws: ‘When Noah-as sailed the ship, Allah-azwj Might and Majestic Revealed to him-as: “O Noah-as! If you-as fear the drowning, then extoll My-azwj Oneness a thousand (times), then ask Me-azwj for the salvation, I‑azwj shall Rescue you-as from the drowning, and the ones with you-as who believe!”
قَالَ فَلَمَّا اسْتَوَى نُوحٌ وَ مَنْ مَعَهُ فِي السَّفِينَةِ وَ رَفَعَ الْقَلْسَ عَصَفَتِ الرِّيحُ عَلَيْهِمْ فَلَمْ يَأْمَنْ نُوحٌ الْغَرَقَ فَأَعْجَلَتْهُ الرِّيحُ فَلَمْ يُدْرِكْ أَنْ يُهَلِّلَ أَلْفَ مَرَّةٍ فَقَالَ بِالسُّرْيَانِيَّةِ هلوليا أَلْفاً أَلْفاً يَا ماريا أتقن قَالَ فَاسْتَوَى الْقَلْسُ وَ اسْتَمَرَّتِ السَّفِينَةُ الْخَبَرَ.
He-asws said: ‘When Noah-as and his-as companions were even (stable) in the ship and raised the cable, the wind stormed upon them, so Noah-as did not feel safe. The wind hastened but he had not achieved a thousand times extollations yet. He-as said in Assyrian: ‘Haluliya Alfan Alfan, Ya Mariya, Atqan!’ He-asws said: ‘The sail evened and the ship continued on’ – the Hadeeth’’.
36- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ عَنْ أَبِي الْحَسَنِ ع قَالَ قَالَ: التَّوَاضُعُ أَنْ تُعْطِيَ النَّاسَ مَا تُحِبُّ أَنْ تُعْطَاهُ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from a number of his companions, from Ali Bin Asbaat, from Al-Hassan Bin Al Jahm,
‘From Abu Al-Hassan-asws, he (the narrator) said, ‘He-asws said: ‘The humbleness is that you give the people what you would love to be given it’’.[41]
وَ فِي حَدِيثٍ آخَرَ قَالَ: قُلْتُ مَا حَدُّ التَّوَاضُعِ الَّذِي إِذَا فَعَلَهُ الْعَبْدُ كَانَ مُتَوَاضِعاً
And in another Hadeeth, he (the narrator) said, ‘I said, ‘What is the limit of humbleness which when the servant does it, he would be humble?’
فَقَالَ التَّوَاضُعُ دَرَجَاتٌ مِنْهَا أَنْ يَعْرِفَ الْمَرْءُ قَدْرَ نَفْسِهِ فَيُنْزِلَهَا مَنْزِلَتَهَا بِقَلْبٍ سَلِيمٍ- لَا يُحِبُّ أَنْ يَأْتِيَ إِلَى أَحَدٍ إِلَّا مِثْلَ مَا يُؤْتَى إِلَيْهِ إِنْ رَأَى سَيِّئَةً دَرَأَهَا بِالْحَسَنَةِ كَاظِمُ الْغَيْظِ عَافٍ عَنِ النَّاسِ- وَ اللَّهُ يُحِبُّ الْمُحْسِنِينَ.
He-asws said: ‘The humbleness as levels. From these is, the person recognises worth of his own self, so he accords it it’s status with a sound (unblemished) heart, (and) he does not love to do to anyone except similar to what (he loves to be) done to him. If he sees an evil deed, he rotates it (turns it around) with the good deed; he swallows the anger; pardons from the people, and Allah-azwj Loves the good doers’’.[42]
باب 52 رحم الصغير و توقير الكبير و إجلال ذي الشيبة المسلم
CHAPTER 52 – MERCYING THE YOUNG, AND DIGNIFYING THE ELDER, AND REVERING THE GREY-HAIRED MUSLIM
1- ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ عِنْدَ وَفَاتِهِ وَ ارْحَمْ مِنْ أَهْلِكَ الصَّغِيرَ وَ وَقِّرِ مِنْهُمُ الْكَبِيرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws had bequeathed with at his-asws expiry: ‘And be merciful to the young one from your family, and dignify the elder from them’’.[43]
2- ما، الأمالي للشيخ الطوسي ابْنُ حَشِيشٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَسْفَرَايِنِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ اللَّهِ بْنِ مَحْمُودٍ عَنْ صَخْرِ بْنِ مُحَمَّدٍ عَنِ اللَّيْثِ بْنِ سَعْدٍ عَنِ الزُّهْرِيِّ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص بَجِّلُوا الْمَشَايِخَ فَإِنَّ مِنْ إِجْلَالِ اللَّهِ تَبْجِيلَ الْمَشَايِخِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Hasheesh, from Muhammad Bin Ahmad Al Asfarany, from Abdul Rahman Bin Muhammad Bin Abdullah, from Abdullah Bin Mahmoud, from Sakhr Bin Muhammad, from Al Lays Bin Sa’ad, from Al Zuhry, from Anas (well-known fabricator), said,
‘Rasool-Allah-saww said: ‘Revere (Respect) the elders, for from the Reverence of Allah-azwj is revering the elders”.[44]
3- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ يَرْفَعُهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَرَفَ فَضْلَ شَيْخٍ كَبِيرٍ فَوَقَّرَهُ لِسِنِّهِ آمَنَهُ اللَّهُ مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Salama Bin Al Khattab, from Ali Bin Hassan, from Muhammad Bin Hammad, from his father, from Muhammad Bin Abdullah raising it, said,
وَ قَالَ مِنْ تَعْظِيمِ اللَّهِ عَزَّ وَ جَلَّ إِجْلَالُ ذِي الشَّيْبَةِ الْمُؤْمِنِ.
‘Rasool-Allah-saww said: ‘One who recognises the merit of an old man, so he dignifies him due to his age, Allah-azwj will Secure him from panic of the Day of Qiyamah’’.[45]
4- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص مَا أَكْرَمَ شَابٌّ شَيْخاً إِلَّا قَضَى اللَّهُ لَهُ عِنْدَ سِنِّهِ مَنْ يُكْرِمُهُ.
(The book) ‘Jawamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘A youth will not honour an old man except Allah-azwj will Decree for him during his old age, someone who will honour him’’.[46]
وَ قَالَ النَّبِيُّ ص الْبَرَكَةُ مَعَ أَكَابِرِكُمْ.
And the Prophet-saww said: ‘The Blessings are with your elders’’.[47]
وَ قَالَ ع الشَّيْخُ فِي أَهْلِهِ كَالنَّبِيِّ فِي أُمَّتِهِ.
And he-asws said: ‘The elder among his family is like the Prophet-as among his-as community’’.[48]
عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ إِكْرَامِ جَلَالِ اللَّهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ.
From Jabir who said,
‘Rasool-Allah-saww said: ‘From the honouring the Majesty of Allah-azwj is honouring the grey-haired Muslim’’.[49]
عَنْ أَنَسٍ قَالَ: أَوْصَانِي رَسُولُ اللَّهِ بِخَمْسِ خِصَالٍ فَقَالَ فِيهِ وَ وَقِّرِ الْكَبِيرَ تَكُنْ مِنْ رُفَقَائِي يَوْمَ الْقِيَامَةِ.
From Anas (well-known fabricator), said,
‘Rasool-Allah-saww advised me with five characteristics, and he-saww said regarding it: ‘And dignify the elder, you will be from the friends on the Day of Qiyamah’’.[50]
وَ قَالَ ع لَيْسَ مِنَّا مَنْ لَمْ يَرْحَمْ صَغِيرَنَا وَ لَمْ يُوَقِّرْ كَبِيرَنَا.
And he-asws said: ‘He isn’t from us-asws, one who does not mercy our-asws young ones, and does not dignify our-asws elders’’.[51]
5- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَعَالَى جَوَادٌ يُحِبُّ الْجَوَادَ وَ مَعَالِيَ الْأُمُورِ وَ يَكْرَهُ سَفْسَافَهَا
(The book) ‘Al Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj the Exalted is the Generous and Loves the generous (people) and the lofty matters, and He-azwj Dislikes the inferior.
وَ إِنَّ مِنْ عِظَمِ جَلَالِ اللَّهِ إِكْرَامَ ثَلَاثَةٍ ذِي الشَّيْبَةِ فِي الْإِسْلَامِ وَ الْإِمَامِ الْعَادِلِ وَ حَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ وَ لَا الْجَافِي عَنْهُ.
And from the reverence of the Majesty of Allah-azwj is honouring three (types of people) – The one with grey-hair in Al-Islam, and the just Imam-asws, and a bearer of the Quran without the exaggerating in it nor the abandoner from it’’.[52]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ وَقَّرَ ذَا شَيْبَةٍ لِشَيْبَتِهِ آمَنَهُ اللَّهُ تَعَالَى مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘One who dignifies the one with grey-hair due to his grey-hair (old age), Allah-azwj will Secure him from panic on the Day of Qiyamah’’.[53]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي لَأَسْتَحْيِي مِنْ عَبْدِي وَ أَمَتِي يَشِيبَانِ فِي الْإِسْلَامِ ثُمَّ أُعَذِّبُهُمَا.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘(Allah-azwj Said): “I-azwj am Embarrassed from My-azwj servant and My-azwj Maid who become grey-haired in Al-Islam, then I-azwj Punish them!”’[54]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ عَرَفَ فَضْلَ كَبِيرٍ لِسِنِّهِ فَوَقَّرَهُ آمَنَهُ اللَّهُ تَعَالَى مِنْ فَزَعِ يَوْمِ الْقِيَامَةِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘One who recognises the merit of an elder due to his age, so he dignifies him, Allah-azwj the Exalted will Secure him from panic on the Day of Qiyamah’’.[55]
6- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ عَبْدِ اللَّهِ الْحِمْيَرِيِّ عَنِ الطَّيَالِسِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَا رَأَيْتُ شَيْئاً أَسْرَعَ إِلَى شَيْءٍ مِنَ الشَّيْبِ إِلَى الْمُؤْمِنِ وَ إِنَّهُ وَقَارٌ لِلْمُؤْمِنِ فِي الدُّنْيَا وَ نُورٌ سَاطِعٌ يَوْمَ الْقِيَامَةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Tal’akbury, from Muhammad Bin Hammam, from Abdullah Al Himeyri, from Al Tayalisy who said,
‘I heard Abu Abdullah-asws saying: ‘I-asws have not seen anything quicker to a thing than the grey-hair is to the Momin in the world, and a shining light on the Day of Qiyamah.
بِهِ وَقَّرَ اللَّهُ خَلِيلَهُ إِبْرَاهِيمَ فَقَالَ مَا هَذَا يَا رَبِّ
Allah-azwj had Dignified His-azwj Friend Ibrahim-as by it. He-as said: ‘What is this, O Lord-azwj?’
قَالَ لَهُ هَذَا وَقَارٌ
He-azwj Said to him-as: “This is dignity!”
فَقَالَ يَا رَبِّ زِدْنِي وَقَاراً
He-as said: ‘O Lord-azwj, increase me-as in dignity!’’
قَالَ أَبُو عَبْدِ اللَّهِ ع فَمِنْ إِجْلَالِ اللَّهِ إِجْلَالُ شَيْبَةِ الْمُؤْمِنِ.
Abu Abdullah-asws said: ‘From reverence of Allah-azwj is revering the grey-haired Momin’’.[56]
باب 53 النهي عن تعجيل الرجل عن طعامه أو حاجته
CHAPTER 53 – THE PROHIBITION OF HASTENING THE MAN DURING HIS MEAL OR HIS NEED (TOILET)
1- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تُعَجِّلُوا الرَّجُلَ عِنْدَ طَعَامِهِ حَتَّى يَفْرُغَ وَ لَا عِنْدَ غَائِطِهِ حَتَّى يَأْتِيَ عَلَى حَاجَتِهِ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘Do not hasten the man during his meal until he is free, nor during his defecation until he comes upon his need’’.[57]
2- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ إِجْلَالِ اللَّهِ إِجْلَالُ ذِي الشَّيْبَةِ الْمُسْلِمِ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘From revering of Allah-azwj is revering the Muslim with grey-hair’’.[58]
3- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ مِنَّا مَنْ لَمْ يُوَقِّرْ كَبِيرَنَا وَ لَمْ يَرْحَمْ صَغِيرَنَا.
(The book) ‘Al Kafi’ – From the number, from Al Barqy raising it, said,
‘Abu Abdullah-asws said: ‘He isn’t from us-asws, one who does not dignify our-asws elders and does not mercy our young ones’’.[59]
4- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ أَبَانٍ عَنِ الْوَصَّافِيِّ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع عَظِّمُوا كِبَارَكُمْ وَ صِلُوا أَرْحَامَكُمْ وَ لَيْسَ تَصِلُونَهُمْ بِشَيْءٍ أَفْضَلَ مِنْ كَفِّ الْأَذَى عَنْهُمْ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Abdullah Bin Aban, from Al Wassafy who said,
‘Abu Abdullah-asws said: ‘Revere your elders, and connect your kinship, and you won’t connect them with anything better than restraining the harm from them’’.[60]
باب 54 ثواب إماطة القذى عن وجه المؤمن و التبسم في وجهه و ما يقول الرجل إذا أميط عنه القذى و معنى قول الرجل لأخيه جزاك الله خيرا و النهي عن قول الرجل لصاحبه لا و حياتك و حياة فلان
CHAPTER 54 – REWARD OF REMOVING THE SPECH FROM THE FACE OF A MOMIN, AND THE SMILING IN HIS FACE, AND WHAT SHOULD THE MAN BE SAYINIG AT THE REMOVAL OF THE SPECK, AND MEANING OF THE WORDS OF THE MAN TO HIS BROTHER, ‘MAY ALLAH-azwj REWARD YOU GOODLY’, AND THE PROHIBITION FROM WORDS OF THE MAN TO HIS COMPANION, ‘NO, BY MY LIFE!’, AND ‘LIFE OF SO AND SO!’
1- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا أُخِذَتْ مِنْكَ قَذَاةٌ فَقُلْ أَمَاطَ اللَّهُ عَنْكَ مَا تَكْرَهُ.
(The book) ‘Al Khisaal’ –
‘(The book) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘When a speck is taken off from you, so say, ‘May Allah-azwj Remove from you what you dislike’’.[61]
2- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى أَنْ يَقُولَ الرَّجُلُ لِلرَّجُلِ لَا وَ حَيَاتِكَ وَ حَيَاةِ فُلَانٍ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww is he-saww prohibited that a man should say to a man, ‘No, by my life!’, and ‘Life of so and so!’’[62]
3- مع، معاني الأخبار أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ يَزِيدَ عَنِ الْحُسَيْنِ بْنِ أَعْيَنَ أَخِي مَالِكٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ الرَّجُلِ لِلرَّجُلِ جَزَاكَ اللَّهُ خَيْراً مَا يَعْنِي بِهِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Muhammad Al Attar, from Ahmad Bin Muhammad, from Al Husayn Bin Yazeed, from Al Husayn Bin Ayn, brother of Malik who said,
‘I asked Abu Abdullah-asws about the words of a man to a man, ‘May Allah-azwj Reward you goodly’, ‘What is the meaning of it?’
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْخَيْرَ نَهَرٌ فِي الْجَنَّةِ مَخْرَجُهُ مِنَ الْكَوْثَرِ وَ الْكَوْثَرُ مَخْرَجُهُ مِنْ سَاقِ الْعَرْشِ عَلَيْهِ مَنَازِلُ الْأَوْصِيَاءِ وَ شِيعَتِهِمْ عَلَى حَافَتَيْ ذَلِكَ النَّهَرِ جَوَارِي نَابِتَاتٌ كُلَّمَا قُلِعَتْ وَاحِدَةٌ نَبَتَتْ أُخْرَى بِاسْمِ ذَلِكَ النَّهَرِ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَّ فِي كِتَابِهِ فِيهِنَّ خَيْراتٌ حِسانٌ
Abu Abdullah-asws said: ‘(The goodly) ‘Al-Khayr’ is a river in the Paradise, it’s outlet is from (river) Al-Kawser, and Al-Kawser, its outlet is from the Base of the Throne. Upon it (its banks) are houses of the successors-asws and their-asws Shias. Upon the banks of that river the girls (Houries) are growing. Every time one is taken, another one grows, with the name of that river, and that is the Word of Allah-azwj Mighty and Majestic: Therein are the good and beautiful females [55:70].
فَإِذَا قَالَ الرَّجُلُ لِصَاحِبِهِ جَزَاكَ اللَّهُ خَيْراً فَإِنَّمَا يَعْنِي بِهِ تِلْكَ الْمَنَازِلَ الَّتِي أَعَدَّهَا اللَّهُ عَزَّ وَ جَلَّ لِصَفْوَتِهِ وَ خِيَرَتِهِ مِنْ خَلْقِهِ.
So, when the man says to his companion, ‘May Allah-azwj Reward you goodly (Khayr), so rather he means by it those dwellings which Allah-azwj Mighty and Majestic has Prepared for His-azwj elites and good ones from His-azwj creatures’’.[63]
4- دَعَوَاتُ الرَّاوَنْدِيِّ، عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: نَزْعُكَ الْقَذَاةَ عَنْ وَجْهِ أَخِيكَ عَشْرُ حَسَنَاتٍ وَ تَبَسُّمُكَ فِي وَجْهِهِ حَسَنَةٌ وَ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ أَهْلُ الْمَعْرُوفِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘From Abu Abdullah-asws having said: ‘Your removing the speck from the face of your brother is (equates to) ten good deeds, and smiling in his face is one good deed, and the first one to enter the Paradise are the people (having done) the acts of kindness’’.[64]
5- نهج، نهج البلاغة سُئِلَ ع عَنِ الْخَيْرِ مَا هُوَ فَقَالَ لَيْسَ الْخَيْرَ أَنْ يَكْثُرَ مَالُكَ وَ وَلَدُكَ وَ لَكِنَّ الْخَيْرَ أَنْ يَكْثُرَ عِلْمُكَ وَ عَمَلُكَ وَ أَنْ يَعْظُمَ حِلْمُكَ وَ أَنْ تُبَاهِيَ النَّاسَ بِعِبَادَةِ رَبِّكَ فَإِنْ أَحْسَنْتَ حَمِدْتَ اللَّهَ وَ إِنْ أَسَأْتَ اسْتَغْفَرْتَ اللَّهَ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws was asked about the good (Al-Khayr), ‘What is it?’ He-asws said: ‘The good (Al-Khayr) isn’t abundance of your wealth and your children, but the good is abundance of your knowledge and your (good) deeds, and to magnify your forbearance; and you compete with the people in worshipping your Lord-azwj. If you do good, you should praise Allah-azwj, and if you do evil, seek Forgiveness of Allah-azwj’’.[65]
باب 55 حد الكرامة و النهي عن رد الكرامة و معناها
CHAPTER 55 – THE LIMIT OF BENEVOLENCE, AND THE PROHIBITION FROM REJECTING THE PRESTIGE AND ITS MEANING
1- ب، قرب الإسناد ابْنُ طَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا عُرِضَ عَلَى أَحَدِكُمُ الْكَرَامَةُ فَلَا يَرُدَّهَا فَإِنَّمَا يَرُدُّ الْكَرَامَةَ الْحِمَارُ.
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Al-Sadiq-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Whenever the prestige is presented to you, do not reject it, for rather the donkey rejects the prestige’’.[66]
2- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْبَجَلِيِّ عَنِ ابْنِ أَسْبَاطٍ عَنِ الْحَسَنِ بْنِ الْجَهْمِ قَالَ قَالَ الرِّضَا ع كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ لَا يَأْبَى الْكَرَامَةَ إِلَّا حِمَارٌ
(The books) ‘Ma’any Al Akhbar’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – My father, from Sa’ad, from Ibn Isa, from Al Bajaly, from Ibn Asbat, from Al Hassan Bin Al Jahm who said,
‘Al-Reza-asws said: ‘Amir Al-Momineen-asws had said: ‘No one refuses the prestige except the donkey’.
قُلْتُ مَا مَعْنَى ذَلِكَ
I said, ‘What is the meaning of that?’
قَالَ التَّوْسِعَةُ فِي الْمَجْلِسِ وَ الطِّيبُ يُعْرَضُ عَلَيْهِ.
He-asws said: ‘The making space for you in the gathering, and the perfume which one is presented’’.[67]
3- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ الْجَهْمِ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ لَا يَأْبَى الْكَرَامَةَ إِلَّا حِمَارٌ
(The books) ‘Ma’any Al Akhbar’, (and) ‘Uyoun Akhbar Al-Reza-asws – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Ibn Fazzal, from Ali Bin Al Jahm who said,
‘I heard Al-Reza-asws saying: ‘No one refuses the prestige except a donkey’.
قُلْتُ أَيُّ شَيْءٍ الْكَرَامَةُ
I said, ‘Which thing is the prestige?’
قَالَ مِثْلُ الطِّيبِ وَ مَا يُكْرِمُ بِهِ الرَّجُلُ الرَّجُلَ.
He-asws said: ‘Like (presenting) the perfume, and what the man is honoured by the man’’.[68]
4- ن، عيون أخبار الرضا عليه السلام مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ عَلِيِّ بْنِ مُيَسِّرٍ عَنْ أَبِي زَيْدٍ الْمَكِّيِّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ لَا يَأْبَى الْكَرَامَةَ إِلَّا حِمَارٌ يَعْنِي بِذَلِكَ فِي الطِّيبِ وَ التَّوْسِعَةِ فِي الْمَجْلِسِ وَ الْوِسَادَةِ.
(The books) ‘Uyoun Akhbar Al-Reza-asws’, (and) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from Ali Bin Muyassir, from Abu Zayd Al Makky who said,
‘I heard Al-Reza-asws saying: ‘No one refuses the prestige except a donkey!’ He-asws meant by that regarding the perfume, and making space in the gathering, and the pillow’’.[69]
5- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنِ الْبَزَنْطِيِّ عَنِ الرِّضَا ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَأْبَى الْكَرَامَةَ إِلَّا حِمَارٌ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from Muhammad Bin Ali Al Kufi, from Al Bazanty who said,
‘Amir Al-Momineen-asws said: ‘No one refuses the prestige except a donkey’.
قُلْتُ مَا مَعْنَى ذَلِكَ
‘I said, ‘What is the meaning of that?’
قَالَ ذَلِكَ فِي الطِّيبِ يُعْرَضُ عَلَيْهِ وَ التَّوْسِعَةِ فِي الْمَجْلِسِ مَنْ أَبَاهُمَا كَانَ كَمَا قَالَ.
He-asws said: ‘That is regarding the perfume presented to him, and the space made for him in the gathering. One who refuses these would be like what is (I-asws have) said’’.[70]
6- مع، معاني الأخبار أَبِي عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ الرَّجُلِ يَرُدُّ الطِّيبَ قَالَ لَا يَنْبَغِي لَهُ أَنْ يَرُدَّ الْكَرَامَةَ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Al Himeyri, from Ahmad Bin Muhammad, from Usman Bin Isa, from Sama’at,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about the man rejecting the perfume. He-asws said: ‘It is not befitting for him to reject the prestige’’.[71]
ف، تحف العقول عَنْ أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: لَا تُكْرِمِ الرَّجُلَ بِمَا يَشُقُّ عَلَيْهِ.
(The book) ‘Tuhaf Al-Uqoul’ –
‘From Abu Muhammad Al-Askari-asws having said: ‘Do not honour the man with what is grievous upon him’’.[72]
باب 56 من أذل مؤمنا أو أهانه أو حقره أو استهزأ به أو طعن عليه أو رد قوله و النهي عن التنابز بالألقاب
CHAPTER 56 – ONE WHO HUMILIATES A MOMIN, OR WEAKENS HIM, OR BELITTLES HIM, OR MOCKS HIM, OR TAUNTS UPON HIM, OR REJECTS HIS WORD, AND THE PROHIBITION FROM NAME-CALLING (FALSE TITLES)
الآيات
The Verses –
المؤمنون فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّى أَنْسَوْكُمْ ذِكْرِي وَ كُنْتُمْ مِنْهُمْ تَضْحَكُونَ-
(Surah) Al Mominoun: But you took them for a mockery until it made you forget My Zikr and you used to laugh at them [23:110]
إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِما صَبَرُوا أَنَّهُمْ هُمُ الْفائِزُونَ
Surely, I shall Recompense them today because they were patient, and they are the achievers [23:111]
الأحزاب وَ الَّذِينَ يُؤْذُونَ الْمُؤْمِنِينَ وَ الْمُؤْمِناتِ بِغَيْرِ مَا اكْتَسَبُوا فَقَدِ احْتَمَلُوا بُهْتاناً وَ إِثْماً مُبِيناً
(Surah) Al Ahzaab: And those hurting the Momineen and the Mominaat without them having deserved it, so they are bearing slander and a manifest sin [33:58]
الحجرات وَ لا تَنابَزُوا بِالْأَلْقابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمانِ
(Surah) Al Hujuraat: nor call each other with nicknames (titles). Evil is the degrading name after the Eman; [49:11]
1- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ التَّلَّعُكْبَرِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنِ الْحُسَيْنِ بْنِ أَحْمَدَ الْمَالِكِيِّ عَنِ الْيَقْطِينِيِّ عَنْ يَحْيَى بْنِ زَكَرِيَّا بْنِ بِشْرٍ عَنْ دَاوُدَ الرَّقِّيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنَ مِنْ عَظَمَةِ جَلَالِهِ وَ قُدْرَتِهِ فَمَنْ طَعَنَ عَلَيْهِ أَوْ رَدَّ عَلَيْهِ قَوْلَهُ فَقَدْ رَدَّ عَلَى اللَّهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Tal’albury, from Muhammad Bin Hammam, from Al Husayn Bin Ahmad Al Maliky, from Al Yaqteeny, from Yahya Bin Zakariya Bin Bishr, from Dawood Al Raqqy,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Created the Momin from the Magnificence of His-azwj Majesty and His-azwj Power. So, the one who taunts upon him, or rejects his word upon him, so he has rejected upon Allah-azwj’’.[73]
2- مع، معاني الأخبار لي، الأمالي للصدوق عَنِ الصَّادِقِ ع عَنِ النَّبِيِّ ص قَالَ: أَذَلُّ النَّاسِ مَنْ أَهَانَ النَّاسَ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq –
‘From the Prophet-saww having said: ‘The most disgraceful of the people is the one who demeans the people’’.[74]
3- ما، الأمالي للشيخ الطوسي عَنْ أَبِي قِلَابَةَ عَنِ النَّبِيِّ ص قَالَ: مَنْ أَذَلَّ مُؤْمِناً أَذَلَّهُ اللَّهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Abu Qilabah,
‘From the Prophet-saww having said: ‘One who disgraces a Momin, Allah-azwj will Disgrace him’’.[75]
4- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ اسْتَذَلَّ مُؤْمِناً أَوْ حَقَّرَهُ لِفَقْرِهِ وَ قِلَّةِ ذَاتِ يَدِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ ثُمَّ يَفْضَحُهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The one who disgraces a Momin or belittles him due to his poverty and lack of possessions in his hand, Allah-azwj will Publicise him on the Day of Qiyamah, then Expose (Shame) him’’.[76]
5- ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ إِلَى دَارِمٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَذَلَّ مُؤْمِناً أَوْ حَقَّرَهُ لِفَقْرِهِ وَ قِلَّةِ ذَاتِ يَدِهِ شَهَرَهُ اللَّهُ عَلَى جِسْرِ جَهَنَّمَ يَوْمَ الْقِيَامَةِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – By the chain to Darim, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who disgraces a Momin, or belittles him due to his poverty and lack of possessions in his hand, Allah-azwj will Publicise him upon a bridge of Hell on the Day of Qiyamah’’.[77]
6- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا تُحَقِّرُوا ضُعَفَاءَ إِخْوَانِكُمْ فَإِنَّهُ مَنِ احْتَقَرَ مُؤْمِناً لَمْ يَجْمَعِ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُمَا فِي الْجَنَّةِ إِلَّا أَنْ يَتُوبَ.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘Do not belittle your weak brethren, for the one who belittles a Momin, Allah-azwj Mighty and Majestic will not Gather between the two in the Paradise, except if he were to repent’’.[78]
وَ قَالَ ع الْمُؤْمِنُ لَا يَغُشُّ أَخَاهُ وَ لَا يَخُونُهُ وَ لَا يَخْذُلُهُ وَ لَا يَتَّهِمُهُ وَ لَا يَقُولُ لَهُ أَنَا مِنْكَ بَرِيءٌ.
And he-asws said: ‘The Momin neither cheats his brother, nor betrays him, nor abandons him, nor accuses him, nor does he say to him, ‘I am disavowed from you’’.[79]
7- ما، الأمالي للشيخ الطوسي الْغَضَائِرِيُّ عَنِ الصَّدُوقِ عَنِ الْعَسْكَرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْكَرِيمِ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَمْرِو بْنِ أَبِي سَلَمَةَ عَنْ أَبِي عُمَرَ الصَّنْعَانِيِّ عَنِ الْعَلَاءِ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: رُبَّ أَشْعَثَ أَغْبَرَ ذِي طِمْرَيْنِ مُدْقِعٍ بِالْأَبْوَابِ لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Gazairy, from Al Sadouq, from Al Askari, from Abdullah Bin Muhammad Bin Abdul Kareem, from Muhammad Bin Abdul Rahman, from Amro Bin Abu Salama, from Abu Umar Al Zan’any, from Al A’la, from Abdul Rahman, from his father, from Abu Hureyra (well-known fabricator),
‘Perhaps the dishevelled, dusty with parched lips would be knocking the doors. If he were to vow upon Allah-azwj, he would accomplish it’’.[80]
8- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ أَبِي عَبَّادٍ عَنْ عَمِّهِ قَالَ: سَمِعْتُ الرِّضَا ع يَوْماً يُنْشِدُ شِعْراً فَقُلْتُ لِمَنْ هَذَا أَعَزَّ اللَّهُ الْأَمِيرَ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Bayhaqi, from Muhammad Bin Yahya Bin Abu Abbad, from his uncle who said,
‘I heard Al-Reza-asws one day prosing a poem, so I said, ‘Who is this for? May Allah-azwj Honour the commander!’
فَقَالَ لِعِرَاقِيٍّ لَكُمْ
He-asws said: ‘For an Iraqi of yours’.
قُلْتُ أَنْشَدَنِيهِ أَبُو الْعَتَاهِيَةِ لِنَفْسِهِ
‘I said, ‘Abu Al-Atahiya had composed it for himself’.
فَقَالَ هَاتِ اسْمَهُ وَ دَعْ عَنْكَ هَذَا إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى يَقُولُ وَ لا تَنابَزُوا بِالْأَلْقابِ وَ لَعَلَّ الرَّجُلَ يَكْرَهُ هَذَا.
He-asws said: ‘Give his name, and leave this from you! Allah-azwj the Glorious and Exalted Says: nor call each other with nicknames (titles). [49:11], and perhaps the man dislikes this’’.[81]
9- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ أَحْمَدَ بْنِ عُمَرَ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَطْمَعَنَّ الْمُسْتَهْزِئُ بِالنَّاسِ فِي صِدْقِ الْمَوَدَّةِ.
(The book) ‘Al Khisaal’ – Al Attar, from his father, from Al Ashari, from Abu Abdullah Al Razy, from Ibn Abu Usman, from Ahmad Bin Umar, from Yahya Al Halby,
‘From Abu Abdullah-asws having said: ‘The one mocking the people should not be coveting regarding the sincere cordiality’’.[82]
10- فس، تفسير القمي يا أَيُّهَا الَّذِينَ آمَنُوا لا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسى أَنْ يَكُونُوا خَيْراً مِنْهُمْ وَ لا نِساءٌ مِنْ نِساءٍ عَسى أَنْ يَكُنَّ خَيْراً مِنْهُنَ فَإِنَّهَا نَزَلَتْ فِي صَفِيَّةَ بِنْتِ حُيَيِّ بْنِ أَخْطَبَ وَ كَانَتْ زَوْجَةَ رَسُولِ اللَّهِ ص وَ ذَلِكَ أَنَّ عَائِشَةَ وَ حَفْصَةَ كَانَتَا تُؤْذِيَانِهَا وَ تَشْتِمَانِ وَ تَقُولَانِ لَهَا يَا بِنْتَ الْيَهُودِيَّةِ
Tafseer Al Qummi –
‘O you those who believe! A people should not mock a people, perhaps they happen to be better than them, nor should women mock women, perhaps they happen to be better than them, [49:11] – It was Revealed regarding Safiyya Bint Huyay Bin Akhtab-ra, and she was a wife of Rasool-Allah-saww, and that is because Ayesha and Hafsa were hurting her and insulting, and were saying to her, ‘O daughter of a Jew!’
فَشَكَتْ ذَلِكَ إِلَى رَسُولِ اللَّهِ ص فَقَالَ لَهَا أَ لَا تُجِيبِينَهُمَا
She complained of that to Rasool-Allah-saww. He-saww said to her-ra: ‘Why don’t you answer them?’
فَقَالَتْ مَا ذَا يَا رَسُولَ اللَّهِ
She-ra said, ‘With what, O Rasool-Allah-saww?’
قَالَ قُولِي أَبِي هَارُونُ نَبِيُّ اللَّهِ وَ عَمِّي مُوسَى كَلِيمُ اللَّهِ وَ زَوْجِي مُحَمَّدٌ رَسُولُ اللَّهِ فَمَا تُنْكِرَانِ مِنِّي
He-saww said: ‘Say, ‘My-ra father-as Haroun-as is a Prophet-as of Allah-azwj, and my-ra uncle-as is a speaker with Allah-azwj, and my-ra husband is Muhammad-saww, Rasool-saww of Allah-azwj. So, what are you two denying from me-ra?’
فَقَالَتْ لَهُمَا فَقَالَتَا هَذَا عَلَّمَكِ رَسُولُ اللَّهِ
She said (it) to them both. They said, ‘This, Rasool-Allah-saww has taught you-ra!’
فَأَنْزَلَ اللَّهُ فِي ذَلِكَ- يا أَيُّهَا الَّذِينَ آمَنُوا لا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسى أَنْ يَكُونُوا خَيْراً مِنْهُمْ إِلَى قَوْلِهِ وَ لا تَنابَزُوا بِالْأَلْقابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمانِ.
So, Allah-azwj Revealed regarding that: O you those who believe! A people should not mock a people, perhaps they happen to be better than them, [49:11] – up to His-azwj Words: nor call each other with nicknames (titles). Evil is the degrading name after the Eman; [49:11]’’.[83]
11- مِشْكَاةُ الْأَنْوَارِ، وَ قَالَ الصَّادِقُ ع مَنْ حَقَّرَ مُؤْمِناً لِقِلَّةِ مَالِهِ حَقَّرَهُ اللَّهُ فَلَمْ يَزَلْ عِنْدَ اللَّهِ مَحْقُوراً حَتَّى يَتُوبَ مِمَّا صَنَعَ
(The book) ‘Mishkat Al Anwaar’ –
‘And Al-Sadiq-asws said: ‘One who belittles a Momin due to the lack of his wealth, Allah-azwj will Belittle him. He will not cease to be belittled in the Presence of Allah-azwj until he repents from what he had done’.
وَ قَالَ ع إِنَّهُمْ مُبَاهُونَ بِأَكْفَائِهِمْ يَوْمَ الْقِيَامَةِ.
And he-asws said: ‘They will be priding on the Day of Qiyamah due to their sufficing’’.[84]
12- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الْمُعَلَّى بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لِيَأْذَنْ بِحَرْبٍ مِنِّي مَنْ أَذَلَّ عَبْدِيَ الْمُؤْمِنَ وَ لْيَأْمَنْ غَضَبِي مَنْ أَكْرَمَ عَبْدِيَ الْمُؤْمِنَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hisham Bin Salim, from Al Moalla Bin Khuneyr,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Said: “Let him be Proclaimed of a war from Me-azwj, the one who disgraces My-azwj Momin servant, and let him feel safe from My-azwj Wrath, the one who honours My-azwj Momin servant!”’[85]
13- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ الْمُؤْمِنِينَ مِنْ نُورِ عَظَمَتِهِ وَ جَلَالِ كِبْرِيَائِهِ فَمَنْ طَعَنَ عَلَيْهِمْ أَوْ رَدَّ عَلَيْهِمْ قَوْلَهُمْ فَقَدْ رَدَّ عَلَى اللَّهِ فِي عَرْشِهِ وَ لَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِنَّمَا هُوَ شِرْكُ شَيْطَانٍ.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Al Kufi, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Allah-azwj Mighty and Majestic Created the Momineen from the Noor (Light) of His-azwj Magnificence and Majesty of His-azwj Greatness. So, the one who taunts upon them, or rejects their word upon them, so he has rejected Upon Allah-azwj in His-azwj Throne, and he isn’t in anything from Allah-azwj. But rather, he is an associate of Satan-la’’.[86]
14- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَا مِنْ إِنْسَانٍ يَطْعُنُ فِي عَيْنِ مُؤْمِنٍ إِلَّا مَاتَ بِشَرِّ مِيتَةٍ وَ كَانَ يَتَمَنَّى أَنْ يَرْجِعَ إِلَى خَيْرٍ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Hammad, from Rabie Al Fuzeyl who said,
‘Abu Abdullah-asws said: ‘There is no human being taunting in the eye of a Momin except he will die with an evil death, and he will wish he could have returned to good’’.[87]
15- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْمُثَنَّى عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تُحَقِّرُوا مُؤْمِناً فَقِيراً فَإِنَّهُ مَنْ حَقَّرَ مُؤْمِناً فَقِيراً أَوِ اسْتَخَفَّ بِهِ حَقَّرَهُ اللَّهُ وَ لَمْ يَزَلْ مَاقِتاً لَهُ حَتَّى يَرْجِعَ عَنْ حَقْرَتِهِ أَوْ يَتُوبَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Al Musanna, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Do not belittle a poor Momin, for the one who belittles a poor Momin, or takes lightly with him, Allah-azwj will Take Lightly with him and he will not cease to be Hateful to Him-azwj until he retracts from his belittling or he repents’’.[88]
وَ قَالَ ع مَنِ اسْتَذَلَّ مُؤْمِناً أَوْ حَقَّرَهُ لِقِلَّةِ ذَاتِ يَدِهِ وَ لِفَقْرِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ.
And he-asws said: ‘One who disgraces a Momin or belittles him due to lack of possession in his hand and due to his poverty, Allah-azwj will Publicise him on the Day of Qiyamah upon the heads of creatures’’.[89]
16- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا قَالَ الْمُؤْمِنُ لِأَخِيهِ أُفٍّ خَرَجَ مِنْ وَلَايَتِهِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا وَ لَا يَقْبَلُ اللَّهُ مِنْ مُؤْمِنٍ عَمَلًا وَ هُوَ يُضْمِرُ عَلَى الْمُؤْمِنِ سُوءاً.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Muhammad Bin Al Fuzeyl, from Al Sumali who said,
‘I heard Abu Abdullah-asws saying: ‘When the Momin says to his brother, ‘Ugh!’, he exits from his friendship, and when he says, ‘You are my enemy!’, one of the two has committed Kufr, and Allah-azwj does not Accept any deed from a Momin while he is thinking evil upon the Momin’’.[90]
17- سن، المحاسن أَبِي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى خَلَقَ الْمُؤْمِنَ مِنْ نُورِ عَظَمَتِهِ وَ جَلَالِ كِبْرِيَائِهِ فَمَنْ طَعَنَ عَلَى الْمُؤْمِنِ أَوْ رَدَّ عَلَيْهِ فَقَدْ رَدَّ عَلَى اللَّهِ فِي عَرْشِهِ وَ لَيْسَ هُوَ مِنَ اللَّهِ فِي وَلَايَةٍ وَ إِنَّمَا هُوَ شِرْكُ شَيْطَانٍ.
(The book) ‘Al Mahasin’ – My father, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Created the Momin from Noor (light) of His-azwj Magnificence and Majesty of His-azwj Greatness. So, the one who taunts upon the Momin, or rejects (his word) upon him, for he has rejected upon Allah-azwj in His-azwj Throne, and he isn’t in Wilayah from Allah-azwj, and rather he is an associate of Satan-la’’.[91]
18- سن، المحاسن أَبِي عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَقَدْ أُسْرِيَ بِي فَأَوْحَى اللَّهُ إِلَيَّ مِنْ وَرَاءِ الْحِجَابِ مَا أَوْحَى وَ شَافَهَنِي مِنْ دُونِهِ بِمَا شَافَهَنِي فَكَانَ
(The book) ‘Al Mahasin’ – My father, from Sa’dan Bin Muslim, from Muawiya,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There was an Ascension with me‑saww. Allah-azwj Revealed to me-saww from behind the veil what He-azwj Revealed, and Communicated verbally with me-saww from besides it with what He-azwj verbally Communicated with me-as.
فِيمَا شَافَهَنِي أَنْ قَالَ يَا مُحَمَّدُ مَنْ آذَى لِي وَلِيّاً فَقَدْ أَرْصَدَنِي بِالْمُحَارَبَةِ وَ مَنْ حَارَبَنِي حَارَبْتُهُ
Among what He-azwj verbally Communicated with Me-azwj is that He-azwj Said: “O Muhammad‑saww! The one who hurts a friend of Mine-azwj, so he should watch out for Me-azwj with the battle, and the one who battles Me-azwj, I-azwj shall Battle him!”’
قَالَ فَقُلْتُ يَا رَبِّ وَ مَنْ وَلِيُّكَ هَذَا فَقَدْ عَلِمْتُ أَنَّهُ مَنْ حَارَبَكَ حَارَبْتَهُ
He-saww said: ‘I-saww said: ‘O Lord-azwj! And who is this friend of Yours-azwj You-azwj are letting know that the one who battles You-azwj, You-azwj will Battle him?’
فَقَالَ ذَاكَ مَنْ أَخَذْتُ مِيثَاقَهُ لَكَ وَ لِوَصِيِّكَ وَ لِوَرَثَتِكُمَا بِالْوَلَايَةِ.
He-azwj Said: “That is the one I-azwj had Taken his Covenant, for you-saww and for your-saww successor-asws, and Made you-asws both to inherit the Wilayah”’.[92]
19- ين، كتاب حسين بن سعيد و النوادر ابْنُ مَحْبُوبٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ وَ أَبِي عَبْدِ اللَّهِ ع قَالا إِنَّ أَبَا ذَرٍّ عَيَّرَ رَجُلًا عَلَى عَهْدِ النَّبِيِّ ص بِأُمِّهِ فَقَالَ لَهُ يَا ابْنَ السَّوْدَاءِ وَ كَانَتْ أُمُّهُ سَوْدَاءَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Mahboub, from Al Sumali,
‘From Abu Ja’far-asws and Abu Abdullah-asws both having said: ‘Abu Zarr-ra reproached a man in the era of the Prophet-saww with his mother. He-ra said to him, ‘O son of the black woman!’ And his woman was a black woman.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص تُعَيِّرُهُ بِأُمِّهِ يَا بَا ذَرٍّ
Rasool-Allah-saww said to him-ra: ‘You-ra are reproaching him with his mother, O Abu Zarr-ra!’
قَالَ فَلَمْ يَزَلْ أَبُو ذَرٍّ يُمَرِّغُ وَجْهَهُ فِي التُّرَابِ وَ رَأْسَهُ حَتَّى رَضِيَ رَسُولُ اللَّهِ ص عَنْهُ.
He-asws said: ‘Abu Zarr-ra did not cease to wallow his-ra face and his-ra head in the dust until Rasool-Allah-saww was satisfied from him-ra’’.[93]
20- الدُّرَّةُ الْبَاهِرَةُ، الْهُزْءُ فُكَاهَةُ السُّفَهَاءِ وَ صِنَاعَةُ الْجُهَّالِ.
(The book) ‘Al Durr Al Bahira’ –
‘Satire is the humour of foolish (people), and making of the ignoramuses’’.[94]
21- كَنْزُ الْكَرَاجُكِيِّ، رُوِيَ عَنْ أَحَدِ الْأَئِمَّةِ أَنَّهُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ كَتَمَ ثَلَاثَةً فِي ثَلَاثَةٍ كَتَمَ رِضَاهُ فِي طَاعَتِهِ وَ كَتَمَ سَخَطَهُ فِي مَعْصِيَتِهِ وَ كَتَمَ وَلِيَّهُ فِي خَلْقِهِ
(The book) ‘Kanz’ of Al Karajaky –
‘It is reported by one of the Imams-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic has Concealed three in three. He-azwj has Concealed His-azwj Satisfaction in obedience to Him-azwj, and has Concealed His-azwj Annoyance in disobedience to Him-azwj, and Concealed His-azwj friend among His-azwj creatures.
فَلَا يَسْتَخِفَّنَّ أَحَدُكُمْ شَيْئاً مِنَ الطَّاعَاتِ فَإِنَّهُ لَا يَدْرِي فِي أَيِّهَا رِضَا اللَّهِ وَ لَا يَسْتَقِلَّنَّ أَحَدُكُمْ شَيْئاً مِنَ الْمَعَاصِي فَإِنَّهُ لَا يَدْرِي فِي أَيِّهَا سَخَطُ اللَّهِ وَ لَا يَزْرَأَنَّ أَحَدُكُمْ بِأَحَدٍ مِنْ خَلْقِ اللَّهِ فَإِنَّهُ لَا يَدْرِي أَيُّهُمْ وَلِيُّ اللَّهِ.
Therefore, no one of you should take lightly with anything from the acts of obedience, for he would not know in which of these is Satisfaction of Allah-azwj, and not one of you should consider little anything from the acts of disobedience, for he would not know in which of these is the Annoyance of Allah-azwj, nor should any one of you degrade anyone from the creatures of Allah-azwj for he would not know which of them is a friend of Allah-azwj’’.[95]
باب 57 من أخاف مؤمنا أو ضربه أو آذاه أو لطمه أو أعان عليه أو سبه و ذم الرواية على المؤمن
CHAPTER 57 – ONE WHO FRIGHTENS A MOMIN, FROM BEATS HIM, OR HURTS HIM, OR SLAPS HIM, OR ASSISTS AGAINST HIM, OR REVILES HIM, AND CONDEMNATION OF THE REPORTING AGAINST THE MOMIN
1- ن، عيون أخبار الرضا عليه السلام أَحْمَدُ بْنُ الْحُسَيْنِ بْنِ يُوسُفَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عَنْبَسَةَ عَنْ بَكْرِ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ عَنْ فَاطِمَةَ بِنْتِ الرِّضَا عَنْ أَبِيهَا عَنْ آبَائِهِ عَنِ الصَّادِقِ ع عَنْ أَبِيهِ وَ عَمِّهِ زَيْدٍ عَنْ أَبِيهِمَا عَنْ أَبِيهِ وَ عَمِّهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لَا يَحِلُّ لِمُسْلِمٍ أَنْ يُرَوِّعَ مُسْلِماً.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Ahmad Bin Al Husayn Bin Yusuf, from Ali Bin Muhammad Bin Anbasa, from Bakr Bin Ahmad Bin Muhammad Bin Ibrahim,
‘From (Syeda) Fatima-as daughter-as of Al-Reza-asws, from her-as father-asws, from his-asws forefathers, from Al-Sadiq-asws, from his-asws father-asws, and his uncle Zayd, from their father, from his father, from his uncle, from Amir Al-Momineen-asws having said: ‘It is not Permissible for a Muslim that he scares a Muslim’’.[96]
2- لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ: أَعْتَى النَّاسِ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ أَوْ ضَرَبَ غَيْرَ ضَارِبِهِ.
(The book) ‘Al Amaali’ of Al Sadouq,
‘From Al-Sadiq-asws having said: ‘The most violent of people is the one who kills other than his killer, or beats other than one who had beaten him’’.[97]
3- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الشَّرِيفِ مُحَمَّدِ بْنِ طَاهِرٍ عَنِ ابْنِ عُقْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ بْنِ الْمُسْتَوْرِدِ عَنِ الْكَاهِلِيِّ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ بْنِ مُدْرِكٍ قَالَ: دَخَلْتُ مَعَ عَمِّي عَامِرِ بْنِ مُدْرِكٍ عَلَى أَبِي عَبْدِ اللَّهِ ع فَسَمِعْتُهُ يَقُولُ مَنْ أَعَانَ عَلَى مُؤْمِنٍ بِشَطْرِ كَلِمَةٍ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ وَ بَيْنَ عَيْنَيْهِ مَكْتُوبٌ آيِسٌ مِنْ رَحْمَةِ اللَّهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Shareef Muhammad Bin Tahir, from Ibn Uqda, from Abdullah Bin Ahmad Bin Al Mustawrid, from Al Khifly, from Muhammad Bin Ubeyd Bin Mudrik who said,
‘I entered along with uncle Aamir Bin Mudrik, to see Abu Abdullah-asws. I heard him-asws saying: ‘One who assists against a Momin with even half a word will meet Allah-azwj Mighty and Majestic, and in front of his eyes it will be written: ‘Despaired from Mercy of Allah-azwj’’.[98]
4- ع، علل الشرائع أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَكْرَمَ أَخَاهُ الْمُؤْمِنَ بِكَلِمَةٍ يُلْطِفُهُ بِهَا أَوْ قَضَى لَهُ حَاجَةً أَوْ فَرَّجَ عَنْهُ كُرْبَةً لَمْ تَزَلِ الرَّحْمَةُ ظِلًّا عَلَيْهِ مَجْدُولًا مَا كَانَ فِي ذَلِكَ مِنَ النَّظَرِ فِي حَاجَتِهِ
(The book) ‘Ilal Al Sharaie’ – My father, from Al Himeyri, from Haroun, from Ibn Sadaqa,
‘From Ja’far Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘One who honours the Momin with a phrase he utters with, or fulfills a need for him, or removes a distress from him, the Mercy will shade upon him for as long as he is in that, from the looking regarding his needs’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ لِمَ سُمِّيَ الْمُؤْمِنُ مُؤْمِناً لِإِيمَانِهِ النَّاسَ عَلَى أَنْفُسِهِمْ وَ أَمْوَالِهِمْ أَ لَا أُنَبِّئُكُمْ مَنِ الْمُسْلِمُ مَنْ سَلِمَ النَّاسُ مِنْ يَدِهِ وَ لِسَانِهِ أَ لَا أُنَبِّئُكُمْ بِالْمُهَاجِرِ مَنْ هَجَرَ السَّيِّئَاتِ وَ مَا حَرَّمَ اللَّهُ عَلَيْهِ
Then he-asws said: ‘I-asws shall inform you why the Momin has been named as ‘Momin’. (It is) due to his safety (Amaan) of the people upon themselves and their wealth. I-asws shall inform you who the Muslim is. (He is) one the people are safe from his hands and his tongue. I-asws shall inform you with the Emigrant. (It is) one who emigrates (flees) from the evil deeds and whatever Allah-azwj has Prohibited until him.
وَ مَنْ دَفَعَ مُؤْمِناً دَفْعَةً لِيُذِلَّهُ بِهَا أَوْ لَطَمَهُ لَطْمَةً أَوْ أَتَى إِلَيْهِ أَمْراً يَكْرَهُهُ لَعَنَتْهُ الْمَلَائِكَةُ حَتَّى يُرْضِيَهُ مِنْ حَقِّهِ وَ يَتُوبَ وَ يَسْتَغْفِرَ
And one who pushes a Momin with a push in order to humiliate him with it, or slaps him a slap, or come to him with a matter he dislikes, the Angels curse him until he satisfies him of his rights, and he repents, and he seeks Forgiveness.
فَإِيَّاكُمْ وَ الْعَجَلَةَ إِلَى أَحَدٍ فَلَعَلَّهُ مُؤْمِنٌ وَ أَنْتُمْ لَا تَعْلَمُونَ وَ عَلَيْكُمْ بِالْأَنَاةِ وَ اللِّينِ وَ التَّسَرُّعُ مِنْ سِلَاحِ الشَّيَاطِينِ وَ مَا مِنْ شَيْءٍ أَحَبَّ إِلَى اللَّهِ مِنَ الْأَنَاةِ وَ اللِّينِ.
Therefore, beware of being hasty to anyone, perhaps his is a Momn and you don’t know; and upon you all is being with the patience and the gentleness, while the haste is from the weapons of Satan-la; and there is nothing more Beloved to Allah-azwj than the patience nd the gentleness’’.[99]
5- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَلَا وَ مَنْ لَطَمَ خَدَّ مُسْلِمٍ أَوْ وَجْهَهُ بَدَّدَ اللَّهُ عِظَامَهُ يَوْمَ الْقِيَامَةِ وَ حُشِرَ مَغْلُولًا حَتَّى يَدْخُلَ جَهَنَّمَ إِلَّا أَنْ يَتُوبَ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww: ‘Indeed, and the one who slaps a cheek of a Muslim or his face, Allah-azwj will Shatter his bones on the Day of Qiyamah, and he will be Resurrected shackled until he enters Hell, except if he were to repent’’.[100]
6- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مِنْ مَعْصِيَةِ اللَّهِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Ibn Aban, from Al Ahwazy, from Fazalah, from Ibn Bukeyr, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Reviling the Momin is mischief, and battling him is Kufr, and eating his flesh (backbiting him) is from (acts) disobeying Allah-azwj’’.[101]
7- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ هَاشِمٍ عَنْ إِسْحَاقَ الْخَفَّافِ عَنْ بَعْضِ الْكُوفِيِّينَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَوَّعَ مُؤْمِناً بِسُلْطَانٍ لِيُصِيبَ مِنْهُ مَكْرُوهاً فَلَمْ يُصِبْهُ فَهُوَ فِي النَّارِ وَ مَنْ رَوَّعَ مُؤْمِناً بِسُلْطَانٍ لِيُصِيبَ مِنْهُ مَكْرُوهاً فَأَصَابَهُ فَهُوَ مَعَ فِرْعَوْنَ وَ آلِ فِرْعَوْنَ فِي النَّارِ.
(The book) ‘Sawaab’ Al Amaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Ibn Hashim, from Is’haq Al Khaffaf, from one of the people of Kufa,
‘From Abu Abdullah-asws having said: ‘One who scares a Momin with a ruling authority in order for him to be afflicted with an abhorrence, but (even if) it does not afflict him, he (intimidator) will be in the Fire; and the one who scares a Momin with a ruling authority for him to be afflicted with an abhorrence from it, and it does afflict him, so he (the intimidator) will be with Pharaoh-la and people of Pharaoh-la in the Fire’’.[102]
8- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الصُّدُودُ لِأَوْلِيَائِي-
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashary, from Musa Bin Imran, from Ibn Mahboub, from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘When it will be the Day of Qiyamah, a caller will call out: ‘Where are the hinderers of My-azwj friends?’’
قَالَ فَيَقُومُ قَوْمٌ لَيْسَ عَلَى وُجُوهِهِمْ لَحْمٌ
He-asws said: ‘A group will be standing, there wouldn’t be any flesh upon their faces’.
قَالَ فَيَقُولُ هَؤُلَاءِ الَّذِينَ آذَوُا الْمُؤْمِنِينَ وَ نَصَبُوا لَهُمْ وَ عَانَدُوهُمْ وَ عَنَّفُوهُمْ فِي دِينِهِمْ
He-asws said: ‘He will say: ‘They are the ones who had hurt the Momineen, and been hostile to them, and were inimical to them, and were violent to them in their religion’.
قَالَ ثُمَّ يُؤْمَرُ بِهِمْ إِلَى جَهَنَّمَ
He-asws said: ‘Then He-azwj will Command with them to Hell’.
قَالَ أَبُو عَبْدِ اللَّهِ ع كَانُوا وَ اللَّهِ الَّذِينَ يَقُولُونَ بِقَوْلِهِمْ وَ لَكِنَّهُمْ حَبَسُوا حُقُوقَهُمْ وَ أَذَاعُوا عَلَيْهِمْ سِرَّهُمْ.
Abu Abdullah-asws said: ‘By Allah-azwj! They had been saying (believing) with their words (beliefs), but they had withheld their rights and had publicised their secrets upon them’’.[103]
9- ثو، ثواب الأعمال ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ وَ مَنْ ضَرَبَ مَنْ لَمْ يَضْرِبْهُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Ibn Abu Umeyr, from Hammad, from Al Halby,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The most violent of people to Allah-azwj Mighty and Majestic is one who will other than his killer, and one who beats the one who had not beaten him’’.[104]
10- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ أَعَانَ عَلَى مُسْلِمٍ بِشَطْرِ كَلِمَةٍ كُتِبَ بَيْنَ عَيْنَيْهِ يَوْمَ الْقِيَامَةِ آيِسٌ مِنْ رَحْمَةِ اللَّهِ.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Muhammad Bin Sinan, from Abu Al Jaroud,
‘From Abu Ja’far-asws having said: ‘One who assists against a Muslim with half a word, it will be written between his eyes on the Day of Qiyamah: ‘Despaired from Mercy of Allah-azwj!’’[105]
11- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع وَرِثْتُ عَنْ رَسُولِ اللَّهِ ص كِتَابَيْنِ- كِتَابَ اللَّهِ عَزَّ وَ جَلَّ وَ كِتَاباً فِي قِرَابِ سَيْفِي
(The book) ‘Saheefa Al-Reza-asws’ – from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘I-asws inherited two books from Rasool-Allah-saww – a Book of Allah-azwj Mighty and Majestic and a book in the sheath of my-asws sword’.
قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ مَا الْكِتَابُ الَّذِي فِي قِرَابِ سَيْفِكَ
It was said, ‘O Amir Al-Momineen-asws! And what is the book which was in the sheath of your sword?’
قَالَ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ أَوْ ضَرَبَ غَيْرَ ضَارِبِهِ فَعَلَيْهِ لَعْنَةُ اللَّهِ.
He-asws said: ‘One who kills other than his killer, or beats other than his beater, upon him is Curse of Allah-azwj’’.[106]
12- جا، المجالس للمفيد الْمَرَاغِيُّ عَنْ عَلِيِّ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ النَّهَاوَنْدِيِّ عَنْ أَبِي الْخَزْرَجِ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ جَعْفَرِ بْنِ إِيَاسٍ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: وُجِدَ قَتِيلٌ عَلَى عَهْدِ رَسُولِ اللَّهِ ص فَخَرَجَ مُغْضَباً حَتَّى رَقِيَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ يُقْتَلُ رَجُلٌ مِنَ الْمُسْلِمِينَ لَا يُدْرَى مَنْ قَتَلَهُ
(The book) ‘Al Majalis’ of Al Mufeed – Al Maraghy, from Ali Bin Suleyman, from Muhammad Bin Al Hassan Al Nahawandy, from Abu Al Khazraj Al Asady, from Muhammad Bin Al Fyzeyl, from Aban Bin Abu Ayyash, from Ja’far Bin Iyas, from Abu Saeed Al Khudry who said,
‘A murdered (man) was found in the era of Rasool-Allah-saww. He-saww came out angrily until he-saww ascended the pulpit. He-saww praised Allah-azwj and extolled upon Himazwj, then said: ‘A man from the Muslims has been killed. It is not known who killed him.
وَ الَّذِي نَفْسِي بِيَدِهِ لَوْ أَنَّ أَهْلَ السَّمَاوَاتِ وَ الْأَرْضِ اجْتَمَعُوا عَلَى قَتْلِ مُؤْمِنٍ أَوْ رَضُوا بِهِ لَأَدْخَلَهُمُ اللَّهُ فِي النَّارِ
By the One-azwj in Whose Hand is my-saww soul! Even if people of the skies and the earth were to unite upon killing a Momin or agree with it, Allah-azwj will Enter them into the Fire!
وَ الَّذِي نَفْسِي بِيَدِهِ- لَا يَجْلِدُ أَحَدٌ أَحَداً ظُلْماً إِلَّا جُلِدَ غَداً فِي نَارِ جَهَنَّمَ مِثْلَهُ
By the One-azwj in Whose Hand is my-saww soul! No one will whip anyone unjustly except he will be whipped tomorrow in the Fire of Hell similar to him.
وَ الَّذِي نَفْسِي بِيَدِهِ لَا يُبْغِضُنَا أَهْلَ الْبَيْتِ أَحَدٌ إِلَّا أَكَبَّهُ اللَّهُ عَلَى وَجْهِهِ فِي نَارِ جَهَنَّمَ.
By the One-azwj in Whose Hand is my-saww soul! No one will hate us-asws, People-asws of the Household, except Allah-azwj will Fling him upon his face in the Fire of Hell’’.[107]
13- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص مَنْ آذَى مُؤْمِناً فَقَدْ آذَانِي وَ مَنْ آذَانِي فَقَدْ آذَى اللَّهَ وَ مَنْ آذَى اللَّهَ فَهُوَ مَلْعُونٌ فِي التَّوْرَاةِ وَ الْإِنْجِيلِ وَ الزَّبُورِ وَ الْفُرْقَانِ
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘One who hurts a Momin, so he has hurt me-saww, and one who hurts me-saww so he has hurt Allah-azwj, and the one who hurts Allah-azwj so he is an Accursed in the Torah, and the Evangel, and the Psalms, and the Furqan (Quran)’.
وَ فِي خَبَرٍ آخَرَ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ.
And in another Hadeeth: ‘Upon him is Curse of Allah-azwj, and the Angels, and the people altogether’’.[108]
وَ قَالَ ص مَنْ نَظَرَ إِلَى مُؤْمِنٍ نَظْرَةً يُخِيفُهُ بِهَا أَخَافَهُ اللَّهُ تَعَالَى يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ وَ حَشَرَهُ فِي صُورَةِ الذَّرِّ بِلَحْمِهِ وَ جِسْمِهِ وَ جَمِيعِ أَعْضَائِهِ وَ رُوحِهِ حَتَّى يُورِدَهُ مَوْرِدَهُ.
And he-saww said: ‘One who looks at a Momin with a look scaring him with it, Allah-azwj the Exalted will Scare him on a Day there will be no shade except His-azwj Shade, and Resurrect him in the image of a particle with his flesh and his body and entirety of his limbs and his soul, until he arrives to his arriving point’’.[109]
وَ قَالَ ص مَنْ أَحْزَنَ مُؤْمِناً ثُمَّ أَعْطَاهُ الدُّنْيَا لَمْ يَكُنْ ذَلِكَ كَفَّارَتَهُ وَ لَمْ يُؤْجَرْ عَلَيْهِ.
And he-saww said: ‘One who aggrieves a Momin, then gives him the world, that would not be an expiation and he will not be Rewarded upon it’’.[110]
14- ختص، الإختصاص قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ بَالَغَ فِي الْخُصُومَةِ ظَلَمَ وَ مَنْ قَصَّرَ ظُلِمَ وَ لَا يَسْتَطِيعُ أَنْ يَتَّقِيَ اللَّهَ مَنْ يُخَاصِمُ.
(The book) ‘Al Ikhtisaas’ –
‘Amir Al-Momineen-asws said: ‘One being extreme in the dispute is unjust, and one falling short is wronged, and one who quarrels is not capable in fearing Allah-azwj’’.[111]
15- ين، كتاب حسين بن سعيد و النوادر حَمَّادٌ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَفَى بِالْمَرْءِ عَيْباً أَنْ يُبْصِرَ مِنْ عُيُوبِ النَّاسِ مَا يَعْمَى عَنْهُ مِنْ أَمْرِ نَفْسِهِ أَوْ يَعِيبَ عَلَى النَّاسِ أَمْراً هُوَ فِيهِ- لَا يَسْتَطِيعُ التَّحَوُّلَ عَنْهُ إِلَى غَيْرِهِ وَ أَنْ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Hammad, from Al Husayn Bin Al Mukhtar, from one of our companions,
‘From Abu Ja’far-asws having said: ‘It suffices as a fault with the person if he were to looking into the faults of people what he is blind from it from his own affairs, or he faults upon the people of a matter he (himself) in indulging it, not capable of transferring away from it to something else, or if he hurts his gatherers with that does not concern him’’.[112]
16- مِنْ كِتَابِ قَضَاءِ الْحُقُوقِ، قَالَ رَسُولُ اللَّهِ ص سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مَعْصِيَةُ اللَّهِ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ اللَّهِ عِدَةُ الْمُؤْمِنِ الْأَخْذُ بِالْيَدِ.
From the book ‘Qaza Al-Huqouq’ –
‘Rasool-Allah-saww said: ‘Reviling the Momin is mischief, and battling him is Kufr, and eating his flesh (backbiting him) is disobedience to Allah-azwj, and sanctity of his wealth is like Sanctity of Allah-azwj. The promise of a Momin is taken by the hand’’.[113]
وَ قَالَ ص مَنْ عَارَضَ أَخَاهُ الْمُؤْمِنَ فِي حَدِيثِهِ فَكَأَنَّمَا خَدَشَ فِي وَجْهِهِ.
And he-saww said: ‘One who objects to his Momin brother in his narration, it is as if he has scratched in his face’’.[114]
وَ قَالَ ص لَا تُحَقِّرُوا ضُعَفَاءَ إِخْوَانِكُمْ فَإِنَّهُ مَنِ احْتَقَرَ مُؤْمِناً لَمْ يَجْمَعِ اللَّهُ بَيْنَهُمَا فِي الْجَنَّةِ إِلَّا أَنْ يَتُوبَ.
And he-saww said: ‘Do not despise your weak brothers. One who despises a Momin, Allah-azwj will no Gather between them in the Paradise except if he were to repent’’.[115]
17- نهج، نهج البلاغة قَالَ ع مَنْ أَسْرَعَ إِلَى النَّاسِ بِمَا يَكْرَهُونَ قَالُوا فِيهِ مَا لَا يَعْلَمُونَ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘One who is quick to the people with what they dislike, they would say regarding him what they don’t even know’’.[116]
18- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ خَلَفٍ عَنْ مُوسَى بْنِ إِبْرَاهِيمَ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ظَهْرُ الْمُؤْمِنِ حِمًى إِلَّا مِنْ حَدٍّ.
The book ‘Al Imamah Wal Al Tabsira’ – from Haroun Bin Musa, from Muhammad Bin Musa, from Muhammad Bin Ali Bin Khalaf, from Usa Bin Ibrahim,
‘From Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The back of a Momin is a protection except from a legal penalty’’.[117]
19- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْأَنْصَارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ نَظَرَ إِلَى مُؤْمِنٍ نَظْرَةً لِيُخِيفَهُ بِهَا أَخَافَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad Bin Khalid, from Muhammad Bin Isa, from Al Ansari, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One looks at a Momin with a look to scare him with, Allah-azwj Mighty and Majestic will Scare him on a Day there will be no shade except His-azwj Shade’’.[118]
20- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ أَبِي إِسْحَاقَ الْخَفَّافِ عَنْ بَعْضِ الْكُوفِيِّينَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ رَوَّعَ مُؤْمِناً بِسُلْطَانٍ لِيُصِيبَهُ مِنْهُ مَكْرُوهٌ فَلَمْ يُصِبْهُ فَهُوَ فِي النَّارِ وَ مَنْ رَوَّعَ مُؤْمِناً بِسُلْطَانٍ لِيُصِيبَهُ مِنْهُ مَكْرُوهٌ فَأَصَابَهُ فَهُوَ مَعَ فِرْعَوْنَ وَ آلِ فِرْعَوْنَ فِي النَّارِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Abu Is’haq Al Khaffaf, from one of the people of Al Kufa,
‘From Abu Abdullah-asws having said: ‘One who scares a Momin with a ruling authority for him to be afflicted from him with an abhorrence, but it does not afflict him, so he will be in the Fire; and the one who scares a Momin with a ruling authority for him to be afflicted from him with an abhorrence, so it does afflict him, he would be with Pharaoh-la and people of Pharaoh‑la in the Fire’’.[119]
21- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَعَانَ عَلَى مُؤْمِنٍ بِشَطْرِ كَلِمَةٍ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مَكْتُوبٌ بَيْنَ عَيْنَيْهِ آيِسٌ مِنْ رَحْمَتِي.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,
‘From Abu Abdullah-asws having said: ‘One who assists against a Momin with half a word will meet Allah-azwj Mighty and Majestic on the Day of Qiyamah, it will be written between his eyes: ‘Despaired from My-azwj Mercy’’.[120]
22- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ اللَّهُ عَزَّ وَ جَلَّ لِيَأْذَنْ بِحَرْبٍ مِنِّي مَنْ آذَى عَبْدِيَ الْمُؤْمِنَ وَ لْيَأْمَنْ غَضَبِي مَنْ أَكْرَمَ عَبْدِيَ الْمُؤْمِنَ
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Mahboub, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Said: ‘Let him be proclaim of a battle from Me-azwj, one who hurts My-azwj Momin servant, and let him feel safe from My-azwj Wrath, one who honours My-azwj Morning servant.
وَ لَوْ لَمْ يَكُنْ مِنْ خَلْقِي فِي الْأَرْضِ فِيمَا بَيْنَ الْمَشْرِقِ وَ الْمَغْرِبِ إِلَّا مُؤْمِنٌ وَاحِدٌ مَعَ إِمَامٍ عَادِلٍ- لَاسْتَغْنَيْتُ بِعِبَادَتِهِمَا عَنْ جَمِيعِ مَا خَلَقْتُ فِي أَرْضِي وَ لَقَامَتْ سَبْعُ سَمَاوَاتٍ وَ أَرَضِينَ بِهِمَا وَ لَجَعَلْتُ لَهُمَا إِيمَانَهُمَا أُنْساً- لَا يَحْتَاجَانِ إِلَى أُنْسِ سِوَاهُمَا.
And Had in not been from My-azwj creatures in the earth, in what is between the east and the west, except for one Momin with a just Imam-asws, I-azwj would have been, with their worship, Needless from entirety of what I-azwj have Created in My-azwj earth and Established seven skies and earths, with them both, and would have Made their Eman as a comfort for them, they would not have been needy to the any comfort besides it’’.[121]
23- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الصُّدُودُ لِأَوْلِيَائِي
(The book) ‘Al Kafi’ – From Muhammad, from Ahmad, from Ibn Sinan, from Munzir Bin Yazeed, from Al Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘When it will be the Day of Qiyamah, a caller will call out: “Where are the hinderers of My-azwj friends?”
فَيَقُومُ قَوْمٌ لَيْسَ عَلَى وُجُوهِهِمْ لَحْمٌ فَيُقَالُ هَؤُلَاءِ الَّذِينَ آذَوُا الْمُؤْمِنِينَ وَ نَصَبُوا لَهُمْ وَ عَانَدُوهُمْ وَ عَنَّفُوهُمْ فِي دِينِهِمْ ثُمَّ يُؤْمَرُ بِهِمْ إِلَى جَهَنَّمَ.
A group will stand, there wouldn’t be any flesh upon their faces. He-azwj will Say: “They are those who had hurt the Momineen, and they were hostile to them, and were inimical to them in their religion!” Then He-azwj will Command with them to Hell’’.[122]
بيان وَ يُؤَيِّدُهُ مَا رَوَاهُ الْعَامَّةُ عَنِ النَّبِيِّ ص قَالَ: مَرَرْتُ لَيْلَةَ أُسْرِيَ بِي بِقَوْمٍ لَهُمْ أَظْفَارٌ مِنْ نُحَاسٍ يَخْدِشُونَ وُجُوهَهُمْ وَ صُدُورَهُمْ فَقُلْتُ مَنْ هَؤُلَاءِ يَا جَبْرَئِيلُ قَالَ هُمُ الَّذِينَ يَأْكُلُونَ لُحُومَ النَّاسِ وَ يَقَعُونَ فِي أَعْرَاضِهِمْ.
Explanatioin (Hadeeth only) – And it is supported by what is reported by the general Muslims from the Prophet-saww having said: ‘On the night of my-saww Ascension I-saww passed by a group for whom were (finger) nails of brass. They were scratching their faces and their chests. I-saww said: ‘Who are they, O Jibraeel-as?’ He-as said: ‘They are the ones who were eating flesh of the people (by backbiting) and were talking badly about their honour’’.
24- كا، الكافي عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنِ ابْنِ فَضَّالٍ عَنْ ثَعْلَبَةَ بْنِ مَيْمُونٍ عَنْ حَمَّادِ بْنِ بَشِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي.
(The book) ‘Al Kafi’ – from Al Ashari, from Muhammad Bin Abdul Jabbar, from Ibn Fazzal, from Sa’alba Bin Maymoun, from Hammad Bin Bashir,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Blessed and Exalted Said: “One who weakens a friend of Mine-azwj, so should watch out for battling Me-azwj!”’[123]
بيان كَمَا رَوَى الصَّدُوقُ بِإِسْنَادِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ أَخْفَى وَلِيَّهُ فِي عِبَادِهِ فَلَا تَسْتَصْغِرُوا شَيْئاً مِنْ عِبَادِهِ فَرُبَّمَا كَانَ وَلِيَّهُ وَ أَنْتَ لَا تَعْلَمُ.
Explanation (Hadeeth only) – Like what is reported by Al-Sadouq by his chain, from Amir Al-Momineen-asws having said: ‘Allah-azwj has Hidden His-azwj friend among His-azwj servants, therefore do not belittle anything (anyone) from His-azwj servant. Perhaps he would be His-azwj friend and you don’t know’’.
25- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ عَنِ ابْنِ عِيسَى وَ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ جَمِيعاً عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ حَمَّادِ بْنِ بَشِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad, from Ibn Isa and Al Ashari, from Muhammad Bin Abdul Jabbar, altogether from Ibn Fazzal, from Ali Bin Uqba, from Hammad Bin Bashir who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: ‘One who weakens a friend of Mine-saww so he should watch out for battling Me-azwj.
وَ مَا تَقَرَّبَ إِلَيَّ عَبْدٌ بِشَيْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ وَ إِنَّهُ لَيَتَقَرَّبُ إِلَيَّ بِالنَّافِلَةِ حَتَّى أُحِبَّهُ
And a servant will not draw closer to Me-azwj with anything more Beloved to Me-azwj than what I-azwj have Prescribed upon him, and he should draw closer to Me-azwj with the optional (Salat) until I-azwj Love him.
فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَ بَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَ لِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَ يَدَهُ الَّتِي يَبْطِشُ بِهَا
When I-azwj Love him, I-azwj would be his ears which he will hear with, and his eye which he will see with, and his tongue which he will speak with, and his hand which he strikes with.
إِنْ دَعَانِي أَجَبْتُهُ وَ إِنْ سَأَلَنِي أَعْطَيْتُهُ وَ مَا تَرَدَّدْتُ عَنْ شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي عَنْ مَوْتِ عَبْدِيَ الْمُؤْمِنِ يَكْرَهُ الْمَوْتَ وَ أَكْرَهُ مَسَاءَتَهُ.
If he supplicates to Me-azwj, I-azwj shall Answer him, and if he asks Me-azwj, I-azwj shall Give it to him, and I-azwj do not Hesitate from anything I-azwj Do like My-azwj Hesitation about the death of My-azwj Momin servant. He dislikes the death and I-azwj Hate his evil deeds!”’[124]
26- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ الْحُسَيْنِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ حَقَّرَ مُؤْمِناً مِسْكِيناً لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ حَاقِراً لَهُ مَاقِتاً حَتَّى يَرْجِعَ عَنْ حُقْرَتِهِ إِيَّاهُ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from Al Husayn Bin Usman, from Muhammad Bin Abu Hamza, from the one who mentioned it,
‘From Abu Abdullah-asws having said: ‘One who despises a poor Momin, Allah-azwj Mighty and Majestic will not cease being Despising to him, Hateful, until he retracts from his despising him’’.[125]
27- عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ الْمُعَلَّى قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يَقُولُ مَنْ أَهَانَ لِي وَلِيّاً فَقَدْ أَرْصَدَ لِمُحَارَبَتِي وَ أَنَا أَسْرَعُ شَيْءٍ إِلَى نُصْرَةِ أَوْلِيَائِي.
From Muhammad, from Ahmad, from Ali Bin Numan, from Ibn Muskan, from Al Moalla who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Blessed and Exalted Said: ‘One who weakens a friend of Mine-azwj, so he should watch out for battling Me-azwj, and I-azwj and the quickest of things to Helping My-azwj friends!”’[126]
28- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنِ الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ قَدْ نَابَذَنِي مَنْ أَذَلَّ عَبْدِيَ الْمُؤْمِنَ.
(The book) ‘Al Kafi’ – From the number, from Sahl Bin Ziyad, from Ibn Mahboub, from Hisham Bin Salim, from Al Moalla,
‘Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: ‘He has opposed Me-azwj, the one who humiliates My-azwj Momin servant!”’[127]
29- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ اسْتَذَلَّ مُؤْمِناً أَوِ احْتَقَرَهُ لِقِلَّةِ ذَاتِ يَدِهِ وَ لِفَقْرِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Ibn Abu Umeyr, from one of his companions,
‘From Abu Abdullah-asws having said: ‘One who disgraces a Momin, or despises him due to the lack of possessions in his hand and due to his poverty, Allah-azwj will Publicise him on the Day of Qiyamah upon the heads of the people’’.[128]
30- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ مُعَاوِيَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَقَدْ أَسْرَى بِي فَأَوْحَى إِلَيَّ مِنْ وَرَاءِ الْحِجَابِ مَا أَوْحَى وَ شَافَهَنِي إِلَى أَنْ قَالَ لِي يَا مُحَمَّدُ مَنْ أَذَلَّ لِي وَلِيّاً فَقَدْ أَرْصَدَنِي بِالْمُحَارَبَةِ وَ مَنْ حَارَبَنِي حَارَبْتُهُ
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Muawiya,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There was an Ascension with me‑saww. He-azwj Revealed to me-saww from behind the veil what He-azwj Revealed, and He-azwj verbally Communicated with me until He-azwj Said to me-saww: “O Muhammad-saww! One who disgraces a friend of Mine-azwj, he should watch out for the battle, and the one who battles Me-azwj, I-azwj will Battle him!”
قُلْتُ يَا رَبِّ وَ مَنْ وَلِيُّكَ هَذَا فَقَدْ عَلِمْتُ أَنَّ مَنْ حَارَبَكَ حَارَبْتَهُ
I-saww said: ‘O Lord-azwj! And who is this friend of Yours-azwj, so You-azwj have Let know that the one who battles You-azwj, You-azwj will Battle him?’
قَالَ ذَاكَ مَنْ أَخَذْتُ مِيثَاقَهُ لَكَ وَ لِوَصِيِّكَ وَ لِذُرِّيَّتِكُمَا بِالْوَلَايَةِ.
He-azwj Said: “That is the one I-azwj Took his Covenant for you-saww and for your-saww successor-asws, and for both your-asws offspring with the Wilayah!”’[129]
31- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنِ الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ مَنِ اسْتَذَلَّ عَبْدِي فَقَدْ بَارَزَنِي بِالْمُحَارَبَةِ وَ مَا تَرَدَّدْتُ فِي شَيْءٍ أَنَا فَاعِلُهُ كَتَرَدُّدِي فِي عَبْدِيَ الْمُؤْمِنِ إِنِّي أُحِبُّ لِقَاءَهُ فَيَكْرَهُ الْمَوْتَ فَأَصْرِفُهُ عَنْهُ وَ إِنَّهُ لَيَدْعُونِي فِي الْأَمْرِ فَأَسْتَجِيبُ لَهُ بِمَا هُوَ خَيْرٌ لَهُ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Ibn Muskan, from Al Moalla,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Said: “One who disgraces My-azwj servant, so he has duelled Me-azwj with the war, and I-azwj have not Hesitated regarding anything I-azwj Do like My-azwj Hesitation regarding My-azwj Momin servant. I-azwj Love to meet him and he dislikes the death, so I-azwj Turn it away from him, and he supplicates to Me-azwj regarding the matters, so I-azwj Answer to him with what is better for him!”’[130]
32- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِبَابُ الْمُؤْمِنِ كَالْمُشْرِفِ عَلَى الْهَلَكَةِ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The reviler of a Momin is like the one overlooking upon the destruction’’.[131]
33- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مَعْصِيَةٌ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ.
(The book) ‘Al Kafi’ – a number of our companions, from Ahmad Bin Muhammad Bin Isa, from Al Husayn Bin Saeed, from Fazalah Bin Ayoub, from Abdullah Bin Bukeyr, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Reviling the Momin is mischief, and battling him is Kufr, and eating his flesh (backbiting him) is (an act of) disobedience, and sanctity of his wealth is like sanctity of his blood’’.[132]
بيان
Explanation (Ahadeeth only) –
وَ فِي صَحِيحَةِ عَبْدِ الرَّحْمَنِ بْنِ أَبِي عَبْدِ اللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ رَجُلٍ سَبَّ رَجُلًا بِغَيْرِ قَذْفٍ يُعَرِّضُ بِهِ هَلْ يُجْلَدُ قَالَ عَلَيْهِ التَّعْزِيرُ.
And in (the book) ‘Saheeh’ – Abdul Rahman, from Abu Abdullah-asws, he said, ‘I asked Abu Abdullah-asws about a man reviling a man without slander exposing him with it, ‘Will he be whipped?’ He-asws said: ‘Upon him is the reprimanding’’.
رُوِيَ عَنِ الصَّادِقِ ع إِذَا جَاهَرَ الْفَاسِقُ بِفِسْقِهِ فَلَا حُرْمَةَ لَهُ وَ لَا غِيبَةَ.
It is reported from Al-Sadiq-asws: ‘When the mischief-maker is open with his mischief, there is neither any sanctity for him nor backbiting (restrictions)’’.
وَ فِي الصَّحِيحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلَ فِيهِمْ وَ الْوَقِيعَةَ وَ بَاهِتُوهُمْ لِئَلَّا يَطْغَوْا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يتعلمون [يَتَعَلَّمُوا] مِنْ بِدَعِهِمْ يَكْتُبِ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعْ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ.
And in (the book) ‘Al-Saheeh’ – from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘When you see the people of doubts and innovations from after me-saww, then reveal the disavowing from the and frequent in reviling them, and the speaking regarding them, and the talking badly, and defaming them, let they exceed in the mischief in Al Islam, and caution the people of them, and do not learn from their innovations, Allah-azwj will Write the good deeds for you due to that, and He-azwj Raise for you the ranks in the Hereafter’’.
34- كا، الكافي عَنْهُ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ رَجُلًا مِنْ بَنِي تَمِيمٍ أَتَى النَّبِيَّ ص فَقَالَ أَوْصِنِي
(The book) ‘Al Kafi’ – from him, from Al Hassan Bin Mahboub, from Hisham Bin Salim, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘A man from the clan of Tameem came to the Prophet-saww. He said, ‘Advise me!’
فَكَانَ فِيمَا أَوْصَاهُ أَنْ قَالَ- لَا تَسُبُّوا النَّاسَ فَتَكْسِبُوا الْعَدَاوَةَ بَيْنَهُمْ.
It was among what he-saww advised him, he-saww said: ‘Do not revile the people for you will earn the enmity between them’’.[133]
35- كا، الكافي ابْنُ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ مُوسَى ع فِي رَجُلَيْنِ يَتَسَابَّانِ قَالَ الْبَادِي مِنْهُمَا أَظْلَمُ وَ وِزْرُهُ وَ وِزْرُ صَاحِبِهِ عَلَيْهِ مَا لَمْ يَعْتَذِرْ إِلَى الْمَظْلُومِ.
(The book) ‘Al Kafi’ – Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Al Hassan Musa-asws regarding two men reviling each other. He-asws said: ‘The initiator of the two is more unjust, and his burden (of sin) and burden of his companion is upon him, for as long as he does not apologise to the oppressed one’’.[134]
36- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سَالِمٍ عَنْ أَحْمَدَ بْنِ النَّضْرِ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا شَهِدَ رَجُلٌ عَلَى رَجُلٍ بِكُفْرٍ قَطُّ إِلَّا بَاءَ بِهِ أَحَدُهُمَا إِنْ كَانَ شَهِدَ عَلَى كَافِرٍ صَدَقَ وَ إِنْ كَانَ مُؤْمِناً رَجَعَ الْكُفْرُ عَلَيْهِ فَإِيَّاكُمْ وَ الطَّعْنَ عَلَى الْمُؤْمِنِينَ.
(The book) ‘Al Kafi’ – Abu Ali Al Ashari, from Muhammad Bin Salim, from Ahmad Bin Al Nazr, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘A man will not testify upon a man with Kufr at all except one of them has incurred it. If he had testified upon a Kafir, he is truthful, and if he was a Momin, the Kufr will return to him, therefore beware of taunting upon the Momineen’’.[135]
37- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَحَدِهِمَا عَلَيْهِمَا السَّلَامُ قَالَ سَمِعْتُهُ يَقُولُ إِنَّ اللَّعْنَةَ إِذَا خَرَجَتْ مِنْ فِي صَاحِبِهَا تَرَدَّدَتْ فَإِنْ وَجَدَتْ مَسَاغاً وَ إِلَّا رَجَعَتْ عَلَى صَاحِبِهَا.
(The book) ‘Al Kafi’ – Al Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al Hassan Bin Al Al Washa, from Ali Bin Abu Hamza,
‘From one of the two (5th or 6th Imam-asws), may the greetings be on both of them-asws, he (the narrator) said, ‘I heard him-asws saying: ‘The curse, when it comes out from the mouth of its owner, it hesitates. If it finds a deserving place, (fine), or else it returns to its owner’’.[136]
بيان وَ رُوِيَ فِي الْمَصَابِيحِ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: إِنَّ الْعَبْدَ إِذَا لَعَنَ شَيْئاً صَعِدَتِ اللَّعْنَةُ إِلَى السَّمَاءِ فَتُغْلَقُ أَبْوَابُ السَّمَاءِ دُونَهَا ثُمَّ تَهْبِطُ إِلَى الْأَرْضِ فَتُغْلَقُ أَبْوَابُهَا دُونَهَا ثُمَّ تَأْخُذُ يَمِيناً وَ شِمَالًا فَإِذَا لَمْ تَجِدْ مَسَاغاً رَجَعَتْ إِلَى الَّذِي لُعِنَ فَإِنْ كَانَ لِذَلِكَ أَهْلًا وَ إِلَّا رَجَعَتْ إِلَى قَائِلِهَا.
Explanation (Hadeeth only) – And it is reported in ‘Al Masabih’, from Rasool-Allah-saww having said: ‘When the servant curses something (someone), the curse ascends to the sky, so the doors of the sky are closed below it. Then it comes down to the earth, so its doors are closed below it. Then it takes to the right and left. When it does not find a deserving place, it returns to the one who had been cursed. So if he were to be deserving of that, (fine), or else it returns to its speaker’’.
38- كا، الكافي أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي حَمْزَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِذَا قَالَ الرَّجُلُ لِأَخِيهِ الْمُؤْمِنِ أُفٍّ خَرَجَ مِنْ وَلَايَتِهِ وَ إِذَا قَالَ أَنْتَ عَدُوِّي كَفَرَ أَحَدُهُمَا وَ لَا يَقْبَلُ اللَّهُ مِنْ مُؤْمِنٍ عَمَلًا وَ هُوَ مُضْمِرٌ عَلَى أَخِيهِ الْمُؤْمِنِ سُوءاً.
(The book) ‘Al Kafi’ – Abu Ali Al Ashari, from Muhammad Bin Sinan, from Muhammad Bin Ali, from Muhammad Bin Al Fuzeyl, from Abu Hamza who said,
‘I heard Abu Abdullah-asws saying: ‘When the man says, ‘Ugh’, to his Momin brother, he exits from his wilayah (friendship); and when he says, ‘You are my enemy’, one of the two has committed Kufr; and Allah-azwj does not Accept a deed from a Momin while he is thinking evil upon his Momin brother’’.[137]
39- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ سِنَانٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ إِنْسَانٍ يَطْعُنُ فِي عَيْنِ مُؤْمِنٍ إِلَّا مَاتَ بِشَرِّ مِيتَةٍ وَ كَانَ قَمِناً أَنْ يَرْجِعَ إِلَى خَيْرٍ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Ibn Sinan, from Hammad Bin Usman, from Rabie, from Al Fuzeyl,
‘From Abu Ja’far-asws having said: ‘There is no human people taunting in the eye of a Momin except he will die with an evil death, and he would depart (die before) he can return to good’’.[138]
40- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ رَوَى عَلَى مُؤْمِنٍ رِوَايَةً يُرِيدُ بِهَا شَيْنَهُ وَ هَدْمَ مُرُوَّتِهِ لِيَسْقُطَ مِنْ أَعْيُنِ النَّاسِ أَخْرَجَهُ اللَّهُ مِنْ وَلَايَتِهِ إِلَى وَلَايَةِ الشَّيْطَانِ فَلَا يَقْبَلُهُ الشَّيْطَانُ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Mufazzal Bin Umar who said,
‘One who reports a report upon a Momin intending to shame him by it and demolish his personality for him to fall in the eyes of people, Allah-azwj will Expel him from His-azwj Wilayah to the wilayah of the Satan-la, and (even) the Satan-la will not accept him’’.[139]
41- كا، الكافي عَنْهُ عَنْ أَحْمَدَ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ: قُلْتُ لَهُ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ
(The book) ‘Al Kafi’ – From him, from Ahmad, from Al Hassan Bin Mahboub, from Abdullah Bin Sinan who said,
‘I said to him-asws: ‘The nakedness of the Momin is prohibited unto the Momin?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ تَعْنِي سُفْلَيْهِ
I said, ‘Do you-asws mean his lower part?’
قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا هُوَ إِذَاعَةُ سِرِّهِ.
He-asws said: ‘It isn’t where you are going with. But rather it is publicising of his secrets’’.[140]
42- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ حُسَيْنِ بْنِ مُخْتَارٍ عَنْ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِيمَا جَاءَ فِي الْحَدِيثِ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ قَالَ مَا هُوَ أَنْ يُكْشَفَ فَتَرَى عَنْهُ شَيْئاً إِنَّمَا هُوَ أَنْ تَرْوِيَ عَلَيْهِ أَوْ تَعِيبَهُ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Husayn Bin Mukhtar, from Zayd,
‘From Abu Abdullah-asws regarding what has come in the Hadeeth: ‘Nakedness of the Momin is prohibited unto the Momin’, he-asws said: ‘It is not uncovering so you see anything from him. But rather, it is your reporting against him or faulting him’’.[141]
باب 58 الخيانة و عقاب أكل الحرام
CHAPTER 58 – THE BETRAYAL AND PUNISHMENT OF EATING THE PROHIBITED
الآيات
The Verses
الأنفال يا أَيُّهَا الَّذِينَ آمَنُوا لا تَخُونُوا اللَّهَ وَ الرَّسُولَ وَ تَخُونُوا أَماناتِكُمْ وَ أَنْتُمْ تَعْلَمُونَ
(Surah) Al Anfaal: O you who believe! Do not betray Allah and the Rasool and betray your entrustment while you know [8:27]
1- لي، الأمالي للصدوق عَلِيُّ بْنُ أَحْمَدَ عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: كَانَ فِيمَا نَاجَى مُوسَى رَبَّهُ إِلَهِي مَا جَزَاءُ مَنْ تَرَكَ الْخِيَانَةِ حَيَاءً مِنْكَ
(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 had whispered to his-as Lord-azwj: ‘My-as God-azwj! What is a Recompense of the one who leaves the betraying out of being ashamed from You-azwj?’
قَالَ يَا مُوسَى لَهُ الْأَمَانُ يَوْمَ الْقِيَامَةِ.
He-azwj Said: “O Musa-as! For him is the safety on the Day of Qiyamah!”’[142]
2- لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ لَا تَدْخُلُ بَيْتاً وَاحِدَةٌ مِنْهُنَّ إِلَّا خَرِبَ وَ لَمْ يُعْمَرْ بِالْبَرَكَةِ الْخِيَانَةُ وَ السَّرِقَةُ وَ شُرْبُ الْخَمْرِ وَ الزِّنَا.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Mugheira, from his grandfather, from his grandfather, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Four (matters) do not enter a house, (even) one of these except it is ruined and not built with the Blessings – the betrayal, and the theft, and drinking the wine, and the adultery’’.[143]
ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْحُسَيْنِ بْنِ الْحُصَيْنِ عَنْ مُوسَى بْنِ الْقَاسِمِ الْبَجَلِيِّ رَفَعَهُ إِلَى عَلِيٍّ ع مِثْلَهُ وَ لَيْسَ فِيهِ بِالْبَرَكَةِ.
(The book) ‘Al Khisaal’ – Ibn Idrees, from his father, from Al Ashari, from Ahmad Bin Al Husayn Bin Saeed, from Al Husayn Bin Saeed, from Al Husayn Bin Al Husayn, from Musa Bin Al Qasim Al Bajaly,
‘Raising it to Ali-asws – similar to it, and there isn’t ‘With the Blessings’, in it’’.[144]
3- لي، الأمالي للصدوق فِي خَبَرِ الْمَنَاهِي قَالَ النَّبِيُّ ص مَنْ خَانَ جَارَهُ شِبْراً مِنَ الْأَرْضِ جَعَلَهَا اللَّهُ طَوْقاً فِي عُنُقِهِ مِنْ تُخُومِ الْأَرَضِينَ السَّابِعَةِ حَتَّى يَلْقَى اللَّهَ يَوْمَ الْقِيَامَةِ مُطَوَّقاً إِلَّا أَنْ يَتُوبَ وَ يَرْجِعَ
(The book) ‘Al Amaali’ of Al Sadouq –
‘In a Haddeth of the prohibitions, the Prophet-saww said: ‘One who betrays (embezzles) his neighbour of a palm’s width of land, Allah-azwj will Make it to be a collar in his neck from the bottom of the seventh firmament, until he meets Allah-azwj on the Day of Qiyamah collared, except if he were to repent and retract’.
وَ قَالَ مَنْ خَانَ أَمَانَةً فِي الدُّنْيَا وَ لَمْ يَرُدَّهَا إِلَى أَهْلِهَا ثُمَّ أَدْرَكَهُ الْمَوْتُ مَاتَ عَلَى غَيْرِ مِلَّتِي وَ يَلْقَى اللَّهَ وَ هُوَ عَلَيْهِ غَضْبَانُ
And he-saww said: ‘One who betrays an entrustment in the world and does not return it to its rightful one, then the death comes across him, he would have died upon other than my-saww religion, and he will meet Allah-azwj and He-azwj would be Wrathful upon him’.
وَ قَالَ مَنِ اشْتَرَى خِيَانَةً وَ هُوَ يَعْلَمُ فَهُوَ كَالَّذِي خَانَهُ.
And he-saww said: ‘One who buy a betrayal (embezzled goods) while he is knowing, so he is like the one who had betrayed (embezzled) it’’.[145]
4- 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 Asnaad’ – 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’’.[146]
5- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثٌ مَنْ كُنَّ فِيهِ زَوَّجَهُ اللَّهُ مِنَ الْحُورِ الْعِينِ كَيْفَ شَاءَ كَظْمُ الْغَيْظِ وَ الصَّبْرُ عَلَى السُّيُوفِ لِلَّهِ عَزَّ وَ جَلَّ وَ رَجُلٌ أَشْرَفَ عَلَى مَالٍ حَرَامٍ فَتَرَكَهُ لِلَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Ibn Umeyr, from Ibn Sinan who 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 Mighty and Majestic, and a man overlooking upon prohibited wealth, so he leaves it for the Sake of Allah-azwj Mighty and Majestic’’.[147]
6- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنِ الْعَرْزَمِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَقُولُ إِبْلِيسُ لَعَنَهُ اللَّهُ مَا أَعْيَانِي فِي ابْنِ آدَمَ فَلَنْ يعيني [يُعْيِيَنِي] مِنْهُ وَاحِدَةٌ مِنْ ثَلَاثٍ أَخْذُ مَالٍ مِنْ غَيْرِ حِلِّهِ أَوْ مَنْعُهُ مِنْ حَقِّهِ أَوْ وَضْعُهُ فِي غَيْرِ وَجْهِهِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Muhammad Al Barqy, from Al Azramy,
‘From Abu Abdullah-asws, Iblis-la has said: ‘Whatever assists me-la in a son of Adam-as, it will never assist me-la from him (like) one of three – his taking wealth from without its permissible means, or his preventing it from its right, or placing it in other than its (correct) aspect’’.[148]
7- ل، الخصال قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ اللَّهَ يُعَذِّبُ سِتَّةً بِسِتَّةٍ إِلَى أَنْ قَالَ وَ التُّجَّارَ بِالْخِيَانَةِ.
(The book) ‘Al Khisaal’ –
‘Amir Al-Momineen-asws said: ‘Allah-azwj will Punish six for six’ – up to he-asws said: ‘And the traders for the betrayal’’.[149]
8- ل، الخصال عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: اسْتِعْمَالُ الْأَمَانَةِ يَزِيدُ فِي الرِّزْقِ.
(The book) ‘Al Khisaal’ –
‘From Amir Al-Momineen-asws having said: ‘The use of trustworthiness increases in the sustenance’’.[150]
9- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي خَبَرِ الْمِعْرَاجِ قَالَ قَالَ النَّبِيُّ ص مَرَرْتُ بِقَوْمٍ بَيْنَ أَيْدِيهِمْ مَوَائِدُ مِنْ لَحْمٍ طَيِّبٍ وَ لَحْمٍ خَبِيثٍ يَأْكُلُونَ اللَّحْمَ الْخَبِيثَ وَ يَدَعُونَ الطَّيِّبَ فَقُلْتُ مَنْ هَؤُلَاءِ يَا جَبْرَئِيلُ
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Hisham Bin Salim,
‘From Abu Abdullah-asws in a Hadeeth of the Ascension, said: ‘The Prophet-saww said: ‘I-saww passed by a group of people, in front of them was a table meal of good meat and bad-meat. They were eating the bad meat and were leaving the good. I-saww said: ‘Who are they, O Jibraeel-saww?’
فَقَالَ هَؤُلَاءِ الَّذِينَ يَأْكُلُونَ الْحَرَامَ وَ يَدَعُونَ الْحَلَالَ وَ هُمْ مِنْ أُمَّتِكَ يَا مُحَمَّدُ.
He-as said: ‘They are those who were eating the Prohibited and leaving the Permissible, and they are from your-saww community, O Muhammad-saww!’’[151]
10- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَزَالُ أُمَّتِي بِخَيْرٍ مَا لَمْ يَتَخَاوَنُوا وَ أَدَّوُا الْأَمَانَةَ وَ آتَوُا الزَّكَاةَ فَإِذَا لَمْ يَفْعَلُوا ذَلِكَ ابْتُلُوا بِالْقَحْطِ وَ السِّنِينَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-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 do not betray each other, and they fulfil the entrustment, and they give the Zakat. When they don’t do that, they will be Tried with the drought and the years (of famine)’’.[152]
11- ختص، الإختصاص الْحَسَنُ بْنُ مَحْبُوبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَكُونُ الْمُؤْمِنُ بَخِيلًا
(The book) ‘Al Ikhtisas’ – Al Hassan Bin Mahboub who said,
‘I said to Abu Abdullah-asws, ‘Can the Momin be a miser?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ فَيَكُونُ جَبَاناً
I said, ‘Can he be a coward?’
قَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ فَيَكُونُ كَذَّاباً
I said, ‘Can he be a liar?’
قَالَ لَا وَ لَا خَائِناً
He-asws said: ‘No, nor a betrayer’.
ثُمَّ قَالَ يُجْبَلُ الْمُؤْمِنُ عَلَى كُلِّ طَبِيعَةٍ إِلَّا الْخِيَانَةَ وَ الْكَذِبَ.
Then he-asws said: ‘The Momin can be constituted upon every nature except the betrayal and the lying’’.[153]
12- ختص، الإختصاص إِسْمَاعِيلُ بْنُ جَابِرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ مَا مِنْ مُؤْمِنٍ ضَيَّعَ حَقّاً إِلَّا أَعْطَى فِي بَاطِلٍ مِثْلَيْهِ
(The book) ‘Al Ikhtisas’ – Ismail Bin Jabir,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘There is no Momin who wastes a right except he gives in the falsehood twice the like of it;
وَ مَا مِنْ مُؤْمِنٍ يَمْتَنِعُ مِنْ مَعُونَةِ أَخِيهِ الْمُسْلِمِ وَ السَّعْيِ لَهُ فِي حَوَائِجِهِ قُضِيَتْ أَوْ لَمْ تُقْضَ إِلَّا ابْتَلَاهُ اللَّهُ بِالسَّعْيِ فِي حَاجَةِ مَنْ يَأْثَمُ عَلَيْهِ وَ لَا يُؤْجَرُ بِهِ
and there is no Momin preventing a provision of his Muslim brother and the striving for him regarding his needs, fulfilled or not fulfilled, except Allah-azwj will Try him by the striving regarding a need of the one sinning upon him, and he will not be Rewarded for it.
وَ مَا مِنْ عَبْدٍ يَبْخَلُ بِنَفَقَةٍ يُنْفِقُهَا فِيمَا رَضِيَ اللَّهُ إِلَّا ابْتُلِيَ أَنْ يُنْفِقَ أَضْعَافَهَا فِيمَا يُسْخِطُ اللَّهَ.
And there is no Momin being stingy with expenditure he spends regarding what Satisfies Allah‑azwj, except Allah-azwj will Try him by him spending double it regarding what would Annoy Allah-azwj’’.[154]
13- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص لَيْسَ مِنَّا مَنْ يُحَقِّرُ الْأَمَانَةَ حَتَّى يَسْتَهْلِكَهَا إِذَا اسْتُودِعَهَا وَ لَيْسَ مِنَّا مَنْ خَانَ مُسْلِماً فِي أَهْلِهِ وَ مَالِهِ.
(The book) ‘Al Ikhtisas’ –
‘Rasool-Allah-saww said: ‘He isn’t from us-asws, one who despises an entrustment until he consumes it when entrusted’’.[155]
14- مِشْكَاةُ الْأَنْوَارِ، قَالَ رَسُولُ اللَّهِ ص لَيْسَ مِنَّا مَنْ خَانَ بِالْأَمَانَةِ.
(The book) ‘Mishkat Al Anwar’ –
‘Rasool-Allah-saww said: ‘He isn’t from us-asws, one who betrays (embezzles) the entrustment’’.[156]
باب 59 من منع مؤمنا شيئا من عنده أو من عند غيره أو استعان به أخوه فلم يعنه أو لم ينصحه في قضائه
CHAPTER 59 – ONE WHO PREVENTS A MOMIN OF SOMETHING FROM HIS POSSESSIONS, OR FROM (SOMETHING) WITH OTHERS, OR HIS BROTHER SEEKS ASSISTANCE WITH HIM BUT HE DOES NOT ASSIST HIM, OR DOES NOT ADVISE HIM IN FULFILLING IT
1- ما، الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى الْمُنْذِرِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي خَلَفٍ عَنْ صَفْوَانَ بْنِ مِهْرَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا رَجُلٍ مُسْلِمٍ أَتَاهُ رَجُلٌ مُسْلِمٌ فِي حَاجَةٍ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا فَمَنَعَهُ إِيَّاهَا عَيَّرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ تَعْيِيراً شَدِيداً وَ قَالَ لَهُ أَتَاكَ أَخُوكَ فِي حَاجَةٍ قَدْ جَعَلْتُ قَضَاهَا فِي يَدَيْكَ فَمَنَعْتَهُ إِيَّاهَا زُهْداً مِنْكَ فِي ثَوَابِهَا وَ عِزَّتِي لَا أَنْظُرُ إِلَيْكَ فِي حَاجَةٍ مُعَذَّباً كُنْتَ أَوْ مَغْفُوراً لَكَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Ahmad Bin Yahya Al Munzir, from Al-Husayn Bin Muhammad, from his father, from Ismail Bin Abu Khalaf, from Safwan Bin Mihran,
‘From Abu Abdullah-asws having said: ‘Whichever Muslim man, a Muslim comes to him regarding a need, and he is able upon fulfilling it, but he prevents him of it, Allah-azwj will Reprimand him on the Day of Qiyamah with severe Reprimand, and Say to him: “Your brother had come to you regarding a need, and I-azwj had Made its fulfilment to be in your hands, but you refused to him, as an abstention from you regarding its Reward. By My-azwj Might! I-azwj will not Look at (Consider) you regarding a need, whether you are to be Punished or Forgiven for!”’[157]
2- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص لَا تُخَيِّبْ رَاجِيَكَ فَيَمْقُتَكَ اللَّهُ وَ يُعَادِيَكَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Faham, from Al Mansoury, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘Do not disappoint one hoping to you, for Allah-azwj will Hate you and be Inimical to you’’.[158]
3- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُنْذِرِ بْنِ يَزِيدَ عَنْ أَبِي هَارُونَ الْمَكْفُوفِ قَالَ: قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا بَا هَارُونَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى آلَى عَلَى نَفْسِهِ أَنْ لَا يُجَاوِرَهُ خَائِنٌ
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Sahl, from Muhammad Bin Al-Husayn Bin Zayd, from Muhammad Bin Sinan, from Munzir Bin Yazeed, from Abu Harou Al Makfouf who said,
‘Abu Abdullah-asws said to me: ‘O Abu Haroun! Allah-azwj Blessed and Exalted Swore upon Himself-saww that He-azwj will not let a betrayer be His-azwj neighbour’.
قَالَ قُلْتُ وَ مَا الْخَائِنُ
He (the narrator) said, ‘I said, ‘And what is the betrayer?’
قَالَ مَنِ ادَّخَرَ عَنْ مُؤْمِنٍ دِرْهَماً أَوْ حَبَسَ عَنْهُ شَيْئاً مِنْ أَمْرِ الدُّنْيَا
‘One who holds back a Dirham from a Momin, or withholds from him something from the matters of the world’.
قَالَ قُلْتُ أَعُوذُ بِاللَّهِ مِنْ غَضَبِ اللَّهِ
He (the narrator) said, ‘I said, ‘I seek Refuge with Allah-azwj from the Wrath of Allah-azwj!’
فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى آلَى عَلَى نَفْسِهِ أَنْ لَا يُسْكِنَ جَنَّتَهُ أَصْنَافاً ثَلَاثَةً رَادٌّ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَوْ رَادٌّ عَلَى إِمَامٍ هُدًى أَوْ مَنْ حَبَسَ حَقَّ امْرِئٍ مُؤْمِنٍ
He-asws said: ‘Allah-azwj Blessed and Exalted Swore upon Himself-azwj that three types (of people) will not Settle in His-azwj Paradise – a rejector upon Allah-azwj Mighty and Majestic, or a rejector upon an Imam-asws of guidance, or one who withholds a right of a Momin person’.
قَالَ قُلْتُ يُعْطِيهِ مِنْ فَضْلِ مَا يَمْلِكُ
He (the narrator) said, ‘I said, ‘He should give from the surplus of what he owns?’
قَالَ يُعْطِيهِ مِنْ نَفْسِهِ وَ رُوحِهِ فَإِنْ بَخِلَ عَلَيْهِ بِنَفْسِهِ فَلَيْسَ مِنْهُ إِنَّمَا هُوَ شِرْكُ شَيْطَانٍ.
He-asws said: ‘He should give him from his self and his soul. If he is miserly upon him with himself, so it isn’t from him, but rather he is an associate of Satan-la’’.[159]
4- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ فُرَاتِ ابْنِ أَحْنَفَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا مُؤْمِنٍ مَنَعَ مُؤْمِناً شَيْئاً مِمَّا يَحْتَاجُ إِلَيْهِ وَ هُوَ يَقْدِرُ عَلَيْهِ مِنْ عِنْدِهِ أَوْ مِنْ عِنْدِ غَيْرِهِ أَقَامَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مُسْوَدّاً وَجْهُهُ مُزْرَقَّةً عَيْنَاهُ مَغْلُولَةً يَدَاهُ إِلَى عُنُقِهِ فَيُقَالُ هَذَا الْخَائِنُ الَّذِي خَانَ اللَّهَ وَ رَسُولَهُ ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Furat Ibn Ahnaf,
‘From Abu Abdullah-asws having said: ‘Whichever Momin prevents a Momin something from what he is needy to, and he is able upon it from his possessions, or from (what is) with others, Allah-azwj Mighty and Majestic will Make him stand darkened of face on the Day of Qiyamah, blue of eyes. His hands will be shackled to his neck. It will be said: ‘He is the betrayer who betrayed Allah-azwj and His-azwj Rasool-saww’. Then He-azwj will Command with him to the Fire’’.[160]
5- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ عَبَّادِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ الصَّيْرَفِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ الْمُؤْمِنُ رَحْمَةٌ عَلَى الْمُؤْمِنِ
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Abbad Bin Suleyman, from Muhammad Bin Suleyman, from his father, from Haroun Bin Al Jahm, from Ismail Bin Ammar Al Sayrafi,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you‑asws! The Momin is a mercy upon the Momin?’
فَقَالَ نَعَمْ
He-asws said: ‘Yes’.
فَقُلْتُ وَ كَيْفَ ذَلِكَ
‘I said, ‘And how is that so?’
قَالَ أَيُّمَا مُؤْمِنٍ أَتَاهُ أَخُوهُ فِي حَاجَةٍ فَإِنَّمَا ذَلِكَ رَحْمَةٌ مِنَ اللَّهِ سَاقَهَا إِلَيْهِ وَ سَيَّبَهَا لَهُ فَإِنْ قَضَى حَاجَتَهُ كَانَ قَدْ قَبِلَ الرَّحْمَةَ بِقَبُولِهَا وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا فَإِنَّمَا رَدَّ عَنْ نَفْسِهِ الرَّحْمَةَ الَّتِي سَاقَهَا اللَّهُ إِلَيْهِ وَ سَيَّبَهَا لَهُ وَ ذُخِرَتِ الرَّحْمَةُ إِلَى يَوْمِ الْقِيَامَةِ
He-asws said: ‘Whichever Momin his brother comes to him regarding a need, so that (his coming) is a Mercy from Allah-azwj He-azwj has Ushered it to him and has Released it to him. If he fulfills his need, he would have Accepted the Mercy by accepting it, and if he rejects him from his need while he is able upon fulfilling it, so rather he has rejected the Mercy from himself which Allah-azwj has Ushered it to him and had Released it for him, and the Mercy is Treasured up to the Day of Qiyamah.
فَيَكُونُ الْمَرْدُودُ عَنْ حَاجَتِهِ هُوَ الْحَاكِمَ فِيهَا إِنْ شَاءَ صَرَفَهَا إِلَى نَفْسِهِ وَ إِنْ شَاءَ إِلَى غَيْرِهِ
Thus, he would be the one rejected from his need. He is the decider regarding it. If he so desires, he turns it away from himself, and if he so desires, to someone else.
يَا إِسْمَاعِيلُ فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ هُوَ الْحَاكِمُ فِي رَحْمَةٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ قَدْ شُرِعَتْ لَهُ فَإِلَى مَنْ تَرَى يَصْرِفُهَا
O Ismail! When it will be the Day of Qiyamah, he will be the decider regarding the Mercy from Allah-azwj Mighty and Majestic having been started for him. Who do you see him turning it to?’
قَالَ فَقُلْتُ جُعِلْتُ فِدَاكَ لَا أَظُنُّهُ يَصْرِفُهَا عَنْ نَفْسِهِ
He (the narrator) said, ‘I said, ‘’May I be sacrificed for you-asws! I don’t think he will turn it away from himself’.
قَالَ لَا تَظُنَّ وَ لَكِنِ اسْتَيْقِنْ فَإِنَّهُ لَا يَرُدُّهَا عَنْ نَفْسِهِ
He-asws said: ‘Do not guess, but be certain, for he will not reject it from himself.
يَا إِسْمَاعِيلُ مَنْ أَتَاهُ أَخُوهُ فِي حَاجَةٍ يَقْدِرُ عَلَى قَضَائِهَا فَلَمْ يَقْضِهَا لَهُ سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً يَنْهَشُ إِبْهَامَهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً.
O Ismail! One to whom his brother comes regarding a need he is able upon fulfilling it, but does not fulfill it for him, Allah-azwj will Cause a serpent to prevail upon him, gnawing at his toes in his grave up to the Day of Qiyamah-asws, whether he is Forgiven for or Punished’’.[161]
6- ثو، ثواب الأعمال أَبِي رَحِمَهُ اللَّهُ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ أَبِي جَمِيلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ الْمُسْلِمِ وَ لَمْ يُنَاصِحْهُ فِيهَا كَانَ كَمَنْ خَانَ اللَّهَ وَ رَسُولَهُ وَ كَانَ اللَّهُ عَزَّ وَ جَلَّ خَصْمَهُ.
(The book) ‘Al Amaal’ – My father, may Allah-azwj have Mercy on him, from Sa’ad, from Ibn Abu Al Khattab, from Abu Jameela who said,
‘I heard Abu Abdullah-asws saying: ‘One who walks regarding a need of his Muslim brother and does not advise him during it, would be like the one having betrayed Allah-azwj and His-azwj Rasool-saww, and Allah-azwj Mighty and Majestic will be his contender’’.[162]
7- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ مُصَبِّحِ بْنِ هِلْقَامٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَيُّمَا رَجُلٍ مِنْ أَصْحَابِنَا اسْتَعَانَ بِهِ رَجُلٌ مِنْ إِخْوَانِهِ فِي حَاجَةٍ فَلَمْ يُبَالِغْ فِيهَا بِكُلِّ جُهْدِهِ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ وَ الْمُؤْمِنِينَ-
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from Idrees Bin Al-Hassan, from Musabbih Bin Hilqam, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever man from our-asws companions, a man from his brother were to seek to be assisted by him regarding a need, but he does not go to the extremes in it in every effort, so he has betrayed Allah-azwj, and His-azwj Rasool-saww, and Momineen-asws’.
قَالَ أَبُو بَصِيرٍ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَعْنِي بِقَوْلِكَ وَ الْمُؤْمِنِينَ
Abu Baseer said, ‘I said to Abu Abdullah-asws, ‘What do you-asws mean by your-asws words, ‘And the Momineen’?’
قَالَ مِنْ لَدُنْ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى آخِرِهِمْ.
He-asws said: ‘From the time of Amir Al-Momineen-asws up to last of them’’.[163]
8- ثو، ثواب الأعمال أَبِي رَحِمَهُ اللَّهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَرَّارٍ عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا رَجُلٍ مِنْ شِيعَتِنَا أَتَاهُ رَجُلٌ مِنْ إِخْوَانِنَا فَاسْتَعَانَ بِهِ فِي حَاجَةٍ فَلَمْ يُعِنْهُ وَ هُوَ يَقْدِرُ ابْتَلَاهُ اللَّهُ عَزَّ وَ جَلَّ بِأَنْ يَقْضِيَ حَوَائِجَ عَدُوٍّ مِنْ أَعْدَائِنَا يُعَذِّبُهُ اللَّهُ عَلَيْهِ يَوْمَ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – My father, may Allah-azwj have Mercy on him, from Ali Bin Ibrahim, from his father, from Ibn Marrar, from Yunus, from Ibn Muskan, from Abu baser,
‘From Abu Abdullah-asws having said: ‘Whichever man from our-asws Shias, a man from our-asws brethren seeks assistance with him regarding a need, but he does not assist him while he is able, Allah-azwj Mighty and Majestic will Try him with him fulfilling needs of a enemy from our‑asws enemies (for which) Allah-azwj will Punish him on the Day of Qiyamah’’.[164]
9- ثو، ثواب الأعمال مُحَمَّدُ بْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ سَعْدَانَ بْنِ مُسْلِمٍ عَنِ الْحُسَيْنِ بْنِ أَبَانٍ عَنْ جَعْفَرٍ ع قَالَ: مَنْ بَخِلَ بِمَعُونَةِ أَخِيهِ الْمُسْلِمِ وَ الْقِيَامِ لَهُ فِي حَاجَتِهِ ابْتُلِيَ بِمَعُونَةِ مَنْ يَأْثَمُ عَلَيْهِ وَ لَا يُؤْجَرُ.
(The book) ‘Sawaab Al Amaal’ – Muhammad Bin Al Waleed, from Al Saffar, from Al Abbas Bin Marouf, from Sa’dan Bin Muslim, from Al-Husayn Bin Aban,
‘From Ja’far-asws having said: ‘One who is miserly with assisting his Muslim brother and the standing for him regarding his need, will be Tried with assisting one who sins (offends) upon him, and he will not be Rewarded’’.[165]
10- ص، قصص الأنبياء عليهم السلام الصَّدُوقُ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ أَبِي إِسْحَاقَ الْخُرَاسَانِيِّ عَنْ وَهْبِ بْنِ مُنَبِّهٍ قَالَ: رَوَوْا أَنَ رَجُلًا مِنْ بَنِي إِسْرَائِيلَ بَنَى قَصْراً فَجَوَّدَهُ وَ شَيَّدَهُ ثُمَّ صَنَعَ طَعَاماً فَدَعَا الْأَغْنِيَاءَ وَ تَرَكَ الْفُقَرَاءَ فَكَانَ إِذَا جَاءَ الْفَقِيرُ قِيلَ لِكُلِّ وَاحِدٍ مِنْهُمْ إِنَّ هَذَا طَعَامٌ لَمْ يُصْنَعْ لَكَ وَ لَا لِأَشْبَاهَك
(The book) ‘Qasas Al-Anbiya-as’, may the greetings be upon them-as – Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from Abu Is’haq Al Khurasany, from Wahab Bin Munabbih who said,
‘It is being reported that a man from the children of Israel built a castle, so he made it well and strengthened it. Then he made food and invited the rich and neglected the poor. It was so that when the poor came, it was said to each one of them, ‘The food has not been made for you nor for the likes of you!’
قَالَ فَبَعَثَ اللَّهُ مَلَكَيْنِ فِي زِيِّ الْفُقَرَاءِ فَقِيلَ لَهُمَا مِثْلُ ذَلِكَ ثُمَّ أَمَرَهُمَا اللَّهُ تَعَالَى بِأَنْ يَأْتِيَا فِي زِيِّ الْأَغْنِيَاءِ فَأُدْخِلَا وَ أُكْرِمَا وَ أُجْلِسَا فِي الصَّدْرِ فَأَمَرَهُمَا اللَّهُ تَعَالَى أَنْ يَخْسِفَا الْمَدِينَةَ وَ مَنْ فِيهَا.
He (the narrator) said, ‘Allah-azwj Sent two Angels in appearance of the poor ones. It was said to them similar to that. Then Allah-azwj the Exalted Commanded them to come in the appearance of the rich. They were allowed to enter, and were honoured, and were seated in the centre. Allah-azwj the Exalted Commanded the city and the ones in it to be submerged’’.[166]
11- ختص، الإختصاص عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ فَإِنَّمَا هِيَ رَحْمَةٌ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى سَاقَهَا إِلَيْهِ فَإِنْ قَبِلَ ذَلِكَ فَقَدْ وَصَلَهُ بِوَلَايَتِنَا وَ هُوَ مَوْصُولٌ بِوَلَايَةِ اللَّهِ تَبَارَكَ وَ تَعَالَى
(The book) ‘Al-Ikhtisas’ –
‘From Ali son of Ja’far-asws, from his brother-asws Musa Bin Ja’far-asws, he (Ali) said, ‘I heard him‑asws saying: ‘One to whom his Momin brother comes regarding a need, so rather it is a Mercy from Allah-azwj Blessed and Exalted which He-azwj has Ushered to him. If he accepts that, so he has maintained our-asws Wilayah, and it is connected with the Wilayah of Allah-azwj Blessed and Exalted.
وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا سَلَّطَ اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيْهِ شُجَاعاً مِنْ نَارٍ يَنْهَشُهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً فَإِنْ عَذَرَهُ الطَّالِبُ كَانَ أَسْوَأَ حَالًا.
And if he were to reject him of his need while he is able upon fulfilling it, Allah-azwj Blessed and Exalted will Cause a serpent of fire to devour him in his grave up to the Day of Qiyamah, whether he is Forgiven for or Punished. If the seeker were to excuse him, he would be of an eviler state’’.[167]
12- كِتَابُ قَضَاءِ الْحُقُوقِ لِلصُّورِيِّ، قَالَ الصَّادِقُ ع الْمُؤْمِنُ الْمُحْتَاجُ رَسُولُ اللَّهِ تَعَالَى إِلَى الْغَنِيِّ الْقَوِيِّ فَإِذَا خَرَجَ الرَّسُولُ بِغَيْرِ حَاجَتِهِ غُفِرَتْ لِلرَّسُولِ ذُنُوبُهُ وَ سَلَّطَ اللَّهُ عَلَى الْغَنِيِّ الْقَوِيِّ شَيَاطِينَ تَنْهَشُهُ قَالَ يُخَلَّى بَيْنَهُ وَ بَيْنَ أَصْحَابِ الدُّنْيَا
The book ‘Qaza Al Uqouq’ of Al Sowry –
‘Al-Sadiq-asws said: ‘The Momin, the needy, is a messenger of Allah-azwj the Exalted to the rich, the strong. When the messenger goes out without his need, the messenger is Forgiven his sins, and Allah-azwj Causes a Satan-la to prevail upon the rich, biting him. He-la says, ‘Free between him and companions of the world!’
فَلَا يَرْضَوْنَ بِمَا عِنْدَهُ حَتَّى يَتَكَلَّفَ لَهُمْ يَدْخُلُ عَلَيْهِمُ الشَّاعِرُ فَيُسْمِعُهُ فَيُعْطِيهِ مَا شَاءَ فَلَا يُؤْجَرُ عَلَيْهِ فَهَذِهِ الشَّيَاطِينُ الَّتِي تَنْهَشُهُ.
They are not satisfied with what is with him until he-la encumbers for them, the poet enters to see them. They listen to him, they give him whatever he so desires, and he is not Rewarded upon it. So this is the Satan-la who bites him’’.[168]
وَ عَنْهُ ع أَنَّهُ قَالَ لِرِفَاعَةَ بْنِ مُوسَى وَ قَدْ دَخَلَ عَلَيْهِ يَا رِفَاعَةُ أَ لَا أُخْبِرُكَ بِأَكْثَرِ النَّاسِ وِزْراً
And from him-asws, having said to Rifa’at Bin Musa, and he had entered to see him-asws: ‘O Rifa’at! Shall I-asws inform you of the one from the people with most burdens?’
قُلْتُ بَلَى جُعِلْتُ فِدَاكَ
I said, ‘Yes, may I be sacrificed for you-asws!
قَالَ مَنْ أَعَانَ عَلَى مُؤْمِنٍ بِفَضْلِ كَلِمَةٍ
He-asws said: ‘One who assists against a Momin by a surplus word’.
ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بأَقَلِّهِمْ أَجْراً
Then he-asws said: ‘Shall I-asws inform you with the least of them in Reward?’
قُلْتُ بَلَى جُعِلْتُ فِدَاكَ
I said, ‘Yes, may I be sacrificed for you-asws!’
قَالَ مَنِ ادَّخَرَ عَنْ أَخِيهِ شَيْئاً مِمَّا يَحْتَاجُ إِلَيْهِ فِي أَمْرِ آخِرَتِهِ وَ دُنْيَاهُ
He-asws said: ‘One withholding from his brother something from what he is needy to regarding the matters of his Hereafter and his world’.
ثُمَّ قَالَ أَ لَا أُخْبِرُكُمْ بِأَوْفَرِهِمْ نَصِيباً مِنَ الْإِثْمِ
Then he said, ‘Shall I-asws inform you with the most plentiful of them of sins?’
قُلْتُ بَلَى جُعِلْتُ فِدَاكَ
I said, ‘Yes, may I be sacrificed for you-asws!
قَالَ مَنْ عَابَ عَلَيْهِ شَيْئاً مِنْ قَوْلِهِ وَ فِعْلِهِ أَوْ رَدَّ عَلَيْهِ احْتِقَاراً لَهُ وَ تَكَبُّراً عَلَيْهِ
He-asws said: ‘One who faults upon him (Momin brother), anything from his words or his deeds, or rejects upon him despising to him and being arrogant upon him’.
ثُمَّ قَالَ أَزِيدُكَ حَرْفاً آخَرَ يَا رِفَاعَةُ مَا آمَنَ بِاللَّهِ وَ لَا بِمُحَمَّدٍ وَ لَا بِعَلِيٍّ مَنْ إِذَا أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ لَمْ يَضْحَكْ فِي وَجْهِهِ فَإِنْكَانَتْ حَاجَتُهُ عِنْدَهُ سَارَعَ إِلَى قَضَائِهَا وَ إِنْ لَمْ يَكُنْ عِنْدَهُ تَكَلَّفَ مِنْ عِنْدِ غَيْرِهِ حَتَّى يَقْضِيَهَا لَهُ
Then he-asws said: ‘I-asws shall increase for you another word, O Rifa’at! He has neither believed in Allah-azwj, nor in Muhammad-saww, nor in Ali-asws, the one who when his Momin brother comes to him regarding a need, he does not laugh in his face. If his need were to be in his possession, he hastens to fulfill it, and if it does not happen to be in his possession, he encumber from what is with others, until he fulfills it.
فَإِذَا كَانَ بِخِلَافِ مَا وَصَفْتُهُ فَلَا وَلَايَةَ بَيْنَنَا وَ بَيْنَهُ.
When he happens to be opposite to what I-asws have described, there is no Wilayah between us-asws and him’’.[169]
13- ما، الأمالي للشيخ الطوسي الْحُسَيْنُ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ وَهْبَانَ عَنْ أَحْمَدَ بْنِ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا مُؤْمِنٍ سَأَلَ أَخَاهُ الْمُؤْمِنَ حَاجَةً وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا فَرَدَّهُ عَنْهَا سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً فِي قَبْرِهِ يَنْهَشُ مِنْ أَصَابِعِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al-Husayn Bin Ibrahim, from Muhammad Bin Wahban, from Ahmad Bin Ibrahim, from Al-Husayn Bin Ali Al Zafrany, from Al Barqy, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Aban Bin Taglib,
‘From Abu Abdullah-asws having said: ‘Whichever Momin his brothers asks him for a need while he is able upon fulfilling it, and he repels him from it, Allah-azwj will Cause a serpent to prevail upon him in his grave biting from his fingers’’.[170]
14- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ الصَّادِقُ ع مَنْ أَتَاهُ أَخُوهُ الْمُسْلِمُ يَسْأَلُهُ عَنْ فَضْلِ مَا عِنْدَهُ فَمَنَعَهُ مَثَّلَهُ اللَّهُ لَهُ فِي قَبْرِهِ شُجَاعاً يَنْهَشُ لَحْمَهُ إِلَى يَوْمِ الْقِيَامَةِ.
(The book) ‘Dawaat’ of Al Rawandy –
‘Al-Sadiq-asws said: ‘One whom his Muslim brother comes to him asking him about a surplus of what is in his possession, but he prevents, Allah-azwj will Cause a serpent to be resembled for him in his grave, biting his flesh up to the Day of Qiyamah’’.[171]
15- عُدَّةُ الدَّاعِي، عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع الْمُؤْمِنُ رَحْمَةٌ
(The book) Uddat Al Daie’ – From Ismail Bin Ammar who said,
‘I said to Abu Abdullah-asws, ‘The Momin is a mercy?’
قَالَ نَعَمْ وَ أَيُّمَا مُؤْمِنٍ أَتَاهُ أَخُوهُ فِي حَاجَتِهِ فَإِنَّمَا ذَلِكَ رَحْمَةٌ سَاقَهَا اللَّهُ إِلَيْهِ وَ سَيَّبَهَا لَهُ فَإِنْ قَضَاهَا كَانَ قَدْ قَبِلَ الرَّحْمَةَ بِقَبُولِهَا وَ إِنْ رَدَّهُ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا فَإِنَّمَا رَدَّ عَنْ نَفْسِهِ الرَّحْمَةَ الَّتِي سَاقَهَا اللَّهُ إِلَيْهِ وَ سَيَّبَهَا لَهُ وَ ذُخِرَتِ الرَّحْمَةُ لِلْمَرْدُودِ عَنْ حَاجَتِهِ
He-asws said: ‘Yes, and whichever Momin his brother comes to him regarding a need, so rather that is a mercy Allah-azwj is Ushering it to him, and Released it for him. If he were to fulfill it, he would have accept the mercy with its acceptance, and if he were to reject him while he was able upon fulfilling it, so rather he would have rejected from himself the mercy which Allah-azwj had Ushered it to him and Released it for him, and the mercy is treasures for the one repelled from his need.
وَ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ وَ لَمْ يُنَاصِحْهُ بِكُلِّ جُهْدِهِ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ وَ الْمُؤْمِنِينَ وَ أَيُّمَا رَجُلٍ مِنْ شِيعَتِنَا أَتَاهُ رَجُلٌ مِنْ إِخْوَانِهِ وَ اسْتَعَانَ بِهِ فِي حَاجَتِهِ فَلَمْ يُعِنْهُ وَ هُوَ يَقْدِرُ ابْتَلَاهُ اللَّهُ تَعَالَى بِقَضَاءِ حَوَائِجِ أَعْدَائِنَا لِيُعَذِّبَهُ بِهَا
And the one who walks regarding a need of his brother and does not advise him with all his efforts, so he has betrayed Allah-azwj and His-azwj Rasool-saww and the Momineen; and whichever man from our-asws Shias, a man from his brethren comes to him and seeks assistance with him regarding his need, but he does not assist him while he is able to, Allah‑azwj the Exalted will Try him with fulfilling needs of our-asws enemies for Him-azwj to Punish him due to it.
وَ مَنْ حَقَّرَ مُؤْمِناً فَقِيراً وَ اسْتَخَفَّ بِهِ وَ احْتَقَرَهُ لِقِلَّةِ ذَاتِ يَدِهِ وَ فَقْرِهِ شَهَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ وَ حَقَّرَهُ وَ لَا يَزَالُ مَاقِتاً لَهُ
And one who despises a poor Momin and takes lightly with him due to the lack of possessions in his hand and his poverty, Allah-azwj will Publicise him on the Day of Qiyamah upon the heads of people and Despise him, and He-azwj will not cease to be Hateful to him.
وَ مَنِ اغْتِيبَ عِنْدَهُ أَخُوهُ الْمُؤْمِنُ فَنَصَرَهُ وَ أَعَانَهُ نَصَرَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ مَنْ لَمْ يَنْصُرْهُ وَ لَمْ يَدْفَعْ عَنْهُ وَ هُوَ يَقْدِرُ خَذَلَهُ اللَّهُ وَ حَقَّرَهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
And the in whose presence his Momin brother is being backbitten, so he helps him and assists him, Allah-azwj will Help him in the world and the Hereafter; and the one who does not help him and does not defend him while he is able to, Allah-azwj will Abandon him and Despise him in the world and the Hereafter’’.[172]
16- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ فُرَاتِ بْنِ أَحْنَفَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا مُؤْمِنٍ مَنَعَ مُؤْمِناً شَيْئاً مِمَّا يَحْتَاجُ إِلَيْهِ وَ هُوَ يَقْدِرُ عَلَيْهِ مِنْ عِنْدِهِ أَوْ مِنْ عِنْدِ غَيْرِهِ أَقَامَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ مُسْوَدّاً وَجْهُهُ مُزْرَقَّةً عَيْنَاهُ مَغْلُولَةً يَدَاهُ إِلَى عُنُقِهِ فَيُقَالُ هَذَا الْخَائِنُ الَّذِي خَانَ اللَّهَ وَ رَسُولَهُ ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, and Abu Ali Al Ashari, from Muhammad Bin Hassan, altogether from Muhammad Bin Ali, from Muhammad Bin Sinan, from Furat Bin Ahnaf,
‘From Abu Abdullah-asws having said: ‘Whichever Momin prevents a Momin of something from what he is needy to while he is able upon it from his own possessions, or from the possessions of someone else, Allah-azwj Mighty and Majestic will Make him stand on the Day of Qiyamah with a darkened face and blue eyes. His hands will be shackled to his neck. It will be said, ‘This is the betrayer who had betrayed Allah-azwj and His-azwj Rasool-saww’, then He-azwj will Command him to the Fire’’.[173]
17- كا، الكافي عَنِ ابْنِ سِنَانٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا يُونُسُ مَنْ حَبَسَ حَقَّ الْمُؤْمِنِ أَقَامَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ خَمْسَمِائَةِ عَامٍ عَلَى رِجْلَيْهِ يَسِيلُ عَرَقُهُ أَوْدِيَةً وَ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ تَعَالَى هَذَا الظَّالِمُ الَّذِي حَبَسَ عَنِ اللَّهِ حَقَّهُ
(The book) ‘Al Kafi’ – From Ibn Sinan, from Yunus Bin Zabyan who said,
‘Abu Abdullah-asws said: ‘O Yunus! One who withholds a right of the Momin, Allah-azwj Mighty and Majestic will Stand him on his legs on the Day of Qiyamah for five hundred years, and a caller will call out from the Presence of Allah-azwj the Exalted: ‘This is the oppressors who had withheld from Allah-azwj His-azwj Right!’
قَالَ فَيُوَبَّخُ أَرْبَعِينَ يَوْماً ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ.
He-asws said: ‘He will rebuke him for forty days, then He-azwj will be Commanded with to the Fire’’.[174]
18- كا، الكافي عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ كَانَتْ لَهُ دَارٌ فَاحْتَاجَ مُؤْمِنٌ إِلَى سُكْنَاهَا فَمَنَعَهُ إِيَّاهَا قَالَ اللَّهُ عَزَّ وَ جَلَّ مَلَائِكَتِي أَ بَخِلَ عَبْدِي بِسُكْنَى الدُّنْيَا وَ عِزَّتِي وَ جَلَالِي لَا يَسْكُنُ جِنَانِي أَبَداً.
(The book) ‘Al Kafi’ – From Muhammad Bin Sinan, from Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘One who has a house for him, and a Momin is needy to settle in it, but he refuse it to him. Allah-azwj Mighty and Majestic Says: “My Angels! My-azwj servant is being miserly with a dwelling of the world! By My-azwj Might and My-azwj Majesty! He will not dwell in My-azwj Gardens, ever!’’[175]
19- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ قَالَ سَمِعْتُ أَبَا الْحَسَنِ ع يَقُولُ مَنْ أَتَاهُ أَخُوهُ الْمُؤْمِنُ فِي حَاجَةٍ فَإِنَّمَا هِيَ رَحْمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ سَاقَهَا إِلَيْهِ فَإِنْ قَبِلَ ذَلِكَ فَقَدْ وَصَلَهُ بِوَلَايَتِنَا وَ هُوَ مَوْصُولٌ بِوَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,
‘From Ali son of Ja’far-asws who said, ‘I heard Abu Al-Hassan-asws saying: ‘One to whom his Momin brother comes regarding a need, so rather it is a mercy from Allah-azwj Mighty and Majestic He-azwj has Ushered to him. If he accepts that, so he has connect with our-asws Wilayah, and it is connected with the Wilayah of Allah-azwj Mighty and Majestic.
وَ إِنْ رَدَّهُ عَنْ حَاجَتِهِ وَ هُوَ يَقْدِرُ عَلَى قَضَائِهَا سَلَّطَ اللَّهُ عَلَيْهِ شُجَاعاً مِنْ نَارٍ يَنْهَشُهُ فِي قَبْرِهِ إِلَى يَوْمِ الْقِيَامَةِ مَغْفُورٌ لَهُ أَوْ مُعَذَّبٌ فَإِنْ عَذَرَهُ الطَّالِبُ كَانَ أَسْوَأَ حَالًا
And if he were to reject him from his need while he is able upon fulfilling it, Allah-azwj will Cause a serpent of fire biting him in his grave up to the Day of Qiyamah, whether he is Forgiven for or Punished, for if the seeker were to excuse him, he would be of an eviler state’.
قَالَ وَ سَمِعْتُهُ يَقُولُ مَنْ قَصَدَ إِلَيْهِ رَجُلٌ مِنْ إِخْوَانِهِ مُسْتَجِيراً بِهِ فِي بَعْضِ أَحْوَالِهِ فَلَمْ يُجِرْهُ بَعْدَ أَنْ يَقْدِرَ عَلَيْهِ فَقَدْ قَطَعَ وَلَايَةَ اللَّهِ تَبَارَكَ وَ تَعَالَى.
He (the narrator) said, ‘And I heard him-asws saying: ‘One to whom a man from his brothers aims to him seeking to be rescued by him regarding one of his situations, but he does not rescue him despite being able upon it, so he has cut off Wilayah of Allah-azwj Blessed and Exalted’’.[176]
20- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ سَعْدَانَ عَنْ حُسَيْنِ بْنِ أَمِينٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ بَخِلَ بِمَعُونَةِ أَخِيهِ الْمُسْلِمِ وَ الْقِيَامِ لَهُ فِي حَاجَتِهِ إِلَّا ابْتُلِيَ بِمَعُونَةِ مَنْ يَأْثَمُ عَلَيْهِ وَ لَا يُؤْجَرُ.
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad Bin Khalid, and Abu Ali Al Ashary, from Muhammad Bin Hassan, from Muhammad Bin Ali, from Sa’dan, from Husayn Bin Ameen,
‘From Abu Ja’far-asws having said: ‘One who is miserly with assisting his Muslim brother and the standing for him regarding his need, except he will be Tried with assisting one who will sin (offend) upon him and he will not be Rewarded’’.[177]
21- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَيُّمَا رَجُلٍ مِنْ شِيعَتِنَا أَتَى رَجُلًا مِنْ إِخْوَانِهِ فَاسْتَعَانَ بِهِ فِي حَاجَتِهِ فَلَمْ يُعِنْهُ وَ هُوَ يَقْدِرُ إِلَّا ابْتَلَاهُ اللَّهُ بِأَنْ يَقْضِيَ حَوَائِجَ عِدَّةٍ مِنْ أَعْدَائِنَا يُعَذِّبُهُ اللَّهُ عَلَيْهَا يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunsu, from Ibn Muskan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Whichever man from our-asws Shias, a man from his brethren comes to him and seeks assistance with him regarding his need, but he does not assist him while he is able to, except Allah-azwj will Try him with fulfilling needs of an enemy from our-asws enemies. Allah-azwj will Punish him upon it on the Day of Qiyamah’’.[178]
22- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنِ الْخَطَّابِ بْنِ مُصْعَبٍ عَنْ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمْ يَدَعْ رَجُلٌ مَعُونَةَ أَخِيهِ الْمُسْلِمِ حَتَّى يَسْعَى فِيهَا وَ يُوَاسِيَهُ إِلَّا ابْتُلِيَ بِمَعُونَةِ مَنْ يَأْثَمُ وَ لَا يُؤْجَرُ.
(The book) ‘Al Kafi’ – from Abu Ali Al Ashari, from Muhammad Bin Hassan, from Muhammad Bin Aslam, from Al Khattab Bin Mus’ab Bin Sadeyr,
‘From Abu Abdullah-asws having said: ‘A man will not leave assisting his Muslim brother until he strives regarding it and consoling him, except he will be Tried with assisting one who will sin (offend) him, and he will not be Rewarded’’.[179]
23- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع قَالَ سَمِعْتُهُ يَقُولُ مَنْ قَصَدَ إِلَيْهِ رَجُلٌ مِنْ إِخْوَانِهِ مُسْتَجِيراً بِهِ فِي بَعْضِ أَحْوَالِهِ فَلَمْ يُجِرْهُ بَعْدَ أَنْ يَقْدِرَ عَلَيْهِ فَقَدْ قَطَعَ وَلَايَةَ اللَّهِ عَزَّ وَ جَلَ.
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Ahmad Bin Muhammad Bin Abdullah,
‘From Ali son of Ja’far-asws, from Abu Al-Hassan-asws, he said, ‘I heard him-asws saying: ‘One to whom a man from his brethren aims to him, seeking to be rescued by him in one of his situations, but he does not rescue him after having been able upon it, so he has cut off Wilayah of Allah-azwj Mighty and Majestic’’.[180]
24- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَبِي حَفْصٍ الْأَعْشَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ص مَنْ سَعَى فِي حَاجَةٍ لِأَخِيهِ فَلَمْ يُنَاصِحْهُ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya Bin Muhammad, from Al-Hassan Bin Ali Bin Al Numan, from Abu Hafs Al A’sha,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I heard him-asws saying: ‘One who strives regarding a need of his brother but does not advise him, so he has betrayed Allah-azwj and His‑azwj Rasool-saww’’.[181]
25- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ وَ أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ جَمِيعاً عَنْ إِدْرِيسَ بْنِ الْحَسَنِ عَنْ مُصَبِّحِ بْنِ هِلْقَامٍ قَالَ أَخْبَرَنَا أَبُو بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ أَيُّمَا رَجُلٍ مِنْ أَصْحَابِنَا اسْتَعَانَ بِهِ رَجُلٌ مِنْ إِخْوَانِهِ فِي حَاجَةٍ فَلَمْ يُبَالِغْ فِيهَا بِكُلِّ جُهْدِهِ فَقَدْ خَانَ اللَّهَ وَ رَسُولَهُ وَ الْمُؤْمِنِينَ
(The book) ‘Al Kafi’ – a number of our companions, from Ahmad Bin Muhammad Bin Khalid and Abu Ali Al Ashari, from Muhammad Bin Hassan, altogether from Idrees Bin Al-Hassan, from Musabbih Bin Hilqam who said,
‘I heard Abu Abdullah-asws saying: ‘Whichever man from our companions, a man from his companions seeks assistance with him regarding a need, but he does not go to extreme in it with will all of his efforts, so he has betrayed Allah-azwj and His-azwj Rasool-saww and the Momineen’.
قَالَ أَبُو بَصِيرٍ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع مَا تَعْنِي بِقَوْلِكَ وَ الْمُؤْمِنِينَ
Abu Baseer said, ‘I said to Abu Abdullah-asws, ‘What do you-asws mean by your-asws words: ‘And the Momineen’?’
قَالَ مِنْ لَدُنْ أَمِيرِ الْمُؤْمِنِينَ إِلَى آخِرِهِمْ.
He-asws said: ‘From the time of Amir Al-Momineen-asws up to their last one’’.[182]
26- كا، الكافي عَنْهُمَا جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِي جَمِيلَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ مَشَى فِي حَاجَةِ أَخِيهِ ثُمَّ لَمْ يُنَاصِحْهُ فِيهَا كَانَ كَمَنْ خَانَ اللَّهَ وَ رَسُولَهُ وَ كَانَ اللَّهُ خَصْمَهُ.
(The book) ‘Al Kafi’ – from both of them together, from Muhammad Bin Ali, from Abu Jamee;a who said,
‘I heard Abu Abdullah-asws saying: ‘One who walk regarding a need of his brother, then he does not advise him in it, would be like the one who betrays Allah-azwj and His-azwj Rasool-saww, and Allah-azwj would be his contender’’.[183]
27- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ حُسَيْنِ بْنِ حَازِمٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ اسْتَشَارَ أَخَاهُ فَلَمْ يَمْحَضْهُ مَحْضَ الرَّأْيِ سَلَبَهُ اللَّهُ عَزَّ وَ جَلَّ رَأْيَهُ.
(The book) ‘Al Kafi’ – a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from one his companions, from Husayn Bin Hazim, from Husayn Bin Umar Bin Yazeed, from his father,
‘From Abu Abdullah-asws having said: ‘One who consults his brother, but he is not sincere with him with a sincere view, Allah-azwj Mighty and Majestic will Strip him of his view’’.[184]
باب 60 الهجران
CHAPTER 60 – THE DESERTION (CESSATION OF RELATIONSHIP)
1- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنِ الْقَاسِمِ بْنِ الرَّبِيعِ وَ عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ رَفَعَهُ قَالَ فِي وَصِيَّةِ الْمُفَضَّلِ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَفْتَرِقُ رَجُلَانِ عَلَى الْهِجْرَانِ إِلَّا اسْتَوْجَبَ أَحَدُهُمَا الْبَرَاءَةَ وَ اللَّعْنَةَ وَ رُبَّمَا اسْتَحَقَّ ذَلِكَ كِلَاهُمَا
(The book) ‘Al Kafi’ – From Al-Husayn Bin Muhammad, from Ja’far Bin Muhammad, from Al Qasim Bin Al Rabie, from the number, from Al Barqy raising it, said,
‘In a bequest of Al Mufazzal, ‘I heard Abu Abdullah-asws saying, ‘No two men will separate upon the desertion except one of them would obligate the disownment and the curse, and sometimes both of them would deserve that’.
فَقَالَ لَهُ مُعَتِّبٌ جَعَلَنِيَ اللَّهُ فِدَاكَ هَذَا الظَّالِمُ فَمَا بَالُ الْمَظْلُومِ
Muattib said to him, ‘May Allah-azwj Make me to be sacrificed for you-asws! This is (for) the oppressor, so what is the matter with the oppressed (being cursed)?’
قَالَ لِأَنَّهُ لَا يَدْعُو أَخَاهُ إِلَى صِلَتِهِ وَ لَا يَتَغَامَسُ لَهُ عَنْ كَلَامِهِ سَمِعْتُ أَبِي يَقُولُ إِذَا تَنَازَعَ اثْنَانِ فَعَازَّ أَحَدُهُمَا الْآخَرَ فَلْيَرْجِعِ الْمَظْلُومُ إِلَى صَاحِبِهِ حَتَّى يَقُولَ لِصَاحِبِهِ أَيْ أَخِي أَنَا الظَّالِمُ حَتَّى يَقْطَعَ الْهِجْرَانَ بَيْنَهُ وَ بَيْنَ صَاحِبِهِ فَإِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَكَمٌ عَدْلٌ يَأْخُذُ لِلْمَظْلُومِ مِنَ الظَّالِمِ.
He-asws said: ‘Because he did not call his brother to be connected to him not did he overlook for him from his speech. I-asws heard my-asws father-asws saying: ‘When two (persons) dispute, so one of them consoles the other, let the oppressed return to his companion until he says to his companions, ‘Yes, my brother! I am the unjust’, until the desertion is cut off between him and his companion, for Allah-azwj Blessed and Exalted Judges justly. He-azwj Seizes for the oppressed from the oppressor’’.[185]
2- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ الْفَضْلِ بْنِ شَاذَانَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ الْحَكَمِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا هِجْرَةَ فَوْقَ ثَلَاثٍ.
(The book) ‘Al Kafi’ – from Ali, from his father and Muhammad Bin Ismail, from Al Fazl Bin Shazan, from Ibn Abu Umeyr, from Hisham Bin Al Hakam,
‘From Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘There is no desertion (cessation of relationship) above three (days)’’.[186]
3- كا، الكافي عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنِ الْحَسَنِ بْنِ مُحَمَّدِ بْنِ سَمَاعَةَ عَنْ وُهَيْبِ بْنِ حَفْصٍ عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الرَّجُلِ يَصْرِمُ ذَوِي قَرَابَتِهِ مِمَّنْ لَا يَعْرِفُ الْحَقَّ قَالَ لَا يَنْبَغِي لَهُ أَنْ يَصْرِمَهُ.
(The book) ‘Al Kafi’ – from Humeyd Bin Ziyad, from Al-Hassan Bin Muhammad Bin Sama’at, from Wuheyb Bin Hafs, from Abu Baseer who said,
‘I asked Abu Abdullah-asws about the man who forsakes one with his relationship, from the ones who do not recognise the truth. He-asws said: ‘It is not befitting for him to forsake him’’.[187]
4- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ عَنْ عَمِّهِ مُرَازِمِ بْنِ حَكِيمٍ قَالَ: كَانَ عِنْدَ أَبِي عَبْدِ اللَّهِ ع رَجُلٌ مِنْ أَصْحَابِنَا يُلَقَّبُ شَلْقَانَ وَ كَانَ قَدْ صَيَّرَهُ فِي نَفَقَتِهِ وَ كَانَ سَيِّئَ الْخُلُقِ فَهَجَرَهُ فَقَالَ لِي يَوْماً يَا مُرَازِمُ وَ تُكَلِّمُ عِيسَى
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Ali Bin Hadeed, from his uncle Murazim Bin Hakeem who said,
‘In the presence of Abu Abdullah-asws, there was a man from our companions titled as Shalqan, and he-asws had made him in charge of his-asws expenditures (treasures), and he was of evil manners and had deserted him-asws. One day he-asws said to me: ‘O Murazim, and do you speak to Isa (Shalqan)?’
فَقُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ أَصَبْتَ لَا خَيْرَ فِي الْمُهَاجَرَةِ.
He-asws said: ‘You are correct. There is no good in the desertion’’.[188]
5- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي سَعِيدٍ الْقَمَّاطِ عَنْ دَاوُدَ بْنِ كَثِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ أَبِي قَالَ رَسُولُ اللَّهِ ص أَيُّمَا مُسْلِمَيْنِ تَهَاجَرَا فَمَكَثَا ثَلَاثاً لَا يَصْطَلِحَانِ إِلَّا كَانَا خَارِجَيْنِ عَنِ الْإِسْلَامِ وَ لَمْ يَكُنْ بَيْنَهُمَا وَلَايَةٌ فَأَيُّهُمَا سَبَقَ إِلَى كَلَامِ أَخِيهِ كَانَ السَّابِقَ إِلَى الْجَنَّةِ يَوْمَ الْحِسَابِ.
(The book) ‘Al Kafi’ – From Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Saeed Al Qammat, from Dawood Bin Kaseer who said,
‘I heard Abu Abdullah-asws saying: ‘My-asws father-asws said: ‘Rasool-Allah-saww said: ‘Whichever two Muslims desert each other, and remain for three (days) not reconciling, except they would both be exiting from Al Islam, and there would not be wilayah between the two. Whichever of the two were to precede to speak to his brother, he would be the one preceding to the Paradise on the Day of Reckoning’’.[189]
6- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ الشَّيْطَانَ يُغْرِي بَيْنَ الْمُؤْمِنِينَ مَا لَمْ يَرْجِعْ أَحَدُهُمْ عَنْ دِينِهِ فَإِذَا فَعَلُوا ذَلِكَ اسْتَلْقَى عَلَى قَفَاهُ وَ تَمَدَّدَ ثُمَّ قَالَ فُزْتُ
(The book) ‘Al Kafi’ – Ali, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Zurara,
‘From Abu Ja’far-asws having said: ‘The Satan-la instigates between the two Momineen for as long as one of them does not return from his religion. When they do that, he-la relaxes upon his-la back and stretches, the says, ‘I-la have succeeded!’
فَرَحِمَ اللَّهُ امْرَأً أَلَّفَ بَيْنَ وَلِيَّيْنِ لَنَا يَا مَعْشَرَ الْمُؤْمِنِينَ تَأَلَّفُوا وَ تَعَاطَفُوا.
May Allah-azwj have Mercy on a person uniting between two friends of ours-asws. O community of Momineen! Unite and sympathise with each other!’’[190]
7- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ مُحَمَّدِ بْنِ مَحْفُوظٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَزَالُ إِبْلِيسُ فَرِحاً مَا اهْتَجَرَ الْمُسْلِمَانِ فَإِذَا الْتَقَيَا اصْطَكَّتْ رُكْبَتَاهُ وَ تَخَلَّعَتْ أَوْصَالُهُ وَ نَادَى يَا وَيْلَهُ مَا لَقِيَ مِنَ الثُّبُورِ.
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Ali Bin Muhammad, from Saeed, from Muhammad Bin Muslim, from Muhammad Bin Mahfouz, from Ali Bin Al Numan, from Ibn Mukan, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Iblees-la does not cease to be happy for as long as two Muslims desert each other. When they meet up, his-la knees tremble and his-la joints creak, and he-la calls out, ‘O woe! How much ruination I-la am facing!’’[191]
8- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الْهِجْرَانِ فَإِنْ كَانَ لَا بُدَّ فَاعِلًا فَلَا يَهْجُرُ أَخَاهُ أَكْثَرَ مِنْ ثَلَاثَةِ أَيَّامٍ فَمَنْ كَانَ مُهَاجِراً لِأَخِيهِ أَكْثَرَ مِنْ ذَلِكَ كَانَ النَّارُ أَوْلَى بِهِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww prohibited from the desertion. If there was escape from them doing so, so he should not forsake his brother from more than three days. The one who were to forsake his brother more than that, the Fire would be foremost with him’’.[192]
9- ل، الخصال ابْنُ بُنْدَارَ عَنْ أَبِي الْعَبَّاسِ الْحَمَّادِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الصَّائِغِ عَنِ الْقَعْبِيِّ عَنِ ابْنِ أَبِي ذِئْبٍ عَنِ ابْنِ شِهَابٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثٍ.
(The book) ‘Al Khisaal’ – Ibn Bundar, from Abu Al Abbas Al Hammady, from Muhammad Bin Ali Al Saig, from Al Qa’by, from Ibn Abu Zi’b, from Ibn Shihar, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘It is not Permissible for a Muslim to desert (forsake) his brother above three (days)’’.[193]
10- ل، الخصال الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ قَالَ: مَا مِنْ مُؤْمِنَيْنِ اهْتَجَرَا فَوْقَ ثَلَاثٍ إِلَّا وَ بَرِئْتُ مِنْهُمَا فِي الثَّالِثَةِ
(The book) ‘Al Khisaal’ – Al Hamdany, from Ali, from his father, from Ibn Abu Umeyr, from Muhammad Bin Humran, from his father,
‘From Abu Ja’far-asws having said: ‘No two Momineen will desert each other above three (days) except and I-asws am disavowed from them both during the third (day)’.
فَقِيلَ لَهُ يَا ابْنَ رَسُولِ اللَّهِ هَذَا حَالُ الظَّالِمِ فَمَا بَالُ الْمَظْلُومِ
It was said to him-asws, ‘O son-asws of Rasool-Allah-saww! This is the state of the oppressors, so what is the matter with the oppressed?’
فَقَالَ ع مَا بَالُ الْمَظْلُومِ لَا يَصِيرُ إِلَى الظَّالِمِ فَيَقُولُ أَنَا الظَّالِمُ حَتَّى يَصْطَلِحَا.
He-asws said: ‘What is the matter the oppressed come to the oppressor and say, ‘I am the oppressor’, until they both reconcile?’’[194]
11- ن، عيون أخبار الرضا عليه السلام بِالْإِسْنَادِ إِلَى دَارِمٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ: فِي أَوَّلِ لَيْلَةٍ مِنْ شَهْرِ رَمَضَانَ يَغُلُّ الْمَرَدَةَ مِنَ الشَّيَاطِينِ وَ يَغْفِرُ فِي كُلِّ لَيْلَةٍ سَبْعِينَ أَلْفاً
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – by the chain to Darim, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘During the first night from a month of Ramazan, the apostates from the Satans-la are shackled, and seventy thousand (persons) are Forgiven during every night.
فَإِذَا كَانَ فِي لَيْلَةِ الْقَدْرِ غَفَرَ اللَّهُ بِمِثْلِ مَا غَفَرَ فِي رَجَبٍ وَ شَعْبَانَ وَ شَهْرِ رَمَضَانَ إِلَى ذَلِكَ الْيَوْمِ إِلَّا رَجُلٌ بَيْنَهُ وَ بَيْنَ أَخِيهِ شَحْنَاءُ فَيَقُولُ اللَّهُ عَزَّ وَ جَلَّ أَنْظِرُوا هَؤُلَاءِ حَتَّى يَصْطَلِحُوا.
When it were to be during Laylat Al-Qadr, Allah-azwj Forgives the likes of what He-azwj Forgiven during Shaban and the month of Ramazan up to that day, except a man having grudges between him and his brother. Allah-azwj Mighty and Majestic Says: “Make them wait until they reconcile!”’[195]
12- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنِ الرَّزَّازِ عَنِ الْعَبَّاسِ بْنِ حَاتِمٍ عَنْ يَعْلَى بْنِ عُبَيْدٍ عَنْ يَحْيَى بْنِ عُبَيْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثَةِ أَيَّامٍ وَ السَّابِقُ يَسْبِقُ إِلَى الْجَنَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Al Razzaz, from Al Abbas Bin Hatim, from Ya’la Bin Ubeyd, from Yahya Bin Ubeydullah, from his father, from Abu Hureyra (well known fabricator) who said,
‘Rasool-Allah-saww said: ‘It is not Permissible for a Muslim to forsake his brother above three days, and the preceding one (to reconcile) will preceded to the Paradise’’.[196]
13- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنِ الْقَاسِمِ بْنِ سَلَّامٍ رَفَعَهُ إِلَى النَّبِيِّ ص أَنَّهُ قَالَ: لَا تَنَاجَشُوا وَ لَا تَدَابَرُوا.
(The book) ‘Ma’any’ Al Akhbar – Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Qasim Bin Sallam raising it to,
‘The Prophet-saww said: ‘Neither quarrel (with each other) nor turn around (from each other)’’.[197]
14- كِتَابُ قَضَاءِ الْحُقُوقِ، قَالَ رَسُولُ اللَّهِ ص لَا يَحِلُّ لِلْمُؤْمِنِ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثٍ.
The book ‘Qaza Al Huqouq’ –
‘Rasool-Allah-saww said: ‘It is not Permissible for the Momin to forsake his brother above three (days)’’.[198]
باب 61 من حجب مؤمنا
CHAPTER 61 – ONE BARRING A MOMIN
1- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَيُّمَا مُؤْمِنٍ كَانَ بَيْنَهُ وَ بَيْنَ مُؤْمِنٍ حِجَابٌ ضَرَبَ اللَّهُ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ سَبْعِينَ أَلْفَ سُورٍ مَا بَيْنَ السُّورِ إِلَى السُّورِ مَسِيرَةُ أَلْفِ عَامٍ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from Al Kufy, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Whichever Momin were to have a veil between him and a Momin, Allah-azwj will Strike between him and the Paradise, seventy thousand veils, there being between the wall to the wall a travel distance of a thousand years’’.[199]
2- ختص، الإختصاص قَالَ الصَّادِقُ ع مَنْ صَارَ إِلَى أَخِيهِ الْمُؤْمِنِ فِي حَاجَةٍ أَوْ مُسَلِّماً فَحَجَبَهُ لَمْ يَزَلْ فِي لَعْنَةِ اللَّهِ إِلَى أَنْ حَضَرَتْهُ الْوَفَاةُ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘One who comes to his Momin brother regarding a need, or a Muslim, but he bars him, he will not cease to be in the Curse of Allah-azwj until the death presents him’’.[200]
3- كا، الكافي عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَيُّمَا مُؤْمِنٍ كَانَ بَيْنَهُ وَ بَيْنَ مُؤْمِنٍ حِجَابٌ ضَرَبَ اللَّهُ عَزَّ وَ جَلَّ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ سَبْعِينَ أَلْفَ سُورٍ مَا بَيْنَ السُّورِ إِلَى السُّورِ مَسِيرَةُ أَلْفِ عَامٍ.
(The book) ‘Al Kafi’ – From Abu Ali Al Ashary, from Muhammad Bin Hassan, and a number of our companions, from Ahmad Bin Muhammad Bin Khalid, altogether from Muhammad Bin Ali, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar who said,
‘Abu Abdullah-asws said: ‘Whichever Momin were to have a veil between him and a Momin, Allah-azwj Mighty and Majestic will Strike between him and the Paradise, seventy thousand walls, what is between the wall to the wall is a travel distance of a thousand years’’.[201]
4- كا، الكافي عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنِ ابْنِ جُمْهُورٍ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ قَالَ: كُنْتُ عِنْدَ الرِّضَا ع فَقَالَ لِي يَا مُحَمَّدُ إِنَّهُ كَانَ فِي زَمَنِ بَنِي إِسْرَائِيلَ أَرْبَعَةُ نَفَرٍ مِنَ الْمُؤْمِنِينَ فَأَتَى وَاحِدٌ مِنْهُمُ الثَّلَاثَةَ وَ هُمْ مُجْتَمِعُونَ فِي مَنْزِلِ أَحَدِهِمْ فِي مُنَاظَرَةٍ بَيْنَهُمْ فَقَرَعَ الْبَابَ فَخَرَجَ إِلَيْهِ الْغُلَامُ فَقَالَ أَيْنَ مَوْلَاكَ فَقَالَ لَيْسَ هُوَ فِي الْبَيْتِ
(The book) ‘Al Kafi’ – from Ali Bin Muhammad, from Ibn Jamhour, from Ahmad Bin Al-Husayn, from his faher, from Ismail Bin Muhammad, from Muhammad Bin Sinan who said,
‘He-asws said to me: ‘O Muhammad! In the time of the children of Israel, there were four persons from the Momineen. One of them came to the three while they had gathered in the house of one of them in a debate between them. He knocked the door. The slave came out to him. He said, ‘Where is your master?’ He said, ‘He isn’t in the house’.
فَرَجَعَ الرَّجُلُ وَ دَخَلَ الْغُلَامُ إِلَى مَوْلَاهُ فَقَالَ لَهُ مَنْ كَانَ الَّذِي قَرَعَ الْبَابَ قَالَ كَانَ فُلَانٌ فَقُلْتُ لَهُ لَسْتَ فِي الْمَنْزِلِ
The man returned, and the slave entered to see his master. He said to him, ‘One was the one knocking the door?’ He said, ‘I was so and so. I said to him you weren’t in the house’.
فَسَكَتَ وَ لَمْ يَكْتَرِثْ وَ لَمْ يَلُمْ غُلَامَهُ وَ لَا اغْتَمَّ أَحَدٌ مِنْهُمْ لِرُجُوعِهِ عَنِ الْبَابِ وَ أَقْبَلُوا فِي حَدِيثِهِمْ
He was silent and did not care and did not blame his slave, nor was anyone from them saddened at his having been returned from the door, and they turned to their discussion.
فَلَمَّا كَانَ مِنَ الْغَدِ بَكَّرَ إِلَيْهِمُ الرَّجُلُ فَأَصَابَهُمْ وَ قَدْ خَرَجُوا يُرِيدُونَ ضَيْعَةً لِبَعْضِهِمْ فَسَلَّمَ عَلَيْهِمْ وَ قَالَ أَنَا مَعَكُمْ فَقَالُوا نَعَمْ وَ لَمْ يَعْتَذِرُوا إِلَيْهِ وَ كَانَ الرَّجُلُ مُحْتَاجاً ضَعِيفَ الْحَالِ
When it was the next morning, the man came early to them. He met them and they were coming out intending an estate of one of them. He greeted to them and said, ‘I shall come with you all’. They said, ‘Yes’, and they did not apologise to him, and the man was need of weak (financial) state.
فَلَمَّا كَانُوا فِي بَعْضِ الطَّرِيقِ إِذَا غَمَامَةٌ قَدْ أَظَلَّتْهُمْ فَظَنُّوا أَنَّهُ مَطَرٌ فَبَادَرُوا فَلَمَّا اسْتَوَتِ الْغَمَامَةُ عَلَى رُءُوسِهِمْ إِذَا مُنَادٍ يُنَادِي مِنْ جَوْفِ الْغَمَامَةِ أَيَّتُهَا النَّارُ خُذِيهِمْ وَ أَنَا جَبْرَئِيلُ رَسُولُ اللَّهِ
When they were in one of the roads, there was a cloud shading them. They thought it would rain, so they rushed. When the cloud evened upon their heads, there was a caller calling out from the interior of the cloud: ‘O you fire, seize them, and I-as am Jibraeel-as, messenger-as of Allah-azwj!’
فَإِذَا نَارٌ مِنْ جَوْفِ الْغَمَامَةِ قَدِ اخْتَطَفَتِ الثَّلَاثَةَ نَفَرٍ وَ بَقِيَ الرَّجُلُ مَرْعُوباً يَعْجَبُ بِمَا نَزَلَ بِالْقَوْمِ- وَ لَا يَدْرِي مَا السَّبَبُ فَرَجَعَ إِلَى الْمَدِينَةِ فَلَقِيَ يُوشَعَ بْنَ نُونٍ فَأَخْبَرَهُ الْخَبَرَ وَ مَا رَأَى وَ مَا سَمِعَ-
Behold, a fire emerged from interior of the cloud and snatched the three persons, and the man remained in fright, astonished at what had befallen the group, and he did not know what the reason was. He returned to the city. He met Yoshua Bin Noun-as and informed him-as the news of what he had seen and what he had heard.
فَقَالَ يُوشَعُ بْنُ نُونٍ أَ مَا عَلِمْتَ أَنَّ اللَّهَ سَخِطَ عَلَيْهِمْ بَعْدَ أَنْ كَانَ عَنْهُمْ رَاضِياً وَ ذَلِكَ بِفِعْلِهِمْ بِكَ
Yoshua Bin Noun-as said: ‘Don’t you know that Allah-azwj was Wrathful upon them after having been Pleased with them, and that is due to their dealing with you’.
قَالَ وَ مَا فِعْلُهُمْ بِي فَحَدَّثَهُ يُوشَعُ
He said, ‘And what was their dealing with me?’ Yoshua-as narrated it to him.
فَقَالَ الرَّجُلُ فَأَنَا أَجْعَلُهُمْ فِي حِلٍّ وَ أَعْفُو عَنْهُمْ
The man said, ‘I hereby make them to be in release and am pardoning them’.
قَالَ لَوْ كَانَ هَذَا قَبْلُ لَنَفَعَهُمْ وَ أَمَّا السَّاعَةَ فَلَا وَ عَسَى أَنْ يَنْفَعَهُمْ مِنْ بَعْدُ.
He-as said: ‘Had this happened before, it would have benefitted them, and as for now, no, and perhaps it may benefit them from afterwards’’.[202]
5- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنْ عَبْدِ اللَّهِ بْنِ جَبَلَةَ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ مَا تَقُولُ فِي مُسْلِمٍ أَتَى مُسْلِماً زَائِراً وَ هُوَ فِي مَنْزِلِهِ فَاسْتَأْذَنَ عَلَيْهِ فَلَمْ يَأْذَنْ لَهُ وَ لَمْ يَخْرُجْ إِلَيْهِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Yahya Bin Al Mubarak, from Abdullah Bin Jabalah, from Aasim Bin Humeyd, from Abu Hamza,
‘From Abu Ja’far-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! What are you-asws saying regarding a Muslim who comes visiting to a Muslim and he is in his house. He seeks permission to see him, but he does not permit for him and does not come out to him?’
قَالَ يَا أَبَا حَمْزَةَ أَيُّمَا مُسْلِمٍ أَتَى مُسْلِماً زَائِراً أَوْ طَالِبَ حَاجَةٍ وَ هُوَ فِي مَنْزِلِهِ فَاسْتَأْذَنَ عَلَيْهِ فَلَمْ يَأْذَنْ لَهُ وَ لَمْ يَخْرُجْ إِلَيْهِ لَمْ يَزَلْ فِي لَعْنَةِ اللَّهِ عَزَّ وَ جَلَّ حَتَّى يَلْتَقِيَا
He-asws said: ‘O Abu Hamza! Whichever Muslim comes to visit a Muslim, or to seek a need, and he is in his house. He seeks permission to see him, but he does not permit to him and does not come out to him, will not cease to be in a Curse of Allah-azwj Mighty and Majestic until they meet’.
فَقُلْتُ جُعِلْتُ فِدَاكَ فِي لَعْنَةِ اللَّهِ حَتَّى يَلْتَقِيَا
I said, ‘May I be sacrificed for you-asws! In the Curse of Allah-azwj until they meet?’
قَالَ نَعَمْ يَا أَبَا حَمْزَةَ.
He-asws said: ‘Yes, O Abu Hamza!’’[203]
باب 62 التهمة و البهتان و سوء الظن بالإخوان و ذم الاعتماد على ما يسمع من أفواه الرجال
CHAPTER 62 – THE ACCUSATION, AND THE SLANDER, AND THE EVIL THOUGHTS WITH THE BRETHREN, AND CONDEMNATION OF THE RELIANCE UPON WHAT IS HEARD FROM THE MOUTHS OF MEN
الآيات
The Verses
النساء وَ مَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْماً ثُمَّ يَرْمِ بِهِ بَرِيئاً فَقَدِ احْتَمَلَ بُهْتاناً وَ إِثْماً مُبِيناً
(Surah) Al Nisaa – And the one who earns a vice or a sin, then he accuses an innocent one with it, so he has carried a burden of slander and a clear sin [4:112]
الإسراء وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
(Surah) Al Isra’a – And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36]
النور لَوْ لا إِذْ سَمِعْتُمُوهُ ظَنَّ الْمُؤْمِنُونَ وَ الْمُؤْمِناتُ بِأَنْفُسِهِمْ خَيْراً وَ قالُوا هذا إِفْكٌ مُبِينٌ
(Surah) Al Noor – Why did they, the Momineen and the Mominaat, not think good with themselves and said, ‘This is a clear falsehood’? [24:12]
إلى قوله تعالى إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَ تَقُولُونَ بِأَفْواهِكُمْ ما لَيْسَ لَكُمْ بِهِ عِلْمٌ وَ تَحْسَبُونَهُ هَيِّناً وَ هُوَ عِنْدَ اللَّهِ عَظِيمٌ-
Up to Words of Exalted: When you received it with your tongues and you were saying with your mouths what there wasn’t any knowledge for you of it, and you were reckoning it as trivial, and it, in the Presence of Allah, is grievous [24:15]
وَ لَوْ لا إِذْ سَمِعْتُمُوهُ قُلْتُمْ ما يَكُونُ لَنا أَنْ نَتَكَلَّمَ بِهذا سُبْحانَكَ هذا بُهْتانٌ عَظِيمٌ
And why did you not, when you heard it, say, ‘It cannot happen for us that we should be speaking with this. Glorious are You! This is a grievous slander’ [24:16]
الحجرات يا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيراً مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَ لا تَجَسَّسُوا
(Surah) ‘Al Hujuraat’ – O you those who believe! Shun most of the conjectures. Surely, some of the conjectures are a sin, nor should you spy or backbite each other. [49:12]
1- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ لَكَ أَنْ تَأْتَمِنَ مَنْ غَشَّكَ وَ لَا تَتَّهِمَ مَنِ ائْتَمَنْتَ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa who said,
‘It isn’t for you that you to trust the one who cheats you nor to accuse the one who trusts you’’.[204]
2- ب، قرب الإسناد عَنْهُمَا عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَيْسَ لَكَ أَنْ تَتَّهِمَ مَنْ قَدِ ائْتَمَنْتَهُ وَ لَا تَأْمَنَ الْخَائِنَ وَ قَدْ جَرَّبْتَهُ.
(The book) ‘Qurb Al Asnaad’ – from them both,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Rasool-Allah-saww said: ‘It isn’t for you to accuse the one who has trusted you, nor to trust the betrayer (embezzler) and you have already experimented him’’.[205]
3- ل، الخصال عَنِ الصَّادِقِ ع نَاقِلًا عَنْ حَكِيمٍ الْبُهْتَانُ عَلَى الْبَرِيِّ أَثْقَلُ مِنَ الْجِبَالِ الرَّاسِيَاتِ.
(The book) ‘Al Khisaal’ –
‘From Al-Sadiq-asws transmitting from Hakeem (a wise one?): ‘The accusation upon the righteous is heavier than the lofty mountain’’.[206]
4- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمُؤْمِنُ لَا يَغُشُّ أَخَاهُ وَ لَا يَخُونُهُ وَ لَا يَخْذُلُهُ وَ لَا يَتَّهِمُهُ وَ لَا يَقُولُ لَهُ أَنَا مِنْكَ بَرِيءٌ
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘The Momin neither cheats his brother, nor betrays him, nor abandons him, nor accuses him, nor says to him, ‘I am disavowed from you’’.
وَ قَالَ ع اطْلُبْ لِأَخِيكَ عُذْراً فَإِنْ لَمْ تَجِدْ لَهُ عُذْراً فَالْتَمِسْ لَهُ عُذْراً
And he-asws said: ‘Seek an excuse for your brother. If you cannot find an excuse for him, then seek an (another) excuse for him’.
وَ قَالَ ع اطْرَحُوا سُوءَ الظَّنِّ بَيْنَكُمْ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ نَهَى عَنْ ذَلِكَ.
And he-asws said: ‘Drop the evil thoughts between you all, for Allah-azwj Mighty and Majestic has Prohibited from that’’.[207]
5- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ بَهَتَ مُؤْمِناً أَوْ مُؤْمِنَةً أَوْ قَالَ فِيهِ مَا لَيْسَ فِيهِ أَقَامَهُ اللَّهُ تَعَالَى يَوْمَ الْقِيَامَةِ عَلَى تَلٍّ مِنْ نَارٍ حَتَّى يَخْرُجَ مِمَّا قَالَهُ فِيهِ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who slanders a Momin or a Momina (female believer), or says regarding him what isn’t in him, Allah-azwj the Exalted will Make him stand on the Day of Qiyamah upon a hill of fire until he comes out from what he had said regarding him’’.[208]
6- مع، معاني الأخبار أَبِي عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ بَاهَتَ مُؤْمِناً أَوْ مُؤْمِنَةً بِمَا لَيْسَ فِيهِمَا حَبَسَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ فِي طِينَةِ خَبَالٍ حَتَّى يَخْرُجَ مِمَّا قَالَ
(The book) ‘Ma’any Al Akhbar’ – My father, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Atiya, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘One who slanders a Momin or a Momin (female believer) with what isn’t in them, Allah-azwj Mighty and Majestic will Withhold him on the Day of Qiyamah in clay of ‘Khabal’ until he comes out from what he had said’.
قُلْتُ وَ مَا طِينَةُ خَبَالٍ
I said, ‘And what is clay of ‘Khabal’?’
قَالَ صَدِيدٌ يَخْرُجُ مِنْ فُرُوجِ الْمُومِسَاتِ يَعْنِي الزَّوَانِيَ.
He-asws said: ‘Pus emerging from private parts of the prostitutes, meaning the adulteresses’’.[209]
7- ج، الإحتجاج بِالْإِسْنَادِ إِلَى أَبِي مُحَمَّدٍ الْعَسْكَرِيِّ ع قَالَ: قَالَ رَجُلٌ مِنْ خَوَاصِّ الشِّيعَةِ لِمُوسَى بْنِ جَعْفَرٍ ع وَ هُوَ يَرْتَعِدُ بَعْدَ مَا خَلَا بِهِ- يَا ابْنَ رَسُولِ اللَّهِ ص مَا أَخْوَفَنِي أَنْ يَكُونَ فُلَانُ بْنُ فُلَانٍ يُنَافِقُكَ فِي إِظْهَارِهِ وَ اعْتِقَادِ وَصِيَّتِكَ وَ إِمَامَتِكَ
(The book) ‘Al Ihtijaj’ –
‘By the chain to Abu Muhammad Al-Askari-asws having said: ‘And a man from the special ones of his-asws Shias said to Musa-asws Bin Ja’far-asws, and he was trembling after being alone with him-asws, ‘O son-asws of Rasool-Allah-saww! What I am fearing is that so and so would happen to be hypocritical to you-asws in the displaying of his belief and your-asws successorship and your‑asws Imamate!’
فَقَالَ مُوسَى ع وَ كَيْفَ ذَاكَ قَالَ لِأَنِّي حَضَرْتُ مَعَهُ الْيَوْمَ فِي مَجْلِسِ فُلَانٍ رَجُلٍ مِنْ كِبَارِ أَهْلِ بَغْدَادَ فَقَالَ لَهُ صَاحِبُ الْمَجْلِسِ أَنْتَ تَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ إِمَامٌ دُونَ هَذَا الْخَلِيفَةِ الْقَاعِدِ عَلَى سَرِيرِهِ
Musa-asws said: ‘And how is that so?’ He said, ‘Because I attended with him today in a gathering of so and so man from the great ones of the people of Baghdad. So the owner of the gathering said to him, ‘You are claiming that Musa-asws Bin Ja’far-asws is an Imam-asws – besides this Caliph seated upon his throne?’
قَالَ لَهُ صَاحِبُكَ هَذَا مَا أَقُولُ هَذَا بَلْ أَزْعُمُ أَنَّ مُوسَى بْنَ جَعْفَرٍ غَيْرُ إِمَامٍ وَ إِنْ لَمْ أَكُنْ أَعْتَقِدُ أَنَّهُ غَيْرُ إِمَامٍ فَعَلَيَّ وَ عَلَى مَنْ لَمْ يَعْتَقِدْ ذَلِكَ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ
Your-asws companion said to him, ‘I am not saying this. But, I claim that Musa-asws Bin Ja’far-asws is other than an imam, and if I don’t believe that he-asws is other than an imam, so upon me and upon the ones who do not believer that, are the Curses of Allah-azwj, and the Angels, and the people altogether’.
قَالَ لَهُ صَاحِبُ الْمَجْلِسِ جَزَاكَ اللَّهُ خَيْراً وَ أَلْعَنُ مَنْ وَشَى بِكَ
The convenor of the gathering said to him, ‘May Allah-azwj Reward you goodly, and may Allah‑azwj Curse the one who informed of you’.
فَقَالَ لَهُ مُوسَى بْنُ جَعْفَرٍ ع لَيْسَ كَمَا ظَنَنْتَ وَ لَكِنَّ صَاحِبَكَ أَفْقَهُ مِنْكَ إِنَّمَا قَالَ مُوسَى غَيْرُ إِمَامٍ أَيْ إِنَّ الَّذِي هُوَ غَيْرُ إِمَامٍ فَمُوسَى غَيْرُهُ فَهُوَ إِذاً إِمَامٌ فَإِنَّمَا أَثْبَتَ بِقَوْلِهِ هَذَا إِمَامَتِي وَ نَفَى إِمَامَةَ غَيْرِي
Musa-asws Bin Ja’far-asws said to him: ‘It isn’t as you are thinking it to be. But, your companion is more understanding than you are. But rather, he said, ‘Musa-asws Bin Ja’far-asws is other than an imam, i.e., the one who is other than an Imam-asws, i.e. Musa-asws is other than him. So then he-asws is an Imam-asws. Rather, this Imamate of mine-asws is affirmed by his words, and negates the imamate of others.
يَا عَبْدَ اللَّهِ مَتَى يَزُولُ عَنْكَ هَذَا الَّذِي ظَنَنْتَهُ بِأَخِيكَ هَذَا مِنَ النِّفَاقِ تُبْ إِلَى اللَّهِ
O servant of Allah-azwj! When will it decline from you, this which you are thinking of your brother? This is from the hypocrisy, repent to Allah-azwj!’
فَفَهِمَ الرَّجُلُ مَا قَالَهُ وَ اغْتَمَّ قَالَ يَا ابْنَ رَسُولِ اللَّهِ مَا لِي مَالٌ فَأُرْضِيَهُ بِهِ وَ لَكِنْ قَدْ وَهَبْتُ لَهُ شَطْرَ عَمَلِي كُلِّهِ مِنْ تَعَبُّدِي وَ صَلَاتِي عَلَيْكُمْ أَهْلَ الْبَيْتِ وَ مِنْ لَعْنَتِي لِأَعْدَائِكُمْ قَالَ مُوسَى ع الْآنَ خَرَجْتَ مِنَ النَّارِ.
So the man understood what he-asws said, and was dejected, and said, ‘O son-asws of Rasool-Allah-saww! There is no wealth for me I can please him with, but I hereby gift to him half of all my deed from my (acts of) worship, and from my Salawaat upon you-asws, People-asws of the Household, and from my cursing to your-asws enemies’. Musa-asws Bin Ja’far-asws said: ‘Now, you have exited from the Fire’’.[210]
8- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ النَّبِيُّ ص إِيَّاكُمْ وَ الظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْكَذِبِ الْخَبَرَ.
(The book) ‘Qurb Al Asnad’ – Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws father-asws having said: ‘The Prophet-saww said: ‘Beware of the conjecture, for the conjecture is the biggest (worst) of the lies’’.[211]
9- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ عَلِيِّ بْنِ السِّنْدِيِّ عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ سَعِيدٍ عَنْ كَرَّامٍ عَنْ مُيَسِّرِ بْنِ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ السَّلَامُ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع كَمْ بَيْنَ الْحَقِّ وَ الْبَاطِلِ
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Attar, from Al Ashari, from Ali Bin Al Sindy, from Muhammad Bin Amro Bin Saeed, from Karram, from Muyassir Bin Abdul Aziz who said,
‘Amir Al-Momineen-asws was asked, ‘How much is there between the truth and the falsehood?’
فَقَالَ أَرْبَعُ أَصَابِعَ وَ وَضَعَ أَمِيرُ الْمُؤْمِنِينَ يَدَهُ عَلَى أُذُنِهِ وَ عَيْنَيْهِ فَقَالَ مَا رَأَتْهُ عَيْنَاكَ فَهُوَ الْحَقُّ وَ مَا سَمِعَتْهُ أُذُنَاكَ فَأَكْثَرُهُ بَاطِلٌ.
‘He-asws said: ‘Four fingers’ – and Amir Al-Momineen-asws placed his-asws hand upon his-asws ears and his-asws eyes. He-asws said: ‘What your eyes see, it is the truth, and what your ears have heard, most of it is false’’.[212]
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Ibn Abu Najran, from Ibn Humeyd, from Ibn Qays,
‘Abu Ja’far-asws having said: ‘The Syrian whom Muawiya had sent to ask Amir Al-Momineen‑asws what a king of Rome has asked about, asked Al-Hassan-asws Bin Ali-asws, ‘How much is there between the truth and the falsehood?’
10- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنِ ابْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: سَأَلَ الشَّامِيُّ الَّذِي بَعَثَهُ مُعَاوِيَةُ لِيَسْأَلَ أَمِيرَ الْمُؤْمِنِينَ ع عَمَّا سَأَلَ عَنْهُ مَلِكُ الرُّومِ- الْحَسَنَ بْنَ عَلِيٍّ كَمْ بَيْنَ الْحَقِّ وَ الْبَاطِلِ فَقَالَ ع أَرْبَعُ أَصَابِعَ فَمَا رَأَيْتَهُ بِعَيْنِكَ فَهُوَ الْحَقُّ وَ قَدْ تَسْمَعُ بِأُذُنَيْكَ بَاطِلًا كَثِيراً.
He-asws said: ‘Four fingers. What your eyes see, it is the truth, and you are hearing a lot of falsehood by your ears’’.[213]
11- 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 عَلَيْهِ السَّلَامُ ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مِنْهُ مَا يَغْلِبُكَ وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا الْخَبَرَ.
(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 father-asws, from his-asws grandfather-asws having said: ‘Amir Al-Momineen-asws said: ‘Place the matter of your brother upon its goodness until there comes to you from him what overcomes you, and do not think evil with a word that has emerged from your brother, while you can find the goodness as a carrier for it’ – the Hadeeth’’.[214]
12- مص، مصباح الشريعة قَالَ الصَّادِقُ ع حُسْنُ الظَّنِّ أَصْلُهُ مِنْ حُسْنِ إِيمَانِ الْمَرْءِ وَ سَلَامَةِ صَدْرِهِ وَ عَلَامَتُهُ أَنْ يَرَى كُلَّ مَا نَظَرَ إِلَيْهِ بِعَيْنِ الطَّهَارَةِ وَ الْفَضْلِ مِنْ حَيْثُ مَا رَكِبَ فِيهِ وَ قَذَفَ مِنَ الْحَيَاءِ وَ الْأَمَانَةِ وَ الصِّيَانَةِ وَ الصِّدْقِ.
(The book) ‘Misbah Al Sharia’ –
‘As Sadiq-asws said: ‘Goodly thoughts, its origin is from good Eman of the person, and safety of his chest, and its sign is that he sees all what he looks at with a clean eye and the virtue, from whereby he indulges in and has been given, from the modesty, and the trustworthiness, and the good dealing, and the truthfulness’’.[215]
قَالَ النَّبِيُّ ص أَحْسِنُوا ظُنُونَكُمْ بِإِخْوَانِكُمْ تَغْتَنِمُوا بِهَا صَفَاءَ الْقَلْبِ وَ نَقَاءَ الطَّبْعِ.
The Prophet-saww said: ‘Improve your thoughts with your brothers, you will gain by it clearness of the heart and purity of nature’’.[216]
وَ قَالَ أُبَيُّ بْنُ كَعْبٍ إِذَا رَأَيْتُمْ أَحَدَ إِخْوَانِكُمْ فِي خَصْلَةٍ تَسْتَنْكِرُونَهَا مِنْهُ فَتَأَوَّلُوا لَهَا سَبْعِينَ تَأْوِيلًا فَإِنِ اطْمَأَنَّتْ قُلُوبُكُمْ عَلَى أَحَدِهَا وَ إِلَّا فَلُومُوا أَنْفُسَكُمْ حَيْثُ لَمْ تَعْذِرُوهُ فِي خَصْلَةٍ سَتَرَهَا عَلَيْهِ سَبْعُونَ تَأْوِيلًا وَ أَنْتُمْ أَوْلَى بِالْإِنْكَارِ عَلَى أَنْفُسِكُمْ مِنْهُ.
And Ubay Bin Ka’b said,
‘When you see one of your brother being in a characteristic you are disliking from him, then interpret for it with seventy interpretation. If you hearts are reassured to one of these (fine), or else blame your own selves whereby you cannot excuse it regarding a characteristic seventy interpretations have concealed upon, and you are foremost with the denial upon your own selves than him’’.[217]
13- شي، تفسير العياشي عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ: إِنِّي أَرَدْتُ أَنْ أَسْتَبْضِعَ بِضَاعَةً إِلَى الْيَمَنِ فَأَتَيْتُ إِلَى أَبِي جَعْفَرٍ ع فَقُلْتُ إِنِّي أُرِيدُ أَنْ أَسْتَبْضِعَ فُلَاناً
Tafseer Al Qummi – From Hammad Bin Usman,
‘From Abu Abdullah-asws having said: ‘I wanted to sell merchandise to Al Yemen. I came to Abu Ja’far-asws. I said, ‘I want to sell merchandise (through) so and so (as an agent)’.
فَقَالَ لِي أَ مَا عَلِمْتَ أَنَّهُ يَشْرَبُ الْخَمْرَ
He-asws said to me: ‘Don’t you know that he drinks the wine?’
فَقُلْتُ قَدْ بَلَغَنِي مِنَ الْمُؤْمِنِينَ أَنَّهُمْ يَقُولُونَ ذَلِكَ
I said, ‘It has reached me from the Momineen, they are saying that’.
فَقَالَ صَدِّقْهُمْ فَإِنَّ اللَّهَ يَقُولُ يُؤْمِنُ بِاللَّهِ وَ يُؤْمِنُ لِلْمُؤْمِنِينَ
‘He-asws said: ‘Ratify them, for Allah-azwj is Saying: He believes in Allah and has faith in the Momineen, [9:61].
فَقَالَ يَعْنِي يُصَدِّقُ اللَّهَ وَ يُصَدِّقُ الْمُؤْمِنِينَ لِأَنَّهُ كَانَ رَءُوفاً رَحِيماً بِالْمُؤْمِنِينَ.
He-asws said: ‘Meaning, ratify Allah-azwj and ratify the Momineen, because He-azwj would be Kind, Merciful with the Momineen’’.[218]
14- غو، غوالي اللئالي حَدَّثَنِي الْمَوْلَى الْعَالِمُ الْوَاعِظُ عَبْدُ اللَّهِ بْنُ عَلَاءِ الدِّينِ بْنِ فَتْحِ اللَّهِ بْنِ عَبْدِ الْمَلِكِ الْقُمِّيُّ عَنْ جَدِّهِ عَبْدِ الْمَلِكِ عَنْ أَحْمَدَ بْنِ فَهْدٍ عَنْ جَلَالِ الدِّينِ بْنِ عَبْدِ اللَّهِ بْنِ شَرَفْشَاهَ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ الْقَاشِيِّ عَنْ جَلَالِ الدِّينِ بْنِ دَارٍ الصَّخْرِ عَنْ نَجْمِ الدِّينِ أَبِي الْقَاسِمِ بْنِ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ الْجَهْمِ عَنِ الْمُعَمَّرِ السِّنْبِسِيِّ قَالَ سَمِعْتُ مَوْلَايَ أَبَا مُحَمَّدٍ الْحَسَنَ الْعَسْكَرِيَّ ع يَقُولُ أَحْسِنْ ظَنَّكَ وَ لَوْ بِحَجَرٍ يَطْرَحُ اللَّهُ فِيهِ سِرَّهُ فَتَتَنَاوَلَ نَصِيبَكَ مِنْهُ
(The book) ‘Gawaly Al La’aly’ – It is narrated to me by the master, the scholar, the preacher Abdullah Bin Ala’a Al Deen Bin Fatah Bin Abdul Malik Al Qummi, from his grandfather Abdul Malik, from Ahmad Bin Fahd, from Jalal Al Deen Bin Abdullah Bin Shirfasha, from Ali Bin Muhammad Al Qashy, from Jalal Al Deen Bin Dar Al Sakhr, from Najm Al Deen Abu Al Qasim Bin Saeed, from Muhammd Al Jahm, from Al Moammar Al Sinbisy who said,
‘I heard my Master-asws Abu Muhammad Al-Hassan Al-Askari-asws saying: ‘Make good your thoughts and even if with a stone. Allah-azwj could have Placed His-azwj Secret in it, so you will achieve your share from it’.
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ وَ لَوْ بِحَجَرٍ
I said, ‘O son-asws of Rasool-Allah-saww, and even with a stone?’
فَقَالَ أَ لَا تَنْظُرُ إِلَى الْحَجَرِ الْأَسْوَدِ.
He-asws said: ‘Are you not looking at the Black Stone (in the Kabah)?’’[219]
15- مِنْ كِتَابِ قَضَاءِ الْحُقُوقِ، قَالَ النَّبِيُّ ص اطْلُبْ لِأَخِيكَ عُذْراً فَإِنْ لَمْ تَجِدْ لَهُ عُذْراً فَالْتَمِسْ لَهُ عُذْراً.
From the book ‘Qaza Al Huqouq’ –
‘The Prophet-saww said: ‘Seek an excuse for your brother. If you cannot find an excuse for him, then see/make an (another) excuse for him’’.[220]
16- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ عَلَيْهِ السَّلَامُ أَيُّهَا النَّاسُ مَنْ عَرَفَ مِنْ أَخِيهِ وَثِيقَةَ دِينٍ وَ سَدَادَ طَرِيقٍ فَلَا يَسْمَعَنَّ فِيهِ أَقَاوِيلَ النَّاسِ أَمَا إِنَّهُ قَدْ يَرْمِي الرَّامِي وَ يُخْطِئُ السِّهَامَ وَ يُحِيلُ الْكَلَامُ وَ بَاطِلُ ذَلِكَ يَبُورُ وَ اللَّهُ سَمِيعٌ وَ شَهِيدٌ
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws, may the greetings be upon him-asws: ‘O you people! One who recognises from his brother, strong religion, and rightful way, he should not listen to any words of the men regarding him. But (it could be) the archer has shot, and the arrow has missed, and the talk can be off the point (of truth), and the falsity of that can be ruination, and Allah-azwj is Hearing and a Witness.
أَمَا إِنَّهُ لَيْسَ بَيْنَ الْحَقِّ وَ الْبَاطِلِ إِلَّا أَرْبَعُ أَصَابِعَ
But surely, there isn’t between the truth and the falsehood except four fingers’.
فَسُئِلَ عَنْ مَعْنَى قَوْلِهِ هَذَا فَجَمَعَ أَصَابِعَهُ وَ وَضَعَهَا بَيْنَ أُذُنِهِ وَ عَيْنِهِ ثُمَّ قَالَ الْبَاطِلُ أَنْ تَقُولَ سَمِعْتُ وَ الْحَقُّ أَنْ تَقُولَ رَأَيْتُ.
He-asws was asked about the meaning of this word of his-asws. He-asws gather his–asws (four) fingers and placed them between his-asws ear and his-asws eye, the said: ‘The falsity is your saying (what) you have heard, and the truth is your saying (what) you have seen’’.[221]
17- الدُّرَّةُ الْبَاهِرَةُ، قَالَ أَبُو الْحَسَنِ الثَّالِثُ ع إِذَا كَانَ زَمَانٌ الْعَدْلُ فِيهِ أَغْلَبُ مِنَ الْجَوْرِ فَحَرَامٌ أَنْ تَظُنَّ بِأَحَدٍ سُوءاً حَتَّى يُعْلَمَ ذَلِكَ مِنْهُ وَ إِذَا كَانَ زَمَانٌ الْجَوْرُ فِيهِ أَغْلَبُ مِنَ الْعَدْلِ فَلَيْسَ لِأَحَدٍ أَنْ يَظُنَّ بِأَحَدٍ خَيْراً حَتَّى يَبْدُوَ ذَلِكَ مِنْهُ.
(The book) ‘Al-Durr Al-Bahira’ –
‘Abu Al-Hassan-asws the 3rd said: ‘When it were to be the era in which the justice is more prevalent than the tyranny, it will be Prohibited for you to think evil with anyone until that is known from him; and when it were to be the era in which the tyranny is more prevalent than the justice, so it isn’t for anyone that he thinks good with anyone until that is manifested from him’’.[222]
18- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِذَا اسْتَوْلَى الصَّلَاحُ عَلَى الزَّمَانِ وَ أَهْلِهِ ثُمَّ أَسَاءَ رَجُلٌ الظَّنَّ بِرَجُلٍ لَمْ تَظْهَرْ مِنْهُ خِزْيَةٌ فَقَدْ ظَلَمَ إِذَا اسْتَوْلَى الْفَسَادُ عَلَى الزَّمَانِ وَ أَهْلِهِ فَأَحْسَنَ رَجُلٌ الظَّنَّ بِرَجُلٍ فَقَدْ غُرِرَ.
(The book) ‘Al Durr Al Bahira’ –
‘When the righteousness rules upon the times and its people, then a man has evil thoughts with a man, a disgrace has not be revealed from him, so he has been unjust. When the mischief rules upon the times and its people, so a man has good thoughts with a man, so he has been deceived’’.[223]
وَ قَالَ عَلَيْهِ السَّلَامُ اتَّقُوا ظُنُونَ الْمُؤْمِنِينَ فَإِنَّ اللَّهَ تَعَالَى جَعَلَ الْحَقَّ عَلَى أَلْسِنَتِهِمْ.
And he-asws said: ‘Fear the thoughts of Momineen, for Allah-azwj the Exalted has Made the truth to be upon their tongues’’.[224]
وَ قَالَ ع لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَحَدٍ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مُحْتَمِلًا.
And he-asws said: ‘Do not think evil with a word emerging from anyone while you can find a carrier for it in the goodness’’.[225]
19- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عُمَرَ الْيَمَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا اتَّهَمَ الْمُؤْمِنُ أَخَاهُ انْمَاثَ الْإِيمَانُ فِي قَلْبِهِ كَمَا يَنْمَاثُ الْمِلْحُ فِي الْمَاءِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Hammad Bin Isa, from Ibrahim Bin Umar Al Yamani,
‘From Abu Abdullah-asws having said: ‘When the Momin accuses his brother, the Eman dissolves in his heart just as the salt dissolves in the water’’.[226]
20- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ بَعْضِ أَصْحَابِهِ عَنِ الْحُسَيْنِ بْنِ حَازِمٍ عَنْ حُسَيْنِ بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِيهِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنِ اتَّهَمَ أَخَاهُ فِي دِينِهِ فَلَا حُرْمَةَ بَيْنَهُمَا وَ مَنْ عَامَلَ أَخَاهُ بِمِثْلِ مَا يُعَامِلُ بِهِ النَّاسَ فَهُوَ بَرِيءٌ مِمَّنْ يَنْتَحِلُ.
(The book) ‘Al Kaf’ – a number, from our companions, from Ahmad Bin Muhammad Bin Khalid, from one of his companions, from Al-Husayn Bin Hazim, from Husayn Bin Umar Bin Yazeed, from his father who said,
‘I heard Abu Abdullah-asws saying: ‘One who accuses his brother in his religion, so there is no sanctity between the two, and the one who treats his brother similar to what the people treat him, so he is disavowed from what he is impersonating’’.[227]
21- كا، الكافي عَنْهُ عَنْ أَبِيهِ عَمَّنْ حَدَّثَهُ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي كَلَامٍ لَهُ ضَعْ أَمْرَ أَخِيكَ عَلَى أَحْسَنِهِ حَتَّى يَأْتِيَكَ مَا يَغْلِبُكَ مِنْهُ وَ لَا تَظُنَّنَّ بِكَلِمَةٍ خَرَجَتْ مِنْ أَخِيكَ سُوءاً وَ أَنْتَ تَجِدُ لَهَا فِي الْخَيْرِ مَحْمِلًا.
(The book) ‘Al Kafi’ – from h im, from his father, from the one who narrated it, from Al-Husayn Bin Al Mukhtar,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said in a speech of his-asws: ‘Place the matter of your brother upon its goodness until there comes to you from him what overcomes you, and do not think evil with a word have emerged from your brother while you can find for it a carrier in the goodness’’.[228]
بيان وَ قَدْ قَالَ ص إِنَّ اللَّهَ تَعَالَى حَرَّمَ مِنَ الْمُسْلِمِ دَمَهُ وَ مَالَهُ وَ أَنْ يُظَنَّ بِهِ ظَنَّ السَّوْءِ.
Explanation (Ahadeeth only) – And he-saww said ‘Allah-azwj the Exalted has Prohibited from the Muslim, his blood and his wealth, and if he were to think with him the evil thoughts’’.
وَ قَدْ قَالَ ص ثَلَاثٌ فِي الْمُؤْمِنِ لَا يُسْتَحْسَنُ وَ لَهُ مِنْهُنَّ مَخْرَجٌ فَمَخْرَجُهُ مِنْ سُوءِ الظَّنِّ أَنْ لَا يُحَقِّقَهُ.
And he-saww said: ‘There are three (traits) in the Momin are not good, and there is an outlet for him from these. His outlet from the evil thoughts is that he does not investigate it’’.
باب 63 ذي اللسانين و ذي الوجهين
CHAPTER 63 – ONE WITH TWO TONGUES AND WITH TWO FACES
1- مع، معاني الأخبار لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ أَبِي شَيْبَةَ الزُّهْرِيِّ عَنِ الْبَاقِرِ ع قَالَ: بِئْسَ الْعَبْدُ عَبْدٌ يَكُونُ ذَا وَجْهَيْنِ وَ ذَا لِسَانَيْنِ يُطْرِي أَخَاهُ شَاهِداً وَ يَأْكُلُهُ غَائِباً إِنْ أُعْطِيَ حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Muhammad Al Attar, from Ibn Al Khattab, from Ibn Fazzal, from Ali Bin Al Numan, from Ibn Muskan, from Daqood Bin Farqad, from Abu Sheyba Al Zuhry,
‘From Al-Baqir-asws having said: ‘Evil is the servant who happens to be double-faced and double-tongues. He compliments his brother when present, and eats (backbites) him when absent. If he is Given, he envies him, and if he is Tried, he abandons him’’.[229]
2- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ عَنْ أَبِي شَيْبَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بِئْسَ الْعَبْدُ عَبْدٌ هُمَزَةٌ لُمَزَةٌ يُقْبِلُ بِوَجْهٍ وَ يُدْبِرُ بِآخَرَ.
(The book) ‘Sawaab Al Amaal’ – By this chain, from Abu Sheyba,
‘From Abu Ja’far-asws having said: ‘Evil is the servant, slanderer, defamer [104:1]. He receives with a face and turns back with another’’.[230]
3- مع، معاني الأخبار لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنِ ابْنِ سِنَانٍ عَنْ عَوْنِ بْنِ مَعِينٍ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنِ الصَّادِقِ ع مَنْ لَقِيَ النَّاسَ بِوَجْهٍ وَ عَابَهُمْ بِوَجْهٍ جَاءَ يَوْمَ الْقِيَامَةِ وَ لَهُ لِسَانَانِ مِنْ نَارٍ.
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Umar, from Ibn Sinan, from Aqn Bin Maeen from Ibn Abu Yafour,
‘From Al-Sadiq-asws: ‘One who meets the people with his (one) face, and faults them with his (other) face, will come on the Day of Qiyamah and for him would be two tongues of fire’’.[231]
4- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِ مِثْلَهُ وَ فِيهِ الْمُؤْمِنِينَ بَدَلَ النَّاسِ وَ أَتَى بَدَلَ جَاءَ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary –
‘Similar to it, and in it: ‘The Momineen’ instead of, ‘The people’, and ‘will be brought’, instead of ‘will come’’.[232]
5- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ الْبَرْقِيِّ عَنْ أَبِي الْجَوْزَاءِ عَنِ ابْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَجِيءُ يَوْمَ الْقِيَامَةِ ذُو الْوَجْهَيْنِ دَالِعاً لِسَانُهُ فِي قَفَاهُ وَ آخَرُ مِنْ قُدَّامِهِ يَلْتَهِبَانِ نَاراً حَتَّى يَلْهَبَا جَسَدَهُ ثُمَّ يُقَالُ هَذَا الَّذِي كَانَ فِي الدُّنْيَا ذَا وَجْهَيْنِ وَ ذَا لِسَانَيْنِ يُعْرَفُ بِذَلِكَ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Al Barqy, from Abu Al Jawaz, from Ibn Ulwan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The double-faced one will come on the Day of Qiyamah, his one tongue will be sticking out in his back, and another from his front, of flaming fire, until his body will be inflamed. Then it will be said, ‘This is the one who was in the world with two faces and two tongues’. He will be known with that on the Day of Qiyamah’’.[233]
6- ل، الخصال الْخَلِيلُ عَنِ ابْنِ مَنِيعٍ عَنْ أَبِي بَكْرِ بْنِ أَبِي شَيْبَةَ عَنْ أَبِي مُعَاوِيَةَ عَنِ الْأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مِنْ شَرِّ النَّاسِ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ ذُو الْوَجْهَيْنِ.
(The book) ‘Al Khisaal’ – Al Khalerel, from Ibn Manie, from Abuu Bakr Bin Abu Sheyba, from Abu Muawiya, from Al Amsh, from Abu Salih, from Abu Hureyra (well-known fabricator) having said,
‘Rasool-Allah-saww said: ‘From the evil people in the Presence of Allah-azwj Mighty and Majestic on the Day of Qiyamah is one with two faces (double faced)’’.[234]
7- ل، الخصال الْخَلِيلُ عَنِ ابْنِ مَنِيعٍ عَنْ أَبِي بَكْرِ بْنِ أَبِي شَيْبَةَ عَنْ شَرِيكٍ عَنِ الرُّكَيْنِ عَنْ نُعَيْمِ بْنِ حَنْطَبٍ عَنْ عَمَّارٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ لَهُ وَجْهَانِ فِي الدُّنْيَا كَانَ لَهُ يَوْمَ الْقِيَامَةِ لِسَانَانِ مِنْ نَارٍ.
(The book) ‘Al Khisaal’ – Al Khaleel, from Ibn Manie, from Abu Bakr Bin Abu Sheyba, from Shareek, from Al Rakeyn, from Nueym Bin Hantab, from Ammar who said,
‘Rasool-Allah-saww said: ‘One who were to have two faces for him in the world, on the Day of Qiyamah for him would be two tongues of fire’’.[235]
8- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَوْنٍ الْقَلَانِسِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ لَقِيَ الْمُسْلِمِينَ بِوَجْهَيْنِ وَ لِسَانَيْنِ جَاءَ يَوْمَ الْقِيَامَةِ وَ لَهُ لِسَانَانِ مِنْ نَارٍ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Awn Al Qalanisy, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘One who meets the Muslims with two faces and two tongues will come on the Day of Qiyamah, and for him will be two tongues of fire’’.[236]
9- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي حَمَّادٍ رَفَعَهُ قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ لِعِيسَى ابْنِ مَرْيَمَ يَا عِيسَى لِيَكُنْ لِسَانُكَ فِي السِّرِّ وَ الْعَلَانِيَةِ لِسَاناً وَاحِداً وَ كَذَلِكَ قَلْبُكَ إِنِّي أُحَذِّرُكَ نَفْسَكَ وَ كَفَى بِي خَبِيراً- لَا يَصْلُحُ لِسَانَانِ فِي فَمٍ وَاحِدٍ وَ لَا سَيْفَانِ فِي غِمْدٍ وَاحِدٍ وَ لَا قَلْبَانِ فِي صَدْرٍ وَاحِدٍ وَ كَذَلِكَ الْأَذْهَانُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Sadabady, from Al Barqy, from a number of our companions, from Ibn Asbaat, from Abdul Rahman Bin Abu Hammad, raising it, said,
‘Allah-azwj Mighty and Majestic Said to Isa Ibn Maryam-as: “O Isa-as! Let your-as tongue in the secret and the open be as one tongue, and like that should be your-as heart. I-azwj Caution you of your-as self and suffice with Me-azwj as an Informer. It is correct for two tongues to be in one mouth, nor two swords in one sheath, nor two hearts in one chest, and like that are two minds’’.[237]
10- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص بِئْسَ الْعَبْدُ عَبْدٌ لَهُ وَجْهَانِ يُقْبِلُ بِوَجْهٍ وَ يُدْبِرُ بِوَجْهٍ إِنْ أُوتِيَ أَخُوهُ الْمُسْلِمُ خَيْراً حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ.
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The evil servant is a servant having two faces for him. He faces with one face and turns back with another face. If his Muslim brother is give good, he envies him, and if he is Tried, he is abandoned’’.[238]
11- نهج، نهج البلاغة مَا أَضْمَرَ أَحَدٌ شَيْئاً إِلَّا ظَهَرَ فِي فَلَتَاتِ لِسَانِهِ وَ صَفَحَاتِ وَجْهِهِ.
(The book) ‘Bahj Al Balagah’ –
‘No one will hide anything (in his heart) except it will appear in the slip of his tongue and expression of his face’’.[239]
12- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَوْنٍ الْقَلَانِسِيِّ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ لَقِيَ الْمُسْلِمِينَ بِوَجْهَيْنِ وَ لِسَانَيْنِ جَاءَ يَوْمَ الْقِيَامَةِ وَ لَهُ لِسَانَانِ مِنْ نَارٍ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Sinan, from Awn Al Qalanisy, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘One who meets the Muslims with two faces and two tongues will come on the Day of Qiyamah, and for him would be two tongues of fire’’.[240]
13- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي شَيْبَةَ عَنِ الزُّهْرِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: بِئْسَ الْعَبْدُ عَبْدٌ يَكُونُ ذَا وَجْهَيْنِ وَ ذَا لِسَانَيْنِ يُطْرِي أَخَاهُ شَاهِداً وَ يَأْكُلُهُ غَائِباً إِنْ أُعْطِيَ حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Usman Bin Isa, from Abu Sheyba,
‘From Abu Ja’far-asws having said: ‘The evil servant is a servant happening to be with two faces and with two tongues. He compliments his brother in his presence and eats (backbites) him in his absence. If he is given, he envies him, and if he is afflicted, he abandons him’’.[241]
14- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَمَّادٍ رَفَعَهُ قَالَ: قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى لِعِيسَى لِيَكُنْ لِسَانُكَ فِي السِّرِّ وَ الْعَلَانِيَةِ لِسَاناً وَاحِداً وَ كَذَلِكَ قَلْبُكَ
(The book) ‘Al Kafi’ – From Ali, from his father, from Ali Bin Asbat ,from Abdul Rahman Bin Hammad, raising it, said,
‘Allah-azwj Blessed and Exalted Said to Isa-as: “Let your-as tongue in the secret and the open be one tongue, and like that is your heart.
إِنِّي أُحَذِّرُكَ نَفْسَكَ وَ كَفَى بِي خَبِيراً- لَا يَصْلُحُ لِسَانَانِ فِي فَمٍ وَاحِدٍ وَ لَا سَيْفَانِ فِي غِمْدٍ وَاحِدٍ وَ لَا قَلْبَانِ فِي صَدْرٍ وَاحِدٍ وَ كَذَلِكَ الْأَذْهَانُ.
I-azwj Caution you of your-as self and suffice with Me-azwj as an Informer. It is not correct for two tongues to be in one mouth, nor two swords in one sheath, nor two hearts in one chest, and like that are the minds’’.[242]
باب 64 الحقد و البغضاء و الشحناء و التشاجر و معاداة الرجال
CHAPTER 64 – THE GRUDGE, AND THE HATRED, AND THE RESENTMENT, AND THE QUARREL, AND THE ENMITY OF THE MEN
الآيات
The Verses
الأنفال وَ أَطِيعُوا اللَّهَ وَ رَسُولَهُ وَ لا تَنازَعُوا فَتَفْشَلُوا وَ تَذْهَبَ رِيحُكُمْ
(Surah) ‘Al Anfaal’ – And obey Allah and His Rasool and do not quarrel for you will be weary and your force will depart, [8:46]
الحشر وَ لا تَجْعَلْ فِي قُلُوبِنا غِلًّا لِلَّذِينَ آمَنُوا
(Surah) ‘Al Hashr’ – and do not Make a grudge to be in our hearts towards those who are believing! [59:10]
1- ل، الخصال أَحْمَدُ بْنُ إِبْرَاهِيمَ بْنِ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْكَاتِبِ رَفَعَهُ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع قَالَ لِبَنِيهِ يَا بَنِيَّ إِيَّاكُمْ وَ مُعَادَاةَ الرِّجَالِ فَإِنَّهُمْ لَا يَخْلُونَ مِنْ ضَرْبَيْنِ مِنْ عَاقِلٍ يَمْكُرُ بِكُمْ أَوْ جَاهِلٍ يَعْجَلُ عَلَيْكُمْ وَ الْكَلَامُ ذَكَرٌ وَ الْجَوَابُ أُنْثَى فَإِذَا اجْتَمَعَ الزَّوْجَانِ فَلَا بُدَّ مِنَ النِّتَاجِ
(The book) ‘Al Khisaal’ – Ahmad Bin Ibrahim Bin Al Waleed, from Muhammad Bin Ahmad Al Katib raising it,
‘Amir Al-Momineen-asws said to his-asws sons: ‘O my-asws sons! Beware of enmity of the men, for they are not empty from two types – from an intellectual who will plot against you, or an ignorant one being hasty against you; and the speech is male and female. When the two pairs are gathered, there is no escape from the result’.
ثُمَّ أَنْشَأَ يَقُولُ
| سَلِيمُ الْعِرْضِ مَنْ حَذَرَ الْجَوَابَا- | وَ مَنْ دَارَى الرِّجَالَ فَقَدْ أَصَابَا- | |
| وَ مَنْ هَابَ الرِّجَالَ تَهَيَّبُوهُ- | وَ مَنْ حَقَّرَ الرِّجَالَ فَلَنْ يُهَابَا. |
Then he-asws prosed a poem saying: ‘Safe is the honour of the one who is careful in answering, and the one polite to the men, so he has got it right, and the one awes them, they will be awed by his, and the one who despises the men, he will never be awed’’.[243]
2- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ صَالِحٍ يَرْفَعُهُ بِإِسْنَادِهِ قَالَ: أَرْبَعَةٌ الْقَلِيلُ مِنْهَا كَثِيرٌ النَّارُ الْقَلِيلُ مِنْهَا كَثِيرٌ وَ النَّوْمُ الْقَلِيلُ مِنْهُ كَثِيرٌ وَ الْمَرَضُ الْقَلِيلُ مِنْهُ كَثِيرٌ وَ الْعَدَاوَةُ الْقَلِيلُ مِنْهَا كَثِيرٌ.
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashari, from Salih, raising it by his chain,
‘He-asws said: ‘Four (matters), the little from it is a lot – the fire, the little from it is a lot; and the sleep, the little from it is a lot; and the sickness, the little from it is a lot; and the enmity, the little from it is a lot’’.[244]
3- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ مَعْقِلٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الْوَشَّاءِ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ مُشَاجَرَةَ النَّاسِ فَإِنَّهَا تُظْهِرُ الْغِرَّةَ وَ تَدْفِنُ الْعِزَّةَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Biin Muhammad Bin Ma’qil, from Muhammad Bin Al-Hassan Al Washa, from his father,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Beware of quarrelling the people, for it reveals the inattention and buries the honour’’.[245]
4- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنِ النُّعْمَانِ بْنِ أَحْمَدَ بْنِ نُعَيْمٍ عَنْ مُحَمَّدِ بْنِ شُعْبَةَ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيٍّ عَنِ الْبَاقِرِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَثُرَ هَمُّهُ سَقِمَ بَدَنُهُ وَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ وَ مَنْ لَاحَى الرِّجَالَ سَقَطَتْ مُرُوَّتُهُ وَ ذَهَبَتْ كَرَامَتُهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Al Numan Bin Ahmad Bin Nueym, from Muhammad Bin Shu’ba, from Hafs Bin Umar, from Abdullah Bin Muhammad Bin Umar Bin Ali,
‘From Al-Baqir-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One whose worries are a lot his body will get sick, and one whose manners are evil will torment himself, and one who disputes with the people his personality will fall and his honour will be gone’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لَمْ يَزَلْ جَبْرَئِيلُ ع يَنْهَانِي عَنْ ملاحات [مُلَاحَاةِ] الرِّجَالِ كَمَا يَنْهَانِي عَنْ شُرْبِ الْخَمْرِ وَ عِبَادَةِ الْأَوْثَانِ.
Then Rasool-Allah-saww said: ‘Jibraeel-as did not cease to forbid me-saww from disputing with the men, just as he-as forbade me-saww from drinking the wine and worshipping the idols’’.[246]
(Notes – Ahadeeth only)
أقول قَدْ مَضَى فِي بَابِ شِرَارِ النَّاسِ أَنَّ النَّبِيَّ ص قَالَ: أَ لَا أُنَبِّئُكُمْ بِشَرِّ النَّاسِ قَالُوا بَلَى يَا رَسُولَ اللَّهِ ص قَالَ مَنْ أَبْغَضَ النَّاسَ وَ أَبْغَضَهُ النَّاسُ.
I (Majlisi) am saying, ‘It has passed in the chapters on the evil people that the Prophet-saww said: ‘Shall I-saww inform you all with the evil people?’ They said, ‘Yes, O Rasool-Allah-saww!’ He‑saww said: ‘One who hates the people and the people hate him’’.
وَ قَدْ مَضَى فِيهِ أَيْضاً عَنِ الصَّادِقِ ع سَبْعَةٌ يُفْسِدُونَ أَعْمَالَهُمْ وَ ذَكَرَ مِنْهُمُ الَّذِي يُجَادِلُ أَخَاهُ مُخَاصِماً لَهُ.
And it has passed in it as well, from Al-Sadiq-asws: ‘Seven (people) are spoling their deeds’ – and he-asws mentioned from them the one who quarrels with his brother disputing to him’’.
5- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَقْبَلُ اللَّهُ مِنْ مُؤْمِنٍ عَمَلًا وَ هُوَ يُضْمِرُ عَلَى الْمُؤْمِنِ سُوءاً.
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Muhammad Bin Al Fuzeyl, from Al Sumali,
‘From Abu Abdullah-asws having said: ‘Allah-azwj does not Accept any deeds from a Momin while he is thinking evil upon the Momin’’.[247]
6- شي، تفسير العياشي عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ لا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ الْمُرْخِي ذَيْلَهُ مِنَ الْعَظَمَةِ وَ الْمُزَكِّي سِلْعَتَهُ بِالْكَذِبِ وَ رَجُلٌ اسْتَقْبَلَكَ بِوُدِّ صَدْرِهِ فَيُوَارِي وَ قَلْبُهُ مُمْتَلِئٌ غِشّاً.
Tafseer Al Ayyashi – from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Three (types of people), Allah-azwj will neither Look at (Consider) them on the Day of Qiyamah, nor Purify them, and for them will be painful Punishment – the one who loosens his back dress to drag upon the ground from greatness, and the one who falsely recommends an item of sale, and a man who faces you with a cordial chest, and inside his heart is full of deceit’’.[248]
7- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع حِقْدُ الْمُؤْمِنِ مُقَامُهُ ثُمَّ يُفَارِقُ أَخَاهُ فَلَا يَجِدُ عَلَيْهِ شَيْئاً وَ حِقْدُ الْكَافِرِ دَهْرُهُ.
(The book) ‘Al Saraair’, from the book of Abu Al Qasim Bin Qawlawiya, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘A grudge of the Momin is in its place, then he separates from his brother and does not find anything against him, while a grudge of the Kafir is for his lifetime’’.[249]
8- جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْهَاشِمِيِّ عَنْ أَبِي حَفْصٍ الْعَطَّارِ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يُحَدِّثُ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص جَاءَنِي جَبْرَئِيلُ فِي سَاعَةٍ لَمْ يَكُنْ يَأْتِينِي فِيهَا فَقُلْتُ لَهُ يَا جَبْرَئِيلُ لَقَدْ جِئْتَنِي فِي سَاعَةٍ وَ يَوْمٍ لَمْ تَكُنْ تَأْتِينِي فِيهِمَا لَقَدْ أَرْعَبْتَنِي
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Ja’far Bin Muhammad Al Hashimy, from Abu Hafs Al Attar who said,
‘I heard Abu Abdullah-asws narrating from his-asws father-asws, from his-asws grandfather-asws having said: ‘Rasool-Allah-saww said: ‘Jibraeel-as came to me-saww during a time he-as did not happen to come to me-saww during it. I-saww said to him-as: ‘O Jibraeel-as! You-as have come to me-saww during a time and day you-as did not happen to come to me-saww during these! You-as have scared me-saww!’
قَالَ وَ مَا يُرَوِّعُكَ يَا مُحَمَّدُ وَ قَدْ غَفَرَ اللَّهُ لَكَ ما تَقَدَّمَ مِنْ ذَنْبِكَ وَ ما تَأَخَّرَ
He-as said: ‘And what has frightened you-saww, O Muhammad-saww, and Allah-azwj has already Forgiven you what has preceded from your sins and what is delayed [48:2]’.
قَالَ بِمَا ذَا بَعَثَكَ بِهِ رَبُّكَ
He-saww said: ‘What has your-as Lord-azwj Sent you-as for?’
قَالَ يَنْهَاكَ رَبُّكَ عَنْ عِبَادَةِ الْأَوْثَانِ وَ شُرْبِ الْخُمُورِ وَ مُلَاحَاةِ الرِّجَالِ وَ أُخْرَى هِيَ لِلْآخِرَةِ وَ الْأُولَى يَقُولُ لَكَ رَبُّكَ يَا مُحَمَّدُ مَا أَبْغَضْتُ مَا أَبْغَضْتُ وِعَاءً قَطُّ كَبُغْضِي بَطْناً مَلْآناً.
He-as said: ‘Your-saww Lord-azwj Forbids you-as from worshipping the idols, and drinking the wines, and quarrelling the men, and the latter, it is for the Hereafter, and the former, your‑saww Lord-azwj Says to you-saww: “O Muhammad-saww! I-azwj have not Hated! I-azwj have not Hated any container at all like My-azwj Hating a full belly!”’[250]
9- ختص، الإختصاص قَالَ الصَّادِقُ ع إِيَّاكَ وَ عَدَاوَةَ الرِّجَالِ فَإِنَّهَا تُورِثُ الْمَعَرَّةَ وَ تُبْدِي الْعَوْرَةَ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘Beware of enmity of the men, for it inherits the loss of honour and manifests the disgrace’’.[251]
وَ قَالَ ع لَا تُمَارِيَنَّ سَفِيهاً وَ لَا حَلِيماً فَإِنَّ الْحَلِيمَ يُغْلِيكَ وَ السَّفِيهَ يُرْدِيكَ.
And he-asws said: ‘Neither have bitter arguments with a foolish one nor a lenient one, for the lenient will melt you down and the foolish will regress you’’.[252]
نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْمُشَاحِنُ لَا يُقْبَلُ مِنْهُ صَرْفٌ وَ لَا عَدْلٌ
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The quarrelsome, neither an exchange nor replacement will be Accepted from him’.
قِيلَ يَا رَسُولَ اللَّهِ ص وَ مَا الْمُشَاحِنُ
It was said: ‘O Rasool-Allah-saww! And what is the quarrelsome?’
قَالَ الْمُصَارِمُ لِأُمَّتِي الطَّاعِنُ عَلَيْهَا.
He-saww said: ‘The challenger of my-saww community, the taunting upon it’’.[253]
10- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع احْصُدِ الشَّرَّ مِنْ صَدْرِ غَيْرِكَ بِقَلْعِهِ مِنْ صَدْرِكَ
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Cut down the evil from the chest of others by uprooting it from your own chest’.
وَ قَالَ لِرَجُلٍ رَآهُ يَسْعَى عَلَى عَدُوٍّ لَهُ بِمَا فِيهِ إِضْرَارٌ بِنَفْسِهِ إِنَّمَا أَنْتَ كَالطَّاعِنِ نَفْسَهُ لِيَقْتُلَ رِدْفَهُ.
And he-asws said to a man he-asws saw striving against an enemy of his with what was harmful in it for himself: ‘But rather, you are like the one stabbing himself in order to kill the one behind him’’.[254]
وَ قَالَ: مَنْ بَالَغَ فِي الْخُصُومَةِ أَثِمَ وَ مَنْ قَصَّرَ فِيهَا ظُلِمَ وَ لَا يَسْتَطِيعُ أَنْ يَتَّقِيَ اللَّهَ مَنْ خَاصَمَكُمْ.
And he-asws said: ‘One going to the extreme in the disputing sins, and the one deficient in it will be oppressed, and the one who disputes you is not capable of fearing Allah-azwj’’.[255]
– وَ قَالَ ع رُدُّوا الْحَجَرَ مِنْ حَيْثُ جَاءَ فَإِنَّ الشَّرَّ لَا يَدْفَعُهُ إِلَّا الشَّرُّ.
And he-asws said: ‘Return the stone to where it has come from, for the evil cannot be repelled except by the evil’’.[256]
وَ قَالَ ع مَنْ ضَنَّ بِعِرْضِهِ فَلْيَدَعِ الْمِرَاءَ.
And he-asws said: ‘One (wanting to) withhold the honour, let him leave the bitter arguments’’.[257]
باب 65 تتبع عيوب الناس و إفشائها و طلب عثرات المؤمنين و الشماتة
CHAPTER 65 – PURSUING FAULTS OF THE PEOPLE, AND EXPOSING THEM, AND SEEKING STUMBLES OF THE MOMINEEN, AND THE GLOATING
الآيات
The Verses
النور إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ
(Surah) Al Noor: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, [24:19]
الحجرات وَ لا تَجَسَّسُو
(Surah) Al Hujuraat: nor should you spy [49:12]
1- ل، الخصال فِي وَصِيَّةِ النَّبِيِّ ص لِعَلِيٍّ ع أَنَّهُ قَالَ لِأَصْحَابِهِ أَ لَا أُخْبِرُكُمْ بِشِرَارِكُمْ
(The book) ‘Al Khisaal’ –
‘In a bequest by the Prophet-saww to Ali-asws, he-saww said to his-saww companions: ‘Shall I-saww inform you all with your evil ones?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!
قَالَ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْبَاغُونَ لِلْبِرَاءِ الْعَيْبَ.
‘He-asws said: ‘The ones walking with the gossip, and separators between the beloved ones, the ones seeking faults of the righteous ones’’.[258]
2- فس، تفسير القمي أَبِي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ فِي مُؤْمِنٍ مَا رَأَتْ عَيْنَاهُ وَ سَمِعَتْ أُذُنَاهُ كَانَ مِنَ الَّذِينَ قَالَ اللَّهُ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ فِي الدُّنْيا وَ الْآخِرَةِ.
Tafseer Al Qummi – My father, from Ibn Abu Umeyr, from Hisham,
‘From Abu Abdullah-asws having said: ‘One who says regarding a Momin what his eyes have seen and his ears have heard, he would be from those Allah-azwj Said: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, in the world and the Hereafter [24:19]’’.[259]
3- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَلَا وَ مَنْ سَمِعَ فَاحِشَةً فَأَفْشَاهَا فَهُوَ كَالَّذِي أَتَاهَا.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww: ‘Indeed! And the one hears an obscenity, so he spreads it, so he is like the one who has committed it’’.[260]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرَاغِيِّ عَنْ مُوسَى بْنِ الْحَسَنِ بْنِ سَلْمَانَ عَنْ أَبِي بَكْرِ بْنِ الْحَارِثِ الْبَاغَنْدِيِّ عَنْ عِيسَى بْنِ رعينة [رَغَبَةَ] عَنْ مُحَمَّدِ بْنِ رَئِيسٍ عَنِ اللَّيْثِ بْنِ سَعْدٍ عَنْ يَزِيدَ بْنِ أَبِي حَبِيبٍ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص كَانَ بِالْمَدِينَةِ أَقْوَامٌ لَهُمْ عُيُوبٌ فَسَكَتُوا عَنْ عُيُوبِ النَّاسِ فَأَسْكَتَ اللَّهُ عَنْ عُيُوبِهِمُ النَّاسَ فَمَاتُوا وَ لَا عُيُوبَ لَهُمْ عِنْدَ النَّاسِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Maraghy, from Musa Bin Al-Hassan Bin Salman, from Abu Bakr Bin Al Haris Al Bagandy, from Isa Bin Rayna, from Muhammad Bin Rais, from Al Lays Bin Sa’ad, from Yazeed Bin Abu Habeeb, from Nafie, from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘There were a people in Al Medina, there were faults for them, so they were silent from the faults of (other) people, so Allah-azwj Silenced the people about their faults. They died, and there were not faults for them in the presence of the people.
وَ كَانَ بِالْمَدِينَةِ أَقْوَامٌ لَا عُيُوبَ لَهُمْ وَ فَتَكَلَّمُوا فِي عُيُوبِ النَّاسِ فَأَظْهَرَ اللَّهُ لَهُمْ عُيُوباً لَمْ يَزَالُوا يُعْرَفُونَ بِهَا إِلَى أَنْ مَاتُوا.
And there were a people in Al-Medina, there were not faults for them, but they spoke regarding faults of the (other) people, so Allah-azwj Revealed faults for them. They did not cease to be known by these until they died’’.[261]
5- لي، الأمالي للصدوق مُحَمَّدُ بْنُ أَحْمَدَ الْأَسَدِيُّ عَنْ يَعْقُوبَ بْنِ يُوسُفَ عَنْ عُمَرَ بْنِ إِسْمَاعِيلَ عَنْ حَفْصِ بْنِ غِيَاثٍ عَنْ بُرْدِ بْنِ سِنَانٍ عَنْ مَكْحُولٍ عَنْ وَاثِلَةَ بْنِ الْأَسْقَعِ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تُظْهِرِ الشَّمَاتَةَ بِأَخِيكَ فَيَرْحَمَهُ اللَّهُ وَ يَبْتَلِيَكَ.
(The book) ‘Al Amaali of Al Sadouq – Muhammad Bin Ahmad Al Asady, from Yaqoub Bin Yusuf, from Umar Bin Ismail, from Hafs Bin Giyas, from Burd Bin Sinan, from Mak’houl, from Wasila Bin Al Asqa’a who said,
‘Rasool-Allah-saww said: ‘Do not reveal the gloating with your brother, for Allah-azwj will Mercy him and Afflict you’’.[262]
6- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنْ مُحَمَّدِ بْنِ عُمَرَ النَّيْشَابُورِيِّ عَنْ مُحَمَّدِ بْنِ السَّرِيِّ عَنْ أَبِيهِ عَنْ حَفْصِ بْنِ غِيَاثٍ مِثْلَهُ.
(The books) ‘Majaalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Muhammad Bin Umar Al Neyshaburi, from Muhammad Bin Al Sary, from his father, from Hafs Bin Giyas – similar to it’.[263]
7- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْحُسَيْنِ بْنِ الْمُخْتَارِ عَنْ زَيْدٍ الشَّحَّامِ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِهِ ص عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ قَالَ لَيْسَ هُوَ أَنْ يَنْكَشِفَ وَ يَرَى مِنْهُ شَيْئاً إِنَّمَا هُوَ أَنْ يَرْوِيَ عَلَيْهِ.
(The book) ‘Ma’any Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Sinan, from Al-Husayn Bin Al Mukhtar, from Zayd Al Shaham,
‘From Abu Abdullah-asws regarding his-saww words: ‘The nakedness of the Momin is prohibited unto the Momin’, he-asws said: ‘It isn’t his being uncovered and you see something from him. But rather, it is reporting against him’’.[264]
8- مع، معاني الأخبار بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع شَيْءٌ يَقُولُهُ النَّاسُ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ
(The book) ‘Ma’any Al Akhbar’ – By this chain, from Muhammad Bin Sinan, from Huzeyfa Bin Mansour who said,
‘I said to Abu Abdullah-asws, ‘There is something the people are saying, ‘Nakedness of the Momin is prohibited unto the Momin’’.
قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا عَوْرَةُ الْمُؤْمِنِ أَنْ يَرَاهُ يَتَكَلَّمُ بِكَلَامٍ يُعَابُ عَلَيْهِ فَيَحْفَظَهُ عَلَيْهِ لِيُعَيِّرَهُ بِهِ يَوْماً إِذَا غَضِبَ.
He-asws said: ‘It isn’t where you are going (with it). But rather the nakedness of the Momin is him seeking him speaking with a speech he can be faulted upon, so he preserves it upon him in order to fault him with it one day when he is angered’’.[265]
9- مع، معاني الأخبار ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ عَوْرَةُ الْمُؤْمِنِ عَلَى الْمُؤْمِنِ حَرَامٌ
(The book) ‘Ma’any Al Akhbar’ – Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Ibn Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Nakedness of the Momin is prohibited unto the Momin?’
فَقَالَ نَعَمْ
He-asws said: ‘Yes’.
قُلْتُ يَعْنِي سُفْلَيْهِ
I said, ‘Meaning his lower part?’
قَالَ لَيْسَ هُوَ حَيْثُ تَذْهَبُ إِنَّمَا هُوَ إِذَاعَةُ سِرِّهِ.
He-asws said: ‘It isn’t where you are going (with it). But rather it is broadcasting his secrets’’.[266]
10- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ أَبِي بُرْدَةَ قَالَ: صَلَّى بِنَا رَسُولُ اللَّهِ ص ثُمَّ انْصَرَفَ مُسْرِعاً حَتَّى وَضَعَ يَدَهُ عَلَى بَابِ الْمَسْجِدِ ثُمَّ نَادَى بِأَعْلَى صَوْتِهِ يَا مَعْشَرَ مَنْ آمَنَ بِلِسَانِهِ وَ لَمْ يَخْلُصِ الْإِيمَانُ إِلَى قَلْبِهِ- لَا تَتَبَّعُوا عَوْرَاتِ الْمُؤْمِنِينَ فَإِنَّهُ مَنْ تَتَبَّعَ عَوْرَاتِ الْمُؤْمِنِينَ تَتَبَّعَ اللَّهُ عَوْرَتَهُ وَ مَنْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ فَضَحَهُ وَ لَوْ فِي جَوْفِ بَيْتِهِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Bin Abu Al Qasim, from Al Kufi, from Muhammad Bin Sinan, from Abu Al Jaroud, from Abu Burdah who said,
‘Rasool-Allah-saww prayed Salat with us, then left quickly until he-asws placed his-saww hand upon a door of the Masjid. Then he-saww called out at the top of his-saww voice: ‘O community of the ones who believed by his tongue and the Eman is not pure to his heart! Do not pursue nakedness of the Momineen, for the one who pursues nakedness of the Momineen, Allah-azwj will Pursue his nakedness, and the one whom Allah-azwj Pursues his nakedness, He-azwj will Expose him, and even in the interior of his house’’.[267]
11- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَهْلٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنِ ابْنِ جَبَلَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ الرَّجُلُ مِنْ إِخْوَانِي يَبْلُغُنِي عَنْهُ الشَّيْءُ الَّذِي أَكْرَهُ لَهُ فَأَسْأَلُهُ عَنْهُ فَيُنْكِرُ ذَلِكَ وَ قَدْ أَخْبَرَنِي عَنْهُ قَوْمٌ ثِقَاتٌ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Muhammad Bin Yahya, from Sahl, from Yahya Bin Al Mubarik, from Abu Jabalah, from Muhammad Bin Al Fuzeyl,
فَقَالَ لِي يَا مُحَمَّدُ كَذِّبْ سَمْعَكَ وَ بَصَرَكَ عَنْ أَخِيكَ فَإِنْ شَهِدَ عِنْدَكَ خَمْسُونَ قَسَامَةً وَ قَالَ لَكَ قَوْلًا فَصَدِّقْهُ وَ كَذِّبْهُمْ وَ لَا تُذِيعَنَّ عَلَيْهِ شَيْئاً تَشِينُهُ بِهِ وَ تَهْدِمُ بِهِ مُرُوَّتَهُ فَتَكُونَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ فِي الدُّنْيا وَ الْآخِرَةِ.
He-asws said to me: ‘O Muhammad! Belie your hearing and your sight. Even if fifty (persons) were to testify in your presence swearing, and he says to you a word, ratify him and belie them, and do not broadcast anything against him shaming him with it and demolishing his personality by it, so you will be from those Allah-azwj Mighty and Majestic Said: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, in the world and the Hereafter [24:19]’’.[268]
12- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ عَمَّارٍ عَنْ أَبِي حَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص مَنْ أَذَاعَ فَاحِشَةً كَانَ كَمُبْتَدِئِهَا وَ مَنْ عَيَّرَ مُؤْمِناً بِشَيْءٍ لَا يَمُوتُ حَتَّى يَرْكَبَهُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ali Bin Ismail, from Ammar, from Abu Hazim who said,
‘Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who broadcasts an immorality would be like the one who began it, and the one who faults a Momin with something, he will not die until he commits it’’.[269]
13- سن، المحاسن فِي رِوَايَةِ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ قَالَ: إِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُؤَاخِيَ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ عَثَرَاتِهِ وَ زَلَّاتِهِ لِيُعَنِّفَهُ بِهَا يَوْماً مَا.
(The book) ‘Al Mahasin’ – In a report by Zurara,
‘From Abu Ja’far-asws having said: ‘The closest of what the servant can be to Kufr is when the man establishes brotherhood upon the religion, then he counts his stumbles and his slips upon in order to rebuke him with it one day’’.[270]
14- سر، السرائر أَبُو عَبْدِ اللَّهِ السَّيَّارِيُّ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِذَا رَأَيْتُمُ الْعَبْدَ مُتَفَقِّداً لِذُنُوبِ النَّاسِ نَاسِياً لِذُنُوبِهِ فَاعْلَمُوا أَنَّهُ قَدْ مُكِرَ بِهِ.
(The book) ‘Al Sarair’ – Abu Abdullah Al Sayyari, from Muhammad Bin Ismail, from a man,
‘From Abu Abdullah-asws having said: ‘When you see the servant inspecting sins of the people, forgetful of his own sins, then know that he is plotting with him’’.[271]
15- جا، المجالس للمفيد مُحَمَّدُ بْنُ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنِ الْحَذَّاءِ 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 Majaalis’ of Al Mufeed – Muhammad Bin Suleyman, from Muhammad Bin Khalid, from Aasim Bin Humeyd, from Al Haza’a,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘The good deed of quickest Reward is the righteousness, and the evil deed of quickest Punishment is the immorality; and it suffices as a fault with the person if he were to see from the people what he is blind about from himself, and he faults the people with what he (himself) is not capable of leaving it, and he hurts his gatherers with what does not concern him’’.[272]
16- ختص، الإختصاص قَالَ الصَّادِقُ ع مَنِ اطَّلَعَ مِنْ مُؤْمِنٍ عَلَى ذَنْبٍ أَوْ سَيِّئَةٍ فَأَفْشَى ذَلِكَ عَلَيْهِ وَ لَمْ يَكْتُمْهَا وَ لَمْ يَسْتَغْفِرِ اللَّهَ لَهُ كَانَ عِنْدَ اللَّهِ كَعَامِلِهَا وَ عَلَيْهِ وِزْرُ ذَلِكَ الَّذِي أَفْشَاهُ عَلَيْهِ وَ كَانَ مَغْفُوراً لِعَامِلِهَا وَ كَانَ عِقَابُهُ مَا أَفْشَى عَلَيْهِ فِي الدُّنْيَا مَسْتُورٌ عَلَيْهِ فِي الْآخِرَةِ
(The book) ‘Al Ikhtisas’ –
‘Al-Sadiq-asws said: ‘One who notices from a Momin being upon a sin or an evil deed, so he spreads that upon him and does not conceal it and does not seek Forgiveness of Allah-azwj, there would be for him in the Presence of Allah-azwj, like its doer, and against him would be the burden of that which he had spread upon him, and it would be Forgiven for its doer and its Punishment of what he had spread would be against him in the world, concealed upon him in the Hereafter.
ثُمَّ يَجِدُ اللَّهَ أَكْرَمَ مِنْ أَنْ يُثَنِّيَ عَلَيْهِ عِقَاباً فِي الْآخِرَةِ
Then he will find Allah-azwj to be more Benevolent than to double upon him with Punishment in the Hereafter’.
وَ قَالَ مَنْ رَوَى عَلَى مُؤْمِنٍ رِوَايَةً يُرِيدُ بِهَا شَيْنَهُ وَ هَدْمَ مُرُوَّتِهِ لِيُسْقِطَهُ مِنْ أَعْيُنِ النَّاسِ أَخْرَجَهُ اللَّهُ مِنْ وَلَايَتِهِ إِلَى وَلَايَةِ الشَّيْطَانِ فَلَا يَقْبَلُهُ الشَّيْطَانُ.
And he-asws said: ‘One who reports a report upon a Momin, intending to shame him with it and demolish his personality for him to fall from the eyes of people, Allah-azwj will Expel him from His-azwj Wilayah to the wilayah of the Satan-la, but the Satan-la will not accept him’’.[273]
17- ختص، الإختصاص الصَّدُوقُ عَنْ أَبِيهِ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ ابْنِ عَمِيرَةَ قَالَ قَالَ الصَّادِقُ ع إِنَّ لِلَّهِ تَبَارَكَ وَ تَعَالَى عَلَى عَبْدِهِ الْمُؤْمِنِ أَرْبَعِينَ جُنَّةً فَمَنْ أَذْنَبَ ذَنْباً كَبِيراً رَفَعَ عَنْهُ جُنَّةً فَإِذَا عَابَ أَخَاهُ الْمُؤْمِنَ بِشَيْءٍ يَعْلَمُهُ مِنْهُ انْكَشَفَتْ تِلْكَ الْجُنَنُ عَنْهُ وَ يَبْقَى مُهْتَكَ السِّتْرِ
(The book) ‘Al Ikhtisas’ – Al Sadouq, from his father, from Ibn Aamir, from his uncle, from Muhammad Bin Ziyad, from Ibn Ameyra who said,
‘Al-Sadiq-asws said: ‘For Allah-azwj Blessed and Exalted, upon the Momin servant, there are forty shields. The one who commits a major sin, a shield is raised from him. When he faults his Momin brother with anything he knows from him, those shields are removed from him and he remains violated (torn) of the veils.
فَيَفْتَضِحُ فِي السَّمَاءِ عَلَى أَلْسِنَةِ الْمَلَائِكَةِ وَ فِي الْأَرْضِ عَلَى أَلْسِنَةِ النَّاسِ وَ لَا يَرْتَكِبُ ذَنْباً إِلَّا ذَكَرُوهُ وَ يَقُولُ الْمَلَائِكَةُ الْمُوَكَّلُونَ بِهِ يَا رَبَّنَا قَدْ بَقِيَ عَبْدُكَ مُهْتَكَ السِّتْرِ وَ قَدْ أَمَرْتَنَا بِحِفْظِهِ
Thus, he gets exposed in the sky upon the tongues of Angels, and in the earth upon the tongues of people, and he does not commit any sins except they mention it, and the Angels in the sky, allocated with him, say: ‘O our Lord-azwj! Your-azwj servant has remained violated (torn) of the veils, and You-azwj had Commanded with protecting him!’
فَيَقُولُ عَزَّ وَ جَلَّ مَلَائِكَتِي لَوْ أَرَدْتُ بِهَذَا الْعَبْدِ خَيْراً مَا فَضَحْتُهُ فَارْفَعُوا أَجْنِحَتَكُمْ عَنْهُ فَوَ عِزَّتِي لَا يَئُولُ بَعْدَهَا إِلَى خَيْرٍ أَبَداً.
The Mighty and Majestic Says: “My-azwj Angels! If I-azwj had Wanted food with this servant, I‑azwj would not have Exposed him, so raise your wings away from him! By My-azwj Might! After it, he will not return to good, ever!”’[274]
18- كِتَابُ صِفَاتِ الشِّيعَةِ، بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْمُؤْمِنُ أَصْدَقُ عَلَى نَفْسِهِ مِنْ سَبْعِينَ مُؤْمِناً عَلَيْهِ.
The book ‘Sifaat Al Shia’ – by his chain,
‘From Abu Abdullah-asws having said: ‘The Momin is more truthful upon himself than seventy Momineen are upon him’’.[275]
19- كا، الكافي عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبَانِ بْنِ عَبْدِ الْمَلِكِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: لَا تُبْدِي الشَّمَاتَةَ لِأَخِيكَ فَيَرْحَمَهُ اللَّهُ وَ يُصَيِّرَهَا بِكَ
(The book) ‘Al Kafi’ – from a number of our companions, from Ahmad Bin Muhammad Bin Khalid, from Al-Hassan Bin Ali Bin Fazzal, from Ibrahim Bin Muhammad Al Ashary, from Aban Bin Abdul Malik,
‘From Abu Abdullah-asws having said: ‘Do not manifest the gloating to your brother, for Allah‑azwj will Mercy him and Make it to be with you’.
وَ قَالَ ع مَنْ شَمِتَ بِمُصِيبَةٍ نَزَلَتْ بِأَخِيهِ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يُفْتَتَنَ بِهِ.
And he-asws said: ‘One who gloats with a calamity having befallen with his brother, will not exit from the world until he is Tried with it’’.[276]
20- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنِ ابْنِ سِنَانٍ عَنْ إِبْرَاهِيمَ وَ الْفَضْلِ ابْنَيْ يَزِيدَ الْأَشْعَرِيَّيْنِ عَنْ عَبْدِ اللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَقْرَبُ مَا يَكُونُ الْعَبْدُ إِلَى الْكُفْرِ أَنْ يُؤَاخِيَ الرَّجُلَ عَلَى الدِّينِ فَيُحْصِيَ عَلَيْهِ عَثَرَاتِهِ وَ زَلَّاتِهِ لِيُعَنِّفَهُ بِهَا يَوْماً مَا.
(The book) ‘Al Kafi’ – from Muhammad, from Ahmad, from Ibn Sinan, from Ibrahim and Al Fazl, two sons of Yazeed Al Ashareyn, from Abdullah Bin Bukeyr, from Zurara,
‘From Abu Ja’far-asws and Abu Abdullah-asws having said: ‘The closest of what the servant can be to Kufr is if he were to establish brotherhood with a man upon the religion, so he counts his stumbles and his slips upon him in order to rebuke him with it one day’’.[277]
21- كا، الكافي عَنْ مُحَمَّدٍ عَنْ أَحْمَدَ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ قَالَ رَسُولُ اللَّهِ ص يَا مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَ لَمْ يَخْلُصِ الْإِيمَانُ إِلَى قَلْبِهِ- لَا تَذُمُّوا الْمُسْلِمِينَ وَ لَا تَتَبَّعُوا عَوْرَاتِهِمْ فَإِنَّهُ مَنْ تَتَبَّعَ عَوْرَاتِهِمْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ وَ مَنْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ يَفْضَحْهُ وَ لَوْ فِي بَيْتِهِ.
(The book) ‘Al Kafi’ – from Muhammad, from Ahmad, from Ali Bin Al Numan, from Is’haq Bin Ammar who said,
‘I heard Abu Abdullah-asws saying: ‘Rasool-Allah-saww said: ‘O community of the one who became Muslim by his tongue and the Eman is not sincere to his heart! Neither condemn the Muslims nor pursue their nakedness (exposures/faults), for the one who pursues their nakedness, Allah-azwj will Pursue his nakedness, and the one who Allah-azwj Pursues his nakedness, He-azwj Exposes him, and even if in his own house’’.[278]
22- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَبْعَدُ مَا يَكُونُ الْعَبْدُ مِنَ اللَّهِ أَنْ يَكُونَ الرَّجُلُ يُوَاخِيَ الرَّجُلَ وَ هُوَ يَحْفَظُ عَلَيْهِ زَلَّاتِهِ لِيُعَيِّرَهُ بِهَا يَوْماً مَا.
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Ibn Fazzal, from Ibn Bukeyr,
‘From Abu Abdullah-asws having said: ‘The remotest of what the servant can be from Allah-azwj, if a man happens to establish brotherhood with a man, and he memorises his slips upon him, for him to rebuke him with it one day’’.[279]
باب 66 الغيبة
CHAPTER 66 – THE BACKBITING
الآيات
The Verses
النساء لا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ وَ كانَ اللَّهُ سَمِيعاً عَلِيماً
(Surah) Al Nisaa: Allah does not love the loudness with the evil speech unless (it be) by one oppressed; and Allah was always Hearing, Knowing [4:148]
الإسراء وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلًا
(Surah) Al Isra’a: And do not stand on what there isn’t any knowledge for you of it. Surely the ears, and the eyes, and the heart, each of these would be Questioned about it [17:36].
الحجرات يا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيراً مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَ لا تَجَسَّسُوا وَ لا يَغْتَبْ بَعْضُكُمْ بَعْضاً أَ يُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ
(Surah) Al Hujuraat: O you those who believe! Shun most of the conjectures. Surely, some of the conjectures are a sin, nor should you spy or backbite each other. Would one of you love to eat the flesh of his own dead brother? But, you would abhor it. And fear Allah, surely Allah is Oft-returning, Merciful [49:12]
القلم وَ لا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ
(Surah) Al Qalam: And do not heed a despicable oath-monger [68:10] A defamer, walking with the gossip [68:11]
1- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْغِيبَةُ أَسْرَعُ فِي دِينِ الرَّجُلِ الْمُسْلِمِ مِنَ الْأَكِلَةِ فِي جَوْفِهِ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The backbiting is quicker in the religion of a Muslim man than the meal in his interior’.
قَالَ وَ قَالَ رَسُولُ اللَّهِ ص الْجُلُوسُ فِي الْمَسْجِدِ انْتِظَارَ الصَّلَاةِ عِبَادَةٌ مَا لَمْ يُحْدِثْ
He-asws said: ‘And Rasool-Allah-saww said: ‘The sitting in the Masjid awaiting the Salat is (an act of) worship, for as long as the occurrence does not happen’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا يُحْدِثُ
‘It was said, ‘O Rasool-Allah-saww! And what is the occurrence?’
قَالَ الِاغْتِيَابَ.
He-saww said: ‘The backbiting’’.[280]
بيان
وَ قَدْ جَاءَ عَلَى الْمَشْهُورِ قَوْلُ النَّبِيِّ ص هَلْ تَدْرُونَ مَا الْغِيبَةُ فَقَالُوا اللَّهُ وَ رَسُولُهُ أَعْلَمُ قَالَ ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ.
And it has come upon the well-known words of the Prophet-saww: ‘Do you know what the backbiting is?’ They said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’. He-saww said: ‘Your mentioning your brother with what he dislikes’’.
وَ عَنْ جَابِرٍ وَ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالا قَالَ النَّبِيُّ ص إِيَّاكُمْ وَ الْغِيبَةَ فَإِنَّ الْغِيبَةَ أَشَدُّ مِنَ الزِّنَا إِنَّ الرَّجُلَ قَدْ يَزْنِي وَ يَتُوبُ فَيَتُوبُ اللَّهُ عَلَيْهِ وَ إِنَّ صَاحِبَ الْغِيبَةِ لَا يُغْفَرُ لَهُ حَتَّى يَغْفِرَ لَهُ صَاحِبُهُ.
And from Jabir and Abu Saeed Al-Khudry who both said, ‘The Prophet-saww: ‘Beware of backbiting, for the backbiting is severer than the adultery. The man could commit adultery and repents, so Allah-azwj Turns to him (with Mercy), and the backbiter is not Forgiven until his companion (the back-bitten) forgives him’’.
وَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَرَرْتُ لَيْلَةَ أُسْرِيَ بِي عَلَى قَوْمٍ يَخْمِشُونَ وُجُوهَهُمْ بِأَظَافِيرِهِمْ فَقُلْتُ يَا جَبْرَئِيلُ مَنْ هَؤُلَاءِ قَالَ هَؤُلَاءِ الَّذِينَ يَغْتَابُونَ النَّاسَ وَ يَقَعُونَ فِي أَعْرَاضِهِمْ.
And from Anas (a well-known fabricator) said, ‘Rasool-Allah-saww said: ‘On the night of my-saww Ascension I-saww passed by a group scratching their faces with their finger-nails. I-saww said: ‘O Jibraeel-as! Who are they?’ He-as said: ‘They are those who were backbiting the people and talking badly about their honour’’.
وَ عَنْهُ قَالَ: خَطَبَنَا رَسُولُ اللَّهِ ص فَذَكَرَ الرِّبَا وَ عَظَّمَ شَأْنَهُ فَقَالَ إِنَّ الدِّرْهَمَ يُصِيبُهُ الرَّجُلُ مِنَ الرِّبَا أَعْظَمُ عِنْدَ اللَّهِ فِي الْخَطِيئَةِ مِنْ سِتٍّ وَ ثَلَاثِينَ زَنْيَةً يَزْنِيهَا الرَّجُلُ وَ إِنَّ أَرْبَى الرِّبَا عِرْضُ الرَّجُلِ الْمُسْلِمِ
And from him-asws having said: ‘Rasool-Allah-saww addressed us. He-saww mentioned the usury (interest) and the grievousness of its affair. He-saww said: ‘The (one) Dirham a man achieved from the interest is more grievous in the Presence of Allah-azwj in the sins than thirty-six adulteries adultery a man commits, and the most growth is the honour of the Muslim man.
وَ أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ أَنَّ الْمُغْتَابَ إِذَا تَابَ فَهُوَ آخِرُ مَنْ يَدْخُلُ الْجَنَّةَ وَ إِنْ لَمْ يَتُبْ فَهُوَ أَوَّلُ مَنْ يَدْخُلُ النَّارَ.
And Allah-azwj Mighty and Majestic Revealed to Musa Bin Imran-as: “The backbiter when he repents, he would be the last one to enter the Paradise, and if he does not repent, he will be the first one to enter the Fire’’.
وَ رُوِيَ أَنَّ عِيسَى ع مَرَّ وَ الْحَوَارِيُّونَ عَلَى جِيفَةِ كَلْبٍ فَقَالَ الْحَوَارِيُّونَ مَا أَنْتَنَ رِيحَ هَذَا- فَقَالَ عِيسَى ع مَا أَشَدَّ بَيَاضَ أَسْنَانِهِ كَأَنَّهُ يَنْهَاهُمْ عَنْ غِيبَةِ الْكَلْبِ وَ يُنَبِّهُهُمْ عَلَى أَنَّهُ لَا يُذْكَرُ مِنْ خَلْقِ اللَّهِ إِلَّا أَحْسَنُهُ.
And it is reported that Isa-as and the disciples passed by a carcass of a dog. The disciples said, ‘How stinky is the smell of this!’ Isa-as said: ‘How intense is the whiteness of its teeth!’ It is as if he-as had forbidden them from backbiting the dog and informed them upon that one should not mention any creature of Allah-azwj except goodly’’.
وَ مِنْ ذَلِكَ مَا رُوِيَ عَنْ عَائِشَةَ أَنَّهَا قَالَتْ دَخَلَتْ عَلَيْنَا امْرَأَةٌ فَلَمَّا وَلَّتْ أَوْمَأْتُ بِيَدِي أَيْ قَصِيرَةٌ فَقَالَ ص اغْتَبْتِيهَا.
And from that is what is reported by Ayesha, she said, ‘A woman entered to see us. When she turned around, I gestured by my hand to mean, ‘Short’. So, he-saww said: ‘You are backbiting her!’’
كان رسول الله ص إذا كره من إنسان شيئا قال ما بال أقوام يفعلون كذا و كذا و لا يعين.
Rasool-Allah-saww was such that whenever he-saww mentioned something from a person, said: ‘What is the matter with a people doing such and such?’ And he-saww would not specify’’.
قَالَ رَسُولُ اللَّهِ ص الْمُسْتَمِعُ أَحَدُ الْمُغْتَابَيْنِ.
Rasool-Allah-saww said: ‘The one listening intently is one of the backbiters’’.
وَ قَالَ عَلِيٌّ ع السَّامِعُ لِلْغِيبَةِ أَحَدُ الْمُغْتَابَيْنِ.
And Ali-asws said: ‘The listener of the backbiting is one of the backbiters’’.
وَ قَدْ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ أُذِلَّ عِنْدَهُ مُؤْمِنٌ وَ هُوَ يَقْدِرُ عَلَى أَنْ يَنْصُرَهُ فَلَمْ يَنْصُرْهُ أَذَلَّهُ اللَّهُ يَوْمَ الْقِيَامَةِ عَلَى رُءُوسِ الْخَلَائِقِ.
And it has been reported from the Prophet-saww having said: ‘One in whose presence a Momin is humiliated and he is able upon helping him, but does not help him, Allah-azwj will Humiliate him one the Day of Qiyamah upon the heads of people’’.
وَ عَنْ أَبِي الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ بِالْغَيْبِ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يَرُدَّ عَنْ عِرْضِهِ يَوْمَ الْقِيَامَةِ.
And from Abu Al-Darda’a who said, ‘Rasool-Allah-saww said: ‘One who defends honour of his brother in the absence, would have a right upon Allah-azwj that He-azwj Defends his honour on the Day of Qiyamah’’.
وَ قَالَ أَيْضاً مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ بِالْغَيْبِ كَانَ حَقّاً عَلَى اللَّهِ أَنْ يُعْتِقَهُ مِنَ النَّارِ.
And he-saww said as well: ‘One who defends honour of his brother in the absence would have a right upon Allah-azwj to Save him from the Fire’’.
وَ رَوَى الصَّدُوقُ بِإِسْنَادِهِ إِلَى رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: مَنْ تَطَوَّلَ عَلَى أَخِيهِ فِي غِيبَةٍ سَمِعَهَا عَنْهُ فِي مَجْلِسٍ فَرَدَّهَا عَنْهُ رَدَّ اللَّهُ عَنْهُ أَلْفَ بَابٍ مِنَ الشَّرِّ فِي الدُّنْيَا وَ الْآخِرَةِ وَ إِنْ هُوَ لَمْ يَرُدَّهَا وَ هُوَ قَادِرٌ عَلَى رَدِّهَا كَانَ عَلَيْهِ كَوِزْرِ مَنِ اغْتَابَهُ سَبْعِينَ مَرَّةً.
And it is reported by Al-Sadouq, by his chain to Rasool-Allah-saww having said: ‘One who forbears upon his brother regarding a backbiting he had heard about him in a gathering, so he repels it away from him, Allah-azwj will Repel a thousand doors of evil away from him in the world and the Hereafter; and if he does not repel it while he is able upon repelling it, upon him would be like the burden (of sin) of the one who had backbitten him seventy times’’.
وَ بِإِسْنَادِهِ إِلَى الْبَاقِرِ ع أَنَّهُ قَالَ: مَنِ اغْتِيبَ عِنْدَهُ أَخُوهُ الْمُؤْمِنُ فَنَصَرَهُ وَ أَعَانَهُ نَصَرَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ مَنْ لَمْ يَنْصُرْهُ وَ لَمْ يَدْفَعْ عَنْهُ وَ هُوَ يَقْدِرُ عَلَى نُصْرَتِهِ وَ عَوْنِهِ خَفَضَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
And by his chain to Al-Baqir-asws having said: ‘One in whose present his Momin brother is backbitten, so he helps him and assists him, Allah-azwj will Help him in the world and the Hereafter; and the one who does not help him and does not defend him while he is able upon helping him and assisting him, Allah-azwj will Drop him in the world and the Hereafter’’.
وَ قَدْ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: مَا النَّارُ فِي الْيُبْسِ بِأَسْرَعَ مِنَ الْغِيبَةِ فِي حَسَنَاتِ الْعَبْدِ.
And it is reported from the Prophet-saww having said: ‘The fire is not quicker into the dryness than the backbiting is in the good deeds of the servant’’.
وَ ذَكَرَ قَوْلَهُ ص طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ مَهْمَا وَجَدَ عَيْباً فَيَنْبَغِي أَنْ يَسْتَحْيِيَ أَنْ يَتْرُكَ نَفْسَهُ وَ يَذُمَّ غَيْرَهُ بَلْ يَنْبَغِي أَنْ يَعْلَمَ أَنَّ عَجْزَ غَيْرِهِ عَنْ نَفْسِهِ فِي التَّنَزُّهِ عَنْ ذَلِكَ الْعَيْبِ كَعَجْزِهِ إِنْ كَانَ ذَلِكَ عَيْباً.
And he mentioned his-saww words: ‘Beatitude is for the one whose own faults pre-occupy him from faulting the (other) people, and whoever were to find a fault, it is befitting that he is embarrassed from leaving himself and condemning others, but it is befitting that he knows that inability of others in being removed from that is like his own inability, if that were to be a fault (in the first place)’’.
وَ قَدْ رُوِيَ أَنَّ هِنْداً قَالَتْ لِلنَّبِيِّ ص إِنَّ أَبَا سُفْيَانَ رَجُلٌ شَحِيحٌ- لَا يُعْطِينِي مَا يَكْفِينِي أَنَا وَ وُلْدِي أَ فَآخُذُ مِنْ غَيْرِ عِلْمِهِ فَقَالَ خُذِي مَا يَكْفِيكِ وَ وُلْدَكِ بِالْمَعْرُوفِ فَذَكَرَتِ الشُّحَّ لَهَا وَ لِوُلْدِهَا وَ لَمْ يَزْجُرْهَا رَسُولُ اللَّهِ ص إِذْ كَانَ قَصْدُهَا الِاسْتِفْتَاءَ.
And it is reported that Hinda said to the Prophet-saww, ‘Abu Sufyan is a stingy man. He does not give me what suffices me and my children. Can I take from without his knowledge?’ He-saww said: ‘Take what suffices you and your children with the moderation’. She mentioned of her and her children’s misery and Rasool-Allah-saww did not rebuke her when her purpose was the issuance of the verdict.
قَالَ النَّبِيُّ ص أَ تَرْعَوُونَ عَنْ ذِكْرِ الْفَاجِرِ حَتَّى يَعْرِفَهُ النَّاسُ اذْكُرُوهُ بِمَا فِيهِ يَحْذَرُهُ النَّاسُ.
The Prophet-saww said: ‘Are you afraid from mentioning the immoral until the people recognise him? Mention him with whatever is in him, the people can be careful of him’’.
وَ قَالَ ص لِفَاطِمَةَ بِنْتِ قَيْسٍ حِينَ شَاوَرَتْهُ فِي خُطَّابِهَا أَمَّا مُعَاوِيَةُ فَرَجُلٌ صُعْلُوكٌ لَا مَالَ لَهُ وَ أَمَّا أَبُو جَهْمٍ فَلَا يَضَعُ الْعَصَا عَنْ عَاتِقِهِ.
And he-saww said to Fatima Bint Qays when she had consulted him regarding her proposers: ‘As for Muawiya, he is a wretched man. There is no wealth for him, and Abu Jahm, he does not place the staff (walking stick) on his shoulders’.
قَالَ رَسُولُ اللَّهِ ص مَنْ أَلْقَى جِلْبَابَ الْحَيَاءِ عَنْ وَجْهِهِ فَلَا غِيبَةَ لَهُ.
Rasool-Allah-saww said: ‘The one who casts the robe of modesty away from his face, so there is no backbiting for him’.
مِنْ قَوْلِهِ ص لَا غِيبَةَ لِفَاسِقٍ.
From him-saww: ‘There is no backbiting of a mischief-maker’’.
فَرَوَى الشَّيْخُ أَبُو جَعْفَرٍ الْكُلَيْنِيُّ رَضِيَ اللَّهُ عَنْهُ فِي الصَّحِيحِ عَنْ دَاوُدَ بْنِ سِرْحَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا رَأَيْتُمْ أَهْلَ الرَّيْبِ وَ الْبِدَعِ مِنْ بَعْدِي فَأَظْهِرُوا الْبَرَاءَةَ مِنْهُمْ وَ أَكْثِرُوا مِنْ سَبِّهِمْ وَ الْقَوْلِ فِيهِمْ وَ الْوَقِيعَةِ وَ بَاهِتُوهُمْ كَيْلَا يَطْغَوْا فِي الْفَسَادِ فِي الْإِسْلَامِ وَ يَحْذَرَهُمُ النَّاسُ وَ لَا يَتَعَلَّمُونَ مِنْ بِدَعِهِمْ يَكْتُبُ اللَّهُ لَكُمْ بِذَلِكَ الْحَسَنَاتِ وَ يَرْفَعُ لَكُمْ بِهِ الدَّرَجَاتِ فِي الْآخِرَةِ.
It is reported by the sheykkh Abu Ja’far Al-Kulayni, from him in ‘Al-Saheeh’, from Dawood Bin Sirham, from Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Whenever you see the people of doubts and innovations from after me-saww, then reveal the disavowing from them and frequent from reviling them, and the word regarding them, and the talking badly, and accuse them, lets they exceed in the mischief in Al Islam, and caution the people, and do not learn from their innovations, Allah-azwj will Write the good deeds for you all due to that, and Raise the ranks for you in the Hereafter’’.
فَرَوَى الْكُلَيْنِيُّ فِي الصَّحِيحِ عَنْ أَبِي عُبَيْدَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّمَا الْمُؤْمِنُ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي إِثْمٍ وَ لَا بَاطِلٍ وَ إِذَا سَخِطَ لَمْ يُخْرِجْهُ سَخَطُهُ مِنْ قَوْلِ الْحَقِّ وَ الَّذِي إِذَا قَدَرَ لَمْ تُخْرِجْهُ قُدْرَتُهُ إِلَى التَّعَدِّي إِلَى مَا لَيْسَ لَهُ بِحَقٍّ.
It is reported by Al-Kulayni in ‘Al-Saheeh’, from Abu Ubeyday, from Abu Ja’far-asws having said: ‘But rather the Momin is the one, when he is satisfied, his satisfaction neither enters him into a sin nor a falsehood, and when is annoyed his annoyance does not exit him from the word of truth, and the one who when he is able, his power does not bring him out to the transgressing to what isn’t for him by right’’.
وَ فِي الْحَسَنِ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّا لَا نَعُدُّ الرَّجُلَ مُؤْمِناً حَتَّى يَكُونَ لِجَمِيعِ أَمْرِنَا مُتَّبِعاً مُرِيداً أَلَا وَ إِنَّ مِنِ اتِّبَاعِ أَمْرِنَا الْوَرَعَ فَتَزَيَّنُوا بِهِ يَرْحَمْكُمُ اللَّهُ وَ كَبِّدُوا أَعْدَاءَنَا يَنْعَشْكُمُ اللَّهُ.
And in ‘Al-Hassan’, from Ibn Riab, from Abu Abdullah-asws having said: ‘We-asws do not count the man as being a Momin until he happens to be a follower, a submitter of entirety to our-asws matters. Indeed, and from the following of our-asws matters is the devoutness (piety), therefore adorn with it, may Allah-azwj have Mercy on you all, and make our-asws enemies suffer, may Allah-azwj Energise you all!’’
وَ فِي الصَّحِيحِ عَنْ سُلَيْمَانَ بْنِ خَالِدٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ: يَا سُلَيْمَانُ أَ تَدْرِي مَنِ الْمُسْلِمُ قُلْتُ جُعِلْتُ فِدَاكَ أَنْتَ أَعْلَمُ قَالَ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَ يَدِهِ ثُمَّ قَالَ أَ وَ تَدْرِي مَنِ الْمُؤْمِنُ قُلْتُ أَنْتَ أَعْلَمُ قَالَ الْمُؤْمِنُ مَنِ ائْتَمَنَهُ الْمُؤْمِنُونَ عَلَى أَنْفُسِهِمْ وَ أَمْوَالِهِمْ.
And in ‘Al-Saheeh’ – from Suleyman Bin Khalid, from Abu Ja’far-asws, he (the narrator) said, ‘He-asws said: ‘O Suleyman! Do you know who is the Muslim?’ I said, ‘May I be sacrificed for you‑asws! You-asws are more knowing’. He-asws said: ‘One the Muslims are safe from his tongue and his hand’. Then he-asws said: ‘And do you-asws know whom the Momin is?’ I said, ‘You-asws are more knowing’. He-asws said: ‘The Momin is one the Momineen entrust him upon their own selves and their wealth’’.
وَ عَنِ ابْنِ خَالِدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ أَقَرَّ بِدِينِ اللَّهِ فَهُوَ مُسْلِمٌ وَ مَنْ عَمِلَ بِمَا أَمَرَ اللَّهُ فَهُوَ مُؤْمِنٌ.
And from Ibn Khalid, from Abu Abdullah-asws having said: ‘One who acknowledged with the religion of Allah-azwj, so he is a Muslim, and one who works with what Allah-azwj has Commanded, so he is a Momin’’.
وَ مِنْهَا مَا رَوَاهُ الْكُلَيْنِيُّ بِإِسْنَادِهِ السَّابِقِ عَنِ ابْنِ خَالِدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ وَ حَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ وَ وَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ كَانَ مِمَّنْ حَرُمَتْ غِيبَتُهُ وَ كَمَلَتْ مُرُوَّتُهُ وَ ظَهَرَ عَدْلُهُ وَ وَجَبَتْ أُخُوَّتُهُ.
And from it what is reported by Al-Kulayni, by his previous chain, from Ibn Khalid, from Usman Bin Isa, from Sama’at, from Abu Abdullah-asws having said: ‘One who employs the people, so he does not oppress them, and he narrates to them so he does not lie to them, and he promises them so he does not break them, would be from the ones backbiting him is Prohibited, and his personality is complete, and his justice is revealed, and his brother-hood is obligated’’.
وَ قَالَ عَلِيٌّ ع اذْكُرُوا مَحَاسِنَ مَوْتَاكُمْ.
And Ali-asws said: ‘Mention the good deeds of your deceased’’.
وَ فِي خَبَرٍ آخَرَ لَا تَقُولُوا فِي مَوْتَاكُمْ إِلَّا خَيْراً.
And in another: ‘Do not be saying regarding your deceased, except good’’.
2- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ قَالَ فِي مُؤْمِنٍ مَا رَأَتْهُ عَيْنَاهُ وَ سَمِعَتْهُ أُذُنَاهُ فَهُوَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from one of his companions,
‘From Abu Abdullah-asws having said: ‘One who says regarding a Momin what his eyes have seen and his ears have heard, so he is from those Allah-azwj Mighty and Majestic Said: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, [24:19]’’.[281]
3- كا، الكافي الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ مُعَلَّى بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْوَشَّاءِ عَنْ دَاوُدَ بْنِ سِرْحَانَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْغِيبَةِ قَالَ هُوَ أَنْ تَقُولَ لِأَخِيكَ فِي دِينِهِ مَا لَمْ يَفْعَلْ وَ تَبُثَّ عَلَيْهِ أَمْراً قَدْ سَتَرَهُ اللَّهُ عَلَيْهِ لَمْ يُقَمْ عَلَيْهِ فِيهِ حَدٌّ.
(The book) ‘Al Kafi’ – Al-Husayn Bin Muhammad, from Moalla Bin Muhammad, from Al-Hassan Bin Ali Al Washa, from Dawood Bin Sirhan who said,
‘I asked Abu Abdullah-asws about the backbiting. He-asws said: ‘It is your saying to your brother regarding his religion what he did not do, and your broadcasting a matter against him which Allah-azwj had Concealed upon him, a legal penalty had not been establish upon him regarding it’’.[282]
4- كا، الكافي عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سُئِلَ النَّبِيُّ ص مَا كَفَّارَةُ الِاغْتِيَابِ قَالَ تَسْتَغْفِرُ اللَّهَ لِمَنِ اغْتَبْتَهُ كُلَّمَا ذَكَرْتَهُ.
(The book) ‘Al Kafi’ – A number of our companions, from Ahmad Bin Abu Abdullah, fromhis father, from Haroun Bin Al Jahm, from Hafs Bin Umar,
‘From Abu Abdullah-asws having said: ‘The Prophet-saww was asked, ‘What is an expiation of the backbiting?’ He-saww said: ‘He should seek Forgiveness of the one he had backbitten, every time he mentioned it’’.[283]
وَ يُؤَيِّدُهُ مَا رُوِيَ فِي مِصْبَاحِ الشَّرِيعَةِ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: فَإِنِ اغْتَبْتَ فَبَلَغَ الْمُغْتَابَ فَلَمْ يَبْقَ إِلَّا أَنْ تَسْتَحِلَّ مِنْهُ وَ إِنْ لَمْ يَبْلُغْهُ وَ لَمْ يَلْحَقْهُ عِلْمُ ذَلِكَ فَاسْتَغْفِرِ اللَّهَ لَهُ.
And it is supported by what is reported in ‘Misbah Al-Sharia’ – from Al-Sadiq-asws having said: ‘If you were to backbite, so it reached the one being backbitten, so there does not remain (any choice) except if he gets a release from him, and if does not reach him he does not come across the knowledge of that, he should seek Forgiveness of Allah-azwj’’.[284]
وَ رَوَى الصَّدُوقُ ره فِي الْخِصَالِ وَ الْعِلَلِ بِإِسْنَادِهِ عَنْ أَسْبَاطِ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى النَّبِيِّ ص أَنَّهُ قَالَ: الْغِيبَةُ أَشَدُّ مِنَ الزِّنَا فَقِيلَ يَا رَسُولَ اللَّهِ وَ لِمَ ذَاكَ قَالَ صَاحِبُ الزِّنَا يَتُوبُ فَيَتُوبُ اللَّهُ عَلَيْهِ وَ صَاحِبُ الْغِيبَةِ يَتُوبُ فَلَا يَتُوبُ اللَّهُ عَلَيْهِ حَتَّى يَكُونَ صَاحِبُهُ الَّذِي [اغْتَابَهُ] يُحِلُّهُ.
And it is reported by Al-Sadouq in ‘Al-Khisaal’, and ‘Al-Ilal’ – by his chain, from Asbat Bin Muhammad, raising it to the Prophet-saww having said: ‘The backbiting is severer than the adultery’. It was said, ‘And why is that so, O Rasool-Allah-saww?’ He-saww said: ‘The committer of adultery repents so Allah-azwj Turns to him, while the committer of the backbiter repents, but Allah-azwj does not Turn to him until his companion (the one he had backbit, releases him (from his sin)’’.[285]
قَوْلُهُ ص كَفَّارَةُ مَنِ اغْتَبْتَهُ أَنْ تَسْتَغْفِرَ لَهُ.
His-saww words: ‘Expiation of the one you backbite is that you should seek Forgiveness for him’’.[286]
قَوْلُهُ ص مَنْ كَانَتْ عِنْدَهُ فِي قِبَلِهِ مَظْلِمَةٌ فِي عِرْضٍ أَوْ مَالٍ فَلْيَتَحَلَّلْهَا مِنْهُ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَيْسَ هُنَاكَ دِينَارٌ وَ لَا دِرْهَمٌ يُؤْخَذُ مِنْ حَسَنَاتِهِ فَإِنْ لَمْ تَكُنْ لَهُ حَسَنَاتٌ أُخِذَ مِنْ سَيِّئَاتِ صَاحِبِهِ فَزِيدَتْ عَلَى سَيِّئَاتِهِ.
His-saww words: ‘One who had a grievance (from someone) with him in his heart regarding an honour or wealth, let him release (himself) from it before there comes a Day when there will neither be any Dinars over there nor any Dirhams. It shall be taken from his good deed. If there do not happen to have any good deeds for him, it shall be taken from the evil deeds of his companion and added upon his own evil deeds’’.[287]
قَالَ اللَّهُ تَعَالَى خُذِ الْعَفْوَ وَ أْمُرْ بِالْعُرْفِ وَ أَعْرِضْ عَنِ الْجاهِلِينَ فَقَالَ رَسُولُ اللَّهِ ص يَا جَبْرَئِيلُ مَا هَذَا الْعَفْوُ قَالَ إِنَّ اللَّهَ يَأْمُرُكَ أَنْ تَعْفُوَ عَمَّنْ ظَلَمَكَ وَ تَصِلَ مَنْ قَطَعَكَ وَ تُعْطِيَ مَنْ حَرَمَكَ.
Allah-azwj the Exalted Said: ‘Take to the Forgiveness and enjoin good and turn away from the ignorant ones [7:199]. Rasool-Allah-saww said: ‘O Jibraeel-as! What is this forgiveness?’ He-as said: ‘Allah-azwj Commands you-saww to forgive the one who wrongs you-saww, and connect the one who cuts you-saww off, and give the one who deprives you-saww’’.[288]
وَ فِي خَبَرٍ آخَرَ إِذَا جَثَتِ الْأُمَمُ بَيْنَ يَدَيِ اللَّهِ تَعَالَى يَوْمَ الْقِيَامَةِ نُودُوا لِيَقُمْ مَنْ كَانَ أَجْرُهُ عَلَى اللَّهِ تَعَالَى فَلَا يَقُومُ إِلَّا مَنْ عَفَا فِي الدُّنْيَا عَنْ مَظْلِمَتِهِ.
And in another Hadeeth: ‘When the communities are knelt in front of Allah-azwj on the Day of Qiyamah, there will be a call: ‘Let him stand, one whose Recompense is upon Allah-azwj the Exalted, he should not arise except the one having been forgiven in the world by the one he had been unjust to!’’[289]
وَ مَا رُوِيَ عَنِ النَّبِيِّ ص أَ يَعْجِزُ أَحَدُكُمْ أَنْ يَكُونَ كَأَبِي ضَمْضَمٍ كَانَ إِذَا خَرَجَ مِنْ بَيْتِهِ قَالَ اللَّهُمَّ إِنِّي تَصَدَّقْتُ بِعِرْضِي عَلَى النَّاسِ.
And what is reported from the Prophet-saww: ‘Is one of you unable from being like Abu Zamzam? Whenever he went out from his house, he said, ‘O Allah-azwj! I donate (from) my status to the people’’.[290]
5- كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ ابْنِ أَبِي يَعْفُورٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ بَهَتَ مُؤْمِناً أَوْ مُؤْمِنَةً بِمَا لَيْسَ فِيهِ بَعَثَهُ اللَّهُ فِي طِينَةِ خَبَالٍ حَتَّى يَخْرُجَ مِمَّا قَالَ
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Hassan Bin Mahboub, from Malik Bin Atiyya, from Ibn Abu Yafour,
‘From Abu Abdullah-asws having said: ‘One who slanders a Momin or a Momina (female believer) with what isn’t in him, Allah-azwj will Resurrect him in clay of ‘Khabal’ until he comes out from what he had said’.
قُلْتُ وَ مَا طِينَةُ خَبَالٍ
‘I said, ‘And what is clay of ‘Khabal’?’
قَالَ صَدِيدٌ يَخْرُجُ مِنْ فُرُوجِ الْمُومِسَاتِ.
He-asws said: ‘Pus emerging from private parts of the prostitutes’’.[291]
6– كا، الكافي مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْعَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانٍ عَنْ رَجُلٍ لَا نَعْلَمُهُ إِلَّا يَحْيَى الْأَزْرَقَ قَالَ قَالَ أَبُو الْحَسَنِ ع مَنْ ذَكَرَ رَجُلًا مِنْ خَلْفِهِ بِمَا هُوَ فِيهِ مِمَّا عَرَفَهُ النَّاسُ لَمْ يَغْتَبْهُ وَ مَنْ ذَكَرَهُ مِنْ خَلْفِهِ بِمَا هُوَ فِيهِ مِمَّا لَا يَعْرِفُهُ النَّاسُ اغْتَابَهُ وَ مَنْ ذَكَرَهُ بِمَا لَيْسَ فِيهِ فَقَدْ بَهَتَهُ.
(The book) ‘Al Kafi’ – Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Al Abbas Bin Aamir, from Aban, from a man we don’t know except as Yahya Al-Azraq who said,
‘Abu Al-Hassan-asws said: ‘One who mentions a man from behind him with what is in him, from what the people do know, he is not backbiting him, and one who mentions it from behind him with what is in him from what the people don’t know, he is backbiting him, and the one who mentions him with isn’t in him, so he has slandered him’’.[292]
7- كا، الكافي عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَيَابَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ الْغِيبَةُ أَنْ تَقُولَ فِي أَخِيكَ مَا سَتَرَهُ اللَّهُ عَلَيْهِ وَ أَمَّا الْأَمْرُ الظَّاهِرُ فِيهِ مِثْلَ الْحِدَّةِ وَ الْعَجَلَةِ فَلَا وَ الْبُهْتَانُ أَنْ تَقُولَ فِيهِ مَا لَيْسَ فِيهِ.
(The book) ‘Al Kafi’ – Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus Bin Abdul Rahman, from Al Abdul Rahman Bin Sayaba who said,
‘I heard Abu Abdullah-asws saying: ‘The backbiting is your saying regarding your brother what Allah-azwj has Concealed upon him, and as for the apparent matter in him like the sharpness and the haste, so no (it is not backbiting); and the slander is your saying regarding him what isn’t in him’’.[293]
8- ج، الإحتجاج عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَجُلٌ لِعَلِيِّ بْنِ الْحُسَيْنِ ع إِنَّ فُلَاناً يَنْسُبُكَ إِلَى أَنَّكَ ضَالٌّ مُبْتَدِعٌ
(The book) ‘Al Ihtijaj’ – Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘A man said to Ali-asws Bin Al-Husayn-asws, ‘So and so attributes you-asws to that you-asws are a straying innovator!’
فَقَالَ لَهُ عَلِيُّ بْنُ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ مَا رَعَيْتَ حَقَّ مُجَالَسَةِ الرَّجُلِ حَيْثُ نَقَلْتَ إِلَيْنَا حَدِيثَهُ وَ لَا أَدَّيْتَ حَقِّي حَيْثُ أَبْلَغْتَنِي عَنْ أَخِي مَا لَسْتُ أَعْلَمُهُ إِنَّ الْمَوْتَ يَعُمُّنَا وَ الْبَعْثَ مَحْشَرُنَا وَ الْقِيَامَةَ مَوْعِدُنَا وَ اللَّهَ يَحْكُمُ بَيْنَنَا
Ali-asws Bin Al-Husayn-asws, may the greetings be upon them-asws both, said to him: ‘You have not taken care of sitting with the man whereby you narrated his narration to us-asws, nor did you fulfill my-asws right whereby you delivered to me-asws from my-asws brother what I-asws didn’t know. The death will generalise us, and the Resurrection will raise us, and the Qiyamah is our meeting place, and Allah-azwj will Judge between us.
إِيَّاكَ وَ الْغِيبَةَ فَإِنَّهَا إِدَامُ كِلَابِ النَّارِ وَ اعْلَمْ أَنَّ مَنْ أَكْثَرَ مِنْ ذِكْرِ عُيُوبِ النَّاسِ شَهِدَ عَلَيْهِ الْإِكْثَارُ أَنَّهُ إِنَّمَا يَطْلُبُهَا بِقَدْرِ مَا فِيهِ.
Beware of the backbiting, for it is a sauce of the dogs of the Fire, and know what the one who frequents from mentioning faults of the people, many will testify against him that he had rather sought these in accordance to what had been in him’’.[294]
9- فس، تفسير القمي أَحْمَدُ بْنُ إِدْرِيسَ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ ابْنِ عَمِيرَةَ عَنْ عَبْدِ الْأَعْلَى عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلَا يَجْلِسُ فِي مَجْلِسٍ يُسَبُّ فِيهِ إِمَامٌ أَوْ يُغْتَابُ فِيهِ مُسْلِمٌ إِنَّ اللَّهَ يَقُولُ فِي كِتَابِهِ- وَ إِذا رَأَيْتَ الَّذِينَ يَخُوضُونَ فِي آياتِنا إِلَى قَوْلِهِ مَعَ الْقَوْمِ الظَّالِمِينَ.
Tafseer Al Qummi – Ahmad Bin Idrees, from Ahmad Bin Muhammad, from Al-Husayn Bin Saed, from Fazalat, from Ibn Ameyra, from Abdul A’ala,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who were to believe in Allah‑azwj and the Last Day, he should not sit in a gathering an Imam-asws is being reviled in, or a Muslim is being backbitten in it. Allah-azwj Says in His-azwj Book: And when you see those engaging in vanities regarding Our Signs, turn away from them until they are engaging in another discussion. And as for what the Satan makes you forget, so after remembering, do not sit with the unjust people [6:68]’’.[295]
10- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ الْغِيبَةِ وَ الِاسْتِمَاعِ إِلَيْهَا وَ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَنِ اغْتَابَ امْرَأً مُسْلِماً بَطَلَ صَوْمُهُ وَ نُقِضَ وُضُوؤُهُ وَ جَاءَ يَوْمَ الْقِيَامَةِ تَفُوحُ مِنْهُ رَائِحَةٌ أَنْتَنُ مِنَ الْجِيفَةِ يَتَأَذَّى بِهِ أَهْلُ الْمَوْقِفِ فَإِنْ مَاتَ قَبْلَ أَنْ يَتُوبَ مَاتَ مُسْتَحِلًّا لِمَا حَرَّمَ اللَّهُ
(The book) ‘Al-Amaali’ of Al-Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww prohibited from the backbiting and the listening intently to it, and he-saww, may the Salawaat of Allah-azwj be upon him-saww and his-saww Progeny-asws, said: ‘One who backbites a Muslim person, his fasts are nullified, and his Wud’u is broken, and he will come on the Day of Qiyamah such that a smell will be effusing from him being smellier than the carcass, the people at the pausing will be harmed by it. If he dies before he repents, he would have died having permitted what Allah-azwj had Prohibited’.
وَ قَالَ ص مَنْ كَظَمَ غَيْظاً وَ هُوَ قَادِرٌ عَلَى إِنْفَاذِهِ وَ حَلُمَ عَنْهُ أَعْطَاهُ اللَّهُ أَجْرَ شَهِيدٍ أَلَا وَ مَنْ تَطَوَّلَ عَلَى أَخِيهِ فِي غِيبَةٍ سَمِعَهَا فِيهِ فِي مَجْلِسٍ فَرَدَّهَا عَنْهُ رَدَّ اللَّهُ مِنْهُ أَلْفَ بَابٍ مِنَ السُّوءِ فِي الدُّنْيَا وَ الْآخِرَةِ فَإِنْ هُوَ لَمْ يَرُدَّهَا وَ هُوَ قَادِرٌ عَلَى رَدِّهَا كَانَ عَلَيْهِ كَوِزْرِ مَنِ اغْتَابَهُ سَبْعِينَ مَرَّةً.
And he-saww said: ‘One who swallows anger while he is able upon implementing it and forbears from it, Allah-azwj will Give him Recompense of a martyr; and the one who graces upon his brother regarding a backbite he had heard regarding him, so he repels it from him, Allah-azwj will Repel from him a thousand doors of evil in the world and the Hereafter. But if he does not repel it while he is able upon repelling it, upon him would be like a burden (of sins) of the one who had backbitten him, seventy times’’.[296]
11- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَحَقُّ النَّاسِ بِالذَّنْبِ السَّفِيهُ الْمُغْتَابُ وَ أَذَلُّ النَّاسِ مَنْ أَهَانَ النَّاسَ-
(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,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘The most deserving of the people with the sin is the foolish backbiter, and the most disgraceful of the people is one who demeans the people’.
وَ قَالَ ع أَقَلُّ النَّاسِ حُرْمَةً الْفَاسِقُ.
And he-saww said: ‘The least of the people in sanctity is the mischief-maker’’.[297]
12- لي، الأمالي للصدوق أَبِي عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ قُتَيْبَةَ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ عَنْ نُوحِ بْنِ شُعَيْبٍ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ صَالِحٍ عَنْ عَلْقَمَةَ قَالَ قَالَ الصَّادِقُ ع وَ قَدْ قُلْتُ لَهُ يَا ابْنَ رَسُولِ اللَّهِ أَخْبِرْنِي عَمَّنْ تُقْبَلُ شَهَادَتُهُ وَ مَنْ لَا تُقْبَلُ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Ali Bin Muhammad Bin Quteyba, from Hamdan Bin Suleyman, from Nuh Bin Shueyb, from Muhammad Bin Ismail, from Salih, from Alqamah who said,
‘Al-Sadiq-asws said, and I had said to him-asws, ‘O son-asws of Rasool-Allah-saww! Inform me about the one whose testimony is acceptable, and the one whose testimony is not acceptable’.
فَقَالَ يَا عَلْقَمَةُ كُلُّ مَنْ كَانَ عَلَى فِطْرَةِ الْإِسْلَامِ جَازَتْ شَهَادَتُهُ
He-asws said: ‘O Alqamah! Every one who were to be upon the nature of Al-Islam, his testimony is allowed’’.
قَالَ فَقُلْتُ لَهُ تُقْبَلُ شَهَادَةُ مُقْتَرِفٍ لِلذُّنُوبِ
He (the narrator) said, ‘I said to him-asws, ‘Will the testimony of an acknowledger of the sins be acceptable?’
فَقَالَ يَا عَلْقَمَةُ لَوْ لَمْ تُقْبَلْ شَهَادَةُ الْمُقْتَرِفِينَ لِلذُّنُوبِ لَمَا قُبِلَتْ إِلَّا شَهَادَاتُ الْأَنْبِيَاءِ وَ الْأَوْصِيَاءِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ لِأَنَّهُمْ هُمُ الْمَعْصُومُونَ دُونَ سَائِرِ الْخَلْقِ
He-asws said: ‘O Alqamah! If the testimony of an acknowledger of the sins is not accepted, nothing will be accepted except testimony of the Prophets-as and the successors-asws, may the Salawaat of Allah-azwj be upon them-asws, because they-asws are the infallible besides rest of the people.
فَمَنْ لَمْ تَرَهُ بِعَيْنِكَ يَرْتَكِبُ ذَنْباً أَوْ لَمْ يَشْهَدْ عَلَيْهِ بِذَلِكَ شَاهِدَانِ فَهُوَ مِنْ أَهْلِ الْعَدَالَةِ وَ السَّتْرِ- وَ شَهَادَتُهُ مَقْبُولَةٌ وَ إِنْ كَانَ فِي نَفْسِهِ مُذْنِباً وَ مَنِ اغْتَابَهُ بِمَا فِيهِ فَهُوَ خَارِجٌ عَنْ وَلَايَةِ اللَّهِ عَزَّ وَ جَلَّ دَاخِلٌ فِي وَلَايَةِ الشَّيْطَانِ
The one whom you have not seen with your own eyes indulging in a sin, or two witnesses have not testified upon him with that, so he is from the ones righteous of the justice and the covering up, and his testimony is acceptable, and even if he was a sinner within himself, and the one who backbites him, he is outside from the Wilayah of Allah-azwj Mighty and Majestic and inside the wilayah of Satan-la.
وَ لَقَدْ حَدَّثَنِي أَبِي عَنْ أَبِيهِ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ مَنِ اغْتَابَ مُؤْمِناً بِمَا فِيهِ لَمْ يَجْمَعِ اللَّهُ بَيْنَهُمَا فِي الْجَنَّةِ أَبَداً وَ مَنِ اغْتَابَ مُؤْمِناً بِمَا لَيْسَ فِيهِ انْقَطَعَتِ الْعِصْمَةُ بَيْنَهُمَا وَ كَانَ الْمُغْتَابُ فِي النَّارِ خالِداً فِيها وَ بِئْسَ الْمَصِيرُ.
And my-asws father-asws had narrated to me-asws from his-asws father, from his-asws forefathers that Rasool-Allah-saww said: ‘One who backbites a Momin with what is in him, Allah-azwj will not Gather between the two in the Paradise, ever! And the one who backbites a Momin with what isn’t in him, the protection between them is cut off, and the backbiter would be in the Fire, being eternally in it, and evil is the destination’’.[298]
13- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْمُغِيرَةِ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ الشَّامِيِّ عَنْ نَوْفٍ الْبِكَالِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ: اجْتَنِبِ الْغِيبَةَ فَإِنَّهَا إِدَامُ كِلَابِ النَّارِ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Abu Al Khattab, from Al Mugheira Bin Muhammad, from Bakr Bin Khuneys, from Abu Abdullah Al Shamy, from Nowf Al Bikaly,
‘From Amir Al-Momineen-asws having said: ‘Shun the backbiting for it is a sauce of the dogs of the Fire’.
ثُمَّ قَالَ ع يَا نَوْفُ كَذَبَ مَنْ زَعَمَ أَنَّهُ وُلِدَ مِنْ حَلَالٍ وَ هُوَ يَأْكُلُ لُحُومَ النَّاسِ بِالْغِيبَةِ الْخَبَرَ.
Then he-asws said: ‘O Nowf! He is lying, the one who claims that he has been born from Permissible means and he eats meats of the people by the backbiting!’ – the Hadeeth’’.[299]
14- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الصَّادِقِ ع قَالَ: مَنْ قَالَ فِي أَخِيهِ الْمُؤْمِنِ مَا رَأَتْهُ عَيْنَاهُ وَ سَمِعَتْهُ أُذُنَاهُ فَهُوَ مِمَّنْ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ فِي الدُّنْيا وَ الْآخِرَةِ.
(The book) ‘Al-Amaali’ of Al-Sadouq – Ibn Al-Waleed, from Al Saffar, from Ayoub Bin Nuh, from Ibn Abu Umeyr, from Muhammad Bin Humran,
‘From Al-Sadiq-asws having said: ‘One who says regarding his Momin brother what his eyes have seen and his ears have heard, so he is from the one Allah-azwj Mighty and Majestic Says: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, in the world and the Hereafter [24:19]’’.[300]
15- مع، معاني الأخبار لي، الأمالي للصدوق ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ سَيَابَةَ عَنِ الصَّادِقِ ع قَالَ: إِنَّ مِنَ الْغِيبَةِ أَنْ تَقُولَ فِي أَخِيكَ مَا سَتَرَهُ اللَّهُ عَلَيْهِ وَ إِنَّ مِنَ الْبُهْتَانِ أَنْ تَقُولَ فِي أَخِيكَ مَا لَيْسَ فِيهِ.
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Ibn Sayaba,
‘From Al-Sadiq-asws having said: ‘From the backbiting is your saying regarding your brother what Allah-azwj has Covered upon him, and from the slander is your saying regarding your brother what isn’t in him’’.[301]
16- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ غَيْرِ وَاحِدٍ عَنِ الصَّادِقِ ع قَالَ: لَا تَغْتَبْ فتغتب [فَتُغْتَابَ] وَ لَا تَحْفِرْ لِأَخِيكَ حُفْرَةً فَتَقَعَ فِيهَا فَإِنَّكَ كَمَا تَدِينُ تُدَانُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, from someone else,
‘From Al-Sadiq-asws having said: ‘Do not backbite for you will be backbitten, and do not dig a pit for your brother for you will fall into it, for you will reap like what you sow’’.[302]
17- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْجُلُوسُ فِي الْمَسْجِدِ لِانْتِظَارِ الصَّلَاةِ عِبَادَةٌ مَا لَمْ تُحْدِثْ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Al Barqi, from Al-Husayn Bin Zayd, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The sitting in the Masjid for waiting the Salat is (an act of) worship, for as long as it does not occur’.
قِيلَ يَا رَسُولَ اللَّهِ ص مَا الْحَدَثُ
‘It was said, ‘O Rasool-Allah-saww! What is the occurrence?’
قَالَ الِاغْتِيَابُ.
He-saww said: ‘Rasool-Allah-saww said: ‘The backbiting’’.[303]
18- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنْ عَبْدِ اللَّهِ بْنِ طَلْحَةَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الصَّائِمُ فِي عِبَادَةِ اللَّهِ وَ إِنْ كَانَ نَائِماً عَلَى فِرَاشِهِ مَا لَمْ يَغْتَبْ مُسْلِماً.
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ali Bin Al Numan, from Abdullah Bin Talha,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The fasting one is in the worship of Allah-azwj and even if he was sleeping upon his bed, for as long as he does not backbite a Muslim’’.[304]
19- لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ حَفْصٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ مَدَحَ أَخَاهُ الْمُؤْمِنَ فِي وَجْهِهِ وَ اغْتَابَهُ مِنْ وَرَائِهِ فَقَدِ انْقَطَعَ مَا بَيْنَهُمَا مِنَ الْعِصْمَةِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Asady, from Al Nakhaie, from Al Nowfaly, from Hafs,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who praises his Momin brother in his face and backbites him from behind him, so the protection what is between the two is cut off’’.[305]
20- ثو، ثواب الأعمال لي، الأمالي للصدوق بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ يُؤْذُونَ أَهْلَ النَّارِ عَلَى مَا بِهِمْ مِنَ الْأَذَى يُسْقَوْنَ مِنْ حَمِيمِ الْجَحِيمِ يُنَادُونَ بِالْوَيْلِ وَ الثُّبُورِ يَقُولُ أَهْلُ النَّارِ بَعْضُهُمْ لِبَعْضٍ مَا بَالُ هَؤُلَاءِ الْأَرْبَعَةِ قَدْ آذَوْنَا عَلَى مَا بِنَا مِنَ الْأَذَى
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Amaali’ of Al Sadouq, by this chain, said,
‘Rasool-Allah-saww said: ‘Four (types of people) will be hurting people of the Fire based upon what harm will be with them. They will be quenched from the scalding water of the Blazing Fire. They will be calling with the woe and the ruination. The people of the Fire will say to each other, ‘What is the matter with these four who are hurting us upon what harm is already with us?’
فَرَجُلٌ مُعَلَّقٌ فِي تَابُوتٍ مِنْ جَمْرٍ وَ رَجُلٌ يَجُرُّ أَمْعَاءَهُ وَ رَجُلٌ يَسِيلُ فُوهُ قَيْحاً وَ دَماً وَ رَجُلٌ يَأْكُلُ لَحْمَهُ
A man will be suspended in a box of embers, and a man will be dragged by his intestines, and a man whose mouth will be flowing with his vomit and blood, and a man will be eating his own flesh.
فَقِيلَ لِصَاحِبِ التَّابُوتِ مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى
It will be said with the one in the box, ‘What is the matter the extreme one is hurting us upon what harm is already upon us?’
فَيَقُولُ إِنَّ الْأَبْعَدَ قَدْ مَاتَ وَ فِي عُنُقِهِ أَمْوَالُ النَّاسِ لَمْ يَجِدْ لَهَا فِي نَفْسِهِ أَدَاءً وَ لَا وَفَاءً
He will say, ‘The extreme one had died and in his neck was wealth of the people. He did not find any repayment of it within himself, nor any loyalty (intention to pay it back)’.
ثُمَّ يُقَالُ لِلَّذِي يَجُرُّ أَمْعَاءَهُ مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى
Then it will be said to the one being dragged by his intestines, ‘What is the matter the extreme one is hurting us upon what harm is already upon us?’
فَيَقُولُ إِنَّ الْأَبْعَدَ كَانَ لَا يُبَالِي أَيْنَ أَصَابَ الْبَوْلُ مِنْ جَسَدِهِ
He will said: ‘The extreme one had not cared where from his body the urine had hit’.
ثُمَّ يُقَالُ لِلَّذِي يَسِيلُ فُوهُ قَيْحاً وَ دَماً مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى
Then it will be said to the one whose mouth will be flowing with vomit and blood, ‘What is the matter the extreme one is hurting up upon what harm is already with us?’
فَيَقُولُ إِنَّ الْأَبْعَدَ كَانَ يُحَاكِي فَيَنْظُرُ إِلَى كُلِّ كَلِمَةٍ خَبِيثَةٍ فَيُسْنِدُهَا وَ يُحَاكِي بِهَا
He will say, ‘The extreme one was being narrated to. So, he looked at every wicked word and he would attribute it and narrate with it’.
ثُمَّ يُقَالُ لِلَّذِي كَانَ يَأْكُلُ لَحْمَهُ مَا بَالُ الْأَبْعَدِ قَدْ آذَانَا عَلَى مَا بِنَا مِنَ الْأَذَى
Then it will be said to the one who would be eating his own flesh, ‘What is the matter of the extreme hurting us upon what harm is already with us?’
فَيَقُولُ إِنَّ الْأَبْعَدَ كَانَ يَأْكُلُ لُحُومَ النَّاسِ بِالْغِيبَةِ وَ يَمْشِي بِالنَّمِيمَةِ.
He will said, ‘The furthest used to eat flesh of the people by the backbiting and walking with the gossip’’.[306]
21- مع، معاني الأخبار ل، الخصال ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ ابْنِ عَمِيرَةَ قَالَ قَالَ الصَّادِقُ مَنِ اغْتَابَ أَخَاهُ الْمُؤْمِنَ مِنْ غَيْرِ تِرَةٍ بَيْنَهُمَا فَهُوَ شِرْكُ شَيْطَانٍ الْخَبَرَ.
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Muhammad Bin Ziyad, from Ibn Ameyra who said,
‘Al-Sadiq-asws said: ‘One who backbites his Momin brother without there being any offence between the two, so he is an associate of Satan-la’ – the Hadeeth’’.[307]
عَنْ أَبِي عَبْدِ اللَّهِ ع لَا يَطْمَعَنَّ الْمُغْتَابُ فِي السَّلَامَةِ.
From Abu Abdullah-asws: ‘The backbiter cannot not wish for the safety’’.[308]
22- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِيَّاكُمْ وَ غِيبَةَ الْمُسْلِمِ فَإِنَّ الْمُسْلِمَ لَا يَغْتَابُ أَخَاهُ وَ قَدْ نَهَى اللَّهُ عَزَّ وَ جَلَّ عَنْ ذَلِكَ فَقَالَ وَ لا يَغْتَبْ بَعْضُكُمْ بَعْضاً أَ يُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’, Amir Al-Momineen-asws said: ‘Beware of backbiting the Muslim, for the Muslim does not backbite his brother, and Allah-azwj Mighty and Majestic has Prohibited from that. He-azwj Said: nor backbite each other. Would one of you love to eat the flesh of his own dead brother? [49:12]’.
وَ قَالَ ع مَنْ قَالَ لِمُؤْمِنٍ قَوْلًا يُرِيدُ بِهِ انْتِقَاصَ مُرُوَّتِهِ حَبَسَهُ اللَّهُ فِي طِينَةِ خَبَالٍ حَتَّى يَأْتِيَ مِمَّا قَالَ بِمَخْرَجٍ.
And he-asws said: ‘One who says a word to a Momin intending by it a reduction in his personality, Allah-azwj will Withhold him in clay of ‘Khabal’ until he comes with an exit from what he had said’’.[309]
23- ل، الخصال ن، عيون أخبار الرضا عليه السلام تَمِيمٌ الْقُرَشِيُّ عَنْ أَحْمَدَ الْأَنْصَارِيِّ عَنِ الْهَرَوِيِّ عَنِ الرِّضَا ع قَالَ: أَوْحَى اللَّهُ إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ إِذَا أَصْبَحْتَ فَأَوَّلُ شَيْءٍ يَسْتَقْبِلُكَ فَكُلْهُ وَ الثَّانِي فَاكْتُمْهُ وَ الثَّالِثُ فَاقْبَلْهُ وَ الرَّابِعُ فَلَا تُؤْيِسْهُ وَ الْخَامِسُ فَاهْرُبْ مِنْهُ قَالَ
(The book) ‘Al Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Tameem Al Qureyshi, from Ahmad Al Ansari, from Al Harqy,
‘From Al-Reza-asws having said: ‘Allah-azwj Revealed to a Prophet-as from His-azwj Prophets-as: “When you come to the morning, the first thing which faces you, eat it, and the second, conceal it, and the third, accept it, and the fourth, do not despair it, and the fifth, flee from it!”
فَلَمَّا أَصْبَحَ مَضَى فَاسْتَقْبَلَهُ جَبَلٌ أَسْوَدُ عَظِيمٌ فَوَقَفَ وَ قَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ آكُلَ هَذَا وَ بَقِيَ مُتَحَيِّراً ثُمَّ رَجَعَ إِلَى نَفْسِهِ فَقَالَ إِنَّ رَبِّي جَلَّ جَلَالُهُ لَا يَأْمُرُنِي إِلَّا بِمَا أُطِيقُ
When it was morning, he went, and a mighty black mountain faced him. He paused and said, ‘My-as Lord-azwj Mighty and Majestic has Commanded me to eat this?’ And he remained confused, then he returned to himself. He-as said, ‘My Lord-azwj, Majestic is His-azwj Majesty would not Command me-as except with what I-as can endure’.
فَمَشَى إِلَيْهِ لِيَأْكُلَهُ فَلَمَّا دَنَا مِنْهُ صَغُرَ حَتَّى انْتَهَى إِلَيْهِ فَوَجَدَهُ لُقْمَةً فَأَكَلَهَا فَوَجَدَهَا أَطْيَبَ شَيْءٍ أَكَلَهُ
He walked to it in order to eat it. When he-as came near it, it became smaller until he-as ended to it, and found it to be a morsel, so he-as ate it. He-as found it as the best thing he-as had eaten.
ثُمَّ مَضَى فَوَجَدَ طَسْتاً مِنْ ذَهَبٍ قَالَ أَمَرَنِي رَبِّي أَنْ أَكْتُمَ هَذَا فَحَفَرَ لَهُ وَ جَعَلَهُ فِيهِ وَ أَلْقَى عَلَيْهِ التُّرَابَ ثُمَّ مَضَى
Then he-as continued. He-as found a tray of gold. He-as said: ‘My-as Lord-azwj has Commanded me-as to conceal this!’ So, he-as dug a hole for it and made it to be in it, and cast the soil upon it. Then he-as continued.
فَالْتَفَتَ فَإِذَا الطَّسْتُ قَدْ ظَهَرَ قَالَ قَدْ فَعَلْتُ مَا أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ
He-as turned around, and behold, the tray had appeared. He-as said: ‘I-as have done what My‑azwj Lord-azwj Mighty and Majestic has Commanded me-as!’
فَمَضَى فَإِذَا هُوَ بِطَيْرٍ وَ خَلْفَهُ بَازِي فَطَافَ الطَّيْرُ حَوْلَهُ فَقَالَ أَمَرَنِي رَبِّي عَزَّ وَ جَلَّ أَنْ أَقْبَلَ هَذَا فَفَتَحَ كُمَّهُ فَدَخَلَ الطَّيْرُ فِيهِ
He-as continued, and there was a bird and behind it was a falcon. The bird circled around him‑as. He-as said: ‘My-as Lord-azwj Mighty and Majestic has Commanded me-as to accept this’. He-as opened his-as sleeve, and the bird entered into it.
فَقَالَ لَهُ الْبَازِي أَخَذْتَ صَيْدِي وَ أَنَا خَلْفَهُ مُنْذُ أَيَّامٍ فَقَالَ إِنَّ رَبِّي عَزَّ وَ جَلَّ أَمَرَنِي أَنْ لَا أُويِسَ هَذَا فَقَطَعَ مِنْ فَخِذِهِ قِطْعَةً فَأَلْقَاهَا إِلَيْهِ
The falcon said to him-as, ‘You-as have taken my prey and I have been behind it for days!’ He-as said: ‘My-as Lord-azwj Mighty and Majestic has Commanded me-as not to despair this one’. He‑as cut out a piece of his-as own thigh and threw it at it.
ثُمَّ مَضَى فَلَمَّا مَضَى إِذَا هُوَ بِلَحْمِ مَيْتَةٍ مُنْتِنٍ مَدُودٍ فَقَالَ أَمَرَنِي رَبِّي أَنْ أَهْرُبَ مِنْ هَذَا فَهَرَبَ مِنْهُ
Then he-as continued. When he-as went on, there he-as was with dead meat, stinky, insect infested. He-as said: ‘My-as Lord-azwj Commanded me-as to flee from this’. So, he-as fled from it.
وَ رَجَعَ وَ رَأَى فِي الْمَنَامِ كَأَنَّهُ قَدْ قِيلَ لَهُ إِنَّكَ قَدْ فَعَلْتَ مَا أُمِرْتَ بِهِ فَهَلْ تَدْرِي مَا ذَا كَانَ قَالَ لَا
And he-as returned and saw in the dream as if was being Said to him-as: “You-as have done what I-azwj had Commanded you-as with. Do you-as know what is that which happened?” He-as said: ‘No’.
قِيلَ لَهُ أَمَّا الْجَبَلُ فَهُوَ الْغَضَبُ إِنَّ الْعَبْدَ إِذَا غَضِبَ لَمْ يَرَ نَفْسَهُ وَ جَهِلَ قَدْرَهُ مِنْ عِظَمِ الْغَضَبِ فَإِذَا حَفِظَ نَفْسَهُ وَ عَرَفَ قَدْرَهُ وَ سَكَنَ غَضَبُهُ كَانَتْ عَاقِبَتُهُ كَاللُّقْمَةِ الطَّيِّبَةِ الَّتِي أَكَلْتَهَا
He-azwj Said to him-as: ‘As for the mountain, it is the anger. When the servant is angry he does not see himself-as and ignores his-as worth from the might of anger. When he protects himself and recognises his worth, and his anger subsides, his consequence would be like the good morsel which you-as had eaten.
وَ أَمَّا الطَّسْتُ فَهُوَ الْعَمَلُ الصَّالِحُ إِذَا كَتَمَهُ الْعَبْدُ وَ أَخْفَاهُ أَبَى اللَّهُ عَزَّ وَ جَلَّ إِلَّا أَنْ يُظْهِرَهُ لِيُزَيِّنَهُ بِهِ مَعَ مَا يَدَّخِرُ لَهُ مِنْ ثَوَابِ الْآخِرَةِ
And as for the tray, it is the righteous deed when the servant conceals it and hides it. Allah-azwj Mighty and Majestic Refuses except to Reveal it in order to adorn hi with it, along with what He-azwj has Treasured for him, from the Rewards of the Hereafter.
وَ أَمَّا الطَّيْرُ فَهُوَ الرَّجُلُ الَّذِي يَأْتِيكَ بِنَصِيحَةٍ فَاقْبَلْهُ وَ اقْبَلْ نَصِيحَتَهُ
And as for the bird, it is the man who comes to you-as with an advice, so accept him and accept his advice.
وَ أَمَّا الْبَازِي فَهُوَ الرَّجُلُ الَّذِي يَأْتِيكَ فِي حَاجَةٍ فَلَا تُؤْيِسْهُ
And as for the falcon, he is the man who comes to you-as regarding a need, so do not despair him.
وَ أَمَّا اللَّحْمُ الْمُنْتِنُ فَهِيَ الْغِيبَةُ فَاهْرُبْ مِنْهَا.
And as for the stinky mean, it is the backbite, so flee from it’’.[310]
24- مع، معاني الأخبار ن، عيون أخبار الرضا عليه السلام الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنِ الرِّضَا عَنْ أَبِيهِ عَنِ الصَّادِقِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى لَيُبْغِضُ الْبَيْتَ اللَّحِمَ وَ اللَّحِمَ السَّمِينَ
(The book) ‘Ma’any Al Akhbar’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Hamdany, from Ali, from his father, from Ibn Ma’bad, from Ibn Khalid,
‘From Al-Reza-asws, from his-asws father-asws, from Al-Sadiq-asws, may the Salawaat of Allah-azwj be upon them-asws, said: ‘Allah-azwj Blessed and Exalted Hates the house of meat and the fat meat’.
فَقَالَ لَهُ بَعْضُ أَصْحَابِهِ يَا ابْنَ رَسُولِ اللَّهِ إِنَّا لَنُحِبُّ اللَّحْمَ وَ لَا تَخْلُو بُيُوتُنَا مِنْهُ فَكَيْفَ ذَلِكَ
One of his-asws companions said to him-asws, ‘O son-asws of Rasool-Allah-saww! We tend to love the meat, and our houses are not empty from it, so how can that be so?’
فَقَالَ ص لَيْسَ حَيْثُ تَذْهَبُ إِنَّمَا الْبَيْتُ اللَّحِمُ الْبَيْتُ الَّذِي يُؤْكَلُ فِيهِ لُحُومُ النَّاسِ بِالْغِيبَةِ وَ أَمَّا اللَّحِمُ السَّمِينُ فَهُوَ الْمُتَجَبِّرُ الْمُتَكَبِّرُ الْمُخْتَالُ فِي مِشْيَتِهِ.
He-saww said: ‘It isn’t where you are going (with it). But rather, the house of meat is the house in which meat of the people is being eaten by the backbiting, and as for the fat meat, he is the tyrant, the arrogant, the one swaggering in his walking’’.[311]
25- ل، الخصال أَبِي عَنْ عَلِيٍّ الْكُمُنْدَانِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ 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 يَظْهَرَ فِي النَّاسِ عَدَالَتُهُ وَ يَظْهَرَ فِيهِمْ مُرُوَّتُهُ وَ أَنْ تَحْرُمَ عَلَيْهِمْ غِيبَتُهُ وَ أَنْ تَجِبَ عَلَيْهِمْ أُخُوَّتُهُ.
(The book) ‘Al Khisaal’ – My father, from Ali Al Kumundaby, from Ibn Isa, from Ibn Abu Umeyr, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Three (traits), one who has these in him, these would obligate for him four (matters) upon the people – one, when he narrated 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 is revealed among the people, and his personality is revealed among them, and backbiting him would be prohibited unto them, and his brother-hood would be beloved unto them’’.[312]
26- ل، الخصال ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ 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 مُرُوَّتُهُ وَ ظَهَرَتْ عَدَالَتُهُ وَ وَجَبَتْ أُخُوَّتُهُ وَ حَرُمَتْ غِيبَتُهُ.
(The book) ‘Al-Khisaal’, (and) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – by the three chains from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah‑saww said: ‘One who employs the people, so he does not oppress them, and narrates to them so he does not lie to them, and he promises them so he does not break them, he would be from the ones his personality would be complete, and his justice will appear, and his brother-hood is obligated, and backbiting him is prohibited’’.[313]
27- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ الرَّازِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ النُّعْمَانِ عَنْ أَسْبَاطِ بْنِ مُحَمَّدٍ رَفَعَهُ إِلَى النَّبِيِّ ص أَنَّهُ قَالَ: الْغِيبَةُ أَشَدُّ مِنَ الزِّنَا
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ashary, from Abu Abdullah Al Razy, from Al-Hassan Bin Ali Bin Al Numan, from Asbat Bin Muhammad,
‘Raising it to the Prophet-saww having said: ‘The backbiting is severer than the adultery’.
فَقِيلَ يَا رَسُولَ اللَّهِ ص وَ لِمَ ذَاكَ
It was said, ‘O Rasool-Allah-saww! And why is that so?’
قَالَ صَاحِبُ الزِّنَا يَتُوبُ فَيَتُوبُ اللَّهُ عَلَيْهِ وَ صَاحِبُ الْغِيبَةِ يَتُوبُ فَلَا يَتُوبُ اللَّهُ عَلَيْهِ حَتَّى يَكُونَ صَاحِبُهُ الَّذِي [اغْتَابَهُ] يُحِلُّهُ.
He-saww said: ‘The committer of adultery repents, so Allah-azwj Turns to him, and the backbiter repents, but Allah-azwj does not Turn to him until his companion whom he had backbitten is the one who releases him (from his offence)’’.[314]
28- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ النَّبِيُّ ص إِيَّاكُمْ وَ الظَّنَّ فَإِنَّ الظَّنَّ أَكْذَبُ الْكَذِبِ وَ كُونُوا إِخْوَاناً فِي اللَّهِ كَمَا أَمَرَكُمُ اللَّهُ- لَا تَتَنَافَرُوا وَ لَا تَجَسَّسُوا وَ لَا تَتَفَاحَشُوا- وَ لا يَغْتَبْ بَعْضُكُمْ بَعْضاً وَ لَا تَتَبَاغَوْا وَ لَا تَتَبَاغَضُوا وَ لَا تَتَدَابَرُوا وَ لَا تَتَحَاسَدُوا فَإِنَّ الْحَسَدَ يَأْكُلُ الْإِيمَانَ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ الْيَابِسَ.
(The book) ‘Qurb Al Asnad’ – Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws father-asws having said: ‘The Prophet-saww said: ‘Beware of the conjecture, for the conjecture is the biggest of the lies, and be brothers for the Sake of Allah‑azwj just as Allah-azwj has Commanded you, and neither flee from each other, nor spy, nor be immoral, nor backbite each other, nor rebel, nor hate, nor plot, nor envy (each other), for the envy consumes the Eman just as the fire consumes the dry firewood’’.[315]
29- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْمَرْزُبَانِيِّ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْحَكِيمِيِّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ دَاوُدَ بْنِ الْمُحَبَّرِ عَنْ عَنْبَسَةَ بْنِ عَبْدِ الرَّحْمَنِ عَنْ خَالِدِ بْنِ يَزِيدَ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص كَفَّارَةُ الِاغْتِيَابِ أَنْ تَسْتَغْفِرَ لِمَنِ اغْتَبْتَهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi Al Mufeed, from Al Marzubani, from Muhammad Bin Ahmad Al Hakeemy, from Muhammad Bin Is’haq, from Dawood Bin Al Muhabbar, from Anbasa Bin Abdul Rahman, from Khalid Bin Yazeed, from Anas (well known fabricator) who said,
‘Rasool-Allah-saww said: ‘Expiation of the backbiting is that you should seek Forgiveness for the one whom you had backbitten’’.[316]
30- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ فِيمَا كَتَبَ عَلَى يَدِ أَبِي نُوحٍ عَنْ أَبِيهِ عَنِ ابْنِ بَزِيعٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ عَنِ الصَّادِقِ ع قَالَ: اذْكُرُوا أَخَاكُمْ إِذَا غَابَ عَنْكُمْ بِأَحْسَنِ مَا تُحِبُّونَ أَنْ تُذْكَرُوا بِهِ إِذَا غِبْتُمْ عَنْهُ الْخَبَرَ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al-Hassan Bin Al Hasany, from Ali Bin Ibrahim among what he had written upon the hand of Abu Nuh, from his father, from Ibn Bazie, from Ubeydullah Bin Abdullah,
‘From Al-Sadiq-asws having said: ‘Mention your brother when he is absent from you with as goodly as you would like (yourself) to be mentioned with when you are absent from him’ – the Hadeeth’’.[317]
31- ع، علل الشرائع ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: اعْلَمْ أَنَّهُ لَا وَرَعَ أَنْفَعُ مِنْ تَجَنُّبِ مَحَارِمِ اللَّهِ وَ الْكَفِّ عَنْ أَذَى الْمُؤْمِنِينَ وَ اغْتِيَابِهِمْ الْخَبَرَ.
(The book) ‘Ilal Al Sharaie’ – Ibn Al Mutawakkil, from Al Himeyri, from Muhammad Bin Isa, from Ibn Mahboub, from Hisham Bin Salim,
‘From Abu Abdullah-asws having said: ‘Know that there is no devoutness more beneficial than shunning the Prohibitions of Allah-azwj and the restraining from harming the Momineen and backbiting them’ – the Hadeeth’’.[318]
32- لي، الأمالي للصدوق الْفَامِيُّ عَنِ الْحِمْيَرِيِّ عَنْ أَبِيهِ عَنِ الْبَرْقِيِّ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الصَّادِقِ ع قَالَ: إِذَا جَاهَرَ الْفَاسِقُ بِفِسْقِهِ فَلَا حُرْمَةَ لَهُ وَ لَا غِيبَةَ.
(The book) ‘Al Amaali’ of Al Sadouq – Al Famy, from Al Himeyri, from his father, from Al Barqy, from Haround Bin Al Jahm,
‘From Al-Sadiq-asws having said: ‘When the mischief maker is open with his mischief, there is neither any sanctity for him nor backbiting’’.[319]
33- ب، قرب الإسناد الْبَزَّازُ عَنِ ابْنِ الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: ثَلَاثَةٌ لَيْسَتْ لَهُمْ حُرْمَةٌ صَاحِبُ هَوًى مُبْتَدِعٌ وَ الْإِمَامُ الْجَائِرُ وَ الْفَاسِقُ الْمُعْلِنُ الْفِسْقِ.
(The book) ‘Qurb Al Asnaad’ – Al Bazzaz, from Ibn Al Bakhtary,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Three, there isn’t any sanctity for them – a whimsical innovator, and the tyrannical imam (leader), and the mischief maker open with the mischief’’.[320]
34- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْجَرْجَرَائِيِّ عَنْ إِسْحَاقَ بْنِ عُبْدُونٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ سَلْمَانَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْأَحْمَسِيِّ عَنِ الْمُحَارِبِيِّ عَنِ ابْنِ أَبِي لَيْلَى عَنِ الْحَكَمِ بْنِ عُيَيْنَةَ عَنِ ابْنِ أَبِي الدَّرْدَاءِ عَنْ أَبِيهِ قَالَ: نَالَ رَجُلٌ مِنْ عِرْضِ رَجُلٍ عِنْدَ النَّبِيِّ ص فَرَدَّ رَجُلٌ مِنَ الْقَوْمِ عَلَيْهِ فَقَالَ النَّبِيُّ ع مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ كَانَ لَهُ حِجَاباً مِنَ النَّارِ.
(The book) ‘Al Majalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ahmad Bin Muhammad Al Jarjaie, from Is’haq Bin Ubdoun, from Muhammad Bin Abdullah Bin Salman, from Muhammad Bin Ismail Al Ahmasy, from Al Muhariby, from Ibn Abu Layli, from Al Hakam Bin Uyayna, from Ibn Abu Al Darda’a, from his father who said,
‘A man spoke bad about an honour of a man in the presence of the Prophet-saww, so a man from the group rebutted to him. The Prophet-saww said: ‘One who rebuts about an honour of his brother, it would be a veil for him from the fire’’.[321]
35- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عُبَيْدِ اللَّهِ عَنِ الرَّبِيعِ بْنِ سُلَيْمَانَ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ الْمُسْلِمِ كُتِبَ لَهُ الْجَنَّةُ الْبَتَّةَ وَ مَنْ أُتِيَ إِلَيْهِ مَعْرُوفٌ فَلْيُكَافِئْ فَإِنْ عَجَزَ فيلثن [فَلْيُثْنِ] بِهِ فَإِنْ لَمْ يَفْعَلْ فَقَدْ كَفَرَ النِّعْمَةَ.
(The book) ‘Al Amaali;’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Muhammad Bin Hammam, from Humeyd Bin Ziyad, from Ibrahim Bin Ubeydullah, from Al Rabie Bin Suleyman, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who defends an honour of his Muslim brother, the Paradise will be written for him anyway, and the one to whom an act of kindness is done to, so let him reciprocate. If he is unable, let him praise him with it. If he does not do so, he has committed Kufr with the bounty (denied it)’’.[322]
36- ثو، ثواب الأعمال لي، الأمالي للصدوق أَبِي عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ الصَّادِقِ ع قَالَ: مَنْ رَوَى عَلَى مُؤْمِنٍ رِوَايَةً يُرِيدُ بِهَا شَيْنَهُ وَ هَدْمَ مُرُوَّتِهِ لِيَسْقُطَ مِنْ أَعْيُنِ النَّاسِ أَخْرَجَهُ اللَّهُ عَزَّ وَ جَلَّ مِنْ وَلَايَتِهِ إِلَى وَلَايَةِ الشَّيْطَانِ.
(The book) ‘Sawaab Al Amaal’, (and) ‘Al Amaali’ of Al Sadouq – My father, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Kufe, from Muhammad Bin Sinan, from Al Mufazzal Bin Umar,
‘From Abu Abdullah Al-Sadiq-asws having said: ‘One who reports a report against a Momin intending to shame him by it and demolish his personality for him to drop from eyes of the people, Allah-azwj Mighty and Majestic will Expel him from His-azwj Wilayah to the wilayah of Satan-la”.[323]
37- ن، عيون أخبار الرضا عليه السلام الْبَيْهَقِيُّ عَنِ الصَّوْلِيِّ عَنْ مُحَمَّدِ بْنِ يَحْيَى بْنِ أَبِي عَبَّادٍ عَنْ عَمِّهِ قَالَ: سَمِعْتُ الرِّضَا ع يَوْماً يُنْشِدُ شِعْراً فَقُلْتُ لِمَنْ هَذَا أَعَزَّ اللَّهُ الْأَمِيرَ
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Al Bayhaqi, from Al Sowly, from Muhammad Bin Yahya Bin Abu Abbad, from his uncle who said,
‘I heard Al-Reza-asws one day composing a poem. I said, ‘For whom is this? May Allah-azwj Honour the commander!’
فَقَالَ لِعِرَاقِيٍّ لَكُمْ
‘He-asws said: ‘For an Iraqi (man) of yours’.
قُلْتُ أَنْشَدَنِيهِ أَبُو الْعَتَاهِيَةِ لِنَفْسِهِ
I said, ‘Abu Al-Atahiya had composed it for himself’.
فَقَالَ هَاتِ اسْمَهُ وَ دَعْ عَنْكَ هَذَا إِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى يَقُولُ وَ لا تَنابَزُوا بِالْأَلْقابِ وَ لَعَلَّ الرَّجُلَ يَكْرَهُ هَذَا.
He-asws said: ‘Give his name, and leave this from you. Allah-azwj Glorious and Exalted Says: nor call each other with nicknames. [49:11], and perhaps the man dislikes this’’.[324]
38- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ الْمُسْلِمِ وَجَبَتْ لَهُ الْجَنَّةُ الْبَتَّةَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who defends an honour of his Muslim brother, the Paradise is obligated for him indeed’’.[325]
ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي الْوَرْدِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنِ اغْتِيبَ عِنْدَهُ أَخُوهُ الْمُؤْمِنُ فَنَصَرَهُ وَ أَعَانَهُ نَصَرَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ مَنِ اغْتِيبَ عِنْدَهُ أَخُوهُ الْمُؤْمِنُ فَلَمْ يَنْصُرْهُ وَ لَمْ يَدْفَعْ عَنْهُ وَ هُوَ يَقْدِرُ عَلَى نُصْرَتِهِ وَ عَوْنِهِ خَفَضَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Abu Al Khattab, from Ibn Mahboub, from Ibn Rian, from Abu Al Warid,
‘From Abu Ja’far-asws having said: ‘One in whose presence his Momin brother is being backbitten, so he helps him and assists him, Allah-azwj will Help him in the world and the Hereafter; and the one in whose presence his Momin brother is being backbitten, but he does not help him and does not defend him while he is able upon helping him and assisting him, Allah-azwj lower him in the world and the Hereafter’’.[326]
39- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْأَهْوَازِيِّ عَنْ فَضَالَةَ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مِنْ مَعْصِيَةِ اللَّهِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Ibn Aban, from Al Ahwazy, from Fazalah, from Ibn Bukeyr, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Rasool-Allah-saww said: ‘Reviling the Momin is mischief, and battling him is Kufr, and eating his flesh (backbiting) is from (acts of) disobedience of Allah‑azwj’’.[327]
40- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَهْلٍ عَنْ يَحْيَى بْنِ الْمُبَارَكِ عَنِ ابْنِ جَبَلَةَ عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِي الْحَسَنِ مُوسَى ع قَالَ: قُلْتُ لَهُ جُعِلْتُ فِدَاكَ الرَّجُلُ مِنْ إِخْوَانِي يَبْلُغُنِي عَنْهُ الشَّيْءُ الَّذِي أَكْرَهُ لَهُ فَأَسْأَلُهُ عَنْهُ فَيُنْكِرُ ذَلِكَ وَ قَدْ أَخْبَرَنِي عَنْهُ قَوْمٌ ثِقَاتٌ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Muhammad Bin Yahya, from Sahl, from Yahya Bin Al Mubarik, from Ibn Jabalah, from Muhammad Bin Al Fuzeyl,
‘From Abu Al-Hassan Musa-asws, he (the narrator) said, ‘I said to him-asws, ‘May I be sacrificed for you-asws! The man from my brethren, something about him reaches me which I dislike for him. I ask him about it, but he denies that and a reliable group had informed me about him’.
فَقَالَ لِي يَا مُحَمَّدُ كَذِّبْ سَمْعَكَ وَ بَصَرَكَ عَنْ أَخِيكَ فَإِنْ شَهِدَ عِنْدَكَ خَمْسُونَ قَسَامَةً وَ قَالَ لَكَ قَوْلًا فَصَدِّقْهُ وَ كَذِّبْهُمْ وَ لَا تُذِيعَنَّ عَلَيْهِ شَيْئاً تَشِينُهُ بِهِ وَ تَهْدِمُ بِهِ مُرُوَّتَهُ فَتَكُونَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ فِي الدُّنْيا وَ الْآخِرَةِ.
He-asws said to me: ‘O Muhammad! Belie your hearing and your sight about your brother, even if fifty people testify in your presence on oath and he says a word to you, ratify him and belie them, and do not broadcast anything against him to shame him with and demolish his personality with it, so you will be from those Allah-azwj Mighty and Majestic Said: Those who love that the scandal should spread regarding those who believe, for them would be a painful Punishment, in the world and the Hereafter [24:19]’’.[328]
41- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنِ ابْنِ حَازِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع قَالَ رَسُولُ اللَّهِ ص مَنْ أَذَاعَ فَاحِشَةً كَانَ كَمُبْتَدِئِهَا وَ مَنْ عَيَّرَ مُؤْمِناً بِشَيْءٍ لَا يَمُوتُ حَتَّى يَرْكَبَهُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Safar, from Ibn Yazeed, from Ali Bin Ismail Bin Ammar, from Ibn Hazim who said,
‘Abu Abdullah-asws said: ‘Rasool-Allah-saww said: ‘One who broadcasts an immorality would be like it’s initiator, and one who faults a Momin with something will not die until he (himself) commits it’’.[329]
42- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: مَنْ كَفَّ عَنْ أَعْرَاضِ الْمُسْلِمِينَ أَقَالَ اللَّهُ تَعَالَى عَثْرَتَهُ يَوْمَ الْقِيَامَةِ.
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws, from Ali-asws Bin Al-Husayn-asws having said: ‘One who restrains from honours of the Muslims, Allah-azwj the Exalted will Reduce his stumbles on the Day of Qiyamah’’.[330]
43- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع إِيَّاكُمْ وَ الْغِيبَةَ فَإِنَّهَا إِدَامُ كِلَابِ النَّارِ.
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from Al-Reza-asws, from his-asws forefathers-asws having said: ‘Ali-asws Bin Al-Husayn-asws said: ‘Beware of the backbiting, for it is a sauce of dogs of the Fire’’.[331]
44- سن، المحاسن عُثْمَانُ بْنُ عِيسَى عَنْ مِسْمَعٍ الْبَصْرِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ رَجُلًا قَالَ لَهُ إِنَّ مَنْ قِبَلَنَا يَرْوُونَ أَنَّ اللَّهَ يُبْغِضُ الْبَيْتَ اللَّحِمَ
(The book) ‘Al Mahasin’ – Usman Bin Isa, from Misma’a Al Basry,
‘From Abu Abdullah-asws, a man said to him-asws, ‘One around us are reporting that Allah-azwj Hates the house of meat!’
قَالَ صَدَقُوا وَ لَيْسَ حَيْثُ ذَهَبُوا إِنَّ اللَّهَ يُبْغِضُ الْبَيْتَ الَّذِي يُؤْكَلُ فِيهِ لُحُومُ النَّاسِ.
He-asws said: ‘They speak the truth, and it isn’t where they are going (with it). Allah-azwj Hates the house in which meats of the people is being eaten (by backbiting)’’.[332]
45- سن، المحاسن عَلِيُّ بْنُ الْحَكَمِ عَنْ عُرْوَةَ بْنِ مُوسَى عَنْ أُدَيْمٍ بَيَّاعِ الْهَرَوِيِّ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع بَلَغَنَا أَنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ إِنَّ اللَّهَ يُبْغِضُ الْبَيْتَ اللَّحِمَ
(The book) ‘Al Mahasin’ – Ali Bin Al Hakam, from Urwah Bin Musa, from Udeym salesman of Al Harwy who said,
‘I said to Abu Abdullah-asws, ‘It has reached us that Rasool-Allah-saww had said Allah-azwj Hates the house of meat?’
قَالَ إِنَّمَا ذَاكَ الْبَيْتُ الَّذِي يُؤْكَلُ فِيهِ لُحُومُ النَّاسِ وَ قَدْ كَانَ رَسُولُ اللَّهِ ص لَحِماً يُحِبُّ اللَّحْمَ وَ قَدْ جَاءَتِ امْرَأَةٌ إِلَى رَسُولِ اللَّهِ ص تَسْأَلُهُ عَنْ شَيْءٍ وَ عَائِشَةُ عِنْدَهُ
He-asws said: ‘But rather that is the house in which meat of the people is being eaten (by backbiting), and Rasool-Allah-saww was a meat-eater. He-saww loved (eating) the meat, and a woman had come to Rasool-Allah-saww to ask him-saww about something, and Ayesha was in his-saww presence.
فَلَمَّا انْصَرَفَتْ وَ كَانَتْ قَصِيرَةً قَالَتْ عَائِشَةُ بِيَدِهَا تَحْكِي قِصَرَهَا فَقَالَ لَهَا رَسُولُ اللَّهِ ص تَخَلَّلِي قَالَتْ يَا رَسُولَ اللَّهِ وَ هَلْ أَكَلْتُ شَيْئاً قَالَ تَخَلَّلِي فَفَعَلَتْ فَأَلْقَتْ مُضْغَةً مِنْ فِيهَا.
When she left, and she was short, Ayesha said (gestured) by her hand indicating her shortness. Rasool-Allah-saww said to her: ‘Pick your teeth!’ She said, ‘O Rasool-Allah-saww, and have I eaten anything?’ He-saww said: ‘Pick your teeth!’ She did so and threw a piece of meat from her mouth’’.[333]
46- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ يُوسُفَ عَنْ زَكَرِيَّا بْنِ مُحَمَّدٍ الْأَزْدِيِّ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنَّا نَرْوِي عِنْدَنَا مِنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ إِنَّ اللَّهَ يُبْغِضُ الْبَيْتَ اللَّحِمَ
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Al-Hassan Bin Ali Bin Yusuf, from Zakariya Bin Muhammad Al Azdy, from Abdul A’ala, a slave of the family of Saam who said,
‘I said to Abu Abdullah-asws, ‘The ones with us are reporting from Rasool-Allah-saww having said: ‘Allah-azwj Hates the house of meat’’.
فَقَالَ كَذَبُوا إِنَّمَا قَالَ رَسُولُ اللَّهِ الْبَيْتُ اللَّحِمُ الَّذِينَ يَغْتَابُونَ النَّاسَ وَ يَأْكُلُونَ لُحُومَهُمْ وَ قَدْ كَانَ أَبِي لَحِماً وَ لَقَدْ مَاتَ يَوْمَ مَاتَ وَ فِي كُمِّ أُمِّ وَلَدِهِ ثَلَاثُونَ دِرْهَماً لِلَّحْمِ.
He-asws said: ‘They are lying! But rather, Rasool-Allah-saww said: ‘The house of meat is the ones who are backbiting the people and are (thus) eating their meat’, and my-asws father-asws was a meat-eater, and he-asws died on the day he-asws died and in the sleeve of a mother of his-asws children were thirty Dirhams for (buying) the meat’’.[334]
47- ضا، فقه الرضا عليه السلام اجْتَنِبُوا الْغِيبَةَ غِيبَةَ الْمُؤْمِنِ وَ احْذَرُوا النَّمِيمَةَ فَإِنَّهُمَا يُفَطِّرَانِ الصَّائِمَ وَ لَا غِيبَةَ لِلْفَاجِرِ وَ شَارِبِ الْخَمْرِ وَ اللَّاعِبِ بِالشِّطْرَنْجِ وَ الْقِمَارِ.
(The book) ‘Fiqh Al-Reza-asws’, may the greetings be upon him-asws: ‘Shun the backbiting, backbiting the Momin, and be cautious of the gossiping, for these two break the fast (of the fasting one), and there is no backbiting of the immoral, and drinker of the wine, and the chess player, and the gambler’’.[335]
48- مص، مصباح الشريعة قَالَ الصَّادِقُ ع الْغِيبَةُ حَرَامٌ عَلَى كُلِّ مُسْلِمٍ مَأْثُومٌ صَاحِبُهَا فِي كُلِّ حَالٍ وَ صِفَةُ الْغِيبَةِ أَنْ تَذْكُرَ أَحَداً بِمَا لَيْسَ هُوَ عِنْدَ اللَّهِ عَيْبٌ وَ تَذُمَّ مَا يَحْمَدُهُ أَهْلُ الْعِلْمِ فِيهِ
(The book) ‘Misbah Al Sharia’ –
‘Al-Sadiq-asws said: ‘The backbiting is prohibited unto every Muslim. Its doer is a sinner in all situations, and description of the backbiting is that you mention anyone with what isn’t a fault in the Presence of Allah-azwj and you condemn what the people of knowledge are praised for.
وَ أَمَّا الْخَوْضُ فِي ذِكْرِ غَائِبٍ بِمَا هُوَ عِنْدَ اللَّهِ مَذْمُومٌ وَ صَاحِبُهُ فِيهِ مَلُومٌ فَلَيْسَ بِغِيبَةٍ وَ إِنْ كَرِهَ صَاحِبُهُ إِذَا سَمِعَ بِهِ وَ كُنْتَ أَنْتَ مُعَافًى عَنْهُ خَالِياً مِنْهُ تَكُونُ فِي ذَلِكَ مُبَيِّناً لِلْحَقِّ مِنَ الْبَاطِلِ بِبَيَانِ اللَّهِ وَ رَسُولِهِ ص وَ لَكِنْ عَلَى شَرْطِ أَنْ لَا يَكُونَ لِلْقَائِلِ بِذَلِكَ مُرَاداً غَيْرَ بَيَانِ الْحَقِّ وَ الْبَاطِلِ فِي دِينِ اللَّهِ
And as for the delving in mentioning an absentee with what he is Condemned in the Presence of Allah-azwj, and its perpetrator is blamed regarding it, so it isn’t backbiting, and even if its perpetrator were to dislike it when he hears it, and you would be excused from it, vacant from it. During that you will be a clarifier of the truth from the falsehood, with the Clarification of Allah-azwj and His-azwj Rasool-saww. But, (it is) upon a condition that the transmitter of that will not happen to intend with that other than clarifying the truth and the falsehood in the religion of Allah-azwj.
وَ أَمَّا إِذَا أَرَادَ بِهِ نَقْضَ الْمَذْكُورِ بِهِ بِغَيْرِ ذَلِكَ الْمَعْنَى فَهُوَ مَأْخُوذٌ بِفَسَادِ مُرَادِهِ وَ إِنْ كَانَ صَوَاباً فَإِنِ اغْتَبْتَ فَأُبْلِغَ الْمُغْتَابَ فَلَمْ يَبْقَ إِلَّا أَنْ تَسْتَحِلَّ مِنْهُ وَ إِنْ لَمْ يَبْلُغْهُ وَ لَمْ يَلْحَقْهُ عِلْمُ ذَلِكَ فَاسْتَغْفِرِ اللَّهَ لَهُ
And as for when he intends by it to breaking the mentioned one with other than that meaning, so he will be seized with mischief as his intent, and even if he were to be right. If he backbites, then deliver to the backbiter that there does not remain (anything) except to be released from him; and if it does not reach him and the knowledge of that does not come across him, then you should seek Forgiveness of Allah-azwj for him.
وَ الْغِيبَةُ تَأْكُلُ الْحَسَنَاتِ كَمَا تَأْكُلُ النَّارُ الْحَطَبَ أَوْحَى اللَّهُ تَعَالَى عَزَّ وَ جَلَّ إِلَى مُوسَى بْنِ عِمْرَانَ ع الْمُغْتَابُ إِنْ تَابَ فَهُوَ آخِرُ مَنْ يَدْخُلُ الْجَنَّةَ وَ إِنْ لَمْ يَتُبْ فَهُوَ أَوَّلُ مَنْ يَدْخُلُ النَّارَ قَالَ اللَّهُ عَزَّ وَ جَلَ أَ يُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ الْآيَةَ
And the backbiting consumes the good deeds just as the fire consumes the firewood. Allah‑azwj the Exalted Mighty and Majestic Revealed to Musa Bin Imran-as: “The backbiter, if he were to repent, would be the last one to enter the Paradise, and if he does not repent, he will be the first one to enter the Fire. Allah-azwj Mighty and Majestic Said: Would one of you love to eat the flesh of his own dead brother? But, you would abhor it. And fear Allah, surely Allah is Oft-returning, Merciful [49:12] – Verse.
وَ وُجُوهُ الْغِيبَةِ يَقَعُ بِذِكْرِ عَيْبٍ فِي الْخَلْقِ وَ الْخُلُقِ وَ الْعَقْلِ وَ الْمُعَامَلَةِ وَ الْمَذْهَبِ وَ الْجِيلِ وَ أَشْبَاهِهِ
And the aspects of backbiting occur by mentioning a fault in the physique, and the manners, and the dealings, and the doctrine, and the ignorance and resembling it.
وَ أَصْلُ الْغِيبَةِ تَتَنَوَّعُ بِعَشَرَةِ أَنْوَاعٍ شِفَاءِ غَيْظٍ وَ مُسَاعَدَةِ قَوْمٍ وَ تُهَمَةٍ وَ تَصْدِيقِ خَبَرٍ بِلَا كَشْفِهِ وَ سُوءِ ظَنٍّ وَ حَسَدٍ وَ سُخْرِيَّةٍ وَ تَعَجُّبٍ وَ تَبَرُّمٍ وَ تَزَيُّنٍ
And the original backbiting is a variant of ten variations – healing rage, and assisting a people, and accusation, and ratifying good without uncovering it, and evil thought, and envy, and mocking, and fascination, and dissatisfaction, and adorning.
فَإِنْ أَرَدْتَ السَّلَامَةَ فَاذْكُرِ الْخَالِقَ لَا الْمَخْلُوقَ فَيَصِيرَ لَكَ مَكَانَ الْغِيبَةِ عِبْرَةً وَ مَكَانَ الْإِثْمِ ثَوَاباً.
When you want the safety, then mention the Creator, not the created beings, so the lesson will come to be for you in place of the backbiter, and Reward in place of the sin’’.[336]
49- شي، تفسير العياشي عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْغِيبَةُ أَنْ تَقُولَ فِي أَخِيكَ مَا هُوَ فِيهِ مِمَّا قَدْ سَتَرَهُ اللَّهُ عَلَيْهِ فَأَمَّا إِذَا قُلْتَ مَا لَيْسَ فِيهِ فَذَلِكَ قَوْلُ اللَّهِ فَقَدِ احْتَمَلَ بُهْتاناً وَ إِثْماً مُبِيناً.
Tafseer Al Ayyashi – from Abdullah Bin Hammad Al Ansari, from Abdullah Bin Sinan who said,
‘Abu Abdullah-asws said: ‘The backbiting is your saying regarding your brother what is in him, from what Allah-azwj have Covered upon him. As for when you say what isn’t in him, so that is the Word of Allah-azwj: so he has carried a burden of slander and a clear sin [4:112]’’.[337]
50- شي، تفسير العياشي عَنِ الْفَضْلِ عَنِ ابْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ- لا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ قَالَ مَنْ أَضَافَ قَوْماً فَأَسَاءَ ضِيَافَتَهُمْ فَهُوَ مِمَّنْ ظَلَمَ فَلَا جُنَاحَ عَلَيْهِمْ فِيمَا قَالُوا فِيهِ.
Tafseer Al Ayyashi – from Al Fazl, from Ibn Abu Qurrah,
‘From Abu Abdullah-asws regarding Words of Allah-azwj: Allah does not love the loudness with the evil speech unless (it be) by one oppressed; [4:148]. He-asws said: ‘One who hosts a people and is of bad hosting to them, so he is from the one having oppressed, so there would be no crime on them in what they say regarding him’’.[338]
وَ أَبُو الْجَارُودِ عَنْهُ ع قَالَ: الْجَهْرُ بِالسُّوءِ مِنَ الْقَوْلِ أَنْ يُذْكَرَ الرَّجُلُ بِمَا فِيهِ.
And Abu Al Jaroud – from him-asws having said: ‘The loudness (openness) with the evil from the words, in him mentioning the man with what is in him’’.[339]
51- م، تفسير الإمام عليه السلام مَنْ حَضَرَ مَجْلِساً قَدْ حَضَرَهُ كَلْبٌ يَفْتَرِسُ عِرْضَ أَخِيهِ أَوْ إِخْوَانِهِ وَ اتَّسَعَ جَاهُهُ فَاسْتَخَفَّ بِهِ وَ رَدَّ عَلَيْهِ وَ ذَبَّ عَنْ عِرْضِ أَخِيهِ الْغَائِبِ قَيَّضَ اللَّهُ الْمَلَائِكَةَ الْمُجْتَمِعِينَ عِنْدَ الْبَيْتِ الْمَعْمُورِ لِحَجِّهِمْ وَ هُمْ شَطْرُ مَلَائِكَةِ السَّمَاوَاتِ وَ مَلَائِكَةِ الْكُرْسِيِّ وَ الْعَرْشِ وَ هُمْ شَطْرُ مَلَائِكَةِ الْحُجُبِ فَأَحْسَنَ كُلُّ وَاحِدٍ بَيْنَ يَدَيِ اللَّهِ مَحْضَرَهُ يَمْدَحُونَهُ وَ يُقَرِّبُونَهُ وَ يُقَرِّظُونَهُ وَ يَسْأَلُونَ اللَّهَ تَعَالَى لَهُ الرِّفْعَةَ وَ الْجَلَالَةَ
Tafseer of the Imam (Hassan Al-Askari-asws) – ‘And the one who attends a gathering and there is already present therein a dog, preying on the prestige of his absent brother (backbiting him), and he (instead) expands his merits, so he belittles him (the backbiter) and rebuts upon him, and defends the prestige of his absent brother, Allahazwj Ordains the Angels gathered by the Bayt Al-Mamour (the Oft-frequented house) for their Hajj, and they are the (only) a part of the Angels of the skies, and the Angels of the Chair and the Throne, and the Angels of the Veils, so each one of them prepares his presentation in front of Allahazwj the Exalted, Praising Himazwj and drawing closer to Himazwj and asking Allahazwj the Exalted for the sublimity and the majesty for him.
فَيَقُولُ اللَّهُ تَعَالَى أَمَّا أَنَا فَقَدْ أَوْجَبْتُ لَهُ بِعَدَدِ كُلِّ وَاحِدٍ مِنْ مَادِحِيكُمْ لَهُ عَدَدَ جَمِيعِكُمْ مِنَ الدَّرَجَاتِ وَ قُصُورٍ وَ جِنَانٍ وَ بَسَاتِينَ وَ أَشْجَارٍ مِمَّا شِئْتُ مِمَّا لَمْ يُحِطْ بِهِ الْمَخْلُوقُونَ.
Allahazwj the Exalted Says: “As for Iazwj, so Iazwj have Obligated for him, with the number of each of your praises, a like number from the levels and the castles, and gardens, and orchards, and trees, and whatever he so desires from what the creatures cannot encompass it”’.[340]
52- م، تفسير الإمام عليه السلام اعْلَمُوا أَنَّ غِيبَتَكُمْ لِأَخِيكُمُ الْمُؤْمِنِ مِنْ شِيعَةِ آلِ مُحَمَّدٍ أَعْظَمُ فِي التَّحْرِيمِ مِنَ الْمَيْتَةِ قَالَ اللَّهُ عَزَّ وَ جَلَ وَ لا يَغْتَبْ بَعْضُكُمْ بَعْضاً أَ يُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتاً فَكَرِهْتُمُوهُ
Tafseer of the Imam (Hassan Al Askari-asws) – ‘And know that your backbiting of your Momin brother from the Shias of the Progenyasws of Muhammadsaww – is greater Prohibition than (eating) the dead. Allahazwj Majestic and Exalted Said: and do not backbite each other – would one of you like to eat the flesh of his dead brother? But you abhor it [49:12].
وَ إِنَّ الدَّمَ أَخَفُّ عَلَيْكُمْ فِي التَّحْرِيمِ أَكْلُهُ مِنْ أَنْ يَشِيَ أَحَدُكُمْ بِأَخِيهِ الْمُؤْمِنِ مِنْ شِيعَةِ آلِ مُحَمَّدٍ ص إِلَى سُلْطَانٍ جَائِرٍ فَإِنَّهُ حِينَئِذٍ قَدْ أَهْلَكَ نَفْسَهُ وَ أَخَاهُ الْمُؤْمِنَ وَ السُّلْطَانَ الَّذِي وَشَى بِهِ إِلَيْهِ.
And that the (drinking of the) blood is lighter upon you – regarding the Prohibition of consuming it – that if one of you informs of his Momin brother from Shias of Muhammadsaww to a tyrannous ruling authority, for he would have destroyed himself, and his Momin brother, and the ruling authority to whom he informed of him to him’’.[341]
53- جع، جامع الأخبار قَالَ النَّبِيُّ ص مَنِ اغْتَابَ مُسْلِماً أَوْ مُسْلِمَةً لَمْ يَقْبَلِ اللَّهُ صَلَاتَهُ وَ لَا صِيَامَهُ أَرْبَعِينَ يَوْماً وَ لَيْلَةً إِلَّا أَنْ يَغْفِرَ لَهُ صَاحِبُهُ.
(The book) ‘Jamie Al Akhbar’ –
‘The Prophet-saww said: ‘One who backbites a Muslim man or a Muslim woman, Allah-azwj will neither Accept his Salat nor his fasting for forty days and nights, except if his companion were to forgive him’’.[342]
وَ قَالَ ص مَنِ اغْتَابَ مُسْلِماً فِي شَهْرِ رَمَضَانَ لَمْ يُؤْجَرْ عَلَى صِيَامِهِ.
And he-saww said: ‘One who backbites a Muslim during a month of Ramazan, will not be Recompensed upon his fasts’’.[343]
وَ عَنْ سَعِيدِ بْنِ جُبَيْرٍ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: يُؤْتَى بِأَحَدٍ يَوْمَ الْقِيَامَةِ يُوقَفُ بَيْنَ يَدَيِ اللَّهِ وَ يُدْفَعُ إِلَيْهِ كِتَابُهُ فَلَا يَرَى حَسَنَاتِهِ فَيَقُولُ إِلَهِي لَيْسَ هَذَا كِتَابِي فَإِنِّي لَا أَرَى فِيهَا طَاعَتِي
And from Saeed Bin Jubeyr,
‘From the Prophet-saww having said: ‘The will come win someone of the Day of Qiyamah. He will pause in front of Allah-azwj and his book (register of deeds) will be handed to him. He will see his good deeds, so he will say, ‘My God-azwj! This isn’t my book, for I cannot see in it my acts of obedience!’
فَيُقَالُ لَهُ إِنَّ رَبَّكَ لَا يَضِلُّ وَ لَا يَنْسَى ذَهَبَ عَمَلُكَ بِاغْتِيَابِ النَّاسِ
He-azwj will Say to him: “You Lord-azwj neither Errs nor Forgets. Your deeds are gone due to your backbiting the people!”
ثُمَّ يُؤْتَى بِآخَرَ وَ يُدْفَعُ إِلَيْهِ كِتَابُهُ فَيَرَى فِيهَا طَاعَاتٍ كَثِيرَةً فَيَقُولُ إِلَهِي مَا هَذَا كِتَابِي فَإِنِّي مَا عَمِلْتُ هَذِهِ الطَّاعَاتِ
Then they will come with another, and his book will be handed to him. He will see a lot of acts of obedience in it. He will say, ‘My God-azwj! This is not my book, for I have not done these acts of obedience!’
فَيُقَالُ لِأَنَّ فُلَاناً اغْتَابَكَ فَدُفِعَتْ حَسَنَاتُهُ إِلَيْكَ.
He-azwj will Say: “Because so and so had backbitten you, so I-azwj have Handed his good deeds to you!”’[344]
وَ قَالَ ع كَذَبَ مَنْ زَعَمَ أَنَّهُ وُلِدَ مِنْ حَلَالٍ وَ هُوَ يَأْكُلُ لُحُومَ النَّاسِ بِالْغِيبَةِ فَإِنَّهَا إِدَامُ كِلَابِ النَّارِ.
And he-asws said: ‘He is lying, the one who claims that he has been born from Permissible means and he eats flesh of the people by the backbiting, for it is a sauce of dogs of the Fire!’’[345]
وَ قَالَ ع مَا عُمِرَ مَجْلِسٌ بِالْغِيبَةِ إِلَّا خَرِبَ مِنَ الدِّينِ فَنَزِّهُوا أَسْمَاعَكُمْ مِنِ اسْتِمَاعِ الْغِيبَةِ فَإِنَّ الْقَائِلَ وَ الْمُسْتَمِعَ لَهَا شَرِيكَانِ فِي الْإِثْمِ.
And he-asws said: ‘A gathering will not built with the backbiting except it is a ruination of the religion, therefore remove you ears from listening to the backbiting, for the speaker and the listener of it are both participants in the sin’’.[346]
وَ قَالَ ع إِيَّاكُمْ وَ الْغِيبَةَ فَإِنَّ الْغِيبَةَ أَشَدُّ مِنَ الزِّنَا
And he-asws said: ‘Beware of the backbiting, for the backbiter is severer than the adultery!’
قَالُوا وَ كَيْفَ الْغِيبَةُ أَشَدُّ مِنَ الزِّنَا
They said, ‘And how come the backbite is severer than the adultery?’
قَالَ لِأَنَّ الرَّجُلَ يَزْنِي ثُمَّ يَتُوبُ فَتَابَ اللَّهُ عَلَيْهِ وَ إِنَّ صَاحِبَ الْغِيبَةِ لَا يُغْفَرُ حَتَّى يَغْفِرَ لَهُ صَاحِبُهُ.
He-asws said: ‘Because the man commits adultery and he repents, so Allah-azwj Turns to him (with Forgiveness), and the committer of the backbite is not Forgiven until his companion (the backbitten) forgive him’’.[347]
وَ قَالَ ع عَذَابُ الْقَبْرِ مِنَ النَّمِيمَةِ وَ الْغِيبَةِ وَ الْكَذِبِ.
And he-asws said: ‘Punishment of the graves is from (due to) the gossiping, and the backbiting, and the lying’’.[348]
وَ قَالَ ع مَنْ رَوَى عَلَى أَخِيهِ الْمُؤْمِنِ رِوَايَةً يُرِيدُ بِهَا شَيْنَهُ وَ هَدْمَ مُرُوَّتِهِ وَقَفَهُ اللَّهُ فِي طِينَةِ خَبَالٍ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ.
And he-asws said: ‘One who reports a report against his Momin brother intending by it to shame him and demolish his personality, Allah-azwj will Pause him in the clay of ‘Khabal’, in the lowers lever of the Fire’’.[349]
54- ختص، الإختصاص نَظَرَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى رَجُلٍ يَغْتَابُ رَجُلًا عِنْدَ الْحَسَنِ ابْنِهِ ع فَقَالَ يَا بُنَيَّ نَزِّهْ سَمْعَكَ عَنْ مِثْلِ هَذَا فَإِنَّهُ نَظَرَ إِلَى أَخْبَثِ مَا فِي وِعَائِهِ فَأَفْرَغَهُ فِي وِعَائِكَ
(The book) ‘Al Ikhtisas’ –
‘Amir Al-Momineen-asws looked at a man backbiting a man in the presence of his-asws son-asws Al-Hassan-asws. He-asws said: ‘O my-asws son-asws! Keep away your-asws ears from the likes of this one for he looked into the dirtiest of what was in his retention and emptied it into your retention’.
وَ قَالَ رَسُولُ اللَّهِ ص يَا مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَ لَمْ يَخْلُصِ الْإِيمَانُ إِلَى قَلْبِهِ- لَا تَذُمُّوا الْمُسْلِمِينَ وَ لَا تَتَبَّعُوا عَوْرَاتِهِمْ فَإِنَّهُ مَنْ تَتَبَّعَ عَوْرَاتِهِمْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ فَفَضَحَهُ فِي بَيْتِهِ.
And Rasool-Allah-saww said: ‘O community of the ones having become Muslims by his tongue and the Eman is not sincere to his heart! Neither condemn the Muslims nor backbite their exposures, for the one who backbites their exposures, Allah-azwj will Pursue his exposure and Expose him in his house’’.[350]
55- ختص، الإختصاص عَنِ الْبَاقِرِ ع قَالَ: وَجَدْنَا فِي كِتَابِ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ عَلَى الْمِنْبَرِ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا أُعْطِيَ مُؤْمِنٌ قَطُّ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ إِلَّا بِحُسْنِ ظَنِّهِ بِاللَّهِ عَزَّ وَ جَلَّ وَ الْكَفِّ عَنِ اغْتِيَابِ الْمُؤْمِنِينَ
(The book) ‘Al Ikhtisas’ –
‘From Al-Baqir-asws having said: ‘We found in the book of Ali-asws: ‘Rasool-Allah-saww said upon the pulpit: ‘By Allah-azwj Who, there is no god except Him-azwj! A Momin is not Given good of the world and the Hereafter except due to his having good thoughts with Allah-azwj Mighty and Majestic, and the restrain from backbiting the Momineen!
وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ- لَا يُعَذِّبُ اللَّهُ عَزَّ وَ جَلَّ مُؤْمِناً بِعَذَابٍ بَعْدَ التَّوْبَةِ وَ الِاسْتِغْفَارِ لَهُ إِلَّا بِسُوءِ ظَنِّهِ بِاللَّهِ عَزَّ وَ جَلَّ وَ اغْتِيَابِهِ لِلْمُؤْمِنِينَ.
By Allah-azwj Who, there is no god except Him-azwj! Allah-azwj Mighty and Majestic will not Punish a Momin after the repentance and the seeking of Forgiveness to Him-azwj, except due to having evil thoughts with Allah-azwj Mighty and Majestic, and his backbiting the Momineen’’.[351]
56- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص الْغِيبَةُ أَسْرَعُ فِي جَسَدِ الْمُؤْمِنِ مِنَ الْأَكِلَةِ فِي لَحْمِهِ
(The book) ‘Al Ikhtisaas’ –
‘Rasool-Allah-saww said: ‘The backbite is quicker in the body of a Momin than the meal is inside his flesh’.
وَ قَالَ ص مَنْ أَكَلَ بِأَخِيهِ الْمُسْلِمِ أَوْ شَرِبَ أَوْ لَبِسَ بِهِ ثَوْباً أَطْعَمَهُ اللَّهُ بِهِ أَكْلَةً مِنْ نَارِ جَهَنَّمَ وَ سَقَاهُ سَقْيَةً مِنْ حَمِيمِ جَهَنَّمَ وَ كَسَاهُ ثَوْباً مِنْ سَرَابِيلِ جَهَنَّمَ
And he-saww said: ‘One who eats (backbites) his Muslim brother, or drinks, or wears a cloth with him, Allah-azwj will Feed him due to it, a meal from the Fire of Hell, and Quench him from boiling water of Hell, and Clothe him a garment from the trousers of Hell. (Recording error)
وَ مَنْ قَامَ بِأَخِيهِ الْمُسْلِمِ مَقَاماً شَانِئاً أَقَامَهُ اللَّهُ مَقَامَ السُّمْعَةِ وَ الرِّيَاءِ
And one who stands with his Muslim brother in place of an adversary, Allah-azwj will Make him stand in the place of the (one seeking the) reputation and the showing off.
وَ مَنْ جَدَّدَ أَخاً فِي الْإِسْلَامِ بَنَى اللَّهُ لَهُ بُرْجاً فِي الْجَنَّةِ مِنْ جَوْهَرَةٍ.
And the one who converts a brother to Al-Islam, Allah-azwj will Build for him a tower in the Paradise from its jewels’’.[352]
57- ختص، الإختصاص قَالَ الصَّادِقُ ع مَنْ رَوَى عَلَى أَخِيهِ رِوَايَةً يُرِيدُ بِهَا شَيْنَهُ وَ هَدْمَ مُرُوَّتِهِ أَوْقَفَهُ اللَّهُ فِي طِينَةِ خَبَالٍ حَتَّى يَبْتَعِدَ مِمَّا قَالَ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘One who reported a report against his brother intending by it to shame him, and demolish his personality, Allah-azwj will Pause him in the clay of ‘Khabal’ until he distances from what he had said’’.[353]
وَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَذَاعَ فَاحِشَةً كَانَ كَمُبْتَدِئِهَا وَ مَنْ عَيَّرَ مُؤْمِناً بِشَيْءٍ لَمْ يَمُتْ حَتَّى يَرْكَبَهُ.
And Rasool-Allah-saww said: ‘One who broadcasts an immorality would be like the one who had begun it, and the one who faults a Momin with something will not die until commits it (himself)’’.[354]
58- ختص، الإختصاص قَالَ الصَّادِقُ ع اذْكُرْ أَخَاكَ إِذَا تَغَيَّبَ عَنْكَ بِأَحْسَنِ مِمَّا تُحِبُّ أَنْ يَذْكُرَكَ بِهِ إِذَا تَغَيَّبْتَ عَنْهُ
(The book) ‘Al Ikhtisaas’ –
‘Al-Sadiq-asws said: ‘Mention your brother when he is absent from you, with better than what you would like him to mention you with when you are absent from him’.
وَ قَالَ ع مَنْ عَابَ أَخَاهُ بِعَيْبٍ فَهُوَ مِنْ أَهْلِ النَّارِ.
And he-asws said: ‘One who faults his brother with a fault, so he is from the people of Fire’’.[355]
59- ختص، الإختصاص قَالَ الرِّضَا ع مَنْ أَلْقَى جِلْبَابَ الْحَيَاءِ فَلَا غِيبَةَ لَهُ.
(The book) ‘Al Ikhtisaas’ –
‘Al-Reza-asws said: ‘One who throws off the robe of modesty, there is no backbiting for him’’.[356]
60- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ الْحُسَيْنِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ جَعْفَرٌ ع مَنْ كَفَّ عَنْ أَعْرَاضِ النَّاسِ أَقَالَهُ اللَّهُ نَفْسَهُ يَوْمَ الْقِيَامَةِ وَ مَنْ كَفَّ غَضَبَهُ عَنِ النَّاسِ كَفَّ اللَّهُ عَنْهُ عَذَابَ يَوْمِ الْقِيَامَةِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Al-Husayn Bin Abdullah who said,
‘Ja’far-asws said: ‘One who restrains from honouring the people Allah-azwj will Dismiss him on the Day of Qiyamah, and the one who restrains his anger from the people, Allah-azwj will Restrain from him Punishment of the Day of Qiyamah’’.[357]
61- ين، كتاب حسين بن سعيد و النوادر ابْنُ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص تَحْرُمُ الْجَنَّةُ عَلَى ثَلَاثَةٍ عَلَى الْمَنَّانِ وَ عَلَى الْمُغْتَابِ وَ عَلَى مُدْمِنِ الْخَمْرِ.
The book of Husays Bin Saeed, and ‘Al Nawadir’ – Ibn Ulwan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his-asws forefathers-asws, may the greetings be upon them-asws, from Ali-asws having said: ‘From Rasool-Allah-saww said: ‘The Paradise is Prohibited upon three – upon the reproaching of the conferment, and upon the backbiter, and upon one habitual of the wine’’.[358]
62- ين، كتاب حسين بن سعيد و النوادر ابْنُ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص وَ هَلْ يَكُبُّ النَّاسَ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ.
From the book of Husayn Bin Saeed, and ‘Al Nawadir’ – Ibn Abu Al Bilad, from his father raising it, said,
‘Rasool-Allah-saww said: ‘And will the people be flung into the Fire except as a harvest of their tongues?’’[359]
63- نهج، نهج البلاغة وَ مِنْ كَلَامٍ لَهُ ع فِي النَّهْيِ عَنْ غِيبَةِ النَّاسِ فَإِنَّمَا يَنْبَغِي لِأَهْلِ الْعِصْمَةِ وَ الْمَصْنُوعِ إِلَيْهِمْ فِي السَّلَامَةِ أَنْ يَرْحَمُوا أَهْلَ الذُّنُوبِ وَ الْمَعْصِيَةِ وَ يَكُونَ الشُّكْرُ هُوَ الْغَالِبَ عَلَيْهِمْ وَ الْحَاجِزَ لَهُمْ عَنْهُمْ
(The book) ‘Nahj Al Balagah’ –
‘And from a speech of his-asws in prohibiting from backbiting the people: ‘And rather, it is befitting for the people of infallibility and the one safety has been Made to them that they should hope for the people of sin and disobedience and the thanks, it should prevail upon them and be a barrier for them, from them.
فَكَيْفَ بِالْعَائِبِ الَّذِي عَابَ أَخَاهُ وَ عَيَّرَهُ بِبَلْوَاهُ أَ مَا ذَكَرَ مَوْضِعَ سَتْرِ اللَّهِ عَلَيْهِ مِنْ ذُنُوبِهِ مَا هُوَ أَعْظَمُ مِنَ الذَّنْبِ الَّذِي عَابَهُ بِهِ وَ كَيْفَ يَذُمُّهُ بِذَنْبٍ قَدْ رَكِبَ مِثْلَهُ فَإِنْ لَمْ يَكُنْ رَكِبَ ذَلِكَ الذَّنْبَ بِعَيْنِهِ فَقَدْ عَصَى اللَّهَ فِيمَا سِوَاهُ مِمَّا هُوَ أَعْظَمُ مِنْهُ
How can it be with the fault who faults his brother and shames him with his affliction? Does he nor remember the place of veiling by Allah-azwj upon him of his own sins, from what is mightier than the sin which he is faulting (others) with? And how can he fault him for a sin which he himself has perpetrated similar to it? And even if he has not committed the sins exactly like it, so he has disobeyed Allah-azwj regarding what is besides it, from what is mightier than it.
وَ ايْمُ اللَّهِ لَئِنْ لَمْ يَكُنْ عَصَاهُ فِي الْكَبِيرِ وَ عَصَاهُ فِي الصَّغِيرِ لَجُرْأَتُهُ عَلَى عَيْبِ النَّاسِ أَكْبَرُ
And I-asws swear by Allah-azwj! If he has not disobeyed Him-azwj regarding the major sin and disobeyed Him-azwj regarding the minor sin due to his audacity upon faulting the people being greater (sin).
يَا عَبْدَ اللَّهِ لَا تَعْجَلْ فِي عَيْبِ أَحَدٍ بِذَنْبِهِ فَلَعَلَّهُ مَغْفُورٌ لَهُ وَ لَا تَأْمَنْ عَلَى نَفْسِكَ صَغِيرَ مَعْصِيَةٍ فَلَعَلَّكَ مُعَذَّبٌ عَلَيْهِ
O servants of Allah-azwj! Do not be hasty in faulting anyone for his sin, perhaps it has been Forgiven for him, and do not feel safe upon yourself of a minor disobedience, perhaps you will be Punished upon it.
فَلْيَكْفُفْ مَنْ عَلِمَ مِنْكُمْ عَيْبَ غَيْرِهِ لِمَا يَعْلَمُ مِنْ عَيْبِ نَفْسِهِ وَ لْيَكُنِ الشُّكْرُ شَاغِلًا لَهُ عَلَى مُعَافَاتِهِ مِمَّا ابْتُلِيَ غَيْرُهُ بِهِ.
Therefore let him refrain, one from you who knows the faults of others, when he knows of his own faults, and let the thanking be a pre-occupation for him upon his chastity from what others having indulged in’’.[360]
64- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ رَدَّ عَنْ عِرْضِ أَخِيهِ الْمُسْلِمِ وَجَبَتْ لَهُ الْجَنَّةُ الْبَتَّةَ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who defends an honour of his Muslim brother, the Paradise is obligated for him anyway’’.[361]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعَةٌ لَيْسَتْ غِيبَتُهُمْ غِيبَةً الْفَاسِقُ الْمُعْلِنُ بِفِسْقِهِ وَ الْإِمَامُ الْكَذَّابُ إِنْ أَحْسَنْتَ لَمْ يَشْكُرْ وَ إِنْ أَسَأْتَ لَمْ يَغْفِرْ وَ الْمُتَفَكِّهُونَ بِالْأُمَّهَاتِ وَ الْخَارِجُ عَنِ الْجَمَاعَةِ الطَّاعِنُ عَلَى أُمَّتِي الشَّاهِرُ عَلَيْهَا بِسَيْفِهِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Four, backbiting them is not backbiting – the mischief maker being open with his mischief, and the lying imam (leader) if good is done he does not thank, and if evil is done he does not forgive, and the ones making fun of the mothers, and the one outside of the congregation taunting upon my-asws community, unsheathing his sword upon it’’.[362]
65- الدُّرَّةُ الْبَاهِرَةُ، قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع وَ لْيَقِلَّ عَيْبُ النَّاسِ عَلَى لِسَانِكَ.
(The book) ‘Al Durr Al Bahira’ –
‘Ali-asws Bin Al-Husayn-asws said: ‘And let faulting the people be less upon your tongue’’.[363]
وَ قَالَ ع مَنْ رَمَى النَّاسَ بِمَا فِيهِمْ رَمَوْهُ بِمَا لَيْسَ فِيهِ.
And he-asws said: ‘One who shoots (accuses) the people with what is in them, they will shoot at him (accuse him) with what isn’t in him’’.[364]
66- دَعَوَاتُ الرَّاوَنْدِيِّ، عَنِ النَّبِيِّ ص قَالَ: تَرْكُ الْغِيبَةِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ عَشَرَةِ آلَافِ رَكْعَةٍ تَطَوُّعاً.
(The book) ‘Dawaat’ of Al Rawandy –
‘From the Prophet-saww having said: ‘Leaving the backbiting is more Beloved to Allah-azwj Mighty and Majestic than ten thousand Cycles of optional (Salats)’’.[365]
وَ قَالَ ص أَمْسِكْ لِسَانَكَ فَإِنَّهَا صَدَقَةٌ تَصَدَّقُ بِلِسَانِكَ.
And he-saww said: ‘Withhold your tongue, for it is a charity donated by your tongue’’.[366]
وَ قَالَ ص سِتُّ خِصَالٍ مَا مِنْ مُسْلِمٍ يَمُوتُ فِي وَاحِدَةٍ مِنْهُنَّ إِلَّا كَانَ ضَامِناً عَلَى اللَّهِ أَنْ يُدْخِلَهُ الْجَنَّةَ رَجُلٌ نِيَّتُهُ أَنْ لَا يَغْتَابَ مُسْلِماً فَإِنْ مَاتَ عَلَى ذَلِكَ كَانَ ضَامِناً عَلَى اللَّهِ الْخَبَرَ.
And he-saww said: ‘Six characteristics, there is no Muslim dying in one of these, except I-saww guarantee upon Allah-azwj that He-azwj will Enter him into the Paradise – a man whose intention is that he will not backbite a Muslim. If he dies upon that, it would be a guarantee upon Allah‑azwj’ – the Hadeeth’’.[367]
وَ رَوَى ابْنُ عَبَّاسٍ عَذَابُ الْقَبْرِ ثَلَاثَةُ أَثْلَاثٍ ثُلُثٌ لِلْغِيبَةِ وَ ثُلُثٌ لِلنَّمِيمَةِ وَ ثُلُثٌ لِلْبَوْلِ.
And it is reported by Ibn Abbas – ‘Punishments of the grave are three-thirds, a third for the backbiting, and a third for the gossiping, and a third for the urine’’.[368]
67- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْغِيبَةُ جُهْدُ الْعَاجِزِ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘Backbiting is an effort of the frustrated one’’.[369]
وَ قَالَ ع قَالَ رَسُولُ اللَّهِ ص لَا يَسْتَقِيمُ إِيمَانُ عَبْدٍ حَتَّى يَسْتَقِيمَ قَلْبُهُ وَ لَا يَسْتَقِيمُ قَلْبُهُ حَتَّى يَسْتَقِيمَ لِسَانُهُ فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يَلْقَى اللَّهَ سُبْحَانَهُ وَ هُوَ نَقِيُّ الرَّاحَةِ مِنْ دِمَاءِ الْمُسْلِمِينَ وَ أَمْوَالِهِمْ سَلِيمُ اللِّسَانِ مِنْ أَعْرَاضِهِمْ فَلْيَفْعَلْ.
And he-asws said: ‘Rasool-Allah-saww: ‘The Eman of a person cannot be straight until his heart is straight, and his heart cannot be straight until his tongue is straight. So the one from you who is capable of meeting Allah-azwj the Glorious and he is of pure comfort from the blood of Muslims and their wealth, safe of the tongue from their honours, let him do so’’.[370]
68- كَنْزُ الْكَرَاجُكِيِّ، قَالَ الْحُسَيْنُ بْنُ عَلِيٍّ ع لَا تَقُولَنَّ فِي أَخِيكَ الْمُؤْمِنِ إِذَا تَوَارَى عَنْكَ إِلَّا مِثْلَ مَا تُحِبُّ أَنْ يَقُولَ فِيكَ إِذَا تَوَارَيْتَ عَنْهُ.
(The book) ‘Kanz’ of Al Karajaky –
‘Al-Husayn-asws Bin Ali-asws said: ‘Do not be saying regarding your Momin brother, when he is absent from you, except similar to what you would like him to be saying regarding you when you are absent from him’’.[371]
69- عُدَّةُ الدَّاعِي، فِيمَا أَوْحَى اللَّهُ إِلَى دَاوُدَ ع يَا دَاوُدُ نُحْ عَلَى خَطِيئَتِكَ كَالْمَرْأَةِ الثَّكْلَى عَلَى وَلَدِهَا
(The book) ‘Uddat Al Daie’ –
‘Among what Allah-azwj Revealed to Dawood-as: “O Dawood-as! Lament upon your-as mistakes like the woman bereaved from her children.
لَوْ رَأَيْتَ الَّذِينَ يَأْكُلُونَ النَّاسَ بِأَلْسِنَتِهِمْ وَ قَدْ بَسَطْتُهَا بَسْطَ الْأَدِيمِ وَ ضَرَبْتُ نَوَاحِيَ أَلْسِنَتِهِمْ بِمَقَامِعَ مِنْ نَارٍ ثُمَّ سَلَّطْتُ عَلَيْهِمْ مُوَبِّخاً لَهُمْ يَقُولُ يَا أَهْلَ النَّارِ هَذَا فُلَانٌ السَّلِيطُ فَاعْرِفُوهُ.
If you-as were to see those eating the people with their tongues (backbiting), the skins will be extended and the edges of their tongues will be struck with rods of fire. Then there shall prevail upon them a rebuker of their saying, ‘O people of Fire! This is so and so, the four-mouthed, so recognise him!’’.[372]
وَ عَنْ إِسْمَاعِيلَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنِ اغْتِيبَ عِنْدَهُ أَخُوهُ الْمُؤْمِنُ فَنَصَرَهُ وَ أَعَانَهُ نَصَرَهُ اللَّهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ مَنْ لَمْ يَنْصُرْهُ وَ لَمْ يَدْفَعْ عَنْهُ وَ هُوَ يَقْدِرُ خَذَلَهُ اللَّهُ وَ حَقَّرَهُ فِي الدُّنْيَا وَ الْآخِرَةِ.
And from Ismail Bin Ammar,
‘From Abu Abdullah-asws having said: ‘One in whose presence his Momin brother is backbitten, so he helps him and assists him, Allah-azwj will Help him in the world and the Hereafter; and the one who does not help him and does not defend him while he is able, Allah-azwj will Abandon him and Demean him in the world and the Hereafter’’.[373]
70- أَعْلَامُ الدِّينِ، قَالَ عَبْدُ الْمُؤْمِنِ الْأَنْصَارِيُ دَخَلْتُ عَلَى مُوسَى بْنِ جَعْفَرٍ عَلَيْهِمَا السَّلَامُ وَ عِنْدَهُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْجَعْفَرِيُّ فَتَبَسَّمْتُ إِلَيْهِ فَقَالَ أَ تُحِبُّهُ فَقُلْتُ نَعَمْ وَ مَا أَحْبَبْتُهُ إِلَّا لَكُمْ
(The book) ‘A’lam Al Deen’ – Abdul Momin Al Ansari said,
‘I entered to see Musa-asws Bin Ja’far-asws, may the greetings be unto them-asws both, and in his‑asws presence was Muhammad Bin Abdullah Al-Ja’fary. I smiled at him. He-asws said: ‘Do you love him?’ I said, ‘Yes, and I do not love him except for you (Imams-asws)’.
فَقَالَ ع هُوَ أَخُوكَ وَ الْمُؤْمِنُ أَخُو الْمُؤْمِنِ لِأُمَّهِ وَ لِأَبِيهِ وَ إِنْ لَمْ يَلِدْهُ أَبُوهُ مَلْعُونٌ مَنِ اتَّهَمَ أَخَاهُ مَلْعُونٌ مَنْ غَشَّ أَخَاهُ مَلْعُونٌ مَنْ لَمْ يَنْصَحْ أَخَاهُ مَلْعُونٌ مَنِ اغْتَابَ أَخَاهُ.
He-asws said: ‘He is your brother, and the Momin is a brother of the Momin of his mother and of his father; and one whom his father did not beget him is an accursed; and one who slanders his brother is an accursed; one who cheats his brother is accursed; and who does not advise his brother is accursed; one who backbites his brother (is accursed)’’.[374]
وَ قَالَ الصَّادِقُ ع إِيَّاكَ وَ الْغِيبَةَ فَإِنَّهَا إِدَامُ كِلَابِ النَّارِ.
And Al-Sadiq-asws said: ‘Beware of the backbiting, for it is a sauce of dogs of the Fire’’.[375]
71- كِتَابُ زَيْدٍ النَّرْسِيِّ، قَالَ سَمِعْتُهُ يَقُولُ إِيَّاكُمْ وَ مَجَالِسَ اللِّعَانِ فَإِنَّ الْمَلَائِكَةَ لَتَنْفِرُ عِنْدَ اللِّعَانِ وَ كَذَلِكَ تَنْفِرُ عِنْدَ الرِّهَانِ وَ إِيَّاكُمْ وَ الرِّهَانَ إِلَّا رِهَانَ الْخُفِّ وَ الْحَافِرِ وَ الرِّيشِ فَإِنَّهُ تَحْضُرُ الْمَلَائِكَةُ
The book of Zayd Al Narsy who said,
‘I heard him-asws saying: ‘Beware of a gathering of the cursing ones, for the Angels flee during the cursing, and like that they alienate during the cursing and like that they alienate during the contest. Beware of the contests except contests of the shoes (people), and the hooves (animals), and the feathers (birds), for the Angels are present.
فَإِذَا سَمِعْتَ اثْنَيْنِ يَتَلَاعَنَانِ فَقُلِ اللَّهُمَّ بَدِيعَ السَّمَاوَاتِ وَ الْأَرْضِ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ لَا تَجْعَلْ ذَلِكَ إِلَيْنَا وَاصِلًا وَ لَا تَجْعَلْ لِلَعْنِكَ وَ سَخَطِكَ وَ نَقِمَتِكَ إِلَى وَلِيِّ الْإِسْلَامِ وَ أَهْلِهِ مَسَاغاً
When you hear two cursing each other, then say, ‘O Allah-azwj, Initiator of the skies and the earth! Send Salawaat upon Muhammad-saww, and Progeny-asws of Muhammad-saww, and do not Make that as a means to us, nor Make an access for Your-azwj Curse, and Your-azwj Annoyance, and Your-azwj Scourge to a friend of Al Islam and its people.
اللَّهُمَّ قَدِّسِ الْإِسْلَامَ وَ أَهْلَهُ تَقْدِيساً لَا يُسِيغُ إِلَيْهِ سَخَطُكَ وَ اجْعَلْ لَعْنَكَ عَلَى الظَّالِمِينَ الَّذِينَ ظَلَمُوا أَهْلَ دِينِكَ وَ حَارَبُوا رَسُولَكَ وَ وَلِيَّكَ وَ أَعِزَّ الْإِسْلَامَ وَ أَهْلَهُ وَ زَيِّنْهُمْ بِالتَّقْوَى وَ جَنِّبْهُمُ الرَّدَى.
O Allah-azwj! Sanctify Al-Islam and its people with a sanctification Your-azwj Annoyance does not get to it, and Make Your-azwj Curse to be upon the oppressors, the ones who had oppressed people of Your-azwj religion, and battled Your-azwj Rasool-saww, and Your-azwj Guardian-asws, and Honour Al-Islam and its people, and Adorn them with the piety, and Keep the regress aside from them!’’[376]
باب 67 النميمة و السعاية
CHAPTER 67 – THE GOSSIP AND THE SLANDER
الآيات
The Verses
النساء وَ مَنْ يَشْفَعْ شَفاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْها
(Surah) Al Nisaa – and one who intercedes interceding in an evil deed, there would happen to be for him a responsibility from it; [4:85]
القلم وَ لا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ- هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ
(Surah) Al Qalam – And do not heed a despicable oath-monger [68:10] A defamer, malicious slanderer [68:11]
1- لي، الأمالي للصدوق ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي سَعِيدٍ هَاشِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَرْبَعَةٌ لَا يَدْخُلُونَ الْجَنَّةَ الْكَاهِنُ وَ الْمُنَافِقُ وَ مُدْمِنُ الْخَمْرِ وَ الْقَتَّاتُ وَ هُوَ النَّمَّامُ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Idrees, from his father, from Ibn Yazeed, from Ibn Abu Umeyr, from Muawiya Bin Wahab, from Abu Saeed Hashim,
‘From Abu Abdullah-asws having said: ‘Four will not be entering the Paradise – the soothsayer, and the hypocrite, and the habitual of wine, and ‘Al-Qattat’, and he is the gossiper’’.[377]
2- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنْ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ الْقُرَشِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ عَنِ الصَّادِقِ ع قَالَ: بَيْنَا مُوسَى بْنُ عِمْرَانَ ع يُنَاجِي رَبَّهُ عَزَّ وَ جَلَّ إِذْ رَأَى رَجُلًا تَحْتَ ظِلِّ عَرْشِ اللَّهِ عَزَّ وَ جَلَّ فَقَالَ يَا رَبِّ مَنْ هَذَا الَّذِي قَدْ أَظَلَّهُ عَرْشُكَ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Muhammad Bin Abu Al Qasim, from Muhammad Bin Ali Al Qureyshi, from Muhammad Bin Sinan, from Al Mufazzal, from Ibn Azbyan,
‘From Al-Sadiq-asws having said: ‘While Musa-as Bin Imran-as was whispering to his-as Lord-azwj Mighty and Majestic when he-as saw a man beneath the Shade of the Throne of Allah-azwj Mighty and Majestic. He-as said: ‘Who is this one whom Your-azwj Throne has Shaded?’
فَقَالَ هَذَا كَانَ بَارّاً بِوَالِدَيْهِ وَ لَمْ يَمْشِ بِالنَّمِيمَةِ.
He-azwj Said: ‘This one was righteous with his parents and did not walk around with the gossip’’.[378]
3- لي، الأمالي للصدوق ابْنُ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ جَعْفَرِ بْنِ عَبْدِ اللَّهِ عَنْ عَبْدِ الْجَبَّارِ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ الشَّعِيرِيِّ عَنِ الرَّبِيعِ صَاحِبِ الْمَنْصُورِ قَالَ: قَالَ الصَّادِقُ ع لِلْمَنْصُورِ- لَا تَقْبَلْ فِي ذِي رَحِمِكَ وَ أَهْلِ الرِّعَايَةِ مِنْ أَهْلِ بَيْتِكَ قَوْلَ مَنْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَ جَعَلَ مَأْوَاهُ النَّارَ فَإِنَّ النَّمَّامَ شَاهِدُ زُورٍ وَ شَرِيكُ إِبْلِيسَ فِي الْإِغْرَاءِ بَيْنَ النَّاسِ
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Barqy, from his father, from his grandfather, from Ja’far Bin Abdullah, from Abdul Jabbar Bin Muhammad, from Dawood Al Shaeery, from Al Rabie, companion of (the caliph) Al Mansour, who said,
‘Al-Sadiq-asws said to Al-Mansour: ‘Do not accept regarding the ones with your kinship and your citizens from your family members, the words of the one Allah-azwj has Prohibited the Paradise upon him and has Made his abode to be the Fire, for the gossiper is a false testifier and an associate of Iblees-la in deceiving between the people.
فَقَدْ قَالَ اللَّهُ تَعَالَى- يا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جاءَكُمْ فاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْماً بِجَهالَةٍ فَتُصْبِحُوا عَلى ما فَعَلْتُمْ نادِمِينَ.
Allah-azwj the Exalted Said: O you who believe! If a transgressor comes to you with news, then investigate, lest you harm a people in ignorance, and you would become remorseful upon what you have done [49:6]’’.[379]
4- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنِ النَّمِيمَةِ وَ الِاسْتِمَاعِ إِلَيْهَا وَ قَالَ لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ يَعْنِي نَمَّاماً
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww had prohibited from the gossiping and the listening to it, and he-saww said: ‘A ‘Qatat’ will not be entering the Paradise’, meaning the gossiper.
وَ قَالَ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ حَرَّمْتُ الْجَنَّةَ عَلَى الْمَنَّانِ وَ الْبَخِيلِ وَ الْقَتَّاتِ وَ هُوَ النَّمَّامُ.
And he-saww said: ‘Allah-azwj Mighty and Majestic has Prohibited the Paradise unto the one reproaching upon the conferment, and the miser, and the ‘Qatat’, and he is the gossiper’’.[380]
5- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ لَا يَدْخُلُونَ الْجَنَّةَ السَّفَّاكُ لِلدَّمِ وَ شَارِبُ الْخَمْرِ وَ مَشَّاءٌ بِالنَّمِيمَةِ.
(The book) ‘Al Khisaal’ – From Sa’ad, from Al Barqy, from his father, from Muhammad Bin Sinan, from one of his men,
‘From Abu Abdullah-asws having said: ‘Three will not be entering the Paradise – the spiller of blood, and the drinker of wine, and the walker with (spreader of) the gossip’’.[381]
6- ل، الخصال فِي خَبَرِ وَصِيَّةِ النَّبِيِّ ص لِعَلِيٍّ ع أَنَّهُ قَالَ لِأَصْحَابِهِ أَ لَا أُخْبِرُكُمْ بِشِرَارِكُمْ
(The book) ‘Al Khisaal’ –
‘In a Hadeeth of bequest by the Prophet-saww to Ali-asws, he-saww said to his-saww companions: ‘Shall I-saww inform you all with your evil ones?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْبَاغُونَ لِلْبِرَاءِ الْعَيْبَ.
He-saww said: ‘The walkers with (spreaders of) the gossip, the separators between the loved ones, the seekers of the faults of the righteous ones’’.[382]
7- ن، عيون أخبار الرضا عليه السلام الْوَرَّاقُ عَنِ الْأَسَدِيِّ عَنْ سَهْلٍ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص لَمَّا أُسْرِيَ بِي رَأَيْتُ امْرَأَةً رَأْسُهَا رَأْسُ خِنْزِيرٍ وَ بَدَنُهَا بَدَنُ الْحِمَارِ وَ عَلَيْهَا أَلْفُ أَلْفِ لَوْنٍ مِنَ الْعَذَابِ فَسُئِلَ مَا كَانَ عَمَلُهَا فَقَالَ إِنَّهَا كَانَتْ نَمَّامَةً كَذَّابَةً.
(The book) ‘Uyoun Akhbar Al Reza-asws’, may the greetings be upon him-asws – Al Warraq, from Al Asady, from Sahl, from Abdul Azeem Al Hasany,
‘From Abu Ja’far-asws the 2nd, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘When there was an Ascension with me-saww, I-saww saw a woman, her head was a head of a pig, and her hands were hands of the donkey, and upon her were thousands and thousand of types of Punishment. I-saww asked what her deeds had been. He (Jibraeel-as) said: ‘She was a lying gossiper’’.[383]
8- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ أَبِي الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ حَنَانٍ عَنْ سُفْيَانَ بْنِ عُيَيْنَةَ عَنْ مَنْصُورٍ عَنْ إِبْرَاهِيمَ عَنْ هَمَّامٍ عَنْ حُذَيْفَةَ قَالَ قَالَ النَّبِيُّ ص لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makh;ad, from Abu Al-Husayn, from Muhammad Bin Isa Bin Hanan, from Sufya Bin Uyayna, from Mansour, from Ibrahim, from Hammam, from Huzeyfa who said,
‘The Prophet-saww said: ‘A ‘Qattat’ (gossiper) will not enter the Paradise’’.[384]
9- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص الْمُؤْمِنُ غِرٌّ كَرِيمٌ وَ الْفَاجِرُ خَبٌّ لَئِيمٌ وَ خَيْرُ الْمُؤْمِنِينَ مَنْ كَانَ مَأْلَفَةً لِلْمُؤْمِنِينَ وَ لَا خَيْرَ فِيمَنْ لَا يُؤْلَفُ وَ لَا يَأْلَفُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Al Alawy, from Ali Bin Al-Hassan Bin Ali Bin Umar Bin Ali Bin Al-Husayn Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘The Momin is naïve, benevolent, while the immoral is a swindler, depraved (corrupt), and best of the Momineen is one who was easy-going with the Momineen, and there is no good in the one neither getting alone (with others) nor do others get along with him’.
قَالَ وَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ شِرَارُ النَّاسِ مَنْ يُبْغِضُ الْمُؤْمِنِينَ وَ تُبْغِضُهُ قُلُوبُهُمْ الْمَشَّاءُونَ بِالنَّمِيمَةِ وَ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْبَاغُونَ لِلْبِرَاءِ الْعَيْبَ أُولَئِكَ لا يَنْظُرُ اللَّهُ إِلَيْهِمْ يَوْمَ الْقِيامَةِ وَ لا يُزَكِّيهِمْ
He-asws said: ‘And I-asws heard Rasool-Allah-saww saying: ‘The evilest of people is one who hates the Momineen and their hearts hate him, the ones walking with (spreading) the gossip, and the separators between the loved ones, the seekers of the faults of the righteous ones. They are those, neither will Allah-azwj Look at (Consider) them on the Day of Qiyamah nor Purify them (of their sins)’.
ثُمَّ تَلَا ص هُوَ الَّذِي أَيَّدَكَ بِنَصْرِهِ وَ بِالْمُؤْمِنِينَ- وَ أَلَّفَ بَيْنَ قُلُوبِهِمْ.
Then he-saww recited: And if they intend to deceive you – then surely Allah is Sufficient for you; He is the One Who Assisted you with His Help and with the Momineen [8:62] And He United their hearts. [8:63]’’.[385]
10- ع، علل الشرائع عَلِيُّ بْنُ حَاتِمٍ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْقَاسِمِ عَنْ أَبِي خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ ع عَنْ عَلِيٍّ ع قَالَ: عَذَابُ الْقَبْرِ يَكُونُ مِنَ النَّمِيمَةِ وَ الْبَوْلِ وَ عَزَبِ الرَّجُلِ عَنْ أَهْلِهِ.
(The book) ‘Ilal Al Sharaie’ – Ali Bin Hatim, from Ahmad Al Hamdany, from Al Munzir Bin Muhammad, from Al-Husayn Bin Muhammad, from Ali Bin Al Qasim, from Abu Khalid,
‘From Zayd son of Ali (Bin Al-Husayn-asws), from his forefathers-asws, from Ali-asws having said: ‘Punishment of the grave happens from the gossiping, and the urine (spillage/uncleanness), and the man distancing from his family’’.[386]
11- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ عُثْمَانَ بْنِ عَفَّانَ عَنْ عَلِيِّ بْنِ غَالِبٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا يَدْخُلُ الْجَنَّةَ سَفَّاكُ الدَّمِ وَ لَا مُدْمِنُ الْخَمْرِ وَ لَا مَشَّاءٌ بِنَمِيمٍ.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Al Kufy, from Usman Bin Saffan, from Ali Bin Ghalib, from a man,
‘From Abu Abdullah-asws having said: ‘He will not enter the Paradise, a shedder of blood, nor a habitual of wine, nor a walker with (spreader of) the gossip’’.[387]
12- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْبَرْقِيِّ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنِ ابْنِ أَسْبَاطٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى ع قَالَ: حُرِّمَتِ الْجَنَّةُ عَلَى ثَلَاثَةٍ النَّمَّامِ وَ مُدْمِنِ الْخَمْرِ وَ الدَّيُّوثِ وَ هُوَ الْفَاجِرُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al waleed, from Al Saffar, from Al Barqy, from a number of our companions, from Ibn Asbat,
‘Ali son of Ja’far-asws, from his brother-asws Musa-asws having said: ‘The Paradise is Prohibited unto three – gossiper, and one habitual of wine, and the cuckold, and he is the immoral’’.[388]
13- ختص، الإختصاص رَفَعَ رَجُلٌ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع كِتَاباً فِيهِ سِعَايَةٌ فَنَظَرَ إِلَيْهِ أَمِيرُ الْمُؤْمِنِينَ ثُمَّ قَالَ يَا هَذَا إِنْ كُنْتَ صَادِقاً مَقَتْنَاكَ وَ إِنْ كُنْتَ كَاذِباً عَاقَبْنَاكَ وَ إِنْ أَحْسَنْتَ الْقَيْلَةَ أَقَلْنَاكَ
(The book) ‘Al Ikhtisaas’ –
‘A man raised a letter to Amir Al-Momineen-asws wherein was slander. Amir Al-Momineen-asws looked at him, then said: ‘O you! If you were to be truthful, we-asws will hate you, and if you were to be a liar, we-asws will punish you, and if have good evidence, we-asws will grant you amnesty.
قَالَ بَلْ تُقِيلُنِي يَا أَمِيرَ الْمُؤْمِنِينَ.
He said: ‘But, grant me amnesty, O Amir Al-Momineen-asws!’’ [389]
14- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص إِنَّ شَرَّ النَّاسِ يَوْمَ الْقِيَامَةِ الْمُثَلِّثُ
(The book) ‘Al Ikhtisas’ –
‘Rasool-Allah-saww said: ‘The evilest of people on the Day of Qiyamah is ‘Al-Musallas (Triple offender)’’.
قِيلَ وَ مَا الْمُثَلِّثُ يَا رَسُولَ اللَّهِ ص
It was said, ‘And what is ‘Al-Musallas’, O Rasool-Allah-saww?’
قَالَ الرَّجُلُ يَسْعَى بِأَخِيهِ إِلَى إِمَامِهِ فَيَقْتُلُهُ فَيُهْلِكُ نَفْسَهُ وَ أَخَاهُ وَ إِمَامَهُ.
He-saww said: ‘The man strives with his brother to his leader, so he kills him. Thus, he destroys himself, and his brother, and his leader’’.[390]
15- ين، كتاب حسين بن سعيد و النوادر عُثْمَانُ بْنُ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى مُوسَى ع أَنَّ بَعْضَ أَصْحَابِكَ يَنُمُّ عَلَيْكَ فَاحْذَرْهُ
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Usman Bin Isa, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Blessed and Exalted Revealed to Musa-asws: “One of your companions is gossiping against you-as, so be careful of him!”
فَقَالَ يَا رَبِّ لَا أَعْرِفُهُ فَأَخْبِرْنِي بِهِ حَتَّى أَعْرِفَهُ
He-as said: ‘O Lord-azwj! I-as don’t know him, so Inform me-as of him until I-as recognise him’.
فَقَالَ يَا مُوسَى عِبْتُ عَلَيْهِ النَّمِيمَةَ وَ تُكَلِّفُنِي أَنْ أَكُونَ نَمَّاماً
He-azwj Said: “O Musa-as! I-azwj am Faulting the gossiping upon him, and you-as are encumbering Me-azwj that I-azwj should be a Gossiper?”
فَقَالَ يَا رَبِّ وَ كَيْفَ أَصْنَعُ
He-as said: ‘O Lord-azwj! And how shall I-as do (deal with it)?’
قَالَ اللَّهُ تَعَالَى فَرِّقْ أَصْحَابَكَ عَشَرَةً عَشَرَةً ثُمَّ تُقْرِعُ بَيْنَهُمْ فَإِنَّ السَّهْمَ يَقَعُ عَلَى الْعَشَرَةِ الَّتِي هُوَ فِيهِمْ ثُمَّ تُفَرِّقُهُمْ وَ تُقْرِعُ بَيْنَهُمْ فَإِنَّ السَّهْمَ يَقَعُ عَلَيْهِ
Allah-azwj the Exalted Said: “Separate your companions, ten by ten. Then draw lots between them, for the arrow will fall upon the ten which he is among them. Then separate them and draw lots among them, for the arrow will fall upon him!”
قَالَ فَلَمَّا رَأَى الرَّجُلُ أَنَّ السِّهَامَ تُقْرَعُ قَامَ فَقَالَ يَا رَسُولَ اللَّهِ أَنَا صَاحِبُكَ لَا وَ اللَّهِ لَا أَعُودُ أَبَداً.
He-as said: ‘When the man saw that the lots had been drawn, he stood up and said, ‘O Rasool‑as of Allah-azwj! I am your companion (offender). No, by Allah-azwj, I will not repeat, ever!’’[391]
16- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شَرُّ النَّاسِ الْمُثَلِّثُ
‘Kitab Al Imamah Wa Al Tabsira’ – From Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al-Husayn, from Ali Bin Asbat, from Ibn Fazzal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The evilest of people is ‘Al-Musallas’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا الْمُثَلِّثُ
It was said, ‘O Rasool-Allah-saww! And what is ‘Al-Musallas’?’
قَالَ الَّذِي يَسْعَى بِأَخِيكَ إِلَى السُّلْطَانِ فَيُهْلِكُ نَفْسَهُ وَ يُهْلِكُ أَخَاهُ وَ يُهْلِكُ السُّلْطَانَ.
He-saww said: ‘The one who strives (backbites) with your brother to the ruler. Thus, he destroys himself, and destroys his brother, and destroys the ruler’’.[392]
17- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُنَبِّئُكُمْ بِشِرَارِكُمْ
(The book) ‘Al Kafi’ – From the number, from Ahmad Bin Muhammad, from Al-Hassan Bin Mahboub, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Shall I-saww inform you all with your evil ones?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!
قَالَ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْبَاغُونَ لِلْبِرَاءِ الْمَعَايِبَ.
He-saww said: ‘The walkers with (spreaders of) the gossip, the separators between loved ones, the seekers of the faults of the righteous ones’’.[393]
18- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سَيْفِ بْنِ عَقِيلٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مُحَرَّمَةٌ الْجَنَّةُ عَلَى الْقَتَّاتِينَ الْمَشَّاءِينَ بِالنَّمِيمَةِ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Isa, from Sayf Bin Aqeel, from Muhammad Bin Qays,
‘From Abu Ja’far-asws having said: ‘The Paradise is Prohibited unto the gossipers, the walkers with (spreaders of) the gossip’’.[394]
19- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ عَنْ أَبِي الْحَسَنِ الْأَصْفَهَانِيِّ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع شِرَارُكُمُ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْمُفَرِّقُونَ بَيْنَ الْأَحِبَّةِ الْمُبْتَغُونَ لِلْبِرَاءِ الْمَعَايِبَ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from Muhammad Bin Isa, from Yunus, from Abu Al-Hassan Al Asfahany mentioning it,
‘From Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘Your evils ones are the walkers with (spreaders of) the gossip, the separators between the loved ones, the seekers of the faults of the righteous ones’’.[395]
بيان
Explanation
وَ قَالَ النَّبِيُّ ص لَا يَدْخُلُ الْجَنَّةَ نَمَّامٌ.
And the Prophet-saww said: ‘A gossiper will not enter the Paradise’’.
وَ فِي حَدِيثٍ آخَرَ لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ وَ الْقَتَّاتُ هُوَ النَّمَّامُ.
And in another Hadeeth: ‘A ‘Qattat’ will not enter the Paradise, and ‘Al-Qattat’, he is the gossiper’’.
وَ رُوِيَ أَنَّ مُوسَى ع اسْتَسْقَى لِبَنِي إِسْرَائِيلَ حِينَ أَصَابَهُمْ قَحْطٌ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ أَنِّي لَا أَسْتَجِيبُ لَكَ وَ لَا لِمَنْ مَعَكَ وَ فِيكُمْ نَمَّامٌ قَدْ أَصَرَّ عَلَى النَّمِيمَةَ
And it is reported that Musa-as prayed for rain for the children of Israel when drought had afflicted them, so Allah-azwj the Exalted Revealed to him-as: “I-azwj will neither Answer to you-as nor to the ones with you-as and among you is a gossiper being persistent upon the gossiping!”
فَقَالَ مُوسَى ع يَا رَبِّ مَنْ هُوَ حَتَّى نُخْرِجَهُ مِنْ بَيْنِنَا
Musa-as said: ‘O Lord-azwj! Who is hem until we can expel him from between us?’
فَقَالَ يَا مُوسَى أَنْهَاكُمْ عَنِ النَّمِيمَةِ وَ أَكُونُ نَمَّاماً
He-azwj Said: “O Musa-as! I-azwj Prohibited you all from the gossiping and I-azwj should become a gossiper?’
فَتَابُوا بِأَجْمَعِهِمْ فَسُقُوا.
They repented in their entirety, and they were quenched’’.
وَ قَدْ رُوِيَ عَنْ عَلِيٍّ ع أَنَّ رَجُلًا أَتَاهُ يَسْعَى إِلَيْهِ بِرَجُلٍ فَقَالَ يَا هَذَا نَحْنُ نَسْأَلُ عَمَّا قُلْتَ فَإِنْ كُنْتَ صَادِقاً مَقَتْنَاكَ وَ إِنْ كُنْتَ كَاذِباً عَاقَبْنَاكَ وَ إِنْ شِئْتَ أَنْ نُقِيلَكَ أَقَلْنَاكَ
And it has been reported from Ali-asws that a man had come to him-asws denouncing to him-as of a man. He-asws said: ‘O you! We-asws shall ask about what you are saying. If you were to be truthful, we-asws will despise you (for gossiping), and if you were a liar, we-asws will punish you, and if you so desire for us-asws to grans you amnesty, we-asws will grant you amnesty’.
قَالَ أَقِلْنِي يَا أَمِيرَ الْمُؤْمِنِينَ.
He-asws said: ‘Grant me amnesty, O Amir Al-Momineen-asws!’’
وَ قَالَ الْحَسَنُ مَنْ نَمَّ إِلَيْكَ نَمَّ عَلَيْكَ.
And Al-Hassan-asws said: ‘On who gossips to you, will gossip against you’’.
[1] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 1
[2] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 2
[3] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 3
[4] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 4
[5] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 5
[6] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 6
[7] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 7
[8] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 8
[9] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 9
[10] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 10
[11] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 11 a
[12] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 11 b
[13] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 11 c
[14] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 11 d
[15] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 11 e
[16] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 12
[17] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 13
[18] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 14
[19] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 15
[20] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 16
[21] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 17
[22] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 18
[23] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 19
[24] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 20
[25] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 21 a
[26] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 21 b
[27] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 22
[28] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 23
[29] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 24
[30] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 25 a
[31] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 25 b
[32] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 26
[33] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 27
[34] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 28
[35] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 29
[36] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 30
[37] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 31
[38] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 32
[39] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 33
[40] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 34
[41] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 35 a
[42] Bihar Al-Anwaar V 72 – The book of relationships – Ch 51 H 35 b
[43] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 1
[44] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 2
[45] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 3
[46] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 4 a
[47] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 4 b
[48] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 4 c
[49] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 4 d
[50] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 4 e
[51] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 4 f
[52] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 5 a
[53] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 5 b
[54] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 5 c
[55] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 5 d
[56] Bihar Al-Anwaar V 72 – The book of relationships – Ch 52 H 6
[57] Bihar Al-Anwaar V 72 – The book of relationships – Ch 53 H 1
[58] Bihar Al-Anwaar V 72 – The book of relationships – Ch 53 H 2
[59] Bihar Al-Anwaar V 72 – The book of relationships – Ch 53 H 3
[60] Bihar Al-Anwaar V 72 – The book of relationships – Ch 53 H 4
[61] Bihar Al-Anwaar V 72 – The book of relationships – Ch 54 H 1
[62] Bihar Al-Anwaar V 72 – The book of relationships – Ch 54 H 2
[63] Bihar Al-Anwaar V 72 – The book of relationships – Ch 54 H 3
[64] Bihar Al-Anwaar V 72 – The book of relationships – Ch 54 H 4
[65] Bihar Al-Anwaar V 72 – The book of relationships – Ch 54 H 5
[66] Bihar Al-Anwaar V 72 – The book of relationships – Ch 55 H 1
[67] Bihar Al-Anwaar V 72 – The book of relationships – Ch 55 H 2
[68] Bihar Al-Anwaar V 72 – The book of relationships – Ch 55 H 3
[69] Bihar Al-Anwaar V 72 – The book of relationships – Ch 55 H 4
[70] Bihar Al-Anwaar V 72 – The book of relationships – Ch 55 H 5
[71] Bihar Al-Anwaar V 72 – The book of relationships – Ch 55 H 6 a
[72] Bihar Al-Anwaar V 72 – The book of relationships – Ch 55 H 6 b
[73] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 1
[74] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 2
[75] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 3
[76] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 4
[77] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 5
[78] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 6 a
[79] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 6 b
[80] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 7
[81] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 8
[82] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 9
[83] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 10
[84] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 11
[85] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 12
[86] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 13
[87] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 14
[88] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 15 a
[89] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 15 b
[90] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 16
[91] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 17
[92] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 18
[93] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 19
[94] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 20
[95] Bihar Al-Anwaar V 72 – The book of relationships – Ch 56 H 21
[96] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 1
[97] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 2
[98] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 3
[99] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 4
[100] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 5
[101] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 6
[102] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 7
[103] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 8
[104] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 9
[105] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 10
[106] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 11
[107] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 12
[108] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 13 a
[109] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 13 b
[110] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 13 c
[111] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 14
[112] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 15
[113] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 16 a
[114] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 16 b
[115] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 16 c
[116] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 17
[117] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 18
[118] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 19
[119] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 20
[120] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 21
[121] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 22
[122] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 23
[123] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 24
[124] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 25
[125] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 26
[126] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 27
[127] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 28
[128] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 29
[129] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 30
[130] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 31
[131] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 32
[132] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 33
[133] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 34
[134] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 35
[135] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 36
[136] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 37
[137] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 38
[138] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 39
[139] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 40
[140] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 41
[141] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 42
[142] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 1
[143] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 2 a
[144] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 2 b
[145] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 3
[146] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 4
[147] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 5
[148] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 6
[149] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 7
[150] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 8
[151] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 9
[152] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 10
[153] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 11
[154] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 12
[155] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 13
[156] Bihar Al-Anwaar V 72 – The book of relationships – Ch 57 H 14
[157] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 1
[158] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 2
[159] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 3
[160] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 4
[161] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 5
[162] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 6
[163] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 7
[164] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 8
[165] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 9
[166] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 10
[167] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 11
[168] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 12 a
[169] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 12 b
[170] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 13
[171] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 14
[172] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 15
[173] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 16
[174] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 17
[175] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 18
[176] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 19
[177] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 20
[178] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 21
[179] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 22
[180] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 23
[181] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 24
[182] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 25
[183] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 26
[184] Bihar Al-Anwaar V 72 – The book of relationships – Ch 59 H 27
[185] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 1
[186] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 2
[187] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 3
[188] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 4
[189] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 5
[190] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 6
[191] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 7
[192] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 8
[193] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 9
[194] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 10
[195] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 11
[196] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 12
[197] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 13
[198] Bihar Al-Anwaar V 72 – The book of relationships – Ch 60 H 14
[199] Bihar Al-Anwaar V 72 – The book of relationships – Ch 61 H 1
[200] Bihar Al-Anwaar V 72 – The book of relationships – Ch 61 H 2
[201] Bihar Al-Anwaar V 72 – The book of relationships – Ch 61 H 3
[202] Bihar Al-Anwaar V 72 – The book of relationships – Ch 61 H 4
[203] Bihar Al-Anwaar V 72 – The book of relationships – Ch 61 H 5
[204] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 1
[205] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 2
[206] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 3
[207] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 4
[208] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 5
[209] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 6
[210] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 7
[211] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 8
[212] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 9
[213] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 10
[214] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 11
[215] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 12 a
[216] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 12 b
[217] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 12 c
[218] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 13
[219] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 14
[220] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 15
[221] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 16
[222] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 17
[223] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 18 a
[224] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 18 b
[225] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 18 c
[226] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 19
[227] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 20
[228] Bihar Al-Anwaar V 72 – The book of relationships – Ch 62 H 21
[229] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 1
[230] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 2
[231] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 3
[232] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 4
[233] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 5
[234] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 6
[235] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 7
[236] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 8
[237] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 9
[238] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 10
[239] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 11
[240] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 12
[241] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 13
[242] Bihar Al-Anwaar V 72 – The book of relationships – Ch 63 H 14
[243] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 1
[244] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 2
[245] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 3
[246] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 4
[247] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 5
[248] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 6
[249] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 7
[250] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 8
[251] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 9 a
[252] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 9 b
[253] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 9 c
[254] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 10 a
[255] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 10 b
[256] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 10 c
[257] Bihar Al-Anwaar V 72 – The book of relationships – Ch 64 H 10 d
[258] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 1
[259] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 2
[260] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 3
[261] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 4
[262] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 5
[263] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 6
[264] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 7
[265] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 8
[266] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 9
[267] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 10
[268] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 11
[269] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 12
[270] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 13
[271] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 14
[272] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 15
[273] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 16
[274] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 17
[275] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 18
[276] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 19
[277] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 20
[278] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 21
[279] Bihar Al-Anwaar V 72 – The book of relationships – Ch 65 H 22
[280] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 1
[281] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 2
[282] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 3
[283] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 4 a
[284] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 4 b
[285] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 4 c
[286] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 4 c
[287] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 4 d
[288] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 4 e
[289] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 4 f
[290] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 4 g
[291] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 5
[292] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 6
[293] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 7
[294] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 8
[295] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 9
[296] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 10
[297] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 11
[298] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 12
[299] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 13
[300] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 14
[301] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 15
[302] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 16
[303] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 17
[304] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 18
[305] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 19
[306] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 20
[307] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 21 a
[308] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 21 b
[309] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 22
[310] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 23
[311] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 24
[312] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 25
[313] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 26
[314] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 27
[315] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 28
[316] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 29
[317] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 30
[318] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 31
[319] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 32
[320] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 33
[321] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 34
[322] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 35
[323] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 36
[324] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 37
[325] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 38 a
[326] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 38 b
[327] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 39
[328] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 40
[329] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 41
[330] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 42
[331] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 43
[332] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 44
[333] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 45
[334] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 46
[335] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 47
[336] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 48
[337] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 49
[338] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 50 a
[339] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 50 b
[340] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 51
[341] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 52
[342] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 53 a
[343] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 53 b
[344] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 53 c
[345] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 53 d
[346] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 53 e
[347] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 53 f
[348] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 53 g
[349] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 53 h
[350] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 54
[351] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 55
[352] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 56
[353] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 57 a
[354] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 57 b
[355] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 58
[356] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 59
[357] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 60
[358] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 61
[359] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 62
[360] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 63
[361] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 64 a
[362] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 64 b
[363] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 65 a
[364] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 65 b
[365] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 66 a
[366] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 66 b
[367] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 66 c
[368] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 66 d
[369] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 67 a
[370] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 67 b
[371] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 68
[372] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 69 a
[373] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 69 b
[374] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 70 a
[375] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 70 b
[376] Bihar Al-Anwaar V 72 – The book of relationships – Ch 66 H 71
[377] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 1
[378] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 2
[379] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 3
[380] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 4
[381] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 5
[382] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 6
[383] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 7
[384] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 8
[385] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 9
[386] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 10
[387] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 11
[388] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 12
[389] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 13
[390] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 14
[391] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 15
[392] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 16
[393] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 17
[394] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 18
[395] Bihar Al-Anwaar V 72 – The book of relationships – Ch 67 H 19