Volume 72
Part 3 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 68 المكافأة على السوء و ما يتعلق بذلك
CHAPTER 68 – THE RECIPROCATION UPON THE EVIL AND WHAT IS RELATED WITH THAT
الآيات
The Verses
البقرة فَمَنِ اعْتَدى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ بِمِثْلِ مَا اعْتَدى عَلَيْكُمْ
(Surah) Al Baqarah: So the one who assaults upon you, then assault upon him with the like of what he assaulted upon you; [2:194]
النحل وَ إِنْ عاقَبْتُمْ فَعاقِبُوا بِمِثْلِ ما عُوقِبْتُمْ بِهِ وَ لَئِنْ صَبَرْتُمْ لَهُوَ خَيْرٌ لِلصَّابِرِينَ
(Surah) Al Nahl – And if you punish, then retaliate with the like of that which you were punished with; and if you are patient, it will be best for those who are patient [16:126]
الحج ذلِكَ وَ مَنْ عاقَبَ بِمِثْلِ ما عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ
(Surah) Al Hajj – That, and one who retaliates with what he had been afflicted with, then he is punished upon it, Allah will Help him. Surely Allah is Pardoning, Forgiving [22:60]
الشعراء إِلَّا الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحاتِ وَ ذَكَرُوا اللَّهَ كَثِيراً وَ انْتَصَرُوا مِنْ بَعْدِ ما ظُلِمُوا
(Surah) Al Shoara – Except those who believe and do righteous deeds and remember Allah a lot, and defend themselves after they are oppressed. [26:227]
حمعسق وَ الَّذِينَ إِذا أَصابَهُمُ الْبَغْيُ هُمْ يَنْتَصِرُونَ-
(Surah) Al Shura – And those, when the transgression afflicts them, they are helping each other [42:39]
وَ جَزاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُها فَمَنْ عَفا وَ أَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ إِنَّهُ لا يُحِبُّ الظَّالِمِينَ-
And a Recompense of an evil is an evil similar to it. But, one who pardons and amends, so his Recompense is upon Allah. He does not love the unjust ones [42:40]
وَ لَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولئِكَ ما عَلَيْهِمْ مِنْ سَبِيلٍ-
And the one who triumphs after having been oppressed, so those ones, there is no way (to blame) upon them [42:41]
إِنَّمَا السَّبِيلُ عَلَى الَّذِينَ يَظْلِمُونَ النَّاسَ وَ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ أُولئِكَ لَهُمْ عَذابٌ أَلِيمٌ-
But rather, the way (to blame) is upon those who are oppressing the people and are rebelling in the land without the right. Those ones, for them is a painful Punishment [42:42]
وَ لَمَنْ صَبَرَ وَ غَفَرَ إِنَّ ذلِكَ لَمِنْ عَزْمِ الْأُمُورِ
And the one who is patient and forgives, surely that is from the matters requiring determination [42:43]
1- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ إِبْرَاهِيمَ بْنِ جَعْفَرٍ الْعَسْكَرِيِّ عَنْ عُبَيْدِ بْنِ الْهَيْثَمِ الْأَنْمَاطِيِّ عَنْ حُسَيْنِ بْنِ عُلْوَانَ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع ثَلَاثَةٌ لَا يَنْتَصِفُونَ مِنْ ثَلَاثَةٍ شَرِيفٌ مِنْ وَضِيعٍ وَ حَلِيمٌ مِنْ سَفِيهٍ وَ مُؤْمِنٌ مِنْ فَاجِرٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Ibrahim Bin Ja’far Al Askari, from Ubeyd Bin Al Haysam Al Anmaty, from Husayn Bin Ulwan,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘Three cannot get fairness from three – a noble from a lowly, and a lenient from a foolish, and a Momin from an immoral’’.[1]
باب 69 المعاقبة على الذنب و مداقة المؤمنين
CHAPTER 69 – PUNISHMENT UPON THE SIN AND DETAILED RECKONING OF THE MOMIN
1- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لِرَجُلٍ يَا فُلَانُ مَا لَكَ وَ لِأَخِيكَ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from his father, from Muhammad Bin Yahya, from Hammad Bin Usman,
‘From Abu Abdullah-asws having said to a man: ‘O so and so! What is the matter with you and your brother?’
قَالَ جُعِلْتُ فِدَاكَ كَانَ لِي عَلَيْهِ شَيْءٌ فَاسْتَقْصَيْتُ عَلَيْهِ فِي حَقِّي
He said, ‘May I be sacrificed for you-asws! There was something for me upon him, so I investigated upon him regarding my right’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع أَخْبِرْنِي عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ يَخافُونَ سُوءَ الْحِسابِ أَ تَرَاهُمْ خَافُوا أَنْ يَجُورَ عَلَيْهِمْ أَوْ يَظْلِمَهُمْ- لَا وَ لَكِنَّهُمْ خَافُوا الِاسْتِقْصَاءَ وَ الْمُدَاقَّةَ.
‘Abu Abdullah-asws said: ‘Inform me-asws about Words of Allah-azwj Mighty and Majestic: and are in awe of their Lord and are fearing the evil Reckoning [13:21]. Do you see them as fearing that He-azwj might be tyrannous upon them or be unjust to them? No, by Allah-azwj! But they are fearing the detailed investigation (Reckoning)’’.[2]
2- ل، الخصال عَنِ الصَّادِقِ ع قَالَ: لَا يَطْمَعَنَّ الْمُعَاقِبُ عَلَى الذَّنْبِ الصَّغِيرِ فِي السُّؤْدُدِ.
(The book) ‘Al Khisaal’ –
‘From Al-Sadiq-asws having said: ‘The one punishing upon the small sin (offence) should not wish for the respect’’.[3]
باب 70 البغي و الطغيان
CHAPTER 70 – THE REBELLING AND THE TYRANNY
الآيات
The Verses
الأنعام ذلِكَ جَزَيْناهُمْ بِبَغْيِهِمْ وَ إِنَّا لَصادِقُونَ
(Surah) Al Anaam – That was Our Recompense due to their rebellion, and We are Truthful [6:146]
الأعراف قُلْ إِنَّما حَرَّمَ رَبِّيَ الْفَواحِشَ إلى قوله وَ الْبَغْيَ بِغَيْرِ الْحَقِ
(Surah) Al Araaf – Say: ‘But rather, My Lord Prohibited the immoralities, – up to His-azwj Words – and the rebellion without the right, [7:33]
يونس فَلَمَّا أَنْجاهُمْ إِذا هُمْ يَبْغُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ يا أَيُّهَا النَّاسُ إِنَّما بَغْيُكُمْ عَلى أَنْفُسِكُمْ مَتاعَ الْحَياةِ الدُّنْيا ثُمَّ إِلَيْنا مَرْجِعُكُمْ فَنُنَبِّئُكُمْ بِما كُنْتُمْ تَعْمَلُونَ
(Surah) Yunus – But when He Rescues them, then they are rebelling in the earth without right. O you people! But rather, your rebellion is against your own selves. A provision of the life of the world, then to Us is your return, then We will Inform you with what you were doing [10:23]
و قال تعالى فَأَتْبَعَهُمْ فِرْعَوْنُ وَ جُنُودُهُ بَغْياً وَ عَدْواً
And the Exalted Said: ‘then Pharaoh and his army pursued them in rivalry and enmity, [10:90]
النحل إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ وَ إِيتاءِ ذِي الْقُرْبى وَ يَنْهى عَنِ الْفَحْشاءِ وَ الْمُنْكَرِ وَ الْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ
(Surah) Al Nahl – Surely Allah Commands with the justice, and the kindness, and giving to the near of kin, and Forbids from the immoralities, and the evil, and the tyranny. He Advises you, perhaps you would be mindful [16:90]
طه اذْهَبْ إِلى فِرْعَوْنَ إِنَّهُ طَغى
(Surah) Ta Ha – Go to Pharaoh, for he has transgressed [20:24]
و قال تعالى كُلُوا مِنْ طَيِّباتِ ما رَزَقْناكُمْ وَ لا تَطْغَوْا فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِي وَ مَنْ يَحْلِلْ عَلَيْهِ غَضَبِي فَقَدْ هَوى
And the Exalted Said: Eat from the good things what We Graced you and do not transgress in it, or My Wrath would be Released upon you. And the one My Wrath is Released upon, so he has perished [20:81]
القصص إِنَّ فِرْعَوْنَ عَلا فِي الْأَرْضِ وَ جَعَلَ أَهْلَها شِيَعاً يَسْتَضْعِفُ طائِفَةً مِنْهُمْ يُذَبِّحُ أَبْناءَهُمْ وَ يَسْتَحْيِي نِساءَهُمْ إِنَّهُ كانَ مِنَ الْمُفْسِدِينَ
(Surah) Al Qasas – Surely, Pharaoh exalted himself in the land and made its people into sects, weakening one party from them. He slaughtered their sons and let their women live. He was from the mischief makers [28:4]
و قال تعالى إِنَّ قارُونَ كانَ مِنْ قَوْمِ مُوسى فَبَغى عَلَيْهِمْ
And the Exalted Said: Surely, Qaroun was from the people of Musa, but he rebelled against them, [28:76]
و قال تعالى تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُها لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَ لا فَساداً وَ الْعاقِبَةُ لِلْمُتَّقِينَ
And the Exalted Said: That is the House of the Hereafter. We Make it to be for those who are not wanting to exalt themselves in the land nor make mischief, and the end-result is for the pious [28:83]
ص وَ إِنَّ لِلطَّاغِينَ لَشَرَّ مَآبٍ- جَهَنَّمَ يَصْلَوْنَها فَبِئْسَ الْمِهادُ
(Surah) Saad – This (shall be so). And surely for the tyrants is an evil resort [38:55] Hell. They would be arriving to it, and it is the evil habitation [38:56]
الدخان مِنْ فِرْعَوْنَ إِنَّهُ كانَ عالِياً مِنَ الْمُسْرِفِينَ
(Surah) Al Dukhan – From Pharaoh. Surely he was arrogant, from the transgressors [44:31]
النبأ إِنَّ جَهَنَّمَ كانَتْ مِرْصاداً- لِلطَّاغِينَ مَآباً
(Surah) Al Naba – Surely, Hell would be lying in wait [78:21] A place of return for the tyrants [78:22]
النازعات فَأَمَّا مَنْ طَغى وَ آثَرَ الْحَياةَ الدُّنْيا فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوى
(Surah) Al Naziaat – So as for one who transgresses [79:37] And prefers the life of the world [79:38] Then surely the Blazing Fire, it is the abode [79:39]
1- ل، الخصال الْعَطَّارُ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ إِنَّ أَسْرَعَ الشَّرِّ عِقَاباً الْبَغْيُ الْخَبَرَ.
(The book) ‘Al Attar, from Sa’ad, from Al Barqy, from Bakr Bin Salih, from Ibn Fazzal, from Abdullah Bin Ibrahim, from Al-Husayn Bin Zayd, from his father,
‘From Al-Sadiq-asws, from his father-asws having said: ‘Rasool-Allah-saww said: ‘The quickest of good deeds in Reward is the righteousness, and quickest of the evil deeds in Punishment is the rebellion’ – the Hadeeth’’.[4]
2- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ عَطِيَّةَ عَنِ الْحَذَّاءِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: فِي كِتَابِ عَلِيٍّ ع ثَلَاثُ خِصَالٍ لَا يَمُوتُ صَاحِبُهُنَّ أَبَداً حَتَّى يَرَى وَبَالَهُنَّ الْبَغْيُ وَ قَطِيعَةُ الرَّحِمِ وَ الْيَمِينُ الْكَاذِبَةُ يُبَارِزُ اللَّهَ بِهَا
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Al Barqy, from Ibn Mahboub, from Ibn Atiyya, from Al Haza’a,
‘From Abu Ja’far-asws having said: ‘In the book of Ali-asws: ‘Three characteristics, their owner will be dying until he sees their scourge – the rebellion, and cutting the kinship, and the false oath. Allah-azwj will Duel with these.
وَ إِنَّ أَعْجَلَ الطَّاعَةِ ثَوَاباً لَصِلَةُ الرَّحِمِ وَ إِنَّ الْقَوْمَ لَيَكُونُونَ فُجَّاراً فَيَتَوَاصَلُونَ فَتَنْمَى أَمْوَالُهُمْ وَ يَبَرُّونَ فَتَزْدَادُ أَعْمَارُهُمْ وَ إِنَّ الْيَمِينَ الْكَاذِبَةَ وَ قَطِيعَةَ الرَّحِمِ لَيَذَرَانِ الدِّيَارَ بَلَاقِعَ مِنْ أَهْلِهَا وَ يُثْقِلَانِ الرَّحِمَ وَ إِنَّ تَثَقُّلَ الرَّحِمِ انْقِطَاعُ النَّسْلِ.
And the quickest act of obedience in Reward is due to connecting the kinship, and a people tend to be immoral, but they connect the kinds, the bestow their wealth, and are righteous to each other, so their lifespans are increased, while the false oath and cutting the kinship scatter the households by emptying these from their people, and they weigh down the kinship, and if the kinship is heavy, the lineages are cut off’’.[5]
ثو، ثواب الأعمال مِثْلَهُ إِلَى قَوْلِهِ يُبَارِزُ اللَّهَ بِهَا.
(The book) ‘Sawaab Al Amaal’ – similar to it up to his-asws words: ‘Allah-azwj will Duel with these’’.[6]
جا، المجالس للمفيد أَحْمَدُ بْنُ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ مِثْلَهُ إِلَى قَوْلِهِ مِنْ أَهْلِهَا.
(The book) ‘Al Majaalis’ of Al Mufeed – Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub – similar to it up to his-asws words: ‘From their people’’.[7]
3- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص أَمِيرَ الْمُؤْمِنِينَ ع يَا عَلِيُّ أَرْبَعَةٌ أَسْرَعُ شَيْءٍ عُقُوبَةً رَجُلٌ أَحْسَنْتَ إِلَيْهِ فَكَافَأَكَ بِالْإِحْسَانِ إِلَيْهِ إِسَاءَةً وَ رَجُلٌ لَا تَبْغِي عَلَيْهِ وَ هُوَ يَبْغِي عَلَيْكَ وَ رَجُلٌ عَاهَدْتَهُ عَلَى أَمْرٍ فَوَفَيْتَ لَهُ وَ غَدَرَ بِكَ وَ رَجُلٌ وَصَلَ قَرَابَتَهُ فَقَطَعُوهُ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww had bequeathed to Amir Al-Momineen-asws: ‘O Ali-asws! Four are the quickest of things in getting Punished – a man a good deed is done to him, but he reciprocates evil for the good deed done to him; and a man you don’t rebel against and he is rebelling against you; and a man you make an agreement with upon a matter, so you are loyal to him and he is treacherous with you; and a man who connects his kinship, but they cut him off’’.[8]
4- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ الْبَغْدَادِيِّ عَنِ ابْنِ مَعْبَدٍ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَانَ رَسُولُ اللَّهِ ص يَتَعَوَّذُ فِي كُلِّ يَوْمٍ مِنْ سِتٍّ مِنَ الشَّكِ وَ الشِّرْكِ وَ الْحَمِيَّةِ وَ الْغَضَبِ وَ الْبَغْيِ وَ الْحَسَدِ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Ja’far Al Baghdadi, from Ibn Ma’bad, from Ibrahim Bin Is’haq, from Ibn Sinan,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww used to seek Refuge every day from six – from the doubt, and the Shirk (association), and the prejudice, and the anger, and the rebellion, and the envy’’.[9]
5- ما، الأمالي للشيخ الطوسي عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ عَنْ أَبِيهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ مِنَ الذُّنُوبِ تُعَجَّلُ عُقُوبَتُهَا وَ لَا تُؤَخَّرُ إِلَى الْآخِرَةِ عُقُوقُ الْوَالِدَيْنِ وَ الْبَغْيُ عَلَى النَّاسِ وَ كُفْرُ الْإِحْسَانِ.
(The book) ‘Al Amaali’ of Al Tusi – from Abu Is’haq Al Hamdany, from his father,
‘From Amir Al-Momineen-asws having said: ‘Rasool-Allah-saww said: ‘There are three from the sins, their Punishment is hastened and does not get delayed to the Hereafter – disowned by the parents, and the rebelling against the people, and Kufr (denial) of the good deed’’.[10]
6- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ عَبَّاسٍ قَالَ: مَا ظَهَرَ الْبَغْيُ قَطُّ فِي قَوْمٍ إِلَّا ظَهَرَ فِيهِمُ الْمَوَتَانُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi –
‘From Ibn Abbas who said, ‘The rebellion will not appear at all in a people except two (types of) death will appear among them’’.[11]
7- ع، علل الشرائع عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مِنَ الذُّنُوبِ الَّتِي تُغَيِّرُ النِّعَمَ الْبَغْيُ.
(The book) ‘Ilal Al Sharaie’ –
‘From Abu Abdullah-asws having said: ‘From the sins which change the bounties, is the rebelling’’.[12]
8- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع الْأَغْلَبُ مَنْ غَلَبَ بِالْخَيْرِ وَ الْمَغْلُوبُ مَنْ غَلَبَ بِالشَّرِّ وَ الْمُؤْمِنُ مُلْجَمٌ.
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Barqy, from one of his companions, raising it, said,
‘Abu Abdullah-asws said: ‘The most overcoming is the one who overcomes with (doing) the good deed, and the overcomed is the one who is overcome by the evil, and the Momin is bridled’’.[13]
9- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ- عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ رَفَعَهُ إِلَى عُمَرَ بْنِ أَبَانٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ أَسْرَعَ الشَّرِّ عُقُوبَةً الْبَغْيُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Al Barqy, from his father, raising it to Umar Bin Aban, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘The quickest of things in Punishment, is the rebellion’’.[14]
10- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ بَغَى جَبَلٌ عَلَى جَبَلٍ لَجَعَلَ اللَّهُ عَزَّ وَ جَلَّ الْبَاغِيَ مِنْهُمَا دَكَّاءَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘If a mountain were to rebel against a mountain, Allah-azwj Mighty and Majestic will Make the rebelling one of them to be levelled’’.[15]
11- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَدَّاحِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْجَلَ الشَّرِّ عُقُوبَةً الْبَغْيُ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Al Qaddah,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The quickest of the evil deeds in being Punished, is the rebellion’’.[16]
12- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ قَالَ: دَعَا رَجُلٌ بَعْضَ بَنِي هَاشِمٍ إِلَى الْبِرَازِ فَأَبَى أَنْ يُبَارِزَهُ فَقَالَ لَهُ عَلِيٌّ ع مَا مَنَعَكَ أَنْ تُبَارِزَهُ
(The book) ‘Sawaab Al Amaal’ – By this chain, said,
‘A man called one of the clan of Hashim-as to the duel, but he refused to duel him. Ali-asws said to him: ‘What prevents you from duelling him?’
فَقَالَ كَانَ فَارِسَ الْعَرَبِ وَ خَشِيتُ أَنْ يَغْلِبَنِي
He said, ‘I was a horseman of the Arabs, and I feared that he might overcome me!’
فَقَالَ لَهُ إِنَّهُ بَغَى عَلَيْكَ وَ لَوْ بَارَزْتَهُ لَغَلَبْتَهُ وَ لَوْ بَغَى جَبَلٌ عَلَى جَبَلٍ لَهَلَكَ الْبَاغِي.
He-asws said to him: ‘He is rebelling against you, and had you duelled him, you would have overcome him, and even if a mountain were to rebel against a mountain, the rebel would be destroyed’’.[17]
13- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَوْ بَغَى جَبَلٌ عَلَى جَبَلٍ لَجَعَلَ اللَّهُ الْبَاغِيَ مِنْهُمَا دَكَّاءَ.
(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: ‘If a mountain were to rebel against a mountain, Allah-azwj will Make the rebel from them to be levelled’’.[18]
14- نهج، نهج البلاغة مَنْ سَلَّ سَيْفَ الْبَغْيِ قُتِلَ بِهِ.
(The book) ‘Nahj Al-Balagah’ – (Amir Al-Momineen-asws said): ‘One who unsheathes the sword of rebellion will be killed by it’’.[19]
وَ قَالَ ع فِي الْقَاصِعَةِ فَاللَّهَ اللَّهَ فِي عَاجِلِ الْبَغْيِ وَ آجِلِ وَخَامَةِ الظُّلْمِ وَ سُوءِ عَاقِبَةِ الْكِبْرِ فَإِنَّهَا مَصْيَدَةُ إِبْلِيسَ الْعُظْمَى وَ مَكِيدَتُهُ الْكُبْرَى الَّتِي تُسَاوِرُ قُلُوبَ الرِّجَالِ مُسَاوَرَةَ السُّمُومِ الْقَاتِلَةِ فَمَا تُكْدِي أَبَداً وَ لَا تُشْوِي أَحَداً- لَا عَالِماً لِعِلْمِهِ وَ لَا مُقِلًّا فِي طِمْرِهِ.
And he-asws said in (the sermon) ‘Al-Qasia’: ‘(Fear) Allah-azwj! (Fear) Allah-azwj from the immediate consequence of rebellion (to accrue in this world), and the eventual consequence of weighty oppressiveness (to accrue in the next world), and from the evil result of arrogance, because it is the great trap of Satan-la and his big deceit which enters the hearts of the people like a fatal poison. It never goes waste, nor misses anyone – neither the learned because of his knowledge, nor the destitute in his rags’’.[20]
15- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنِ ابْنِ الْقَدَّاحِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَعْجَلَ الشَّرِّ عُقُوبَةً الْبَغْيُ.
(The book) ‘Al Kashi’ – from the number, from Sahl Bin Ziyad, from Ja’far Bin Muhammad Al Ashari, from Ibn Al Qaddah,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The quickest of evil deeds in being Punished is the rebellion’’.[21]
بيان البغي مجاوزة الحد و طلب الرفعة و الاستطالة على الغير
Explanation – The ‘rebellion’ is transgression of the limit and seeking the loftiness and the become taller upon others.
وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَا مِنْ ذَنْبٍ أَجْدَرَ أَنْ يُعَجِّلَ اللَّهُ لِصَاحِبِهِ الْعُقُوبَةَ فِي الدُّنْيَا مَعَ مَا يَدَّخِرُ لَهُ فِي الْآخِرَةِ مِنَ الْبَغْيِ وَ قَطِيعَةِ الرَّحِمِ- إِنَّ الْباطِلَ كانَ زَهُوقاً.
And it is reported from Abu Abdullah-asws having said: ‘There is no sin worthier of Allah-azwj Hastening to its owner the Punishment in the world, along with what He-azwj has Kept for him in the Hereafter, than the rebellion is, and cutting off the kinship. The falsehood was always going to vanish’’.
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ سَلَّ سَيْفَ الْبَغْيِ قُتِلَ بِهِ.
And Amir Al-Momineen-asws said: ‘One who unsheathes the sword of rebellion will be killed by it’’.
16- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ وَ يَعْقُوبَ السَّرَّاجِ جَمِيعاً عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ الْبَغْيَ يَقُودُ أَصْحَابَهُ إِلَى النَّارِ وَ إِنَّ أَوَّلَ مَنْ بَغَى عَلَى اللَّهِ عَنَاقُ بِنْتُ آدَمَ فَأَوَّلُ قَتِيلٍ قَتَلَهُ اللَّهُ عَنَاقُ وَ كَانَ مَجْلِسُهَا جَرِيباً فِي جَرِيبٍ وَ كَانَ لَهَا عِشْرُونَ إِصْبَعاً فِي كُلِّ إِصْبَعٍ ظُفُرَانِ مِثْلُ الْمِنْجَلَيْنِ
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Mahboub, from Ibn Raib and Yaqoub Al Sarraj, altogether,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘The rebel leads his companion to the Fire, and the first one to rebel against Allah-azwj was Anaq daughter of Adam‑as. The first one to be killed by Allah-azwj was Anaq, and when sitting she would occupy one acre, and she had twenty fingers for her, in every finger there being two nails similar to a scythe.
فَسَلَّطَ اللَّهُ عَلَيْهَا أَسَداً كَالْفِيلِ وَ ذِئْباً كَالْبَعِيرِ وَ نَسْراً مِثْلَ الْبَغْلِ فَقَتَلَتْهَا وَ قَدْ قَتَلَ اللَّهُ الْجَبَابِرَةَ عَلَى أَفْضَلِ أَحْوَالِهِمْ وَ آمَنِ مَا كَانُوا.
Allahazwj Made a lion like (the size of the elephant, and a wolf like (the size of a) camel, and an eagle like (the size of the) mule to prevail upon her. So they killed her, and Allahazwj has Killed the tyrants upon the best of their states, and (when they were feeling) as safe as they could have been’’.[22]
17- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: يَقُولُ إِبْلِيسُ لِجُنُودِهِ أَلْقُوا بَيْنَهُمُ الْحَسَدَ وَ الْبَغْيَ فَإِنَّهُمَا يَعْدِلَانِ عِنْدَ اللَّهِ الشِّرْكَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Iblees-la says to his-la armies, ‘Cast the envy and the rebellion between them, for these two equate as the Shirk in the Presence of Allah-azwj’’.[23]
18- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ مِسْمَعٍ أَبِي سَيَّارٍ أَنَّ أَبَا عَبْدِ اللَّهِ ع كَتَبَ إِلَيْهِ فِي كِتَابٍ انْظُرْ أَنْ لَا تَكَلَّمَ بِكَلِمَةِ بَغْيٍ أَبَداً وَ إِنْ أَعْجَبَتْكَ نَفْسَكَ وَ عَشِيرَتَكَ.
(The book) ‘Al Kafi’ – From Ali, from his father, from Hammad, from Hareyz, from Misma Abu Sayyar,
‘Abu Abdullah-asws wrote to him: ‘Look, you should not speak a rebellious word, ever, and even if your own self and your clan fascinates you’’.[24]
باب 71 سوء المحضر و من يكرمه الناس اتقاء شره و من لا يؤمن شره و لا يرجى خيره
CHAPTER 71 – THE EVIL ATTENDANCE, AND THE ONE WHOM THE PEOPLE HONOUR TO BE SAVED FROM HIS EVIL, AND THE ONE THERE IS NEITHER SAFETY FROM HIS EVIL NOR IS HIS GOOD HOPED FOR
1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اللَّهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: أَلَا إِنَّ شِرَارَ أُمَّتِيَ الَّذِينَ يُكْرَمُونَ مَخَافَةَ شَرِّهِمْ أَلَا وَ مَنْ أَكْرَمَهُ النَّاسُ اتِّقَاءَ شَرِّهِ فَلَيْسَ مِنِّي.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Isa, from Bakr Bin Salih, from Al-Husayn Bin Ali, from Abdullah, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘Indeed! The evil ones of my-saww community are those who are being honoured out of fear from their evil. Indeed, and the one whom the people honour fearing his evil, he isn’t from me-saww!’’[25]
2- مع، معاني الأخبار ل، الخصال ابْنُ مَسْرُورٍ عَنِ ابْنِ عَامِرٍ عَنْ عَمِّهِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ ابْنِ عَمِيرَةَ عَنِ الصَّادِقِ ع قَالَ: إِنَّ لِوَلَدِ الزِّنَا عَلَامَاتٍ أَحَدُهَا بُغْضُنَا أَهْلَ الْبَيْتِ وَ ثَانِيهَا أَنَّهُ يَحِنُّ إِلَى الْحَرَامِ الَّذِي خُلِقَ مِنْهُ وَ ثَالِثُهَا الِاسْتِخْفَافُ بِالدِّينِ وَ رَابِعُهَا سُوءُ الْمَحْضَرِ لِلنَّاسِ وَ لَا يُسِيءُ مَحْضَرَ إِخْوَانِهِ إِلَّا مَنْ وُلِدَ عَلَى غَيْرِ فِرَاشِ أَبِيهِ أَوْ حَمَلَتْ بِهِ أُمُّهُ فِي حَيْضِهَا.
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Khisaal’ – Ibn Masrour, from Ibn Aamir, from his uncle, from Muhammad Bin Ziyad, from Ibn Ameyra,
‘From Al-Sadiq-asws having said: ‘There are signs for a child of adultery (bastard). One of these is his having hatred of us-asws, People-asws of the Household; and it’s second is that he will incline towards the Prohibited which he has been created from; and its third is his taking lightly with the religion; and it’s fourth is his evil attendance to the people, no one will be of evil attendance to his brothers except one born upon other than the bed of his father, or his mother had conceived him during her menstruation’’.[26]
3- لي، الأمالي للصدوق بِهَذَا الْإِسْنَادِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ زِيَادٍ الْكَرْخِيِّ عَنِ الصَّادِقِ ع قَالَ: عَلَامَاتُ وَلَدِ الزِّنَا ثَلَاثٌ سُوءُ الْمَحْضَرِ وَ الْحَنِينُ إِلَى الزِّنَا وَ بُغْضُنَا أَهْلَ الْبَيْتِ.
(The book) ‘Al Amaali’ of Al Sadouq – By this chain, from Muhammad Bin Ziyad, from Ibrahim Bin Ziyad Al Karkhy,
‘From Al-Sadiq-asws having said: ‘Signs of a child of adultery are three – the evil attendance, and the inclining towards the adultery, and hating us-asws, People-asws of the Household’’.[27]
4- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ أَبِي غَالِبٍ الزُّرَارِيِّ عَنْ جَدِّهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنِ ابْنِ 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 Amaali’ of the sheykh Al Tusi – Al Mufeed, from Abu Ghalib Al Zurari, from his grandfather Muhammad Bin Suleyman, from Muhammad Bin Khalid, from Ibn 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 quickest evil deed in Punishment is the rebellion, and it suffices the person as a fault if he were to see from the people what he is blind from himself, and that he faults the people with what he (himself) is not capable of leaving it, and he bothers his gatherers with what does not concern him’’.[28]
5- مع، معاني الأخبار الْوَرَّاقُ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَ لَا أُنَبِّئُكُمْ بِشَرِّ النَّاسِ
(The book) ‘Ma’any Al Akhbar’ – Al Warraq, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother, from Al-Hassan Bin Saeed, from Al Haris Bin Muhammad Al Numan, from Jameel Bin Salih,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Shall I-saww inform you all with evilest of the people?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ أَبْغَضَ النَّاسَ وَ أَبْغَضَهُ النَّاسُ
He-saww said: ‘One hating the people and the people hate him’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ هَذَا
Then he-saww said: ‘Shall I-saww inform you all with one eviler than this?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ الَّذِي لَا يُقِيلُ عَثْرَةً وَ لَا يَقْبَلُ مَعْذِرَةً وَ لَا يَغْفِرُ ذَنْباً
He-saww said: ‘The one who neither dismisses (forgives) a stumble, nor accepts an excuse, nor forgives a sin (offence)’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ هَذَا
Then he-saww said: ‘Shall I-saww inform you all with one eviler than this?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ لَا يُؤْمَنُ شَرُّهُ وَ لَا يُرْجَى خَيْرُهُ.
He-saww said: ‘One his evil is not safe from nor is his good hoped for’’.[29]
6- سر، السرائر السَّيَّارِيُّ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ص وَ هُوَ فِي مَنْزِلِ عَائِشَةَ فَأُعْلِمَ بِمَكَانِهِ قَالَ رَسُولُ اللَّهِ ص بِئْسَ ابْنُ الْعَشِيرَةِ ثُمَّ خَرَجَ إِلَيْهِ فَصَافَحَهُ وَ ضَحِكَ فِي وَجْهِهِ
(The book) ‘Al Saraair’ of Al Sayyari who said,
‘I heard Al-Reza-asws saying: ‘A man came to Rasool-Allah-saww, and he-saww was in the house of Ayesha, so he tried to know his-saww place. Rasool-Allah-saww said: ‘Evil is (this) son of the clan!’ Then he-saww came out to him. He-saww shook his hand and smiled in his face.
فَلَمَّا دَخَلَ قَالَتْ لَهُ عَائِشَةُ قُلْتَ فِيهِ مَا قُلْتَ ثُمَّ خَرَجْتَ إِلَيْهِ فَصَافَحْتَهُ وَ ضَحِكْتَ فِي وَجْهِهِ
When he-saww entered, Ayesha said to him-saww, ‘You-saww said regarding him what you-saww said, then you-saww went out to him. You-saww shook his hand and smiled in his face!’
قَالَ رَسُولُ اللَّهِ إِنَّ مِنْ شِرَارِ النَّاسِ مَنِ اتُّقِيَ لِسَانُهُ
Rasool-Allah-saww said: ‘From evilest of the people is one who is feared of his tongue’.
قَالَ وَ سَمِعْتُهُ يَقُولُ قَدْ كَنَّى اللَّهُ عَزَّ وَ جَلَّ فِي الْكِتَابِ عَنِ الرَّجُلِ وَ هُوَ ذُو الْقُوَّةِ وَ ذُو الْعِزَّةِ فَكَيْفَ نَحْنُ.
He (the narrator) said, ‘And I heard him-asws saying: ‘Allah-azwj Mighty and Majestic has Teknonymed in the Book (Quran) about the man, and He-azwj is with the Strength and with the Might, so how about us-asws?’’ (derogatory)[30]
7- ختص، الإختصاص قَالَ رَسُولُ اللَّهِ ص خَيْرُ النَّاسِ مَنِ انْتَفَعَ بِهِ النَّاسُ وَ شَرُّ النَّاسِ مَنْ تَأَذَّى بِهِ النَّاسُ وَ شَرٌّ مِنْ ذَلِكَ مَنْ أَكْرَمَهُ النَّاسُ اتِّقَاءَ شَرِّهِ وَ شَرٌّ مِنْ ذَلِكَ مَنْ بَاعَ دِينَهُ بِدُنْيَا غَيْرِهِ.
(The book) ‘Al Ikhtisaas’ –
‘Rasool-Allah-saww said: ‘Best of the people is one whom the people benefit with, and evilest of the people is one whom the people are hurt with, and eviler than that is one whom the people honour fearing his evil, and eviler than that is one who sells his religion for the world (worldly benefit) of others’’.[31]
8- ين، كتاب حسين بن سعيد و النوادر حَمَّادُ بْنُ عِيسَى عَنِ الْعَقَرْقُوفِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: بَيْنَا رَسُولُ اللَّهِ ص ذَاتَ يَوْمٍ عِنْدَ عَائِشَةَ فَاسْتَأْذَنَ عَلَيْهِ رَجُلٌ فَقَالَ رَسُولُ اللَّهِ ص بِئْسَ أَخُو الْعَشِيرَةِ وَ قَامَتْ عَائِشَةُ فَدَخَلَتِ الْبَيْتَ وَ أَذِنَ لَهُ رَسُولُ اللَّهِ
The book of Husayn Bin Saeed, and (Al Nawadir) – Hammad Bin Isa, from Al Aqarquqy, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘One day while Rasool-Allah-saww was with Ayesha, a man sought permission to see him-saww. Rasool-Allah-saww said: ‘Evil is (this) brother of the clan!, and Ayesha stood up and entered the (other) room, and Rasool-Allah-saww permitted for him.
فَدَخَلَ فَأَقْبَلَ رَسُولُ اللَّهِ عَلَيْهِ حَتَّى إِذَا فَرَغَ مِنْ حَدِيثٍ خَرَجَ فَقَالَتْ لَهُ عَائِشَةُ يَا رَسُولَ اللَّهِ بَيْنَا أَنْتَ تَذْكُرُهُ إِذْ أَقْبَلْتَ عَلَيْهِ بِوَجْهِكَ وَ بِشْرِكَ
He entered. Rasool-Allah-saww faced towards him, until when he was free from the discussion, he went out. Ayesha said to him-saww, ‘O Rasool-Allah-saww! While you-saww were mentioning him when you-saww turned to him with your-saww face and your-saww smile!’
فَقَالَ لَهَا رَسُولُ اللَّهِ ص إِنَّ مِنْ أَشَرِّ عِبَادِ اللَّهِ مَنْ يُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ.
Rasool-Allah-saww said to her: ‘From the evilest servants of Allah-azwj is one whose sitting is disliked due to his immorality (obscenities)’’.[32]
9- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ النَّبِيَّ ص بَيْنَمَا هُوَ ذَاتَ يَوْمٍ عِنْدَ عَائِشَةَ إِذِ اسْتَأْذَنَ عَلَيْهِ رَجُلٌ فَقَالَ رَسُولُ اللَّهِ بِئْسَ أَخُو الْعَشِيرَةِ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from Usman Bin Isa, from Sama’at, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘One day while the Prophet-saww was with Ayesha, when a man sought permission to see him-saww. Rasool-Allah-saww said: ‘Evil is (this) brother of the clan!’
فَقَامَتْ عَائِشَةُ فَدَخَلَتِ الْبَيْتَ فَأَذِنَ رَسُولُ اللَّهِ ص لِلرَّجُلِ فَلَمَّا دَخَلَ أَقْبَلَ عَلَيْهِ رَسُولُ اللَّهِ بِوَجْهِهِ وَ بِشْرُهُ إِلَيْهِ يُحَدِّثُهُ حَتَّى إِذَا فَرَغَ وَ خَرَجَ مِنْ عِنْدِهِ
Ayesha stood up and entered the room. Rasool-Allah-saww permitted for the man. When he entered, Rasool-Allah-saww turned to him with his-saww face and his-saww smile, narrating with him until when he was free and went out from his-saww presence.
قَالَتْ عَائِشَةُ يَا رَسُولَ اللَّهِ بَيْنَمَا أَنْتَ تَذْكُرُ هَذَا الرَّجُلَ بِمَا ذَكَرْتَهُ بِهِ إِذْ أَقْبَلْتَ عَلَيْهِ بِوَجْهِكَ وَ بِشْرِكَ
Ayesha said, ‘O Rasool-Allah-saww! While you-saww were mentioning this man with what you-saww had mentioned, then you-saww turned to him with your-saww face and your-saww smile?’
فَقَالَ رَسُولُ اللَّهِ ص عِنْدَ ذَلِكَ إِنَّ مِنْ شِرَارِ عِبَادِ اللَّهِ مَنْ تُكْرَهُ مُجَالَسَتُهُ لِفُحْشِهِ.
Rasool-Allah-saww said at that: ‘From evilest servants of Allah-azwj is one you dislike his sitting due to his obscenities’’.[33]
بيان
Explanation (Ahadeeth only)
And a match of this Hadeeth has been reported by our adversaries, from Urwah Bin Al Zubeys who said, ‘It is narrate to me by Ayesha that a man sought permission to see the Prophet-saww. He-saww said: ‘Give permission to him, he isn’t a son of the clan!’
و نظير هذا الحديث رواه مخالفونا عن عروة بن الزبير قال حدثتني عائشة أن رجلا استأذن على النبي ص فقال ائذنوا له فلبئس ابن العشيرة فلما دخل عليه ألان له القول قالت عائشة فقلت يا رسول الله قلت له الذي قلت ثم ألنت له القول
When he entered to see him, he-saww softened the words to him. Ayesha said, ‘O Rasool-Allah‑saww! You-saww had said to him-saww which you-saww said, then you-saww softened the words to him?’
قال يا عائشة إن شر الناس منزلة عند الله يوم القيامة من ودعه الناس أو تركه اتقاء فحشه.
He-saww said: ‘O Ayesha! The evilest of the people in status n the Presence of Allah-azwj on the Day of Qiyamah is one whom the people say goodbye to, or neglect him fearing his obscenities’’.
و قال النخعي دخل على النبي ص بغير إذن فقال له النبي ص و أين الإذن فقال ما استأذنت على أحد من مضر فقالت عائشة من هذا يا رسول الله قال هذا أحمق مطاع و هو على ما ترين سيد قومه.
And Al-Nakhaie said, ‘He had entered to see the Prophet-saww without seeking permission, so the Prophet-saww said to him: ‘And where is the permission?’ He said, ‘I don’t seek permission to see anyone from (the tribe of) Muzar’. Ayesha said, ‘Who is this, O Rasool-Allah-saww!’ He‑saww said: ‘This is an idiot being followed (by the people), and he is, based upon what you are seeing, a chief of his people’’.
10- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص شَرُّ النَّاسِ عِنْدَ اللَّهِ يَوْمَ الْقِيَامَةِ الَّذِينَ يُكْرَمُونَ اتِّقَاءَ شَرِّهِمْ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘The evilest people in the Presence of Allah-azwj on the Day of Qiyamah will be those being honoured fearing their evil’’.[34]
11- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ خَافَ النَّاسُ لِسَانَهُ فَهُوَ فِي النَّارِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws, he (the narrator) said, ‘Abu Abdullah-asws said: ‘One whom the people fear his tongue, he is (would be) in the Fire’’.[35]
12- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ عَنْ أَبِي حَمْزَةَ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص شَرُّ النَّاسِ يَوْمَ الْقِيَامَةِ الَّذِينَ يُكْرَمُونَ اتِّقَاءَ شَرِّهِمْ.
(The book) ‘Al Kafi’ – from the number, from Sahl Bin Ziyad, from Ibn Mahboub, from Ibn Raib, from Abu Hamza, from Jabir Bin Abdullah having said,
‘Rasool-Allah-saww said: ‘Evilest of the people on the Day of Qiyamah are the ones being honoured fearing of their evil’’.[36]
باب 72 المكر و الخديعة و الغش و السعي في الفتنة
CHAPTER 72 – THE PLOTTING, AND THE DECEIVING, AND THE CHEATING, AND THE STRIVING IN REGARDING THE FITNA
الآيات
The Verses
الأنفال وَ يَمْكُرُونَ وَ يَمْكُرُ اللَّهُ وَ اللَّهُ خَيْرُ الْماكِرِينَ
(Surah) Al Anfaal – and they were plotting and Allah Planned, and Allah is the best of the planners [8:30]
النمل وَ مَكَرُوا مَكْراً وَ مَكَرْنا مَكْراً وَ هُمْ لا يَشْعُرُونَ-
(Surah) Al Naml – And they plotted, and We Planned, and they were not perceiving [27:50]
فَانْظُرْ كَيْفَ كانَ عاقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْناهُمْ وَ قَوْمَهُمْ أَجْمَعِينَ
So look and see how was the end-result of their plot. We Annihilated them and their people in their entirety [27:51]
فاطر وَ الَّذِينَ يَمْكُرُونَ السَّيِّئاتِ لَهُمْ عَذابٌ شَدِيدٌ وَ مَكْرُ أُولئِكَ هُوَ يَبُورُ
(Surah) Fatir – And those who are plotting the evil deeds, for them is severe Punishment, and their plot, it is futile [35:10]
و قال تعالى اسْتِكْباراً فِي الْأَرْضِ وَ مَكْرَ السَّيِّئِ وَ لا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ
And the Exalted Said: Behaving arrogantly in the earth and plotting the evil, and the evil plot does not affect any except its perpetrators. [35:43]
المؤمن وَ ما كَيْدُ الْكافِرِينَ إِلَّا فِي ضَلالٍ
(Surah) Al Momin – And the Kafirs do not plot except in straying [40:25]
الطور أَمْ يُرِيدُونَ كَيْداً فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ
(Surah) Al Tour – Or do they want to plot? But those who commit Kufr, they would be ones Planned (against) [52:42]
إلى قوله تعالى يَوْمَ لا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئاً وَ لا هُمْ يُنْصَرُونَ
Up to Words of the Exalted: A Day their plotting would not avail them of anything nor would they be helped [52:46]
نوح وَ مَكَرُوا مَكْراً كُبَّاراً
(Surah) Noah-as – And they plotted a big plan [71:22]
1- ل، الخصال لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ: إِنْ كَانَ الْعَرْضُ عَلَى اللَّهِ عَزَّ وَ جَلَّ حَقّاً فَالْمَكْرُ لِمَا ذَا.
(The books) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq –
‘From Al-Sadiq-asws having said: ‘If being presented to Allah-azwj Mighty and Majestic is true, then what is the plotting for?’’[37]
2- ن، عيون أخبار الرضا عليه السلام لي، الأمالي للصدوق مَاجِيلَوَيْهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَعْبَدٍ عَنِ ابْنِ خَالِدٍ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ كَانَ مُسْلِماً فَلَا يَمْكُرُ وَ لَا يَخْدَعُ فَإِنِّي سَمِعْتُ جَبْرَئِيلَ ع يَقُولُ إِنَّ الْمَكْرَ وَ الْخَدِيعَةَ فِي النَّارِ
(The books) ‘Uyoun Akhbar Al-Reza-asws’, (and) ‘Al Amaali’ of Al Sadouq – Majaylawiya, from Ali ,from his father, from Ibn Ma’bad, from Ibn Khalid,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who is a Muslims should neither plot nor deceive, for I-saww heard Jibraeel-as saying: ‘The Plotting (plotter) and the cheating (cheater) would be in the Fire’.
ثُمَّ قَالَ ع لَيْسَ مِنَّا مَنْ غَشَّ مُسْلِماً وَ لَيْسَ مِنَّا مَنْ خَانَ مُسْلِماً
Then he-asws said: ‘He isn’t from us-asws, one who cheats a Muslim, and he isn’t form us-asws, one who betrays a Muslim’.
ثُمَّ قَالَ ع إِنَّ جَبْرَئِيلَ الرُّوحَ الْأَمِينَ نَزَلَ عَلَيَّ مِنْ عِنْدِ رَبِّ الْعَالَمِينَ فَقَالَ يَا مُحَمَّدُ عَلَيْكَ بِحُسْنِ الْخُلُقِ فَإِنَّ سُوءَ الْخُلُقِ يَذْهَبُ بِخَيْرِ الدُّنْيَا وَ الْآخِرَةِ أَلَا وَ إِنَّ أَشْبَهَكُمْ بِي أَحْسَنُكُمْ خُلُقاً.
Then he-asws said: ‘Jibraeel-as is the Trustworthy Spirit. He-as descended unto me-as from the presence of Lord-azwj of the worlds. He-as said: ‘O Muhammad-saww! Upon you-saww is to be with good manners, for the evil manners removes the goodness of the world and the Hereafter. Indeed! The ones of you most resembling with me-saww, is your best ones in manners!’’[38]
3- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ قَالَ: مَنْ غَشَّ مُسْلِماً فِي شِرَاءٍ أَوْ بَيْعٍ فَلَيْسَ مِنَّا وَ يُحْشَرُ يَوْمَ الْقِيَامَةِ مَعَ الْيَهُودِ لِأَنَّهُمْ أَغَشُّ الْخَلْقِ لِلْمُسْلِمِينَ
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww, he-saww said: ‘One who cheats a Muslim during buying or selling, he isn’t from us-asws, and he will be Resurrected on the Day of Qiyamah with the Jews because they were the most cheating people to the Muslims’.
وَ قَالَ ع مَنْ بَاتَ وَ فِي قَلْبِهِ غِشٌّ لِأَخِيهِ الْمُسْلِمِ بَاتَ فِي سَخَطِ اللَّهِ وَ أَصْبَحَ كَذَلِكَ حَتَّى يَتُوبَ.
And he-asws said: ‘One who spends a night and in his heart is a cheating (thought) for his Muslim brother, would spend the night in the Dissatisfaction of Allah-azwj, and in the morning he will be like that until he repents’’.[39]
عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: لَا يَطْمَعَنَّ ذُو الْكِبْرِ فِي الثَّنَاءِ الْحَسَنِ وَ لَا الْخِبِّ فِي كَثْرَةِ الصَّدِيقِ.
From Al-Sadiq-asws having said: ‘The one with old age should not covet the good praise, nor should he be disappointed regarding many friends’’.[40]
وَ فِي بَابِ أُصُولِ الْكُفْرِ أَنَّ النَّبِيَّ ص قَالَ: كَفَرَ بِاللَّهِ الْعَظِيمِ مِنْ هَذِهِ الْأُمَّةِ عَشَرَةٌ وَ ذَكَرَ مِنْهُمُ السَّاعِيَ فِي الْفِتْنَةِ.
And in the chapter on origins of Kufr, the Prophet-saww said: ‘Kufr with Allah-azwj the Magnificent from this community are ten’ – and he-saww mentioned from them, (including) the striving regarding the Fitna’’.[41]
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, from (what) betrays him, nor abandons him, nor accuses him, nor does he say to him, ‘I am disavowed from you’’.[42]
5- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص لَيْسَ مِنَّا مَنْ غَشَّ مُسْلِماً أَوْ ضَرَّهُ أَوْ مَاكَرَهُ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’ – by the three chains from Al-Reza-asws having said: ‘The Prophet-saww said: ‘He isn’t from us-asws, one who cheats a Muslim, or harms him, or plots (against) him’’.[43]
6- مع، معاني الأخبار عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: لَا خِلَابَةَ يَعْنِي الْخَدِيعَةَ.
(The book) ‘Ma’any Al Akhbar’ –
‘From the Prophet-saww having said: ‘There shall be no ‘Khilaba’ – meaning the deceit’’.[44]
7- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ عُقْبَةَ رَفَعَهُ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ ع أَنَّهُ كَانَ يَقُولُ الْمَكْرُ وَ الْخَدِيعَةُ فِي النَّارِ.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Al Kufy, from Muhammad Bin Uqba, raising it,
‘From Muhammad son of Al-Hassan-asws Bin Ali-asws Bin Abu Talib-asws, from his father-asws, from his grandfather-asws having said: ‘The plot (plotter) and the deceit (deceiver) are (will be) in the Fire’’.[45]
8- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ مِنَّا مَنْ مَاكَرَ مُسْلِماً.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘He isn’t from us-asws, one who plots (against) a Muslim’’.[46]
9- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ عَلِيٌّ ع لَوْ لَا أَنَّ الْمَكْرَ وَ الْخَدِيعَةَ فِي النَّارِ لَكُنْتُ أَمْكَرَ الْعَرَبِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Abu Umeyr, from Hisham Bin Salim, raising it, said,
‘Ali-asws said: ‘Had it not been for the plot (plotter) and the deceit (deceiver) being in the Fire, I-asws would have been (applying) the most plotting of the Arabs’’.[47]
10- ثو، ثواب الأعمال الْعَطَّارُ عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ حَبِيبِ بْنِ سِنَانٍ عَنْ زَاذَانَ قَالَ سَمِعْتُ عَلِيّاً صَلَوَاتُ اللَّهِ عَلَيْهِ يَقُولُ لَوْ لَا أَنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّ الْمَكْرَ وَ الْخَدِيعَةَ وَ الْخِيَانَةَ فِي النَّارِ لَكُنْتُ أَمْكَرَ الْعَرَبِ.
(The book) ‘Sawaab Al Amaal’ – Al Attar, from Sa’ad, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Abu Al Jaroud, from Habeeb Bin Sinan, from Zazan who said,
‘I heard Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, saying: ‘Had it not been for me-asws having heard Rasool-Allah-saww saying: ‘The plotting (plotter), and the deceit (deceiver), and the betrayal (betrayer) will be in the Fire, I-asws would have been (applying) the most plotting of the Arabs’’.[48]
11- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ رَفَعَهُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَوْ لَا أَنَّ الْمَكْرَ وَ الْخَدِيعَةَ فِي النَّارِ لَكُنْتُ أَمْكَرَ النَّاسِ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, raising it, said,
‘Amir Al-Momineen-asws said: ‘Had it not been for the plotting (plotter), and the deceit (deceiver) been in the Fire, I-asws would have been the most plotting of the Arabs’’.[49]
بيان
Explanation (Ahadeeth only)
قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ وُسِّعَ عَلَيْهِ دُنْيَاهُ وَ لَمْ يَعْلَمْ أَنَّهُ مُكِرَ بِهِ فَهُوَ مَخْدُوعٌ عَنْ عَقْلِهِ.
Amir Al-Momineen-asws said: ‘One whom his world is capacious upon him and he does not know he is being plotted by it, so he is deceived of his intellect’’.
وَ قَالَ الْخِدَاعُ إِنْزَالُ الْغَيْرِ عَمَّا هُوَ بِصَدَدِهِ بِأَمْرٍ يُبْدِيهِ عَلَى خِلَافِ مَا يُخْفِيهِ.
And he-asws said: ‘The deceit is removal of others from what he, by his aim, with a matter he manifests upon opposite of what he hides’’.
رَوَى السَّيِّدُ رَضِيَ اللَّهُ عَنْهُ فِي نَهْجِ الْبَلَاغَةِ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ أَنَّهُ قَالَ: وَ لَقَدْ أَصْبَحْنَا فِي زَمَانٍ اتَّخَذَ أَكْثَرُ أَهْلِهِ الْغَدْرَ كَيْساً وَ نَسَبَهُمْ أَهْلُ الْجَهْلِ فِيهِ إِلَى حُسْنِ الْحِيلَةِ
It is reported by the Seyyid, may Allah-azwj be Pleased with him, in (the book) ‘Nahj Al-Balagah’, from him-asws, may the Salawaat of Allah-azwj be upon him-asws having said: ‘We have come to be in such an era, most of its people have taken the treachery as being cleverness, and the people of ignorance have attributed them to ‘a good trick’ during it.
مَا لَهُمْ قَاتَلَهُمُ اللَّهُ قَدْ يَرَى الْحُوَّلُ الْقُلَّبُ وَجْهَ الْحِيلَةِ وَ دُونَهُ مَانِعٌ مِنْ أَمْرِ اللَّهِ وَ نَهْيِهِ فَيَدَعُهَا رَأْيَ الْعَيْنِ بَعْدَ الْقُدْرَةِ عَلَيْهَا وَ يَنْتَهِزُ فُرْصَتَهَا مَنْ لَا حَرِيجَةَ لَهُ فِي الدِّينِ.
What is the matter with them? May Allah-azwj Fight them! They see the turning of the heart from a perspective of a trick? And besides it, it is a prevention from the Commands of Allah‑azwj and His-azwj Prohibitions, so he gives it a glance of an eye after having the ability upon it, and he takes advantage of the opportunity, one there is no piety for him in the religion’’.
12- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَجِيءُ كُلُّ غَادِرٍ يَوْمَ الْقِيَامَةِ بِإِمَامٍ مَائِلٍ شِدْقُهُ حَتَّى يَدْخُلَ النَّارَ وَ يَجِيءُ كُلُّ نَاكِثٍ بَيْعَةَ إِمَامٍ أَجْذَمَ حَتَّى يَدْخُلَ النَّارَ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Every betrayer ones will come on the Day of Qiyamah with an imam (leader) of a slanted jaw until he enters the Fire, and every breaker of allegiance of an Imam-asws will come as a leper until he enters the Fire’’.[50]
بيان منه حديث علي ع من نكث بيعته لقي الله و هو أجذم ليست له يد.
Explanation (Hadeeth only) – From it is a Hadeeth of Ali-asws: ‘One who breaks his allegiance will meet Allah-azwj and he will be a leper. There wouldn’t be a hand for him’’.
13- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُ عَنْ فَرِيقَيْنِ مِنْ أَهْلِ الْحَرْبِ لِكُلِّ وَاحِدَةٍ مِنْهَا مَلِكٌ عَلَى حِدَةٍ اقْتَتَلُوا ثُمَّ اصْطَلَحُوا ثُمَّ إِنَّ أَحَدَ الْمَلِكَيْنِ غَدَرَ بِصَاحِبِهِ فَجَاءَ إِلَى الْمُسْلِمِينَ فَصَالَحَهُمْ عَلَى أَنْ يَغْزُوا مَعَهُمْ تِلْكَ الْمَدِينَةَ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Muhammad Bin Yahya, from Talha Bin Zayd,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I asked him-asws about two towns from the people of war, for each of them being a king upon a border. They fought then they reconciled. Then one of the two kings betrayed his companion, so he came over to the Muslims and reconciled with them upon that he would carry out a military expedition along with them for that city (of the other king)’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع- لَا يَنْبَغِي لِلْمُسْلِمِينَ أَنْ يَغْدِرُوا وَ لَا يَأْمُرُوا بِالْغَدْرِ وَ لَا يُقَاتِلُوا مَعَ الَّذِينَ غَدَرُوا وَ لَكِنَّهُمْ يُقَاتِلُونَ الْمُشْرِكِينَ حَيْثُ وَجَدُوهُمْ وَ لَا يَجُوزُ عَلَيْهِمْ مَا عَاهَدَ عَلَيْهِ الْكُفَّارُ.
Abu Abdullah-asws said: ‘It is not befitting for the Muslims that they should be treacherous, nor should they be instructing others with the treachery, nor should they be fighting alongside those who are treacherous. But, they should be fighting against the Polytheists wherever they find them, nor is it allowed upon them what the Kafirs have covenanted upon’’.[51]
14- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَمِّهِ يَعْقُوبَ بْنِ سَالِمٍ عَنْ أَبِي الْحَسَنِ الْعَبْدِيِّ عَنْ سَعْدِ بْنِ ظَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع ذَاتَ يَوْمٍ وَ هُوَ يَخْطُبُ عَلَى الْمِنْبَرِ بِالْكُوفَةِ يَا أَيُّهَا النَّاسُ لَوْ لَا كَرَاهِيَةُ الْغَدْرِ لَكُنْتُ مِنْ أَدْهَى النَّاسِ أَلَا إِنَّ لِكُلِّ غُدَرَةٍ فُجَرَةً وَ لِكُلِّ فُجَرَةٍ كُفَرَةً أَلَا وَ إِنَّ الْغَدْرَ وَ الْفُجُورَ وَ الْخِيَانَةَ فِي النَّارِ.
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ali Bin Asbat, from his uncle Yaqoub Bin Salim, from Abu Al-Hassan Al Abdy, from Sa’ad Bin Zareyf, from A Asbagh Bin Nubata who said,
‘One day Amir Al-Momineen-asws said while he-asws was addressing from the pulpit at Al Kufa: ‘O you people! Had it not been for my-asws abhorring the treachery, I-asws would have been craftiest of the people. Indeed! For every betrayal there is an immorality, and for every immorality there is Kufr. Indeed! And the treachery (treacherous), and the immorality (immoral), and the betrayal (betrayer) will be in the Fire’’.[52]
بيان رَوَى فِي نَهْجِ الْبَلَاغَةِ عَنْهُ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ اللَّهِ مَا مُعَاوِيَةُ بِأَدْهَى مِنِّي وَ لَكِنَّهُ يَغْدِرُ وَ يَفْجُرُ وَ لَوْ لَا كَرَاهِيَةُ الْغَدْرِ لَكُنْتُ مِنْ أَدْهَى النَّاسِ وَ لَكِنْ كُلُّ غُدَرَةٍ فُجَرَةٌ وَ كُلُّ فُجَرَةٍ كُفَرَةٌ وَ لِكُلِّ غَادِرٍ لِوَاءٌ يُعْرَفُ بِهِ يَوْمَ الْقِيَامَةِ وَ اللَّهِ مَا أُسْتَغْفَلُ بِالْمَكِيدَةِ وَ لَا أُسْتَغْمَزُ بِالشَّدِيدَةِ.
Explanation – It is reported in (the book) ‘Nahj Al-Balahaj’ – From him-asws, may the Salawaat of Allah-azwj be upon him-asws: ‘By Allah-azwj! Muawiya is no craftier than me-asws, but he is a betrayer and immoral, and had it not been for my-asws abhorring the betrayer, I-asws would have been craftiest of the people, but every betrayal is immoral, and every immorality is Kufr, and for every betrayer will be a flag he will be known with on the Day of Qiyamah. By Allah-azwj! I‑asws will not be fooled by the plots nor will I-asws be taken advantage of by the adversities’’.
15- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ مِنَّا مَنْ مَاكَرَ مُسْلِماً.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘He isn’t from us-asws, one who plots a Muslim’’.[53]
باب 73 الغمز و الهمز و اللمز و السخرية و الاستهزاء
CHAPTER 73 – THE WINKING, AND THE SLANDERING, AND THE DEFAMING, AND THE SARCASM, AND THE MOCKERY
الآيات
The Verses
التوبة الَّذِينَ يَلْمِزُونَ الْمُطَّوِّعِينَ مِنَ الْمُؤْمِنِينَ فِي الصَّدَقاتِ وَ الَّذِينَ لا يَجِدُونَ إِلَّا جُهْدَهُمْ فَيَسْخَرُونَ مِنْهُمْ سَخِرَ اللَّهُ مِنْهُمْ وَ لَهُمْ عَذابٌ أَلِيمٌ
(Surah) ‘Al Tawbah’ – Those who are taunting the ones from the Momineen who give the charities willingly, and those who are not finding except for their efforts, so they are ridiculing them. Allah will Ridicule them, and for them would be a painful Punishment [9:79]
الزمر أَنْ تَقُولَ نَفْسٌ يا حَسْرَتى عَلى ما فَرَّطْتُ فِي جَنْبِ اللَّهِ وَ إِنْ كُنْتُ لَمِنَ السَّاخِرِينَ
(Surah) ‘Al Zumar’ – Lest a soul should be saying, ‘O regret, upon what I wasted regarding the Side of Allah, and I was from the mocking ones!’ [39:56]
المؤمن يَعْلَمُ خائِنَةَ الْأَعْيُنِ وَ ما تُخْفِي الصُّدُورُ
(Surah) ‘Al Momin’ – He Knows the treachery of the eyes and what the chests conceal [40:19]
الحجرات يا أَيُّهَا الَّذِينَ آمَنُوا لا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسى أَنْ يَكُونُوا خَيْراً مِنْهُمْ وَ لا نِساءٌ مِنْ نِساءٍ عَسى أَنْ يَكُنَّ خَيْراً مِنْهُنَّ وَ لا تَلْمِزُوا أَنْفُسَكُمْ وَ لا تَنابَزُوا بِالْأَلْقابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمانِ وَ مَنْ لَمْ يَتُبْ فَأُولئِكَ هُمُ الظَّالِمُونَ
(Surah) ‘Al Hujuraat’ – 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, nor should you insult each other, nor call each other with nicknames. Evil is the false name after the Eman; and ones who do not repent, so these ones, they are the unjust [49:11]
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]
المطففين إِنَّ الَّذِينَ أَجْرَمُوا كانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ-
(Surah) ‘Al Mutaffifeen’ – Surely, those who committed crimes (criminals) used to laugh at those who believed [83:29]
وَ إِذا مَرُّوا بِهِمْ يَتَغامَزُونَ-
And when he passed by them, they winked at each other [83:30]
وَ إِذَا انْقَلَبُوا إِلى أَهْلِهِمُ انْقَلَبُوا فَكِهِينَ-
And when they returned to their people, they returned jesting (joking) [83:31]
وَ إِذا رَأَوْهُمْ قالُوا إِنَّ هؤُلاءِ لَضالُّونَ-
And when they saw them, they said, ‘Surely they are straying’ [83:32]
وَ ما أُرْسِلُوا عَلَيْهِمْ حافِظِينَ-
And they were not Sent as keepers over them [83:33]
فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ-
So today, those who believe shall be laughing at the Kafirs [83:34]
عَلَى الْأَرائِكِ يَنْظُرُونَ-
Upon the couches, they would be gazing [83:35]
هَلْ ثُوِّبَ الْكُفَّارُ ما كانُوا يَفْعَلُونَ
Would the Kafirs be Rewarded (except for) what they had been doing? [83:36]
الهمزة وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ
(Surah) ‘Al Humaza’ – Woe would be for every slanderer, defamer [104:1]
1- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا عَنْ آبَائِهِ عَلَيْهِمُ السَّلَامُ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مُوسَى بْنَ عِمْرَانَ ع سَأَلَ رَبَّهُ وَ رَفَعَ يَدَيْهِ فَقَالَ يَا رَبِّ أَيْنَ ذَهَبْتَ أُوذِيتُ
(The book) ‘Saheefa Al-Reza-asws’ – from Al-Reza-asws, from his-asws forefathers-asws, may the greetings be upon them-asws having said: ‘Rasool-Allah-saww said: ‘Musa-as Bin Imran-as asked his‑as Lord-azwj and raised his-as hands: ‘O Lord-azwj! Wherever I-as go, I-as get hurt (by people)!’
فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ يَا مُوسَى إِنَّ فِي عَسْكَرِكَ غَمَّازاً
Allah-azwj the Exalted Revealed to him-as: ‘O Musa-as! There is a winker in your-as army’.
فَقَالَ يَا رَبِّ دُلَّنِي عَلَيْهِ فَأَوْحَى اللَّهُ تَعَالَى إِلَيْهِ
He-as said: ‘O Lord-azwj! Point me-as to him!’
أَنِّي أُبْغِضُ الْغَمَّازَ فَكَيْفَ أَغْمِزُ.
Allah-azwj the Exalted Revealed to him-as: ‘I-azwj Hate the winker (indicator with the eyes), so how can I-azwj Wink (Indicate)?’’[54]
باب 74 السفيه و السفلة
CHAPTER 74 – THE FOOLISH AND THE LOWLY
الآيات
The Verses
البقرة وَ مَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْراهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ
(Surah) ‘Al Baqarah’ – And who would turn away from the religion of Ibrahim except the who makes a fool of himself? [2:130]
1- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ شَرِيفِ بْنِ سَابِقٍ عَنِ الْفَضْلِ بْنِ أَبِي قُرَّةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ السَّفَهَ خُلُقُ لَئِيمٍ يَسْتَطِيلُ عَلَى مَنْ دُونَهُ وَ يَخْضَعُ لِمَنْ فَوْقَهُ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad Bin Khalid, from Shareef Bin Sabiq, from Al Fazl Bin Abu Qurrah,
‘From Abu Abdullah-asws having said: ‘The foolishness is a lowly mannerism. He would exalt (himself) upon the one who is below him, and he would succumb to the one who is above him’’.[55]
2- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي الْحَسَنِ مُوسَى ع فِي رَجُلَيْنِ يَتَسَابَّانِ فَقَالَ الْبَادِي مِنْهُمَا أَظْلَمُ وَ وِزْرُهُ وَ وِزْرُ صَاحِبِهِ عَلَيْهِ مَا لَمْ يَتَعَدَّ الْمَظْلُومُ.
(The book) ‘Al Kafi’ – from Ali Bin Ibrahim, from his father, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj,
‘From Abu Al-Hassan Musa-asws regarding two men were reviling each other. He-asws said: ‘The initiator from them two is more unjust and his burden (of sin) and the burden of his companion will be upon him for as long as the oppressed one does not transgress’’.[56]
بيان
Explanation (Ahadeeth only)
وَ يُؤَيِّدُ مَا هُنَا مَا رَوَاهُ مُسْلِمٌ فِي صَحِيحِهِ عَنِ النَّبِيِّ ص قَالَ: الْمُتَسَابَّانِ مَا قَالا فَعَلَى الْبَادِي مَا لَمْ يَتَعَدَّ الْمَظْلُومُ.
And what is supported by what is reported by Muslim in his ‘Saheeh’ from the Prophet-saww having said: ‘The two revilers, whatever they say, it is upon the initiator for as long as the oppressed one does not transgress’’.
يَقُولُ ص إِنَّ مَا يَتَكَلَّمُ بِهِ الْمُتَسَابَّانِ تَرْجِعُ عُقُوبَتُهُ عَلَى الْبَادِي لِأَنَّهُ السَّبَبُ فِي ذَلِكَ وَ لَوْ لَمْ يَفْعَلْ لَمْ يَكُنْ.
He-saww said: ‘Whatever the two revilers speak with, its Punishment returns upon the initiator, because he is the cause regarding that, and had he not done so it would not have happened’’.
وَ أَمَّا رِوَايَةُ أَبِي مَخْلَدٍ السَّرَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَضَى أَمِيرُ الْمُؤْمِنِينَ ع فِي رَجُلٍ دَعَا آخَرَ ابْنَ الْمَجْنُونِ فَقَالَ لَهُ الْآخَرُ أَنْتَ ابْنُ الْمَجْنُونِ
And as for the report by Abu Makhlad Al-Sarraj, from Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws judged regarding a man who called another one ‘son of the madman’. So, the other one had said, ‘You are the son of a madman!’
فَأَمَرَ الْأَوَّلَ أَنْ يَجْلِدَ صَاحِبَهُ عِشْرِينَ جَلْدَةً وَ قَالَ لَهُ اعْلَمْ أَنَّكَ سَتُعَقَّبُ مِثْلَهَا عِشْرِينَ فَلَمَّا جَلَدَهُ أَعْطَى الْمَجْلُودَ السَّوْطَ فَجَلَدَهُ عِشْرِينَ نَكَالًا يُنَكِّلُ بِهِمَا.
He-asws ordered for the first one to whip his companion, twenty lashes, and he-asws said to him: ‘Know that you shall be punished twenty (lashes) similar to it!’ When he had whipped him, he‑asws gave the whip to the whipped one, and he whipped him twenty as a warning to warn them both with it’’.
3- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي الْمَغْرَاءِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَا تَسْفَهُوا فَإِنَّ أَئِمَّتَكُمْ لَيْسُوا بِسُفَهَاءَ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from one of his companions, from Abu Al Magra’a, from Al Halby,
‘From Abu Abdullah-asws having said: ‘Do not be foolish for your Imams-asws are not foolish!’
وَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ كَافَأَ السَّفِيهَ بِالسَّفَهِ فَقَدْ رَضِيَ بِمَا أَتَى إِلَيْهِ حَيْثُ احْتَذَى مِثَالَهُ.
And Abu Abdullah-asws said: ‘One who reciprocates the foolish one with the foolishness, so he is satisfied with what has been done to him whereby he behaved like he had done’’.[57]
4- مع، معاني الأخبار عَنْ أَبِيهِ عَنِ الْحِمْيَرِيِّ عَنِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِهِ رَفَعَهُ عَنِ ابْنِ طَرِيفٍ عَنِ ابْنِ نُبَاتَةَ عَنِ الْحَارِثِ الْأَعْوَرِ قَالَ قَالَ عَلِيٌّ ع لِلْحَسَنِ ابْنِهِ ع فِي مَسَائِلِهِ الَّتِي سَأَلَهُ عَنْهَا يَا بُنَيَّ مَا السَّفَهُ فَقَالَ اتِّبَاعُ الدُّنَاةِ وَ مُصَاحَبَةُ الْغُوَاةِ.
(The book) ‘Ma’any Al Akhbar’ – from his father, from Al Himeyri, from Al Barqy, from one of his companions, raising it from Ibn Tareyf, from Ibn Nubata, from Al Haris Al Awr who said,
‘Ali-asws said to his-asws son-asws Al-Hassan-asws among his-asws questions which he-asws had asked him-asws about: ‘O my-asws son-asws! What is the foolishness?’ He-asws said: ‘Following the lowly and accompanying the deviants’’.[58]
5- ل، الخصال مَاجِيلَوَيْهِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ السَّيَّارِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع أَنَّهُ سُئِلَ عَنِ السَّفِلَةِ فَقَالَ مَنْ يَشْرَبُ الْخَمْرَ وَ يَضْرِبُ بِالطُّنْبُورِ.
(The book) ‘Al Khisaal’ – Majaylawiya, from Muhammad Al Attar, from Al Ashary, from Al Sayyari,
‘Raising it to Abu Abdullah-asws having been asked about the lowly. He-asws said: ‘One who drinks the wine and strikes the tambourine’’.[59]
6- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ الْفَضْلِ بْنِ عَامِرٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ إِنْ لَمْ تَظْلِمْهُمْ ظَلَمُوكَ السَّفِلَةُ وَ زَوْجَتُكَ وَ خَادِمُكَ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Al Fazl Bin Aamir, from Musa Bin Al Qasim, from Zareeh Al Muhariby,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Three (persons), if you don’t oppress (harness) them, they will oppress you – the lowly, and your wife, and your servant’’.[60]
7- ل، الخصال أَبِي عَنِ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ رَفَعَهُ إِلَى الصَّادِقِ ع أَنَّهُ قَالَ: خَمْسٌ هُنَّ كَمَا أَقُولُ لَيْسَتْ لِبَخِيلٍ رَاحَةٌ وَ لَا لِحَسُودٍ لَذَّةٌ وَ لَا لِمَلُولٍ وَفَاءٌ وَ لَا لِكَذَّابٍ مُرُوَّةٌ وَ لَا يَسُودُ سَفِيهٌ.
(The book) ‘Al Khisaal’ – My father, from Al Attar, from Al Ashary, from Musa Bin Umar, from Abu Ali Bin Rashid,
‘Raising it to Al-Sadiq-asws having said: ‘Five, these are like what I-asws am saying – there is neither any rest for a miser, nor any pleasure for an envious, nor any loyalty for one fed-up (procrastinator), nor any personality for a liar, nor will a foolish one prevails’’.[61]
8- ما، الأمالي للشيخ الطوسي ابْنُ بُشْرَانَ عَنْ عُثْمَانَ بْنِ أَحْمَدَ عَنْ جَعْفَرٍ الْحَنَّاطِ عَنْ عَبْدِ الصَّمَدِ بْنِ يَزِيدَ عَنْ فُضَيْلِ بْنِ عِيَاضٍ قَالَ: سُئِلَ ابْنُ الْمُبَارَكِ مَنِ النَّاسُ قَالَ الْعُلَمَاءُ قَالَ مَنِ الْمُلُوكُ قَالَ الزُّهَّادُ قَالَ فَمَنِ السَّفِلَةُ قَالَ الَّذِي يَأْكُلُ بِدِينِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Bushran, from Usman Bin Ahmad, from Ja’far Al Hannat, from Abdul Samad Bin Yazeed, from Fuzeyl Bin Iyaz who said,
‘Ibn Al-Mubarik was asked, ‘Who are the people?’ He said, ‘The scholars’. He said, ‘Who are the kings?’ He said, ‘The ascetics’. He said, ‘So who is the lowly?’ He said, ‘The one who eats through his religion’’.[62] (Not a Hadeeth)
9- مع، معاني الأخبار عَنِ الصَّادِقِ ع قَالَ: مَنْ لَمْ يُبَالِ مَا قَالَ وَ مَا قِيلَ لَهُ فَهُوَ شِرْكُ شَيْطَانٍ.
(The book) ‘Ma’any Al Akhbar’ –
‘From Al-Sadiq-asws having said: ‘One who does not care what he says and what is said to him, so he is an associate of Satan-la’’.[63]
10- ل، الخصال الْأَرْبَعُمِائَةِ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع احْذَرُوا السَّفِلَةَ فَإِنَّ السَّفِلَةَ مَنْ لَا يَخَافُ اللَّهَ عَزَّ وَ جَلَّ فِيهِمْ قَتَلَةُ الْأَنْبِيَاءِ وَ فِيهِمْ أَعْدَاؤُنَا.
(The book) ‘Al Khisaal’ –
‘(The Hadeeth) ‘Al-Arbamiya’ – Amir Al-Momineen-asws said: ‘Be cautious of the lowly, for the lowly is one who does not fear Allah-azwj Mighty and Majestic. Among them are killers of the Prophets-as and among them are our-asws enemies’’.[64]
11- ف، تحف العقول عَنْ أَبِي الْحَسَنِ الثَّالِثِ ع قَالَ: مَنْ هَانَتْ عَلَيْهِ نَفْسُهُ فَلَا تَأْمَنْ شَرَّهُ.
(The book) ‘Tuhaf Al Uqoul’ –
‘From Abu Al-Hassan-asws the 3rd having said: ‘One whose self is weak upon him, there is no safety from his evil’’.[65]
12- سر، السرائر أَبُو عَبْدِ اللَّهِ السَّيَّارِيُّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ ع قَالَ: جَاءَ رَجُلٌ إِلَى عُمَرَ فَقَالَ إِنَّ امْرَأَتَهُ نَازَعَتْهُ فَقَالَتْ لَهُ يَا سَفِلَةُ فَقَالَ لَهَا إِنْ كَانَ سَفِلَةً فَهِيَ طَالِقٌ
(The book) ‘Al Saraair’ – Abu Abdullah Al Sayyari,
‘From Abu Al-Hassan-asws the 1st having said: ‘A man came to Umar. He said his wife disputed with him. She had said to him, ‘O lowly!’ He said to her if he was lowly, so she is hereby divorced’.
فَقَالَ إِنْ كُنْتَ مِمَّنْ يَتَّبِعُ الْقُصَّاصَ وَ يَمْشِي فِي غَيْرِ حَاجَةٍ وَ يَأْتِي أَبْوَابَ السَّلَاطِينِ فَقَدْ بَانَتْ مِنْكَ
He (Umar) said, ‘If you were to be from the ones following the storytellers, and walking without any need, and coming to doors of the rules, so she is hereby irrevocably divorced from you’.
فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع لَيْسَ كَمَا قَالَ
Amir Al-Momineen-asws said to him (the man): ‘It isn’t like what he said’.
فَأَتَى عُمَرَ فَقَالَ لَهُ عُمَرُ ايتِهِ فَاسْمَعْ مَا يُفْتِيكَ بِهِ
He came to Umar. Umar said to him, ‘Go to him-asws and listen to what decree he-asws issues with’.
فَأَتَاهُ فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع إِنْ كُنْتَ مِمَّنْ لَا يُبَالِي بِمَا قَالَ وَ لَا مَا قِيلَ لَكَ فَأَنْتَ سَفِلَةٌ وَ إِلَّا فَلَا شَيْءَ عَلَيْكَ.
He came to him-asws. Amir Al-Momineen-asws said to him: ‘If you were from the one who does not care what he says, nor what is said to you, then you are lowly, or else, so there is nothing upon you’’.[66]
13- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ قَالَ: سُئِلَ أَبُو الْحَسَنِ ع عَنِ السَّفِلَةِ فَقَالَ السَّفِلَةُ الَّذِي يَأْكُلُ فِي الْأَسْوَاقِ.
(The book) ‘Al Saraair’, from ‘Jamie’ of Al Bazanty –
‘He said, ‘Abu Al-Hassan-asws was asked about the lowly. He-asws said: ‘The lowly is the one who eats in the markets’’.[67]
باب 75 الجبن
CHAPTER 75 – THE COWARDICE
1- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ النَّضْرِ بْنِ شُعَيْبٍ عَنِ الْجَازِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ أَبِيهِ ع قَالَ: لَا يُؤْمَنُ رَجُلٌ فِيهِ الشُّحُّ وَ الْحَسَدُ وَ الْجُبْنُ وَ لَا يَكُونُ الْمُؤْمِنُ جَبَاناً وَ لَا حَرِيصاً وَ لَا شَحِيحاً.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Al Nazr Bin Shueyb, from Al Jazy,
‘From Abu Abdullah-asws, from his-asws father-asws having said: ‘He cannot be believed, a man having the stinginess, and the envy, and the cowardice in him, and the Momin can neither be a coward, nor greedy, nor a miser’’.[68]
باب 76 من باع دينه بدنيا غيره
CHAPTER 76 – ONE SELLING HIS RELIGION FOR THE WORLD (WORLDLY GAINS) OF OTHERS
1- ما، الأمالي للشيخ الطوسي مع، معاني الأخبار لي، الأمالي للصدوق فِي خَبَرِ الشَّيْخِ الشَّامِيِّ سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّ الْخَلْقِ أَشْقَى قَالَ مَنْ بَاعَ دِينَهُ بِدُنْيَا غَيْرِهِ.
(The books) ‘Al Amaali’ of the sheykh Al Tusi, (and) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq –
‘In a Hadeeth of the Syrian sheykh asking Amir Al-Momineen-asws, ‘Which of the people is the most wretched?’ He-asws said: ‘The one who sells his religion for the world (worldly gains) of others’’.[69]
باب 77 الإسراف و التبذير و حدهما
CHAPTER 77 – THE EXTRAVAGANCE AND THE WASTAGE AND THEIR LIMITS
الآيات
The Verses
الأنعام وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ
(Surah) Al Anaam – He does not Love the extravagant ones [6:141]
الأعراف وَ كُلُوا وَ اشْرَبُوا وَ لا تُسْرِفُوا
And eat and drink and do not be extravagant; [7:31]
الإسراء وَ لا تُبَذِّرْ تَبْذِيراً-
(The book) ‘Al Isra’a – and do not squander wastefully [17:26]
إِنَّ الْمُبَذِّرِينَ كانُوا إِخْوانَ الشَّياطِينِ وَ كانَ الشَّيْطانُ لِرَبِّهِ كَفُوراً
Surely the squanderers were always the brethren of the Satans and the Satan was always ungrateful to his Lord [17:27]
إلى قوله تعالى وَ لا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلى عُنُقِكَ وَ لا تَبْسُطْها كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً
Up to Words of the Exalted: And do not make your hand to be shackled to your neck nor extend it with every extension for you will sit back blamed, insolvent [17:29]
1- شي، تفسير العياشي عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع وَ لا تُبَذِّرْ تَبْذِيراً مَنْ أَنْفَقَ شَيْئاً فِي غَيْرِ طَاعَةِ اللَّهِ فَهُوَ مُبَذِّرٌ وَ مَنْ أَنْفَقَ فِي سَبِيلِ الْخَيْرِ فَهُوَ مُقْتَصِدٌ.
Tafseer Al Ayyashi – from Abdul Rahman Bin Al Hajjaj who said,
‘I asked Abu Abdullah-asws: ‘and do not squander wastefully [17:26]. (He-asws said): ‘One who spends something in other than the obedience of Allah-azwj, so he is squandering wastefully, and one who spends in the way of good, he is being economical’’.[70]
2- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِهِ لا تُبَذِّرْ تَبْذِيراً قَالَ بَذَّرَ الرَّجُلُ مَالَهُ وَ يَقْعُدُ لَيْسَ لَهُ مَالٌ
Tafseer Al Ayyashi – from Abu Baseer who said,
‘I asked Abu Abdullah-asws about His-azwj Words: ‘and do not squander wastefully [17:26]. He‑asws said: ‘The man spends his wealth wastefully and sits back not having wealth (left) for him’.
قَالَ فَيَكُونُ تَبْذِيرٌ فِي حَلَالٍ
He (the narrator) said, ‘He could be squandering wastefully regarding Permissibles?’
قَالَ نَعَمْ.
He-asws said: ‘Yes’’.[71]
3- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ جُذَاعَةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ اتَّقِ اللَّهَ وَ لَا تُسْرِفْ وَ لَا تَقْتُرْ وَ كُنْ بَيْنَ ذَلِكَ قَوَاماً إِنَّ التَّبْذِيرَ مِنَ الْإِسْرَافِ وَ قَالَ اللَّهُ لا تُبَذِّرْ تَبْذِيراً إِنَّ اللَّهَ لَا يُعَذِّبُ عَلَى الْقَصْدِ.
Tafseer Al Ayyashi – from Ali Bin Juza’a who said,
‘I heard Abu Abdullah-asws saying: ‘Fear Allah-azwj and neither be extravagant nor tight-fisted, and be moderate between the two, wasteful squander is from the extravagance, and Allah‑azwj has Said: and do not squander wastefully [17:26]. Allah-azwj does not Punish upon the moderation’’.[72]
4- شي، تفسير العياشي عَنْ عَامِرِ بْنِ جُذَاعَةَ قَالَ: دَخَلَ عَلَى أَبِي عَبْدِ اللَّهِ ع رَجُلٌ فَقَالَ يَا أَبَا عَبْدِ اللَّهِ قَرْضاً إِلَى مَيْسَرَةٍ
Tafseer Al Ayyashi – from Aamir Bin Juza’ah who said,
‘A man entered to see Abu Abdullah-asws. He said, ‘O Abu Abdullah-asws! (Give me) a loan up to (my having) financial ease’.
فَقَالَ أَبُو عَبْدِ اللَّهِ ع إِلَى غَلَّةٍ تُدْرَكُ
Abu Abdullah-asws said: ‘Up to any yield (for me-asws) to be realised?’
فَقَالَ لَا وَ اللَّهِ
He said, ‘No, by Allah-saww!’
فَقَالَ إِلَى تِجَارَةٍ تُؤَدِّي
He-asws said: ‘To any trade you want to fulfill?’
فَقَالَ لَا وَ اللَّهِ
He said, ‘No, by Allah-azwj!’
قَالَ فَإِلَى عُقْدَةٍ تُبَاعُ
He-asws said: ‘To any contract to be sold?’
فَقَالَ لَا وَ اللَّهِ
He said, ‘No, by Allah-azwj!’
فَقَالَ فَأَنْتَ إِذاً مِمَّنْ جَعَلَ اللَّهُ لَهُ فِي أَمْوَالِنَا حَقّاً
He-asws said: ‘Then you are from the one Allah-azwj has Made a right to be for you in our-asws wealth’.
فَدَعَا أَبُو عَبْدِ اللَّهِ بِكِيسٍ فِيهِ دَرَاهِمُ فَأَدْخَلَ يَدَهُ فَنَاوَلَهُ قَبْضَةً ثُمَّ قَالَ اتَّقِ اللَّهَ وَ لَا تُسْرِفْ وَ لَا تَقْتُرْ وَ كُنْ بَيْنَ ذَلِكَ قَوَاماً إِنَّ التَّبْذِيرَ مِنَ الْإِسْرَافِ قَالَ اللَّهُ وَ لا تُبَذِّرْ تَبْذِيراً
Abu Abdullah-asws called for a bag wherein were Dirhams. He-asws inserted his-asws hand and grabbed a handful, then said: ‘Fear Allah-azwj, and neither be extravagant nor be tight-fisted, and be moderate between that. The wasteful squander is from the extravagance. Allah-azwj Said: and do not squander wastefully [17:26]’.
وَ قَالَ إِنَّ اللَّهَ لَا يُعَذِّبُ عَلَى الْقَصْدِ.
And he-asws said: ‘Allah-azwj does not Punish upon the moderation’’.[73]
5- شي، تفسير العياشي عَنْ بِشْرِ بْنِ مَرْوَانَ قَالَ: دَخَلْنَا عَلَى أَبِي عَبْدِ اللَّهِ ع فَدَعَا بِرُطَبٍ فَأَقْبَلَ بَعْضُهُمْ يَرْمِي بِالنَّوَى
Tafseer Al Ayyashi – from Bishr Bin Marwan who said,
‘We entered to see Abu Abdullah-asws. He-asws called for dates. One of them went on to throw away the seeds’.
قَالَ وَ أَمْسَكَ أَبُو عَبْدِ اللَّهِ ع يَدَهُ فَقَالَ لَا تَفْعَلْ إِنَّ هَذَا مِنَ التَّبْذِيرِ- وَ اللَّهُ لا يُحِبُّ الْفَسادَ.
He (the narrator) said, ‘And Abu Abdullah-asws withheld his hand. He-asws said: ‘Do not do it! This is from the wasteful squander, and Allah does not love the mischief [2:205]’’.[74]
6- مكا، مكارم الأخلاق مِنْ كِتَابِ اللِّبَاسِ الْمَنْسُوبِ إِلَى الْعَيَّاشِيِّ عَنْ أَبِي السَّفَاتِجِ عَنْ بَعْضِ أَصْحَابِهِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ ع فَقَالَ إِنَّا نَكُونُ فِي طَرِيقِ مَكَّةَ فَنُرِيدُ الْإِحْرَامَ فَلَا يَكُونُ مَعَنَا نُخَالَةٌ نَتَدَلَّكُ بِهَا مِنَ النُّورَةِ فَنَدْلُكُ بِالدَّقِيقِ فَيَدْخُلُنِي مِنْ ذَلِكَ مَا اللَّهُ بِهِ أَعْلَمُ
(The book) ‘Makarim Al Akhlaq’, from the book ‘Al Libas’ attributed to Al Ayyashi, from Abu Al Saffatij,
‘From one of his companions, he asked Abu Abdullah-asws. He said, ‘We were in a road of Makkah, so we wanted the Ihraam. There did not happen to be bran with us we could massage with Al-Noura (wax), so we massaged (Al-Noura) with the flour. So there entered me from that what Allah-azwj is more Knowing with’.
قَالَ مَخَافَةَ الْإِسْرَافِ
He-asws said: ‘Fear of the extravagance?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ لَيْسَ فِيمَا أَصْلَحَ الْبَدَنَ إِسْرَافٌ أَنَا رُبَّمَا أَمَرْتُ بِالنَّقِيِّ فَيُلَتُّ بِالزَّيْتِ فَأَتَدَلَّكُ بِهِ إِنَّمَا الْإِسْرَافُ فِيمَا أَتْلَفَ الْمَالَ وَ أَضَرَّ بِالْبَدَنِ
There is no extravagance in what corrects the body. Sometimes I-asws instruct with the cleansing, so oil is extracted and I-asws massage with it. But rather, the extravagance is in what destroys the wealth and harms the body’.
قُلْتُ فَمَا الْإِقْتَارُ
I said, ‘So what being tight-fisted?’
قَالَ أَكْلُ الْخُبْزِ وَ الْمِلْحِ وَ أَنْتَ تَقْدِرُ عَلَى غَيْرِهِ
He-asws said: ‘Eating the bread and the salt while you are able upon something else’.
قُلْتُ فَالْقَصْدُ
I said, ‘The moderation?’
قَالَ الْخُبْزُ وَ اللَّحْمُ وَ اللَّبَنُ وَ الزَّيْتُ وَ السَّمْنُ مَرَّةً ذَا وَ مَرَّةً ذَا.
He-asws said: ‘The bread, and the meat, and the milk, and the oil, and the butter. Sometimes that, and sometimes that’’.[75]
7- مكا، مكارم الأخلاق عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: أَدْنَى الْإِسْرَافِ هِرَاقَةُ فَضْلِ الْإِنَاءِ وَ ابْتِذَالُ ثَوْبِ الصَّوْنِ وَ إِلْقَاءُ النَّوَى.
(The book) ‘Makarim Al Akhlaq’ – from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘The least extravagance is spilling leftovers of the utensil, and using the good clothes as work clothes, and throwing away the kernel (date seed)’’.[76]
وَ عَنْهُ ع قَالَ: إِنَّمَا السَّرَفُ أَنْ تَجْعَلَ ثَوْبَ صَوْنِكَ ثَوْبَ بَذْلِكَ.
And from him-asws having said: ‘But rather, the extravagance is that you make your good clothes to be as work clothes’’.[77]
باب 78 في ذم الإسراف و التبذير زائدا على ما تقدم في الباب السابق
CHAPTER 78 – IN CONDEMNATION OF THE EXTRAVAGANCE, AND THE WASTAGE, ADDITIONAL TO WHAT HAS PRECEDED IN THE PREVIOUS CHAPTER
1- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ أَبِي إِسْحَاقَ رَفَعَهُ إِلَى عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلْمُسْرِفِ ثَلَاثُ عَلَامَاتٍ يَأْكُلُ مَا لَيْسَ لَهُ وَ يَلْبَسُ مَا لَيْسَ لَهُ وَ يَشْتَرِي مَا لَيْسَ لَهُ.
(The book) ‘Al Khisaal’ – Al Attar, from his father, from Al Ashari, from Muhammad Bin Al-Husayn, from Muhammad Bin Khalid, from Ibrahim Bin Muhammad Al Ashari, from Abu Is’haq raising it to,
‘Ali-asws Bin Al-Husayn-asws, may the greetings be upon them-asws both having said: ‘Amir Al-Momineen-asws: ‘There are three signs for the extravagant – he eats what isn’t for him, and he wears what isn’t for him, and he buys what isn’t for him (to be buying)’’.[78]
2- ل، الخصال ابْنُ إِدْرِيسَ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ رَفَعَهُ إِلَى أَبِي عَبْدِ اللَّهِ ع قَالَ: السَّرَفُ فِي ثَلَاثٍ ابْتِذَالُكَ ثَوْبَ صَوْنِكَ وَ إِلْقَاؤُكَ النَّوَى يَمِيناً وَ شِمَالًا وَ إِهْرَاقُكَ فَضْلَةَ الْمَاءِ
(The book) ‘Al Khisaal’ – Ibn Idrees, from his father, from Al Ashary raising it to,
‘Abu Abdullah-asws having said: ‘The extravagance is in three – your wearing good clothes as work clothes, and you’re throwing away the kernels right and left, and you’re spilling the remnant water’.
وَ قَالَ لَيْسَ فِي الطَّعَامِ سَرَفٌ.
And he-asws said: ‘There is no extravagance in (eating) the food’’.[79]
3- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لُقْمَانُ لِابْنِهِ لِلْمُسْرِفِ ثَلَاثُ عَلَامَاتٍ يَشْرِي مَا لَيْسَ لَهُ وَ يَلْبَسُ مَا لَيْسَ لَهُ وَ يَأْكُلُ مَا لَيْسَ لَهُ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hammad,
‘From Abu Abdullah-asws having said: ‘Luqman-as said to his-as son: ‘For the extravagant there are three signs – he drinks what isn’t for him, and he wears what isn’t for him, and he eats what isn’t for him’’.[80]
4- مع، معاني الأخبار مُحَمَّدُ بْنُ هَارُونَ الزَّنْجَانِيُّ عَنْ عَلِيِّ بْنِ عَبْدِ الْعَزِيزِ عَنْ أَبِي عُبَيْدٍ رَفَعَهُ قَالَ: نَهَى النَّبِيُّ ص عَنْ قِيلٍ وَ قَالٍ وَ كَثْرَةِ السُّؤَالِ وَ إِضَاعَةِ الْمَالِ.
(The book) ‘Ma’any Al Akhbar’ – Muhammad Bin Haroun Al Zanjany, from Ali Bin Abdul Aziz, from Abu Ubeyd raising it, said,
‘The Prophet-saww Prohibited from, ‘It was said’, and ‘He said’, and a lot of questions, and wasting the wealth’’.[81]
5- مل، كامل الزيارات أَبُو سُمَيْنَةَ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ عَنْ عَلِيٍّ عَنْ أَبَانِ بْنِ تَغْلِبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ جُعِلْتُ فِدَاكَ نُسَافِرُ فَلَا يَكُونُ مَعَنَا نُخَالَةٌ فَنَتَدَلَّكُ بِالدَّقِيقِ
(The book) ‘Kamil Al Ziyaraat’ – Abu Sumeyna, from Muhammad Bin Aslam, from Ali, from Aban Bin Taghlib,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! We travel, so there does not happen to be bran with us, so we massage with the flour’.
قَالَ لَا بَأْسَ بِذَلِكَ إِنَّمَا يَكُونُ الْفَسَادُ فِيمَا أَضَرَّ بِالْبَدَنِ وَ أَتْلَفَ الْمَالَ فَأَمَّا مَا أَصْلَحَ الْبَدَنَ فَإِنَّهُ لَيْسَ بِفَسَادٍ وَ إِنِّي رُبَّمَا أَمَرْتُ غُلَامِي يَلُتُّ لِيَ النَّقِيَ بِالزَّيْتِ ثُمَّ أَتَدَلَّكُ بِهِ.
‘He-asws said: ‘There is no problem with that. But rather, the spoiling is regarding what harms the body, and wasting the wealth. As for what corrects the body, it isn’t with spoilage, and sometimes I-asws instruct my-asws slave to extract oils for me pure oil, then I-asws massage with it’’.[82]
6- شي، تفسير العياشي عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَ تَرَى اللَّهَ أَعْطَى مَنْ أَعْطَى مِنْ كَرَامَتِهِ عَلَيْهِ وَ مَنَعَ مَنْ مَنَعَ مِنْ هَوَانٍ بِهِ عَلَيْهِ-
Tafseer Al Ayyashi – from Aban Bin Taghlib who said,
‘Abu Abdullah-asws said: ‘Do you view that Allah-azwj Gives the one He-azwj Gives due to His-azwj Honouring to him, and Prevents what He-azwj Prevents due to His-azwj Disgracing upon him?
لَا وَ لَكِنَّ الْمَالَ مَالُ اللَّهِ يَضَعُهُ عِنْدَ الرَّجُلِ وَدَائِعَ وَ جَوَّزَ لَهُمْ أَنْ يَأْكُلُوا قَصْداً وَ يَشْرَبُوا قَصْداً وَ يَلْبَسُوا قَصْداً وَ يَنْكِحُوا قَصْداً وَ يَرْكَبُوا قَصْداً وَ يَعُودُوا بِمَا سِوَى ذَلِكَ عَلَى فُقَرَاءِ الْمُؤْمِنِينَ وَ يَلُمُّوا بِهِ شَعَثَهُمْ
No, but the wealth is wealth of Allah-azwj. He-azwj Places it with the man as a deposit, and He‑azwj has Allowed for them to be eating moderately, and drinking moderately, and wearing moderately, and marrying moderately, and living moderately, and return with whatever is besides that unto the poor Muslims, and unite their Shias with it.
فَمَنْ فَعَلَ ذَلِكَ كَانَ مَا يَأْكُلُ حَلَالًا وَ يَشْرَبُ حَلَالًا وَ يَرْكَبُ وَ يَنْكِحُ حَلَالًا- وَ مَنْ عَدَا ذَلِكَ كَانَ عَلَيْهِ حَرَاماً
The one who does that, whatever he would be eating Permissible, and drinking Permissible, and living and marrying Permissible, and the one who exceeds that, it would be Prohibited unto him’.
ثُمَّ قَالَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ أَ تَرَى اللَّهَ ائْتَمَنَ رَجُلًا عَلَى مَالٍ خُوِّلَ لَهُ أَنْ يَشْتَرِيَ فَرَساً بِعَشَرَةِ آلَافِ دِرْهَمٍ وَ يُجْزِيهِ فَرَسٌ بِعِشْرِينَ دِرْهَماً وَ يَشْتَرِيَ جَارِيَةً بِأَلْفِ دِينَارٍ وَ يُجْزِيهِ بِعِشْرِينَ دِينَاراً
Then he-asws said: ‘Do not be extravagant. He does not Love the extravagant ones [6:141]. Do you view that Allah-azwj would Entrust a man upon wealth, he can think that he can buy a horse for ten thousand Dirhams while a horse of twenty Dirhams can suffice him? And he can buy a maid for a thousand Dinars while he can be sufficing with twenty Dinars?’
وَ قَالَ وَ لا تُسْرِفُوا إِنَّهُ لا يُحِبُّ الْمُسْرِفِينَ.
And he-asws said: ‘Do not be extravagant. He does not Love the extravagant ones [6:141]’’.[83]
باب 79 الظلم و أنواعه و مظالم العباد و من أخذ المال من غير حله فجعله في غير حقه و الفساد في الأرض
CHAPTER 79 – THE INJUSTICE AND ITS TYPES, AND GRIEVANCES OF THE SERVANTS, AND ONE WHO TAKE THE WEALTH FROM OTHER THAN ITS PERMISSIBLE MEANS SO HE MAKES IT TO BE IN OTHER THAN ITS RIGHT, AND THE CORRUPTION IN THE EARTH
1- لي، الأمالي للصدوق الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ عَنْ دُرُسْتَ عَنْ عِيسَى بْنِ بَشِيرٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا حَضَرَتْ عَلِيَّ بْنَ الْحُسَيْنِ ع الْوَفَاةُ ضَمَّنِي إِلَى صَدْرِهِ ثُمَّ قَالَ يَا بُنَيَّ أُوصِيكَ بِمَا أَوْصَانِي بِهِ أَبِي عَلَيْهِ السَّلَامُ حِينَ حَضَرَتْهُ الْوَفَاةُ وَ بِمَا ذَكَرَ أَنَّ أَبَاهُ أَوْصَاهُ بِهِ
(The book) ‘Al Amaali’ of Al Sadouq – Al Hamdany, from Ali, from his father, from Ismail Bin Mihran, from Dorost, from Isa Bin Bashir, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘When the expiry presented to Ali-asws Bin Al-Husayn-asws, he‑asws hugged me-asws to his-asws chest, then said: ‘O my-asws son-asws! I-asws bequeath you-asws with what my-asws father-asws, may the greetings be upon him-asws, had bequeathed to me-asws with it when the expiry had presented to him-asws, and with what he-asws mentioned that his‑asws father-asws had bequeathed him-asws with.
فَقَالَ يَا بُنَيَّ إِيَّاكَ وَ ظُلْمَ مَنْ لَا يَجِدُ عَلَيْكَ نَاصِراً إِلَّا اللَّهَ.
He-asws had said: ‘O my-asws son-asws! Beware of being unjust to the one who cannot find any helper except Allah-azwj!’’[84]
2- ل، الخصال أَبِي عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنْ إِسْمَاعِيلَ بْنِ مِهْرَانَ مِثْلَهُ.
(The book) ‘Al Khisaal’ – My father, from Al Sa’adabady, from Al Barqy, from Ismail Bin Mihran – similar to it.[85]
3- لي، الأمالي للصدوق قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ خَافَ رَبَّهُ كَفَّ ظُلْمَهُ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Amir Al-Momineen-asws said: ‘One who fears his Lord-azwj would restrain his injustices’’.[86]
4- لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الصُّوفِيِّ عَنِ الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ عَنْ أَبِي جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع بِئْسَ الزَّادُ إِلَى الْمَعَادِ الْعُدْوَانُ عَلَى الْعِبَادِ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Sowfy, from Al Rowbany, from Abdul Azeem,
‘From Abu Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said: ‘Evilest of the provisions up to the Hereafter is the aggression upon the servants’’.[87]
5- فس، تفسير القمي أَبِي عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ عَلَيْهِ السَّلَامُ يَقُولُ مَنْ زَرَعَ حِنْطَةً فِي أَرْضٍ فَلَمْ يُزَكِّ أَرْضَهُ وَ زَرْعَهُ وَ خَرَجَ زَرْعُهُ كَثِيرَ الشَّعِيرِ فَبِظُلْمِ عَمَلِهِ فِي مِلْكِ رَقَبَةِ الْأَرْضِ أَوْ بِظُلْمٍ لِمُزَارِعِهِ وَ أَكَرَتِهِ لِأَنَّ اللَّهَ يَقُولُ- فَبِظُلْمٍ مِنَ الَّذِينَ هادُوا حَرَّمْنا عَلَيْهِمْ طَيِّباتٍ أُحِلَّتْ لَهُمْ.
Tafseer Al Qummi – My father, from Ibn Mahboub, from Ibn Abu Yafour who said,
‘I heard Abu Abdullah-asws, may the greetings be upon him-asws, saying: ‘One who sows wheat in a land, but does no pay Zakat of his land, and he cultivates it, and a lot of barley emerges, it is due to injustice of his deeds in ownership of a neck of the earth, or due to injustice to his farmers, or his workers, because Allah-azwj Says: Due to the injustice from those who are Jews, We Prohibited unto them the good things which had been Permitted for them [4:160]’’.[88]
6- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ الْفَضْلِ بْنِ عَامِرٍ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنِ الْمُحَارِبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ إِنْ لَمْ تَظْلِمْهُمْ ظَلَمُوكَ السَّفِلَةُ وَ زَوْجَتُكَ وَ خَادِمُكَ.
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Al Fazl Bin Aamir, from Musa Bin Al Qasim, from Al Muhariby,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Three (persons), if you don’t oppress (harness) them, they will oppress you – the lowly, and your wife, and your servant’’.[89]
7- ل، الخصال الْخَلِيلُ بْنُ أَحْمَدَ عَنْ أَبِي الْعَبَّاسِ السَّرَّاجِ عَنْ قُتَيْبَةَ عَنْ بَكْرِ بْنِ عَجْلَانَ عَنْ سَعِيدٍ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ص قَالَ: إِيَّاكُمْ وَ الْفُحْشَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَا يُحِبُّ الْفَاحِشَ الْمُتَفَحِّشَ
(The book) ‘Al Khisaal’ – Al Khaleel Bin Ahmad, from Abu Al Abbas Al Sarraj, from Quteyba, from Bakr Bin Ajlan, from Saeed Al Muqbury, from Abu Hureyra (well known fabricator),
‘Rasool-Allah-saww said: ‘Beware of the immorality, for Allah-azwj Mighty and Majestic does not Love the immoral, the obscene!
وَ إِيَّاكُمْ وَ الظُّلْمَ فَإِنَّ الظُّلْمَ عِنْدَ اللَّهِ هُوَ الظُّلُمَاتُ يَوْمَ الْقِيَامَةِ
And beware of the injustice, for the injustice in the Presence of Allah-azwj, it will be the darkness(es) on the Day of Qiyamah!
وَ إِيَّاكُمْ وَ الشُّحَّ فَإِنَّهُ دَعَا الَّذِينَ مِنْ قَبْلِكُمْ حَتَّى سَفَكُوا دِمَاءَهُمْ وَ دَعَاهُمْ حَتَّى قَطَّعُوا أَرْحَامَهُمْ وَ دَعَاهُمْ حَتَّى انْتَهَكُوا وَ اسْتَحَلُّوا مَحَارِمَهُمْ.
And beware of the greed, for it had called the ones before you all until they shed their blood, and called them until they cut off their kinship, and called them until they violated and permitted their prohibitions’’.[90]
8- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَمَّادٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ لُقْمَانُ لِابْنِهِ يَا بُنَيَّ لِلظَّالِمِ ثَلَاثُ عَلَامَاتٍ يَظْلِمُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ مَنْ دُونَهُ بِالْغَلَبَةِ وَ يُعِينُ الظَّلَمَةَ الْخَبَرَ.
(The book) ‘Al Khisaal’ – from Sa’ad, from Al Asbahany, from Al Minqary, from Hammad,
‘From Abu Abdullah-asws said: ‘Luqman-as said to his-as son: ‘O my-as son! For the unjust, there are three signs – he oppresses the one above him with the disobedience, and the one below him with the prevailing, and assists the injustice’’.[91]
9- ن، عيون أخبار الرضا عليه السلام ابْنُ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ الصَّلْتِ قَالَ: أَنْشَدَنِي الرِّضَا ع لِعَبْدِ الْمُطَّلِبِ
| يَعِيبُ النَّاسُ كُلُّهُمْ زَمَاناً- | وَ مَا لِزَمَانِنَا عَيْبٌ سِوَانَا- | |
| نَعِيبُ زَمَانَنَا وَ الْعَيْبُ فِينَا- | وَ لَوْ نَطَقَ الزَّمَانُ بِنَا هَجَانَا- | |
| وَ إِنَّ الذِّئْبَ يَتْرُكُ لَحْمَ ذِئْبٍ- | وَ يَأْكُلُ بَعْضُنَا بَعْضاً عِيَاناً |
(The book) ‘Uyoun Akhbar Al-Reza-asws’, may the greetings be upon him-asws – Ibn Al Mutawakkil, from Ali, from his father, from Al Rayyan Bin Al Salt who said,
‘Al-Reza-asws recited a poem of Abdul Muttalib-as to me: ‘The people, all of them are faulting the times, and there is no fault of our times besides us. We are faulting our times while the fault is within us, and if the times could speak with us, it would degrade us. And the wolf neglects meat of a wolf, while we are eating each other on sight (backbiting/deceiving)’’.[92]
10- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنِ الصَّادِقِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ: ثَلَاثُ دَعَوَاتٍ لَا يُحْجَبْنَ عَنِ اللَّهِ تَعَالَى دُعَاءُ الْوَالِدِ لِوَلَدِهِ إِذَا بَرَّهُ وَ دَعْوَتُهُ عَلَيْهِ إِذَا عَقَّهُ وَ دُعَاءُ الْمَظْلُومِ عَلَى ظَالِمِهِ وَ دُعَاؤُهُ لِمَنِ انْتَصَرَ لَهُ مِنْهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Fahham, from Al Mansouri, from an uncle of his father,
‘From Abu Al-Hassan-asws the 3rd, from his-asws forefathers-asws, from Al-Sadiq-asws, may the Salawaat be upon them-asws, said: ‘Three supplications are not veiled from Allah-azwj the Exalted – a supplication of the parent for his child when he is righteous, and his supplication against him when he disowns him; and a supplication of the oppressed against his oppressor and his supplication for the one helping him from him.
وَ رَجُلٌ مُؤْمِنٌ دَعَا لِأَخٍ لَهُ مُؤْمِنٍ وَاسَاهُ فِينَا وَ دُعَاؤُهُ عَلَيْهِ إِذَا لَمْ يُوَاسِهِ مَعَ الْقُدْرَةِ عَلَيْهِ وَ اضْطِرَارِ أَخِيهِ إِلَيْهِ.
And a Momin man supplicates for his Momin brother of his consoling him regarding us-asws, and his supplications against him when he does not console him with the ability upon him, and restlessness of his brother to him’’.[93]
11- ما، الأمالي للشيخ الطوسي مُحَمَّدُ بْنُ عَبْدِ الْغَنِيِّ بْنِ سَعِيدٍ عَنْ عُثْمَانَ بْنِ مُحَمَّدٍ السَّمَرْقَنْدِيِّ عَنْ مُحَمَّدِ بْنِ حَمَّادٍ الطِّهْرَانِيِّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ أَبِي مَعْشَرٍ عَنْ سَعِيدٍ الْمَقْبُرِيِّ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: دَعْوَةُ الْمَظْلُومِ مُسْتَجَابَةٌ وَ إِنْ كَانَتْ مِنْ فَاجِرٍ محوب [مَخُوفٍ] عَلَى نَفْسِهِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Muhammad Bin Abdul Gjani Bin Saeed, from Usman Bin Muhammad Al Samarqandy, from Muhammad Bin Hammad Al Tihrany, from Abdul Razzaq, from Sufyan Al Sowry, from Abu Ma’shar, from Saeed Al Maqbury, from Abu Hureyra (well known fabricator),
‘From the Prophet-saww having said: ‘The supplication of an oppressed is Answered, and even if he was an immoral fearing upon himself’.
قَالَ عَبْدُ الرَّزَّاقِ فَلَقِيتُ أَبَا مَعْشَرٍ فَحَدَّثَنِي بِهِ.
Abdul Razzaq (a narrator) said, ‘I met Abu Ma’shar (a narrator). He narrated to me with it’’.[94]
12- ما، الأمالي للشيخ الطوسي حَمَّوَيْهِ عَنْ أَبِي الْحُسَيْنِ عَنِ ابْنِ مُقْبِلٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ النَّخَعِيِّ عَنْ مِسْعَرِ بْنِ يَحْيَى عَنْ شَرِيكٍ عَنْ أَبِي إِسْحَاقَ عَنِ الْحَارِثِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص يَقُولُ اللَّهُ عَزَّ وَ جَلَّ اشْتَدَّ غَضَبِي عَلَى مَنْ ظَلَمَ مَنْ لَا يَجِدُ نَاصِراً غَيْرِي.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Hamawiya, from Abu Al-Husayn, from Ibn Muqbil, from Ahmad Bin Muhammad Al Nakhaie, from Mis’ae Bin Yahya, from Shareek, from Abu Is’haq, from Al Haris,
‘From Ali-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Mighty and Majestic Says: “My-azwj Wrath Intensified upon the one who oppresses one not finding any helpers apart from Me‑azwj’’.[95]
13- مع، معاني الأخبار لي، الأمالي للصدوق الطَّالَقَانِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنِ الْحَسَنِ بْنِ الْقَاسِمِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ الْمُعَلَّى عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ الْبِكْرِ الْمُرَادِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّ الْخَلْقِ أَشَحُّ
(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – Al Talaqany, from Ahmad Al Hamdany, from Al-Hassan Bin Al Qasim, from Ali Bin Ibrahim Bin Al Moalla, from Muhammad Bin Khalid, from Abdullah Bin Al Bakr Al Murady,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen‑asws was asked: ‘Which of the people are greediest?’
قَالَ مَنْ أَخَذَ الْمَالَ مِنْ غَيْرِ حِلِّهِ فَجَعَلَهُ فِي غَيْرِ حَقِّهِ.
He-asws said: ‘One who take the wealth from other than its Permissible means, and makes it to be in others that it’s right (place)’’.[96]
14- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ عَنْ عَبْدِ الْأَعْلَى عَنْ نَوْفٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ أَوْحَى إِلَى عِيسَى ابْنِ مَرْيَمَ قُلْ لِلْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ- لَا يَدْخُلُوا بَيْتاً مِنْ بُيُوتِي إِلَّا بِقُلُوبٍ طَاهِرَةٍ وَ أَبْصَارٍ خَاشِعَةٍ وَ أَكُفٍّ نَقِيَّةٍ وَ قُلْ لَهُمْ اعْلَمُوا أَنِّي غَيْرُ مُسْتَجِيبٍ لِأَحَدٍ مِنْكُمْ دَعْوَةً وَ لِأَحَدٍ مِنْ خَلْقِي قِبَلَهُ مَظْلِمَةٌ الْخَبَرَ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ayoub Bin Nuh, from Al Rabie Bin Muhammad, from Abdul A’ala, from Nowf,
‘From Amir Al-Momineen-asws having said: ‘Allah-azwj Revealed to Isa-as Ibn Maryam-as: “Say to the assembly from the children of Israel, they should not enter a house from My-azwj houses except with clean hearts, and humble eyes, and pure palms! And say to them, they should know that I-azwj will not Answer a supplication to anyone from you while there is a grievance for anyone of My-azwj creatures before him!” – the Hadeeth’’.[97]
15- لي، الأمالي للصدوق أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنْ أَبِي جَعْفَرٍ الْبَاقِرِ ع قَالَ: الظُّلْمُ ثَلَاثَةٌ ظُلْمٌ يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَدَعُهُ
(The book) ‘Al Amaali’ of Al Sadouq – My father, from Sa’ad, from Al Barqy, from his father, from Haroun Bin Al Jahm, from Al Mufazzal Bin Salih, from Sa’ad Bin Tareyf,
‘From Abu Ja’far Al-Baqir-asws having said: ‘The injustices are three (types) – an injustice Allah‑azwj Forgives, and an injustice Allah-azwj does not Forgive, and an injustice He-azwj does not Leave.
فَأَمَّا الظُّلْمُ الَّذِي لَا يَغْفِرُهُ اللَّهُ عَزَّ وَ جَلَّ فَالشِّرْكُ بِاللَّهِ وَ أَمَّا الظُّلْمُ الَّذِي يَغْفِرُهُ اللَّهُ عَزَّ وَ جَلَّ فَظُلْمُ الرَّجُلِ نَفْسَهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ وَ أَمَّا الظُّلْمُ الَّذِي لَا يَدَعُهُ اللَّهُ عَزَّ وَ جَلَّ فَالْمُدَايَنَةُ بَيْنَ الْعِبَادِ
As for the injustice which Allahazwj Mighty and Majestic does not Forgive, it is the Shirk (association with Allah-azwj; and as for the injustice which Allah-azwj Mighty and Majestic does Forgive, it is injustice of the man (to) himself (sin) in what is between him and Allah-azwj Mighty and Majestic; and as for the injustice which Allah-azwj Mighty and Majestic does not Leave, it is the debts between the servants.
وَ قَالَ ع مَا يَأْخُذُ الْمَظْلُومُ مِنْ دِينِ الظَّالِمِ أَكْثَرُ مِمَّا يَأْخُذُ الظَّالِمُ مِنْ دُنْيَا الْمَظْلُومِ.
And he-asws said: ‘What the oppressed one takes from the religion of the oppressors is more than what the oppressor takes from the world of the oppressed’’.[98]
ل، الخصال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ إِلَى قَوْلِهِ بَيْنَ الْعِبَادِ.
(The book) ‘Al-Khisaal’ – Majaylawiya, from his uncle, from Al-Barqy, from his father, from Haroun Bin Al-Jaham – up to his-asws words: ‘Between the servants’’.[99]
16- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ كَانَ عَلِيٌّ ع يَقُولُ الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ عَلَيْهِ وَ الرَّاضِي بِهِ شُرَكَاءُ ثَلَاثَةٌ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Ali-asws had said: ‘The worker with the injustice, and the one assisting upon it, and the one satisfied with it are three participants’’.[100]
17- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُبْغِضُ الشَّيْخَ الْجَاهِلَ وَ الْغَنِيَّ الظَّلُومَ وَ الْفَقِيرَ الْمُخْتَالَ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqa,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Allah-azwj Blessed and Exalted Hates the ignorant old man, and the unjust rich one, and the priding poor one’’.[101]
18- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ عُقْبَةَ عَنْ سَمَاعَةَ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الظُّلْمُ فِي الدُّنْيَا هُوَ الظُّلُمَاتُ فِي الْآخِرَةِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ibn Fazzal, from Ali Bin Uqbah, from Sama’at, from Abdullah Bin Suleyman,
‘From Abu Ja’far-asws having said: ‘The injustice in the world, it is the darkness(es) in the Hereafter’’.[102]
19- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَبْدِ اللَّهِ الْحَجَّالِ عَنْ غَالِبِ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنَّ رَبَّكَ لَبِالْمِرْصادِ قَالَ قَنْطَرَةٌ عَلَى الصِّرَاطِ لَا يَجُوزُهَا عَبْدٌ بِمَظْلِمَةٍ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Abdullah Al Hajjal, from Ghalib Bin Muhammad, from one who mentioned it,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: Surely, your Lord is Ever-watchful [89:14]. He-asws said: ‘There is an archway at the Bridge, no servant will cross it being with a grievance (of someone against him)’’.[103]
20- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ عِزَّتِي وَ جَلَالِي- لَا أُجِيبُ دَعْوَةَ مَظْلُومٍ دَعَانِي فِي مَظْلِمَةٍ ظُلِمَهَا وَ لِأَحَدٍ عِنْدَهُ مِثْلُ تِلْكَ الْمَظْلِمَةِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ali Bin Isa, from Ali Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘Allah-azwj Mighty and Majestic Says: “By My-azwj Might and My-azwj Majestic: I-azwj will not Answer a supplication of an oppressed one who supplicates to Me-azwj regarding a grievance he is being oppressed with while there is a grievance with him for anyone else similar to that!”’[104]
21- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ ع قَالَ: يَأْخُذُ الْمَظْلُومُ مِنْ دِينِ الظَّالِمِ أَكْثَرَ مِمَّا يَأْخُذُ الظَّالِمُ مِنْ دُنْيَا الْمَظْلُومِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Abat, from Ibn Sinan, from Abu Khalid Al Qammat,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his-asws father-asws having said: ‘The oppressed takes more from the religion of the oppressor than what the oppressor takes from the world of the oppressed’’.[105]
22- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنِ ابْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا أَحَدٌ يَظْلِمُ بِمَظْلِمَةٍ إِلَّا أَخَذَهُ اللَّهُ بِهَا فِي نَفْسِهِ وَ مَالِهِ فَأَمَّا الظُّلْمُ الَّذِي بَيْنَهُ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا تَابَ غَفَرَ اللَّهُ لَهُ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Ibn Uzina, from Zurara
‘From Abu Ja’far-asws having said: ‘There is no one oppressing with a grievance except Allah‑azwj will Seize him for it regarding his self and his wealth. As for the injustice which is between him and Allah-azwj Mighty and Majestic, when he repents, Allah-azwj will Forgive (his sin) for him’’.[106]
23- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ أَبِي الْقَاسِمِ عَنْ عُثْمَانَ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْأَرْقَطِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ ع قَالَ: مَنِ ارْتَكَبَ أَحَداً بِظُلْمٍ بَعَثَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ مَنْ يَظْلِمُهُ بِمِثْلِهِ أَوْ عَلَى وُلْدِهِ أَوْ عَلَى عَقِبِهِ مِنْ بَعْدِهِ.
(The book) ‘Sawab Al Amaal’ – My father, from Sa’ad, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Abu Al Qasim, from Usman Bin Abdullah, from Muhammad Bin Abdullah Al Arqat,
‘From Ja’far-asws Bin Muhammad-asws having said: ‘One who does an injustice to anyone, Allah‑azwj Mighty and Majestic will Send someone upon him who would oppress him with similar to it, or upon his children, or upon his posterity from after him’’.[107]
24- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنْ حَمَّادٍ عَنْ رِبْعِيٍّ عَنِ الْفُضَيْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ أَكَلَ مِنْ مَالِ أَخِيهِ ظُلْماً وَ لَمْ يَرُدَّهُ عَلَيْهِ أَكَلَ جَذْوَةً مِنَ النَّارِ يَوْمَ الْقِيَامَةِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Hammad, from Rabie, from Al Fuzeyl who said,
‘Abu Abdullah-asws said: ‘One who consumes from the wealth of his brother unjustly and does not return it to him, will eat an ember of fire on the Day of Qiyamah’’.[108]
25- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ عَلِيٌّ صَلَوَاتُ اللَّهِ عَلَيْهِ إِنَّمَا خَافَ الْقِصَاصَ مَنْ كَفَّ عَنْ ظُلْمِ النَّاسِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from his father, from Haroun Bin Al Jahm, from Hafs Bin Umar,
‘From Abu Abdullah-asws having said: ‘Ali-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘But rather, (if) one fears the retaliation, one should refrain from oppressing the people’’.[109]
26- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ حُسَيْنِ بْنِ عُثْمَانَ وَ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُبْغِضُ الْغَنِيَّ الظَّلُومَ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Ibn Abu Umeyr, from Husayn Bin Usman and Muhammad Bin Abu Hamz,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Hates the rich oppressor’’.[110]
27- ثو، ثواب الأعمال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ ظَلَمَ أَحَداً فَفَاتَهُ فَلْيَسْتَغْفِرِ اللَّهَ عَزَّ وَ جَلَّ لَهُ فَإِنَّهُ كَفَّارَةٌ لَهُ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who oppresses anyone, so he loses him (he dies), let him seek Forgiveness of Allah-azwj Mighty and Majestic, for it would be an expiation for him’’.[111]
28- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْبَطَائِنِيِّ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا انْتَصَرَ اللَّهُ مِنْ ظَالِمٍ إِلَّا بِظَالِمٍ وَ ذَلِكَ قَوْلُهُ عَزَّ وَ جَلَ وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً.
(The book) Sawaab Al Amaal’ – My father, from Sa’ad, from Al Yaqteeny, from Ibrahim Bin Abdul Hameed, from Al Batainy, from Abu Baseer who said,
‘Allah-azwj does not let an oppressor be conquered except by an oppressor, and that is Word of the Mighty and Majestic: And like that We Cause some of the unjust ones to be ruled the others [6:129]’’.[112]
29- سن، المحاسن أَبِي رَفَعَهُ قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع صَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ فَأَثْنَى عَلَيْهِ ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ إِنَّ الذُّنُوبَ ثَلَاثَةٌ ثُمَّ أَمْسَكَ
(The book) ‘Al Mahasin’ – Abu Rafie said,
‘Amir Al-Momineen-asws ascended the pulpit. He-asws praised Allah-azwj, extolling upon Him-azwj, then said: ‘O you people! The sins are three (types)!’ Then he withheld.
فَقَالَ لَهُ حَبَّةُ الْعُرَنِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ قُلْتَ الذُّنُوبُ ثَلَاثَةٌ ثُمَّ أَمْسَكْتَ
Habbat Al-Urany said to him-asws, ‘O Amir Al-Momineen-asws! You-asws said the sins are three, then you-asws withheld?’
فَقَالَ لَهُ مَا ذَكَرْتُهَا إِلَّا وَ أَنَا أُرِيدُ أَنْ أُفَسِّرَهَا وَ لَكِنَّهُ عَرَضَ لِي بُهْرٌ حَالَ بَيْنِي وَ بَيْنَ الْكَلَامِ نَعَمْ الذُّنُوبُ ثَلَاثَةٌ فَذَنْبٌ مَغْفُورٌ وَ ذَنْبٌ غَيْرُ مَغْفُورٍ وَ ذَنْبٌ نَرْجُو لِصَاحِبِهِ وَ نَخَافُ عَلَيْهِ
He-asws said to him: ‘I-asws did not mention it except and I-asws had intended to interpret it, but a dazzle presented to me-asws being a barrier between me-asws and the speech. Yes, the sins are three – a sin Forgiven, and a sin not Forgiven, and a sin we hope for its sinner and fear upon him’.
قِيلَ يَا أَمِيرَ الْمُؤْمِنِينَ فَبَيِّنْهَا لَنَا
It was said, ‘O Amir Al-Momineen-asws, explain these to us!’
قَالَ نَعَمْ أَمَّا الذَّنْبُ الْمَغْفُورُ فَعَبْدٌ عَاقَبَهُ اللَّهُ تَعَالَى عَلَى ذَنْبِهِ فِي الدُّنْيَا فَاللَّهُ أَحْكَمُ وَ أَكْرَمُ أَنْ يُعَاقِبَ عَبْدَهُ مَرَّتَيْنِ
He-asws said: ‘Yes. As for the Forgiven sin, Allah-azwj the Exalted Punishes a servant upon his sin in the world, and Allah-azwj is Wiser and more Benevolent than to Punish His-azwj servant twice (for the same sin in the Hereafter).
وَ أَمَّا الذَّنْبُ الَّذِي لَا يُغْفَرُ فَظُلْمُ الْعِبَادِ بَعْضِهِمْ لِبَعْضٍ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى إِذَا بَرَزَ لِخَلْقِهِ أَقْسَمَ قَسَماً عَلَى نَفْسِهِ
And as for the sin which is not Forgiven, it is injustice of the servants to each other. When Allah-azwj Blessed and Exalted Addressed to His-azwj creatures, He-azwj Vowed a vow unto Himself-azwj.
فَقَالَ وَ عِزَّتِي وَ جَلَالِي لَا يَجُوزُنِي ظُلْمُ ظَالِمٍ وَ لَوْ كَفٌّ بِكَفٍّ وَ لَوْ مَسْحَةٌ بِكَفٍّ وَ نَطْحَةٌ مَا بَيْنَ الشَّاةِ الْقَرْنَاءِ إِلَى الشَّاةِ الْجَمَّاءِ فَيَقْتَصُّ اللَّهُ لِلْعِبَادِ بَعْضِهِمْ مِنْ بَعْضٍ حَتَّى لَا يَبْقَى لِأَحَدٍ عِنْدَ أَحَدٍ مَظْلِمَةٌ ثُمَّ يَبْعَثُهُمُ اللَّهُ إِلَى الْحِسَابِ
He-azwj Said: ‘By My-azwj Might and My-azwj Majesty! No injustice of an oppressor will get past Me-azwj, even if a palm with a palm, and even if a touch with a palm, and butting what is between the sheep horns to the copulating sheep. Allah-azwj will retaliate for the servants, some of them from others, until there does not remain any grievance for anyone, then He-azwj will Resurrect them to the Reckoning.
وَ أَمَّا الذَّنْبُ الثَّالِثُ فَذَنْبٌ سَتَرَهُ اللَّهُ عَلَى عَبْدِهِ وَ رَزَقَهُ التَّوْبَةَ فَأَصْبَحَ خَاشِعاً مِنْ ذَنْبِهِ رَاجِياً لِرَبِّهِ فَنَحْنُ لَهُ كَمَا هُوَ لِنَفْسِهِ نَرْجُو لَهُ الرَّحْمَةَ وَ نَخَافُ عَلَيْهِ الْعِقَابَ.
And as for the third sin, it is a sin Allah-azwj Veils upon His-azwj servant and Graces him the repentance, so he becomes fearing from his sin, hoping to his Lord-azwj (to be forgiven). So we are for him just as he is for himself. We are hoping for the Mercy for him and we fear the Punishment upon him’’.[113]
30- سن، المحاسن مُحَمَّدُ بْنُ عَلِيٍّ عَنِ ابْنِ سِنَانٍ عَنْ يُونُسَ بْنِ ظَبْيَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع يَا يُونُسُ مَنْ حَبَسَ حَقَّ الْمُؤْمِنِ أَقَامَهُ اللَّهُ يَوْمَ الْقِيَامَةِ خَمْسَمِائَةِ عَامٍ عَلَى رِجْلَيْهِ حَتَّى يَسِيلَ مِنْ عَرَقِهِ أَوْدِيَةٌ وَ يُنَادِي مُنَادٍ مِنْ عِنْدِ اللَّهِ هَذَا الظَّالِمُ الَّذِي حَبَسَ عَنِ اللَّهِ حَقَّهُ
(The book) ‘Al Mahasin’ – Muhammad Bin Ali, from Ibn Sinan, from Yunus Bin Zabyan who said,
‘Abu Abdullah-asws said: ‘O Yunus! One who withholds the right of a Momin, Allah-azwj will Make him stand on the Day of Qiyamah for five hundred years upon his legs, until a torrent flows from his sweat, and a caller will call out from the Presence of Allah-azwj: ‘This is the oppressor who withheld from Allah-azwj His-azwj Right!’
قَالَ فَيُوَبَّخُ أَرْبَعِينَ يَوْماً ثُمَّ يُؤْمَرُ بِهِ إِلَى النَّارِ.
He-asws said: ‘He will be rebuked for forty days, then he will be Commanded with to the Fire’’.[114]
31- سن، المحاسن فِي رِوَايَةِ الْمُفَضَّلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع أَيُّمَا مُؤْمِنٍ حَبَسَ مُؤْمِناً عَنْ مَالِهِ وَ هُوَ يَحْتَاجُ إِلَيْهِ لَمْ يَذُقْ وَ اللَّهِ مِنْ طَعَامِ الْجَنَّةِ وَ لَا يَشْرَبُ مِنَ الرَّحِيقِ الْمَخْتُومِ.
(The book) ‘Al Mahasin’ – In a report by Al Mufazzal who said,
‘Abu Abdullah-asws said: ‘Whichever Momin withholds a Momin from his wealth while he is needy to it, by Allah-azwj, he will not taste from the food of Paradise, nor drink from the Sealed Nectar’’.[115]
32- سن، المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الْجِهَادِ مَنْ أَصْبَحَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ.
(The book) ‘Al Mahasin’ – from Al Sakuni,
‘From Abu Abdullah-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The most superior Jihad is one who comes to a morning not thinking of doing injustice to anyone’’.[116]
33- كِتَابُ الْغَايَاتِ، عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع وَ ذَكَرَ مِثْلَهُ إِلَّا أَنَّ فِيهِ أَعْظَمُ مَكَانَ أَفْضَلُ وَ بَعْدَهُ هَذِهِ التَّتِمَّةَ وَ مَنْ أَصْبَحَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غُفِرَ لَهُ مَا اجْتَرَمَ.
(The book) ‘Kitab Al Gayaat’ – from Al Sakuni,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Ali-asws, and he mentioned similar to it, except in it is (the word) ‘mightiest’ in place of ‘the most superior), and after it is this ending: ‘And the one who comes to a morning not thinking of doing injustice to anyone, would be Forgiven for whatever crime (he had committed)’’.[117]
34- صح، صحيفة الرضا عليه السلام عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ الظُّلْمَ فَإِنَّهُ يُخَرِّبُ قُلُوبَكُمْ.
(The book) ‘Saheefa Al-Reza-asws’, may the greetings be upon him-asws, from his-asws forefathers‑asws having said: ‘Rasool-Allah-saww said: ‘Beware of the injustice, for it will ruin your hearts”.[118]
35- شي، تفسير العياشي عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ ع مُبْتَدِئاً مَنْ ظَلَمَ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ أَوْ عَلَى عَقِبِهِ أَوْ عَلَى عَقِبِ عَقِبِهِ
Tafseer Al Ayyashi – from Abdul A’ala, a slave of the family of Saam who said,
‘Abu Abdullah-asws said initiating: ‘One who oppresses, Allah-azwj will Cause someone to overcome upon him who will oppress him, or upon his posterity, or upon posterity of his posterity’.
قَالَ فَذَكَرْتُ فِي نَفْسِي فَقُلْتُ يَظْلِمُ هُوَ فَيُسَلِّطُ اللَّهُ عَلَى عَقِبِهِ أَوْ عَقِبِ عَقِبِهِ
He (the narrator) said, ‘I thought to myself. I said, ‘For his injustice, Allah-azwj will Cause someone to prevail upon his posterity, or posterity of his posterity?’
فَقَالَ لِي قَبْلَ أَنْ أَتَكَلَّمَ إِنَّ اللَّهَ يَقُولُ- وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً.
He-asws said to me before I could speak: ‘Allah-azwj Says: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, and let them be speaking truthful words [4:9]’’.[119]
36- شي، تفسير العياشي عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع وَ أَبِي عَبْدِ اللَّهِ ع قَالَ: سَأَلْتُهُمَا عَنْ قَوْلِهِ وَ إِذا تَوَلَّى سَعى فِي الْأَرْضِ إِلَى آخِرِ الْآيَةِ فَقَالَ النَّسْلُ الْوَلَدُ وَ الْحَرْثُ الْأَرْضُ
Tafseer Al Ayyashi – from Zurara,
‘From Abu Ja’far-asws and Abu Abdullah-asws, he (the narrator) said, ‘I asked them-asws both about His-azwj Words: And when he turns around, he runs along in the land – Up to end of the Verse (to cause mischief therein and destroy the farm and the lineage; and Allah does not love the mischief [2:205]). He-asws said: ‘The lineage is the child, and the farm is the land’.
وَ قَالَ أَبُو عَبْدِ اللَّهِ الْحَرْثُ الذُّرِّيَّةُ.
And Abu Abdullah-asws said: ‘The ‘farm’ is the offspring’’.[120]
37- شي، تفسير العياشي عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ ع فِي قَوْلِهِ وَ إِذا تَوَلَّى سَعى فِي الْأَرْضِ لِيُفْسِدَ فِيها وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ بِظُلْمِهِ لِسُوءِ سِيرَتِهِ وَ اللَّهُ لا يُحِبُّ الْفَسادَ.
Tafseer Al Ayyashi – From Abu Is’haq Al Sabaie,
‘From Amir Al-Momineen Ali-asws regarding His-azwj Words: And when he turns around, he runs along in the land to cause mischief therein and destroy the farm and the lineage; – by his evil conduct – and Allah does not love the mischief [2:205]’’.[121]
38- شي، تفسير العياشي عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا انْتَصَرَ اللَّهُ مِنْ ظَالِمٍ إِلَّا بِظَالِمٍ وَ ذَلِكَ قَوْلُ اللَّهِ- وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً بِما كانُوا يَكْسِبُونَ.
Tafseer Al Ayyashi – from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Allah-azwj does not let an oppressor be conquered except by an oppressor, and that is Word of the Mighty and Majestic: And like that We Cause some of the unjust ones to be ruled the others due to what they had earned [6:129]’’.[122]
39- م، تفسير الإمام عليه السلام قَالَ قَالَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع فِي قَوْلِهِ تَعَالَى- فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَ الْحِجارَةُ يَا مَعَاشِرَ شِيعَتِنَا اتَّقُوا اللَّهَ وَ احْذَرُوا أَنْ تَكُونُوا لِتِلْكَ النَّارِ حَطَباً وَ إِنْ لَمْ تَكُونُوا بِاللَّهِ كَافِرِينَ
Tafseer of the Imam (Hassan Al-Askari-asws), may the greetings be upon him-asws, said: ‘Ali Bin Abu Talib-asws regarding Words of the Exalted: O community of our-asws Shias! Fear Allah-azwj and be cautioned from becoming firewood of that Fire, from becoming disbelievers in Allah‑azwj!
فَتَوَقَّوْهَا بِتَوَقِّي ظُلْمِ إِخْوَانِكُمُ الْمُؤْمِنِينَ وَ إِنَّهُ لَيْسَ مِنْ مُؤْمِنٍ ظَلَمَ أَخَاهُ الْمُؤْمِنَ الْمُشَارِكَ لَهُ فِي مُوَالاتِنَا إِلَّا ثَقَّلَ اللَّهُ فِي تِلْكَ النَّارِ سَلَاسِلَهُ وَ أَغْلَالَهُ وَ لَنْ يَكُفَّهُ مِنْهَا إِلَّا شَفَاعَتُنَا وَ لَنْ نَشْفَعَ إِلَى اللَّهِ تَعَالَى إِلَّا بَعْدَ أَنْ نَشْفَعَ لَهُ فِي أَخِيهِ الْمُؤْمِنِ فَإِنْ عَفَا شَفَعْنَا وَ إِلَّا طَالَ فِي النَّارِ مَكْثُهُ.
Therefore, save yourselves by guarding from oppressing your Momineen brothers, and surely there is no Momin who oppresses his Momin brother, the participant of his in our-asws Wilayah, except Allah-azwj will Weigh him down in that Fire, his chain and his shackles, and he will never be reprieved from it except by our-asws intercession, and we-asws will never intercede to Allah-azwj the Exalted except after his Momin brother intercedes for him. If he were to forgive, we-asws shall intercede, or else his stay in the Fire will be prolonged’’.[123]
40- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَ وَ إِذْ أَخَذْنا مِيثاقَكُمْ لا تَسْفِكُونَ دِماءَكُمْ وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ ثُمَّ أَقْرَرْتُمْ وَ أَنْتُمْ تَشْهَدُونَ-
Tafseer of the Imam-asws, may the greetings be upon him-asws – Words of Mighty and Majestic: And when We Took your Covenant: You will not be shedding your blood nor will you be expelling your people out from their houses. Then you accepted and you were testifying. [2:84]
ثُمَّ أَنْتُمْ هؤُلاءِ تَقْتُلُونَ أَنْفُسَكُمْ وَ تُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيارِهِمْ تَظاهَرُونَ عَلَيْهِمْ بِالْإِثْمِ وَ الْعُدْوانِ وَ إِنْ يَأْتُوكُمْ أُسارى تُفادُوهُمْ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْراجُهُمْ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ تَكْفُرُونَ بِبَعْضٍ فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ إِلَّا خِزْيٌ فِي الْحَياةِ الدُّنْيا وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ-
Then you are those who are killing yourselves, and are expelling a group of yours from their houses, backing each other against them with the sins and the aggression. And if they are coming to you as captives, you are ransoming them, and it was Prohibited upon you, their expulsion. Are you believing in part of the Book and disbelieving in a part (of it)? So what is a Recompense of the one from you who does that except disgrace in the life of the world? And on the Day of Judgment he would be Driven to the severe Punishment; and Allah is not heedless from what you are doing. [2:85]
أُولئِكَ الَّذِينَ اشْتَرَوُا الْحَياةَ الدُّنْيا بِالْآخِرَةِ فَلا يُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ يُنْصَرُونَ
They are those who are buying the life of the world with (selling) the Hereafter, so the Punishment would not be Lightened from them nor will they be Helped [2:86].
قَالَ الْإِمَامُ ع وَ إِذْ أَخَذْنا مِيثاقَكُمْ وَ اذْكُرُوا يَا بَنِي إِسْرَائِيلَ حِينَ أَخَذْنَا مِيثَاقَكُمْ عَلَى أَسْلَافِكُمْ وَ عَلَى كُلِّ مَنْ يَصِلُ إِلَيْهِ الْخَبَرُ بِذَلِكَ مِنْ أَخْلَافِهِمُ الَّذِينَ أَنْتُمْ مِنْهُمْ- لا تَسْفِكُونَ دِماءَكُمْ لَا يَسْفِكُ بَعْضُكُمْ دِمَاءَ بَعْضٍ- وَ لا تُخْرِجُونَ أَنْفُسَكُمْ مِنْ دِيارِكُمْ- لَا يُخْرِجُ بَعْضُكُمْ بَعْضاً مِنْ دِيَارِهِمْ- ثُمَّ أَقْرَرْتُمْ بِذَلِكَ الْمِيثَاقِ كَمَا أَقَرَّ بِهِ أَسْلَافُكُمْ وَ الْتَزَمْتُمُوهُ كَمَا الْتَزَمُوهُ وَ أَنْتُمْ تَشْهَدُونَ بِذَلِكَ عَلَى أَسْلَافِكُمْ وَ أَنْفُسِكُمْ
The Imam (Hassan Al-Askari-asws) said: ‘And when We Took your Covenant – And recall, O Children of Israel, when We Took your Covenant – i.e., We-azwj Took your Covenant – upon your ancestors, and upon everyone to whom the news arrives from their posterity, those you are from, You will not be shedding your blood – not shedding the blood of each other, nor will you be expelling your people out from their houses – and some of you will not be expelling the others out from their houses, Then you accepted – that Covenant just as your ancestors has accepted it, and you necessitated it just as they had necessitated it, and you were testifying with that upon your ancestors and yourselves.
ثُمَّ أَنْتُمْ مَعَاشِرَ الْيَهُودِ- تَقْتُلُونَ أَنْفُسَكُمْ يَقْتُلُ بَعْضُكُمْ بَعْضاً- وَ تُخْرِجُونَ فَرِيقاً مِنْكُمْ مِنْ دِيارِهِمْ غَضَباً وَ قَهْراً عَلَيْهِمْ- تَظاهَرُونَ عَلَيْهِمْ تَظَاهَرَ بَعْضُكُمْ بَعْضاً عَلَى إِخْرَاجِ مَنْ تُخْرِجُونَهُ مِنْ دِيَارِهِمْ وَ قَتْلِ مَنْ تَقْتُلُونَهُ مِنْهُمْ بِغَيْرِ حَقٍّ- بِالْإِثْمِ وَ الْعُدْوانِ بِالتَّعَدِّي تَتَعَاوَنُونَ وَ تَتَظَاهَرُونَ
Then you – group of Jews, are killing yourselves – some of you killing the others – upon the expulsion of the ones you are expelling from their houses – and are expelling a group of yours from their houses – usurping, and coercing, backing each other against them – backing each other upon the expulsion of the ones you are expelling from their houses, and killing the ones you are killing from them without a right, with the sins and the aggression – with the infringement you are collaborating and backing each other.
وَ إِنْ يَأْتُوكُمْ يَعْنِي هَؤُلَاءِ الَّذِينَ تُخْرِجُونَهُمْ أَيْ تَرُومُونَ إِخْرَاجَهُمْ وَ قَتْلَهُمْ ظُلْماً أَنْ يَأْتُوكُمْ أُسارى قَدْ أَسَرَهُمْ أَعْدَاؤُهُمْ وَ أَعْدَاؤُكُمْ- تُفادُوهُمْ مِنَ الْأَعْدَاءِ بِأَمْوَالِكُمْ- وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْراجُهُمْ أَعَادَ قَوْلَهُ عَزَّ وَ جَلَ إِخْراجُهُمْ وَ لَمْ يَقْتَصِرْ عَلَى أَنْ يَقُولَ وَ هُوَ مُحَرَّمٌ عَلَيْكُمْ لِأَنَّهُ لَوْ قَالَ لَرَأَى أَنَّ الْمُحَرَّمَ إِنَّمَا هُوَ مُفَادَاتُهُمْ
And if they are coming to you – meaning those whom you expelled – if you are viewing their expulsion and their killing as injustice – if they are coming to you as captives, having been captured by your enemies and their enemies you are ransoming them – from the enemies with your wealth, and it was Prohibited upon you, their expulsion. The repetition of His-azwj Words, Mighty and Majestic, their expulsion, and He-azwj did not shorten it Saying and it was Prohibited upon you, because He-azwj, had He-azwj Said that, it would have been viewed that the Prohibition, rather, it was their ransoming.
ثُمَّ قَالَ عَزَّ وَ جَلَ أَ فَتُؤْمِنُونَ بِبَعْضِ الْكِتابِ وَ هُوَ الَّذِي أَوْجَبَ عَلَيْكُمُ الْمُفَادَاةَ وَ تَكْفُرُونَ بِبَعْضٍ وَ هُوَ الَّذِي حَرَّمَ عَلَيْكُمْ قَتْلَهُمْ وَ إِخْرَاجَهُمْ فَقَالَ فَإِذَا كَانَ قَدْ حَرَّمَ الْكِتَابُ قَتْلَ النُّفُوسِ وَ الْإِخْرَاجَ مِنَ الدِّيَارِ كَمَا فَرَضَ فِدَاءَ الْأُسَرَاءِ فَمَا بَالُكُمْ تُطِيعُونَ فِي بَعْضٍ وَ تَعْصُونَ فِي بَعْضٍ كَأَنَّكُمْ بِبَعْضٍ كَافِرُونَ وَ بِبَعْضٍ مُؤْمِنُونَ
Then Allah-azwj Mighty and Majestic Said: Are you believing in part of the Book – and it is which is Obligatory upon you, the ransoming, and disbelieving in a part (of it) – and it is which is Prohibited, killing them and expelling them. He-azwj Said: “So when it was such that the Book Prohibits killing the souls and the expulsion from the houses, just as it Imposes the ransoming of the captives, so what is the matter with you all obeying in part and disobeying in part? It is as if you are disbelieving in part, and believing in part”.
ثُمَّ قَالَ عَزَّ وَ جَلَّ- فَما جَزاءُ مَنْ يَفْعَلُ ذلِكَ مِنْكُمْ يَا مَعْشَرَ الْيَهُودِ- إِلَّا خِزْيٌ ذُلٌ فِي الْحَياةِ الدُّنْيا جِزْيَةٌ تُضْرَبُ عَلَيْهِ وَ يُذَلُّ بِهَا- وَ يَوْمَ الْقِيامَةِ يُرَدُّونَ إِلى أَشَدِّ الْعَذابِ إِلَى جِنْسِ أَشَدِّ الْعَذَابِ يَتَفَاوَتُ ذَلِكَ عَلَى قَدْرِ تَفَاوُتِ مَعَاصِيهِمْ- وَ مَا اللَّهُ بِغافِلٍ عَمَّا تَعْمَلُونَ يَعْمَلُ هَؤُلَاءِ الْيَهُودُ
Then Allah-azwj Mighty and Majestic Said: “ So what is a Recompense of the one from you who does that – O group of Jews, except disgrace – humiliation, in the life of the world – penalty struck upon him, being humiliated by it, and on the Day of Judgment he would be Driven to the severe Punishment – to the variety of severe Punishments, that being varied upon in accordance of their various disobediences, and Allah is not heedless from what you are doing – the doings of these Jews’’.
ثُمَّ وَصَفَهُمْ فَقَالَ عَزَّ وَ جَلَّ- أُولئِكَ الَّذِينَ اشْتَرَوُا الْحَياةَ الدُّنْيا بِالْآخِرَةِ رَضُوا بِالدُّنْيَا وَ حُطَامِهَا بَدَلًا مِنْ نَعِيمِ الْجِنَانِ الْمُسْتَحَقِّ بِطَاعَاتِ اللَّهِ- فَلا يُخَفَّفُ عَنْهُمُ الْعَذابُ وَ لا هُمْ يُنْصَرُونَ- لَا يَنْصُرُهُمْ أَحَدٌ يَرْفَعُ عَنْهُمُ الْعَذَابَ.
Then He-azwj Described them, so the Mighty and Majestic Said: They are those who are buying the life of the world with (selling) the Hereafter – Being pleased with the world and its debris in replacement of the Bliss of the Gardens, deserved with the obedience of Allah-azwj, so the Punishment would not be Lightened from them nor will they be Helped – No one will help them by alleviating the Punishment from them’’.[124]
41- م، تفسير الإمام عليه السلام قَوْلُهُ عَزَّ وَ جَلَّ- وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَياةِ الدُّنْيا إِلَى قَوْلِهِ وَ لَبِئْسَ الْمِهادُ
Tafseer of the Imam (Hassan Al-Askari-asws), may the greetings be upon him-asws – And from the people there is one who astounds you with his speech regarding the life of the world, [2:204] – up to His-azwj Words: and it is an evil habitation [2:206].
قَالَ الْإِمَامُ ع فَلَمَّا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ فِي الْآيَةِ الْمُتَقَدِّمَةِ لِهَذِهِ الْآيَاتِ بِالتَّقْوَى سِرّاً وَ عَلَانِيَةً أَخْبَرَ مُحَمَّداً أَنَّ فِي النَّاسِ مَنْ يُظْهِرُهَا وَ يُسِرُّ خِلَافَهَا وَ يَنْطَوِي عَلَى مَعَاصِي اللَّهِ
The Imam (Hassan Al-Askari-asws) said: ‘When Allah-azwj Mighty and Majestic Commanded in the Verse preceding these Verses with the piety in secret and openly, Informed Muhammad-saww that among the people there is one who displays it, but secretly opposite to it, and implying upon the disobedience of Allah-azwj.
فَقَالَ يَا مُحَمَّدُ- وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَياةِ الدُّنْيا وَ بِإِظْهَارِهِ لَكَ الدِّينَ وَ الْإِسْلَامَ وَ يُزَيِّنُهُ بِحَضْرَتِكَ بِالْوَرَعِ وَ الْإِحْسَانِ- وَ يُشْهِدُ اللَّهَ عَلى ما فِي قَلْبِهِ بِأَنْ يَحْلِفَ لَكَ بِأَنَّهُ مُؤْمِنٌ مُخْلِصٌ مُصَدِّقٌ لِقَوْلِهِ بِعِلْمِهِ-
Thus, He-azwj Said: “O Muhammad-saww! And from the people there is one who astounds you with his speech regarding the life of the world – by his manifesting to you-saww the Religion and Al-Islam, and adorns it in your-saww presence with the devoutness and the good works, and he testifies to Allah upon what is in his heart – by taking oaths to you-saww that he is a Momin, sincere, truthful of his words and his deeds.
وَ إِذا تَوَلَّى عَنْكَ أَدْبَرَ- سَعى فِي الْأَرْضِ لِيُفْسِدَ فِيها وَ يَعْصِي بِالْكُفْرِ الْمُخَالِفِ لِمَا أَظْهَرَ لَكَ وَ الظُّلْمِ الْمُبَايِنِ لِمَا وَعَدَ مِنْ نَفْسِهِ بِحَضْرَتِكَ وَ يُهْلِكَ الْحَرْثَ بِأَنْ يُحْرِقَهُ أَوْ يُفْسِدَهُ- وَ النَّسْلَ بِأَنْ يَقْتُلَ الْحَيَوَانَاتِ فَيَنْقَطِعَ نَسْلُهُ- وَ اللَّهُ لا يُحِبُّ الْفَسادَ لَا يَرْضَى بِهِ وَ لَا يَتْرُكُ أَنْ يُعَاقِبَ عَلَيْهِ
And when he turns around – away from you-saww, departing, he runs along in the land to cause mischief therein – disobeying with the Kufr, the opposite to what he is manifesting to you-saww, and the open injustice to what he promised from himself in your-saww presence, and destroy the farm – by his burning it down or spoiling it, and the lineage – by his killing the animals, so he cuts off its lineage, and Allah does not love the mischief [2:205] – not Pleased with it, nor would He-azwj Leave Punishing over it.
وَ إِذا قِيلَ لَهُ اتَّقِ اللَّهَ لِهَذَا الَّذِي يُعْجِبُكَ قَوْلُهُ اتَّقِ اللَّهَ وَ دَعْ سُوءَ صَنِيعِكَ أَخَذَتْهُ الْعِزَّةُ بِالْإِثْمِ الَّذِي هُوَ مُحْتَقِبُهُ فَيَزْدَادُ إِلَى شَرِّهِ شَرّاً وَ يُضِيفُ إِلَى ظُلْمِهِ ظُلْماً- فَحَسْبُهُ جَهَنَّمُ جَزَاءً لَهُ عَلَى سُوءِ فِعْلِهِ وَ عَذَاباً- وَ لَبِئْسَ الْمِهادُ تَمْهِيدُهَا وَ يَكُونُ دَائِماً فِيهَا
And when it is said to him – to this one who is astounding you-saww with his words, ‘Fear Allah’ – and leave your evil works, pride seizes him with the sin – the one who is masking (himself), and it increases more evil to his evil, and adds more injustice to his injustice. So Hell would suffice him – as a Recompense for him upon his evil deeds, and as a Punishment. And it is an evil habitation [2:206] – he would inhabit it, and he would happen to be forever in it’’.
قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع ذَمَّ اللَّهُ تَعَالَى هَذَا الظَّالِمَ الْمُعْتَدِيَ مِنَ الْمُخَالِفِينَ وَ هُوَ عَلَى خِلَافِ مَا يَقُولُ منطوي [مُنْطَوٍ] وَ الْإِسَاءَةِ إِلَى الْمُؤْمِنِينَ مُضْمِرٌ فَاتَّقُوا اللَّهَ عِبَادَ اللَّهِ وَ إِيَّاكُمْ وَ الذُّنُوبَ الَّتِي قَلَّ مَا أَصَرَّ عَلَيْهَا صَاحِبُهَا إِلَّا أَدَّاهُ إِلَى الْخِذْلَانِ الْمُؤَدِّي إِلَى الْخُرُوجِ عَنْ وَلَايَةِ مُحَمَّدٍ ص وَ الطَّيِّبِينَ مِنْ آلِهِمَا وَ الدُّخُولِ فِي مُوَالاةِ أَعْدَائِهِمَا
Ali Bin Al-Husayn-asws said: ‘Allah-azwj the Exalted Condemned this oppressor, the aggressor from the adversaries, and he is at odds esoterically to what he is saying, and an offender to the Momineen implied (in the Verse). Therefore fear Allah-azwj, servants of Allah-azwj, the pretenders of having our-asws love, and beware of the sins which its perpetrator persists upon which would lead him to the abandonment leading to the exiting from the Wilayah of Muhammad-saww and Ali-asws, and the goodly ones from their-asws Progeny-asws, and the entering into the friendship of their-asws enemies.
فَإِنَّ مَنْ أَصَرَّ عَلَى ذَلِكَ فَأَدَّاهُ خِذْلَانُهُ إِلَى الشَّقَاءِ الْأَشْقَى مِنْ مُفَارَقَةِ وَلَايَةِ سَيِّدِ أُولِي النُّهَى فَهُوَ مِنْ أَخْسَرِ الْخَاسِرِينَ
The one who persists upon that, his abandonment would lead him to the wretchedness, separating him from the Wilayah of the Chief of the highest intellectuals, and he would be from the most loser of the losers’.
قَالُوا يَا ابْنَ رَسُولِ اللَّهِ وَ مَا الذُّنُوبُ الْمُؤَدِّيَةُ إِلَى الْخِذْلَانِ الْعَظِيمِ
They said, ‘O son-asws of Rasool-Allah-saww! And what are the sins leading to the great abandonment?’
قَالَ ظُلْمُكُمْ لِإِخْوَانِكُمُ الَّذِينَ هُمْ لَكُمْ فِي تَفْضِيلِ عَلِيٍّ ع وَ الْقَوْلِ بِإِمَامَتِهِ وَ إِمَامَةِ مَنِ انْتَجَبَهُ مِنْ ذُرِّيَّتِهِ مُوَافِقُونَ وَ مُعَاوَنَتُكُمُ النَّاصِبِينَ عَلَيْهِمْ
He-asws said: ‘You being unjust to your brethren – those who are compatible for you all in preferring Ali-asws, and the saying with his-asws Imamate and the Imamate of the ones whom Allah-azwj Chose from his-asws offspring, and your supporters against the Nasibis to them-asws.
وَ لَا تَغْتَرُّوا بِحِلْمِ اللَّهِ عَنْكُمْ وَ طُولِ إِمْهَالِهِ لَكُمْ فَتَكُونُوا كَمَنْ قَالَ اللَّهُ تَعَالَى- كَمَثَلِ الشَّيْطانِ إِذْ قالَ لِلْإِنْسانِ اكْفُرْ فَلَمَّا كَفَرَ قالَ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخافُ اللَّهَ رَبَّ الْعالَمِينَ
And do not be deluded by the Forbearance of Allah-azwj from you all and the prolongation of His-azwj Respite for you, for you would become like the one for whom Allah-azwj Mighty and Majestic Says: Like the example of Satan when he says to the human, ‘Disbelieve!’ but when he does disbelieve, he says: ‘I am disavowed from you; I fear Allah, the Lord of the Worlds’. [59:16].
كَانَ هَذَا رَجُلٌ فِيمَنْ كَانَ قَبْلَكُمْ فِي زَمَانِ بَنِي إِسْرَائِيلَ يَتَعَاطَى الزُّهْدَ وَ الْعِبَادَةَ وَ قَدْ كَانَ قِيلَ لَهُ أَفْضَلُ الزُّهْدِ الزُّهْدُ فِي ظُلْمِ إِخْوَانِكَ الْمُؤْمِنِينَ بِمُحَمَّدٍ وَ عَلِيٍّ صَلَوَاتُ اللَّهِ عَلَيْهِمَا وَ الطَّيِّبِينَ مِنْ آلِهِمَا وَ إِنَّ أَشْرَفَ الْعِبَادَةِ خِدْمَتُكَ إِخْوَانَكَ الْمُؤْمِنِينَ الْمُوَافِقِينَ لَكَ عَلَى تَفْضِيلِ سَادَةِ الْوَرَى مُحَمَّدٍ الْمُصْطَفَى ص وَ عَلِيٍّ الْمُرْتَضَى ع وَ الْمُنْتَجَبِينَ الْمُخْتَارِينَ لِلْقِيَامِ بِسِيَاسَةِ الْوَرَى
It was so that this man (called Barseesa) was among the ones who were before you, during the time of the Children of Israel. He was performing the ascetism and the worship, and it had been said to him, ‘The most superior of the abstentions, is the abstaining in being unjust to your brethren, the believers with Muhammad-saww and Ali-asws, and the goodly ones from their-asws Progeny-asws, and that the most noble of the worships is your serving your Momineen brethren, the ones compatible to you upon preferring the Chief of the devout ones, Muhammad-saww, the Chosen one (الْمُصْطَفَى), and Ali-asws, the Appointed one (الْمُرْتَضَى), and the ones Chosen, Selected for the establishment of the affairs of the devoutness.
فَعُرِفَ الرَّجُلُ بِمَا كَانَ يُظْهِرُ مِنَ الزُّهْدِ فَكَانَ إِخْوَانُهُ الْمُؤْمِنُونَ يُودِعُونَهُ فَيَدَّعِي فِيهَا أَنَّهَا سُرِقَتْ وَ يَفُوزُ بِهَا وَ إِذَا لَمْ يُمْكِنْهُ دَعْوَى السَّرِقَةِ جَحَدَهَا وَ ذَهَبَ بِهَا:
The man was well known with what he displayed from the ascetism, and it was so that his Momineen brethren would entrust (wealth with) him, but he would claim with it that these have been stolen and he would succeed with it. And when he was not able to claim the theft, he would reject it and go away with it.
وَ مَا زَالَ هَكَذَا وَ الدَّعَاوِي لَا تُقْبَلُ فِيهِ وَ الظُّنُونُ تُحْسَنُ بِهِ وَ يُقْتَصَرُ مِنْهُ عَلَى أَيْمَانِهِ الْفَاجِرَةِ إِلَى أَنْ خَذَلَهُ اللَّهُ فَوُضِعَتْ عِنْدَهُ جَارِيَةٌ مِنْ أَجْمَلِ النَّاسِ قَدْ جُنَّتْ لِيُرْقِيَهَا بِرُقْيَةٍ فَتَبْرَأَ أَوْ يُعَالِجَهَا بِدَوَاءٍ فَحَمَلَهُ الْخِذْلَانُ عِنْدَ غَلَبَةِ الْجُنُونِ عَلَيْهَا عَلَى وَطْئِهَا فَأَحْبَلَهَا
And it did not cease to be like that, and he did not face any disputes with regards to it, and they used to think good with him and were limited from him upon his mischievous belief – until such time as Allah-azwj the Exalted Abandoned him. There was placed with him a girl, from the most beautiful of the women, who had become insane, for him to be reciting the incantations so she could be cured, or he could treat her with some medication. So the Abandonment (from Allah-azwj) carried him upon his craziness over her, upon sleeping with her, and impregnating her.
فَلَمَّا اقْتَرَبَ وَضْعُهَا جَاءَ الشَّيْطَانُ فَأَخْطَرَ بِبَالِهِ أَنَّهَا تَلِدُ وَ تُعْرَفُ بِالزِّنَا بِهَا فَتُقْتَلُ فَاقْتُلْهَا وَ ادْفِنْهَا تَحْتَ مُصَلَّاكَ فَقَتَلَهَا وَ دَفَنَهَا وَ طَلَبَهَا أَهْلُهَا فَقَالَ زَادَ بِهَا جُنُونُهَا فَمَاتَتْ
When (the time for) her giving birth came near, Satan-la came and cautioned in his mind, ‘If she were to give birth and the adultery would be known with her, you would be killed. Therefore kill her and bury her under your prayer place’. So he killed her and buried her, and her family came seeking, but he said, ‘Her madness increased with her, so she died (from it)’.
فَاتَّهَمُوهُ وَ حَفَرُوا تَحْتَ مُصَلَّاهُ فَوَجَدُوهَا مَقْتُولَةً مَدْفُونَةً حُبْلَى مُقْرِبَةً فَأَخَذُوهُ وَ انْضَافَ إِلَى هَذِهِ الْخَطِيئَةِ دَعَاوِي الْقَوْمِ الْكَثِيرِ الَّذِينَ جَحَدَهُمْ فَقَوِيَتْ عَلَيْهِ التُّهَمَةُ وَ ضُويِقَ فَاعْتَرَفَ عَلَى نَفْسِهِ بِالْخَطِيئَةِ بِالزِّنَا بِهَا وَ قَتْلِهَا فَمُلِئَ ظَهْرُهُ وَ بَطْنُهُ سِيَاطاً وَ صُلِبَ عَلَى شَجَرَةٍ
They accused him, and they dug under his praying place, and they found her killed, buried, and pregnant, close to giving birth. They seized him and supplemented to this sin, the numerous claims of the people, those whom he had rejected. The accusations against him strengthened and the way out became constricted upon him, so he acknowledged upon himself with the sin of adultery with her and killing her. They flogged his belly and his back and crucified him upon a tree.
فَجَاءَ بَعْضُ شَيَاطِينِ الْإِنْسِ وَ قَالَ لَهُ مَا الَّذِي أَغْنَى عَنْكَ عِبَادَةُ مَنْ كُنْتَ تَعْبُدُهُ وَ مُوَالاةُ مَنْ كُنْتَ تُوَالِيهِ مِنْ مُحَمَّدٍ وَ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ آلِهِمَا ع الَّذِينَ زَعَمُوا أَنَّهُمْ فِي الشَّدَائِدِ أَنْصَارُكَ وَ فِي الْمُلِمَّاتِ أَعْوَانُكَ
One of the satans-la of the humans (a mischief maker) came and said to him, ‘What is what which availed you from worshipping the One-azwj Whom you were worshipping, and the Wilayah of the one whom you befriended, from Muhammad-saww and Ali-asws, and the goodly from their-asws Progeny-asws, those whom you claimed that they-asws would be your helpers during the difficulties, and during the calamities, they-asws would be assisting you?
ذَهَبَ مَا كُنْتَ تَأْمَلُ هَبَاءً مَنْثُوراً وَ انْكَشَفَتْ أَحَادِيثُهُمْ لَكَ وَ إِطَاعَتُكَ إِيَّاهُمْ مِنْ أَعْظَمِ الْغُرُورِ وَ أَبْطَلِ الْأَبَاطِيلِ وَ أَنَا الْإِمَامُ الَّذِي كُنْتَ تُدْعَى إِلَيْهِ وَ صَاحِبُ الْحَقِّ الَّذِي كُنْتَ تَدُلُّ عَلَيْهِ وَ قَدْ كُنْتَ بِاعْتِقَادِ إِمَامَةِ غَيْرِي مِنْ قَبْلُ مَغْرُوراً
And it has gone away, what you used to work, like floating dust, and their-asws conversations have been exposed to you, and your longing for them-asws is from the greatest of deceptions, and the most false of the falsehoods. And I am the imam whom you should be calling to, and the owner of the truth which you used to point upon, and it has been so that the belief in the imamate of others from before was a deception.
فَإِنْ أَرَدْتَ أَنْ أُخَلِّصَكَ مِنْ هَؤُلَاءِ وَ أَذْهَبَ بِكَ إِلَى بِلَادِنَا- وَ أَجْعَلَكَ هُنَالِكَ رَئِيساً سَيِّداً فَاسْجُدْ لِي عَلَى خَشَبَتِكَ هَذِهِ سَجْدَةَ مُعْتَرِفٍ بِأَنِّي أَنَا الْمَالِكُ لِإِنْقَاذِكَ لِأُنْقِذَكَ
Thus, if you want that I should finish you off from them (people), and go with you to a distant city and make you a leader, a chief, then do Sajdah to me upon this wood of yours, a Sajdah of acknowledgment, that I am the king to save you and spare you’.
فَغَلَبَ عَلَيْهِ الشَّقَاءُ وَ الْخِذْلَانُ فَاعْتَقَدَ قَوْلَهُ وَ سَجَدَ لَهُ ثُمَّ قَالَ أَنْقِذْنِي
The wretchedness overcame upon him, and the Abandonment, and he believed his words and performed a Sajdah to him, then said, ‘Save me!’
فَقَالَ لَهُ إِنِّي بَرِيءٌ مِنْكَ إِنِّي أَخافُ اللَّهَ رَبَّ الْعالَمِينَ وَ جَعَلَ يَسْخَرُ وَ يَطْنِزُ وَ تَحَيَّرَ الْمَصْلُوبُ وَ اضْطَرَبَ عَلَيْهِ اعْتِقَادُهُ وَ مَاتَ بِأَسْوَإِ عَاقِبَةٍ فَذَلِكَ الَّذِي أَدَّاهُ إِلَى هَذَا الْخِذْلَانِ.
But he said to him, ‘‘I am disavowed from you; I fear Allah, the Lord of the Worlds’. [59:16], and he went on mocking and chiding him. And the crucified one was confused and beseeched upon him of his belief, and he died with an evil ending. Thus, that is the one who invites to this Abandonment’’.[125]
42- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص مَنْ ظَلَمَ أَحَداً فَفَاتَهُ فَلْيَسْتَغْفِرِ اللَّهَ لَهُ فَإِنَّهُ كَفَّارَةٌ.
(The book) ‘Jamie Al Akhbar –
‘Rasool-Allah-saww said: ‘One who oppresses anyone, so he loses him (he dies), let him seek Forgiveness of Allah-azwj for him, for it is an expiation’’.[126]
وَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا انْتَصَرَ اللَّهُ مِنْ ظَالِمٍ إِلَّا بِظَالِمٍ وَ ذَلِكَ قَوْلُهُ تَعَالَى- وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً بِما كانُوا يَكْسِبُونَ.
And from Abu Abdullah-asws having said: ‘Allah-azwj does not let an oppressor be conquered except by an oppressor, and that is Word of the Mighty and Majestic: And like that We Cause some of the unjust ones to be ruled the others due to what they had earned [6:129]’’.[127]
وَ عَنِ ابْنِ عَبَّاسٍ قَالَ: أَوْحَى اللَّهُ عَزَّ وَ جَلَّ إِلَى دَاوُدَ ع قُلْ لِلظَّالِمِينَ لَا يَذْكُرُونَنِي فَإِنَّهُ حَقّاً عَلَيَّ أَنْ أَذْكُرَ مَنْ ذَكَرَنِي وَ إِنَّ ذِكْرِي إِيَّاهُمْ أَنْ أَلْعَنَهُمْ.
And from Ibn Abbas who said,
‘Allah-azwj Mighty and Majestic Said to Dawood-as: “Say to the oppressors not to mention Me‑azwj, for it is a right upon that I-azwj Mention the one who mentions Me-azwj, and My-azwj Mentioning them would be Cursing them!”’[128]
43- ختص، الإختصاص سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّ ذَنْبٍ أَعْجَلُ عُقُوبَةً لِصَاحِبِهِ
(The book) ‘Al Ikhtisaas’ –
‘Amir Al-Momineen-asws was asked, ‘Which sin is quickest in drawing Punishment to its committer?’
فَقَالَ مَنْ ظَلَمَ مَنْ لَا نَاصِرَ لَهُ إِلَّا اللَّهُ وَ جَاوَرَ النِّعْمَةَ بِالتَّقْصِيرِ وَ اسْتَطَالَ الْبَغْيَ عَلَى الْفَقِيرِ.
He-asws said: ‘One who oppressing someone not having any helper for him except Allah-azwj, and he adjoins the bounty with the derogation, and extends the rebellion upon the poor one’’.[129]
44- ختص، الإختصاص عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ ظَلَمَ أَحَداً فَفَاتَهُ فَلْيَسْتَغْفِرِ اللَّهَ لَهُ فَإِنَّهُ كَفَّارَةٌ لَهُ.
(The book) ‘Al Ikhtisaas’ –
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who oppresses someone, so he loses him (he dies), let him seek Forgiveness of Allah-azwj for him, for it would an expiation (atonement) for him’’.[130]
45- كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ بِإِسْنَادِهِ عَنْ زِيَادٍ الْقَنْدِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: كَفَى الْمُؤْمِنَ مِنَ اللَّهِ نُصْرَةً أَنْ يَرَى عَدُوَّهُ يَعْمَلُ بِمَعَاصِي اللَّهِ.
The book ‘Sifat Al Shia’ of Al Sadouq – by his chain from Ziyad Al Qandy,
‘From Abu Abdullah-asws having said: ‘It suffice the Momin as a Help from Allah-azwj if he sees his enemy working in disobedience of Allah-azwj’’.[131]
46- ين، كتاب حسين بن سعيد و النوادر فَضَالَةُ عَنِ ابْنِ بُكَيْرٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ رَسُولُ اللَّهِ ص يَقُولُ فِي خُطْبَتِهِ سِبَابُ الْمُؤْمِنِ فِسْقٌ وَ قِتَالُهُ كُفْرٌ وَ أَكْلُ لَحْمِهِ مَعْصِيَةُ اللَّهِ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ.
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Fazalah, from Ibn Bukeyr, from Abu Baseer,
‘From Abu Ja’far-asws having said: ‘Reviling the Momin is mischief, and battling him is Kufr, and eating his flesh (backbiting) is disobedience of Allah-azwj, and sanctity of his wealth is like sanctity of his blood’’.[132]
47- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ الْجِهَادِ مَنْ أَصْبَحَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ.
(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 most superior Jihad is one coming to a morning not thinking of oppressing anyone’’.[133]
48- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص أَ لَا أُخْبِرُكُمْ بِخِيارِكُمْ
(The book) ‘Dawaat’ of Al Rawandy –
‘The Prophet-saww said: ‘Shall I-saww inform you all with the best ones of you?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ ص
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ هُمُ الضُّعَفَاءُ الْمَظْلُومُونَ.
He-saww said: ‘They are the weak ones, the oppressed’’.[134]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ ظَلَمَكَ فَقَدْ نَفَعَكَ وَ أَضَرَّ بِنَفْسِهِ.
And Amir Al-Momineen-asws said: ‘One who oppresses you, so he has benefited you and harmed himself’’.[135]
49- نهج، نهج البلاغة قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِلظَّالِمِ الْبَادِي غَداً بِكَفِّهِ عَضَّةٌ.
(The book) ‘Nahj Al Balagah’ –
‘Amir Al-Momineen-asws said: ‘For the oppressor, the initiator, tomorrow he will be biting his hands (out of regret)’’.[136]
وَ قَالَ ع بِئْسَ الزَّادُ إِلَى الْمَعَادِ الْعُدْوَانُ عَلَى الْعِبَادِ.
And he-asws said: ‘Evilest of the provision to the Hereafter is the aggression upon the servants’’.[137]
وَ قَالَ ع يَوْمُ الْمَظْلُومِ عَلَى الظَّالِمِ أَشَدُّ مِنْ يَوْمِ الظَّالِمِ عَلَى الْمَظْلُومِ.
And he-asws said: ‘The day of the oppressed upon the oppressor will be severer than the day of the oppressor upon the oppressed’’.[138]
وَ قَالَ ع مَا ظَفِرَ مَنْ ظَفِرَ الْإِثْمُ بِهِ وَ الْغَالِبُ بِالشَّرِّ مَغْلُوبٌ.
And he-asws said: ‘He has not succeeded, the one whom the sin has succeeded with, and the overcome with the evil, is the one overcome (truly)’’.[139]
وَ قَالَ ع يَوْمُ الْعَدْلِ عَلَى الظَّالِمِ أَشَدُّ مِنْ يَوْمِ الْجَوْرِ عَلَى الْمَظْلُومِ.
And he-asws said: ‘The day of justice upon the oppressor will be severer than the day of tyranny (was) upon the oppressed’’.[140]
وَ قَالَ ع لِلظَّالِمِ مِنَ الرِّجَالِ ثَلَاثُ عَلَامَاتٍ يَظْلِمُ مَنْ فَوْقَهُ بِالْمَعْصِيَةِ وَ مَنْ دُونَهُ بِالْغَلَبَةِ وَ يُظَاهِرُ الظَّلَمَةَ.
And he-asws said: ‘For the oppressor from the men, there are three signs – he oppresses the one above him with the disobedience, and the one below him with the overcoming, and he supports the injustice’’.[141]
وَ قَالَ ع إِذَا رَأَيْتُمْ خَيْراً فَأَعِينُوا عَلَيْهِ وَ إِذَا رَأَيْتُمْ شَرّاً فَاذْهَبُوا عَنْهُ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ يَقُولُ يَا ابْنَ آدَمَ اعْمَلِ الْخَيْرَ وَ دَعِ الشَّرَّ فَإِذَا أَنْتَ جَوَادٌ قَاصِدٌ
And he-asws said: ‘Whenever you see a good deed, assist upon it, and whenever you see an evil deed, then go away from it, for Rasool-Allah-saww had said: ‘O Ibn Adam-as! Work with the good and leave the evil, for you are generous, moderate!
أَلَا وَ إِنَّ الظُّلْمَ ثَلَاثَةٌ فَظُلْمٌ لَا يُغْفَرُ وَ ظُلْمٌ لَا يُتْرَكُ وَ ظُلْمٌ مَغْفُورٌ لَا يُطْلَبُ
Indeed, and the injustices are three – an injustice He-azwj does not Forgive, and an injustice He-azwj does not Leave, and an injustice Forgiven.
فَأَمَّا الظُّلْمُ الَّذِي لَا يُغْفَرُ فَالشِّرْكُ بِاللَّهِ قَالَ اللَّهُ سُبْحَانَهُ إِنَّ اللَّهَ لا يَغْفِرُ أَنْ يُشْرَكَ بِهِ
As for the injustice which He-azwj does not Forgive, it is the Shirk (association) with Allah-azwj. Allah-azwj the Glorious Said: Allah does not Forgive if He is associated with, [4:48].
وَ أَمَّا الظُّلْمُ الَّذِي يُغْفَرُ فَظُلْمُ الْعَبْدِ نَفْسَهُ عِنْدَ بَعْضِ الْهَنَاتِ
And as for the injustice which He-azwj Forgives, it is the servant being unjust to himself (sin) in one of the moments.
وَ أَمَّا الظُّلْمُ الَّذِي لَا يُتْرَكُ فَظُلْمُ الْعِبَادِ بَعْضِهِمْ بَعْضاً الْقِصَاصُ هُنَاكَ شَدِيدٌ لَيْسَ هُوَ جَرْحاً بِاْلمُدَى وَ لَا ضَرْباً بِالسِّيَاطِ وَ لَكِنَّهُ مَا يُسْتَصْغَرُ ذَلِكَ مَعَهُ.
And as for the injustice which He-azwj does not Leave, it is the servants being unjust to each other. The retaliation over there will be severer. It wouldn’t be an injury by the stabbing, nor a strike with the whip, but that would be the belittling with him’’.[142]
وَ قَالَ ع فِي وَصِيَّتِهِ لِابْنِهِ الْحَسَنِ ع ظُلْمُ الضَّعِيفِ أَفْحَشُ الظُّلْمِ.
And he-asws said in his-asws bequest to his-asws son-asws Al-Hassan-asws: ‘Oppressing the weal is the most immoral of the injustices’’.[143]
50- كَنْزُ الْكَرَاجُكِيِّ، رَوَى عَبْدُ اللَّهِ بْنُ سِنَانٍ عَنِ الصَّادِقِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوْحَى اللَّهُ إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ ابْنَ آدَمَ اذْكُرْنِي عِنْدَ غَضَبِكَ أَذْكُرْكَ عِنْدَ غَضَبِي فَلَا أَمْحَقُكَ فِيمَنْ أَمْحَقُ وَ إِذَا ظُلِمْتَ بِمَظْلِمَةٍ فَارْضَ بِانْتِصَارِي لَكَ فَإِنَّ انْتِصَارِي لَكَ خَيْرٌ مِنِ انْتِصَارِكَ لِنَفْسِكَ
(The book) ‘Kanz’ – Al Karajaky – It is reported by Abdullah Bin Sinan,
‘From Al-Sadiq-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj Revealed to a Prophet-as from His-azwj Prophets-as: “Son of Adam-as! Remember Me-azwj during your anger, I-azwj will Remember you during My-azwj Wrath, so I-azwj will not Obliterate you among the ones I-azwj will Obliterate, and when you are oppressed with an injustice, then request My-azwj Help to you, for My-azwj Help to you is better than you helping yourself.
وَ اعْلَمْ أَنَّ الْخُلُقَ الْحَسَنَ يُذِيبُ السَّيِّئَةَ كَمَا يُذِيبُ الشَّمْسُ الْجَلِيدَ وَ أَنَّ الْخُلُقَ السَّيِّئَ يُفْسِدُ الْعَمَلَ كَمَا يُفْسِدُ الْخَلُّ الْعَسَلَ.
And know that the good morals melt the evil deeds just as the sun melts the ice, and the evil morals spoil the deeds just as the vinegar spoils the honey’’.[144]
وَ رُوِيَ أَنَّ فِي التَّوْرَاةِ مَكْتُوباً مَنْ يَظْلِمْ يَخْرَبْ بَيْتُهُ.
And it is reported: ‘It is written in the Torah: ‘One who oppresses ruins his household’’.[145]
وَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ تَعَالَى يُمْهِلُ الظَّالِمَ حَتَّى يَقُولَ أَهْمَلَنِي ثُمَّ إِذَا أَخَذَهُ أَخْذَةً رَابِيَةً.
And Rasool-Allah-saww said: ‘Allah-azwj the Exalted Respites the oppressor until he says, ‘He-azwj Tolerates me!’ Then when He-azwj Seizes him Seizing on a high point’’.[146]
وَ قَالَ ص إِنَّ اللَّهَ تَعَالَى حَمِدَ نَفْسَهُ عِنْدَ هَلَاكِ الظَّالِمِينَ فَقَالَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
And he-saww said: ‘Allah-azwj the Exalted has Praised Himself-azwj at the destruction of the oppressors: So, the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]’’.[147]
وَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَكْبُرَنَّ عَلَيْكَ ظُلْمُ مَنْ ظَلَمَكَ فَإِنَّمَا يَسْعَى فِي مَضَرَّتِهِ وَ نَفْعِكَ وَ لَيْسَ جَزَاءُ مَنْ سَرَّكَ أَنْ تَسُوءَهُ وَ مَنْ سَلَّ سَيْفَ الْبَغْيِ قُتِلَ بِهِ وَ مَنْ حَفَرَ بِئْراً لِأَخِيهِ وَقَعَ فِيهَا وَ مَنْ هَتَكَ حِجَابَ أَخِيهِ انْهَتَكَتْ عَوْرَاتُ بَيْتِهِ بِئْسَ الزَّادُ إِلَى الْمَعَادِ الْعُدْوَانُ عَلَى الْعِبَادِ.
And Amir Al-Momineen-asws said: ‘Do not let it be grievous upon you, an injustice of the one who oppresses you, for rather he has strived in his own harm and has benefitted you; and a recompense of the one who cheers you isn’t that you sadden him; and the one who unsheathes his sword will be killed by it; and the one who digs a well (hole) for his brother will fall into it; and the one who violates a veil of his brother, the shame of his household will be violated; the evilest of the provision to the Hereafter is the aggression upon the servants’’.[148]
وَ قَالَ ع اذْكُرْ عِنْدَ الظُّلْمِ عَدْلَ اللَّهِ فِيكَ وَ عِنْدَ الْقُدْرَةِ قُدْرَةَ اللَّهِ عَلَيْكَ.
And he-asws said: ‘Remember at the injustice, the Justice of Allah-azwj regarding you, and at the power, the Power of Allah-azwj upon you’’.[149]
51- أَعْلَامُ الدِّينِ، قَالَ النَّبِيُّ ص إِنَّ اللَّهَ يُمْهِلُ الظَّالِمَ حَتَّى يَقُولَ قَدْ أَهْمَلَنِي ثُمَّ يَأْخُذُهُ أَخْذَةً رَابِيَةً إِنَّ اللَّهَ حَمِدَ نَفْسَهُ عِنْدَ هَلَاكِ الظَّالِمِينَ فَقَالَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
(The book) ‘A’lam Al Deen’ –
‘The Prophet-saww said: ‘Allah-azwj Respites the oppressor until he says, ‘He-azwj is Tolerating me’. Then He-azwj Seizes him Seizing upon a high point. Allah-azwj has Praised Himself-azwj at the destruction of the oppressors. He-azwj Said: So the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]’’.[150]
52- 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 الظُّلْمُ نَدَامَةٌ.
The book ‘Al Imamah Wa Al Tabsira’ – from Haroun Bin Musa, from Muhammad Bin Musa, from Muhammad Bin Ali Bin Khalaf, from Musa 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 injustice is a regret’’.[151]
53- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ سَعْدِ بْنِ ظَرِيفٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: الظُّلْمُ ثَلَاثَةٌ ظُلْمٌ يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَغْفِرُهُ اللَّهُ وَ ظُلْمٌ لَا يَدَعُهُ اللَّهُ
(The book) ‘Al Kafi’ – From the number, from Al Barqy, from his father, from Haroun Bin Al Jahm, from Al Mufazzal Bin Salih, from Sa’ad Bin Zareyf,
‘From Abu Ja’far-asws having said: ‘The injustices are three – an injustice Allah-azwj Forgives, and an injustice Allah-azwj does not Forgive, and an injustice Allah-azwj does not Leave it.
فَأَمَّا الظُّلْمُ الَّذِي لَا يَغْفِرُهُ فَالشِّرْكُ وَ أَمَّا الظُّلْمُ الَّذِي يَغْفِرُهُ فَظُلْمُ الرَّجُلِ نَفْسَهُ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ وَ أَمَّا الظُّلْمُ الَّذِي لَا يَدَعُهُ فَالْمُدَايَنَةُ بَيْنَ الْعِبَادِ.
As for the injustice which Allah-azwj does not Forgive, it is the Shirk (association); and as for the injustice which He-azwj does Forgive, it is the man being unjust to himself (sin) regarding what is between him and Allah-azwj; and as for the injustice which He-azwj does not Leave it, it is the debts between the servants’’.[152]
54- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ الْحَجَّالِ عَنْ غَالِبِ بْنِ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع فِي قَوْلِ اللَّهِ عَزَّ وَ جَلَ إِنَّ رَبَّكَ لَبِالْمِرْصادِ قَالَ قَنْطَرَةٌ عَلَى الصِّرَاطِ لَا يَجُوزُهَا عَبْدٌ بِمَظْلِمَةٍ.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Al Hajjal, from Ghalib Bin Muhammad, from the one who mentioned it,
‘From Abu Abdullah-asws regarding Words of Allah-azwj Mighty and Majestic: Surely, your Lord is Ever-watchful [89:14]. He-asws said: ‘An archway upon the Bridge. No servant will cross it being with a grievance’’.[153]
بيان
Explanation – (Ahadeeth only)
وَ رُوِيَ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ: مَعْنَاهُ إِنَّ رَبَّكَ قَادِرٌ عَلَى أَنْ يَجْزِيَ أَهْلَ الْمَعَاصِي جَزَاءَهُمْ.
And it is reported from Ali-asws having said: ‘It’s meaning is that your Lord-azwj is Able upon Recompensing the disobedient people of their Recompense’’.
وَ عَنِ الصَّادِقِ ع أَنَّهُ قَالَ: الْمِرْصَادُ قَنْطَرَةٌ عَلَى الصِّرَاطِ- لَا يَجُوزُهَا عَبْدٌ بِمَظْلِمَةِ عَبْدٍ.
And from Al-Sadiq-asws having said: ‘The ‘Mirsad’ (ever-watchful) is an archway upon the Bridge (Siraat). No servant will cross it being with a grievance of a servant’’.
55- كا، الكافي عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ أَصْبَحَ لَا يَنْوِي ظُلْمَ أَحَدٍ غَفَرَ اللَّهُ لَهُ مَا أَذْنَبَ ذَلِكَ الْيَوْمَ مَا لَمْ يَسْفِكْ دَماً أَوْ يَأْكُلْ مَالَ يَتِيمٍ حَرَاماً.
(The book) ‘Al Kafi’ – from Al Ashari – from Muhammad Bin Abdul Jabbar, from Safwan, from Is’haq Bin Ammar who said,
‘Abu Abdullah-asws said: ‘One who comes to a morning not intending to oppress anyone, Allah‑azwj will Forgive for him whatever he sins during that day for as long as he does not shed blood or devours wealth of an orphan prohibitively (unjustly)’’.[154]
56- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ أَبِي نَجْرَانَ عَنْ عَمَّارِ بْنِ حُكَيْمٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ قَالَ: قَالَ أَبُو عَبْدِ اللَّهِ مُبْتَدِئاً مَنْ ظَلَمَ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ أَوْ عَلَى عَقِبِهِ أَوْ عَلَى عَقِبِ عَقِبِهِ
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ibn Abu Najran, from Ammar Bin Hukeym, from Abdul A’ala, a slave of the family of Saam who said,
‘Abu Abdullah-asws said initiatingly: ‘One who oppresses, Allah-azwj will Cause someone to overcome upon him, or upon his posterity, or upon posterity of his posterity’.
قَالَ قُلْتُ هُوَ يَظْلِمُ فَيُسَلِّطُ اللَّهُ عَلَى عَقِبِهِ أَوْ عَلَى عَقِبِ عَقِبِهِ
He (the narrator) said, ‘I said, ‘He oppresses, so Allah-azwj Causes (someone) to prevail upon his posterity or posterity of his posterity!’
فَقَالَ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ- وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعافاً خافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَ لْيَقُولُوا قَوْلًا سَدِيداً.
Allah-azwj Mighty and Majestic Said: And let those fear who, should they leave behind them weakly offspring, would fear upon them, so let them be fearing Allah, and let them be speaking truthful words [4:9]’’.[155]
بيان وَ إِلَى هَذَا الْمَعْنَى يَئُولُ مَا رُوِيَ عَنْ مُوسَى بْنِ جَعْفَرٍ ع قَالَ: إِنَّ اللَّهَ تَعَالَى أَوْعَدَ فِي مَالِ الْيَتِيمِ عُقُوبَتَيْنِ ثِنْتَيْنِ أَمَّا إِحْدَاهُمَا فَعُقُوبَةُ الدُّنْيَا
Explanation (Hadeeth only)
And to this meaning indicates what is reported from Musa Bin Ja’far-asws having said: ‘Allah‑azwj the Exalted has Prepared two Punishments regarding the wealth of orphans. As for one of these, it is Punishment of the world’.
قَوْلُهُ وَ لْيَخْشَ الَّذِينَ لَوْ تَرَكُوا الْآيَةَ قَالَ يَعْنِي بِذَلِكَ لِيَخْشَ أَنْ أَخْلُفَهُ فِي ذُرِّيَّتِهِ كَمَا صَنَعَ بِهَؤُلَاءِ الْيَتَامَى.
His-azwj Words: And let those fear who, should they leave behind them [4:9] – the Verse. He‑asws said: ‘He-azwj Means by that, let him fear if he leaves his offspring behind they might be treated like these orphans’’.
57- كا، الكافي عَنِ الْعِدَّةِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ: مَا انْتَصَرَ اللَّهُ مِنْ ظَالِمٍ إِلَّا بِظَالِمٍ وَ ذَلِكَ قَوْلُ اللَّهِ عَزَّ وَ جَلَ وَ كَذلِكَ نُوَلِّي بَعْضَ الظَّالِمِينَ بَعْضاً.
(The book) ‘Al Kafi’ – from the number, from Muhammad Bin Isa, from Irahim Bin Abdul Hameed, from Ali Bin Abu Hamza, from Abu Baseer,
‘From Abu Ja’far-asws, he (the narrator) said, ‘He-asws said: ‘‘Allah-azwj does not let an oppressor be conquered except by an oppressor, and that is Word of the Mighty and Majestic: And like that We Cause some of the unjust ones to be ruled the others [6:129]’’.[156]
58- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ: دَخَلَ رَجُلَانِ عَلَى أَبِي عَبْدِ اللَّهِ ع فِي مُدَارَاةٍ بَيْنَهُمَا وَ مُعَامَلَةٍ فَلَمَّا أَنْ سَمِعَ كَلَامَهُمَا قَالَ أَمَا إِنَّهُ مَا ظَفِرَ أَحَدٌ بِخَيْرٍ مِنْ ظَفَرٍ بِالظُّلْمِ أَمَا إِنَّ الْمَظْلُومَ يَأْخُذُ مِنْ دِينِ الظَّالِمِ أَكْثَرَ مِمَّا يَأْخُذُ الظَّالِمُ مِنْ مَالِ الْمَظْلُومِ
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Ibn Mahboub, from Ibn Abu Hamza, from Abu Baseer who said,
‘Two men entered to see Abu Abdullah-asws regarding a dispute between the two and dealings. When he-asws had heard bother their speeches, he-asws said: ‘No one has won with goodness than what he has won with the injustice (being oppressed). But, the oppressed takes from the religion of the oppressors more than what the oppressor had taken from the wealth of the oppressed’.
ثُمَّ قَالَ مَنْ يَفْعَلِ الشَّرَّ بِالنَّاسِ فَلَا يُنْكِرِ الشَّرَّ إِذَا فُعِلَ بِهِ أَمَا إِنَّهُ إِنَّمَا يَحْصُدُ ابْنُ آدَمَ مَا يَزْرَعُ وَ لَيْسَ يَحْصُدُ أَحَدٌ مِنَ الْمُرِّ حُلْواً وَ لَا مِنَ الْحُلْوِ مُرّاً
Then he-asws said: ‘One who does evil with the people should not dislike when it is done with him. But rather, the son of Adam-as reaps what he had sowed, and no one will be reaping the sweet from (having sown) the bitter, nor bitter from the sweet’.
فَاصْطَلَحَ الرَّجُلَانِ قَبْلَ أَنْ يَقُومَا.
The two men reconciles before they stood up (to go)’’.[157]
بيان وَ يُؤَيِّدُهُ مَا رُوِيَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع لَا يَكْبُرَنَّ عَلَيْكَ ظُلْمُ مَنْ ظَلَمَكَ فَإِنَّهُ يَسْعَى فِي مَضَرَّتِهِ وَ نَفْعِكَ.
Explanation (Hadeeth only) – And it is supported by what is reported from Amir Al-Momineen‑asws: ‘It should not be grievous upon you an injustice of the one who has oppressed you, for he has strived in his own harm and benefitted you’’.
59- كا، الكافي عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ وَهْبِ بْنِ عَبْدِ رَبِّهِ وَ عَبْدِ اللَّهِ الطَّوِيلِ عَنْ شَيْخٍ مِنَ النَّخَعِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ ع إِنِّي لَمْ أَزَلْ وَالِياً مُنْذُ زَمَنِ الْحَجَّاجِ إِلَى يَوْمِي هَذَا فَهَلْ لِي مِنْ تَوْبَةٍ
(The book) ‘Al Kafi’ – From Ali Bin Ibrahim, from his father, from Ibn Abu Umeyr, from Wahab Bin Abd Rabbih, and Abdullah Al Taweel, from an old man from Al Nakh’a who said,
‘I said to Abu Ja’far-asws, ‘I have not cease to be a governor since the era of Al-Hajjaj-la up to this day of mine. Is there any repentance for me?’
قَالَ فَسَكَتَ ثُمَّ أَعَدْتُ عَلَيْهِ
He (the narrator) said, ‘He-asws was silent, then I reiterated to him-asws.
فَقَالَ لَا حَتَّى تُؤَدِّيَ إِلَى كُلِّ ذِي حَقٍّ حَقَّهُ.
He-asws said: ‘No, until you pay back to every one with a right, his right’’.[158]
60- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ الْحَمِيدِ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَا مِنْ مَظْلِمَةٍ أَشَدَّ مِنْ مَظْلِمَةٍ لَا يَجِدُ صَاحِبُهَا عَلَيْهَا عَوْناً إِلَّا اللَّهَ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad Bin Isa, from Al-Husayn in Saeed, from Ibrahhim Bin Abdul Hameed, from Al Waleed Bin Sabeeh,
‘From Abu Abdullah-asws having said: ‘There is no grievance severer than a grievance its owner cannot find an assistant upon it except Allah-azwj’’.[159]
بيان
Explanation (Ahadeeth only)
وَ رُوِيَ عَنِ النَّبِيِّ ص أَنَّهُ قَالَ: قَالَ اللَّهُ عَزَّ وَ جَلَّ اشْتَدَّ غَضَبِي عَلَى مَنْ ظَلَمَ أَحَداً لَا يَجِدُ نَاصِراً غَيْرِي.
And it is reported from the Prophet-saww having said: ‘Allah-azwj Mighty and Majestic Said: “My‑azwj Wrath Intensifies upon the one who oppresses anyone who cannot find any helper apart from Me-azwj!”’
وَ رُوِيَ أَيْضاً عَنْهُ ص أَنَّ الْعَبْدَ إِذَا ظُلِمَ فَلَمْ يَنْتَصِرْ وَ لَمْ يَكُنْ مَنْ يَنْصُرُهُ وَ رَفَعَ طَرْفَهُ إِلَى السَّمَاءِ فَدَعَا اللَّهَ تَعَالَى قَالَ جَلَّ جَلَالُهُ لَبَّيْكَ عَبْدِي أَنْصُرُكَ عَاجِلًا وَ آجِلًا اشْتَدَّ غَضَبِي عَلَى مَنْ ظَلَمَ أَحَداً لَا يَجِدُ نَاصِراً غَيْرِي.
And it is reported as well from him-saww: ‘When the servant oppressed so he is not helped and there does not happen to be someone who can help him, and he raises his eyes towards the sky and supplicates to Allah-azwj the Exalted, the Majestic is His-azwj Majesty Says: “Here I-azwj am My-azwj servant! I-azwj shall Help you, currently and in the future. My-azwj Wrath will Intensify upon the one who oppresses anyone who cannot find a helper apart from Me-azwj!”’
61- كا، الكافي عَنْهُ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ الْجَهْمِ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ خَافَ الْقِصَاصَ كَفَّ عَنْ ظُلْمِ النَّاسِ.
(The book) ‘Al Kafi’ – from him, from his father, from Haroun Bin Al Jahm, from Hafs Bin Umar,
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said: ‘One who fears the retaliation should refrain from oppressing the people’’.[160]
62- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَصْبَحَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غَفَرَ اللَّهُ لَهُ مَا اجْتَرَمَ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuni,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘One who comes to a morning nor thinking of oppressing anyone, Allah-azwj will Forgive for him whatever crime he had committed’’.[161]
بيان: كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ ظَلَمَ مَظْلِمَةً أُخِذَ بِهَا فِي نَفْسِهِ أَوْ فِي مَالِهِ أَوْ فِي وُلْدِهِ.
Explanation (Hadeeth) only – (The book) ‘Al-Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Hisham Bin Salim, from Abu Abdullah-asws having said: ‘One who commits an injustice will be Seized for it regarding himself, or regarding his wealth, or regarding his children’’.
63- كا، الكافي عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اتَّقُوا الظُّلْمَ فَإِنَّهُ ظُلُمَاتٌ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Kafi’ – from Ibn Abu Umeyr, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Fear the injustice, for it will be darkness(es) on the Day of Qiyamah’’.[162]
64- كا، الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَا مِنْ أَحَدٍ يَظْلِمُ بِمَظْلِمَةٍ إِلَّا أَخَذَهُ اللَّهُ بِهَا فِي نَفْسِهِ أَوْ مَالِهِ وَ أَمَّا الظُّلْمُ الَّذِي بَيْنَهُ وَ بَيْنَ اللَّهِ فَإِذَا تَابَ غَفَرَ لَهُ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Abu Umeyr, from Umar Bin Uzina, from Zurara,
‘From Abu Ja’far-asws having said: ‘There is no one committing an injustice except Allah-azwj will Seize him with it regarding himself, or his wealth; and as for the injustice which is between him and Allah-azwj, when he repents, He-azwj will Forgive him’’.[163]
65- كا، الكافي عَنِ الْعِدَّةِ عَنِ الْبَرْقِيِّ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى نَبِيٍّ مِنْ أَنْبِيَائِهِ فِي مَمْلَكَةِ جَبَّارٍ مِنَ الْجَبَّارِينَ أَنِ ائْتِ هَذَا الْجَبَّارَ فَقُلْ لَهُ إِنِّي لَمْ أَسْتَعْمِلْكَ عَلَى سَفْكِ الدِّمَاءِ وَ اتِّخَاذِ الْأَمْوَالِ وَ إِنَّمَا اسْتَعْمَلْتُكَ لِتَكُفَّ عَنِّي أَصْوَاتَ الْمَظْلُومِينَ فَإِنِّي لَنْ أَدَعَ ظُلَامَتَهُمْ وَ إِنْ كَانُوا كُفَّاراً.
(The book) ‘Al Kafi’ – from the number, from Al Barqy, from Ibn Mahboub, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to a Prophet-as from His-azwj Prophets-as in a kingdom of a tyrant from the tyrants: “Go to this tyrant and say to him I-azwj did not Utilise you upon shedding the blood and seizing the wealth, and rather I-azwj had Utilised you to reciprocate on My-azwj behalf the voices of the oppressed, for I-azwj will never Leave their grievances and even if they were to be Kafirs!”’[164]
66- كا، الكافي عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ عَنِ الْمُعَلَّى عَنِ الْوَشَّاءِ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أَكَلَ مَالَ أَخِيهِ ظُلْماً وَ لَمْ يَرُدَّهُ إِلَيْهِ أَكَلَ جَذْوَةً مِنَ النَّارِ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Kafi’ – from Al-Husayn Bin Muhammad, from Al Moalla, from Al Washa, from Ali Bin Abu Hamza, from Abu Baseer who said,
‘I heard Abu Abdullah-asws saying: ‘One who devours wealth of his brother unjustly and does not return it to him will eat an ember from the Fire (Hell) on the Day of Qiyamah’’.[165]
67- كا، الكافي عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ لَهُ وَ الرَّاضِي بِهِ شُرَكَاءُ ثَلَاثَتُهُمْ.
(The book) ‘Al Kafi’ – from Muhammad Bin Yahya, from Ahmad Bin Muhammad, from Muhammad Bin Sinan, from Talha Bin Yazeed,
‘From Abu Abdullah-asws having said: ‘The worker with the injustice, and the one assisting him, and the one agreeing with him are three associates’’.[166]
بيان وَ فِي خَبَرِ مَنَاهِي النَّبِيِّ ص فِي الْفَقِيهِ وَ غَيْرِهِ أَنَّهُ ص قَالَ: مَنْ مَدَحَ سُلْطَاناً جَائِراً أَوْ تَخَفَّفَ وَ تَضَعْضَعَ لَهُ طَمَعاً فِيهِ كَانَ قَرِينَهُ فِي النَّارِ.
Explanation (Hadeeth only) – And in a Hadeeth of prohibitions by the Prophet-saww, in (the book) ‘Al Faqeeh’ and others, he-saww said: ‘One who praises a tyrannical ruler, or belittles and submits to him out of greed regarding him would be his pair in the Fire’’.
وَ قَالَ ص مَنْ دَلَّ جَائِراً عَلَى جَوْرٍ كَانَ قَرِينَ هَامَانَ فِي جَهَنَّمَ.
And he-saww said: ‘One who points a tyrant upon a tyranny would a pair of Haman-la in Hell’’.
68- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ: مَنْ عَذَرَ ظَالِماً بِظُلْمِهِ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ وَ إِنْ دَعَا لَمْ يَسْتَجِبْ لَهُ وَ لَمْ يَأْجُرْهُ اللَّهُ عَلَى ظُلَامَتِهِ.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from his father, from Abu Nahshal, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘One who presents an excuse for an oppressor for his injustice, Allah-azwj will Cause someone to overcome him, and if he supplicates it will not be Answered for him, and Allah-azwj will not Recompense him upon his having been oppressed’’.[167]
69- كا، الكافي عَنِ الْعِدَّةِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ الْحَكَمِ عَنْ هِشَامِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ الْعَبْدَ لَيَكُونُ مَظْلُوماً فَمَا يَزَالُ يَدْعُو حَتَّى يَكُونَ ظَالِماً.
(The book) ‘Al Kafi’ – from the number, from Ahmad Bin Muhammad, from Ali Bin Al Hakam, from Hisham Bin Salim who said,
‘I heard Abu Abdullah-asws saying: ‘The servant happens to be oppressed. He does not cease supplicating until he becomes unjust (with excessive supplications)’’.[168]
بيان وَ سَيَأْتِي عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع أَنَّ الْمَلَائِكَةَ إِذَا سَمِعُوا الْمُؤْمِنَ يَذْكُرُ أَخَاهُ بِسُوءٍ وَ يَدْعُو عَلَيْهِ قَالُوا لَهُ بِئْسَ الْأَخُ أَنْتَ لِأَخِيكَ كُفَّ أَيُّهَا الْمُسَتَّرُ عَلَى ذُنُوبِهِ وَ عَوْرَتِهِ وَ ارْبَعْ عَلَى نَفْسِكَ وَ احْمَدِ اللَّهَ الَّذِي سَتَّرَ عَلَيْكَ وَ اعْلَمْ أَنَّ اللَّهَ عَزَّ وَ جَلَّ أَعْلَمُ بِعَبْدِهِ مِنْكَ.
Explanation (Ahadeeth only) – And I (Majlisi) shall bring, from Ali-asws Bin Al-Husayn-asws: ‘The Angels, when they hear the Momin mentioning his brother with evil and supplicating against him, they say to him, ‘You are an evil brother to your brother. Stop, O you who have been Veiled upon his sins and his exposures, and turn to yourself, and praise Allah-azwj who has Veiled upon you, and know that Allah-azwj Mighty and Majestic is more Knowing of His-azwj servant than you are!’’
رُوِيَ عَنِ النَّبِيِّ ص مَنْ دَعَا لِظَالِمٍ بِالْبَقَاءِ فَقَدْ أَحَبَّ أَنْ يُعْصَى اللَّهُ فِي أَرْضِهِ.
It is reported from the Prophet-saww: ‘One who supplicates for an oppressor with the remaining (long life), so he loves for Allah-azwj to be disobeyed in His-azwj earth’’.
باب 80 آداب الدخول على السلاطين و الأمراء
CHAPTER 80 – ETIQUETTES OF ENTERING TO SEE THE RULERS AND THE COMMANDERS
1– دَعَوَاتُ الرَّاوَنْدِيِّ، عَنِ النَّبِيِّ ص قَالَ: إِذَا دَخَلْتَ عَلَى سُلْطَانٍ جَائِرٍ فَاقْرَأْ حِينَ تَنْظُرُ إِلَيْهِ قُلْ هُوَ اللَّهُ أَحَدٌ ثَلَاثَ مَرَّاتٍ وَ اعْقِدْ بِيَدِكَ الْيُسْرَى وَ لَا تُفَارِقْهَا حَتَّى تَخْرُجَ.
(The book) ‘Dawaat’ of Al Rawandy –
‘From the Prophet-saww having said: ‘Whenever you enter to see a tyrannous ruler, recite when you look at him, ‘Say: ‘He, Allah, is One [112:1] (Surah Al-Tawheed), three times, and close your left hand and do not open it until you go out’’.[169]
باب 81 أحوال الملوك و الأمراء و العراف و النقباء و الرؤساء و عدلهم و جورهم
CHAPTER 81 – SITUATIONS OF THE KINGS, AND THE COMMANDERS, AND THE FORTUNE TELLERS, AND THE CAPTAINS, AND THE CHIEFS, AND THEIR JUSTICE AND THEIR TYRANNY
1- ل، الخصال الْعَطَّارُ عَنْ أَبِيهِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ غَزْوَانَ عَنِ السَّكُونِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِنْفَانِ مِنْ أُمَّتِي إِذَا صَلَحَا صَلَحَتْ أُمَّتِي وَ إِذَا فَسَدَا فَسَدَتْ أُمَّتِي
(The book) ‘Al Khisaal’ – Al Attar, from his father, from Al Ashary, from Ibn Marouf, from Ibn Gazwan, from Al Sakuni,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Two types of (people) from my-saww community, when they are righteous, my-saww community is righteous, and when they are corrupt, my-saww community is corrupt’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ هُمَا
It was said, ‘O Rasool-Allah-saww! And who are they?’
قَالَ الْفُقَهَاءُ وَ الْأُمَرَاءُ.
He-saww said: ‘The jurists and the commanders’’.[170]
2- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص مِثْلَهُ إِلَّا أَنَّ فِيهِ الْقُرَّاءُ مَكَانَ الْفُقَهَاءُ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws, from the Prophet-saww – similar to it, except in it is: ‘The reciter (of the Quran)’ in place of ‘The jurists’’.[171]
3- ل، الخصال ابْنُ الْوَلِيدِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ رَفَعَهُ إِلَى رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: رَجُلَانِ لَا تَنَالُهُمَا شَفَاعَتِي صَاحِبُ سُلْطَانٍ عَسُوفٍ غَشُومٍ وَ غَالٍ فِي الدِّينِ مَارِقٌ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Muhammad Al Attar, from Al Ashari, from Muhammad Bin Abdul Jabbar, raising it to,
‘Rasool-Allah-saww having said: ‘Two men, they will not achieve my-saww intercession – a companion of an arrogant deceitful ruler, and an exaggerator in the religion, a deviant’’.[172]
4- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ صَدَقَةَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِنْفَانِ لَا تَنَالُهُمَا شَفَاعَتِي سُلْطَانٌ غَشُومٌ عَسُوفٌ وَ غَالٍ فِي الدِّينِ مَارِقٌ مِنْهُ غَيْرُ تَائِبٍ وَ لَا نَازِعٍ.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Sadaqah,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘Two types (of people) will not achieve my-saww intercession – an arrogant deceitful ruler and an exaggerator in the religion, a deviant from it, non-repentant and not disputing’’.[173]
5- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَنْ فَضَالَةَ عَنْ سُلَيْمَانَ بْنِ دُرُسْتَوَيْهِ عَنْ عَجْلَانَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: ثَلَاثَةٌ يُدْخِلُهُمُ اللَّهُ الْجَنَّةَ بِغَيْرِ حِسَابٍ وَ ثَلَاثَةٌ يُدْخِلُهُمُ اللَّهُ النَّارَ بِغَيْرِ حِسَابٍ
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Ibrahim Bin Mahziyar, from his brother, from Fazalat, from Suleyman Bin Dorostawayhi, from Ajlan,
‘From Abu Abdullah-asws said: ‘Three, Allah-azwj will Enter them into the Paradise without any Reckoning, and three, Allah-azwj will Enter them into the Fire without any Reckoning.
فَأَمَّا الَّذِينَ يُدْخِلُهُمُ اللَّهُ الْجَنَّةَ بِغَيْرِ حِسَابٍ فَإِمَامٌ عَادِلٌ وَ تَاجِرٌ صَدُوقٌ وَ شَيْخٌ أَفْنَى عُمُرَهُ فِي طَاعَةِ اللَّهِ عَزَّ وَ جَلَّ
As for those Allah-azwj will Enter them into the Paradise without any Reckoning – a just Imam‑asws, and a truthful trader and an old man finishing his life in the obedience of Allah-azwj Mighty and Majestic.
وَ أَمَّا الثَّلَاثَةُ الَّذِينَ يُدْخِلُهُمُ النَّارَ بِغَيْرِ حِسَابٍ فَإِمَامٌ جَائِرٌ وَ تَاجِرٌ كَذُوبٌ وَ شَيْخٌ زَانٍ.
And as for the three, those Allah-azwj will Enter them into the Fire without any Reckoning – a tyrannical imam (leader), and a lying trader, and an adulterous old man’’.[174]
6- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ حَفْصٍ عَنِ الصَّادِقِ ع قَالَ: إِنِّي لَأَرْجُو النَّجَاةَ لِهَذِهِ الْأُمَّةِ لِمَنْ عَرَفَ حَقَّنَا مِنْهُمْ إِلَّا لِأَحَدِ ثَلَاثَةٍ صَاحِبِ سُلْطَانٍ جَائِرٍ وَ صَاحِبِ هَوًى وَ الْفَاسِقِ الْمُعْلِنِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Hafs,
‘From Al-Sadiq-asws having said: ‘I-asws am hoping for the salvation of this community, for the ones from them who recognise our-asws rights, except for one of the three – a companion of a tyrannous ruler, and an opiner of personal desires, and an open mischief-maker’’.[175]
7- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَعْرُوفٍ عَنْ إِسْمَاعِيلَ بْنِ هَمَّامٍ عَنِ ابْنِ غَزْوَانَ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: تُكَلِّمُ النَّارُ يَوْمَ الْقِيَامَةِ ثَلَاثَةً أَمِيراً وَ قَارِئاً وَ ذَا ثَرْوَةٍ مِنَ الْمَالِ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Marouf, from Ismail Bin Hammam, from Ibn Gazwan, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The Fire will speak on the Day of Qiyamah to three – a governor, and reciter (of the Quran), and one with surplus of the wealth.
فَتَقُولُ لِلْأَمِيرِ يَا مَنْ وَهَبَ اللَّهُ لَهُ سُلْطَاناً فَلَمْ يَعْدِلْ- فَتَزْدَرِدُهُ كَمَا يَزْدَرِدُ الطَّيْرُ حَبَّ السِّمْسِمِ
It will say to the governors: ‘O one whom Allah-azwj had Bestowed the authority to but did not dispense justice! It will swallow him like the bird swallows the sesame seed.
وَ تَقُولُ لِلْقَارِئِ يَا مَنْ تَزَيَّنَ لِلنَّاسِ وَ بَارَزَ اللَّهَ بِالْمَعَاصِي فَتَزْدَرِدُهُ
And it will say to the reciter (of the Quran): ‘O one who adorned for the people and duelled Allah-azwj with the disobedience!’ It will swallow him.
وَ تَقُولُ لِلْغَنِيِّ يَا مَنْ وَهَبَهُ اللَّهُ دُنْيَا كَثِيرَةً وَاسِعَةً فَيْضاً وَ سَأَلَهُ الْحَقِيرَ الْيَسِيرَ قَرْضاً فَأَبَى إِلَّا بُخْلًا فَتَزْدَرِدُهُ.
And it shall say to the rich one: ‘O one whom Allah-azwj had Bestowed a lot of world, capacious, abundant, and the poor one had asked him for the little loan, but he refused except being stingy!’ It will swallow him’’.[176]
8- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَنِ ابْنِ أُذَيْنَةَ عَنْ أَبَانِ بْنِ أَبِي عَيَّاشٍ عَنْ سُلَيْمِ بْنِ قَيْسٍ قَالَ سَمِعْتُ أَمِيرَ الْمُؤْمِنِينَ ع يَقُولُ احْذَرُوا عَلَى دِينِكُمْ ثَلَاثَةً رَجُلًا قَرَأَ الْقُرْآنَ حَتَّى إِذَا رَأَيْتَ عَلَيْهِ بَهْجَتَهُ اخْتَرَطَ سَيْفَهُ عَلَى جَارِهِ وَ رَمَاهُ بِالشِّرْكِ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from his father, from Hammad Bin Isa, from Ibn Uzina, from Aban Bin Abu Ayyash, from Suleym Bin Qays who said,
‘I heard Amir Al-Momineen-asws saying: ‘Be cautioned upon your religion of three men – a reciter of the Quran, until when you see the gladness upon him, drawing his sword against his neighbour and accusing him of the Shirk (association with Allah-azwj)’.
قُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ أَيُّهُمَا أَوْلَى بِالشِّرْكِ
I said, ‘O Amir Al-Momineen-asws! Which of the two (actions) is foremost with the Shirk?’
قَالَ الرَّامِي وَ رَجُلًا اسْتَخَفَّتْهُ الْأَحَادِيثُ كُلَّمَا حَدَثَتْ أُحْدُوثَةُ كَذِبٍ مَدَّهَا بِأَطْوَلَ مِنْهَا
He-asws said: ‘The accusation. And a man who takes the discussions lightly. Every time a false discussion takes place, he extends it by prolonging from it.
وَ رَجُلًا آتَاهُ اللَّهُ عَزَّ وَ جَلَّ سُلْطَاناً فَزَعَمَ أَنَّ طَاعَتَهُ طَاعَةُ اللَّهِ وَ مَعْصِيَتَهُ مَعْصِيَةُ اللَّهِ وَ كَذَبَ لِأَنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ-
And a man whom Allah-azwj Mighty and Majestic Gave the authority. So, he claims that obedience to him is obedience to Allah-azwj, and disobeying him is disobedience to Allah-azwj, and he lies because there is no obedience to any created being in disobedience to the Creator.
لَا يَنْبَغِي لِلْمَخْلُوقِ أَنْ يَكُونَ حُبُّهُ لِمَعْصِيَةِ اللَّهِ فَلَا طَاعَةَ فِي مَعْصِيَتِهِ وَ لَا طَاعَةَ لِمَنْ عَصَى اللَّهَ إِنَّمَا الطَّاعَةُ لِلَّهِ وَ لِرَسُولِهِ وَ لِوُلَاةِ الْأَمْرِ
It is not befitting for the created being that loving him should be for disobedience of Allah-azwj. So, there is neither obedience in disobeying Him-azwj nor any obedience to the one who disobeys Allah-azwj. But rather, the obedience is to Allah-azwj, and to His-azwj Rasool-saww, and to the Masters-asws of the Command.
وَ إِنَّمَا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ بِطَاعَةِ الرَّسُولِ لِأَنَّهُ مَعْصُومٌ مُطَهَّرٌ لَا يَأْمُرُ بِمَعْصِيَةٍ وَ إِنَّمَا أَمَرَ بِطَاعَةِ أُولِي الْأَمْرِ لِأَنَّهُمْ مَعْصُومُونَ مُطَهَّرُونَ لَا يَأْمُرُونَ بِمَعْصِيَتِهِ.
And rather, Allah-azwj Mighty and Majestic has Commanded with obeying the Rasool-saww because he-saww is infallible, Purified. He-saww will not instruct with (an act of) disobedience. And rather, He-azwj Commanded with obeying Masters-asws of the Command, because they-asws are infallible, Purified. They-asws will not be instructing with (acts of) disobedience’’.[177]
9- ل، الخصال عَنْ سُفْيَانَ الثَّوْرِيِّ قَالَ قَالَ الصَّادِقُ ع لَا مُرُوَّةَ لِكَذُوبٍ وَ لَا إِخَاءَ لِمُلُوكٍ.
(The book) ‘Al Khisaal’ – from Sufyan Al Sowry who said,
‘Al-Sadiq-asws said: ‘There is neither any manliness for a liar nor any brotherhood for kings’’.[178]
10- ل، الخصال أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الْهَيْثَمِ الْعِجْلِيُّ عَنِ ابْنِ زَكَرِيَّا عَنِ ابْنِ حَبِيبٍ عَنِ ابْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ الْفَضْلِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع ثَلَاثَةٌ مَنْ عَازَّهُمْ ذَلَّ الْوَالِدُ وَ السُّلْطَانُ وَ الْغَرِيمُ.
(The book) ‘Al Khisaal’ – Ahmad Bin Muhammad Bin Al Haysam Al Ijaly, from Ibn Zakariya, from Ibn Habeeb, from Ibn Bahloul, from his father, from Abdullah Al Fazl who said,
‘Abu Abdullah-asws said: ‘Three, one who (tries to) dominate them, will be disgraced – the father, and the ruler, and the creditor’’.[179]
11- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ أَرْبَعَةٌ مِنْ قَوَاصِمِ الظَّهْرِ إِمَامٌ يَعْصِي اللَّهَ وَ يُطَاعُ أَمْرُهُ وَ زَوْجَةٌ يَحْفَظُهَا زَوْجُهَا وَ هِيَ تَخُونُهُ وَ فَقْرٌ لَا يَجِدُ صَاحِبُهُ لَهُ مُدَاوِياً وَ جَارُ سَوْءٍ فِي دَارِ مُقَامٍ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww had bequeathed with to Ali-asws: ‘O Ali-asws! Four are from back-breakers – an imam (leader) disobeying Allah-azwj and his orders are being obeyed, and a wife her husband protects her and she betrays him, and poverty its owner cannot find any cure for it, and an evil neighbour in a house of staying’’.[180]
12- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنِ ابْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ بِإِسْنَادِهِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع لَيْسَ لِلْبَحْرِ جَارٌ وَ لَا لِمَلِكٍ صَدِيقٌ وَ لَا لِلْعَافِيَةِ ثَمَنٌ وَ كَمْ مِنْ مُنْعَمٍ عَلَيْهِ وَ هُوَ لَا يَعْلَمُ.
(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ashari, from Ibn Yazeed, from Muhammad Bin Ja’far, by his chain, said,
‘Abu Abdullah-asws said: ‘There isn’t any neighbour for an ocean, nor any friend for a king, nor any price for the health, and how many have been Bestowed upon, and he does not even know’’.[181]
13- ل، الخصال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عُمَرَ عَنْ أَبِي عَلِيِّ بْنِ رَاشِدٍ رَفَعَهُ إِلَى الصَّادِقِ ع أَنَّهُ قَالَ: خَمْسٌ هُنَّ كَمَا أَقُولُ لَيْسَتْ لِبَخِيلٍ رَاحَةٌ وَ لَا لِحَسُودٍ لَذَّةٌ وَ لَا لِمُلُوكٍ وَفَاءٌ وَ لَا لِكَذَّابٍ مُرُوَّةٌ وَ لَا يَسُودُ سَفِيهٌ.
(The book) ‘Al Khisaal’ – My father, from Muhammad Al Attar, from Al Ashary, from Musa Bin Umar, from Abu Ali Bin Rashid raising it to,
‘Al-Sadiq-asws having said: ‘Five, these are like what I-asws am saying – there isn’t any rest for a miser, nor any pleasure (in life) for an envier, nor any loyalty for kings, nor any personality (manliness) for a liar, nor will a foolish one prevail’’.[182]
14- ل، الخصال أَبِي عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع أَنَّ عَلِيّاً ع قَالَ: إِنَّ فِي جَهَنَّمَ رَحًى تَطْحَنُ أَ فَلَا تَسْأَلُونِّي مَا طِحْنُهَا-
(The book) ‘Al Khisaal’ – My father, from Al Himeyri, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws: ‘Ali-asws said: ‘In Hell there is a grinding mill. Will you not ask me-asws what it grinds?’
فَقِيلَ لَهُ فَمَا طِحْنُهَا يَا أَمِيرَ الْمُؤْمِنِينَ
It was said to him-asws, ‘So what does it grind, O Amir Al-Momineen-asws?’
قَالَ الْعُلَمَاءُ الْفَجَرَةُ وَ الْقُرَّاءُ الْفَسَقَةُ وَ الْجَبَابِرَةُ الظَّلَمَةُ وَ الْوُزَرَاءُ الْخَوَنَةُ وَ الْعُرَفَاءُ الْكَذَبَةُ
He-asws said: ‘The immoral scholars, and the mischievous reciters (of the Quran), and the oppressing tyrants, and the betraying ministers, and the lying fortune-tellers.
وَ إِنَّ فِي النَّارِ لَمَدِينَةً يُقَالُ لَهَا الْحَصِينَةُ أَ فَلَا تَسْأَلُونِي مَا فِيهَا
In the Fire there is a city call Al-Haseyna. Will you not ask me-asws what is therein?’
فَقِيلَ وَ مَا فِيهَا يَا أَمِيرَ الْمُؤْمِنِينَ
It was said, ‘And what is in it, O Amir Al-Momineen-asws?’
فَقَالَ فِيهَا أَيْدِي النَّاكِثِينَ.
He-asws said: ‘In it are (cut-off) hands of the allegiance breakers’’.[183]
15- ل، الخصال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ أَسْلَمَ الْجَبَلِيِّ بِإِسْنَادِهِ يَرْفَعُهُ إِلَى أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ يُعَذِّبُ سِتَّةً بِسِتٍّ- الْعَرَبَ بِالْعَصَبِيَّةِ وَ الدَّهَاقِنَةَ بِالْكِبْرِ وَ الْأُمَرَاءَ بِالْجَوْرِ وَ الْفُقَهَاءَ بِالْحَسَدِ وَ التُّجَّارَ بِالْخِيَانَةِ وَ أَهْلَ الرُّسْتَاقِ بِالْجَهْلِ.
(The book) ‘Al Khisaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Muhammad Bin Aslam Al Jabaly, by his chain raising it to,
‘Amir Al-Momineen-asws having said: ‘Allah-azwj Mighty and Majestic Punishes six for six – The Arabs for the prejudice, and the Dahqani (people) for the arrogance, and the governors for the tyranny, and the jurists for the envy, and the traders for the betrayal, and people of Al-Rustaq for the ignorance’’.[184]
16- ل، الخصال حَمْزَةُ الْعَلَوِيُّ عَنْ أَحْمَدَ الْهَمْدَانِيِّ عَنْ يَحْيَى بْنِ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ مَيْمُونٍ عَنِ الْقَدَّاحِ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص سِتَّةٌ لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ
(The book) ‘Al Khisaal’ – Hamza Al Alawy, from Ahmad Al Hamdany, from Yahya Bin Al-Hassan, from Muhammad Bin Maymoun, from Al Qaddah,
‘From Ja’far-asws, from his-asws father-asws, from Ali Bin Al-Husayn-asws, may the Salawaat of Allah‑azwj be upon them-asws, said: ‘Rasool-Allah-saww said: ‘Six have been Cursed by Allah-azwj and every Answered Prophet-as –
الزَّائِدُ فِي كِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ التَّارِكُ لِسُنَّتِي وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُتَسَلِّطُ بِالْجَبَرُوتِ لِيُذِلَّ مَنْ أَعَزَّهُ اللَّهُ وَ يُعِزَّ مَنْ أَذَلَّهُ اللَّهُ وَ الْمُسْتَأْثِرُ بِفَيْءِ الْمُسْلِمِينَ الْمُسْتَحِلُّ لَهُ.
The one making additions in the Book of Allah-azwj, and the belier of the Pre-determination of Allah-azwj, and the neglecter of my-saww Sunnah, and the permitter from my-saww family of what Allah-azwj has Prohibited, and the one prevailing by the subduing in order to humiliate the one Allah-azwj has Honoured, and honouring the one Allah-azwj has Disgraced, and one appropriating the war booty of the Muslims permitting for himself (unlawfully)’’.[185]
17- ل، الخصال ابْنُ الْمُتَوَكِّلِ عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَبِي الْقَاسِمِ الْكُوفِيِّ عَنْ عَبْدِ الْمُؤْمِنِ الْأَنْصَارِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنِّي لَعَنْتُ سَبْعَةً لَعَنَهُمُ اللَّهُ وَ كُلُّ نَبِيٍّ مُجَابٍ قَبْلِي
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Muhammad Al Attar, from Al Ashari, from Ahmad Bin Muhammad, from Abu Al Qasim Al Kufy, from Abdul Momin Al Ansari,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘I-saww hereby curse seven Allah‑azwj has Cursed them, and so has every Answered Prophet-as before me-saww’.
فَقِيلَ وَ مَنْ هُمْ يَا رَسُولَ اللَّهِ
It was said, ‘And who are they, O Rasool-Allah-saww!’
فَقَالَ الزَّائِدُ فِي كِتَابِ اللَّهِ وَ الْمُكَذِّبُ بِقَدَرِ اللَّهِ وَ الْمُخَالِفُ لِسُنَّتِي وَ الْمُسْتَحِلُّ مِنْ عِتْرَتِي مَا حَرَّمَ اللَّهُ وَ الْمُتَسَلِّطُ بِالْجَبْرِيَّةِ لِيُعِزَّ مَنْ أَذَلَّ اللَّهُ وَ يُذِلَّ مَنْ أَعَزَّ اللَّهُ وَ الْمُسْتَأْثِرُ عَلَى الْمُسْلِمِينَ بِفَيْئِهِمْ مُسْتَحِلًّا لَهُ وَ الْمُحَرِّمُ مَا أَحَلَّ اللَّهُ عَزَّ وَ جَلَ.
He-saww said: ‘The one making additions in the Book of Allah-azwj, and belier of Pre-determination of Allah-azwj, and the opponent to my-saww Sunnah, and the permitter from my‑saww family what Allah-azwj has Prohibited, and the one being dominant with the force in order to honour the Allah-azwj had Disgraced and to disgrace the one Allah-azwj has Honoured, and one appropriating the war booty of the Muslims permitting for himself (unlawfully), and the prohibited of what Allah-azwj Mighty and Majestic has Prohibited’’.[186]
17- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ عَنِ الصَّادِقِ ع عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص أَقَلُّ النَّاسِ وَفَاءً الْمُلُوكُ وَ أَقَلُّ النَّاسِ صَدِيقاً الْمُلُوكُ وَ أَشْقَى النَّاسِ الْمُلُوكُ.
(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, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘The people of least loyalty are the kings, and the ones of least friends are the kings, and the most wretched of the people are the kings’’.[187]
18- لي، الأمالي للصدوق ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْخَشَّابِ عَنْ عَلِيِّ بْنِ النُّعْمَانِ عَنِ ابْنِ مُسْكَانَ عَنِ الشَّحَّامِ عَنِ الصَّادِقِ ع قَالَ: مَنْ تَوَلَّى أَمْراً مِنْ أُمُورِ النَّاسِ فَعَدَلَ وَ فَتَحَ بَابَهُ وَ رَفَعَ شَرَّهُ وَ نَظَرَ فِي أُمُورِ النَّاسِ كَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يُؤْمِنَ رَوْعَتَهُ يَوْمَ الْقِيَامَةِ وَ يُدْخِلَهُ الْجَنَّةَ.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Al Waleed, from Al Saffar, from Al Khshab, from Ali Bin Al Numan, from Ibn Muskan, from Al Shaham,
‘From Al-Sadiq-asws having said: ‘One who is in charge of an affair from affairs of the people, so he dispenses justice and opens his door, and raises his evil, and looks into affairs of the people, would have a right upon Allah-azwj Mighty and Majestic to Secure his dread (fear) on the Day of Qiyamah and Enter him into the Paradise’’.[188]
19- لي، الأمالي للصدوق ابْنُ مُوسَى عَنِ الْأَسَدِيِّ عَنْ صَالِحِ بْنِ أَبِي حَمَّادٍ عَنِ ابْنِ بَزِيعٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ الصَّادِقُ ع إِذَا أَرَادَ اللَّهُ عَزَّ وَ جَلَّ بِرَعِيَّةٍ خَيْراً جَعَلَ لَهَا سُلْطَاناً رَحِيماً وَ قَيَّضَ لَهُ وَزِيراً عَادِلًا.
(The book) ‘Al Amaali’ of Al Sadouq – Ibn Musa, from Al Asady, from Salih Bin Abu Hammad, from Ibn Bazie, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘Al-Sadiq-asws said: ‘When Allah-azwj Mighty and Majestic Wants good with a citizen, Makes a merciful ruler to be for it and Appoints a just minister for him’’.[189]
20- لي، الأمالي للصدوق ابْنُ الْمُغِيرَةِ عَنْ جَدِّهِ عَنْ جَدِّهِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صِنْفَانِ مِنْ أُمَّتِي إِذَا صَلَحَا صَلَحَتْ أُمَّتِي وَ إِذَا فَسَدَا فَسَدَتْ أُمَّتِي الْأُمَرَاءُ وَ الْقُرَّاءُ.
(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: ‘Two types (of people) from my-saww community, when they are righteous, my-saww community is righteous, and when they are corrupt, my-saww community is corrupt – the governors and the reciters (of the Quran)’’.[190]
21- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ الْبَرْمَكِيِّ عَنْ عَبْدِ اللَّهِ بْنِ أَحْمَدَ عَنْ أَبِي أَحْمَدَ الْأَزْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ جُنْدَبٍ عَنْ أَبِي عُمَرَ الْعَجَمِيِّ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ جَلَّ جَلَالُهُ أَنَا اللَّهُ لا إِلهَ إِلَّا أَنَا خَلَقْتُ الْمُلُوكَ وَ قُلُوبُهُمْ بِيَدِي
(The book) ‘Al Amaali’ of Al Sadouq – Al Sinany, from Al Asady, from Al Barmakky, from Abdullah Bin Ahmad, from Abu Ahmad Al Azdy, from Abdullah Bin Jundab, from Abu Umar Al Ajamy,
‘From Al-Sadiq Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers‑asws, from Ali-asws Bin Abu Talib-asws having said: ‘Rasool-Allah-saww said: ‘Allah-azwj, Majestic is His-azwj Majesty, Said: “I-azwj am Allah-azwj! There is no god except Me-azwj. I-azwj Created the kings, and their hearts are in My-azwj Hands.
فَأَيُّمَا قَوْمٍ أَطَاعُونِي جَعَلْتُ قُلُوبَ الْمُلُوكِ عَلَيْهِمْ رَحْمَةً وَ أَيُّمَا قَوْمٍ عَصَوْنِي جَعَلْتُ قُلُوبَ الْمُلُوكِ عَلَيْهِمْ سَخْطَةً
So, whichever people were to obey Me-azwj, I-azwj would Make hearts of the kings to be Merciful upon them, and whichever people were to disobey Me-azwj, I-azwj would Make hearts of the kings to be wrathful upon them.
أَلَا لَا تَشْغَلُوا أَنْفُسَكُمْ بِسَبِّ الْمُلُوكِ تُوبُوا إِلَيَّ أَعْطِفْ قُلُوبَهُمْ عَلَيْكُمْ.
Indeed! Do not pre-occupy yourselves due to the cause of kings. Repent to Me-azwj, I-azwj shall Make their hearts compassionate upon you all!”’[191]
22- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَوَّلُ مَنْ يَدْخُلُ النَّارَ أَمِيرٌ مُتَسَلِّطٌ لَمْ يَعْدِلْ وَ ذُو ثَرْوَةٍ مِنَ الْمَالِ لَمْ يُعْطِ الْمَالَ حَقَّهُ وَ فَقِيرٌ فَخُورٌ.
(The book) ‘Uyoun Akhbar Al-Reza-asws’, 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: ‘The first one to enter the Fire will be a dominant governor not dispensing justice, and the ones with surplus of wealth not giving the wealth its right, and a priding poor one’’.[192]
23- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ يَاسِرٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِذَا كَذَبَ الْوُلَاةُ حُبِسَ الْمَطَرُ وَ إِذَا جَارَ السُّلْطَانُ هَانَتِ الدَّوْلَةُ وَ إِذَا حُبِسَتِ الزَّكَاةُ مَاتَتِ الْمَوَاشِي.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from Al-Husayn Bin Saeed, from Yasir,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘When the ruler lies, the rains are withheld, and when the ruler is tyrannous, the state is weakened, and when the Zakat is withheld, the livelihoods die off (reduce)’’.[193]
24- ما، الأمالي للشيخ الطوسي أَبُو عَمْرٍو عَنِ ابْنِ عُقْدَةَ عَنْ أَحْمَدَ بْنِ يَحْيَى عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنِ الْوَصَّافِيِّ عَنْ أَبِي بُرَيْدَةَ عَنِ النَّبِيِّ ص قَالَ: لَا يُؤَمَّرُ رَجُلٌ عَلَى عَشَرَةٍ فَمَا فَوْقَهُمْ إِلَّا جِيءَ بِهِ يَوْمَ الْقِيَامَةِ مَغْلُولَةً يَدُهُ إِلَى عُنُقِهِ فَإِنْ كَانَ مُحْسِناً فُكَّ عَنْهُ وَ إِنْ كَانَ مُسِيئاً زِيدَ غُلًّا إِلَى غُلِّهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Abu Amro, from Ibn Uqdah, from Ahmad Bin Yahya, from Abdul Rahman, from his father, from Al Wassafi, from Abu Bureyda,
‘From the Prophet-saww having said: ‘No man will rule upon ten and what is above except they will come with him on the Day of Qiyamah with his hands shackled to his neck. If he was a good doer, it will be removed from him, and if he was an evil doer, they will add shackles to his shackles’’.[194]
25- ما، الأمالي للشيخ الطوسي الْفَحَّامُ عَنِ الْمَنْصُورِيِّ عَنْ عَمِّ أَبِيهِ عَنْ أَبِيهِ عَنْ أَبِي الْحَسَنِ الثَّالِثِ عَنْ آبَائِهِ عَنِ الصَّادِقِ ع قَالَ: إِذَا كَانَ لَكَ صَدِيقٌ فَوُلِّيَ وِلَايَةً فَأَصَبْتَهُ عَلَى الْعُشْرِ مِمَّا كَانَ لَكَ عَلَيْهِ قَبْلَ وِلَايَتِهِ فَلَيْسَ بِصَدِيقِ سَوْءٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Fahham, from Al Mansoury, from an uncle of his father,
‘From Abu Al-Hassan-asws the 2rd, from his-asws forefathers-asws, from Al-Sadiq-asws having said: ‘When there was a friend of yours being in charge of governance and you achieve one tenth (1/10 – 10%) of what (friendship) was for you before his governance, then he isn’t a bad friend’’.[195]
26- ما، الأمالي للشيخ الطوسي بِالْإِسْنَادِ إِلَى أَبِي قَتَادَةَ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللَّهِ ع فَدَخَلَ عَلَيْهِ زِيَادٌ الْقَنْدِيُّ فَقَالَ لَهُ يَا زِيَادُ وُلِّيتَ لِهَؤُلَاءِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – by the chain to Abu Qatadah who said,
‘I was in the presence of Abu Abdullah-asws when Ziyad Al-Qandy entered to see him-asws. He‑asws said to him: ‘O Ziyad! You are in charge of them?’
قَالَ نَعَمْ يَا ابْنَ رَسُولِ اللَّهِ لِي مُرُوَّةٌ وَ لَيْسَ وَرَاءَ ظَهْرِي مَالٌ وَ إِنَّمَا أُوَاسِي إِخْوَانِي مِنْ عَمَلِ السُّلْطَانِ
He said, ‘Yes, O son-asws of Rasool-Allah-saww! There is chivalry with me and there isn’t any wealth behind my back, and rather I console my brethren from the work of the ruler’.
فَقَالَ يَا زِيَادُ أَمَّا إِذَا كُنْتَ فَاعِلًا ذَلِكَ فَإِذَا دَعَتْكَ نَفْسُكَ إِلَى ظُلْمِ النَّاسِ عِنْدَ الْقُدْرَةِ عَلَى ذَلِكَ فَاذْكُرْ قُدْرَةَ اللَّهِ عَزَّ وَ جَلَّ عَلَى عُقُوبَتِكَ وَ ذَهَابَ مَا أَتَيْتَ إِلَيْهِمْ عَنْهُمْ وَ بَقَاءَ مَا أَتَيْتَ إِلَى نَفْسِكَ عَلَيْكَ وَ السَّلَامُ.
He-asws said: ‘O Ziyad! As for when you were to be doing that, when your self calls you to oppress the people during the power upon that, then remember the Power of Allah-azwj Mighty and Majestic upon Punishing you, and the going away from them what you are doing to them, and lasting upon you of what you are doing to yourself. And the greetings!’’[196]
27- ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْوَاحِدِ عَنْ بِشْرِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ الرَّحْمَنِ الْمُقْرِي عَنْ سَعِيدِ بْنِ أَبِي أَيُّوبَ عَنْ عُبَيْدِ اللَّهِ بْنِ أَبِي جَعْفَرٍ عَنْ سَالِمٍ الْجَيْشَانِيِّ عَنْ أَبِيهِ عَنْ أَبِي ذَرٍّ أَنَّ النَّبِيَّ ص قَالَ: يَا بَا ذَرٍّ إِنِّي أُحِبُّ لَكَ مَا أُحِبُّ لِنَفْسِي إِنِّي أَرَاكَ ضَعِيفاً فَلَا تَأَمَّرَنَّ عَلَى اثْنَيْنِ وَ لَا تَوَلَّيَنَّ مَالَ يَتِيمٍ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Muhammad Bin Abdul Wahid, from Bishr Bin Musa, from Abu Abdul Rahman Al Muqry, from Saeed Bin Abu Ayoub, from Ubeydullah Bin Abu Ja’far, from Salim Al Jayshani, from his father,
‘From Abu Zarr-ra: ‘The Prophet-saww said: ‘O Abu Zarr-ra! I-saww love for you-ra what I-saww love for myself-saww. I-saww see you-ra as weak, therefore do not govern over (even) two nor be in charge of wealth of an orphan’’.[197]
28- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ رَاشِدٍ عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ طَاهِرٍ عَنِ الْهَرَوِيِّ عَنِ الرِّضَا ع قَالَ: إِذَا وُلِّيَ الظَّالِمُ الظَّالِمَ فَقَدْ أَنْصَفَ الْحَقَّ وَ إِذَا وُلِّيَ الْعَادِلُ الْعَادِلَ فَقَدِ اعْتَدَلَ الْحَقُّ وَ إِذَا وُلِّيَ الْعَادِلُ الظَّالِمَ فَقَدِ اسْتَرَاحَ الْحَقُّ وَ إِذَا وُلِّيَ الْعَبْدُ الْحُرَّ فَقَدِ اسْتُرِقَّ الْحَقُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Muhammad Bin Abdullah Bin Rashid, from Ubeydullah Bin Abdullah Bin Tahir, from Al Harwy,
‘From Al-Reza-asws having said: ‘If an oppressor rules upon an oppressor, he be fair of the rights, and when the just rules the just, he will equate the rights, and when the just rules the oppressors, then the truth will rest, and when slave rules the free one, then the right will be stolen’’.[198]
29- ع، علل الشرائع أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ أَبِي إِسْحَاقَ الْأَرَّجَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ لِمَنْ جَعَلَ لَهُ سُلْطَاناً مُدَّةً مِنْ لَيَالِي وَ أَيَّامٍ وَ سِنِينَ وَ شُهُورٍ
(The book) ‘Ilal Al Sharaie’ – My father, from Sa’ad, from Ibn Isa, from Usman Bin Isa, from Abu Is’haq Al Arjany,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Made a term to be for the one He-azwj Made the authority to be for him, from nights, and days, and years, and months.
فَإِنْ عَدَلُوا فِي النَّاسِ أَمَرَ اللَّهُ عَزَّ وَ جَلَّ صَاحِبَ الْفَلَكِ أَنْ يُبْطِئَ بِإِدَارَتِهِ فَطَالَتْ أَيَّامُهُمْ وَ لَيَالِيهِمْ وَ سِنُوهُمْ وَ شُهُورُهُمْ
If they dispense justice among the people, Allah-azwj Mighty and Majestic Commands the Angel of the orbits to delay their rotations. So, their days, and their nights, and their years, and their months are prolonged.
وَ إِنْ هُمْ جَارُوا فِي النَّاسِ وَ لَمْ يَعْدِلُوا أَمَرَ اللَّهُ عَزَّ وَ جَلَّ صَاحِبَ الْفَلَكِ فَأَسْرَعَ إِدَارَتَهُ وَ أَسْرَعَ فَنَاءَ لَيَالِيهِمْ وَ أَيَّامِهِمْ وَ سِنِيهِمْ وَ شُهُورِهِمْ
And if they were to be tyrannous among the people and do not dispense justice, Allah-azwj Mighty and Majestic Commands the Angel of the orbits to quicken their rotations and quicken the annihilation of their nights, and their days, and their years, and their months.
وَ قَدْ وَفَى تَبَارَكَ وَ تَعَالَى لَهُمْ بِعَدَدِ اللَّيَالِي وَ الْأَيَّامِ وَ الشُّهُورِ.
And thus, the Blessed and Exalted Fulfills for them the number of nights, and the days, and the months’’.[199]
30- ل، الخصال أَبِي عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ الْأَعْلَى عَنْ نَوْفٍ قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا نَوْفُ إِيَّاكَ أَنْ تَكُونَ عَشَّاراً أَوْ شَاعِراً أَوْ شُرْطِيّاً أَوْ عَرِيفاً أَوْ صَاحِبَ عَرْطَبَةٍ وَ هِيَ الطُّنْبُورُ أَوْ صَاحِبَ كُوبَةٍ وَ هُوَ الطَّبْلُ
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ayoub Bin Nuh, from Al Rabie Bin Muhammad Al Musly, from Abdul A’ala, from Nowf who said,
‘Amir Al-Momineen-asws said: ‘O Nowf! Beware of becoming a tithe (tax) collector, or a poet, or a policeman, or corporal, or owner of ‘Artabah’, and it is the tambourine, or owner of ‘Kowbah’, and it is the drum.
فَإِنَّ نَبِيَّ اللَّهِ ع خَرَجَ ذَاتَ لَيْلَةٍ فَنَظَرَ إِلَى السَّمَاءِ فَقَالَ إِنَّهَا السَّاعَةُ الَّتِي لَا يُرَدُّ فِيهَا دَعْوَةٌ إِلَّا دَعْوَةُ عَرِيفٍ أَوْ دَعْوَةُ شَاعِرٍ أَوْ شُرْطِيٍ أَوْ صَاحِبِ عَرْطَبَةٍ أَوْ صَاحِبِ كُوبَةٍ.
‘The Prophet-saww went out one night. He-saww looked at the sky. He-saww said: ‘It is the hour which no supplication is rejected in it, except supplication of a corporal, or supplication of a poet, or policeman, or owner of ‘Artabah’, or owner of Kowbah’’.[200]
31- ل، الخصال أَبِي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْحَسَنِ بْنِ الْحَسَنِ الْفَارِسِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمَّا خَلَقَ الْجَنَّةَ خَلَقَهَا مِنْ لَبِنَتَيْنِ لَبِنَةٍ مِنْ ذَهَبٍ وَ لَبِنَةٍ مِنْ فِضَّةٍ وَ جَعَلَ حِيطَانَهَا الْيَاقُوتَ وَ سَقْفَهَا الزَّبَرْجَدَ وَ حَصْبَاءَهَا اللُّؤْلُؤَ وَ تُرَابَهَا الزَّعْفَرَانَ وَ الْمِسْكَ الْأَذْفَرَ
(The book) ‘Al Khisaal’ – My father, from Ali, from his father, from Al-Hassan Bin Al-Hassan Al Farsy, from Suleyman Bin Ja’far Al Basry, from Abdullah Bin Al-Husayn Bin Zayd, from his father,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘When Allah-azwj Mighty and Majestic Created the Paradise, Created it from two (types of) bricks – bricks of gold and bricks of silver, and Created its walls of rubies, and its ceilings of emeralds, and its pebbles of pearls, and its soil of Saffron and the yellow Musk.
فَقَالَ لَهَا تَكَلَّمِي
He-azwj Said to it: “Speak!”
فَقَالَتْ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ قَدْ سَعِدَ مَنْ يَدْخُلُنِي
It said, ‘There is no god except He-azwj, the Living, the Eternal. He is fortunate, the one who enters me!’
فَقَالَ عَزَّ وَ جَلَّ بِعِزَّتِي وَ عَظَمَتِي وَ جَلَالِي وَ ارْتِفَاعِي- لَا يَدْخُلُهَا مُدْمِنُ خَمْرٍ وَ لَا سِكِّيرٌ وَ لَا قَتَّاتٌ وَ هُوَ النَّمَّامُ وَ لَا دَيُّوثٌ وَ هُوَ الْقَلْطَبَانُ وَ لَا قَلَّاعٌ وَ هُوَ الشُّرْطِيُّ وَ لَا زَنُوقٌ وَ هُوَ الْخُنْثَى وَ لَا خيوق [خيوفٌ] وَ هُوَ النَّبَّاشُ وَ لَا عَشَّارٌ وَ لَا قَاطِعُ رَحِمٍ وَ لَا قَدَرِيٌ.
The Mighty and Majestic Said: ‘By My-azwj Might and My-azwj Magnificence, and My-azwj Majesty, and My-azwj Loftiness! It will neither be entered by one habitual of wine, nor an intoxicated, nor a ‘Qattat’, and he is the gossiper, nor a cuckold, and he is the ‘Al-Qaltaban’, nor a ‘Qala’a’, and he is a policeman, nor a ‘Zanouq’, and he is the eunuch, nor a ‘Khuyouq’, and he is the grave robber, nor a tithe collector, nor a cutter of kinship, nor a fatalist (Qadiriyya)!”’[201]
32- ل، الخصال أَبِي وَ ابْنُ الْوَلِيدِ مَعاً عَنْ أَحْمَدَ بْنِ إِدْرِيسَ وَ مُحَمَّدٍ الْعَطَّارِ مَعاً عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ رَفَعَهُ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَدْخُلُ الْجَنَّةَ مُدْمِنُ خَمْرٍ وَ لَا سِكِّيرٌ وَ لَا عَاقٌّ وَ لَا شَدِيدُ السَّوَادِ وَ لَا دَيُّوثٌ وَ لَا قَلَّاعٌ وَ هُوَ الشُّرْطِيُّ وَ لَا زَنُوقٌ وَ هُوَ الْخُنْثَى وَ لَا خيوق [خيوفٌ] وَ هُوَ النَّبَّاشُ وَ لَا عَشَّارٌ وَ لَا قَاطِعُ رَحِمٍ وَ لَا قَدَرِيٌ.
(The book) ‘Al Khisaal’ – My father and Ibn Al Waleed, both together from Ahmad Bin Idrees and Muhammad Al Attar, both together from Al Ashary, from Muhammad Bin Al-Husayn raising it,
‘Rasool-Allah-saww said: ‘The Paradise will neither be entered by one habitual of wine, nor an intoxicated, nor one disowned (by the parents), nor an extremely black, nor a cuckold, nor a ‘Qala’a’m and he is the policeman, nor a Zanouq, and he is the eunuch, nor a ‘Khuyouq’, and he is the grave robber, nor a tithe (tax) collector, nor a cutter of kinship, nor a fatalist (Qadiriya)’’.[202]
33- 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 قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَا نَوْفُ اقْبَلْ وَصِيَّتِي- لَا تَكُونَنَّ نَقِيباً وَ لَا عَرِيفاً وَ لَا عَشَّاراً وَ لَا بَرِيداً.
(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 who said,
‘Amir Al-Momineen-asws said: ‘O Nowf! accept my advice! Neither be a captain, nor a corporal, not a tithe collector, nor a postman’’.[203]
34- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَلَا وَ مَنْ تَوَلَّى عِرَافَةَ قَوْمٍ حَبَسَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى شَفِيرِ جَهَنَّمَ بِكُلِّ يَوْمٍ أَلْفَ سَنَةٍ وَ حُشِرَ يَوْمَ الْقِيَامَةِ وَ يَدَاهُ مَغْلُولَتَانِ إِلَى عُنُقِهِ
(The book) ‘Al-Amaali’ of Al-Sadouq –
‘Among prohibitions by the Prophet-saww: ‘Indeed, and the one who in charge of divinations of a people, Allah-azwj Mighty and Majestic will Withhold him upon an edge of Hell, a thousand years for every day (he was in charge), and he will be Resurrected on the Day of Qiyamah and his hands will be shackled to his neck.
فَإِنْ قَامَ فِيهِمْ بِأَمْرِ اللَّهِ أَطْلَقَهُ اللَّهُ وَ إِنْ كَانَ ظَالِماً هُوِيَ بِهِ فِي نارِ جَهَنَّمَ وَ بِئْسَ الْمَصِيرُ.
If he has stood among them in accordance with a Command of Allah-azwj, Allah-azwj will Free him, and if he was unjust, he will be Made to collapse into the Fire of Hell, and it is the evil destination’’.[204]
35- ل، الخصال لي، الأمالي للصدوق عَنِ الصَّادِقِ ع قَالَ: تَبِعَ حَكِيمٌ حَكِيماً سَبْعَ مِائَةِ فَرْسَخٍ فِي سَبْعِ كَلِمَاتٍ فَمِنْهَا أَنَّهُ سَأَلَهُ مَا أَوْسَعُ مِنَ الْأَرْضِ قَالَ الْعَدْلُ أَوْسَعُ مِنَ الْأَرْضِ.
(The books) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq,
‘From Al-Sadiq-asws having said: ‘A wise man followed a wise man for seven hundred Farsakhs regarding seven words. From these, he asked him, ‘What is vaster than the earth?’ He said, ‘The justice is vaster than the earth’’.[205]
36- ل، الخصال الطَّالَقَانِيُّ عَنْ مُحَمَّدِ بْنِ جَرِيرٍ الطَّبَرِيِّ عَنْ أَبِي صَالِحٍ الْكِنَانِيِّ عَنْ يَحْيَى بْنِ عَبْدِ الْحَمِيدِ عَنْ شَرِيكٍ عَنْ هِشَامِ بْنِ مُعَاذٍ قَالَ: دَخَلَ الْبَاقِرُ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَوَعَظَهُ وَ كَانَ فِيمَا وَعَظَهُ يَا عُمَرُ افْتَحِ الْأَبْوَابَ وَ سَهِّلِ الْحِجَابَ وَ انْصُرِ الْمَظْلُومَ وَ رُدَّ الْمَظَالِمَ.
(The book) ‘Al Khisaal’ – Al Talaqany, from Muhammad Bin Jareer Al Tabari, from Abu Salih Al Kinani, from Yahya Bin Abdul Hameed, from Shareek, from Hisham Bin Muaz who said,
‘Al-Baqir-asws entered to see (the caliph) Umar Bin Abdul Aziz. He-asws preached him, and it was among what he-asws preached to him: ‘O Umar! Open the doors, and ease the guards, and help the oppressed, and restore the grievances’’.[206]
37- ع، علل الشرائع فِي خَبَرِ فَاطِمَةَ صَلَوَاتُ اللَّهِ عَلَيْهَا فَرَضَ اللَّهُ الْعَدْلَ مِسْكاً لِلْقُلُوبِ.
(The book) ‘Ilal Al Sharaie’ –
‘In a Hadeeth of (Syeda) Fatima-asws, may the Salawaat of Allah-azwj be upon her-asws: ‘Allah-azwj has Imposed the justice as a holder of the hearts’’.[207]
38- ب، قرب الإسناد هَارُونُ عَنِ ابْنِ زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: ثَلَاثَةٌ هُنَّ أُمُّ الْفَوَاقِرِ- سُلْطَانٌ إِنْ أَحْسَنْتَ إِلَيْهِ لَمْ يَشْكُرْ وَ إِنْ أَسَأْتَ إِلَيْهِ لَمْ يَغْفِرْ وَ جَارٌ عَيْنُهُ تَرْعَاكَ وَ قَلْبُهُ يَنْعَاكَ إِنْ رَأَى حَسَنَةً دَفَنَهَا وَ إِنْ رَأَى سَيِّئَةً أَظْهَرَهَا وَ أَذَاعَهَا وَ زَوْجَةٌ إِنْ شَهِدْتَ لَمْ تَقَرَّ عَيْنُكَ بِهَا وَ إِنْ غِبْتَ لَمْ تَطْمَئِنَّ إِلَيْهَا.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws father-asws: ‘Rasool-Allah-saww said: ‘Three (matters), these are mother of the impoverishers – a ruler if you are good to him, he does not thank, and if you are bad to him, he does not forgive; and a neighbour, his eyes take care of you and his heart grieves you. If he sees a good deed, he buries it, and if he sees an evil deed, he reveals it; and a wife, if she is present your eyes are not delighted by her, and if she is absent, you do not yearn to her’’.[208]
39- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنِ ابْنِ عَبْدِ الْحَمِيدِ عَنِ ابْنِ حُمَيْدٍ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ رَسُولُ اللَّهِ ص ثَلَاثَةٌ لا يُكَلِّمُهُمُ اللَّهِ عَزَّ وَ جَلَ وَ لا يَنْظُرُ إِلَيْهِمْ … وَ لا يُزَكِّيهِمْ وَ لَهُمْ عَذابٌ أَلِيمٌ شَيْخٌ زَانٍ وَ مَلِكٌ جَبَّارٌ وَ مُقِلٌّ مُخْتَالٌ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Al Barqy, from Ibn Abdul Hameed, from Ibn Humeyd, from Abu Hamza,
‘From Abu Ja’far-asws having said: ‘Three, neither will Allah-azwj Mighty and Majestic Speak to them, nor Purify them, and for them will be a painful Punishment – an old adulterer, and a tyrannical king, and a boastful attention seeker’’.[209]
40- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ جَبَلَةَ عَنْ أَبِي طَالِبٍ عَنِ ابْنِ هُدْبَةَ عَنْ أَنَسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ مَنْ وَلِيَ عَشَرَةً فَلَمْ يَعْدِلْ فِيهِمْ جَاءَ يَوْمَ الْقِيَامَةِ وَ يَدَاهُ وَ رِجْلَاهُ وَ رَأْسُهُ فِي ثَقْبِ فَأْسٍ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Ibn Abu Al Khattab, from Ibn Jabalah, from Abu Talib, from Ibn Hudba, from Anas (well-known fabricator) who said,
‘One who rules ten but does not dispense justice among them, will come on the Day of Qiyamah, and his hands and his legs and his head will be in hole of a shackle’’.[210]
41- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْأَشْعَرِيِّ عَنْ مُحَمَّدِ بْنِ حَسَّانَ عَنْ أَبِي عِمْرَانَ الْأَرْمَنِيِّ عَنْ عَبْدِ اللَّهِ بْنِ الْحَكَمِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ عَمْرِو بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: مَنْ وَلِيَ شَيْئاً مِنْ أُمُورِ الْمُسْلِمِينَ فَضَيَّعَهُمْ ضَيَّعَهُ اللَّهُ عَزَّ وَ جَلَ.
(The book) Sawaab Al Amaal’ – My father, from Muhammad Al Attar, from Al Ashari, from Muhammad Bin Hassan, from Abu Imran Al Armany, from Abdullah Bin Al Hakam, from Muawiya Bin Ammar, from Amro Bin Marwan,
‘From Abu Abdullah-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘One who is in charge of anything from affairs of the Muslims, so he wastes them, Allah-azwj Mighty and Majestic will Waste him’’.[211]
42- ثو، ثواب الأعمال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ عَنْ مُوسَى بْنِ عِمْرَانَ عَنِ ابْنِ سِنَانٍ عَنْ أَبِي الْجَارُودِ عَنْ سَعْدٍ الْإِسْكَافِ عَنِ ابْنِ نُبَاتَةَ عَنْ أَمِيرِ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: أَيُّمَا وَالٍ احْتَجَبَ عَنْ حَوَائِجِ النَّاسِ احْتَجَبَ اللَّهُ يَوْمَ الْقِيَامَةِ عَنْ حَوَائِجِهِ وَ إِنْ أَخَذَ هَدِيَّةً كَانَ غُلُولًا وَ إِنْ أَخَذَ رِشْوَةً فَهُوَ مُشْرِكٌ.
(The book) ‘Sawaab Al Amaal’ – My father, from Ahmad Bin Idrees, from Al Ashary, from Musa Bin Imran, from Ibn Sinan, from Abu Al Jaroud, from Sa’ad Al Iskaf, from Ibn Nubata,
‘From Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘Whichever governor bars from needs of the people, on the Day of Qiyamah Allah-azwj will Bar from his needs, and if he were to take gifts, he would be an exploiter, and if he takes bribes, he is a Polytheist’’.[212]
43- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ ابْنِ أَسْبَاطٍ عَنْ بَعْضِ أَصْحَابِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَبْتَلِ شِيعَتَنَا بِأَرْبَعٍ أَنْ يَسْأَلُوا النَّاسَ فِي أَكُفِّهِمْ وَ أَنْ يُؤْتَوْا فِي أَنْفُسِهِمْ وَ أَنْ يَبْتَلِيَهُمْ بِوَلَايَةِ سَوْءٍ وَ لَا يُولَدُ لَهُمْ أَزْرَقُ أَخْضَرُ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Ibn Asbat, from one of his companions,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic does not Try our-asws Shias with four – their begging the people in their hands, and they are come to in themselves (sodomy), and Try them with evil governance, there will not be born for them a blue-eyed, green-eyed’’.[213]
44- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنِ ابْنِ مَحْبُوبٍ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ اللَّهَ عَزَّ وَ جَلَّ أُوحَى إِلَى نَبِيٍّ مِنَ الْأَنْبِيَاءِ فِي مَمْلَكَةِ جَبَّارٍ مِنَ الْجَبَابِرَةِ أَنِ ائْتِ هَذَا الْجَبَّارَ فَقُلْ لَهُ إِنِّي لَمْ أَسْتَعْمِلْكَ عَلَى سَفْكِ الدِّمَاءِ وَ اتِّخَاذِ الْأَمْوَالِ وَ إِنَّمَا اسْتَعْمَلْتُكَ لِتَكُفَ عَنِّي أَصْوَاتَ الْمَظْلُومِينَ فَإِنِّي لَنْ أَدَعَ ظُلَامَتَهُمْ وَ إِنْ كَانُوا كُفَّاراً.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Muhammad Bin Al-Husayn, from Ibn Mahboub, from Is’haq Bin Ammar,
‘From Abu Abdullah-asws having said: ‘Allah-azwj Mighty and Majestic Revealed to a Prophet-as from the Prophets-as in a kingdom of a tyrant from the tyrants: “Go to this tyrant and say to him, I-azwj did not Utilise you upon shedding the blood, and seizing the wealth, but rather I-azwj had Utilised you to suffice on My-azwj behalf voices of the oppressed, for I-azwj will never Leave their grievances, and even if they were to be Kafirs!”’[214]
45- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ هِلَالٍ عَنْ عُقْبَةَ بْنِ خَالِدٍ عَنْ مُيَسِّرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: إِنَّ فِي جَهَنَّمَ لَجَبَلًا يُقَالُ لَهُ الصَّعَدَا وَ إِنَّ فِي الصَّعَدَا لَوَادِياً يُقَالُ لَهُ سَقَرُ وَ إِنَّ فِي قَعْرِ سَقَرَ لَجُبّاً يُقَالُ لَهُ هَبْهَبُ كُلَّمَا كُشِفَ غِطَاءُ ذَلِكَ الْجُبِّ ضَجَّ أَهْلُ النَّارِ مِنْ حَرِّهِ وَ ذَلِكَ مَنَازِلُ الْجَبَّارِينَ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Muhammad Bin Al-Husayn, from Muhammad Bin Abdullah Bin Hilal, from Uqba Bin Khalid, from Muyassir,
‘From Abu Ja’far-asws having said: ‘In Hell there is a mountain called ‘Al-Sa’da’, and in Al-Sa’da there is a valley called ‘Saqar;, and in the bottom of Saqar there is a roar called ‘Habhab’. Every time the covering of that well is uncovered, the inhabitants of the Fire clamour from its heat, and that is a status of the tyrants’’.[215]
46- سن، المحاسن فِي رِوَايَةِ مُيَسِّرٍ مِثْلَهُ وَ فِيهِ يُقَالُ لَهُ صَعُودٌ وَ إِنَّ فِي صَعُودٍ لَوَادِياً.
(The book) ‘Al Mahasin’ – In a report by Muyassir –
‘Similar to it, and in it is: ‘Called ‘Saoud’, and in ‘Saoud’ there is a valley’’.[216]
47- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَبِي عِيسَى عَنِ الْوَشَّاءِ عَنْ فَضْلِ بْنِ مُحَمَّدٍ الْأَشْعَرِيِّ عَنْ مِسْمَعٍ عَنْ أَبِي الْحَسَنِ عَنْ أَبِيهِ صَلَوَاتُ اللَّهِ عَلَيْهِمَا قَالَ: كَانَ رَجُلٌ ظَالِمٌ فَكَانَ يَصِلُ الرَّحِمَ وَ يُحْسِنُ عَلَى رَعِيَّتِهِ وَ يَعْدِلُ فِي الْحُكْمِ
(The book) ‘Qasas Al-Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, from his father, from Sa’ad, from Abu Isa, from Al Washa, from Fazl Bin Muhammad Al Ashari, from Misma’a,
‘From Abu Al-Hassan-asws, from his-asws father-asws, may the Salawaat of Allah-azwj be upon them‑asws both, said: ‘There was an oppressive man. He used to maintain the kinship and was good upon his citizens and dispensed justice in the rulings.
فَحَضَرَ أَجَلُهُ فَقَالَ رَبِّ حَضَرَ أَجَلِي وَ ابْنِي صَغِيرٌ فَامْدُدْ لِي فِي عُمُرِي
His death presented. He said, ‘Lord-azwj, my death has presented and my son is young, so Extend my lifespan for me!’
فَأَرْسَلَ اللَّهُ إِلَيْهِ أَنِّي قَدْ أَنْسَأْتُ لَكَ فِي عُمُرِكَ اثْنَتَيْ عَشْرَةَ سَنَةً
Allah-azwj Sent a Message to him: “I-azwj have Postponed for you regarding your lifespan by twelve years!”
وَ قِيلَ لَهُ إِلَى هَذَا يَشِبُّ ابْنُكَ وَ يَعْلَمُ مَنْ كَانَ جَاهِلًا وَ يَسْتَحْكِمُ عِلْمُ مَنْ لَا يَعْلَمُ.
And it was said to him, ‘Up to this your son will grow up, and he will know, the one who was ignorant, and he will master the knowledge of one who does not know’’.[217]
48- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْحَكَمِ بْنِ مِسْكِينٍ عَنِ النُّعْمَانِ بْنِ يَحْيَى الْأَزْرَقِ عَنْ أَبِي حَمْزَةَ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: إِنَّ مَلِكاً مِنْ بَنِي إِسْرَائِيلَ قَالَ لَأَبْنِيَنَّ مَدِينَةً لَا يَعِيبُهَا أَحَدٌ
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, from Ibn Al Waleed, from Al Saffar, from Ibn Abu Al Khattab, from Al Hakam Bin Miskeen, from Al Nu’man Bin Yahya Al Azraq, from Abu Hamza Al Sumali,
‘From Abu Ja’far-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘There was a king from the children of Israel. He said, ‘I shall build such a city, no one will be able to fault it!’
فَلَمَّا فَرَغَ مِنْ بِنَائِهَا اجْتَمَعَ رَأْيُهُمْ عَلَى أَنَّهُمْ لَمْ يَرَوْا مِثْلَهَا قَطُّ فَقَالَ لَهُ رَجُلٌ لَوْ آمَنْتَنِي عَلَى نَفْسِي أَخْبَرْتُكَ بِعَيْبِهَا
When he was free from building it, their views were united upon that they had not seen the likes of it, at all. A man said to him, ‘If you grant me amnesty upon myself, I shall inform you with its faults’.
فَقَالَ لَكَ الْأَمَانُ
He said, ‘For you is the amnesty’.
فَقَالَ لَهَا عَيْبَانِ أَحَدُهُمَا أَنَّكَ تَهْلِكُ عَنْهَا وَ الثَّانِي أَنَّهَا تَخْرَبُ مِنْ بَعْدِكَ
He said, ‘There are two faults for it. One of these is that you will be dying from it, and the second is that it will be ruins from after you’.
فَقَالَ الْمَلِكُ وَ أَيُّ عَيْبٍ أَعْيَبُ مِنْ هَذَا ثُمَّ قَالَ فَمَا نَصْنَعُ
The king said, ‘And which fault is faultier than this?’ Then he said, ‘So what shall we do?’
قَالَ تَبْنِي مَا يَبْقَى وَ لَا يَفْنَى وَ تَكُونُ شَابّاً لَا تَهْرَمُ أَبَداً
He said, ‘You should build what will last and not perish, and you will be a youth, not getting older, ever!’
فَقَالَ الْمَلِكُ لِابْنَتِهِ ذَلِكَ فَقَالَتْ مَا صَدَقَكَ أَحَدٌ غَيْرُهُ مِنْ أَهْلِ مَمْلَكَتِكَ.
The kind said that to his daughter. She said, ‘No one has been as truthful to you apart from him, from the people of your kingdom’’.[218]
49- ف، تحف العقول سَأَلَ الصَّادِقَ ع سَائِلٌ فَقَالَ كَمْ جِهَاتُ مَعَايِشِ الْعِبَادِ الَّتِي فِيهَا الِاكْتِسَابُ وَ التَّعَامُلُ بَيْنَهُمْ وَ وُجُوهُ النَّفَقَاتِ
(The book) ‘Tuhaf Al Uqoul’ –
‘A questioner asked Al-Sadiq-asws, he said, ‘How many aspects are there of livelihoods of the servants which there are earnings in it, and the dealing between them, and aspects of expenditure?’
فَقَالَ ع جَمِيعُ الْمَعَايِشِ كُلِّهَا مِنْ وُجُوهِ الْمُعَامَلَاتِ فِيمَا بَيْنَهُمْ مِمَّا يَكُونُ لَهُمْ فِيهِ الْمَكَاسِبُ أَرْبَعُ جِهَاتٍ مِنَ الْمُعَامَلَاتِ
He-asws said: ‘Entirety of livelihoods, all of these are from the aspects of the dealings (transactions) regarding what is between them, from what the earning will happen to be from them, are four aspects from the transactions.
فَقَالَ لَهُ أَ كُلُّ هَؤُلَاءِ الْأَرْبَعَةِ أَجْنَاسٍ حَلَالٌ أَوْ كُلُّهَا حَرَامٌ أَوْ بَعْضُهَا حَلَالٌ وَ بَعْضُهَا حَرَامٌ
He said to him-asws, ‘Are all of these four types Permissible, or all of these are Prohibited, or some of these are Permissible and some of these are Prohibited?’
فَقَالَ ع قَدْ يَكُونُ فِي هَؤُلَاءِ الْأَجْنَاسِ الْأَرْبَعَةِ حَلَالٌ مِنْ جِهَةٍ حَرَامٌ حَرَامٌ مِنْ جِهَةٍ حَلَالٌ وَ هَذِهِ الْأَجْنَاسُ مُسَمَّيَاتٌ مَعْرُوفَاتُ الْجِهَاتِ
He-asws said: ‘There happens to be in these four types, Permissible from an aspect of Prohibited, and Prohibited from an aspect of Permissible, and these types are named as the well-known aspects.
فَأَوَّلُ هَذِهِ الْجِهَاتِ الْأَرْبَعَةِ الْوِلَايَةُ وَ تَوْلِيَةُ بَعْضِهِمْ عَلَى بَعْضٍ فَالْأَوَّلُ وِلَايَةُ الْوُلَاةِ وَ وُلَاةِ الْوُلَاةِ إِلَى أَدْنَاهُمْ بَاباً مِنْ أَبْوَابِ الْوِلَايَةِ عَلَى مَنْ هُوَ وَالٍ عَلَيْهِ
The first of these four aspects are the governance, and the governing of some upon the others. The first is the governance of the governors, and the governors of the governors up to lowest of them, a door (access) from the doors of governance to the one who is governing upon him.
ثُمَّ التِّجَارَةُ فِي جَمِيعِ الْبَيْعِ وَ الشِّرَاءِ بَعْضُهُمْ مِنْ بَعْضٍ ثُمَّ الصِّنَاعَاتُ فِي جَمِيعِ صُنُوفِهَا ثُمَّ الْإِجَارَاتُ فِي كُلِّ مَا يُحْتَاجُ إِلَيْهِ مِنَ الْإِجَارَاتِ
Then the trading in entirety of the selling and the buying with some of them from others; then the manufacturing in entirety of its types. Then the hiring in all what one is needy to from the hirings.
وَ كُلُّ هَذِهِ الصُّنُوفِ تَكُونُ حَلَالًا مِنْ جِهَةٍ وَ حَرَاماً مِنْ جِهَةٍ وَ الْفَرْضُ مِنَ اللَّهِ عَلَى الْعِبَادِ فِي هَذِهِ الْمُعَامَلَاتِ الدُّخُولُ فِي جِهَاتِ الْحَلَالِ مِنْهَا وَ الْعَمَلُ بِذَلِكَ الْحَلَالِ وَ اجْتِنَابُ جِهَاتِ الْحَرَامِ مِنْهَا
And all these types happen to be Permissible from an aspect and Prohibited from an aspect, and the Obligation from Allah-azwj upon the servants regarding these transactions is the entering into the Permissible aspects from these, and the working with that Permissible and shunning the Prohibited aspect from these.
تَفْسِيرُ مَعْنَى الْوِلَايَاتِ وَ هِيَ جِهَتَانِ فَإِحْدَى الْجِهَتَيْنِ مِنَ الْوِلَايَةِ وِلَايَةُ وُلَاةِ الْعَدْلِ الَّذِينَ أَمَرَ اللَّهُ بِوِلَايَتِهِمْ وَ تَوْلِيَتِهِمْ عَلَى النَّاسِ وَ وِلَايَةِ وُلَاتِهِ وَ وُلَاةِ وُلَاتِهِ إِلَى أَدْنَاهُمْ بَاباً مِنْ أَبْوَابِ الْوِلَايَةِ عَلَى مَنْ هُوَ وَالٍ عَلَيْهِ
Interpretation of the meaning of governances, and these are of two aspects. One of the two aspects of the governance is governance of the governor in dispensing the justice those whom Allah-azwj has Commanded with their-asws governance and Made them-asws governors upon the people, and governance of the governors, and governors of the governors, up to their lowest, being a door from the doors of the governance to the one who is governing upon him.
وَ الْجِهَةُ الْأُخْرَى مِنَ الْوِلَايَةِ وِلَايَةُ وُلَاةِ الْجَوْرِ وَ وُلَاةِ وُلَاتِهِمْ إِلَى أَدْنَاهُمْ بَاباً مِنَ الْأَبْوَابِ الَّتِي هُوَ وَالٍ عَلَيْهِ
And the other aspect from the governance is governance of the tyrannical governors, and governors of their governors up to their lowest ones, being a door from the doors which he is governing upon.
فَوَجْهُ الْحَلَالِ مِنَ الْوِلَايَةِ وِلَايَةُ الْوَالِي الْعَادِلِ الَّذِي أَمَرَ اللَّهُ بِمَعْرِفَتِهِ وَ وِلَايَتِهِ وَ الْعَمَلِ لَهُ فِي وِلَايَتِهِ وَ وِلَايَةِ وُلَاتِهِ وَ وُلَاةِ وُلَاتِهِ بِجِهَةِ مَا أَمَرَ اللَّهُ بِهِ الْوَالِي الْعَادِلُ بِلَا زِيَادَةٍ فِيمَا أَنْزَلَ اللَّهُ وَ لَا نُقْصَانٍ مِنْهُ وَ لَا تَحْرِيفٍ لِقَوْلِهِ وَ لَا تَعَدٍّ لِأَمْرِهِ إِلَى غَيْرِهِ
The Permissible aspect from the governance is governance of the just governor whom Allah‑azwj has Commanded with recognising him-asws and his-asws governance, and the working for him-asws in his-asws governance, and governance of his-asws governors, and governors of his governors, by an aspect of what Allah-azwj has Commanded the just governor with, without increasing in what Allah-azwj has Revealed, nor any reduction from it, nor alteration to His-azwj Words, nor exceeding His-azwj Commands to something else.
فَإِذَا صَارَ الْوَالِي وَالِيَ عَدْلٍ بِهَذِهِ الْجِهَةِ فَالْوِلَايَةُ لَهُ وَ الْعَمَلُ مَعَهُ وَ مَعُونَتُهُ فِي وِلَايَتِهِ وَ تَقْوِيَتُهُ حَلَالٌ مُحَلَّلٌ وَ حَلَالٌ الْكَسْبُ مَعَهُمْ وَ ذَلِكَ أَنَّ فِي وِلَايَةِ وَالِي الْعَدْلِ وَ وُلَاتِهِ إِحْيَاءَ كُلِّ حَقٍّ وَ كُلِّ عَدْلٍ- وَ إِمَاتَةَ كُلِّ ظُلْمٍ وَ جَوْرٍ وَ فَسَادٍ
When the governor becomes a just governor with these aspects, then the governance is for him, and the working with him, and assisting him in his governance, and strengthening him, permitting the Permissible, and Permissible earnings with him, and that is because in the governance of the just governor and his governance there is revival of every right and every justice, and death of every injustice and tyranny and corruption.
فَلِذَلِكَ كَانَ السَّاعِي فِي تَقْوِيَةِ سُلْطَانِهِ وَ الْمُعِينُ لَهُ عَلَى وِلَايَتِهِ سَاعِياً فِي طَاعَةِ اللَّهِ مُقَوِّياً لِدِينِهِ
For that reason, the striver in strengthening his authority, and the assistance to him upon his governance would be a striver in obedience of Allah-azwj, strengthener of His-azwj religion.
وَ أَمَّا وَجْهُ الْحَرَامِ مِنَ الْوِلَايَةِ فَوِلَايَةُ الْوَالِي الْجَائِرِ وَ وِلَايَةُ وُلَاتِهِ الرَّئِيسِ مِنْهُمْ وَ أَتْبَاعِ الْوَالِي فَمَنْ دُونَهُ مِنْ وُلَاةِ الْوُلَاةِ إِلَى أَدْنَاهُمْ بَاباً مِنْ أَبْوَابِ الْوِلَايَةِ عَلَى مَنْ هُوَ وَالٍ عَلَيْهِ وَ الْعَمَلُ لَهُمْ
And as for the Prohibited aspect from the governance, it is governance of the tyrannical governor and governance of his governor, the chief from them, and following the governor, and the one below him from the governor of the governor up to their lowest, being a door from the doors of governance upon the one he is governing upon, and the working for them.
وَ الْكَسْبُ مَعَهُمْ بِجِهَةِ الْوِلَايَةِ لَهُمْ حَرَامٌ وَ مُحَرَّمٌ مُعَذَّبٌ مَنْ فَعَلَ ذَلِكَ عَلَى قَلِيلٍ مِنْ فِعْلِهِ أَوْ كَثِيرٍ لِأَنَّ كُلَّ شَيْءٍ مِنْ جِهَةِ الْمَعُونَةِ مَعْصِيَةٌ كَبِيرَةٌ مِنَ الْكَبَائِرِ وَ ذَلِكَ أَنَّ فِي وِلَايَةِ الْوَالِي الْجَائِرِ دُرُوسَ الْحَقِّ كُلِّهِ وَ إِحْيَاءَ الْبَاطِلِ كُلِّهِ وَ إِظْهَارَ الظُّلْمِ وَ الْجَوْرِ وَ الْفَسَادِ وَ إِبْطَالَ الْكُتُبِ وَ قَتْلَ الْأَنْبِيَاءِ وَ الْمُؤْمِنِينَ وَ هَدْمَ الْمَسَاجِدِ وَ تَبْدِيلَ سُنَّةِ اللَّهِ وَ شَرَائِعِهِ
And the earning with them in aspect of the governance for them is Prohibited, and the Prohibited is Punished, one who does that upon a little from his deed or more, because all things from aspect of the assistance is a major disobedience from the major sins, and that is because in governance of the tyrannous governor is death of the truth, all of it, and revival of the falsehood, all of it, and manifestation of the injustice and the tyranny and the corruption, and invalidation of the Books, and killing of the Prophets-as, and the Momineen, and demolishing of the Masjids, and replacement of the Sunnah of Allah-azwj and His-azwj Law.
فَلِذَلِكَ حَرَامٌ الْعَمَلُ مَعَهُمْ وَ مَعُونَتُهُمْ وَ الْكَسْبُ مَعَهُمْ إِلَّا بِجِهَةِ الضَّرُورَةِ نَظِيرِ الضَّرُورَةِ إِلَى الدَّمِ وَ الْمَيْتَةِ.
For those reasons, it is Prohibited to work with them, and assisting them, and earning with them, except by an aspect of necessity, being a match for the desperation to the blood and the (meat of) the dead (animals)’’.[219]
50- ص، قصص الأنبياء عليهم السلام عَنْ أُمِّ سَلَمَةَ رَضِيَ اللَّهُ عَنْهَا قَالَتْ كَانَ النَّبِيُّ ص يَمْشِي فِي الصَّحْرَاءِ فَنَادَاهُ مُنَادٍ يَا رَسُولَ اللَّهِ مَرَّتَيْنِ فَالْتَفَتَ فَلَمْ يَرَ أَحَداً
(The book) ‘Qasas Al-Anbiya-as’, may the greetings be upon them-as – from Umm Salama-ra, may Allah be Please with her-ra, said: ‘The Prophet-saww was walking in the desert. A caller called out to him-saww, ‘O Rasool-Allah-saww!’ – twice. He-saww turned around but did not see anyone.
ثُمَّ نَادَاهُ فَالْتَفَتَ فَإِذَا هُوَ بِظَبْيَةٍ مُوثَقَةٍ فَقَالَتْ إِنَّ هَذَا الْأَعْرَابِيَّ صَادَنِي وَ لِي خِشْفَانِ فِي ذَلِكَ الْجَبَلِ أَطْلِقْنِي حَتَّى أَذْهَبَ وَ أُرْضِعَهُمَا وَ أَرْجِعَ
Then he called to him-saww. He-azwj turned around and there, it was a female deer. She said, ‘This Bedouin has hunted me and there are two young ones for me in that mountain. Free me until I go and feed them, and I shall return’.
فَقَالَ وَ تَفْعَلِينَ
He-asws said: ‘And you will be doing so?’
قَالَتْ نَعَمْ إِنْ لَمْ أَفْعَلْ عَذَّبَنِيَ اللَّهُ عَذَابَ الْعَشَّارِ
She said, ‘Yes. If I don’t do so, may Allah-azwj Punish me Punishment of the tithe (tax) collector!’
فَأَطْلَقَهَا.
He-saww freed her’’.[220]
51- سن، المحاسن فِي رِوَايَةِ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ اللَّهُ عَزَّ وَ جَلَّ أَيُّ قَوْمٍ عَصَوْنِي جَعَلْتُ الْمُلُوكَ عَلَيْهِمْ نَقِمَةً
(The book) ‘Al Mahasin’ – In a report by Abu Hamza,
‘From Abu Ja’far-asws: ‘Allah-azwj Mighty and Majestic Said: “Whichever people disobey Me-azwj, I-azwj shall Make the kings to be a scourge upon them!”
أَلَا لَا تُولَعُوا بِسَبِّ الْمُلُوكِ تُوبُوا إِلَى اللَّهِ عَزَّ وَ جَلَّ يَعْطِفْ بِقُلُوبِهِمْ عَلَيْكُمْ.
Indeed! Do not be pre-occupies with a cause of the kings. Repent to Allah-azwj Mighty and Majestic will Cause their hearts to be compassionate unto you all!’’[221]
52- شي، تفسير العياشي عَنْ دَاوُدَ بْنِ فَرْقَدٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع قَوْلُ اللَّهِ- قُلِ اللَّهُمَّ مالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشاءُ وَ تَنْزِعُ الْمُلْكَ مِمَّنْ تَشاءُ فَقَدْ آتَىاللَّهُ بَنِي أُمَيَّةَ الْمُلْكَ
Tafseer Al Ayyashi – from Dawood Bin Farqad who said,
‘I said to Abu Abdullah-asws, ‘Words of Allah-azwj: Say: ‘O Allah, Master of the Kingdom! You Give the Kingdom to whomsoever You so Desire to and Remove the Kingdom from the one You so Desire to, [3:26], for Allah-azwj has Given the kingdom to the clan of Umayya’.
فَقَالَ لَيْسَ حَيْثُ يَذْهَبُ النَّاسُ إِلَيْهِ إِنَّ اللَّهَ آتَانَا الْمُلْكَ وَ أَخَذَهُ بَنُو أُمَيَّةَ بِمَنْزِلَةِ الرَّجُلِ يَكُونُ لَهُ الثَّوْبُ وَ يَأْخُذُهُ الْآخَرُ فَلَيْسَ هُوَ لِلَّذِي أَخَذَهُ.
He-asws said: ‘It isn’t where the people are going to. Allah-azwj has Given us-asws the kingdom and the clan of Umayya seized it, at the status of the man who happens to have a cloth for him, and another one seizes it, so it isn’t for the one who has seized it!’’[222]
53- قب، المناقب لابن شهرآشوب عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِعُمَرَ بْنِ الْخَطَّابِ ثَلَاثٌ إِنْ حَفِظْتَهُنَّ وَ عَمِلْتَ بِهِنَّ كَفَتْكَ مَا سِوَاهُنَّ- وَ إِنْ تَرَكْتَهُنَّ لَمْ يَنْفَعْكَ شَيْءٌ سِوَاهُنَّ
(The book) ‘Al Manaqib’ of Ibn Shehr Ashub –
‘From Abu Abdullah-asws having said: ‘Amir Al-Momineen-asws said to Umar Bin Al-Khattab: ‘Three, if you were to preserve these and work with these, it will suffice you of what is besides these, and if you were to leave these, you will not benefit with anything besides these!’
قَالَ وَ مَا هُنَّ يَا أَبَا الْحَسَنِ
He said, ‘And what are these, O Abu Al-Hassan-asws?’
قَالَ إِقَامَةُ الْحُدُودِ عَلَى الْقَرِيبِ وَ الْبَعِيدِ وَ الْحُكْمُ بِكِتَابِ اللَّهِ فِي الرِّضَا وَ السَّخَطِ وَ الْقَسْمُ بِالْعَدْلِ بَيْنَ الْأَحْمَرِ وَ الْأَسْوَدِ
He-asws said: ‘Establishing the legal penalty upon the near one (relative) and the far one, and the ruling by the Book of Allah-azwj in the pleasure and the anger, and the apportioning with the justice between the red and the black’.
فَقَالَ لَهُ عُمَرُ لَعَمْرِي لَقَدْ أَوْجَزْتَ وَ أَبْلَغْتَ.
Umar said to him-asws, ‘By my life! You-asws have been brief and have delivered (the message)’’.[223]
54- جا، المجالس للمفيد عَنِ الْأَصْمَعِيِّ قَالَ: سَمِعْتُ أَعْرَابِيّاً وَ ذَكَرَ السُّلْطَانَ فَقَالَ لَئِنْ عَزُّوا بِالظُّلْمِ فِي الدُّنْيَا لَيُذَلُّنَّ بِالْعَدْلِ فِي الْآخِرَةِ رَضُوا بِقَلِيلٍ مِنْ كَثِيرٍ وَ بِيَسِيرٍ مِنْ خَطِيرٍ وَ إِنَّمَا يَلْقَوْنَ الْعَدَمَ حِينَ لَا يَنْفَعُ النَّدَمُ.
(The book) ‘Al Majalis’ of Al Mufeed, from Al Asmaie who said,
‘I heard a Bedouin and he mentioned the ruler. He said, ‘If he is honoured due to the injustice in the world, he will be disgraced due to the justice in the Hereafter. Be pleased with the little from plentiful, and less from huge, and rather they will face the end when the regret will not benefit’’.[224] (not a Hadeeth)
55- كش، رجال الكشي حَمْدَوَيْهِ وَ إِبْرَاهِيمُ مَعاً عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ جَابِرٍ عَنْ عُقْبَةَ بْنِ بَشِيرٍ الْأَسَدِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ إِنِّي فِي الْحَسَبِ الضَّخْمِ مِنْ قَوْمِي وَ إِنَّ قَوْمِي كَانَ لَهُمْ عَرِيفٌ فَهَلَكَ فَأَرَادُوا أَنْ يُعَرِّفُونِي عَلَيْهِمْ فَمَا تَرَى لِي
(The book) ‘Rijaal’ of Al Kashi – Hamdawiya and Ibrahim, both together from Ayoub Bin Nuh, from Jabir, from Iqba Bin Basheer Al Asady who said,
‘I entered to see Abu Ja’far-asws. I said, ‘I am in the large ancestry of my people and my people had a corporal for them. He died, so they want me to be the corporal upon them. What is your-asws view for me?’
قَالَ فَقَالَ أَبُو جَعْفَرٍ ع تَمُنُّ عَلَيْنَا بِحَسَبِكَ إِنَّ اللَّهَ تَعَالَى رَفَعَ بِالْإِيمَانِ مَنْ كَانَ النَّاسُ سَمَّوْهُ وَضِيعاً إِذَا كَانَ مُؤْمِناً وَ وَضَعَ بِالْكُفْرِ مَنْ كَانَ يُسَمُّونَهُ شَرِيفاً إِذَا كَانَ كَافِراً وَ لَيْسَ لِأَحَدٍ عَلَى أَحَدٍ فَضْلٌ إِلَّا بِتَقْوَى اللَّهِ
He (the narrator) said, ‘Abu Ja’far-asws said: ‘Are you requesting upon us with your ancestry? Allah-azwj the Exalted Raises due to the Eman, the one whom the people were naming as lowly when he was a Momin, and Drops due to the Kufr, the one who was named as noble when he was a Kafir, and there isn’t any merit for anyone upon anyone except by piety (fear of) Allah‑azwj.
وَ أَمَّا قَوْلُكَ إِنَّ قَوْمِي كَانَ لَهُمْ عَرِيفٌ فَهَلَكَ فَأَرَادُوا أَنْ يُعَرِّفُونِي عَلَيْهِمْ فَإِنْ كُنْتَ تَكْرَهُ الْجَنَّةَ وَ تُبْغِضُهَا فَتَعَرَّفْ عَلَى قَوْمِكَ وَ يَأْخُذُ سُلْطَانٌ جَابِرٌ بِامْرِئٍ مُسْلِمٍ لِسَفْكِ دَمِهِ فَتَشْرَكُهُمْ فِي دَمِهِ وَ عَسَى لَا تَنَالُ مِنْ دُنْيَاهُمْ شَيْئاً.
And as for your words, ‘My people had a corporal for them, so he died, and they want to make me a corporal upon them’, for if you were disliking the Paradise and hating it, then be a corporal upon your people, and a tyrannous ruler will be Seized due to having shed the blood of a Muslim person, so you will be a participant in (having shed) his blood, and perhaps you will not achieve anything from their world (worldly benefits)’’.[225]
56- كش، رجال الكشي مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ بَعْضِ أَصْحَابِنَا أَنَّهُ لَمَّا قَدِمَ أَبُو إِبْرَاهِيمَ مُوسَى بْنُ جَعْفَرٍ ع الْعِرَاقَ قَالَ عَلِيُّ بْنُ يَقْطِينٍ أَ مَا تَرَى حَالِي وَ مَا أَنَا فِيهِ
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Ismail, from Ismail Bin Marrar, from one of our companions,
‘When Abu Ibrahim Musa-asws Bin Ja’far-asws arrived in Al Iraq, Ali Bin Yaqteen said, ‘Don’t you‑asws see my state and what I am in?’
فَقَالَ لَهُ يَا عَلِيُّ إِنَّ لِلَّهِ تَعَالَى أَوْلِيَاءَ مَعَ أَوْلِيَاءِ الظَّلَمَةِ لِيَدْفَعَ بِهِمْ عَنْ أَوْلِيَائِهِ وَ أَنْتَ مِنْهُمْ يَا عَلِيُ.
He-asws said to him: ‘O Ali! For Allah-azwj the Exalted there are friends with friends of the oppressors in order to defend His-azwj friend through them, and you are from them, O Ali!’’[226]
57- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ عَلِيِّ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنِ السِّنْدِيِّ بْنِ الرَّبِيعِ عَنِ الْحُسَيْنِ بْنِ عَبْدِ الرَّحِيمِ قَالَ: قَالَ أَبُو الْحَسَنِ ع لِعَلِيِّ بْنِ يَقْطِينٍ اضْمَنْ لِي خَصْلَةً أَضْمَنْ لَكَ ثَلَاثاً
(The book) ‘Rijal’ of Al Kashi – Muhammad Al Masoud, from Ali Bin Muhammad, from Muhammad Bin Ahmad, from Al Sindy Bin Al Rabie, from Al-Husayn Bin Abdul Raheem who said,
‘Abu Al-Hassan-asws said to Ali Bin Yaqteen: ‘Guarantee one characteristic to me-asws, I-asws will guarantee three to you’.
فَقَالَ عَلِيٌّ جُعِلْتُ فِدَاكَ وَ مَا الْخَصْلَةُ الَّتِي أَضْمَنُهَا لَكَ وَ مَا الثَّلَاثُ اللَّوَاتِي تَضْمَنُهُنَّ لِي
Ali said, ‘May I be sacrificed for you-asws! And what is the characteristic which I have to guarantee to you-asws, and what are the three which you-asws will guarantee to me?’
قَالَ فَقَالَ أَبُو الْحَسَنِ ع الثَّلَاثُ اللَّوَاتِي أَضْمَنُهُنَّ لَكَ أَنْ لَا يُصِيبَكَ حَرُّ الْحَدِيدِ أَبَداً بِقَتْلٍ وَ لَا فَاقَةٌ وَ لَا سِجْنُ حَبْسٍ
He (the narrator) said, ‘Abu Al-Hassan-asws said: ‘The three which I-asws shall guarantee to you are – neither will heat of the iron (sword) hit you with a killing, nor destitution, nor imprisonment of a prison’.
قَالَ فَقَالَ عَلِيٌّ وَ مَا الْخَصْلَةُ الَّتِي أَضْمَنُهَا لَكَ
He (the narrator) said, ‘Ali said, ‘And what is the characteristic which I should guarantee to you-asws?’
قَالَ فَقَالَ تَضْمَنُ أَلَّا يَأْتِيَكَ وَلِيٌّ أَبَداً إِلَّا أَكْرَمْتَهُ
He (the narrator) said, ‘He-asws said: ‘No friend will come to you ever, except you will honour him’.
قَالَ فَضَمِنَ عَلِيٌّ الْخَصْلَةَ وَ ضَمِنَ لَهُ أَبُو الْحَسَنِ الثَّلَاثَ.
He (the narrator) said, ‘Ali guaranteed the one characteristic, and Abu Al-Hassan-asws guaranteed the three to him’’.[227]
58- جش، الفهرست للنجاشي حَكَى بَعْضُ أَصْحَابِنَا عَنِ ابْنِ الْوَلِيدِ قَالَ وَ فِي رِوَايَةِ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ قَالَ أَبُو الْحَسَنِ الرِّضَا ع إِنَّ لِلَّهِ تَعَالَى بِأَبْوَابِ الظَّالِمِينَ مَنْ نَوَّرَهُ اللَّهُ وَ أَخَذَ لَهُ الْبُرْهَانَ وَ مَكَّنَ لَهُ فِي الْبِلَادِ لِيَدْفَعَ بِهِمْ عَنْ أَوْلِيَائِهِ
(The book) ‘Al Fahrist’ of Al Najashy – one of our companions narrated from Ibn Al Waleed who said, ‘And in a reporte by Muhammad Bin Ismail Bin Bazie who said,
‘Abu Al-Hassan Al-Reza-asws said: ‘For Allah-azwj the Exalted, at the doors of the oppressors, there is one whom Allah-azwj Irradiates his heart and takes the proof for him, and Enables for him in the city in order to defend His-azwj friends through them.
وَ يُصْلِحُ اللَّهُ بِهِ أُمُورَ الْمُسْلِمِينَ إِلَيْهِمْ يَلْجَأُ الْمُؤْمِنُ مِنَ الضُّرِّ وَ إِلَيْهِمْ يَفْزَعُ ذُو الْحَاجَةِ مِنْ شِيعَتِنَا- وَ بِهِمْ يُؤْمِنُ اللَّهُ رَوْعَةَ الْمُؤْمِنِ فِي دَارِ الظَّلَمَةِ
And Allah-azwj Corrects affairs of the Muslims by him. The Momin takes shelter to him from the harm, and the ones with the need from our-asws Shias panic to them, and by them Allah‑azwj Secures the dread of the Momin in the house of injustice.
أُولَئِكَ الْمُؤْمِنُونَ حَقًّا أُولَئِكَ أُمَنَاءُ اللَّهِ فِي أَرْضِهِ أُولَئِكَ نُورُ اللَّهِ فِي رَعِيَّتِهِمْ يَوْمَ الْقِيَامَةِ وَ يَزْهَرُ نُورُهُمْ لِأَهْلِ السَّمَاوَاتِ كَمَا تَزْهَرُ الْكَوَاكِبُ الدُّرِّيَّةُ لِأَهْلِ الْأَرْضِ أُولَئِكَ مِنْ نُورِهِمْ يَوْمَ الْقِيَامَةِ تُضِيءُ مِنْهُمُ الْقِيَامَةُ
They are the Momineen truly. They are trustees of Allah-azwj in His-azwj earth. They are Noor of Allah-azwj among their citizens on the Day of Qiyamah, their Noor shines to the inhabitants of the skies just as the shining stars shine for people of the earth. From their Noor, on the Day of Qiyamah, the Qiyamah (plains) will be illuminated from them.
خُلِقُوا وَ اللَّهِ لِلْجَنَّةِ وَ خُلِقَتِ الْجَنَّةُ لَهُمْ فَهَنِيئاً لَهُمْ مَا عَلَى أَحَدِكُمْ أَنْ لَوْ شَاءَ لَنَالَ هَذَا كُلَّهُ
By Allah-azwj! They have been Created for the Paradise and the Paradise has been Created for them. So, congratulations to them. What is upon one of you, if he so desires, he can achieve this, all of it!’
قَالَ قُلْتُ بِمَا ذَا جَعَلَنِيَ اللَّهُ فِدَاكَ
He (the narrator) said, ‘I said, ‘May I be sacrificed for you-asws! With what?’
قَالَ تَكُونُ مَعَهُمْ فَتَسُرُّنَا بِإِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِينَ مِنْ شِيعَتِنَا فَكُنْ مِنْهُمْ يَا مُحَمَّدُ.
He-asws said: ‘You can be with them. Make us-asws happy by entering the happiness upon the Momineen from our-asws Shias. So be from them, O Muhammad!’’[228]
59- ضه، روضة الواعظين سُئِلَ أَمِيرُ الْمُؤْمِنِينَ ع أَيُّمَا أَفْضَلُ الْعَدْلُ أَوِ الْجُودُ
(The book) ‘Rowzat Al Waizeen’ –
‘Amir Al-Momineen-asws was asked, ‘Which is superior, the justice or the generousity?’
قَالَ الْعَدْلُ يَضَعُ الْأُمُورَ مَوَاضِعَهَا وَ الْجُودُ يُخْرِجُهَا عَنْ جِهَتِهَا وَ الْعَدْلُ سَائِسٌ عَامٌّ وَ الْجُودُ عَارِضٌ خَاصٌّ فَالْعَدْلُ أَشْرَفُهُمَا وَ أَفْضَلُهُمَا
‘The justice places the matter in their (rightful) places while the generousity extracts them from their aspects; and the justice is a general caretaker while the generousity is presented especially. So, the justice is nobler of the two and their superior.
احْذَرِ الْعَسْفَ وَ الْحَيْفَ فَإِنَّ الْعَسْفَ يَعُودُ بِالْجَلَاءِ وَ الْحَيْفَ يَدْعُو إِلَى السَّيْفِ.
Be cautioned of the heavy-handedness and the unfairness, for the heavy-handedness return with the exile and the unfairness calls to the sword’’.[229]
وَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ الظُّلْمَ فَإِنَّهُ يُخَرِّبُ قُلُوبَكُمْ.
And Rasool-Allah-saww: ‘Beware of the injustice, for it ruins your hearts’’.[230]
وَ قَالَ ص أَحَبُّ النَّاسِ يَوْمَ الْقِيَامَةِ وَ أَقْرَبُهُمْ إِلَى اللَّهِ مَجْلِساً إِمَامٌ عَادِلٌ وَ إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ وَ أَشَدَّهُمْ عَذَاباً إِمَامٌ جَائِرٌ.
And he-saww said: ‘On the Day of Qiyamah, the most Beloved of the people and their closest of them to Allah-azwj, is a sitter with a just Imam-asws, and the most Hateful of the people to Allah‑azwj and severest of them in Punishment will be a tyrannical imam (leader)’’.[231]
وَ قَالَ ص مَنْ أَصْبَحَ وَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غُفِرَ لَهُ مَا اجْتَرَمَ.
And he-saww said: ‘One who comes to a morning not thinking of being unjust to anyone, will be Forgiven what crimes he had committed’’.[232]
60- إِرْشَادُ الْقُلُوبِ، رَوَى الْمُظَفَّرِيُّ فِي تَارِيخِهِ قَالَ: لَمَّا حَجَّ الْمَنْصُورُ فِي سَنَةِ أَرْبَعٍ وَ أَرْبَعِينَ وَ مِائَةٍ نَزَلَ بِدَارِ النَّدْوَةِ وَ كَانَ يَطُوفُ لَيْلًا وَ لَا يَشْعُرُ بِهِ أَحَدٌ فَإِذَا اطَّلَعَ الْفَجْرُ صَلَّى بِالنَّاسِ وَ رَاحَ فِي مَوْكِبِهِ إِلَى مَنْزِلِهِ
(The book) ‘Irshad Al Quloub’ – It is reported by Al Muzaffary in his history, said,
‘When (the caliph) Al-Mansour performed Hajj in the year one hundred and forty-four, he descended at Al-Nadwa, and he used to perform Tawaaf at night and no one would be aware of him. When the dawn would emerge, he would pray Salat with the people and go among his escorts to his house.
فَبَيْنَمَا هُوَ ذَاتَ لَيْلَةٍ يَطُوفُ إِذْ سَمِعَ قَائِلًا يَقُولُ- اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ ظُهُورَ الْبَغْيِ وَ الْفَسَادِ فِي الْأَرْضِ وَ مَا يَحُولُ بَيْنَ الْحَقِّ وَ أَهْلِهِ مِنَ الظُّلْمِ
One night, while he was performing Tawaaf when he heard a speaker saying, ‘O Allah-azwj! We complain to You-azwj the appearance of rebellion, and the corruption in the earth, and what injustices are forming a barrier between the truth and its people!’
قَالَ فَمَلَأَ الْمَنْصُورُ مَسَامِعَهُ مِنْهُ ثُمَّ اسْتَدْعَاهُ فَقَالَ لَهُ مَا الَّذِي سَمِعْتُهُ مِنْكَ
He (the narrator) said, ‘Al-Mansour filled his ears from him, then he called him over. He said to him, ‘What is that which I heard from you?’
قَالَ إِنْ أَمَّنْتَنِي عَلَى نَفْسِي نَبَّأْتُكَ بِالْأُمُورِ مِنْ أَصْلِهَا
He said, ‘If you grant me amnesty upon myself, I will inform you of the affairs from their origins’.
قَالَ أَنْتَ آمِنٌ عَلَى نَفْسِكَ
He said, ‘You have safety upon yourself’.
قَالَ أَنْتَ الَّذِي دَخَلَهُ الطَّمَعُ حَتَّى حَالَ بَيْنَهُ وَ بَيْنَ الْحَقِّ وَ حُصُولِ مَا فِي الْأَرْضِ مِنَ الْبَغْيِ وَ الْفَسَادِ فَإِنَّ اللَّهَ سُبْحَانَهُ وَ تَعَالَى اسْتَرْعَاكَ أُمُورَ الْمُسْلِمِينَ فَأَغْفَلْتَهَا وَ جَعَلْتَ بَيْنَكَ وَ بَيْنَهُمْ حِجَاباً وَ حُصُوناً مِنَ الْجِصِّ وَ الْآجُرِّ وَ أَبْوَاباً مِنَ الْحَدِيدِ وَ حَجَبَةً مَعَهُمُ السِّلَاحُ
He said, ‘You are the one the greed had entered into until it formed a barrier between him and the truth, and resulted in the rebellion what is in the earth and the corruption! Allah-azwj the Glorious and Exalted Granted you to take care of affairs of the Muslims, but you were heedless of these and made a veil to be between you and the, and a fortress from the plaster and concrete, and doors of iron, and hid the weapons with them.
وَ اتَّخَذْتَ وُزَرَاءَ ظَلَمَةً وَ أَعْوَاناً فَجَرَةً إِنْ أَحْسَنْتَ لَا يُعِينُوكَ وَ إِنْ أَسَأْتَ لَا يَرُدُّوكَ وَ قَوَّمْتَهُمْ عَلَى ظُلْمِ النَّاسِ وَ لَمْ تَأْمُرْهُمْ بِإِعَانَةِ الْمَظْلُومِ وَ الْجَائِعِ وَ الْعَارِي فَصَارُوا شُرَكَاءَكَ فِي سُلْطَانِكَ وَ صَانَعْتَهُمُ الْعُمَّالَ بِالْهَدَايَا خَوْفاً مِنْهُمْ
And you took oppressive minister and immoral assistants. If you do good, they will not assist you, and if you do bad, they will not return (stop) you, and you stood them upon oppressing the people and did not order them with assisting the oppressed, and the hungry, and the bare. So, they became your associates in your authority and you made them the office bearers with the gifts, fearing from them.
فَقَالُوا هَذَا قَدْ خَانَ اللَّهَ فَمَا لَنَا لَا نَخُونُهُ فَاخْتَزَنُوا الْأَمْوَالَ وَ حَالُوا دُونَ الْمُتَظَلِّمِ وَ دُونَكَ فَامْتَلَأَتْ بِلَادُ اللَّهِ فَسَاداً وَ بَغْياً وَ ظُلْماً فَمَا بَقَاءُ الْإِسْلَامِ وَ أَهْلِهِ عَلَى هَذَا
They (ministers) said, ‘This one has betrayed Allah-azwj, so why should we not betray him?’ They hoarded the wealth, and they formed barriers from the aggrieved and from you. They filled the country of Allah-azwj with corruption and rebellion and injustice. Islam and its people will not survive upon this.
وَ قَدْ كُنْتُ أُسَافِرُ إِلَى بِلَادِ الصِّينِ وَ بِهَا مَلِكٌ قَدْ ذَهَبَ سَمْعُهُ فَجَعَلَ يَبْكِي فَقَالَ لَهُ وُزَرَاؤُهُ مَا يُبْكِيكَ فَقَالَ لَسْتُ أَبْكِي عَلَى مَا نَزَلَ مِنْ ذَهَابِ سَمْعِي وَ لَكِنَّ الْمَظْلُومَ يَصْرَخُ بِالْبَابِ وَ لَا أَسْمَعُ نِدَاءَهُ وَ لَكِنْ إِنْ كَانَ سَمْعِي قَدْ ذَهَبَ فَبَصَرِي بَاقٍ فَنَادَى فِي النَّاسِ لَا يَلْبَسْ ثَوْباً أَحْمَرَ إِلَّا مَظْلُومٌ
And I had journeyed to a city of China, and there was a king at it whose hearing had gone. He went on to weep. His ministers said to him, ‘What makes you weep?’ He said, ‘I am Not weeping upon what has befallen, from the loss of my hearing, but the oppressed shouts at the door and I cannot hear his call. But, even though my hearing has gone, my sight remains’. So, he called out among the people, ‘No one should wear red except an oppressed!’
فَكَانَ يَرْكَبُ الْفِيلَ فِي كُلِّ طَرَفِ نَهَارٍ هَلْ يَرَى مَظْلُوماً فَلَا يَجِدُهُ هَذَا وَ هُوَ مُشْرِكٌ بِاللَّهِ وَ قَدْ غَلَبَتْ رَأْفَتُهُ بِالْمُشْرِكِينَ عَلَى شُحِّ نَفْسِهِ وَ أَنْتَ مُؤْمِنٌ بِاللَّهِ وَ ابْنُ عَمِّ رَسُولِ اللَّهِ ص وَ لَا تَغْلِبُكَ رَأْفَتُكَ بِالْمُسْلِمِينَ عَلَى شُحِّ نَفْسِكَ
He used to ride the elephant at the end of the day whether he could see an oppressed, but could not find him. This, and he is an associater with Allah-azwj, and his kindness with the Polytheists overcame upon his own greed, while you are a believer in Allah-azwj and a son of an uncle of Rasool-Allah-saww, and your kindness with the Muslim has not overcome you upon your own greed.
فَإِنَّكَ لَا تَجْمَعُ الْمَالَ إِلَّا لِوَاحِدَةٍ مِنْ ثَلَاثٍ إِنْ قُلْتَ إِنَّكَ تَجْمَعُ لِوُلْدِكَ فَقَدْ أَرَاكَ اللَّهُ تَعَالَى الطِّفْلَ الصَّغِيرَ يَخْرُجُ مِنْ بَطْنِ أُمِّهِ لَا مَالَ لَهُ فَيُعْطِيهِ فَلَسْتَ بِالَّذِي تُعْطِيهِ بَلِ اللَّهُ سُبْحَانَهُ هُوَ الَّذِي يُعْطِي
You will not gather the wealth except for one of three. If you say you are collecting it for your children, so Allah-azwj the Exalted has Shown you the young child emerging from the belly of its mother, there being no wealth for it. So, He-azwj Gives it to him. You aren’t the one who gives him, but Allah-azwj the Glorious, He-azwj is the One-azwj Who Gives.
وَ إِنْ قُلْتَ أَجْمَعُهَا لِتَشْيِيدِ سُلْطَانِي فَقَدْ أَرَاكَ اللَّهُ الْقَدِيرُ عِبَراً فِي الَّذِينَ تَقَدَّمُوا مَا أَغْنَى عَنْهُمْ مَا جَمَعُوا مِنَ الْأَمْوَالِ وَ لَا مَا أَعَدُّوا مِنَ السِّلَاحِ
And if you were to say, ‘I am collecting it to strengthen my authority’, so Allah-saww the Powerful has Shown you a lesson in those who had sent ahead (good deeds) what they were needless off what wealth they had collected, nor what they had prepared of the weapons.
وَ إِنْ قُلْتَ أَجْمَعُهَا لِغَايَةٍ هِيَ أَحْسَنُ مِنَ الْغَايَةِ الَّتِي أَنَا فِيهَا فَوَ اللَّهِ مَا فَوْقَ مَا أَنْتَ فِيهِ مَنْزِلَةٌ إِلَّا الْعَمَلُ الصَّالِحُ
And if you said, ‘I am collecting it for a peak which is better than the peak which I am in, by Allah-azwj, there is no status above what you are in except the righteous deeds.
يَا هَذَا هَلْ تُعَاقِبُ مَنْ عَصَاكَ إِلَّا بِالْقَتْلِ فَكَيْفَ تَصْنَعُ بِاللَّهِ الَّذِي لَا يُعَاقِبُ إِلَّا بِأَلِيمِ الْعَذَابِ وَ هُوَ يَعْلَمُ مِنْكَ مَا أَضْمَرَ قَلْبُكَ وَ عَقَدَتْ عَلَيْهِ جَوَارِحُكَ فَمَا ذَا تَقُولُ إِذَا كُنْتَ بَيْنَ يَدَيْهِ لِلْحِسَابِ عُرْيَاناً هَلْ يُغْنِي عَنْكَ مَا كُنْتَ فِيهِ شَيْئاً
O you! Will you punish the one who disobeys you, only with the killing? How will you deal with Allah-azwj Who does not Punish except with painful Punishment, and He-azwj Knows from you what your heart is hiding, and your limbs has acted upon. So, what is that which you will be saying when you were to be in front of Him-azwj for the Reckoning, bare? Will anything which you used to be in avail you of anything?’
قَالَ فَبَكَى الْمَنْصُورُ بُكَاءً شَدِيداً وَ قَالَ يَا لَيْتَنِي لَمْ أُخْلَقْ وَ لَمْ أَكُ شَيْئاً
He (the narrator) said, ‘Al-Mansour wept with intense weeping, and said, ‘Oh if only I had not been Created and wasn’t anything!’
ثُمَّ قَالَ مَا الْحِيلَةُ فِيمَا حَوَّلْتُ
Then he said, ‘What is the means regarding what I have done?’
قَالَ عَلَيْكَ بِأَعْلَامِ الْعُلَمَاءِ الرَّاشِدِينَ
He said, ‘Upon you is with the flags of the rightly guided scholars’.
قَالَ فَرُّوا مِنِّي
He said, ‘They have fled from me’.
قَالَ فَرُّوا مِنْكَ مَخَافَةَ أَنْ تَحْمِلَهُمْ عَلَى ظَهْرٍ مِنْ طَرِيقَتِكَ وَ لَكِنِ افْتَحِ الْبَابَ وَ سَهِّلِ الْحِجَابَ وَ خُذِ الشَّيْءَ مِمَّا حَلَّ وَ طَابَ وَ انْتَصِفْ لِلْمَظْلُومِ وَ أَنَا ضَامِنٌ عَمَّنْ هَرَبَ مِنْكَ أَنْ يَعُودَ إِلَيْكَ فَيُعَاوِنَكَ عَلَى أَمْرِكَ
He said, ‘They have fled from you fearing that you will load them upon the back from your (evil) ways. But open the door and ease the veils, and take the thing from what is Permissible and good, and be fair to the oppressed, and I shall guarantee about the ones who have fled from you that they will return to you and assist you upon your matter’.
فَقَالَ الْمَنْصُورُ اللَّهُمَّ وَفِّقْنِي لِأَنْ أَعْمَلَ بِمَا قَالَ هَذَا الرَّجُلُ
Al-Mansour said, ‘O Allah-azwj! Harmonise me to work with what this man has said!’
ثُمَّ حَضَرَ الْمُؤَذِّنُونَ وَ أَقَامُوا الصَّلَاةَ فَلَمَّا فَرَغَ مِنْ صَلَاتِهِ قَالَ عَلَيَّ بِالرَّجُلِ
Then he presented the doorkeepers and established the Salat. When he was free from his Salat, he said, ‘To me, with the man!’
فَطَلَبُوهُ فَلَمْ يَجِدُوا لَهُ أَثَراً فَقِيلَ إِنَّهُ كَانَ الْخَضِرَ ع.
They searched for him but they could not find any trace of his. It is said he was Al-Khizr-as’’.[233]
61- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص عَدْلُ سَاعَةٍ خَيْرٌ مِنْ عِبَادَةِ سَبْعِينَ سَنَةً قِيَامٍ لَيْلُهَا وَ صِيَامٍ نَهَارُهَا وَ جَوْرُ سَاعَةٍ فِي حُكْمٍ أَشَدُّ وَ أَعْظَمُ عِنْدَ اللَّهِ مِنْ مَعَاصِي سِتِّينَ سَنَةً.
(The book) ‘Jami’e Al Akhbar’ –
‘Rasool-Allah-saww said: ‘Justice for a moment is better than worship of seventy years, standing its nights and fasting its days, while tyranny for a moment is a ruling is severer and mightier in the Presence of Allah-azwj than disobedience of sixty years’’.[234]
وَ قَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ مَنْ أَصْبَحَ وَ لَا يَهُمُّ بِظُلْمِ أَحَدٍ غُفِرَ لَهُ مَا اجْتَرَمَ.
And he-saww, may the Salawaat of Allah-azwj be upon him-saww, said: ‘One who comes to a morning and does not think of oppressing anyone, would be Forgiven for whatever crimes he had committed’’.[235]
وَ قَالَ ص إِنَّ أَهْوَنَ الْخَلْقِ عَلَى اللَّهِ مَنْ وَلِيَ أَمْرَ الْمُسْلِمِينَ فَلَمْ يَعْدِلْ لَهُمْ.
And he-saww said: ‘The lowest creature unto Allah-azwj is the one in charge of affairs of the Muslims, but he does not dispense justice to them’’.[236]
62- غو، غوالي اللئالي قَالَ رَسُولُ اللَّهِ ص الرِّفْقُ رَأْسُ الْحِكْمَةِ اللَّهُمَّ مَنْ وَلِيَ شَيْئاً مِنْ أُمُورِ أُمَّتِي فَرَفَقَ بِهِمْ فَارْفُقْ بِهِ وَ مَنْ شَقَّ عَلَيْهِمْ فَاشْقُقْ عَلَيْهِ.
(The book) ‘Gawaly Al La’aly’ –
‘Rasool-Allah-saww said: ‘The kindness is the head of wisdom. O Allah-azwj! One who is in charge of anything from affairs of my-saww community, so he is kind with the, be Kind with him, and one who is harsh upon them, be Harsh upon him!’’[237]
وَ قَالَ صكَيْفَ يُقَدِّسُ اللَّهُ قَوْماً لَا يُؤْخَذُ لِضَعِيفِهِمْ مِنْ شَدِيدِهِمْ.
And he-saww said: ‘How can Allah-azwj Sanctify a people who are not taking for their weak ones from their strong ones?’’[238]
وَ قَالَ ع الدُّنْيَا حُلْوَةٌ خَضِرَةٌ وَ إِنَّ اللَّهَ يَسْتَعْمِلُكُمْ فِيهَا فَيَنْظُرُ كَيْفَ تَعْمَلُونَ.
And he-saww said: ‘The world is sweet, green, and Allah-azwj is Utilising you all in it. He-azwj Looks at how you’re are working’’.[239]
وَ قَالَ ع إِنَّ لِلَّهِ عِبَاداً اخْتَصَّهُمْ بِالنِّعَمِ يُقِرُّهَا فِيهِمْ مَا بَذَلُوهَا لِلنَّاسِ فَإِذَا مَنَعُوهَا حَوَّلَهَا مِنْهُمْ إِلَى غَيْرِهِمْ
And he-asws said, ‘For Allah-azwj there are servants He-azwj has Particularised them with the bounties. He Acknowledges these in them what they are spending for the people. When they prevent it, He-azwj Transfers it from them to others.
وَ كَانَ كِسْرَى قَدْ فَتَحَ بَابَهُ وَ سَهَّلَ جَنَابَهُ وَ رَفَعَ حِجَابَهُ وَ بَسَطَ إِذْنَهُ لِكُلِّ وَاصِلٍ إِلَيْهِ فَقَالَ لَهُ رَسُولُ مَلِكِ الرُّومِ لَقَدْ أَقْدَرْتَ عَلَيْكَ عَدُوَّكَ بِفَتْحِكَ الْبَابَ وَ رَفْعِكَ الْحِجَابَ
And Chosroe had opened his door, and eased his wings, and raise his veils, and spread his ears to all arriving to him. A messenger of the king of Rome said to him, ‘You have abled your enemies upon you with your opening the door, and you’re raising the veil’.
فَقَالَ إِنَّمَا أَتَحَصَّنُ مِنْ عَدُوِّي بِعَدْلِي وَ إِنَّمَا أَنْصَبْتُ هَذَا الْمَنْصِبَ وَ جَلَسْتُ هَذَا الْمَجْلِسَ لِقَضَاءِ الْحَاجَاتِ وَ دَفْعِ الظُّلَامَاتِ فَإِذَا لَمْ تَتَّصِلِ الرَّعِيَّةُ إِلَيَّ فَمَتَى أَقْضِي حَاجَتَهُ وَ أَكْشِفُ ظُلَامَتَهُ.
He said, ‘But rather, I am fortifying from my enemies by my justice, and rather I have set up this installation and have sat in this seat to fulfill the needs, and repel the grievances. When the citizen cannot arrive to me, then when will I fulfill his need and remove his grievances?’’[240]
63- كا، الكافي أَحْمَدُ بْنُ مُحَمَّدٍ الْكُوفِيُّ عَنْ إِبْرَاهِيمَ بْنِ أَبِي بَكْرِ بْنِ أَبِي سَمَّالٍ عَنْ دَاوُدَ بْنِ فَرْقَدٍ عَنْ عَبْدِ الْأَعْلَى مَوْلَى آلِ سَامٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ قُلِ اللَّهُمَّ مالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشاءُ وَ تَنْزِعُ الْمُلْكَ مِمَّنْ تَشاءُ وَ تُعِزُّ مَنْ تَشاءُ أَ لَيْسَ قَدْ آتَى اللَّهُ عَزَّ وَ جَلَّ بَنِي أُمَيَّةَ الْمُلْكَ
(The book) ‘Al Kafi’ – Ahmad Bin Muhammad Al Kufi, from Ibrahim Bin Abu Bakr Bin Abu Sammal, from Dawood Bin Farqad, from Abdul A’ala, slave of family of Saam,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Say: ‘O Allah, Master of the Kingdom! You Give the Kingdom to whomsoever You so Desire to and Remove the Kingdom from the one You so Desire to, and You Honour the one You so Desire to [3:26]. Hasn’t Allah-azwj Mighty and Majestic Given the kingdom to the clan of Umayya?’
قَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ آتَانَا الْمُلْكَ وَ أَخَذَتْهُ بَنُو أُمَيَّةَ بِمَنْزِلَةِ الرَّجُلِ يَكُونُ لَهُ الثَّوْبُ فَيَأْخُذُهُ الْآخَرُ فَلَيْسَ هُوَ لِلَّذِي أَخَذَهُ.
He-asws said: ‘It isn’t when you are going (with it). Allah-azwj Mighty and Majestic Gave us-asws the kingdom and the clan of Umayya seized it, at the status of the man who happens to have a cloth for him, but another one seizes it, so it isn’t for the one who seizes it’’.[241]
64- كا، الكافي مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الصَّلْتِ عَنْ عَبْدِ اللَّهِ بْنِ الصَّلْتِ عَنْ يُونُسَ عَنِ الْمُفَضَّلِ بْنِ صَالِحٍ عَنْ مُحَمَّدٍ الْحَلَبِيِ أَنَّهُ سَأَلَ أَبَا عَبْدِ اللَّهِ عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَ اعْلَمُوا أَنَّ اللَّهَ يُحْيِ الْأَرْضَ بَعْدَ مَوْتِها قَالَ الْعَدْلَ بَعْدَ الْجَوْرِ.
(The book) ‘Al Kafi’ – Muhammad Bin Ahmad Bin Al Salt, from Abdullah Bin Al Salt, from Yunus, from Al Mufazzal Bin Salih, from Muhammad Al Halby,
‘He asked Abu Abdullah-asws about Words of Allah-azwj Mighty and Majestic: Know that Allah Revives the earth after its death. [57:17]. He-asws said: ‘The justice (will come) after the tyranny’’.[242]
65- ختص، الإختصاص مُحَمَّدُ بْنُ الْحُسَيْنِ عَنْ عِيسَى بْنِ هِشَامٍ عَنْ عَبْدِ الْكَرِيمِ عَنِ الْحَلَبِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَدْلُ أَحْلَى مِنَ الْمَاءِ يُصِيبُهُ الظَّمْآنُ مَا أَوْسَعَ الْعَدْلَ إِذَا عُدِلَ فِيهِ وَ إِنْ قَلَ.
(The book) ‘Al Ikhtisaas’ – Muhammad Bin Al-Husayn, from Isa Bin Hisham, from Abdul Kareem, from Al Halby,
‘From Abu Abdullah-asws having said: ‘The justice is sweeter than the water, and the thirsty one succumbs to it. How vast is the justice when there is fairness in it, and even if it is little’’.[243]
66- ختص، الإختصاص ابْنُ مَحْبُوبٍ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَدْلُ أَحْلَى مِنَ الشَّهْدِ وَ أَلْيَنُ مِنَ الزُّبْدِ وَ أَطْيَبُ رِيحاً مِنَ الْمِسْكِ.
(The book) ‘Al Ikhtisaas’ – Ibn Mahboub, from Muawiya Bin Wahab,
‘From Abu Abdullah-asws having said: ‘Then justice is sweeter than the honey, and softer than the butter, and more aromatic fragrance than the Musk’’.[244]
67- ختص، الإختصاص قَدْ رَوَى بَعْضُهُمْ عَنْ أَحَدِهِمْ ع أَنَّهُ قَالَ: الدِّينُ وَ السُّلْطَانُ أَخَوَانِ تَوْأَمَانِ- لَا بُدَّ لِكُلِّ وَاحِدٍ مِنْهُمَا مِنْ صَاحِبِهِ وَ الدِّينُ أُسٌّ وَ السُّلْطَانُ حَارِسٌ وَ مَا لَا أُسَّ لَهُ مُنْهَدِمٌ وَ مَا لَا حَارِسَ لَهُ ضَائِعٌ.
(The book) ‘Al Ikhtisaas’ –
‘One of them has reported from one of them-asws having said: ‘The religion and the ruler are two twin brothers. There is no escape for one of them from his companions; and the religion is a foundation and the ruler is a guard, and whatever has not foundation for it will collapse, and whatever has not guard for it will be wasted’’.[245]
68- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ قَالَ قَالَ عَلِيٌّ ع لِكُلِّ شَيْءٍ دَوْلَةٌ حَتَّى إِنَّهُ لَيُدَالُ لِلْأَحْمَقِ مِنَ الْعَاقِلِ.
(The book) ‘Nawadir’ of Al Rawandy – By his chain, said,
‘Ali-asws said: ‘For every thing there is a government, until it points to the idiot from the intellectual’’.[246]
69- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ حُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: السُّلْطَانُ ظِلُّ اللَّهِ فِي الْأَرْضِ يَأْوِي إِلَيْهِ كُلُّ مَظْلُومٍ فَمَنْ عَدَلَ كَانَ لَهُ الْأَجْرُ وَ عَلَى الرَّعِيَّةِ الشُّكْرُ وَ مَنْ جَارَ كَانَ عَلَيْهِ الْوِزْرُ وَ عَلَى الرَّعِيَّةِ الصَّبْرُ حَتَّى يَأْتِيَهُمُ الْأَمْرُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – A group, from Abu Al Mufazzal, from Ja’far Bin Muhammad Bin Ja’far, from Ali Bin Al-Hassan Bin Ali Bin Umar Bin Ali Bin Al-Husayn, from Husayn Bin Zad Bin Ali,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The ruler is a shade of Allah-azwj in the earth, sheltering to it every oppressed. The one dispenses justice, there would be for him the Recompense, and upon the citizens is the thanking, and the one who is tyrannous, upon him is the burden (of sin) and upon the citizens is the patience until the Command (Al Qaim-ajfj) comes to them’’.[247]
70- كِتَابُ الصِّفِّينَ، لِنَصْرِ بْنِ مُزَاحِمٍ قَالَ: كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى أُمَرَاءِ الْجُنُودِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ أَمَّا بَعْدُ فَإِنَّ حَقَّ الْوَالِي أَنْ لَا يُغَيِّرَهُ عَلَى رَعِيَّتِهِ فَضْلٌ نَالَهُ وَ لَا أَمْرٌ خُصَّ بِهِ وَ أَنْ يَزِيدَهُ مَا قَسَمَ اللَّهُ لَهُ دُنُوّاً مِنْ عِبَادِهِ وَ عَطْفاً عَلَيْهِمْ
‘Kitab Al Siffeen’ of Nasr Bin Muzahim who said,
‘Amir Al-Momineen-asws wrote to commanders of the armies – ‘From a servant of Allah-azwj, Ali-asws, Emir of the Momineen. As for after, it is a right upon the ruler that grace of his achievement does not change him (his behaviour) upon his citizens nor prolong specialising with it, and that whatever Allah-azwj has Apportioned for him of His-azwj Bounties should increase him in drawing closer to His-azwj servants and kindness upon them.
أَلَا وَ إِنَّ لَكُمْ عِنْدِي أَنْ لَا أَحْتَجِزَ دُونَكُمْ سِرّاً إِلَّا فِي حَرْبٍ وَ لَا أَطْوِيَ عَنْكُمْ أَمْراً إِلَّا فِي حُكْمٍ وَ لَا أُؤَخِّرَ لَكُمْ حَقّاً عَنْ مَحَلِّهِ وَ لَا أَزْرَأُكُمْ شَيْئاً وَ أَنْ تَكُونُوا عِنْدِي فِي الْحَقِّ سَوَاءً
Indeed! And it is for you, with me-asws, that I-asws should neither retain any secrets besides you except during a war, nor should I-asws fold any matter besides you except regarding a judgment, nor should I-asws delay any rights for you from its place, nor should I-asws withhold it besides part of it, and that you should all be equal in my-asws presence regarding the rights.
فَإِذَا فَعَلْتُ ذَلِكَ وَجَبَتْ عَلَيْكُمُ النَّصِيحَةُ وَ الطَّاعَةُ فَلَا تَنْكُصُوا عَنْ دَعْوَةٍ وَ لَا تُفْرِطُوا فِي صَلَاحِ دِينِكُمْ مِنْ دُنْيَاكُمْ وَ أَنْ تَنْفُذُوا لِمَا هُوَ لِلَّهِ طَاعَةٌ وَ لِمَعِيشَتِكُمْ صَلَاحٌ وَ أَنْ تَخُوضُوا الْغَمَرَاتِ إِلَى الْحَقِّ وَ لَا يَأْخُذَكُمْ فِي اللَّهِ لَوْمَةُ لَائِمٍ
When I-asws have done that, it would be an Obligation of Allah-azwj upon you of the favours, and the obedience, and that you should not be deficient from any call nor overlook any reconciliation of your religion from your world, and that you should implement what is obedience to Allah-azwj and correction for your livelihoods, and that you should immerse in the floods to the truth, and not take any blame of a blamer.
فَإِنْ أَبَيْتُمْ أَنْ تَسْتَقِيمُوا لِي عَلَى ذَلِكَ لَمْ يَكُنْ أَحَدٌ أَهْوَنَ عَلَيَّ مِمَّنْ فَعَلَ ذَلِكَ مِنْكُمْ ثُمَّ أُعَاقِبُهُ عُقُوبَةً لَا يَجِدُ عِنْدِي فِيهَا هَوَادَةً فَخُذُوا هَذَا مِنْ أُمَرَائِكُمْ وَ أَعْطُوهُمْ مِنْ أَنْفُسِكُمْ يُصْلِحُ اللَّهُ أَمْرَكُمْ وَ السَّلَامُ.
If you refuse to be steadfast for me-asws upon that, there would not be anyone lesser unto me‑asws than the ones from you who have done that. Then I-asws shall punish the punishment to him, and he will not find any allowance in my-asws presence regarding it. So, take this from your commanders and give them from yourselves what Allah-azwj can Correct your affairs with it. And the greetings’’.[248]
وَ كَتَبَ إِلَى أُمَرَاءِ الْخَرَاجِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ إِلَى أُمَرَاءِ الْخَرَاجِ
And he-asws wrote to the governors of the taxation – ‘In the Name of Allah-azwj the Beneficent, the Merciful. From a servant of Allah-azwj Ali-asws, Emir of the Momineen, to the governors of taxation.
أَمَّا بَعْدُ فَإِنَّهُ مَنْ لَمْ يَحْذَرْ مَا هُوَ صَائِرٌ إِلَيْهِ لَمْ يُقَدِّمْ لِنَفْسِهِ وَ لَمْ يُحْرِزْهَا وَ مَنِ اتَّبَعَ هَوَاهُ وَ انْقَادَ لَهُ فِيمَا لَمْ يَعْرِفْ نَفْعَ عَاقِبَتِهِ عَمَّا قَلِيلٍ لَيُصْبِحَنَّ مِنَ النَّادِمِينَ
As for after, one who is not cautious of what he is coming to will not advance for himself what would protect it; and the one who pursues his whims and implements for it regarding what he does not know will nullify its consequences. After a little while, he will be from the regretting ones.
أَلَا وَ إِنَّ أَسْعَدَ النَّاسِ فِي الدُّنْيَا مَنْ عَدَلَ عَمَّا يَعْرِفُ ضَرَّهُ وَ إِنَّ أَشْقَاهُمْ مَنِ اتَّبَعَ هَوَاهُ
Indeed, and the most fortunate of the people in the world is the one who dispenses justice about what he knows would harm him, and that the most wretched of them is one who pursues his own whims.
فَاعْتَبِرُوا وَ اعْلَمُوا أَنَّ لَكُمْ مَا قَدَّمْتُمْ مِنْ خَيْرٍ وَ مَا سِوَى ذَلِكَ وَدِدْتُمْ لَوْ أَنَّ بَيْنَكُمْ وَ بَيْنَهُ أَمَداً بَعِيداً وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ:
Therefore, take a lesson and know that for you is what you have sent ahead of good deeds and whatever is besides that. You will arrive to it even if there were to be between you and it a long duration, and Allah-azwj Cautions you Himself-azwj, and Allah-azwj is Kind with the servants.
وَ إِنَّ عَلَيْكُمْ وَبَالَ مَا فَرَّطْتُمْ فِيهِ وَ إِنَّ الَّذِي طُلِبَ مِنْكُمْ لَيَسِيرٌ وَ إِنَّ ثَوَابَهُ لَكَثِيرٌ وَ لَوْ لَمْ يَكُنْ فِيمَا نَهَى عَنْهُ مِنَ الظُّلْمِ وَ الْعُدْوَانِ عِقَابٌ يَخَافُ كَانَ فِي ثَوَابِهِ مَا لَا عُذْرَ لِأَحَدٍ فِي تَرْكِ طَلَبِهِ
And upon you all is the scourge of what you have been excessive in, and that which is being sought from you is less, its rewards are a lot, and even if the does not happen to be, regarding what He-azwj has Prohibited from, of the injustice and the aggression a fearful Punishment, its Rewards is what there is no excuse for anyone in leaving seeking it.
فَارْحَمُوا تُرْحَمُوا وَ لَا تُعَذِّبُوا خَلْقَ اللَّهِ وَ لَا تُكَلِّفُوهُمْ فَوْقَ طَاقَتِهِمْ وَ أَنْصِفُوا النَّاسَ مِنْ أَنْفُسِكُمْ وَ اصْبِرُوا لِحَوَائِجِهِمْ فَإِنَّكُمْ خُزَّانُ الرَّعِيَّةِ-
Therefore, be merciful, you will be Mercied, and do not punish the creatures of Allah-azwj and do not encumber them about their endurance, and be fair to the people from yourselves, and be patient to their needs, for you are treasurers of the citizens.
لَا تَتَّخِذَنَّ حِجَاباً وَ لَا تَحْجُبَنَّ أَحَداً عَنْ حَاجَتِهِ حَتَّى يَنْهِيَهَا إِلَيْكُمْ وَ لَا تَأْخُذُوا أَحَداً بِأَحَدٍ إِلَّا كَفِيلًا عَمَّنْ كَفَلَ عَنْهُ وَ اصْبِرُوا أَنْفُسَكُمْ عَلَى مَا فِيهِ الِاغْتِبَاطُ وَ إِيَّاكُمْ وَ تَأْخِيرَ الْعَمَلِ وَ دَفْعَ الْخَيْرِ فَإِنَّ فِي ذَلِكَ النَّدَمَ وَ السَّلَامُ.
Do not be taking veils (guards) nor veil anyone from his need until he ends up to you, and to not be taking anyone with anyone except a guarantor of the one who had guaranteed for him, and be patient yourselves upon what is the exultation in it. And beware of delaying the justice and repelling the good, for in that is the regret. And the greetings’’.[249]
قَالَ: وَ كَتَبَ ع إِلَى أُمَرَاءِ الْأَجْنَادِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ أَمَّا بَعْدُ فَإِنِّي أَبْرَأُ إِلَيْكُمْ وَ إِلَى أَهْلِ الذِّمَّةِ مِنْ مُعْسِرَةِ الْجَيْشِ إِلَّا مِنْ جَوْعَةٍ إِلَى شُبْعَةٍ وَ مِنْ فَقْرٍ إِلَى غِنًى أَوْ عَمًى إِلَى هُدًى فَإِنَّ ذَلِكَ عَلَيْهِمْ
He said, ‘And he-asws wrote to commanders of the armies: ‘In the Name of Allah-azwj the Beneficent, the Merciful! From a servant of Allah-azwj Ali-asws, Emir of the Momineen. I-asws disavow to you all and to the people of responsibility from the poverty of the soldiers, except from a hunger to satiation, and from poverty to riches, or blindness to guidance, for that is upon them.
فَاعْدِلُوا النَّاسَ عَنِ الظُّلْمِ وَ الْعُدْوَانِ وَ أَنْ خُذُوا عَلَى أَيْدِي سُفَهَائِكُمْ وَ احْتَرِسُوا أَنْ تَعْمَلُوا أَعْمَالًا لَا يَرْضَى اللَّهُ بِهَا عَنَّا فَيَرُدَّ عَلَيْنَا وَ عَلَيْكُمْ دُعَاءَنَا فَإِنَّ اللَّهَ تَعَالَى يَقُولُ- قُلْ ما يَعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزاماً
Turn the people away from the injustices and the aggression, and seize upon the hands of your foolish ones and watch out for them doing deed Allah-azwj will not be Pleased with us, so He-azwj will Return upon us-asws and you, our-asws supplications. Allah-azwj the Exalted Says: Say: ‘My Lord would not care for you were it not for your supplications, but you have belied, so soon the inevitable would happen [25:77].
فَإِنَّ اللَّهَ إِذَا مَقَتَ قَوْماً مِنَ السَّمَاءِ هَلَكُوا فِي الْأَرْضِ فَلَا تَدَّخِرُوا لِأَنْفُسِكُمْ خَيْراً لِلْجُنْدِ حُسْنُ السِّيرَةِ وَ لِلرَّعِيَّةِ مَعُونَةٌ وَ لِدِينِ اللَّهِ قُوَّةٌ وَ ابْلُوهُ فِي سَبِيلِهِ مَا اسْتَوْجَبَ عَلَيْكُمْ فَإِنَّ اللَّهَ قَدِ اصْطَنَعَ عِنْدَنَا وَ عِنْدَكُمْ مَا نَشْكُرُهُ بِجُهْدِنَا وَ إِنَ مَصِيرَهُ مَا بَلَغَتْ قُوَّتُنَا وَ لا قُوَّةَ إِلَّا بِاللَّهِ.
When Allah-azwj Hates a people from the sky, they are destroyed in the earth, therefore do not delay the good deeds for yourselves. For the army is the good conduct and for the citizens is assisting, and for religion of Allah-azwj is strength, and being Tried in His-azwj way what obligates upon you. Allah-azwj has Done with us-asws and with you what we thank Him-azwj for with our efforts, and its fate is what our strength has reached, and there is not strength except with Allah-azwj’’.[250]
وَ كَتَبَ أَبُو ثَرْوَانَ قَالَ وَ فِي كِتَابِ عُمَرَ بْنِ سَعْدٍ أَيْضاً وَ كَتَبَ إِلَى جُنْدِهِ يُخْبِرُهُمْ بِالَّذِي لَهُمْ وَ الَّذِي عَلَيْهِمْ مِنْ عَبْدِ اللَّهِ عَلِيٍّ أَمِيرِ الْمُؤْمِنِينَ أَمَّا بَعْدُ فَإِنَّ اللَّهَ جَعَلَكُمْ فِي الْحَقِّ جَمِيعاً سَوَاءً أَسْوَدَكُمْ وَ أَحْمَرَكُمْ وَ جَعَلَكُمْ مِنَ الْوَالِي وَ جَعَلَ الْوَالِيَ مِنْكُمْ بِمَنْزِلَةِ الْوَالِدِ مِنَ الْوَلَدِ وَ الْوَلَدِ مِنَ الْوَالِدِ الَّذِي لَا يَكْفِيهِمْ مَنْعُهُ إِيَّاهُمْ مِنْ طَلَبِ عَدُوِّهِ وَ التُّهَمَةِ بِهِ مَا سَمِعْتُمْ وَ أَطَعْتُمْ وَ قَضَيْتُمُ الَّذِي عَلَيْكُمْ
And Abu Sarwan wrote. He said, ‘And in a letter of Umar Bin Sa’ad as well,
‘And he-asws wrote to his-asws army informing them with that which is for them, and which is against them – ‘From a servant of Allah-azwj Ali-asws, Emir of the Momineen. As for after, Allah‑azwj has Made you all the same regarding the truth, your black ones and your red ones, and Made Guardian-asws for you all, and Made the Guardian-asws to be at the status of the father from the son, and the son from the father who does not suffice them from seeking his enemy, and the accusation by him what you heard and obeyed, and paid off which was upon you.
وَ إِنَّ حَقَّكُمْ عَلَيْهِ إِنْصَافُكُمْ وَ التَّعْدِيلُ بَيْنَكُمْ وَ الْكَفُّ مِنْ قِبَلِكُمْ فَإِذَا فَعَلَ ذَلِكَ وَجَبَتْ طَاعَتُهُ بِمَا وَافَقَ الْحَقَّ وَ نُصْرَتُهُ عَلَى سِيرَتِهِ وَ الدَّفْعُ عَنْ سُلْطَانِ اللَّهِ فَإِنَّكُمْ وَزَعَةُ اللَّهِ فِي الْأَرْضِ
And your right upon him is your being fair and the justice between you all and the restraining from before you. When he does that, obedience to him is obligated with whatever is compatible with the truth, and helping him upon his conduct, and defending the Authority of Allah-azwj, for you (treasurers) are distributors of Allah-azwj in the earth’.
قَالَ عُمَرُ الْوَزَعَةُ الَّذِينَ يَدْفَعُونَ عَنِ الظُّلْمِ فَكُونُوا لِلَّهِ أَعْوَاناً وَ لِدِينِهِ أَنْصَاراً- وَ لا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلاحِها- إِنَّ اللَّهَ لا يُحِبُّ الْمُفْسِدِينَ.
Umar (the narrator) said, ‘The distributors are the ones defending from the injustice, therefore be assistants of Allah-azwj and helpers of His-azwj religion – And do not make mischief in the earth after it has been set in order, [7:56] surely Allah does not Love the mischief-makers [28:77]’’.[251]
وَ مِنْهُ قَالَ: لَمَّا مَرَّ أَمِيرُ الْمُؤْمِنِينَ ع بِالْأَنْبَارِ اسْتَقْبَلَهُ بَنُو خشنوشك دَهَاقِنَتُهَا قَالَ سُلَيْمَانُ خش طَيِّبٌ نوشك رَاضِي يَعْنِي بَنِي الطَّيِّبِ الرَّاضِي بِالْفَارِسِيَّةِ
And from him, he said, ‘When Amir Al-Momineen-asws passed by Al-Anbar, the clan of Khashnushak welcomed him. Suleyman said, ‘Khush Tayyib Nushak Razy’ (in Persian) – meaning the clan of Al-Tayyib is pleased with the Persian’,
فَلَمَّا اسْتَقْبَلُوا نَزَلُوا ثُمَّ جَاءُوا يَشْتَدُّونَ مَعَهُ قَالَ مَا هَذِهِ الدَّوَابُّ الَّتِي مَعَكُمْ وَ مَا أَرَدْتُمْ بِهَذَا الَّذِي صَنَعْتُمْ
When they came, they descended, then came strengthening with him-asws. He-asws said: ‘What are these riding animals which are with you? And what are you intending with this which you are doing?’
قَالُوا أَمَّا هَذَا الَّذِي صَنَعْنَا فَهُوَ خُلُقٌ مِنَّا نُعَظِّمُ بِهِ الْأُمَرَاءَ وَ أَمَّا هَذِهِ الْبَرَاذِينُ فَهَدِيَّةٌ لَكَ وَ قَدْ صَنَعْنَا لَكَ وَ لِلْمُسْلِمِينَ طَعَاماً وَ هَيَّأْنَا لِدَوَابِّكُمْ عَلَفاً كَثِيراً
They said, ‘As for this which we are doing, it is a mannerism from us we revere the commanders with, and as for these work-horses, it is a gift to you-asws, and we have made a meal for you and for the Muslims, and have prepared a lot of fodder for your animals’.
قَالَ أَمَّا هَذَا الَّذِي زَعَمْتُمْ أَنَّهُ مِنْكُمْ خُلُقٌ تُعَظِّمُونَ بِهِ الْأُمَرَاءَ فَوَ اللَّهِ مَا يَنْتَفِعُ بِهَذَا الْأُمَرَاءُ وَ إِنَّكُمْ لَتَشُقُّونَ بِهِ عَلَى أَنْفُسِكُمْ وَ أَبْدَانِكُمْ فَلَا تَعُودُوا لَهُ
He-asws said: ‘As for this which you are claiming that it is a mannerism from you revering the commanders by it, by Allah-azwj, you will not benefit the commanders by this and you are tiring yourselves by it, upon your souls and your bodies. Therefore do not be repeating it.
وَ أَمَّا دَوَابُّكُمْ هَذِهِ إِنْ أَحْبَبْتُمْ أَنْ نَأْخُذَهَا مِنْكُمْ فَنَحْسَبُهَا مِنْ خَرَاجِكُمْ أَخَذْنَاهَا مِنْكُمْ وَ أَمَّا طَعَامُكُمُ الَّذِي صَنَعْتُمْ لَنَا فَإِنَّا نَكْرَهُ أَنْ نَأْكُلَ مِنْ أَمْوَالِكُمْ شَيْئاً إِلَّا بِثَمَنٍ
And as for these animals of yours, if you like we shall take these from you. We shall calculate as being from your taxes that we take from you. And as for your meal which you have made for us, we dislike to eat anything from your wealth except by a price’.
قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ نَحْنُ نُقَوِّمُهُ ثُمَّ نَقْبَلُ ثَمَنَهُ
They said, ‘O Amir Al-Momineen-asws! We shall evaluate it, the accept its price’.
قَالَ إِذاً لَا تُقَوِّمُونَهُ قِيمَتَهُ وَ نَحْنُ نَكْتَفِي بِمَا هُوَ دُونَهُ
He-asws said: ‘Then you will not be evaluating with its (correct) price, and we will suffice with what is below it’.
قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ فَإِنَّ لَنَا مِنَ الْعَرَبِ مَوَالِيَ وَ مَعَارِفَ فَتَمْنَعُنَا أَنْ نُهْدِيَ لَهُمْ وَ تَمْنَعُهُمْ أَنْ يَقْبَلُوا مِنَّا
They said, ‘O Amir Al-Momineen-asws! There are friends and acquaintances for us from the Arabs. Are you-asws forbidding us to gift to them and forbidding them from accepting from us?’
قَالَ كُلُّ الْعَرَبِ لهم [لَكُمْ] مَوَالٍ وَ لَيْسَ لِأَحَدٍ مِنَ الْمُسْلِمِينَ أَنْ يَقْبَلَ هَدِيَّتَكُمْ وَ إِنْ غَصَبَكُمْ أَحَدٌ فَأَعْلِمُونَا
He-asws said: ‘All the Arabs have friends for them, and it isn’t for anyone from the Muslims to accept your gifts, and if anyone were to usurp you, then let us know!’
قَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّا نُحِبُّ أَنْ تَقْبَلَ هَدِيَّتَنَا وَ كَرَامَتَنَا
They said, ‘O Amir Al-Momineen-asws! We would love it if you-asws were to accept our gift and our honours!’
قَالَ وَيْحَكُمْ نَحْنُ أَغْنَى مِنْكُمْ فَتَرَكَهُمْ وَ سَارَ.
He-asws said: ‘Woe be to you all! We are needless from you all!’ He-asws left them and travelled on’’.[252]
وَ مِنْهُ عَنْ عُمَرَ بْنِ سَعْدٍ عَنْ عَبْدِ اللَّهِ بْنِ عَاصِمٍ قَالَ: لَمَّا رَجَعَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ صِفِّينَ وَ مَرَّ بِالشِّبَامِيِّينَ خَرَجَ إِلَيْهِ حَرْبُ بْنُ شُرَحْبِيلَ الشِّبَامِيُّ وَ أَقْبَلَ يَمْشِي مَعَهُ وَ عَلِيٌّ ع رَاكِبٌ فَقَالَ لَهُ ع ارْجِعْ فَإِنَّ مَشْيَ مِثْلِكَ مَعَ مِثْلِي فِتْنَةٌ لِلْوَالِي وَ مَذَلَّةٌ لِلْمُؤْمِنِينَ.
And from him, from Umar Bin Sa’ad, from Abdullah Bin Aasim who said,
‘When Amir Al-Momineen-asws returned from Siffeen and passed by Al-Shibameen, Harb Bin Shurahjeel the Syrian came out to him and went on to walk with him-asws, and Ali-asws was riding. He-asws said to him: ‘Return, for walking by the likes of you with the likes of me-asws is a Fitnah for the ruler and a disgrace for the Momineen!’’[253]
71- نهج، نهج البلاغة قَالَ ع إِذَا أَقْبَلَتِ الدُّنْيَا عَلَى أَحَدٍ أَعَارَتْهُ مَحَاسِنَ غَيْرِهِ وَ إِذَا أَدْبَرَتْ عَنْهُ سَلَبَتْهُ مَحَاسِنَ نَفْسِهِ.
(The book) ‘Nahj Al Balagah’ –
He-asws said: ‘When the world comes to anyone, it lends him good deeds of others, and when it turns back, it strips him of his own good’’.[254]
وَ قَالَ ع إِذَا هِبْتَ أَمْراً فَقَعْ فِيهِ فَإِنَّ شِدَّةَ تَوَقِّيهِ أَعْظَمُ مِمَّا تَخَافُ مِنْهُ.
And he-asws said: ‘When you are dreading a matter, fall into it, for the severity of staying away from it is mightier than what you are fearing from’’.[255]
وَ قَالَ ع آلَةُ الرِّئَاسَةِ سَعَةُ الصَّدْرِ.
And he-asws said: ‘A tool of (acquiring) the governance is vastness of chest’’.[256]
وَ قَالَ ع مَنْ مَلَكَ اسْتَأْثَرَ.
And he-asws said: ‘One who rules will be partial’’.[257]
وَ قَالَ ع مَنْ نَالَ اسْتَطَالَ.
And he-asws said: ‘On who achieves (governance) will (try to) prolong (it)’’.[258]
وَ قَالَ ع بِالسِّيرَةِ الْعَادِلَةِ يُقْهَرُ الْمُنَاوِي.
And he-asws said: ‘By the judicial conduct the adversary is subdued’’.[259]
وَ قَالَ ع فِي قَوْلِ اللَّهِ تَعَالَى إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَ الْإِحْسانِ الْعَدْلُ الْإِنْصَافُ وَ الْإِحْسَانُ التَّفَضُّلُ.
And he-asws said: ‘Words of Allah-azwj the Exalted: Surely Allah Commands with the justice, and the favour [16:90]: ‘The justice is the fairness, and the favour is the grace’’.[260]
وَ قَالَ ع السُّلْطَانُ وَزَعَةُ اللَّهِ فِي أَرْضِهِ.
And he-asws said: ‘The ruler is a distributor of Allah-azwj in His-azwj earth’’.[261]
وَ قَالَ ع صَوَابُ الرَّأْيِ بِالدُّوَلِ يُقْبِلُ بِإِقْبَالِهَا وَ يَذْهَبُ بِذَهَابِهَا.
And he-asws said: ‘The correctness of the opinion is with the government – it comes with its coming and goes with its going’’.[262]
72- نهج، نهج البلاغة سُئِلَ ع أَيُّمَا أَفْضَلُ الْعَدْلُ أَوِ الْجُودُ
(The book) ‘Nahj Al Balahaj’ –
‘He-asws was asked, ‘Which of these is superior, the justice or the generousity?’
فَقَالَ ع الْعَدْلُ يَضَعُ الْأُمُورَ مَوَاضِعَهَا وَ الْجُودُ يُخْرِجُهَا عَنْ جِهَتِهَا وَ الْعَدْلُ سَائِسٌ عَامٌّ وَ الْجُودُ عَارِضٌ خَاصٌّ فَالْعَدْلُ أَشْرَفُهُمَا وَ أَفْضَلُهُمَا.
He-asws said: ‘The justice places the matters in their places, while the generousity extracts if from their aspects, and the justice is a general caretaker while the generousity is presented particularly. Thus the justice is nobler and superior of the two’’.[263]
وَ قَالَ ع الْوِلَايَاتُ مَضَامِيرُ الرِّجَالِ.
And he-asws said: ‘The governance is proving ground of the men’’.[264]
وَ مِنْ كَلَامٍ لَهُ ع فِي الْخَوَارِجِ لَمَّا سَمِعَ قَوْلَهُمْ لَا حُكْمَ إِلَّا لِلَّهِ قَالَ كَلِمَةُ حَقٍّ يُرَادُ بِهَا بَاطِلٌ نَعَمْ لَا حُكْمَ إِلَّا لِلَّهِ وَ لَكِنَّ هَؤُلَاءِ يَقُولُونَ لَا إِمْرَةَ وَ إِنَّهُ لَا بُدَّ لِلنَّاسِ مِنْ أَمِيرٍ بَرٍّ أَوْ فَاجِرٍ
And from a speech of his-asws regarding the Kharijites when he-asws heard their word, ‘There is no judgment except for Allah-azwj’. ‘He–asws said: ‘A word of truth intending the falsehood by it. Certainly, there is no judgment except for Allah–azwj, but they are saying there is no emirate except for Allah–azwj, and there is no escape for the people from having a commander, righteous or immoral.
يَعْمَلُ فِي إِمْرَتِهِ الْمُؤْمِنُ وَ يَسْتَمْتِعُ فِيهَا الْكَافِرُ وَ يُبَلِّغُ اللَّهُ فِيهَا الْأَجَلَ وَ يُجْمَعُ بِهِ الْفَيْءُ وَ يُقَاتَلُ بِهِ الْعَدُوُّ وَ تَأْمَنُ بِهِ السُّبُلُ وَ يُؤْخَذُ بِهِ لِلضَّعِيفِ مِنَ الْقَوِيِّ حَتَّى يَسْتَرِيحَ بَرٌّ وَ يُسْتَرَاحَ مِنْ فَاجِرٍ.
The Momin will work in his emirate and the Kafir will be enjoying in it, and Allah–azwj will Cause the term to reach in it, and the war booty will be collected by him, and the enemy will be fought by him, and the ways will be secured by him, he will seize for the weak from the strong until a righteous will get rest and the immoral is rested from’’.[265]
وَ فِي رِوَايَةٍ أُخْرَى لَمَّا سَمِعَ تَحْكِيمَهُمْ قَالَ حُكْمُ اللَّهِ أَنْتَظِرُ فِيكُمْ وَ قَالَ أَمَّا الْإِمْرَةُ الْبَرَّةُ فَيَعْمَلُ فِيهَا التَّقِيُّ وَ أَمَّا الْإِمْرَةُ الْفَاجِرَةُ فَيَتَمَتَّعُ فِيهَا الشَّقِيُّ إِلَى أَنْ تَنْقَطِعَ مُدَّتُهُ وَ تُدْرِكَهُ مَنِيَّتُهُ.
And in another report, when he-asws heard their judgment, he-asws said: ‘A Judgment of Allah‑azwj regarding you awaits’. And he-asws said: ‘As for the command of the righteous, the pious would work in it, and as for the command of the immoral, the wretched would enjoy in it until its term is terminated and its hopes are realised’’.[266]
وَ مِنْ كَلَامٍ لَهُ ع لَمَّا عُوتِبَ عَلَى التَّسْوِيَةِ فِي الْعَطَاءِ أَ تَأْمُرُونِّي أَنْ أَطْلُبَ النَّصْرَ بِالْجَوْرِ فِيمَنْ وُلِّيتُ عَلَيْهِ وَ اللَّهِ لَا أَطُورُ بِهِ مَا سَمَرَ سَمِيرٌ وَ مَا أَمَّ نَجْمٌ فِي السَّمَاءِ نَجْماً لَوْ كَانَ الْمَالُ لِي لَسَوَّيْتُ بَيْنَهُمْ فَكَيْفَ وَ إِنَّمَا الْمَالُ مَالُ اللَّهِ
And from a speech of his-asws: ‘Are you instructing me-asws that I-asws should seek the help with the tyranny among the ones I-asws am ruling upon? By Allah-azwj! I-asws will not promote upon it for as long as the world is turning, and a star leads to a star in the sky. If the wealth was mine‑asws, I-asws would have equalised between them, so how can it be, and rather the wealth is wealth of Allah-azwj’.
أَلَا وَ إِنَّ إِعْطَاءَ الْمَالِ فِي غَيْرِ حَقِّهِ تَبْذِيرٌ وَ إِسْرَافٌ وَ هُوَ يَرْفَعُ صَاحِبَهُ فِي الدُّنْيَا وَ يَضَعُهُ فِي الْآخِرَةِ وَ يُكْرِمُهُ فِي النَّاسِ وَ يُهِينُهُ عِنْدَ اللَّهِ وَ لَمْ يَضَعِ امْرُؤٌ مَالَهُ فِي غَيْرِ حَقِّهِ وَ عِنْدَ غَيْرِ أَهْلِهِ إِلَّا حَرَمَهُ اللَّهُ شُكْرَهُمْ وَ كَانَ لِغَيْرِهِ وُدُّهُمْ فَإِنْ زَلَّتْ بِهِ النَّعْلُ يَوْماً فَاحْتَاجَ إِلَى مَعُونَتِهِمْ فَشَرُّ خَدِينٍ وَ أَلْأَمُ خَلِيلٍ.
Then he-asws said: ‘Indeed! And giving the wealth in other than its right is a wastefulness and extravagance, and it raises its perpetrator in the word and lowers him in the Hereafter and honours him among the people and disgraces him in the Presence of Allah-azwj, and a person would not place his wealth in other than its right and with other than its rightful ones, except Allah-azwj would Deprive him of their gratefulness, and their love would be for others. So, if one days his slipper slips with him and he is needy to their assistance, they would be the evilest comrades and ignoble friends’’.[267]
وَ قَالَ ع فِي وَصِيَّتِهِ لِلْحَسَنِ ع إِذَا تَغَيَّرَ السُّلْطَانُ تَغَيَّرَ الزَّمَانُ.
And he-asws said in a bequest to Al-Hassan-asws: ‘When the ruler changes, the times change’’.[268]
73- كِتَابُ الْغَارَاتِ لِإِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ، عَنِ الْقَزَّازِ عَنْ عَلِيِّ بْنِ هَاشِمٍ عَنْ أَبِيهِ عَنْ يَزِيدَ بْنِ عَبْدِ الرَّحْمَنِ عَنِ العشفني [الشَّعْبِيِ] قَالَ: دَخَلْتُ الرَّحْبَةَ وَ أَنَا غُلَامٌ فِي غِلْمَانٍ فَإِذَا أَنَا بِأَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَائِمٌ عَلَى ذَهَبٍ وَ فِضَّةٍ وَ مَعَهُ مِخْفَقَةٌ فَجَعَلَ يَطْرُدُ النَّاسَ بِمِخْفَقَتِهِ ثُمَّ رَجَعَ إِلَى الْمَالِ فَقَسَمَهُ بَيْنَ النَّاسِ حَتَّى لَمْ يَبْقَ مِنْهُ شَيْءٌ وَ رَجَعَ وَ لَمْ يَحْمِلْ إِلَى بَيْتِهِ شَيْئاً
The book ‘Al Gharaat’ of Ibrahim Bin Muhammad Al Saqafy, from Al Qazzaz, from Ali Bin Hashim, from his father, from Yazeed Bin Abdul Rahman, from Al Ashfany who said,
‘I entered Al-Rahba, and I was a boy among boys. There I was with Amir Al-Momineen Ali-asws Bin Abu Talib-asws standing upon gold and silver, and with him was a whisk and he-asws was repelling the people with his-asws whisk. Then he-asws returned to the wealth and distributed it between the people until there did not remain anything from it, and he-asws returned and did not carry anything to his-asws own house.
فَرَجَعْتُ إِلَى أَبِي فَقُلْتُ فَقَدْ رَأَيْتُ الْيَوْمَ خَيْرَ النَّاسِ أَوْ أَحْمَقَ النَّاسِ
I returned to my father. I said, ‘Today I saw (one who was either) best of the people or most naive of the people’.
قَالَ وَ مَنْ هُوَ يَا بُنَيَّ
He said, ‘And who is he, O my son?’
قُلْتُ رَأَيْتُ أَمِيرَ الْمُؤْمِنِينَ عَلِيّاً ع فَقَصَصْتُ الَّذِي رَأَيْتُهُ يَصْنَعُ
I said, ‘I saw Amir Al-Momineen Ali-asws’ – I narrated the story of which I had seen him-asws doing.
قَالَ يَا بُنَيَّ رَأَيْتَ خَيْرَ النَّاسِ.
He-asws said: ‘O my son! You saw best of the people’’.[269]
74- كَنْزُ الْكَرَاجُكِيِّ، رُوِيَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: مَنْ وَلِيَ شَيْئاً مِنْ أُمُورِ أُمَّتِي فَحَسُنَتْ سَرِيرَتُهُ لَهُمْ رَزَقَهُ اللَّهُ تَعَالَى الْهَيْبَةَ فِي قُلُوبِهِمْ وَ مَنْ بَسَطَ كَفَّهُ لَهُمْ بِالْمَعْرُوفِ رُزِقَ الْمَحَبَّةَ مِنْهُمْ
(The book) ‘Kanj’ of Al Karajaky –
‘It is reported from Rasool-Allah-saww having said: ‘One who is in charge of anything from affairs of my-saww community, so his conduct is good to them, Allah-azwj the Exalted will Grace him the awe in their hearts; and the one who extends his hand to them with the act of kindness, Allah-azwj will Grace the love from them.
وَ مَنْ كَفَّ عَنْ أَمْوَالِهِمْ وَفَّرَ اللَّهُ عَزَّ وَ جَلَّ مَالَهُ وَ مَنْ أَخَذَ لِلْمَظْلُومِ مِنَ الظَّالِمِ كَانَ مَعِي فِي الْجَنَّةِ مُصَاحِباً
And the one who refrains from their wealth, Allah-azwj Mighty and Majestic will Make his wealth abundant; and the one who takes for the oppressed from the oppressor would be with me-saww in the Paradise as a companion.
وَ مَنْ كَثُرَ عَفْوُهُ مُدَّ فِي عُمُرِهِ وَ مَنْ عَمَّ عَدْلُهُ نُصِرَ عَلَى عَدُوِّهِ وَ مَنْ خَرَجَ مِنْ ذُلِّ الْمَعْصِيَةِ إِلَى عِزِّ الطَّاعَةِ آنَسَهُ اللَّهُ عَزَّ وَ جَلَّ بِغَيْرِ أَنِيسٍ وَ أَعَانَهُ بِغَيْرِ مَالٍ.
And one whose pardoning is a lot will have an extension in his lifespan; and one whose justice is general will be helped against his enemies; and one who comes out from the disgrace of disobedience (to Allah-azwj) to the honour of obedience (to Allah-azwj), Allah-azwj Mighty and Majestic will Comfort him without a comforter and Assist him without wealth’’.[270]
وَ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَسَدٌ حَطُومٌ خَيْرٌ مِنْ سُلْطَانٍ ظَلُومٍ وَ سُلْطَانٌ ظَلُومٌ خَيْرٌ مِنْ فِتَنٍ تَدُومُ.
And from Amir Al-Momineen-asws: ‘A ferocious lion is better than an oppressive ruler, and an oppressive ruler is better than the constant Fitna’’.[271]
75- أَعْلَامُ الدِّينِ، قَالَ النَّبِيُّ ص مَا مِنْ أَحَدٍ وَلِيَ شَيْئاً مِنْ أُمُورِ الْمُسْلِمِينَ فَأَرَادَ اللَّهُ بِهِ خَيْراً إِلَّا جَعَلَ اللَّهُ لَهُ وَزِيراً صَالِحاً إِنْ نَسِيَ ذَكَرَهُ وَ إِنْ ذَكَرَ أَعَانَهُ وَ إِنْ هَمَّ بِشَرٍّ كَفَّهُ وَ زَجَرَهُ.
(The book) ‘A’lam Al Deen’ –
‘The Prophet-saww said: ‘There is no one being in charge of anything from affairs of the Muslims, so Allah-azwj Wants good with him, except Allah-azwj will Make a righteous minister to be for him. If he forgets, he will remind him, and if he remembers, he will assist him, and if he thinks of doing evil, he will restrain him and rebuke him’’.[272]
وَ قَالَ ص مَنْ وَلِيَ مِنْ أُمُورِ أُمَّتِي شَيْئاً فَحَسُنَتْ سِيرَتُهُ رَزَقَهُ اللَّهُ الْهَيْبَةَ فِي قُلُوبِهِمْ وَ مَنْ بَسَطَ كَفَّهُ إِلَيْهِمْ بِالْمَعْرُوفِ رَزَقَهُ اللَّهُ الْمَحَبَّةَ مِنْهُمْ
And he-saww said: ‘One who is in charge of anything from the affairs of my-saww community, so he is good in his conduct, Allah-azwj will Grace him the awe in their hearts; and the one who extends his hand to them with the act of kindness, Allah-azwj will Grace him the love from them.
وَ مَنْ كَفَّ عَنْ أَمْوَالِهِمْ وَفَّرَ اللَّهُ مَالَهُ وَ مَنْ أَخَذَ لِلْمَظْلُومِ مِنَ الظَّالِمِ كَانَ مَعِي فِي الْجَنَّةِ مُصَاحِباً وَ مَنْ كَثُرَ عَفْوُهُ مُدَّ فِي عُمُرِهِ
And the one who refrains from their wealth, Allah-azwj will Make his wealth abundant; and the one who takes for the oppressed from the oppressor will be with me-saww as a companion; and the one whose pardoning is a lot will have an extension in his lifespan.
وَ مَنْ عَمَّ عَدْلُهُ نُصِرَ عَلَى عَدُوِّهِ وَ مَنْ خَرَجَ مِنْ ذُلِّ الْمَعْصِيَةِ إِلَى عِزِّ الطَّاعَةِ آنَسَهُ اللَّهُ بِغَيْرِ أَنِيسٍ وَ أَعَزَّهُ بِغَيْرِ عَشِيرَةٍ وَ أَعَانَهُ بِغَيْرِ مَالٍ.
And the one whose justice is general will be helped against his enemies; and the one who comes out from the disgrace of disobedience (to Allah-azwj) to the honour of the obedience (to Allah-azwj), Allah-azwj will Comfort him without a comforter, and Honour him without a clan, and Assist him without wealth’’.[273]
76- نهج، نهج البلاغة مِنْ كَلَامٍ لَهُ ع وَ اللَّهِ لَأَنْ أَبِيتَ عَلَى حَسَكِ السَّعْدَانِ مُسَهَّداً وَ أُجَرَّ فِي الْأَغْلَالِ مُصَفَّداً أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَى اللَّهَ وَ رَسُولَهُ يَوْمَ الْقِيَامَةِ ظَالِماً لِبَعْضِ الْعِبَادِ وَ غَاصِباً لِشَيْءٍ مِنَ الْحُطَامِ وَ كَيْفَ أَظْلِمُ أَحَداً لِنَفْسٍ يُسْرِعُ إِلَى الْبِلَى قُفُولُهَا وَ يَطُولُ فِي الثَّرَى حُلُولُهَا
(The book) ‘Nahj Al Balagah’ –
‘From a speech of his-asws: ‘By Allah-azwj! If I were to spend a night upon the thorns of Al-Sa’dan (a thorny bush) being awake, and I-asws am dragged bound in shackles, it would be more beloved to me-asws than if I-asws were to meet Allah-azwj and His-azwj Rasool-saww on the Day of Qiyamah having been unjust to one of the servants and having usurped something from the debris (of the world). And how can I-asws be unjust to any soul its body is hastening to the decay and its permeation is prolonged in the soil.
وَ اللَّهِ لَقَدْ رَأَيْتُ عَقِيلًا وَ قَدْ أَمْلَقَ- حَتَّى اسْتَمَاحَنِي مِنْ بُرِّكُمْ صَاعاً وَ رَأَيْتُ صِبْيَانَهُ شُعْثَ الْأَلْوَانِ مِنْ فَقْرِهِمْ كَأَنَّمَا سُوِّدَتْ وُجُوهُهُمْ بِالْعِظْلِمِ وَ عَاوَدَنِي مُؤَكِّداً وَ كَرَّرَ عَلَيَّ الْقَوْلَ مُرَدِّداً فَأَصْغَيْتُ إِلَيْهِ سَمْعِي فَظَنَّ أَنِّي أَبِيعُهُ دِينِي وَ أَتَّبِعُ قِيَادَهُ مُفَارِقاً طَرِيقَتِي فَأَحْمَيْتُ لَهُ حَدِيدَةً
By Allah-azwj! I-asws have seen (my-asws brother) Aqeel and he had become bankrupt to the extent that he asked me-asws for a Sa’a (3kg) of your wheat, and I-asws saw his children as of shaggy types due to their poverty, and if their faces had been darkened with the dark indigo. And he kept coming back and reiterating the word upon me-asws. I-asws listened intently to him and he thought that I-asws would sell my-asws religion to him and follow his lead separating from my-asws path.
ثُمَّ أَدْنَيْتُهَا مِنْ جِسْمِهِ لِيَعْتَبِرَ بِهَا فَضَجَّ ضَجِيجَ ذِي دَنَفٍ مِنْ أَلَمِهَا وَ كَادَ أَنْ يَحْتَرِقَ مِنْ مِيسَمِهَا فَقُلْتُ لَهُ ثَكِلَتْكَ الثَّوَاكِلُ يَا عَقِيلُ أَ تَئِنُّ مِنْ حَدِيدَةٍ أَحْمَاهَا إِنْسَانُهَا لِلَعِبِهِ وَ تَجُرُّنِي إِلَى نَارٍ سَجَرَهَا جَبَّارُهَا لِغَضَبِهِ أَ تَئِنُّ مِنَ الْأَذَى وَ لَا أَئِنُّ مِنْ لَظَى
I-asws heated an iron for him, then brought it closer to his body to teach him a lesson with it. He yelled with a yell as one yells from pangs of his illness, and he had almost been burned from its branding. I-asws said to him: ‘May the mourners mourn over you, O Aqeel! Are you yelling from an iron heated by a human being for his playing and you are dragging me-asws to a Fire inflamed by its Subduer for His-azwj Wrath? Are you yelling from the harm and I-asws should not yell from the Fire (of Hell)?’
وَ أَعْجَبُ مِنْ ذَلِكَ طَارِقٌ طَرَقَنَا بِمَلْفُوفَةٍ فِي وِعَائِهَا وَ مَعْجُونَةٍ شَنِئْتُهَا كَأَنَّمَا عُجِنَتْ بِرِيقِ حَيَّةٍ أَوْ قَيْئِهَا فَقُلْتُ أَ صِلَةٌ أَمْ زَكَاةٌ أَمْ صَدَقَةٌ فَذَلِكَ كُلُّهُ مُحَرَّمٌ عَلَيْنَا أَهْلَ الْبَيْتِ
And more surprising than that is a comer at night (Al-Ash’as Bin Qays) came to us-asws with a cabbage mix in a bowl and a kneaded mix, it was as if it had been kneaded with saliva of a serpent or its vomit. I-asws said, ‘Is it help or Zakat or charity? All that is Prohibited unto us-asws, People-asws the Household’.
فَقَالَ لَا ذَا وَ لَا ذَاكَ وَ لَكِنَّهَا هَدِيَّةٌ فَقُلْتُ هَبِلَتْكَ الْهَبُولُ أَ عَنْ دِينِ اللَّهِ أَتَيْتَنِي لِتَخْدَعَنِي أَ مُخْتَبِطٌ أَمْ ذُو جِنَّةٍ أَمْ تَهْجُرُ وَ اللَّهِ لَوْ أُعْطِيتُ الْأَقَالِيمَ السَّبْعَةَ بِمَا تَحْتَ أَفْلَاكِهَا عَلَى أَنْ أَعْصِيَ اللَّهَ فِي نَمْلَةٍ أَسْلُبُهَا جُلْبَ شَعِيرَةٍ مَا فَعَلْتُهُ وَ إِنَّ دُنْيَاكُمْ عِنْدِي لَأَهْوَنُ مِنْ وَرَقَةٍ فِي فَمِ جَرَادَةٍ تَقْضَمُهَا
He said, ‘Neither that nor that, but it is a gift’. I-asws said: ‘May the pregnant ones weep over you! Is it about the religion of Allah-azwj you have come to me-asws to deceive me-asws, or are you confused, or are you with insanity, or are you delirious? By Allah-azwj! Even if I-asws am given the contents of the seven skies along with that is under these upon a condition that I-asws disobey Allah-azwj by confiscating a grain of barley from an ant, I-asws will not do so, and your world in my-asws presence is lesser than a (Piece of) leaf in the mouth of a locust chewing it.
مَا لِعَلِيٍّ وَ لِنَعِيمٍ يَفْنَى وَ لَذَّةٍ لَا تَبْقَى نَعُوذُ بِاللَّهِ مِنْ سُبَاتِ الْعَقْلِ وَ قُبْحِ الزَّلَلِ وَ بِهِ نَسْتَعِينُ.
What is to Ali-asws and perishable bounties, and pleasures which do not last? We-asws seek Refuge with Allah-azwj from a lapse of the intellect and the ugly missteps, and with Him-azwj we seek Assistance’’.[274]
77- رِسَالَةُ الْغَيْبَةِ، لِلشَّهِيدِ الثَّانِي رَفَعَ اللَّهُ دَرَجَتَهُ بِإِسْنَادِهِ عَنِ الشَّيْخِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ النَّوْفَلِيِّ قَالَ: كُنْتُ عِنْدَ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ ع فَإِذَا بِمَوْلًى لِعَبْدِ اللَّهِ النَّجَاشِيِّ قَدْ وَرَدَ عَلَيْهِ فَسَلَّمَ عَلَيْهِ وَ أَوْصَلَ إِلَيْهِ كِتَابَهُ فَفَضَّهُ وَ قَرَأَهُ
(The book) ‘Risalat Al Ghayba’ of the second martyr, may Allah-azwj Raise his rank – by his chain, from the sheykh Ja’far Bin Muhammad Bin Qawlawayh, from his father, from Sa’ad Bin Abdullah, from Ahmad Bin Muhammad Bin Isa, from his father, from Abdullah Bin Suleyman Al Nowfaly who said,
‘I was in the presence of Ja’far Bin Muhammad Al-Sadiq-asws and a slave of Abdullah Al Najashy has arrived to him-asws. He greeted unto him-asws and delivered his letter to him-asws. He-asws opened it and read it.
فَإِذَا أَوَّلُ سَطْرٍ فِيهِ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَطَالَ اللَّهُ بَقَاءَ سَيِّدِي وَ مَوْلَايَ وَ جَعَلَنِي مِنْ كُلِّ سُوءٍ فِدَاهُ وَ لَا أَرَانِي فِيهِ مَكْرُوهاً فَإِنَّهُ وَلِيُّ ذَلِكَ وَ الْقَادِرُ عَلَيْهِ
In the first line in it was, ‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Prolong the remaining (life) of my Chief and my Master, and Make me to be his-asws ransom for every evil, and not Show me any abhorrence regarding him-asws, for He-azwj is in Charge of that and Able upon it.
اعْلَمْ سَيِّدِي وَ مَوْلَايَ أَنِّي بُلِيتُ بِوِلَايَةِ الْأَهْوَازِ فَإِنْ رَأَى سَيِّدِي أَنْ يَحُدَّ لِيَ حَدّاً أَوْ يُمَثِّلَ لِي مِثَالًا لِأَسْتَدِلَّ بِهِ عَلَى مَا يُقَرِّبُنِي إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى رَسُولِهِ
Know, my Chief and my Master that I am being Tried with the governance of Ahwaz. If my Chef were to see fit he-asws could limit a limitation for me, or strike an example for me for me to be pointed by it what would draw me closer to Allah-azwj Mighty and Majestic and to His‑azwj Rasool-saww.
وَ يُلَخِّصَ فِي كِتَابِهِ مَا يَرَى لِيَ الْعَمَلَ بِهِ وَ فِيمَا أَبْذُلُهُ وَ أَبْتَذِلُهُ وَ أَيْنَ أَضَعُ زَكَاتِي وَ فِيمَنْ أَصْرِفُهَا وَ بِمَنْ آنَسُ وَ إِلَى مَنْ أَسْتَرِيحُ وَ بِمَنْ أَثِقُ وَ آمَنُ وَ أَلْجَأُ إِلَيْهِ فِي سِرِّي
And (if) he-asws could summarise in his-asws letter what he-asws sees for me to be working with, and regarding what I should be spending it and using it, and where I should place my Zakat and among who I should utilise it, and with who should I be comforting with, and to who should I be resting to, and with who should I trust and feel safe and seek shelter to regarding my secrets.
فَعَسَى أَنْ يُخَلِّصَنِي اللَّهُ بِهِدَايَتِكَ وَ دَلَالَتِكَ فَإِنَّكَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ وَ أَمِينُهُ فِي بِلَادِهِ- لَا زَالَتْ نِعْمَتُهُ عَلَيْكَ
Perhaps Allah-azwj will Save me by your-asws guidance and your pointing, for you-asws are a Divine Authority of Allah-azwj upon His-azwj creatures and His-azwj Trustee in His-azwj country. May His‑azwj Bounties upon you-asws not decline’.
قَالَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ فَأَجَابَهُ أَبُو عَبْدِ اللَّهِ ع بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ حَاطَكَ اللَّهُ بِصُنْعِهِ وَ لَطَفَ بِكَ بِمَنِّهِ وَ كَلَأَكَ بِرِعَايَتِهِ فَإِنَّهُ وَلِيُّ ذَلِكَ
Abdullah Bin Suleyman said, ‘Abu Abdullah-asws answered him: ‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Surround you with His-azwj Protection and be Compassionate with you with His-azwj Conferment, and Keep you under His-azwj Care, for He‑azwj is in Charge of that.
أَمَّا بَعْدُ فَقَدْ جَاءَ إِلَيَّ رَسُولُكَ بِكِتَابِكَ فَقَرَأْتُهُ وَ فَهِمْتُ جَمِيعَ مَا ذَكَرْتَهُ وَ سَأَلْتَ عَنْهُ وَ زَعَمْتَ أَنَّكَ بُلِيتَ بِوِلَايَةِ الْأَهْوَازِ فَسَرَّنِي ذَلِكَ وَ سَاءَنِي وَ سَأُخْبِرُكَ بِمَا سَاءَنِي مِنْ ذَلِكَ وَ مَا سَرَّنِي إِنْ شَاءَ اللَّهُ تَعَالَى:
As for after, your messenger came to me-asws with your letter. I-asws read it and have understood entirety of what you mentioned and asked about, and you claimed that you are being Tried with the governance of Al-Ahwaz. That cheered me-asws and saddened me-asws, and I-asws shall inform you with what has saddened me from that and what has cheered me-asws, if Allah-azwj the Exalted so Desires.
فَأَمَّا سُرُورِي بِوِلَايَتِكَ فَقُلْتُ عَسَى أَنْ يُغِيثَ اللَّهُ بِكَ مَلْهُوفاً خَائِفاً مِنْ أَوْلِيَاءِ آلِ مُحَمَّدٍ وَ يُعِزَّ بِكَ ذَلِيلَهُمْ وَ يَكْسُوَ بِكَ عَارِيَهُمْ وَ يُقَوِّيَ بِكَ ضَعِيفَهُمْ وَ يُطْفِئَ بِكَ نَارَ الْمُخَالِفِينَ عَنْهُمْ
As for my-asws happiness with your governance, I-asws said (within myself-asws): ‘Perhaps Allah‑azwj will Help through you, the anxious, the fearful from the friends of Progeny-asws of Muhammad-saww, and will Honour through you their humiliated ones, and Clothe through you their bareness, and Strengthen through you their weak ones, and Extinguish through you the fire of the adversaries from them’.
وَ أَمَّا الَّذِي سَاءَنِي مِنْ ذَلِكَ فَإِنَّ أَدْنَى مَا أَخَافُ عَلَيْكَ تَغَيُّرُكَ بِوَلِيٍّ لَنَا فَلَا تَشِيمُ حَظِيرَةَ الْقُدْسِ
As for that which saddened me-asws from that, the least of what I-asws fear upon you is your changing (avoiding) a friend of ours-asws, so you will not (be able to) smell the Holy Enclosure.
فَإِنِّي مُخَلِّصٌ لَكَ جَمِيعَ مَا سَأَلْتَ عَنْهُ إِنْ أَنْتَ عَمِلْتَ بِهِ وَ لَمْ تُجَاوِزْهُ رَجَوْتُ أَنْ تَسْلَمَ إِنْ شَاءَ اللَّهُ تَعَالَى
I-asws have summarised for you entirety of what you asked about. If you were to work with it and do not exceed it, I-asws hope that you will be safe, if Allah-azwj the Exalted so Desires.
أَخْبَرَنِي أَبِي يَا عَبْدَ اللَّهِ عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ مَنِ اسْتَشَارَهُ أَخُوهُ الْمُؤْمِنُ فَلَمْ يَمْحَضْهُ النَّصِيحَةَ سَلَبَهُ اللَّهُ لُبَّهُ وَ اعْلَمْ أَنِّي سَأُشِيرُ عَلَيْكَ بِرَأْيٍ إِنْ أَنْتَ عَمِلْتَ بِهِ تَخَلَّصْتَ مِمَّا أَنْتَ مُتَخَوِّفُهُ
My-asws father-asws informed me-asws, O Abdullah, from his-asws forefathers-asws, from Ali-asws Bin Abu Talib-asws, from Rasool-Allah-saww having said: ‘One who is consulted by his brother but he is not sincere in the advice, Allah-azwj will Confiscate his understanding and knowledge’. And know that I-asws shall consult upon you with a view, if you were to work with it, you will be saved from what you are fearing.
وَ اعْلَمْ أَنَّ خَلَاصَكَ وَ نَجَاتَكَ مِنْ حَقْنِ الدِّمَاءِ وَ كَفِّ الْأَذَى عَنْ أَوْلِيَاءِ اللَّهِ وَ الرِّفْقِ بِالرَّعِيَّةِ وَ التَّأَنِّي وَ حُسْنِ الْمُعَاشَرَةِ مَعَ لِينٍ فِي غَيْرِ ضَعْفٍ وَ شِدَّةٍ فِي غَيْرِ عُنْفٍ وَ مُدَارَاةِ صَاحِبِكَ وَ مَنْ يَرِدُ عَلَيْكَ مِنْ رُسُلِهِ وَ ارْتُقْ فَتْقَ رَعِيَّتِكَ بِأَنْ تُوقِفَهُمْ عَلَى مَا وَافَقَ الْحَقَّ وَ الْعَدْلَ إِنْ شَاءَ اللَّهُ
And know that your being saved and your being rescued from spilling the blood, and restraint from harming the friends of Allah-azwj, and the kindness with the citizens, and the prudence, and goodly cohabitation with gentleness without weakness, and strength without pride, and politeness with your companions and the ones arriving to you from his messengers, and rise up and arise your citizens by pausing them upon what is compatible to the truth and the justice, if Allah-azwj so Desires.
إِيَّاكَ وَ السُّعَاةَ وَ أَهْلَ النَّمَائِمِ فَلَا يَلْتَزِقَنَّ مِنْهُمْ بِكَ أَحَدٌ وَ لَا يَرَاكَ اللَّهُ يَوْماً وَ لَا لَيْلَةً وَ أَنْتَ تَقْبَلُ مِنْهُمْ صَرْفاً وَ لَا عَدْلًا فَيَسْخَطَ اللَّهُ عَلَيْكَ وَ يَهْتِكَ سِتْرَكَ
Beware of the courier and the people of gossip. Do not let anyone of them cling with you, nor should Allah-azwj See you at daytime nor at night and you are accepting from them any wickedness nor alterations, so Allah-azwj will be Annoyed upon you and Tear you veil.
وَ احْذَرْ مَا لِخُوزِ الْأَهْوَازِ فَإِنَّ أَبِي أَخْبَرَنِي عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ قَالَ إِنَّ الْإِيمَانَ لَا يَثْبُتُ فِي قَلْبِ يَهُودِيٍّ وَ لَا خُوزِيٍّ أَبَداً
And be cautioned for Khowz (Khuzestan) of Al-Ahwaz, for my-asws father-asws, from his-asws forefathers, from Amir Al-Momineen-asws having said: ‘The Eman will neither be affirmed in the heart of a Jew nor a Khowzy (person of Khowz), ever!’
فَأَمَّا مَنْ تَأْنَسُ بِهِ وَ تَسْتَرِيحُ إِلَيْهِ وَ تُلْجِئُ أُمُورَكَ إِلَيْهِ فَذَلِكَ الرَّجُلُ الْمُمْتَحَنُ الْمُسْتَبْصِرُ الْأَمِينُ الْمُوَافِقُ لَكَ عَلَى دِينِكَ وَ مَيِّزْ عَوَامَّكَ وَ جَرِّبِ الْفَرِيقَيْنِ فَإِنْ رَأَيْتَ هُنَالِكَ رُشْداً فَشَأْنَكَ وَ إِيَّاهُ
As for the one you should be comforting with and resting to and sheltering your matters (secrets) to, that is the man, the Tested, the insightful, the trusted, the one compatible for you upon your religion, and distinguish your public, and experiment the two sects. So, if you were to see rightful guidance over there, it is up to you and him.
وَ إِيَّاكَ أَنْ تُعْطِيَ دِرْهَماً أَوْ تَخْلَعَ ثَوْباً أَوْ تَحْمِلَ عَلَى دَابَّةٍ فِي غَيْرِ ذَاتِ اللَّهِ تَعَالَى لِشَاعِرٍ أَوْ مُضْحِكٍ أَوْ مُتَمَزِّحٍ إِلَّا أَعْطَيْتَ مِثْلَهُ فِي ذَاتِ اللَّهِ وَ لْتَكُنْ جَوَائِزُكَ وَ عَطَايَاكَ وَ خِلَعُكَ لِلْقُوَّادِ وَ الرُّسُلِ وَ الْأَجْنَادِ وَ أَصْحَابِ الرَّسَائِلِ وَ أَصْحَابِ الشُّرَطِ وَ الْأَخْمَاسِ
And beware of giving a single Dirham, or a piece of cloth, or carry upon an animal in other than the Sake of Allah-azwj the Exalted, to a poet or a comedian or a satirist, except give similar to it for the Sake of Allah-azwj, and let your rewards, and your awards, and clothes gifts be for the guides, and the messengers, and the armies, and messengers of the letters, and police chiefs, and the elite forces.
وَ مَا أَرَدْتَ أَنْ تَصْرِفَهُ فِي وُجُوهِ الْبِرِّ وَ النَّجَاحِ وَ الْفُتُوَّةِ وَ الصَّدَقَةِ وَ الْحَجِّ وَ الْمَشْرَبِ وَ الْكِسْوَةِ الَّتِي تُصَلِّي فِيهَا وَ تَصِلُ بِهَا وَ الْهَدِيَّةِ الَّتِي تُهْدِيهَا إِلَى اللَّهِ تَعَالَى وَ إِلَى رَسُولِهِ ص مِنْ أَطْيَبِ كَسْبِكَ وَ مِنْ طُرَفِ الْهَدَايَا
And whatever you want to spend in aspects of righteousness, and the prospering, and the freeing of slaves, and the charity, and the Hajj, and the drinks, and the garments which you pray Salat in, and you connect (kinship) with, and the gifts which you gift to Allah-azwj the Exalted and to His-azwj Rasool-saww, should be from the best of your garments, and from best gifts.
يَا عَبْدَ اللَّهِ اجْهَدْ أَنْ لَا تَكْنِزَ ذَهَباً وَ لَا فِضَّةً فَتَكُونَ مِنْ أَهْلِ هَذِهِ الْآيَةِ الَّتِي قَالَ اللَّهُ عَزَّ وَ جَلَّ- الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ وَ لَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ حُلْوٍ أَوْ فَضْلِ طَعَامٍ تَصْرِفُهُ فِي بُطُونٍ خَالِيَةٍ تُسَكِّنُ بِهَا غَضَبَ اللَّهِ تَبَارَكَ وَ تَعَالَى
O Abdullah! Strive not to hoard gold nor silver, so you can be from the rightful of this Verse which Allah-azwj Mighty and Majestic Said: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, [9:34], and do not belittle anything from sweets or leftover of food. You can utilise in in empty stomachs to calm down the Wrath of Allah-azwj Blessed and Exalted.
وَ اعْلَمْ أَنِّي سَمِعْتُ أَبِي يُحَدِّثُ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع أَنَّهُ سَمِعَ النَّبِيَّ رَسُولَ اللَّهِ ص يَقُولُ لِأَصْحَابِهِ يَوْماً مَا آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ مَنْ بَاتَ شَبْعَانَ وَ جَارُهُ جَائِعٌ
And know that I heard my-asws father-asws narrating from his-asws forefathers-asws, from Amir Al-Momineen-asws, he-asws had heard the Prophet-as Rasool-Allah-saww saying to his-saww companions one day: ‘He has not believed in Allah-azwj and the Last Day, one who spends a night satiated and his neighbour is hungry!’
فَقُلْنَا هَلَكْنَا يَا رَسُولَ اللَّهِ
We said, ‘We are destroyed, O Rasool-Allah-saww!’
فَقَالَ مِنْ فَضْلِ طَعَامِكُمْ وَ مِنْ فَضْلِ تَمْرِكُمْ وَ رِزْقِكُمْ وَ خِرَقِكُمْ تُطْفِئُونَ بِهَا غَضَبَ الرَّبِّ
He-saww said: ‘From leftovers of your meals, and from surplus of your dates and your sustenance, and your clothes, by these you can be extinguishing Wrath of the Lord-azwj’.
وَ سَأُنَبِّئُكَ بِهَوَانِ الدُّنْيَا وَ هَوَانِ شَرَفِهَا عَلَى مَا مَضَى مِنَ السَّلَفِ وَ التَّابِعِينَ فَقَدْ حَدَّثَنِي أَبِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ لَمَّا تَجَهَّزَ الْحُسَيْنُ ع إِلَى الْكُوفَةِ أَتَاهُ ابْنُ عَبَّاسٍ فَنَاشَدَهُ اللَّهَ وَ الرَّحِمَ أَنْ يَكُونَ هُوَ الْمَقْتُولَ بِالطَّفِّ
I-asws shall inform you with shame of the world and shame of its nobilities upon what has passed from the ancestors and the followers. My-asws father Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws, narrated to me-asws. He-asws said: ‘When Al-Husayn-asws equipped to go to Al-Kufa, Ibn Abbas came to him-asws. He adjured him-asws by Allah-azwj and the kinship that he-asws will be killed at ‘Al-Taff’ (Karbala).
فَقَالَ ع أَنَا أَعْرَفُ بِمَصْرَعِي مِنْكَ وَ مَا وُكْدِي مِنَ الدُّنْيَا إِلَّا فِرَاقَهَا أَ لَا أُخْبِرُكَ يَا ابْنَ عَبَّاسٍ بِحَدِيثِ أَمِيرِ الْمُؤْمِنِينَ ع وَ الدُّنْيَا
He-asws said: ‘I-asws am more knowing of my-asws killing place than you are, and what is my-asws fatigue from the world except separating from it. Shall I-asws inform you, O Ibn Abbas, with a Hadeeth of Amir Al-Momineen-asws and the world?’
فَقَالَ لَهُ بَلَى لَعَمْرِي إِنِّي لَأُحِبُّ أَنْ تُحَدِّثَنِي بِأَمْرِهَا
He said to him-asws, ‘Yes, by my life! I would love for you-asws to narrate to me with its matter!’
فَقَالَ أَبِي قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع سَمِعْتُ أَبَا عَبْدِ اللَّهِ الْحُسَيْنَ ع
My-asws father-asws said: ‘Ali-asws Bin Al-Husayn-asws said: ‘I-asws heard Abu Abdullah Al-Husayn‑asws saying: (Recording error)
يَقُولُ حَدَّثَنِي أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ إِنِّي كُنْتُ بِفَدَكَ فِي بَعْضِ حِيطَانِهَا وَ قَدْ صَارَتْ لِفَاطِمَةَ- ع
‘Amir Al-Momineen-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘I-asws was at Fadak in one of its gardens, and it had come to be for (Syeda) Fatima-asws’.
قَالَ فَإِذَا أَنَا بِامْرَأَةٍ قَدْ قَحَمَتْ عَلَيَّ وَ فِي يَدِي مِسْحَاةٌ وَ أَنَا أَعْمَلُ بِهَا فَلَمَّا نَظَرْتُ إِلَيْهَا طَارَ قَلْبِي مِمَّا تَدَاخَلَنِي مِنْ جَمَالِهَا فَشَبَّهْتُهَا بِبُثَيْنَةَ بِنْتِ عَامِرٍ الْجُمَحِيِّ وَ كَانَتْ مِنْ أَجْمَلِ نِسَاءِ قُرَيْشٍ
He-asws said: ‘There I-asws was with a woman who had sneaked upon me, and in my-asws hand was a spade, and I-asws was working with it. When I-asws looked at her my-asws heart flew from what (thoughts had) entered me from her beauty. I-asws resembled her as Buseyna Bint Aamir Al-Jumhy, and she was the most beautiful of the women of Qureysh.
فَقَالَتْ يَا ابْنَ أَبِي طَالِبٍ هَلْ لَكَ أَنْ تَتَزَوَّجَ بِي فَأُغْنِيَكَ عَنْ هَذِهِ الْمِسْحَاةِ وَ أَدُلَّكَ عَلَى خَزَائِنِ الْأَرْضِ فَيَكُونَ لَكَ الْمُلْكُ مَا بَقِيتَ وَ لِعَقِبِكَ مِنْ بَعْدِكَ
She said, ‘O son-asws of Abu Talib-as! Is it okay for you-asws to marry me, for I can enrich you-asws from this spade, and I can point you upon treasures of the world, so the kingdom will be for you for as long as you-asws life and for your-asws posterity from after you-asws’.
فَقَالَ لَهَا ع مَنْ أَنْتِ حَتَّى أَخْطُبَكِ مِنْ أَهْلِكِ
He-asws said to her: ‘Who are you, until I-asws can propose you from your family?’
فَقَالَتْ أَنَا الدُّنْيَا
She said, ‘I am the world’.
قَالَ قُلْتُ لَهَا فَارْجِعِي وَ اطْلُبِي زَوْجاً غَيْرِي وَ أَقْبَلْتُ عَلَىمِسْحَاتِي وَ أَنْشَأْتُ أَقُولُ
He-asws said, ‘I-asws said to her: ‘Return and seek a husband other than me-asws!’ And I-asws turned to my-asws spade and prosed a poem saying:
| لَقَدْ خَابَ مَنْ غَرَّتْهُ دُنْيَا دَنِيَّةٌ | وَ مَا هِيَ إِنْ غَرَّتْ قُرُوناً بِطَائِلٍ | |
| أَتَتْنَا عَلَى زِيِّ الْعَرُوسِ بُثَيْنَةَ | وَ زِينَتُهَا فِي مِثْلِ تِلْكَ الشَّمَائِلِ | |
| فَقُلْتُ لَهَا غُرِّي سِوَايَ فَإِنَّنِي | عَزُوفٌ عَنِ الدُّنْيَا وَ لَسْتُ بِجَاهِلٍ |
‘He would be disappointed, the one who has been deceived by the world of his religion, and what is it even if is deceiving generations by frivolities. It comes to us upon being adorned like the bride and all her adornments in that appearance. I-asws said to her: ‘Deceive other than me‑asws, for I-asws am averse from the world and I-asws not ignorant.
| وَ مَا أَنَا وَ الدُّنْيَا وَ إِنَّ مُحَمَّداً | رَهِينٌ بِقَفْرٍ بَيْنَ تِلْكَ الْجَنَادِلِ | |
| وَ هَبْنَا أَتَتْنِي بِالْكُنُوزِ وَ دُرِّهَا | وَ أَمْوَالِ قَارُونَ وَ مُلْكِ الْقَبَائِلِ | |
| أَ لَيْسَ جَمِيعاً لِلْفَنَاءِ مَصِيرُنَا | وَ يُطْلَبُ مِنْ خُزَّانِهَا بِالطَّوَائِلِ |
And what have I-asws to do with the world and Muhammad-saww is a pledge with wandering between these wanderings and gift us the treasures and its gems, and the wealth of Qaroun and kingdoms of the tribes. Isn’t it all destined for the annihilation? And he seeks from its treasures with the long hopes.
| فَغُرِّي سِوَائِي إِنَّنِي غَيْرُ رَاغِبٍ | لِمَا فِيكِ مِنْ عِزٍّ وَ مُلْكٍ وَ نَائِلٍ | |
| وَ قَدْ قَنِعَتْ نَفْسِي بِمَا قَدْ رُزِقْتُهُ | فَشَأْنَكِ يَا دُنْيَا وَ أَهْلَ الْغَوَائِلِ | |
| فَإِنِّي أَخَافُ اللَّهَ يَوْمَ لِقَائِهِ | وَ أَخْشَى عَذَاباً دَائِماً غَيْرَ زَائِلِ |
So, deceive the ones besides me-asws. I-asws am not desirous to whatever is in you, from honour, and kingdom, and amassing, and I-asws have contented myself with what I-asws have been Graced with. So, I-asws am your adversary, O world, and the people of deviations, for I-asws fear Allah-azwj, the Day of meeting Him-azwj, and I-asws fear the permanent Punishment, without declining’.
فَخَرَجَ مِنَ الدُّنْيَا وَ لَيْسَ فِي عُنُقِهِ تَبِعَةٌ لِأَحَدٍ حَتَّى لَقِيَ اللَّهَ مَحْمُوداً غَيْرَ مَلُومٍ وَ لَا مَذْمُومٍ
He-asws exited from the world and there wasn’t any liability in his-asws neck for anyone until he‑asws met Allah-azwj, praised, without any blame nor condemnation.
ثُمَّ اقْتَدَتْ بِهِ الْأَئِمَّةُ مِنْ بَعْدِهِ بِمَا قَدْ بَلَغَكُمْ لَمْ يَتَلَطَّخُوا بِشَيْءٍ مِنْ بَوَائِقِهَا عَلَيْهِمُ السَّلَامُ أَجْمَعِينَ وَ أَحْسَنَ مَثْوَاهُمْ
Then the Imams-asws from after him-asws were led by him-asws with what they-asws have delivered to you all. They-asws were (also) not stained by anything of their actions, may the greetings be upon them-asws all, and the excellence of their-asws resting places.
وَ لَقَدْ وَجَّهْتُ إِلَيْكَ بِمَكَارِمِ الدُّنْيَا وَ الْآخِرَةِ عَنِ الصَّادِقِ الْمُصَدَّقِ رَسُولِ اللَّهِ ص فَإِنْ أَنْتَ عَمِلْتَ بِمَا نَصَحْتُ لَكَ فِي كِتَابِي هَذَا ثُمَّ كَانَتْ عَلَيْكَ مِنَ الذُّنُوبِ وَ الْخَطَايَا كَمِثْلِ أَوْزَانِ الْجِبَالِ وَ أَمْوَاجِ الْبِحَارِ رَجَوْتُ اللَّهَ أَنْ يَتَحَامَى عَنْكَ جَلَّ وَ عَزَّ بِقُدْرَتِهِ
And I-asws have directed to you the honours of the world and the Hereafter, from the truthful, the ratified Rasool-Allah-saww. If you were to work with what I-asws have advised to you in this letter of mine, then there happen upon you, from the sins and the mistakes, like the weight of the mountains and waves of the sea, I-asws hope to Allah-azwj that He-azwj Mighty and Majestic will Clear these from you by His-azwj Power.
يَا عَبْدَ اللَّهِ إِيَّاكَ أَنْ تُخِيفَ مُؤْمِناً فَإِنَّ أَبِي مُحَمَّدُ بْنُ عَلِيٍّ حَدَّثَنِي عَنْ أَبِيهِ- عَنْ جَدِّهِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ كَانَ يَقُولُ مَنْ نَظَرَ إِلَى مُؤْمِنٍ نَظْرَةً لِيُخِيفَهُ بِهَا أَخَافَهُ اللَّهُ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ وَ حَشَرَهُ فِي صُورَةِ الذَّرِّ لَحْمَهُ وَ جَسَدَهُ وَ جَمِيعَ أَعْضَائِهِ حَتَّى يُورِدَهُ مَوْرِدَهُ
O servant of Allah-azwj! Beware of taking a Momin lightly, for my-asws father Muhammad-asws Bin Ali-asws, narrated to me-asws from his-asws father-asws, from his-asws grandfather Ali-asws Bin Abu Talib-asws that he-asws had said: ‘One who looks at a Momin with a look to scare him with, Allah‑azwj will Frighten him on a Day there will be no shade except His-azwj Shade, and Resurrect him in the image of the particle, his flesh and his body and entirety of his limbs, until he arrives to his arrival point.
وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ مَنْ أَغَاثَ لَهْفَاناً مِنَ الْمُؤْمِنِينَ أَغَاثَهُ اللَّهُ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّهُ وَ آمَنَهُ يَوْمَ الْفَزَعِ الْأَكْبَرِ وَ آمَنَهُ مِنْ سُوءِ الْمُنْقَلَبِ
And it is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws, from the Prophet-saww having said: ‘One who helps an anxious one from the Momineen, Allah‑azwj will Help him on a Day there will be no shade except His-azwj Shade, and Secure him on the Day of the great panic, and Secure him from the evil transfer.
وَ مَنْ قَضَى لِأَخِيهِ الْمُؤْمِنِ حَاجَةً قَضَى اللَّهُ لَهُ حَوَائِجَ كَثِيرَةً إِحْدَاهَا الْجَنَّةُ وَ مَنْ كَسَا أَخَاهُ الْمُؤْمِنَ مِنْ عُرْيٍ كَسَاهُ اللَّهُ مِنْ سُنْدُسِ الْجَنَّةِ وَ إِسْتَبْرَقِهَا وَ حَرِيرِهَا وَ لَمْ يَزَلْ يَخُوضُ فِي رِضْوَانِ اللَّهِ مَا دَامَ عَلَى الْمَكْسُوِّ مِنْهَا سِلْكٌ
One who fulfils a need for his Momin brother, Allah-azwj will Fulfill many needs for him, one of these being the Paradise; and the one who clothes his Momin brother from bareness, Allah‑azwj will Clothe him from the fabrics of the Paradise and its brocade, and its silk, and he will not cease to be wading in the Pleasure of Allah-azwj for as long as a single thread remain upon the clothed one.
وَ مَنْ أَطْعَمَ أَخَاهُ مِنْ جُوعٍ أَطْعَمَهُ اللَّهُ مِنْ طَيِّبَاتِ الْجَنَّةِ وَ مَنْ سَقَاهُ مِنْ ظَمَإٍ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ وَ مَنْ أَخْدَمَ أَخَاهُ الْمُؤْمِنَ أَخْدَمَهُ اللَّهُ مِنَ الْوِلْدَانِ الْمُخَلَّدِينَ وَ أَسْكَنَهُ مَعَ أَوْلِيَائِهِ الطَّاهِرِينَ
And one who feed his brother from hunger, Allah-azwj will Feed him from the good foods of Paradise; and one who quenches him from thirst, Allah-azwj will Quench him from the Sealed Nectar; and one who serves his Momin brother, Allah-azwj will have him served by the eternal youths and Settle him with His-azwj Pure friends.
وَ مَنْ حَمَلَ أَخَاهُ الْمُؤْمِنَ عَلَى رَاحِلَةٍ حَمَلَهُ عَلَى نَاقَةٍ مِنْ نُوقِ الْجَنَّةِ وَ بَاهَى بِهِ الْمَلَائِكَةُ الْمُقَرَّبِينَ يَوْمَ الْقِيَامَةِ
And one who carries his Momin brother upon an animal, Allah-azwj will have him Carried upon a she-camel from the she-camels of Paradise, and He-azwj will Boast with him to the Angels of Proximity on the Day of Qiyamah.
وَ مَنْ زَوَّجَ أَخَاهُ الْمُؤْمِنَ امْرَأَةً يَأْنَسُ بِهَا وَ تَشُدُّ عَضُدَهُ وَ يَسْتَرِيحُ إِلَيْهَا زَوَّجَهُ اللَّهُ مِنَ الْحُورِ الْعِينِ وَ آنَسَهُ بِمَنْ أَحَبَّ مِنَ الصِّدِّيقِينَ مِنْ أَهْلِ بَيْتِ نَبِيِّهِ وَ إِخْوَانِهِ وَ آنَسَهُمْ بِهِ
And one who gets his Momin brother married to a woman he can be comforted with, and strengthens his forearm, and he can rest to her, Allah-azwj will Get him married to the Maiden Houries, and Comfort him with the ones he loves from the truthful ones from the People-asws of the Household of His-azwj Prophet-saww, and his brothers, and Comfort them by him.
وَ مَنْ أَعَانَ أَخَاهُ الْمُؤْمِنَ عَلَى سُلْطَانٍ جَائِرٍ أَعَانَهُ عَلَى إِجَازَةِ الصِّرَاطِ عِنْدَ زَلْزَلَةِ الْأَقْدَامِ وَ مَنْ زَارَ أَخَاهُ الْمُؤْمِنَ إِلَى مَنْزِلِهِ لَا لِحَاجَةٍ مِنْهُ إِلَيْهِ كُتِبَ مِنْ زُوَّارِ اللَّهِ وَ كَانَ حَقِيقاً عَلَى اللَّهِ أَنْ يُكْرِمَ زَائِرَهُ
And one who assists his Momin brother against a tyrannical ruler, He-azwj will Assist him upon crossing the Bridge at the slips of the feet. And one who visits his Momin brother to his house, nor for any need from him to him, he would be written as being from the visitors of Allah-azwj, and would be rightful upon Allah-azwj that He-azwj Honours His-azwj visitor.
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ سَمِعَ رَسُولَ اللَّهِ ص وَ هُوَ يَقُولُ لِأَصْحَابِهِ يَوْماً مَعَاشِرَ النَّاسِ إِنَّهُ لَيْسَ بِمُؤْمِنٍ مَنْ آمَنَ بِلِسَانِهِ وَ لَمْ يُؤْمِنْ بِقَلْبِهِ فَلَا تَتَبَّعُوا عَثَرَاتِ الْمُؤْمِنِينَ فَإِنَّهُ مَنِ اتَّبَعَ مَنْ آمَنَ اتَّبَعَ اللَّهُ عَثَرَاتِهِ يَوْمَ الْقِيَامَةِ وَ فَضَحَهُ فِي جَوْفِ بَيْتِهِ-
O servant of Allah-azwj! And my-asws father-asws narrated to me-asws, from his-asws forefathers, from Ali-asws that he-asws heard Rasool-Allah-saww and he-saww was saying to his-saww companions one day: ‘Community of people! He isn’t a Momin, one who believes with his tongue and does not believe with his heart! Do not pursue the stumbles of the Momineen, for the one who pursues the one who believes, Allah-azwj will Pursue his stumble on the Day of Qiyamah and Expose him in the middle of his house(hold).
وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ أَنْ لَا يُصَدَّقَ فِي مَقَالَتِهِ وَ لَا يَنْتَصِفَ مِنْ عَدُوِّهِ وَ عَلَى أَنْ لَا يَشْفِيَ غَيْظَهُ إِلَّا بِفَضِيحَةِ نَفْسِهِ لِأَنَّ كُلَّ مُؤْمِنٍ مُلْجَمٌ وَ ذَلِكَ لِغَايَةٍ قَصِيرَةٍ وَ رَاحَةٍ طَوِيلَةٍ
And it is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Allah-azwj Took the Covenant of the Momin that he will not be ratified in his words, nor receive fairness from his enemies, and upon that he will not swallow his rage except by shaming himself, because every Momin is bridled, and that is for a short time and a long rest.
أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ عَلَى أَشْيَاءَ أَيْسَرُهَا مُؤْمِنٌ مِثْلُهُ يَقُولُ بِمَقَالَتِهِ يَبْغِيهِ وَ يَحْسُدُهُ وَ الشَّيْطَانُ يُغْوِيهِ وَ يَمْقُتُهُ وَ السُّلْطَانُ يَقْفُو أَثَرَهُ وَ يَتَّبَّعُ عَثَرَاتِهِ وَ كَافِرٌ بِالَّذِي هُوَ بِهِ مُؤْمِنٌ يَرَى سَفْكَ دَمِهِ دِيناً وَ إِبَاحَةَ حَرِيمِهِ غُنْماً فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذَا
Allah-azwj Took a Covenant of the Momin upon things. The least of these is that a Momin like him will be saying with his words exactly (taking credit for it), and envy him, and the Satan-la will deviate him and hate him, and the ruler with hide his impacts and pursue his stumbles, and a disbeliever of that which he is believing in, will see shedding his blood as a religion (religious duty), and legalising of his sanctity as a booty. So what will remain of the Momin after this!
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ نَزَلَ جَبْرَئِيلُ ع فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ يَقْرَأُ عَلَيْكَ السَّلَامَ وَ يَقُولُ اشْتَقَقْتُ لِلْمُؤْمِنِ أَسْمَاءً مِنْ أَسْمَائِي سَمَّيْتُهُ مُؤْمِناً فَالْمُؤْمِنُ مِنِّي وَ أَنَا مِنْهُ مَنِ اسْتَهَانَ بِمُؤْمِنٍ فَقَدِ اسْتَقْبَلَنِي بِالْمُحَارَبَةِ
O Abdullah! And my-asws father-asws narrated to me-asws, from his-asws forefathers-asws, from Ali‑asws, from the Prophet-saww having said: ‘Jibraeel-as descended. He-as said: ‘O Muhammad-saww! Allah-azwj Conveys the Greetings to you-saww and Says: “I-azwj have Derive a name for the Momin from My-azwj Names. I-azwj Named him as ‘Momin’. Thus, the Momin is from Me-azwj and I-azwj am from him. One who underestimates a Momin so he has faced me with the battle!”
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ يَوْماً يَا عَلِيُّ لَا تُنَاظِرْ رَجُلًا حَتَّى تَنْظُرَ فِي سَرِيرَتِهِ فَإِنْ كَانَتْ سَرِيرَتُهُ حَسَنَةً فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَكُنْ لِيَخْذُلَ وَلِيَّهُ وَ إِنْ كَانَتْ سَرِيرَتُهُ رَدِيئَةً فَقَدْ يَكْفِيهِ مَسَاوِيهِ فَلَوْ جَهَدْتَ أَنْ تَعْمَلَ بِهِ أَكْثَرَ مِمَّا عَمِلَهُ مِنْ مَعَاصِي اللَّهِ عَزَّ وَ جَلَّ وَ مَا قَدَرْتَ عَلَيْهِ
O Abdullah! And my-asws father-asws narrated to me-asws from his-asws forefathers-asws, from Ali‑asws, from the Prophet-saww having said one day: ‘O Ali-asws! Do not debate with a man until you-asws look into his conduct. If his conduct was good, then Allah-azwj Mighty and Majestic will not be Abandoning His-azwj friend, and if his conduct was bad, then his evilness suffices him. So, even if you-asws were to struggle to deal with him more than what he has worked from the disobediences of Allah-azwj Mighty and Majestic, you-asws will not be able upon it’.
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ أَدْنَى الْكُفْرِ أَنْ يَسْمَعَ الرَّجُلُ عَنْ أَخِيهِ الْكَلِمَةَ فَيَحْفَظَهَا عَلَيْهِ يُرِيدُ أَنْ يَفْضَحَهُ بِهَا أُولَئِكَ لَا خَلَاقَ لَهُمْ
O Abdullah! And it is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws, from the Prophet-saww having said: ‘The lowest Kufr is that the man hears a word from his brother, so he memorises it upon him intending to expose him by it (one day). These ones, there is no share for them (in the Hereafter).
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ مَنْ قَالَ فِي مُؤْمِنٍ مَا رَأَتْ عَيْنَاهُ وَ سَمِعَتْ أُذُنَاهُ مَا يَشِينُهُ وَ يَهْدِمُ مُرُوَّتَهُ فَهُوَ مِنَ الَّذِينَ قَالَ اللَّهُ عَزَّ وَ جَلَّ- إِنَّ الَّذِينَ يُحِبُّونَ أَنْ تَشِيعَ الْفاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذابٌ أَلِيمٌ
O Abdullah! And my-asws father-asws narrated to me-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘One who says regarding a Momin what his eyes have seen and his ears have heard what could shame him and demolish his personality, 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]’.
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع أَنَّهُ قَالَ مَنْ رَوَى عَنْ أَخِيهِ الْمُؤْمِنِ رِوَايَةً يُرِيدُ بِهَا هَدْمَ مُرُوَّتِهِ وَ ثَلْبِهِ أَوْبَقَهُ اللَّهُ بِخَطِيئَتِهِ حَتَّى يَأْتِيَ بِمَخْرَجٍ مِمَّا قَالَ وَ لَنْ يَأْتِيَ بِالْمَخْرَجِ مِنْهُ أَبَداً
O Abdullah! And it is narrated to me-asws by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘One who reports about his brother a report intending by it to demolish his personality and smashing it, Allah-azwj will Keep him with his sin until he comes with an outlet from what he had said, and he will never come with the way out from it, ever!
وَ مَنْ أَدْخَلَ عَلَى أَخِيهِ الْمُؤْمِنِ سُرُوراً فَقَدْ أَدْخَلَ عَلَى أَهْلِ الْبَيْتِ ع سُرُوراً وَ مَنْ أَدْخَلَ عَلَى أَهْلِ الْبَيْتِ سُرُوراً فَقَدْ أَدْخَلَ عَلَى رَسُولِ اللَّهِ ص سُرُوراً وَ مَنْ أَدْخَلَ عَلَى رَسُولِ اللَّهِ ص سُرُوراً فَقَدْ سَرَّ اللَّهَ وَ مَنْ سَرَّ اللَّهَ فَحَقِيقٌ عَلَيْهِ أَنْ يُدْخِلَهُ الْجَنَّةَ
And one who enters gladness upon his Momin brother, so he has entered gladness upon People-asws of the Household, and one who enters gladness upon People-asws of the Household, so he has entered gladness upon Rasool-Allah-saww, and one who enters gladness upon Rasool-Allah-saww so he has Gladdened Allah-azwj, and one who Gladdens Allah-azwj, will have a right upon it that He-azwj Enters him into the Paradise’.
ثُمَّ إِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ وَ إِيثَارِ طَاعَتِهِ وَ الِاعْتِصَامِ بِحَبْلِهِ فَإِنَّهُ مَنِ اعْتَصَمَ بِحَبْلِ اللَّهِ فَقَدْ هُدِيَ إِلى صِراطٍ مُسْتَقِيمٍ
Then, I-asws hereby advise you with fearing Allah-azwj and prefer obeying Him-azwj and holding tightly to His-azwj Rope (Imam-asws), for the one who holds tightly to the Rope of Allah-azwj, so he has been Guided to the Straight Path.
فَاتَّقِ اللَّهَ وَ لَا تُؤْثِرْ أَحَداً عَلَى رِضَاهُ وَ هَوَاهُ فَإِنَّهُ وَصِيَّةُ اللَّهِ عَزَّ وَ جَلَّ إِلَى خَلْقِهِ- لَا يَقْبَلُ مِنْهُمْ غَيْرَهَا وَ لَا يُعَظِّمُ سِوَاهَا
Therefore, fear Allah-azwj and do not prefer anyone over his-asws pleasure and his-asws desire, it is an Advice of Allah-azwj Mighty and Majestic to His-azwj creatures. It will not be Accepted from them other than it, nor venerate other than it.
وَ اعْلَمْ أَنَّ الْخَلَائِقَ لَمْ يُوَكَّلُوا بِشَيْءٍ أَعْظَمَ مِنَ التَّقْوَى فَإِنَّهُ وَصِيَّتُنَا أَهْلَ الْبَيْتِ- فَإِنِ اسْتَطَعْتَ أَنْ لَا تَنَالَ مِنَ الدُّنْيَا شَيْئاً تُسْأَلُ عَنْهُ غَداً فَافْعَلْ
And Know that the creatures have not been Allocated with anything mightier than the piety, for it is our-asws bequest, of People-asws of the Household. If you are capable of not taking anything from the world you will be Questioned about tomorrow, then do so’.
قَالَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ فَلَمَّا وَصَلَ كِتَابُ الصَّادِقِ ع إِلَى النَّجَاشِيِّ نَظَرَ فِيهِ فَقَالَ صَدَقَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَوْلَايَ قَلَّمَا عَمِلَ أَحَدٌ بِمَا فِي هَذَا الْكِتَابِ إِلَّا نَجَا
Abdullah Bin Suleyman said, ‘When the letter of Al-Sadiq-asws arrive to Al Najashy, he looked into it. He said, ‘My Master-asws speaks the truth, by Allah-azwj Who there is no god except Him‑azwj! No one will work with what is in this letter except he will attain salvation!’
فَلَمْ يَزَلْ عَبْدُ اللَّهِ يَعْمَلُ بِهِ أَيَّامَ حَيَاتِهِ.
Abdullah did not cease to work with it for the days of his life’’.[275]
78- كِتَابُ زَيْدٍ النَّرْسِيِّ، قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِيَّاكُمْ وَ غِشْيَانَ الْمُلُوكِ وَ أَبْنَاءَ الدُّنْيَا فَإِنَّ ذَلِكَ يُصَغِّرُ نِعْمَةَ اللَّهِ فِي أَعْيُنِكُمْ وَ يُعْقِبُكُمْ كُفْراً
The book of Zayd Al Narsi –
‘I heard Abu Abdullah-asws saying: ‘Beware of the cheating by the kings and sons of the world, for that belittles the bounties of Allah-azwj in your eyes, and Kufr will follow you.
وَ إِيَّاكُمْ وَ مُجَالَسَةَ الْمُلُوكِ وَ أَبْنَاءِ الدُّنْيَا فَفِي ذَلِكَ ذَهَابُ دِينِكُمْ وَ يُعْقِبُكُمْ نِفَاقاً وَ ذَلِكَ دَاءٌ دَوِيٌّ لَا شِفَاءَ لَهُ وَ يُورِثُ قَسَاوَةَ الْقَلْبِ وَ يَسْلُبُكُمُ الْخُشُوعَ
And beware of sitting of the kings and sons of the world, for in that is the departure of your religion, and hypocrisy will follow you, and that is a fatal illness, there being nor healing for it, and it inherits cruelty of the heart, the humbleness will be stripped from you.
وَ عَلَيْكَ بِالْأَشْكَالِ مِنَ النَّاسِ وَ الْأَوْسَاطِ مِنَ النَّاسِ فَعِنْدَهُمْ تَجِدُونَ مَعَادِنَ الْجَوْهَرِ
And upon you is with the appearances of the people and the circles of the people, for in their presence you will be finding the mines of jewels.
وَ إِيَّاكُمْ أَنْ تَمُدُّوا أَطْرَافَكُمْ إِلَى مَا فِي أَيْدِي أَبْنَاءِ الدُّنْيَا فَمَنْ مَدَّ طَرْفَهُ إِلَى ذَلِكَ طَالَ حُزْنُهُ وَ لَمْ يُشْفَ غَيْظُهُ وَ اسْتَصْغَرَ نِعْمَةَ اللَّهِ عِنْدَهُ فَيَقِلُّ شُكْرُهُ لِلَّهِ
And beware of extending your eyes to what is in the hands of sons of the world. The one who extends his eyes to that, his grief will be prolonged, and his rage will not be healed, and the bounties of Allah-azwj will be belittled in his presence, so he will reduce his thanking to Allah‑azwj.
وَ انْظُرْ إِلَى مَنْ هُوَ دُونَكَ فَتَكُونَ لِأَنْعُمِ اللَّهِ شَاكِراً وَ لِمَزِيدِهِ مُسْتَوْجِباً وَ لِجُودِهِ سَاكِباً.
And look at the one who is below you, so you will become thankful for the bounties of Allah-azwj and obligated for its increase and pouring of His-azwj Generousity’’.[276]
79- أَعْلَامُ الدِّينِ، رُوِيَ عَنْ أُوَيْسٍ الْقَرَنِيِّ رَحْمَةُ اللَّهِ عَلَيْهِ قَالَ لِرَجُلٍ سَأَلَهُ كَيْفَ حَالُكَ فَقَالَ كَيْفَ يَكُونُ حَالُ مَنْ يُصْبِحُ يَقُولُ لَا أُمْسِي وَ يُمْسِي يَقُولُ لَا أُصْبِحُ
(The book) ‘A’lam Al Deen’ –
It is reported from Oweys Al-Qarany, may Allah-saww be Pleased with him, said to a man who had asked him, ‘How is your state?’ He said, ‘How can the state be of one who comes to a morning saying, ‘I will not come to the evening’, and in the evening he says, ‘I will not come to the morning’?
يُبَشَّرُ بِالْجَنَّةِ وَ لَا يَعْمَلُ عَمَلَهَا وَ يُحَذَّرُ النَّارَ وَ لَا يَتْرُكُ مَا يُوجِبُهَا
He is given glad tidings of the Paradise and he does not do its work, and he is cautioned of the Fire and he does not leave what obligates it.
وَ اللَّهِ إِنَّ الْمَوْتَ وَ غُصَصَهُ وَ كُرُبَاتِهِ وَ ذِكْرَ هَوْلِ الْمُطَّلَعِ وَ أَهْوَالِ يَوْمِ الْقِيَامَةِ لَمْ تَدَعْ لِلْمُؤْمِنِ فِي الدُّنْيَا فَرَحاً وَ إِنَّ حُقُوقَ اللَّهِ لَمْ تُبْقِ لَنَا ذَهَباً وَ لَا فِضَّةً وَ إِنَّ قِيَامَ الْمُؤْمِنِ بِالْحَقِّ فِي النَّاسِ لَمْ يَدَعْ لَهُ صَدِيقاً
By Allah-azwj! The death and its suffocation, and its distress, and mention of the emerging horror and horrors of the Day of Qiyamah do not leave any happiness for the Momin in the world, and the rights of Allah-azwj do not let to remain gold nor silver for us, and the standing by the Momin with the rights among the people does not leave any friend for him.
نَأْمُرُهُمْ بِالْمَعْرُوفِ وَ نَنْهَاهُمْ عَنِ الْمُنْكَرِ فَيَشْتِمُونَ أَعْرَاضَنَا وَ يَرْمُونَنَا بِالْجَرَائِمِ وَ الْمَعَايِبِ وَ الْعَظَائِمِ وَ يَجِدُونَ عَلَى ذَلِكَ أَعْوَاناً مِنَ الْفَاسِقِينَ إِنَّهُ وَ اللَّهِ لَا يَمْنَعُنَا ذَلِكَ أَنْ نَقُومَ فِيهِمْ بِحَقِّ اللَّهِ.
We instruct them with the acts of kindness and forbid them from the evil, so they are insulting our honours and are accusing us with the crimes and the faults and the grievousness, and they are finding upon that supporters from the mischief-makers. By Allah-azwj! That still does not prevent us from standing among them with the rights of Allah-azwj!’’[277] (Not a Hadeeth)
باب 82 الركون إلى الظالمين و حبهم و طاعتهم
CHAPTER 82 – THE INCLINING TO THE OPPRESSORS, AND LOVING THEM, AND OBEYING THEM
1- لي، الأمالي للصدوق مُحَمَّدُ بْنُ عَلِيِّ بْنِ بَشَّارٍ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ الْقَطَّانِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ الْحَضْرَمِيِّ عَنْ أَحْمَدَ بْنِ بَكْرٍ عَنْ مُحَمَّدِ بْنِ مُصْعَبٍ عَنْ حَمَّادِ بْنِ سَلَمَةَ عَنْ ثَابِتٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص طَاعَةُ السُّلْطَانِ وَاجِبَةٌ وَ مَنْ تَرَكَ طَاعَةَ السُّلْطَانِ فَقَدْ تَرَكَ طَاعَةَ اللَّهِ عَزَّ وَ جَلَّ وَ دَخَلَ فِي نَهْيِهِ إِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ وَ لا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ.
(The book) ‘Al Amaali’ of Al Sadouq – Muhammad Bin Ali Bin Bashaar, from Ali Bin Ibrahim Al Qattan, fromMuhammad Bin Abdullah Al Hazramy, from Ahmad Bin Bakr, from Muhammad Bin Mus’ab, from Hammad Bin Salama, from Sabit, from Anas (well-known fabricator), said,
‘Rasool-Allah-saww said: ‘Obeying the ruler (law of the land) is obligatory, and the one who leaves obedience of the rule so he has left obedience of Allah-azwj Mighty and Majestic and entered into His-azwj Prohibitions. Allah-azwj Mighty and Majestic Says: and cast not yourselves to destruction with your own hands [2:195]’’.[278]
2- لي، الأمالي للصدوق الْهَمَدَانِيُّ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ مُوسَى بْنِ جَعْفَرٍ ع أَنَّهُ قَالَ لِشِيعَتِهِ يَا مَعْشَرَ الشِّيعَةِ لَا تُذِلُّوا رِقَابَكُمْ بِتَرْكِ طَاعَةِ سُلْطَانِكُمْ فَإِنْ كَانَ عَادِلًا فَاسْأَلُوا اللَّهَ إِبْقَاءَهُ وَ إِنْ كَانَ جَائِراً فَاسْأَلُوا اللَّهَ إِصْلَاحَهُ فَإِنَّ صَلَاحَكُمْ فِي صَلَاحِ سُلْطَانِكُمْ
(The book) ‘Al Amaali’ of Al Sadouq – Al Hamadany, from Ali, from his father, from Musa Bin Ismail Bin Musa, from his father,
‘From his grandfather-asws Musa-asws Bin Ja’far-asws having said to his-asws Shias: ‘O community of Shias! Do not disgrace your necks by leaving the obedience of your rulers. If he were just, ask Allah-azwj for his remaining (alive), and if he were a tyrant, ask Allah-azwj to Correct him, for your correction is the correction of your rulers.
وَ إِنَّ السُّلْطَانَ الْعَادِلَ بِمَنْزِلَةِ الْوَالِدِ الرَّحِيمِ فَأَحِبُّوا لَهُ مَا تُحِبُّونَ لِأَنْفُسِكُمْ وَ اكْرَهُوا لَهُ مَا تَكْرَهُونَ لِأَنْفُسِكُمْ.
And the just ruler is at the status of the merciful father, therefore love for him what you are loving for yourself and dislike for him what you are disliking for yourselves’’.[279]
3- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص قَالَ: مَنْ مَدَحَ سُلْطَاناً جَائِراً وَ تَخَفَّفَ وَ تَضَعْضَعَ لَهُ طَمَعاً فِيهِ كَانَ قَرِينَهُ إِلَى النَّارِ.
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww having said: ‘One who praises a tyrannical ruler and he lightens and humbles to him out of greed regarding him, would be his pair to the Fire’’.[280]
وَ قَالَ ص قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ.
And he-saww said: ‘Allah-azwj Mighty and Majestic Said: And you should not incline towards those who are unjust, so the Fire would touch you, [11:113]’’.[281]
وَ قَالَ ص مَنْ دَلَّ جَائِراً عَلَى جَوْرٍ كَانَ قَرِينَ هَامَانَ فِي جَهَنَّمَ.
And he-saww said: ‘One who supports a tyrant upon a tyranny would be a pair of Haman-la in Hell’’.[282]
وَ قَالَ ص مَنْ تَوَلَّى خُصُومَةَ ظَالِمٍ أَوْ أَعَانَ عَلَيْهَا ثُمَّ نَزَلَ بِهِ مَلَكُ الْمَوْتِ قَالَ لَهُ أَبْشِرْ بِلَعْنَةِ اللَّهِ وَ نَارِ جَهَنَّمَ وَ بِئْسَ الْمَصِيرُ.
And he-saww said: ‘One who is in charge of a dispute of an oppressor or assists upon it (whichever way), then the Angel of death descends with him, will say to him: ‘Receive news of Curse of Allah-azwj and Fire of Hell, and it is the evil destination” [2:126]’’.[283]
وَ قَالَ ص أَلَا وَ مَنْ عَلَّقَ سَوْطاً بَيْنَ يَدَيْ سُلْطَانٍ جَائِرٍ جَعَلَ اللَّهُ ذَلِكَ السَّوْطَ يَوْمَ الْقِيَامَةِ ثُعْبَاناً مِنَ النَّارِ طُولُهُ سَبْعُونَ ذِرَاعاً يُسَلِّطُ عَلَيْهِ فِي نَارِ جَهَنَّمَ وَ بِئْسَ الْمَصِيرُ
And he-saww said: ‘Indeed, and the one who hangs a whip in front of a tyrannical ruler, Allah‑azwj will Make that whip to be a serpent of fire on the Day of Qiyamah, it’s length being of seventy cubits, prevailing upon him in Fire of Hell, and it is the evil destination” [2:126]’.
وَ نَهَى ص عَنْ إِجَابَةِ الْفَاسِقِينَ إِلَى طَعَامِهِمْ.
And he-saww prohibited from answering the mischief-makers to their banquets’’.[284]
4- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي فِيمَا أَوْصَى بِهِ أَمِيرُ الْمُؤْمِنِينَ ع عِنْدَ وَفَاتِهِ أَحِبَّ الصَّالِحَ لِصَلَاحِهِ وَ دَارِ الْفَاسِقَ عَنْ دِينِكَ وَ أَبْغِضْهُ بِقَلْبِكَ.
(The book) ‘Al Majalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi –
‘Among what Amir Al-Momineen-asws bequeathed with at his-asws expiry: ‘Love the righteous for his righteousness, and turn away the mischief-maker from your religion and hate him with your heart’’.[285]
5- فس، تفسير القمي احْشُرُوا الَّذِينَ ظَلَمُوا وَ أَزْواجَهُمْ قَالَ الَّذِينَ ظَلَمُوا آلَ مُحَمَّدٍ حَقَّهُمْ- وَ أَزْواجَهُمْ قَالَ وَ أَشْبَاهَهُمْ.
Tafseer Al-Qummi – They will be Gathered together, those who were unjust and their wives, [37:22-23]. He said, ‘Those who were unjust to Progeny-asws of Muhammad-saww of their-asws rights’. and their wives, [37:22-23], he said, ‘And their like’’.[286]
6- مع، معاني الأخبار أَبِي عَنْ سَعْدٍ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ فُضَيْلِ بْنِ عِيَاضٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قُلْتُ لَهُ مَنِ الْوَرِعُ مِنَ النَّاسِ
(The book) ‘Ma’any Al Akhbar’ – My father, from Sa’ad, from Al Asbahany, from Al Minqary, from Fuzeyl Bin Iyaz,
‘From Abu Abdullah-asws, he (the narrator) said, ‘I said to him-asws, ‘Who is the devout from the people?’
فَقَالَ الَّذِي يَتَوَرَّعُ عَنْ مَحَارِمِ اللَّهِ وَ يَجْتَنِبُ هَؤُلَاءِ الشُّبُهَاتِ وَ إِذَا لَمْ يَتَّقِ الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ وَ هُوَ لَا يَعْرِفُهُ وَ إِذَا رَأَى الْمُنْكَرَ وَ لَمْ يُنْكِرْهُ وَ هُوَ يَقْوَى عَلَيْهِ فَقَدْ أَحَبَّ أَنْ يُعْصَى اللَّهُ وَ مَنْ أَحَبَّ أَنْ يُعْصَى اللَّهُ فَقَدْ بَارَزَ اللَّهَ بِالْعَدَاوَةِ
He-asws said: ‘The one who abstains from Prohibitions of Allah-azwj and keeps aside from these suspicions, and when he does not save from the suspicions he falls into the Prohibition while he does not recognise it, and when he sees the evil and does not dislike it while he is strong upon it, so he loves to disobey Allah-azwj, and the one who loves to disobey Allah-azwj so he has duelled Allah-azwj with the enmity.
وَ مَنْ أَحَبَّ بَقَاءَ الظَّالِمِينَ فَقَدْ أَحَبَّ أَنْ يُعْصَى اللَّهُ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى حَمِدَ نَفْسَهُ عَلَى هَلَاكِ الظَّلَمَةِ فَقَالَ فَقُطِعَ دابِرُ الْقَوْمِ الَّذِينَ ظَلَمُوا وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ.
And one who loves the oppressors to remain (alive), so he loves for him to disobey Allah-azwj. Allah-azwj Blessed and Exalted Praised Himself-azwj upon destruction of the oppressors. He-azwj Said: So the roots of the people were cut off, those who were unjust, and the Praise is for Allah Lord of the worlds [6:45]’’.[287]
7- مع، معاني الأخبار الْوَرَّاقُ عَنْ سَعْدٍ عَنْ إِبْرَاهِيمَ بْنِ مَهْزِيَارَ عَنْ أَخِيهِ عَلِيٍّ عَنِ الْحَسَنِ بْنِ سَعِيدٍ عَنِ الْحَارِثِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ جَمِيلِ بْنِ صَالِحٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ عِيسَى ابْنُ مَرْيَمَ لِبَنِي إِسْرَائِيلَ- لَا تُعِينُوا الظَّالِمَ عَلَى ظُلْمِهِ فَيَبْطُلَ فَضْلُكُمْ الْخَبَرَ.
(The book) ‘Ma’any Al Akhbar’ – Al Warraq, from Sa’ad, from Ibrahim Bin Mahziyar, from his brother Ali, from Al-Hassan Bin Saeed, from Al Haris Bin Muhammad Bin Al Numan, from Jameel Bin Salih,
‘From Abu Abdullah-asws having said: ‘Isa-as Bin Maryam-as said to the children of Israel: ‘Do not assist the oppressor upon his injustice, your merits will be nullified’ – the Hadeeth’’.[288]
8- ب، قرب الإسناد مُحَمَّدُ بْنُ عِيسَى عَنْ عَلِيِّ بْنِ يَقْطِينٍ أَوْ عَنْ زَيْدٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ أَنَّهُ كَتَبَ إِلَى أَبِي الْحَسَنِ مُوسَى ع أَنَّ قَلْبِي يَضِيقُ مِمَّا أَنَا عَلَيْهِ مِنْ عَمَلِ السُّلْطَانِ وَ كَانَ وَزِيراً لِهَارُونَ فَإِنْ أَذِنْتَ لِي جَعَلَنِيَ اللَّهُ فِدَاكَ هَرَبْتُ مِنْهُ
(The book) ‘Qurb Al Asnaad’ – Muhammad Bin Isa, from Ali Bin Yaqteen, or from Zayd, from Ali Bin Yaqteen,
‘He wrote to Abu Al-Hassan Musa-asws, ‘My heard is constricted from what I am upon, from the office of the ruler’ – and he was a minister for Haroun – ‘If you-asws could permit for me, may I be sacrificed for you-asws, I shall flee from him’.
فَرَجَعَ الْجَوَابُ لَا آذَنُ لَكَ بِالْخُرُوجِ مِنْ عَمَلِهِمْ وَ اتَّقِ اللَّهَ أَوْ كَمَا قَالَ.
The answer returned: ‘I-asws do not permit you with exiting from their work, and fear Allah-azwj’ – or like what he said’’.[289]
9- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص إِلَى عَلِيٍّ ع يَا عَلِيُّ ثَلَاثٌ يُقَسِّينَ الْقَلْبَ اسْتِمَاعُ اللَّهْوِ وَ طَلَبُ الصَّيْدِ وَ إِتْيَانُ بَابِ السُّلْطَانِ.
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed to Ali-asws: ‘O Ali-asws! Three harden the heart – listening to the vanities, and seeking the hunt, and following a door of the ruler’’.[290]
10- ل، الخصال أَبِي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنِ الْأَشْعَرِيِّ قَالَ رُوِيَ عَنِ ابْنِ أَبِي عُثْمَانَ عَنْ مُوسَى الْمَرْوَزِيِّ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَرْبَعٌ يُفْسِدْنَ الْقَلْبَ وَ يُنْبِتْنَ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنْبِتُ الْمَاءُ الشَّجَرَ اسْتِمَاعُ اللَّهْوِ وَ الْبَذَاءُ وَ إِتْيَانُ بَابِ السُّلْطَانِ وَ طَلَبُ الصَّيْدِ.
(The book) ‘Al Khisaal’ – My father, from Ahmad Bin Idrees, from Al Ashari who said, ‘It is reported from Ibn Abu Usman, from Musa Al Mazuni,
‘From Abu Al-Hassan-asws the 1st having said: ‘Rasool-Allah-saww said: ‘Four corrupt the heart and grow the hypocrisy just as the water grows the tree – listening to the vanities, and broadcasting, and following a door of the ruler, and seeking the hunt’’.[291]
11- ل، الخصال أَبِي عَنْ سَعْدٍ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ عَمَّارِ بْنِ مَرْوَانَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع السُّحْتُ أَنْوَاعٌ كَثِيرَةٌ مِنْهَا مَا أُصِيبَ مِنْ أَعْمَالِ الْوُلَاةِ الظَّلَمَةِ وَ مِنْهَا أُجُورُ الْقَضَاءِ وَ أُجُورُ الْفَوَاجِرِ وَ ثَمَنُ الْخَمْرِ وَ النَّبِيذِ الْمُسْكِرِ وَ الرِّبَا بَعْدَ الْبَيِّنَةِ فَأَمَّا الرِّشَا يَا عَمَّارُ فِي الْأَحْكَامِ فَإِنَّ ذَلِكَ الْكُفْرُ بِاللَّهِ الْعَظِيمِ وَ بِرَسُولِهِ.
(The book) ‘Al Khisaal’ – My father, from Sa’ad, from Ibn Isa, from Ibn Mahboub, from Abu Ayoub, from Ammar Bin Marwan who said, ‘
‘Abu Abdullah-asws said: ‘The ill-gotten gains are of many types. From these is what attained from working for the unjust rulers, and from these is wages of the judiciary, and wages of the immoralities, and price of the wine and the intoxicating Al-Nabeez, and the usury (interest) after the clarity. O Ammar! As for the bribery in the decision, that is the Kufr with Allah-azwj the Magnificent and with His-azwj Rasool-saww’’.[292]
12- ل، الخصال فِيمَا أَوْصَى بِهِ النَّبِيُّ ص إِلَى عَلِيٍّ ع ثَمَانِيَةٌ إِنْ أُهِينُوا فَلَا يَلُومُوا إِلَّا أَنْفُسَهُمْ الذَّاهِبُ إِلَى مَائِدَةٍ لَمْ يُدْعَ إِلَيْهَا وَ الْمُتَأَمِّرُ عَلَى رَبِّ الْبَيْتِ وَ طَالِبُ الْخَيْرِ مِنْ أَعْدَائِهِ وَ طَالِبُ الْفَضْلِ مِنَ اللِّئَامِ وَ الدَّاخِلُ بَيْنَ اثْنَيْنِ فِي سِرٍّ لَمْ يُدْخِلَاهُ فِيهِ
(The book) ‘Al Khisaal’ –
‘Among what the Prophet-saww bequeathed to Ali-asws: ‘Eight, if they are insulted, they should not blame except themselves – the going to a meal not having been invited to it; and the conspiring against owner of the house; and seeking the good from his enemies; and seeking the merit from the mean; and the one entering between two regarding a secret they had not included him in it.
وَ الْمُسْتَخِفُّ بِالسُّلْطَانِ وَ الْجَالِسُ فِي مَجْلِسٍ لَيْسَ لَهُ بِأَهْلٍ وَ الْمُقْبِلُ بِالْحَدِيثِ عَلَى مَنْ لَا يَسْمَعُ مِنْهُ.
And the one lightening (humbling) to the ruler; and the sitter in a seat which isn’t for him by right; and the one facing with the discussion to the one who is not listening from him’’.[293]
13- ما، الأمالي للشيخ الطوسي عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ص قَالَ: مَنْ بَذَا جَفَا وَ مَنْ تَبِعَ الصَّيْدَ غَفَلَ وَ مَنْ لَزِمَ السُّلْطَانَ افْتَتَنَ وَ مَا يَزْدَادُ مِنَ السُّلْطَانِ قُرْباً إِلَّا ازْدَادَ مِنَ اللَّهِ بُعْداً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Abu Hureyra (well-known fabricator),
‘From the Prophet-saww having said: ‘One who is obscene will be disloyal; and one pursuing a prey will be heedless (from other matters); and one who adhered with the ruler will be tempted; and the nearness from the ruler does not increase except in remoteness from Allah‑azwj’’.[294]
14- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الْحِمْيَرِيِّ عَنْ هَارُونَ عَنِ ابْنِ زِيَادٍ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ النَّبِيُّ ص رَحِمَ اللَّهُ رَجُلًا أَعَانَ سُلْطَانَهُ عَلَى بِرِّهِ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Himeyri, from Haroun, from Ibn Ziyad,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘The Prophet-saww said: ‘May Allah‑azwj have Mercy on a man assisting a ruler upon his righteous deed’’.[295]
15- ثو، ثواب الأعمال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ حَدِيدٍ الْمَدَائِنِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: صُونُوا دِينَكُمْ بِالْوَرَعِ وَ قَوُّوهُ بِالتَّقِيَّةِ وَ الِاسْتِغْنَاءِ بِاللَّهِ عَنْ طَلَبِ الْحَوَائِجِ مِنَ السُّلْطَانِ
(The book) ‘Sawaab Al Amaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ahmad Bin Muhammad, from Ibn Mahboub, from Hadeed Al Madainy,
‘From Abu Abdullah-asws having said: ‘Fortify your religion with the devoutness and strengthen it with the Taqiyyah (dissimulation) and the needlessness with Allah-azwj from seeking the needs from the ruler.
وَ اعْلَمُوا أَنَّهُ أَيُّمَا مُؤْمِنٍ خَضَعَ لِصَاحِبِ سُلْطَانٍ أَوْ مَنْ يُخَالِطُهُ عَلَى دِينِهِ طَلَباً لِمَا فِي يَدَيْهِ مِنْ دُنْيَاهُ أَخْمَلَهُ اللَّهُ وَ مَقَّتَهُ عَلَيْهِ وَ وَكَلَهُ إِلَيْهِ فَإِنْ هُوَ غَلَبَ عَلَى شَيْءٍ مِنْ دُنْيَاهُ وَ صَارَ فِي يَدِهِ مِنْهُ شَيْءٌ نَزَعَ اللَّهُ الْبَرَكَةَ مِنْهُ وَ لَمْ يَأْجُرْهُ عَلَى شَيْءٍ يُنْفِقُهُ فِي حَجٍّ وَ لَا عُمْرَةٍ وَ لَا عِتْقٍ.
And know, whichever Momin humbles to companion of a ruler, or one who mingles with him upon his religion seeking what is in his hands from his world, Allah-azwj will Deactivate him and Hate him upon it, and allocate him to him. If he were to overcome upon something from his world and something from it comes to be in his hands, Allah-azwj will Remove the Blessings from him and will not Reward him upon anything he spends regarding Hajj, nor Umrah, nor liberating (a slave)’’.[296]
16- ثو، ثواب الأعمال مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ قَالَ قَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا مُفَضَّلُ إِنَّهُ مَنْ تَعَرَّضَ لِسُلْطَانٍ جَائِرٍ فَأَصَابَتْهُ مِنْهُ بَلِيَّةٌ لَمْ يُؤْجَرْ عَلَيْهَا وَ لَمْ يُرْزَقِ الصَّبْرَ عَلَيْهَا.
(The book) ‘Sawaab Al Amaal’ – Majaylawiya, from his uncle, from Al Kufy, from Muhammad Bin Sinan, from Al Mufazzal who said,
‘Abu Abdullah-asws said to me: ‘O Mufazzal! The one who exposes to a tyrannical ruler so an affliction from him hits him, he will not be Rewarded upon it and will not be Graced patience upon it’’.[297]
17- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الظَّلَمَةُ وَ أَعْوَانُهُمْ مَنْ لَاقَ لَهُمْ دَوَاةً أَوْ رَبَطَ لَهُمْ كِيساً أَوْ مَدَّ لَهُمْ مَدَّةَ قَلَمٍ فَاحْشُرُوهُمْ مَعَهُمْ.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Marouf, from Ibn Al Mugheira, from Al Sakuni,
‘From Al-Sadiq-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘When it will be the Day of Qiyamah, a caller will call out: ‘Where are the oppressors and their supporters? One who filled up the ink-pot for them, or tied a bag for them, or extended a pen-holder to them, Resurrect them with them!’’[298]
18- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا اقْتَرَبَ عَبْدٌ مِنْ سُلْطَانٍ إِلَّا تَبَاعَدَ مِنَ اللَّهِ وَ لَا كَثُرَ مَالُهُ إِلَّا اشْتَدَّ حِسَابُهُ وَ لَا كَثُرَ تَبَعُهُ إِلَّا كَثُرَتْ شَيَاطِينُهُ.
(The book) ‘Sawaab Al Amaal’ – By this chain, said,
‘Rasool-Allah-saww said: ‘A servant will not draw closer to the ruler except he will distance from Allah-azwj, nor will his wealth become more except his reckoning will intensify, nor will his followers be plenty except his Satans-la will be a lot’’.[299]
19- ثو، ثواب الأعمال بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ أَبْوَابَ السُّلْطَانِ وَ حَوَاشِيَهَا فَإِنَّ أَقْرَبَكُمْ مِنْ أَبْوَابِ السُّلْطَانِ وَ حَوَاشِيهَا أَبْعَدُكُمْ مِنَ اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ آثَرَ السُّلْطَانَ عَلَى اللَّهِ عَزَّ وَ جَلَّ أَذْهَبَ اللَّهُ عَنْهُ الْوَرَعَ وَ جَعَلَهُ حَيْرَانَ.
(The book) ‘Sawaab Al Amaal’ – By this chain, said,
‘Beware of the doors of rulers and their entourage! The closest of you from the doors of rulers and their entourage are your remotest ones from Allah-azwj Mighty and Majestic, and the one who prefers a ruler over Allah-azwj Mighty and Majestic, Allah-azwj will Remove the devoutness from him and Make him bewildered’’.[300]
20- ثو، ثواب الأعمال ابْنُ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ يَزِيدَ عَنِ ابْنِ بِنْتِ الْوَلِيدِ بْنِ صَبِيحٍ الْبَاهِلِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ سَوَّدَ اسْمَهُ فِي دِيوَانِ وُلْدِ فُلَانٍ حَشَرَهُ اللَّهُ عَزَّ وَ جَلَّ يَوْمَ الْقِيَامَةِ خِنْزِيراً.
(The book) ‘Sawaab Al Amaal’ – Ibn Al Waleed, from Al Saffar, from Ibn Yazeed, from Ibn Bint Al Waleed Bin Sabeeh Al Bahily,
‘From Abu Abdullah-asws having said: ‘One who blackens his name in the register of the sons of so and so, Allah-azwj Mighty and Majestic will Resurrect him on the Day of Qiyamah as a pig’’.[301]
21- ثو، ثواب الأعمال أَبِي عَنْ مُحَمَّدٍ الْعَطَّارِ عَنِ الْبَرْقِيِّ عَنْ أَبِيهِ عَنْ أَبِي نَهْشَلٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَنْ عَذَرَ ظَالِماً بِظُلْمِهِ سَلَّطَ اللَّهُ عَلَيْهِ مَنْ يَظْلِمُهُ فَإِنْ دَعَا لَمْ يُسْتَجَبْ لَهُ وَ لَمْ يَأْجُرْهُ اللَّهُ عَلَى ظُلَامَتِهِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Muhammad Al Attar, from Al Barqy, from his father, from Abu Nahshal, from Abdullah Bin Sinan,
‘From Abu Abdullah-asws having said: ‘One who offers excuses for an oppressor for his injustice, Allah-azwj will Cause someone to prevail over him oppressing him. If he were to supplicates it will not be Answered for him, and Allah-azwj will not Reward him upon his grievances’’.[302]
22- ثو، ثواب الأعمال أَبِي عَنْ سَعْدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ مَنْ أَعَانَ ظَالِماً عَلَى مَظْلُومٍ لَمْ يَزَلِ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ سَاخِطاً حَتَّى يَنْزِعَ عَنْ مَعُونَتِهِ.
(The book) ‘Sawaab Al Amaal’ – My father, from Sa’ad, from Muhammad Bin Isa, from Ibn Mahboub, from Abdullah Bin Sinan who said,
‘I heard Abu Abdullah-asws said: ‘One who supports an oppressor against an oppressed, Allah‑azwj Mighty and Majestic will not cease to be Wrathful upon him until he removes himself from supporting him’’.[303]
23- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ مُقَرِّنٍ إِمَامِ بَنِي فِتْيَانٍ عَمَّنْ رَوَى عَنْ أَبِي عَبْدِ اللَّهِ صَلَوَاتُ اللَّهِ عَلَيْهِ قَالَ: كَانَ فِي زَمَنِ مُوسَى صَلَوَاتُ اللَّهِ عَلَيْهِ مَلِكٌ جَبَّارٌ قَضَى حَاجَةَ مُؤْمِنٍ بِشَفَاعَةِ عَبْدٍ صَالِحٍ
(The book) ‘Qasas Al Anbiya-as’, may the greetings be upon them-as – by the chain to Al Sadouq, from his father, from Ibn Abu Al Khattab, from Muhammad Bin Sinan, from Muqarrin, a leader of the clan of Fityan, from the one who reported it,
‘From Abu Abdullah-asws, may the Salawaat of Allah-azwj be upon him-asws, said: ‘In the era of Musa-as, may the Salawaat of Allah-azwj be upon him-asws, there was a tyrannous king. He fulfilled a need of a Momin through intercession of a righteous servant.
فَتُوُفِّيَ فِي يَوْمٍ الْمَلِكُ الْجَبَّارُ وَ الْعَبْدُ الصَّالِحُ فَقَامَ عَلَى الْمَلِكِ النَّاسُ وَ أَغْلَقُوا أَبْوَابَ السُّوقِ لِمَوْتِهِ ثَلَاثَةَ أَيَّامٍ وَ بَقِيَ ذَلِكَ الْعَبْدُ الصَّالِحُ فِي بَيْتِهِ وَ تَنَاوَلَتْ دَوَابُّ الْأَرْضِ مِنْ وَجْهِهِ
The tyrannous king and the righteous servant both died during the same day. The people stood for the king and they locked the doors of the markets for his death for three days, while that righteous servant (his body) remain in his house, and the insects of the earth ate from his face.
فَرَآهُ مُوسَى بَعْدَ ثَلَاثٍ فَقَالَ يَا رَبِّ هُوَ عَدُوُّكَ وَ هَذَا وَلِيُّكَ
Musa-as saw him after three (days). He-as said: ‘O Lord-azwj! He (king) is Your-azwj enemy, and this is your friend!’
فَأَوْحَى اللَّهُ إِلَيْهِ يَا مُوسَى إِنَّ وَلِيِّي سَأَلَ هَذَا الْجَبَّارَ حَاجَةً فَقَضَاهَا فَكَافَأْتُهُ عَنِ الْمُؤْمِنِ وَ سَلَّطْتُ دَوَابَّ الْأَرْضِ عَلَى مَحَاسِنِ وَجْهِ الْمُؤْمِنِ لِسُؤَالِهِ ذَلِكَ الْجَبَّارَ.
Allah-azwj Revealed to him-as: “O Musa-as! My-azwj friend asked this tyrant for a need and he fulfilled it, so I-azwj Reciprocated it on behalf of the Momin, and I-azwj Caused insects of the earth to prevail upon the beauty of his face due to his having begged that tyrant’’.[304]
24- ص، قصص الأنبياء عليهم السلام بِالْإِسْنَادِ إِلَى الصَّدُوقِ عَنْ مَاجِيلَوَيْهِ عَنْ عَمِّهِ عَنِ الْكُوفِيِّ عَنِ التَّفْلِيسِيِّ عَنِ السَّمَنْدِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ صَلَوَاتُ اللَّهِ عَلَيْهِمْ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَفْضَلَ الصَّدَقَةِ صَدَقَةُ اللِّسَانِ تَحْقُنُ بِهِ الدِّمَاءَ وَ تَدْفَعُ بِهِ الْكَرِيهَةَ وَ تَجُرُّ الْمَنْفَعَةَ إِلَى أَخِيكَ الْمُسْلِمِ
(The book) ‘Qasas Al Anbiya’, may the greetings be upon them-asws – by the chain to Al Sadouq, from Majaylawiya, from his uncle, from Al Kufy, from Al Tafleesy, from Al Samadny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, may the Salawaat of Allah-azwj be upon them‑asws, said: ‘Rasool-Allah-saww said: ‘The best charity is charity of the tongue, saving the blood by it and repelling the abhorrence by it, and pulling the benefits to your Muslim brother’.
ثُمَّ قَالَ ص إِنَّ عَابِدَ بَنِي إِسْرَائِيلَ الَّذِي كَانَ أَعْبَدَهُمْ كَانَ يَسْعَى فِي حَوَائِجِ النَّاسِ عِنْدَ الْمَلِكِ وَ إِنَّهُ لَقِيَ إِسْمَاعِيلَ بْنَ حِزْقِيلَ فَقَالَ لَا تَبْرَحْ حَتَّى أَرْجِعَ إِلَيْكَ يَا إِسْمَاعِيلُ
Then he-saww saw: ‘There was a worshipper among children of Israel who was their most worshipping. He used to strive regarding needs of the people in the presence of the king, and he met Ismail Bin Hizkeel-as. Do not depart until I return to you-as, O Ismail-as!’
فَسَهَا عَنْهُ عِنْدَ الْمَلِكِ فَبَقِيَ إِسْمَاعِيلُ إِلَى الْحَوْلِ هُنَاكَ فَأَنْبَتَ اللَّهُ لِإِسْمَاعِيلَ عُشْباً فَكَانَ يَأْكُلُ مِنْهُ وَ أَجْرَى لَهُ عَيْناً وَ أَظَلَّهُ بِغَمَامٍ
He forgot about him-as in the presence of the King. Ismail-as remained upon that a year over there. Allah-azwj Grew herbs for Ismail-saww, so he-as used to eat from it, and He-azwj Flowed a spring for him-as, and Shaded him-as with a cloud.
فَخَرَجَ الْمَلِكُ بَعْدَ ذَلِكَ إِلَى التَّنَزُّهِ وَ مَعَهُ الْعَابِدُ فَرَأَى إِسْمَاعِيلَ فَقَالَ إِنَّكَ لَهَاهُنَا يَا إِسْمَاعِيلُ
The king came out after that for hiking and the worshipper was with him. He saw Ismail-as. He said, ‘You-as are still over here, O Ismail-as!’
فَقَالَ لَهُ قُلْتَ لَا تَبْرَحْ فَلَمْ أَبْرَحْ فَسُمِّيَ صَادِقَ الْوَعْدِ
He-as said to him: ‘You had said not to depart, so I-as did not depart’. Thus he-as was named as ‘Truthful of the promise’’.
قَالَ وَ كَانَ جَبَّارٌ مَعَ الْمَلِكِ فَقَالَ أَيُّهَا الْمَلِكُ كَذَبَ هَذَا الْعَبْدُ قَدْ مَرَرْتُ بِهَذِهِ الْبَرِّيَّةِ فَلَمْ أَرَهُ هَاهُنَا
He-saww said: ‘And there was a tyrant with the king. He said, ‘O you king! This servant is lying. I had passed by this wilderness, but I did not see him-as being here!’
فَقَالَ لَهُ إِسْمَاعِيلُ إِنْ كُنْتَ كَاذِباً نَزَعَ اللَّهُ صَالِحَ مَا أَعْطَاكَ
Ismail-as said to him: ‘If you were a liar, May Allah-azwj Snatch righteous of what He-azwj has Given you!’
قَالَ فَتَنَاثَرَتْ أَسْنَانُ الْجَبَّارِ فَقَالَ الْجَبَّارُ إِنِّي كَذَبْتُ عَلَى هَذَا الْعَبْدِ الصَّالِحِ فَأَطْلُبُ يَدْعُو اللَّهَ أَنْ يَرُدَّ عَلَيَّ أَسْنَانِي فَإِنِّي شَيْخٌ كَبِيرٌ
He-saww said: ‘The teeth of the tyrant scattered (fell off). The tyrant said, ‘I have lied upon this righteous servant, so I seek him to supplicate to Allah-azwj for my teeth to be returned to me, for I am an old man’.
فَطَلَبَ إِلَيْهِ الْمَلِكُ فَقَالَ إِنِّي أَفْعَلُ قَالَ السَّاعَةَ قَالَ لَا وَ أَخَّرَهُ إِلَى السَّحَرِ ثُمَّ دَعَا
The king requested to him. He said, ‘I shall do so’. He said, ‘Now!’ He said, ‘No, and I shall delay it to the pre-dawn’. Then he supplicated’.
ثُمَّ قَالَ يَا فَضْلُ إِنَّ أَفْضَلَ مَا دَعَوْتُمُ اللَّهَ بِالْأَسْحَارِ قَالَ اللَّهُ تَعَالَى وَ بِالْأَسْحارِ هُمْ يَسْتَغْفِرُونَ.
Then he-saww said: ‘O Fazl! The best of what you can supplicate to Allah-azwj is at pre-dawn. Allah-azwj the Exalted Said: And in the early mornings they used to seek Forgiveness [51:18]’’.[305]
25- شي، تفسير العياشي عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ الْجَعْفَرِيِّ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ الرِّضَا ع مَا تَقُولُ فِي أَعْمَالِ السُّلْطَانِ
Tafseer Al Ayyashi – from Suleyman Bin Ja’far Al Ja’fari who said,
‘I said to Abu Al-Hassan Al-Reza-asws, ‘What are you-asws saying regarding working for the ruler?’
فَقَالَ يَا سُلَيْمَانُ الدُّخُولُ فِي أَعْمَالِهِمْ وَ الْعَوْنُ لَهُمْ وَ السَّعْيُ فِي حَوَائِجِهِمْ عَدِيلُ الْكُفْرِ وَ النَّظَرُ إِلَيْهِمْ عَلَى الْعَمْدِ مِنَ الْكَبَائِرِ الَّتِي يُسْتَحَقُّ به [بِهَا] النَّارُ.
‘He-asws said: ‘O Suleyman! The entering into their work, and assisting them, and striving regarding their needs equates to Kufr, and the looking at them (with affection) deliberately is from the major sins due to which the Fire is deserved’’.[306]
26- شي، تفسير العياشي عَنْ عَمْرِو بْنِ جُمَيْعٍ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: مَنْ أَتَى غَنِيّاً فَتَوَاضَعَ لِغِنَائِهِ ذَهَبَ اللَّهُ بِثُلُثَيْ دِينِهِ.
Tafseer Al Ayyashi – from Amro Bin Jumie,
‘From Amir Al-Momineen-asws having said: ‘One who comes to a rich (man), so he humbles to his riches, Allah-azwj will take away two-thirds of his religion’’.[307]
27- شي، تفسير العياشي عَنْ عَلِيِّ بْنِ دَرَّاجٍ الْأَسَدِيِّ قَالَ: دَخَلْتُ عَلَى أَبِي جَعْفَرٍ ع فَقُلْتُ لَهُ إِنِّي كُنْتُ عَامِلًا لِبَنِي أُمَيَّةَ فَأَصَبْتُ مَالًا كَثِيراً فَظَنَنْتُ أَنَّ ذَلِكَ لَا يَحِلُّ لِي
Tafseer Al Ayyashi – from Ali Bin Darraj Al Asady who said,
‘I entered to see Abu Ja’far-asws. I said to him-asws, ‘I was an office bearer for the clan of Umayya, so I attained a lot of wealth. I think that might not be Permissible for me’.
قَالَ فَسَأَلْتُ عَنْ ذَلِكَ غَيْرِي
He-asws said: ‘Have you asked someone else about that other than me-asws?’
قَالَ قُلْتُ قَدْ سَأَلْتُ فَقِيلَ لِي إِنَّ أَهْلَكَ وَ مَالَكَ وَ كُلَّ شَيْءٍ لَكَ حَرَامٌ
He said, ‘I said, ‘I had asked, so it was said to me, ‘Your family and your wealth and all things are Prohibited for you’’.
قَالَ لَيْسَ كَمَا قَالُوا لَكَ
He-asws said: ‘It isn’t as what they said to you’.
قُلْتُ جُعِلْتُ فِدَاكَ فَلِي تَوْبَةٌ
I said, ‘May I be sacrificed for you-asws! Is there any repentance for me?’
قَالَ نَعَمْ تَوْبَتُكَ فِي كِتَابِ اللَّهِ- قُلْ لِلَّذِينَ كَفَرُوا إِنْ يَنْتَهُوا يُغْفَرْ لَهُمْ ما قَدْ سَلَفَ.
He-asws said: ‘Yes! Your repentance is in the Book of Allah-azwj: Say to those who are committing Kufr if they desists He would Forgive for them whatever has passed, [8:38]’’.[308]
28- شي، تفسير العياشي عَنْ بَعْضِ أَصْحَابِنَا قَالَ أَحَدُهُمْ إِنَّهُ سُئِلَ عَنْ قَوْلِ اللَّهِ- وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ قَالَ هُوَ الرَّجُلُ مِنْ شِيعَتِنَا يَعُولُ عَلَى هَؤُلَاءِ الْجَائِرِينَ.
Tafseer Al Ayyashi – from one of our companions,
‘One of them-asws said having been asked about Words of Allah-azwj: And you should not incline towards those who are unjust, so the Fire would touch you, [11:113], he-asws said: ‘He is the man from our-asws Shias inclining to these tyrants’’.[309]
29- شي، تفسير العياشي عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا فَتَمَسَّكُمُ النَّارُ قَالَ أَمَا إِنَّهُ لَمْ يَجْعَلْهَا خُلُوداً وَ لَكِنْ تَمَسُّكُمُ النَّارُ فَلَا تَرْكَنُوا إِلَيْهِمْ.
Tafseer Al Ayyashi – from Usman Bin Isa, from a man,
‘From Abu Abdullah-asws: And you should not incline towards those who are unjust, so the Fire would touch you, [11:113]. He-asws said: ‘But it is not Made to be eternal, but the Fire will touch you, therefore do not incline to them!’’[310]
30- سر، السرائر مِنْ كِتَابِ أَبِي الْقَاسِمِ بْنِ قُولَوَيْهِ رَوَى جَابِرٌ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ مَشَى إِلَى سُلْطَانٍ جَائِرٍ فَأَمَرَهُ بِتَقْوَى اللَّهِ وَ خَوَّفَهُ وَ وَعَظَهُ كَانَ لَهُ مِثْلُ أَجْرِ الثَّقَلَيْنِ مِنَ الْجِنِّ وَ الْإِنْسِ وَ مِثْلُ أَعْمَالِهِمْ.
(The book) ‘Al Saraair’ – from the book of Abu Al Qasim Bin Qawlawayh – It is reported by Jabir,
‘From Abu Ja’far-asws having said: ‘One who walks to a tyrannical ruler, so he instructs him with fearing Allah-azwj, and frightens him, and preaches him, there will be for him Recompense of the ‘Saqalayn’ from the Jinn and the humans, and similar to their deeds’’.[311]
31- قب، المناقب لابن شهرآشوب عَلِيُّ بْنُ أَبِي حَمْزَةَ قَالَ: كَانَ لِي صَدِيقٌ مِنْ كُتَّابِ بَنِي أُمَيَّةَ فَقَالَ لِيَ اسْتَأْذِنْ لِي عَلَى أَبِي عَبْدِ اللَّهِ فَاسْتَأْذَنْتُ لَهُ فَلَمَّا دَخَلَ سَلَّمَ وَ جَلَسَ ثُمَّ قَالَ جُعِلْتُ فِدَاكَ إِنِّي كُنْتُ فِي دِيوَانِ هَؤُلَاءِ الْقَوْمِ فَأَصَبْتُ مِنْ دُنْيَاهُمْ مَالًا كَثِيراً وَ أَغْمَضْتُ فِي مَطَالِبِهِ
(The book) ‘Manaqib’ of Ibn Shehr Ashub – Ali Bin Abu Hamza said,
‘There was a friend of mine from the scribes of the clan of Umayya. He said to me, ‘Get permission for me to see Abu Abdullah-asws’. So, I got permission for him. When he entered, he greeted and sat down, then said, ‘May I be sacrificed for you-asws! I was in the register of these people, so I attained a lot of wealth from their world, and I closed my eyes (to the crimes they committed) in seeking it’.
فَقَالَ أَبُو عَبْدِ اللَّهِ لَوْ لَا أَنَّ بَنِي أُمَيَّةَ وَجَدُوا مَنْ يَكْتُبُ لَهُمْ وَ يَجْبِي لَهُمُ الْفَيْءَ وَ يُقَاتِلُ عَنْهُمْ وَ يَشْهَدُ جَمَاعَتَهُمْ لَمَا سَلَبُونَا حَقَّنَا وَ لَوْ تَرَكَهُمُ النَّاسُ وَ مَا فِي أَيْدِيهِمْ مَا وَجَدُوا شَيْئاً إِلَّا مَا وَقَعَ فِي أَيْدِيهِمْ
Abu Abdullah-asws said: ‘If the clan of Umayya had not found one who can write for them, and collect the war booty for them, and fight on their behalf, and attend their groups, they would have not confiscated our-asws rights, and if the people had neglected them and what is in their hands, they could not have found anything except what would have fallen in to their hands’.
فَقَالَ الْفَتَى جُعِلْتُ فِدَاكَ فَهَلْ لِي مِنْ مَخْرَجٍ مِنْهُ
The youth said, ‘May I be sacrificed for you-asws! Is there any way out from it for me?’
قَالَ إِنْ قُلْتُ لَكَ تَفْعَلُ
He-asws said: ‘If I-asws were to say (something) to you, will you, do it?’
قَالَ أَفْعَلُ
He said, ‘I will do so’.
قَالَ اخْرُجْ مِنْ جَمِيعِ مَا كَسَبْتَ فِي دَوَاوِينِهِمْ فَمَنْ عَرَفْتَ مِنْهُمْ رَدَدْتَ عَلَيْهِ مَالَهُ وَ مَنْ لَمْ تَعْرِفْ تَصَدَّقْتَ بِهِ وَ أَنَا أَضْمَنُ لَكَ عَلَى اللَّهِ الْجَنَّةَ-
He-asws said: ‘Extract from entirety of what you have earned in their registers. The ones you recognise from them, return his wealth to him, and ones you don’t know, give in charity with it, and I-asws will guarantee the Paradise to you, based upon (Guarantee of) Allah-azwj’.
قَالَ فَأَطْرَقَ الْفَتَى طَوِيلًا فَقَالَ قَدْ فَعَلْتُ جُعِلْتُ فِدَاكَ
He (the narrator) said, ‘The youth bowed his head for a long time. He said, ‘I shall do so, may I be sacrificed for you-asws!’
قَالَ ابْنُ أَبِي حَمْزَةَ فَرَجَعَ الْفَتَى مَعَنَا إِلَى الْكُوفَةِ فَمَا تَرَكَ شَيْئاً عَلَى وَجْهِ الْأَرْضِ إِلَّا خَرَجَ مِنْهُ حَتَّى ثِيَابِهِ الَّتِي كَانَتْ عَلَى بَدَنِهِ
Ibn Abu Hamza (narrator) said, ‘The youth returned with us to Al-Kufa. He did not leave anything upon the surface of the earth except he took from it, to the extent of his clothes which were upon his body’.
قَالَ فَقَسَمْنَا لَهُ قِسْمَةً وَ اشْتَرَيْنَا لَهُ ثِيَاباً وَ بَعَثْنَا لَهُ بِنَفَقَةٍ
He (the narrator) said, ‘We distributed it for him and we bought some clothes for him and dispatched it to him with expenditure money’.
قَالَ فَمَا أَتَى عَلَيْهِ أَشْهُرٌ قَلَائِلُ حَتَّى مَرِضَ فَكُنَّا نَعُودُهُ
He (the narrator) said, ‘Only a few months had come to him until he fell sick, so we were consoling him’.
قَالَ فَدَخَلْتُ عَلَيْهِ يَوْماً وَ هُوَ فِي السِّيَاقِ فَفَتَحَ عَيْنَيْهِ ثُمَّ قَالَ يَا عَلِيُّ وَفَى لِي وَ اللَّهِ صَاحِبُكَ
He (the narrator) said, ‘One day I entered to see him and he was about to die. He opened his eyes, then said, ‘O Ali! By Allah-azwj, your companion has been loyal to me’.
قَالَ ثُمَّ مَاتَ فَوَلِينَا أَمْرَهُ فَخَرَجْتُ حَتَّى دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَلَمَّا نَظَرَ إِلَيَّ قَالَ يَا عَلِيُّ وَفَيْنَا وَ اللَّهِ لِصَاحِبِكَ
He (the narrator) said, ‘Then he died, so we took charge of his matter. I went out until I entered to see Abu Abdullah-asws. When he-asws looked at me, he-asws said: ‘O Ali! By Allah-azwj, we-asws have been loyal to your companion!’
قَالَ فَقُلْتُ صَدَقْتَ جُعِلْتُ فِدَاكَ هَكَذَا قَالَ لِي وَ اللَّهِ عِنْدَ مَوْتِهِ.
He (the narrator) said, ‘I said, ‘You-asws speak the truth, may I be sacrificed for you-asws! That is what he had said to me, by Allah-azwj, at his death!’’[312]
32- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ أَحْمَدَ بْنِ مَنْصُورٍ عَنْ أَحْمَدَ بْنِ الْفَضْلِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْمُفَضَّلِ بْنِ مَزْيَدٍ أَخِي شُعَيْبٍ الْكَاتِبِ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع انْظُرْ مَا أَصَبْتَ فَعُدْ بِهِ عَلَى إِخْوَانِكَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ إِنَّ الْحَسَناتِ
(The book) ‘Rijal’ of Al Kashy – Muhammad Bin Masoud, from Ahmad Bin Mansour, from Ahmad Bin Al Fazl, from Muhammad Bin Zayd, from Al Mufazzal Bin Mazeed, brother of Shueyb the scribe who said,
‘Abu Abdullah-asws said: ‘Look at what you have attained and return it to your brothers, for Allah-azwj Mighty and Majestic Says: Surely the good deeds erase the evil deeds, [11:114]’.
قَالَ الْمُفَضَّلُ كُنْتُ خَلِيفَةَ أَخِي عَلَى الدِّيوَانِ قَالَ وَ قَدْ قُلْتُ تَرَى مَكَانِي مِنْ هَؤُلَاءِ الْقَوْمِ فَمَا تَرَى قَالَ لَوْ لَمْ يَكُنْ كَيْتَ.
Al-Mufazzal said, ‘I was a replacement of my brother upon the register. He said, ‘And I had said, ‘You can see my place from these people, so what is your view?’ He said, ‘If only I had not been anything’’.[313]
33- كش، رجال الكشي مُحَمَّدُ بْنُ مَسْعُودٍ عَنْ أَحْمَدَ بْنِ جَعْفَرِ بْنِ أَحْمَدَ عَنِ الْعَمْرَكِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيٍّ وَ غَيْرِهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُفَضَّلِ بْنِ مَزْيَدٍ أَخِي شُعَيْبٍ الْكَاتِبِ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ وَ قَدْ أُمِرْتُ أَنْ أُخْرِجَ لِبَنِي هَاشِمٍ جَوَائِزَ فَلَا أَعْلَمُ إِلَّا وَ هُوَ عَلَى رَأْسِي وَ أَنَا مُسْتَخْلٍ فَوَثَبْتُ إِلَيْهِ فَسَأَلَنِي عَمَّا أُمِرَ لَهُمْ فَنَاوَلْتُهُ الْكِتَابَ
(The book) ‘Rijal’ of Al Kashi – Muhammad Bin Masoud, from Ahmad Bin Ja’far Bin Ahmad, from Al Amraky, from Muhammad Bin Ali and someone else, from Ibn Abu Umeyr, from Mufazzal Bin Mazeed, brother of Shueyb the scribe, who said,
‘I entered to see Abu Abdullah-asws, and I had been ordered to extract awards for the Clan of Hashim-as. I did not know except and it was upon my head and I was empty. I leapt to him‑asws. He-asws asked me about what I had instructed for them. I gave him-asws the book.
قَالَ مَا أَرَى لِإِسْمَاعِيلَ هَاهُنَا شَيْئاً
He-asws said: ‘I-asws don’t seen anything for Ismail over here’.
فَقُلْتُ هَذَا الَّذِي خَرَجَ إِلَيْنَا
I said, ‘This is which has come out to us’.
ثُمَّ قُلْتُ لَهُ جُعِلْتُ فِدَاكَ قَدْ تَرَى مَكَانِي مِنْ هَؤُلَاءِ الْقَوْمِ
Then I said to him-asws, ‘May I be sacrificed for you-asws! You-asws have seen my place from these people’.
فَقَالَ لِيَ انْظُرْ مَا أَصَبْتَ فَعُدْ بِهِ عَلَى أَصْحَابِكَ فَإِنَّ اللَّهَ جَلَّ وَ عَزَّ يَقُولُ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ.
He-asws said to me: ‘Look at what you have attained and return it to your companions, for Allah-azwj Majestic and Mighty Says: Surely the good deeds erase the evil deeds, [11:114]’’.[314]
34- كش، رجال الكشي حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الرَّازِيِّ عَنِ ابْنِ فَضَّالٍ عَنْ صَفْوَانَ بْنِ مِهْرَانَ الْجَمَّالِ قَالَ: دَخَلْتُ عَلَى أَبِي الْحَسَنِ الْأَوَّلِ ع فَقَالَ لِي يَا صَفْوَانُ كُلُّ شَيْءٍ مِنْكَ حَسَنٌ جَمِيلٌ مَا خَلَا شَيْئاً وَاحِداً
(The book) ‘Rijal’ of Al Kashi – Hamdawiya, from Muhammad Bin Ismail Al Razy, from Ibn Fazzal, from Safwan Bin Mihran Al Jammal who said,
‘I entered to see Abu Al-Hassan-asws the 1st. He-asws said to me: ‘O Safwan! All things from you are good, beautiful, apart from one thing’.
قُلْتُ جُعِلْتُ فِدَاكَ أَيُّ شَيْءٍ
‘I said, ‘May I be sacrificed for you-asws! Which thing?’
قَالَ إِكَرَاءُكَ جِمَالَكَ مِنْ هَذَا الرَّجُلِ يَعْنِي هَارُونَ
He-asws said: ‘Your hiring your camel to this man’ – meaning (the caliph) Haroun.
قُلْتُ وَ اللَّهِ مَا أَكْرَيْتُهُ أَشَراً وَ لَا بَطَراً وَ لَا لِلصَّيْدِ وَ لَا لِلَّهْوِ وَ لَكِنْ أَكْرَيْتُهُ لِهَذَا الطَّرِيقِ يَعْنِي طَرِيقَ مَكَّةَ وَ لَا أَتَوَلَّاهُ بِنَفْسِي وَ لَكِنِّي أَبْعَثُ مَعَهُ غِلْمَانِي
‘I said, ‘By Allah-azwj! I neither hire to him for evil, nor for vanity, nor for hunting, nor for sport, but I hire to him for this road, meaning the road of Makkah (for Hajj), and I do not take charge of it myself, but I send my servant with him’.
فَقَالَ لِي يَا صَفْوَانُ أَ يَقَعُ كِرَاكَ عَلَيْهِمْ
He-asws said to me: ‘O Safwan! Do your hire charges fall upon them?’
قُلْتُ نَعَمْ جُعِلْتُ فِدَاكَ
I said, ‘Yes, may I be sacrificed for you-asws!’
قَالَ فَقَالَ لِي أَ تُحِبُّ بَقَاءَهُمْ حَتَّى يَخْرُجَ كِرَاكَ
He (the narrator) said, ‘He-asws said to me: ‘So you love their remaining alive until your hire charges come out’.
قُلْتُ نَعَمْ
I said, ‘Yes’.
قَالَ فَمَنْ أَحَبَّ بَقَاءَهُمْ فَهُوَ مِنْهُمْ وَ مَنْ كَانَ مِنْهُمْ فَهُوَ وَرَدَ النَّارَ
He-asws said: ‘The one who loves their remaining alive, so he is from them, and one who were to be from them, he will arrive at the Fire’.
قَالَ صَفْوَانُ فَذَهَبْتُ وَ بِعْتُ جِمَالِي عَنْ آخِرِهَا
Safwan said, ‘I went and sold my camels, up to their last one.
فَبَلَغَ ذَلِكَ إِلَى هَارُونَ فَدَعَانِي فَقَالَ لِي يَا صَفْوَانُ بَلَغَنِي أَنَّكَ بِعْتَ جِمَالَكَ
That reached to Haroun, so he summoned me. He said to me: ‘O Safwan! It has reached me that you have sold your camels?’
قُلْتُ نَعَمْ
I said, ‘Yes’.
فَقَالَ وَ لِمَ
He said, ‘And why?’
فَقُلْتُ أَنَا شَيْخٌ كَبِيرٌ وَ إِنَّ الْغِلْمَانَ لَا يَقْوُونَ بِالْأَعْمَالِ
I said, ‘I am an old man and the servants cannot withstand the work’.
فَقَالَ هَيْهَاتَ هَيْهَاتَ إِنِّي لَأَعْلَمُ مَنْ أَشَارَ عَلَيْكَ بِهَذَا أَشَارَ عَلَيْكَ بِهَذَا مُوسَى بْنُ جَعْفَرٍ
He said, ‘Far be it! Far be it! I know well who has indicated to you with this. Musa‑asws Bin Ja’far‑asws has indicated to you with this!’
قُلْتُ مَا لِي وَ لِمُوسَى بْنِ جَعْفَرٍ
I said, ‘What have I to do with Musa‑asws Bin Ja’far-asws?’
فَقَالَ دَعْ هَذَا عَنْكَ فَوَ اللَّهِ لَوْ لَا حُسْنُ صُحْبَتِكَ لَقَتَلْتُكَ.
He said, ‘Leave this from you! By Allah-azwj, had it not been for your goodly accompaniment (with me), I would have killed you!’’[315]
35- جع، جامع الأخبار قَالَ النَّبِيُّ ص مَنْ مَشَى مَعَ ظَالِمٍ لِيُعِينَهُ وَ هُوَ يَعْلَمُ أَنَّهُ ظَالِمٌ فَقَدْ خَرَجَ مِنَ الْإِسْلَامِ.
(The book) ‘Jamie Al Akhbar’ –
‘The Prophet-saww said: ‘One who walks with an oppressor in order to assist him while he knows he is an oppressor, so he has exited from Al-Islam’’.[316]
وَ قَالَ الْبَاقِرُ ع الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ لَهُ وَ الرَّاضِي بِهِ شُرَكَاءُ ثَلَاثٌ.
And Al-Baqir-asws said: ‘The worker with the oppressor and the assistant to him, and one agreeing with him are three participants’’.[317]
وَ قَالَ ص شَرُّ النَّاسِ الْمُثَلِّثُ
And he-saww said: ‘The evilest of people is the ‘Musallis’ (triple offender)’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا الْمُثَلِّثُ
It was said, ‘O Rasool-Allah-saww! And what is the ‘Musallis’?’
قَالَ الَّذِي يَسْعَى بِأَخِيهِ إِلَى السُّلْطَانِ فَيُهْلِكُ نَفْسَهُ وَ يُهْلِكُ أَخَاهُ وَ يُهْلِكُ السُّلْطَانَ.
He-saww said: ‘The one who strive with his brother to the ruler, so he destroys himself, and destroys his brother, and destroys the ruler’’.[318]
وَ قَالَ ص مَنْ مَشَى مَعَ ظَالِمٍ فَقَدْ أَجْرَمَ.
And he-saww said: ‘One who walks with an oppressor, so he has committed a crime’’.[319]
36- نص، كفاية الأثر عَلِيُّ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْكُوفِيِّ عَنْ أَحْمَدَ بْنِ هَوْذَةَ عَنِ النَّهَاوَنْدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَبْدِ الْغَفَّارِ بْنِ الْقَاسِمِ عَنِ الْبَاقِرِ ع قَالَ: قُلْتُ لَهُ يَا سَيِّدِي مَا تَقُولُ فِي الدُّخُولِ عَلَى السُّلْطَانِ
(The book) ‘Kifayat Al Asar’ – Ali Bin Al-Hassan, from Muhammad Bin Al Husayn Al Kufi, from Ahmad Bin Howza, from Al Nahawandy, from Abdullah Bin Hammad, from Abdul Gaffar Bin Al Qasim,
‘From Al-Baqir-asws, he (the narrator) said, ‘I said to him-asws, ‘O my chief! What are you-asws saying regarding the entering to see the ruler?’
قَالَ لَا أَرَى لَكَ ذَلِكَ
He-asws said: ‘I don’t see that being for you’.
قُلْتُ إِنِّي رُبَّمَا سَافَرْتُ إِلَى الشَّامِ فَأَدْخُلُ عَلَى إِبْرَاهِيمَ بْنِ الْوَلِيدِ
I said, ‘Sometimes I travel to Syria, so I enter to see Ibrahim Bin Al-Waleed’.
قَالَ يَا عَبْدَ الْغَفَّارِ إِنَّ دُخُولَكَ عَلَى السُّلْطَانِ يَدْعُو إِلَى ثَلَاثَةِ أَشْيَاءَ مَحَبَّةِ الدُّنْيَا وَ نِسْيَانِ الْمَوْتِ وَ قِلَّةِ الرِّضَا بِمَا قَسَمَ اللَّهُ
He-asws said: ‘O Abdul Gaffar! Your entering to see the ruler calls to three things – love of the world, and forgetfulness of the death, and lack of satisfaction with what Allah-azwj has Apportioned’.
قُلْتُ يَا ابْنَ رَسُولِ اللَّهِ فَإِنِّي ذُو عَيْلَةٍ وَ أَتَّجِرُ إِلَى ذَلِكَ الْمَكَانِ لِجَرِّ الْمَنْفَعَةِ فَمَا تَرَى فِي ذَلِكَ
I said, ‘O son-asws of Rasool-Allah-saww! I am with dependants, and I trade to that place for pulling the benefits. So, what is your-asws view regarding that?’
قَالَ يَا عَبْدَ اللَّهِ إِنِّي لَسْتُ آمُرُكَ بِتَرْكِ الدُّنْيَا بَلْ آمُرُكَ بِتَرْكِ الذُّنُوبِ فَتَرْكُ الدُّنْيَا فَضِيلَةٌ وَ تَرْكُ الذُّنُوبِ فَرِيضَةٌ وَ أَنْتَ إِلَى إِقَامَةِ الْفَرِيضَةِ أَحْوَجُ مِنْكَ إِلَى اكْتِسَابِ الْفَضِيلَةِ
He-asws said: ‘O servant of Allah-azwj! I-asws am not instructing you to neglect the world, but I-asws am instructed you with neglecting the sins. So, neglecting the world is a merit and neglecting the sins is an Obligation, and you are more needy to establishing the obligations that you are to the earning of merits’.
قَالَ فَقَبَّلْتُ يَدَهُ وَ رِجْلَهُ وَ قُلْتُ بِأَبِي أَنْتَ وَ أُمِّي يَا ابْنَ رَسُولِ اللَّهِ مَا نَجِدُ الْعِلْمَ الصَّحِيحَ إِلَّا عِنْدَكُمْ.
He (the narrator) said, ‘I kissed his-asws hand and his-asws leg, and I said, ‘May my father and my mother be (sacrificed for) you-asws, O son-asws of Rasool-Allah-saww! We cannot find the correct knowledge except with you-asws (Imams-asws)’’.[320]
37- نبه، تنبيه الخاطر مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ كَانَ عَلِيٌّ ع يَقُولُ إِنَّمَا هُوَ الرِّضَا وَ السَّخَطُ وَ إِنَّمَا عَقَرَ النَّاقَةَ رَجُلٌ وَاحِدٌ فَلَمَّا رَضُوا أَصَابَهُمُ الْعَذَابُ
(The book) ‘Tanbeeh Al Khatir’ – Muhammad Bin Muslim,
‘From Abu Ja’far-asws having said: ‘Ali-asws had said: ‘But rather it is the satisfaction and the annoyance, and rather the she-camel was hamstrung by one man. When they were satisfied (with the action), the Punishment hit them (all).
فَإِذَا ظَهَرَ إِمَامٌ عَدْلٌ فَمَنْ رَضِيَ بِحُكْمِهِ وَ أَعَانَهُ عَلَى عَدْلِهِ فَهُوَ وَلِيُّهُ وَ إِذَا ظَهَرَ إِمَامٌ جَوْرٌ فَمَنْ رَضِيَ بِحُكْمِهِ وَ أَعَانَهُ عَلَى جَوْرِهِ فَهُوَ وَلِيُّهُ.
When the just Imam-ajfj appears, the one who is satisfied with his-ajfj decisions and assists him‑ajfj upon his-ajfj dispensing of justice, so he is his-ajfj friend, and when a tyrannous imam (leader) appeared, the one who is satisfied with his decision and assists him upon his tyranny, he is his friend’’.[321]
طَلْحَةُ بْنُ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: الْعَامِلُ بِالظُّلْمِ وَ الْمُعِينُ لَهُ وَ الرَّاضِي بِهِ شُرَكَاءُ فِيهِ.
Talha Bin Zayd,
‘From Abu Abdullah-asws having said: ‘The worker with the oppressor, and the assistant to him, and the one satisfied with him are associates in it’’.[322]
38- ختص، الإختصاص إِبْرَاهِيمُ بْنُ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ سَدِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَ لَا أُبَشِّرُكَ
(The book) ‘Al Ikhtisaas’ – Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Sadeyr,
‘From Abu Abdullah-asws, he (the narrator) said, ‘He-asws said: ‘Shall I-asws give you glad tidings?’
قُلْتُ بَلَى جَعَلَنِيَ اللَّهُ فِدَاكَ
I said, ‘Yes, may Allah-azwj Make me to be sacrificed for you-asws!’
قَالَ أَمَا إِنَّهُ مَا كَانَ مِنْ سُلْطَانِ جَوْرٍ فِيمَا مَضَى وَ لَا يَأْتِي بَعْدُ إِلَّا وَ مَعَهُ ظَهِيرٌ مِنَ اللَّهِ يَدْفَعُ عَنْ أَوْلِيَائِهِ شَرَّهُمْ.
He-asws said: ‘But surely, whatever tyrannous ruler has been in the past, nor will be in the future, except and with him would be a backer from Allah-azwj defending His-azwj friends from their evil’’.[323]
39- ختص، الإختصاص مُحَمَّدُ بْنُ عِيسَى عَنْ أَخِيهِ جَعْفَرِ بْنِ عِيسَى عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلَ رَجُلٌ أَبَا عَبْدِ اللَّهِ ع عَنِ الدُّخُولِ فِي عَمَلِ السُّلْطَانِ فَقَالَ هُمُ الدَّاخِلُونَ عَلَيْكُمْ أَمْ أَنْتُمُ الدَّاخِلُونَ عَلَيْهِمْ
(The book) ‘Al Ikhtisaas’ – Muhammad Bin Isa, from his brother Ja’far Bin Isa, from Is’haq Bin Ammar who said,
‘A man asked Abu Abdullah-asws about the entering into working for the ruler. He-asws said: ‘Are they entering (the work) upon you or are you all entering (seeking the work) upon them?
فَقَالَ لَا بَلْ هُمُ الدَّاخِلُونَ عَلَيْنَا
He said, ‘No, but they are the ones entering (the work) upon us’.
قَالَ فَمَا بَأْسٌ بِذَلِكَ.
He-asws said: ‘There is no problem with that’’.[324]
40- ختص، الإختصاص إِبْرَاهِيمُ بْنُ إِسْحَاقَ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: مَنْ مَشَى إِلَى سُلْطَانٍ جَائِرٍ فَأَمَرَهُ بِتَقْوَى اللَّهِ وَ وَعَظَهُ وَ خَوَّفَهُ كَانَ لَهُ مِثْلُ أَجْرِ الثَّقَلَيْنِ مِنَ الْجِنِّ وَ الْإِنْسِ وَ مِثْلُ أَعْمَالِهِمْ.
(The book) ‘Al Ikhtisaas’ – Ibrahim Bin Is’haq, from Abdullah Bin Hammad, from Amro Bin Shimr, from Jabir,
‘From Abu Ja’far-asws having said: ‘One who walks to a tyrannous ruler, so he instructs him with fearing Allah-azwj, and preaches him, and frightens him (of Allah-azwj), for him would be similar to Recompense of the ‘Saqalayn’, from the Jinn and the humans, and similar to their deeds’’.[325]
41- ختص، الإختصاص أَحْمَدُ عَنْ أَبِيهِ عَنْ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ طَلْحَةَ بْنِ زَيْدٍ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّ أَبَاهُ كَانَ يَقُولُ مَنْ دَخَلَ عَلَى إِمَامٍ جَائِرٍ فَقَرَأَ عَلَيْهِ الْقُرْآنَ يُرِيدُ بِذَلِكَ عَرَضاً مِنْ عَرَضِ الدُّنْيَا لُعِنَ الْقَارِي بِكُلِّ حَرْفٍ عَشْرَ لَعَنَاتٍ وَ لُعِنَ الْمُسْتَمِعُ بِكُلِّ حَرْفٍ لَعْنَةً.
(The book) ‘Al Ikhtisaas’ – Ahmad, from his father, from Abdullah Bin Al Mugheira, from Muhammad Bin Sinan, from Talha Bin Zayd,
‘From Abu Abdullah-asws that his-asws father-asws had said: ‘One who entered to see a tyrannous imam (leader), so he recites the Quran to him intending by that an honour from the honours of the world, the reciter will be Cursed with ten Curses for every letter, and the listening will be Cursed with a Curse with every letter’’.[326]
42- ين، كتاب حسين بن سعيد و النوادر النَّضْرُ عَنْ مُحَمَّدِ بْنِ هَاشِمٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّ قَوْماً مِمَّنْ آمَنَ بِمُوسَى صَلَوَاتُ اللَّهِ عَلَيْهِ قَالُوا لَوْ أَتَيْنَا عَسْكَرَ فِرْعَوْنَ وَ كُنَّا فِيهِ وَ نِلْنَا مِنْ دُنْيَاهُ فَإِذَا كَانَ الَّذِي نَرْجُوهُ مِنْ ظُهُورِ مُوسَى صِرْنَا إِلَيْهِ فَفَعَلُوا
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – Al Nazr, from Muhammad Bin Hashim, from a man,
‘From Abu Abdullah-asws having said: ‘A group of people from the ones who had believed with Musa-as, may the Salawaat of Allah-azwj be upon him-as, said, ‘If we could go to the army of Pharaoh-la and be with it, we would attain from his-la world. When it will be that which is hoped for from appearance of Musa-as, we will go to him-as’. So, they did.
فَلَمَّا تَوَجَّهَ مُوسَى وَ مَنْ مَعَهُ هَارِبِينَ رَكِبُوا دَوَابَّهُمْ وَ أَسْرَعُوا فِي السَّيْرِ لِيُوَافُوا مُوسَى وَ مَنْ مَعَهُ فَيَكُونُوا مَعَهُمْ فَبَعَثَ اللَّهُ مَلَائِكَةً فَضَرَبَتْ وُجُوهَ دَوَابِّهِمْ فَرَدَّتْهُمْ إِلَى عَسْكَرِ فِرْعَوْنَ فَكَانُوا فِيمَنْ غَرِقَ مَعَ فِرْعَوْنَ.
When Musa-as and the ones with him-as headed fleeing, they rode their animals and quickened in the travelling in order to meet with Musa-as and the ones with him-as to be with them. Allah‑azwj Send Angels who struck the faces of their animals and returned them to the army of Pharaoh-la. So, they became among the ones who drowned with Pharaoh-la’’.[327]
43- كِتَابُ قَضَاءِ الْحُقُوقِ لِلصُّورِيِّ، قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع مَا مِنْ جَبَّارٍ إِلَّا وَ عَلَى بَابِهِ وَلِيٌّ لَنَا يَدْفَعُ اللَّهُ بِهِ عَنْ أَوْلِيَائِنَا أُولَئِكَ لَهُمْ أَوْفَرُ حَظٍّ مِنَ الثَّوَابِ يَوْمَ الْقِيَامَةِ
The book ‘Qaza Al Huqouq’ of Al Sowry –
‘Ja’far‑asws Bin Muhammad-asws said: ‘There is no tyrant except and at his door there is a friend of our-asws. Allah-azwj Defends our-asws friends through him. They, for them would be the most abundant of the Rewards on the Day of Qiyamah’.
وَ قَالَ اسْتَأْذَنَ عَلِيُّ بْنُ يَقْطِينٍ مَوْلَانَا الْكَاظِمَ ع فِي تَرْكِ عَمَلِ السُّلْطَانِ فَلَمْ يَأْذَنْ لَهُ وَ قَالَ لَا تَفْعَلْ فَإِنَّ لَنَا بِكَ أُنْساً وَ لِإِخْوَانِكَ بِكَ عِزّاً وَ عَسَى أَنْ يَجْبُرَ اللَّهُ بِكَ كَسْراً وَ يَكْسِرَ بِكَ نَائِرَةَ الْمُخَالِفِينَ عَنْ أَوْلِيَائِهِ
And he (the narrator) said, ‘Ali Bin Yaqteen sought permission to our Master-asws Al-Kazim-asws regarding leaving working for the ruler, but he-asws did not permit for him, and said: ‘Do not do so, for there is comfort for us-asws with you, and for your brothers there is honour, and perhaps Allah-azwj will Heal the breakage through you and Break flames of the opponents through you from His-azwj friends.
يَا عَلِيُّ كَفَّارَةُ أَعْمَالِكُمُ الْإِحْسَانُ إِلَى إِخْوَانِكُمْ اضْمَنْ لِي وَاحِدَةً وَ أَضْمَنُ لَكَ ثَلَاثاً اضْمَنْ لِي أَنْ لَا تَلْقَى أَحَداً مِنْ أَوْلِيَائِكَ إِلَّا قَضَيْتَ حَاجَتَهُ وَ أَكْرَمْتَهُ وَ أَضْمَنُ لَكَ أَنْ لَا يُظِلَّكَ سَقْفُ سِجْنٍ أَبَداً وَ لَا يَنَالَكَ حَدُّ سَيْفٍ أَبَداً وَ لَا يَدْخُلَ الْفَقْرُ بَيْتَكَ أَبَداً
O Ali! An expiation of your word is (doing) the good to your brothers. Guarantee one to me‑asws and I-asws will guarantee three to you! Guarantee to me-asws you will not meet anyone from them except you fulfil his need, and honour him, and I-asws will guarantee to you that a ceiling of a prison will not shade you, ever, a blade of a sword will not hit you ever, nor will the poverty enter your house, ever!
يَا عَلِيُّ مَنْ سَرَّ مُؤْمِناً فَبِاللَّهِ بَدَأَ وَ بِالنَّبِيِّ ص ثَنَّى وَ بِنَا ثَلَّثَ.
O Ali! One who gladdens a Momin, so has begun with Allah-azwj (firstly), and secondly with the Prophet-saww, and thirdly with us-asws’’.[328]
وَ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ الصَّبَّاحِ عَنْ مُحَمَّدِ بْنِ الْمُرَادِيِّ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: اسْتَأْذَنْتُ مَوْلَايَ أَبَا إِبْرَاهِيمَ مُوسَى بْنَ جَعْفَرٍ ع فِي خِدْمَةِ الْقَوْمِ فِيمَا لَا يُثْلَمُ دِينِي فَقَالَ لَا وَ لَا نُقْطَةُ قَلَمٍ إِلَّا بِإِعْزَازِ مُؤْمِنٍ وَ فَكِّهِ مِنْ أَسْرِهِ
And by his chain, from Abu Ja’far Muhammad Bin Al-Hassan Bin Al Sabbah, from Muhammad Bin Al Murady, from Ali Bin Yaqteen who said,
‘I sought permission to see my Master-asws Abu Ibrahim Musa Bin Ja’far‑asws regarding serving the people in what does not offend my religion. He-asws said: ‘No, and not even a dot of a pen, except for honour of a Momin and releasing him from his captivity’.
ثُمَّ قَالَ ع إِنَّ خَوَاتِيمَ أَعْمَالِكُمْ قَضَاءُ حَوَائِجِ إِخْوَانِكُمْ وَ الْإِحْسَانُ إِلَيْهِمْ مَا قَدَرْتُمْ وَ إِلَّا لَمْ يُقْبَلْ مِنْكُمْ عَمَلٌ حَنُّوا عَلَى إِخْوَانِكُمْ وَ ارْحَمُوهُمْ تَلْحَقُوا بِنَا.
Then he-asws said: ‘The end (result) of your word is fulfilling needs of your brothers and being good to them whatever you are able, or else no deed will be Accepted from you. Be compassionate upon your brothers and merciful to them, you will join up with us-asws’’.[329]
44- نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَا قَرُبَ عَبْدٌ مِنْ سُلْطَانٍ إِلَّا تَبَاعَدَ مِنَ اللَّهِ تَعَالَى وَ لَا كَثُرَ مَالُهُ إِلَّا اشْتَدَّ حِسَابُهُ وَ لَا كَثُرَ تَبَعُهُ إِلَّا كَثُرَ شَيَاطِينُهُ.
(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: ‘A servant will not draw closer to the ruler except he will distance from Allah-azwj the Exalted, and his wealth will not be a lot except his Reckoning will be severer, nor will his followers be more except his Satans-la will be a lot’’.[330]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع ثَلَاثٌ مَنْ حَفِظَهُنَّ كَانَ مَعْصُوماً مِنَ الشَّيْطَانِ الرَّجِيمِ وَ مِنْ كُلِّ بَلِيَّةٍ مَنْ لَمْ يَخْلُ بِامْرَأَةٍ لَيْسَ يَمْلِكُ مِنْهَا شَيْئاً وَ لَمْ يَدْخُلْ عَلَى سُلْطَانٍ وَ لَمْ يُعِنْ صَاحِبَ بِدْعَةٍ بِبِدْعَتِهِ.
And by this chain,
‘He-asws said: ‘Ali-asws said: ‘Three, one who preserves these, would be protected from the Pelted Satan-la, and from every affliction – one who is not alone with a woman not owning anything from her, and he does not enter to see a ruler, and he does not assist an innovator with his innovation’’.[331]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ نَكَثَ بَيْعَةً أَوْ رَفَعَ لِوَاءَ ضَلَالَةٍ أَوْ كَتَمَ عِلْماً أَوِ اعْتَقَلَ مَالًا ظُلْماً أَوْ أَعَانَ ظَالِماً عَلَى ظُلْمِهِ وَ هُوَ يَعْلَمُ أَنَّهُ ظَالِمٌ فَقَدْ بَرِئَ مِنَ الْإِسْلَامِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘One who breaks an allegiance, or raises a flag of straying, or conceals knowledge, or withholds wealth unjustly, or assists an oppressor upon his injustice while knowing that he is an oppressor, so he is disavowed from Al-Islam’’.[332]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص شَرُّ الْبِقَاعِ دُورُ الْأُمَرَاءِ الَّذِينَ لَا يَقْضُونَ بِالْحَقِّ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The evilest of spots are houses of the commanders, those who are not decreeing with the truth’’.[333]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ أَبْوَابَ السُّلْطَانِ وَ حَوَاشِيَهَا وَ أَبْعَدُكُمْ مِنَ اللَّهِ تَعَالَى مَنْ آثَرَ سُلْطَاناً عَلَى اللَّهِ تَعَالَى وَ مَنْ آثَرَ سُلْطَاناً عَلَى اللَّهِ تَعَالَى جَعَلَ اللَّهُ فِي قَلْبِهِ الْإِثْمَ ظَاهِرَةً وَ بَاطِنَةً وَ أَذْهَبَ عَنْهُ الْوَرَعَ وَ جَعَلَهُ حَيْرَانَ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘Beware of doors of the rulers and their entourage; and the remotest of you from Allah-azwj the Exalted is one who prefers the ruler over Allah-azwj the Exalted, and the one who prefers a ruler over Allah-azwj the Exalted, Allah-azwj will Make to be in his heart, the apparent sin and the hidden, and Remove the devoutness from him, and Make him bewildered’’.[334]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَرْضَى سُلْطَاناً بِمَا أَسْخَطَ اللَّهَ خَرَجَ مِنْ دِينِ الْإِسْلَامِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘One who is satisfied with a ruler with what Annoys Allah‑azwj, has exited from the religion of Al-Islam’’.[335]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِذَا كَانَ يَوْمُ الْقِيَامَةِ نَادَى مُنَادٍ أَيْنَ الظَّلَمَةُ وَ الْأَعْوَانُ لِلظَّلَمَةِ مَنْ لَاقَ لَهُمْ دَوَاةً أَوْ رَبَطَ لَهُمْ كِيساً أَوْ مَدَّ لَهُمْ مَدَّةً احْشُرُوهُ مَعَهُمْ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘When it will be the Day of Qiyamah, a caller will call out: ‘Where are the oppressors and supporters of the oppressors? One who had filled up the ink-pot for them, or tied a bag for them, or extended a pen-holder to them, Resurrect them with them!’’[336]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص أَفْضَلُ التَّابِعِينَ مِنْ أُمَّتِي مَنْ لَا يَقْرُبُ أَبْوَابَ السُّلْطَانِ.
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The best of the followers from my-saww community is one who does not go near the doors of the ruler’’.[337]
وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ رَسُولُ اللَّهِ ص الْفُقَهَاءُ أُمَنَاءُ الرُّسُلِ مَا لَمْ يَدْخُلُوا فِي الدُّنْيَا
And by this chain,
‘He-asws said: ‘Rasool-Allah-saww said: ‘The jurists are trustees of the Rasools-as for as long as they don’t enter into the world’.
قِيلَ يَا رَسُولَ اللَّهِ فَمَا دُخُولُهُمْ فِي الدُّنْيَا
It was said, ‘O Rasool-Allah-saww! So, what is their entering into the world?’
قَالَ اتِّبَاعُ السُّلْطَانِ فَإِذَا فَعَلُوا ذَلِكَ فَاحْذَرُوهُمْ عَلَى أَدْيَانِكُمْ.
He-saww said: ‘Following the ruler. When they do that, be careful of them upon your religion’’.[338]
45- الدُّرَّةُ الْبَاهِرَةُ قَالَ الْجَوَادُ ع لَا يَضُرُّكَ سَخَطُ مَنْ رِضَاهُ الْجَوْرُ.
(The book) ‘Al Durr Al Bahira’ –
‘Al-Jawad-asws said: ‘It will not harm you, the annoyance of one whose satisfaction is the tyranny’’.[339]
وَ قَالَ ع كَفَى بِالْمَرْءِ خِيَانَةً أَنْ يَكُونَ أَمِيناً لِلْخَوَنَةِ.
And he-asws said: ‘It suffices with the person as a betrayal if he happens to be a trustee for the betrayer’’.[340]
46- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص أَوْحَى اللَّهُ إِلَى أَيُّوبَ هَلْ تَدْرِي مَا ذَنْبُكَ إِلَيَّ حِينَ أَصَابَكَ الْبَلَاءُ
(The book) ‘Dawaat’ of Al Rawandy –
‘The Prophet-saww said: ‘Allah-azwj Revealed to Ayoub-as: “Do you-as know what was your sin (offence) to Me-azwj when I-azwj Afflicted you-azwj with the afflictions?”
قَالَ لَا
He-as said: ‘No’.
قَالَ إِنَّكَ دَخَلْتَ إِلَى فِرْعَوْنَ فَدَاهَنْتَ فِي كَلِمَتَيْنِ.
He-azwj Said: “You-as had entered to see a Pharaoh-la and flattered in two words’’.[341]
47– نهج، نهج البلاغة قَالَ ع صَاحِبُ السُّلْطَانِ كَرَاكِبِ الْأَسَدِ يُغْبَطُ بِمَوْقِعِهِ وَ هُوَ أَعْلَمُ بِمَوْضِعِهِ.
(The book) ‘Nahj Al Balagah’ –
‘He-asws said: ‘And owner of authority (ruler) is like one riding the lion. He is envied for his position while he is more knowing of his place’’.[342]
48- كَنْزُ الْكَرَاجُكِيِّ، عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ شَاذَانَ عَنْ أَبِيهِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنْ يُونُسَ بْنِ يَعْقُوبَ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: مَلْعُونٌ مَلْعُونٌ عَالِمٌ يَؤُمُّ سُلْطَاناً جَائِراً مُعِيناً لَهُ عَلَى جَوْرِهِ.
(The book) ‘Kanz’ of Al Karajay – from Muhammad Bin Ahmad Bin Shazan, from his father, from Ibn Al Waleed, from Al Saffar, from Muhammad Bin Ziyad, from Al Mufazzal Bin Umar, from Yunsu Bin Yaqoub,
‘From Abu Abdullah-asws having said: ‘Accursed! Accursed is a scholar who leads a tyrannical leader, assisting to him upon his tyranny’’.[343]
وَ مِنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ تَرَكَ مَعْصِيَةَ اللَّهِ مَخَافَةً مِنَ اللَّهِ أَرْضَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ مَنْ مَشَى مَعَ ظَالِمٍ يُعِينُهُ وَ هُوَ يَعْلَمُ أَنَّهُ ظَالِمٌ فَقَدْ خَرَجَ مِنَ الْإِيمَانِ.
And from him-asws having said: ‘Rasool-Allah-saww said: ‘One who leaves disobedience of Allah‑azwj fearing from Allah-azwj, Allah-azwj will Satisfy him on the Day of Qiyamah; and one who walks with an oppressor assisting him while he knows that he is an oppressor, so he has exited from the Eman’’.[344]
49- مُنْيَةُ الْمُرِيدِ، لِلشَّهِيدِ الثَّانِي رَحِمَهُ اللَّهُ قَالَ رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ وَ هُوَ الثِّقَةُ الصَّدُوقُ عَنِ الرِّضَا ع أَنَّ لِلَّهِ تَعَالَى بِأَبْوَابِ الظَّالِمِينَ مَنْ نَوَّرَ اللَّهُ وَجْهَهُ بِالْبُرْهَانِ وَ مَكَّنَ لَهُ فِي الْبِلَادِ لِيَدْفَعَ بِهِمْ عَنْ أَوْلِيَائِهِ وَ يُصْلِحُ اللَّهُ بِهِ أُمُورَ الْمُسْلِمِينَ لِأَنَّهُ مَلْجَأُ الْمُؤْمِنِينَ مِنَ الضَّرَرِ وَ إِلَيْهِ يَفْزَعُ ذُو الْحَاجَةِ مِنْ شِيعَتِنَا-
(The book) ‘Muniyat Al Mureed’ of the second martyr, may Allah-azwj have Mercy on him, said, ‘It is reported by Muhammad Bin Ismail Bin Bazie, and he was a trusted one of Al Sadouq,
‘From Al-Reza-asws: ‘For Allah-azwj the Exalted, at the doors of the oppressors, there is one whom Allah-azwj has Irradiated his face with the proof, and Enabled for him in the country for Him-azwj to Defend His-azwj friends through them, Allah-azwj Corrects by it affairs of the Muslims, because he would be a shelter for the Momineen from the harms, and the one from our-asws Shias with the need can panic to him.
بِهِمْ يُؤْمِنُ اللَّهُ رَوْعَةَ الْمُؤْمِنِ فِي دَارِ الظَّلَمَةِ- أُولئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا أُولَئِكَ أُمَنَاءُ اللَّهِ فِي أَرْضِهِ أُولَئِكَ نُورُ اللَّهِ تَعَالَى فِي رَعِيَّتِهِمْ يَوْمَ الْقِيَامَةِ وَ يَزْهَرُ نُورُهُمْ لِأَهْلِ السَّمَاوَاتِ كَمَا تَزْهَرُ الْكَوَاكِبُ الزَّهْرِيَّةُ لِأَهْلِ الْأَرْضِ أُولَئِكَ مِنْ نُورِهِمْ نُورُ الْقِيَامَةِ تُضِيءُ مِنْهُمُ الْقِيَامَةُ
Through them, Allah-azwj Secures the dread of the Momin in the house of oppressors. Those, they are the Momineen truly. They are trustees of Allah-azwj in His-azwj earth. They are Noor of Allah-azwj the Exalted among their citizens on the Day of Qiyamah, and their Noor will shine for people of the skies just as the stars shine for people of the earth. They, from their Noor is Noor of the Qiyamah. The Qiyamah will be illuminated by them.
خُلِقُوا وَ اللَّهِ لِلْجَنَّةِ وَ خُلِقَتِ الْجَنَّةُ لَهُمْ فَهَنِيئاً لَهُمْ مَا عَلَى أَحَدِكُمْ أَنْ لَوْ شَاءَ لَنَالَ هَذَا كُلَّهُ
By Allah-azwj! They have been Created for the Paradise and the Paradise has been Created for them. So, congratulations to them! What is upon one of you, if he so desires, he can achieve this, all of it?’
قَالَ قُلْتُ بِمَا ذَا جَعَلَنِيَ اللَّهُ فِدَاكَ لَهُمْ
He (the narrator) said, ‘I said, ‘With what will that be for them? May I be sacrificed for you‑asws!’
قَالَ يَكُونُ مَعَهُمْ فَيَسُرُّنَا بِإِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِينَ مِنْ شِيعَتِنَا فَكُنْ مِنْهُمْ يَا مُحَمَّدُ.
He-asws said: ‘He can be with them. He-asws can gladden us-asws by entering the gladness upon the Momineen from our-asws Shias. So be from them, O Muhammad!’’[345]
50- أَعْلَامُ الدِّينِ، قَالَ رَسُولُ اللَّهِ ص لَا تَزَالُ هَذِهِ الْأُمَّةُ بِخَيْرٍ تَحْتَ يَدِ اللَّهِ وَ فِي كَنَفِهِ مَا لَمْ يُمَالِئْ قُرَّاؤُهَا أُمَرَاءَهَا وَ لَمْ يُزَكِّ صُلَحَاؤُهَا فُجَّارَهَا وَ لَمْ يُمَالِئْ أَخْيَارُهَا أَشْرَارَهَا
(The book) ‘A’lam Al Wara’ –
‘Rasool-Allah-saww said: ‘This community will not cease to be with goodness beneath the Hand of Allah-azwj and in His-azwj Patronage, for as long as their reciters (of the Quran) do not incline to their commanders, and their righteous ones do not pay homage to their immoral ones, and their good ones do not incline to their evil ones.
فَإِذَا فَعَلُوا ذَلِكَ رَفَعَ اللَّهُ تَعَالَى يَدَهُ عَنْهُمْ وَ سَلَّطَ عَلَيْهِمْ جَبَابِرَتَهُمْ فَسَامُوهُمْ سُوءَ الْعَذَابِ وَ ضَرَبَهُمْ بِالْفَاقَةِ وَ الْفَقْرِ وَ مَلَأَ قُلُوبَهُمْ رُعْباً.
When they do that, Allah-azwj the Exalted will Raise His-azwj Hand away from them and their tyrants will prevail over them. They will afflict them with the evil Punishment, and strike them with the destitution and the poverty, and fill their hearts with the dread’’.[346]
وَ قَالَ الْحُسَيْنُ ع لَا تَصِفَنَّ لِمَلِكٍ دَوَاءً فَإِنْ نَفَعَهُ لَمْ يَحْمَدْكَ وَ إِنْ ضَرَّهُ اتَّهَمَكَ.
And Al-Husayn-asws said: ‘Do not specify any medication to a king. If it benefits him, he will not praise you, and if it harms him, he will accuse you’’.[347]
51- 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 ع عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: شَرُّ الْبِقَاعِ دُورُ الْأُمَرَاءِ الَّذِينَ لَا يَقْضُونَ بِالْحَقِّ.
(The book) ‘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: ‘Evilest of the spots is houses of the commanders, those who are not decreeing with the truth’’.[348]
باب 83 أكل أموال الظالمين و قبول جوائزهم
CHAPTER 83 – EATING WEALTH OF THE OPPRESSORS AND ACCEPTING THEIR REWARDS
1- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ نَهَى عَنْ إِجَابَةِ الْفَاسِقِينَ إِلَى طَعَامِهِمْ.
(The book) ‘Amaali’ of AlSadouq –
‘Among prohibitions by the Prophet-saww, he-saww prohibited from answering (accepting) the mischief-makers to their meals’’.[349]
2- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: إِنَّ الْحَسَنَ وَ الْحُسَيْنَ ع كَانَا يَغْمِزَانِ مُعَاوِيَةَ وَ يَقُولَانِ فِيهِ وَ يَقْبَلَانِ جَوَائِزَهُ.
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘Al-Hassan-asws and Al-Husayn-asws were both winking at Muawiya and saying regarding him and accepting his Rewards (out of Taqiyya)’’.[350]
3- ج، الإحتجاج فِي مُكَاتَبَةِ الْحِمْيَرِيِّ إِلَى الْقَائِمِ ع أَنَّهُ كَتَبَ إِلَيْهِ ع يَسْأَلُهُ عَنِ الرَّجُلِ مِنْ وُكَلَاءِ الْوَقْفِ مُسْتَحِلًّا لِمَا فِي يَدِهِ وَ لَا يَرِعُ عَنْ أَخْذِ مَالِهِ رُبَّمَا نَزَلْتُ فِي قَرْيَتِهِ وَ هُوَ فِيهَا أَ وَ أَدْخُلُ مَنْزِلَهُ وَ قَدْ حَضَرَ طَعَامُهُ فَيَدْعُونِي إِلَيْهِ فَإِنْ لَمْ آكُلْ مِنْ طَعَامِهِ عَادَانِي عَلَيْهِ
(The book) ‘Ihtijaaj’ –
‘In correspondence by Al-Himeyri to Al-Qaim-ajfj, he wrote to him-ajfj asking him-ajfj about the man from the agents of designated properties permitting what is in his hands, and he does not care about taking its wealth. Sometimes I descend in his town while he is in it, and I enter his house, and his meal has been presented, so he invites me to (joining) him. If I do not eat from his food, he becomes inimical to me upon it’.
وَ قَالَ فُلَانٌ لَا يَسْتَحِلُّ أَنْ يَأْكُلَ مِنْ طَعَامِنَا فَهَلْ يَجُوزُ أَنْ آكُلَ طَعَامَهُ وَ أَتَصَدَّقَ بِصَدَقَةٍ وَ كَمْ مِقْدَارُ الصَّدَقَةِ وَ إِنْ أَهْدَى هَذَا الْوَكِيلُ هَدِيَّةً إِلَى رَجُلٍ آخَرَ فَيَدْعُونِي إِلَى أَنْ أَنَالَ مِنْهَا وَ أَنَا أَعْلَمُ أَنَّ الْوَكِيلَ لَا يَتَوَرَّعُ عَنْ أَخْذِ مَا فِي يَدِهِ فَهَلْ عَلَيَّ فِيهِ شَيْءٌ إِنْ أَنَا نِلْتُ مِنْهَا
And he said, ‘So and so does not permit eating from our meals. Is it allowed to eat his meal, and give in charity, and how much is the measurement of charity, and this agent gives a gift to another man, so he invites me to take from it, and I know that the agent does not care about taking what is in his hand. Is there anything upon me regarding it if I were to take from it?’
فَخَرَجَ الْجَوَابُ إِنْ كَانَ لِهَذَا الرَّجُلِ مَالٌ أَوْ مَعَاشٌ غَيْرُ مَا فِي يَدِهِ فَكُلْ طَعَامَهُ وَ اقْبَلْ بِرَّهُ وَ إِلَّا فَلَا.
The answer emerged: ‘If there was wealth for this man or a livelihood other than what is in his hand, then eat his meal and accept his righteousness, or else, so no!’’[351]
4- كش، رجال الكشي حَمْدَوَيْهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْوَلِيدِ بْنِ صَبِيحٍ قَالَ: دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ ع فَاسْتَقْبَلَنِي زُرَارَةُ خَارِجاً مِنْ عِنْدِهِ فَقَالَ لِي أَبُو عَبْدِ اللَّهِ ع يَا وَلِيدُ أَ مَا تَعْجَبُ مِنْ زُرَارَةَ يَسْأَلُنِي عَنْ أَعْمَالِ هَؤُلَاءِ أَيَّ شَيْءٍ كَانَ يُرِيدُ أَ يُرِيدُ أَنْ أَقُولَ لَهُ لَا فَيَرْوِيَ ذَلِكَ عَنِّي
(The book) ‘Rijal’ of Al Kashi – Hamdawiya, from Muhammad Bin Isa, from Ibn Abu Ueyr, from Hisham Bin Salim, from Muhammad Bin Humran, from Al Waleed Bin Sabeeh who said,
‘I entered to see Abu Abdullah-asws. Zurara welcomed me outside from his-asws presence. Abu Abdullah-asws said to me: ‘O Waleed! Are you not surprised from Zurara asking me-asws about working for them? Which thing had he intended? Did he intend that I-asws would say to him: ‘No’, so he would report that from me-asws?’
ثُمَّ قَالَ يَا وَلِيدُ مَتَى كَانَتِ الشِّيعَةُ تَسْأَلُ عَنْ أَعْمَالِهِمْ إِنَّمَا كَانَتِ الشِّيعَةُ تَقُولُ مَنْ أَكَلَ مِنْ طَعَامِهِمْ وَ شَرِبَ مِنْ شَرَابِهِمْ وَ اسْتَظَلَّ بِظِلِّهِمْ مَتَى كَانَتِ الشِّيعَةُ تَسْأَلُ عَنْ مِثْلِ هَذَا.
Then he-asws said: ‘O Waleed! When have the Shias asked about their work (working for them – government)? But rather, the Shias were saying, ‘One who eats from their food, and drinks from their drinks, and shade with their shades’. When have the Shias asked about the likes of this?’’[352]
5- كش، رجال الكشي حَمْدَوَيْهِ بْنُ نُصَيْرٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ الْوَشَّاءِ عَنْ هِشَامِ بْنِ سَالِمٍ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ ع عَنْ جَوَائِزِ الْعُمَّالِ فَقَالَ لَا بَأْسَ بِهِ
(The book) ‘Rijal’ of Al Kashi – Hamdawiya Bin Nuseyr, from Muhammad Bin Isa, from Al Washa, from Hisham Bin Salim, from Zurara who said,
‘I asked Abu Ja’far-asws about rewards of the office bearers. He-asws said, ‘There is no problem with it’.
قَالَ ثُمَّ قَالَ إِنَّمَا أَرَادَ زُرَارَةُ أَنْ يَبْلُغَ هِشَاماً أَنِّي أُحَرِّمُ أَعْمَالَ السُّلْطَانِ.
He (the narrator) said, ‘Then he-asws said: ‘But rather, Zurara intended that he delivers to Hisham that I-asws am prohibited working for the ruler’’.[353]
6- ختص، الإختصاص ير، بصائر الدرجات ابْنُ عِيسَى عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ بَعْضِ أَصْحَابِنَا عَنِ ابْنِ عَمِيرَةَ عَنِ الثُّمَالِيِّ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ مَنْ أَحْلَلْنَا لَهُ شَيْئاً أَصَابَهُ مِنْ أَعْمَالِ الظَّالِمِينَ فَهُوَ لَهُ حَلَالٌ لِأَنَّ الْأَئِمَّةَ مِنَّا مُفَوَّضٌ إِلَيْهِمْ فَمَا أَحَلُّوا فَهُوَ حَلَالٌ وَ مَا حَرَّمُوا فَهُوَ حَرَامٌ.
(The books) ‘Al Ikhtisaas’, (and) ‘Basaair Al Darajat’ – Ibn Isa, from Al Husayn Bin Saeed, from one of our companions, from Ibn Ameyra, from Al Sumali who said,
‘I heard Abu Ja’far-asws saying: ‘One whom we-asws have permitted something for him he has attained from working for the oppressors, it is Permissible for him, because the Imams-asws from us-asws have delegated to them. So, whatever they permit, it is Permissible, and whatever they prohibited, it is Prohibited’’.[354]
7- ما، الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ رَجَاءِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ هِلَالٍ عَنْ عَبْدِ الْأَحَدِ بْنِ الْحَسَنِ عَنِ الْفَضْلِ بْنِ الرَّبِيعِ عَنْ أَبِيهِ الرَّبِيعِ عَنِ الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لِرَجُلٍ مِنْ شِيعَتِهِ اجْهَدْ أَنْ لَا يَكُونَ لِمُنَافِقٍ عِنْدَكَ يَدٌ فَإِنَّ الْمُكَافِيَ عَنْكَ وَ عَنْهُمُ اللَّهُ عَزَّ وَ جَلَّ بِجَنَّتِهِ وَ الْمُصْطَفَى مُحَمَّدٌ ص بِشَفَاعَتِهِ وَ الْحَسَنُ وَ الْحُسَيْنُ ع بِحَوْضِ جَدِّهِمَا.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – a group, from Abu Al Mufazzal, from Raja’a Bin Yahya, from Ahmad Bin Hilal, from Abdul Al Ahad Bin Al-Hassan, from Al Fazl Bin Al Rabie, from his father Al Rabie,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Amir Al-Momineen-asws said to a man from his-asws Shias: ‘Strive for there not to be a hand (favour) for a hypocrite with you, for the reciprocation on your behalf and on their behalf by Allah-azwj Mighty and Majestic is with His-azwj Paradise, and by the Chosen one Muhammad-saww with his-saww intercession, and by Al-Hassan-asws and Al Husayn-asws with the Fountain of their-asws grandfather-saww’’.[355]
باب 84 رد الظلم عن المظلومين و رفع حوائج المؤمنين إلى السلاطين
CHAPTER 84 – REPELLING THE OPPRESSOR FROM THE OPPRESSED, AND RAISING THE NEEDS OF MOMINEEN TO THE RULERS
الآيات النساء مَنْ يَشْفَعْ شَفاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْها
The Verses – (Surah) Al Nisaa: One who intercedes interceding in a good deed, there would happen to be for him a share from it, [4:85].
1- ل، الخصال مع، معاني الأخبار فِيمَا أَوْصَى بِهِ النَّبِيُّ ص أَبَا ذَرٍّ قَالَ: كَانَتْ صُحُفُ إِبْرَاهِيمَ أَمْثَالًا كُلُّهَا وَ كَانَ فِيهَا أَيُّهَا الْمَلِكُ الْمُبْتَلَى الْمَغْرُورُ إِنِّي لَمْ أَبْعَثْكَ لِتَجْمَعَ الدُّنْيَا بَعْضَهَا عَلَى بَعْضٍ وَ لَكِنِّي بَعَثْتُكَ لِتَرُدَّ عَنِّي دَعْوَةَ الْمَظْلُومِ فَإِنِّي لَا أَرُدُّهَا وَ إِنْ كَانَتْ مِنْ كَافِرٍ.
(The books) ‘Al Khisaal’, (and) ‘Ma’any Al Akhbar’ –
‘Among what the Prophet-saww had bequeathed to Abu Zarr-ra, he-saww said: ‘The Parchments of Ibrahim-as were parables, all of them, and in it was: ‘O you king, the Tried, the arrogant! I‑azwj did not Send you to amass the world, some of it upon other, but I-azwj Sent you to respond to the call of the oppressed on My-azwj behalf, for I-azwj do not Reject these, and even if it was from a Kafir!”’[356]
2- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: مَنْ أَبْلَغَ سُلْطَاناً حَاجَةَ مَنْ لَا يَسْتَطِيعُ إِبْلَاغَهَا أَثْبَتَ اللَّهُ عَزَّ وَ جَلَّ قَدَمَيْهِ عَلَى الصِّرَاطِ.
(The book) ‘Qurb Al Asnaad’ –
‘Ali, from his brother-asws (Musa-asws Bin Ja’far-asws) having said: ‘One who delivers to a ruler a need of the one not capable of delivering it (himself), Allah-azwj Mighty and Majestic will Affirm his feet upon the Bridge’’.[357]
3– ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنِ الْحُسَيْنِ بْنِ زَيْدِ بْنِ عَلِيٍّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص أَبْلِغُونِي حَاجَةَ مَنْ لَا يَسْتَطِيعُ إِبْلَاغَ حَاجَتِهِ فَإِنَّهُ مَنْ أَبْلَغَ سُلْطَاناً حَاجَةَ مَنْ لَا يَسْتَطِيعُ إِبْلَاغَهَا ثَبَّتَ اللَّهُ قَدَمَيْهِ عَلَى الصِّرَاطِ يَوْمَ الْقِيَامَةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Al Jiany, from Ibn Uqdah, from Abdullah Bin Muhammad, from Zayd Bin Ali, from Al Husayn Bin Zayd Bin Ali,
‘From Ali son of Ja’far-asws, from his brother-asws Musa Bin Ja’far-asws, from his-asws forefathers‑asws having said: ‘Rasool-Allah-saww said: ‘Deliver to me the need of one who is not capable of delivering his need, for the one who delivers to a ruler a need of the one who is not capable of delivering it, Allah-azwj will Affirm his feed upon the Bridge on the Day of Qiyamah’’.[358]
4- أَعْلَامُ الدِّينِ لِلدَّيْلَمِيِّ، قَالَ رَوَى مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ الرِّضَا ع قَالَ: إِنَّ لِلَّهِ بِأَبْوَابِ السَّلَاطِينِ مَنْ نَوَّرَ اللَّهُ سُبْحَانَهُ وَ تَعَالَى وَجْهَهُ بِالْبُرْهَانِ وَ مَكَّنَ لَهُ فِي الْبِلَادِ لِيَدْفَعَ بِهِ عَنْ أَوْلِيَائِهِ وَ يُصْلِحَ بِهِ أُمُورَ الْمُسْلِمِينَ
(The book) ‘A’lam Al Deen’ of Al Daylami who said, ‘It is reported by Muhammad Bin Ismail,
‘From Al-Reza-asws having said: ‘For Allah-azwj, at the doors of rulers, there is one whom Allah‑azwj the Glorious and Exalted has Irradiate his face with the proof, and Enabled for him in the country to Him-azwj to Defend His-azwj friends through him, and correct affairs of the Muslims through him.
إِلَيْهِ يَلْجَأُ الْمُؤْمِنُونَ مِنَ الضَّرَرِ وَ يَفْزَعُ ذُو الْحَاجَةِ مِنْ شِيعَتِنَا وَ بِهِ يُؤْمِنُ اللَّهُ تَعَالَى رَوْعَتَهُمْ فِي دَارِ الظَّلَمَةِ أُولَئِكَ الْمُؤْمِنُونَ حَقًّا وَ أُولَئِكَ أُمَنَاءُ اللَّهِ فِي أَرْضِهِ
The Momineen can shelter to him from the harm, and the one from our-asws Shias with the need can panic to, and by him Allah-azwj the Exalted Secures their dread in the house of oppression. They are the Momineen, truly, and they are trustees of Allah-azwj in His-azwj earth.
أُولَئِكَ نُورُهُمْ يَسْعى بَيْنَ أَيْدِيهِمْ يَزْهَرُ نُورُهُمْ لِأَهْلِ السَّمَاوَاتِ كَمَا تَزْهَرُ الْكَوَاكِبُ الدُّرِّيَّةُ لِأَهْلِ الْأَرْضِ وَ أُولَئِكَ مِنْ نُورِهِمْ تُضِيءُ الْقِيَامَةُ خُلِقُوا وَ اللَّهِ لِلْجَنَّةِ وَ خُلِقَتِ الْجَنَّةُ لَهُمْ فَهَنِيئاً لَهُمْ مَا عَلَى أَحَدِكُمْ إِنْ شَاءَ لَيَنَالُ هَذَا كُلَّهُ
They, their Noor (light) will be travelling in front of them. Their Noor will shine for people of the skies just as the shining stars shine for people of the earth, and they, from their Noor, the Qiyamah will be illuminated. By Allah-azwj! They have been Created for the Paradise and the Paradise has been Created for them. So, congratulations for them! What is upon one of you, if he so desires, he can achieve this, all of it!’
قَالَ قُلْتُ بِمَا ذَا جَعَلَنِيَ اللَّهُ فِدَاكَ
He (the narrator) said, ‘I said, ‘With what? May I be sacrificed for you-asws!’
قَالَ تَكُونُ مَعَهُمْ فَتَسُرُّنَا بِإِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِينَ مِنْ شِيعَتِنَا.
He-asws said: ‘You can be with them. Gladden us-asws by entering the gladness unto the Momineen from our-asws Shias’’.[359]
باب 85 النهي عن موادة الكفار و معاشرتهم و إطاعتهم و الدعاء لهم
CHAPTER 85 – THE PROHIBITION FROM CORDIALITY OF THE KAFIRS, AND CO-HABITING WITH THEM, AND OBEYING THEM, AND SUPPLICATING FOR THEM
1- فس، تفسير القمي يا أَيُّهَا الَّذِينَ آمَنُوا- لا تَتَّخِذُوا عَدُوِّي وَ عَدُوَّكُمْ أَوْلِياءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ نَزَلَتْ فِي حَاطِبِ بْنِ أَبِي بَلْتَعَةَ وَ لَفْظُ الْآيَةِ عَامٌّ وَ مَعْنَاهُ خَاصٌّ
Tafseer Al Qummi –
‘O you those who believe! Do not take My enemy and your enemy as friends. Would you meet them with the cordiality [60:1] – It was Revealed regarding Hatib Bin Abu Balta’at, and the Words of the Verse are general, but their Meaning is special.
وَ كَانَ سَبَبُ ذَلِكَ أَنَّ حَاطِبَ بْنَ أَبِي بَلْتَعَةَ كَانَ قَدْ أَسْلَمَ وَ هَاجَرَ إِلَى الْمَدِينَةِ وَ كَانَ عِيَالُهُ بِمَكَّةَ وَ كَانَتْ قُرَيْشٌ تَخَافُ أَنْ يَغْزُوهُمْ رَسُولُ اللَّهِ ص فَصَارُوا إِلَى عِيَالِ حَاطِبٍ وَ سَأَلُوهُمْ أَنْ يَكْتُبُوا إِلَى حَاطِبٍ يَسْأَلُونَهُ عَنْ خَبَرِ مُحَمَّدٍ ص وَ هَلْ يُرِيدُ أَنْ يَغْزُوَ مَكَّةَ
And the reason for that was that Hatib Bin Abu Balta’at had become a Muslim and migrated to Al-Medina, and his family was in Makkah, and the Quraysh were afraid that Rasool-Allah‑saww would embark upon a military expedition against them. They came to the relatives of Hatib and asked them that they should write to Hatib asking him about the news of Rasool-Allah-saww, and whether he-saww intends to send a military expedition to Makkah (or not).
فَكَتَبُوا إِلَى حَاطِبٍ يَسْأَلُونَهُ عَنْ ذَلِكَ فَكَتَبَ إِلَيْهِمْ حَاطِبٌ أَنَّ رَسُولَ اللَّهِ ص يُرِيدُ ذَلِكَ وَ دَفَعَ الْكِتَابَ إِلَى امْرَأَةٍ تُسَمَّى صَفِيَّةَ فَوَضَعَتْهُ فِي قُرُونِهَا وَ مَرَّتْ فَنَزَلَ جَبْرَئِيلُ عَلَى رَسُولِ اللَّهِ ص فَأَخْبَرَهُ بِذَلِكَ
They wrote to Hatib asking him about that. Hatib wrote back to them that Rasool-Allah-saww does intend to do that, and handed over the letter to a woman called Safiya. She hid that inside her hair (in the shape of a horn) and went. Jibraeel-as descended upon Rasool-Allah-saww and informed him-saww about that.
فَبَعَثَ رَسُولُ اللَّهِ ص أَمِيرَ الْمُؤْمِنِينَ وَ الزُّبَيْرَ بْنَ الْعَوَّامِ فِي طَلَبِهَا فَلَحِقُوهَا فَقَالَ لَهَا أَمِيرُ الْمُؤْمِنِينَ أَيْنَ الْكِتَابُ فَقَالَتْ مَا مَعِي شَيْءٌ فَفَتَّشُوهَا فَلَمْ يَجِدُوا مَعَهَا شَيْئاً فَقَالَ الزُّبَيْرُ مَا نَرَى مَعَهَا شَيْئاً
Rasool-Allah-saww sent Amir Al-Momineen-asws and Al-Zubeyr Bin Al-Awwam to seek her out. When they met her, Amir-al-Momineen-asws said to her: ‘Where is the letter?’ But she said, ‘There is nothing with me’. They checked her, but did not find anything with her, so Al-Zubeyr said, ‘We do not see anything with her’.
فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع وَ اللَّهِ مَا كَذَبَنَا رَسُولُ اللَّهِ ص وَ لَا كَذَبَ رَسُولُ اللَّهِ ص عَلَى جَبْرَئِيلَ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ لَا كَذَبَ جَبْرَئِيلُ عَلَى اللَّهِ جَلَّ ثَنَاؤُهُ وَ اللَّهِ لَتُظْهِرَنَّ الْكِتَابَ أَوْ لَأُورِدَنَّ رَأْسَكِ إِلَى رَسُولِ اللَّهِ
Amir-al-Momineen-asws said: ‘By Allah-azwj! Rasool-Allah-saww did not lie to us, nor did Rasool-Allah-saww lie against Jibraeel-as, nor did Jibraeel-as lie against Allah-azwj, Majestic is His-azwj Praise. By Allah-azwj! if you do not display the letter, I-asws will return your head to Rasool-Allah-saww!’
فَقَالَتْ تَنَحَّيَا حَتَّى أُخْرِجَهُ فَأَخْرَجَتِ الْكِتَابَ مِنْ قُرُونِهَا فَأَخَذَهُ أَمِيرُ الْمُؤْمِنِينَ ع وَ جَاءَ بِهِ إِلَى رَسُولِ اللَّهِ ص
She said, ‘Step back while I bring it out’. She brought the letter out from (the mound of) her hair. Amir-al-Momineen-asws grabbed it and went with it to Rasool-Allah-saww.
فَقَالَ رَسُولُ اللَّهِ ص يَا حَاطِبُ مَا هَذَا
Rasool-Allah-saww said: ‘O Hatib, what is this?’
فَقَالَ حَاطِبٌ وَ اللَّهِ يَا رَسُولَ اللَّهِ ص مَا نَافَقْتُ وَ لَا غَيَّرْتُ وَ لَا بَدَّلْتُ وَ إِنِّي أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنَّكَ رَسُولُ اللَّهِ حَقّاً وَ لَكِنْ أَهْلِي وَ عِيَالِي كَتَبُوا إِلَيَّ بِحُسْنِ صَنِيعِ قُرَيْشٍ إِلَيْهِمْ فَأَحْبَبْتُ أَنْ أُجَازِيَ قُرَيْشاً بِحُسْنِ مُعَاشَرَتِهِمْ
Hatib said, ‘By Allah-azwj – O Rasool-Allah-saww – I have neither become a hypocrite, nor have I changed, nor have I switched sides, and I hereby testify that there is no god except for Allah‑azwj, and you-saww are Rasool-Allah-saww truly. But, it was my relatives who wrote to me with the good dealings of the Quraysh towards them, and I wanted to repay the Quraysh for their goodly co-habitation’.
فَأَنْزَلَ اللَّهُ جَلَّ ثَنَاؤُهُ عَلَى رَسُولِ اللَّهِ ص- يا أَيُّهَا الَّذِينَ آمَنُوا- لا تَتَّخِذُوا عَدُوِّي وَ عَدُوَّكُمْ أَوْلِياءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ إِلَى قَوْلِهِ لَنْ تَنْفَعَكُمْ أَرْحامُكُمْ وَ لا أَوْلادُكُمْ يَوْمَ الْقِيامَةِ يَفْصِلُ بَيْنَكُمْ وَ اللَّهُ بِما تَعْمَلُونَ بَصِيرٌ
Thus Allah-azwj, Majestic is His-azwj Praise, Revealed upon Rasool-Allah-saww: O you those who believe! Do not take My enemy and your enemy as friends. Would you meet them with the cordiality [60:1] – up to His-azwj Words: Your relationships will never benefit you nor will your children on the Day of Judgment He will Decide between you, and Allah Sees what you are doing [60:3].
ثُمَّ قَالَ لا يَنْهاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقاتِلُوكُمْ فِي الدِّينِ وَ لَمْ يُخْرِجُوكُمْ مِنْ دِيارِكُمْ أَنْ تَبَرُّوهُمْ وَ تُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ إِلَى قَوْلِهِ فَأُولئِكَ هُمُ الظَّالِمُونَ.
Then He-azwj Said: Allah does not Forbid you about those who did not fight against you regarding the Religion and did not throw you out from your houses, from being righteous with them and being fair to them. Surely Allah Loves the equitable people [60:8] – up to His‑azwj Words: those, they are the unjust ones [60:9]’’. [360]
2- ب، قرب الإسناد أَحْمَدُ وَ عَبْدُ اللَّهِ ابْنَا مُحَمَّدِ بْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنِ ابْنِ رِئَابٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ لَا يَنْبَغِي لِلرَّجُلِ الْمُؤْمِنِ مِنْكُمْ أَنْ يُشَارِكَ الذِّمِّيَّ وَ لَا يُبْضِعَهُ بِضَاعَةً وَ لَا يُودِعَهُ وَدِيعَةً وَ لَا يُصَافِيَهُ الْمَوَدَّةَ.
(The book) ‘Qurb Al Asnaad’ – Ahmad and Abdullah, two sons of Muhammad Bin Isa, fromIbn Mahboub, from Ibn Riab who said,
‘I heard Abu Abdullah-asws saying: ‘It is not befitting for the Momin man from you that he associates with a Zimmy (one under responsibility of the Islamic government), nor provide him merchandise (to sell), nor deposit to him a deposit, nor show him cordiality’’.[361]
3- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ ع قَالَ: سَأَلْتُهُ عَنِ الْمُسْلِمِ لَهُ أَنْ يَأْكُلَ مَعَ الْمَجُوسِيِّ فِي قَصْعَةٍ وَاحِدَةٍ أَوْ يَقْعُدَ مَعَهُ عَلَى فِرَاشٍ أَوْ فِي الْمَسْجِدِ أَوْ يُصَاحِبَهُ قَالَ لَا.
(The book) ‘Qurb Al Asnaad’ –
‘Ali, from his brother-asws (Musa-asws Bin Ja’far-asws), said, ‚I asked him-asws about the Muslim, ‘Is it for him to eat with the Majians in one bowl, or sit with him upon a bed, or in the Masjid, or accompany him?’ He-asws said: ‘No!’’[362]
4- ب، قرب الإسناد ابْنُ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي الْحَسَنِ مُوسَى ع أَ رَأَيْتَ إِنِ احْتَجْتُ إِلَى طَبِيبٍ وَ هُوَ نَصْرَانِيٌّ أُسَلِّمُ عَلَيْهِ وَ أَدْعُو لَهُ
(The book) ‘Qurb Al Asnaad’ – Ibn Isa, from Ibn Mahboub, from Abdul Rahman Bin Al Hajjaj who said,
‘I said to Abu Al-Hassan Musa-asws, ‘What is your-asws view if I were to be needy to a doctor and he is a Christian. Can I greet unto him and supplicate for him?’
قَالَ نَعَمْ لِأَنَّهُ لَا يَنْفَعُهُ دُعَاؤُكَ.
He-asws said: ‘Yes, because your supplication will not benefit him’’.[363]
5- ب، قرب الإسناد أَبُو الْبَخْتَرِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ: لَا تَبْدَءُوا أَهْلَ الْكِتَابِ بِالسَّلَامِ فَإِنْ سَلَّمُوا عَلَيْكُمْ فَقُولُوا عَلَيْكُمْ وَ لَا تُصَافِحُوهُمْ وَ لَا تُكَنُّوهُمْ إِلَّا أَنْ تُضْطَرُّوا إِلَى ذَلِكَ.
(The book) ‘Qurb Al Asnaad’ – Abu Al Bakhtary,
‘From Al-Sadiq-asws, from his-asws father-asws: ‘Rasool-Allah-saww said: ‘Do not initiate people of the Book with the greetings. If they were to greet unto you, they say, ‘Upon you’, and do not shake their hands nor teknonym them except if you are desperate to that’’.[364]
6- لي، الأمالي للصدوق فِي مَنَاهِي النَّبِيِّ ص أَنَّهُ قَالَ: أَلَا وَ مَنْ زَنَى بِامْرَأَةٍ مُسْلِمَةٍ أَوْ يَهُودِيَّةٍ أَوْ نَصْرَانِيَّةٍ أَوْ مَجُوسِيَّةٍ حُرَّةٍ أَوْ أَمَةٍ ثُمَّ لَمْ يَتُبْ وَ مَاتَ مُصِرّاً عَلَيْهِ فَتَحَ اللَّهُ لَهُ فِي قَبْرِهِ ثَلَاثَمِائَةِ بَابٍ تَخْرُجُ مِنْهُ حَيَّاتٌ وَ عَقَارِبُ وَ ثُعْبَانُ النَّارِ فَهُوَ يَحْتَرِقُ إِلَى يَوْمِ الْقِيَامَةِ
(The book) ‘Al Amaali’ of Al Sadouq –
‘Among prohibitions by the Prophet-saww having said: ‘Indeed! And the one who commits adultery with a Muslim woman, or a Jewess, or a Christian, or a Magian, whether free of a slave girl, then he does not repent and dies being persistent upon it, Allah-azwj will Open three hundred doors for him in his grave, the snakes and scorpions and serpents of fire will emerged from it, so he will be burning up to the Day of Qiyamah.
فَإِذَا بُعِثَ مِنْ قَبْرِهِ تَأَذَّى النَّاسُ مِنْ نَتْنِ رِيحِهِ فَيُعْرَفُ بِذَلِكَ وَ بِمَا كَانَ يَعْمَلُ فِي دَارِ الدُّنْيَا حَتَّى يُؤْمَرَ بِهِ إِلَى النَّارِ.
When he is Resurrected from his grave, the people will be hurt from the stink of his smell, so he would be known by that, and with what he had done in house of the world, until He-azwj is Commanded with to the Fire’’.[365]
7- سر، السرائر مِنْ جَامِعِ الْبَزَنْطِيِّ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: لَا لُؤْمَ عَلَى مَنْ أَحَبَّ قَوْمَهُ وَ إِنْ كَانُوا كُفَّاراً
(The book) ‘Al Saraair’ – From (the book) ‘Jamie’ of Al Bazanty,
‘From Abu Ja’far-asws, from Al-Hassan-asws having said: ‘There is no blame upon the one who loves his people, and even if they were Kafirs’.
فَقُلْتُ لَهُ قَوْلُ اللَّهِ- لا تَجِدُ قَوْماً يُؤْمِنُونَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ يُوادُّونَ مَنْ حَادَّ اللَّهَ وَ رَسُولَهُ الْآيَةَ فَقَالَ لَيْسَ حَيْثُ تَذْهَبُ إِنَّهُ يُبْغِضُهُ فِي اللَّهِ وَ لَا يَوَدُّهُ وَ يَأْكُلُهُ وَ لَا يُطْعِمُهُ غَيْرُهُ مِنَ النَّاسِ.
I said to him-asws, ‘Words of Allah-azwj: You will not find a people believing in Allah and the Last Day befriending ones who oppose Allah and His Rasool, [58:22] – the Verse. He-asws said: ‘It isn’t where you are going (with it). He hates him for the Sake of Allah-azwj and does not love him, and he eats (with) him (his food), nor should others from the people feed him’’.(unclear – recording error)[366]
8- شي، تفسير العياشي عَنِ الْعَبَّاسِ بْنِ هِلَالٍ عَنْ أَبِي الْحَسَنِ الرِّضَا ع قَالَ: إِنَّ اللَّهَ تَعَالَى قَالَ لِمُحَمَّدٍ ص- إِنْ تَسْتَغْفِرْ لَهُمْ سَبْعِينَ مَرَّةً فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ
Tafseer Al Ayyashi – From Al Abbas Bin Hilal,
‘From Abu Al-Hassan Al-Reza-asws having said: ‘Allah-azwj the Exalted Said to Muhammad-saww: even if you seek Forgiveness for them seventy times, Allah will never Forgive them [9:80].
فَاسْتَغْفِرْ لَهُمْ مِائَةَ مَرَّةٍ لِيَغْفِرَ لَهُمْ فَأَنْزَلَ اللَّهُ سَواءٌ عَلَيْهِمْ أَسْتَغْفَرْتَ لَهُمْ أَمْ لَمْ تَسْتَغْفِرْ لَهُمْ لَنْ يَغْفِرَ اللَّهُ لَهُمْ
He-saww sought Forgiveness for them one hundred times for Him-azwj to Forgive for them, so Allah-azwj Revealed: It is same upon them, whether you seek Forgiveness for them or do not seek Forgiveness for them, Allah will never Forgive them; [63:6].
وَ قَالَ لا تُصَلِّ عَلى أَحَدٍ مِنْهُمْ ماتَ أَبَداً وَ لا تَقُمْ عَلى قَبْرِهِ فَلَمْ يَسْتَغْفِرْ لَهُمْ بَعْدَ ذَلِكَ وَ لَمْ يَقُمْ عَلَى قَبْرِ أَحَدٍ مِنْهُمْ.
And He-azwj Said: And do not pray Salat upon anyone of them who dies, ever, and do not stand by his grave [9:84]’’.[367]
9- شي، تفسير العياشي عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ عَنِ الْخَلِيلِ عَنْ أَبِي عَبْدِ اللَّهِ ع عَنْ عَلِيٍّ ع قَالَ: صَلَّى رَجُلٌ إِلَى جَنْبِي فَاسْتَغْفَرَ لِأَبَوَيْهِ وَ كَانَا مَاتَا فِي الْجَاهِلِيَّةِ فَقُلْتُ تَسْتَغْفِرُ لِأَبَوَيْكَ وَ قَدْ مَاتَا فِي الْجَاهِلِيَّةِ-
Tafseer Al Ayyashi – From Abu Is’haq Al Hamdany, from Al Khaleel,
‘From Abu Abdullah-asws, from Ali-asws having said: ‘A man prayed Salat by my-asws side. He sought Forgiveness for his parents, and they had died during the pre-Islamic period. I-asws said: ‘You are seeking Forgiveness for your parents and they had died during the Pre-Islamic period?’
فَقَالَ قَدِ اسْتَغْفَرَ إِبْرَاهِيمُ لِأَبِيهِ
He said, ‘Ibrahim-as had sought Forgiveness for his-as father’.
فَلَمْ أَدْرِ مَا أَرِدُ عَلَيْهِ فَذَكَرْتُ ذَلِكَ لِلنَّبِيِّ ص فَأَنْزَلَ اللَّهُ- وَ ما كانَ اسْتِغْفارُ إِبْراهِيمَ لِأَبِيهِ إِلَّا عَنْ مَوْعِدَةٍ وَعَدَها إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ
I didn’t know what he-as intended upon it, so I-asws mentioned that to the Prophet-saww, so Allah‑azwj Revealed: And Ibrahim’s asking forgiveness for his (foster) father was only due to a promise which he had made to him. So when it became clear to him he was an enemy of Allah, he disavowed from him; [9:114]’.
قَالَ لَمَّا مَاتَ تَبَيَّنَ أَنَّهُ عَدُوٌّ لِلَّهِ فَلَمْ يَسْتَغْفِرْ لَهُ.
He-asws said: ‘When he died it became clear he was an enemy of Allah-azwj, so he-as did not seek Forgiveness for him’’.[368]
10- تَفْسِيرُ النُّعْمَانِيِّ، بِالْإِسْنَادِ الْمَذْكُورِ فِي كِتَابِ الْقُرْآنِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: وَ أَمَّا الرُّخْصَةُ الَّتِي صَاحِبُهَا فِيهَا بِالْخِيَارِ فَإِنَّ اللَّهَ نَهَى الْمُؤْمِنَ أَنْ يَتَّخِذَ الْكَافِرَ وَلِيّاً ثُمَّ مَنَّ عَلَيْهِ بِإِطْلَاقِ الرُّخْصَةِ لَهُ عِنْدَ التَّقِيَّةِ فِي الظَّاهِرِ أَنْ يَصُومَ بِصِيَامِهِ وَ يُفْطِرَ بِإِفْطَارِهِ وَ يُصَلِّيَ بِصَلَاتِهِ وَ يَعْمَلَ بِعَمَلِهِ وَ يُظْهِرَ لَهُ اسْتِعْمَالَ ذَلِكَ مُوَسَّعاً عَلَيْهِ فِيهِ
Tafseer Al Numani – By the chain mentioned in ‘Kitab Al Quran’ –
‘From Amir Al-Momineen-asws having said: ‘And as for the allowance which its owner is with the choice in it, Allah-azwj has Prohibited the Momin from taking the Kafir as a friend then Conferred upon him by absolute allowance for him during the Taqiyyah (dissimulation) in the apparent for him to fast with his fasting, and break with his breaking, and pray with his Salat, and works with his work and Revealed to him utilisation of that, as a leeway upon him regarding it.
وَ عَلَيْهِ أَنْ يَدِينَ اللَّهَ تَعَالَى فِي الْبَاطِنِ بِخِلَافِ مَا يُظْهِرُ لِمَنْ يَخَافُهُ مِنَ الْمُخَالِفِينَ الْمُسْتَوْلِينَ عَلَى الْأُمَّةِ قَالَ اللَّهُ تَعَالَى- لا يَتَّخِذِ الْمُؤْمِنُونَ الْكافِرِينَ أَوْلِياءَ مِنْ دُونِ الْمُؤْمِنِينَ وَ مَنْ يَفْعَلْ ذلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقاةً وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ
And upon him is that he should make it a religion of Allah-azwj the Exalted opposite to what he is manifesting to the ones from the opponents he is fearing from, the ones ruling upon the community. Allah-azwj the Exalted Says: The Momineen should not take the Kafirs as friends from besides the Momineen; and the one who does that, so he isn’t from Allah in anything except that you should be guarding from them guarding carefully; and Allah Cautions you all Himself; [3:28].
فَهَذِهِ رُخْصَةٌ تَفَضَّلَ اللَّهُ بِهَا عَلَى الْمُؤْمِنِينَ رَحْمَةً لَهُمْ لِيَسْتَعْمِلُوهَا عِنْدَ التَّقِيَّةِ فِي الظَّاهِرِ.
So, this is an allowance Allah-azwj has Graced with upon the Momineen as a Mercy for them, for them to be utilising it during the Taqiyyah (dissimulation) in the apparent’’.[369]
11- كِتَابُ صِفَاتِ الشِّيعَةِ، لِلصَّدُوقِ عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ الْيَقْطِينِيِّ عَنِ ابْنِ فَضَّالٍ قَالَ سَمِعْتُ الرِّضَا ع يَقُولُ مَنْ وَاصَلَ لَنَا قَاطِعاً أَوْ قَطَعَ لَنَا وَاصِلًا أَوْ مَدَحَ لَنَا عَائِباً أَوْ أَكْرَمَ لَنَا مُخَالِفاً فَلَيْسَ مِنَّا وَ لَسْنَا مِنْهُ.
The book ‘Sifaat Al Shia’ of Al Sadouq – from Ibn Al Waleed, from Al Saffar, from Al Yaqteeny, from Ibn Fazzal who said,
‘I heard Al Reza-asws saying: ‘One who connects to us-asws the one who has cut off, or cuts off the one who connects to us-asws, or praises a faulter to us-asws, or honours an adversary to us-asws, he isn’t from us-asws and we-asws aren’t from him’’.[370]
وَ عَنِ ابْنِ الْمُتَوَكِّلِ عَنِ السَّعْدَآبَادِيِّ عَنِ الْبَرْقِيِّ عَنِ ابْنِ فَضَّالٍ عَنِ الرِّضَا ع أَنَّهُ قَالَ: مَنْ وَالَى أَعْدَاءَ اللَّهِ فَقَدْ عَادَى أَوْلِيَاءَ اللَّهِ وَ مَنْ عَادَى أَوْلِيَاءَ اللَّهِ فَقَدْ عَادَى اللَّهَ وَ حَقٌّ عَلَى اللَّهِ أَنْ يُدْخِلَهُ فِي نَارِ جَهَنَّمَ.
And from Ibn Al Mutawakkil, from Al Sa’adabady, from Al Barqy, from Ibn Fazzal,
‘From Al-Reza-asws having said: ‘One who befriends enemies of Allah-azwj so he is inimical to the friends of Allah-azwj, and one who is inimical to the friends of Allah-azwj, so he is inimical to Allah‑azwj, and there is a right upon Allah-azwj that He-azwj enters him into Fire of Hell’’.[371]
وَ بِإِسْنَادِهِ عَنِ الْوَشَّاءِ عَنِ الرِّضَا ع قَالَ: إِنَّ مِمَّنْ يَتَّخِذُ مَوَدَّتَنَا أَهْلَ الْبَيْتِ لَمَنْ هُوَ أَشَدُّ فِتْنَةً عَلَى شِيعَتِنَا مِنَ الدَّجَّالِ
And by his chain, from Al Washa,
‘From Al-Reza-asws having said: ‘From the ones who take our-asws cordiality, of People-asws of the Household, there is one who is of severe Fitnah upon our-asws Shias than the Dajjal-la!’
فَقُلْتُ يَا ابْنَ رَسُولِ اللَّهِ بِمَا ذَا
I said, ‘O son-asws of Rasool-Allah-saww! With what is that?’
قَالَ بِمُوَالاةِ أَعْدَائِنَا وَ مُعَادَاةِ أَوْلِيَائِنَا إِنَّهُ كَانَ كَذَلِكَ اخْتَلَطَ الْحَقُّ بِالْبَاطِلِ وَ اشْتَبَهَ الْأَمْرُ فَلَمْ يُعْرَفْ مُؤْمِنٌ مِنْ مُنَافِقٍ.
He-asws said: ‘By friendship of our-asws enemies, and enmity to our-asws friends. He, being like that, mixes the truth and the falsehood, and the matters are confusing to him, so he does not recognise a Momin from a hypocrite’’.[372]
وَ بِإِسْنَادِهِ عَنِ الصَّادِقِ ع قَالَ: مَنْ أَشْبَعَ عَدُوّاً لَنَا فَقَدْ قَتَلَ وَلِيّاً لَنَا.
And by his chain from Al Sadiq-asws having said:
‘One who satiates an enemy of ours-asws, so he has killed a friend of ours-asws’’.[373]
12– نَوَادِرُ الرَّاوَنْدِيِّ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ: نَهَى رَسُولُ اللَّهِ ص عَنْ زَبْدِ الْمُشْرِكِينَ يُرِيدُ بِهِ هَدَايَا أَهْلِ الْحَرْبِ.
(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 Prohibited from thing purely for the Polytheists’ – intending by it the people of war’’.[374]
13- كِتَابُ الْإِسْتِدْرَاكِ، قَالَ: نَادَى الْمُتَوَكِّلُ يَوْماً كَاتِباً نَصْرَانِيّاً أَبَا نُوحٍ فَأَنْكَرُوا كُنَى الْكِتَابِيِّينَ فَاسْتَفْتَى فَاخْتُلِفَ عَلَيْهِ فَبَعَثَ إِلَى أَبِي الْحَسَنِ
The book ‘Al Istidrak’ –
‘He said, ‘One day (the caliph) Al-Mutawakkil called a Christian scribe as ‘Abu Nuh’. They disliked teknonym of the scribes. He sought a verdict, but they differed upon it. He sent (someone) to Abu Al-Hassan-asws.
فَوَقَّعَ ع بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ تَبَّتْ يَدا أَبِي لَهَبٍ
He-asws signed (a note): ‘In the Name of Allah-azwj the Beneficent, the Merciful! May both the hands of Abu Lahab perish, and (so would) he! [111:1]’.
فَعَلِمَ الْمُتَوَكِّلُ أَنَّهُ يَحِلُّ ذَلِكَ لِأَنَّ اللَّهَ قَدْ كَنَّى الْكَافِرَ.
So, Al-Mutawakkil came to know that he-asws had permitted that, because Allah-azwj had Teknonymed a Kafir”.[375]
14- دَعَوَاتُ الرَّاوَنْدِيِّ، قَالَ النَّبِيُّ ص فِي أَهْلِ الذِّمَّةِ- لَا تُسَاوُوهُمْ فِي الْمَجَالِسِ وَ لَا تَعُودُوا مَرِيضَهُمْ وَ لَا تُشَيِّعُوا جَنَائِزَهُمْ وَ اضْطَرُّوهُمْ إِلَى أَضْيَقِ الطُّرُقِ فَإِنْ سَبَوْكُمْ فَاضْرِبُوهُمْ وَ إِنْ ضَرَبُوكُمْ فَاقْتُلُوهُمْ.
(The book) ‘Dawaat’ of Al Rawandy –
‘The Prophet-saww said regarding people under the responsibility (Ah Al-Zimma): ‘Neither equalise them in the gatherings, nor console their sick ones, nor escort their funerals, and make them desperate to the narrowest of paths. If they revile you, hit them, and if they hit you, kill them!’’[376]
وَ قَالَ الْبَاقِرُ ع لِجَابِرٍ لَا تَسْتَعِنْ بِعَدُوٍّ لَنَا فِي حَاجَةٍ وَ لَا تَسْتَطْعِمْهُ وَ لَا تَسْأَلْهُ شَرْبَةً.
And Al-Baqir-asws said to Jabir: ‘Neither seek assistance with an enemy of ours-asws regarding a need, nor seek to be fed by him, nor ask him for a drink’’.[377]
15- كَنْزُ الْكَرَاجُكِيِّ، قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَتَى ذِمِّيّاً وَ تَوَاضَعَ لَهُ لِيُصِيبَ مِنْ دُنْيَاهُ شَيْئاً ذَهَبَ ثُلُثَا دِينِهِ.
(The book) ‘Kanz’ Al Karajaky –
‘Amir Al-Momineen-asws said: ‘One who comes to a Zimmy and humbles to him in order to attain something from his world, two-thirds of his religion is gone’’.[378]
[1] Bihar Al-Anwaar V 72 – The book of relationships – Ch 68 H 1
[2] Bihar Al-Anwaar V 72 – The book of relationships – Ch 69 H 1
[3] Bihar Al-Anwaar V 72 – The book of relationships – Ch 69 H 2
[4] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 1
[5] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 2 a
[6] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 2 b
[7] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 2 c
[8] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 3
[9] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 4
[10] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 5
[11] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 6
[12] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 7
[13] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 8
[14] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 9
[15] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 10
[16] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 11
[17] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 12
[18] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 13
[19] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 14 a
[20] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 14 b
[21] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 15
[22] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 16
[23] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 17
[24] Bihar Al-Anwaar V 72 – The book of relationships – Ch 70 H 18
[25] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 1
[26] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 2
[27] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 3
[28] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 4
[29] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 5
[30] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 6
[31] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 7
[32] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 8
[33] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 9
[34] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 10
[35] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 11
[36] Bihar Al-Anwaar V 72 – The book of relationships – Ch 71 H 12
[37] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 1
[38] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 2
[39] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 3 a
[40] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 3 b
[41] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 3 c
[42] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 4
[43] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 5
[44] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 6
[45] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 7
[46] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 8
[47] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 9
[48] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 10
[49] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 11
[50] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 12
[51] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 13
[52] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 14
[53] Bihar Al-Anwaar V 72 – The book of relationships – Ch 72 H 15
[54] Bihar Al-Anwaar V 72 – The book of relationships – Ch 73 H 1
[55] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 1
[56] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 2
[57] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 3
[58] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 4
[59] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 5
[60] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 6
[61] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 7
[62] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 8
[63] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 9
[64] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 10
[65] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 11
[66] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 12
[67] Bihar Al-Anwaar V 72 – The book of relationships – Ch 74 H 13
[68] Bihar Al-Anwaar V 72 – The book of relationships – Ch 75 H 1
[69] Bihar Al-Anwaar V 72 – The book of relationships – Ch 76 H 1
[70] Bihar Al-Anwaar V 72 – The book of relationships – Ch 77 H 1
[71] Bihar Al-Anwaar V 72 – The book of relationships – Ch 77 H 2
[72] Bihar Al-Anwaar V 72 – The book of relationships – Ch 77 H 3
[73] Bihar Al-Anwaar V 72 – The book of relationships – Ch 77 H 4
[74] Bihar Al-Anwaar V 72 – The book of relationships – Ch 77 H 5
[75] Bihar Al-Anwaar V 72 – The book of relationships – Ch 77 H 6
[76] Bihar Al-Anwaar V 72 – The book of relationships – Ch 77 H 7 a
[77] Bihar Al-Anwaar V 72 – The book of relationships – Ch 77 H 7 b
[78] Bihar Al-Anwaar V 72 – The book of relationships – Ch 78 H 1
[79] Bihar Al-Anwaar V 72 – The book of relationships – Ch 78 H 2
[80] Bihar Al-Anwaar V 72 – The book of relationships – Ch 78 H 3
[81] Bihar Al-Anwaar V 72 – The book of relationships – Ch 78 H 4
[82] Bihar Al-Anwaar V 72 – The book of relationships – Ch 78 H 5
[83] Bihar Al-Anwaar V 72 – The book of relationships – Ch 78 H 6
[84] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 1
[85] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 2
[86] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 3
[87] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 4
[88] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 5
[89] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 6
[90] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 7
[91] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 8
[92] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 9
[93] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 10
[94] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 11
[95] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 12
[96] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 13
[97] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 14
[98] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 15 a
[99] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 15 b
[100] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 16
[101] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 17
[102] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 18
[103] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 19
[104] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 20
[105] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 21
[106] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 22
[107] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 23
[108] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 24
[109] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 25
[110] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 26
[111] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 27
[112] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 28
[113] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 29
[114] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 30
[115] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 31
[116] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 32
[117] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 33
[118] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 34
[119] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 35
[120] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 36
[121] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 37
[122] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 38
[123] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 39
[124] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 40
[125] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 41
[126] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 42 a
[127] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 42 b
[128] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 42 c
[129] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 43
[130] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 44
[131] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 45
[132] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 46
[133] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 47
[134] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 48 a
[135] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 48 b
[136] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 49 a
[137] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 49 b
[138] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 49 c
[139] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 49 d
[140] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 49 e
[141] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 49 f
[142] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 49 g
[143] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 49 h
[144] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 50 a
[145] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 50 b
[146] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 50 c
[147] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 50 d
[148] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 50 e
[149] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 50 f
[150] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 51
[151] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 52
[152] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 53
[153] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 54
[154] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 55
[155] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 56
[156] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 57
[157] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 58
[158] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 59
[159] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 60
[160] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 61
[161] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 62
[162] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 63
[163] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 64
[164] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 65
[165] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 66
[166] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 67
[167] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 68
[168] Bihar Al-Anwaar V 72 – The book of relationships – Ch 79 H 69
[169] Bihar Al-Anwaar V 72 – The book of relationships – Ch 80 H 1
[170] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 1
[171] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 2
[172] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 3
[173] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 4
[174] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 5
[175] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 6
[176] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 7
[177] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 8
[178] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 9
[179] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 10
[180] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 11
[181] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 12
[182] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 13
[183] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 14
[184] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 15
[185] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 16
[186] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 17 a
[187] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 17 b
[188] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 18
[189] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 19
[190] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 20
[191] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 21
[192] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 22
[193] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 23
[194] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 24
[195] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 25
[196] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 26
[197] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 27
[198] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 28
[199] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 29
[200] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 30
[201] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 31
[202] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 32
[203] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 33
[204] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 34
[205] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 35
[206] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 36
[207] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 37
[208] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 38
[209] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 39
[210] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 40
[211] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 41
[212] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 42
[213] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 43
[214] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 44
[215] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 45
[216] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 46
[217] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 47
[218] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 48
[219] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 49
[220] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 50
[221] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 51
[222] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 52
[223] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 53
[224] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 54
[225] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 55
[226] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 56
[227] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 57
[228] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 58
[229] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 59 a
[230] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 59 b
[231] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 59 c
[232] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 59 d
[233] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 60
[234] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 61 a
[235] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 61 b
[236] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 61 c
[237] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 62 a
[238] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 62 b
[239] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 62 c
[240] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 62 d
[241] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 63
[242] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 64
[243] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 65
[244] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 66
[245] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 67
[246] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 68
[247] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 69
[248] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 70 a
[249] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 70 b
[250] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 70 c
[251] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 70 d
[252] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 70 e
[253] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 70 f
[254] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 a
[255] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 b
[256] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 c
[257] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 d
[258] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 e
[259] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 f
[260] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 g
[261] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 h
[262] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 71 i
[263] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 72 a
[264] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 72 b
[265] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 72 c
[266] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 72 d
[267] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 72 e
[268] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 72 f
[269] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 73
[270] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 74 a
[271] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 74 b
[272] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 75 a
[273] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 75 b
[274] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 76
[275] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 77
[276] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 78
[277] Bihar Al-Anwaar V 72 – The book of relationships – Ch 81 H 79
[278] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 1
[279] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 2
[280] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 3 a
[281] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 3 b
[282] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 3 c
[283] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 3 d
[284] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 3 e
[285] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 4
[286] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 5
[287] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 6
[288] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 7
[289] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 8
[290] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 9
[291] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 10
[292] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 11
[293] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 12
[294] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 13
[295] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 14
[296] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 15
[297] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 16
[298] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 17
[299] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 18
[300] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 19
[301] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 20
[302] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 21
[303] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 22
[304] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 23
[305] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 24
[306] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 25
[307] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 26
[308] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 27
[309] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 28
[310] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 29
[311] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 30
[312] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 31
[313] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 32
[314] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 33
[315] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 34
[316] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 35 a
[317] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 35 b
[318] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 35 c
[319] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 35 d
[320] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 36
[321] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 37 a
[322] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 37 b
[323] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 38
[324] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 39
[325] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 40
[326] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 41
[327] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 42
[328] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 43 a
[329] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 43 b
[330] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 a
[331] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 b
[332] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 c
[333] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 d
[334] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 e
[335] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 f
[336] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 g
[337] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 h
[338] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 44 i
[339] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 45 a
[340] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 45 b
[341] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 46
[342] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 47
[343] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 48 a
[344] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 48 b
[345] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 49
[346] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 50
[347] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 51
[348] Bihar Al-Anwaar V 72 – The book of relationships – Ch 82 H 52
[349] Bihar Al-Anwaar V 72 – The book of relationships – Ch 83 H 1
[350] Bihar Al-Anwaar V 72 – The book of relationships – Ch 83 H 2
[351] Bihar Al-Anwaar V 72 – The book of relationships – Ch 83 H 3
[352] Bihar Al-Anwaar V 72 – The book of relationships – Ch 83 H 4
[353] Bihar Al-Anwaar V 72 – The book of relationships – Ch 83 H 5
[354] Bihar Al-Anwaar V 72 – The book of relationships – Ch 83 H 6
[355] Bihar Al-Anwaar V 72 – The book of relationships – Ch 83 H 7
[356] Bihar Al-Anwaar V 72 – The book of relationships – Ch 84 H 1
[357] Bihar Al-Anwaar V 72 – The book of relationships – Ch 84 H 2
[358] Bihar Al-Anwaar V 72 – The book of relationships – Ch 84 H 3
[359] Bihar Al-Anwaar V 72 – The book of relationships – Ch 84 H 4
[360] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 1
[361] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 2
[362] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 3
[363] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 4
[364] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 5
[365] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 6
[366] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 7
[367] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 8
[368] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 9
[369] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 10
[370] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 11 a
[371] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 11 b
[372] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 11 c
[373] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 11 d
[374] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 12
[375] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 13
[376] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 14 a
[377] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 14 b
[378] Bihar Al-Anwaar V 72 – The book of relationships – Ch 85 H 15