الجزء الرابع و السبعون
Volume 74
Part 2 out of 4
بحار الانوار الجامعة لدرر أخبار الائمة الاطهار
Bihar Al-Anwaar – The summary of the pearls of the Ahadeeth of the Pure Imams–asws
تأليف العلامة فخر الامة المولى الشيخ محمد باقر المجلسيى
Author – The Allama, the pride of the community, the Mullah, the Sheikh Muhammad Baqir Al Majlisi
باب 6 جوامع وصايا رسول الله ص و مواعظه و حكمه
CHAPTER 6 – A SUMMARY OF ADVICE OF RASOOL-ALLAH-saww, AND HIS-saww PREACHING, AND HIS-saww WISDOM
1- مع، معاني الأخبار ل، الخصال لي، الأمالي للصدوق الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ سَعِيدٍ الْعَسْكَرِيُّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ بْنِ دُرَيْدٍ عَنْ أَبِي حَاتِمٍ عَنِ الْعُتْبِيِّ يَعْنِي مُحَمَّدَ بْنَ عَبْدِ اللَّهِ عَنْ أَبِيهِ وَ أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ شَبِيبٍ الْبَصْرِيُّ عَنْ زَكَرِيَّا بْنِ يَحْيَى الْمِنْقَرِيِّ عَنِ الْعَلَاءِ بْنِ مُحَمَّدِ بْنِ الْفُضَيْلِ عَنْ أَبِيهِ عَنْ جَدِّهِ قَالَ قَالَ قَيْسُ بْنُ عَاصِمٍ وَفَدْتُ مَعَ جَمَاعَةٍ مِنْ بَنِي تَمِيمٍ إِلَى النَّبِيِّ ص- فَدَخَلْتُ وَ عِنْدَهُ الصَّلْصَالُ بْنُ الدَّلَهْمَشِ فَقُلْتُ يَا نَبِيَّ اللَّهِ عِظْنَا مَوْعِظَةً نَنْتَفِعُ بِهَا فَإِنَّا قَوْمٌ نَعِيرُ فِي الْبَرِّيَّةِ
(The book) ‘Ma’any Al Akhbar’, (and) ‘Al Khisal’, (and) ‘Al Amaali’ – Al Hassan Bin Abdullah Bin Saeed Al Askary, from Muhammad Bin Al Hassan Bin Darey, from Abu Hatim, from Al Utba, meaning Muhammad Abdullah, from his father, and we are informed Abdullah Bin Shabeeb Al Basry, from Zakariya Bin Yahya Al Minqary, from Al A’ala Bin Muhammad Bin Al Fuzeyl, from his father, from his grandfather who said, ‘Qays Bin Aasim said,
‘I was a delegate with a group from the clan of Tameem to the Prophet-saww. I entered and Salsal Bin Al-Dalhamash was in his-saww presence. I said, ‘O Prophet-saww of Allah-azwj! Preach to us a preaching we can benefit with it, for we are a people who frequent the wilderness’.
فَقَالَ رَسُولُ اللَّهِ ص يَا قَيْسُ إِنَّ مَعَ الْعِزِّ ذُلًّا وَ إِنَّ مَعَ الْحَيَاةِ مَوْتاً وَ إِنَّ مَعَ الدُّنْيَا آخِرَةً وَ إِنَّ لِكُلِّ شَيْءٍ حَسِيباً وَ عَلَى كُلِّ شَيْءٍ رَقِيباً وَ إِنَّ لِكُلِّ حَسَنَةٍ ثَوَاباً وَ لِكُلِّ سَيِّئَةٍ عِقَاباً وَ لِكُلِّ أَجَلٍ كِتَاباً
Rasool-Allah-saww said: ‘O Qays! With the honour there is disgrace, and with the life there is death, and with the world is the Hereafter, and for all things there is a Reckoning, and upon all things there is a watcher, and for every good deed there is Reward, and for every evil deed there is Punishment, and for every term there is a written end.
وَ إِنَّهُ لَا بُدَّ لَكَ يَا قَيْسُ مِنْ قَرِينٍ يُدْفَنُ مَعَكَ وَ هُوَ حَيٌّ وَ تُدْفَنُ مَعَهُ وَ أَنْتَ مَيِّتٌ فَإِنْ كَانَ كَرِيماً أَكْرَمَكَ وَ إِنْ كَانَ لَئِيماً أَسْلَمَكَ ثُمَّ لَا يُحْشَرُ إِلَّا مَعَكَ وَ لَا تُبْعَثُ إِلَّا مَعَهُ وَ لَا تُسْأَلُ إِلَّا عَنْهُ فَلَا تَجْعَلْهُ إِلَّا صَالِحاً فَإِنَّهُ إِنْ صَلَحَ آنَسْتَ بِهِ وَ إِنْ فَسَدَ لَا تَسْتَوْحِشُ إِلَّا مِنْهُ وَ هُوَ فِعْلُكَ-
And surely there is no escape for you, O Qays, from having a pair to be buried with you and he is alive while you are dead. If he were to be honourable, he will honour you, and if he were to be ignoble, he will submit you, then he will not be Resurrected except with you nor will you be Resurrected except with him, and you will not be questioned except about him. Therefore, do not make except as righteous, for if he is righteous, you will be comforted by him, and if he is corrupt, you will not be afraid except from him, and he is your deed’.
فَقَالَ يَا نَبِيَّ اللَّهِ أُحِبُّ أَنْ يَكُونَ هَذَا الْكَلَامُ فِي أَبْيَاتٍ مِنَ الشِّعْرِ نَفْخَرُ بِهِ عَلَى مَنْ يَلِينَا مِنَ الْعَرَبِ وَ نَدَّخِرُهُ
He said, ‘O Prophet-saww of Allah-azwj! I would love for this speech to be in the form of couplets of a poem we can be priding with upon the ones in front of us, from the Arabs, and we can treasure it’.
فَأَمَرَ النَّبِيُّ ص مَنْ يَأْتِيهِ بِحَسَّانَ
The Prophet-saww instructed someone to bring Hasaan.
قَالَ قَيْسٌ فَأَقْبَلْتُ أُفَكِّرُ فِيمَا أَشْبَهَ هَذِهِ الْعِظَةَ مِنَ الشِّعْرِ فَاسْتَتَبَ لِيَ الْقَوْلُ قَبْلَ مَجِيءِ حَسَّانَ فَقُلْتُ يَا رَسُولَ اللَّهِ قَدْ حَضَرَتْنِي أَبْيَاتٌ أَحْسَبُهَا تُوَافِقُ مَا تُرِيدُ
Qays said, ‘I went on to thing regarding what poem might resemble this preaching, and the word appeared to me before the coming of Hasaan. I said, ‘O Rasool-Allah-saww! Couplets have presented to me, I reckon these are compatible to what you-saww want’.
فَقَالَ النَّبِيُّ ص قُلْ يَا قَيْسُ
The Prophet-saww said: ‘Speak, O Qays!’
فَقُلْتُ
| تَخَيَّرْ خَلِيط مِنْ فِعَالِكَ إِنَّمَا- | قَرِينُ الْفَتَى فِي الْقَبْرِ مَا كَانَ يَفْعَلُ- | |
| وَ لَا بُدَّ بَعْدَ الْمَوْتِ مِنْ أَنْ تُعِدَّهُ- | لِيَوْمٍ يُنَادَى الْمَرْءُ فِيهِ فَيُقْبِلُ- | |
| فَإِنْ كُنْتَ مَشْغُولًا بِشَيْءٍ فَلَا تَكُنْ- | بِغَيْرِ الَّذِي يَرْضَى بِهِ اللَّهُ تُشْغَلُ- | |
| فَلَنْ يَصْحَبَ الْإِنْسَانُ مِنْ بَعْدِ مَوْتِهِ- | وَ مِنْ قَبْلِهِ إِلَّا الَّذِي كَانَ يَعْمَلُ- | |
| أَلَا إِنَّمَا الْإِنْسَانُ ضَيْفٌ لِأَهْلِهِ- | يُقِيمُ قَلِيلًا بَيْنَهُمْ ثُمَّ يَرْحَلُ |
I said, ‘Choose a combination of your actions, but rather a pair of the youth in the grave is what he used to do; There is no escape from death so prepare for it, for a day the person will be called at, so he will accept; If you were to be busy, then do not be with an occupation other than what Allah-azwj is Pleased with; The human being will never be accompanies from after his death and from before it, except by that which he had done; Indeed! The human being is rather a guest of his family. He stays for a while between them, then departs’’.[1]
2- لي، الأمالي للصدوق السِّنَانِيُّ عَنِ الْأَسَدِيِّ عَنِ النَّخَعِيِّ عَنِ النَّوْفَلِيِّ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنِ ابْنِ ظَبْيَانَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَنَّهُ قَالَ: الِاشْتِهَارُ بِالْعِبَادَةِ رِيبَةٌ إِنَّ أَبِي حَدَّثَنِي عَنْ أَبِيهِ عَنْ جَدِّهِ- عَنْ عَلِيٍّ ع أَنَّ رَسُولَ اللَّهِ ص قَالَ أَعْبَدُ النَّاسِ مَنْ أَقَامَ الْفَرَائِضَ وَ أَسْخَى النَّاسِ مَنْ أَدَّى زَكَاةَ مَالِهِ وَ أَزْهَدُ النَّاسِ مَنِ اجْتَنَبَ الْحَرَامَ
(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 Ja’far-asws Bin Muhammad-asws having said: ‘Reputation with the worship is suspicious. My-asws father-asws narrated to me-asws, from his-asws father-asws, from his-asws grandfather-asws, from Ali-asws having said: ‘The most worshipping of the people is the one who establishes the obligations; and most generous of the people is one who pays the Zakat of his wealth; and most ascetic of the people is one who shuns the Prohibitions.
وَ أَتْقَى النَّاسِ مَنْ قَالَ الْحَقَّ فِيمَا لَهُ وَ عَلَيْهِ- وَ أَعْدَلُ النَّاسِ مَنْ رَضِيَ لِلنَّاسِ مَا يَرْضَى لِنَفْسِهِ وَ كَرِهَ مَا يَكْرَهُ لِنَفْسِهِ وَ أَكْيَسُ النَّاسِ مَنْ كَانَ أَشَدَّ ذِكْراً لِلْمَوْتِ وَ أَغْبَطُ النَّاسِ مَنْ كَانَ تَحْتَ التُّرَابِ قَدْ أَمِنَ الْعِقَابَ يَرْجُو الثَّوَابَ
And most pious of the people is one speaks the truth in what is for him and against him; and most judicial of the people is one who is satisfied for the people what he is satisfied for himself, and he dislikes (for them) what he dislikes for himself; and most clever of the people is one who was the most intense in remembering the death; and most envied of the people is one who was under the soil, being safe from the punishment, hoping for the Rewards.
وَ أَغْفَلُ النَّاسِ مَنْ لَمْ يَتَّعِظْ بِتَغَيُّرِ الدُّنْيَا مِنْ حَالٍ إِلَى حَالٍ وَ أَعْظَمُ النَّاسِ فِي الدُّنْيَا خَطَراً مَنْ لَمْ يَجْعَلْ لِلدُّنْيَا عِنْدَهُ خَطَراً وَ أَعْلَمُ النَّاسِ مَنْ جَمَعَ عِلْمَ النَّاسِ إِلَى عِلْمِهِ- وَ أَشْجَعُ النَّاسِ مَنْ غَلَبَ هَوَاهُ
And most heedless of the people is one not being preached by changes of the world, from a state to a state; and mightiest of the people in the world of importance is one who does not make importance for the world in his view; and most learned of the people is one who gathers knowledge of the people to his own knowledge; and bravest of the people is one who overcomes his personal desires.
وَ أَكْثَرُ النَّاسِ قِيمَةً أَكْثَرُهُمْ عِلْماً وَ أَقَلُّ النَّاسِ قِيمَةً أَقَلُّهُمْ عِلْماً وَ أَقَلُّ النَّاسِ لَذَّةً الْحَسُودُ وَ أَقَلُّ النَّاسِ رَاحَةً الْبَخِيلُ وَ أَبْخَلُ النَّاسِ مَنْ بَخِلَ بِمَا افْتَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ وَ أَوْلَى النَّاسِ بِالْحَقِّ أَعْلَمُهُمْ بِهِ
And the one of most value of the people is their most in knowledge; and least of the people in value is their least of them in knowledge; and least of the people in pleasure is the envier; and least of the people in comfort is the miser; and most miserly of the people is one who is miserly with what Allah-azwj Mighty and Majestic has Obligated upon him; and most foremost of the people with the truth is their most learned.
وَ أَقَلُّ النَّاسِ حُرْمَةً الْفَاسِقُ وَ أَقَلُّ النَّاسِ وَفَاءً الْمُلُوكُ وَ أَقَلُّ النَّاسِ صَدِيقاً الْمَلِكُ وَ أَفْقَرُ النَّاسِ الطَّامِعُ وَ أَغْنَى النَّاسِ مَنْ لَمْ يَكُنْ لِلْحِرْصِ أَسِيراً وَ أَفْضَلُ النَّاسِ إِيمَاناً أَحْسَنُهُمْ خُلُقاً وَ أَكْرَمُ النَّاسِ أَتْقَاهُمْ
And least of the people in sanctity is the mischief-maker; and least of the people in loyalty are the kings; and lease of the people of friends is the king; and most impoverished of the people is the greedy; and richest of the people is one who does not happen to be a captive of the greed; and best of the people in Eman is their best in manners; and most honourable of the people is their most pious.
وَ أَعْظَمُ النَّاسِ قَدْراً مَنْ تَرَكَ مَا لَا يَعْنِيهِ- وَ أَوْرَعُ النَّاسِ مَنْ تَرَكَ الْمِرَاءَ وَ إِنْ كَانَ مُحِقّاً وَ أَقَلُّ النَّاسِ مُرُوَّةً مَنْ كَانَ كَاذِباً وَ أَشْقَى النَّاسِ الْمُلُوكُ وَ أَمْقَتُ النَّاسِ الْمُتَكَبِّرُ- وَ أَشَدُّ النَّاسِ اجْتِهَاداً مَنْ تَرَكَ الذُّنُوبَ
And mightiest of the people in worth is one who leaves what does not concern him; and most devout of the people is one who leaves the bitter argument and even if he were to be rightful; and least of the people is manliness is one who were a liar; and most wretched of the people are the kings; and the most hateful of the people is the arrogant one; and most intense of the people in striving is one who neglects the sins.
وَ أَحْلَمُ النَّاسِ مَنْ فَرَّ مِنْ جُهَّالِ النَّاسِ وَ أَسْعَدُ النَّاسِ مَنْ خَالَطَ كِرَامَ النَّاسِ وَ أَعْقَلُ النَّاسِ أَشَدُّهُمْ مُدَارَاةً لِلنَّاسِ وَ أَوْلَى النَّاسِ بِالتُّهَمَةِ مَنْ جَالَسَ أَهْلَ التُّهَمَةِ وَ أَعْتَى النَّاسِ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ أَوْ ضَرَبَ غَيْرَ ضَارِبِهِ
And most forbearing of the people is one who flees from the ignorant people; and most fortunate of the people is one who mingles with the honourable people; and most intellectual of the people is their most intense of them in politeness to the people; and most foremost of the people with the accusation is one who sits with the accused people; and most transgressive of the one is one who kills other than his killer or beats other than his beater.
وَ أَوْلَى النَّاسِ بِالْعَفْوِ أَقْدَرُهُمْ عَلَى الْعُقُوبَةِ وَ أَحَقُّ النَّاسِ بِالذَّنْبِ السَّفِيهُ الْمُغْتَابُ وَ أَذَلُّ النَّاسِ مَنْ أَهَانَ النَّاسَ وَ أَحْزَمُ النَّاسِ أَكْظَمُهُمْ لِلْغَيْظِ وَ أَصْلَحُ النَّاسِ أَصْلَحُهُمْ لِلنَّاسِ وَ خَيْرُ النَّاسِ مَنِ انْتَفَعَ بِهِ النَّاسُ.
And foremost of the people with the pardon is their most able upon the punishing; and most rightful of the people with the sin is the foolish backbiter; and most disgraceful of the people is one who demeans the people; and most digesting of the people is their most swallowing of the anger; and most reconciliatory of the people is their most reconciliatory to the people, and best of the people is one whom the people benefit with’’.[2]
3- لي، الأمالي للصدوق عَنِ ابْنِ نَاتَانَةَ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اللَّهِ بْنِ الْفَضْلِ الْهَاشِمِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص طُوبَى لِمَنْ طَالَ عُمُرُهُ وَ حَسُنَ عَمَلُهُ فَحَسُنَ مُنْقَلَبُهُ إِذْ رَضِيَ عَنْهُ رَبُّهُ عَزَّ وَ جَلَّ وَ وَيْلٌ لِمَنْ طَالَ عُمُرُهُ وَ سَاءَ عَمَلُهُ فَسَاءَ مُنْقَلَبُهُ إِذْ سَخِطَ عَلَيْهِ رَبُّهُ عَزَّ وَ جَلَّ.
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Natanah, from Ali, from his father, from Ibn Abu Umeyr, from Abdullah Bin Al Fazl Al Hashimy,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Beatitude is for the one whose lifespan is long and his deeds are good, so his transfer will be good when his Lord-azwj Mighty and Majestic is Pleased with him; and woe be to the one whose lifespan is long and his deeds are evil, so his transfer will be evil when his Lord-azwj Mighty and Majestic is Pleased with him’’.[3]
4- لي، الأمالي للصدوق عَنِ ابْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ زِيَادٍ عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنِ الصَّادِقِ بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِمْ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَحْسَنَ فِيمَا بَقِيَ مِنْ عُمُرِهِ لَمْ يُؤَاخَذْ بِمَا مَضَى مِنْ ذَنْبِهِ وَ مَنْ أَسَاءَ فِيمَا بَقِيَ مِنْ عُمُرِهِ أُخِذَ بِالْأَوَّلِ وَ الْآخِرِ.
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Idrees, from his father, from Ayoub Bin Nuh, from Muhammad Ibn Ziyad, from Giyas Bin Ibrahim,
‘From Al-Sadiq Ja’far-asws, from his-asws father-asws, from their-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who does good deeds in what remains form his lifespan will not be Seized with what has past from his sins; and the one who does evil deeds in what remains from his lifespan will be Seized with the former and the latter’’.[4]
5- لي، الأمالي للصدوق عَنِ الطَّالَقَانِيِّ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ بُهْلُولٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ يَزِيدَ الصُّدَائِيِ عَنْ أَبِي شَيْبَةَ الْجَوْهَرِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص تَقْبَلُوا لِي بِسِتٍّ أَتَقَبَّلُ لَكُمْ بِالْجَنَّةِ إِذَا حَدَّثْتُمْ فَلَا تَكْذِبُوا وَ إِذَا وَعَدْتُمْ فَلَا تُخْلِفُوا وَ إِذَا ائْتَمَنْتُمْ فَلَا تَخُونُوا وَ غُضُّوا أَبْصَارَكُمْ وَ احْفَظُوا فُرُوجَكُمْ وَ كُفُّوا أَيْدِيَكُمْ وَ أَلْسِنَتَكُمْ.
(The book) ‘Al Amaali’ of Al Sadouq – from Al Talaqany, from Muhammad Bin Is’haq Bin Bahloul, from his father, from Ali Bin Yazeed Al Sudaie, from Abu Sheyba Al Jowhary, from Anas Bin Malik (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘Accept six to me-saww, I-saww will accept for the Paradise being for you all – when you narrate do not be lying, and when you promise do not be breaking, and when you are entrusted do not be betraying, and shut your enemies and protect your private parts, and restrain your hand and your tongues’’.[5]
6- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ الْمُغِيرَةِ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْحُسَيْنِ بْنِ عَلِيٍّ ع قَالَ: سَمِعْتُ جَدِّي رَسُولَ اللَّهِ ص يَقُولُ لِي اعْمَلْ بِفَرَائِضِ اللَّهِ تَكُنْ أَتْقَى النَّاسِ وَ ارْضَ بِقِسْمِ اللَّهِ تَكُنْ أَغْنَى النَّاسِ
(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Ali, from his father, from Ibn Al Mugheira, from Al Sakuny,
‘From Al-Sadiq Ja’far Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather‑asws, from Al-Husayn-asws Bin Ali-asws having said: ‘I-asws heard my-asws grandfather‑saww Rasool-Allah-saww saying to me-asws: ‘Work with the Obligations of Allah-azwj you-asws will become most pious of the people; and be satisfied with the Apportionment of Allah-azwj you-asws will become richest of the people.
وَ كُفَّ عَنْ مَحَارِمِ اللَّهِ تَكُنْ أَوْرَعَ النَّاسِ وَ أَحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَكَ تَكُنْ مُؤْمِناً وَ أَحْسِنْ مُصَاحَبَةَ مَنْ صَاحَبَكَ تَكُنْ مُسْلِماً.
And refrain from Prohibitions of Allah-azwj you-asws will be most devout of the people; and be a good neighbour to the one in your neighbourhood you-asws will be a Momin; and be of good accompaniment to the one accompanying you-asws, you will be a Muslim’’.[6]
7- ل، الخصال لي، الأمالي للصدوق عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَسَدِيِّ عَنْ عَبْدِ اللَّهِ بْنِ سُلَيْمَانَ وَ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْوَهْبِيِّ وَ أَحْمَدَ بْنِ عُمَيْرٍ وَ مُحَمَّدِ بْنِ أَبِي أَيُّوبَ قَالُوا حَدَّثَنَا عَبْدُ اللَّهِ بْنُ هَانِئِ بْنِ عَبْدِ الرَّحْمَنِ قَالَ حَدَّثَنَا أَبِي عَنْ عَمِّهِ إِبْرَاهِيمَ عَنْ أُمِّ الدَّرْدَاءِ عَنْ أَبِي الدَّرْدَاءِ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَصْبَحَ مُعَافًى فِي جَسَدِهِ آمِناً فِي سَرْبِهِ عِنْدَهُ قُوتُ يَوْمِهِ فَكَأَنَّمَا حِيزَتْ لَهُ الدُّنْيَا
(The book) ‘Al Khisaal’, (and) ‘Al Amaali’ of Al Sadouq – from Muhammad Bin Ahmad Al Asady, from Abdullah Bin Suleyman, and Abdullah Bin Muhammad Al Wahby, and Ahmad Bin Umeyr, and Muhammad Bin Abu Ayoub, they said, ‘It is narrated to us by Abdullah Bin Hany Bin Abdul Rahman who said, ‘It is narrated to us by my father, from his uncle Ibrahim, from Umm Al Darda’a, from Abu Al Darda’a who said,
‘Rasool-Allah-saww said: ‘One who comes to a morning with health in his body is safe among his flock, in his possession is subsistence of his day, so rather it is as if the world belongs to him.
يَا ابْنَ جُعْشُمٍ يَكْفِيكَ مِنْهَا مَا سَدَّ جَوْعَتَكَ وَ وَارَى عَوْرَتَكَ فَإِنْ يَكُنْ بَيْتٌ يَكُنُّكَ فَذَاكَ وَ إِنْ تَكُنْ دَابَّةٌ تَرْكَبُهَا فَبَخْ بَخْ وَ إِلَّا فَالْخُبْزُ وَ مَاءُ الْجَرِّ وَ مَا بَعْدَ ذَلِكَ حِسَابٌ عَلَيْكَ أَوْ عَذَابٌ.
O Ibn Ja’shum! From it is what blocks your hunger, and covers your private parts. If there happens to be a house to cover you, so that (is fine), and if there happens to be an animal for you to ride it, then congratulations, congratulation, or else the bread and the flowing water, and whatever is after that, there is Reckoning upon you or Punishment’’.[7]
8- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ صَفْوَانَ عَنِ الْكِنَانِيِّ قَالَ: قُلْتُ لِلصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ ع أَخْبِرْنِي عَنْ هَذَا الْقَوْلِ قَوْلُ مَنْ هُوَ أَسْأَلُ اللَّهَ الْإِيمَانَ وَ التَّقْوَى وَ أَعُوذُ بِاللَّهِ مِنْ شَرِّ عَاقِبَةِ الْأُمُورِ إِنَّ أَشْرَفَ الْحَدِيثِ ذِكْرُ اللَّهِ وَ رَأْسَ الْحِكْمَةِ طَاعَتُهُ وَ أَصْدَقَ الْقَوْلِ وَ أَبْلَغَ الْمَوْعِظَةِ وَ أَحْسَنَ الْقَصَصِ كِتَابُ اللَّهِ
(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Ali, from his father, from Safwan, from Al Kinany who said,
‘I said to Al-Sadiq Ja’far-asws Bin Muhammad-asws, ‘Inform me about this word, whose word is it? – ‘I ask Allah-azwj for the Eman and the piety, and I seek Refuge with Allah-azwj from evil of the end-result of the affairs. The nobles of the Hadeeth is Zikr of Allah-azwj, and chief of the wisdom is obeying Him-azwj, and most truthful of the word and most far-reaching of the preaching and best story is the Book of Allah-azwj.
وَ أَوْثَقَ الْعُرَى الْإِيمَانُ بِاللَّهِ وَ خَيْرَ الْمِلَلِ مِلَّةُ إِبْرَاهِيمَ وَ أَحْسَنَ السُّنَنِ سُنَّةُ الْأَنْبِيَاءِ وَ أَحْسَنَ الْهَدْيِ هَدْيُ مُحَمَّدٍ ص- وَ خَيْرَ الزَّادِ التَّقْوَى وَ خَيْرَ الْعِلْمِ مَا نَفَعَ وَ خَيْرَ الْهُدَى مَا اتُّبِعَ
And most trusted of the handles is the Eman with Allah-azwj, and best of the religions is religion of Ibrahim-as, and best of the Sunnah’s (conducts) is the Sunnah of the Prophets-as, and best of the guidance’s is guidance of Muhammad-saww, and best of the provisions is the piety, and best of the knowledge is what benefits, and best of the guidance is what is followed.
وَ خَيْرَ الْغِنَى غِنَى النَّفْسِ وَ خَيْرَ مَا أُلْقِيَ فِي الْقَلْبِ الْيَقِينُ وَ زِينَةَ الْحَدِيثِ الصِّدْقُ وَ زِينَةَ الْعِلْمِ الْإِحْسَانُ وَ أَشْرَفَ الْمَوْتِ قَتْلُ الشَّهَادَةِ وَ خَيْرَ الْأُمُورِ خَيْرُهَا عَاقِبَةً وَ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى
And best of the riches is the richness of the soul, and best of what is cast into the heart is the conviction, and adornment of the narration is the truthfulness, and adornment of the knowledge is the good deed, and noblest of the death is killing of the martyr, and best of the matters is their best in end-result, and what is little and suffices is better than what is more and diverts.
وَ الشَّقِيَّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ السَّعِيدَ مَنْ وُعِظَ بِغَيْرِهِ وَ أَكْيَسَ الْكَيْسِ التُّقَى وَ أَحْمَقَ الْحُمْقِ الْفُجُورُ وَ شَرَّ الرِّوَايَةِ رِوَايَةُ الْكَذِبِ وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَ شَرَّ الْعَمَى عَمَى الْقَلْبِ وَ شَرَّ النَّدَامَةِ نَدَامَةُ يَوْمِ الْقِيَامَةِ
And the wretched is one who is wretched in the belly of his mother while the fortunate is the one who is preached by others, and cleverest of the clever is the pious while the most idiotic of the idiots is the immoral; and the evilest report is the lying (false) report, and the evilest of matters is their innovated; and evilest of the blindness is blindness of the heart; and evilest of the regret is regret on the Day of Qiyamah.
وَ أَعْظَمَ الْمُخْطِئِينَ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ لِسَانُ كَذَّابٍ وَ شَرَّ الْكَسْبِ كَسْبُ الرِّبَا وَ شَرَّ الْمَأْكَلِ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً وَ أَحْسَنَ زِينَةِ الرَّجُلِ السَّكِينَةُ مَعَ الْإِيمَانِ وَ مَنْ يَبْتَغِ السُّمْعَةَ يُسَمِّعِ اللَّهُ بِهِ
And mightiest of the wrongdoers in the Presence of Allah-azwj Mighty and Majestic is the lying tongue; and evilest of the earnings is earning of the interest, and evilest of the consumption is consuming wealth of the orphan unjustly; and most excellent of the adornment of a man is the calmness with the Eman; and the one who seeks the reputation, Allah-azwj will Cause him to be heard by it.
وَ مَنْ يَعْرِفِ الْبَلَاءَ يَصْبِرْ عَلَيْهِ وَ مَنْ لَا يَعْرِفْهُ يُنْكِرْهُ وَ الرَّيْبُ كُفْرٌ وَ مَنْ يَسْتَكْبِرْ يَضَعْهُ اللَّهُ وَ مَنْ يُطِعِ الشَّيْطَانَ يَعْصِ اللَّهَ وَ مَنْ يَعْصِ اللَّهَ يُعَذِّبْهُ اللَّهُ وَ مَنْ يَشْكُرِ اللَّهَ يَزِدْهُ اللَّهُ وَ مَنْ يَصْبِرْ عَلَى الرَّزِيَّةِ يُغِثْهُ اللَّهُ وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَحَسْبُهُ اللَّهُ-
And the one who recognises the calamity will be patient upon it, and the one who does not recognise it will dislike it; and the doubt is Kufr; and the one who is arrogant Allah-azwj will Drop him; and one who obeys the Satan-la disobeys Allah-azwj; and one who disobeys Allah-azwj, Allah-azwj will Punish him; and the one who thanks Allah-azwj, Allah-azwj will Increase him; and one who is patient upon the disaster, Allah-azwj will Help him; and one who relies upon Allah‑azwj, Allah-azwj will Suffice him.
لَا تُسْخِطُوا اللَّهَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ وَ لَا تَتَقَرَّبُوا إِلَى أَحَدٍ مِنَ الْخَلْقِ بِتَبَاعُدٍ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَإِنَّ اللَّهَ لَيْسَ بَيْنَهُ وَ بَيْنَ أَحَدٍ مِنَ الْخَلْقِ شَيْءٌ يُعْطِيهِ بِهِ خَيْراً أَوْ يَصْرِفُهُ بِهِ عَنْهُ السُّوءَ إِلَّا بِطَاعَتِهِ وَ ابْتِغَاءِ مَرْضَاتِهِ
Do not annoy Allah-azwj by satisfying anyone from His-azwj creatures, nor draw closer to anyone from the creatures by distancing from Allah-azwj Mighty and Majestic, for Allah-azwj is such, there isn’t between Him-azwj and anyone from the creatures anything who can give him good or turn the evil away from him by except by obeying Him-azwj, and seeking His-azwj Satisfaction.
إِنَّ طَاعَةَ اللَّهِ نَجَاحُ كُلِّ خَيْرٍ يُبْتَغَى وَ نَجَاةٌ مِنْ كُلِّ شَرٍّ يُتَّقَى وَ إِنَّ اللَّهَ يَعْصِمُ مَنْ أَطَاعَهُ وَ لَا يَعْتَصِمُ مِنْهُ مَنْ عَصَاهُ وَ لَا يَجِدُ الْهَارِبُ مِنَ اللَّهِ مَهْرَباً فَإِنَّ أَمْرَ اللَّهِ نَازِلٌ بِإِذْلَالِهِ وَ لَوْ كَرِهَ الْخَلَائِقُ
Obeying Allah-azwj is the most successful of all things sought, and salvation from every evil being saved from; and Allah-azwj Protects the one obeying Him-azwj and one who disobeys Him‑azwj is not protected from Him-azwj, nor will the fleer from Allah-azwj find an escape, for the Command of Allah-azwj will befall with its humiliation and even if the creatures were to dislike it.
وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ مَا شَاءَ اللَّهُ كَانَ وَ مَا لَمْ يَشَأْ لَمْ يَكُنْ- تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى وَ لا تَعاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوانِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ
And all what is to come is nearby; whatever Allah-azwj so Desires happens, and whatever He‑azwj does not Desire does not happen; and assist each other upon the righteousness and the piety; and do not assist each other upon the sin and the aggression, and fear Allah; surely Allah is severe of the Punishment [5:2]’.
قَالَ فَقَالَ لِيَ الصَّادِقُ جَعْفَرُ بْنُ مُحَمَّدٍ ع هَذَا قَوْلُ رَسُولِ اللَّهِ ص.
He (the narrator) said, ‘Al-Sadiq Ja’far-asws Bin Muhammad-asws said to me: ‘This is the word of Rasool-Allah-saww’’.[8]
9- لي، الأمالي للصدوق عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنْ عَبْدِ اللَّهِ بْنِ مَيْمُونٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اسْتَحْيُوا مِنَ اللَّهِ حَقَّ الْحَيَاءِ
(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Abdullah Bin Maymoun,
‘From Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘Be embarrassed from Allah-azwj as is the right of embarrassment’.
قَالُوا وَ مَا نَفْعَلُ يَا رَسُولَ اللَّهِ
They said, ‘What shall we do, O Rasool-Allah-saww?’
قَالَ فَإِنْ كُنْتُمْ فَاعِلِينَ فَلَا يَبِيتَنَّ أَحَدُكُمْ إِلَّا وَ أَجَلُهُ بَيْنَ عَيْنَيْهِ وَ لْيَحْفَظِ الرَّأْسَ وَ مَا حَوَى وَ الْبَطْنَ وَ مَا وَعَى وَ لْيَذْكُرِ الْقَبْرَ وَ الْبِلَى وَ مَنْ أَرَادَ الْآخِرَةَ فَلْيَدَعْ زِينَةَ الْحَيَاةِ الدُّنْيَا.
He-saww said: ‘If you were to do so, then not one of you should spend the night except and his death should be in front of his eyes, and let him protect the head and what it contains, and the belly and what it contains, and let him remember the grave and the decay; and the one who intends the Hereafter, let him leave adornment of the life of the world’’.[9]
10- فس، تفسير القمي عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ رَسُولُ اللَّهِ ص لِعَلِيٍّ ع يَا عَلِيُّ مَا مِنْ دَارٍ فِيهَا فَرْحَةٌ إِلَّا يَتْبَعُهَا تَرْحَةٌ وَ مَا مِنْ هَمٍّ إِلَّا وَ لَهُ فَرَحٌ إِلَّا هَمَّ أَهْلِ النَّارِ
Tafseer Al Qummi – from his father, from Hammad, from Abu Baseer,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said to Ali-asws: ‘O Ali-asws! There is no house having happiness in it except it is followed by grief (and worries), and there is not worry except and there is happiness for it except worry of people of the Fire.
فَإِذَا عَمِلْتَ سَيِّئَةً فَأَتْبِعْهَا بِحَسَنَةٍ تَمْحُهَا سَرِيعاً وَ عَلَيْكَ بِصَنَائِعِ الْخَيْرِ فَإِنَّهَا تَدْفَعُ مَصَارِعَ السَّوْءِ.
Whenever you do an evil deed, then follow it up with a good deed. You will delete it quickly; and upon you is with doing good, for it will repel the evil knock down (death)’’.[10]
11- فس، تفسير القمي عَنْ أَحْمَدَ بْنِ إِدْرِيسَ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ الْمُفَضَّلِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَمَّا نَزَلَتْ هَذِهِ الْآيَةُ- لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ وَ لا تَحْزَنْ عَلَيْهِمْ وَ اخْفِضْ جَناحَكَ لِلْمُؤْمِنِينَ قَالَ رَسُولُ اللَّهِ ص مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ عَلَى الدُّنْيَا حَسَرَاتٍ وَ مَنْ رَمَى بِبَصَرِهِ إِلَى مَا فِي يَدِ غَيْرِهِ كَثُرَ هَمُّهُ وَ لَمْ يُشْفَ غَيْظُهُ
Tafseer Al Qummi – from Ahmad Bin Idrees, from Muhammad Bin Ahmad, from Muhammad Bin Sinan, from Al Mufazzal,
‘From Abu Abdullah-saww having said: ‘When this Verse was Revealed: Do not extend your eyes to what We have Provided with two categories from them, nor grieve upon them, and lower your wings towards the Momineen [15:88], Rasool-Allah-saww said: ‘The one who is not consoled by the Consoling of Allah-azwj will cut himself upon the world in regrets; and the one who shoots his eyes at what is in the hands of others, his worries will be many and his rage will not heal.
وَ مَنْ لَمْ يَعْلَمْ أَنَّ لِلَّهِ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ فِي مَلْبَسٍ فَقَدْ قَصَرَ عَمَلُهُ وَ دَنَا عَذَابُهُ وَ مَنْ أَصْبَحَ عَلَى الدُّنْيَا حَزِيناً أَصْبَحَ عَلَى اللَّهِ سَاخِطاً وَ مَنْ شَكَا مُصِيبَةً نَزَلَتْ بِهِ فَإِنَّمَا يَشْكُو رَبَّهُ
And one who does not know that there are bounties of Allah-azwj upon him, except in food or in clothing, his deeds will be deficient, and his Punishment is closer; and one who comes to a morning grieving upon the world has become dissatisfied upon Allah-azwj; and the one who complains of a calamity having befallen with him, so he is rather complaining of his Lord-azwj.
وَ مَنْ دَخَلَ النَّارَ مِنْ هَذِهِ الْأُمَّةِ مِمَّنْ قَرَأَ الْقُرْآنَ فَهُوَ مِمَّنْ يَتَّخِذُ آياتِ اللَّهِ هُزُواً وَ مَنْ أَتَى ذَا مَيْسَرَةٍ فَيَتَخَشَّعُ لَهُ طَلَباً لِمَا فِي يَدَيْهِ ذَهَبَ ثُلُثَا دِينِهِ
And one from this community, from the ones reading the Quran were to enter the Fire, he is from the ones having taken the Verses of Allah-azwj in mockery; and the one who goes to an affluent one and humbles to him seeking what is in his hands, two-thirds of his religion is gone’.
ثُمَّ قَالَ وَ لَا تَعْجَلْ وَ لَيْسَ يَكُونُ الرَّجُلُ يَسْأَلُ مِنَ الرَّجُلِ الرِّفْقَ فَيُبَجِّلَهُ وَ يُوَقِّرَهُ فَقَدْ يَجِبُ ذَلِكَ لَهُ عَلَيْهِ وَ لَكِنْ يُرِيهِ أَنَّهُ يُرِيدُ بِتَخَشُّعِهِ مَا عِنْدَ اللَّهِ وَ يُرِيدُ أَنْ يَخْتِلَهُ عَمَّا فِي يَدَيْهِ.
Then he-saww said: ‘And do not be hasty; and it isn’t the man asking for the kindness from a man, so he reveres him and dignifies him, so that (kindness) would be obligated to him upon him, but he is showing him that he wants what is in the Presence of Allah-azwj, and (but) wants to cheat him from what is in his hands’’.[11]
12- ل، الخصال عَنِ ابْنِ الْوَلِيدِ عَنِ الصَّفَّارِ عَنِ ابْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص غَرِيبَتَانِ فَاحْتَمِلُوهَا كَلِمَةُ حُكْمٍ مِنْ سَفِيهٍ فَاقْبَلُوهَا وَ كَلِمَةُ سَفَهٍ مِنْ حَكِيمٍ فَاغْفِرُوهَا.
(The book) ‘Al Khisaal’ – from Ibn Al Waleed, from Al Saffar, from Ibn Hashim, from Al Nowfaly, from Al Sakuny,
‘From Al-Sadiq-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘Two strange things, bear these – a wise word from a foolish one, accept it, and a foolish word from a wise one, forgive it’’.[12]
13- ل، الخصال عَنْ مُحَمَّدِ بْنِ أَحْمَدَ الْأَسَدِيِّ عَنْ مُحَمَّدِ بْنِ أَبِي عِمْرَانَ عَنْ أَحْمَدَ بْنِ أَبِي بَكْرٍ الزُّهْرِيِّ عَنْ عَلِيِّ بْنِ أَبِي عَلِيٍّ اللَّهَبِيِّ عَنْ مُحَمَّدِ بْنِ الْمُنْكَدِرِ عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَخْوَفَ مَا أَخَافُ عَلَى أُمَّتِي الْهَوَى وَ طُولُ الْأَمَلِ أَمَّا الْهَوَى فَإِنَّهُ يَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ
(The book) ‘Al Khisaal’ – from Muhammad Bin Ahmad Al Asady, from Muhammad Bin Abu Imran, from Ahmad Bin Abu Bakr Al Zuhry, from Ali Bin Abu Ali Al Lahyi, from Muhammad Bin Al Munkadir, from Jabir Bin Abdullah who said,
‘Rasool-Allah-saww said: ‘The scariest of what I-saww fear upon my-saww community is the personal desires (whims) and long hopes. As for the whims, it hinders from the truth, and as for the long hopes, it makes one forget the Hereafter.
وَ هَذِهِ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ هَذِهِ الْآخِرَةُ قَدِ ارْتَحَلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدٍ مِنْهُمَا بَنُونَ فَإِنِ اسْتَطَعْتُمْ أَنْ تَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا فَافْعَلُوا فَإِنَّكُمُ الْيَوْمَ فِي دَارِ عَمَلٍ وَ لَا حِسَابَ وَ أَنْتُمْ غَداً فِي دَارِ حِسَابٍ وَ لَا عَمَلَ.
And this world is travelling, turning around, and this Hereafter is travelling, coming forward, and for each one of these there are sons. If you are capable to be from sons of the Hereafter and do not be from sons of the world, then do so, for today you are in a house of working and there is no Reckoning, and tomorrow you will be in house of the Reckoning and there is no work’’.[13]
14- ل، الخصال الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ سَعِيدٍ الْعَسْكَرِيُّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ الْكَرِيمِ عَنِ ابْنِ عَوْفٍ عَنْ مَكِّيِّ بْنِ إِبْرَاهِيمَ الْبَلْخِيِّ عَنْ مُوسَى بْنِ عُبَيْدَةَ عَنْ صَدَقَةَ بْنِ يَسَارٍ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ: نَزَلَتْ هَذِهِ السُّورَةُ إِذا جاءَ نَصْرُ اللَّهِ وَ الْفَتْحُ عَلَى رَسُولِ اللَّهِ ص فِي أَوْسَطِ أَيَّامِ التَّشْرِيقِ فَعَرَفَ أَنَّهُ الْوَدَاعُ
(The book) ‘Al Khisaal’ – Al Hassan Bin Abdullah Bin Saeed Al Askari, from Abdullah Bin Muhammad Bin Abdul Kareem, from Ibn Awf, from Makky Bin Ibrahim Al Balkhy, from Musa Bin Ubeyda, from Sadaqah Bin Yasaar, from Abdullah Bin Umar who said,
‘This Chapter, Surely, We Opened for you a clear victory [48:1] was Revealed unto Rasool-Allah-azwj in the middle of the day of Tashreeq (11th, 12th & 13th of Zulhijjah), so he-saww recognised that it is the farewell.
فَرَكِبَ رَاحِلَتَهُ الْعَضْبَاءَ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ كُلُّ دَمٍ كَانَ فِي الْجَاهِلِيَّةِ فَهُوَ هَدَرٌ
So, he-saww rode his animal (called) Al-Azba’a. He-saww praised Allah-azwj and extolled upon Him‑azwj. Then he-saww said: ‘O you people! Every blood (wergild) which was during the pre-Islamic period, it is hereby written-off (not to be paid)!’
وَ أَوَّلُ دَمٍ هُدِرَ دَمُ الْحَارِثِ بْنِ رَبِيعَةَ بْنِ الْحَارِثِ كَانَ مُسْتَرْضِعاً فِي هُذَيْلٍ فَقَتَلَهُ بَنُو اللَّيْثِ أَوْ قَالَ كَانَ مُسْتَرْضِعاً فِي بَنِي لَيْثٍ فَقَتَلَهُ هُذَيْلٌ
And the first blood to be written-off is blood of Al-Haris Bin Rabie Bin Al-Haris. He was nursed among Huzeyl and the clan of Al-Lays had killed him’. Or said: ‘He was nursed among the clan of Lays, and Huzeyl had killed him’.
وَ كُلُّ رِبًا كَانَ فِي الْجَاهِلِيَّةِ فَمَوْضُوعٌ
(He-saww said): ‘And every interest (owed) during the pre-Islamic period is hereby dropped!’
وَ أَوَّلُ رِبًا وُضِعَ رِبَا الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ-
And the first interest to be dropped was interest of Al-Abbas son of Abdul Muttalib-as’.
أَيُّهَا النَّاسُ إِنَّ الزَّمَانَ قَدِ اسْتَدَارَ فَهُوَ الْيَوْمَ كَهَيْئَةِ يَوْمَ خَلَقَ السَّمَاوَاتِ وَ الْأَرَضِينَ وَ إِنَّ عِدَّةَ الشُّهُورِ عِنْدَ اللَّهِ اثْنا عَشَرَ شَهْراً فِي كِتابِ اللَّهِ يَوْمَ خَلَقَ السَّماواتِ وَ الْأَرْضَ مِنْها أَرْبَعَةٌ حُرُمٌ- رَجَبُ مُضَرَ الَّذِي بَيْنَ جُمَادَى وَ شَعْبَانَ وَ ذُو الْقَعْدَةِ وَ ذُو الْحِجَّةِ وَ الْمُحَرَّمُ- فَلا تَظْلِمُوا فِيهِنَّ أَنْفُسَكُمْ
(He-saww said): ‘O you people! The times have turned full circle, so it is the day like it was the day the skies and the earths had been Created! Surely, the number of months in the Presence of Allah is twelve months in the Book of Allah, the day He Created the skies and the earth – from these four are Sacred – Rajab Muzar which is between Jumady and Shaban, and Zulqadah, and Zul Hijjah, and Al-Muharram – therefore do not be unjust to yourselves regarding these, [9:36].
فَإِنَّ النَّسِيءَ زِيادَةٌ فِي الْكُفْرِ يُضَلُّ بِهِ الَّذِينَ كَفَرُوا يُحِلُّونَهُ عاماً وَ يُحَرِّمُونَهُ عاماً لِيُواطِؤُا عِدَّةَ ما حَرَّمَ اللَّهُ فَكَانُوا يُحَرِّمُونَ الْمُحَرَّمَ عَاماً وَ يَسْتَحِلُّونَ صَفَرَ وَ يُحَرِّمُونَ صَفَرَ عَاماً وَ يَسْتَحِلُّونَ الْمُحَرَّمَ
But rather, the postponement (of the Sacred months) increases in the Kufr, whereby those who were committing Kufr strayed. They were violating it a year and sanctifying it a year, in order to adjust the number which Allah Forbade, [9:37]. They were sanctifying Al-Muharram for a year and legalising Safar, and they were sanctifying Safar for a year and legalising Al-Muharram.
أَيُّهَا النَّاسُ إِنَّ الشَّيْطَانَ قَدْ يَئِسَ أَنْ يُعْبَدَ فِي بِلَادِكُمْ آخِرَ الْأَبَدِ وَ رَضِيَ مِنْكُمْ بِمُحَقَّرَاتِ الْأَعْمَالِ
O you people! The Satan-la has despaired from being worshipped in your cities up to the end of forever and he-la is satisfied from you with the destructive deeds.
أَيُّهَا النَّاسُ مَنْ كَانَتْ عِنْدَهُ وَدِيعَةٌ فَلْيُؤَدِّهَا إِلَى مَنِ ائْتَمَنَهُ عَلَيْهَا-
O you people! One who were to have a deposit in his possession, let him give it back to the one who had entrusted him upon it.
أَيُّهَا النَّاسُ إِنَّ النِّسَاءَ عِنْدَكُمْ عَوَارٍ- لَا يَمْلِكْنَ لِأَنْفُسِهِنَّ ضَرّاً وَ لَا نَفْعاً أَخَذْتُمُوهُنَّ بِأَمَانَةِ اللَّهِ وَ اسْتَحْلَلْتُمْ فُرُوجَهُنَّ بِكَلِمَاتِ اللَّهِ فَلَكُمْ عَلَيْهِنَّ حَقٌّ وَ لَهُنَّ عَلَيْكُمْ حَقٌّ
O you people! The women in your possessions are defenceless! They are neither controlling any harm for themselves nor benefit. You are taking them in the Entrustment of Allah-azwj and are legalising their private parts with the Phrases of Allah-azwj. There is a right for you upon them and there is a right for them upon you.
وَ مِنْ حَقِّكُمْ عَلَيْهِنَّ أَنْ لَا يُوطِئْنَ فُرُشَكُمْ وَ لَا يَعْصِيَنَّكُمْ فِي مَعْرُوفٍ فَإِذَا فَعَلْنَ ذَلِكَ فَلَهُنَ رِزْقُهُنَّ وَ كِسْوَتُهُنَّ بِالْمَعْرُوفِ وَ لَا تَضْرِبُوهُنَّ-
And from their rights upon you is that they should not tread on your beds (with someone else), nor disobey you in good acts. When they do that, for them is their sustenance and their clothing with the moderation, and you cannot beat them.
أَيُّهَا النَّاسُ إِنِّي قَدْ تَرَكْتُ فِيكُمْ مَا إِنْ أَخَذْتُمْ بِهِ لَنْ تَضِلُّوا- كِتَابَ اللَّهِ عَزَّ وَ جَلَّ فَاعْتَصِمُوا بِهِ
O you people! I-saww am leaving behind among you all what, if you were to take with it, you will never stray – the Book of Allah-azwj Mighty and Majestic, therefore hold fast to it.
يَا أَيُّهَا النَّاسُ أَيُّ يَوْمٍ هَذَا قَالُوا يَوْمٌ حَرَامٌ
O you people! Which day is this?’ They said, ‘A sacred day!’
ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ فَأَيُّ شَهْرٍ هَذَا قَالُوا شَهْرٌ حَرَامٌ
Then he-saww said: ‘O you people! Which month is this?’ They said, ‘A sacred month!’
ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ أَيُّ بَلَدٍ هَذَا قَالُوا بَلَدٌ حَرَامٌ
Then he-saww said: ‘O you people! Which city is this?’ They said, ‘A sacred city!’
قَالَ فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ حَرَّمَ عَلَيْكُمْ دِمَاءَكُمْ وَ أَمْوَالَكُمْ وَ أَعْرَاضَكُمْ كَحُرْمَةِ يَوْمِكُمْ هَذَا فِي شَهْرِكُمْ هَذَا فِي بَلَدِكُمْ هَذَا إِلَى يَوْمِ تَلْقَوْنَهُ
He-saww said: ‘Allah-azwj Mighty and Majestic has Prohibited upon you, your blood, and your wealth, and your honour is like your sanctity of this day of your, during this month of yours, in this city of yours up to the Day you meet Him-azwj!
أَلَا فَلْيُبَلِّغْ شَاهِدُكُمْ غَائِبَكُمْ لَا نَبِيَّ بَعْدِي وَ لَا أُمَّةَ بَعْدَكُمْ
Indeed! Let your present ones deliver to your absentees! There is no Prophet-as after me-saww, not any community after you!’
ثُمَّ رَفَعَ يَدَيْهِ حَتَّى إِنَّهُ لَيُرَى بَيَاضُ إِبْطَيْهِ ثُمَّ قَالَ اللَّهُمَّ اشْهَدْ أَنِّي قَدْ بَلَّغْتُ.
Then he-saww raised his-saww hands until the whiteness of his-saww armpits was seen. Then he‑saww said: ‘O Allah-azwj! Be Witness, I-saww have delivered!’’[14]
15- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ ص قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ.
(The book) ‘Qurb Al Asnaad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws, from him-asws having said: ‘Rasool-Allah-saww said: ‘Fewness of the dependants is one of the eases’’.[15]
وَ قَالَ ص إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى يُنْزِلُ الْمَعُونَةَ عَلَى قَدْرِ الْمَئُونَةِ وَ يُنْزِلُ الصَّبْرَ عَلَى قَدْرِ قِلَّةِ الْيَسَارِ.
And he-saww said: ‘Allah-azwj Blessed and Exalted Sends down the Assistance in accordance to the support required, and Sends down the patience in accordance to the lack of wealth’’.[16]
وَ قَالَ ص الْأَمَانَةُ تَجْلِبُ الْغِنَى وَ الْخِيَانَةُ تَجْلِبُ الْفَقْرَ.
And he-saww said: ‘The trustworthiness attracts the riches, and the betrayal attracts the poverty’’.[17]
16- ب، قرب الإسناد عَلِيٌّ عَنْ أَخِيهِ قَالَ: ابْتَدَرَ النَّاسُ إِلَى قِرَابِ سَيْفِ رَسُولِ اللَّهِ ص بَعْدَ مَوْتِهِ فَإِذَا صَحِيفَةٌ صَغِيرَةٌ وَجَدُوا فِيهَا مَنْ آوَى مُحْدِثاً فَهُوَ كَافِرٌ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ أَعْتَى النَّاسِ عَلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ أَوْ ضَرَبَ غَيْرَ ضَارِبِهِ.
(The book) ‘Qurb Al Asnad’ –
Ali, from his brother-asws said: ‘The people rushed to the sheath of the sword of Rasool-Allah‑saww after his-saww passing away, and a small parchment was found to be in it: ‘One who shelters an innovator is a Kafir; and one who adopts other than his master upon him is Curse of Allah-azwj; and the most transgressing of the people upon Allah-azwj Mighty and Majestic is one who kills other than his killer, or beats other than his beater’’.[18]
17- ب، قرب الإسناد ابْنُ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ: وُجِدَ فِي غِمْدِ سَيْفِ رَسُولِ اللَّهِ ص صَحِيفَةٌ مَخْتُومَةٌ فَفَتَحُوهَا فَوَجَدُوا فِيهَا مِنْ أَعْتَى النَّاسِ عَلَى اللَّهِ الْقَاتِلُ غَيْرَ قَاتِلِهِ وَ الضَّارِبُ غَيْرَ ضَارِبِهِ
(The book) ‘Qurb Al Asnad’ – Ibn Tareyf, from Ibn Ulwan,
‘From Ja’far-asws, from his-asws father-asws having said: ‘A sealed note was found in the sheath of the sword of Rasool-Allah-saww. They opened it and found (written) therein: ‘From the most transgressive of people to Allah-azwj is the killer of other than his killer, and the beater of other than his beater.
وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً فَعَلَيْهِ لَعْنَةُ اللَّهِ وَ الْمَلائِكَةِ وَ النَّاسِ أَجْمَعِينَ- لَا يَقْبَلُ اللَّهُ مِنْهُ صَرْفاً وَ لَا عَدْلًا وَ مَنْ تَوَلَّى إِلَى غَيْرِ مَوَالِيهِ فَقَدْ كَفَرَ بِمَا أُنْزِلَ عَلَى مُحَمَّدٍ ص.
One who innovates an innovation, or shelters an innovator, upon him is Curse of Allah-azwj, and the Angels, and the people altogether. Allah-azwj will neither Accept from him any repentance nor ransom; and the one who attributes to other than his master, he has committed Kufr with what Allah-azwj has Revealed unto Muhammad-saww’’.[19]
18- ن، عيون أخبار الرضا عليه السلام بِالْأَسَانِيدِ الثَّلَاثَةِ عَنِ الرِّضَا عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص اخْتَارُوا الْجَنَّةَ عَلَى النَّارِ وَ لَا تُبْطِلُوا أَعْمَالَكُمْ فَتُقْذَفُوا فِي النَّارِ مُنَكَّسِينَ خَالِدِينَ فِيهَا أَبَداً.
(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: ‘Choose the Paradise over the Fire and do not nullify your deeds for you will be thrown into the Fire upside down being eternally therein, forever!’’[20]
19- 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 تَبْغَاكَ إِنْ رَأَى حَسَنَةً دَفَنَهَا وَ لَمْ يُفْشِهَا وَ إِنْ رَأَى سَيِّئَةً أَظْهَرَهَا وَ أَذَاعَهَا وَ زَوْجَةٌ إِنْ شَهِدْتَ لَمْ تَقَرَّ عَيْنُكَ بِهَا وَ إِنْ غِبْتَ لَمْ تَطْمَئِنَّ إِلَيْهَا.
(The book) ‘Qurb Al Asnaad’ – Haroun, from Ibn Ziyad,
‘From Ja’far-asws, from his-asws father-asws: ‘Rasool-Allah-saww said: ‘Three, these are mother of the back-breakers – a ruler, if good is done to him he is not appreciative, and if bad is done to him he does not forgive; and a neighbour, his eyes watch out for you and his heart rebels against you. If he sees good, he buries it and does not reveal it, and if he sees evil he reveals it and broadcasts it; and a wife, if present, your eyes are not delighted by her, and if she is absent, you are not reassured to her’’.[21]
20- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ حُسَيْنٍ الْخَلَّالِ عَنِ الْحَسَنِ بْنِ الْحُسَيْنِ الْأَنْصَارِيِّ عَنْ زُفَرَ بْنِ سُلَيْمَانَ عَنْ أَشْرَسَ الْخُرَاسَانِيِّ عَنْ أَيُّوبَ السِّجِسْتَانِيِّ عَنْ أَبِي قِلَابَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَسَرَّ مَا يُرْضِي اللَّهَ عَزَّ وَ جَلَّ أَظْهَرَ اللَّهُ لَهُ مَا يَسُرُّهُ وَ مَنْ أَسَرَّ مَا يُسْخِطُ اللَّهَ تَعَالَى أَظْهَرَ اللَّهُ تَعَالَى لَهُ مَا يَحْزُنُهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Husayn Al Khallal, from Al Hassan Bin Al-Husayn Al Ansary, from Zufer Bin Suleyman, from Ashras Al Khurasani, from Ayoub Al Sijistany, from Abu Qalabah who said,
‘Rasool-Allah-saww said: ‘One keeps secret what Satisfies Allah-azwj Mighty and Majestic, Allah‑azwj will Reveal for him what cheers him, and the one who keeps a secret what Annoys Allah-azwj the Exalted, Allah-azwj the Exalted will Reveal what grieves him.
وَ مَنْ كَسَبَ مَالًا مِنْ غَيْرِ حِلِّهِ أَفْقَرَهُ اللَّهُ عَزَّ وَ جَلَّ- وَ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ وَ مَنْ سَعَى فِي رِضْوَانِ اللَّهِ أَرْضَاهُ اللَّهُ وَ مَنْ أَذَلَّ مُؤْمِناً أَذَلَّهُ اللَّهُ
And the one who earns wealth from other than its Permissible means, Allah-azwj Mighty and Majestic will Impoverish him; and the one who humbles to Allah-azwj, Allah-azwj will Raise him; and the one who strives in Satisfaction of Allah-azwj, Allah-azwj will Satisfy him; and the one who humiliates a Momin, Allah-azwj will Humiliate him.
وَ مَنْ عَادَ مَرِيضاً فَإِنَّهُ يَخُوضُ فِي الرَّحْمَةِ وَ أَوْمَأَ رَسُولُ اللَّهِ ص إِلَى حَقْوَيْهِ فَإِذَا جَلَسَ عِنْدَ الْمَرِيضِ غَمَرَتْهُ الرَّحْمَةُ وَ مَنْ خَرَجَ مِنْ بَيْتِهِ يَطْلُبُ عِلْماً شَيَّعَهُ سَبْعُونَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ
And one who consoles a sick, he will wade in the Mercy’ – and Rasool-Allah-saww gestured to his-saww waist – ‘So when he sits by the sick, the Mercy immerses him; and the one who goes out from his house seeking knowledge, seventy thousand Angels escort him, seeking Forgiveness for him.
وَ مَنْ كَظَمَ غَيْظاً مَلَأَ اللَّهُ جَوْفَهُ إِيمَاناً وَ مَنْ أَعْرَضَ عَنْ مُحَرَّمٍ أَبْدَلَهُ اللَّهُ بِهِ عِبَادَةً تَسُرُّهُ وَ مَنْ عَفَا مِنْ مَظْلِمَةٍ أَبْدَلَهُ اللَّهُ بِهَا عِزّاً فِي الدُّنْيَا وَ الْآخِرَةِ وَ مَنْ بَنَى مَسْجِداً وَ لَوْ كَمَفْحَصِ قَطَاةٍ بَنَى اللَّهُ لَهُ بَيْتاً فِي الْجَنَّةِ-
And the one who swallows anger, Allah-azwj will Fill his interior with Eman; and the one who turns away from a Prohibition, Allah-azwj will Replace with it worship (which will) cheer him; and the one who pardons from an offence, Allah-azwj will Replace it with honour in the world and the Hereafter; and one who builds a Masjid, and even if it were to be like a palm’s width, Allah-azwj will Build a house for him in the Paradise.
وَ مَنْ أَعْتَقَ رَقَبَةً فَهِيَ فِدَاءٌ عَنِ النَّارِ كُلُّ عُضْوٍ مِنْهَا فِدَاءُ عُضْوٍ مِنْهُ- وَ مَنْ أَعْطَى دِرْهَماً فِي سَبِيلِ اللَّهِ كَتَبَ اللَّهُ لَهُ سَبْعَمِائَةِ حَسَنَةٍ وَ مَنْ أَمَاطَ عَنْ طَرِيقِ الْمُسْلِمِينَ مَا يُؤْذِيهِمْ كَتَبَ اللَّهُ لَهُ أَجْرَ قِرَاءَةِ أَرْبَعِمِائَةِ آيَةٍ كُلُّ حَرْفٍ مِنْهَا بِعَشْرِ حَسَنَاتٍ
And one who liberates a neck (liberates a slave), it is a ransom from the Fire, every limb from it is a ransom of a limb from him; and one who gives a Dirham in the Way of Allah-azwj, Allah‑azwj will Write seven hundred good deeds being for him; and the one who removes from the path of Muslims what harms them, Allah-azwj will Write for him Recompense of reciting four hundred Verses, each letter from it being with ten good deeds.
وَ مَنْ لَقِيَ عَشَرَةً مِنَ الْمُسْلِمِينَ فَسَلَّمَ عَلَيْهِمْ كَتَبَ اللَّهُ لَهُ عِتْقَ رَقَبَةٍ وَ مَنْ أَطْعَمَ مُؤْمِناً لُقْمَةً أَطْعَمَهُ اللَّهُ مِنْ ثِمَارِ الْجَنَّةِ وَ مَنْ سَقَاهُ شَرْبَةً مِنْ مَاءٍ سَقَاهُ اللَّهُ مِنَ الرَّحِيقِ الْمَخْتُومِ وَ مَنْ كَسَاهُ ثَوْباً كَسَاهُ اللَّهُ مِنَ الْإِسْتَبْرَقِ وَ الْحَرِيرِ وَ صَلَّى عَلَيْهِ الْمَلَائِكَةُ مَا بَقِيَ فِي ذَلِكَ الثَّوْبِ سِلْكٌ.
And one who meets ten from the Muslims, so he greets unto them, Allah-azwj will Write for him liberation of a neck; and one who feeds a morsel to a Momin, Allah-azwj will Feed him from the fruits of Paradise; and the one whom quenches him a drink of water, Allah-azwj will Quench him from the Sealed Nectar; and the one who clothes him a cloth, Allah-azwj will Clothe him from the brocade and silk, and the Angels will Send Salawaat upon him for as long as a thread remains in that cloth’’.[22]
21- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْمُظَفَّرِ بْنِ مُحَمَّدٍ الْبَلْخِيِّ عَنْ مُحَمَّدِ بْنِ هَمَّامٍ عَنْ حُمَيْدِ بْنِ زِيَادٍ عَنْ إِبْرَاهِيمَ بْنِ عُبَيْدِ بْنِ حَنَانٍ عَنِ الرَّبِيعِ بْنِ سَلْمَانَ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع عَنْ جَدِّهِ ع قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ اعْمَلْ بِفَرَائِضِ اللَّهِ تَكُنْ مِنْ أَتْقَى النَّاسِ وَ ارْضَ بِقِسْمِ اللَّهِ تَكُنْ مِنْ أَغْنَى النَّاسِ وَ كُفَّ عَنْ مَحَارِمِ اللَّهِ تَكُنْ أَوْرَعَ النَّاسِ وَ أَحْسِنْ مُجَاوَرَةَ مَنْ يُجَاوِرُكَ تَكُنْ مُؤْمِناً وَ أَحْسِنْ مُصَاحَبَةَ مَنْ صَاحَبَكَ تَكُنْ مُسْلِماً.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Al Muzaffer Bin Muhammad Al Balkhy, from Muhammad Bin Hammam, from Humeyd Bin Ziyad, from Ibrahim Bin Ubeyd Bin Hanan, from Al Rabie Bin Salman, from Al Sakuni,
‘From Al-Sadiq Ja’far Bin Muhammad-asws, from his-asws father-asws, from his-asws grandfather‑asws having said: ‘I-asws heard Rasool-Allah-saww saying: ‘Work with the Obligations of Allah-azwj, you will be most pious of the people; and be satisfied with the Apportionment of Allah-azwj, you will be richest of the people; and refrain from Prohibitions of Allah-azwj, you will be most devout of the people; and be of good neighbourliness with the one neighbouring you, you will be a Momin; and be a good companion with the one accompanying you, you will be a Muslim’’.[23]
22- ما، الأمالي للشيخ الطوسي الْمُفِيدُ عَنْ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ طَاهِرٍ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنِ الْحَسَنِ بْنِ مُوسَى عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الدُّنْيَا دُوَلٌ فَمَا كَانَ لَكَ مِنْهَا أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ عَلَيْكَ لَمْ تَدْفَعْهُ بِقُوَّتِكَ- وَ مَنِ انْقَطَعَ رَجَاهُ مِمَّا فَاتَ اسْتَرَاحَ بَدَنُهُ وَ مَنْ رَضِيَ بِمَا رَزَقَهُ اللَّهُ قَرَّتْ عَيْنُهُ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Muhammad Bin Muhammad Bin Tahir, from Ibn Uqdah, from Muhammad Bin Ismail Bin Ibrahim,
‘Son of Musa-asws Bin Ja’far-asws, from Al-Hassan son of Musa-asws, from his father-asws, from his grandfather-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The world is a state. Whatever were to be for you will come to you upon (despite) your weakness, and whatever were to be against you, you will not (be able to) repel is with your strength; and the one who cuts-off his hopes from what is lost, will rest his body; and the one who is satisfied with what Allah-azwj has Graced him, his eyes will be delighted’’.[24]
23- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْمَلِكِ عَنْ هَارُونَ بْنِ عِيسَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنِ الرِّضَا عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ الْبَاقِرِ ع عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ أَنَّ رَسُولَ اللَّهِ ص قَالَ فِي خُطْبَتِهِ إِنَّ أَحْسَنَ الْحَدِيثِ كِتَابُ اللَّهِ وَ خَيْرُ الْهَدْيِ هَدْيُ مُحَمَّدٍ ص وَ شَرُّ الْأُمُورِ مُحْدَثَاتُهَا وَ كُلُّ مُحْدَثَةٍ بِدْعَةٌ وَ كُلُّ بِدْعَةٍ ضَلَالَةٌ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Al Salt, from Ibn Uqdah, from Muhammad Bin Abdul Malik, from Haroun Bin Isa,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from Al-Reza-asws, from his-asws father-asws, from his-asws grandfather-asws, from Al-Baqir-asws, from Jabir Bin Abdullah-ra, ‘Rasool-Allah-saww said in his-saww sermon: ‘The most excellent Hadeeth is the Book of Allah-azwj, and best of the guidance is guidance of Muhammad-saww, and evilest of the matters is their innovated one, and every new matter is an innovation, and every innovation is a straying!’
وَ كَانَ إِذَا خَطَبَ قَالَ فِي خُطْبَتِهِ أَمَّا بَعْدُ فَإِذَا ذَكَرَ السَّاعَةَ اشْتَدَّ صَوْتُهُ وَ احْمَرَّتْ وَجْنَتَاهُ ثُمَّ يَقُولُ صَبَّحَتْكُمُ السَّاعَةُ أَوْ مَسَّتْكُمْ ثُمَّ يَقُولُ بُعِثْتُ أَنَا وَ السَّاعَةُ كَهَذِهِ مِنْ هَذِهِ وَ يُشِيرُ بِإِصْبَعَيْهِ.
And it was when he-saww addressed, he-saww said in his-saww sermon: ‘As for after’. When he-saww mentioned the Hour, his-saww voice intensified and his-saww cheeks reddened, then he-saww said: ‘The Hour could be in the morning or in the evening!’ Then he-saww said: ‘I-saww have been Sent and the Hour is like this from this’ – and he-saww indicated with his-as fingers’’.[25]
24- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ الْحَمَّامِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللَّهِ الْقَطَّانِ عَنْ يَعْقُوبَ بْنِ إِسْحَاقَ النَّحْوِيِّ عَنْ عَبْدِ السَّلَامِ بْنِ مُطَهَّرٍ عَنْ مُوسَى بْنِ خَلَفٍ عَنْ لَيْثِ بْنِ أَبِي سُلَيْمٍ عَنْ مُجَاهِدٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ وَ كَأَنَّكَ عابري [عَابِرُ] سَبِيلٍ وَ عُدَّ نَفْسَكَ فِي أَصْحَابِ الْقُبُورِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Al Hammany, from Ahmad Bin Muhammad Bin Ubeydullah Al Qattan, from Yaqoub Bin Is’haq Al Nahwy, from Abdul Salam Bin Mutahhar, from Musa Bin Khalaf, from Lays Bin Abu Suleym, from Muhahid, from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘Be in the world as if you are a stranger, and as if you are a travelling passenger, and count yourself among inhabitants of the graves’.
قَالَ قَالَ مُجَاهِدٌ وَ قَالَ لِي عَبْدُ اللَّهِ بْنُ عُمَرَ وَ أَنْتَ يَا عَبْدَ اللَّهِ إِذَا أَمْسَيْتَ فَلَا تُحَدِّثْ نَفْسَكَ أَنْ تُصْبِحَ وَ إِذَا أَصْبَحْتَ فَلَا تُحَدِّثْ نَفْسَكَ أَنْ تُمْسِيَ وَ خُذْ مِنْ حَيَاتِكَ لِمَوْتِكَ وَ مِنْ صِحَّتِكَ لِسُقْمِكَ فَإِنَّكَ لَا تَدْرِي مَا اسْمُكَ غَداً.
He (Lays) said, ‘Mujahid (the narrator) said, ‘Abdullah Bin Umar said to me, ‘(Rasool-Allah-saww said): ‘And you Abdullah, when it is evening, do not discuss yourself that you will come to the morning, and when it is morning, do not discuss yourself that you will come to the evening. Take from your life for your death, and from your health for your sickness, for you don’t know what your name will be tomorrow’’.[26]
25- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ عُبَيْدِ اللَّهِ بْنِ سَابُورَ عَنْ أَيُّوبَ بْنِ مُحَمَّدٍ الرَّقِّيِّ عَنْ سَلَّامِ بْنِ رَزِينٍ عَنْ إِسْرَائِيلَ بْنِ يُونُسَ الْكُوفِيِّ عَنْ جَدِّهِ أَبِي إِسْحَاقَ عَنْ حَارِثٍ الْهَمْدَانِيِّ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ: الْأَنْبِيَاءُ قَادَةٌ وَ الْفُقَهَاءُ سَادَةٌ وَ مُجَالَسَتُهُمْ زِيَادَةٌ وَ أَنْتُمْ فِي مَمَرِّ اللَّيْلِ وَ النَّهَارِ فِي آجَالٍ مَنْقُوصَةٍ وَ أَعْمَالٍ مَحْفُوظَةٍ وَ الْمَوْتُ يَأْتِيكُمْ بَغْتَةً فَمَنْ يَزْرَعْ خَيْراً يَحْصُدْ غِبْطَةً وَ مَنْ يَزْرَعْ شَرّاً يَحْصُدْ نَدَامَةً.
(The book) ‘Al Amali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Ahmad Bin Ubeydullah Bin Sabour, from Ayoub Bin Muhammad Al Raqqy, from Sallam Bin Razeyn, from Israeil Bin Yunus Al Kufi, from his grandfather Abu Is’haq, from Haris Al Hamdany,
‘From Ali-asws, from the Prophet-saww having said: ‘The Prophets-saww are guides, and the jurists are chiefs, and sitting with them is an increase (in knowledge), and you are in reduction of terms by the passing of the night and the day, and the deeds are being preserved, and the death will come to you suddenly. The one who plants good will harvest happiness, and the one who plants evil will harvest regret’’.[27]
26- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ الرَّزَّازِ عَنْ جَدِّهِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ الْفُضَيْلِ الصَّيْرَفِيِّ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ ص يَا رَسُولَ اللَّهِ عَلِّمْنِي عَمَلًا صَالِحاً لَا يُحَالُ بَيْنَهُ وَ بَيْنَ الْجَنَّةِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Muhammad Bin Ja’far Al Razzaz, from his grandfather Muhammad Bin Isa, from Muhammad Bin Al Fuzeyl Al Sayrafi,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘A man said to the Prophet-saww, ‘O Rasool-Allah-saww! Teach me a righteous deed, there will be no barrier between it and the Paradise’.
قَالَ لَا تَغْضَبْ وَ لَا تَسْأَلْ شَيْئاً وَ ارْضَ لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ
He-saww said: ‘Neither get angry, nor ask (beg) for anything, and be satisfied for the people what you are satisfied for yourself’.
فَقَالَ يَا رَسُولَ اللَّهِ زِدْنِي
He said, ‘O Rasool-Allah-saww, Increase for me!’
قَالَ إِذَا صَلَّيْتَ الْعَصْرَ فَاسْتَغْفِرِ اللَّهَ سَبْعاً وَ سَبْعِينَ مَرَّةً تَحُطُّ عَنْكَ عَمَلَ سَبْعٍ وَ سَبْعِينَ سَيِّئَةً
He-saww said: ‘When you have prayed Al-Asr Salat, seek Forgiveness of Allah-azwj seventy-seven times, seventy-seven evil deeds will be dropped off from you’.
قَالَ مَا لِي سَبْعٌ وَ سَبْعُونَ سَيِّئَةً
He said, ‘There are not seventy-seven evil deeds for me’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص فَاجْعَلْهَا لَكَ وَ لِأَبِيكَ
Rasool-Allah-saww said to him: ‘Make it to be for you and your father’.
قَالَ مَا لِي وَ لِأَبِي سَبْعٌ وَ سَبْعُونَ سَيِّئَةً
He said, ‘There are no seventy-seven evil deeds for me and for my father’.
فَقَالَ لَهُ رَسُولُ اللَّهِ ص اجْعَلْهَا لَكَ وَ لِأَبِيكَ وَ لِأُمِّكَ
Rasool-Allah-saww said to him: ‘Make it to be for you, and for your father and your mother’.
قَالَ يَا رَسُولَ اللَّهِ مَا لِي وَ لِأَبِي وَ أُمِّي سَبْعٌ وَ سَبْعُونَ سَيِّئَةً
He said, ‘O Rasool-Allah-saww! There are no seventy-seven evil deeds for me, and for my father, and for my mother’.
قَالَ اجْعَلْهَا لَكَ وَ لِأَبِيكَ وَ أُمِّكَ وَ لِقَرَابَتِكَ.
He-saww said: ‘Make it for you, and for your father and your mother, and for your relatives’’.[28]
27- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ سَهْلٍ الْعَاقُولِيِّ عَنْ مُوسَى بْنِ عُمَرَ بْنِ يَزِيدَ عَنْ مُعَمَّرِ بْنِ خَلَّادٍ عَنِ الرِّضَا عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: جَاءَ أَبُو أَيُّوبَ خَالِدُ بْنُ زَيْدٍ إِلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي وَ أَقْلِلْ لَعَلِّي أَنْ أَحْفَظَ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Al Hassan Bin Ali Bin Sahl Al Aqouly, from Musa Bin Umar Bin Yazeed, from Muammar Bin Khallad,
‘From Al-Reza-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws having said: ‘Abu Ayoub Khalid Bin Zayd came to Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww, advise me, and be brief so I can memorise’.
قَالَ أُوصِيكَ بِخَمْسٍ بِالْيَأْسِ عَمَّا فِي أَيْدِي النَّاسِ فَإِنَّهُ الْغِنَى وَ إِيَّاكَ وَ الطَّمَعَ فَإِنَّهُ الْفَقْرُ الْحَاضِرُ وَ صَلِّ صَلَاةَ مُوَدِّعٍ وَ إِيَّاكَ وَ مَا تَعْتَذِرُ مِنْهُ وَ أَحِبَّ لِأَخِيكَ مَا تُحِبُّ لِنَفْسِكَ.
He-saww said: ‘I advise you with five – with despairing from what is in the hands of the people, for it is the riches; and beware of the greed, for it is the poverty; and pray the farewell Salat (as if it is your last); and beware of what you have to apologise for; and love for your brother what you love for yourself’’.[29]
28- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنِ النُّعْمَانِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ شُعْبَةَ عَنْ حَفْصِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ عَنِ الْبَاقِرِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص مَنْ كَثُرَ هَمُّهُ سَقِمَ بَدَنُهُ وَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ وَ مَنْ لَاحَى الرِّجَالَ سَقَطَتْ مُرُوَّتُهُ وَ ذَهَبَتْ كَرَامَتُهُ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Al Numan Bin Ahmad, from Muhammad Bin Shuba, from Hafs Bin Umar, from Abdullah Bin Muhammad Bin Umar,
‘Son of Ali-asws Bin Abu Talib-asws, from Al-Baqir-asws, from his-asws forefathers-asws, from Amir Al-Momineen-asws who said, ‘I-asws heard Rasool-Allah-saww: ‘One whose worries are a lot his body will be sick; and one whose manners are bad will agonise his soul; and one who disputes with the men, his manliness will fall and his honour will be gone’.
ثُمَّ قَالَ رَسُولُ اللَّهِ ص لَمْ يَزَلْ جَبْرَئِيلُ ع يَنْهَانِي عَنْ مُلَاحَاةِ الرِّجَالِ كَمَا يَنْهَانِي عَنْ شُرْبِ الْخَمْرِ وَ عِبَادَةِ أَوْثَانٍ.
Then Rasool-Allah-saww said: ‘Jibraeel-as did not cease to forbid me-saww from disputing with the men just as he-as forbade me-saww from drinking the wine and worshipping the idols’’.[30]
29- ل، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْبَرْقِيِّ عَنْ بَكْرِ بْنِ صَالِحٍ عَنِ الْحَسَنِ بْنِ فَضَّالٍ عَنْ عَبْدِ اللَّهِ بْنِ إِبْرَاهِيمَ عَنِ الْحُسَيْنِ بْنِ زَيْدٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ أَسْرَعَ الْخَيْرِ ثَوَاباً الْبِرُّ وَ إِنَّ أَسْرَعَ الشَّرِّ عِقَاباً الْبَغْيُ وَ كَفَى بِالْمَرْءِ عَيْباً أَنْ يَنْظُرَ مِنَ النَّاسِ إِلَى مَا يَعْمَى عَنْهُ مِنْ نَفْسِهِ وَ يُعَيِّرَ النَّاسَ بِمَا لَا يَسْتَطِيعُ تَرْكَهُ وَ يُؤْذِيَ جَلِيسَهُ بِمَا لَا يَعْنِيهِ.
(The book) ‘Al Khisaal’ – from Al Attar, from his father, from Sa’ad, from Al Barqy, from Bakr Bin Salih, from Al Hassan Bin Fazzal, from Abdullah Bin Ibrahim, from Al-Husayn Bin Zayd, from his father,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws having said: ‘Rasool-Allah-saww said: ‘The quickest of the good in Rewards is the righteous act, and the quickest of the evil in Punishment is the immorality; and it suffices with the person as a fault that looks from the people to what he is blind from himself, and he faults the people with what he has not capability of leaving it, and he bothers his gatherers with what does not concern him’’.[31]
30- مع، معاني الأخبار عَنِ الْوَرَّاقِ عَنْ سَعِيدٍ عَنْ إِبْرَاهِيمَ بْنِ مَعْرُوفٍ 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 الصَّادِقِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَحَبَّ أَنْ يَكُونَ أَكْرَمَ النَّاسِ فَلْيَتَّقِ اللَّهَ عَزَّ وَ جَلَّ وَ مَنْ أَحَبَّ أَنْ يَكُونَ أَتْقَى النَّاسِ فَلْيَتَوَكَّلْ عَلَى اللَّهِ وَ مَنْ أَحَبَّ أَنْ يَكُونَ أَغْنَى النَّاسِ فَلْيَكُنْ بِمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ
(The book) ‘Ma’any Al Akhbar’ – from Al Warraq, from Saeed, from Ibrahim Bin Marouf, 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 Al-Sadiq-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘One who loves to be most honourable of the people, let him fear Allah-azwj Mighty and Majestic; and the one who loves to be most pious of the people, let him rely upon Allah-azwj; and the one who loves to be richest of the people, let him become more trusting with what is in the Presence of Allah-azwj Mighty and Majestic than what is in his own hands’.
ثُمَّ قَالَ ع أَ لَا أُنَبِّئُكُمْ بِشَرِّ النَّاسِ
Then he-saww said: ‘Shall I-saww inform you with the evil people?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ أَبْغَضَ النَّاسَ وَ أَبْغَضَهُ النَّاسُ-
He-saww said: ‘One who hates the people and the people hate him’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ هَذَا
Then he-saww said: ‘Shall I-saww inform you 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 does not overlook a stumble, nor accept an apology, nor forgives a sin’.
قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ هَذَا
He-saww said: ‘Shall I-saww inform you with one eviler than this?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘O Rasool-Allah-saww!’
قَالَ الَّذِي لَا يُؤْمَنُ شَرُّهُ وَ لَا يُرْجَى خَيْرُهُ
He-saww said: ‘The one whose evil is not safe from, nor is his good hoped for.
وَ إِنَّ عِيسَى ابْنَ مَرْيَمَ ع قَامَ فِي بَنِي إِسْرَائِيلَ فَقَالَ يَا بَنِي إِسْرَائِيلَ لَا تُحَدِّثُوا بِالْحِكْمَةِ الْجُهَّالَ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ وَ لَا تُعِينُوا الظَّالِمَ عَلَى ظُلْمِهِ فَيَبْطُلَ فَضْلُكُمْ
And Isa-as Ibn Maryam-as stood among the children of Israel. He-as said: ‘O children of Israel! Do not narrate the wisdom to the ignoramuses, for you will be unjust to it, nor prevent is from its deserving ones, so you will be unjust to them, not assist the oppressor upon his injustice for you will invalidate your merits.
الْأُمُورُ ثَلَاثَةٌ أَمْرٌ تَبَيَّنَ لَكَ رُشْدُهُ فَاتَّبِعْهُ وَ أَمْرٌ تَبَيَّنَ لَكَ غَيُّهُ فَاجْتَنِبْهُ وَ أَمْرٌ اخْتُلِفَ فِيهِ فَرُدَّهُ إِلَى اللَّهِ عَزَّ وَ جَلَّ.
The matters are three – a matter it’s guidance is clear to you, so follow it; and a matter its error is clear to you, so shun it; and a matter there is differing in it, so refer it to Allah-azwj Mighty and Majestic’’.[32]
31- مع، معاني الأخبار عَنِ ابْنِ الْوَلِيدِ عَنِ ابْنِ أَبَانٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانٍ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع وُجِدَ فِي ذُؤَابَةِ سَيْفِ رَسُولِ اللَّهِ ص صَحِيفَةٌ فَإِذَا فِيهَا مَكْتُوبٌ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ إِنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ يَوْمَ الْقِيَامَةِ مَنْ قَتَلَ غَيْرَ قَاتِلِهِ وَ مَنْ ضَرَبَ غَيْرَ ضَارِبِهِ وَ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ فَهُوَ كَافِرٌ بِمَا أَنْزَلَ اللَّهُ تَعَالَى عَلَى مُحَمَّدٍ ص وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً لَمْ يَقْبَلِ اللَّهُ تَعَالَى مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفاً وَ لَا عَدْلًا
(The book) ‘Ma’any Al Akhbar’ – from Ibn Al Waleed, from Ibn Aban, from Al-Husayn Bin Saeed, from Fazalat, from Aban, from Is’haq Bin Ibrahim who said,
‘Abu Abdullah-asws said: ‘A note was found in the sheath of the sword of Rasool-Allah-saww. In it was written: ‘In the Name of Allah-azwj the Beneficent, the Merciful! The most transgressing of the people upon Allah-azwj on the Day of Qiyamah is the one who killed other than his killer, and the one who beat other than his beater; and the one who attributes to other than his master, he is a Kafir with what Allah-azwj the Exalted has Revealed unto Muhammad-saww, and one who innovates an innovation, or shelters an innovator, Allah-azwj will not Accept from him on the Day of Qiyamah, neither any repentance nor ransom’.
قَالَ ثُمَّ قَالَ تَدْرِي مَا يَعْنِي بِقَوْلِهِ مَنْ تَوَلَّى غَيْرَ مَوَالِيهِ
He (the narrator) said, ‘Then he-asws said: ‘Do you know what is the meaning of his-saww words: ‘One who attributes to other than his master’?’
قُلْتُ مَا يَعْنِي بِهِ
I said, ‘What did he-saww mean by it?’
قَالَ يَعْنِي أَهْلَ الدِّينِ.
He-saww said: ‘Meaning the religious people’’.[33]
و الصرف التوبة في قول أبي جعفر ع و العدل الفداء في قول أبي عبد الله ع.
Note: And the (word) ‘Al Sarf’ is the repentance in the words of Abu Ja’far-asws, and ‘Al-Adl’ is the ransom in the words of Abu Abdullah-asws.
32- ف، تحف العقول قَالَ النَّبِيُّ ص مَا لِي أَرَى حُبَّ الدُّنْيَا قَدْ غَلَبَ عَلَى كَثِيرٍ مِنَ النَّاسِ حَتَّى كَأَنَّ الْمَوْتَ فِي هَذَا الدُّنْيَا عَلَى غَيْرِهِمْ كُتِبَ وَ كَأَنَّ الْحَقَّ فِي هَذِهِ الدُّنْيَا عَلَى غَيْرِهِمْ وَجَبَ وَ حَتَّى كَأَنَّ مَا يَسْمَعُونَ مِنْ خَبَرِ الْأَمْوَاتِ قَبْلَهُمْ عِنْدَهُمْ كَسَبِيلِ قَوْمٍ سَفْرٍ عَمَّا قَلِيلٍ إِلَيْهِمْ رَاجِعُونَ
(The book) ‘Tuhaf Al Uqoul’ –
‘The Prophet-saww said: ‘What is the matter I-saww see love of the world to have overcome upon most of the people to the extent that it is as if the death in this world has been written upon others, and it is as if the truth in this world is obligated upon others, and to the extent it is as if what they have heard from the news of the deceased before them, in their view is like the way of a group travelling and will be returning to them shortly!
تُبَوِّءُونَهُمْ أَجْدَاثَهُمْ وَ تَأْكُلُونَ تُرَاثَهُمْ وَ أَنْتُمْ مُخَلَّدُونَ بَعْدَهُمْ هَيْهَاتَ هَيْهَاتَ أَ مَا يَتَّعِظُ آخِرُهُمْ بِأَوَّلِهِمْ لَقَدْ جَهِلُوا وَ نَسُوا كُلَّ مَوْعِظَةٍ فِي كِتَابِ اللَّهِ وَ أَمِنُوا شَرَّ كُلِّ عَاقِبَةِ سَوْءٍ وَ لَمْ يَخَافُوا نُزُولَ فَادِحَةٍ وَ لَا بَوَائِقَ كُلِّ حَادِثَةٍ
Their abodes are their graves, and their inheritances are being eaten, and you will be living eternally after them? Far be it! Far be it! Are their latter ones not being preached by their former ones? They are ignoring and have forgotten every preaching in the Book of Allah-azwj, and they are feeling safe from the evil of every evil end-result, and they are not fearing the descent of misfortune, and not every incident is disastrous.
طُوبَى لِمَنْ شَغَلَهُ خَوْفُ اللَّهِ عَنْ خَوْفِ النَّاسِ
Beatitude is for one whom the fear of Allah-azwj pre-occupies him from fearing the people!
طُوبَى لِمَنْ طَابَ كَسْبُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ عَلَانِيَتُهُ وَ اسْتَقَامَتْ خَلِيقَتُهُ
Beatitude is for the one whose earnings are good, and his secrets are righteous, and his announcements are excellent, and his conduct is straight!
طُوبَى لِمَنْ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ قَوْلِهِ
Beatitude is for one who spends the surplus of his wealth and withholds the surplus of his words!
طُوبَى لِمَنْ مَنَعَهُ عَيْبُهُ عَنْ عُيُوبِ الْمُؤْمِنِينَ مِنْ إِخْوَانِهِ
Beatitude is for one whose own faults prevent him from faulting the Momineen from his brothers!
طُوبَى لِمَنْ تَوَاضَعَ لِلَّهِ عَزَّ ذِكْرُهُ وَ زَهِدَ فِيمَا أُحِلَّ لَهُ مِنْ غَيْرِ رَغْبَةٍ عَنْ سُنَّتِي وَ رَفَضَ زَهْرَةَ الدُّنْيَا مِنْ غَيْرِ تَحَوُّلٍ عَنْ سُنَّتِي وَ اتَّبَعَ الْأَخْيَارَ مِنْ عِتْرَتِي مِنْ بَعْدِي وَ خَالَطَ أَهْلَ الْفِقْهِ وَ الْحِكْمَةِ وَ رَحِمَ أَهْلَ الْمَسْكَنَةِ
Beatitude is for one who humbles to Allah-azwj, Mighty is His-azwj Mention, and is ascetic regarding what is Permissible for him from without turning away from my-saww Sunnah, and he rejects blossoms of the world from without transferring away from my-saww Sunnah, and he follows the good people from my-saww family from after me-saww, and he mingles with the people of understanding, and mercies the poor people!
طُوبَى لِمَنِ اكْتَسَبَ مِنَ الْمُؤْمِنِينَ مَالًا مِنْ غَيْرِ معصيته [مَعْصِيَةٍ] وَ أَنْفَقَهُ فِي غَيْرِ مَعْصِيَةٍ وَ عَادَ بِهِ عَلَى أَهْلِ الْمَسْكَنَةِ وَ جَانَبَ أَهْلَ الْخُيَلَاءِ وَ التَّفَاخُرِ وَ الرَّغْبَةِ فِي الدُّنْيَا الْمُبْتَدِعِينَ خِلَافَ سُنَّتِي الْعَامِلِينَ بِغَيْرِ سِيرَتِي
Beatitude is for one who earns wealth from the Momineen from without disobeying Him-azwj and spends it in other than disobedience, and assists by it the poor people, and shuns the people of pomp, and the pride, and the desire regarding the world, the ones innovating opposing my-saww Sunnah, the ones working without other than my-saww conduct!
طُوبَى لِمَنْ حَسُنَ مَعَ النَّاسِ خُلُقُهُ وَ بَذَلَ لَهُمْ مَعُونَتَهُ وَ عَدَلَ عَنْهُمْ شَرَّهُ.
Beatitude is for one whose manners with the people are good, and be expends his provisions for them, and turns away his evil from them’’.[34]
33- ف، تحف العقول وَصِيَّتُهُ ص لِمُعَاذِ بْنِ جَبَلٍ لَمَّا بَعَثَهُ إِلَى الْيَمَنِ يَا مُعَاذُ عَلِّمْهُمْ كِتَابَ اللَّهِ وَ أَحْسِنْ أَدَبَهُمْ عَلَى الْأَخْلَاقِ الصَّالِحَةِ وَ أَنْزِلِ النَّاسَ مَنَازِلَهُمْ خَيْرَهُمْ وَ شَرَّهُمْ وَ أَنْفِذْ فِيهِمْ أَمْرَ اللَّهِ وَ لَا تُحَاشِ فِي أَمْرِهِ وَ لَا مَالِهِ أَحَداً فَإِنَّهَا لَيْسَتْ بِوَلَايَتِكَ وَ لَا مَالِكَ
(The book) ‘Tuhaf Al Uqoul’ –
‘His-saww advice to Muaz Bin Jabal when he-saww sent him to Al-Yemen: ‘O Muaz! Teach them the Book of Allah-azwj, and improve their education upon the righteous manners, and status the people at their status, their good ones and their evil ones, and implement among them the Commands of Allah-azwj and do not avoid anyone regarding His-azwj nor His-azwj wealth, for it is neither your governance nor your wealth.
وَ أَدِّ إِلَيْهِمُ الْأَمَانَةَ فِي كُلِّ قَلِيلٍ وَ كَثِيرٍ وَ عَلَيْكَ بِالرِّفْقِ وَ الْعَفْوِ فِي غَيْرِ تَرْكٍ لِلْحَقِّ- يَقُولُ الْجَاهِلُ قَدْ تَرَكْتُ مِنْ حَقِّ اللَّهِ
And fulfil to them the entrustment regarding every little and more, and upon you is being with the kindness and the pardoning without neglecting the truth (lest) the ignorant says, ‘You have neglected from the right of Allah-azwj’.
وَ اعْتَذِرْ إِلَى أَهْلِ عَمَلِكَ مِنْ كُلِّ أَمْرٍ خَشِيتَ أَنْ يَقَعَ إِلَيْكَ مِنْهُ عَيْبٌ حَتَّى يَعْذِرُوكَ وَ أَمِتْ أَمْرَ الْجَاهِلِيَّةِ إِلَّا مَا سَنَّهُ الْإِسْلَامُ وَ أَظْهِرْ أَمْرَ الْإِسْلَامِ كُلَّهُ صَغِيرَهُ وَ كَبِيرَهُ
And apologise to your office bearers from every matter you fear that a fault might fall to you from him until they apologise to you, and kill of the matters of the pre-Islamic period except what Al-Islam has conducted, and reveal the matters of Al-Islam, all of it, its minor and its major.
وَ لْيَكُنْ أَكْثَرُ هَمِّكَ الصَّلَاةَ فَإِنَّهَا رَأْسُ الْإِسْلَامِ بَعْدَ الْإِقْرَارِ بِالدِّينِ وَ ذَكِّرِ النَّاسَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ وَ اتَّبِعِ الْمَوْعِظَةَ فَإِنَّهُ أَقْوَى لَهُمْ عَلَى الْعَمَلِ بِمَا يُحِبُّ اللَّهُ ثُمَّ بُثَّ فِيهِمُ الْمُعَلِّمِينَ وَ اعْبُدِ اللَّهَ الَّذِي إِلَيْهِ تَرْجِعُ وَ لَا تَخَفْ فِي اللَّهِ لَوْمَةَ لَائِمٍ
And let most of your concern be the Salat, for it is head of Al-Islam after the acknowledgment with the religion, and remind the people of Allah-azwj and the Last Day, and follow the preaching for it is more strengthening for them upon the deed with what Allah-azwj Loves, then send the teachers among them, and worship Allah-azwj Whom you will be returning to, and do not fear a blame of any blamer for the Sake of Allah-azwj.
وَ أُوصِيكَ بِتَقْوَى اللَّهِ وَ صِدْقِ الْحَدِيثِ وَ الْوَفَاءِ بِالْعَهْدِ وَ أَدَاءِ الْأَمَانَةِ وَ تَرْكِ الْخِيَانَةِ وَ لِينِ الْكَلَامِ وَ بَذْلِ السَّلَامِ وَ حِفْظِ الْجَارِ وَ رَحْمَةِ الْيَتِيمِ وَ حُسْنِ الْعَمَلِ وَ قَصْرِ الْأَمَلِ وَ حُبِّ الْآخِرَةِ وَ الْجَزَعِ مِنَ الْحِسَابِ وَ لُزُومِ الْإِيمَانِ وَ الْفِقْهِ فِي الْقُرْآنِ وَ كَظْمِ الْغَيْظِ وَ خَفْضِ الْجَنَاحِ-
And I-saww advise you with fearing Allah-azwj, and the truthful narration, and the loyalty with the pact, and fulfilling the entrustment, and neglecting the betrayal, and soft speech, and exert (initiate) the greetings, and protect the neighbour, and be merciful to the orphan, and improve the deeds, and shorten the hopes, and love the Hereafter, and be alarmed from the Reckoning, and necessitate the Eman and the understanding in the Quran, and swallow the anger, and lower the wings (be humble).
وَ إِيَّاكَ أَنْ تَشْتِمَ مُسْلِماً أَوْ تُطِيعَ آثِماً أَوْ تَعْصِيَ إِمَاماً عَادِلًا أَوْ تُكَذِّبَ صَادِقاً أَوْ تُصَدِّقَ كَاذِباً وَ اذْكُرْ رَبَّكَ عِنْدَ كُلِّ شَجَرٍ وَ حَجَرٍ وَ أَحْدِثْ لِكُلِّ ذَنْبٍ تَوْبَةً السِّرَّ بِالسِّرِّ وَ الْعَلَانِيَةَ بِالْعَلَانِيَةِ
And beware of insulting a Muslim, or obeying a sinner, or disobeying a just Imam-asws, or belying a truthful; and remember your Lord-azwj at every tree and rock, and renew the repentance for every sin, the secret with the secret, and the open with the open.
يَا مُعَاذُ لَوْ لَا أَنَّنِي أَرَى أَلَّا نَلْتَقِيَ إِلَى يَوْمِ الْقِيَامَةِ لَقَصَّرْتُ فِي الْوَصِيَّةِ وَ لَكِنَّنِي أَرَى أَنْ لَا نَلْتَقِيَ أَبَداً ثُمَّ اعْلَمْ يَا مُعَاذُ أَنَّ أَحَبَّكُمْ إِلَيَّ مَنْ يَلْقَانِي عَلَى مِثْلِ الْحَالِ الَّتِي فَارَقَنِي عَلَيْهَا.
O Muaz! Had I-saww not viewed that we shall not be meeting up to the Day of Qiyamah, I-saww would have shortened in the advice, but I-saww were to view that we shall not be meeting, ever! Then know, O Muaz, that the most beloved of you to me-saww is the one who will meet me upon similar state which he had separated from me-saww upon’’.[35]
34- ف، تحف العقول مِنْ كَلَامِهِ ص إِنَّ لِكُلِّ شَيْءٍ شَرَفاً وَ إِنَّ شَرَفَ الْمَجَالِسِ مَا اسْتُقْبِلَ بِهِ الْقِبْلَةُ مَنْ أَحَبَّ أَنْ يَكُونَ أَعَزَّ النَّاسِ فَلْيَتَّقِ اللَّهَ وَ مَنْ أَحَبَّ أَنْ يَكُونَ أَقْوَى النَّاسِ فَلْيَتَوَكَّلْ عَلَى اللَّهِ وَ مَنْ أَحَبَّ أَنْ يَكُونَ أَغْنَى النَّاسِ فَلْيَكُنْ بِمَا فِي يَدِ اللَّهِ أَوْثَقَ مِنْهُ بِمَا فِي يَدِهِ
(The book) ‘Tuhaf Al Uqoul’ –
‘From a speech of his-saww: ‘For all things there is a nobility, and nobility of the sittings is what the Qiblah is faced with. One who loved to be most honourable of the people, let him fear Allah-azwj; and one who loves to be strongest of the people, let him rely upon Allah-azwj; and one who loves to be richest of the people, let him be more trusting with what is in the Hand of Allah-azwj than what is in his own hands’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشِرَارِ النَّاسِ
Then he-saww said: ‘Shall I-saww inform you all with the evil people?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ نَزَلَ وَحْدَهُ وَ مَنَعَ رِفْدَهُ وَ جَلَدَ عَبْدَهُ
He-saww said: ‘One who descends along, and prevents his ride, and whips his slave’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكَ-
Then he-saww said: ‘Shall I-saww inform you with one eviler than that?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ لَا يُرْجَى خَيْرُهُ وَ لَا يُؤْمَنُ شَرُّهُ
He-saww said: ‘One whose good is not hoped for nor is there safety from his evil’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكَ
Then he-saww said: ‘Shall I-saww inform you all with one eviler than that?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ لَا يُقِيلُ عَثْرَةً وَ لَا يَقْبَلُ مَعْذِرَةً
He-saww said: ‘One who neither overlooks a stumble, nor accepts an apology’.
ثُمَّ قَالَ أَ لَا أُنَبِّئُكُمْ بِشَرٍّ مِنْ ذَلِكَ
Then he-saww said: ‘Shall I-saww inform you with one who is eviler than that?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ مَنْ يُبْغِضُ النَّاسَ وَ يُبْغِضُونَهُ
He-saww said: ‘One who hates the people and they hate him.
إِنَّ عِيسَى ع قَامَ خَطِيباً فِي بَنِي إِسْرَائِيلَ فَقَالَ يَا بَنِي إِسْرَائِيلَ- لَا تَكَلَّمُوا بِالْحِكْمَةِ عِنْدَ الْجُهَّالِ فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ وَ لَا تَظْلِمُوا وَ لَا تُكَافِئُوا ظَالِماً فَيَبْطُلَ فَضْلُكُمْ
Isa-as had stood addressing among the children of Israel. He-as said: ‘O children of Israel. He-as said: ‘O children of Israel! Do not speak with the wisdom in the presence of the ignoramuses, for you will be unjust to it, nor prevent it from its deserving ones, for you will be unjust to them, not be unjust, nor suffice an oppressor, for your merits will be nullified!
يَا بَنِي إِسْرَائِيلَ الْأُمُورُ ثَلَاثَةٌ أَمْرٌ بَيِّنٌ رُشْدُهُ فَاتَّبِعُوهُ وَ أَمْرٌ بَيِّنٌ غَيُّهُ فَاجْتَنِبُوهُ وَ أَمْرٌ اخْتُلِفَ فِيهِ فَرُدُّوهُ إِلَى اللَّهِ-
O children of Israel! The matters are three – a matter its guidance is clear, so follow it, and a matter its error is clear, so shun it, and a matter there is differing in it, so refer it to Allah-azwj.
أَيُّهَا النَّاسُ إِنَّ لَكُمْ مَعَالِمَ فَانْتَهُوا إِلَى مَعَالِمِكُمْ وَ إِنَّ لَكُمْ نِهَايَةً فَانْتَهُوا إِلَى نِهَايَتِكُمْ- إِنَّ الْمُؤْمِنَ بَيْنَ مَخَافَتَيْنِ أَجَلٌ قَدْ مَضَى لَا يَدْرِي مَا اللَّهُ صَانِعٌ فِيهِ وَ بَيْنَ أَجَلٍ قَدْ بَقِيَ لَا يَدْرِي مَا اللَّهُ قَاضٍ فِيهِ
O you people! There is a teacher for you all, so end up to your teacher, and there is an end for you, therefore end up to your end. The Momin is between two fears – a term which has passed, he does not know what Allah-azwj will Do regarding it, and a term which is remaining, he does not know what Allah-azwj will Decree regarding it.
فَلْيَأْخُذِ الْعَبْدُ لِنَفْسِهِ مِنْ نَفْسِهِ وَ مِنْ دُنْيَاهُ لِآخِرَتِهِ وَ مِنَ الشَّيْبَةِ قَبْلَ الْكِبَرِ وَ مِنَ الْحَيَاةِ قَبْلَ الْمَوْتِ
Let the servant take for himself from himself, and from his world for his Hereafter, and from his youth before the old age, and from the life before the death.
وَ الَّذِي نَفْسِي بِيَدِهِ مَا بَعْدَ الْمَوْتِ مِنْ مُسْتَعْتَبٍ وَ مَا بَعْدَ الدُّنْيَا دَارٌ إِلَّا الْجَنَّةُ وَ النَّارُ.
By the One-azwj in Whose Hand is my-saww soul! There is no reprimand after the death, and there is no house after the world except the Paradise and the Fire’’.[36]
35- سن، المحاسن عَنْ أَبِيهِ عَنْ يُونُسَ عَنْ عَمْرِو بْنِ جُمَيْعٍ رَفَعَهُ قَالَ قَالَ سَلْمَانُ الْفَارِسِيُّ ره أَوْصَانِي خَلِيلِي بِسَبْعَةِ خِصَالٍ لَا أَدَعُهُنَّ عَلَى كُلِّ حَالٍ أَوْصَانِي أَنْ أَنْظُرَ إِلَى مَنْ هُوَ دُونِي وَ لَا أَنْظُرَ إِلَى مَنْ هُوَ فَوْقِي وَ أَنْ أُحِبَّ الْفُقَرَاءَ وَ أَدْنُوَ مِنْهُمْ وَ أَنْ أَقُولَ الْحَقَّ وَ إِنْ كَانَ مُرّاً
(The book) ‘Al Mahasin’ – from his father, from Yunus, from Amro Bin Jumie, raising it, said,
‘Salman Al-Farsi-ra said, ‘My-ra friend-saww advised me-ra with seven traits. I-ra will not leave these in any situation. He-saww advised me-ra that I-ra should look at the one who is below me-ra and not to look at the one who is above me-ra; and I-ra should love the poor and be near to them; and I-ra should speak the truth and even if were to be bitter.
وَ أَنْ أَصِلَ رَحِمِي وَ إِنْ كَانَتْ مُدْبِرَةً وَ لَا أَسْأَلَ النَّاسَ شَيْئاً وَ أَوْصَانِي أَنْ أُكْثِرَ مِنْ قَوْلِ- لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ فَإِنَّهَا كَنْزٌ مِنْ كُنُوزِ الْجَنَّةِ.
And I-ra should connect my-ra kinship and even if they have turned their backs; and I-ra should not beg the people for anything. And he-saww advised me-ra that I-ra should frequent from the words: ‘There is neither any might nor strength except with Allah-azwj, the Exalted, the Magnificent’, for it is a treasure from the treasures of Paradise’’.[37]
36- سن، المحاسن عَنْ أَبِيهِ عَنِ الْقَاسِمِ عَنْ جَدِّهِ عَنِ الثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ ع قَالَ: أَتَى رَسُولَ اللَّهِ ص رَجُلٌ فَقَالَ عَلِّمْنِي يَا رَسُولَ اللَّهِ
(The book) ‘Al Mahasin’ – from his father, from Al Qasim, from his grandfather, from Al Sumali,
‘From Abu Ja’far-asws having said: ‘A man came to Rasool-Allah-saww. He said, ‘Teach me, O Rasool-Allah-saww!’
فَقَالَ عَلَيْكَ بِالْيَأْسِ عَمَّا فِي أَيْدِي النَّاسِ فَإِنَّهُ الْغِنَى الْحَاضِرُ
He-saww said: ‘Upon you is with despairing from what is in the hands of the people, for it is the present richness’.
قَالَ زِدْنِي يَا رَسُولَ اللَّهِ
He said, ‘Increase for me, O Rasool-Allah-saww!’
قَالَ إِيَّاكَ وَ الطَّمَعَ فَإِنَّهُ الْفَقْرُ الْحَاضِرُ
He-saww said: ‘Beware of the greed, for it is the present poverty’.
قَالَ زِدْنِي يَا رَسُولَ اللَّهِ
He said, ‘Increase for me, O Rasool-Allah-saww!’
قَالَ إِذَا هَمَمْتَ بِأَمْرٍ فَتَدَبَّرْ عَاقِبَتَهُ فَإِنْ يَكُ خَيْراً وَ رُشْداً فَاتَّبِعْهُ وَ إِنْ يَكُ غَيّاً فَدَعْهُ.
He-saww said: ‘Whenever you think of a matter, then ponder its consequences. If it happens to be good and rightful guidance, so follow it, and if it happens to be erroneous, leave it!’’[38]
37- سن، المحاسن عَنْ أَبِيهِ عَنِ النَّضْرِ عَنْ يَحْيَى الْحَلَبِيِّ عَنْ أَيُّوبَ بْنِ عَطِيَّةَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللَّهِ ع يَقُولُ إِنَّ عَلِيّاً ع وَجَدَ كِتَاباً فِي قِرَابِ سَيْفِ رَسُولِ اللَّهِ ص مِثْلَ الْإِصْبَعِ فِيهِ إِنَّ أَعْتَى النَّاسِ عَلَى اللَّهِ الْقَاتِلُ غَيْرَ قَاتِلِهِ وَ الضَّارِبُ غَيْرَ ضَارِبِهِ وَ مَنْ وَالَى غَيْرَ مَوَالِيهِ فَقَدْ كَفَرَ بِمَا أَنْزَلَ اللَّهُ عَلَى مُحَمَّدٍ ص- وَ مَنْ أَحْدَثَ حَدَثاً أَوْ آوَى مُحْدِثاً فَلَا يَقْبَلُ اللَّهُ مِنْهُ صَرْفاً وَ لَا عَدْلًا وَ لَا يَجُوزُ لِمُسْلِمٍ أَنْ يَشْفَعَ فِي حَدٍّ.
(The book) ‘Al Mahasin – from his father, from Al Nazar, from Yahya Al Halby, from Ayoub Bin Atiyya who said,
‘I heard Abu Abdullah-asws saying: ‘Ali-asws found a letter in a sheath of a sword of Rasool-Allah‑azwj, like the finger (in size). In it was: ‘The most transgressive of the people upon Allah‑azwj is the killer of other than his killer, and beater of other than his beater; and the one who adopts a master other than his master has committed Kufr with what Allah-azwj has Revealed unto Muhammad-saww; and the one who innovates an innovation, or shelters an innovator, Allah-azwj will neither Accept any repentance from him nor any ransom; and it is not allowed for a Muslim to intercede in a legal penalty’’.[39]
38- جا، المجالس للمفيد عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ التَّمِيمِيِّ عَنْ هِشَامِ بْنِ يُونُسَ النَّهْشَلِيِّ عَنْ يَحْيَى بْنِ يَعْلَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْأَعْرَجِ عَنْ عَبْدِ اللَّهِ بْنِ حَارِثٍ عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ قَالَ قَالَ رَسُولُ اللَّهِ ص عَجَبٌ لِغَافِلٍ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ عَجَبٌ لِطَالِبِ الدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ عَجَبٌ لِضَاحِكٍ مِلْءَ فِيهِ وَ هُوَ لَا يَدْرِي أَ رَضِيَ اللَّهُ أَمْ سَخِطَ لَهُ.
(The book) ‘Al Majalis’ of Al Mufeed – from Muhammad Bin Ja’far Al Tameemi, from Hisham Bin Yunus Al Nahshaly, from Yahya Bin Ya’la, from Ahmad Bin Muhammad Al A’raj, from Abdullah Bin Haris, from Abdullah Bin Masoud who said,
‘Rasool-Allah-saww said: ‘I-saww am surprised at a heedless one who is not being heedless from, and I-saww am surprised at a seeker of the world while the death is seeking him, and I-saww am surprise at one filling his mouth with laughter and he does not know whether Allah-azwj is Satisfied with him or Annoyed’’.[40]
39- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنْ مَنْصُورِ بْنِ يُونُسَ عَنْ أَبِي خَالِدٍ الْقَمَّاطِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: خَطَبَ رَسُولُ اللَّهِ ص يَوْمَ مِنًى فَقَالَ نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا وَ بَلَّغَهَا مَنْ لَمْ يَسْمَعْهَا فَكَمْ مِنْ حَامِلِ فِقْهٍ غَيْرُ فَقِيهٍ وَ كَمْ حَامِلُ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ مِنْهُ
(The book) ‘Al Majaalis’ of Al Mufeed – from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Muhammad Bin Ismail, from Mansour Bin Yunus, from Abu Khalid Al Qammat,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww addressed on the day of Mina (during the farewell Hajj). He-saww said: ‘May Allah-azwj Grant bliss to a servant who hears my-saww words, so he retains it and delivers it to the one who did not hear it. How many a carrier of understanding does not understand, and how many a carrier of understanding (delivers) it to the one who is of more understanding than him.
ثَلَاثَةٌ لَا يُغِلُّ عَلَيْهَا قَلْبُ عَبْدٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ وَ اللُّزُومُ لِجَمَاعَتِهِمْ فَإِنَّ دَعْوَتَهُمْ مُحِيطَةٌ مِنْ وَرَائِهِمُ الْمُسْلِمُونَ إِخْوَةٌ تَتَكَافَى دِمَاؤُهُمْ وَ هُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ.
Three (matters) a heart of a Muslim servant cannot be betrayed upon – sincerity of the work for Allah-azwj, and the advising to the Imams-asws of the Muslims, and sticking to their communities, for their call surrounds from behind them. The Muslims are brothers, their bloods suffice each other, and they are one hand against the ones besides them. Their lowest one strives with their responsibilities’’.[41]
40- كشف، كشف الغمة مِنْ كِتَابِ الْحَافِظِ عَبْدِ الْعَزِيزِ عَنْ سُلَيْمَانَ بْنِ بِلَالٍ قَالَ حَدَّثَنِي جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ أَبِيهِ قَالَ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ كَانَتْ خُطْبَةُ رَسُولِ اللَّهِ ص يَوْمَ الْجُمُعَةِ يَحْمَدُ اللَّهَ وَ يُثْنِي عَلَيْهِ ثُمَّ يَقُولُ أَثَرَ ذَلِكَ وَ قَدْ عَلَا صَوْتُهُ وَ اشْتَدَّ غَضَبُهُ وَ احْمَرَّتْ وَجْنَتَاهُ كَأَنَّهُ مُنْذِرُ جَيْشٍ صَبَّحَكُمْ أَوْ مَسَّاكُمْ
(The book) ‘Kashf Al Ghumma’ – from the book of Al Hafiz Abdul Aziz, from Suleyman Bin Bilal who said,
‘It is narrated to me by Ja’far-asws Bin Muhammad-asws, from his-asws father-asws who said, ‘I heard Jabir-ra Bin Abdullah-ra saying, ‘A sermon of Rasool-Allah-saww on the day of Friday would be that he-saww would praise Allah-azwj and extol upon Him-azwj, then he-saww would say after that, and his-saww voice would be loud, and his anger would be intense, and his-saww cheeks would redden. It was as if he-saww warning of an army (approaching) in your morning or your evening.
ثُمَّ يَقُولُ بُعِثْتُ وَ السَّاعَةَ كَهَاتَيْنِ ثُمَّ أَشَارَ بِالسَّبَّابَةِ وَ الْوُسْطَى الَّتِي تَلِي الْإِبْهَامَ ثُمَّ يَقُولُ إِنَّ أَفْضَلَ الْحَدِيثِ كِتَابُ اللَّهِ عَزَّ وَ جَلَّ وَ خَيْرَ الْهَدْيِ هَدْيُ مُحَمَّدٍ وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَ كُلَّ بِدْعَةٍ ضَلَالَةٌ فَمَنْ تَرَكَ مَالًا فَلِأَهْلِهِ وَ مَنْ تَرَكَ دَيْناً أَوْ ضَيَاعاً فَإِلَيَ.
Then he-saww said: ‘I-saww and the House have been Sent like these two’ – then he-saww indicated with the forefinger and the middle finger which follow the thumb. Then he-saww said: ‘The superior Hadeeth is the Book of Allah-azwj Mighty and Majestic, and best of the guidance is guidance of Muhammad-saww, and evilest of the matters is its innovated one, and every innovation is a straying. The one who leaves wealth behind, it is for his family, and one who leave debts behind or losses, it is up to me-saww’’.[42]
41- جع، جامع الأخبار قَالَ رَسُولُ اللَّهِ ص الْعَفَافُ زِينَةُ الْبَلَاءِ وَ التَّوَاضُعُ زِينَةُ الْحَسَبِ وَ الْفَصَاحَةُ زِينَةُ الْكَلَامِ وَ الْعَدْلُ زِينَةُ الْإِيمَانِ وَ السَّكِينَةُ زِينَةُ الْعِبَادَةِ وَ الْحِفْظُ زِينَةُ الرِّوَايَةِ وَ حِفْظُ الْحِجَاجِ زِينَةُ الْعِلْمِ وَ حُسْنُ الْأَدَبِ زِينَةُ الْعَقْلِ
(The book) ‘Jamie Al Akhbar’ –
‘Rasool-Allah-saww said: ‘The chastity is an adornment of afflictions, and the humbleness is adornment of the pedigree, and the eloquence is an adornment of the speech, and the justice is an adornment of the Eman, and the calmness is an adornment of the worship, and the memory is an adornment of the reporting, and memorising the arguments is an adornment of the knowledge, and good etiquettes is an adornment of the intellect.
وَ بَسْطُ الْوَجْهِ زِينَةُ الْحِلْمِ وَ الْإِيثَارُ زِينَةُ الزُّهْدِ وَ بَذْلُ الْمَوْجُودِ زِينَةُ الْيَقِينِ وَ التَّقَلُّلُ زِينَةُ الْقَنَاعَةِ وَ تَرْكُ الْمَنِّ زِينَةُ الْمَعْرُوفِ وَ الْخُشُوعُ زِينَةُ الصَّلَاةِ وَ تَرْكُ مَا لَا يَعْنِي زِينَةُ الْوَرَعِ.
And extending the face is an adornment of the forbearance, and the selflessness is an adornment of the ascetism, and spending the available is an adornment of the conviction, and the reducing is an adornment of the contentment, and leaving the (reproach of) the conferment is adornment of the act of kindness, and the fearfulness is an adornment of the Salat, and leaving what has not meaning (for you) is an adornment of the devoutness’’.[43]
42- كا، الكافي عَنِ الْعِدَّةِ عَنْ سَهْلٍ عَنِ ابْنِ مَحْبُوبٍ عَنِ الْحَسَنِ بْنِ السَّرِيِّ عَنْ أَبِي مَرْيَمَ عَنْ أَبِي جَعْفَرٍ قَالَ سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ يَقُولُ إِنَّ رَسُولَ اللَّهِ ص مَرَّ بِنَا ذَاتَ يَوْمٍ وَ نَحْنُ فِي نَادِينَا وَ هُوَ عَلَى نَاقَتِهِ وَ ذَلِكَ حِينَ رَجَعَ مِنْ حَجَّةِ الْوَدَاعِ فَوَقَفَ عَلَيْنَا فَسَلَّمَ وَ رَدَدْنَا عَلَيْهِ السَّلَامَ
(The book) ‘Al Kafi’ – from the number, from Sahl, from Ibn Mahboub, from Al Hassan Bin Al Sarry, from Abu Maryam,
‘From Ja’far-asws who said, ‘I-asws heard Jabir Bin Abdullah Saying, ‘One day Rasool-Allah-saww passed by us while we were in our group and he-saww was upon his-saww she-camel, and that was when he-saww returned from the farewell Hajj. He-saww paused at us. He-saww greeted and we responded the greeting to him-saww.
ثُمَّ قَالَ مَا لِي أَرَى حُبَّ الدُّنْيَا قَدْ غَلَبَ عَلَى كَثِيرٍ مِنَ النَّاسِ حَتَّى كَأَنَّ الْمَوْتَ فِي هَذِهِ الدُّنْيَا عَلَى غَيْرِهِمْ كُتِبَ وَ كَأَنَّ الْحَقَّ فِي هَذِهِ الدُّنْيَا عَلَى غَيْرِهِمْ وَجَبَ وَ حَتَّى كَأَنْ لَمْ يَسْمَعُوا وَ يَرَوْا مِنْ خَبَرِ الْأَمْوَاتِ قَبْلَهُمْ سَبِيلُهُمْ سَبِيلُ قَوْمٍ سَفْرٍ عَمَّا قَلِيلٍ إِلَيْهِمْ رَاجِعُونَ بُيُوتُهُمْ أَجْدَاثُهُمْ وَ يَأْكُلُونَ تُرَاثَهُمْ يَظُنُّونَ أَنَّهُمْ مُخَلَّدُونَ بَعْدَهُمْ
Then he-saww said: ‘What is the matter I-saww see love of the world to have overcome upon most of the people to the extent as if the death in this world have been written upon others, and it is as if the truth in this world is obligated upon others, and until it is as if they have not heard and seen the news of the ones deceased before them (and) they travel is (like) a group in a journey. They will be returning to them after a little while. Their houses (now) are their graves, and their inheritances are being consumed (by people) thinking that they will (now) be living eternally after them.
هَيْهَاتَ هَيْهَاتَ أَ مَا يَتَّعِظُ آخِرُهُمْ بِأَوَّلِهِمْ لَقَدْ جَهِلُوا وَ نَسُوا كُلَّ وَعْظٍ فِي كِتَابِ اللَّهِ وَ أَمِنُوا شَرَّ كُلِّ عَاقِبَةِ سَوْءٍ وَ لَمْ يَخَافُوا نُزُولَ فَادِحَةٍ وَ بَوَائِقَ حَادِثَةٍ
Far be it! Far be it! Are their latter ones not taking preaching with their former ones? They are ignoring and forgetting every preaching in the Book of Allah-azwj, and they are feeling safe from the evil of every evil consequence, and they are not fearing the descent of misfortune and ruining incidents.
طُوبَى لِمَنْ شَغَلَهُ خَوْفُ اللَّهِ عَزَّ وَ جَلَّ عَنْ خَوْفِ النَّاسِ
Beatitude is for one whom the fear of Allah-azwj Mighty and Majestic pre-occupies from fearing the people!
طُوبَى لِمَنْ مَنَعَهُ عَيْبُهُ عَنْ عُيُوبِ الْمُؤْمِنِينَ مِنْ إِخْوَانِهِ
Beatitude is for one whom his own faults prevent him from faulting the Momineen from his brothers!
طُوبَى لِمَنْ تَوَاضَعَ لِلَّهِ عَزَّ ذِكْرُهُ وَ زَهِدَ فِيمَا أَحَلَّ اللَّهُ لَهُ مِنْ غَيْرِ رَغْبَةٍ عَنْ سِيرَتِي وَ رَفَضَ زَهْرَةَ الدُّنْيَا مِنْ غَيْرِ تَحَوُّلٍ عَنْ سُنَّتِي وَ اتَّبَعَ الْأَخْيَارَ مِنْ عِتْرَتِي مِنْ بَعْدِي وَ جَانَبَ أَهْلَ الْخُيَلَاءِ وَ التَّفَاخُرِ وَ الرَّغْبَةِ فِي الدُّنْيَا الْمُبْتَدِعِينَ خِلَافَ سُنَّتِي الْعَامِلِينَ بِغَيْرِ سِيرَتِي
Beatitude is for one who humbles to Allah-azwj, Mighty is His-azwj Mention, and is ascetic regarding what Allah-azwj has Permitted for him from without turning away from my-saww conduct, and rejects blossoms of the world from without transferring away from my-saww Sunnah, and follows the good ones from my-saww family from after me-saww, and shuns the people of pomp and pride, and desire regarding the world, the ones innovating opposite to my-saww Sunnah, the ones working with other than my-saww way of life!
طُوبَى لِمَنِ اكْتَسَبَ مِنَ الْمُؤْمِنِينَ مَالًا مِنْ غَيْرِ مَعْصِيَةٍ فَأَنْفَقَهُ فِي غَيْرِ مَعْصِيَةٍ وَ عَادَ بِهِ عَلَى أَهْلِ الْمَسْكَنَةِ
Beatitude is for one who earns wealth from the Momineen from without (act of) disobedience, so he spends in other than disobedience, and assists the poor people with it!
طُوبَى لِمَنْ حَسُنَ مَعَ النَّاسِ خُلُقُهُ وَ بَذَلَ لَهُمْ مَعُونَتَهُ وَ عَدَلَ عَنْهُمْ شَرَّهُ
Beatitude is for one whose manners are good with the people, and he spends his provision for them, and turns his evil away from them!
طُوبَى لِمَنْ أَنْفَقَ الْقَصْدَ وَ بَذَلَ الْفَضْلَ وَ أَمْسَكَ قَوْلَهُ عَنِ الْفُضُولِ وَ قَبِيحِ الْفِعْلِ.
Beatitude is for one who spends moderately, and spends the surplus (of his wealth), and withholds his words from the vanities and ugly deeds’’.[44]
43- ختص، الإختصاص خَطَبَ النَّبِيُّ ص لَمَّا أَرَادَ الْخُرُوجَ إِلَى تَبُوكَ بِثَنِيَّةِ الْوَدَاعِ فَقَالَ بَعْدَ أَنْ حَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ أَيُّهَا النَّاسُ إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَ أَوْثَقَ الْعُرَى كَلِمَةُ التَّقْوَى وَ خَيْرَ الْمِلَلِ مِلَّةُ إِبْرَاهِيمَ وَ خَيْرَ السُّنَنِ سُنَّةُ مُحَمَّدٍ ص وَ أَشْرَفَ الْحَدِيثِ ذِكْرُ اللَّهِ وَ أَحْسَنَ الْقَصَصِ الْقُرْآنُ
(The book) ‘Al Ikhtisaas’ –
‘The Prophet-saww addressed when he-saww intended going out to (military expedition of) Tabuk after returning from the farewell Hajj, he-saww said after having praised Allah-azwj and extolled upon Him-azwj: ‘O you people! The most truthful of the narrations (Hadeeth) is the Book of Allah-azwj, and the most trusted handle is the pious word, and best of the nations is the nation (religion) of Ibrahim-as, and best of the conducts is the conduct of Muhammad-saww, and noblest of the Hadeeth is the Zikr of Allah-azwj, and most excellent of the stories is the Quran.
وَ خَيْرَ الْأُمُورِ عَزَائِمُهَا وَ شَرَّ الْأُمُورِ مُحْدَثَاتُهَا وَ أَحْسَنَ الْهَدْيِ هَدْيُ الْأَنْبِيَاءِ وَ أَشْرَفَ الْقَتْلِ قَتْلُ الشُّهَدَاءِ وَ أَعْمَى الْهُدَى الضَّلَالَةُ بَعْدَ الْهُدَى وَ خَيْرَ الْأَعْمَالِ مَا نَفَعَ وَ خَيْرَ الْهُدَى مَا اتُّبِعَ وَ شَرَّ الْعَمَى عَمَى الْقَلْبِ
And best of the matters is their determined ones, and evilest of the matters is their innovated, and, and best of the guidance is guidance of the Prophets-as, and noblest of the killings is killing of the martyrs, and most blinding of the guidance is the straying after the guidance, and best of the deeds is what benefits, and best of the guidance is what is followed, and the evil blindness is blindness of the heart.
وَ الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَى وَ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى وَ شَرُّ الْمَعْذِرَةِ حِينَ يَحْضُرُ الْمَوْتُ وَ شَرُّ النَّدَامَةِ نَدَامَةُ يَوْمِ الْقِيَامَةِ-
And the upper hand is better than the lower hand, and what is little and suffices is better than what is more and distracts, and the evil excuse is when the death presents, and the evil regret is on the Day of Qiyamah.
وَ مِنَ النَّاسِ مَنْ لَا يَأْتِي الْجُمُعَةَ إِلَّا نَذْراً وَ مِنْهُمْ مَنْ لَا يَذْكُرُ اللَّهَ إِلَّا هَجْراً وَ مِنْ أَعْظَمِ الْخَطَايَا اللِّسَانُ الْكَذُوبُ وَ خَيْرُ الْغِنَى غِنَى النَّفْسِ وَ خَيْرُ الزَّادِ التَّقْوَى وَ رَأْسُ الْحِكْمَةِ مَخَافَةُ اللَّهِ وَ خَيْرُ مَا أُلْقِيَ فِي الْقَلْبِ الْيَقِينُ وَ الِارْتِيَابُ مِنَ الْكُفْرِ وَ النِّيَاحَةُ مِنْ عَمَلِ الْجَاهِلِيَّةِ
And from the people there is one who does not come to a Friday except making a vow, and from them is one who does not do Zikr of Allah-azwj except in forsaking, and from mightiest of the sins of the tongues are the lies, and the best richness is richness of the soul, and best of the provisions is the piety, and head of the wisdom is fearing Allah-azwj, and best of what is cast in the heart is the conviction, and the doubts are from the Kufr, and (mourning) lamentations are from the deeds of the pre-Islamic period.
وَ الْغُلُولُ مِنْ جَمْرِ جَهَنَّمَ وَ السُّكْرُ جَمْرٌ مِنَ النَّارِ وَ الشِّعْرُ مِنْ إِبْلِيسَ وَ الْخَمْرُ جِمَاعُ الْآثَامِ وَ النِّسَاءُ حِبَالاتُ إِبْلِيسَ وَ الشَّبَابُ شُعْبَةٌ مِنَ الْجُنُونِ وَ شَرُّ الْمَكَاسِبِ كَسْبُ الرِّبَا وَ شَرُّ الْمَأْكَلِ أَكْلُ مَالِ الْيَتِيمِ
And the defrauding is from the embers of Hell, and the intoxication is an ember from the Fire, and the poetry is from Iblees-la, and the wine is a summary of the sins, and the women are ropes of Iblees-la, and the youthfulness is a branch from the insanity, and the evil earnings is the earning of interest, and the evil eating is eating wealth of the orphan (unjustly).
وَ السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ وَ الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ وَ إِنَّمَا يَصِيرُ أَحَدُكُمْ إِلَى مَوْضِعِ أَرْبَعَةِ أَذْرُعٍ وَ الْأَمْرُ إِلَى آخِرِهِ وَ مِلَاكُ الْعَمَلِ خَوَاتِيمُهُ وَ أَرْبَى الرِّبَا الْكَذِبُ وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ وَ سِبَابُ الْمُؤْمِنِ فُسُوقٌ وَ قِتَالُ الْمُؤْمِنِ كُفْرٌ وَ أَكْلُ لَحْمِهِ مَعْصِيَةٌ وَ حُرْمَةُ مَالِهِ كَحُرْمَةِ دَمِهِ
And the fortunate is one who is preached by others, and the wretched is the one wretched in the belly of his mother, and rather the destination of (each) one of you is to a place of four cubits, and the matter is to the Hereafter, and the dominion of the deed is its ending, and the worst interest is the lies, and all what is to come is nearby, and reviling the Momin is mischief, and battling the Momin is Kufr, and eating his meat (backbiting) is disobedience, and sanctity of his wealth is like sanctity of his blood.
وَ مَنْ يَتَأَلَّ عَلَى اللَّهِ يُكْذِبْهُ وَ مَنْ يَعْفُ يعفو [يَعْفُ] اللَّهُ عَنْهُ وَ مَنْ كَظَمَ الْغَيْظَ يَأْجُرْهُ اللَّهُ وَ مَنْ يَصْبِرْ عَلَى الرَّزِيَّةِ يُعَوِّضْهُ اللَّهُ وَ مَنْ يَتَّبِعِ السُّمْعَةَ يُسَمِّعِ اللَّهُ بِهِ وَ مَنْ يَصَمَّ بَصَّرَهُ وَ مَنْ يَعْصِ اللَّهَ يُعَذِّبْهُ اللَّهُ-
And the one who vows upon Allah-azwj will belie Him-azwj, and the one who pardons (others), Allah-azwj will Pardon him, and the one who swallows the anger Allah-azwj will Reward him, and the one who is patient upon the disaster Allah-azwj will Compensate him, and the one who pursues the reputation, Allah-azwj will Make him to be hear by it, and the one who deafens (shuts) his eyes and the one who disobeys Allah-azwj, Allah-azwj will Punish him.
اللَّهُمَّ اغْفِرْ لِي وَ لِأُمَّتِي اللَّهُمَّ اغْفِرْ لِي وَ لِأُمَّتِي أَسْتَغْفِرُ اللَّهَ لِي وَ لَكُمْ.
O Allah-azwj! Forgive for me-saww and for my-saww community! O Allah-azwj! Forgive for me and for my-saww community! I-saww seek Forgiveness for me-saww and for you all!’’[45]
44- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ عُلْوَانَ عَنْ عَمْرِو بْنِ خَالِدٍ عَنْ زَيْدِ بْنِ عَلِيٍّ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: اسْتَأْذَنَ رَجُلٌ عَلَى رَسُولِ اللَّهِ ص فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
The book of Husayn Bin Saeed, and ‘Al Nawadir’ – from Ulwan, from Amro Bin Khalid,
‘From Zayd son of Ali-asws (Bin Al-Husayn-asws), from his forefathers-asws, from Ali-asws having said: ‘A man sought permission to see Rasool-Allah-saww. He said, ‘O Rasool-Allah-saww, advise me!’
قَالَ أُوصِيكَ أَنْ لَا تُشْرِكَ بِاللَّهِ شَيْئاً وَ إِنْ قُطِعْتَ وَ حُرِّقْتَ بِالنَّارِ وَ لَا تَنْهَرْ وَالِدَيْكَ وَ إِنْ أَمَرَاكَ عَلَى أَنْ تُخْرِجَ مِنْ دُنْيَاكَ فَاخْرُجْ مِنْهَا وَ لَا تَسُبَّ النَّاسَ وَ إِذَا لَقِيتَ أَخَاكَ الْمُسْلِمَ فَالْقِهِ بِبِشْرٍ حَسَنٍ وَ صُبَّ لَهُ مِنْ فَضْلِ دَلْوِكَ
He-saww said: ‘I-saww advise you not to associate anything with Allah-azwj and even if you are cut (into pieces) and burnt by the fire, and you will not speak loudly to your parents, and even if they were to order you upon exiting from your world, then get out from it, and you will not revile the people, and when you meet your Muslim brother, them meet him with the good smile and pour grace for him from your bucket.
أَبْلِغْ مَنْ لَقِيتَ مِنَ الْمُسْلِمِينَ عَنِّي السَّلَامَ وَ ادْعُ النَّاسَ إِلَى الْإِسْلَامِ وَ اعْلَمْ أَنَّ لَكَ بِكُلِّ مَنْ أَجَابَكَ عِتْقَ رَقَبَةٍ مِنْ وُلْدِ يَعْقُوبَ وَ اعْلَمْ أَنَّ الصُّغَيْرَاءَ عَلَيْهِمْ حَرَامٌ يَعْنِي النَّبِيذَ وَ هُوَ الْخَمْرُ وَ كُلُّ مُسْكِرٍ عَلَيْهِمْ حَرَامٌ.
Deliver the greetings on my-saww behalf to the ones from the Muslims that you meet, and call the people to Al-Islam, and know that for you, with every one who answer you, is (Rewards of) liberating a neck from the children of Yaqoub-as. And know that ‘Al-Sugheira’ is Prohibited upon them, meaning Al-Nabeez, and it is the wine, and every intoxicant is Prohibited upon them’’.[46]
45- ين، كتاب حسين بن سعيد و النوادر عَنِ ابْنِ أَبِي الْبِلَادِ عَنْ أَبِيهِ رَفَعَهُ قَالَ: جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ص- فَأَخَذَ بِغَرْزِ رَاحِلَتِهِ وَ هُوَ يُرِيدُ بَعْضَ غَزَوَاتِهِ فَقَالَ يَا رَسُولَ اللَّهِ عَلِّمْنِي عَمَلًا أَدْخُلُ بِهِ الْجَنَّةَ
The book of Husayn Bin Saeed, and ‘Al Nawadir’, from Ibn Abu Al Bilad, from his father, raising it, said,
‘A Bedouin came to the Prophet-saww. He grabbed a rein of his-saww riding animal, and he-saww had intended one of his-saww military expeditions. He said, ‘O Rasool-Allah-saww! Teach me a deed I can enter the Paradise with it’.
فَقَالَ مَا أَحْبَبْتَ أَنْ يَأْتِيَهُ النَّاسُ إِلَيْكَ فَأْتِهِ إِلَيْهِمْ وَ مَا كَرِهْتَ أَنْ يَأْتِيَهُ إِلَيْكَ فَلَا تَأْتِهِ إِلَيْهِمْ خَلِّ سَبِيلَ الرَّاحِلَةِ.
He-saww said: ‘Whatever you love the people to do to you, then do it to them, and whatever you dislike to be done to you, do not do it to them. Free the way of the animal!’’[47]
46 نَوَادِرُ الرَّاوَنْدِيِ، بِإِسْنَادِهِ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌ خَطَبَ بِنَا رَسُولُ اللَّهِ ص فَقَالَ أَيُّهَا النَّاسُ إِنَّكُمْ فِي زَمَانِ هُدْنَةٍ وَ أَنْتُمْ عَلَى ظَهْرِ سَفَرٍ وَ السَّيْرُ بِكُمْ سَرِيعٌ فَقَدْ رَأَيْتُمُ اللَّيْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ يُبْلِيَانِ كُلَّ جَدِيدٍ وَ يُقَرِّبَانِ كُلَّ بَعِيدٍ وَ يَأْتِيَانِ بِكُلِّ وَعْدٍ وَ وَعِيدٍ فَأَعِدُّوا الْجَهَازَ لِبُعْدِ الْمَجَازِ-
(The book) ‘Nawadir’ of Al Rawandy – by his chain,
‘From Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws having said: ‘Ali-asws said: ‘Rasool-Allah-saww addressed to us. He-saww said: ‘O you people! You are in a time of truce, and you are upon the back of a journey, and the travelling with you is quick. You have seen the night and the day, and the sun and the moon both decaying everything new, and drawing closer every remote thing, and they both come with every Promise and Threat. Therefore, prepare the apparatus for the metaphorical distance!’
فَقَامَ مِقْدَادُ بْنُ الْأَسْوَدِ فَقَالَ يَا رَسُولَ اللَّهِ فَمَا تَأْمُرُنَا نَعْمَلُ
Miqdad Bin Al-Aswad-ra stood up. He-ra said, ‘O Rasool-Allah-saww! So, what are you-saww instructing us that we should do?’
فَقَالَ إِنَّهَا دَارُ بَلَاءٍ وَ ابْتِلَاءٍ وَ انْقِطَاعٍ وَ فَنَاءٍ فَإِذَا الْتَبَسَتْ عَلَيْكُمُ الْأُمُورُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ فَعَلَيْكُمْ بِالْقُرْآنِ فَإِنَّهُ شَافِعٌ مُشَفَّعٌ وَ مَاحِلٌ مُصَدَّقٌ مَنْ جَعَلَهُ أَمَامَهُ قَادَهُ إِلَى الْجَنَّةِ وَ مَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إِلَى النَّارِ وَ مَنْ جَعَلَهُ الدَّلِيلَ يَدُلُّهُ عَلَى السَّبِيلِ
He-saww said: ‘It is a house of affliction and trials, and termination and annihilation. Whenever the matters are confusing upon you, like a piece of the dark night, upon you is with the Quran, for it is an interceding intercessor, and a silent verifier. One who makes it in his front will be guided to the Paradise, and one who makes it behind him, will be ushered to the Fire, and one who makes it an evidence, it will point him to the way.
وَ هُوَ كِتَابُ تَفْصِيلٍ وَ بَيَانُ تَحْصِيلٍ هُوَ الْفَصْلُ لَيْسَ بِالْهَزْلِ وَ لَهُ ظَهْرٌ وَ بَطْنٌ وَ ظَاهِرُهُ حُكْمُ اللَّهِ وَ بَاطِنُهُ عِلْمُ اللَّهِ تَعَالَى فَظَاهِرُهُ وَثِيقٌ وَ بَاطِنُهُ عَمِيقٌ لَهُ نُجُومٌ وَ عَلَى نُجُومِهِ نُجُومٌ )تخوم(
And it is a Book of detail and resulting explanation. It is the decisive not being with the mockery, and there is an apparent for it and esoteric, and its apparent is the Judgment of Allah-azwj, and its esoteric is Knowledge of Allah-azwj the Exalted. It’s apparent is strong and its esoteric is deep. There are boundaries for it, and upon it’s boundaries there are boundaries.
لَا تُحْصَى عَجَائِبُهُ وَ لَا تُبْلَى غَرَائِبُهُ فِيهِ مَصَابِيحُ الْهُدَى وَ مَنَارُ الْحِكْمَةِ وَ دَلِيلٌ عَلَى الْمَعْرِفَةِ لِمَنْ عَرَفَ النَّصَفَةَ فَلْيَرْعَ رَجُلٌ بَصَرُهُ وَ لْيُبْلِغِ النَّصَفَةَ نَظَرُهُ يَنْجُو مِنْ عَطَبٍ وَ يَتَخَلَّصُ مِنْ نَشَبٍ فَإِنَّ التَّفَكُّرَ حَيَاةُ قَلْبِ الْبَصِيرِ كَمَا يَمْشِي الْمُسْتَنِيرُ فِي الظُّلُمَاتِ وَ النُّورُ يُحْسِنُ التَّخَلُّصَ وَ يُقِلُّ التَّرَبُّصَ.
Neither are its wonders calculable nor do its lamps of guidance get extinguished, and the minarets of wisdom, and it is a pointer upon the recognition for the one who recognises the fairness. Let the man fix his sight and let his look (consideration) reach the fairness. He will be saved from the damage and will be purified from the impurities, for the contemplation is life of the insightful heart, just as the irradiated walks in the darkness, and the light improves the purification and reduces the lurking (in the darkness)’’.[48]
47- وَ بِهَذَا الْإِسْنَادِ قَالَ قَالَ عَلِيٌّ ع خَطَبَنَا رَسُولُ اللَّهِ ص فَقَالَ أَيُّهَا النَّاسُ الْمَوْتَةَ الْمَوْتَةَ الْوَحِيَّةَ الْوَحِيَّةَ لَا تَرُدُّهَا سَعَادَةٌ أَوْ شَقَاوَةٌ جَاءَ الْمَوْتُ بِمَا فِيهِ بِالرَّوْحِ وَ الرَّاحَةِ لِأَهْلِ دَارِ الْحَيَوَانِ الَّذِي كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا جَاءَ الْمَوْتُ بِمَا فِيهِ بِالْوَيْلِ وَ الْحَسْرَةِ وَ الْكَرَّةِ الْخَاسِرَةِ لِأَهْلِ دَارِ الْغُرُورِ الَّذِينَ كَانَ لَهَا سَعْيُهُمْ وَ فِيهَا رَغْبَتُهُمْ
And by this chain,
‘He-asws said: ‘Ali-asws said: ‘Rasool-Allah-saww addressed us. He-saww said: ‘O you people! The death! The death! The haste! The haste! Neither the happiness nor the misery will repel it. The death comes with whatever is in it, with the breeze and the comfort for the people of the house of life which they had been striving for, and in it the death comes with whatever is in it with the doom and the regret, and the loss-making return for people of the house of deception, those whose striving was for it, and their desires were regarding it.
بِئْسَ الْعَبْدُ عَبْدٌ لَهُ وَجْهَانِ يُقْبِلُ بِوَجْهٍ وَ يُدْبِرُ بِوَجْهٍ إِنْ أُوتِيَ أَخُوهُ الْمُسْلِمُ خَيْراً حَسَدَهُ وَ إِنِ ابْتُلِيَ خَذَلَهُ-
The evil servant is a servant having two faces for him. He faces with a face and turns around with a face. If his Muslim brother is given goodness, he envies him, and if he is afflicted, he abandons him.
بِئْسَ الْعَبْدُ عَبْدٌ أَوَّلُهُ نُطْفَةٌ ثُمَّ يَعُودُ جِيفَةً- لَا يَدْرِي مَا يُفْعَلُ بِهِ فِيمَا بَيْنَ ذَلِكَ
The evil servant is a servant, his beginning is a seed, then he returns to be a corpse. He does not know what is to be done with him in what is between that.
بِئْسَ الْعَبْدُ عَبْدٌ خُلِقَ لِلْعِبَادَةِ فَأَلْهَتْهُ الْعَاجِلَةُ عَنِ الْآجِلَةِ فَازَ بِالرَّغْبَةِ الْعَاجِلَةِ عَنِ الْآجِلَةِ وَ شَقِيَ بِالْعَاقِبَةِ
The evil servant is a servant having been Created for the worship, but he is pre-occupied with the immediate (current life) from the future (life). He succeeds by desiring the current (life) from the future (life), and is miserable with the end-result.
بِئْسَ الْعَبْدُ عَبْدٌ تَجَبَّرَ وَ اخْتَالَ وَ نَسِيَ الْكَبِيرَ الْمُتَعَالِ
The evil servant is a servant who is tyrannical and pompous, and he forgets the Great, the Exalted.
بِئْسَ الْعَبْدُ عَبْدٌ عَتَا وَ بَغَى وَ نَسِيَ الْجَبَّارَ الْأَعْلَى-
The evil servant is a servant who transgresses, and rebels, and forgets the Subduer, the Exalted.
بِئْسَ الْعَبْدُ عَبْدٌ لَهُ هَوًى يُضِلُّهُ وَ نَفْسٌ تُذِلُّهُ
The evil servant is a servant having personal desires for him, straying him, and a soul disgracing him.
بِئْسَ الْعَبْدُ عَبْدٌ لَهُ طَمَعٌ يَقُودُهُ إِلَى طَبَعٍ.
The evil servant is a servant having greed for him guiding him to lowliness!’’[49]
48- ما، الأمالي للشيخ الطوسي عَنْ أَحْمَدَ بْنِ عُبْدُونٍ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ الزُّبَيْرِ عَنْ عَلِيِّ بْنِ الْحَسَنِ بْنِ فَضَّالٍ عَنِ الْعَبَّاسِ بْنِ عَمَّارٍ عَنْ أَحْمَدَ بْنِ رِزْقٍ عَنِ الْفُضَيْلِ بْنِ يَسَارٍ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ ع يَقُولُ خَرَجَ رَسُولُ اللَّهِ ص يُرِيدُ حَاجَةً فَإِذَا هُوَ بِالْفَضْلِ بْنِ الْعَبَّاسِ
(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ahmad Bin Ubdoun, from Ali Bin Muhammad Bin Al Zubeyr, from Ali Bin Al Hassan Bin Fazzal, from Al Abbas Bin Ammar, from Ahmad Bin Rizq, from Al Fuzeyl Bin Yasaar who said,
‘I heard Abu Ja’far-asws Saying: ‘Rasool-Allah-saww went out intending a need, and there he was with Al-Fazl Bin Al-Abbas’.
قَالَ فَقَالَ احْمِلُوا هَذَا الْغُلَامَ خَلْفِي فَاعْتَنَقَ رَسُولُ اللَّهِ ص مِنْ خَلْفِهِ عَلَى الْغُلَامِ- ثُمَّ قَالَ يَا غُلَامُ خَفِ اللَّهَ تَجِدْهُ أَمَامَكَ يَا غُلَامُ خَفِ اللَّهَ يَكْفِكَ مَا سِوَاهُ وَ إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ وَ إِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ
He-asws narrates that He-saww (Rasool Allah) said: ‘Carry this boy behind me-saww!’ Rasool-Allah‑saww embraced the boy from behind him-saww, then said: ‘O boy! Fear Allah-azwj, you will find Him-azwj in front of you. O boy! Fear Allah-azwj, He-azwj will Suffice you of whoever is besides Him-azwj; and whenever you ask, ask Allah-azwj, and when you seek assistance, seek Assistance with Allah-azwj.
وَ لَوْ أَنَّ جَمِيعَ الْخَلَائِقِ اجْتَمَعُوا عَلَى أَنْ يَصْرِفُوا عَنْكَ شَيْئاً قَدْ قُدِّرَ لَكَ لَمْ يَسْتَطِيعُوا وَ لَوْ أَنَّ جَمِيعَ الْخَلَائِقِ اجْتَمَعُوا عَلَى أَنْ يَصْرِفُوا إِلَيْكَ شَيْئاً لَمْ يُقَدَّرْ لَكَ لَمْ يَسْتَطِيعُوا-
And even if entirety of the creatures were to unite upon turning something away from you which has been Pre-determined for you, they will not be capable of it, and even if entirety of the creatures were to unite upon turning something towards you which has not been Pre-determined for you, they will not be capable of it.
وَ اعْلَمْ أَنَّ النَّصْرَ مَعَ الصَّبْرِ وَ أَنَّ الْفَرَحَ مَعَ الْكَرْبِ وَ أَنَّ الْيُسْرَ مَعَ الْعُسْرِ وَ كُلُّ مَا هُوَ آتٍ قَرِيبٌ
And know that the help is with the patience, and that the happiness (relief) is with the distress, and the ease is with the difficulties, and all what is to come is nearby.
إِنَّ اللَّهَ يَقُولُ وَ لَوْ أَنَّ قُلُوبَ عِبَادِي اجْتَمَعَتْ عَلَى قَلْبِ أَشْقَى عَبْدٍ لِي مَا نَقَصَنِي ذَلِكَ مِنْ سُلْطَانِي جَنَاحَ بَعُوضَةٍ وَ لَوْ أَنَّ قُلُوبَ عِبَادِي اجْتَمَعَتْ عَلَى قَلْبِ أَسْعَدِ عَبْدٍ لِي مَا زَادَ ذَلِكَ فِي سُلْطَانِي جَنَاحَ بَعُوضَةٍ
Allah-azwj Says: “And even if hearts of My-azwj servants were to unite upon the most wretched heart of a servant of Mine, that would not reduce from My-azwj Authority even the wing of a mosquito; and even if hearts of My-azwj servants were to unit upon a fortunate heart of a servant of Mine, they would not increase in My-azwj Authority of a wing of a mosquito.
وَ لَوْ أَنِّي أَعْطَيْتُ كُلَّ عَبْدٍ مَا سَأَلَنِي مَا كَانَ ذَلِكَ إِلَّا مِثْلَ إِبْرَةٍ جَاءَهَا عَبْدٌ مِنْ عِبَادِي فَغَمَسَهَا فِي الْبَحْرِ وَ ذَلِكَ أَنَّ عَطَائِي كَلَامٌ وَ عِدَتِي كَلَامٌ وَ إِنَّمَا أَقُولُ لِشَيْءٍ كُنْ فَيَكُونُ.
And even if I-azwj were to Give every servant whatever he asks Me-azwj for, that would not be except like a needle a servant from My-azwj servants were to come with and he immerses it in the ocean, and that My-azwj Giving is My-azwj Speech, and My-azwj Promise is My-azwj Speech, and rather I-azwj Say for something: “Be!” So it comes into being!”’[50]
49- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ.
The book ‘Al Imamah Wa Al Tabsirah’ – from Ahmad Bin Ali, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The fortunate is the one who is preached (takes advice) with others’’.[51]
باب 7 ما جمع من مفردات كلمات الرسول ص و جوامع كلمه
CHAPTER 7 – WHAT HAS BEEN COLLECTED FROM INDIVIDUAL STATEMENTS OF THE RASOOL-saww AND A SUMMARY OF HIS‑saww SPEECHES
1- ف، تحف العقول قَالَ النَّبِيُّ ص كَفَى بِالْمَوْتِ وَاعِظاً وَ كَفَى بِالتُّقَى غِنًى وَ كَفَى بِالْعِبَادَةِ شُغُلًا وَ كَفَى بِالْقِيَامَةِ مَوْئِلًا وَ بِاللَّهِ مُجَازِياً.
(The book) ‘Tuhaf Al Uqoul’ –
‘The Prophet-saww said: ‘Suffice with the death as a preaching, and suffice with the piety as riches, and suffice with the worship as a pre-occupation, and suffice with the Qiyamah as a Refuge, and with Allah-azwj for Rewards’’.[52]
2- وَ قَالَ ص خَصْلَتَانِ لَيْسَ فَوْقَهُمَا مِنَ الْبِرِّ شَيْءٌ الْإِيمَانُ بِاللَّهِ وَ النَّفْعُ لِعِبَادِ اللَّهِ وَ خَصْلَتَانِ لَيْسَ فَوْقَهُمَا مِنَ الشَّرِّ شَيْءٌ الشِّرْكُ بِاللَّهِ وَ الضَّرُّ لِعِبَادِ اللَّهِ.
And he-saww said: ‘Two characteristics, there isn’t any righteous act above these two – the Eman with Allah-azwj, and the benefitting to the servants of Allah-azwj; and there are two characteristics, there isn’t any evil above these two – the associating with Allah-azwj, and the harming to the servants of Allah-azwj’’.[53]
3 وَ قَالَ لَهُ رَجُلٌ أَوْصِنِي بِشَيْءٍ يَنْفَعُنِي اللَّهُ بِهِ
And a man said to him-saww, ‘Advise me with something Allah-azwj will Cause me to benefit by it’.
فَقَالَ أَكْثِرْ ذِكْرَ الْمَوْتِ يُسَلِّكَ عَنِ الدُّنْيَا وَ عَلَيْكَ بِالشُّكْرِ يَزِيدُ فِي النِّعْمَةِ وَ أَكْثِرْ مِنَ الدُّعَاءِ فَإِنَّكَ لَا تَدْرِي مَتَى يُسْتَجَابُ لَكَ
He-saww said: ‘Frequent the remembrance of death, it will detach you from the world, and upon you is with the thanking, it increases in the bounties, and frequent from the supplicating of you don’t know when it will be Answered for you.
وَ إِيَّاكَ وَ الْبَغْيَ فَإِنَّ اللَّهَ قَضَى أَنَّهُ مَنْ … بُغِيَ عَلَيْهِ لَيَنْصُرَنَّهُ اللَّهُ وَ قَالَ أَيُّهَا النَّاسُ إِنَّما بَغْيُكُمْ عَلى أَنْفُسِكُمْ
And beware of the rebelling, for Allah-azwj has Decreed that the one who is rebelled against, Allah will Help him. [22:60]; and Said: O you people! But rather, your rebellion is against your own selves. [10:23].
وَ إِيَّاكَ وَ الْمَكْرَ فَإِنَّ اللَّهَ قَضَى وَ لا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ.
And beware of the plotting, for Allah-azwj has Decreed: and the evil plot does not affect any except its perpetrators [35:43]’’.[54]
4 وَ قَالَ ص تُحْرَصُونَ عَلَى الْإِمَارَةِ تَكُونُ حَسْرَةً وَ نَدَامَةً فَنِعْمَتِ الْمُرْضِعَةُ وَ بِئْسَتِ الْفَاطِمَةُ.
And he-saww said: ‘Your being greedy upon the governance will become a remorse and a regret. Goodly is the breastfeeding and evil is the weaning’’ (stay closer to what you have and leave the far-fetched benefits).[55]
5- وَ قَالَ ص لَنْ يُفْلِحَ قَوْمٌ أَسْدَوْا أَمْرَهُمْ إِلَى امْرَأَةٍ.
And he-saww said: ‘They will never succeed, a nation who entrust their affairs to a woman’’.[56]
6 وَ قِيلَ لَهُ ع أَيُّ الْأَصْحَابِ أَفْضَلُ قَالَ إِذَا ذُكِرْتَ أَعَانَكَ وَ إِذَا نُسِيتَ ذَكَرَكَ.
And it was said to him-saww, ‘Which of the companions are superior?’ He-saww said: ‘When you mention, they assist you, and when you forget, they remember you’’.[57]
7 وَ قِيلَ أَيُّ النَّاسِ شَرٌّ قَالَ ص الْعُلَمَاءُ إِذَا فَسَدُوا.
And it was said, ‘Which of the people are evilest?’ He-saww said: ‘The scholars when they are corrupt’’.[58]
8 وَ قَالَ ص أَوْصَانِي رَبِّي بِتِسْعٍ أَوْصَانِي بِالْإِخْلَاصِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ الْعَدْلِ فِي الرِّضَا وَ الْغَضَبِ وَ الْقَصْدِ فِي الْفَقْرِ وَ الْغِنَى وَ أَنْ أَعْفُوَ عَمَّنْ ظَلَمَنِي وَ أُعْطِيَ مَنْ حَرَمَنِي وَ أَصِلَ مَنْ قَطَعَنِي وَ أَنْ يَكُونَ صَمْتِي فِكْراً وَ مَنْطِقِي ذِكْراً وَ نَظَرِي عَبَراً.
And he-saww said: ‘My-saww Lord-azwj Advised me-saww with nine. He-azwj Advised me-saww with the sincerity in the secret and the open, and the justice during the happiness and the anger, and the moderation during the poverty and the riches, and pardoning the one who is unjust to me-saww, and giving to the one who deprives me-saww, and connect to the one who cuts me‑saww off, and my-saww silence to be a contemplation, and my-saww speaking to be Zikr, and my-saww looking to be a lesson’’.[59]
9- وَ قَالَ ص قَيِّدُوا الْعِلْمَ بِالْكِتَابِ.
And he-saww said: ‘Tie the knowledge with the book’’.[60]
10- وَ قَالَ ص إِذَا سَادَ الْقَوْمَ فَاسِقُهُمْ وَ كَانَ زَعِيمُ الْقَوْمِ أَذَلَّهُمْ وَ أُكْرِمَ الرَّجُلُ الْفَاسِقُ فَلْيَنْتَظِرِ الْبَلَاءَ.
And he-saww said: ‘When chiefs of the people are their mischief-makers, and leaders of the people are their disgraceful ones, and most honoured of the people is the mischief-maker, then await the calamity’’.[61]
11 وَ قَالَ ص سُرْعَةُ الْمَشْيِ يَذْهَبُ بِبَهَاءِ الْمُؤْمِنِ.
And he-saww said: ‘The quickness of the walking removes the splendour of the Momin’’.[62]
12- وَ قَالَ ص لَا يَزُولُ الْمَسْرُوقُ مِنْهُ فِي تُهَمَةِ مَنْ هُوَ بَرِيءٌ حَتَّى يَكُونَ أَعْظَمَ جُرْماً مِنَ السَّارِقِ.
And he-saww said: ‘The one stolen from one will not cease to be accusing one who is innocent until he become of a mightier crime than the thief’’.[63]
13- وَ قَالَ ص إِنَّ اللَّهَ يُحِبُّ الْجَوَادَ فِي حَقِّهِ.
And he-saww said: ‘Allah-azwj Loves the horse in its right’’.[64]
14- وَ قَالَ ص إِذَا كَانَ أُمَرَاؤُكُمْ خِيَارَكُمْ وَ أَغْنِيَاؤُكُمْ سُمَحَاءَكُمْ وَ أَمْرُكُمْ شُورَى بَيْنَكُمْ فَظَهْرُ الْأَرْضِ خَيْرٌ لَكُمْ مِنْ بَطْنِهَا وَ إِذَا كَانَ أُمَرَاؤُكُمْ شِرَارَكُمْ وَ أَغْنِيَاؤُكُمْ بُخَلَاءَكُمْ وَ أُمُورُكُمْ إِلَى نِسَائِكُمْ فَبَطْنُ الْأَرْضِ خَيْرٌ لَكُمْ مِنْ ظَهْرِهَا.
And he-saww said: ‘When your governors are your good people, and your rich ones are your generous ones, and your matters are consultations between you, the earth will reveal goodness for you all from its interior; but when your governors are your evil people, and your rich ones are your misers, and your matters are to your women, the interior of the earth (grave) is better for you than its surface (living)’’.[65]
15- وَ قَالَ ص مَنْ أَصْبَحَ وَ أَمْسَى وَ عِنْدَهُ ثَلَاثٌ فَقَدْ تَمَّتْ عَلَيْهِ النِّعْمَةُ فِي الدُّنْيَا مَنْ أَصْبَحَ وَ أَمْسَى مُعَافًى فِي بَدَنِهِ آمِناً فِي سَرْبِهِ عِنْدَهُ قُوتُ يَوْمِهِ فَإِنْ كَانَتْ عِنْدَهُ الرَّابِعَةُ فَقَدْ تَمَّتْ عَلَيْهِ النِّعْمَةُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ هُوَ الْإِيمَانُ.
And he-saww said: ‘One who comes to a morning and evening and in his possession are three (things), the bounties in the world are complete upon him. One who comes to a morning and evening with health in his body, safe in his road, having in his possession the subsistence of his day. If there happens to the fourth in his possession, there would be completeness of the bounties upon him in the world and the Hereafter, and it is the Eman’’.[66]
16- وَ قَالَ ص ارْحَمُوا عَزِيزاً ذَلَّ وَ غَنِيّاً افْتَقَرَ وَ عَالِماً ضَاعَ فِي زَمَانِ جُهَّالٍ.
And he-saww said: ‘Have mercy on an honourable one having been disgraced, and a rich one having been impoverished, and a scholar placed in the time period of the ignoramuses’’.[67]
17- وَ قَالَ ص خَلَّتَانِ كَثِيرٌ مِنَ النَّاسِ فِيهِمَا مَفْتُونٌ الصِّحَّةُ وَ الْفَرَاغُ.
And he-saww said: ‘Two matters, most of the people are tempted (in Fitna) regarding these two – the health and the free time’’.[68]
18- وَ قَالَ ص جُبِلَتِ الْقُلُوبُ عَلَى حُبِّ مَنْ أَحْسَنَ إِلَيْهَا وَ بُغْضِ مَنْ أَسَاءَ إِلَيْهَا.
And he-saww said: ‘The hearts are attracted to the love of the one being good to these, and hate the ones being bad to these’’.[69]
19- وَ قَالَ ص إِنَّا مَعَاشِرَ الْأَنْبِيَاءِ أُمِرْنَا أَنْ نُكَلِّمَ النَّاسَ عَلَى قَدْرِ عُقُولِهِمْ.
And he-saww said: ‘We-as, community of the Prophets-as, we-as are Commanded to speak to the people in accordance to their intellects’’.[70]
20- وَ قَالَ ص مَلْعُونٌ مَنْ أَلْقَى كَلَّهُ عَلَى النَّاسِ.
And he-saww said: ‘Accursed is the one who casts all of it upon the people’’.[71]
21- وَ قَالَ ص الْعِبَادَةُ سَبْعَةُ أَجْزَاءٍ أَفْضَلُهَا طَلَبُ الْحَلَالِ.
And he-saww said: ‘The worship is of seven segments. It’s superior is seeking the Permissible’’.[72]
22- وَ قَالَ ص إِنَّ اللَّهَ لَا يُطَاعُ جَبْراً وَ لَا يُعْصَى مَغْلُوباً وَ لَمْ يُهْمِلِ الْعِبَادَ مِنَ الْمَمْلَكَةِ وَ لَكِنَّهُ الْقَادِرُ عَلَى مَا أَقْدَرَهُمْ عَلَيْهِ وَ الْمَالِكُ لِمَا مَلَّكَهُمْ إِيَّاهُ
And he-saww said: ‘Allah-azwj is not obeyed by compulsion nor is He-azwj disobeyed by being overcome, and He-azwj does not Neglect the servants from the Kingdom, and but He-azwj is Able upon what He-azwj has Enabled them upon, and the Owner has Made them own it.
فَإِنَّ الْعِبَادَ إِنِ اسْتَمَرُّوا بِطَاعَةِ اللَّهِ لَمْ يَكُنْ مِنْهَا مَانِعٌ وَ لَا عَنْهَا صَادٌّ وَ إِنْ عَمِلُوا بِمَعْصِيَةٍ فَشَاءَ أَنْ يَحُولَ بَيْنَهُمْ وَ بَيْنَهَا فَعَلَ وَ لَيْسَ مَنْ إِنْ شَاءَ أَنْ يَحُولَ بَيْنَكَ وَ بَيْنَ شَيْءٍ فَعَلَ وَ لَمْ يَفْعَلْهُ فَأَتَاهُ الَّذِي فَعَلَهُ كَانَ هُوَ الَّذِي أَدْخَلَهُ فِيهِ.
If the servants were to continue in the obedience of Allah-azwj, there will neither be a preventer from it nor any hinderer from it, and if they were to work in the disobedience, so He-azwj Desires there be a barrier between them and it, He-azwj will Do so, if He-azwj Desires to Form a barrier between you and something, He-azwj isn’t the One-azwj Doing and not Doing. The one who does it (the servant), he would be the one entering into it (Paradise)’’.[73]
And he-saww said to his-saww son-asws Ibrahim-asws, and he-asws was finding his-asws (last) breaths: ‘Had it not been for the past having preceded the remaining (future) and the latter ones joining with the former ones, I-saww would have grieved upon you-asws, O Ibrahim-asws’.
ثُمَّ دَمَعَتْ عَيْنُهُ وَ قَالَ تَدْمَعُ الْعَيْنُ وَ يَحْزَنُ الْقَلْبُ وَ لَا نَقُولُ إِلَّا مَا يَرْضَى الرَّبُّ وَ إِنَّا بِكَ يَا إِبْرَاهِيمُ لَمَحْزُونُونَ.
Then his-saww eyes flowed tears, and he-saww said: ‘The eyes are tearful, and the heart is grieving, and we-saww are not saying except what Pleases the Lord-azwj, and O Ibrahim-asws, we‑asws are with grief upon you-asws’’.[74]
24- وَ قَالَ ص الْجَمَالُ فِي اللِّسَانِ.
And he-saww said: ‘The beauty is in the tongue’’.[75]
25- وَ قَالَ ص لَا يُقْبَضُ الْعِلْمُ انْتِزَاعاً مِنَ النَّاسِ وَ لَكِنَّهُ يُقْبَضُ الْعُلَمَاءُ حَتَّى إِذَا لَمْ يَبْقَ عَالِمٌ اتَّخَذَ النَّاسُ رُؤَسَاءَ جُهَّالًا اسْتَفْتَوْا فَأَفْتَوْا بِغَيْرِ عِلْمٍ فَضَلُّوا وَ أَضَلُّوا.
And he-saww said: ‘He-azwj does not Capture the knowledge by Snatching it from the people, but He-azwj Captures (souls) of the scholars until when there does not remain any scholar, the people take the ignoramuses as their chiefs seeking their verdicts (Fatwas). So, they issue verdicts (Fatwas) without knowledge, so they go astray and stray (them)’’.[76]
26- وَ قَالَ ص أَفْضَلُ جِهَادِ أُمَّتِي انْتِظَارُ الْفَرَجِ.
And he-saww said: ‘The most superior Jihad of my-saww community is awaiting the relief (Al-Qaim-ajfj)’’.[77]
27- وَ قَالَ ص مُرُوَّتُنَا أَهْلَ الْبَيْتِ الْعَفْوُ عَمَّنْ ظَلَمَنَا وَ إِعْطَاءُ مَنْ حَرَمَنَا.
And he-saww said: ‘The manliness (chivalry) of ours-asws, People-asws of the Household, is the pardoning the one who oppresses us-asws and giving to the one who deprives us-asws’’.[78]
28- وَ قَالَ ص أَغْبَطُ أَوْلِيَائِي عِنْدِي مِنْ أُمَّتِي رَجُلٌ خَفِيفُ الْحَالِ ذُو حَظٍّ مِنْ صَلَاةٍ أَحْسَنَ عِبَادَةَ رَبِّهِ فِي الْغَيْبِ وَ كَانَ غَامِضاً فِي النَّاسِ وَ كَانَ رِزْقُهُ كَفَافاً فَصَبَرَ عَلَيْهِ إِنْ مَاتَ قَلَّ تُرَاثُهُ وَ قَلَّ بَوَاكِيهِ.
And he-saww said: ‘The most envied of my-saww friends from my-saww community in my-saww presence is the man of light state (less material things), with a (plentiful) share from Salat, excellent worship of his Lord-azwj in the private, and he is obscure among the people, and his sustenance is just sufficient and he is patient upon it. If he dies, little is his inheritance (legacy) and few are his mourners’’.[79]
29- وَ قَالَ ص مَا أَصَابَ الْمُؤْمِنَ مِنْ نَصَبٍ وَ لَا وَصَبٍ وَ لَا حُزْنٍ حَتَّى الْهَمِّ يُهِمُّهُ إِلَّا كَفَّرَ اللَّهُ بِهِ عَنْهُ مِنْ سَيِّئَاتِهِ.
And he-saww said: ‘The Momin is neither afflicted by toil (exhaustion), nor illness (pains), nor grief, to the extent of the worries worrying him, except Allah-azwj will be Expiating (atonement) by it of his evil deeds’’.[80]
30- وَ قَالَ ص مَنْ أَكَلَ مَا يَشْتَهِي وَ لَبِسَ مَا يَشْتَهِي وَ رَكِبَ مَا يَشْتَهِي لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ حَتَّى يَنْزِعَ أَوْ يَتْرُكَ.
And he-saww said: ‘One who eat whatever he so desires, and wears whatever he so desires, and rides whatever he so desires, Allah-azwj will not Look at him until he removes or leaves’’.[81]
31- وَ قَالَ ص مَثَلُ الْمُؤْمِنِ كَمَثَلِ السُّنْبُلَةِ تَخِرُّ مَرَّةً وَ تَسْتَقِيمُ مَرَّةً وَ مَثَلُ الْكَافِرِ مَثَلُ الْأَرْزَةِ لَا يَزَالُ مُسْتَقِيماً لَا يُشْعِرُ
And he-saww said: ‘An example of the Momin is like an example of the ear (of corn), bending at times and straight at times; and an example of the Kafir is an example of the rice. It does not cease to be straight, nor aware’.
وَ سُئِلَ ص مَنْ أَشَدُّ النَّاسِ بَلَاءً فِي الدُّنْيَا
And he-saww was asked, ‘Who is severest of the people in afflictions in the world?’
فَقَالَ النَّبِيُّونَ ثُمَّ الْأَمَاثِلُ فَالْأَمَاثِلُ وَ يُبْتَلَى الْمُؤْمِنُ عَلَى قَدْرِ إِيمَانِهِ وَ حُسْنِ عَمَلِهِ فَمَنْ صَحَّ إِيمَانُهُ وَ حَسُنَ عَمَلُهُ اشْتَدَّ بَلَاؤُهُ وَ مَنْ سَخُفَ إِيمَانُهُ وَ ضَعُفَ عَمَلُهُ قَلَّ بَلَاؤُهُ.
He-saww said: ‘The Prophets-as, then similar, so the similar, and the Momin is afflicted in accordance to his Eman and his good deeds. The one whose Eman is healthy and his deeds are good, his afflictions will be severe, and the one whose Eman is rubbish and his deeds are weak, less would be his afflictions’’.[82]
32- وَ قَالَ ص لَوْ كَانَتِ الدُّنْيَا تَعْدِلُ عِنْدَ اللَّهِ مِثْلَ جَنَاحِ بَعُوضَةٍ مَا أَعْطَى كَافِراً وَ لَا مُنَافِقاً مِنْهَا شَيْئاً.
And he-saww said: ‘Had the world, in the View of Allah-azwj, even equated like a wing of a mosquito, He-azwj would have neither Given a Kafir nor a hypocrite anything from it’’.[83]
33- وَ قَالَ ص الدُّنْيَا دُوَلٌ فَمَا كَانَ لَكَ أَتَاكَ عَلَى ضَعْفِكَ وَ مَا كَانَ مِنْهَا عَلَيْكَ لَمْ تَدْفَعْهُ بِقُوَّتِكَ وَ مَنِ انْقَطَعَ رَجَاؤُهُ مِمَّا فَاتَ اسْتَرَاحَ بَدَنُهُ وَ مَنْ رَضِيَ بِمَا قَسَمَهُ اللَّهُ قَرَّتْ عَيْنُهُ.
And he-saww said: ‘The world is a (changing) state. Whatever were to be for you, it would come to you upon (despite) your weakness, and whatever from it were to be against you, you will not be (able to) repel it with your strength; and the one who cuts off his hopes from what is lost, he will rest his body; and one who is satisfied with what Allah-azwj has Apportioned, his eyes will be delighted’’.[84]
34 وَ قَالَ ص إِنَّهُ وَ اللَّهِ مَا مِنْ عَمَلٍ يُقَرِّبُكُمْ مِنَ النَّارِ إِلَّا وَ قَدْ نَبَّأْتُكُمْ بِهِ وَ نَهَيْتُكُمْ عَنْهُ وَ مَا مِنْ عَمَلٍ يُقَرِّبُكُمْ إِلَى الْجَنَّةِ إِلَّا وَ قَدْ نَبَّأْتُكُمْ بِهِ وَ أَمَرْتُكُمْ بِهِ
And he-saww said: ‘By Allah-azwj! Surely there is none from a deed drawing you closer to the Fire except and you have been Informed with it and you have been Prohibited from it, and there is none from a deed drawing you closer to the Paradise except you have been Informed with it, and you have been Commanded with it.
فَإِنَّ الرُّوحَ الْأَمِينَ نَفَثَ فِي رُوعِي أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا فَأَجْمِلُوا فِي الطَّلَبِ وَ لَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ شَيْءٍ مِنَ الرِّزْقِ أَنْ يَطْلُبُوا مَا عِنْدَ اللَّهِ بِمَعَاصِيهِ فَإِنَّهُ لَا يُنَالُ مَا عِنْدَ اللَّهِ إِلَّا بِطَاعَتِهِ.
Surely the Trustworthy Spirit Blew (cast) into my-saww soul that a soul will never die until its sustenance is completed, therefore be beautiful in the seeking, and do not let the delay of anything from the sustenance carry you to be seeking what is in the Presence of Allah-azwj by disobeying Him-azwj, for whatever is in the Presence of Allah-azwj cannot be attained except by obeying Him-azwj’’.[85]
35- وَ قَالَ ص صَوْتَانِ يُبْغِضُهُمَا اللَّهُ إِعْوَالٌ عِنْدَ مُصِيبَةٍ وَ مِزْمَارٌ عِنْدَ نِعْمَةٍ.
And he-saww said: ‘Two sounds, Allah-azwj Hates these – wailing during a calamity, and flute during bounties’’.[86]
36- وَ قَالَ ص عَلَامَةُ رِضَا اللَّهِ عَنْ خَلْقِهِ رُخْصُ أَسْعَارِهِمْ وَ عَدْلُ سُلْطَانِهِمْ وَ عَلَامَةُ غَضَبِ اللَّهِ عَلَى خَلْقِهِ جَوْرُ سُلْطَانِهِمْ وَ غَلَاءُ أَسْعَارِهِمْ.
And he-saww said: ‘A sign of Satisfaction of Allah-azwj with His-azwj creatures is the lowness of their prices (low inflation), and justice of their rulers, while a sign of the Wrath of Allah-azwj upon His-azwj creatures is tyranny of their rulers and expensiveness of their prices (high inflation)’’.[87]
37- وَ قَالَ ص أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ فِي نُورِ اللَّهِ الْأَعْظَمِ مَنْ كَانَ عِصْمَةُ أَمْرِهِ شَهَادَةَ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَ أَنِّي رَسُولُ اللَّهِ وَ مَنْ إِذَا أَصَابَتْهُ مُصِيبَةٌ قَالَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ وَ مَنْ إِذَا أَصَابَ خَيْراً قَالَ الْحَمْدُ لِلَّهِ وَ مَنْ إِذَا أَصَابَ خَطِيئَةً قَالَ أَسْتَغْفِرُ اللَّهَ وَ أَتُوبُ إِلَيْهِ.
And he-saww said: ‘Four (matters), one who has these in him, he would be in the Mightiest Noor of Allah-azwj – one whose protection of his matter was the testimony, there is no god except Allah-azwj, and I-saww am Rasool-saww of Allah-azwj; and the one when a calamity afflicts him, says, ‘We are for Allah-azwj and we are returning to Him-azwj’; and the one, when he attains goodness, says, ‘The Praise is for Allah-azwj’; and the one when he commits a mistake (sin), says, ‘I seek Forgiveness of Allah-azwj and I repent to Him-azwj’’.[88]
38- وَ قَالَ ص مَنْ أُعْطِيَ أَرْبَعاً لَمْ يُحْرَمْ أَرْبَعاً مَنْ أُعْطِيَ الِاسْتِغْفَارَ لَمْ يُحْرَمِ الْمَغْفِرَةَ وَ مَنْ أُعْطِيَ الشُّكْرَ لَمْ يُحْرَمِ الزِّيَادَةَ وَ مَنْ أُعْطِيَ التَّوْبَةَ لَمْ يُحْرَمِ الْقَبُولَ وَ مَنْ أُعْطِيَ الدُّعَاءَ لَمْ يُحْرَمِ الْإِجَابَةَ.
And he-saww said: ‘One who gives four will not be deprived of four – one who gives the seeking of Forgiveness will not be deprived of the Forgiveness, and one who gives the thanks will not be deprived of the increase, and one who gives the repentance will not be deprived of the Acceptance, and one who gives the supplication will not be deprived of the Answer’’.[89]
39- وَ قَالَ ص الْعِلْمُ خَزَائِنُ وَ مَفَاتِيحُهُ السُّؤَالُ فَاسْأَلُوا رَحِمَكُمُ اللَّهُ فَإِنَّهُ يُؤْجَرُ أَرْبَعَةٌ السَّائِلُ وَ الْمُتَكَلِّمُ وَ الْمُسْتَمِعُ وَ الْمُحِبُّ لَهُمْ.
And he-saww said: ‘The knowledge(s) are treasures and their keys are the questions, therefore ask, may Allah-azwj have Mercy on you all! Four will be Rewarded – the questioner, and the speaker, and the listener, and the ones loving them’’.[90]
40- وَ قَالَ ص سَائِلُوا الْعُلَمَاءَ وَ خَاطِبُوا الْحُكَمَاءَ وَ جَالِسُوا الْفُقَرَاءَ.
And he-saww said: ‘Ask the scholars, and speak to the wise ones, and sit with the poor ones’’.[91]
41- وَ قَالَ ص فَضْلُ الْعِلْمِ أَحَبُّ إِلَيَّ مِنْ فَضْلِ الْعِبَادَةِ وَ أَفْضَلُ دِينِكُمُ الْوَرَعُ.
And he-saww said: ‘Surplus of the knowledge is more beloved to me-saww than the surplus worship, and the most superior of your religion is the devoutness’’.[92]
42- وَ قَالَ ص مَنْ أَفْتَى النَّاسَ بِغَيْرِ عِلْمٍ لَعَنَهُ مَلَائِكَةُ السَّمَاءِ وَ الْأَرْضِ.
And he-saww said: ‘One who issues verdicts (Fatwas) to the people without knowledge is cursed by Angels of the sky and the earth’’.[93]
43- وَ قَالَ ص إِنَّ عَظِيمَ الْبَلَاءِ يُكَافَأُ بِهِ عَظِيمُ الْجَزَاءِ فَإِذَا أَحَبَّ اللَّهُ عَبْداً ابْتَلَاهُ فَمَنْ رَضِيَ قَلْبُهُ فَلَهُ عِنْدَ اللَّهِ الرِّضَا وَ مَنْ سَخِطَ فَلَهُ السَّخَطُ.
And he-saww said: ‘The mighty affliction is reciprocated by the mighty Rewards. When Allah-azwj Loves a servant, He-azwj Tries him. The one whose heart is satisfied, there would be Satisfaction for him in the Presence of Allah-azwj, and the one who is dissatisfied, for him would be the Dissatisfaction (of Allah-azwj)’’.[94]
44 وَ أَتَاهُ رَجُلٌ فَقَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
And a man came to him-saww. He said, ‘O Rasool-Allah-saww, advise me!’
فَقَالَ لَا تُشْرِكْ بِاللَّهِ شَيْئاً وَ إِنْ حُرِّقْتَ بِالنَّارِ وَ إِنْ عُذِّبْتَ إِلَّا وَ قَلْبُكَ مُطْمَئِنٌّ بِالْإِيمَانِ وَ وَالِدَيْكَ فَأَطْعِمْهُمَا وَ بَرَّهُمَا حَيَّيْنِ أَوْ مَيِّتَيْنِ فَإِنْ أَمَرَاكَ أَنْ تَخْرُجَ مِنْ أَهْلِكَ وَ مَالِكَ فَافْعَلْ فَإِنَّ ذَلِكَ مِنَ الْإِيمَانِ وَ الصَّلَاةَ الْمَفْرُوضَةَ فَلَا تَدَعْهَا مُتَعَمِّداً فَإِنَّهُ مَنْ تَرَكَ صَلَاةً فَرِيضَةً مُتَعَمِّداً فَإِنَّ ذِمَّةَ اللَّهِ مِنْهُ بَرِيئَةٌ وَ إِيَّاكَ وَ شُرْبَ الْخَمْرِ وَ كُلَّ مُسْكِرٍ فَإِنَّهُمَا مِفْتَاحَا كُلِّ شَرٍّ.
He-saww said: ‘You should not associate anything with Allah-azwj and even if you are burnt by the fire, and even if you are tortured, except and your heart is reassured with the Eman; and your parents, feed them and be righteous with them, whether they are alive or dead. If they were to order you to exit from your family and your wealth, then do so, for that is from the Eman; and the Obligatory Salat, do not leave it deliberately, for the one who neglects an Obligatory Salat deliberately, Allah-azwj is free of responsibility from him; and beware of drinking the wine and all intoxicants, for these are keys of every evil’’.[95]
45 وَ أَتَاهُ رَجُلٌ مِنْ بَنِي تَمِيمٍ يُقَالُ لَهُ أَبُو أُمَيَّةَ فَقَالَ لَهُ إِلَى مَا تَدْعُو النَّاسَ يَا مُحَمَّدُ
And a man from the clan of Tameem called Abu Umayya came to him-saww. He said to him‑saww, ‘What are you-saww calling the people to, O Muhammad-saww?’
فَقَالَ لَهُ رَسُولُ اللَّهِ ص أَدْعُوا إِلَى اللَّهِ عَلى بَصِيرَةٍ أَنَا وَ مَنِ اتَّبَعَنِي وَ أَدْعُو لي [إِلَى] مَنْ إِذَا أَصَابَكَ ضُرٌّ فَدَعَوْتَهُ كَشَفَهُ عَنْكَ وَ إِنِ اسْتَعَنْتَ بِهِ وَ أَنْتَ مَكْرُوبٌ أَعَانَكَ وَ إِنْ سَأَلْتَهُ وَ أَنْتَ مُقِلٌّ أَغْنَاكَ-
Rasool-Allah-saww said: ‘I call to Allah upon an insight, I and the one who follows me, [12:108], and I-saww am calling to the One-azwj, when a harm afflicts you, so you supplicate to Him-azwj, He-azwj will Remove it from you, and if you were to seek assistance with Him-azwj while you are distressed, He-azwj will Assist you, and if you were to ask Him-azwj and you are of little wealth, He-azwj will Enrich you’.
فَقَالَ أَوْصِنِي يَا مُحَمَّدُ
He said, ‘Advise me, O Muhammad-saww!’
فَقَالَ لَا تَغْضَبْ
He-saww said: ‘Do not be angry’.
قَالَ زِدْنِي
He said, ‘Increase for me’.
قَالَ ارْضَ مِنَ النَّاسِ بِمَا تَرْضَى لَهُمْ بِهِ مِنْ نَفْسِكَ
He-saww said: ‘Be pleased from the people with what you are pleased for them from yourself’.
فَقَالَ زِدْنِي
He said, ‘Increase for me’.
فَقَالَ لَا تَسُبَّ النَّاسَ فَتَكْتَسِبَ الْعَدَاوَةَ مِنْهُمْ
He-saww said: ‘Do not revile the people for you will be earning the enmity from them’.
قَالَ زِدْنِي
He said, ‘Increase for me’.
قَالَ لَا تَزْهَدْ فِي الْمَعْرُوفِ عِنْدَ أَهْلِهِ
He-saww said: ‘Do not be abstemious regarding the act of kindness with its deserving ones’.
قَالَ زِدْنِي
He said, ‘Increase for me’.
قَالَ تحب [تَحَبَّبْ إِلَى] النَّاسِ يُحِبُّوكَ وَ الْقَ أَخَاكَ بِوَجْهٍ مُنْبَسِطٍ وَ لَا تَضْجَرْ فَيَمْنَعَكَ الضَّجَرُ حَظَّكَ مِنَ الْآخِرَةِ وَ الدُّنْيَا وَ اتَّزِرْ إِلَى نِصْفِ السَّاقِ وَ إِيَّاكَ وَ إِسْبَالَ الْإِزَارِ وَ الْقَمِيصِ فَإِنَّ ذَلِكَ مِنَ الْمَخِيلَةِ وَ اللَّهُ لَا يُحِبُّ الْمَخِيلَةَ.
He-saww said, ‘Love the people to love you, and meet your brother with a smiling face, and do not rebuke for the rebuke will prevent your share from the Hereafter and the world, and wear loin cloth (trouser) up to half the leg, and beware of dragging the loincloth and the shirt (very long), for that is from the pomp, and Allah-azwj does not Love the pompous’’.[96]
46 وَ قَالَ ص إِنَّ اللَّهَ يُبْغِضُ الشَّيْخَ الزان [الزَّانِيَ] وَ الْغَنِيَّ الظَّلُومَ وَ الْفَقِيرَ الْمُخْتَالَ وَ السَّائِلَ الْمُلْحِفَ وَ يُحْبِطُ أَجْرَ الْمُعْطِي الْمَنَّانِ وَ يَمْقُتُ الْبَذَخَ الْجَرِيءَ الْكَذَّابَ.
And he-saww said: ‘Allah-azwj Hates the elderly adulterer, and the rich oppressor, and the snobbish poor, and the persistent beggar; and the Reward of the reproaching giver is nullified, and He-azwj Hates the audacious arrogant liar’’.[97]
47- وَ قَالَ ص مَنْ تَفَاقَرَ افْتَقَرَ.
And he-saww said: ‘One pretending to be poor will be impoverished’’.[98]
48- وَ قَالَ ص مُدَارَاةُ النَّاسِ نِصْفُ الْإِيمَانِ وَ الرِّفْقُ بِهِمْ نِصْفُ الْعَيْشِ.
And he-saww said: ‘Politeness to the people is half the Eman, and the kindness with them is half the good life’’.[99]
49- وَ قَالَ ص رَأْسُ الْعَقْلِ بَعْدَ الْإِيمَانِ بِاللَّهِ مُدَارَاةُ النَّاسِ فِي غَيْرِ تَرْكِ حَقٍّ وَ مِنْ سَعَادَةِ الْمَرْءِ خِفَّةُ لِحْيَتِهِ.
And he-saww said: ‘Head of the intellect after the Eman with Allah-azwj is politeness with the people without neglecting a right, and from the happiness of the man is his lightening his beard’’.[100]
50- وَ قَالَ ص مَا نُهِيتُ عَنْ شَيْءٍ بَعْدَ عِبَادَةِ الْأَوْثَانِ مَا نُهِيتُ عَنْ مُلَاحَاةِ الرِّجَالِ.
And he-saww said: ‘I-saww have not been (asked to) forbid from anything after worshipping of the idols, as I-saww have been (asked to) forbid from disputing with the men’’.[101]
51- وَ قَالَ ص لَيْسَ مِنَّا مَنْ غَشَّ مُسْلِماً أَوْ ضَرَّهُ أَوْ مَاكَرَهُ.
And he-saww said: ‘He isn’t from us-asws, one who cheats a Muslim, or harms him, or plots against him’’.[102]
52 وَ قَامَ ص فِي مَسْجِدِ الْخَيْفِ فَقَالَ نَضَّرَ اللَّهُ عَبْداً سَمِعَ مَقَالَتِي فَوَعَاهَا وَ بَلَّغَهَا مَنْ لَمْ يَسْمَعْهَا فَرُبَّ حَامِلِ فِقْهٍ إِلَى مَنْ هُوَ أَفْقَهُ وَ رُبَّ حَامِلِ فِقْهٍ إِلَى غَيْرِ فَقِيهٍ
And he-saww stood in Masjid Al-Khief. He-saww said: ‘May Allah-azwj Give bliss to a servant who hears my-saww words, so he retains it and delivers it to the one who did not hear it. Sometimes a carrier of his understanding is to the one who is more understanding than him, and sometimes a carrier of his understanding is to other than his understanding.
ثَلَاثٌ لَا يُغِلُّ عَلَيْهِمْ قَلْبُ امْرِئٍ مُسْلِمٍ إِخْلَاصُ الْعَمَلِ لِلَّهِ وَ النَّصِيحَةُ لِأَئِمَّةِ الْمُسْلِمِينَ وَ لُزُومُ جَمَاعَتِهِمْ الْمُؤْمِنُونَ إِخْوَةٌ تَتَكَافَأُ دِمَاؤُهُمْ وَ هُمْ يَدٌ عَلَى مَنْ سِوَاهُمْ يَسْعَى بِذِمَّتِهِمْ أَدْنَاهُمْ.
Three, the heart of a Muslim person will not cheat upon them – sincerity of the deed for Allah‑azwj, and the advice to the Imams-asws of the Muslims, and sticking with their community. The Momineen are brothers. Their blood is reciprocal, and they are one hand against the ones besides them. Their lowest one strives for their responsibilities’’.[103]
53- وَ قَالَ ص إِذَا بَايَعَ الْمُسْلِمُ الذِّمِّيَّ فَلْيَقُلِ اللَّهُمَّ خِرْ لِي وَ لَهُ.
And he-saww said: ‘When the Zimmy pledges to a Muslim (agreement), let him say, ‘O Allah‑azwj! Choose for me and for him’’.[104]
54- وَ قَالَ ص رَحِمَ اللَّهُ عَبْداً قَالَ خَيْراً فَغَنِمَ أَوْ سَكَتَ عَنْ سُوءٍ فَسَلِمَ.
And he-saww said: ‘May Allah-azwj have Mercy on a servant who speaks so he gains, or is silent from evil, so he is safe’’.[105]
55- وَ قَالَ ص ثَلَاثٌ مَنْ كُنَّ فِيهِ اسْتَكْمَلَ خِصَالَ الْإِيمَانِ الَّذِي إِذَا رَضِيَ لَمْ يُدْخِلْهُ رِضَاهُ فِي بَاطِلٍ وَ إِذَا غَضِبَ لَمْ يُخْرِجْهُ الْغَضَبُ مِنَ الْحَقِّ وَ إِذَا قَدَرَ لَمْ يَتَعَاطَ مَا لَيْسَ لَهُ.
And he-saww said: ‘Three, one who has these in him, will complete characteristics of the Eman – The one when he is pleased, his pleasure does not enter him into a falsehood, and when he is angry, his anger does not expel him from the truth, and when he is able, he does not take what isn’t for him’’.[106]
56- وَ قَالَ ص مَنْ بَلَغَ حَدّاً فِي غَيْرِ حَدٍّ فَهُوَ مِنَ الْمُعْتَدِينَ.
And he-saww said: ‘One who delivers a legal penalty beyond the prescribed legal penalty, so he is from the exceeders (transgressors)’’.[107]
57- وَ قَالَ ص قِرَاءَةُ الْقُرْآنِ فِي صَلَاةٍ أَفْضَلُ مِنْ قِرَاءَةِ الْقُرْآنِ فِي غَيْرِ صَلَاةٍ وَ ذِكْرُ اللَّهِ أَفْضَلُ مِنَ الصَّدَقَةِ وَ الصَّدَقَةُ أَفْضَلُ مِنَ الصَّوْمِ وَ الصَّوْمُ حَسَنَةٌ
And he-saww said: ‘Recitation of the Quran in Salat is superior to reciting the Quran in other than Salat, and Zikr of Allah-azwj is superior to the charity, and the charity is superior to the Fasting, and the Fasting is a good deed’.
ثُمَّ قَالَ لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا قَوْلَ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا قَوْلَ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ.
Then he-saww said: ‘There is no word except with the deed, and neither is any word nor any deed except with intention, and there is neither any word, nor any deed, nor any intention except by hitting the Sunnah (getting it right)’’.[108]
58- وَ قَالَ ص الْأَنَاةُ مِنَ اللَّهِ وَ الْعَجَلَةُ مِنَ الشَّيْطَانِ.
And he-saww said: ‘The forbearance is from Allah-azwj and the haste is from the Satan-la’’.[109]
59- وَ قَالَ ص إِنَّ مَنْ تَعَلَّمَ الْعِلْمَ لِيُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يُبَاهِيَ بِهِ الْعُلَمَاءَ أَوْ يَصْرِفَ وُجُوهَ النَّاسِ إِلَيْهِ لِيُعَظِّمُوهُ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ
And he-saww said: ‘One who learns the knowledge in order to argue against the foolish ones with it, or to boast to the scholars with it, or turn the faces of people towards him so they will revere him, let him assume his seat from the Fire.
فَإِنَّ الرِّئَاسَةَ لَا تَصْلُحُ إِلَّا لِلَّهِ وَ لِأَهْلِهَا وَ مَنْ وَضَعَ نَفْسَهُ فِي غَيْرِ الْمَوْضِعِ الَّذِي وَضَعَهُ اللَّهُ فِيهِ مَقَّتَهُ اللَّهُ وَ مَنْ دَعَا إِلَى نَفْسِهِ فَقَالَ أَنَا رَئِيسُكُمْ وَ لَيْسَ هُوَ كَذَلِكَ لَمْ يَنْظُرِ اللَّهُ إِلَيْهِ حَتَّى يَرْجِعَ عَمَّا قَالَ وَ يَتُوبَ إِلَى اللَّهِ مِمَّا ادَّعَى.
The governance is not correct except for Allah-azwj and for its rightful ones; and the one who places himself in other than the place which Allah-saww has Placed him in, Allah-azwj will Hate him; and the one who calls to himself, so he says, ‘I am your chief’, and he isn’t like that, Allah‑azwj will not Look at him until he retracts from what he had said and he repents to Allah‑azwj from what he had claimed’’.[110]
60- وَ قَالَ ص قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ تَحَبَّبُوا إِلَى اللَّهِ وَ تَقَرَّبُوا إِلَيْهِ
And he-saww said: ‘Isa-as Ibn Maryam-as said to the disciples: ‘Make yourselves beloved to Allah‑azwj and draw closer to Him-azwj!’
قَالُوا يَا رُوحَ اللَّهِ بِمَا ذَا نَتَحَبَّبُ إِلَى اللَّهِ وَ نَتَقَرَّبُ
They said, ‘O Spirit of Allah-azwj! With what can we make ourselves beloved to Allah-azwj and draw closer (to Him-azwj)?’
قَالَ بِبُغْضِ أَهْلِ الْمَعَاصِي وَ الْتَمِسُوا رِضَا اللَّهِ بِسَخَطِهِمْ
He-as said: ‘By hating the people of disobedience, and seeking the Satisfaction of Allah-azwj with dissatisfying them’.
قَالُوا يَا رُوحَ اللَّهِ فَمَنْ نُجَالِسُ إِذًا
They said, ‘O Spirit of Allah-azwj! Whom shall we sit with then?’
قَالَ مَنْ يُذَكِّرُكُمُ اللَّهَ رُؤْيَتُهُ وَ يَزِيدُ فِي عَمَلِكِمْ مَنْطِقُهُ وَ يُرَغِّبُكُمْ فِي الْآخِرَةِ عَمَلُهُ.
He-as said: ‘One whom reminds you of Allah-azwj when you see him, and his talk increases in your deeds, and one whose deeds makes you desirous regarding the Hereafter’’.[111]
61- وَ قَالَ ص أَبْعَدُكُمْ بِي شَبَهاً الْبَخِيلُ الْبَذِيُّ الْفَاحِشُ.
And he-saww said: ‘The remotest of you from me-saww is one resembling the miser, the obscene, the immoral’’.[112]
62- وَ قَالَ ص سُوءُ الْخُلُقِ شُؤْمٌ.
And he-saww said: ‘The evil manners are inauspicious’’.[113]
63- وَ قَالَ ص إِذْ رَأَيْتُمُ الرَّجُلَ لَا يُبَالِي مَا قَالَ أَوْ مَا قِيلَ فِيهِ فَإِنَّهُ لِبَغِيَّةٍ أَوْ شَيْطَانٍ.
And he-saww said: ‘When you were to see the man not caring what he says, or what is said regarding him, he is either immoral or a Satan-la’’.[114]
64- وَ قَالَ ص إِنَّ اللَّهَ حَرَّمَ الْجَنَّةَ عَلَى كُلِّ فَاحِشٍ بَذِيٍّ قَلِيلِ الْحَيَاءِ لَا يُبَالِي مَا قَالَ وَ مَا قِيلَ فِيهِ أَمَا إِنَّهُ إِنْ تَنْسُبْهُ لَمْ تَجِدْهُ إِلَّا لِبَغْيٍ أَوْ شِرْكِ شَيْطَانٍ
And he-saww said: ‘Allah-azwj has Prohibited the Paradise unto every immoral, obscene, of little shame, not caring what he says or what is said regarding him. If you were to attribute him (lineage) you will not find except him being for an immoral or an associate of Satan-la’.
قِيلَ يَا رَسُولَ اللَّهِ وَ فِي النَّاسِ شَيَاطِينُ
It was said, ‘O Rasool-Allah-saww, and there are Satans-la among the people?’
قَالَ نَعَمْ أَ وَ مَا تَقْرَأُ قَوْلَ اللَّهِ وَ شارِكْهُمْ فِي الْأَمْوالِ وَ الْأَوْلادِ.
He-saww said: ‘Yes, and have you not read the Words of Allah-azwj: and participate in their wealth and their children [17:64]?’’[115]
65- وَ قَالَ ص مَنْ تَنْفَعْهُ يَنْفَعْكَ وَ مَنْ لَا يُعِدَّ الصَّبْرَ لِنَوَائِبِ الدَّهْرِ يَعْجِزْ وَ مَنْ قَرَضَ النَّاسَ قَرَضُوهُ وَ مَنْ تَرَكَهُمْ لَمْ يَتْرُكُوهُ
And he-saww said: ‘One whom you benefit, he will benefit you; and one who does not prepare the patience for adversities of the times will be frustrated; and the one who lends to the people, they will lend to him; and one who leaves them they will not leave him’.
قِيلَ فَأَصْنَعُ مَا ذَا يَا رَسُولَ اللَّهِ
It was said, ‘What shall we do then, O Rasool-Allah-saww?’
قَالَ أَقْرِضْهُمْ مِنْ عِرْضِكَ لِيَوْمِ فَقْرِكَ.
He-saww said: ‘Lend them from your honour for a day of your poverty (need)’’.[116]
66- وَ قَالَ ص أَ لَا أَدُلُّكُمْ عَلَى خَيْرِ أَخْلَاقِ الدُّنْيَا وَ الْآخِرَةِ تَصِلُ مَنْ قَطَعَكَ وَ تُعْطِي مَنْ حَرَمَكَ وَ تَعْفُو عَمَّنْ ظَلَمَكَ-.
And he-saww said: ‘Shall I-saww point you all to the best manners of the world and the Hereafter? You should connect with the one who cuts you off, and give to the one who deprives you, and pardon the one who is unjust to you’’.[117]
67 وَ خَرَجَ ص يَوْماً وَ قَوْمٌ يُدَحْرِجُونَ حَجَراً فَقَالَ أَشَدُّكُمْ مَنْ مَلَكَ نَفْسَهُ عِنْدَ الْغَضَبِ وَ أَحْمَلُكُمْ مَنْ عَفَا بَعْدَ الْمَقْدُرَةِ.
And he-saww came out one day and a group of people were rolling a stone (to see who is strongest). He-saww said: ‘The strongest of you is one who controls himself during the anger, and (strongest) carrier of you is one who pardons after the ability (power)’’.[118]
68- وَ قَالَ ص قَالَ اللَّهُ هَذَا دِينٌ أَرْتَضِيهِ لِنَفْسِي وَ لَنْ يُصْلِحَهُ إِلَّا السَّخَاءُ وَ حُسْنُ الْخُلُقِ فَأَكْرِمُوهُ بِهِمَا مَا صَحِبْتُمُوهُ.
And he-saww said: ‘Allah-azwj Said: “This is a religion I-azwj am Satisfied for Myself-azwj, and nothing will correct it except the generosity, and the good manners, therefore honour it with these two whoever you accompany!”’[119]
69- وَ قَالَ ص أَفْضَلُكُمْ إِيمَاناً أَحْسَنُكُمْ أَخْلَاقاً.
And he-saww said: ‘The most superior of you in Eman is your most excellent in manners’’.[120]
70- وَ قَالَ ص حُسْنُ الْخُلُقِ يَبْلُغُ بِصَاحِبِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ
And he-saww said: ‘Good manners make its owner reach the rank of the one fasting, standing (in Salat)’.
فَقِيلَ لَهُ مَا أَفْضَلُ مَا أُعْطِيَ الْعَبْدُ
It was said to him-saww, ‘What is the best of what the servant is Given?’
قَالَ حُسْنُ الْخُلُقِ.
He-saww said: ‘Good manners’’.[121]
71- وَ قَالَ ص حُسْنُ الْخُلُقِ يُثْبِتُ الْمَوَدَّةَ.
And he-saww said: ‘Good manners affirm the cordiality’’.[122]
72 وَ قَالَ ص حُسْنُ الْبِشْرِ يَذْهَبُ بِالسَّخِيمَةِ.
And he-saww said: ‘A good smile removes with the grudges’’.[123]
73- وَ قَالَ ص خِيَارُكُمْ أَحْسَنُكُمْ أَخْلَاقاً الَّذِينَ يَأْلِفُونَ وَ يُؤْلَفُونَ.
And he-saww said: ‘The best of you is your most excellent of manners, those who get along with others and others get along with him’’.[124]
74- وَ قَالَ ص الْأَيْدِي ثَلَاثَةٌ سَائِلَةٌ وَ مُنْفِقَةٌ وَ مُمْسِكَةٌ وَ خَيْرُ الْأَيْدِي الْمُنْفِقَةُ.
And he-saww said: ‘The hands are three – the begging (hand), and the giving (hand), and the withholding (hand), and the best is the giving (hand)’’.[125]
75- وَ قَالَ ص الْحَيَاءُ حَيَاءَانِ حَيَاءُ عَقْلٍ وَ حَيَاءُ حُمْقٍ فَحَيَاءُ الْعَقْلِ الْعِلْمُ وَ حَيَاءُ الْحُمْقِ الْجَهْلُ.
And he-saww said: ‘The bashfulness are to modesties – a modesty of the intellect and modesty of an idiocy. Bashfulness of the intellect is the knowledge, and bashfulness of the idiocy is the ignorance’’.[126]
76 وَ قَالَ ص مَنْ أَلْقَى جِلْبَابَ الْحَيَاءِ لَا غِيبَةَ لَهُ.
And he-saww said: ‘One who throws off the robe of bashfulness, there is no backbiting for him’’.[127]
77- وَ قَالَ ص مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ فَلْيَفِ إِذَا وَعَدَ.
And he-saww said: ‘One who were to believe in Allah-azwj and the Last Day, let him be loyal when he promises’’.[128]
78- وَ قَالَ ص الْأَمَانَةُ تَجْلِبُ الرِّزْقَ وَ الْخِيَانَةُ تَجْلِبُ الْفَقْرَ.
And he-saww said: ‘The trustworthiness attracts the sustenance, and the betrayal attracts the poverty’’.[129]
79- وَ قَالَ ص نَظَرُ الْوَلَدِ إِلَى وَالِدَيْهِ حُبّاً لَهُمَا عِبَادَةٌ.
And he-saww said: ‘The look of the son to his parents out of love for them is worship’’.[130]
80- وَ قَالَ ص جَهْدُ الْبَلَاءِ أَنْ يُقَدَّمَ الرَّجُلُ فَتُضْرَبَ رَقَبَتُهُ صَبْراً- وَ الْأَسِيرُ مَا دَامَ فِي وَثَاقِ الْعَدُوِّ وَ الرَّجُلُ يَجِدُ عَلَى بَطْنِ امْرَأَتِهِ رَجُلًا.
And he-saww said: ‘The hard affliction is that the man is forwarded bound, so his neck is struck off; and the captive, for as long as he is in shackles of the enemy; and the man finding a man upon the belly of his wife’’.[131]
81- وَ قَالَ ص الْعِلْمُ خَدِينُ الْمُؤْمِنِ وَ الْحِلْمُ وَزِيرُهُ وَ الْعَقْلُ دَلِيلُهُ وَ الصَّبْرُ أَمِيرُ جُنُودِهِ وَ الرِّفْقُ وَالِدُهُ وَ الْبَرُّ أَخُوهُ وَ النَّسَبُ آدَمُ وَ الْحَسَبُ التَّقْوَى وَ الْمُرُوَّةُ إِصْلَاحُ الْمَالِ.
And he-saww said: ‘The knowledge is cheek of the Momin, and the forbearance is his Vizier, and the patience is a commander of his armies, and the kindness is his father, and the righteous act is his brother, and the lineage is Adam-as, and the pedigree is the piety, and the chivalry is correcting the wealth’’.[132]
82 وَ جَاءَهُ رَجُلٌ بِلَبَنٍ وَ عَسَلٍ لِيَشْرَبَهُ فَقَالَ ص شَرَابَانِ يُكْتَفَى بِأَحَدِهِمَا عَنْ صَاحِبِهِ أَشْرَبُهُ وَ لَا أُحَرِّمُهُ وَ لَكِنِّي أَتَوَاضَعُ لِلَّهِ فَإِنَّهُ مَنْ تَوَاضَعَ لِلَّهِ رَفَعَهُ اللَّهُ وَ مَنْ تَكَبَّرَ يَضَعُهُ اللَّهُ وَ مَنِ اقْتَصَدَ فِي مَعِيشَتِهِ رَزَقَهُ اللَّهُ وَ مَنْ بَذَّرَ حَرَمَهُ اللَّهُ وَ مَنْ أَكْثَرَ ذِكْرَ اللَّهِ آجَرَهُ اللَّهُ.
And a man came to him-saww with milk and honey for him-saww to be drinking it. He-saww said: ‘Two drinks, one can suffice with one of them from its counterpart to be drinking it, and I-saww am not prohibiting it, but I-saww am humbling to Allah-azwj, for the one who humbles to Allah‑azwj, Allah-azwj will Raise him, and the one who is arrogant, Allah-azwj will Drop him, and the one who is moderate lifestyle, Allah-azwj will Grace him, and the one who wastes, Allah-azwj will Deprive him, and the one who frequents the Zikr of Allah-azwj, Allah-azwj will Reward him’’.[133]
83- وَ قَالَ ص أَقْرَبُكُمْ مِنِّي غَداً فِي الْمَوْقِفِ أَصْدَقُكُمْ لِلْحَدِيثِ وَ آدَاكُمْ لِلْأَمَانَةِ وَ أَوْفَاكُمْ بِالْعَهْدِ وَ أَحْسَنُكُمْ خُلُقاً وَ أَقْرَبُكُمْ مِنَ النَّاسِ.
And he-saww said: ‘The closest of you from me-saww tomorrow in the pausing station will be your most truthful of the narration, and your most fulfilling of the entrustment, and your most fulfilling with the covenant, and your best of you in manners, and your closest from the people’’.[134]
84- وَ قَالَ ص إِذَا مُدِحَ الْفَاجِرُ اهْتَزَّ الْعَرْشُ وَ غَضِبَ الرَّبُّ.
And he-saww said: ‘When the immoral is praised, the Throne shakes and the Lord-azwj is Wrathful’’.[135]
85 وَ قَالَ لَهُ رَجُلٌ مَا الْحَزْمُ قَالَ ص تُشَاوِرُ امْرَأً ذَا رَأْيٍ ثُمَّ تُطِيعُهُ.
And a man said to him-saww, ‘What is the resoluteness/firmness?’ He-saww said: ‘You consult a person with a view, then you obey him’’.[136]
86- وَ قَالَ ص يَوْماً أَيُّهَا النَّاسُ مَا الرَّقُوبُ فِيكُمْ
And he-saww said one day: ‘O you people! What is ‘Al-Raqoub’ among you all?’
قَالُوا الرَّجُلُ يَمُوتُ وَ لَمْ يَتْرُكْ وَلَداً
They said, ‘The man dying and does not leave a son’.
فَقَالَ بَلِ الرَّقُوبُ حَقُّ الرَّقُوبِ رَجُلٌ مَاتَ وَ لَمْ يُقَدِّمْ مِنْ وُلْدِهِ أَحَداً يَحْتَسِبُهُ عِنْدَ اللَّهِ وَ إِنْ كَانُوا كَثِيراً بَعْدَهُ
He-saww said: ‘But ‘Al-Raqoub’ as is right of ‘Al-Raqoub’ is a man who dies and no one from his children sends forward he can anticipate in the Presence of Allah-azwj, and even if they were to be many after him’’.
ثُمَّ قَالَ مَا الصُّعْلُوكُ فِيكُمْ
Then he-saww said: ‘What is ‘Su’louq’ among you all?’
قَالُوا الرَّجُلُ الَّذِي لَا مَالَ لَهُ
They said, ‘The man who has not wealth for him’.
فَقَالَ بَلِ الصُّعْلُوكُ حَقُّ الصُّعْلُوكِ مَنْ لَمْ يُقَدِّمْ مِنْ مَالِهِ شَيْئاً يَحْتَسِبُهُ عِنْدَ اللَّهِ وَ إِنْ كَانَ كَثِيراً مِنْ بَعْدِهِ
He-saww said: ‘But ‘Al-Su’louq’ as right of ‘Al-Su’louq’ is one who does not send forward anything from his wealth he can anticipate in the Presence of Allah-azwj, and even if there were to be a lot from after him’.
ثُمَّ قَالَ مَا الصُّرَعَةُ فِيكُمْ
Then he-saww said: ‘What is ‘Al-Sur’ah’ among you?’
قَالُوا الشَّدِيدُ الْقَوِيُّ الَّذِي لَا يُوضَعُ جَنْبُهُ
They said, ‘The one of intense strength who does not place his side’.
فَقَالَ بَلِ الصُّرَعَةُ حَقُّ الصُّرَعَةِ رَجُلٌ وَكَزَ الشَّيْطَانُ فِي قَلْبِهِ وَ اشْتَدَّ غَضَبُهُ وَ ظَهَرَ دَمُهُ ثُمَّ ذَكَرَ اللَّهَ فَصَرَعَ بِحِلْمِهِ غَضَبَهُ.
He-saww said: ‘But ‘Al Sur’ah’ as is right of ‘Al-Sur’ah’ is a man the Satan-la pokes in his heart, and his anger is severe, and his tears appear, then he does Zikr of Allah-azwj, so he knocks down his anger with his forbearance’’.[137]
87- وَ قَالَ ص مَنْ عَمِلَ عَلَى غَيْرِ عِلْمٍ كَانَ مَا يُفْسِدُ أَكْثَرَ مِمَّا يُصْلِحُ.
And he-saww said: ‘One who works without knowledge, what he spoils would be more than what he corrects’’.[138]
88- وَ قَالَ ص الْجُلُوسُ فِي الْمَسْجِدِ انْتِظَاراً لِلصَّلَاةِ عِبَادَةٌ مَا لَمْ يُحْدِثْ
And he-saww said: ‘The sitting in the Masjid awaiting for the Salat is (an act of) worship for as long as he does not innovate’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَا يُحْدِثُ
It was said, ‘O Rasool-Allah-saww, and what does he innovate?’
قَالَ ص الِاغْتِيَابُ.
He-saww said: ‘The backbiting’’.[139]
89- وَ قَالَ ص الصَّائِمُ فِي عِبَادَةٍ وَ إِنْ كَانَ نَائِماً عَلَى فِرَاشِهِ مَا لَمْ يَغْتَبْ مُسْلِماً.
And he-saww said: ‘The fasting one is in worship and even if he were to be sleeping upon his bed for as long as he does not backbite a Muslim’’.[140]
90- وَ قَالَ ص مَنْ أَذَاعَ فَاحِشَةً كَانَ كَمُبْدِئِهَا وَ مَنْ عَيَّرَ مُؤْمِناً بِشَيْءٍ لَمْ يَمُتْ حَتَّى يَرْكَبَهُ.
And he-saww said: ‘One who broadcasts an immorality would be like the one beginning it, and the one who faults a Momin with something will not die until he perpetrates it’’.[141]
91- وَ قَالَ ص ثَلَاثَةٌ وَ إِنْ لَمْ تَظْلِمْهُمْ ظَلَمُوكَ السَّفِلَةُ وَ زَوْجَتُكَ وَ خَادِمُكَ.
And he-saww said: ‘Three (persons), if you do not oppress them, they will oppress you – the lowly, and your wife, and your servant’’.[142]
92- وَ قَالَ ص أَرْبَعٌ مِنْ عَلَامَاتِ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسْوَةُ الْقَلْبِ وَ شِدَّةُ الْحِرْصِ فِي طَلَبِ الدُّنْيَا وَ الْإِصْرَارُ عَلَى الذَّنْبِ.
And he-saww said: ‘Four are from the signs of wretchedness – frozen eyes, and the cruel heart, and intense greed in seeking the world, and the persistence upon the sin’’.[143]
93 وَ قَالَ لَهُ رَجُلٌ أَوْصِنِي فَقَالَ ص لَا تَغْضَبْ
And a man said to him-saww, ‘Advise me’. He-saww said: ‘Do not be angry’.
ثُمَّ أَعَادَ عَلَيْهِ فَقَالَ لَا تَغْضَبْ
The he reiterated to him-saww. He-saww said: ‘Do not be angry’.
ثُمَّ قَالَ لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ.
Then he-saww said: ‘The strong one isn’t with the wrestling. But rather the strong is the one who controls himself during the anger’’.[144]
94 وَ قَالَ ص إِنَّ أَكْمَلَ الْمُؤْمِنِينَ إِيمَاناً أَحْسَنُهُمْ أَخْلَاقاً.
And he-saww said: ‘The most perfect of the Momineen in Eman is their best in manners’’.[145]
95 وَ قَالَ ص مَا كَانَ الرِّفْقُ فِي شَيْءٍ إِلَّا زَانَهُ وَ لَا كَانَ الْخُرْقُ فِي شَيْءٍ إِلَّا شَانَهُ.
He-saww said: ‘The kindness will not be in anything except it would adorn it, nor would the bruteness be in anything except it would disgrace it’’.[146]
96 وَ قَالَ ص الْكِسْوَةُ تُظْهِرُ الْغِنَى وَ الْإِحْسَانُ إِلَى الْخَادِمِ يُكْبِتُ الْعَدُوَّ.
And he-saww said: ‘The clothing reveals the riches, and the goodness to the servant suppresses the enemy’’.[147]
97- وَ قَالَ ص أُمِرْتُ بِمُدَارَاةِ النَّاسِ كَمَا أُمِرْتُ بِتَبْلِيغِ الرِّسَالَةِ.
And he-saww said: ‘I-saww have been Commanded with being polite to the people just as I-azwj have been Commanded with delivering the Message’’.[148]
98 وَ قَالَ ص اسْتَعِينُوا عَلَى أُمُورِكُمْ بِالْكِتْمَانِ فَإِنَّ كُلَّ ذِي نِعْمَةٍ مَحْسُودٌ.
And he-saww said: ‘Be assisted upon your affairs with the concealment, for every one with bounties is envied’’.[149]
99- وَ قَالَ ص الْإِيمَانُ نِصْفَانِ نِصْفٌ فِي الصَّبْرِ وَ نِصْفٌ فِي الشُّكْرِ.
And he-saww said: ‘The Eman is of two halves – a half is in the patience, and a half is in the thanking’’.[150]
100 وَ قَالَ ص حُسْنُ الْعَهْدِ مِنَ الْإِيمَانِ.
And he-saww said: ‘Being good with the pact is from the Eman’’.[151]
101 وَ قَالَ ص الْأَكْلُ فِي السُّوقِ دَنَاءَةٌ.
And he-saww said: ‘The eating in the market is lowliness’’.[152]
102 وَ قَالَ ص الْحَوَائِجُ إِلَى اللَّهِ وَ أَسْبَابُهَا فَاطْلُبُوهَا إِلَى اللَّهِ بِهِمْ فَمَنْ أَعْطَاكُمُوهَا فَخُذُوهَا عَنِ اللَّهِ بِصَبْرٍ.
And he-saww said: ‘The needs are up to Allah-azwj and so are its means, therefore seek them to Allah-azwj with them. The one who gives these to you, so take it on behalf of Allah-azwj with patience’’.[153]
103 وَ قَالَ ص عَجَباً لِلْمُؤْمِنِ لَا يَقْضِي اللَّهُ عَلَيْهِ قَضَاءً إِلَّا كَانَ خَيْراً لَهُ سَرَّهُ أَوْ سَاءَهُ إِنِ ابْتَلَاهُ كَانَ كَفَّارَةً لِذَنْبِهِ وَ إِنْ أَعْطَاهُ وَ أَكْرَمَهُ كَانَ قَدْ حَبَاهُ.
And he-saww said: ‘I-saww wonder at the Momin. Allah-azwj does not Decree any Decree upon him except it would be better for him, whether it cheers him or worsens him. If He-azwj were to Afflict him, it would be an atonement for his sin, and if He-azwj Gives him and Honours him, He‑azwj would have Gifted to him’’.[154]
104 وَ قَالَ ص مَنْ أَصْبَحَ وَ أَمْسَى وَ الْآخِرَةُ أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْغِنَى فِي قَلْبِهِ وَ جَمَعَ لَهُ أَمْرَهُ وَ لَمْ يَخْرُجْ مِنَ الدُّنْيَا حَتَّى يَسْتَكْمِلَ رِزْقَهُ
And he-saww said: ‘One who comes to a morning and evening, and the Hereafter is greatest of his worries, Allah-azwj will Make riches to be in his heart, and Gather his affairs for him, and he will not exit from the world until his sustenance is completed.
وَ مَنْ أَصْبَحَ وَ أَمْسَى وَ الدُّنْيَا أَكْبَرُ هَمِّهِ جَعَلَ اللَّهُ الْفَقْرَ بَيْنَ عَيْنَيْهِ وَ شَتَّتَ عَلَيْهِ أَمْرَهُ وَ لَمْ يَنَلْ مِنَ الدُّنْيَا إِلَّا مَا قُسِّمَ لَهُ.
And the one who comes to a morning and evening, and the world is greatest of his worries, Allah-azwj will Make the poverty to be between his eyes, and Scatter his affairs upon him, and he will not achieve from the world except what is Apportioned for him’’.[155]
105 وَ قَالَ لِرَجُلٍ سَأَلَهُ عَنْ جَمَاعَةِ أُمَّتِهِ فَقَالَ جَمَاعَةُ أُمَّتِي أَهْلُ الْحَقِّ وَ إِنْ قَلُّوا.
And he-saww said to a man who had asked him-saww about a group of his-saww community, so he‑saww said: ‘A group of my-saww community are the people of truth and even if they were to be few’’.[156]
106 وَ قَالَ ص مَنْ وَعَدَهُ اللَّهُ عَلَى عَمَلٍ ثَوَاباً فَهُوَ مُنْجِزٌ لَهُ وَ مَنْ أَوْعَدَهُ عَلَى عَمَلٍ عِقَاباً فَهُوَ فِيهِ بِالْخِيَارِ.
And he-saww said: ‘One whom Allah-azwj has Promised Rewards upon a deed, so He-azwj will Fulfil for him, and the one whom He-azwj has Promised Punishment upon a deed, so He-azwj is with the Choice in it’’.[157]
107 وَ قَالَ ص أَ لَا أُخْبِرُكُمْ بِأَشْبَهِكُمْ بِي أَخْلَاقاً
And he-saww said: ‘Shall inform you all with the most resembling of you with me-saww in manners?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
فَقَالَ أَحْسَنُكُمْ أَخْلَاقاً وَ أَعْظَمُكُمْ حِلْماً وَ أَبَرُّكُمْ بِقَرَابَتِهِ وَ أَشَدُّكُمْ إِنْصَافاً مِنْ نَفْسِهِ فِي الْغَضَبِ وَ الرِّضَا.
He-saww said: ‘The best of you in manners, and mightiest of you in forbearance, and the most righteous of you with his relatives, and the most intense of you in fairness from himself during the anger and the pleasure’’.[158]
108 وَ قَالَ ص الطَّاعِمُ الشَّاكِرُ أَفْضَلُ مِنَ الصَّائِمِ الصَّامِتِ.
And he-saww said: ‘The thankful eater is superior to the silent fasting one’’.[159]
109 وَ قَالَ: وُدُّ الْمُؤْمِنِ فِي اللَّهِ مِنْ أَعْظَمِ شُعَبِ الْإِيمَانِ وَ مَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ وَ أَعْطَى فِي اللَّهِ وَ مَنَعَ فِي اللَّهِ فَهُوَ مِنْ أَصْفِيَاءِ اللَّهِ.
And he-saww said: ‘Cordiality of the Momin for the Sake of Allah-azwj is from mightiest branches of the Eman; and the one who loves for the Sake of Allah-azwj and hates for the Sake of Allah‑azwj, and give for the Sake of Allah-azwj and prevents for the Sake of Allah-azwj, he is from the elites of Allah-azwj’’.[160]
110 وَ قَالَ ص أَحَبُّ عِبَادِ اللَّهِ إِلَى اللَّهِ جَلَّ جَلَالُهُ أَنْفَعُهُمْ لِعِبَادِهِ وَ أَقْوَمُهُمْ بِحَقِّهِ الَّذِينَ يُحَبِّبُ إِلَيْهِمُ الْمَعْرُوفَ وَ فِعَالَهُ.
And he-saww said: ‘The most beloved servants of Allah-azwj, Majestic is His-azwj Majestic is their most beneficial to His-azwj servants, and their straightest with his rights, those which are obligated to them the act of kindness and his deeds’’.[161]
111 وَ قَالَ ص مَنْ أَتَى إِلَيْكُمْ مَعْرُوفاً فَكَافِئُوهُ وَ إِنْ لَمْ تَجِدُوا فَأَثْنُوا فَإِنَّ الثَّنَاءَ جَزَاءٌ.
And he-saww said: ‘One who comes to you with an act of kindness, reciprocate him, and if you cannot find, then praise him, and the praise is a reward’’.[162]
112 وَ قَالَ ص مَنْ حُرِمَ الرِّفْقَ فَقَدْ حُرِمَ الْخَيْرَ كُلَّهُ.
And he-saww said: ‘One who is deprived of the kindness, so he has been deprived of the goodness, all of it’’.[163]
113 وَ قَالَ ص لَا تُمَارِ أَخَاكَ وَ لَا تُمَازِحْهُ وَ لَا تَعِدْهُ فَتُخْلِفَهُ.
And he-saww said: ‘Do not bitterly argue with your brother, nor mock him, nor promise him then break it’’.[164]
114 وَ قَالَ ص الْحُرُمَاتُ الَّتِي تَلْزَمُ كُلَّ مُؤْمِنٍ رِعَايَتُهَا وَ الْوَفَاءُ بِهَا حُرْمَةُ الدِّينِ وَ حُرْمَةُ الْأَدَبِ وَ حُرْمَةُ الطَّعَامِ.
And he-saww said: ‘The sanctities which every Momin should necessitate and take care of and be loyal with is sanctity of the religion, and sanctity of the etiquettes, and the sanctity of food’’.[165]
115 وَ قَالَ ص الْمُؤْمِنُ دَعِبٌ لَعِبٌ وَ الْمُنَافِقُ قَطِبٌ وَ غَضِبٌ.
And he-saww said: ‘The Momin is humorous, playful, while the hypocrite is frowning and angry’’.[166]
116 وَ قَالَ ص نِعْمَ الْعَوْنُ عَلَى تَقْوَى اللَّهِ الْغِنَى.
And he-saww said: ‘Best of the support upon fearing Allah-azwj is the riches’’.[167]
117 وَ قَالَ ص أَعْجَلُ الشَّرِّ عُقُوبَةً الْبَغْيُ.
And he-saww said: ‘The evil of the quickest Punishment is the transgression’’.[168]
118 وَ قَالَ ص الْهَدِيَّةُ عَلَى ثَلَاثَةِ وُجُوهٍ هَدِيَّةُ الْمُكَافَاةِ وَ هَدِيَّةُ مُصَانَعَةٍ وَ هَدِيَّةٌ لِلَّهِ.
And he-saww said: ‘The gift is upon three aspects – a reciprocal gift, and gift of favour, and a gift for (the Sake of) Allah-azwj’’.[169]
119 وَ قَالَ ص طُوبَى لِمَنْ تَرَكَ شَهْوَةً حَاضِرَةً لِمَوْعُودٍ لَمْ يَرَهُ.
And he-saww said: ‘Beatitude is for one who neglects the present lustful desires for a Promise he has not seen yet’’.[170]
120 وَ قَالَ ص مَنْ عَدَّ غَداً مِنْ أَجَلِهِ فَقَدْ أَسَاءَ صُحْبَةَ الْمَوْتِ.
And he-saww said: ‘One who counts tomorrow as being from his term (lifespan), so he has offended the company of death’’.[171]
121 وَ قَالَ ص كَيْفَ بِكُمْ إِذَا فَسَدَ نِسَاؤُكُمْ وَ فَسَقَ شُبَّانُكُمْ وَ لَمْ تَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ تَنْهَوْا عَنِ الْمُنْكَرِ
And he-saww said: ‘How will it be with you all when your women are spoilt, and your youths are mischievous, and you don’t instruct with the acts of kindness, and you don’t forbid from the evil?’
قِيلَ لَهُ وَ يَكُونُ ذَلِكَ يَا رَسُولَ اللَّهِ
It was said to him-saww, ‘And what will happen, O Rasool-Allah-saww?’
قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ وَ كَيْفَ بِكُمْ إِذَا أَمَرْتُمْ بالمعروف [بِالْمُنْكَرِ] وَ نَهَيْتُمْ عَنِ المنكر [الْمَعْرُوفِ]
He-saww said: ‘Yes, and eviler than that! And how will it be with you all when you instruct evil and forbid from the acts of kindness?’
قِيلَ يَا رَسُولَ اللَّهِ وَ يَكُونُ ذَلِكَ
It was said, ‘O Rasool-Allah-saww, and that will happen?’
قَالَ نَعَمْ وَ شَرٌّ مِنْ ذَلِكَ وَ كَيْفَ بِكُمْ إِذَا رَأَيْتُمُ الْمَعْرُوفَ مُنْكَراً وَ الْمُنْكَرَ مَعْرُوفاً.
He-saww said: ‘Yes, and eviler than that. And how will it be with you all when you view the act of kindness as evil, and the evil as an act of kindness?’’[172]
122 وَ قَالَ ص إِذَا تَطَيَّرْتَ فَامْضِ وَ إِذَا ظَنَنْتَ فَلَا تَقْضِ وَ إِذَا حَسَدْتَ فَلَا تَبْغِ.
And he-saww said: ‘When you consider an evil omen, then continue (disregard it), and when you are guessing, do not judge, and when you are jealous, do not seek defects’’.[173]
123 وَ قَالَ ص رُفِعَ عَنْ أُمَّتِي تِسْعٌ الْخَطَاءُ وَ النِّسْيَانُ وَ مَا أُكْرِهُوا عَلَيْهِ وَ مَا لَا يَعْلَمُونَ وَ مَا لَا يُطِيقُونَ وَ مَا اضْطُرُّوا إِلَيْهِ وَ الْحَسَدُ وَ الطِّيَرَةُ وَ التَّفَكُّرُ فِي الْوَسْوَسَةِ فِي الْخَلْقِ مَا لَمْ يَنْطِقْ بِشَفَةٍ وَ لَا لِسَانٍ.
And he-saww said: ‘Nine have been raised from my-saww community – the mistake, and the forgetfulness, and what they are coerced upon, and what they don’t know, and what they cannot endure, and what they are desperate to, and the envy, and the evil omen, and the pondering in the insinuation among the creatures for as long as he neither speaks with lips nor tongue’’.[174]
124 وَ قَالَ ص لَا يَحْزَنُ أَحَدُكُمْ أَنْ تُرْفَعَ عَنْهُ الرُّؤْيَا فَإِنَّهُ إِذَا رَسَخَ فِي الْعِلْمِ رُفِعَتْ عَنْهُ الرُّؤْيَا.
And he-saww said: ‘No one of you should grieve if the dream is raised away from him, for when one is immersed in the knowledge, the dreams are raised from him’’.[175]
125 وَ قَالَ ص صِنْفَانِ مِنْ أُمَّتِي إِذَا صَلَحَا صَلَحَتْ أُمَّتِي وَ إِذَا فَسَدَا فَسَدَتْ أُمَّتِي
And he-saww said: ‘Two types (of people) from my-saww community, when they are correct, my‑saww community is correct, and when they are corrupt, my-saww community is corrupt’.
قِيلَ يَا رَسُولَ اللَّهِ وَ مَنْ هُمْ
It was said, ‘O Rasool-Allah-saww, and who are they?’
قَالَ الْفُقَهَاءُ وَ الْأُمَرَاءُ.
He-saww said: ‘The jurists and the Emirs’’.[176]
126 وَ قَالَ ص أَكْمَلُ النَّاسِ عَقْلًا أَخْوَفُهُمْ لِلَّهِ وَ أَطْوَعُهُمْ لَهُ وَ أَنْقَصُ النَّاسِ عَقْلًا أَخْوَفُهُمْ لِلسُّلْطَانِ وَ أَطْوَعُهُمْ لَهُ.
And he-saww said: ‘The most perfect of the people in intellect are their most fearing to Allah‑azwj and their most obedient to Him-azwj, and the most deficient of the people in intellect and their most fearing to the ruler and their most obedient to him’’.[177]
127 وَ قَالَ ص ثَلَاثَةٌ مُجَالَسَتُهُمْ تُمِيتُ الْقَلْبَ الْجُلُوسُ مَعَ الْأَنْذَالِ وَ الْحَدِيثُ مَعَ النِّسَاءِ وَ الْجُلُوسُ مَعَ الْأَغْنِيَاءِ.
And he-saww said: ‘Three, sitting with them deadens the heart – the sitting with the despicable, and the discussing with the women, and the sitting with the rich’’.[178]
128 وَ قَالَ ص إِذَا غَضِبَ اللَّهُ عَلَى أُمَّةٍ لَمْ يَنْزِلِ الْعَذَابَ عَلَيْهِمْ غَلَتْ أَسْعَارُهَا وَ قَصُرَتْ أَعْمَارُهَا وَ لَمْ تَرْبَحْ تِجَارَتُهَا وَ لَمْ تَزْكُ ثِمَارُهَا وَ لَمْ تَغْزُرْ أَنْهَارُهَا وَ حُبِسَ عَنْهَا أَمْطَارُهَا وَ سُلِّطَ عَلَيْهَا أَشْرَارُهَا.
And he-saww said: ‘When Allah-azwj is wrathful upon a community, He-azwj does not Send down the Punishment upon them. He-azwj Increases their prices (inflation), and Shortens their life spans, and their business are not profitable, and their fruits are not harvested (don’t mature), and their rivers are not abundant’’.[179]
129 وَ قَالَ ص إِذَا كَثُرَ الزِّنَى بَعْدِي كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَ الْمِكْيَالُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَاتِهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ
And he-saww said: ‘When the adultery is a lot after me-saww, the sudden death will be a death; and when you undervalue the weights (and measures) Allah-azwj will Seize you with the years (of drought) and the deficiency (of produce); and when they prevent the Zakat, the earth will prevent its Blessings, from the plants and the fruits, and the mines.
وَ إِذَا جَارُوا فِي الْحُكْمِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ وَ إِذَا نَقَضُوا الْعُهُودَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ
And when they are tyrannous in the judgments they will assist (co-operate with) each other upon the injustices and the aggression; and when they break the covenants, Allah-azwj will Cause their enemies to prevail upon them; and when they cut off the kinship, the wealth will be made to be in the hands of the evil ones.
وَ إِذَا لَمْ يَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ يَنْهَوْا عَنِ الْمُنْكَرِ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ أَشْرَارَهُمْ فَيَدْعُو عِنْدَ ذَلِكَ خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ-.
And when they don’t instruct with the acts of kindness and don’t forbid from the evil, and they don’t follow the good people from People-asws of my-saww Household, Allah-azwj will Cause their evil ones to prevail upon them. During that, their good ones will supplicate but it will not be Answered for them’’.[180]
130- وَ لَمَّا نَزَلَتْ عَلَيْهِ وَ لا تَمُدَّنَّ عَيْنَيْكَ إِلى ما مَتَّعْنا بِهِ أَزْواجاً مِنْهُمْ زَهْرَةَ إِلَى آخِرِ الْآيَةِ قَالَ مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ انْقَطَعَتْ نَفْسُهُ حَسَرَاتٍ عَلَى الدُّنْيَا
And when it was Revealed upon him-saww: And do not extend your eyes towards what We have Provided with spouses from them, being a blossom [20:131] – up to the end of the Verse, he-saww said: ‘One who is not consoled by the Consolation of Allah-azwj will cut himself out of regret upon the world.
وَ مَنْ مَدَّ عَيْنَيْهِ إِلَى مَا فِي أَيْدِي النَّاسِ مِنْ دُنْيَاهُمْ طَالَ حُزْنُهُ وَ مَنْ سَخِطَ مَا قَسَمَ اللَّهُ لَهُ مِنْ رِزْقِهِ وَ تَنَغَّصَ عَلَيْهِ عَيْشُهُ وَ لَمْ يَرَ أَنَّ لِلَّهِ عَلَيْهِ نِعْمَةً إِلَّا فِي مَطْعَمٍ أَوْ مَشْرَبٍ فَقَدْ جَهِلَ وَ كَفَرَ نِعَمَ اللَّهِ وَ ضَلَّ سَعْيُهُ وَ دَنَا مِنْهُ عَذَابُهُ-.
And one who extends his eyes to what is in the hands of the people, of their world, his grief will be prolonged; and the one who is dissatisfied at what Allah-azwj has Apportioned for him from his sustenance, his life will be troubled upon it and he will not see a bounty for Allah-azwj upon him, except in food or drink. Thus, he has ignored and committed Kufr with bounties of Allah-azwj, and his striving will be lost, and his Punishment will draw near’’.[181]
131 وَ قَالَ ص لَا يَدْخُلُ الْجَنَّةَ إِلَّا مَنْ كَانَ مُسْلِماً
And he-saww said: ‘No one will enter the Paradise except the one who were to be a Muslim’.
فَقَالَ أَبُو ذَرٍّ يَا رَسُولَ اللَّهِ وَ مَا الْإِسْلَامُ
Abu Zarr-ra said, ‘O Rasool-Allah-saww, and what is Al-Islam?’
فَقَالَ الْإِسْلَامُ عُرْيَانٌ وَ لِبَاسُهُ التَّقْوَى وَ شِعَارُهُ الْهُدَى وَ دِثَارُهُ الْحَيَاءُ وَ مِلَاكُهُ الْوَرَعُ وَ كَمَالُهُ الدِّينُ وَ ثَمَرَتُهُ الْعَمَلُ الصَّالِحُ وَ لِكُلِّ شَيْءٍ أَسَاسٌ وَ أَسَاسُ الْإِسْلَامِ حُبُّنَا أَهْلَ الْبَيْتِ.
He-saww said: ‘Al-Islam is bare and its clothing is the piety, and its hair is the guidance, and its blanket is the modesty, and its framework is the devoutness, and its perfection is the religion, and its fruit is the righteous deeds; and for all things there is a foundation and the foundation of Al-Islam is loving us-asws, People-asws of the Household’’.[182]
132 وَ قَالَ ص مَنْ طَلَبَ رِضَا مَخْلُوقٍ بِسَخَطِ الْخَالِقِ سَلَّطَ اللَّهُ عَزَّ وَ جَلَّ عَلَيْهِ ذَلِكَ الْمَخْلُوقَ.
And he-saww said: ‘One who seeks satisfaction of the created being by dissatisfying Allah-azwj, Allah-azwj Mighty and Majestic will Cause the created beings to prevail upon him’’.[183]
133 وَ قَالَ ص إِنَّ اللَّهَ خَلَقَ عَبِيداً مِنْ خَلْقِهِ لِحَوَائِجِ النَّاسِ يَرْغَبُونَ فِي الْمَعْرُوفِ وَ يَعُدُّونَ الْجُودَ مَجْداً وَ اللَّهُ يُحِبُّ مَكَارِمَ الْأَخْلَاقِ.
And he-saww said: ‘Allah-azwj Created slaves from His-azwj creatures to needs of the people. They are being desirous regarding the acts of kindness, and they are counting the generosity as a glory, and Allah-azwj Loves the honourable manners’’.[184]
134 وَ قَالَ ص إِنَّ لِلَّهِ عِبَاداً يَفْزَعُ إِلَيْهِمُ النَّاسُ فِي حَوَائِجِهِمْ أُولَئِكَ هُمُ الْآمِنُونَ مِنْ عَذَابِ اللَّهِ يَوْمَ الْقِيَامَةِ.
And he-saww said: ‘For Allah-azwj there are servants the people can panic to them-asws regarding their needs. Those, they are safe from the Punishment of Allah-azwj on the Day of Qiyamah’’.[185]
135 وَ قَالَ ص إِنَّ الْمُؤْمِنَ يَأْخُذُ بِأَدَبِ اللَّهِ إِذَا أَوْسَعَ اللَّهُ عَلَيْهِ اتَّسَعَ وَ إِذَا أَمْسَكَ عَنْهُ أَمْسَكَ.
And he-saww said: ‘The Momin takes with the Education of Allah-azwj. When Allah-azwj is Generous upon him, he is generous, and when Allah-azwj Withholds form him, he withholds’’.[186]
136 وَ قَالَ: يَأْتِي عَلَى النَّاسِ زَمَانٌ- لَا يُبَالِي الرَّجُلُ مَا تَلِفَ مِنْ دِينِهِ إِذَا سَلِمَتْ لَهُ دُنْيَاهُ.
And he-saww said: ‘A time shall come upon the people; the man will not care what is lost from his religion when his world is safe for him’’.[187]
137 وَ قَالَ ص إِنَّ اللَّهَ جَبَلَ قُلُوبَ عِبَادِهِ عَلَى حُبِّ مَنْ أَحْسَنَ إِلَيْهَا وَ بُغْضِ مَنْ أَسَاءَ إِلَيْهَا.
And he-saww said: ‘Allah-azwj Attracts hearts of His-azwj servants upon loving the one being good to it, and hating the one bad to it’’.[188]
138 وَ قَالَ ص إِذَا فَعَلَتْ أُمَّتِي خَمْسَ عَشْرَةَ خَصْلَةً حَلَّ بِهَا الْبَلَاءُ
And he-saww said: ‘When my-saww community does fifteen traits, the afflictions will be released with it’.
قِيلَ يَا رَسُولَ اللَّهِ مَا هُنَّ
It was said, ‘O Rasool-Allah-saww! What are these?’
قَالَ إِذَا أَخَذُوا الْمَغْنَمَ دُوَلًا وَ الْأَمَانَةَ مَغْنَماً وَ الزَّكَاةَ مَغْرَماً وَ أَطَاعَ الرَّجُلُ زَوْجَتَهُ وَ عَقَّ أُمَّهُ وَ بَرَّ صَدِيقَهُ وَ جَفَا أَبَاهُ وَ ارْتَفَعَتِ الْأَصْوَاتُ فِي الْمَسَاجِدِ وَ أُكْرِمَ الرَّجُلُ مَخَافَةَ شَرِّهِ وَ كَانَ زَعِيمُ الْقَوْمِ أَرْذَلَهُمْ
He-saww said: ‘When they take the war booty as personal wealth, and the Zakat as a tax, and the man obeys his wife and disowns his mother, and is righteous with his friend and disloyal to his father, and the voices will be raised in the Masjids, and the man will be honour being feared from his evil, and leaders of the people will be their lowly ones.
وَ إِذَا لُبِسَ الْحَرِيرُ وَ شُرِبَتِ الْخَمْرُ وَ اتُّخِذَ الْقِيَانُ وَ الْمَعَازِفُ وَ لَعَنَ آخِرُ هَذِهِ الْأُمَّةِ أَوَّلَهَا فَلْيَرْقُبُوا بَعْدَ ذَلِكَ ثَلَاثَ خِصَالٍ رِيحاً حَمْرَاءَ وَ مَسْخاً وَ فَسْخاً.
And when silk will be worn, and the wine will be drunk, and singers and the musical instruments are taken, and the latter ones of this community will curse its former ones, so after that they will be indulging in three characteristics – red wind, and morphing, and disintegration’’.[189]
139 وَ قَالَ ص الدُّنْيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ.
And he-saww said: ‘The world is a prison of the Momin and a garden of the Kafir’’.[190]
140 وَ قَالَ ص يَأْتِي عَلَى النَّاسِ زَمَانٌ يَكُونُ النَّاسُ فِيهِ ذِئَاباً فَمَنْ لَمْ يَكُنْ ذِئْباً أَكَلَتْهُ الذِّئَابُ.
And he-saww said: ‘A time shall come upon the people the people will be wolves in it. The one who does not happen to be a wolf will be devoured by the wolves’’.[191]
141 وَ قَالَ ص أَقَلُّ مَا يَكُونُ فِي آخِرِ الزَّمَانِ أَخٌ يُوثَقُ بِهِ أَوْ دِرْهَمٌ مِنْ حَلَالٍ.
And he-saww said: ‘The least of what will be happening is a brother being trusted with, or a Dirham (earned) from Permissible (means)’’.[192]
142 وَ قَالَ ص احْتَرِسُوا مِنَ النَّاسِ بِسُوءِ الظَّنِ.
And he-saww said: ‘Guard from the people having evil thoughts’’.[193]
143 وَ قَالَ ص إِنَّمَا يُدْرَكُ الْخَيْرُ كُلُّهُ بِالْعَقْلِ وَ لَا دِينَ لِمَنْ لَا عَقْلَ لَهُ.
And he-saww said: ‘But rather, the goodness, all of it is realised with the intellect, and there is no religion for the one having not intellect for him’’.[194]
144- وَ أَثْنَى قَوْمٌ بِحَضْرَتِهِ عَلَى رَجُلٍ حَتَّى ذَكَرُوا جَمِيعَ خِصَالِ الْخَيْرِ فَقَالَ رَسُولُ اللَّهِ ص كَيْفَ عَقْلُ الرَّجُلِ
And a group of people in his-saww presence praised upon a man until they had mentioned entirety of the good traits. Rasool-Allah-saww said: ‘How is the intellect of the man?’
فَقَالُوا يَا رَسُولَ اللَّهِ نُخْبِرُكَ عَنْهُ بِاجْتِهَادِهِ فِي الْعِبَادَةِ وَ أَصْنَافِ الْخَيْرِ تَسْأَلُنَا عَنْ عَقْلِهِ
They said, ‘O Rasool-Allah-saww! We have informed you-saww of his striving in the worship, and variety of the good deeds, (and) you-saww are asking us about his intellect?’
فَقَالَ ع إِنَّ الْأَحْمَقَ يُصِيبُ بِحُمْقِهِ أَعْظَمَ مِنْ فُجُورِ الْفَاجِرِ وَ إِنَّمَا يَرْتَفِعُ الْعِبَادُ غَداً فِي الدَّرَجَاتِ وَ يَنَالُونَ الزُّلْفَى مِنْ رَبِّهِمْ عَلَى قَدْرِ عُقُولِهِمْ.
He-saww said: ‘The idiot is hit (afflicted) more by his idiocy than the immoral is with his immorality’’.[195]
145 وَ قَالَ: قَسَمَ اللَّهُ الْعَقْلَ ثَلَاثَةَ أَجْزَاءٍ فَمَنْ كُنَّ فِيهِ كَمَلَ عَقْلُهُ وَ مَنْ لَمْ تَكُنَّ فِيهِ فَلَا عَقَلَ لَهُ حُسْنُ الْمَعْرِفَةِ لِلَّهِ وَ حُسْنُ الطَّاعَةِ لِلَّهِ وَ حُسْنُ الصَّبْرِ عَلَى أَمْرِ اللَّهِ-.
And he-saww said: ‘Allah-azwj Divided the intellect in three segments. The one who were to have these in him, his intellect would be perfect, and the one who does not have these in him, there is no intellect for him – good recognition of Allah-azwj, and good obedience to Allah-azwj, and good patience upon the Commands of Allah-azwj’’.[196]
And a Christian man from the people of Najran arrived at Al-Medina, and there was explanation in him, and there was dignity for him and awe. It was said, ‘O Rasool-Allah-saww What is the intellect of this Christian?’
فَزَجَرَ الْقَائِلَ وَ قَالَ مَهْ إِنَّ الْعَاقِلَ مَنْ وَحَّدَ اللَّهَ وَ عَمِلَ بِطَاعَتِهِ.
He-saww rebuked the speaker and said: ‘Shh! The intellectual is one who professes Oneness of Allah-azwj and works in His-azwj obedience’’.[197]
147 وَ قَالَ ص الْعِلْمُ خَلِيلُ الْمُؤْمِنِ وَ الْحِلْمُ وَزِيرُهُ وَ الْعَقْلُ دَلِيلُهُ وَ الْعَمَلُ قَيِّمُهُ وَ الصَّبْرُ أَمِيرُ جُنُودِهِ وَ الرِّفْقُ وَالِدُهُ وَ الْبِرُّ أَخُوهُ وَ النَّسَبُ آدَمُ وَ الْحَسَبُ التَّقْوَى وَ الْمُرُوَّةُ إِصْلَاحُ الْمَالِ.
And he-saww said: ‘The knowledge is a friend of the Momin, and the forbearance is his Vizier, and the intellect it his pointer, and the work is his value, and the patience is commander of his army, and the kindness is his father, and the righteousness is his brother, and the lineage is Adam-as, and the pedigree is the piety, and the manliness is correcting the wealth’’.[198]
148 وَ قَالَ ص مَنْ تَقَدَّمَتْ إِلَيْهِ يَدٌ كَانَ عَلَيْهِ مِنَ الْحَقِّ أَنْ يُكَافِئَ فَإِنْ لَمْ يَفْعَلْ فَالثَّنَاءُ فَإِنْ لَمْ يَفْعَلْ فَقَدْ كَفَرَ النِّعْمَةَ.
And he-saww said: ‘One, a hand of favour is forwarded to him, there would be a right upon him that he reciprocates. If he does not do so, then he should praise. If he does not do so, he has committed Kufr with the bounty’’.[199]
149 وَ قَالَ ص تَصَافَحُوا فَإِنَّ التَّصَافُحَ يُذْهِبُ السَّخِيمَةَ.
And he-saww said: ‘Shak hands with each other, for shaking of the hands removes the grudges’’.[200]
150 وَ قَالَ ص يُطْبَعُ الْمُؤْمِنُ عَلَى كُلِّ خَصْلَةٍ وَ لَا يُطْبَعُ عَلَى الْكَذِبِ وَ لَا عَلَى الْخِيَانَةِ.
And he-saww said: ‘The Momin will form a habit upon every trait, and he will not form a habit upon the lying, nor upon the betrayal’’.[201]
151 وَ قَالَ ص إِنَّ مِنَ الشِّعْرِ حُكْماً وَ رُوِيَ حِكْمَةً وَ إِنَّ مِنَ الْبَيَانِ سِحْراً.
And he-saww said: ‘From the poetry there are rulings’ – and it has been reported: ‘Wisdom, and from the eloquence there is enchantment’’.[202]
152- وَ قَالَ ص لِأَبِي ذَرٍّ أَيُّ عُرَى الْإِيمَانِ أَوْثَقُ
And he-saww said to Abu Zarr-la: ‘Which hand of the Eman is strongest?’
قَالَ اللَّهُ وَ رَسُولُهُ أَعْلَمُ
He-ra said, ‘Allah-azwj and His-azwj Rasool-saww are more knowing’.
فَقَالَ الْمُوَالاةُ فِي اللَّهِ وَ الْمُعَادَةُ فِي اللَّهِ وَ الْحُبُّ فِي اللَّهِ وَ الْبُغْضُ فِي اللَّهِ.
He-saww said: ‘The friendship for the Sake of Allah-azwj and the enmity for the Sake of Allah-azwj, and the loving for the Sake of Allah-azwj, and the hating for the Sake of Allah-azwj’’.[203]
153 وَ قَالَ ص مِنْ سَعَادَةِ ابْنِ آدَمَ اسْتِخَارَتُهُ اللَّهَ وَ رِضَاهُ بِمَا قَضَى اللَّهُ وَ مِنْ شِقْوَةِ ابْنِ آدَمَ تَرْكُهُ اسْتِخَارَةَ اللَّهِ وَ سَخَطُهُ بِمَا قَضَى اللَّهُ.
And he-saww said: ‘From happiness of the son of Adam-as is his seeking the Choice of Allah-azwj (Istikhara) and his being satisfied with whatever Allah-azwj Decrees; and from wretchedness of the son of Adam-as is his neglecting seeking the Choice of Allah-azwj (Istikhara) and his dissatisfaction with whatever Allah-azwj has Decreed’’.[204]
154 وَ قَالَ ص النَّدَمُ تَوْبَةٌ.
And he-saww said: ‘The regret is (an act of) repentance’’.[205]
155 وَ قَالَ ص مَا آمَنَ بِالْقُرْآنِ مَنِ اسْتَحَلَّ حَرَامَهُ.
And he-saww said: ‘He has not believed in the Quran, one who permits its Prohibition’’.[206]
156 وَ قَالَ لَهُ رَجُلٌ أَوْصِنِي
And a man said to him-saww, ‘Advise me!’
فَقَالَ لَهُ احْفَظْ لِسَانَكَ
He-saww said to him: ‘Protect your tongue’.
ثُمَّ قَالَ لَهُ يَا رَسُولَ اللَّهِ أَوْصِنِي
Then he said to him-saww, ‘O Rasool-Allah-saww, advise me!’
قَالَ احْفَظْ لِسَانَكَ
He-saww said: ‘Protect your tongue’.
ثُمَّ قَالَ يَا رَسُولَ اللَّهِ أَوْصِنِي
Then he said, ‘O Rasool-Allah-saww, advise me!’
فَقَالَ وَيْحَكَ وَ هَلْ يَكُبُّ النَّاسَ عَلَى مَنَاخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ.
He-saww said: ‘Woe be to you! And will the people be flung into the Fire upon their nostril except as a harvest of their tongues?’’[207]
157 وَ قَالَ ص صَنَائِعُ الْمَعْرُوفِ تَقِي مَصَارِعَ السَّوْءِ وَ الصَّدَقَةُ الْخَفِيَّةُ تُطْفِئُ غَضَبَ اللَّهِ وَ صِلَةُ الرَّحِمِ زِيَادَةٌ فِي الْعُمُرِ وَ كُلُّ مَعْرُوفٍ صَدَقَةٌ وَ أَهْلُ الْمَعْرُوفِ فِي الدُّنْيَا هُمْ أَهْلُ الْمَعْرُوفِ فِي الْآخِرَةِ وَ أَهْلُ الْمُنْكَرِ فِي الدُّنْيَا هُمْ أَهْلُ الْمُنْكَرِ فِي الْآخِرَةِ وَ أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ أَهْلُ الْمَعْرُوفِ.
And he-saww said: ‘Doing the act of kindness saves (from) the evil death, and the hidden charity extinguished Wrath of Allah-azwj, and connecting the kinship increases in the lifespan, and every act of kindness is charity, and the people doing acts of kindness in the world, they are the people doing acts of kindness in the Hereafter, and the evil people in the world, they are the evil people in the Hereafter, and the first one to enter the Paradise are the people (having done) the acts of kindness’’.[208]
158 وَ قَالَ ص إِنَّ اللَّهَ يُحِبُّ إِذَا أَنْعَمَ عَلَى عَبْدِهِ أَنْ يَرَى أَثَرَ نِعْمَتِهِ عَلَيْهِ وَ يُبْغِضُ الْبُؤْسَ وَ التَّبَؤُّسَ.
And he-saww said: ‘When Allah-azwj Favours upon His-azwj servant, He-azwj Loves to see the impact of His-azwj bounty upon him, and He-azwj Hates the destitution, and pretending to be a destitute’’.[209]
159 وَ قَالَ ص حُسْنُ الْمَسْأَلَةِ نِصْفُ الْعِلْمِ وَ الرِّفْقُ نِصْفُ الْعَيْشِ.
And he-saww said: ‘Goodly asking is half the knowledge, and the kindness is half the (good) life’’.[210]
160 وَ قَالَ ص يَهْرَمُ ابْنُ آدَمَ وَ تَشِبُّ مِنْهُ اثْنَتَانِ الْحِرْصُ وَ الْأَمَلُ.
And he-saww said: ‘The son of Adam-as gets older while two become young from him – the greed and the (long) hopes’’.[211]
161 وَ قَالَ ص الْحَيَاءُ مِنَ الْإِيمَانِ.
And he-saww said: ‘The modesty is from the Eman’’.[212]
162 وَ قَالَ ص إِذَا كَانَ يَوْمُ الْقِيَامَةِ لَمْ تَزُلْ قَدَمَا عَبْدٍ حَتَّى يُسْأَلَ عَنْ أَرْبَعٍ عَنْ عُمُرِهِ فِيمَ أَفْنَاهُ وَ عَنْ شَبَابِهِ فِيمَ أَبْلَاهُ وَ عَمَّا اكْتَسَبَهُ مِنْ أَيْنَ اكْتَسَبَهُ وَ فِيمَ أَنْفَقَهُ وَ عَنْ حُبِّنَا أَهْلَ الْبَيْتِ.
And he-saww said: ‘When it will be the Day of Qiyamah, a servant will not cease to be brought forward until he is questioned about four – about his lifespan, what did he spend it in, and about his youth, what did he wear it down in, and about what he had earned, where did he earn it from and what did he spend it in, and about our-asws love, People-asws of the Household’’.[213]
163 وَ قَالَ ص مَنْ عَامَلَ النَّاسَ فَلَمْ يَظْلِمْهُمْ وَ حَدَّثَهُمْ فَلَمْ يَكْذِبْهُمْ وَ وَعَدَهُمْ فَلَمْ يُخْلِفْهُمْ فَهُوَ مِمَّنْ كَمَلَتْ مُرُوَّتُهُ- وَ ظَهَرَتْ عَدَالَتُهُ وَ وَجَبَتْ أُخُوَّتُهُ وَ حَرُمَتْ غِيبَتُهُ.
And he-saww said: ‘One who works (employs) the people so he does not oppress them, and he narrates to them so he does not lie to them, and promises them so he does not break them, he would be from the ones his chivalry is perfect, and his justice has been revealed, and his brotherhood is obligated, and backbiting him is prohibited’’.[214]
164 وَ قَالَ ص الْمُؤْمِنُ حَرَامٌ كُلُّهُ عِرْضُهُ وَ مَالُهُ وَ دَمُهُ.
And he-saww said: ‘The Momin is sacred, all of him, his honour, and his wealth, and his blood’’.[215]
165 وَ قَالَ ص صِلُوا أَرْحَامَكُمْ وَ لَوْ بِالسَّلَامِ.
And he-saww said: ‘Connect your kinships and even if it be with the greeting’’.[216]
166 وَ قَالَ ص الْإِيمَانُ عَقْدٌ بِالْقَلْبِ وَ قَوْلٌ بِاللِّسَانِ وَ عَمَلٌ بِالْأَرْكَانِ.
And he-saww said: ‘The Eman is a tied with the heart, and the word with the tongue, and the work with the limbs’’.[217]
167 وَ قَالَ ص لَيْسَ الْغِنَى مِنْ كَثْرَةِ الْعَرَضِ وَ لَكِنَّ الْغِنَى غِنَى النَّفْسِ.
And he-saww said: ‘The riches aren’t from abundance of the belongings, but the riches are richness of the soul’’.[218]
168 وَ قَالَ ص تَرْكُ الشَّرِّ صَدَقَةٌ.
And he-saww said: ‘Neglecting the evil is (an act of) charity’’.[219]
169 وَ قَالَ ص أَرْبَعَةٌ تَلْزَمُ كُلَّ ذِي حِجًى وَ عَقْلٍ
And he-saww said: ‘Four are necessary for every one with reason and intellect, from my-saww community’.
مِنْ أُمَّتِي قِيلَ يَا رَسُولَ اللَّهِ مَا هُنَّ
It was said, ‘O Rasool-Allah-saww! What are these?’
قَالَ اسْتِمَاعُ الْعِلْمِ وَ حِفْظُهُ وَ نَشْرُهُ وَ الْعَمَلُ بِهِ.
He-saww said: Listening intently to the knowledge, and preserving it, and publicising it, and working with it’’.[220]
170 وَ قَالَ ص إِنَّ مِنَ الْبَيَانِ سِحْراً وَ مِنَ الْعِلْمِ جَهْلًا وَ مِنَ الْقَوْلِ عِيّاً.
And he-saww said: ‘From the eloquence there is enchantment, and from the knowledge there is ignorance, and from the word there is inability (to express)’’.[221]
171 وَ قَالَ ص السُّنَّةُ سُنَّتَانِ سُنَّةٌ فِي فَرِيضَةٍ الْأَخْذُ بَعْدِي بِهَا هُدًى وَ تَرْكُهَا ضَلَالَةٌ وَ سُنَّةٌ فِي غَيْرِ فَرِيضَةٍ الْأَخْذُ بِهَا فَضِيلَةٌ وَ تَرْكُهَا غَيْرُ خَطِيئَةٍ.
And he-saww said: ‘The Sunnah are two (types of) Sunna’s – a Sunnah regarding an obligation, the taking with it after me-saww is guidance, and neglecting it is straying; and a Sunnah regarding other than an obligation, the taking with it is a merit, and neglecting it without sin’’.[222]
172 وَ قَالَ ص مَنْ أَرْضَى سُلْطَاناً بِمَا يُسْخِطُ اللَّهَ خَرَجَ مِنْ دِينِ اللَّهِ.
And he-saww said: ‘One who satisfies a ruler by Annoying Allah-azwj has exited from the religion of Allah-azwj’’.[223]
173 وَ قَالَ ص خَيْرٌ مِنَ الْخَيْرِ مُعْطِيهِ وَ شَرٌّ مِنَ الشَّرِّ فَاعِلُهُ.
And he-saww said: ‘Better than the good deed is its giver, and eviler than the evil is its doer’’.[224]
174 وَ قَالَ ص مَنْ نَقَلَهُ اللَّهُ مِنْ ذُلِّ الْمَعَاصِي إِلَى عِزِّ الطَّاعَةِ أَغْنَاهُ بِلَا مَالٍ وَ أَعَزَّهُ بِلَا عَشِيرَةٍ وَ آنَسَهُ بِلَا أَنِيسٍ
And he-saww said: ‘One whom Allah-azwj Transfers from the disgrace of the disobedience to the honour of obedience, He-azwj has Enriched him without wealth and Made him honourable without a clan, and Comforted him without a comforter.
وَ مَنْ خَافَ اللَّهَ أَخَافَ مِنْهُ كُلَّ شَيْءٍ وَ مَنْ لَمْ يَخَفِ اللَّهَ أَخَافَهُ اللَّهُ مِنْ كُلِّ شَيْءٍ
And the one who fears Allah-azwj, all thing will be fearful of him, and the one who does not fear Allah-azwj, Allah-azwj will Cause him to fear from all things.
وَ مَنْ رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ مِنْهُ بِالْيَسِيرِ مِنَ الْعَمَلِ
And one is satisfied from Allah-azwj with the less from the sustenance, Allah-azwj will be Satisfied with him from the less from (his) deeds.
وَ مَنْ لَمْ يَسْتَحْيِ مِنْ طَلَبِ الْحَلَالِ مِنَ الْمَعِيشَةِ خَفَّتْ مَئُونَتُهُ وَ رَخِيَ بَالُهُ وَ نُعِّمَ عِيَالُهُ
And who is not embarrassed from seeking the Permissible from the livelihood, his income will be light and his mind will be relaxed, and his dependants will be comfortable.
وَ مَنْ زَهِدَ فِي الدُّنْيَا أَثْبَتَ اللَّهُ الْحِكْمَةَ فِي قَلْبِهِ وَ أَنْطَقَ بِهَا لِسَانَهُ وَ بَصَّرَهُ عُيُوبَ الدُّنْيَا دَاءَهَا وَ دَوَاءَهَا وَ أَخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إِلَى دَارِ الْقَرَارِ.
And one who is ascetic in the world, Allah-azwj will Affirm the wisdom in his heart, and his tongue will speak with it, and he will be insightful of the faults of the world, its illnesses and its cures, and he will safely exit from the world to the house of settlement’’.[225]
175 وَ قَالَ ص أَقِيلُوا ذَوِي الْهَنَاتِ عَثَرَاتِهِمْ.
And he-saww said: ‘Overlook (from) the ones with imperfections, their stumbles’’.[226]
176 وَ قَالَ ص الزُّهْدُ فِي الدُّنْيَا قَصْرُ الْأَمَلِ وَ شُكْرُ كُلِّ نِعْمَةٍ وَ الْوَرَعُ عَنْ كُلِّ مَا حَرَّمَ اللَّهُ.
And he-saww said: ‘The ascetism in the world is having short hopes, and thanking for every bounty, and the devoutness (abstaining) from all what Allah-azwj has Prohibited’’.[227]
177 وَ قَالَ ص لَا تَعْمَلْ شَيْئاً مِنَ الْخَيْرِ رِيَاءً وَ لَا تَدَعْهُ حَيَاءً.
And he-saww said: ‘Do not do anything from the good to show-off nor leave it out of being embarrassed’’.[228]
178 وَ قَالَ ص إِنَّمَا أَخَافُ عَلَى أُمَّتِي ثَلَاثاً شُحّاً مُطَاعاً وَ هَوًى مُتَّبَعاً وَ إِمَاماً ضَالًّا.
And he-saww said: ‘But rather I-saww scared upon my-saww community of three – a greedy one being obeyed, and personal desires being followed, and a straying imam (leader)’’.[229]
179 وَ قَالَ ص مَنْ كَثُرَ هَمُّهُ سَقِمَ بَدَنُهُ وَ مَنْ سَاءَ خُلُقُهُ عَذَّبَ نَفْسَهُ وَ مَنْ لَاحَى الرِّجَالَ ذَهَبَتْ مُرُوَّتُهُ وَ كَرَامَتُهُ.
And he-saww said: ‘One whose worries are a lot his body will be sick, and one whose manners are bad will torment his soul, and one who disputes the men, his manliness and his honour will be gone’’.[230]
180 وَ قَالَ ص أَلَا إِنَّ شَرَّ أُمَّتِي الَّذِينَ يُكْرَمُونَ مَخَافَةَ شَرِّهِمْ أَلَا وَ مَنْ أَكْرَمَهُ النَّاسُ اتِّقَاءَ شَرِّهِ فَلَيْسَ مِنِّي.
And he-saww said: ‘Indeed! The evil ones of my-saww community are those who are being honour (because) their evil is being feared from. Indeed! And the one who honours the people fearing his evil, he isn’t from me-saww’’.[231]
181 وَ قَالَ ص مَنْ أَصْبَحَ مِنْ أُمَّتِي وَ هِمَّتُهُ غَيْرُ اللَّهِ فَلَيْسَ مِنَ اللَّهِ وَ مَنْ لَمْ يَهْتَمَّ بِأُمُورِ الْمُؤْمِنِينَ فَلَيْسَ مِنْهُمْ وَ مَنْ أَقَرَّ بِالذُّلِّ طَائِعاً فَلَيْسَ مِنَّا أَهْلَ الْبَيْتِ.
And he-saww said: ‘One from my-saww community who comes to a morning and his main concern is other than Allah-azwj, he isn’t from Allah-azwj, and the one is not concerned with affairs of the Momineen, he isn’t from them, and the one who willingly accepts the humiliation, he isn’t from us-asws, People-asws of the Household’’.[232]
182- وَ كَتَبَ ص إِلَى مُعَاذٍ يُعَزِّيهِ بِابْنِهِ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ إِلَى مُعَاذِ بْنِ جَبَلٍ سَلَامٌ عَلَيْكَ فَإِنِّي أَحْمَدُ اللَّهَ إِلَيْكَ الَّذِي لَا إِلَهَ إِلَّا هُوَ
And he-saww wrote to Muaz Bin Jabal consoling him of his son: ‘From Muhammad-saww, Rasool‑saww of Allah-azwj, to Muaz Bin Jabal. Greetings be to you! I-saww hereby praise Allah-azwj to you, Who, there is no god except He-azwj.
أَمَّا بَعْدُ فَقَدْ بَلَغَنِي جَزَعُكَ عَلَى وَلَدِكَ الَّذِي قَضَى اللَّهُ عَلَيْهِ وَ إِنَّمَا كَانَ ابْنُكَ مِنْ مَوَاهِبِ اللَّهِ الْهَنِيئَةِ وَ عَوَارِيهِ الْمُسْتَوْدَعَةِ عِنْدَكَ فَمَتَّعَكَ اللَّهُ بِهِ إِلَى أَجَلٍ وَ قَبَضَهُ لِوَقْتِ الْمَعْلُومِ فَ إِنَّا لِلَّهِ وَ إِنَّا إِلَيْهِ راجِعُونَ-
As for after, it has reached me-saww, your alarm upon your son whom Allah-azwj has Decreed (death) upon him, and rather your son was from the pleasant Gifts of Allah-azwj self was deposited in your possession. Allah-azwj Caused you to enjoy with him up to a term and He-azwj Captured (his soul) to a known time. We are for Allah-azwj and are returning to Him-azwj.
لَا يَحْبِطَنَّ جَزَعُكَ أَجْرَكَ وَ لَوْ قَدِمْتَ عَلَى ثَوَابِ مُصِيبَتِكَ لَعَلِمْتَ أَنَّ الْمُصِيبَةَ قَدْ قَصُرَتْ لِعَظِيمِ مَا أَعَدَّ اللَّهُ عَلَيْهَا مِنَ الثَّوَابِ لِأَهْلِ التَّسْلِيمِ وَ الصَّبْرِ
Do not let you alarm nullify your Rewards, and if you were to go forward to the Rewards of your calamity, you would know that the calamity is short-lived compared to the mightiness of what Rewards Allah-azwj has Prepared upon it for the people of submission and the patience.
وَ اعْلَمْ أَنَّ الْجَزَعَ لَا يَرُدُّ مَيِّتاً وَ لَا يَدْفَعُ قَدَراً فَأَحْسِنِ الْعَزَاءَ وَ تَنَجَّزِ الْمَوْعُودَ فَلَا يَذْهَبَنَّ أَسَفُكَ عَلَى مَا لَازِمٌ لَكَ وَ لِجَمِيعِ الْخَلْقِ نَازِلٌ بِقَدَرِهِ وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.
And know that the alarm cannot return a deceased, nor can it repel a pre-determination, therefore be of good consolation and fulfil the promises. Do not let your sorrow go upon what is necessary for you and for entirety of the creatures befalling by His-azwj pre-determination. And the greetings be upon you, and Mercy of Allah-azwj, and His-azwj Blessings’’.[233]
183 وَ قَالَ ص مِنْ أَشْرَاطِ السَّاعَةِ كَثْرَةُ الْقُرَّاءِ وَ قِلَّةُ الْفُقَهَاءِ وَ كَثْرَةُ الْأُمَرَاءِ وَ قِلَّةُ الْأُمَنَاءِ وَ كَثْرَةُ الْمَطَرِ وَ قِلَّةُ النَّبَاتِ.
And he-saww said: ‘From the conditions of the Hour is abundance of the readers (of the Quran), and lack of jurists, and many Emirs and few trustees, and abundance of rain and little vegetation’’.[234]
184 وَ قَالَ ص أَبْلِغُونِي حَاجَةَ مَنْ لَا يَسْتَطِيعُ إِبْلَاغِي حَاجَتَهُ فَإِنَّهُ مَنْ أَبْلَغَ سُلْطَاناً حَاجَةَ مَنْ لَا يَسْتَطِيعُ إِبْلَاغَهَا ثَبَّتَ اللَّهُ قَدَمَيْهِ عَلَى الصِّرَاطِ يَوْمَ الْقِيَامَةِ.
And he-saww said: ‘Deliver to me-saww the need of the one who cannot deliver his need to me‑saww, 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 feet upon the Bridge on the Day of Qiyamah’’.[235]
185 وَ قَالَ ص غَرِيبَتَانِ كَلِمَةُ حُكْمٍ مِنْ سَفِيهٍ فَاقْبَلُوهَا وَ كَلِمَةُ سَيِّئَةٍ مِنْ حَكِيمٍ فَاغْفِرُوهَا.
And he-saww said: ‘Two strange things – a wise word from a foolish, so accept it, and an evil word from a wise one, forgive it’’.[236]
186 وَ قَالَ ص لِلْكَسْلَانِ ثَلَاثُ عَلَامَاتٍ يَتَوَانَى حَتَّى يُفَرِّطَ وَ يُفَرِّطُ حَتَّى يُضَيِّعَ وَ يُضَيِّعُ حَتَّى يَأْثَمَ.
And he-saww said: ‘There are three signs for the lazy – he procrastinates until he is excessive, and he is excessive until he wastes, and he wastes until he sins’’.[237]
187 وَ قَالَ ص مَنْ لَمْ يَسْتَحْيِ مِنَ الْحَلَالِ نَفَعَ نَفْسَهُ وَ خَفَّتْ مَئُونَتُهُ وَ نَفَى عَنْهُ الْكِبْرَ وَ مَنْ رَضِيَ مِنَ اللَّهِ بِالْيَسِيرِ مِنَ الرِّزْقِ رَضِيَ اللَّهُ عَنْهُ بِالْقَلِيلِ مِنَ الْعَمَلِ
And he-saww said: ‘One who is not embarrassed from the Permissible will benefit himself, and his income (provision) will be light, and the arrogance will be negated from him; and the one who is satisfied from Allah-azwj with the less from the sustenance, Allah-azwj will be Satisfied with him with the few deeds.
وَ مَنْ يَرْغَبُ فِي الدُّنْيَا فَطَالَ فِيهَا أَمَلُهُ أَعْمَى اللَّهُ قَلْبَهُ عَلَى قَدْرِ رَغْبَتِهِ فِيهَا وَ مَنْ زَهِدَ فِيهَا فَقَصَّرَ فِيهَا أَمَلَهُ أَعْطَاهُ اللَّهُ عِلْماً بِغَيْرِ تَعَلُّمٍ وَ هُدًى بِغَيْرِ هِدَايَةٍ وَ أَذْهَبَ عَنْهُ الْعَمَى وَ جَعَلَهُ بَصِيراً
And one who is desirous regarding the world, his hopes will be long in it. Allah-azwj will Blind his heart in accordance to his desires regarding it; and the one who is ascetic in it, his hopes will be short in it, Allah-azwj will Give him knowledge without learning, and guidance without being guided (by people), and the blindness will be gone from him, and will Make him insightful.
أَلَا إِنَّهُ سَيَكُونُ بَعْدِي أَقْوَامٌ- لَا يَسْتَقِيمُ لَهُمُ الْمُلْكُ إِلَّا بِالْقَتْلِ وَ التَّجَبُّرِ وَ لَا يَسْتَقِيمُ لَهُمُ الْغِنَى إِلَّا بِالْبُخْلِ وَ لَا تَسْتَقِيمُ لَهُمُ الْمَحَبَّةُ فِي النَّاسِ إِلَّا بِاتِّبَاعِ الْهَوَى وَ التَيْسِيرِ فِي الدِّينِ
Indeed! A people will come into being after me-saww, the kingdom will not be straight for them except with the killing, and the compulsion, nor with the riches be straight for them except by the miserliness, nor will the love among the people will be straight for them except by following the personal desires and the postponing (matters) regarding the religion.
أَلَا فَمَنْ أَدْرَكَ ذَلِكَ فَصَبَرَ عَلَى الْفَقْرِ وَ هُوَ يَقْدِرُ عَلَى الْغِنَى وَ صَبَرَ عَلَى الذُّلِّ وَ هُوَ يَقْدِرُ عَلَى الْعِزِّ وَ صَبَرَ عَلَى الْبَغْضَاءِ فِي النَّاسِ وَ هُوَ يَقْدِرُ عَلَى الْمَحَبَّةِ- لَا يُرِيدُ بِذَلِكَ إِلَّا وَجْهَ اللَّهِ وَ الدَّارَ الْآخِرَةَ أَعْطَاهُ اللَّهُ ثَوَابَ خَمْسِينَ صِدِّيقاً.
Indeed! The one who comes across that, he should be patient upon the poverty while he is able upon the riches, and be patient upon the humiliation while he is able upon the honour, and be patient upon the hatred among the people while he is able upon the love, not intending by that except the Face of Allah-azwj and house of the Hereafter. Allah-azwj will Give him Rewards of fifty truthful ones’’.[238]
188 وَ قَالَ ص إِيَّاكُمْ وَ تَخَشُّعَ النِّفَاقِ وَ هُوَ أَنْ يُرَى الْجَسَدُ خَاشِعاً وَ الْقَلْبُ لَيْسَ بِخَاشِعٍ.
And he-saww said: ‘Beware of and fear the hypocrisy, and it is his showing the body as humble and the heart isn’t with humbleness’’.[239]
189 وَ قَالَ ص الْمُحْسِنُ الْمَذْمُومُ مَرْحُومٌ.
And he-saww said: ‘The good doer is condemned, deprived’’.[240]
190 وَ قَالَ ص اقْبَلُوا الْكَرَامَةَ وَ أَفْضَلُ الْكَرَامَةِ الطِّيبُ أَخَفُّهُ مَحْمِلًا وَ أَطْيَبُهُ رِيحاً.
And he-saww said: ‘Accept the honour, and the superior honour is the perfume, being of lightest weight and most aromatic of smells’’.[241]
191 وَ قَالَ ص إِنَّمَا تَكُونُ الصَّنِيعَةُ إِلَى ذِي دِينٍ أَوْ ذِي حَسَبٍ وَ جِهَادُ الضُّعَفَاءِ الْحَجُّ وَ جِهَادُ الْمَرْأَةِ حُسْنُ التَّبَعُّلِ لِزَوْجِهَا وَ التَّوَدُّدُ نِصْفُ الدِّينِ وَ مَا عَالَ امْرُؤٌ قَطُّ عَلَى اقْتِصَادٍ وَ اسْتَنْزِلُوا الرِّزْقَ بِالصَّدَقَةِ أَبَى اللَّهُ أَنْ يَجْعَلَ رِزْقَ عِبَادِهِ الْمُؤْمِنِينَ مِنْ حَيْثُ يَحْتَسِبُونَ.
And he-saww said: ‘But rather, the good dealings happen to the one with religion, or with pedigree, and the Jihad by the weak is the Hajj, and Jihad of the woman is being a good spouse to her husband, and the cordiality is half the religion, and a person will not be impoverished while being upon the moderation, and bring down the sustenance (from the sky) by giving the charity. Allah-azwj has Refused to Make sustenance of His-azwj Momineen servants to be from where they are anticipating’’.[242]
192 وَ قَالَ ص لَا يَبْلُغُ عَبْدٌ أَنْ يَكُونَ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَا لَا بَأْسَ بِهِ حَذَراً لِمَا بِهِ الْبَأْسُ.
And he-saww said: ‘A servant will not reach to be from the pious ones until he leaves what there is no problem with it, being cautious of what there is a problem with it’’.[243]
193- غو، غوالي اللئالي قَالَ النَّبِيُّ ص إِذَا أَرَادَ اللَّهُ بِعَبْدٍ خَيْراً جَعَلَ لَهُ وَزِيراً صَالِحاً إِنْ نَسِيَ ذَكَّرَهُ وَ إِنْ ذَكَرَ أَعَانَهُ سِيرُوا سَيْرَ أَضْعَفِكُمْ الْفِرَارُ مِمَّا لَا يُطَاقُ مَنِ اسْتَوَى يَوْمَاهُ فَهُوَ مَغْبُونٌ الدُّنْيَا دَارُ مِحْنَةٍ الدُّنْيَا سَاعَةٌ فَاجْعَلُوهَا طَاعَةً مَعَ كُلِّ فَرْحَةٍ تَرْحَةٌ-
(The book) ‘Gawaly Al La’aly’
‘The Prophet-saww said: ‘When Allah-azwj Wants good with a servant, He-azwj Makes a righteous Vizier to be for him. If he forgets, he would remind him, and if he remembers, he would assist him. His conduct will be the conduct of the weakest of you, fleeing from the unbearable. The one whose two days are the same has been cheated. The world is a house of trials. The world is for an hour, so make it in obedience. With every happiness there is grief.
اسْتَعِينُوا عَلَى الْحَوَائِجِ بِالْكِتْمَانِ لَهَا لِكُلِّ شَيْءٍ سَنَامٌ وَ سَنَامُ الْقُرْآنِ سُورَةُ الْبَقَرَةِ مَنْ لَمْ يَصْبِرْ عَلَى ذُلِّ التَّعَلُّمِ سَاعَةً بَقِيَ فِي ذُلِّ الْجَهْلِ أَبَداً مَنْ سَنَّ سُنَّةً حَسَنَةً فَلَهُ أَجْرُهَا وَ أَجْرُ مَنْ عَمِلَ بِهَا
Seek assistance upon the need with the concealment for it. There is a peak for all things, and peak of the Quran is it’s Surah Al Baqarah. One who is not patient upon humiliation of learning for an hour will remain in the humiliation of ignorance for ever. One who conducts a good sunnah (conduct), for him would be its Reward and Reward of the one who works with it.
اخْتِلَافُ أُمَّتِي رَحْمَةٌ ابْدَأْ بِنَفْسِكَ شَرُّ النَّاسِ مَنْ أَكَلَ وَحْدَهُ وَ مَنَعَ رِفْدَهُ وَ جَلَدَ عَبْدَهُ إِذَا تَغَيَّرَ السُّلْطَانُ تَغَيَّرَ الزَّمَانُ- إِذَا كَانَ الدَّاءُ مِنَ السَّمَاءِ فَقَدْ بَطَلَ هُنَاكَ الدَّوَاءُ الْأَرْوَاحُ جُنُودٌ مُجَنَّدَةٌ فَمَا تَعَارَفَ مِنْهَا ائْتَلَفَ وَ مَا تَنَاكَرَ اخْتَلَفَ
Interchange of my-saww community is a Mercy; begin with yourself; evilest of the people is one who eats alone, and prevents his ride, and whips his slave; when the ruler changes, the times change; when the disease were to be from the sky, so the cure has been invalidate over here; and souls are a conscripted army, so whatever they recognise each other from it, the get together, and whatever dislike, they differ.
السَّخِيُّ قَرِيبٌ مِنَ اللَّهِ قَرِيبٌ مِنَ الْجَنَّةِ قَرِيبٌ مِنَ النَّاسِ اجْتَنِبْ خَمْساً الْحَسَدَ وَ الطِيَرَةَ وَ الْبَغْيَ وَ سُوءَ الظَّنِّ وَ النَّمِيمَةَ أَنَا عِنْدَ ظَنِّ عَبْدِي بِي مَنْ فُتِحَ لَهُ بَابُ خَيْرٍ فَلْيَنْتَهِزْهُ فَإِنَّهُ لَا يَدْرِي مَتَى يُغْلَقُ عَنْهُ
The generous one is close from Allah-azwj, close from the Paradise, close from the people; keeps aside from five – the envy, and the evil omen, and the rebellion, and the evil thoughts, and the gossiping; I-azwj am with the thoughts of My-azwj servant with Me-azwj; one for whom a door of goodness is opened, let him seize it for he does not know when it will be locked from him.
الْأُمُورُ بِتَمَامِهَا وَ الْأَعْمَالُ بِخَوَاتِمِهَا شَاوِرُوهُنَّ وَ خَالِفُوهُنَّ حُبُّكَ لِلشَّيْءِ يُعْمِي وَ يُصِمُّ الْمَرْأَةُ كَالضِّلْعِ الْعَوْجَاءِ بُلُّوا أَرْحَامَكُمْ وَ لَوْ بِالسَّلَامِ الْفِرَارُ فِي وَقْتِهِ ظَفَرٌ الشَّبَابُ شُعْبَةٌ مِنَ الْجُنُونِ- لَا خَيْرَ فِي السَّرَفِ وَ لَا سَرَفَ فِي الْخَيْرِ-
The affairs are with their completion, and the deeds are with their endings; consult them and opposes them (women); your love for the thing is blinding; and the woman will break like the crooked rib; ennoble (connect) your kinship and even if it be with the greetings; the fleer during its time will succeed; the youth is a branch of the insanity; there is no good in the extravagance and there is no extravagance in the good.
إِنَّ اللَّهَ يُحِبُّ الْفَأْلَ الْحَسَنَ رَأْسُ الْعَقْلِ بَعْدَ الْإِيمَانِ التَّوَدُّدُ إِلَى النَّاسِ الْمَقْدُورُ كَائِنٌ وَ الْهَمُّ فَاضِلٌ الصَّدَقَةُ تَزِيدُ فِي الْعُمُرِ وَ تَسْتَنْزِلُ الرِّزْقَ وَ تَقِي مَصَارِعَ السَّوْءِ وَ تُطْفِئُ غَضَبَ الرَّبِّ تَرْكُ الْفُرَصِ غُصَصٌ الْفُرَصُ تَمُرُّ مَرَّ السَّحَابِ أَضْيَقُ الْأَمْرِ أَدْنَاهُ مِنَ الْفَرَجِ
Allah-azwj Loves the good doer; head of the intellect after the Eman, is the cordiality to the people; the pre-determines will happen; and the concern is a virtue; the charity increases in the lifespan and brings down the sustenance and saves from the evil death, and extinguishes Wrath of the Lord-azwj; missing the opportunity will suffocate the opportunity; pass by the passing of a cloud; narrowest of the matters is its lowest from the relief.
حُسْنُ الْعَهْدِ مِنَ الْإِيمَانِ مَنْ تَعَلَّمْتَ مِنْهُ حَرْفاً صِرْتَ لَهُ عَبْداً الظَّفَرُ الْجَزْمُ وَ الْحَزْمُ إِذَا جَاءَ الْقَضَاءُ ضَاقَ الْفَضَاءُ الدُّنْيَا سِجْنُ الْمُؤْمِنِ طَالِبُ الْعِلْمِ مَحْفُوفٌ بِعِنَايَةِ اللَّهِ النَّدَمُ تَوْبَةٌ الْحَاسِدُ مُغْتَاظٌ عَلَى مَنْ لَا ذَنْبَ لَهُ
The good agreement is from the Eman; One I-saww learnt a letter from him, I-saww became a slave of his; the success is the decisiveness and the assertiveness; when the Decree comes, the atmosphere is constricted; the world is a prison of the Momin; seeker of the knowledge is surrounded by the Providence of Allah-azwj; the regret is a repentance; the envier gets angry upon the one having not offense for him.
الْحَزْمُ بِإِجَالَةِ الرَّأْيِ وَ الرَّأْيُ بِتَحْصِينِ الْأَسْرَارِ- أَعْقَلُ النَّاسِ مُحْسِنٌ خَائِفٌ وَ أَجْهَلُهُمْ مُسِيءٌ آمِنٌ طَالِبُ الْعِلْمِ لَا يَمُوتُ أَوْ يُمَتَّعَ جِدُّهُ بِقَدْرِ كَدِّهِ الْمُؤْمِنُونَ عِنْدَ شُرُوطِهِمْ- الْكَعْبَةُ تُزَارُ وَ لَا تَزُورُ السُّكُوتُ عِنْدَ الضَّرُورَةِ
The decisiveness is by diffusing the opinion, and the opinion is by fortifying the secrets; the most intellectual of the people is a fearful good doer, and their most ignorant is a secure evil doer; the scholar does not die, or his efforts dies in accordance to his toil; the Momineen are with their stipulated conditions; and the Kabah is visited and it does not visit; the silence is with the necessity.
بِدْعَةٌ السُّلْطَانُ ظِلُّ اللَّهِ يَأْوِي إِلَيْهِ كُلُّ مَظْلُومٍ الْعَدْلُ جُنَّةٌ وَاقِيَةٌ وَ جُنَّةٌ بَاقِيَةٌ أَصْلِحْ وَزِيرَكَ فَإِنَّهُ الَّذِي يَقُودُكَ إِلَى الْجَنَّةِ وَ النَّارِ- الْجَاهُ أَحَدُ الرِّفْدَيْنِ وَ الْآخَرُ الْمَالُ الْأُمُورُ مَرْهُونَةٌ بِأَوْقَاتِهَا الْهَدِيَّةُ تُذْهِبُ السَّخِيمَةَ تَصَافَحُوا فَإِنَّهُ يَذْهَبُ بِالْغِلِ
The innovation of a ruler is a shade of Allah-azwj every oppressed takes shelter to it; the justice is a saving shield and a lasting shield; correct your Vizier for he is the one guiding you to the Paradise and (saving from) the Fire; and last of the wealth are the matters pledge with their timings; the gift eliminates the grudges; shake hands for it removes the malice.
الْهَدِيَّةُ تُورِثُ الْمَوَدَّةَ وَ تَجْدُرُ الْأُخُوَّةَ وَ تُذْهِبُ الضَّغِينَةَ وَ تَهَادَوْا تَحَابُّوا نِعْمَ الشَّيْءُ الْهَدِيَّةُ أَمَامَ الْحَاجَةِ اهْدِ لِمَنْ يَهْدِيكَ الْهَدِيَّةُ تَفْتَحُ الْبَابَ الْمُصْمَتَ نِعْمَ مِفْتَاحُ الْحَاجَةِ الْهَدِيَّةُ
The gift inherits the cordiality, and reconciles the brothers, and removes the grudges, and gift each other and love each other; best of the things is the gifting; in front of the need, present a gift to the one gifting to you, you will open the door of silence; best key of the need is the gift.
الْمَرْءُ مَخْبُوٌّ تَحْتَ لِسَانِهِ مَا يُصْلِحُ لِلْمَوْلَى فَعَلَى الْعَبْدِ حَرَامٌ الْهَدَايَا رِزْقُ اللَّهِ مَنْ أُهْدِيَ إِلَيْهِ شَيْءٌ فَلْيَقْبَلْهُ إِنَّ هَذِهِ الْقُلُوبَ تَمَلُّ كَمَا تَمَلُّ الْأَبْدَانُ فَاهْدُوا إِلَيْهَا طَرَائِفَ الْحِكَمِ.
The person is hidden beneath his tongue; what is correct for the master, it is Prohibited upon the slave; the gift is a Grace of Allah-azwj; once something is gifted to him, let him accept it; this hearts get bored just as the bodies get bored, so gift the wise anecdotes to them’’.[244]
194- فِي حَدِيثِ الْقُدْسِيِ يَا دَاوُدُ فَرِّغْ لِي بَيْتاً أَسْكُنْهُ إِنَّ لِلَّهِ فِي أَيَّامِ دَهْرِكُمْ نَفَحَاتٍ أَلَا فَتَرَصَّدُوا لَهَا السَّعِيدُ مَنْ وُعِظَ بِغَيْرِهِ مَنْ نَظَرَ فِي الْعَوَاقِبِ سَلِمَ فِي النَّوَائِبِ لَا مَنْعَ وَ لَا إِسْرَافَ وَ لَا بُخْلَ وَ لَا إِتْلَافَ خَيْرُ الْأُمُورِ أَوْسَطُهَا
In a Holy Hadeeth: “O Dawood-as! Free a room for Me-azwj I-azwj can Settle in!” For Allah-azwj, during the days of your life, there are whiffs, so watch out for these; the fortunate is the one preached by others; one who looks into the consequences will be safe during the calamities; neither preventing, nor extravagance, nor miserliness, nor wasting, best of the matters are their middle (moderate).
مَا الْعِلْمُ إِلَّا مَا حَوَاهُ الصَّدْرُ الدُّنْيَا دَارُ بَلِيَّةٍ تَعَمَّمُوا تُزَادُوا حِلْماً الْعِمَامَةُ مِنَ الْمُرُوَّةِ هَذَانِ مُحَرَّمَانِ عَلَى ذُكُورِ أُمَّتِي يَعْنِي الذَّهَبَ وَ الْحَرِيرَ.
The knowledge is not except what the chest has desired; the world is house of afflictions; wear a turban, you will be increased in forbearance; the turban is from the manliness. These two are Prohibited upon the males of my-saww community, meaning the gold and the silk’’.[245]
195- الدُّرَّةُ الْبَاهِرَةُ مِنَ الْأَصْدَافِ الطَّاهِرَةِ، قَالَ رَسُولُ اللَّهِ ص الْعِلْمُ وَدِيعَةُ اللَّهِ فِي أَرْضِهِ وَ الْعُلَمَاءُ أُمَنَاؤُهُ عَلَيْهِ فَمَنْ عَمِلَ بِعِلْمِهِ أَدَّى أَمَانَتَهُ وَ مَنْ لَمْ يَعْمَلْ بِعِلْمِهِ كُتِبَ فِي دِيوَانِ اللَّهِ مِنَ الْخَائِنِينَ.
(The book) ‘Al Durr Al Bahira Min Al Asdaf Al Tahira’ –
‘Rasool-Allah-saww said: ‘The knowledge is a deposit of Allah-azwj in His-azwj earth, and the scholars are His-azwj trustees upon it. The one who works with His-azwj knowledge has fulfilled His-azwj entrustment, and the one who does not work with His-azwj knowledge will be written in the Register of Allah-azwj as being from the traitors’’.[246]
196- قَالَ ص إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَسَعُوهُمْ بِأَخْلَاقِكُمْ.
He-saww said: ‘You will never be pleasing the people with your wealth, so please them with your manners’’.[247]
197- وَ قَالَ ص تَفَرَّغُوا مِنْ هُمُومِ الدُّنْيَا مَا اسْتَطَعْتُمْ فَإِنَّهُ مَنْ أَقْبَلَ عَلَى اللَّهِ تَعَالَى بِقَلْبِهِ جَعَلَ اللَّهُ قُلُوبَ الْعِبَادِ مُنْقَادَةً إِلَيْهِ بِالْوُدِّ وَ الرَّحْمَةِ وَ كَانَ اللَّهُ إِلَيْهِ بِكُلِّ خَيْرٍ أَسْرَعَ.
And he-saww said: ‘Free yourselves from worries of the world as per your capacities, for the one who faces (pays attention to) Allah-azwj the Exalted with his heart, Allah-azwj will Make hearts of the servant to be led to him with the cordiality and the mercy, and Allah-azwj would be quicker to him will every good’’.[248]
198- وَ قَالَ ص لَا يَرُدُّ الْقَدَرَ إِلَّا الدُّعَاءُ وَ لَا يَزِيدُ فِي الْعُمُرِ إِلَّا الْبِرُّ وَ إِنَّ الرَّجُلَ لَيُحْرَمُ الرِّزْقَ بِالذَّهَبِ يُصِيبُهُ.
And he-saww said: ‘Nothing repels the pre-determination except the supplication, nor increases in the lifespan except the righteous act, and the man tends to be deprived of the sustenance with the gold he achieves’’.[249]
199- وَ قَالَ ص حُسْنُ الظَّنِّ بِاللَّهِ مِنْ عِبَادَةِ اللَّهِ.
And he-saww said: ‘Having good thoughts with Allah-azwj in from the (acts of) worship of Allah‑azwj’’.[250]
200- وَ قَالَ ص لَا خَيْرَ لَكَ فِي صُحْبَةِ مَنْ لَا يَرَى لَكَ مِثْلَ الَّذِي يَرَى لِنَفْسِهِ.
And he-saww said: ‘There is no good for you in accompanying one who does not view for you similar to what he is viewing for himself’’.[251]
201- أَقُولُ وَجَدْتُ بِخَطِّ الشَّيْخِ الْجَلِيلِ مُحَمَّدِ بْنِ عَلِيٍّ الْجُبَعِيِّ رَحِمَهُ اللَّهُ هَذِهِ أَحَادِيثُ مَحْذُوفَةُ الْأَسْنَادِ كَتَبَهَا الشَّيْخُ ابْنُ مَكِّيٍّ رَحِمَهُ اللَّهُ مِنْ خَطِّ سَدِيدِ الدِّينِ بْنِ مُطَهَّرٍ رَحِمَهُ اللَّهُ وَ أَجَازَهَا لَهُ شَيْخُهُ السَّيِّدُ الْمُرْتَضَى النَّقِيبُ الْمُعَظَّمُ النَّسَّابَةُ الْعَلَّامَةُ مَفْخَرُ الْعِتْرَةِ الطَّاهِرَةِ تَاجُ الْمِلَّةِ وَ الدِّينِ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ السَّيِّدِ الْعَلَّامَةِ النَّقِيبِ الزَّاهِدِ جَلَالِ الدِّينِ أَبِي جَعْفَرٍ الْقَاسِمِ ابْنِ السَّيِّدِ النَّقِيبِ فَخْرِ الدِّينِ أَبِي الْقَاسِمِ الْحُسَيْنِ ابْنِ السَّيِّدِ نَقِيبٍ جَلَالِ الدِّينِ أَبِي جَعْفَرٍ الْقَاسِمِ بْنِ أَبِي مَنْصُورٍ الْحَسَنِ بْنِ رَضِيِّ الدِّينِ مُحَمَّدِ بْنِ أَبِي طَالِبٍ وَلِيِّ الدِّينِ الْحَسَنِ بْنِ أَحْمَدَ بْنِ مُحْسِنِ بْنِ الْحُسَيْنِ الْقَصْرِيِّ بْنِ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ الْخَطِيبِ بِالْكُوفَةِ ابْنِ عَلِيٍّ الْمَعْرُوفِ بِابْنِ الْمُعَيَّةِ بْنِ الْحَسَنِ بْنِ إِسْمَاعِيلَ الدِّيبَاجِ بْنِ إِبْرَاهِيمَ الْعُمَرِ بْنِ الْحَسَنِ الْمُثَنَّى ابْنِ الْإِمَامِ السِّبْطِ أَبِي مُحَمَّدٍ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ شُيُوخِهِ الثِّقَاتِ وَ هُمْ عَنْ رَسُولِ اللَّهِ ص الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَنُ يَوْمَ الْقِيَامَةِ ارْحَمْ مَنْ فِي الْأَرْضِ يَرْحَمْكَ مَنْ فِي السَّمَاءِ.
I (Majlisi) am saying, ‘I found in the handwriting of the majestic sheykh Muhammad Bin Ali Al Jufy, may Allah-azwj have Mercy on him, these Ahadeeth with deleted chains written by the sheykh Ibn Makky, may Allah-azwj have Mercy on him, from the handwriting of Sadeed Al Deen Bin Mutahhir, may Allah-azwj have Mercy on him, and it was allowed for him by his sheykh Al Seyyid Al Murtaza, Al Naqeeb, Al Muazzam, Al Nassaba, Al Allamah Mufkhar Al Tahira, Taj Al Millah Wal Deen Abu Abdullah Muhammad Bin Al Seyyid Al Allamah, Al Naqeeb Al Zahid Jalal Al Deen Abu Ja’far Al Qasim Ibn Al Seyyid Al Naqeeb Fakhr Al Deen Abu Al Qasim Al Husayn Ibn Al Seyyid Naqeeb Jalal Al Deen Abu Ja’far Al Qasim Bin Abu Mansour Al Hassan Bin Razy Al Deeb Muhammad Bin Abu Talib Waly Al Deen Al Hassan Bin Ahmad Bin Muhsin Bin Al Husayn Al Qasry Bin Muhammad Bin Al Husayn Bin Ali Bin Al Husayn Al Khateeb Al Kufa Ibn Ali well known as Ibn Al Muayya Bin Al Hassan Bin Ismail Al Dibaj Bin Ibrahim Al Umar Bin Al Hassan Al Musanna, son of the Imam-asws, the grandson-asws Abu Muhammad Al Hassan Bin Ali Bin Abu Talib-asws, from his trusted elders, and they,
‘From Rasool-Allah-saww: ‘The ones being merciful to each other, the Beneficent will have Mercy on them on the Day of Qiyamah. Be merciful to the ones in the earth, the One-azwj in the sky will have Mercy on you’’.[252]
202- قَالَ رَسُولُ اللَّهِ ص الصَّوْمُ جُنَّةٌ.
Rasool-Allah-saww said: ‘The fast is a shield’’.[253]
203- قَالَ رَسُولُ اللَّهِ ص اكْفُلُوا لِي بِسِتٍّ أَكْفُلْ لَكُمْ بِالْجَنَّةِ إِذَا حَدَّثَ أَحَدُكُمْ فَلَا يَكْذِبْ وَ إِذَا ائْتُمِنَ فَلَا يَخُنْ وَ إِذَا وَعَدَ فَلَا يَخْلُفْ غُضُّوا أَبْصَارَكُمْ وَ كُفُّوا أَيْدِيَكُمْ وَ احْفَظُوا فُرُوجَكُمْ.
Rasool-Allah-saww said: ‘Take responsibility to me-saww with six, I-saww shall take responsibility for you all with the Paradise – whenever one of you narrates, he should not lie, and when he is entrusted he should not betray (embezzle), and when he promises he should not break, shut your eyes, and restrain your hands and protect your private parts’’.[254]
204- و بخطه نقلا من خط الشهيد رحمهما الله عَنِ النَّبِيِّ ص إِنَّ أَعْمَى الْعَمَى الضَّلَالَةُ بَعْدَ الْهُدَى خَيْرُ الْغِنَى غِنَى النَّفْسِ مَنْ يَعْصِ اللَّهَ يُعَذِّبْهُ عَفْوُ الْمُلُوكِ بَقَاءُ الْمُلْكِ- لَا يَجْنِي عَلَى الْمَرْءِ إِلَّا يَدُهُ وَ لِسَانُهُ صُحْبَةُ عِشْرِينَ سَنَةً قَرَابَةٌ خَيْرُ الرِّزْقِ مَا يَكْفِي الصِّحَّةُ وَ الْفَرَاغُ نِعْمَتَانِ مَكْفُورَتَانِ.
And in his handwriting, copying from the handwriting of the martyr, may Allah-azwj have Mercy on them both,
‘From the Prophet-saww: ‘The most blinding of the blindness’s is the straying after the guidance; best of the riches is richness of the soul; one who disobeys Allah-azwj, He-azwj will Punish him; pardoning by the kings is lasting for the kingdom; nothing reaps against the person except his hand and his tongue; company of twenty years is a relationship; best of the sustenance is what suffices; the health and the free times are two atoning bounties’’.[255]
205- دَعَوَاتُ الرَّاوَنْدِيِ، قَالَ أَسْوَدُ بْنُ أَصْرَمَ قُلْتُ يَا رَسُولَ اللَّهِ أَوْصِنِي
(The book) ‘Dawaat’ of Al Rawandy – Aswad Bin Asram said,
‘I said, ‘O Rasool-Allah-saww, advise me!’
فَقَالَ أَ تَمْلِكُ يَدَكَ قُلْتُ نَعَمْ
He-saww said: ‘Do you control your hand?’ I said, ‘Yes’.
قَالَ فَتَمْلِكُ لِسَانَكَ قُلْتُ نَعَمْ
He-saww said: ‘Do you control your tongue?’ I said, ‘Yes’.
قَالَ ص فَلَا تَبْسُطْ يَدَكَ إِلَّا إِلَى خَيْرٍ وَ لَا تَقُلْ بِلِسَانِكَ إِلَّا مَعْرُوفاً.
He-saww said: ‘Do not extend your hand except towards good, nor speak with your tongue except good words’’.[256]
206- كَنْزُ الْكَرَاجُكِيِ، قَالَ النَّبِيُّ ص مَنْ سَرَّتْهُ حَسَنَةٌ وَ سَاءَتْهُ سَيِّئَةٌ فَهُوَ مُؤْمِنٌ- لَا خَيْرَ فِي عَيْشٍ إِلَّا لِرَجُلَيْنِ عَالِمٍ مُطَاعٍ وَ مُسْتَمِعٍ وَاعٍ كَفَى بِالنَّفْسِ غِنًى وَ بِالْعِبَادَةِ شُغُلًا- لَا تَنْظُرُوا إِلَى صِغَرِ الذَّنْبِ وَ لَكِنِ انْظُرُوا إِلَى مَنِ اجْتَرَأْتُمْ.
(The book) ‘Kanz’ of Al-Karajaky –
‘The Prophet-saww said: ‘One whom a good deed makes happy and an evil deed saddens him, he is a Momin. There is no good in a life except for two men – a scholar being obeyed, and a listener retaining; suffice with the soul as riches, and with the worship as a pre-occupation; do not look at the minor sin but look at the One-azwj Whom you are being audacious to’’.[257]
207- قَالَ ص آفَةُ الْحَدِيثِ الْكَذِبُ وَ آفَةُ الْعِلْمِ النِّسْيَانُ وَ آفَةُ الْعِبَادَةِ الْفَتْرَةُ وَ آفَةُ الظَّرْفِ الصَّلَفُ- لَا حَسَبَ إِلَّا بِتَوَاضُعٍ وَ لَا كَرَمَ إِلَّا بِتَقْوَى وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عِبَادَةَ إِلَّا بِيَقِينٍ.
He-saww said: ‘Scourge of the Hadeeth (narration) is the lie, and scourge of the knowledge is the forgetfulness, and scourge of the worship is the gap period (irregular), and scourge of the eloquence is the exaggeration; there is no pedigree except with the humbleness, nor any honour except with piety, nor any deed except with intention, nor any worship except with conviction’’.[258]
208- وَ قَالَ ص مَنْ أَرَادَ أَنْ يَكُونَ أَعَزَّ النَّاسِ فَلْيَتَّقِ اللَّهَ عَزَّ وَ جَلَّ.
And he-saww said: ‘One who wants to become most honourable of the people, let him fear Allah-azwj Mighty and Majestic’’.[259]
209- وَ قَالَ ص مَنْ خَافَ اللَّهَ سَخَتْ نَفْسُهُ الدُّنْيَا وَ مَنْ رَضِيَ مِنَ الدُّنْيَا بِمَا يَكْفِيهِ كَانَ أَيْسَرُ مَا فِيهَا يَكْفِيهِ.
And he-saww said: ‘One who fears Allah-azwj, the world will annoy his soul, and the one who is satisfied from the world with what suffices him, the least of what is in it would suffice him’’.[260]
210- وَ قَالَ ص الدُّنْيَا خَضِرَةٌ حُلْوَةٌ وَ اللَّهُ مُسْتَعْمِلُكُمْ فِيهَا فَانْظُرُوا كَيْفَ تَعْمَلُونَ.
And he-saww said: ‘The world is a present sweetness, and Allah-azwj is Utilising you all in it, therefore look at how you are doing’’.[261]
211- وَ قَالَ ص مَنْ تَرَكَ مَعْصِيَةَ اللَّهِ مَخَافَةً مِنَ اللَّهِ أَرْضَاهُ اللَّهُ يَوْمَ الْقِيَامَةِ وَ مَنْ مَشَى مَعَ ظَالِمٍ لِيُعِينَهُ وَ هُوَ يَعْلَمُ أَنَّهُ ظَالِمٌ فَقَدْ خَرَجَ مِنَ الْإِيمَانِ.
And he-saww said: ‘One who neglects disobeying Allah-azwj fearing from Allah-azwj, Allah-azwj will Satisfy him on the Day of Qiyamah; and the one who walks with an oppressor in order to assist him while he knows that he is an oppressor, he has exited from the Eman’’.[262]
212- وَ قَالَ ص دَعْ مَا يُرِيبُكَ إِلَى مَا لَا يُرِيبُكَ فَإِنَّكَ لَنْ تَجِدَ فَقْدَ شَيْءٍ تَرَكْتَهُ لِلَّهِ عَزَّ وَ جَلَّ.
And he-saww said: ‘Leave whatever is doubtful for you to what is not doubtful for you, for you will never find loss of anything which you have left for Allah-azwj Mighty and Majestic’’.[263]
213- وَ قَالَ ص بَابُ التَّوْبَةِ مَفْتُوحٌ لِمَنْ أَرَادَهَا فَتُوبُوا إِلَى اللَّهِ تَوْبَةً نَصُوحاً.
And he-saww said: ‘The door of repentance is open for the one who wants it, therefore repent to Allah-azwj, a sincere repentance’’.[264]
214- وَ قَالَ ص بَادِرُوا بِعَمَلِ الْخَيْرِ قَبْلَ أَنْ تُشْغَلُوا عَنْهُ وَ احْذَرُوا الذُّنُوبَ فَإِنَّ الْعَبْدَ يُذْنِبُ الذَّنْبَ فَيُحْبَسُ عَنْهُ الرِّزْقُ.
And he-saww said: ‘Rush with the good deeds before you get too pre-occupied from it, and be careful of the sins, for the servant commits the sin, and the sustenance gets withheld from him’’.[265]
215- وَ مِنْهُ، قَالَ مِنْ كَلَامِ رَسُولِ اللَّهِ ص فِي الْخِصَالِ مِنْ وَاحِدَةٍ إِلَى عَشَرَةٍ رُوِيَ عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ: خَصْلَةٌ مَنْ لَزِمَهَا أَطَاعَتْهُ الدُّنْيَا وَ الْآخِرَةُ وَ رَبِحَ الْفَوْزَ فِي الْجَنَّةِ
And from him (Al Sadouq), said,
‘From a speech of Rasool-Allah-saww in (the book) ‘Al-Khisaal’, from one to ten, it is reported from Rasool-Allah-saww having said: ‘There is a characteristic, one who necessitates it will be given the world and the Hereafter and gain the success in the Paradise’.
قِيلَ وَ مَا هِيَ يَا رَسُولَ اللَّهِ
It was said, ‘And what is it, O Rasool-Allah-saww?’
قَالَ التَّقْوَى مَنْ أَرَادَ أَنْ يَكُونَ أَعَزَّ النَّاسِ فَلْيَتَّقِ اللَّهَ عَزَّ وَ جَلَّ ثُمَّ تَلَا وَ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً- وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ.
He-saww said: ‘The piety. One who wants to be most honourable of the people, let him fear Allah-azwj Mighty and Majestic’. Then he-saww recited: And one who fears Allah, He would Make an outlet for him [65:2] And He would Sustain him from where he does not anticipate [65:3]’’.[266]
216- وَ قَالَ ص الْمُؤْمِنُ بَيْنَ مَخَافَتَيْنِ بَيْنَ أَجَلٍ قَدْ مَضَى لَا يَدْرِي مَا اللَّهُ صَانِعٌ فِيهِ وَ بَيْنَ أَجَلٍ قَدْ بَقِيَ مَا اللَّهُ قَاضٍ فِيهِ.
And he-saww said: ‘The Momin is between two fears – between a term it has passed he does not know what Allah-azwj has Done regarding it, and between a term which remains, what Allah-azwj has Decreed in it’’.[267]
217- وَ قَالَ ص مَنْ وُقِيَ شَرَّ ثَلَاثٍ فَقَدْ وُقِيَ الشَّرَّ كُلَّهُ لَقْلَقِهِ وَ قَبْقَبِهِ وَ ذَبْذَبِهِ.
And he-saww said: ‘One who saves himself from three evils has saved himself from the evil, all of it – his anxiety (from his tongue), and his obsession (from his belly), and his hesitation (from doubtful)’’.[268]
218- وَ قَالَ ص أَرْبَعُ خِصَالٍ مِنَ الشَّقَاءِ جُمُودُ الْعَيْنِ وَ قَسَاوَةُ الْقَلْبِ وَ الْإِصْرَارُ عَلَى الذَّنْبِ وَ الْحِرْصُ عَلَى الدُّنْيَا.
And he-saww said: ‘Four characteristics are from wretchedness – frozen eyes, and cruel heart, and persistence upon the sin, and greed upon the world’’.[269]
219- وَ قَالَ ص خَمْسٌ لَا يَجْتَمِعْنَ إِلَّا فِي مُؤْمِنٍ حَقّاً يُوجِبُ اللَّهُ لَهُ بِهِنَّ الْجَنَّةَ النُّورُ فِي الْقَلْبِ وَ الْفِقْهُ فِي الْإِسْلَامِ وَ الْوَرَعُ وَ الْمَوَدَّةُ فِي النَّاسِ وَ حُسْنُ السَّمْتِ فِي الْوَجْهِ.
And he-saww said: ‘Five will not gather except in a true Momin, Allah-azwj will Obligate the Paradise for him with these – the Noor in the heart, and the understanding in Al-Islam, and the devoutness, and the cordiality among the people, and the goodly silence in the face’’.[270]
220- وَ قَالَ ص اضْمَنُوا لِي سِتّاً مِنْ أَنْفُسِكُمْ أَضْمَنْ لَكُمُ الْجَنَّةَ اصْدُقُوا إِذَا حَدَّثْتُمْ وَ أَوْفُوا إِذَا وَعَدْتُمْ وَ أَدُّوا إِذَا ائْتُمِنْتُمْ وَ احْفَظُوا فُرُوجَكُمْ وَ غُضُّوا أَبْصَارَكُمْ وَ كُفُّوا أَيْدِيَكُمْ.
And he-saww said: ‘Guarantee six for me from yourselves, I-saww will guarantee the Paradise for you – be truthful when you narrate, and fulfil when you promise, and pay back when you are entrusted, and protect your private parts, and shut your eyes, and restrain your hands’’.[271]
221- وَ قَالَ ص أَوْصَانِي رَبِّي بِسَبْعٍ أَوْصَانِي بِالْإِخْلَاصِ فِي السِّرِّ وَ الْعَلَانِيَةِ وَ أَنْ أَعْفُوَ عَمَّنْ ظَلَمَنِي وَ أُعْطِيَ مَنْ حَرَمَنِي وَ أَصِلَ مَنْ قَطَعَنِي وَ أَنْ يَكُونَ صَمْتِي فِكْراً وَ نَظَرِي عَبَراً
And he-saww said: ‘My-saww Lord-azwj Advised with seven. He-azwj Advised me-saww with having sincerity in the private and the open, and I-saww should pardon the one who oppresses me‑saww, and I-saww should give the one who deprives me-saww, and I-saww should connect with the one who cuts me-saww off, and my-saww silence should be contemplation and my-saww looking should be (taking) a lesson’.
وَ حُفِظَ عَنْهُ ص ثَمَانٌ قَالَ أَ لَا أُخْبِرُكُمْ بِأَشْبَهِكُمْ بِي خُلُقاً
And eight have been preserved from him-saww. He-saww said: ‘Shall I-saww inform you with the ones of you most resembling with me-saww in manners?’
قَالُوا بَلَى يَا رَسُولَ اللَّهِ
They said, ‘Yes, O Rasool-Allah-saww!’
قَالَ أَحْسَنُكُمْ خُلُقاً وَ أَعْظَمُكُمْ حِلْماً وَ أَبَرُّكُمْ بِقَرَابَتِهِ وَ أَشَدُّكُمْ حُبّاً لِإِخْوَانِهِ فِي دِينِهِ وَ أَصْبَرُكُمْ عَلَى الْحَقِّ وَ أَكْظَمُكُمْ لِلْغَيْظِ وَ أَحْسَنُكُمْ عَفْواً وَ أَشَدُّكُمْ مِنْ نَفْسِهِ إِنْصَافاً.
He-saww said: ‘Your best is manners, and your mightiest of forbearance, and your most righteous with his relatives, and your strongest of love for his brothers in his religion, and your most patience upon the truth, and your most swallowing (controlling) of the anger, and your best in pardoning, and your most intense of fairness from himself’’.[272]
222- وَ قَالَ ص الْكَبَائِرُ تِسْعٌ أَعْظَمُهُنَّ الْإِشْرَاكُ بِاللَّهِ عَزَّ وَ جَلَّ وَ قَتْلُ النَّفْسِ الْمُؤْمِنَةِ وَ أَكْلُ الرِّبَا وَ أَكْلُ مَالِ الْيَتِيمِ وَ قَذْفُ الْمُحْصَنَةِ وَ الْفِرَارُ مِنَ الزَّحْفِ وَ عُقُوقُ الْوَالِدَيْنِ وَ اسْتِحْلَالُ الْبَيْتِ الْحَرَامِ وَ السِّحْرُ
And he-saww said: ‘The major sins are nine. Their mightiest is the association with Allah-azwj Mighty and Majestic, and killing the Momin soul, and consuming the interest, and devouring wealth of the orphan (unjustly), and slandering the married woman, and fleeing from the (army) march, and being disowned by the parents, and legalising the Sacred House, and the sorcery.
فَمَنْ لَقِيَ اللَّهَ عَزَّ وَ جَلَّ وَ هُوَ بَرِيءٌ مِنْهُنَّ كَانَ مَعِي فِي جَنَّةٍ مَصَارِيعُهَا مِنْ ذَهَبٍ.
The one who meets Allah-azwj Mighty and Majestic and he is free from these, he would be with me-saww in Paradise whose gates are of gold’’.[273]
223- وَ قَالَ ص الْإِيمَانُ فِي عَشَرَةٍ الْمَعْرِفَةِ وَ الطَّاعَةِ وَ الْعِلْمِ وَ الْعَمَلِ وَ الْوَرَعِ وَ الِاجْتِهَادِ وَ الصَّبْرِ وَ الْيَقِينِ وَ الرِّضَا وَ التَّسْلِيمِ فَأَيَّهَا فَقَدَ صَاحِبُهُ بَطَلَ نِظَامُهُ.
And he-saww said: ‘The Eman is in ten – the recognition, and the obedience, and the knowledge, and the deed, and the devoutness, and the striving, and the patience, and the conviction, and the satisfaction, and the submission. So, whichever loses its counterpart, it’s system would be nullified’’.[274]
224- وَ عَنِ النَّبِيِّ ص قَالَ صِلْ مَنْ قَطَعَكَ وَ أَحْسِنْ إِلَى مَنْ أَسَاءَ إِلَيْكَ.
And from the Prophet-saww having said: ‘Connect with the one who cuts you off and be good to the one being bad to you’’.[275]
225- وَ قَالَ ص قُلِ الْحَقَّ وَ لَوْ عَلَى نَفْسِكَ.
And he-saww said: ‘Speak the truth and even if it was against you’’.[276]
226- وَ قَالَ ص اعْتَبِرُوا فَقَدْ خَلَتِ الْمَثُلَاتُ فِيمَنْ كَانَ قَبْلَكُمْ.
And he-saww said: ‘Take lessons, for the parables have passed regarding the ones who existed before you’’.[277]
227- وَ قَالَ ص كُنْ لِلْيَتِيمِ كَالْأَبِ الرَّحِيمِ وَ اعْلَمْ أَنَّكَ تَزْرَعُ كَذَلِكَ تَحْصُدُ.
And he-saww said: ‘Be for the orphan like the merciful father, and know that you will plant so shall you reap’’.[278]
228- وَ قَالَ ص اذْكُرِ اللَّهَ عِنْدَ هَمِّكَ إِذَا هَمَمْتَ وَ عِنْدَ لِسَانِكَ إِذَا حَكَمْتَ وَ عِنْدَ يَدِكَ إِذَا قَسَمْتَ.
And he-saww said: ‘Remember Allah-azwj during your worries when you worry, and with your tongue when you judge, and with your hand when you apportion’’.[279]
229- وَ قَالَ رَسُولُ اللَّهِ ص أَحْسِنُوا مُجَاوَرَةَ النِّعَمِ لَا تَمَلُّوهَا وَ لَا تُنَفِّرُوهَا فَإِنَّهَا قَلَّ مَا نَفَرَتْ مِنْ قَوْمٍ فَعَادَتْ إِلَيْهِمْ.
And Rasool-Allah-saww said: ‘Be a good neighbour of the bounties. Neither rebuke it nor separate from it, for little of what is lost from a people tends to return to them’’.[280]
230- وَ قَالَ عَلَيْهِ الصَّلَاةُ وَ السَّلَامُ مَنْ قَالَ قَبَّحَ اللَّهُ الدُّنْيَا قَالَتِ الدُّنْيَا قَبَّحَ اللَّهُ أَعْصَانَا لِلرَّبِّ.
And he-saww, may the Salawaat and the greetings be upon him-saww, said: ‘One who says, ‘May Allah-azwj Uglify the world’, the world says, ‘May Allah-azwj Uglify the ones disobedient to the Lord-azwj’’.[281]
231- وَ قَالَ ص مَنْ عَفَّ عَنْ مَحَارِمِ اللَّهِ كَانَ عَابِداً وَ مَنْ رَضِيَ بِقَسْمِ اللَّهِ كَانَ غَنِيّاً وَ مَنْ أَحْسَنَ مُجَاوَرَةَ مَنْ جَاوَرَهُ كَانَ مُسْلِماً وَ مَنْ صَاحَبَ النَّاسَ بِالَّذِي يجب [يُحِبُ] أَنْ يُصَاحِبُوهُ كَانَ عَدْلًا.
And he-saww said: ‘One who is chaste from Prohibitions of Allah-azwj would be a worshipper, and one who is satisfied with Apportionment of Allah-azwj would be rich, and one who is a good neighbour to the one neighbouring him would be a Muslim, and one who accompanies the people with that which they like, his companionship would be just’’.[282]
232- وَ قَالَ عَلَيْهِ وَ آلِهِ السَّلَامُ مَنِ اشْتَاقَ إِلَى الْجَنَّةِ سَلَا عَنِ الشَّهَوَاتِ وَ مَنْ أَشْفَقَ مِنَ النَّارِ رَجَعَ عَنِ الْمُحَرَّمَاتِ وَ مَنْ زَهِدَ فِي الدُّنْيَا هَانَتْ عَلَيْهِ الْمُصِيبَاتُ وَ مَنِ ارْتَقَبَ الْمَوْتَ سَارَعَ فِي الْخَيْرَاتِ.
And he-saww, may the greetings be upon him-saww and his-saww Progeny-asws, said: ‘One yearns to the Paradise should disregard the lustful desires, and one who is fearful from the Fire should retract from the Prohibitions, and one ascetic in the world, the calamities would be insignificant to him, and the one who watches out for the death, will be quick regarding the good deeds’’.[283]
233- وَ قَالَ عَلَيْهِ وَ آلِهِ السَّلَامُ اجْتَهِدُوا فِي الْعَمَلِ فَإِنْ قَصُرَ بِكُمُ الضَّعْفُ فَكُفُّوا عَنِ الْمَعَاصِي.
And he-saww, may the greetings be upon him-saww and his-saww Progeny-asws, said: ‘Strive in the deeds, for if the weakness makes you deficient, then refrain from the disobedience’’.[284]
234- أَعْلَامُ الدِّينِ، قَالَ رَسُولُ اللَّهِ ص لَا عَيْشَ إِلَّا لِرَجُلَيْنِ عَالِمٌ نَاطِقٌ وَ مُتَعَلِّمٌ وَاعٍ.
(The book) ‘A’lam Al Deen’ –
‘Rasool-Allah-saww said: ‘There is no (good) life except for two men – a speaking scholar and a retaining student’’.[285]
235- وَ قَالَ ص إِنَّ لِلْقُلُوبِ صَدَأٌ كَصَدَإِ النُّحَاسِ فَاجْلُوهَا بِالاسْتِغْفَارِ وَ تِلَاوَةِ الْقُرْآنِ.
And he-saww said: ‘For the hearts there is corrosion like the corrosion of the brass, therefore polish these with seeking the Forgiveness and recitation of the Quran’’.[286]
236- وَ قَالَ ص الزُّهْدُ لَيْسَ بِتَحْرِيمِ الْحَلَالِ وَ لَكِنْ أَنْ يَكُونَ بِمَا فِي يَدَيِ اللَّهِ أَوْثَقُ مِنْهُ بِمَا فِي يَدَيْهِ.
And he-saww said: ‘The ascetism isn’t with prohibition the Permissible, but it is becoming more trusting with what is in the Hands of Allah-azwj than with what is in his own hands’’.[287]
237- وَ قَالَ ص خَصْلَتَانِ لَا تَجْتَمِعَانِ فِي مُؤْمِنٍ الْبُخْلُ وَ سُوءُ الظَّنِّ بِالرِّزْقِ.
And he-saww said: ‘Two characteristics will not be gathering in a Momin – the miserliness and evil thoughts with the sustenance’’.[288]
238- وَ قَالَ رَسُولُ اللَّهِ ص مَنْ أَكْثَرَ الِاسْتِغْفَارَ جَعَلَ اللَّهُ لَهُ مِنْ كُلِّ هَمٍّ فَرَجاً وَ مِنْ كُلِّ ضِيقٍ مَخْرَجاً وَ رَزَقَهُ مِنْ حَيْثُ لَا يَحْتَسِبُ.
And Rasool-Allah-saww said: ‘One who frequently seeks the Forgiveness, Allah-azwj will Make relief for him from every worry, and an outlet from every narrowness, and Grace him from where he does not anticipate’’.[289]
239- وَ قَالَ ص كَلِمَةُ الْحِكْمَةِ يَسْمَعُهَا الْمُؤْمِنُ خَيْرٌ مِنْ عِبَادَةِ سَنَةٍ.
And he-saww said: ‘A wise word the Momin hears is better than worshipping for a year’’.[290]
240- وَ قَالَ ص صَنَائِعُ الْمَعْرُوفِ تَقِي مَصَارِعَ السَّوْءِ وَ صَدَقَةُ السِّرِّ تُطْفِئُ غَضَبَ الرَّبِّ وَ صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُرِ وَ تَدْفَعُ مِيتَةَ السَّوْءِ وَ تَنْفِي الْفَقْرَ وَ تَزِيدُ فِي الْعُمُرِ
And he-saww said: ‘Doing the act of kindness saves from the evil death, and charity given in secret extinguishes Wrath of the Lord-azwj, and connecting the kinship increases in the lifespan, and repels the evil death, and negates the poverty, and increases in the lifespan.
وَ مَنْ كَفَّ غَضَبَهُ وَ بَسَطَ رِضَاهُ وَ بَذَلَ مَعْرُوفَهُ وَ وَصَلَ رَحِمَهُ وَ أَدَّى أَمَانَتَهُ أَدْخَلَهُ اللَّهُ تَعَالَى فِي النُّورِ الْأَعْظَمِ وَ مَنْ لَمْ يَتَعَزَّ بِعَزَاءِ اللَّهِ تَقَطَّعَتْ نَفْسُهُ حَسَرَاتٍ
And one who restrains his anger, and extends his satisfaction, and exerts in his acts of kindness, and connects his kinship, and pays back the entrustment, Allah-azwj the Exalted will Enter him into the mighty Noor; and one who is not consoled by Consolation of Allah-azwj will cut himself out of regret.
وَ مَنْ لَمْ يَرَ أَنَّ لِلَّهِ عِنْدَهُ نِعْمَةً إِلَّا فِي مَطْعَمٍ وَ مَشْرَبٍ قَلَّ عَمَلُهُ وَ كَبُرَ جَهْلُهُ وَ مَنْ نَظَرَ إِلَى مَا فِي أَيْدِي النَّاسِ طَالَ حُزْنُهُ وَ دَامَ أَسَفُهُ.
And one who does not view there being a bounty for Allah-azwj with him except regarding food and drink, his deeds will be few, and his ignorance will be a lot; and the one who looks at what is in the hands of people, his grief will be long and his sorrows will be constant’’.[291]
241- وَ قَالَ ص حُسْنُ الْخُلُقِ وَ صِلَةُ الْأَرْحَامِ وَ بِرُّ الْقَرَابَةِ تَزِيدُ فِي الْأَعْمَارِ وَ تَعْمُرُ الدِّيَارَ وَ لَوْ كَانَ الْقَوْمُ فُجَّاراً.
And he-saww said: ‘Good manners, and connecting the kinship, and being righteous with the relatives increases in the lifespans, and builds the households and even if the people were immoral’’.[292]
242- وَ قَالَ ص إِنَّ اللَّهَ يُحِبُّ الْأَتْقِيَاءَ الْأَخْفِيَاءَ الَّذِينَ إِذَا حَضَرُوا لَمْ يُعْرَفُوا وَ إِذَا غَابُوا لَمْ يُفْقَدُوا قُلُوبُهُمْ مَصَابِيحُ الْهُدَى مُنْجَوْنَ مِنْ كُلِّ غَبْرَاءَ مُظْلِمَةٍ.
And he-saww said: ‘Allah-azwj Loves the pious ones, the fearful ones, those when they are present they are not recognised, and when they are absent they are not missed. Their hearts are lamps of guidance. They are saved from every dark dust’’.[293]
243- وَ قَالَ ص الْوَحْدَةُ مِنْ قَرِينِ السَّوْءِ وَ الْحَزْمُ أَنْ تَسْتَشِيرَ ذَا الرَّأْيِ وَ تُطِيعَ أَمْرَهُ.
And he-saww said: ‘The loneliness is from the evil pair, and the resoluteness is your consulting someone with a view and obey his instructions’’.[294]
244- وَ قَالَ ص جَامِلُوا الْأَشْرَارَ بِأَخْلَاقِهِمْ تَسْلَمُوا مِنْ غَوَائِلِهِمْ وَ بَايِنُوهُمْ بِأَعْمَالِكُمْ كَيْلَا تَكُونُوا مِنْهُمْ.
And he-saww said: ‘Compliment the evil people for their manners, you will be safe from their wickedness, but distance yourselves with your deeds lest you become from them’’.[295]
245- وَ قَالَ ص لَوْ أَنَّ الْمُؤْمِنَ أَقْوَمُ مِنْ قِدْحٍ لَكَانَ لَهُ مِنَ النَّاسِ غَامِزٌ وَ اعْلَمُوا أَنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَسَعُوهُمْ بِأَخْلَاقِكُمْ.
And he-saww said: ‘Had the Momin been straighter than a mug, there would have been a weakener for him from the people, and know you will never (be able to) make the people happy with your wealth, therefore make them happy with your manners’’.[296]
246- وَ قَالَ ص مَا مِنْ أَحَدٍ وَلِيَ شَيْئاً مِنْ أُمُورِ الْمُسْلِمِينَ فَأَرَادَ اللَّهُ بِهِ خَيْراً إِلَّا جَعَلَ اللَّهُ لَهُ وَزِيراً صَالِحاً إِنْ نَسِيَ ذَكَّرَهُ وَ إِنْ ذَكَرَ أَعَانَهُ وَ إِنْ هَمَّ بِشَرٍّ كَفَّهُ وَ زَجَرَهُ.
And he-saww said: ‘There is no one being in charge of affairs of the Muslims, so Allah-azwj Wants good with him, except Allah-azwj Makes a righteous Vizier to be for him. If he forgets, he reminds him, and if he remembers, he assists him, and if he thinks of doing evil, he restraints him and rebukes him’’.[297]
247- وَ قَالَ ص إِنَّ اللَّهَ يُبْغِضُ الْبَخِيلَ فِي حَيَاتِهِ السَّخِيَّ عِنْدَ وَفَاتِهِ.
And he-saww said: ‘Allah-azwj Hates the one being miserly during his lifetime and generous after his death (leaves large inheritance)’’.[298]
248- وَ قَالَ ص ادْعُوا اللَّهَ وَ أَنْتُمْ مُوقِنُونَ بِالْإِجَابَةِ وَ اعْلَمُوا أَنَّ اللَّهَ لَا يَقْبَلُ دُعَاءً مِنْ قَلْبٍ غَافِلٍ.
And he-saww said: ‘Supplicate to Allah-azwj and you should be convinced of the Answer, and know that Allah-azwj does not Accept a supplication from a heedless heart’’.[299]
249- وَ قَالَ ص الْأَمَلُ رَحْمَةٌ لِأُمَّتِي وَ لَوْ لَا الْأَمَلُ مَا رَضَعَتْ وَالِدَةٌ وَلَدَهَا وَ لَا غَرَسَ غَارِسٌ شَجَراً.
And he-saww said: ‘Hopes are a Mercy for my-saww community, and had it not been for the hopes, no mother would have breastfed her child, nor would a farmer have planted a tree’’.[300]
250- وَ قَالَ ص إِذَا أَشَارَ عَلَيْكَ الْعَاقِلُ النَّاصِحُ فَاقْبَلْ وَ إِيَّاكَ وَ الْخِلَافَ عَلَيْهِمْ فَإِنَّ فِيهِ الْهَلَاكَ وَ عَادَ ص رَجُلًا مِنَ الْأَنْصَارِ
And he-saww said: ‘When an intellectual consults to you with an advice, accept it, and beware of opposing them for there will be destruction in it’.
فَقَالَ جَعَلَ اللَّهُ مَا مَضَى كَفَّارَةً وَ أَجْراً وَ مَا بَقِيَ عَافِيَةً وَ شُكْراً.
And he-saww consoled a man from the Helpers. He-saww said: ‘May Allah-azwj Make whatever has passed as atonement and Reward, and what remains as well-being and thanking’’.[301]
251- وَ قَالَ ص خُلُقَانِ لَا يَجْتَمِعَانِ فِي مُؤْمِنٍ الشُّحُّ وَ سُوءُ الْخُلُقِ.
And he-saww said: ‘Two traits will not gather in a Momin – the greed and the evil manners’’.[302]
252- وَ قَالَ ص وَيْلٌ لِلَّذِينَ يَجْتَلِبُونَ الدُّنْيَا بِالدِّينِ يَلْبَسُونَ لِلنَّاسِ جُلُودَ الضَّأْنِ مِنْ لِينِ أَلْسِنَتِهِمْ كَلَامُهُمْ أَحْلَى مِنَ الْعَسَلِ وَ قُلُوبُهُمْ قُلُوبُ الذِّئَابِ
And he-saww said: ‘Woe be to those who are pulling (earning) the world by the religion. They are wearing the sheep’s skin to the people from the softness of their tongues, their talk is sweeter than the honey, and they hearts are hearts of the wolves.
يَقُولُ اللَّهُ تَعَالَى أَ بِي يَغْتَرُّونَ أَمْ عَلَيَّ يَجْتَرِءُونَ فَوَ عِزَّتِي وَ جَلَالِي لَأَبْعَثَنَّ عَلَيْهِمْ فِتْنَةً تَذَرُ الْحَلِيمَ مِنْهُمْ حَيْرَانَ-.
Allah-azwj the Exalted Said: ‘Are they deceiving Me-azwj, or are they being audacious upon Me‑azwj? By My-azwj Mighty and My-azwj Majesty! I-azwj shall Send such Fitna upon them, it will leave the forbearing one from them as bewildered’’.
وَ كَتَبَ ص إِلَى بَعْضِ أَصْحَابِهِ يُعَزِّيهِ أَمَّا بَعْدُ فَعَظَّمَ اللَّهُ جَلَّ اسْمُهُ لَكَ الْأَجْرَ وَ أَلْهَمَكَ الصَّبْرَ وَ رَزَقَنَا وَ إِيَّاكَ الشُّكْرَ إِنَّ أَنْفُسَنَا وَ أَمْوَالَنَا وَ أَهَالِيَنَا مَوَاهِبُ اللَّهِ الْهَنِيئَةُ وَ عَوَارِيهِ الْمُسْتَرِدَّةُ بِهَا إِلَى أَجَلٍ مَعْدُودٍ وَ يَقْبِضُهَا لِوَقْتٍ مَعْلُومٍ
And he-saww wrote to one of his-saww companions consoling him: ‘As for after, may Allah-azwj, Majestic is His-azwj Name, Magnify the Recompense for you and Inspire the patience to you, and Grace us, and beware of thanking, surely our souls, and our wealth, and our families are pleasant Gifts of Allah-azwj and a covering to relax with it up to a enumerated term, and He-azwj will Capture it at a known time.
وَ قَدْ جَعَلَ اللَّهُ تَعَالَى عَلَيْنَا الشُّكْرَ إِذَا أَعْطَى وَ الصَّبْرَ إِذَا ابْتَلَى وَ قَدْ كَانَ ابْنُكَ مِنْ مَوَاهِبِ اللَّهِ تَعَالَى فِي غِبْطَةٍ وَ سُرُورٍ وَ قَبَضَهُ مِنْكَ بِأَجْرٍ مَذْخُورٍ
And Allah-azwj the Exalted has Made the thanking to be upon us when He-azwj Gives, and the patience when He-azwj Tries, and your son is from the Gifts of Allah-azwj the Exalted in joy and happiness, and He-azwj Captured him from you with a Treasured Recompense.
إِنْ صَبَرْتَ وَ احْتَسَبْتَ فَلَا تَجْزَعَنَّ أَنْ تُحْبِطَ جَزَعُكَ أَجْرَكَ وَ أَنْ تَنْدَمَ غَداً عَلَى ثَوَابِ مُصِيبَتِكَ فَإِنَّكَ لَوْ قَدِمْتَ عَلَى ثَوَابِهَا عَلِمْتَ أَنَّ الْمُصِيبَةَ قَدْ قَصُرَتْ عَنْهَا وَ اعْلَمْ أَنَّ الْجَزَعَ لَا يَرُدُّ فَائِتاً وَ لَا يَدْفَعُ حُسْنَ قَضَاءٍ فَلْيَذْهَبْ أَسَفُكَ مَا هُوَ نَازِلٌ بِكَ مَكَانَ ابْنِكَ وَ السَّلَامُ.
If you were to be patient and anticipate, then do not be alarmed, it will nullify your Rewards, and you will regret tomorrow upon the Rewards of your calamity. If you were to go ahead to its Reward, you will come to know that the calamity had been deficient from it; and know that being alarm does not return a lost one, nor does it repel a good Decree, or that your sorrow of what has befallen with you in place of your son will be gone. And the greetings!’’[303]
253- كِتَابُ الْإِمَامَةِ وَ التَّبْصِرَةِ، عَنْ هَارُونَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ ابْنِ فَضَّالٍ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع عَنِ النَّبِيِّ ص قَالَ: الشَّقِيُّ مَنْ شَقِيَ فِي بَطْنِ أُمِّهِ.
The book ‘Al Imamah Wa Al Tabsirah’ – from Haroun Bin Musa, from Muhammad Bin Ali, from Muhammad Bin Al Husayn, from Ali Bin Asbaat, from Ibn Fazal,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws, from the Prophet-saww having said: ‘The wretched is the one wretched in the belly of his mother’’.[304]
254- وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَنِ النَّبِيِّ ص شَرُّ الرِّوَايَةِ رِوَايَةُ الْكَذِبِ وَ شَرُّ الْأُمُورِ مُحْدَثَاتُهَا وَ شَرُّ الْعَمَى عَمَى الْقَلْبِ وَ شَرُّ النَّدَامَةِ نَدَامَةُ يَوْمِ الْقِيَامَةِ وَ شَرُّ الْكَسْبِ كَسْبُ الرِّبَا وَ شَرُّ الْمَأْكَلِ أَكْلُ مَالِ الْيَتِيمِ ظُلْماً.
And from him, by this chain,
‘From the Prophet-saww: ‘Evilest of the reports is the lying report (false), and evilest of the matters is it’s innovated one, evilest of the blindness is blindness of the heart, and evilest of the regret is regret on the Day of Qiyamah, and evil of the earnings is earning the interest, and evilest of the eating is eating the wealth of the orphan unjustly’’.[305]
255- وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ ص الشَّبَابُ شُعْبَةٌ مِنَ الْجُنُونِ.
And from him, by this chain, ‘He-saww said: ‘The youthfulness (if uncontrolled) is a branch of insanity’’.[306]
256- وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ ص الشَّيْخُ شَابٌّ عَلَى حُبِّ أَنِيسٍ وَ طُولِ حَيَاةٍ وَ كَثْرَةِ مَالٍ.
And from him, by this chain, he-saww said: ‘The old man (becomes) young upon loving a comforter (good companion), and long life, and abundant wealth’’.[307]
257- وَ مِنْهُ عَنِ الْحَسَنِ الْحَمْزَةِ الْعَلَوِيِّ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ أَبِيهِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص صَدِيقُ كُلِّ امْرِئٍ عَقْلُهُ وَ عَدُوُّهُ جَهْلُهُ.
And from him, from Al Hassan Al Hamza Al Alawy, from Ali Bin Muhammad Bin Abu Al Qasim, from his father, from Haroun Bin Muslim, from Mas’adah Bin Sadaqah,
‘From Al-Sadiq-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘A friend of every person is his intellect, and his enemy is his ignorance’’.[308]
258- وَ قَالَ ص صَدِيقُ عَدُوِّ عَلِيٍّ عَدُوُّ عَلِيٍّ.
And he-saww said: ‘Friend of an enemy of Ali-asws is an enemy of Ali-asws’’.[309]
259- وَ مِنْهُ عَنْ سَهْلِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْأَشْعَثِ عَنْ مُوسَى بْنِ إِسْمَاعِيلَ بْنِ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص الْعِلْمُ رَائِدٌ وَ الْعَقْلُ سَائِقٌ وَ النَّفْسُ حَرُونٌ.
And from him, from Sahl Bin Ahmad, from Muhammad Bin Al Ash’as, from Musa Bin Ismail,
‘Son of Musa-asws Bin Ja’far-asws, from his-asws father-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww said: ‘The knowledge is a pioneer, and the intellect is an usher, and the soul is free’’.[310]
260- وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ ص الْعَقْلُ هَدِيَّةٌ.
And from him, by this chain – He-saww said: ‘The intellect is a gift’’.[311]
261- وَ مِنْهُ بِهَذَا الْإِسْنَادِ قَالَ ص عِشْ مَا شِئْتَ فَإِنَّكَ مَيِّتٌ وَ أَحْبِبْ مَنْ شِئْتَ فَإِنَّكَ مُفَارِقُهُ وَ اعْمَلْ مَا شِئْتَ فَإِنَّكَ مُلَاقِيهِ.
And from him, by this chain – He-saww said: ‘Live for are long as you desire for you will be dying, and love the one you so desire for you will be separating from him, and work for as long as you desire for you will be meeting it’’.[312]
262- وَ مِنْهُ بِهَذَا الْإِسْنَادِ الْعِلْمُ رَأْسُ الْخَيْرِ كُلِّهِ وَ الْجَهْلُ رَأْسُ الشَّرِّ كُلِّهِ.
And from him, by this chain: (He-saww said): ‘The knowledge is head of the goodness, all of it, while the ignorance is head of the evil, all of it’’.[313]
263- وَ مِنْهُ بِهَذَا الْإِسْنَادِ عَلِّمُوا وَ لَا تُعَنِّفُوا فَإِنَّ الْمُعَلِّمَ الْعَالِمَ خَيْرٌ مِنَ الْمُعَنِّفِ.
And from him, by this chain – (He-saww said): ‘Teach, and do not rebuke, for the knowledgeable teacher is better than the rebuker’’.[314]
264- وَ مِنْهُ عَنْ أَحْمَدَ بْنِ عَلِيٍّ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص غَرِيبَتَانِ غَرِيبَةٌ كَلِمَةُ حُكْمٍ مِنْ سَفِيهٍ فَاقْبَلُوهَا وَ كَلِمَةُ سَفَهٍ مِنْ حَكِيمٍ فَاغْفِرُوهَا.
And from him, from Ahmad Bin Ali, from Muhammad Bin Al Hassan Al Saffar, from Ibrahim Bin Hashim, from Al Nowfaly, from Al Sakuny,
‘From Ja’far-asws Bin Muhammad-asws, from his-asws father-asws, from his-asws having said: ‘Rasool-Allah-saww said: ‘Two strangers – a strange wise word from a foolish, so accept it, and a foolish word from a wise, forgive it’’.[315]
265- أَعْلَامُ الدِّينِ، لِلدَّيْلَمِيِّ أَرْبَعُونَ حَدِيثاً رَوَاهَا ابْنُ وَدْعَانَ بِحَذْفِ الْإِسْنَادِ الْأَوَّلُ عَنْ أَنَسٍ قَالَ:
(The book) ‘Al A’alam Al Wara’ of Al Daylami – There are forty Ahadeeth reported by Ibn Wa’dan with deleted chain: –
خَطَبَنَا رَسُولُ اللَّهِ ص عَلَى نَاقَتِهِ الْعَضْبَاءِ فَقَالَ أَيُّهَا النَّاسُ كَأَنَّ الْمَوْتَ فِيهَا عَلَى غَيْرِنَا كُتِبَ وَ كَأَنَّ الْحَقَّ عَلَى غَيْرِنَا وَجَبَ وَ كَأَنَّ مَا نَسْمَعُ مِنَ الْأَمْوَاتِ سَفْرٌ عَمَّا قَلِيلٍ إِلَيْنَا رَاجِعُونَ
The first is from Anas (a well-known fabricator) who said, ‘Rasool-Allah-saww addressed us while being upon a she-camel (called) Al-Azba’a. He-saww said: ‘O you people! It is as if the dead in it (world) has been written upon other than us, and it is as if the truth is obligated upon other than us, and it is as if what we do not hear the deceased (as if) they have travelled and will be returning to us very shortly.
نُبَوِّئُهُمْ أَجْدَاثَهُمْ وَ نَأْكُلُ تُرَاثَهُمْ كَأَنَّا مُخَلَّدُونَ بَعْدَهُمْ قَدْ نَسِينَا كُلَّ وَاعِظَةٍ وَ أَمِنَّا كُلَّ جَائِحَةٍ
Their abodes are their graves, and we are eating their legacies (inheritances) as if we are to life eternally after them. We have forgotten every preaching, and are feeling safe from every affliction.
طُوبَى لِمَنْ أَنْفَقَ مَا اكْتَسَبَهُ مِنْ غَيْرِ مَعْصِيَةٍ وَ جَالَسَ أَهْلَ الْفِقْهِ وَ الْحِكْمَةِ وَ خَالَطَ أَهْلَ الذِّلَّةِ وَ الْمَسْكَنَةِ
Beatitude is for one who spends what he earns from other than disobedience, and sits with the people of understanding and wisdom, and he mingles with the people of humbleness and the poverty.
طُوبَى لِمَنْ ذَلَّتْ نَفْسُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ عُزِلَ عَنِ النَّاسِ شَرُّهُ
Beatitude is for one who humbles himself, and his manners are excellent, and his secrets are righteous, and he turns his evil away from the people.
طُوبَى لِمَنْ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ قَوْلِهِ وَ وَسِعَتْهُ السُّنَّةُ وَ لَمْ تَشْتَهِرْهُ الْبِدْعَةُ.
Beatitude is for one who spends surplus of his wealth, and withholds surplus of his words, and his striving is the Sunnah, and he does not publicise the innovation’’.[316]
266- الثَّانِي عَنْ عَلْقَمَةَ بْنِ الْحُصَيْنِ قَالَ سَمِعْتُ قَيْسَ بْنَ عَاصِمٍ الْمِنْقَرِيَّ يَقُولُ قَدِمْتُ عَلَى رَسُولِ اللَّهِ ص فِي وَفْدٍ مِنْ جَمَاعَةٍ مِنْ بَنِي تَمِيمٍ فَقَالَ لِي اغْتَسِلْ بِمَاءٍ وَ سِدْرٍ
The second is from Alqamah Bin Al Husain who said, ‘I heard Qays Bin Aasim Al Minqary saying,
‘I arrived to Rasool-Allah-azwj among a delegation from a group of the clan of Tameem. He-saww said to me: ‘Bathe with water and lotus’.
فَفَعَلْتُ ثُمَّ عُدْتُ إِلَيْهِ وَ قُلْتُ يَا رَسُولَ اللَّهِ عِظْنَا عِظَةً نَنْتَفِعْ بِهَا
I did so, then returned to him-asws and I said, ‘O Rasool-Allah-saww! Advise us we can benefit with it’.
فَقَالَ يَا قَيْسُ إِنَّ مَعَ الْعِزِّ ذُلًّا وَ إِنَّ مَعَ الْحَيَاةِ مَوْتاً وَ إِنَّ مَعَ الدُّنْيَا آخِرَةً وَ إِنَّ لِكُلِّ شَيْءٍ حَسِيباً وَ عَلَى كُلِّ شَيْءٍ رَقِيباً وَ إِنَّ لِكُلِّ حَسَنَةٍ ثَوَاباً وَ لِكُلِّ سَيِّئَةٍ عِقَاباً وَ إِنَّ لِكُلِّ أَجَلٍ كِتَاباً
He-saww said: ‘O Qays! Along with the honour there is humiliation, and with the life there is death, and with the world is the Hereafter, and for all things there is Reckoning, and upon all things there is a watcher, and for every good deed is a Reward, and for every evil deed there is Punishment, and for every term there is a written term.
وَ إِنَّهُ يَا قَيْسُ لَا بُدَّ لَكَ مِنْ قَرِينٍ يُدْفَنُ مَعَكَ وَ هُوَ حَيٌّ وَ تُدْفَنُ مَعَهُ وَ أَنْتَ مَيِّتٌ فَإِنْ كَانَ كَرِيماً أَكْرَمَكَ وَ إِنْ كَانَ لَئِيماً أَسْلَمَكَ- لَا يُحْشَرُ إِلَّا مَعَكَ وَ لَا تُحْشَرُ إِلَّا مَعَهُ وَ لَا تُسْأَلُ إِلَّا عَنْهُ وَ لَا تُبْعَثُ إِلَّا مَعَهُ
And surely, O Qays, there is no escape for you from having a pair who will be buried with you and he will be alive, and you will be buried with him and you will be dead. If he were to be honourable, he will honour you, and if he were to be mean, he will submit you. He will not be Resurrect except with you nor will you be Resurrect except with him, nor will you be questioned except about him, nor will you be Sent except with him.
فَلَا تَجْعَلْهُ إِلَّا صَالِحاً فَإِنَّهُ إِنْ كَانَ صَالِحاً لَمْ تَأْنَسْ إِلَّا بِهِ وَ إِنْ كَانَ فَاحِشاً لَا تَسْتَوْحِشْ إِلَّا مِنْهُ وَ هُوَ عَمَلُكَ
Do not make him except as righteous, for if he were to be righteous, you will not be comforted except with him, and if he were to be immoral, you will not lonely except from him, and it is your deeds’.
فَقَالَ قَيْسٌ يَا رَسُولَ اللَّهِ لَوْ نُظِمَ هَذَا شعر [شِعْراً] لَافْتَخَرْتُ بِهِ عَلَى مَنْ يَلِينَا مِنَ الْعَرَبِ
Qays said, ‘O Rasool-Allah-saww! If this could be systemised as a poem, I could pride with it upon the ones before us from the Arabs’.
فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ يُقَالُ لَهُ الصَّلْصَالُ قَدْ حَضَرَ فِيهِ شَيْءٌ يَا رَسُولَ اللَّهِ أَ فَتَأْذَنُ لِي بِإِنْشَادِهِ
A man from his-saww companions called Sulsal presented something regarding him, said, ‘O Rasool-Allah-saww! Will you allow me with prosing it?’
فَقَالَ نَعَمْ
He-saww said: ‘Yes’.
فَأَنْشَأَ يَقُولُ
| تَخَيَّرْ قَرِيناً مِنْ فِعَالِكَ إِنَّمَا- | قَرِينُ الْفَتَى فِي الْقَبْرِ مَا كَانَ يَفْعَلُ- | |
| فَلَا بُدَّ لِلْإِنْسَانِ مِنْ أَنْ يُعِدَّهُ- | لِيَوْمٍ يُنَادَى الْمَرْءُ فِيهِ فَيُقْبِلُ- | |
| فَإِنْ كُنْتَ مَشْغُولًا بِشَيْءٍ فَلَا تَكُنْ- | بِغَيْرِ الَّذِي يَرْضَى بِهِ اللَّهُ تُشْغَلُ- | |
| فَمَا يَصْحَبُ الْإِنْسَانَ مِنْ بَعْدِ مَوْتِهِ- | وَ مِنْ قَبْلِهِ إِلَّا الَّذِي كَانَ يَعْمَلُ- | |
| أَلَا إِنَّمَا الْإِنْسَانُ ضَيْفٌ لِأَهْلِهِ- | يُقِيمُ قَلِيلًا عِنْدَهُمْ ثُمَّ يَرْحَلُ |
He prosed saying, ‘Choose a pair from your deeds. But rather a pair of the you’re in the grave is what he used to do. There is no escape for the human being from preparing it for a Day the person will be called in it, so he will accept. If you were to be busy with something, do not let it be other than which Allah-azwj is Pleased with as a pre-occupation. Nothing will accompany the human being from after his death and from before it except which he used to do. Indeed! But rather the human is a guest of his family members. He stays for a little while with them, then he departs’’.[317]
267- الثَّالِثُ عَنْ أَبِي الدَّرْدَاءِ قَالَ: خَطَبَنَا رَسُولُ اللَّهِ ص يَوْمَ جُمُعَةٍ فَقَالَ أَيُّهَا النَّاسِ تُوبُوا إِلَى اللَّهِ قَبْلَ أَنْ تَمُوتُوا وَ بَادِرُوا بِالْأَعْمَالِ الصَّالِحَةِ قَبْلَ أَنْ تَشْتَغِلُوا وَ أَصْلِحُوا الَّذِي بَيْنَكُمْ وَ بَيْنَ رَبِّكُمْ تَسْعَدُوا وَ أَكْثِرُوا مِنَ الصَّدَقَةِ تُرْزَقُوا وَ أْمُرُوا بِالْمَعْرُوفِ تُحْصَنُوا وَ انْتَهُوا عَنِ الْمُنْكَرِ تُنْصَرُوا
The third is from Abu Al Darda’a who said,
‘Rasool-Allah-saww said on a day of Friday. He-saww said: ‘O you people! Repent to Allah-azwj before you die, and rush with the righteous deeds before you are pre-occupied, and reconcile which is between you and your Lord-azwj, you will be fortunate, and frequent from giving the charity you will be Graced, and instruct with the acts of kindness you will be fortified, and forbid from the evil you will be Helped.
يَا أَيُّهَا النَّاسُ إِنَّ أَكْيَسَكُمْ أَكْثَرُكُمْ ذِكْراً لِلْمَوْتِ وَ إِنَّ أَحْزَمَكُمْ أَحْسَنُكُمْ اسْتِعْدَاداً لَهُ أَلَا وَ إِنَّ مِنْ عَلَامَاتِ الْعَقْلِ التَّجَافِيَ عَنْ دَارِ الْغُرُورِ وَ الْإِنَابَةَ إِلَى دَارِ الْخُلُودِ وَ التَّزَوُّدَ لِسُكْنَى الْقُبُورِ وَ التَّأَهُّبَ لِيَوْمِ النُّشُورِ.
O you people! The cleverest of you is your most frequent of remembering the death, and your most resolute is your best in preparation for it. Indeed, and from the signs of the intellect is the forsaking the house of deception and the deputising to the eternal House, and provide for settling in the graves, and the preparation for the Day of Resurrection’’.[318]
268- الرَّابِعُ عَنِ ابْنِ عَبَّاسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ فِي خُطْبَتِهِ- أَيُّهَا النَّاسُ إِنَّ لَكُمْ مَعَالِمَ فَانْتَهُوا إِلَى مَعَالِمِكُمْ وَ إِنَّ لَكُمْ نِهَايَةً فَانْتَهُوا إِلَى نِهَايَتِكُمْ
The fourth is from Ibn Abbas who said,
‘I heard Rasool-Allah-saww saying in his-saww sermon: ‘O you people! There is a teacher for you all therefore end to your teacher, and there is an end point for you therefore end to your end point.
إِنَّ الْمُؤْمِنَ بَيْنَ مَخَافَتَيْنِ يَوْمَ قَدْ مَضَى لَا يَدْرِي مَا اللَّهُ قَاضٍ فِيهِ وَ يَوْمَ قَدْ بَقِيَ لَا يَدْرِي مَا اللَّهُ صَانِعٌ بِهِ
The Momin is between two fears – a day which has passed, he does not know what Allah-azwj has Decreed in it, and a day which remains, he does not know what Allah-azwj will Do with him.
فَلْيَأْخُذِ الْعَبْدُ لِنَفْسِهِ مِنْ نَفْسِهِ وَ مِنْ دُنْيَاهُ لِآخِرَتِهِ وَ مِنْ شَبَابِهِ لِهَرَمِهِ وَ مِنْ صِحَّتِهِ لِسُقْمِهِ وَ مِنْ حَيَاتِهِ لِوَفَاتِهِ فَوَ الَّذِي نَفْسِي بِيَدِهِ وَ مَا بَعْدَ الْمَوْتِ مِنْ مُسْتَعْتَبٍ وَ لَا بَعْدَ الدُّنْيَا مِنْ دَارٍ إِلَّا الْجَنَّةَ أَوِ النَّارَ.
Let the servant take for himself from himself, and from his world for his Hereafter, and from his youth for his old age, and from his health for his sickness, and from his life for his expiry (death). By the One-azwj in Whose Hand is my-saww soul, and there is nothing after the death any admonishment, nor after the world is there any house except the Paradise and the Fire’’.[319]
269- الْخَامِسُ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: خَطَبَنَا رَسُولُ اللَّهِ ص قَالَ فِي خُطْبَتِهِ لَا عَيْشَ إِلَّا لِعَالِمٍ نَاطِقٍ أَوْ مُسْتَمِعٍ وَاعٍ
The fifth is from Abu Saeed Al Khudri who said,
‘Rasool-Allah-saww addressed us. He-saww said in his-saww sermon: ‘There is no (good) life except for a speaking to a scholar or for a retaining listener!
أَيُّهَا النَّاسُ إِنَّكُمْ فِي زَمَانِ هُدْنَةٍ وَ إِنَّ السَّيْرَ بِكُمْ سَرِيعٌ وَ قَدْ رَأَيْتُمُ اللَّيْلَ وَ النَّهَارَ كَيْفَ يُبْلِيَانِ كُلَّ جَدِيدٍ وَ يُقَرِّبَانِ كُلَّ بَعِيدٍ وَ يَأْتِيَانِ بِكُلِّ مَوْعُودٍ
O you people! You are in a time of truce, and the travelling with you is quick, and you are seeing the night and the day how they are decaying every new thing, and are drawing closer every far thing, and they are coming with every promised matter!’
فَقَالَ لَهُ الْمِقْدَادُ يَا نَبِيَّ اللَّهِ وَ مَا الْهُدْنَةُ
Al Miqdad-ra said to him-saww, ‘O Prophet-saww of Allah-azwj, and what is the truce?’
فَقَالَ دَارُ بَلَاءٍ وَ انْقِطَاعٍ فَإِذَا الْتَبَسَتْ عَلَيْكُمُ الْأُمُورُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ فَعَلَيْكُمْ بِالْقُرْآنِ فَإِنَّهُ شَافِعٌ مُشَفَّعٌ وَ صَادِقٌ مُصَدَّقٌ وَ مَنْ جَعَلَهُ أَمَامَهُ قَادَهُ إِلَى الْجَنَّةِ وَ مَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إِلَى النَّارِ وَ هُوَ أَوْضَحُ دَلِيلٍ إِلَى خَيْرِ سَبِيلٍ مَنْ قَالَ بِهِ صَدَقَ وَ مَنْ عَمِلَ بِهِ أُجِرَ وَ مَنْ حَكَمَ بِهِ عَدَلَ.
He-saww said: ‘A house of afflictions and termination. When the affairs are confusing upon you like a piece of the dark night. Upon you is being with the Quran for it is an interceding intercessor, and a truthful verifier, and the one who makes it to be in front of him, it will guide him to the Paradise, and the one who makes it to be behind him, it will usher him to the Fire, and it is the clearest pointer to the best way. One who speaks by it is truthful, and one who works with it is Rewarded, and the one who judges by it is being just’’.[320]
270- السَّادِسُ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يَكْمُلُ عَبْدٌ الْإِيمَانَ بِاللَّهِ حَتَّى يَكُونَ فِيهِ خَمْسُ خِصَالٍ التَّوَكُّلُ عَلَى اللَّهِ وَ التَّفْوِيضُ إِلَى اللَّهِ وَ التَّسْلِيمُ لِأَمْرِ اللَّهِ وَ الرِّضَا بِقَضَاءِ اللَّهِ وَ الصَّبْرُ عَلَى بَلَاءِ اللَّهِ إِنَّهُ مَنْ أَحَبَّ فِي اللَّهِ وَ أَبْغَضَ فِي اللَّهِ وَ أَعْطَى لِلَّهِ وَ مَنَعَ لِلَّهِ فَقَدِ اسْتَكْمَلَ الْإِيمَانَ.
The sixth is from Nafie, from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘A servant will not perfect the Eman with Allah-azwj until there happen to be five traits in him – the reliance upon Allah-azwj, and the delegating to Allah-azwj, and the submission to the Command of Allah-azwj, and the satisfaction with the Decree of Allah-azwj, and the patience upon afflictions of Allah-azwj. Surely, the one who loves for the Sake of Allah‑azwj and hates for the Sake of Allah-azwj, and gives for the Sake of Allah-azwj and prevents for the Sake of Allah-azwj, so he has perfected the Eman’’.[321]
271- السَّابِعُ عَنْ أَبِي هُرَيْرَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ فِي خُطْبَتِهِ- أَيُّهَا النَّاسُ إِنَّ الْعَبْدَ لَا يُكْتَبُ مِنَ الْمُسْلِمِينَ حَتَّى يَسْلَمَ النَّاسُ مِنْ يَدِهِ وَ لِسَانِهِ وَ لَا يَنَالُ دَرَجَةَ الْمُؤْمِنِينَ حَتَّى يَأْمَنَ أَخُوهُ بَوَائِقَهُ وَ جَارُهُ بَوَادِرَهُ
The seventh is from Abu Hureyra (well-known fabricator) who said,
‘I heard Rasool-Allah-saww saying in his-saww sermon: ‘O you people! The servant will not be written as being from the Muslims until the people are safe from his hands and his tongue, and he will not achieve the rank of the Momineen until his brother is safe from his evil and his neighbour is safe from his anger.
وَ لَا يُعَدُّ مِنَ الْمُتَّقِينَ حَتَّى يَدَعَ مَا لَا بَأْسَ بِهِ حَذَراً عَمَّا بِهِ الْبَأْسُ
And he will not be counted as being from the pious until he leaves what there is no problem with it being cautious from what there is a problem with it.
إِنَّهُ مَنْ خَافَ الْبَيَاتَ أَدْلَجَ وَ مَنْ أَدْلَجَ الْمَسِيرَ وَصَلَ وَ إِنَّمَا تَعْرِفُونَ عَوَاقِبَ أَعْمَالِكُمْ لَوْ قَدْ طُوِيَتْ صَحَائِفُ آجَالِكُمْ
One who fears spending the night (in the desert) should travel up to the end of the night until arrival; and rather you will be recognising consequences of your deeds if the books of your lifespans were to be folded.
أَيُّهَا النَّاسُ إِنَّ نِيَّةَ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْفَاسِقِ شَرٌّ مِنْ عَمَلِهِ.
O you people! Intention of the Momin is better than his deed, and intention of the mischief-maker is eviler than his deed’’.[322]
272- الثَّامِنُ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَنِ انْقَطَعَ إِلَى اللَّهِ كَفَاهُ كُلَّ مَئُونَةٍ وَ مَنِ انْقَطَعَ إِلَى الدُّنْيَا وَكَلَهُ اللَّهُ إِلَيْهَا وَ مَنْ حَاوَلَ أَمْراً بِمَعْصِيَةِ اللَّهِ كَانَ أَبْعَدَ لَهُ مِمَّا رَجَا وَ أَقْرَبَ مِمَّا اتَّقَى
The eighth is from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘One who cuts off to Allah-azwj, He-azwj will Suffice him of every provision, and the one who cuts off to the world, Allah-azwj will Allocate him to it; and the one who endeavours of a matter by disobeying Allah-azwj it would be more distant for him than what he hopes for, and closer from what he fears.
وَ مَنْ طَلَبَ مَحَامِدَ النَّاسِ بِمَعَاصِي اللَّهِ عَادَ حَامِدُهُ مِنْهُمْ ذَامّاً وَ مَنْ أَرْضَى النَّاسَ بِسَخَطِ اللَّهِ وَكَلَهُ اللَّهُ إِلَيْهِمْ وَ مَنْ أَرْضَى اللَّهَ بِسَخَطِ النَّاسِ كَفَاهُ اللَّهُ شَرَّهُمْ
And one who seeks praise of the people by disobeying Allah-azwj, his praise from them will return as condemnation; and one who satisfies the people by Dissatisfying Allah-azwj, Allah-azwj will Allocate him to them; and the one who Satisfies Allah-azwj by dissatisfying the people, Allah-azwj will Suffice him of their evil.
وَ مَنْ أَحْسَنَ مَا بَيْنَهُ وَ بَيْنَ اللَّهِ كَفَاهُ اللَّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ وَ مَنْ أَحْسَنَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ عَمِلَ لِآخِرَتِهِ كَفَى اللَّهُ أَمْرَ دُنْيَاهُ.
And one who improves what is between him and Allah-azwj, Allah-azwj will Suffice him of what is between him and the people; and one whose secret is good, Allah-azwj will Correct his open announcements; and the one who works for his Hereafter, Allah-azwj will Suffice him of matters of his world’’.[323]
273- التَّاسِعُ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص رَحِمَ اللَّهُ عَبْداً تَكَلَّمَ فَغَنِمَ أَوْ سَكَتَ فَسَلِمَ إِنَّ اللِّسَانَ أَمْلَكُ شَيْءٍ لِلْإِنْسَانِ أَلَا وَ إِنَّ كَلَامَ الْعَبْدِ كُلَّهُ عَلَيْهِ إِلَّا ذِكْرُ اللَّهِ تَعَالَى أَوْ أَمْرٌ بِمَعْرُوفٍ أَوْ نَهْيٌ عَنْ مُنْكَرٍ أَوْ إِصْلَاحٌ بَيْنَ الْمُؤْمِنِينَ
The ninth is from Nafie, from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘May Allah-saww have Mercy on a servant who speaks so he gains, or is silent so he is safe. The tongue is most controlling of things for the human being. Indeed, and the speech of the servant, all of it is against him, except Zikr of Allah-azwj the Exalted, or he instructs with the acts of kindness, or forbids from evil, or reconciles between the Momineen’.
فَقَالَ لَهُ مُعَاذُ بْنُ جَبَلٍ يَا رَسُولَ اللَّهِ أَ نُؤَاخَذُ بِمَا نَتَكَلَّمُ
Muaz Bin Jabal said to him-saww, ‘O Rasool-Allah-saww! Will we be Seized with what we speak?’
فَقَالَ وَ هَلْ يَكُبُّ النَّاسَ عَلَى مَنَاخِرِهِمْ فِي النَّارِ إِلَّا حَصَائِدُ أَلْسِنَتِهِمْ فَمَنْ أَرَادَ السَّلَامَةَ فَلْيَحْفَظْ مَا جَرَى بِهِ لِسَانُهُ وَ لْيَحْرُسْ مَا انْطَوَى عَلَيْهِ جِنَانُهُ وَ لِيُحْسِنْ عَمَلَهُ وَ لْيُقَصِّرْ أَمَلَهُ
He-saww said: ‘And will the people be flung upon their nostrils into the Fire except for harvest of their tongues? The one who wants the safety, let him protect what his tongues flows with, and let him guard what his mind contains, and let him improve his deeds, and let him shorten his hopes’.
ثُمَّ لَمْ يَمْضِ إِلَّا أَيَّامٌ حَتَّى نَزَلَتْ هَذِهِ الْآيَةُ- لا خَيْرَ فِي كَثِيرٍ مِنْ نَجْواهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلاحٍ بَيْنَ النَّاسِ.
Then there did not pass except days until this Verse was Revealed: There is no good in most of their secret counsels except of the one who either enjoins charity, or goodness, or reconciliation between people; [4:114]’’.[324]
274- الْعَاشِرُ عَنْ أَبِي مُوسَى الْأَشْعَرِيِّ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا تَسُبُّوا الدُّنْيَا فَنِعْمَتْ مَطِيَّةُ الْمُؤْمِنِ فَعَلَيْهَا يَبْلُغُ الْخَيْرَ وَ بِهَا يَنْجُو مِنَ الشَّرِّ إِنَّهُ إِذَا قَالَ الْعَبْدُ لَعَنَ اللَّهُ الدُّنْيَا قَالَتِ الدُّنْيَا لَعَنَ اللَّهُ أَعْصَانَا لِرَبِّهِ-.
The tenth is from Abu Musa Al Ashari who said,
‘Rasool-Allah-saww said: ‘Do not revile the world. The riding animal of the Momin is Blessed. Upon it he reaches the goodness, and by it he saves from the evil. When the servant says, ‘May Allah-azwj Curse the world’, the world says, ‘May Allah-azwj Curse the one disobedient to his Lord-azwj’’.[325]
فَأَخَذَ الشَّرِيفُ الرَّضِيُّ بِهَذَا الْمَعْنَى فَنَظَمَهُ بَيْتاً
| يَقُولُونَ الزَّمَانُ بِهِ فَسَادٌ- | فَهُمْ فَسَدُوا وَ مَا فَسَدَ الزَّمَانُ. |
Note – Al Shareef Al Razy took this meaning and prosed it as a couplet, ‘The are saying the times have corruption with it. They are corrupting, and the times are not corrupt’.
275- الْحَادِيَ عَشَرَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص يَرَى جَزَاءَ مَا قَدَّمَ وَ قِلَّةَ غَنَاءِ مَا خَلَّفَ وَ لَعَلَّهُ مِنْ حَقٍّ مَنَعَهُ وَ مِنْ بَاطِلٍ جَمَعَهُ.
The eleventh is from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘He sees the Reward of what he had sent ahead, and lack of riches what he had left behind, and perhaps he has amassed it from a right he had prevented, and from false means’’.[326]
276- الثَّانِيَ عَشَرَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّهَا النَّاسُ إِنَّ الرِّزْقَ مَقْسُومٌ لَنْ يَعْدُوَ امْرُؤٌ مَا قُسِمَ لَهُ فَأَجْمِلُوا فِي الطَّلَبِ وَ إِنَّ الْعُمُرَ مَحْدُودٌ لَنْ يَتَجَاوَزَ أَحَدٌ مَا قُدِّرَ لَهُ فَبَادِرُوا قَبْلَ نَفَادِ الْأَجَلِ وَ الْأَعْمَالِ الْمُحْصَاةِ.
The twelfth is from Ibn Abbas who said,
‘Rasool-Allah-saww said: ‘O you people! The sustenance is Apportioned. It will never return from a person what has been Apportioned for him, therefore be beautiful in the seeking; the lifespans are limited. No one will surpass what has been pre-determined for him, therefore rush before depletion of the terms, and the deeds are counted’’.[327]
277- الثَّالِثَ عَشَرَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ فِي بَعْضِ خُطَبِهِ أَوْ مَوَاعِظِهِ- أَ مَا رَأَيْتُمُ الْمَأْخُوذِينَ عَلَى الْعِزَّةِ وَ الْمُزْعِجِينَ بَعْدَ الطُّمَأْنِينَةِ الَّذِينَ أَقَامُوا عَلَى الشُّبُهَاتِ وَ جَنَحُوا إِلَى الشَّهَوَاتِ حَتَّى أَتَتْهُمْ رُسُلُ رَبِّهِمْ
The thirteen is from Anas Bin Malik (well known fabricator) who said,
‘I heard Rasool-Allah-saww saying in one of his-saww sermons or his-saww preaching(s): ‘Have you not seen the ones taking upon the pride, and the ones being disturbed after the reassurance, those who are standing upon the suspicions and they are inclining to the lustful desires until messengers of their Lord-azwj come to them.
فَلَا مَا كَانُوا أَمَلُوا أَدْرَكُوا وَ لَا إِلَى مَا فَاتَهُمْ رَجَعُوا قَدِمُوا عَلَى مَا عَمِلُوا وَ نَدِمُوا عَلَى مَا خَلَّفُوا وَ لَنْ يُغْنِيَ النَّدَمُ وَ قَدْ جَفَّ الْقَلَمُ
So, they could not come across what they had been hoping for, nor could they return to what they had lost. They went ahead upon what they had worked and they regretted upon what they had left behind, and the regret will never avail (of anything) and the Pen has dried up (from writing the deeds).
فَرَحِمَ اللَّهُ امْرَأً قَدَّمَ خَيْراً وَ أَنْفَقَ قَصْداً وَ قَالَ صِدْقاً وَ مَلَكَ دَوَاعِيَ شَهْوَتِهِ وَ لَمْ تَمْلِكْهُ وَ عَصَىَ أَمْرَ نَفْسِهِ فَلَمْ تَمْلِكْهُ.
May Allah-azwj have Mercy on a person who sends good deeds ahead, and spends moderately, and speaks the truth, and controls the calls of his lustful desires, and you will not control it, and he disobeys the instructions of his soul, so he will not control it’’.[328]
277- الرَّابِعَ عَشَرَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص أَيُّهَا النَّاسُ لَا تُعْطُوا الْحِكْمَةَ غَيْرَ أَهْلِهَا فَتَظْلِمُوهَا وَ لَا تَمْنَعُوهَا أَهْلَهَا فَتَظْلِمُوهُمْ وَ لَا تُعَاقِبُوا ظَالِماً فَيَبْطُلَ فَضْلُكُمْ وَ لَا تُرَاءُوا النَّاسَ فَيَحْبَطَ عَمَلُكُمْ وَ لَا تَمْنَعُوا الْمَوْجُودَ فَيَقِلَّ خَيْرُكُمْ
The fourteenth is from Abu Hureyra (well known fabricator) who said,
‘Rasool-Allah-saww said: ‘O you people! Do not give wisdom to other than its rightful ones for you will be unjust to it, nor prevent it from its rightful ones, for you will be unjust to them, nor punish an unjust one for you will nullify your merit, nor show off to the people for your deed will be nullified, nor prevent the existent for it would reduce your goodness.
أَيُّهَا النَّاسُ إِنَّ الْأَشْيَاءَ ثَلَاثَةٌ أَمْرٌ اسْتَبَانَ رُشْدُهُ فَاتَّبِعُوهُ وَ أَمْرٌ اسْتَبَانَ غَيُّهُ فَاجْتَنِبُوهُ وَ أَمْرٌ اخْتُلِفَ عَلَيْكُمْ فَرُدُّوهُ إِلَى اللَّهِ
O you people! The things are three – a matter it’s guidance is clear therefore follow it, and a matter it’s error is clear therefore shun it, and a matter with differing upon you therefore refer it to Allah-azwj.
أَيُّهَا النَّاسُ أَ لَا أُنَبِّئُكُمْ بِأَمْرَيْنِ خَفِيفٌ مَئُونَتُهُمَا عَظِيمٌ أَجْرُهُمَا لَمْ يُلْقَ اللَّهُ بِمِثْلِهِمَا طُولِ الصَّمْتِ وَ حُسْنِ الْخُلُقِ.
O you people! Shall I-saww inform you all with two matters, their providing is light (easy), their Recompense is mighty. One will not meet Allah-azwj with similar to these – long silence and good manners’’.[329]
278- الْخَامِسَ عَشَرَ عَنِ ابْنِ عُمَرَ قَالَ: خَطَبَنَا رَسُولُ اللَّهِ ص خُطْبَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَ وَجِلَتْ مِنْهَا الْقُلُوبُ فَكَانَ مِمَّا ضُبِطَتْ مِنْهَا أَيُّهَا النَّاسُ إِنَّ أَفْضَلَ النَّاسِ عَبْداً مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ وَ زَهِدَ عَنْ رَغْبَةٍ وَ أَنْصَفَ عَنْ قُوَّةٍ وَ حَلُمَ عَنْ قُدْرَةٍ
The fifteenth is from Ibn Umar who said,
‘Rasool-Allah-saww addressed us in a sermon, the eyes overflowed from it and the hearts palpitated from it. It was from I have confirmed from it: ‘O you people! The best of the people is a servant who humbles from his loftiness, and is ascetic from desires, and is fair from strength, and forbearing from power.
أَلَا وَ إِنَّ أَفْضَلَ النَّاسِ عَبْدٌ أَخَذَ فِي الدُّنْيَا الْكَفَافَ وَ صَاحَبَ فِيهَا الْعَفَافَ وَ تَزَوَّدَ لِلرَّحِيلِ وَ تَأَهَّبَ لِلْمَسِيرِ
Indeed, and best of the people is a servant to takes the sufficiency in the world, and accompanies in it as the chaste, and provides for the departure, and prepares for the travelling.
أَلَا وَ إِنَّ أَعْقَلَ النَّاسِ عَبْدٌ عَرَفَ رَبَّهُ فَأَطَاعَهُ وَ عَرَفَ عَدُوَّهُ فَعَصَاهُ وَ عَرَفَ دَارَ إِقَامَتِهِ فَأَصْلَحَهَا وَ عَرَفَ سُرْعَةَ رَحِيلِهِ فَتَزَوَّدَ لَهَا
Indeed, and the most intellectual of the people is a servant who recognises his Lord-azwj so obeys Him-azwj, and recognises his enemy so disobeys him, and recognises house of his staying so he corrects it, and recognises quickness of his departure so he provides for it.
أَلَا وَ إِنَ خَيْرَ الزَّادِ مَا صَحِبَهُ التَّقْوَى وَ خَيْرَ الْعَمَلِ مَا تَقَدَّمَتْهُ النِّيَّةُ وَ أَعْلَى النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ أَخْوَفُهُمْ مِنْهُ.
Indeed, and best of the provision is what accompanies the piety, and best of the deeds is what the intention precedes it, and loftiest of the people in status in the Presence of Allah-azwj is their most fearful from Him-azwj’’.[330]
280- السَّادِسَ عَشَرَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّمَا يُؤْتَى النَّاسُ يَوْمَ الْقِيَامَةِ عَنْ إِحْدَى مِنْ ثَلَاثٍ إِمَّا مِنْ شُبْهَةٍ فِي الدِّينِ ارْتَكَبُوهَا أَوْ شَهْوَةٍ لِلَذَّةٍ آثَرُوهَا أَوْ عَصَبِيَّةٍ لحمة [لِحَمِيَّةٍ] أَعْمَلُوهَا
The sixteenth is from Abu Hureyra (a well known fabricator) who said,
‘Rasool-Allah-saww: ‘The people will be brought on the Day of Qiyamah about one of three – either from suspicion in the religion he had indulged in, or lustful of the pleasures he had preferred it, or a sin he had worked with out of prejudice’’.
فَإِذَا لَاحَتْ لَكُمْ شُبْهَةٌ فِي الدِّينِ فَاجْلُوهَا بِالْيَقِينِ وَ إِذَا عَرَضَتْ لَكُمْ شَهْوَةٌ فَاقْمَعُوهَا بِالزُّهْدِ وَ إِذَا عَنَتْ لَكُمْ غَضْبَةٌ فَأَدُّوهَا بِالْعَفْوِ إِنَّهُ يُنَادِي مُنَادٍ يَوْمَ الْقِيَامَةِ مَنْ كَانَ لَهُ عَلَى اللَّهِ أَجْرٌ فَلْيَقُمْ فَلَا يَقُومُ إِلَّا الْعَافُونَ أَ لَمْ تَسْمَعُوا قَوْلَهُ تَعَالَى فَمَنْ عَفا وَ أَصْلَحَ فَأَجْرُهُ عَلَى اللَّهِ.
When a suspicion in religion appears to you, make it to be with the certainty; and when a lustful desire presents to you, suppress it with the ascetism; and when an angry one distresses you then respond to it with the pardon. A caller will call out on the Day of Qiyamah; one who were to have a Reward for him upon Allah-azwj, let him stand. No one will stand except the pardoning ones. Did you not listen to Words of the Exalted: But, one who pardons and amends, so his Recompense is upon Allah. [42:40]’’.[331]
281- السَّابِعَ عَشَرَ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ قَالَ رَسُولُ اللَّهِ ص قَالَ اللَّهُ تَعَالَى يَا ابْنَ آدَمَ تُؤْتَى كُلَّ يَوْمٍ بِرِزْقِكَ وَ أَنْتَ تَحْزَنُ وَ يَنْقُصُ كُلَّ يَوْمٍ مِنْ عُمُرِكَ وَ أَنْتَ تَفْرَحُ أَنْتَ فِيمَا يَكْفِيكَ وَ تَطْلُبُ مَا يُطْغِيكَ- لَا بِقَلِيلٍ تَقْنَعُ وَ لَا مِنْ كَثِيرٍ تَشْبَعُ.
The nineteenth – Abdullah Bin Masoud said,
‘Rasool-Allah-saww said: ‘Allah-azwj the Exalted Said: “O son of Adam-as! You are brought your sustenance every day and you are still grieving, and there is a reduction from your lifespan every day and you are still being happy; you are already in what suffices you and you are still seeking what will make you transgress. Neither are you contented with little nor are you satiated from a lot’’.[332]
282- الثَّامِنَ عَشَرَ عَنْ أَبِي هُرَيْرَةَ قَالَ: بَيْنَا رَسُولُ اللَّهِ ص جَالِسٌ إِذَا رَأَيْنَاهُ ضَاحِكاً حَتَّى بَدَتْ ثَنَايَاهُ فَقُلْنَا يَا رَسُولَ اللَّهِ مِمَّا ضَحِكْتَ
The eighteenth is from Abu Hureyra (well known fabricator) who said,
‘While Rasool-Allah-saww was seated when we saw him-saww smiling until his-saww incisors were seen. We said, ‘O Rasool-Allah-saww! What are you-saww smiling from?’
فَقَالَ رَجُلَانِ مِنْ أُمَّتِي جِيئَا بَيْنَ يَدَيْ رَبِّي فَقَالَ أَحَدُهُمَا يَا رَبِّ خُذْ لِي بِمَظْلِمَتِي مِنْ آخَرَ
He-saww said: ‘Two men from my-saww nation came in front of my-saww Lord-azwj. One of them said, ‘O Lord-azwj! Take my grievance for me from the other ones’.
فَقَالَ اللَّهُ تَعَالَى أَعْطِ أَخَاكَ مَظْلِمَتَهُ
Allah-azwj the Exalted Said: ‘Give your brother his grievance!’
فَقَالَ يَا رَبِّ لَمْ يَبْقَ مِنْ حَسَنَاتِي شَيْءٌ
He said, ‘O Lord-azwj! Nothing remains from my good deeds’.
فَقَالَ يَا رَبِّ فَلْيَحْمِلْ مِنْ أَوْزَارِي
He (the other one) said, ‘Let him be loaded from my burdens!’
ثُمَّ فَاضَتْ عَيْنَا رَسُولِ اللَّهِ ص وَ قَالَ إِنَّ ذَلِكَ الْيَوْمَ لَيَوْمٌ تَحْتَاجُ النَّاسُ فِيهِ إِلَى مَنْ يَحْمِلُ عَنْهُمْ أَوْزَارَهُمْ
Then the eyes of Rasool-Allah-saww overflowed, and he-saww said: ‘That Day is a Day the people will be needy during it to someone who can carry their burdens from them’.
ثُمَّ قَالَ اللَّهُ تَعَالَى لِلطَّالِبِ بِحَقِّهِ ارْفَعْ بَصَرَكَ إِلَى الْجَنَّةِ فَانْظُرْ مَا ذَا تَرَى
Then Allah-azwj the Exalted Said to the seeker of his rights: “Raise your sights towards the Paradise and look at what you see!”
فَرَفَعَ رَأْسَهُ فَرَأَى مَا أَعْجَبَهُ مِنَ الْخَيْرِ وَ النِّعْمَةِ فَقَالَ يَا رَبِّ لِمَنْ هَذَا
He raised his head and he was from astounded him from the goodness and the bounties. He said, ‘O Lord-azwj! Who is this for?’
فَقَالَ لِمَنْ أَعْطَانِي ثَمَنَهُ
He-azwj Said: “For the one who gives Me-azwj it’s price!”
فَقَالَ يَا رَبِّ وَ مَنْ يَمْلِكُ ثَمَنَ ذَلِكَ
He said, ‘O Lord-azwj, and who owns the price of that!’
فَقَالَ أَنْتَ
He-azwj Said: “You do!”
فَقَالَ كَيْفَ بِذَلِكَ
He said, ‘How can it be with that?’
فَقَالَ بِعَفْوِكَ عَنْ أَخِيكَ
He-saww Said: “By your pardoning your brother!”
فَقَالَ قَدْ عَفَوْتُ
He said, ‘I have hereby pardoned him’.
فَقَالَ اللَّهُ تَعَالَى فَخُذْ بِيَدِ أَخِيكَ فَادْخُلَا الْجَنَّةَ
Allah-azwj the Exalted Said: ‘Hold a hand of your brother and both of you enter the Paradise!”
فَقَالَ رَسُولُ اللَّهِ ص فَاتَّقُوا اللَّهَ وَ أَصْلِحُوا ذاتَ بَيْنِكُمْ.
Rasool-Allah-saww said: ‘therefore fear Allah and reconcile what is between you, [8:1]’’.[333]
283- التَّاسِعَ عَشَرَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالُوا يَا رَسُولَ اللَّهِ مَنْ أَوْلِيَاءُ اللَّهِ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ
Nineteenth is from Anas Bin Malik (well known fabricator) who said,
‘They said, ‘O Rasool-Allah-saww! Who are the friends of Allah-azwj, those who there will neither be any fear upon them nor will they be grieving?’
فَقَالَ الَّذِينَ نَظَرُوا إِلَى بَاطِنِ الدُّنْيَا حِينَ نَظَرَ النَّاسُ إِلَى ظَاهِرِهَا فَاهْتَمُّوا بِآجِلِهَا حِينَ اهْتَمَّ النَّاسُ بِعَاجِلِهَا
He-saww said: ‘Those who are looking at esoteric of the world while the people are looking at its apparent, so they are being concerned with its future while the people are concerned with its current state.
فَأَمَاتُوا مِنْهَا مَا خَشُوا أَنْ يُمِيتَهُمْ وَ تَرَكُوا مِنْهَا مَا عَلِمُوا أَنْ سَيَتْرُكَهُمْ فَمَا عَرَضَ لَهُمْ مِنْهَا عَارِضٌ إِلَّا رَفَضُوهُ وَ لَا خَادَعَهُمْ مِنْ رِفْعَتِهَا خَادِعٌ إِلَّا وَضَعُوهُ
So, they killed off from it, what they had feared would be killing them, and they neglected from it what they knew that will be leaving them. No display from it was presented to them except they rejected it, nor are they being deceived by a deceived from its loftiness except they drop it.
خُلِقَتِ الدُّنْيَا عِنْدَهُمْ فَمَا يُجَدِّدُونَهَا وَ خَرِبَتْ بَيْنَهُمْ فَمَا يَعْمُرُونَهَا وَ مَاتَتْ فِي صُدُورِهِمْ فَمَا يُحِبُّونَها بَلْ يَهْدِمُونَهَا فَيَبْنُونَ بِهَا آخِرَتَهُمْ وَ يَبِيعُونَهَا فَيَشْتَرُونَ بِهَا مَا يَبْقَى لَهُمْ
The world is depraved in their presences for they are not renewing it, and it is ruined between them so they are not building, and it has died in their chest so they are not loving it. But they are demolishing it so they are building their Hereafter with it, and they are selling it and are buying with it what is lasting for them.
نَظَرُوا إِلَى أَهْلِهَا صَرْعَى قَدْ حَلَّتْ بِهِمُ الْمَثُلَاثُ فَمَا يَرَوْنَ أَمَاناً دُونَ مَا يَرْجُونَ وَ لَا خَوْفاً دُونَ مَا يَحْذَرُونَ.
They are looking at its inhabitants being knocked down (dying), the afflictions having been Released with them, so they are not seeing any security besides what they are hoping for, nor are they fearing besides what they are being cautious of’’.[334]
284- الْعِشْرُونَ عَنْ أَبِي هُرَيْرَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّمَا أَنْتُمْ خَلَفُ مَاضِينَ وَ بَقِيَّةُ مُتَقَدِّمِينَ كَانُوا أَكْبَرَ مِنْكُمْ بَسْطَةً وَ أَعْظَمَ سَطْوَةً فَأُزْعِجُوا عَنْهَا أَسْكَنَ مَا كَانُوا إِلَيْهَا وَ غَدَرَتْ بِهِمْ وَ أُخْرِجُوا مِنْهَا أَوْثَقَ مَا كَانُوا بِهَا فَلَمْ يَمْنَعْهُمْ قُوَّةُ عَشِيرَةٍ وَ لَا قُبِلَ مِنْهُمْ بَذْلُ فِدْيَةٍ فَأَرْحِلُوا أَنْفُسَكُمْ بِزَادٍ مُبْلِغٍ قَبْلَ أَنْ تُؤْخَذُوا عَلَى فَجْأَةٍ وَ قَدْ غَفَلْتُمْ عَنِ الِاسْتِعْدَادِ.
The twentieth is from Abu Hureyra (a well-known fabricator) who said,
‘I heard Rasool-Allah-saww saying: ‘But rather you are replacements of the past ones, and remaining ones of the preceding ones. They were greater than you are in prowess, and of mightier power. They were disturbed from it, settling for as long as they were to it, and it betrayed them, and they exited from it being as trusting as they could be with it, but neither could the strength of a clan prevent them nor the disgrace of ransom was accepted from them. Their souls departed with an extensive provision before they were Seized upon suddenly, and they had been heedless from the preparation’’.[335]
285- الْحَادِي وَ الْعِشْرُونَ عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ عَنِ ابْنِ عُمَرَ قَالَ: قَالَ لِي رَسُولُ اللَّهِ ص كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ وَ عَابِرُ سَبِيلٍ وَ اعْدُدْ نَفْسَكَ فِي الْمَوْتَى وَ إِذَا أَصْبَحْتَ فَلَا تُحَدِّثْ نَفْسَكَ بِالْمَسَاءِ وَ إِذَا أَمْسَيْتَ فَلَا تُحَدِّثْ نَفْسَكَ بِالصَّبَاحِ وَ خُذْ مِنْ صِحَّتِكَ لِسُقْمِكَ وَ مِنْ شَبَابِكَ لِهَرَمِكَ وَ مِنْ حَيَاتِكَ لِوَفَاتِكَ فَإِنَّكَ لَا تَدْرِي مَا اسْمُكَ غَداً.
The twentieth is from Salim Bin Abdullah, from Ibn Umar who said,
‘Rasool-Allah-saww said to me: ‘Be in the world as if you are a stranger and a travelling passenger, and count yourself among the deceased, and when you come to a morning do not discuss yourself for getting to the evening, and when you come to an evening do not discuss yourself with getting to the morning, and take from your health for your sickness, and from your youth for your old age, and from your life for your death, for you don’t know what your name will be tomorrow’’.[336]
286- الثَّانِي وَ الْعِشْرُونَ عَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص فِي بَعْضِ خُطَبِهِ أَوْ مَوَاعِظِهِ- أَيُّهَا النَّاسُ لَا يَشْغَلَنَّكُمْ دُنْيَاكُمْ عَنْ آخِرَتِكُمْ فَلَا تُؤْثِرُوا هَوَاكُمْ عَلَى طَاعَةِ رَبِّكُمْ وَ لَا تَجْعَلُوا أَيْمَانَكُمْ ذَرِيعَةً إِلَى مَعَاصِيكُمْ وَ حَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا وَ مَهِّدُوا لَهَا قَبْلَ أَنْ تُعَذَّبُوا وَ تَزَوَّدُوا لِلرَّحِيلِ قَبْلَ أَنْ تُزْعَجُوا
The twenty-second is from Ibn Abbas who said, ‘Rasool-Allah-saww in one of his-saww sermons or his-saww preaching(s): ‘O you people! Do not let your world pre-occupy you all from your Hereafter. Do not prefer your whims over obedience to your Lord-azwj, and do not make your oaths as a means to your disobedience, and reckon yourselves before you are Reckoned with and lay the path for it before you are Punished, and provide for the departure before you are disturbed.
فَإِنَّهَا مَوْقِفُ عَدْلٍ وَ اقْتِضَاءِ حَقٍّ وَ سُؤَالٍ عَنْ وَاجِبٍ وَ قَدْ أَبْلَغَ فِي الْإِعْذَارِ مَنْ تَقَدَّمَ بِالْإِنْذَارِ.
It is a standpoint of justice, and a requirement of truth, and a question of an answer, and he has not excuse the one who has been warned’’.[337]
287- الثَّالِثُ وَ الْعِشْرُونَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ عِنْدَ مُنْصَرَفِهِ مِنْ أُحُدٍ وَ النَّاسُ يُحْدِقُونَ بِهِ وَ قَدْ أَسْنَدَ ظَهْرَهُ إِلَى طَلْحَةَ أَيُّهَا النَّاسُ أَقْبِلُوا عَلَى مَا كُلِّفْتُمُوهُ مِنْ إِصْلَاحِ آخِرَتِكُمْ وَ أَعْرِضُوا عَمَّا ضَمِنَ لَكُمْ مِنْ دُنْيَاكُمْ
The twenty-third is from Abu Saeed Al Khudri who said,
‘I heard Rasool-Allah-saww saying during his-saww leaving from (battle of) Ohad and the people were staring at him-saww, and he-saww leaned his-saww back on Talha: ‘O you people! Face towards what you have been encumbered of correcting your Hereafter, and turn away from what has been guaranteed for you of your world.
وَ لَا تَسْتَعْمِلُوا جوارحا [جَوَارِحَ] غُذِّيَتْ بِنِعْمَتِهِ فِي التَّعَرُّضِ لِسَخَطِهِ بِنَقِمَتِهِ وَ اجْعَلُوا شُغُلَكُمْ فِي الْتِمَاسِ مَغْفِرَتِهِ وَ اصْرِفُوا هِمَّتَكُمْ بِالتَّقَرُّبِ إِلَى طَاعَتِهِ
And do not utilise body part which have been Fed with His-azwj bounties in exposing to His-azwj Annoyance with His-azwj Scourge, and make your pre-occupation to be in seeking His-azwj Forgiveness, and direct your efforts with drawing closer to His-azwj obedience.
إِنَّهُ مَنْ بَدَأَ بِنَصِيبِهِ مِنَ الدُّنْيَا فَإِنَّهُ نَصِيبُهُ مِنَ الْآخِرَةِ وَ لَمْ يُدْرِكْ مِنْهَا مَا يُرِيدُ وَ مَنْ بَدَأَ بِنَصِيبِهِ مِنَ الْآخِرَةِ وَصَلَ إِلَيْهِ مِنَ الدُّنْيَا.
Surely, the one who begins with his share from the world, it would be his share from the Hereafter and he will not come across from it what he wants, and one who begins with his share from the Hereafter will arrive to it from the world’’.[338]
288- الرَّابِعُ وَ الْعِشْرُونَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص إِيَّاكُمْ وَ فُضُولَ المَطْعَمِ فَإِنَّهُ يَسُمُّ الْقَلْبَ بِالْقَسْوَةِ وَ يُبْطِئُ بِالْجَوَارِحِ عَنِ الطَّاعَةِ وَ يَصُمُّ الْهِمَمَ عَنْ سَمَاعِ الْمَوْعِظَةِ
The twenty-fourth is from Abu Hureyra who said,
‘Rasool-Allah-saww said: ‘Beware of surplus meals for it poisons the heart with the cruelty, and delays the body part from the (act of) disobedience, and it deafens the motivation from hearing the preaching.
وَ إِيَّاكُمْ وَ فُضُولَ النَّظَرِ فَإِنَّهُ يَبْدُرُ الْهَوَى وَ يُوَلِّدُ الْغَفْلَةَ
And beware of the vain looking for it leads to the whims and produces the heedlessness.
وَ إِيَّاكُمْ وَ اسْتِشْعَارَ الطَّمَعِ فَإِنَّهُ يَشُوبُ الْقَلْبَ شِدَّةَ الْحِرْصِ وَ يَخْتِمُ عَلَى الْقُلُوبِ بِطَابَعِ حُبِّ الدُّنْيَا وَ هُوَ مِفْتَاحُ كُلِّ سَيِّئَةٍ وَ رَأْسُ كُلِّ خَطِيئَةٍ وَ سَبَبُ إِحْبَاطِ كُلِّ حَسَنَةٍ.
And beware of being greedy for the severe greed corrupts the heart and seals upon the hearts with a seal of love of the world, and it is a key of every evil deed, and head of every sin, and cause of nullification of every good deed’’.[339]
289- الْخَامِسُ وَ الْعِشْرُونَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّمَا هُوَ خَيْرٌ يُرْجَى أَوْ شَرٌّ يُتَّقَى أَوْ بَاطِلٌ عَرَفَ فَاجْتَنَبَ أَوْ حَقٌّ يَتَعَيَّنُ فَطَلَبَ وَ آخِرَةٌ أَظَلَّ إِقْبَالُهَا فَسَعَى لَهَا وَ دُنْيَا عَرَفَ نَفَادَهَا فَأَعْرَضَ عَنْهَا
The twenty-fifth is from Abdullah Bin Umar who said,
‘I heard Rasool-Allah-saww saying: ‘But rather it is good he hopes for, or evil he saves from, or falsehood he recognises so he stays away, or a right he designates to so he seeks, and Hereafter is eternal, coming over, so he strives for it, and the world, he recognises its depletion so turns away from it.
وَ كَيْفَ يَعْمَلُ لِلْآخِرَةِ مَنْ لَا يَنْقَطِعُ مِنَ الدُّنْيَا رَغْبَتُهُ وَ لَا تَنْقَضِي فِيهَا شَهْوَتُهُ إِنَّ الْعَجَبَ كُلَّ الْعَجَبِ لِمَنْ صَدَّقَ بِدَارِ الْبَقَاءِ وَ هُوَ يَسْعَى لِدَارِ الْفَنَاءِ وَ عَرَفَ أَنَّ رِضَا اللَّهِ فِي طَاعَتِهِ وَ هُوَ يَسْعَى فِي مُخَالَفَتِهِ.
And how can he work for the Hereafter, one who does not cut off his desires from the world, nor break his lustful desires in it. The wonder of all wonders is for whom the lasting house is proven and he still works for the temporal house, and he recognises that Satisfaction of Allah‑azwj is in obeying Him and he still strive in opposing Him-azwj’’.[340]
290- السَّادِسُ وَ الْعِشْرُونَ عَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ حَلُّوا أَنْفُسَكُمُ الطَّاعَةَ وَ أَلْبِسُوهَا قِنَاعَ الْمُخَالَفَةِ- فَاجْعَلُوا آخِرَتَكُمْ لِأَنْفُسِكُمْ وَ سَعْيَكُمْ لِمُسْتَقَرِّكُمْ وَ اعْلَمُوا أَنَّكُمْ عَنْ قَلِيلٍ رَاحِلُونَ وَ إِلَى اللَّهِ صَائِرُونَ
The twenty-sixth is from Abu Ayoub Al Ansari who said,
‘I heard Rasool-Allah-saww saying: ‘Sweeten the obedience for yourselves and wear the covering of opposition. Make your Hereafter for yourselves and your striving for your settlement, and know that after a little while you will be departing and will be going to Allah‑azwj.
وَ لَا يُغْنِي عَنْكُمْ هُنَالِكَ إِلَّا صَالِحُ عَمَلٍ قَدَّمْتُمُوهُ وَ حُسْنُ ثَوَابٍ أَحْرَزْتُمُوهُ فَإِنَّكُمْ إِنَّمَا تَقْدَمُونَ عَلَى مَا قَدَّمْتُمْ وَ تُجَازُونَ عَلَى مَا أَسْلَفْتُمْ
And nothing will avail you over there except the righteous deeds, therefore send these ahead, and goodly Rewards so achieve these. But rather, you are going ahead upon what you have sent ahead and will be Rewarded upon what you had sent before.
فَلَا تَخْدَعَنَّكُمْ زَخَارِفُ دُنْيَا دَنِيَّةٍ عَنْ مَرَاتِبِ جَنَّاتٍ عَلِيَّةٍ فَكَانَ قَدِ انْكَشَفَ الْقِنَاعُ وَ ارْتَفَعَ الِارْتِيَابُ وَ لَاقَى كُلُّ امْرِئٍ مُسْتَقَرَّهُ وَ عَرَفَ مَثْوَاهُ وَ مُنْقَلَبَهُ.
The lowly decorations of the world should not deceive you from lofty ranks of the Gardens. It is as if the covering has been removed and the suspicions have been raised, and every person has met his settlement and recognised his abode and his transfer’’.[341]
291-السَّابِعُ وَ الْعِشْرُونَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص فِي خُطْبَتِهِ- لَا تَكُونُوا مِمَّنْ خَدَعَتْهُ الْعَاجِلَةُ وَ غَرَّتْهُ الْأُمْنِيَّةُ فَاسْتَهْوَتْهُ الْخُدْعَةُ فَرَكَنَ إِلَى دَارِ سَوْءٍ سَرِيعَةِ الزَّوَالِ وَشِيكَةِ الِانْتِقَالِ
Twenty-seventh is from Abu Hureyra (a well-known fabricator) who said,
‘Rasool-Allah-saww said in his-saww sermon: ‘Do not be from the ones whom the current (life) has deceived, and the security has deluded him so the deception fascinated him. He inclined to the evil house of quick decline and imminent transition.
إِنَّهُ لَمْ يَبْقَ مِنْ دُنْيَاكُمْ هَذِهِ فِي جَنْبِ مَا مَضَى إِلَّا كَإِنَاخَةِ رَاكِبٍ أَوْ صَرِّ حَالِبٍ فَعَلَى مَا تَعْرُجُونَ وَ مَا ذَا تَنْتَظِرُونَ فَكَأَنَّكُمْ وَ اللَّهِ وَ مَا أَصْبَحْتُمْ فِيهِ مِنَ الدُّنْيَا لَمْ يَكُنْ وَ مَا يَصِيرُونَ إِلَيْهِ مِنَ الْآخِرَةِ لَمْ يَزَلْ
There does not remain from this world of yours in a side of what has passed except like the stay (pausing) of a rider or milking of an udder. So, what are you ascending to and what is that you are waiting for? By Allah-azwj! It is as if you and whoever accompanies you in it from the world, did not even exist, and what you are going to of the Hereafter did not cease to be.
فَخُذُوا أُهْبَةً لَا زَوَالَ لِنَقْلِهِ وَ أَعِدُّوا الزَّادَ لِقُرْبِ الرِّحْلَةِ وَ اعْلَمُوا أَنَّ كُلَّ امْرِئٍ عَلَى مَا قَدَّمَ قَادِمٌ وَ عَلَى مَا خَلَّفَ نَادِمٌ.
Therefore take the preparation. There is no decline for its transfer, and prepare the provision for a near departure, and know that every person is upon what he had sent ahead, and will regret upon what he had left behind’’.[342]
292- الثَّامِنُ وَ الْعِشْرُونَ عَنْ عَبْدِ اللَّهِ بْنِ عَبَّاسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَيُّهَا النَّاسُ بَسْطُ الْأَمَلِ مُتَقَدِّمٌ حُلُولَ الْأَجَلِ وَ الْمَعَادُ مِضْمَارُ الْعَمَلِ فَمُغْتَبِطٌ بِمَا احْتَقَبَ غَانِمٌ وَ مُتَيَسِّرٌ بِمَا فَاتَهُ نَادِمٌ
Twenty-eighth is from Abdullah Bin Abbas who said,
‘I heard Rasool-Allah-saww saying: ‘O you people! Have hope before permeation of the death, and the Hereafter is the purpose of the deeds. The one happy with what he collected has gained, and the one taking easy with what is lost to him will regret.
أَيُّهَا النَّاسُ إِنَّ الطَّمَعَ فَقْرٌ وَ الْيَأْسَ غِنًى وَ الْقَنَاعَةُ رَاحَةٌ وَ الْعُزْلَةُ عِبَادَةٌ وَ الْعَمَلُ كَنْزٌ وَ الدُّنْيَا مَعْدِنٌ
O you people! The greed is (present) poverty, and the despair (from people) is riches, and the contentment is rest (comfort), and the solitude is worship, and the deeds are a treasure, and the world is a mine.
وَ اللَّهِ مَا يُسَاوِي مَا مَضَى مِنْ دُنْيَاكُمْ هَذِهِ بِأَهْدَابِ بُرْدِي هَذَا وَ لَمَا بَقِيَ مِنْهَا أَشْبَهُ بِمَا مَضَى مِنَ الْمَاءِ بِالْمَاءِ وَ كُلٌّ إِلَى بَقَاءٍ وَشِيكٍ وَ زَوَالٍ قَرِيبٍ فَبَادِرُوا الْعَمَلَ وَ أَنْتُمْ فِي مَهَلِ الْأَنْفَاسِ وَ جِدَةِ الْأَحْلَاسِ قَبْلَ أَنْ تَأْخُذُوا بِالْكَظْمِ فَلَا يَنْفَعَ النَّدَمُ.
By Allah-azwj! What has passed from this world of yours does not even equate with the threads of this robe; and what remains from it (world) resembles with the water going with the water; and everything remaining is imminent (to be gone), and the decline is near, therefore rush to the good deed while you are in a respite of breathing, and the saddlecloth is still new fore you are seized by the exit of the soul, so the regret will not benefit you’’.[343]
293- التَّاسِعُ وَ الْعِشْرُونَ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يَكُونُ أُمَّتِي فِي الدُّنْيَا عَلَى ثَلَاثَةِ أَطْبَاقٍ- أَمَّا الطَّبَقُ الْأَوَّلُ فَلَا يُحِبُّونَ جَمْعَ الْمَالِ وَ ادِّخَارَهُ وَ لَا يَسْعَوْنَ فِي اقْتِنَائِهِ وَ احْتِكَارِهِ وَ إِنَّمَا رِضَاهُمْ مِنَ الدُّنْيَا سَدُّ جَوْعَةٍ وَ سَتْرُ عَوْرَةٍ وَ غِنَاهُمْ فِيهَا مَا بَلَغَ بِهِمُ الْآخِرَةُ فَأُولَئِكَ الْآمِنُونَ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ-
The twenty-ninth is from Abdullah Bin Umar who said,
‘I heard Rasool-Allah-saww saying: ‘My-saww community in the world will be upon three segments. As for the first segment, they don’t love amassing the wealth and hoarding it, nor are they striving in its acquisition, and they are deeming it as insignificant, and rather their satisfaction from the world is blocking hunger and covering private parts, and their riches in it is what reaches the Hereafter with them. They are the secure one, those there will neither be fear upon them nor will they be grieving.
وَ أَمَّا الطَّبَقُ الثَّانِي فَإِنَّهُمْ يُحِبُّونَ جَمْعَ الْمَالِ مِنْ أَطْيَبِ وُجُوهِهِ وَ أَحْسَنِ سَبِيلِهِ يَصِلُونَ بِهِ أَرْحَامَهُمْ وَ يَبَرُّونَ بِهِ إِخْوَانَهُمْ وَ يُوَاسُونَ بِهِ فُقَرَاءَهُمْ
And as for the second segment, they love amassing the wealth from its goodly aspects and its excellent ways. They connect (help) their kinship with it, and doing righteous acts to their brothers with it, and they a giving to their poor ones with it.
وَ لَعَضُّ أَحَدِهِمْ عَلَى الرَّضِيفِ أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَكْتَسِبَ دِرْهَماً مِنْ غَيْرِ حِلِّهِ أَوْ يَمْنَعَهُ مِنْ حَقِّهِ أَنْ يَكُونَ لَهُ خَازِناً إِلَى حِينِ مَوْتِهِ فَأُولَئِكَ الَّذِينَ إِنْ نُوقِشُوا عُذِّبُوا وَ إِنْ عُفِيَ عَنْهُمْ سَلِمُوا-
And biting upon a rock is easier upon him than earning a single Dirham from other than its Permissible means, or preventing from its right. He happens to be a treasurer for it up to the time of his death. They are those, if investigated, they are tormented, and if they are pardoned, they are safe.
وَ أَمَّا الطَّبَقُ الثَّالِثُ فَإِنَّهُمْ يُحِبُّونَ جَمْعَ الْمَالِ مِمَّا حَلَّ وَ حَرُمَ وَ مَنْعَهُ مِمَّا افْتُرِضَ وَ وَجَبَ إِنْ أَنْفَقُوهُ أَنْفَقُوهُ إِسْرَافاً وَ بِدَاراً وَ إِنْ أَمْسَكُوهُ أَمْسَكُوهُ بُخْلًا وَ احْتِكَاراً أُولَئِكَ الَّذِينَ مَلَكَتِ الدُّنْيَا زِمَامَ قُلُوبِهِمْ حَتَّى أَوْرَدَتْهُمُ النَّارَ بِذُنُوبِهِمْ.
And as for the third segment, they love amassing the wealth from what is Permissible and Prohibited, and preventing it from what is Imposed and Obligated. If they spend, they spend it extravagantly and quickly, and if they withhold it, they withhold it miserly and by monopolising. They are those, the reins of their hearts is the world until they arrive at the Fire due to their sins’’.[344]
294- الثَّلَاثُونَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص إِنَّ مِنْ ضَعْفِ الْيَقِينِ أَنْ تُرْضِيَ النَّاسَ بِسَخَطِ اللَّهِ تَعَالَى وَ أَنْ تَحْمَدَهُمْ عَلَى رِزْقِ اللَّهِ تَعَالَى وَ أَنْ تَذُمَّهُمْ عَلَى مَا لَمْ يُؤْتِكَ اللَّهُ إِنَّ رِزْقَ اللَّهِ لَا يَجُرُّهُ حِرْصُ حَرِيصٍ وَ لَا يَرُدُّهُ كَرَاهَةُ كَارِهٍ
The thirtieth is from Anas Bin Malik (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘From the weak conviction is your satisfying the people by Annoying Allah-azwj the Exalted, and your praising them upon sustenance of Allah-azwj the Exalted, and your condemning them upon what Allah-azwj does not Give you. The sustenance of Allah-azwj cannot be attracted by the greed of a greedy one, nor can it be repelled by the abhorrence of an abhorring one.
إِنَّ اللَّهَ تَبَارَكَ اسْمُهُ بِحِكْمَتِهِ جَعَلَ الرَّوْحَ وَ الْفَرَحَ فِي الرِّضَا وَ الْيَقِينِ وَ جَعَلَ الْهَمَّ وَ الْحُزْنَ فِي الشَّكِّ وَ السَّخَطِ
Allah-azwj, Blessed is His-azwj Name, by His-azwj Wisdom has made the comfort and the happiness to be in the satisfaction and the conviction, and He-azwj has Made the worries and the grief to be in the doubt and the dissatisfaction.
إِنَّكَ إِنْ تَدَعُ شَيْئاً لِلَّهِ إِلَّا أَتَاكَ اللَّهُ خَيْراً مِنْهُ وَ إِنْ تَأْتِي شَيْئاً تَقَرُّباً إِلَى اللَّهِ تَعَالَى إِلَّا أَجْزَلَ اللَّهُ لَكَ الثَّوَابَ عَنْهُ فَاجْعَلُوا هِمَّتَكُمُ الْآخِرَةَ لَا يَنْفَدُ فِيهَا ثَوَابُ الْمَرْضِيِّ عَنْهُ وَ لَا يَنْقَطِعُ فِيهَا عِقَابُ الْمَسْخُوطِ عَلَيْهِ.
You will not leave anything for (the Sake of) Allah-azwj except Allah-azwj will Give you better than it, and if you were to give something to draw closer to Allah-azwj the Exalted, Allah-azwj will Give full measure of the Rewards for it. Therefore, make your main concern to be the Hereafter. Neither will the Rewards of the one satisfied with be depleting in it, nor will the Punishment of the one annoyed with be terminated upon him’’.[345]
295- الْحَادِي وَ الثَّلَاثُونَ عَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ ص لَيْسَ شَيْءٌ تُبَاعِدُكُمْ مِنَ النَّارِ إِلَّا وَ قَدْ ذَكَرْتُهُ لَكُمْ وَ لَا شَيْءٌ يُقَرِّبُكُمْ مِنَ الْجَنَّةِ إِلَّا وَ قَدْ دَلَلْتُكُمْ عَلَيْهِ
Thirty-first is from Ibn Umar who said,
‘Rasool-Allah-saww said: ‘There isn’t anything which distances you all from the Fire except and I-saww have mentioned it to you, nor is there anything drawing you closer to the Paradise except and I-saww have pointed you upon it.
إِنَّ رُوحَ الْقُدُسِ نَفَثَ فِي رُوعِي أَنَّهُ لَنْ يَمُوتَ عَبْدٌ مِنْكُمْ حَتَّى يَسْتَكْمِلَ رِزْقَهُ فَأَجْمِلُوا فِي الطَّلَبِ فَلَا يَحْمِلَنَّكُمُ اسْتِبْطَاءُ الرِّزْقِ عَلَى أَنْ تَطْلُبُوا شَيْئاً مِنْ فَضْلِ اللَّهِ بِمَعْصِيَتِهِ فَإِنَّهُ لَنْ يُنَالَ مَا عِنْدَ اللَّهِ إِلَّا بِطَاعَتِهِ
The Holy Spirit Inspired into my-saww soul that a servant from you will never be dying until his sustenance is completed, therefore beautify in the seeking. Do not let the delay of sustenance carry you upon seeking something from the Grace of Allah-azwj by disobeying Him-azwj, for surely what is in the Presence of Allah-azwj will never be achieved except by obeying Him-azwj.
أَلَا وَ إِنَّ لِكُلِّ امْرِئٍ رِزْقاً هُوَ يَأْتِيهِ لَا مَحَالَةَ فَمَنْ رَضِيَ بِهِ بُورِكَ لَهُ فِيهِ وَ وَسِعَهُ وَ مَنْ لَمْ يَرْضَ بِهِ لَمْ يُبَارَكْ لَهُ فِيهِ وَ لَمْ يَسَعْهُ إِنَّ الرِّزْقَ لَيَطْلُبُ الرَّجُلَ كَمَا يَطْلُبُهُ أَجَلُهُ.
Indeed, and for every person there is sustenance which comes to him inevitably. The one who is satisfied with it, there will be Blessings for him in it, and expansion, and the one who is not satisfied with it, there will be no Blessings for him in it, and it will not expand. The sustenance tends to seek the man just as his death seeks him’’.[346]
296- الثَّانِي وَ الثَّلَاثُونَ عَنْ عِيسَى بْنِ عُمَرَ عَنْ مُعَاوِيَةَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ فِي خُطْبَةِ أَحَدِ الْعِيدَيْنِ- الدُّنْيَا دَارُ بَلَاءٍ وَ مَنْزِلُ بُلْغَةٍ وَ عَنَاءٍ قَدْ نُزِعَتْ عَنْهَا نُفُوسُ السُّعَدَاءِ وَ انْتُزِعَتْ بِالْكَرَّةِ مِنْ أَيْدِي الْأَشْقِيَاءِ
Thirty-second – From Isa Bin Umar, from Muawiya who said,
‘I heard Rasool-Allah-saww saying in a sermon of one of the two Eids: ‘The world is a house of afflictions, and a dwelling of sufficiency and tiredness. The souls of the fortunate ones have been snatched away from it, and it has repeatedly been snatched from hands of the wretched.
فَأَسْعَدُ النَّاسِ بِهَا أَرْغَبُهُمْ عَنْهَا وَ أَشْغَلُهُمْ بِهَا أَرْغَبُهُمْ فِيهَا فَهِيَ الْغَاشَّةُ لِمَنِ اسْتَنْصَحَهَا وَ الْمُغْوِيَةُ لِمَنْ أَطَاعَهَا وَ الْخَاتِرَةُ لِمَنِ انْقَادَ إِلَيْهَا وَ الْفَائِزُ مَنْ أَعْرَضَ عَنْهَا وَ الْهَالِكُ مَنْ هَوَى فِيهَا
The most fortunate of the people with it are they most turning away from it and their most pre-occupied with it are their most desirous regarding it. It is a cheater for the one who advises of it, and the deviator for the one who obeys it, and is a deceiver for the one being led to it, and the success for the one turning away from it, and the destruction of the one who collapsing into it.
طُوبَى لِعَبْدٍ اتَّقَى مِنْهَا رَبَّهُ وَ قَدَّمَ تَوْبَتَهُ وَ غَلَبَ شَهْوَتَهُ مِنْ قَبْلِ أَنْ تُلْقِيَهُ الدُّنْيَا إِلَى الْآخِرَةِ فَيُصْبِحَ فِي بَطْنٍ مُوحِشَةٍ غَبْرَاءَ مُدْلَهِمَّةٍ ظَلْمَاءَ- لَا يَسْتَطِيعُ أَنْ يَزِيدَ فِي حَسَنَتِهِ وَ لَا يَنْقُصَ مِنْ سَيِّئَتِهِ ثُمَّ يُنْشَرُ فَيُحْشَرُ إِمَّا إِلَى الْجَنَّةِ يَدُومُ نَعِيمُهَا أَوْ إِلَى النَّارِ لَا يَنْفَدُ عَذَابُهَا.
Beatitude is for a servant who fears his Lord-azwj in it, and sends ahead his repentance, and overcomes his lustful desires before the world throws him to the Hereafter, so he becomes lonely in the belly of dust of extreme darkness. He is (no longer) capable of increasing in his good deed nor reducing from his evil deeds. Then he is Resurrect, so he will either be gathered to the Paradise whose bounties are permanent, or to the Fire whose Punishment does not deplete’’.[347]
297- الثَّالِثُ وَ الثَّلَاثُونَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ يَا مَعْشَرَ الْمُسْلِمِينَ شَمِّرُوا فَإِنَّ الْأَمْرَ جَدٌّ وَ تَأَهَّبُوا فَإِنَّ الرَّحِيلَ قَرِيبٌ وَ تَزَوَّدُوا فَإِنَّ السَّفَرَ بَعِيدٌ وَ خَفِّفُوا أَثْقَالَكُمْ فَإِنَّ وَرَاءَكُمْ عَقَبَةً كَئُوداً وَ لَا يَقْطَعُهَا إِلَّا الْمُخِفُّونَ
The thirty-third is from Anas Bin Malik (well known fabricator) who said,
‘I heard Rasool-Allah-saww saying: ‘O community of Muslims! Roll up (your affairs) for the matter is serious, and be ready for the departure is near, and provide, for the journey is far, and lighten your burdens, for there is a difficult obstacle coming up behind you and no one will cut across it except the lightened ones!
أَيُّهَا النَّاسُ إِنَّ بَيْنَ يَدَيِ السَّاعَةِ أُمُوراً شِدَاداً وَ أَهْوَالًا عِظَاماً وَ زَمَاناً صَعْباً يَتَمَلَّكُ فِيهِ الظَّلَمَةُ وَ يَتَصَدَّرُ فِيهِ الْفَسَقَةُ وَ يُضَامُ فِيهِ الْآمِرُونَ بِالْمَعْرُوفِ وَ يَضْطَهِدُ فِيهِ النَّاهُونَ عَنِ الْمُنْكَرِ
O you people! In front of the Hour there are severe matters, and mighty horrors, and difficult times. The oppressors will be ruling in it, and the mischief-makers will take precedence in it, and the instructors with the acts of kindness will be oppressed in it, and the forbidders from the evil will be persecuted in it.
فَأَعِدُّوا لِذَلِكَ الْإِيمَانَ وَ عَضُّوا عَلَيْهِ بِالنَّوَاجِذِ وَ الْجَئُوا إِلَى الْعَمَلِ الصَّالِحِ وَ أَكْرِهُوا عَلَيْهِ النُّفُوسَ تُفْضُوا إِلَى النَّعِيمِ الدَّائِمِ.
So, prepare the Eman for that and bite the teeth upon it, and shelter to the righteous deeds, and force the souls upon it, you will be going to the permanent bounties’’.[348]
298- الرَّابِعُ وَ الثَّلَاثُونَ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لِرَجُلٍ يَعِظُهُ ارْغَبْ فِيمَا عِنْدَ اللَّهِ يُحِبَّكَ اللَّهُ وَ ازْهَدْ مَا فِي أَيْدِي النَّاسِ يُحِبَّكَ النَّاسُ
Thirty-fourth is from Saeed Al Khudri who said,
‘I heard Rasool-Allah-saww saying to a man, preaching him: ‘Be desirous regarding what is in the Presence of Allah-azwj, Allah-azwj will Love you, and be ascetic regarding what is in the hands of people, the people will love you.
إِنَّ الزَّاهِدَ فِي الدُّنْيَا يُرِيحُ وَ يُرِيحُ قَلْبُهُ وَ بَدَنُهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ الرَّاغِبُ فِيهَا يَتْعَبُ قَلْبُهُ وَ بَدَنُهُ فِي الدُّنْيَا وَ الْآخِرَةِ
The ascetic in the world gets rest and rests his heart and his body in the world and the Hereafter, while the one desirous in it tires his heart and his body in the world and the Hereafter.
لَيَجِيئَنَّ أَقْوَامٌ يَوْمَ الْقِيَامَةِ لَهُمْ حَسَنَاتٌ كَأَمْثَالِ الْجِبَالِ فَيَأْمُرُ بِهِمْ إِلَى النَّارِ
A people will come on the Day of Qiyamah, for them will be good deeds like the mountain, but He-azwj will Command with them to the Fire’.
فَقِيلَ يَا نَبِيَّ اللَّهِ أَ مُصَلُّونَ كَانُوا
It was said, ‘O Prophet-saww of Allah-azwj! Would they have been praying Salat?’
قَالَ نَعَمْ كَانُوا يُصَلُّونَ وَ يَصُومُونَ وَ يَأْخُذُونَ وَهْناً مِنَ اللَّيْلِ لَكِنَّهُمْ إِذَا لَاحَ لَهُمْ شَيْءٌ مِنْ أَمْرِ الدُّنْيَا وَثَبُوا عَلَيْهِ.
He-saww said: ‘Yes, they were praying Salat, and fasting, and taking weakness (tiredness) from the night (by acts of worship), but whenever something from matters of the world presented to them, they leapt upon it’’.[349]
299- الْخَامِسُ وَ الثَّلَاثُونَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَيُّهَا النَّاسُ هَذِهِ دَارُ تَرَحٍ لَا دَارُ فَرَحٍ وَ دَارُ الْتِوَاءٍ لَا دَارُ اسْتِوَاءٍ فَمَنْ عَرَفَهَا لَمْ يَفْرَحْ لِرَجَاءٍ وَ لَمْ يَحْزَنْ لِشَقَاءٍ
Thirty-fifth is from Nafie, from Ibn Umar who said,
‘I heard Rasool-Allah-saww saying: ‘O you people! This is a house of grief not a house of joy, and a house of twists not a house of evenness! The one who recognises it will not be happy at prosperity and will not grieve at misery.
أَلَا وَ إِنَّ اللَّهَ خَلَقَ الدُّنْيَا دَارَ بَلْوَى وَ الْآخِرَةَ دَارَ عُقْبَى فَجَعَلَ بَلْوَى الدُّنْيَا لِثَوَابِ الْآخِرَةِ سَبَباً وَ ثَوَابَ الْآخِرَةِ مِنْ بَلْوَى الدُّنْيَا عِوَضاً فَيَأْخُذُ لِيُعْطِيَ وَ يَبْتَلِي لِيَجْزِيَ
Indeed, and Allah-azwj Created the world as a house of affliction, and the Hereafter as a house of consequence. He-azwj Made the afflictions of the worlds as a cause for Rewards of the Hereafter, and Rewards of the Hereafter instead (a compensation) for afflictions of the world. He-azwj Takes in order to Give, and He-azwj Afflicts in order to Reward.
وَ إِنَّهَا لَسَرِيعَةُ الذَّهَابِ وَ وَشِيكَةُ الِانْقِلَابِ فَاحْذَرُوا حَلَاوَةَ رَضَاعِهَا لِمَرَارَةِ فِطَامِهَا وَ اهْجُرُوا لَذِيذَ عَاجِلِهَا لِكُرْبَةِ آجِلِهَا وَ لَا تَسْعَوْا فِي عُمَارَةٍ قَدْ قَضَى اللَّهُ خَرَابَهَا وَ لَا تُوَاصِلُوهَا وَ قَدْ أَرَادَ اللَّهُ مِنْكُمْ اجْتِنَابَهَا فَتَكُونُوا لِسَخَطِهِ مُتَعَرِّضِينَ وَ لِعُقُوبَتِهِ مُسْتَحِقِّينَ.
And it is quick of going away and very fast in overturning, therefore be cautious of sweetness of its breast-feeding for bitterness of its weaning, and flee its current pleasures due to abhorrence of its future, and do not be striving in building what Allah-azwj has Decreed its ruination, nor connect with it and Allah-azwj has Wanted from you to shun it, or you will become exposed to His-azwj Annoyance and be deserving of His-azwj Punishment’’.[350]
300- السَّادِسُ وَ الثَّلَاثُونَ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ أَيُّهَا النَّاسُ اتَّقُوا اللَّهَ حَقَّ تُقاتِهِ وَ اسْعَوْا فِي مَرْضَاتِهِ وَ أَيْقِنُوا مِنَ الدُّنْيَا بِالْفَنَاءِ وَ مِنَ الْآخِرَةِ بِالْبَقَاءِ وَ اعْمَلُوا لِمَا بَعْدَ الْمَوْتِ فَكَأَنَّكُمْ بِالدُّنْيَا لَمْ تَكُنْ وَ بِالْآخِرَةِ لَمْ تَزَلْ
The thirty-sixth is from Anas Bin Malik (well known fabricator) who said,
‘I heard Rasool-Allah-saww saying: ‘O you people! Fear Allah-azwj as is the right of fearing Him‑azwj, and strive in Satisfying Him-azwj, and be convinced from the world of its annihilation and from the Hereafter with the lasting, and work for what is after the death as if you do not exist with the world and have not ceased to be with the Hereafter.
أَيُّهَا النَّاسُ إِنَّ مَنْ فِي الدُّنْيَا ضَيْفٌ وَ مَا فِي أَيْدِيهِمْ عَارِيَّةٌ وَ إِنَّ الضَّيْفَ مُرْتَحِلٌ وَ الْعَارِيَّةَ مَرْدُودَةٌ
O you people! One who is in the world is a guest, and whatever is in his hands has been lent (borrowed), and the guest will be departing, and the lent (borrowed) is to be returned.
أَلَا وَ إِنَّ الدُّنْيَا عَرَضٌ حَاضِرٌ يَأْكُلُ مِنْهُ الْبَرُّ وَ الْفَاجِرُ وَ الْآخِرَةَ وَعْدٌ صَادِقٌ يَحْكُمُ فِيهَا مَلِكٌ عَادِلٌ قَادِرٌ
Indeed, and the world is a present display. The righteous and the immoral eat from it, while the Hereafter is a Promise of a Truthful One-azwj. The Judgment in it by a Just Kind, Powerful.
فَرَحِمَ اللَّهُ امْرَأً يَنْظُرُ لِنَفْسِهِ وَ مَهَّدَ لِرَمْسِهِ مَا دَامَ رَسَنَهُ مُرْخِياً وَ حَبْلَهُ عَلَى غَارِبِهِ مُلْقِياً قَبْلَ أَنْ يَنْفَدَ أَجَلُهُ وَ يَنْقَطِعَ عَمَلُهُ.
May Allah-azwj have Mercy on a person looking out for himself, and paves the path for his grave for as long as his halter is relaxed and his rope is lying upon his thighs, before his term is depleted and his work is cut off’’.[351]
301- السَّابِعُ وَ الثَّلَاثُونَ عَنْ أَبِي ذَرٍّ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللَّهِ ص لِرَجُلٍ وَ هُوَ يُوصِيهِ أَقْلِلْ مِنَ الشَّهَوَاتِ يُسَهَّلْ عَلَيْكَ الْفَقْرُ وَ أَقْلِلْ مِنَ الذُّنُوبِ يُسَهَّلْ عَلَيْكَ الْمَوْتُ وَ قَدِّمْ مَالَكَ أَمَامَكَ يَسُرَّكَ اللَّحَاقُ بِهِ وَ اقْنَعْ بِمَا أُوتِيتَهُ يَخِفَّ عَلَيْكَ الْحِسَابُ
The thirty-seventh is from Abu Zarr-ra, may Allah-azwj be Pleased with him-ra, said,
‘Rasool-Allah-saww said to a man, and he-saww was advising him: ‘Reduce from the lustful desires the poverty will be eased upon you, and reduce from the sins the death will be eased upon you, and send ahead your wealth in front of you the joining with it will cheer you, and be content with what is Given to you the Reckoning will be light upon you.
وَ لَا تَتَشَاغَلْ عَمَّا فُرِضَ عَلَيْكَ بِمَا قَدْ ضُمِنَ لَكَ فَإِنَّهُ لَيْسَ بِفَائِتِكَ مَا قَدْ قُسِمَ لَكَ وَ لَسْتَ بِلَاحِقٍ مَا قَدْ زُوِيَ عَنْكَ فَلَا تَكُ جَاهِداً فِيمَا أنصح [أَصْبَحَ] نَافِداً وَ اسْعَ لِمُلْكٍ لَا زَوَالَ لَهُ فِي مَنْزِلٍ لَا انْتِقَالَ عَنْهُ.
Do not be pre-occupied from what has been Obligated upon you with what has already been guaranteed for you, for it will not be missed out by you what has already been Apportioned for you, and it will not come across what has been impeded from you. Do not struggle regarding what is to be depleting, and strive for a kingdom having not decline for it in a house having not transfer away from it’’.[352]
302- الثَّامِنُ وَ الثَّلَاثُونَ عَنِ ابْنِ عَبَّاسٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّهُ مَا سَكَنَ حُبُّ الدُّنْيَا قَلْبَ عَبْدٍ إِلَّا الْتَاطَ فِيهَا بِثَلَاثٍ شُغُلٍ لَا يَنْفَدُ عَنَاؤُهُ وَ فَقْرٍ لَا يُدْرَكُ غِنَاهُ وَ أَمَلٍ لَا يُنَالُ مُنْتَهَاهُ
The thirty-eighth is from Ibn Abbas who said,
‘I heard Rasool-Allah-saww saying: ‘Surely, love of the world will not settle in the heart of a servant except it will entrap him in it with three – pre-occupation its trouble not depleting, and poverty it’s riches not being reached, and hopes it’s ending is not attained.
أَلَا إِنَّ الدُّنْيَا وَ الْآخِرَةَ طَالِبَتَانِ وَ مَطْلُوبَتَانِ فَطَالِبُ الْآخِرَةِ تَطْلُبُهُ الدُّنْيَا حَتَّى يَسْتَكْمِلَ رِزْقَهُ وَ طَالِبُ الدُّنْيَا تَطْلُبُهُ الْآخِرَةُ حَتَّى يَأْخُذَهُ الْمَوْتُ بَغْتَةً
Indeed! The world and the Hereafter are two seekers and sought(s). A seeker of the Hereafter is sought by the world until his sustenance is completed, and a seeker of the world is sought by the Hereafter until the death seizes him suddenly.
أَلَا وَ إِنَّ السَّعِيدَ مَنِ اخْتَارَ بَاقِيَةً يَدُومُ نَعِيمُهَا عَلَى فَانِيَةٍ- لَا يَنْفَدُ عَذَابُهَا وَ قَدَّمَ لِمَا تَقْدَمُ عَلَيْهِ مِمَّا هُوَ فِي يَدَيْهِ قَبْلَ أَنْ يُخَلِّفَهُ لِمَنْ يَسْعَدُ بِإِنْفَاقِهِ وَ قَدْ شَقِيَ هُوَ بِجَمْعِهِ.
Indeed, and the fortunate is one who chooses a lasting one, the bounties of which are permanent, over the perishing over whose Punishment will not deplete, and he sends ahead for what he is going ahead to than what is in his hands before he leaves it behind for the one who will be happy with spending it, and he would be miserable at having collected it’’.[353]
303- التَّاسِعُ وَ الثَّلَاثُونَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ ص أَلَا إِنَّ الدُّنْيَا قَدِ ارْتَحَلَتْ مُدْبِرَةً وَ الْآخِرَةَ قَدِ احْتَمَلَتْ مُقْبِلَةً
The thirty-ninth is from Abu Hureyra (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘Indeed! The world has departed turning around while the Hereafter has endured coming over.
أَلَا وَ إِنَّكُمْ فِي يَوْمِ عَمَلٍ لَا حِسَابَ فِيهِ وَ يُوشِكُ أَنْ تَكُونُوا فِي يَوْمِ حِسَابٍ لَيْسَ فِيهِ عَمَلٌ
Indeed, and you are in a day of work there being nor Reckoning in it, and you are about to be in a day of Reckoning not having any work in it.
وَ إِنَّ اللَّهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَ يُبْغِضُ وَ لَا يُعْطِي الْآخِرَةَ إِلَّا لِمَنْ يُحِبُّ
Allah-azwj Gives the world to the one He-azwj Loves and (one) He-azwj Hates, and He-azwj does not Give the Hereafter except to the one He-azwj Loves.
وَ إِنَّ لِلدُّنْيَا أَبْنَاءً وَ لِلْآخِرَةِ أَبْنَاءً فَكُونُوا مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا
And there are sons for the world and for the Hereafter, so be from sons of the Hereafter and do not be from sons of the world.
إِنَّ شَرَّ مَا أَتَخَوَّفُ عَلَيْكُمُ اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ فَاتِّبَاعُ الْهَوَى يَصْرِفُ قُلُوبَكُمْ عَنِ الْحَقِّ وَ طُولُ الْأَمَلِ يَصْرِفُ هِمَمَكُمْ إِلَى الدُّنْيَا وَ مَا بَعْدَهُمَا لِأَحَدٍ مِنْ خَيْرٍ يُرْجَاهُ فِي دُنْيَا وَ لَا آخِرَةٍ.
The evilest of what I-saww am afraid of upon you is your following the personal desires and having long hopes. Following the personal desires will turn your hearts away from the truth, and the long hopes will turn your concerns towards the world, and there is nothing for anyone after these two from good he can hope for in his world nor Hereafter’’.[354]
304- الْأَرْبَعُونَ عَنِ الزُّهْرِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ ص مَا مِنْ بَيْتٍ إِلَّا وَ مَلَكُ الْمَوْتِ يَقِفُ عَلَى بَابِهِ كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ فَإِذَا وَجَدَ الْإِنْسَانَ قَدْ نَفِدَ أَجَلُهُ وَ انْقَطَعَ أُكُلُهُ أَلْقَى عَلَيْهِ الْمَوْتَ فَغَشِيَتْهُ كُرُبَاتُهُ وَ غَمَرَتْهُ غَمَرَاتُهُ فَمِنْ أَهْلِ بَيْتِهِ النَّاشِرَةُ شَعْرَهَا وَ الضَّارِبَةُ وَجْهَهَا الصَّارِخَةُ بِوَيْلِهَا الْبَاكِيَةُ بِشَجْوِهَا-
The fortieth is from Al Zuhry, from Anas Bin Malik (a well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘There is no house except and the Angel of death pauses at its door five time during every day. When he finds human to have depleted his term and terminated his eating, he casts the death upon him, so it’s distress overwhelms him and he is immersed in its immersion. From his family members there is one who scratches her hair, and strikes her face, the shouter with its woes, the crier with its grief.
فَيَقُولُ مَلَكُ الْمَوْتِ وَيْلَكُمْ مِمَّ الْجَزَعُ وَ فِيمَ الْفَزَعُ وَ اللَّهِ مَا أَذْهَبْتُ لِأَحَدٍ مِنْكُمْ مَالًا وَ لَا قَرَّبْتُ لَهُ أَجَلًا وَ لَا أَتَيْتُهُ حَتَّى أُمِرْتُ وَ لَا قَبَضْتُ رُوحَهُ حَتَّى اسْتَأْمَرْتُ وَ إِنَّ لِي إِلَيْكُمْ عَوْدَةً ثُمَّ عَوْدَةً حَتَّى لَا أَبْقَى مِنْكُمْ أَحَداً
The Angel of death says, ‘Woe be unto you all! What is the panic from, and regarding what is the alarm? By Allah-azwj! I do not go away with wealth of anyone of you, nor have drawn the death near to him, nor did I come to him until I was Commanded, nor did I capture his soul until I had been Commanded, and there is a return for me to you all, then a return until there does not remain anyone of you!’’
ثُمَّ قَالَ رَسُولُ اللَّهِ ص وَ الَّذِي نَفْسِي بِيَدِهِ لَوْ يَرَوْنَ مَكَانَهُ وَ يَسْمَعُونَ كَلَامَهُ لَذَهِلُوا عَنْ مَيِّتِهِمْ وَ بَكَوْا عَلَى نُفُوسِهِمْ
Then Rasool-Allah-saww said: ‘By the One-azwj in Whose Hand is my-saww soul! If they were to see his position and could hear his speech, they would be astonished at their deceased and they would cry upon themselves.
حَتَّى إِذَا حُمِلَ الْمَيِّتُ عَلَى نَعْشِهِ رَفْرَفَ رُوحُهُ فَوْقَ النَّعْشِ وَ هُوَ يُنَادِي يَا أَهْلِي وَ وُلْدِي- لَا تَلْعَبَنَّ بِكُمُ الدُّنْيَا كَمَا لَعِبَتْ بِي جَمَعْتُهُ مِنْ حِلِّهِ وَ مِنْ غَيْرِ حِلِّهِ وَ خَلَّفْتُهُ لِغَيْرِي وَ الْمَهْنَأُ لَهُ وَ التَّبِعَاتُ عَلَيَّ فَاحْذَرُوا مِنْ مِثْلِ مَا نَزَلَ.
When the deceased is carried upon his bier, his soul hovers above the bier and it calls out, ‘My wife and my children! Do not let the world play with you just as it had played with me! I had gathered it from its Permissible means and from other than its Permissible means, and I have left it behind for others while the exertion for it and the tiredness is upon me, therefore be cautious from the likes of what has befallen (with me)’’.[355]
305- رَوَى الشَّهِيدُ الثَّانِي قَدَّسَ اللَّهُ رُوحَهُ فِي كِتَابِ الْغِيبَةِ بِإِسْنَادِهِ عَنْ شَيْخِ الطَّائِفَةِ عَنِ الْمُفِيدِ عَنِ ابْنِ قُولَوَيْهِ عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ 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 وَ أَوْصَلَ إِلَيْهِ كِتَابَهُ فَفَضَّهُ وَ قَرَأَهُ إِذَا أَوَّلُ سَطْرٍ فِيهِ
It is reported by the second martyr, may Allah-azwj Sanctify his soul, in the book ‘Al Ghayba’, by his chain from the sheykh Al Taifa, from Al Mufeed, from Ibn Qawlawiya, from his father, from Sa’ad, from Ibn Isa, from his father, from Abdullah Bin Suleyman Al Nowfaly who said,
‘I was in the presence of Ja’far-asws Bin Muhammad Al-Sadiq-asws and there was a slave of Abdullah Al-Najashy who had arrived to him-asws. He greeted and delivered his letter to him‑asws. He-asws unsealed it and read it. There, in the first line in it was: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ أَطَالَ اللَّهُ بَقَاءَ سَيِّدِي وَ جَعَلَنِي مِنْ كُلِّ سُوءٍ فِدَاءَهُ وَ لَا أَرَانِي فِيهِ مَكْرُوهاً فَإِنَّهُ وَلِيُّ ذَلِكَ وَ الْقَادِرُ عَلَيْهِ
‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Prolong the life of my Master-asws, and Make me to be his-asws ransom from every evil, and not Show me regarding him-asws any abhorrence, for He-azwj is in Charge of that and the Able upon it.
اعْلَمْ سَيِّدِي وَ مَوْلَايَ إِلَى أَنْ قَالَ إِنِّي بُلِيتُ بِوِلَايَةِ الْأَهْوَازِ فَإِنْ رَأَى سَيِّدِي وَ مَوْلَايَ أَنْ يَحُدَّ لِي حَدّاً أَوْ يُمَثِّلَ لِي مِثَالًا لِأَسْتَدِلَّ بِهِ عَلَى مَا يُقَرِّبُنِي إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى رَسُولِهِ
Know, my chief and my Master-asws’ – until he said, ‘I have been placed in charge of the governance of Al-Ahvaz. If my Chief and my Master-asws were to view, he-asws should define a limit for me, or strike an example for me I can be pointed with it upon what would draw me closer to Allah-azwj Mighty and Majestic, and to His-azwj Rasool-saww.
وَ يُلَخِّصَ لِي 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 بِسِرِّي
And he-asws should summarise for me in his-asws letter what he-asws view for me to be working with, and regarding what I should be exerting myself, and where I should place my Zakat, and among who should I distribute it, and whom I should be comforting with, and to whom I should be resting, and with whom I should trust and believe, and whom I should shelter to with my secrets.
فَعَسَى أَنْ يُخَلِّصَنِي اللَّهُ بِهِدَايَتِكَ فَإِنَّكَ حُجَّةُ اللَّهِ عَلَى خَلْقِهِ وَ أَمِينُهُ فِي بِلَادِهِ- لَا زَالَتْ نِعْمَتُهُ عَلَيْكَ-
Perhaps Allah-azwj will Save me with your-asws guidance for you-asws are the Divine Authority of Allah-azwj upon His-azwj creatures and His-azwj Trustee in His-azwj Country. May His-azwj bounties not decline upon you-asws’.
قَالَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ فَأَجَابَهُ أَبُو عَبْدِ اللَّهِ ع- بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ جَامَلَكَ اللَّهُ بِصُنْعِهِ وَ لَطَفَ بِكَ بِمَنِّهِ وَ كَلَأَكَ بِرِعَايَتِهِ فَإِنَّهُ وَلِيُّ ذَلِكَ
Abdullah Bin Suleyman (the narrator) said, ‘Abu Abdullah-asws answered him: ‘In the Name of Allah-azwj the Beneficent, the Merciful! May Allah-azwj Bless you with His-azwj bounties, and be Kind to you with His-azwj Conferment, and Nourish you with 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
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 have been placed in charge of the governance of Al-Ahvaz. That cheered me-asws and saddened me‑asws, and I-asws shall be informing you with what has saddened me-asws from that and what has cheered me-asws, if Allah-azwj so Desires.
فَأَمَّا سُرُورِي بِوِلَايَتِكَ فَقُلْتُ عَسَى أَنْ يُغِيثَ اللَّهُ بِكَ مَلْهُوفاً خَائِفاً مِنْ أَوْلِيَاءِ آلِ مُحَمَّدٍ ص- وَ يُعِزَّ بِكَ ذَلِيلَهُمْ وَ يَكْسُوَ بِكَ عَارِيَهُمْ وَ يُقَوِّيَ بِكَ ضَعِيفَهُمْ وَ يُطْفِيَ بِكَ نَارَ الْمُخَالِفِينَ عَنْهُمْ
As for what cheered me-asws with your governance, I-asws said: ‘Perhaps Allah-azwj will Help an anxious fearful one from the friends of Progeny-asws of Muhammad-saww, and Honour their humiliated ones through you, and clothe their bareness through you, and Strengthen their weak ones through you, and Extinguish the fire of the adversaries away from them through you’.
وَ أَمَّا الَّذِي سَاءَنِي مِنْ ذَلِكَ فَإِنَّ أَدْنَى مَا أَخَافُ عَلَيْكَ أَنْ تَعْثُرَ بِوَلِيٍّ لَنَا فَلَا تَشَمَّ حَظِيرَةَ الْقُدْسِ
And as for which saddened me-asws from that, the least of what I-asws fear upon you is that if you were to stumble with a friend of ours-asws, you will not even smell the Holy enclosure.
فَإِنِّي مُلَخِّصٌ لَكَ جَمِيعَ مَا سَأَلْتَ عَنْهُ إِنْ أَنْتَ عَمِلْتَ بِهِ وَ لَمْ تُجَاوِزْهُ رَجَوْتُ أَنْ تَسْلَمَ إِنْ شَاءَ اللَّهُ-
I-asws shall summarise for you entirety of what you have asked about. If you were to work with it and do not exceed it, I-asws am hopeful that you will be safe, if Allah-azwj so Desires.
أَخْبَرَنِي يَا عَبْدَ اللَّهِ أَبِي عَنْ آبَائِهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع عَنْ رَسُولِ اللَّهِ ص أَنَّهُ قَالَ مَنِ اسْتَشَارَهُ أَخُوهُ الْمُسْلِمُ فَلَمْ يَمْحَضْهُ النَّصِيحَةَ سَلَبَهُ اللَّهُ لُبَّهُ
O Abdullah! My-asws father-asws informed me-asws from his-asws forefathers-asws, from Ali-asws Bin Abu Talib-asws, from Rasool-Allah-saww having said: ‘One whom his Muslim brother consults him, but he is not sincere in the advice, Allah-azwj will Strip him of his understanding’.
وَ اعْلَمْ أَنِّي سَأُشِيرُ عَلَيْكَ بِرَأْيٍ إِنْ أَنْتَ عَمِلْتَ بِهِ تَخَلَّصْتَ مِمَّا أَنْتَ مُتَخَوِّفُهُ
And know that I-asws shall indicate to you with such a view, if you were to work with it, you will be finished from what you are scared of.
وَ اعْلَمْ أَنَّ خَلَاصَكَ مِمَّا بِكَ 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 تُوَفِّقَهُمْ عَلَى مَا وَافَقَ الْحَقَّ وَ الْعَدْلَ إِنْ شَاءَ اللَّهُ
And know that your salvation is from what is with you, from saving the blood (from being spilt), and restraining the harm from friends of Allah-azwj, and the kindness with the citizens, and the prudence, and goodly co-habitation with gentleness from without weakness, and severity from without violence, and politeness with your companion and the one whose messenger arrives to you, and reconcile between your citizens, by inclining them upon what is compatible to the truth, if Allah-azwj so Desires.
إِيَّاكَ وَ السُّعَاةَ وَ أَهْلَ النَّمَائِمِ فَلَا يَلْتَزِقَنَّ بِكَ أَحَدٌ مِنْهُمْ 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 ones striving (in evil) and the gossiping people, do not let anyone of them stick with you. May Allah-azwj neither show you a day nor a night and you accept any exchange nor replacement for Allah-azwj will be Annoyed upon you, and Tear your veil.
وَ احْذَرْ مَكْرَ خُوزِ الْأَهْوَازِ- فَإِنَّ أَبِي أَخْبَرَنِي عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع- أَنَّهُ قَالَ الْإِيمَانُ لَا يَثْبُتُ فِي قَلْبِ يَهُودِيٍّ وَ لَا خُوزِيٍّ أَبَداً
And be cautious of the plots of the people of Al Ahvaz, for my-asws father-asws informed me-asws from his-asws forefathers-asws, from Amir Al Momineen-asws having said: ‘The Eman can neither be affirmed in a heart of a Jew nor a Christian, ever!’
فَأَمَّا مَنْ تَأْنَسُ بِهِ وَ تَسْتَرِيحُ إِلَيْهِ وَ تُلْجِئُ أُمُورَكَ إِلَيْهِ فَذَلِكَ الرَّجُلُ الْمُمْتَحَنُ الْمُسْتَبْصِرُ الْأَمِينُ الْمُوَافِقُ لَكَ عَلَى دِينِكَ وَ مَيِّزْ أَعْوَانَكَ وَ جَرِّبِ الْفَرِيقَيْنِ فَإِنْ رَأَيْتَ هُنَاكَ رُشْداً فَشَأْنَكَ وَ إِيَّاهُ
As for the one you can be comforted with and rest to him, and seek shelter of your affairs to him, that is the man who is Tested, the insightful, the trusted, the one compatible to you upon your religion; and distinguish your supporters and experiment the two sects. If you see 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 لِشَاعِرٍ أَوْ مُضْحِكٍ أَوْ مُتَمَزِّحٍ إِلَّا أَعْطَيْتَ مِثْلَهُ فِي ذَاتِ اللَّهِ و لِلْقُوَّادِ وَ الرُّسُلِ وَ الْأَخْبَارِ وَ أَصْحَابِ الرَّسَائِلِ وَ أَصْحَابِ الشُّرَطِ وَ الْأَخْمَاسِ
And beware of giving a single Dirham, or taking off a cloth, or carrying upon an animal for other than the Self of Allah-azwj, for any poet, or a comedian, or a joker except if you were to give similar to it for the Self of Allah-azwj, and for the guides, and the messengers, and the news bringers, and companions of the correspondence, and companions of the police and the elite forces.
وَ مَا أَرَدْتَ أَنْ تَصْرِفَهُ فِي وُجُوهِ الْبِرِّ وَ النَّجَاحِ وَ الْعِتْقِ وَ الصَّدَقَةِ وَ الْحَجِّ وَ الْمَشْرَبِ وَ الْكِسْوَةِ الَّتِي تُصَلِّي فِيهَا وَ تَصِلُ بِهَا وَ الْهَدِيَّةِ الَّتِي تُهْدِيهَا إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ إِلَى رَسُولِهِ ص مِنْ أَطْيَبِ مَكْسَبِكَ وَ مِنْ طُرُقِ الْهَدَايَا
And whatever you want to spend in aspects of righteousness, and the success, and the liberation (of slaves), and the charity, and the Hajj, and the drinks, and the clothing which you pray Salat in, and you pray Salat with, and the gifts which you gift to Allah-azwj Mighty and Majestic and to His-azwj Rasool-saww from goodly earnings, and from ways of guidance.
يَا عَبْدَ اللَّهِ اجْهَدْ أَنْ لَا تَكْنِزَ ذَهَباً وَ لَا فِضَّةً فَتَكُونَ مِنْ أَهْلِ هَذِهِ الْآيَةِ- وَ الَّذِينَ يَكْنِزُونَ الذَّهَبَ وَ الْفِضَّةَ وَ لا يُنْفِقُونَها فِي سَبِيلِ اللَّهِ فَبَشِّرْهُمْ بِعَذابٍ أَلِيمٍ- يَوْمَ يُحْمى عَلَيْها فِي نارِ جَهَنَّمَ فَتُكْوى بِها جِباهُهُمْ وَ جُنُوبُهُمْ وَ ظُهُورُهُمْ هذا ما كَنَزْتُمْ لِأَنْفُسِكُمْ فَذُوقُوا ما كُنْتُمْ تَكْنِزُونَ
O Abdullah-saww! Make efforts that you neither hoard gold nor silver for you will be from the people of this Verse: and those who are hoarding the gold and the silver and are not spending it in the Way of Allah, announce to them a painful Punishment [9:34] On the Day when these shall be heated in the Fire of Hell, then their foreheads and their sides and their backs shall be branded with it: “This is what you hoarded for yourselves, therefore taste what you were hoarding!” [9:35].
وَ لَا تَسْتَصْغِرَنَّ شَيْئاً مِنْ حُلْوٍ أَوْ مِنْ فَضْلِ طَعَامٍ تَصْرِفُهُ فِي بُطُونٍ خَالِيَةٍ تُسَكِّنُ بِهَا غَضَبَ الرَّبِّ تَبَارَكَ وَ تَعَالَى
And do not belittle anything from sweets or from surplus food. Use it in empty bellies, you will be calming the Wrath of the Lord-azwj Blessed and Exalted by it.
وَ اعْلَمْ أَنِّي سَمِعْتُ أَبِي يُحَدِّثُ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع- أَنَّهُ سَمِعَ النَّبِيَّ ص يَقُولُ لِأَصْحَابِهِ يَوْماً مَا آمَنَ بِاللَّهِ وَ الْيَوْمِ الْآخِرِ مَنْ بَاتَ شَبْعَاناً وَ جَارُهُ جَائِعٌ
And know that I-asws have heard my-asws father-asws narrating from his-asws forefathers-asws, from Amir Al Momineen-asws having heard the Prophet-saww saying to his-saww companions one day: ‘He has not believed in Allah-azwj and the Last Day, one who spends the night satiated while 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 وَرِقِكُمْ وَ خَلَقِكُمْ وَ خِرَقِكُمْ تُطْفِئُونَ بِهَا غَضَبَ الرَّبِّ
He-saww said: ‘From surplus of your food, and from surplus of your dates, and your silver, and new clothes and your old clothes, you will be extinguishing Wrath of the Lord-azwj by it’.
وَ سَأُنَبِّئُكَ بِهَوَانِ الدُّنْيَا وَ هَوَانِ زُخْرُفِهَا عَلَى مَنْ مَضَى مِنَ السَّلَفِ وَ التَّابِعِينَ
And I-asws shall inform you with the insignificance of the world and insignificance of its decorations upon the ones passed, from the ancestors and the followers’.
ثُمَّ ذَكَرَ حَدِيثَ زُهْدِ أَمِيرِ الْمُؤْمِنِينَ ع فِي الدُّنْيَا وَ طَلَاقِهِ لَهَا إِلَى أَنْ قَالَ وَ قَدْ وَجَّهْتُ إِلَيْكَ بِمَكَارِمِ الدُّنْيَا وَ الْآخِرَةِ عَنِ الصَّادِقِ الْمُصَدَّقِ رَسُولِ اللَّهِ ص فَإِنْ أَنْتَ عَمِلْتَ بِمَا نَصَحْتُ لَكَ فِي كِتَابِي ثُمَّ كَانَتْ عَلَيْكَ مِنَ الذُّنُوبِ وَ الْخَطَايَا كَمِثْلِ أَوْزَانِ الْجِبَالِ وَ أَمْوَاجِ الْبِحَارِ رَجَوْتُ اللَّهَ أَنْ يَتَجَافَى عَنْكَ جَلَّ وَ عَزَّ بِقُدْرَتِهِ
Then he-asws mentioned Hadeeth of the ascetism of Amir Al-Momineen-asws in the world and his-asws divorcing it, until he-asws said: ‘And I-asws am diverting to you with 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 am advising to you in my letter, then there happen to be upon you the sins and the mistakes like the weight of a mountain and waves of the sea, I-asws am hoping to Allah‑azwj that the Mighty and Majestic will Forgive you by His-azwj Power.
يَا عَبْدَ اللَّهِ إِيَّاكَ أَنْ تُخِيفَ مُؤْمِناً- فَإِنَّ أَبِي مُحَمَّدَ بْنَ 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 Abdullah! Beware of scaring a Momin, 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 in order to scare him with, Allah‑azwj would Frighten him on a Day there is be no shade except His-azwj Shade, and Resurrect him in the image of a particle, his flesh, and his body and entirety of his body parts, until he arrives at 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 a distressed 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 greatest panic, and Secure him from the evil transfer.
وَ مَنْ قَضَى لِأَخِيهِ الْمُؤْمِنِ حَاجَةً قَضَى اللَّهُ لَهُ حَوَائِجَ كَثِيرَةً إِحْدَاهَا الْجَنَّةُ
And the one who fulfils a need of his Momin brother, Allah-azwj will fulfil a lot of needs for him, one of these being the Paradise.
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 مِنْهُ سِلْكٌ
And one who clothes his Momin brother from bareness, Allah-azwj will Clothe him from the fabrics of Paradise, and its brocade, and its silk, and he will not cease to be wading in the Satisfaction of Allah-azwj for as long as a thread from it 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 رَيَّةً
And one who feeds his brother from hunger, Allah-azwj will Feed him from the good foods of the Paradise, and one who quenches him from thirst, Allah-azwj will Quench him from the Sealed Nectar up to saturation.
وَ مَنْ أَخْدَمَ أَخَاهُ أَخْدَمَهُ اللَّهُ مِنَ الْوِلْدَانِ الْمُخَلَّدِينَ وَ أَسْكَنَهُ مَعَ أَوْلِيَائِهِ الطَّاهِرِينَ
And one who serves his brother, Allah-azwj will Serve him from (through) the eternal youths, and Settle him with the His-azwj pure friends.
وَ مَنْ حَمَلَ أَخَاهُ الْمُؤْمِنَ عَلَى رَاحِلَةٍ حَمَلَهُ اللَّهُ عَلَى نَاقَةٍ مِنْ نُوقِ الْجَنَّةِ وَ بَاهَى بِهِ الْمَلَائِكَةَ الْمُقَرَّبِينَ يَوْمَ الْقِيَامَةِ
And one who carries his Momin brother upon a riding animal, Allah-azwj will have him carried upon a she-camel from the she-camels of Paradise and Boast to the Angels of Proximity with him 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 أَحَبَّهُ مِنَ الصِّدِّيقِينَ مِنْ أَهْلِ بَيْتِهِ وَ إِخْوَانِهِ وَ آنَسَهُمْ بِهِ
And one who gets his Momin brother married to a woman he can be comforted with her, and strengthen his arm, and he can rest to her, Allah-azwj will get him married to the Maiden Houries, and Comfort him with the one he loves from the truthful ones from his family members, and his brother, and they will be comforted with him.
وَ مَنْ أَعَانَ أَخَاهُ الْمُؤْمِنَ عَلَى سُلْطَانٍ جَائِرٍ أَعَانَهُ اللَّهُ عَلَى إِجَازَةِ الصِّرَاطِ عِنْدَ زَلَّةِ الْأَقْدَامِ
And one who assists his Momin brother against a tyrannical ruler, Allah-azwj will Assist him upon crossing the Bridge at the slips of the feet.
وَ مَنْ زَارَ أَخَاهُ الْمُؤْمِنَ إِلَى مَنْزِلِهِ لَا حَاجَةَ مِنْهُ إِلَيْهِ كُتِبَ مِنْ زُوَّارِ اللَّهِ وَ كَانَ حَقِيقاً عَلَى اللَّهِ أَنْ يُكْرِمَ زَائِرَهُ-
And one who visits his Momin brother to his house, not for a need from him to him, he will be written as being from the visitors of Allah-azwj, and there would be a right 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 اتَّبَّعَ عَثْرَةَ مُؤْمِنٍ اتَّبَّعَ اللَّهُ عَثَرَاتِهِ يَوْمَ الْقِيَامَةِ وَ فَضَحَهُ فِي جَوْفِ بَيْتِهِ
O Abdullah! My-asws father-asws narrated to me-asws, from his-asws forefathers-asws, from Ali-asws having 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 by his tongue and does not believe with his heart. Do not pursue the stumbles of the Momineen for the one who pursues stumbles of a Momin, Allah-azwj will Pursue his stumbles on the Day of Qiyamah, and Expose him in the midst of his household.
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 has Taken a Covenant of the Momin that he will not be ratified in his words, nor will he receive fairness from his enemies, and upon that he will not heal his rage except by exposing himself, because every Momin is reined, and that is for a short end and a long comfort.
وَ أَخَذَ اللَّهُ مِيثَاقَ الْمُؤْمِنِ عَلَى أَشْيَاءَ أَيْسَرُهَا عَلَيْهِ مُؤْمِنٌ مِثْلُهُ يَقُولُ بِمَقَالَتِهِ يَبْغِيهِ وَ يَحْسُدُهُ وَ الشَّيْطَانُ يُغْوِيهِ وَ يُضِلُّهُ وَ السُّلْطَانُ يَقْفُو أَثَرَهُ وَ يَتَّبَّعُ عَثَرَاتِهِ وَ كَافِرٌ بِاللَّهِ الَّذِي هُوَ مُؤْمِنٌ بِهِ يَرَى سَفْكَ دَمِهِ دِيناً وَ إِبَاحَةَ حَرِيمِهِ غُنْماً فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ هَذَا-
Allah-azwj has Taken Covenant of the Momin upon things, the easiest of these upon him is a Momin like him speaking with his words exactly, and envying him, and the Satan-la deviates him and strays him, and the ruler restrains his impacts and pursues his stumbles, a Kafir with Allah-azwj which he believes in views shedding his blood as religion, and legalising his sanctity as a gain. So what remains of the Momin after this!
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص قَالَ نَزَلَ عَلَيَّ جَبْرَئِيلُ فَقَالَ يَا مُحَمَّدُ إِنَّ اللَّهَ يَقْرَأُ عَلَيْكَ السَّلَامَ وَ يَقُولُ اشْتَقَقْتُ لِلْمُؤْمِنِ اسْماً مِنْ أَسْمَائِي سَمَّيْتُهُ مُؤْمِناً فَالْمُؤْمِنُ مِنِّي وَ أَنَا مِنْهُ وَ مَنِ اسْتَهَانَ مُؤْمِناً فَقَدِ اسْتَقْبَلَنِي بِالْمُحَارَبَةِ-
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: ‘Jibraeel-as descended unto me-saww. He-as said: ‘O Muhammad-saww! Allah-azwj Conveys the Greetings to you-saww and Says: “I-azwj have Derived a name for the Momin from My-azwj Names. I-azwj Name him as ‘Momin’. So, the Momin is from Me-azwj and I-azwj am from him, and one who considers a Momin as insignificant, he has faced Me-azwj with the war!”
يَا عَبْدَ اللَّهِ وَ حَدَّثَنِي أَبِي عَنْ آبَائِهِ عَنْ عَلِيٍّ ع عَنِ النَّبِيِّ ص أَنَّهُ قَالَ يَوْماً يَا عَلِيُّ لَا تُنَاظِرْ رَجُلًا حَتَّى تَنْظُرَ إِلَى سَرِيرَتِهِ فَإِنْ كَانَتْ سَرِيرَتُهُ حَسَنَةً فَإِنَّ اللَّهَ عَزَّ وَ جَلَّ لَمْ يَكُنْ لِيَخْذُلَ وَلِيَّهُ وَ إِنْ يَكُنْ سَرِيرَتُهُ رَدِيَّةً فَقَدْ يَكْفِيهِ مَسَاوِيهِ فَلَوْ جَهَدْتَ أَنْ تَعْمَلَ بِهِ أَكْثَرَ مِمَّا عَمِلَ فِي مَعَاصِي اللَّهِ عَزَّ وَ جَلَّ 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 a man until you‑asws look at his secretive actions. If his secretive actions were to be good, then Allah-azwj Mighty and Majestic will not be Abandoning His-azwj friend, and if his secretive actions happen to be lowly, then his equals will suffice him. If you-asws were to strive in working with him more than what he works in the disobedience 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 مِنْ أَخِيهِ الْكَلِمَةَ فَيَحْفَظَهَا عَلَيْهِ يُرِيدُ أَنْ يَفْضَحَهُ بِهَا أُولَئِكَ لَا خَلَاقَ لَهُمْ-
O Abdullah! And it is narrated to me by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws, from the Prophet-saww having said: ‘The least of Kufr is the man hearing a word from his brother, so he memorises it upon him intending to expose him with 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 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 it is narrated to me-asws by my-asws father-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 would shame him and demolish his personality, 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 قَالَ مَنْ رَوَى عَنْ أَخِيهِ الْمُؤْمِنِ رِوَايَةً يُرِيدُ بِهَا هَدْمَ مُرُوَّتِهِ وَ ثَلْبَهُ أَوْبَقَهُ اللَّهُ بِخَطِيئَةٍ حَتَّى يَأْتِيَ بِمَخْرَجٍ مِمَّا قَالَ وَ لَنْ يَأْتِيَ بِالْمَخْرَجِ مِنْهُ أَبَداً
O Abdullah! And it is narrated to me by my-asws father-asws, from his-asws forefathers-asws, from Ali-asws having said: ‘One who reports about his Momin brother a report intending by it to demolish his personality and faulting him, Allah-azwj will Destroy him with a sin until he comes with a way out from what he had said, and he will never (be able to) come with the way out from it, ever!
وَ مَنْ أَدْخَلَ عَلَى أَخِيهِ الْمُؤْمِنِ سُرُوراً فَقَدْ أَدْخَلَ عَلَى أَهْلِ بَيْتِ رَسُولِ اللَّهِ 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 عَلَى اللَّهِ أَنْ يُدْخِلَهُ جَنَّتَهُ
And one who enters cheerfulness upon his Momin brother, so he has entered cheerfulness upon People-asws of the Household of Rasool-Allah-saww, and one who enters cheerfulness upon People-asws of the Household, so he has entered cheerfulness upon Rasool-Allah-saww, and the one who enters cheerfulness upon Rasool-Allah-azwj so he has cheered Allah-azwj, and the one who cheers Allah-azwj will have a right upon Allah-azwj that He-azwj Enters him into His-azwj 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, for the one who holds tightly to the rope of Allah-azwj, 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-azwj Satisfaction and His-azwj Desire, for it is an Advice of Allah-azwj Mighty and Majestic to His-azwj creatures that He-azwj will not Accept from them other than it, nor will He-azwj Revere anything besides 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 people are not Allocated with anything mightier than the piety, for it is our-asws advice, People-asws of the Household. Thus, if you are capable of not taking anything from the world you will be Questioned about it tomorrow, then do so!’
قَالَ عَبْدُ اللَّهِ بْنُ سُلَيْمَانَ فَلَمَّا وَصَلَ كِتَابُ الصَّادِقِ ع إِلَى النَّجَاشِيِّ نَظَرَ فِيهِ وَ قَالَ صَدَقَ وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَوْلَايَ فَمَا عَمِلَ أَحَدٌ بِمَا فِي هَذَا الْكِتَابِ إِلَّا نَجَا فَلَمْ يَزَلْ عَبْدُ اللَّهِ يَعْمَلُ بِهِ أَيَّامَ حَيَاتِهِ.
Abdullah Bin Suleyman (the narrator) said, ‘When the letter of Al-Sadiq-asws arrived to Al-Najashy, he looked into it and said: ‘My Master-asws speaks the truth, by Allah-azwj Who, there is no god except He-azwj! No one will work with what is in this letter except he will attain salvation!’ Abdullah did not cease to be working with it in the days of his life’’.[356]
306- كِتَابُ الْأَرْبَعِينِ، فِي قَضَاءِ حُقُوقِ الْمُؤْمِنِينَ لِابْنِ أَخِ السَّيِّدِ عِزِّ الدِّينِ أَبِي الْمَكَارِمِ حَمْزَةَ بْنِ عَلِيِّ بْنِ زُهْرَةَ الْحُسَيْنِيِّ عَنِ الشَّرِيفِ أَبِي الْحَارِثِ مُحَمَّدِ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنِ الْفَقِيهِ قُطْبِ الدِّينِ سَعِيدِ بْنِ هِبَةِ اللَّهِ الرَّاوَنْدِيِّ عَنِ الشَّيْخِ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مُحْسِنٍ الْحَلَبِيِّ عَنِ الشَّيْخِ الْفَقِيهِ أَبِي الْفَتْحِ مُحَمَّدِ بْنِ عَلِيٍّ الْكَرَاجُكِيِّ قَالَ وَ أَخْبَرَنِي الشَّيْخُ الْفَقِيهُ أَبُو الْفَضْلِ شَاذَانُ بْنُ جَبْرَئِيلَ الْقُمِّيُّ عَنِ الشَّيْخَيْنِ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ بْنِ عَبْدِ الْوَاحِدِ وَ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ بْنِ عُمَرَ الطَّرَابُلُسِيِّ عَنِ الْقَاضِي عَبْدِ الْعَزِيزِ أَبِي كَامِلٍ الطَّرَابُلُسِيِّ عَنِ الْكَرَاجُكِيِّ عَنِ الشَّيْخِ أَبِي عَبْدِ اللَّهِ الْمُفِيدِ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ النُّعْمَانِ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ قُولَوَيْهِ عَنْ أَبِيهِ
(The book) ‘Kitab Al Arbaeen Fi Qaza Huqouq Al Momineen’ of a son of a brother of the Seyyid Izza Al Deen Abu Al Makarim Hamza Bin Ali Bin Zuhra Al Husayn, from Al Shareef Abu Al Haris Muhammad Bin Al Hassan Al Husayni, from Al Faqeeh Qutub Al Deen Saeed in Hibtullah Al Rawandy, from the sheykh Muhammad Bin Ali Bin Muhsin Al Halby, from the sheykh Al Faqeeh Abu Al Fat’h Muhammad Bin Ali Al Karajaky who said, ‘And I am informed by the sheykh Al Faqeeh Abu Al Fazl Shazan Bin Jibraeel Al Qummi, from the two sheykhs Abu Muhammad Abdullah Bin Abdul Wahid, and Abu Muhammad Abdullah Bin Umar Al Tarabulusy, from the judge Abdul Aziz Abu Kamil Al Tarabulusy, from Al Karajuky, from the sheykh Abu Abdullah Al Mufeed Muhammad Bin Muhammad Bin Al Numan, from Ja’far Bin Muhammad Bin Qawlawiyah, from his father –
مِثْلَهُ وَ فِيهِ بَعْدَ قَوْلِهِ وَ هَوَانِ زُخْرُفِهَا عَلَى مَنْ مَضَى مِنَ السَّلَفِ وَ التَّابِعِينَ فَقَدْ حَدَّثَنِي مُحَمَّدُ بْنُ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ لَمَّا تَجَهَّزَ الْحُسَيْنُ ع إِلَى الْكُوفَةِ فَأَتَاهُ ابْنُ عَبَّاسٍ فَنَاشَدَهُ اللَّهَ وَ الرَّحِمَ أَنْ يَكُونَ الْمَقْتُولَ بِالطَّفِّ
‘Similar to it (the above Hadeeth), and in it, after his-asws words: ‘And insignificance of its decorations upon the ones passed from the ancestors and the followers’: ‘It is narrated to me‑asws by Muhammad-asws Bin Ali-asws Bin Al-Husayn-asws having said: ‘When Al-Husayn-asws prepared 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 أَنَا أَعْرَفُ بِمَصْرَعِي مِنْكَ وَ مَا كَدِّي مِنَ الدُّنْيَا إِلَّا فِرَاقَهَا أَ لَا أُخْبِرُكَ يَا ابْنَ عَبَّاسٍ بِحَدِيثِ أَمِيرِ الْمُؤْمِنِينَ ع وَ الدُّنْيَا
He-asws said: ‘I-asws am more knowing with my-asws death than you are, and what is my-asws hardship from the world except it is separating. Shall I-asws inform you, O Ibn Abbas with a Hadeeth of Amir Al-Momineen-asws and the world?’
فَقَالَ بَلَى لَعَمْرِي إِنِّي لَأُحِبُّ أَنْ تُحَدِّثَنِي بِأَمْرِهَا
He said, ‘Yes, by my life, I would love it if you-asws could narrate to me with its matter’.
فَقَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ ع- سَمِعْتُ أَبَا عَبْدِ اللَّهِ الْحُسَيْنَ ع يَقُولُ حَدَّثَنِي أَمِيرُ الْمُؤْمِنِينَ ع- قَالَ إِنِّي كُنْتُ بِفَدَكَ فِي بَعْضِ حِيطَانِهَا وَ قَدْ صَارَتْ لِفَاطِمَةَ ع-
He (Al-Sadiq-asws) said: ‘Ali-asws Bin Al-Husayn-asws said: ‘I-asws heard Abu Abdullah-asws Al-Husayn‑asws saying: ‘Amir Al-Momineen-asws narrated to me-asws saying: ‘I-asws was at (the estate of) Fadak in one of its gardens, and it had come to be for (Syeda) Fatima-asws’.
قَالَ فَإِذَا أَنَا بِامْرَأَةٍ قَدْ هَجَمَتْ 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 emerged unto me-asws 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 entered me-asws of her beauty. I-asws resembled her with a daughter of Aamir Al-Jumhy, and she was from the most beautiful of women of Quraysh.
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 be married with me, for I shall make you-asws needless from this spade, and I shall point you upon treasures of the earth, so that will become the kingdom for you-asws for as long as you-asws live 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 to you from your family?’
قَالَتْ أَنَا الدُّنْيَا
She said, ‘I am the world’.
قَالَ قُلْتُ لَهَا فَارْجِعِي وَ اطْلُبِي زَوْجاً غَيْرِي فَلَسْتِ مِنْ شَأْنِي وَ أَقْبَلْتُ عَلَى مِسْحَاتِي وَ أَنْشَأْتُ أَقُولُ
He-asws said: ‘I-asws said to her: ‘Return and seek another husband for you aren’t from my-asws concerns’, and I-asws turned to my-asws spade and I-asws prosed saying:
| لَقَدْ خَابَ مَنْ غَرَّتْهُ دُنْيَا دَنِيَّةٌ- | وَ مَا هِيَ أَنْ غَرَّتْ قُرُوناً بِطَائِلٍ- | |
| أَتَتْنَا عَلَى زِيِّ الْعَزِيزِ بُثَيْنَةَ- | وَ زِينَتُهَا فِي مِثْلِ تِلْكَ الشَّمَائِلِ- | |
| فَقُلْتُ لَهَا غُرِّي سِوَايَ فَإِنَّنِي- | عَزُوفٌ عَنِ الدُّنْيَا وَ لَسْتُ بِجَاهِلٍ- |
‘He is disappointed, the one whom this lowly world deceives, and what is it if the falsities of the centuries have been deceived. It comes to us upon the mighty clothing and its adornments in similar to those coverings. I-asws said to it: ‘Deceive ones apart from me-asws, for I-asws have turned away from the world and I-asws am not ignorant’.
| وَ مَا أَنَا وَ الدُّنْيَا فَإِنَّ مُحَمَّداً- | أَحَلَّ صَرِيعاً بَيْنَ تِلْكَ الْجَنَادِلِ- | |
| وَ هَبْهَا أَتَتْنَا 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 word, for Muhammad-saww has gone quickly between the stones, and it comes to us with its gifts with the treasures and its houses, and wealth of Qaroun-la and kingdoms of the tribes. Isn’t entirety of our travel to the annihilation? And he is seeking from its treasures with the enmities.
| فَغُرِّي سِوَايَ إِنَّنِي غَيْرُ رَاغِبٍ- | بِمَا فِيكِ مِنْ عِزٍّ وَ مُلْكٍ وَ نَائِلٍ- | |
| فَقَدْ قَنِعَتْ نَفْسِي بِمَا قَدْ رُزِقَتْهُ- | فَشَأْنَكِ يَا دُنْيَا وَ أَهْلَ الْغَوَائِلِ- | |
| فَإِنِّي أَخَافُ اللَّهَ يَوْمَ لِقَائِهِ- | وَ أَخْشَى عَذَاباً دَائِماً غَيْرَ زَائِلٍ |
Deceive the ones apart from me-asws. I-asws am not desirous with whatever is in you, from honour and kingdom and achievements. I-asws have contented myself-asws with what I-asws have Graced. So go to your way, O word, and the people of the calamities, for I-asws fear Allah-azwj on the Day I-asws shall meet him, and I-asws fearful of permanent Punishment, without decline’.
فَخَرَجَ مِنَ الدُّنْيَا وَ لَيْسَ فِي عُنُقِهِ تَبِعَةٌ لِأَحَدٍ حَتَّى لَقِيَ اللَّهَ مَحْمُوداً غَيْرَ مَلُومٍ وَ لَا مَذْمُومٍ ثُمَّ اقْتَدَتْ بِهِ الْأَئِمَّةُ مِنْ بَعْدِهِ بِمَا قَدْ بَلَغَكُمْ لَمْ يَخْلِطُوا بِشَيْءٍ مِنْ بَوَائِقِهَا
He-asws exited from the world and there wasn’t in his-asws neck any right for anyone to be pursued. He-asws met Allah-azwj as praised, without blame, nor condemnation. Then the Imams‑asws are led by his-asws from after him-asws with what has already reached you all. They did not mingle with anything from its remnants.
عَلَيْهِمُ السَّلَامُ أَجْمَعِينَ وَ أَحْسَنَ مَثْوَاهُمْ.
May the greetings be upon them-asws all, and Improve their abodes’’.[357]
باب 8 وصية أمير المؤمنين إلى الحسن بن علي ع و إلى محمد بن الحنفية
CHAPTER 8 – ADVICE OF AMIR AL-MOMINEEN-asws TO AL-HASSAN BIN ALI-asws AND TO MUHAMMAD BIN AL-HANAFIYA
1- قَالَ السَّيِّدُ بْنُ طَاوُسٍ فِي كِتَابِ الْوَصَايَا وَ قَدْ وَقَعَ فِي خَاطِرِي أَنْ أَخْتِمَ هَذَا الْكِتَابَ بِوَصِيَّةِ أَبِيكَ أَمِيرِ الْمُؤْمِنِينَ ع الَّذِي عِنْدَهُ عِلْمُ الْكِتابِ صَلَّى اللَّهُ عَلَيْهِ إِلَى وَلَدِهِ الْعَزِيزِ عَلَيْهِ وَ رِسَالَتِهِ إِلَى الشِّيعَةِ
Al Seyyid Bin Tawoos said in the book ‘Al Wasaya, ‘And it had occurred in my mind that I should end this book with the advise of Amir Al-Momineen-asws who, in his-asws possession is knowledge of the Book, may Allah-azwj Send Salawaat upon him-asws to his-asws son-asws, the one dear to him-asws, and his-asws message to the Shias.
وَ ذَكَرَ الْمُتَقَدِّمِينَ عَلَيْهِ وَ رِسَالَتَهُ فِي ذِكْرِ الْأَئِمَّةِ مِنْ وُلْدِهِ وَ رَأَيْتُ أَنْ يَكُونَ رِوَايَةُ الرِّسَالَةِ إِلَى وُلْدِهِ بِطَرِيقِ الْمُخَالِفِينَ وَ الْمُؤَالِفِينَ فَهُوَ أَجْمَعُ عَلَى مَا تَضَمَّنَهُ مِنْ سَعَادَةِ الدُّنْيَا وَ الدِّينِ-
And he-asws mentioned in the preface to him-asws and his-asws message in mentioning the Imams-asws from his-asws sons-asws, and I saw that the report of the message to his-asws son-asws happens to be from the way of the adversaries, and it is comprehensive upon what it included, from happiness of the world and the religion.
فَقَالَ أَبُو أَحْمَدَ الْحَسَنُ بْنُ عَبْدِ اللَّهِ بْنِ سَعِيدٍ الْعَسْكَرِيُّ فِي كِتَابِ الزَّوَاجِرِ وَ الْمَوَاعِظِ فِي الْجُزْءِ الْأَوَّلِ مِنْهُ مِنْ نُسْخَةٍ تَارِيخُهَا ذُو الْقَعْدَةِ سَنَةَ ثَلَاثٍ وَ سَبْعِينَ وَ أَرْبَعِمِائَةٍ مَا هَذَا لَفْظُهُ وَصِيَّةُ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ ع لِوُلْدِهِ وَ لَوْ كَانَ مِنَ الْحِكْمَةِ مَا يَجِبُ أَنْ يُكْتَبَ بِالذَّهَبِ لَكَانَتْ هَذِهِ-
Abu Ahmad Al-Hassan Bin Abdullah Bin Saeed Al Askari said in the book ‘Al Zawajir Wa Al Mawaiz’ in the first volume of it. We have copied its date as being Zul Qadah of the year four hundred and seventy three, what it’s wordings are this: ‘Advice of Amir Al-Momineen Ali-asws Bin Abu Talib-asws to his-asws children’, and had had there been from the wisdom what obligates to be written in gold, it would be this’.
وَ حَدَّثَنِي بِهَا جَمَاعَةٌ فَحَدَّثَنِي عَلِيُّ بْنُ الْحُسَيْنِ بْنِ إِسْمَاعِيلَ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ أَبِي عُثْمَانَ الْآدَمِيُّ قَالَ أَخْبَرَنَا أَبُو حَاتِمٍ الْمُكَتِّبُ يَحْيَى بْنُ حَاتِمِ بْنِ عِكْرِمَةَ قَالَ حَدَّثَنِي يُوسُفُ بْنُ يَعْقُوبَ بِأَنْطَاكِيَةَ قَالَ حَدَّثَنِي بَعْضُ أَهْلِ الْعِلْمِ قَالَ: لَمَّا انْصَرَفَ عَلِيٌّ ع مِنْ صِفِّينَ إِلَى قِنَّسْرِينَ كَتَبَ بِهِ إِلَى ابْنِهِ الْحَسَنِ بْنِ عَلِيٍّ ع مِنَ الْوَالِدِ الْفَانِي الْمُقِرِّ لِلزَّمَانِ إِلَى آخِرِهِ-
And it is narrated with to me by a group. It is narrated to me by Ali Bin Al Husayn Bin Ismail who said, ‘It is narrated to us by Al-Hassan Bin Abu Usman Al Adamy who said, ‘It is narrated to us by Abu Hatim Al Mukattib Yahya Bin Hatim Bin Ikrimah who said, ‘It is narrated to me by Yusuf Bin Yaqoub at Antioch who said, ‘It is narrated to me by one of the knowledgeable people who said, ‘When Ali-asws left from (battle of) Siffeen to Qinasreen, he-asws wrote to his-asws son-asws Al-Hassan Bin Ali-asws: ‘From a mortal father-asws dwelling in the times’ – up to the end of it.
وَ حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْعَزِيزِ قَالَ حَدَّثَنَا سُلَيْمَانُ بْنُ الرَّبِيعِ النَّهْدِيُّ قَالَ حَدَّثَنَا كَادِحُ بْنُ رَحْمَةَ الزَّاهِدِيُّ قَالَ حَدَّثَنَا صَبَّاحُ بْنُ يَحْيَى الْمُزَنِيُّ وَ حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ الْكُوفِيُّ الْكَاتِبُ قَالَ حَدَّثَنَا جَعْفَرُ بْنُ هَارُونَ بْنِ زِيَادٍ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ جَدِّهِ جَعْفَرٍ الصَّادِقِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع أَنَّ عَلِيّاً ع كَتَبَ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع-
And it is narrated to us by Ahmad Bin Abdul Aziz who said, ‘It is narrated to us by Suleyman Bin al Rabie Al Nahdy who said, ‘It is narrated to us by Kadih Bin Rahma Al Zahidy who said, ‘It is narrated to us by Sabbah Bin Yahya Al Muzny, and it is narrated to us by Ali Bin Abdul Aziz Al Kufi who said, ‘It is narrated to us by Ja’far Bin Haroun Bin Ziyad who said, ‘It is narrated to us by Muhammad-asws Bin Ali-asws Bin Musa Al-Reza-asws, from his-asws father-asws, from his-asws grandfather-asws Ja’far Al-Sadiq-asws, from his-asws father-asws, from his-asws grandfather-asws that Ali-asws wrote to Al-Hassan-asws Bin Ali-asws’.
وَ حَدَّثَنَا عَلِيُّ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ التُّسْتَرِيُّ قَالَ حَدَّثَنَا جَعْفَرُ بْنُ عَنْبَسَةَ قَالَ حَدَّثَنَا عَبَّادُ بْنُ زِيَادٍ قَالَ حَدَّثَنَا عَمْرُو بْنُ أَبِي الْمِقْدَامِ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ ع قَالَ: كَتَبَ أَمِيرُ الْمُؤْمِنِينَ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع-
And it is narrated to us by Ali Bin Muhammad Bin Ibrahim Al Tustary who said, ‘It is narrated to us by Ja’far Bin Anbasah who said, ‘It is narrated to us by Abbad Bin Ziyad who said, ‘It is narrated to us by Amro Bin Abu Al Miqdam, ‘From Abu Ja’far Muhammad Bin Ali-asws having said: ‘Amir Al-Momineen-asws wrote to Al-Hassan-asws Bin Ali-asws’.
وَ حَدَّثَنَا مُحَمَّدُ بْنُ عَلِيِّ بْنِ زَاهِرٍ الرَّازِيُّ قَالَ حَدَّثَنَا مُحَمَّدُ بْنُ الْعَبَّاسِ قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ دَاهِرٍ عَنْ أَبِيهِ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ عَنْ عَلِيٍّ ع قَالَ: كَتَبَ عَلِيٌّ ع إِلَى ابْنِهِ الْحَسَنِ ع كُلُّ هَؤُلَاءِ حَدَّثُونَا أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع كَتَبَ بِهَذِهِ الرِّسَالَةِ إِلَى الْحَسَنِ ع-
And it is narrated to us by Muhammad Bin Ali Bin Zahir Al Razy who said, ‘It is narrated to us by Muhammad Bin Al Abbas who said, ‘It is narrated to us by Abdullah Bin Dahir, from his father, ‘From Ja’far-asws Bin Muhammad-asws, from his-asws forefathers-asws, from Ali-asws. He said, ‘Ali-asws wrote to his-asws son-asws Al-Hassan-asws’. All of them have narrated to us that Amir Al-Momineen-asws had written this message to Al-Hassan-asws.
وَ أَخْبَرَنِي أَحْمَدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ فَضَّالٍ الْقَاضِي قَالَ حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ أَحْمَدَ وَ أَحْمَدُ بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ زَيْدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ حَدَّثَنَا جَعْفَرُ بْنُ مُحَمَّدٍ الْحَسَنِيُّ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ عَبْدَلٍ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ ظَرِيفِ بْنِ نَاصِحٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ الْمُجَاشِعِيِّ قَالَ: كَتَبَ أَمِيرُ الْمُؤْمِنِينَ ع إِلَى ابْنِهِ مُحَمَّدٍ كَذَا وَ اعْلَمْ يَا وَلَدِي مُحَمَّدُ ضَاعَفَ اللَّهُ جَلَّ جَلَالُهُ عِنَايَتَهُ بِكَ وَ رِعَايَتَهُ لَكَ-
And I have been informed by Ahmad Bin Abdul Rahman Bin Fazzal the judge who said, ‘It is narrated to us by Al-Hassan Bin Muhammad Bin Ahmad, and Ahmad Bin Ja’far Bin Muhammad Bin Zayd son of Ali-asws Bin Husayn-asws Bin Ali-asws Bin Abu Talib-asws. He said, ‘It is narrated to us by Ja’far Bin Muhammad Al Husayni who said, ‘It is narrated to us by Al-Hassan Bin Abdal who said, ‘It is narrated to us by Al-Hassan Bin Zareyf Bin Nasih, from Al Husayn Bin Ulwan, from Sa’ad Bin Tareyf, from Al Asbagh Bin Nubata Al Mujashie who said, ‘Amir Al-Momineen-asws wrote to his-asws son Muhammad like this: ‘And know, O my-asws son Muhammad! May Allah-azwj, Majestic is His-azwj Majesty, Multiply His-azwj Conferment with you, and His-azwj Care for you’.
أَنْ قَدْ رَوَى الشَّيْخُ الْمُتَّفَقُ عَلَى ثِقَتِهِ وَ أَمَانَتِهِ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ تَغَمَّدَهُ اللَّهُ جَلَّ جَلَالُهُ بِرَحْمَتِهِ رِسَالَةَ مَوْلَانَا أَمِيرِ الْمُؤْمِنِينَ ع إِلَى جَدِّكَ الْحَسَنِ وَلَدِهِ سَلَامُ اللَّهِ جَلَّ جَلَالُهُ عَلَيْهِمَا-
It is reported by the Sheykh, there being a consensus upon his reliability and his trustworthiness, Muhammad Bin Yaqoub Al-Kulayni, may Allah-azwj, Mighty is His-azwj Majestic, Cover him with His-azwj Mercy, a message of our Master-asws Amir Al-Momineen-asws to your grandfather Al-Hassan-asws, his father-asws, may the Greetings of Allah-azwj, Majestic is His-azwj Majesty, be upon them-asws both.
وَ رَوَى رِسَالَةً أُخْرَى مُخْتَصَرَةً عَنْ مَوْلَانَا عَلِيٍّ ع إِلَى وَلَدِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ رِضْوَانُ اللَّهِ جَلَّ جَلَالُهُ عَلَيْهِ وَ ذَكَرَ الرِّسَالَتَيْنِ فِي كِتَابِ الرَّسَائِلِ
And another message has been reported in brief from our Master-asws Ali-asws to his-asws son Muhammad Bin AL-HANAFIYA, may the Satisfaction of Allah-azwj, Majestic is His-azwj Majesty, be upon him, and he mentioned two messages in the book ‘Al-Rasaail’.
وَ وَجَدْنَا نُسْخَةً عَتِيقَةً يُوشِكُ أَنْ يَكُونَ كِتَابَتُهَا فِي زَمَنِ حَيَاةِ مُحَمَّدِ بْنِ يَعْقُوبَ ره وَ هَذَا الشَّيْخُ مُحَمَّدُ بْنُ يَعْقُوبَ ره كَانَ حَيَاتُهُ فِي زَمَنِ وُكَلَاءِ مَوْلَانَا الْمَهْدِيِّ ع عُثْمَانَ بْنِ سَعِيدٍ الْعَمْرِيِّ وَ وَلَدِهِ أَبِي جَعْفَرٍ مُحَمَّدٍ وَ أَبِي الْقَاسِمِ الْحُسَيْنِ بْنِ رَوْحٍ وَ عَلِيِّ بْنِ مُحَمَّدٍ السَّمُرِيِّ وَ تُوُفِّيَ مُحَمَّدُ بْنُ يَعْقُوبَ قَبْلَ وَفَاةِ مُحَمَّدِ بْنِ عَلِيٍّ السَّمُرِيِّ لِأَنَّ عَلِيَّ بْنَ مُحَمَّدٍ السَّمُرِيَّ تُوُفِّيَ فِي شَعْبَانَ سَنَةَ تِسْعٍ وَ عِشْرِينَ وَ ثَلَاثِمِائَةٍ وَ هَذَا مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ تُوُفِّيَ بِبَغْدَادَ سَنَةَ ثَمَانٍ وَ عِشْرِينَ وَ ثَلَاثِمِائَةٍ
And we found an ancient copy, its writing almost happens to be in the time of the lifetime of Muhammad Bin Yaqoub (Al Kulayni’, and this sheykh Muhammad Bin Yaqoub, his lifetime was during the time of the representatives of our Master-ajfj Al Mahdi-ajfj, Usman Bin Saeed Al Amry and his son Abu Ja’far Muhammad, and Abu Al Qasim Al Husayn Bin Rawh, and Ali Bin Muhammad Al Samury, and Muhammad Bin Yaqoub died before the death of Muhammad Bin Ali Al Samury, because Ali Bin Muhammad Al-Samury died in Shaban of the year three hundred and twenty-nine, and this Muhammad Bin Yaqoub Al-Kulayni died at Baghdad in the year three hundred and twenty-eight.
فَتَصَانِيفُ هَذَا الشَّيْخِ مُحَمَّدِ بْنِ يَعْقُوبَ وَ رِوَايَاتِهِ فِي زَمَنِ الْوُكَلَاءِ الْمَذْكُورِينَ يَجِدُ طَرِيقاً إِلَى تَحْقِيقِ مَنْقُولَاتِهِ وَ تَصْدِيقِ مُصَنَّفَاتِهِ
So, the classification of this is by the sheykh Muhammad Bin Yaqoub, and his reporting is in the times of the mentioned representative, finding a way to investigate its transmission, and verification of his classification.
وَ رَأَيْتُ يَا وَلَدِي بَيْنَ رِوَايَةِ حَسَنِ بْنِ عَبْدِ اللَّهِ الْعَسْكَرِيِّ مُصَنِّفِ كِتَابِ الزَّوَاجِرِ وَ الْمَوَاعِظِ الَّذِي قَدَّمْنَاهُ وَ بَيْنَ الشَّيْخِ مُحَمَّدِ بْنِ يَعْقُوبَ فِي رِسَالَةِ أَبِيكَ أَمِيرِ الْمُؤْمِنِينَ ع إِلَى وَلَدِهِ تَفَاوُتاً فَنَحْنُ نُورِدُهَا بِرِوَايَةِ مُحَمَّدِ بْنِ يَعْقُوبَ الْكُلَيْنِيِّ فَهُوَ أَجْمَلُ وَ أَفْضَلُ فِيمَا قَصَدْنَاهُ
And I saw, O my son, differences between the report of Hassan Bin Abdullah Al Askari, author of the book ‘Al Zawajir Wa Al Mawaiz’ which we have forwarded, and (report of) the sheykh Muhammad Bin Yaqoub in a message to your father-asws Amir Al-Momineen-asws to his-asws son-asws. We are referring to the report of Muhammad Bin Yaqoub Al-Kulayni, for it is more beautiful and superior regarding what we are aiming for.
فَذَكَرَ مُحَمَّدُ بْنُ يَعْقُوبَ الْكُلَيْنِيُّ فِي كِتَابِ الرَّسَائِلِ بِإِسْنَادِهِ إِلَى جَعْفَرِ بْنِ عَنْبَسَةَ عَنْ عَبَّادِ بْنِ زِيَادٍ الْأَسَدِيِّ عَنْ عَمْرِو بْنِ أَبِي الْمِقْدَامِ عَنْ أَبِي جَعْفَرٍ ع قَالَ: لَمَّا أَقْبَلَ أَمِيرُ الْمُؤْمِنِينَ ع مِنْ صِفِّينَ كَتَبَ إِلَى ابْنِهِ الْحَسَنِ عَلَيْهِ وَ عَلَى جَدِّهِ وَ أَبِيهِ وَ أُمِّهِ وَ أَخِيهِ الصَّلَاةُ وَ السَّلَامُ
Muhammad Bin Yaqoub Al Kulayni mentioned in the book ‘Al Rasaail’, by his chain to Ja’far Bin Anbasa, from Abbad Bin Ziyad Al Asady, from Amro Bin Abu Al Miqdam, from Abu Ja’far-asws having said: ‘When Amir Al-Momineen-asws came back from (battle of) Siffeen, he-asws wrote to his-asws son-asws Al-Hassan-asws, may the Salawaat and the greetings be upon him-asws, and upon his-asws grandfather-saww, and his-asws mother-asws, and his-asws brother-asws: –
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ مِنَ الْوَالِدِ الْفَانِ الْمُقِرِّ لِلزَّمَانِ الْمُدْبِرِ الْعُمُرِ الْمُسْتَسْلِمِ لِلدَّهْرِ الذَّامِّ لِلدُّنْيَا السَّاكِنِ مَسَاكِنَ الْمَوْتَى الظَّاعِنِ عَنْهَا غَداً
‘From the father-asws (soon) to perish (dies), acknowledger to (hardships of) the times, the manager of the affairs, the submitter to (calamities) of the times, the condemner of the world, the dweller in the dwellings of the dead, the one to depart from it tomorrow –
إِلَى الْوَلَدِ الْمُؤَمِّلِ مَا لَا يُدْرِكُ السَّالِكِ سَبِيلَ مَنْ قَدْ هَلَكَ غَرَضِ الْأَسْقَامِ وَ رَهِينَةِ الْأَيَّامِ وَ رَمِيَّةِ الْمَصَائِبِ وَ عَبْدِ الدُّنْيَا وَ تَاجِرِ الْغُرُورِ وَ غَرِيمِ الْمَنَايَا وَ أَسِيرِ الْمَوْتِ وَ حَلِيفِ الْهُمُومِ وَ قَرِينِ الْأَحْزَانِ وَ رَصِيدِ الْآفَاتِ وَ صَرِيعِ الشَّهَوَاتِ وَ خَلِيفَةِ الْأَمْوَاتِ
To the begotten (son), the one hoping to what cannot be realised, the traveller in the way of the one who has died, exposed to the illnesses, and pledged to the days, and being shot at by the difficulties, a slave of the world, and a trader of (its) deceptions, a debtor of the dreams, and a prisoner of the death, and an ally of the worries, and paired to the griefs, and a victim of the afflictions, and knocked down by the lustful desires, and a replacement of the dead ones.
أَمَّا بَعْدُ فَإِنَّ فِيمَا تَبَيَّنْتُ مِنْ إِدْبَارِ الدُّنْيَا عَنِّي وَ جُمُوحِ الدَّهْرِ عَلَيَّ وَ إِقْبَالِ الْآخِرَةِ إِلَيَّ مَا يَزَعُنِي عَنْ ذِكْرِ مَنْ سِوَايَ وَ الِاهْتِمَامِ بِمَا وَرَائِي غَيْرَ أَنِّي حَيْثُ تَفَرَّدَ بِي دُونَ هَمِّ النَّاسِ هَمُّ نَفْسِي
As for after, surely among what is clear from the turning of the world away from me-asws, and the onslaught of the times upon me-asws, and the advancing of the Hereafter towards me-asws impedes me-asws from remembering the ones besides me-asws, and the caring about what is already behind me-asws, apart from that I-asws should confine myself-asws with my-asws own worries, besides worries of the people.
فَصَدَفَنِي رَأْيِي وَ صَرَفَنِي عَنْ هَوَايَ وَ صَرَّحَ لِي مَحْضُ أَمْرِي فَأَفْضَى بِي إِلَى جِدٍّ لَا يُرَى مَعَهُ لَعِبٌ وَ صِدْقٍ لَا يَشُوبُهُ كَذِبٌ
My-asws view dissuaded me-asws and turned me-asws away from my-asws whims and clarified my-asws whole matter to me-asws, so it led me-asws to seriousness neither having any playfulness, and to sincerity not being tainted by lies.
وَجَدْتُكَ بَعْضِي بَلْ وَجَدْتُكَ كُلِّيحَتَّى كَأَنَّ شَيْئاً لَوْ أَصَابَكَ أَصَابَنِي وَ حَتَّى كَأَنَّ الْمَوْتَ لَوْ أَتَاكَ أَتَانِي فَعَنَانِي مِنْ أَمْرِي مَا يَعْنِينِي عَنْ أَمْرِ نَفْسِي
And I-asws found you-asws as being part of me-asws, but I-asws found you-asws as being all of me-asws to the extent it is as if something were to hit you-asws, it is as if it has hit me-asws, and it is as if the death, if it were to come to you-asws, it has come to me-asws. Thus, what concerns you-asws from your-asws affairs is what concerns me-asws of my-asws own affairs.
فَكَتَبْتُ إِلَيْكَ كِتَابِي هَذَا مُسْتَظْهِراً بِهِ إِنْ أَنَا بَقِيتُ لَكَ أَوْ فَنِيتُ-
I-asws am writing this letter of mine-asws to you-asws, for you-asws to be supported by it, whether I-asws remain for you-asws or I-asws perish (die).
فَأُوصِيكَ بِتَقْوَى اللَّهِ يَا بُنَيَّ وَ لُزُومِ أَمْرِهِ وَ عِمَارَةِ قَلْبِكَ بِذِكْرِهِ وَ الِاعْتِصَامِ بِحَبْلِهِ وَ أَيُّ سَبَبٍ أَوْثَقُ مِنْ سَبَبٍ بَيْنَكَ وَ بَيْنَ اللَّهِ جَلَّ جَلَالُهُ
I-asws hereby advise you-asws with fearing Allah-azwj, yes, my-asws son-asws, and adhering with His-azwj Commands, and build your-asws heart with His-azwj Zikr, and holding tightly with His-azwj rope, and whichever means it reliable, from the means between you-asws and Allah-azwj, Majestic is His-azwj Majesty.
إِنْ أَخَذْتَ بِهِ فَأَحْيِ قَلْبَكَ بِالْمَوْعِظَةِ وَ أَمِتْهُ بِالزُّهْدِ وَ قَوِّهِ بِالْيَقِينِ وَ نَوِّرْهُ بِالْحِكْمَةِ وَ ذَلِّلْهُ بِذِكْرِ الْمَوْتِ وَ قَرِّرْهُ بِالْفَنَاءِ وَ أَسْكِنْهُ بِالْخَشْيَةِ وَ أَشْعِرْهُ بِالصَّبْرِ وَ بَصِّرْهُ فَجَائِعَ الدُّنْيَا وَ حَذِّرْهُ صَوْلَةَ الدَّهْرِ وَ فُحْشَ تَقَلُّبِهِ وَ تَقَلُّبَ اللَّيَالِي وَ الْأَيَّامِ
If you-asws were to take with it, it will revive your-asws heart with the preaching, and kill it with the ascetism, and strengthen it with the certainty, and irradiate it with the wisdom, and humble it to Allah-azwj with remembrance of death, and confess it with the annihilation, and calm it with the fearfulness, and make it aware with the patience, and make it insightful with sufferings of the world, and caution it of the times, and immoralities of the turnings and turnings of the nights and the days.
وَ اعْرِضْ عَلَيْهِ أَخْبَارَ الْمَاضِينَ وَ ذَكِّرْهُ بِمَا أَصَابَ مَنْ كَانَ قَبْلَكَ مِنَ الْأَوَّلِينَ وَ سِرْ فِي دِيَارِهِمْ وَ اعْتَبِرْ آثَارَهُمْ وَ انْظُرْ مَا فَعَلُوا وَ أَيْنَ حَلُّوا وَ نَزَلُوا وَ عَمَّنِ انْتَقَلُوا فَإِنَّكَ تَجِدُهُمْ قَدِ انْتَقَلُوا عَنِ الْأَحِبَّةِ وَ حَلُّوا دَارَ الْغُرْبَةِ وَ كَأَنَّكَ عَنْ قَلِيلٍ قَدْ صِرْتَ كَأَحَدِهِمْ
And present to it news of the past ones, and remind it of what had afflicted the ones from the former ones who were before you-asws, and travel in their houses and in their tracks and look into what they had done, and what they had transferred away from, and where they have gone and descended, for you will find them to have transferred away from their loved ones and gone to the houses of estrangement, and it is as if, after a little while, you will be like one of them.
فَأَصْلِحْ مَثْوَاكَ وَ لَا تَبِعْ آخِرَتَكَ بِدُنْيَاكَ وَ دَعِ الْقَوْلَ فِيمَا لَا تَعْرِفُ وَ النَّظَرَ فِيمَا لَا تُكَلَّفُ وَ أَمْسِكْ عَنْ طَرِيقٍ إِذَا خِفْتَ ضَلَالَتَهُ فَإِنَّ الْكَفَّ عِنْدَ حَيْرَةِ الضَّلَالَةِ خَيْرٌ مِنْ رُكُوبِ الْأَهْوَالِ
Therefore, correct your abode and do not sell your-asws Hereafter for your world and leave the word regarding what you-asws don’t recognise, and the addressing regarding what you-asws have not been encumbered, and refrain from the path when you fear it’s straying, for the refraining during confusion of the straying is better than embarking in the horrors.
وَ أْمُرْ بِالْمَعْرُوفِ تَكُنْ مِنْ أَهْلِهِ وَ أَنْكِرِ الْمُنْكَرَ بِلِسَانِكَ وَ يَدِكَ وَ بَايِنْ مَنْ فَعَلَهُ بِجُهْدِكَ وَ جَاهِدْ فِي اللَّهِ حَقَّ جِهَادِهِ وَ لَا تَأْخُذْكَ فِي اللَّهِ لَوْمَةَ لَائِمٍ
And instruct with the acts of kindness, you-asws will become from its people, and dislike the evil with your-asws hands and your-asws tongue, and distance from the one who does it by your-asws efforts, and fight in the Way of Allah-azwj and is the right of fighting it, and do not let a blame of a blamer seize you-asws regarding Allah-azwj.
وَ خُضِ الْغَمَرَاتِ إِلَى الْحَقِّ حَيْثُ كَانَ وَ تَفَقَّهْ فِي الدِّينِ وَ عَوِّدْ نَفْسَكَ التَّصَبُّرَ عَلَى الْمَكْرُوهِ فَنِعْمَ الْخُلُقُ الصَّبْرُ
And dive into the depths for the truth wherever it may be, and ponder in the religion, and accustom yourself-asws to be patient upon its abhorrence(s), and best of the morals is being patient.
وَ أَلْجِئْ نَفْسَكَ فِي الْأُمُورِ كُلِّهَا إِلَى إِلَهِكَ فَإِنَّكَ تُلْجِئُهَا إِلَى كَهْفٍ حَرِيزٍ وَ مَانِعٍ عَزِيزٍ وَ أَخْلِصْ فِي الْمَسْأَلَةِ لِرَبِّكَ فَإِنَّ بِيَدِهِ الْعَطَاءَ وَ الْحِرْمَانَ وَ أَكْثِرِ الِاسْتِخَارَةَ
And shelter yourself in your-asws affairs, all of them, to your-asws God-azwj, for you-asws will be sheltering it to a cave (which is) protective, invincible, mighty; and be sincere in the asking to your-asws Lord-azwj, for the giving and the depriving is in His-azwj Hand and frequent the ‘Istikhara’ (seeking the Choice of Allah-azwj).
وَ تَفَهَّمْ وَصِيَّتِي وَ لَا تَذْهَبَنَّ عَنْكَ صَفْحاً فَإِنَّ خَيْرَ الْقَوْلِ مَا نَفَعَ وَ اعْلَمْ أَنَّهُ لَا خَيْرَ فِي عِلْمٍ لَا يَنْفَعُ وَ لَا يُنْتَفَعُ بِعِلْمٍ لَا يَحِقُّ تَعَلُّمُهُ
And understand my-asws bequest, and do not go to the foolish ones, for the best word is what benefits, and know that there is no good in a knowledge which does not benefit, nor is there benefit in a knowledge that you-asws are not entitled (meaningless) to learn it’.
يَا بُنَيَّ إِنِّي لَمَّا رَأَيْتُكَ قَدْ بَلَغْتَ سِنّاً وَ رَأَيْتُنِي أَزْدَادُ وَهْناً بَادَرْتُ بِوَصِيَّتِي إِلَيْكَ لِخِصَالٍ مِنْهَا أَنْ يَعْجَلَ بِي أَجَلِي دُونَ أَنْ أُفْضِيَ إِلَيْكَ بِمَا فِي نَفْسِي أَوْ أَنْقُصَ فِي رَأْيِي كَمَا نَقَصْتُ فِي جِسْمِي أَوْ أَنْ يَسْبِقَنِي إِلَيْكَ بَعْضُ غَلَبَاتِ الْهَوَى وَ فِتَنِ الدُّنْيَا وَ تَكُونَ كَالصَّعْبِ النَّفُورِ
Yes, my-asws son-asws! When I-asws saw myself-asws to have reached (old) age, and saw myself-asws as having increased in weakness, I-asws rushed with bequeathing to you-asws, and I-asws have referred (certain) characteristics from it before my-asws death is hastened with me-asws, besides I-asws wanted to divulge to you-asws with what is in my-asws self (heart), or if there is a reduction in my-asws view within me-asws just as has been reductions in my-asws body, or some of the overwhelming whims might precede me-asws to you-asws, and so mighty Fitna of the world, so you-asws may become like the difficult camels.
وَ إِنَّمَا قَلْبُ الْحَدَثِ كَالْأَرْضِ الْخَالِيَةِ مَا أُلْقِيَ فِيهَا مِنْ شَيْءٍ إِلَّا قَبِلَتْهُ فَبَادِرْ بِالْأَدَبِ قَبْلَ أَنْ يَقْسُوَ قَلْبُكَ وَ يَشْتَغِلَ لُبُّكَ وَ تَسْتَقْبِلَ بِجِدِّ رَأْيِكَ مِنَ الْأَمْرِ مَا قَدْ كَفَاكَ أَهْلُ التَّجَارِبِ بُغْيَتَهُ وَ تَجْرِبَتَهُ فَتَكُونَ قَدْ كُفِيتَ مَئُونَةَ الطَّلَبِ وَ عُوفِيتَ مِنْ عِلَاجِ التَّجْرِبَةِ
And rather, the heart of a youth is like the vacant land. Whatever from a thing is cast into it, it will accept it, so I-asws rushed to you-asws with the education before your-asws heart hardens and your-asws mind gets pre-occupied for you-asws to be accepting with the seriousness of your-asws views of the matter what the people of experience can suffice you-asws of seeking it with your-asws own experience, so you-asws will have been sufficed of the hardships of the seeking and you will recover from the treatment of the experience.
فَأَتَاكَ مِنْ ذَلِكَ مَا كُنَّا نَأْتِيهِ وَ اسْتَبَانَ لَكَ مِنْهَا مَا رُبَّمَا أَظْلَمَ عَلَيْنَا فِيهِ
I-asws am giving you-asws from that what we-asws had undergone and have clarified for you-asws from it what had sometimes been darkened upon us regarding it.
يَا بُنَيَّ إِنِّي وَ إِنْ لَمْ أَكُنْ قَدْ عُمِّرْتُ عُمُرَ مَنْ كَانَ قَبْلِي فَقَدْ نَظَرْتُ فِي أَعْمَارِهِمْ وَ فَكَّرْتُ فِي أَخْبَارِهِمْ وَ سِرْتُ فِي آثَارِهِمْ حَتَّى عُدْتُ كَأَحَدِهِمْ بَلْ كَأَنِّي بِمَا انْتَهَى إِلَيَّ مِنْ أُمُورِهِمْ قَدْ عُمِّرْتُ مَعَ أَوَّلِهِمْ إِلَى آخِرِهِمْ
Yes, my-asws son-asws, and even though I-asws have not aged the age of the ones who were before me-asws, I-asws have looked into their deeds and contemplated regarding their news and travelled in their tracks until I-asws was counted as being like one of them, but it is as if I-asws have aged with what had ended to me of their affairs, with their first ones to their last ones.
فَعَرَفْتُ صَفْوَ ذَلِكَ مِنْ كَدَرِهِ وَ نَفْعَهُ مِنْ ضَرَرِهِ وَ اسْتَخْلَصْتُ لَكَ مِنْ كُلِّ أَمْرٍ نَخِيلَهُ وَ تَوَخَّيْتُ لَكَ جَمِيلَهُ وَ صَرَفْتُ عَنْكَ مَجْهُولَهُ
I-asws recognised the clean of that from it’s filthy, and its beneficial from its harmful, so I-asws have purified for you-asws of every matter, its important ones, and gathered for you-asws its beautiful, and turned away from you-asws its unknown.
وَ رَأَيْتُ حَيْثُ عَنَانِي مِنْ أَمْرِكَ مَا يَعْنِي الْوَالِدَ الشَّفِيقَ وَ أَجْمَعْتُ عَلَيْهِ مِنْ أَدَبِكَ أَنْ يَكُونَ ذَلِكَ وَ أَنْتَ مُقْبِلُ الْعُمُرِ مُقْبِلُ الدَّهْرِ ذُو نِيَّةٍ سَلِيمَةٍ وَ نَفْسٍ صَافِيَةٍ وَ أَنْ أَبْتَدِئَكَ بِتَعْلِيمِ كِتَابِ اللَّهِ عَزَّ وَ جَلَّ وَ تَأْوِيلِهِ وَ شَرَائِعِ الْإِسْلَامِ وَ أَحْكَامِهِ وَ حَلَالِهِ وَ حَرَامِهِ لَا أُجَاوِزُ بِكَ ذَلِكَ إِلَى غَيْرِهِ
And I-asws saw whereby it concerns me-asws from your-asws affair what concerns the compassionate father, and I-asws have collected upon it of your-asws education, if that were to happen, and you-asws are facing the life and the future times, with sound intentions and truthful soul, and that I-asws should begin you-asws by teaching the Book of Allah-azwj Mighty and Majestic and its interpretation, and laws of Al Islam and its rulings, and its Permissibles and its Prohibitions. I-asws will not exceed that with you-asws to anything else.
ثُمَّ أَشْفَقْتُ أَنْ يَلْتَبِسَ مَا اخْتَلَفَ النَّاسُ فِيهِ مِنْ أَهْوَائِهِمْ وَ آرَائِهِمْ مِثْلَ الَّذِي الْتَبَسَ عَلَيْهِمْ وَ كَانَ إِحْكَامُ ذَلِكَ لَكَ عَلَى مَا كَرِهْتُ مِنْ تَنْبِيهِكَ لَهُ أَحَبَّ إِلَيَّ مِنْ إِسْلَامِكَ إِلَى أَمْرٍ لَا آمَنُ عَلَيْكَ فِيهِ الْهَلَكَةَ وَ رَجَوْتُ أَنْ يُوَفِّقَكَ اللَّهُ فِيهِ لِرُشْدِكَ وَ أَنْ يَهْدِيَكَ لِقَصْدِكَ- فَعَهِدْتُ إِلَيْكَ وَصِيَّتِي بِهَذِهِ
Then I-asws feared to confuse upon you-asws what the people are differing in of their whims and their opinions, similar to that which is confusing upon them. The decision of that is upon what you-asws may dislike as being alerted to. The most beloved to me-asws of your-asws Islam is to a matter there is no safety upon you-asws with it of the destruction, and I-asws am hoping that Allah-azwj will Incline you-asws regarding it for your-asws rightful guidance, and that He-azwj should Guide you-asws to your-asws purpose. Thus, I-asws have written this bequest of mine-asws to you-asws.
وَ اعْلَمْ مَعَ ذَلِكَ يَا بُنَيَّ أَنَّ أَحَبَّ مَا أَنْتَ آخِذٌ بِهِ مِنْ وَصِيَّتِي إِلَيْكَ تَقْوَى اللَّهِ وَ الِاقْتِصَارُ عَلَى مَا فَرَضَهُ اللَّهُ عَلَيْكَ وَ الْأَخْذُ بِمَا مَضَى عَلَيْهِ الْأَوَّلُونَ مِنْ آبَائِكَ وَ الصَّالِحُونَ مِنْ أَهْلِ بَيْتِكَ فَإِنَّهُمْ لَنْ يَدَعُوا أَنْ يَنْظُرُوا لِأَنْفُسِهِمْ كَمَا أَنْتَ نَاظِرٌ وَ فَكَّرُوا كَمَا أَنْتَ مُفَكِّرٌ ثُمَّ رَدَّهُمْ آخِرُ ذَلِكَ إِلَى الْأَخْذِ بِمَا عَرَفُوا وَ الْإِمْسَاكِ عَمَّا لَمْ يُكَلَّفُوا
And know, O my-asws son-asws! The most beloved of what you-asws would take with from my-asws bequest is the fear of Allah-azwj, and the limitation upon what Allah-azwj has Obligated upon you-asws, and the taking with what the former ones from your-asws forefathers-as passed upon, and the righteous ones from your-asws family-as, for they-asws did not leave looking into themselves just as you-asws are a looker, and thinking just as you-asws think, then they-asws referred at the end of that to the taking with they-asws knew, and the withholding from what they-asws were not encumbered.
فَإِنْ أَبَتْ نَفْسُكَ عَنْ أَنْ تَقْبَلَ ذَلِكَ دُونَ أَنْ تَعْلَمَ كَمَا عَلِمُوا فَلْيَكُنْ طَلَبُكَ لِذَلِكَ بِتَفَهُّمٍ وَ تَعَلُّمٍ- لَا بِتَوَرُّطِ الشُّبُهَاتِ وَ عُلُوِّ الْخُصُومَاتِ وَ ابْدَأْ قَبْلَ نَظَرِكَ فِي ذَلِكَ بِالاسْتِعَانَةِ بِإِلَهِكَ عَلَيْهِ وَ الرَّغْبَةِ إِلَيْهِ وَ فِي تَوْفِيقِكَ وَ نَبْذِ كُلِّ شَائِبَةٍ أَدْخَلَتْ عَلَيْكَ كُلَّ شُبْهَةٍ أَوْ أَسْلَمَتْكَ إِلَى ضَلَالَةٍ
So, if you-asws refuse yourself-asws in accepting that besides your-asws learning just as they-asws learnt, then let that seeking of yours-asws be with the understanding and learning. Do not get involved in suspicions, and high liabilities; and begin before your looking into that with the Assistance upon it with your-asws God-azwj, and the wishing to Him-azwj in Inclining you-asws to it and leave every impurity or it would enter you-asws in suspicion or it would deliver you-asws to straying.
فَإِنْ أَيْقَنْتَ أَنْ قَدْ صَفَا لَكَ قبلك [قَلْبُكَ] فَخَشَعَ وَ تَمَّ رَأْيُكَ فَاجْتَمَعَ وَ كَانَ هَمُّكَ فِي ذَلِكَ هَمّاً وَاحِداً فَانْظُرْ فِيمَا فَسَّرْتُ لَكَ وَ إِنْ لَمْ يَجْتَمِعْ لَكَ رَأْيُكَ عَلَى مَا تُحِبُّ مِنْ نَفْسِكَ وَ فَرَاغِ نَظَرِكَ وَ فِكْرِكَ
So, when you-asws are certain that your-asws heart is clear and is humble, and your-asws view is complete, and your-asws worries regarding that was one, then look into what is interpreted for you-asws, and that there will not be gathered for you-asws what you-asws love from yourself-asws, and free your consideration and your-asws thoughts.
فَاعْلَمْ أَنَّكَ إِنَّمَا تَخْبِطُ خَبْطَ الْعَشْوَاءِ وَ تَتَوَرَّطُ الظَّلْمَاءَ وَ لَيْسَ طَالِبُ الدِّينِ مَنْ خَبَطَ وَ لَا خَلَطَ وَ الْإِمْسَاكُ عِنْدَ ذَلِكَ أَمْثَلُ-
Then know that you-asws, rather, would be treading blindly or clinking the dark, and he isn’t a student of the Religion, one who knocks nor one who mixes, and the withholding from that is more optimising.
وَ إِنَّ أَوَّلَ مَا أَبْدَؤُكَ بِهِ فِي ذَلِكَ وَ آخِرَهُ أَنِّي أَحْمَدُ إِلَيْكَ اللَّهَ إِلَهِي وَ إِلَهَ الْأَوَّلِينَ وَ الْآخِرِينَ وَ رَبِّ مَنْ فِي السَّمَاوَاتِ وَ الْأَرَضِينَ بِمَا هُوَ أَهْلُهُ وَ كَمَا يَجِبُ وَ يَنْبَغِي لَهُ
And the first of what I-asws beginning to you-asws with regarding that and the last, I-asws praise Allah-azwj to you-asws, my-asws God-azwj and God-azwj of the former ones and the later ones, and Lord-azwj of the ones in the skies and the earths with what He-azwj is rightful of, and just as it obligated and is appropriate for Him-azwj.
وَ نَسْأَلُهُ أَنْ يُصَلِّيَ عَلَى سَيِّدِنَا مُحَمَّدٍ النَّبِيِّ ص- وَ عَلَى أَنْبِيَاءِ اللَّهِ بِجَمِيعِ صَلَاةِ مَنْ صَلَّى عَلَيْهِ مِنْ خَلْقِهِ وَ أَنْ يُتِمَّ نِعْمَتَهُ عَلَيْنَا بِمَا وَفَّقَنَا لَهُ مِنْ مَسْأَلَتِهِ بِالاسْتِجَابَةِ لَنَا فَإِنَّ بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ-
And we-asws ask Him-azwj to Send Salawat upon our-asws Chief Muhammad-azwj the Prophet-saww, and upon Prophets-as of Allah-azwj in their-as entirety, Salawat of the ones sending Salawat upon him-saww from His-azwj creatures, and to Complete His-azwj bounties upon us-asws with what is compatible to Him-azwj from Answering to us-asws of the request, for by His-azwj bounties, the righteous matters are completed.
يَا بُنَيَّ قَدْ أَنْبَأْتُكَ عَنِ الدُّنْيَا وَ حَالِهَا وَ انْتِقَالِهَا وَ زَوَالِهَا بِأَهْلِهَا وَ أَنْبَأْتُكَ عَنِ الْآخِرَةِ وَ مَا أَعَدَّ اللَّهُ فِيهَا لِأَهْلِهَا وَ ضَرَبْتُ لَكَ أَمْثَالًا لِتَعْتَبِرَ وَ تَحْذُوَ عَلَيْهَا الْأَمْثَال
O my-asws son-asws! I-asws have informed you-asws about the world and its situations, and its decline, and its transfer, and I-asws have informed you about the Hereafter and what is prepared for its inhabitants therein, and I-asws have struck the examples regarding these two for you-asws to be taking a lesson with it and follow the examples upon it.
إِنَّمَا مَثَلُ مَنْ أَبْصَرَ الدُّنْيَا كَمَثَلِ قَوْمٍ سَفْرٍ نَبَا بِهِمْ مَنْزِلُ جَدْبٍ فَأَمُّوا مَنْزِلًا خَصِيباً فَاحْتَمَلُوا وَعْثَاءَ الطَّرِيقِ وَ فِرَاقَ الصَّدِيقِ وَ خُشُونَةَ السَّفَرِ فِي الطَّعَامِ وَ الْمَنَامِ لِيَأْتُوا سَعَةَ دَارِهِمْ وَ مَنْزِلَ قَرَارِهِمْ
But rather, an example of the one insightful of the world is like an example of a group in a journey. There is news with them of the barren dwelling, so they aim for a fertile, pleasant green dwelling. So, they endure hardships of the road, and separation of the friends, and harshness of the journey, and dryness of the meals in order to get to their vast house and dwelling of their settlement.
فَلَيْسَ يَجِدُونَ لِشَيْءٍ مِنْ ذَلِكَ أَلَماً وَ لَا يَرَوْنَ لِنَفَقَتِهِ معزما [مَغْرَماً] وَ لَا شَيْءَ أَحَبُّ إِلَيْهِمْ مِمَّا يُقَرِّبُهُمْ مِنْ مَنْزِلِهِمْ
So, they don’t feel any pain of anything from that, nor are they seeing expenditure regarding it as a loss, nor is there anything more beloved to them than what draws them closer to their places.
وَ مَثَلُ مَنِ اغْتَرَّ بِهَا كَقَوْمٍ كَانُوا فِي مَنْزِلٍ خَصِيبٍ فَنَبَا بِهِمْ إِلَى مَنْزِلٍ جَدْبٍ فَلَيْسَ شَيْءٌ أَكْرَهَ إِلَيْهِمْ وَ لَا أَهْوَلَ لَدَيْهِمْ مِنْ مُفَارَقَةِ مَا هُمْ فِيهِ إِلَى مَا يَهْجُمُونَ عَلَيْهِ وَ يَصِيرُونَ إِلَيْهِ-
And an example of the one who is deceived by it (world) is like an example of a group who were at a fertile place, so they were given the news of a barren place, so there wasn’t anything more abhorrent to them nor anything more terrible in their view, from separation of what they had been in to what they had attacked upon and were going to.
ثُمَّ فَزَّعْتُكَ بِأَنْوَاعِ الْجَهَالاتِ لِئَلَّا تَعُدَّ نَفْسَكَ عَالِماً فَإِنَّ الْعَالِمَ مَنْ عَرَفَ أَنَّ مَا يَعْلَمُ فِيمَا لَا يَعْلَمُ قَلِيلٌ فَعَدَّ نَفْسَهُ بِذَلِكَ جَاهِلًا وَ ازْدَادَ بِمَا عَرَفَ مِنْ ذَلِكَ فِي طَلَبِ الْعِلْمِ اجْتِهَاداً
Then your-asws panic with a variety of ignorance lest you-asws count yourself-asws as being a scholar, for the scholar is one who recognises that what he does know in comparison to what he does not know, is little, therefore count yourself-asws as an ignorant one due to that, and increase striving with what you-asws know from that in seeking (more) knowledge.
فَمَا يَزَالُ لِلْعِلْمِ طَالِباً وَ فِيهِ رَاغِباً وَ لَهُ مُسْتَفِيداً وَ لِأَهْلِهِ خَاشِعاً وَ لِرَأْيِهِ مُتَّهِماً وَ لِلصَّمْتِ لَازِماً وَ لِلْخَطَإِ جَاحِداً وَ مِنْهُ مُسْتَحْيِياً وَ إِنْ وَرَدَ عَلَيْهِ مَا لَا يَعْرِفُ لَا يُنْكِرُ ذَلِكَ لِمَا قَدْ قَدَّرَ بِهِ نَفْسَهُ مِنَ الْجَهَالَةِ
A seeker does not cease (seeking) for the knowledge, and being desirous in it, and for him are benefits, and being humble to its people, and accusing his own opinion, and sticking to the silence, and a rejector of the wrong and being embarrassed from it, and if there were to be referred to him what he does not know, he does not deny that due to what he has abled himself with of the ignorance.
وَ إِنَّ الْجَاهِلَ مَنْ عَدَّ نَفْسَهُ بِمَا جَهِلَ مِنْ مَعْرِفَةِ الْعِلْمِ عَالِماً وَ بِرَأْيِهِ مُكْتَفِياً فَمَا يَزَالُ مِنَ الْعُلَمَاءِ مُبَاعِداً وَ عَلَيْهِمْ زَارِياً وَ لِمَنْ خَالَفَهُ مُخَطِّياً وَ لِمَا لَمْ يَعْرِفْ مِنَ الْأُمُورِ مُضَلِّلًا
And the ignorant is one who counts himself as a scholar along with whatever he is ignorant from recognising the knowledge, and he suffices with his own view. So, he does not cease to be remote from the scholar, and snubbing upon them and faulting the ones who oppose him, and straying due to what he does not understand from the matters.
وَ إِذَا وَرَدَ عَلَيْهِ مِنَ الْأَمْرِ مَا لَا يَعْرِفُهُ أَنْكَرَهُ وَ كَذَّبَ بِهِ وَ قَالَ بِجَهَالَتِهِ مَا أَعْرِفُ هَذَا وَ مَا أَرَاهُ كَانَ وَ مَا أَظُنُّ أَنْ يَكُونَ وَ أَنَّى كَانَ وَ لَا أَعْرِفُ ذَلِكَ لِثِقَتِهِ بِرَأْيِهِ وَ قِلَّةِ مَعْرِفَتِهِ بِجَهَالَتِهِ
And when something is referred to him from the matters what he does not know, he denies it and lies with it and says with his ignorance, ‘I don’t know this, and I don’t see it having happened, and I don’t think that it would happen, and how can it happen, and I don’t know that’, due to trusting his own opinion and lack of understanding due to his ignorance.
فَمَا يَنْفَكُّ مِمَّا يَرَى فِيمَا يَلْتَبِسُ عَلَيْهِ رَأْيُهُ وَ مِمَّا لَا يَعْرِفُ لِلْجَهْلِ مُسْتَفِيداً وَ لِلْحَقِّ مُنْكِراً وَ فِي اللَّجَاجَةِ مُتَجَرِّياً وَ عَنْ طَلَبِ الْعِلْمِ مُسْتَكْبِراً-
So, he does not disengage from what he views regarding what his opinion confuses upon him, and does not benefit from what he does not know due to ignorance, and his denial of the truth, and he flows in the stubbornness and being arrogant from seeking the knowledge.
يَا بُنَيَّ تَفَهَّمْ وَصِيَّتِي وَ اجْعَلْ نَفْسَكَ مِيزَاناً فِيمَا بَيْنَكَ وَ بَيْنَ غَيْرِكَ وَ أَحِبَّ لِغَيْرِكَ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُ مَا تَكْرَهُ لَهَا- لَا تَظْلِمْ كَمَا لَا تُحِبُّ أَنْ تُظْلَمَ وَ أَحْسِنْ كَمَا تُحِبُّ أَنْ يُحْسَنَ إِلَيْكَ وَ اسْتَقْبِحْ لِنَفْسِكَ مَا تَسْتَقْبِحُهُ مِنْ غَيْرِكَ- وَ ارْضَ مِنَ النَّاسِ مَا تَرْضَى لَهُمْ مِنْكَ وَ لَا تَقُلْ مَا لَا تَعْلَمُ بَلْ لَا تَقُلْ كُلَّ مَا عَلِمْتَ مِمَّا لَا تُحِبُّ أَنْ يُقَالَ لَكَ
O my-asws son-asws! Understand my-asws advise and make yourself-asws to be a scale regarding what is between you-asws and others, so love for someone else what you-asws love for yourself-asws, and dislike for him what you-asws dislike for it, and do not be oppress just as you-asws don’t like to be oppressed, and be good just as you-asws would love others to be good to you, and consider ugly from yourself-asws what you-asws consider ugly from others, and be pleased with the people with what you are pleased from yourself-asws, and do not say what you-asws don’t know, and even if it is little what you-asws know, and do not say what you-asws would not like it to be said for you.
وَ اعْلَمْ أَنَّ الْإِعْجَابَ ضِدُّ الصَّوَابِ وَ آفَةُ الْأَلْبَابِ وَ إِذَا هُدِيتَ لِقَصْدِكَ فَكُنْ أَخْشَعَ مَا تَكُونُ لِرَبِّكَ وَ أَسْعَى فِي كَدْحِكَ وَ لَا تَكُنْ خَازِناً لِغَيْرِكَ-
And know, the self-fascination is opposite to the correctness and an affliction of the minds, therefore strive in your-asws aim be as humble as you can be to your-asws Lord-azwj, and strive in your toiling and do not be a treasurer for others.
وَ اعْلَمْ يَا بُنَيَّ أَنَّ أَمَامَكَ طَرِيقاً ذَا مَسَافَةٍ بَعِيدَةٍ وَ أَهْوَالٍ شَدِيدَةٍ وَ أَنَّهُ لَا غِنَى بِكَ عَنْ حُسْنِ الِارْتِيَادِ وَ قَدْرِ بَلَاغِكَ مِنَ الزَّادِ مَعَ خِفَّةِ الظَّهْرِ فَلَا تَحْمِلَنَّ عَلَى ظَهْرِكَ فَوْقَ بَلَاغِكَ فَيَكُونَ ثَقِيلًا وَ وَبَالًا عَلَيْكَ
And know, in front of you-asws there is a path with a far distance and severe adversities, and there is escape for you-asws in it from goodly wants, and a measure of your-asws requirements from the provisions along with a light back (less sins), so do not load upon your-asws back above your tolerance for the load of that would be a plague upon you.
وَ إِذَا وَجَدْتَ مِنْ أَهْلِ الْحَاجَةِ مَنْ يَحْمِلُ لَكَ زَادَكَ إِلَى يَوْمِ الْقِيَامَةِ فَيُوَافِيكَ بِهِ غَداً حَيْثُ تَحْتَاجُ إِلَيْهِ فَاغْتَنِمْهُ وَ اغْتَنِمْ مَنِ اسْتَقْرَضَكَ فِي حَالِ غِنَاكَ وَ جَعَلَ قَضَاءَهُ لَكَ فِي يَوْمِ عُسْرَتِكَ وَ حَمِّلْهُ إِيَّاهُ وَ أَكْثِرْ مِنْ تَزْوِيدِهِ وَ أَنْتَ قَادِرٌ عَلَيْهِ فَلَعَلَّكَ تَطْلُبُهُ فَلَا تَجِدُهُ-
And when you-asws find the people of need, someone who can carry your-asws provisions for you-asws up to the Day of Qiyamah and be loyal with it tomorrow whereby you will be needy to it, grab him, and seize the opportunity of the one who wants to borrow from you during the state of your-asws richness and let his repaying you-asws be during a day of your poverty (on the Day of Qiyamah), and load it on him, and more from providing him (in the world) while you-asws are able upon it. Perhaps you-asws will seek him and cannot find him.
وَ اعْلَمْ أَنَّ أَمَامَكَ عَقَبَةً كَئُوداً لَا مَحَالَةَ أَنَّ مَهْبِطَهَا بِكَ عَلَى جَنَّةٍ أَوْ نَارٍ فَارْتَدْ لِنَفْسِكَ قَبْلَ نُزُولِكَ
And know that in front of you is a narrow ravine and that your-asws descent at it is inevitably either be to the Paradise or to Fire. Therefore, hesitate for yourself-asws before your-asws descent.
وَ اعْلَمْ أَنَّ الَّذِي بِيَدِهِ خَزَائِنُ مَلَكُوتِ الدُّنْيَا وَ الْآخِرَةِ قَدْ أَذِنَ لِدُعَائِكَ وَ تَكَفَّلَ لِإِجَابَتِكَ وَ أَمَرَكَ أَنْ تَسْأَلَهُ لِيُعْطِيَكَ وَ هُوَ رَحِيمٌ كَرِيمٌ-
And know, that the One-azwj in Whose Hand are treasures of kingdoms of the world and the Hereafter has Permitted for you-asws regarding the supplication and has Guaranteed for you-asws with the Answering and has Commanded you-asws to ask Him-azwj for Him-azwj to Give you-asws and He-azwj is Merciful, Benevolent.
لَمْ يَجْعَلْ بَيْنَكَ وَ بَيْنَهُ مَنْ يَحْجُبْكَ عَنْهُ وَ لَمْ يُلْجِئْكَ إِلَى مَنْ يَشْفَعُ لَكَ إِلَيْهِ وَ لَمْ يَمْنَعْكَ أَنْ أَسَأْتَ مِنَ التَّوْبَةِ
And He-azwj has not Made between you-asws and Him-azwj, someone who will veil you-asws from Him-azwj, and one did not Shelter you-asws to someone who will intercede for you-asws to Him-azwj and did not Prevent you-asws from the repentance if you-asws were to commit evil.
وَ لَمْ يُعَيِّرْكَ بِالْإِنَابَةِ وَ لَمْ يُعَاجِلْكَ بِالنِّقْمَةِ وَ لَمْ يَفْضَحْكَ حَيْثُ تَعَرَّضْتَ لِلْفَضِيحَةِ وَ لَمْ يُنَاقِشْكَ بِالْجَرِيمَةِ وَ لَمْ يُؤْيِسْكَ مِنَ الرَّحْمَةِ وَ لَمْ يُشَدِّدْ عَلَيْكَ فِي التَّوْبَةِ
And does not Hasten the Punishment to you-asws, and does not Fault you at the repenting, and does not Expose you-asws when there is the shame for you-asws firstly and did not Make it difficult upon you-asws in accepting the repentance and does not Argue with you-asws for the crime, and He-azwj does not despair you-asws from the Mercy.
فَجَعَلَ تَوْبَتَكَ التَّوَرُّعَ عَنِ الذَّنْبِ وَ حَسَبَ سَيِّئَتَكَ وَاحِدَةً وَ حَسَنَتَكَ عَشْراً وَ فَتَحَ لَكَ بَابَ الْمَتَابِ وَ الِاسْتِعْتَابِ
So, make your repentance to be a removal from the sin and He-azwj will Counts your-asws evil deed as one and Count your-asws good deeds as being ten, and He-azwj has Opened for the door of repentance, and a door of seeking the Forgiveness.
فَمَتَى شِئْتَ سَمِعَ نِدَاكَ وَ نَجْوَاكَ فَأَفْضَيْتَ إِلَيْهِ بِحَاجَتِكَ وَ أَبْثَثْتَهُ ذَاتَ نَفْسِكَ وَ شَكَوْتَ إِلَيْهِ هُمُومَكَ وَ اسْتَعَنْتَهُ عَلَى أُمُورِكَ ثُمَّ جَعَلَ فِي يَدِكَ مَفَاتِيحَ خَزَائِنِهِ بِمَا أَذِنَ فِيهِ مِنْ مَسْأَلَتِهِ-
So whenever you-asws desire, let Him-azwj Hear your call, therefore divulge to Him-azwj with your-asws needs and broadcast it to yourself-asws and complain to Him-azwj of your-asws worries and seek His-azwj Assistance upon your-asws affairs. Then He-azwj has Made the keys of His-azwj treasures to be in your hands by Permitting regarding it from you-asws asking Him-azwj.
فَمَتَى شِئْتَ اسْتَفْتَحْتَ بِالدُّعَاءِ أَبْوَابَ خَزَائِنِهِ فَأَلْحِحْ عَلَيْهِ فِي الْمَسْأَلَةِ يَفْتَحْ لَكَ أَبْوَابَ الرَّحْمَةِ-
Thus, whenever you-asws so desire to open the doors of His-azwj treasures with the supplication and be insistent in the asking, He will Open for you the doors of Mercy.
لَا يُقَنِّطُكَ إِنْ أَبْطَأَتْ عَلَيْكَ الْإِجَابَةُ فَإِنَّ الْعَطِيَّةَ عَلَى قَدْرِ الْمَسْأَلَةِ وَ رُبَّمَا أُخِّرَتْ عَنْكَ الْإِجَابَةُ لِيَكُونَ أَطْوَلَ لِلْمَسْأَلَةِ وَ أَجْزَلَ لِلْعَطِيَّةِ رُبَّمَا سَأَلْتَ الشَّيْءَ فَلَمْ تُؤْتَاهُ وَ أُوتِيتَ خَيْراً مِنْهُ عَاجِلًا أَوْ آجِلًا أَوْ صِرْتَ إِلَى مَا هُوَ خَيْرٌ لَكَ
Do not let the delay in His-azwj Answering despair you-asws for the Granting is based upon in accordance with the intention, and sometimes the Answering is delayed from you-asws for a longer asking and more plentiful of the Granting. Sometimes you-asws ask for the thing, but you-asws are not Given it and are Given better than it, in the present and the future, or it comes to what is better for you-asws.
فَلَرُبَّ أَمْرٍ قَدْ طَلَبْتَهُ وَ فِيهِ هَلَاكُ دِينِكَ وَ دُنْيَاكَ لَوْ أُوتِيتَهُ وَ لْتَكُنْ مَسْأَلَتُكَ فِيمَا يَعْنِيكَ مِمَّا يَبْقَى لَكَ جَمَالُهُ وَ يُنْفَى عَنْكَ وَبَالُهُ وَ الْمَالُ لَا يَبْقَى لَكَ وَ لَا تَبْقَى لَهُ فَإِنَّهُ يُوشِكُ أَنْ تَرَى عَاقِبَةَ أَمْرِكَ حَسَناً أَوْ سَيِّئاً أَوْ يَعْفُوَ الْعَفُوُّ الْكَرِيمُ-
Sometimes you-asws have sought a matter wherein is destruction of your-asws religion if you-asws were to be Given it, so let your-asws asking to be regarding what is meaningful for you, from what it’s beauty would remain for you and its scourge will be negated away from you-as. Neither will the wealth remain for you nor will you be remaining for it, for you are about to see the end result of your matter, good or bad, or He-azwj will Pardon with a Benevolent Pardoning.
وَ اعْلَمْ يَا بُنَيَّ أَنَّكَ إِنَّمَا خُلِقْتَ لِلْآخِرَةِ لَا لِلدُّنْيَا وَ لِلْفَنَاءِ لَا لِلْبَقَاءِ وَ لِلْمَوْتِ لَا لِلْحَيَاةِ وَ أَنَّكَ فِي مَنْزِلِ قُلْعَةٍ وَ دَارِ بُلْغَةٍ وَ طَرِيقٍ إِلَى الْآخِرَةِ
And know, O my-asws son-asws, that you-asws have rather been Created for the Hereafter, not for the world, and for the annihilation, not for the remaining (in the world), and for the death, not for the life (in the world), and you-asws are (presently) in a house to depart from, and a house to prepare in, and a path to the Hereafter.
وَ أَنَّكَ طَرِيدُ الْمَوْتِ الَّذِي لَا يَنْجُو هَارِبُهُ وَ لَا بُدَّ أَنَّهُ مُدْرِكُكَ يَوْماً- فَكُنْ مِنْهُ عَلَى حَذَرِ أَنْ يُدْرِكَكَ عَلَى حَالٍ سَيِّئَةٍ قَدْ كُنْتَ تُحَدِّثُ نَفْسَكَ مِنْهَا بِالتَّوْبَةِ فَيَحُولَ بَيْنَكَ وَ بَيْنَ ذَلِكَ فَإِذَا أَنْتَ قَدْ أَهْلَكْتَ نَفْسَكَ-
And you-asws are being chased by the death – the one who is a fleer from it cannot be saved from it, nor can its seeking be missed, and it will inevitably catch him. Therefore, be upon a caution from it that it will come across you-asws while you are upon a state of an evil deed which you-asws have been discussing with yourself-asws from it with the repentance, so it would be a barrier between you-asws and that. Then, you-asws will have destroyed yourself-asws.
يَا بُنَيَّ أَكْثِرْ مِنْ ذِكْرِ الْمَوْتِ وَ ذِكْرِ مَا تَهْجُمُ عَلَيْهِ وَ تُفْضِي بَعْدَ الْمَوْتِ إِلَيْهِ وَ اجْعَلْهُ أَمَامَكَ حَيْثُ تَرَاهُ حَتَّى يَأْتِيَكَ وَ قَدْ أَخَذْتَ مِنْهُ حِذْرَكَ وَ شَدَدْتَ لَهُ أَزْرَكَ وَ لَا يَأْتِيَكَ بَغْتَةً فَيَبْهَرَكَ
O my-asws son-asws! Frequent the remembrance of death and remember what you are attacking upon (going to), and dispersing to after the death, and make it to be in your front where you can see it until it does come to you and you-asws would have taken your-asws caution from it and have strengthened your-asws support for it, and it should not come to you-asws suddenly and surprise you.
وَ لَا يَأْخُذَكَ عَلَى غِرَّتِكَ وَ أَكْثِرْ ذِكْرَ الْآخِرَةِ وَ مَا فِيهَا مِنَ النَّعِيمِ وَ الْعَذَابِ الْأَلِيمِ فَإِنَّ ذَلِكَ يُزَهِّدُكَ فِي الدُّنْيَا وَ يُصَغِّرُهَا عِنْدَكَ
And do not let it take you upon your delusion, and frequent the remembrance of the Hereafter and what bounties are therein, and the painful Punishment, for that will make you ascetic in the world and belittle it (world) in your view.
وَ إِيَّاكَ أَنْ تَغْتَرَّ بِمَا تَرَى مِنْ إِخْلَادِ أَهْلِهَا وَ تَكَالُبِهِمْ عَلَيْهَا وَ قَدْ نَبَّأَكَ اللَّهُ جَلَّ جَلَالُهُ عَنْهَا وَ نَعَتْ إِلَيْكَ نَفْسَهَا وَ تَكَشَّفَتْ لَكَ عَنْ مَسَاوِيهَا- فَإِنَّمَا أَهْلُهَا كِلَابٌ عَاوِيَةٌ وَ سِبَاعٌ ضَارِيَةٌ يَهِرُّ بَعْضُهَا بَعْضاً وَ يَأْكُلُ عَزِيزُهَا ذَلِيلَهَا وَ يَقْهَرُ كَبِيرُهَا صَغِيرَهَا وَ كَثِيرُهَا قَلِيلَهَا
And beware of being deceived by the immortality of its people and their leaping upon it, for Allah-azwj, Majestic is His-azwj Majesty has Informed you-asws about it and has Obituarised it to you-asws about itself and has Uncovered for you-asws about its evils. Rather, its people are howling dogs, and harmful predatory animals growling at each other, and its mighty ones devour its weak, and its large ones subdue its small ones, and its many (devour) its few.
نَعَمٌ مُعَقَّلَةٌ وَ أُخْرَى مُهْمَلَةٌ قَدْ أَضَلَّتْ عُقُولَهَا وَ رَكِبَتْ مَجْهُولَهَا سُرُوحُ عَاهَةٍ فِي دَارٍ وَعْثٍ لَيْسَ لَهَا رَاعٍ يُقِيمُهَا أَلْعَبَتْهُمُ الدُّنْيَا فَلَعِبُوا بِهَا وَ نَسُوا مَا وَرَاءَهَا رُوَيْداً حَتَّى يُسْفِرَ الظَّلَامُ كَأَنْ وَ رَبِّ الْكَعْبَةِ يُوشِكُ مَنْ أَسْرَعَ أَنْ يَلْحَقَ-
(Some) are tied up cattle and others are untied having lost their fodder and are wandering in ignorance, (like) calamitous flocks wandering in rugged valleys. There isn’t any shepherd for them to pause them. The world plays with them and they play with it, and they forget what is beyond it. By Lord-azwj of the Kabah! Gradually the darkness is disappearing. It is as if the thirsty are arriving. The one who is quick is about to join.
وَ اعْلَمْ أَنَّ كُلَّ مَنْ كَانَتْ مَطِيَّتُهُ اللَّيْلَ وَ النَّهَارَ فَإِنَّهُ يُسَارُ بِهِ وَ إِنْ كَانَ لَا يَسِيرُ أَبَى اللَّهُ إِلَّا خَرَابَ الدُّنْيَا وَ عِمَارَةَ الْآخِرَةِ
And know, that every one whose riding animal was the night and the day, it will travel with it and even if he wasn’t travelling. Allah-azwj has Refused except ruination of the world and building the Hereafter.
يَا بُنَيَّ فَإِنْ تَزْهَدْ فِيمَا زَهَّدْتُكَ فِيهِ وَ تَعْزِفْ نَفْسَكَ عَنْهَا فَهِيَ أَهْلُ ذَلِكَ وَ إِنْ كُنْتَ غَيْرَ قَابِلٍ نَصِيحَتِي إِيَّاكَ فِيهَا
O my-asws son-asws! If you-asws were to be ascetic regarding what I-asws am telling you-asws to be ascetic in, and you-asws introduce yourself-asws about it, and it is rightful of that, and if you-asws were not to accept my-asws advice, then beware in it.
فَاعْلَمْ يَقِيناً أَنَّكَ لَنْ تَبْلُغَ أَمَلَكَ وَ لَا تَعْدُوَ أَجَلَكَ فَإِنَّكَ فِي سَبِيلِ مَنْ كَانَ قَبْلَكَ فَخَفِّضْ فِي الطَّلَبِ وَ أَجْمِلْ فِي الْمُكْتَسَبِ فَإِنَّهُ رُبَّ طَلَبٍ قَدْ جَرَّ إِلَى حَرَبٍ وَ لَيْسَ كُلُّ طَالِبٍ بِنَاجٍ وَ كُلُّ مُجْمِلٍ بِمُحْتَاجٍ
And know with certainty that you-asws will never reach your-asws hopes and will never exceed your-asws term, and you-asws in a way of the ones who existed before you-asws. Therefore, be humble in the seeking, and be moderate in the earnings, for sometimes a seeking drags to an ease, and it isn’t so that every seeker will be Graced, nor will every moderate one be needy.
وَ أَكْرِمْ نَفْسَكَ عَنْ دَنِيَّةٍ وَ إِنْ سَاقَتْكَ إِلَى الرَّغَائِبِ فَإِنَّكَ لَنْ تَعْتَاضَ بِمَا تَبْذُلُ شَيْئاً مِنْ دِينِكَ وَ عِرْضِكَ بِثَمَنٍ وَ إِنْ جَلَّ وَ مِنْ خَيْرِ حَظِّ امْرِئٍ قَرِينٌ صَالِحٌ فَقَارِنْ أَهْلَ الْخَيْرِ تَكُنْ مِنْهُمْ وَ بَايِنْ أَهْلَ الشَّرِّ تَبِنْ عَنْهُمْ-
And honour yourself-asws from every lowliness and even if it were to reach to your-asws desires, for you-asws will never be reimbursed with what you had spent from yourself-asws you’re with your religion, and your honour with a price, and even if it be a lot; and from a good shall of a person is a righteous pair, therefore pair with the good people, you will become from them, and distance from the evil people, you will be distanced from them.
لَا يَغْلِبَنَّ عَلَيْكَ سُوءُ الظَّنِّ فَإِنَّهُ لَا يَدَعُ بَيْنَكَ وَ بَيْنَ صَدِيقٍ صَفْحاً بِئْسَ الطَّعَامُ الْحَرَامُ وَ ظُلْمُ الضَّعِيفِ أَفْحَشُ الظُّلْمِ وَ الْفَاحِشَةُ كَاسْمِهَا وَ التَّصَبُّرُ عَلَى الْمَكْرُوهِ يَعْصِمُ الْقَلْبَ وَ إِذَا كَانَ الرِّفْقُ خُرْقاً كَانَ الْخُرْقُ رِفْقاً- وَ رُبَّمَا كَانَ الدَّاءُ دَوَاءً وَ رُبَّمَا نَصَحَ غَيْرُ النَّاصِحِ وَ غَشَّ الْمُسْتَنْصَحُ
Do not let the evil thoughts overcome upon you, for it will not leave any symptoms between you and a friend. The worst food is the Prohibited and being unjust to the weak is the most atrocious of injustices, and the immorality is like its name, and being patient upon the abhorrence fortifies the heart. When the kindness was an infringement, the infringement would be kindness. Sometimes the medication would be an illness and the illness would be a medicine; and sometimes the advice is not an advice and it cheats the advised.
وَ إِيَّاكَ وَ الِاتِّكَالَ عَلَى الْمُنَى فَإِنَّهَا بَضَائِعُ النَّوْكَى وَ مَطْلٌ عَنِ الْآخِرَةِ وَ الدُّنْيَا- زك [ذَكِ] قَلْبَكَ بِالْأَدَبِ كَمَا يُذَكَّى النَّارُ بِالْحَطَبِ وَ لَا تَكُنْ كَحَاطِبِ اللَّيْلِ وَ غُثَاءِ السَّيْلِ-
And beware of relying upon the hopes for these are merchandise of the idiots, and procrastinates about the Hereafter and the world. Purify your-asws heart with the etiquettes just as the fire is kindles with the firewood, and do not be like clouds of the night and scum of the flood.
وَ كُفْرُ النِّعْمَةِ لُؤْمٌ وَ صُحْبَةُ الْجَاهِلِ شُؤْمٌ وَ الْعَقْلُ حِفْظُ التَّجَارِبِ وَ خَيْرُ مَا جَرَّبْتَ مَا وَعَظَكَ وَ مِنَ الْكَرَمِ لِينُ الشِّيَمِ بَادِرِ الْفُرْصَةَ قَبْلَ أَنْ تَكُونَ غُصَّةً
And Kufr of the bounties is meanness, and accompanying the ignoramus is inauspicious, and the intellect is protecting the experience, and best of what is experiences is what preaches you, and from the benevolence is the gentle nature, rush to the opportunity before it becomes a choking grief.
وَ مِنَ الْحَزْمِ الْعَزْمُ وَ مِنْ سَبَبِ الْحِرْمَانِ التَّوَانِي لَيْسَ كُلُّ طَالِبٍ يُصِيبُ وَ لَا كُلُّ رَاكِبٍ يَئُوبُ وَ مِنَ الْفَسَادِ إِضَاعَةُ الزَّادِ- لِكُلِّ امْرِئٍ عَاقِبَةٌ رُبَّ مَصِيرٍ بِمَا تَصِيرُ وَ لَا خَيْرَ فِي مُعِينٍ مَهِينٍ وَ لَا تَبِيتَنَّ مِنْ أَمْرٍ عَلَى عُذْرٍ
And the resoluteness is the determination, and from the cause of the deprivation is the laziness. Every seeker doesn’t achieve nor does every rider return, and from the corruption is wastage of provisions, for every person there is destiny, sometimes fate is with what it becomes, and there is no good in a specific insult, there is no clarity from a matter upon an excuse.
مَنْ حَلُمَ سَادَ وَ مَنْ تَفَهَّمَ ازْدَادَ وَ لِقَاءُ أَهْلِ الْخَيْرِ عِمَارَةُ الْقَلْبِ سَاهِلِ الدَّهْرَ مَا ذَلَّ لَكَ قُعُودُهُ- وَ إِيَّاكَ أَنْ تَطِيحَ بِكَ مَطِيَّةُ اللَّجَاجِ- وَ إِنْ قَارَفْتَ سَيِّئَةً فَعَجِّلْ مَحْوَهَا بِالتَّوْبَةِ وَ لَا تَخُنْ مَنِ ائْتَمَنَكَ وَ إِنْ خَانَكَ
One who is forbearing is fortunate, and one who understands will have increase, and meeting the good people builds the heart. Indulge in the times for as long as its guiding is subdued for you, and beware of being overthrown by the rough ride, and if you have committed an evil deed then hasten to delete it by the repentance, and do not betray the one entrusts you and even if has betrayed you.
وَ لَا تُذِعْ سِرَّهُ وَ إِنْ أَذَاعَ سِرَّكَ وَ لَا تُخَاطِرْ بِشَيْءٍ رَجَاءَ أَكْثَرَ مِنْهُ وَ اطْلُبْ فَإِنَّهُ يَأْتِيكَ مَا قُسِمَ لَكَ وَ التَّاجِرُ مُخَاطِرٌ وَ خُذْ بِالْفَضْلِ وَ أَحْسِنِ الْبَذْلَ وَ قُلْ لِلنَّاسِ حُسْناً وَ أَيُّ كَلِمَةِ
And do not broadcast a secret and even if he has broadcast your secret, and do not take risk with anything opting for more than it, and seek for it will come to you what has been Apportioned for you, and the businessman is a risk-taker, and take with the best and be good in the efforts, and say good words to the people, and whichever is spoken.
حُكْمٍ جَامِعَةٍ أَنْ تُحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهَ لَهُمْ مَا تَكْرَهُ لَهَا إِنَّكَ قَلَّمَا تَسْلَمُ مِمَّنْ تَسَرَّعْتَ إِلَيْهِ أَوْ تَنْدَمُ إِذَا فَضَلْتَ عَلَيْهِ
A comprehensive ruling is that you should love for the people what you love for yourself, and you dislike for them what you dislike, you are seldom safe from the one you are quick to or you will regret when you are merited over him.
وَ اعْلَمْ أَنَّ مِنَ الْكَرَمِ الْوَفَاءَ بِالذِّمَمِ وَ الصُّدُودُ آيَةُ الْمَقْتِ وَ كَثْرَةُ الْعِلَلِ آيَةُ الْبُخْلِ وَ لَبَعْضُ إِمْسَاكِكَ عَلَى أَخِيكَ مَعَ لُطْفٍ خَيْرٌ مِنْ بَذْلٍ مَعَ جَنَفٍ وَ مِنَ الْكَرَمِ صِلَةُ الرَّحِمِ وَ مَنْ يَثِقُ بِكَ أَوْ يَرْجُو صِلَتَكَ إِذَا قَطَعْتَ قَرَابَتَكَ التَّجَرُّمُ وَجْهُ الْقَطِيعَةِ
And know that from the benevolence is the loyalty with the responsibility, and the turning away is a sign of hate, and many ills is a sign of miserliness, and for some of your withholding upon you brother with the kindness is better than spending with the tyranny, and from the benevolence is connecting the kinship, and the one who trusts with you or hopes for your connecting when your relatives cut you off is a criminal aspect of the cutting.
احْمِلْ نَفْسَكَ مِنْ أَخِيكَ عِنْدَ صَرْمِهِ إِيَّاكَ عَلَى الصِّلَةِ وَ عِنْدَ صُدُورِهِ عَلَى لُطْفِ الْمَسْأَلَةِ وَ عِنْدَ جُمُودِهِ عَلَى الْبَذْلِ وَ عِنْدَ تَبَاعُدِهِ عَلَى الدُّنُوِّ وَ عِنْدَ شِدَّتِهِ عَلَى اللِّينِ وَ عِنْدَ تَجَرُّمِهِ عَلَى الْإِعْذَارِ حَتَّى كَأَنَّكَ لَهُ عَبْدٌ وَ كَأَنَّهُ ذُو النِّعْمَةِ عَلَيْكَ-
Carry yourself-asws upon the connecting with your brother during his cutting off, and upon the kindness during his abandoning and the drawing closer, and upon the spending during his miserliness, and the approaching during his distancing, and the gentleness during his harshness, and the excusing during his offending, to the extent as if you-asws are a servant for him and as if he is one with the favours upon you-asws.
وَ إِيَّاكَ أَنْ تَصْنَعَ ذَلِكَ فِي غَيْرِ مَوْضِعِهِ أَوْ تَفْعَلَهُ فِي غَيْرِ أَهْلِهِ وَ لَا تَتَّخِذَنَّ عَدُوَّ صَدِيقِكَ صَدِيقاً فَتُعَادِيَ صَدِيقَكَ وَ لَا تَعْمَلْ بِالْخَدِيعَةِ فَإِنَّهُ خُلُقٌ لَئِيمٌ- وَ امْحَضْ أَخَاكَ النَّصِيحَةَ حَسَنَةً كَانَتْ أَوْ قَبِيحَةً وَ سَاعِدْهُ عَلَى كُلِّ حَالٍ وَ زُلْ مَعَهُ حَيْثُ زَالَ
And beware of doing that in other than its (appropriate) place, or if you-asws were to do it to other than its rightful one; and do not take an enemy of your-asws friend as a friend, you will antagonise your-asws friend; and do not work with the deception for it is a lowly mannerism, and be sincere to your-asws friend with the advice, where it were to be good or ugly; and make him happy in every situation, and stay with him wherever he is.
وَ لَا تَطْلُبَنَّ مُجَازَاةَ أَخِيكَ وَ إِنْ حَثَا التُّرَابَ بِفِيكَ وَ جُدْ عَلَى عَدُوِّكَ بِالْفَضْلِ فَإِنَّهُ أَحْرَى لِلظَّفَرِ وَ تَسْلَمُ مِنَ الدُّنْيَا بِحُسْنِ الْخُلُقِ وَ تَجَرُّعِ الْغَيْظِ فَإِنِّي لَمْ أَرَ جُرْعَةً أَحْلَى مِنْهَا عَاقِبَةً وَ لَا أَلَذَّ مِنْهَا مَغَبَّةً-
And do not seek a repayment (retaliation) from your brother and even if he pours dust in your mouth, and take the grace upon your enemy for it is more likely with the victory, and be safe from the world with the good manners, and swallow the anger for I-asws have not seen any gulp sweeter than it in consequence nor more pleasurable in consequence, nor any more pleasurable than it in outcome.
وَ لَا تَصْرِمْ أَخَاكَ عَلَى ارْتِيَابٍ وَ لَا تَقْطَعْهُ دُونَ اسْتِعْتَابٍ وَ لِنْ لِمَنْ غَالَظَكَ فَإِنَّهُ يُوشِكُ أَنْ يَلِينَ لَكَ مَا أَقْبَحَ الْقَطِيعَةَ بَعْدَ الصِّلَةِ وَ الْجَفَاءَ بَعْدَ الْإِخَاءِ وَ الْعَدَاوَةَ بَعْدَ الْمَوَدَّةِ وَ الْخِيَانَةَ لِمَنِ ائْتَمَنَكَ وَ الْغَدْرَ بِمَنِ اسْتَأْمَنَ إِلَيْكَ
And do not be insistent with your brother upon the suspicion nor cut him off without advising, and for the ones who are harsh with you, for he might be about to be gentle to you. How ugly is the cutting off after the connecting, and the forsaking after the brotherhood, and the enmity after the cordiality, and the betrayal of the one who entrusts you, and the treachery with the one who grants safety to you.
وَ إِنْ أَرَدْتَ قَطِيعَةَ أَخِيكَ فَاسْتَبْقِ لَهُ مِنْ نَفْسِكَ بَقِيَّةً يَرْجِعُ إِلَيْهَا إِنْ بَدَا لَهُ وَ لَكَ يَوْماً مَا- وَ مَنْ ظَنَّ لَكَ خَيْراً فَصَدِّقْ ظَنَّهُ وَ لَا تُضِيعَنَّ حَقَّ أَخِيكَ اتِّكَالًا عَلَى مَا بَيْنَكَ وَ بَيْنَهُ فَإِنَّهُ لَيْسَ لَكَ بِأَخٍ مَنْ أَضَعْتَ حَقَّهُ
And if you intend to cut off your brother, then precede to him a way from yourself he can return to if there is a change of mind for him and you one day, and the one who thinks good for you then ratify his thoughts, and do not waste a right of your brother relying upon what is between you and him, for he isn’t with brotherhood for you one whose right you have wasted.
وَ لَا يَكُنْ أَهْلُكَ أَشْقَى النَّاسِ بِكَ وَ لَا تَرْغَبَنَّ فِي مَنْ زَهِدَ فِيكَ وَ لَا يَكُونَنَّ أَخُوكَ أَقْوَى عَلَى قَطِيعَتِكَ مِنْكَ عَلَى صِلَتِهِ وَ لَا تَكُونَنَّ عَلَى الْإِسَاءَةِ أَقْوَى مِنْكَ عَلَى الْإِحْسَانِ وَ لَا عَلَى الْبُخْلِ أَقْوَى مِنْكَ عَلَى الْبَذْلِ وَ لَا عَلَى التَّقْصِيرِ أَقْوَى مِنْكَ عَلَى الْفَضْلِ-
And do not let you family members be most miserable of the people with you, nor be desirous regarding the one who is abstaining regarding you, nor should your brother be stronger upon cutting you off than you are upon connecting him, and he should not be stronger upon the evil deed than you are upon the good deed, nor should be stronger upon the miserliness than you are upon the spending, nor should he be stronger upon the reduction than you are upon the merit.
وَ لَا يَكْبُرَنَّ عَلَيْكَ ظُلْمُ مَنْ ظَلَمَكَ وَ إِنَّمَا يَسْعَى فِي مَضَرَّتِهِ وَ نَفْعِكَ وَ لَيْسَ جَزَاءُ مَنْ سَرَّكَ أَنْ تَسُوءَهُ وَ الرِّزْقُ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ لَمْ تَأْتِهِ أَتَاكَ:
And do not let it be grievous upon you-asws an injustice of the one who is unjust to you-asws, for he is striving in his harm and is benefitting you-asws; and a recompense of the one who cheers you-asws isn’t that you-asws should worsen him. The sustenance is (two types of) sustenance(s) – a sustenance you seek and a sustenance seeking you-asws, so if you-asws do not go to it, it will come to you-asws.
وَ اعْلَمْ يَا بُنَيَّ أَنَّ الدَّهْرَ ذُو صُرُوفٍ فَلَا تَكُنْ مِمَّنْ يَشْتَدُّ لَائِمَتُهُ وَ يَقِلُّ عِنْدَ النَّاسِ عُذْرُهُ مَا أَقْبَحَ الْخُضُوعَ عِنْدَ الْحَاجَةِ وَ الْجَفَاءَ عِنْدَ الْغِنَى إِنَّمَا لَكَ مِنْ دُنْيَاكَ مَا أَصْلَحْتَ بِهِ مَثْوَاكَ فَأَنْفِقْ فِي حَقٍّ وَ لَا تَكُنْ خَازِناً لِغَيْرِكَ وَ إِنْ كُنْتَ جَارِعاً عَلَى مَا تَفَلَّتَ مِنْ بَيْنِ يَدَيْكَ فَاجْزَعْ عَلَى كُلِّ مَا لَمْ يَصِلْ إِلَيْكَ وَ اسْتَدْلِلْ عَلَى مَا لَمْ يَكُنْ بِمَا كَانَ فَإِنَّمَا الْأُمُورُ أَشْبَاهٌ
And know, O my-asws son, that the times are with changes, so do not be from the ones who criticise the Imams-asws their excuse will be little in the presence of the people. How ugly is the humility at the (time of) need, and the abandoning during riches. But rather, for you-asws, from your-asws world is what you-asws can correct your-asws Hereafter with, therefore spend in a right and do not be a treasurer for others, and even if you were to take in whatever escapes from your hand and panic upon all what does not arrive to you, and evidence upon what has not happen with what has happened, for rather the matters are alike.
وَ لَا تَكْفُرْ ذَا نِعْمَةٍ فَإِنَّ كُفْرَ النِّعْمَةِ مِنْ أَلْأَمِ الْكُفْرِ وَ اقْبَلِ الْعُذْرَ وَ لَا تَكُونَنَّ مِمَّنْ لَا يَنْتَفِعُ مِنَ الْعِظَةِ إِلَّا بِمَا لَزِمَهُ إِزَالَتُهُ فَإِنَّ الْعَاقِلَ يَتَّعِظُ بِالْأَدَبِ وَ الْبَهَائِمَ لَا يَتَّعِظُ إِلَّا بِالضَّرْبِ
And do not consider someone with bounties as being a Kafir, for Kufr of the bounties is from the pains of Kufr; and accept the excuse and do not be from the one who do not benefit from the preaching except with what is necessary to remove it, for the intellectual takes preaching with the education while the animals do not take preaching except by being beaten.
اعْرِفِ الْحَقَّ لِمَنْ عَرَفَهُ لَكَ رَفِيعاً كَانَ أَوْ وَضِيعاً وَ اطْرَحْ عَنْكَ وَارِدَاتِ الْهُمُومِ بِعَزَائِمِ الصَّبْرِ وَ حُسْنِ الْيَقِينِ مَنْ تَرَكَ الْقَصْدَ جَارَ وَ نِعْمَ حَظُّ الْمَرْءِ الْقُنُوعُ وَ مِنْ شَرِّ مَا صَحِبَ الْمَرْءَ الْحَسَدُ
Recognise the truth to the one who introduces it to you, whether he was high or low, and keep aside from you the oncoming worries by the determined patience and goodly conviction. One who neglects the moderation will be tyrannous, and best of the shares of the person is the contentment, and from evil of what accompanies a person is envy.
وَ فِي الْقُنُوطِ التَّفْرِيطُ وَ الشُّحُّ يَجْلِبُ الْمَلَامَةَ وَ الصَّاحِبُ مُنَاسِبٌ وَ الصَّدِيقُ مَنْ صَدَقَ غَيْبُهُ وَ الْهَوَى شَرِيكُ الْعَمَى وَ مِنَ التَّوْفِيقِ الْوُقُوفُ عِنْدَ الْحَيْرَةِ وَ نِعْمَ طَارِدُ الْهُمُومِ الْيَقِينُ- وَ عَاقِبَةُ الْكَذِبِ النَّدَمُ وَ فِي الصِّدْقِ السَّلَامَةُ
And in the despair is the negligence; and the greed attracts the blames; and the companion is the compatible one; and the friend is the one who a friend in absence; and the whim is a partner of the blindness; and from the inclination is the pausing at the confusion; and the best dispeller of the worries is the conviction; and consequence of the lying is regret and in the truthfulness there is safety.
وَ رُبَّ بَعِيدٍ أَقْرَبُ مِنْ قَرِيبٍ وَ الْغَرِيبُ مَنْ لَمْ يَكُنْ لَهُ حَبِيبٌ- لَا يُعْدِمْكَ مِنْ شَفِيقٍ سُوءُ الظَّنِّ وَ مَنْ حُمَّ ظَمِئَ وَ مَنْ تَعَدَّى الْحَقَّ ضَاقَ مَذْهَبُهُ وَ مَنِ اقْتَصَرَ عَلَى قَدْرِهِ كَانَ أَبْقَى لَهُ نِعْمَ الْخُلُقُ التَّكَرُّمُ
And sometime a distant thing is closer than the near ones; and the stranger is one who does not happen to have a beloved for him; do not let evil thought drive away a friend; and the one feverish will be thirsty; and the one who exceeds the truth his doctrine will be restricted; and the one confining upon pre-determination it would be more lasting for him; best of the manners is the benevolent.
وَ أَلْأَمُ اللُّؤْمِ الْبَغْيُ عِنْدَ الْقُدْرَةِ وَ الْحَيَاءُ سَبَبٌ إِلَى كُلِّ جَمِيلٍ وَ أَوْثَقُ الْعُرَى التَّقْوَى وَ أَوْثَقُ سَبَبٍ أَخَذْتَ بِهِ سَبَبٌ بَيْنَكَ وَ بَيْنَ اللَّهِ سَرَّكَ مَنْ أَعْتَبَكَ وَ الْإِفْرَاطُ فِي الْمَلَامَةِ يَشُبُّ نِيرَانَ اللَّجَاجَةِ- كَمْ مِنْ دَنِفٍ قَدْ نَجَا وَ صَحِيحٍ قَدْ هَوَى
And the pain of the blame of the rebelling is during power; and the modesty is a means to all beauty; and the firmest of the firm handles is the piety; and the firmest cause to take with as a means between you and Allah-azwj is your secret of one who faults you; and the excessive blaming fuels the fire of bitterness; how many sick ones have attained salvation and the healthy have collapsed (in Hell).
وَ قَدْ يَكُونُ الْيَأْسُ إِدْرَاكاً إِذَا كَانَ الطَّمَعُ هَلَاكاً- وَ لَيْسَ كُلُّ عَوْرَةٍ تَظْهَرُ وَ لَا كُلُّ فَرِيضَةٍ تُصَابُ- وَ رُبَّمَا أَخْطَأَ الْبَصِيرُ قَصْدَهُ وَ أَصَابَ الْأَعْمَى رُشْدَهُ وَ لَيْسَ كُلُّ مَنْ طَلَبَ وَجَدَ وَ لَا كُلُّ مَنْ تُوُفِّيَ نَجَا أَخِّرِ الشَّرَّ فَإِنَّكَ إِذَا شِئْتَ تَعَجَّلْتَهُ
When the greed (for something) was destruction, then the despair (from that thing) would be salvation; and it isn’t so that every nakedness will appear nor is every obligation achieved; and sometimes the insightful one misses his aim and the blind ones achieves his guidance; and it isn’t so that every one who seeks, finds, nor does every one who dies find salvation; delay the evil for you can hasten it whenever you so desire to.
وَ أَحْسِنْ إِنْ أَحْبَبْتَ أَنْ يُحْسَنَ إِلَيْكَ وَ احْتَمِلْ أَخَاكَ عَلَى مَا فِيهِ وَ لَا تَكْثُرِ الْعِتَابَ فَإِنَّهُ يُورِثُ الضَّغِينَةَ وَ اسْتَعْتِبْ مَنْ رَجَوْتَ عُتْبَاهُ وَ قَطِيعَةُ الْجَاهِلِ تَعْدِلُ صِلَةَ الْعَاقِلِ وَ مِنَ الْكَرَمِ مَنْعُ الْحَزْمِ وَ مَنْ كَابَرَ الزَّمَانَ عَطِبَ
And do good if you love for the good to be done to you; and tolerate your brother upon what he is in; and do not frequently fault for it inherits the grudges, and advise the one whose advice you are hoping for; and cutting by the ignoramus equates connecting by the intellectual; and from the benevolence is preventing the resoluteness; one who contends with the times is destroyed.
وَ مَنْ يُنْتَقَمُ عَلَيْهِ غَضِبَ مَا أَقْرَبَ النَّقِمَةَ مِنْ أَهْلِ الْبَغْيِ وَ أَخْلَقُ بِمَنْ غَدَرَ أَنْ لَا يُوفَى لَهُ زَلَّةُ الْمُتَوَقِّي أَشَدُّ زَلَّةٍ وَ عِلَّةُ الْكَذِبِ أَقْبَحُ عِلَّةٍ- وَ الْفَسَادُ يُبِيرُ الْكَثِيرَ وَ الِاقْتِصَادُ يُنْمِي الْيَسِيرَ وَ الْقِلَّةُ ذِلَّةٌ وَ بِرُّ الْوَالِدَيْنِ مِنْ أَكْرَمِ الطِّبَاعِ
And the one revenge is taken upon is angered; and how close is the punishment from the rebellious people, and it is befitting with the one betraying that he should not be loyal to; slip of the anticipating one is most intense of the slips; and reason of the lying is ugliest of reasons; and the corruption destroys a lot; and the moderation is the less growth; and the scarcity is humiliation; and being righteous with the parents is from the most honourable of natures.
وَ الْمَخَافَةُ شَرٌّ يُخَافُ وَ الزَّلَلُ مَعَ الْعَجَلِ وَ لَا خَيْرَ فِي لَذَّةٍ تُعْقِبُ نَدَماً الْعَاقِلُ مَنْ وَعَظَتْهُ التَّجَارِبُ وَ رَسُولُكَ تَرْجُمَانُ عَقْلِكَ وَ الْهُدَى يَجْلُو الْعَمَى وَ لَيْسَ مَعَ الْخِلَافِ ائْتِلَافٌ مَنْ خَيَّرَ خَوَّاناً فَقَدْ خَانَ
And fearfulness is fearing the evil; and the slips are with the haste; and there is no good in pleasure followed by remorse; the intellectual is the one who is preached by the experiences; and your messenger is a translator of your intellect; and the guidance polishes the blindness; and there is no unity in the disagreement; one being good to a traitor, so he has betrayed.
لَنْ يَهْلِكَ مَنِ اقْتَصَدَ وَ لَنْ يَفْتَقِرَ مَنْ زَهِدَ يُنْبِئُ عَنِ امْرِئٍ دَخِيلُهُ- رُبَّ بَاحِثٍ عَنْ حَتْفِهِ لَا يَشُوبَنَّ بِثِقَةٍ رَجَاءً وَ مَا كُلُّ مَا يُخْشَى يَضُرُّ- وَ لَرُبَّ هَزْلٍ قَدْ عَادَ جِدّاً مَنْ أَمِنَ الزَّمَانَ خَانَهُ وَ مَنْ تَعَظَّمَ عَلَيْهِ أَهَانَهُ وَ مَنْ تَرَغَّمَ عَلَيْهِ أَرْغَمَهُ وَ مَنْ لَجَأَ إِلَيْهِ أَسْلَمَهُ
He will never be destroyed, the one who is moderate, and he will never be impoverished, the one who is ascetic; What informs about a person is his mingling; sometimes a grave digger is digging for his own death; do not be tainted by trusting the hopes; and not all what is feared is harmful; and sometimes playfulness turns out to be serious; one who trust the times it will betray him, and one who reveres it, it will demean him, and one who is forceful upon it, it will rub his nose (disgrace him), and one who shelters to it, it will submit him.
وَ لَيْسَ كُلُّ مَنْ رَمَى أَصَابَ وَ إِذَا تَغَيَّرَ السُّلْطَانُ تَغَيَّرَ الزَّمَانُ خَيْرُ أَهْلِكَ مَنْ كَفَاكَ الْمِزَاحُ تُورِثُ الضَّغَائِنَ أَعْذَرَ مَنِ اجْتَهَدَ وَ رُبَّمَا أَكْدَى الْحَرِيصُ رَأْسُ الدِّينِ صِحَّةُ الْيَقِينِ تَمَامُ الْإِخْلَاصِ تَجَنُّبُ الْمَعَاصِي خَيْرُ الْمَقَالِ مَا صَدَّقَهُ الْفِعَالُ
And it isn’t so that every one who shoots will hit the target; and when the ruler changes, the times change; best of your family is the one who suffices you; the mocking inherits the grudges; excuse the one who struggles; and sometimes the greedy one does not win; head of the religion is healthy conviction; the complete sincerity is shunning the disobedience; best of the words are what the actions verify.
السَّلَامَةُ مَعَ الِاسْتِقَامَةِ وَ الدُّعَاءُ مِفْتَاحُ الرَّحْمَةِ سَلْ عَنِ الرَّفِيقِ قَبْلَ الطَّرِيقِ وَ عَنِ الْجَارِ قَبْلَ الدَّارِ وَ كُنْ عَنِ الدُّنْيَا عَلَى قُلْعَةٍ احْمِلْ مَنْ أَدَلَّ عَلَيْكَ وَ اقْبَلْ عُذْرَ مَنِ اعْتَذَرَ إِلَيْكَ وَ خُذِ الْعَفْوَ مِنَ النَّاسِ وَ لَا تَبْلُغْ مِنْ أَحَدٍ مَكْرُوهاً-
The safety is with the straightness; and the supplication is a key of Mercy; ask about the friend before (asking about) the road, and about the neighbour before (buying) the house; and be as a fortress from the world; tolerate the one being audacious upon you; and accept the apology of the one apologising to you; and take the excuse from the people and do not inform of an abhorrence regarding anyone.
وَ أَطِعْ أَخَاكَ وَ إِنْ عَصَاكَ وَ صِلْهُ وَ إِنْ جَفَاكَ وَ عَوِّدْ نَفْسَكَ السَّمَاحَ وَ تَخَيَّرْ لَهَا مِنْ كُلِّ خُلُقٍ أَحْسَنَهُ فَإِنَّ الْخَيْرَ عَادَةٌ- وَ إِيَّاكَ أَنْ تُكْثِرَ مِنَ الْكَلَامِ هَذَراً وَ أَنْ تَكُونَ مُضْحِكاً وَ إِنْ حَكَيْتَ ذَلِكَ عَنْ غَيْرِكَ وَ أَنْصِفْ مِنْ نَفْسِكَ وَ إِيَّاكَ وَ مُشَاوَرَةَ النِّسَاءِ فَإِنَّ رَأْيَهُنَّ إِلَى الْأَفْنِ وَ عَزْمَهُنَّ إِلَى الْوَهْنِ
And obey your brother and even if he disobeys you, and connect with him and even if he abandons you; and accustom yourself to the forgiving and choose for it from every good moral, for it is the best habit; and beware from the talking with carelessness and from being funny, and from narrating that about others; and be fair from yourself; and beware of consulting the women for their opinions are to the vanishing and their resolves are to the weakness.
وَ اكْفُفْ عَلَيْهِنَّ مِنْ أَبْصَارِهِنَّ بِحِجَابِكَ إِيَّاهُنَّ فَإِنَّ شِدَّةَ الْحِجَابِ خَيْرٌ لَكَ وَ لَهُنَّ مِنَ الِارْتِيَابِ وَ لَيْسَ خُرُوجُهُنَّ بِأَشَدَّ مِنْ دُخُولِ مَنْ لَا يُوثَقُ بِهِ عَلَيْهِنَ وَ إِنِ اسْتَطَعْتَ أَنْ لَا يَعْرِفْنَ غَيْرَكَ مِنَ الرِّجَالِ فَافْعَلْ وَ لَا تُمَلِّكِ الْمَرْأَةَ مِنَ الْأَمْرِ مَا جَاوَزَ نَفْسَهَا فَإِنَّ ذَلِكَ أَنْعَمُ لِحَالِهَا وَ أَرْخَى لِبَالِهَا وَ أَدْوَمُ لِجَمَالِهَا فَإِنَّ الْمَرْأَةَ رَيْحَانَةٌ وَ لَيْسَتْ بِقَهْرَمَانَةٍ
And restrain them (women) from their (men) gazing by veiling them (women), for the severe veiling is better for you and for them (women), from the suspicions; and their going out isn’t severer than entering someone to see them who cannot be trusted with it; and if you are capable that they should not know other than you from the men, then do so; and not let the woman control from the affairs what exceeds herself for that is better for her situation and more relaxing for her mind, and more lasting for her beauty, for the woman is an aroma, she cannot be conquered.
وَ لَا تَعْدُ بِكَرَامَتِهَا نَفْسَهَا وَ لَا تُعْطِيهَا أَنْ تَشْفَعَ لِغَيْرِهَا فَيَمِيلَ مَنْ شَفَعَتْ لَهُ عَلَيْكَ مَعَهَا وَ لَا تُطِلِ الْخَلْوَةَ مَعَ النِّسَاءِ فَيَمْلَلْنَكَ وَ تمللهن [تَمَلَّهُنَ] وَ اسْتَبْقِ مِنْ نَفْسِكَ بَقِيَّةً فَإِنَّ إِمْسَاكَكَ عَنْهُنَّ وَ هُنَّ تَرَيْنَ أَنَّكَ ذُو اقْتِدَارٍ خَيْرٌ مِنْ أَنْ يَعْثُرْنَ مِنْكَ عَلَى انْكِسَارٍ-
And do not exceed herself in honouring her nor obey her if she were to interceded for others, for the one she has interceded for will incline against you along with her; and do not prolong being along with the women lest they get bored with you and you get bored with them; and race for isolation of yourself, for your withholding from them, while they are viewing that you with the power, is better than they being notified from you upon a secret.
وَ إِيَّاكَ وَ التَّغَايُرَ فِي غَيْرِ مَوْضِعِ الْغَيْرَةِ فَإِنَّ ذَلِكَ يَدْعُو الصَّحِيحَةَ مِنْهُنَّ إِلَى السُّقْمِ وَ لَكِنْ أَحْكِمْ أَمْرَهُنَّ فَإِنْ رَأَيْتَ عَيْباً فَعَجِّلِ النَّكِيرَ عَلَى الْكَبِيرِ وَ الصَّغِيرِ
And beware of the self-esteem (Ghayra) in other than the place of self-esteem, for that will call the healthy ones from them to the sickness, but judge their matters. If you see a fault, then be quick in denouncing the major one and the minor one.
وَ إِيَّاكَ أَنْ تُعَاتِبَ فَيَعْظُمَ الذَّنْبُ وَ يَهُونَ الْعَتْبُ وَ لَا تَكُنْ عَبْدَ غَيْرِكَ وَ قَدْ جَعَلَكَ اللَّهُ حُرّاً وَ مَا خَيْرٌ بِخَيْرٍ لَا يُنَالُ إِلَّا بِشَرٍّ وَ يُسْرٌ لَا يُنَالُ إِلَّا بِعُسْرٍ وَ إِيَّاكَ أَنْ تُوجِفَ بِكَ مَطَايَا الطَّمَعِ وَ إِنِ اسْتَطَعْتَ أَنْ لَا يَكُونَ بَيْنَكَ وَ بَيْنَ اللَّهِ ذُو نِعْمَةٍ فَافْعَلْ فَإِنَّكَ مُدْرِكٌ قَسْمَكَ وَ آخِذٌ سَهْمَكَ
And beware of reproaching for the sin would be magnified and the reproach minimised; and do not be a slave of others and Allah-azwj has Made you free; and there is no good in a goodness not achieved except with evil, and in ease not achieved except by hardship; and beware of mounting the greed; and if you are capable there not be one with bounties being between you and Allah-azwj, then do so, for you will come across your apportionment and will take your share.
وَ إِنَّ الْيَسِيرَ مِنَ اللَّهِ أَكْرَمُ وَ أَعْظَمُ مِنَ الْكَثِيرِ مِنْ خَلْقِهِ وَ إِنْ كَانَ كُلٌّ مِنْهُ فَإِنْ نَظَرْتَ فَ لِلَّهِ الْمَثَلُ الْأَعْلى فِيمَا تَطْلُبُ مِنَ الْمُلُوكِ وَ مَنْ دُونَهُمْ مِنَ السِّفْلَةِ لَعَرَفْتَ أَنَّ لَكَ فِي يَسِيرِ مَا تُصِيبُ مِنَ الْمُلُوكِ افْتِخَاراً وَ أَنَّ عَلَيْكَ فِي كَثِيرِ مَا تَطْلُبُ مِنَ الدُّنَاةِ عَاراً
And the little from Allah-azwj is more honourable and mightier than the lot from His-azwj creatures, and even though all of it is from Him-azwj, for if you were to consider, then for Allah-azwj are the exalted examples regarding what you seek from the kings and from others from the lowly ones, you will recognise that there is priding for you in the little of what you achieve from the King (Allah-azwj), and there is shame in the much of what you seek from the lowly ones.
إِنَّكَ لَيْسَ بَائِعاً شَيْئاً مِنْ دِينِكَ وَ عِرْضِكَ بِثَمَنٍ وَ الْمَغْبُونُ مَنْ غَبَنَ نَفْسَهُ مِنَ اللَّهِ- فَخُذْ مِنَ الدُّنْيَا مَا آتَاكَ وَ تَوَلَّ عَمَّا تَوَلَّى عَنْكَ فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَأَجْمِلْ فِي الطَّلَبِ وَ إِيَّاكَ وَ مُقَارَبَةَ مَنْ رَهِبْتَهُ عَلَى دِينِكَ وَ عِرْضِكَ وَ بَاعِدِ السُّلْطَانَ لِتَأْمَنَ خُدَعَ الشَّيْطَانِ
You should not sell anything from your religion and your honour for a price; and the embezzled is the one embezzled of his soul from Allah-azwj, so take from the world what it gives you and turn away from what it turns away from you, for if you don’t do so, then be good in the seeking; and beware of drawing near to the one you are fearing upon your religion and your honour, and distance from the ruler in order to be safe from deception of the Satan-la.
وَ تَقُولُ مَتَى أَرَى مَا أُنْكِرُ نَزَعْتُ فَإِنَّهُ هَكَذَا هَلَكَ مَنْ كَانَ قَبْلَكَ إِنَّ أَهْلَ الْقِبْلَةِ قَدْ أَيْقَنُوا بِالْمَعَادِ فَلَوْ سُمْتَ بَعْضَهُمْ بِبَيْعِ آخِرَتِهِ بِالدُّنْيَا لَمْ تَطِبْ بِذَلِكَ نَفْساً وَ قَدْ يَتَخَيَّلُهُ الشَّيْطَانُ بِخَدْعِهِ وَ مَكْرِهِ حَتَّى يُوَرِّطَهُ فِي هَلَكَةٍ بِعَرَضٍ مِنَ الدُّنْيَا يَسِيرٍ حَقِيرٍ وَ يَنْقُلَهُ مِنْ شَيْءٍ إِلَى شَيْءٍ حَتَّى يُؤْيِسَهُ مِنْ رَحْمَةِ اللَّهِ وَ يُدْخِلَهُ فِي الْقُنُوطِ فَيَجِدُ الرَّاحَةَ إِلَى مَا خَالَفَ الْإِسْلَامَ وَ أَحْكَامَهُ-
And your saying, ‘When I see what I dislike, I will remove it’, for this is how the ones before you had been destroyed; the people of Qiblah (Muslims) are convinced of the Hereafter, if you were to hear one of them selling his Hereafter for the world, your soul will not feel god, and the Satan-la has deluded him with his-la deception and his-la plot until he-la involves him in destruction with a display from the world, little, lowly, and he-la transfers him from a thing to a thing until he-la makes him despair from the Mercy of Allah-azwj and enters him into the despondency, so he finds the comfort to what opposes Al Islam and its rulings.
فَإِنْ نَفْسُكَ أَبَتْ إِلَّا حُبَّ الدُّنْيَا وَ قُرْبَ السُّلْطَانِ فَخَالَفَتْكَ إِلَى مَا نَهَيْتُكَ عَنْهُ مِمَّا فِيهِ رُشْدُكَ فَامْلِكْ عَلَيْهِ لِسَانَكَ فَإِنَّهُ لَا ثِقَةَ لِلْمُلُوكِ عِنْدَ الْغَضَبِ فَلَا تَسْأَلْ عَنْ أَخْبَارِهِمْ وَ لَا تَنْطِقْ بِأَسْرَارِهِمْ وَ لَا تَدْخُلْ فِيمَا بَيْنَهُمْ وَ فِي الصَّمْتِ السَّلَامَةُ مِنَ النَّدَامَةِ وَ تَلَافِيكَ مَا فَرَطَ مِنْ صَمْتِكَ أَيْسَرُ مِنْ إِدْرَاكِ فَائِدَةِ مَا فَاتَ مِنْ مَنْطِقِكَ
If your soul were to refuse except loving the world and drawing closer to the ruler, then it will oppose you to what I-asws am forbidding you from, what there is rightful guidance for you, therefore control your tongue upon it for there is not trusting of the kings during the anger, therefore neither ask about their news not speak with their secrets and do not enter into what is between them, and in the silence there is safety from the remorse, and your avoiding what is missed from your silence is easier than your realising benefit of what is missed from your speaking.
وَ حِفْظُ مَا فِي الْوِعَاءِ بِشَدِّ الْوِكَاءِ وَ حِفْظُ مَا فِي يَدَيْكَ أَحَبُ إِلَيْكَ مِنْ طَلَبِ مَا فِي يَدِ غَيْرِكَ وَ لَا تُحَدِّثْ إِلَّا عَنْ ثِقَةٍ فَتَكُونَ كَذَّاباً وَ الْكَذِبُ ذُلٌّ وَ حُسْنُ التَّدْبِيرِ مَعَ الْكَفَافِ أَكْفَى لَكَ مِنَ الْكَثِيرِ مَعَ الْإِسْرَافِ وَ حُسْنُ الْيَأْسِ خَيْرٌ مِنَ الطَّلَبِ إِلَى النَّاسِ
And protect what is in the container by tying the lid, and protecting what is in your hands is more beloved to you than seeking what is in the hands of other; and do not narrate except about trusted matters (or else) you will be a liar, and the lying is a disgrace; and good management with the sufficiency is more sufficing for you than the more with the extravagance; and goodly despair is better than seeking to the people.
وَ الْعِفَّةُ مَعَ الْحِرْفَةِ خَيْرٌ مِنْ سُرُورٍ مَعَ فُجُورٍ وَ الْمَرْءُ أَحْفَظُ سره [لِسِرِّهِ] وَ رُبَّ سَاعٍ فِيمَا يَضُرُّهُ مَنْ أَكْثَرَ هَجَرَ وَ مَنْ تَفَكَّرَ أَبْصَرَ وَ أَحْسَنُ الْمَمَالِيكِ الْأَدَبُ وَ أَقْلِلِ الْغَضَبَ وَ لَا تُكْثِرِ الْعَتْبَ فِي غَيْرِ ذَنْبٍ فَإِذَا اسْتَحَقَّ أَحَدٌ مِنْكَ ذَنْباً فَإِنَّ الْعَفْوَ مَعَ الْعَدْلِ أَشَدُّ مِنَ الضَّرْبِ لِمَنْ كَانَ لَهُ عَقْلٌ
And the chastity with the craft is better than happiness with the immorality; and the person is more preserving of his secrets, and sometimes he strives for what harms him more than fleeing from it; and the one who contemplates becomes insightful; and improve the etiquettes with the slaves and reduce the anger, and do not frequent the reproaching regarding other than an offence. When someone deserves (punishment for) an offence, then the pardon with the justice is severer than the beating, for the one who has intellect for him.
وَ لَا تُمْسِكْ مَنْ لَا عَقْلَ لَهُ وَ خَفِ الْقِصَاصَ وَ اجْعَلْ لِكُلِّ امْرِئٍ مِنْهُمْ عَمَلًا يَأْخُذُ مِنْهُ فَإِنَّهُ أَحْرَى أَنْ لَا يَتَوَاكَلُوا وَ أَكْرِمْ عَشِيرَتَكَ فَإِنَّهُمْ جَنَاحُكَ الَّذِي بِهِ تَطِيرُ وَ أَصْلُكَ الَّذِي إِلَيْهِ تَصِيرُ وَ أَنَّكَ بِهِمْ تَصُولُ وَ بِهِمْ تَطُولُ اللَّذَّةُ عِنْدَ الشِّدَّةِ وَ أَكْرِمْ كَرِيمَهُمْ وَ عُدْ سَقِيمَهُمْ وَ أَشْرِكْهُمْ فِي أُمُورِهِمْ وَ تَيَسَّرْ عِنْدَ مَعْسُورِهِمْ
Do not hang on to the one having not intellect for him; and lighten from the retaliation; and make some work to be for every person from them (servants) for it is better they do not interfere with each other; and honour your clan for they are your wings which you can fly with and your origin which you are destined to, and you connect with them, and through them you prolong the pleasure during the hardship, and honour their honourable ones, and console their sick ones, and participate in their affairs, and facilitate during their hardships.
وَ اسْتَعِنْ بِاللَّهِ عَلَى أُمُورِكَ فَإِنَّهُ أَكْفَى مُعِينٍ وَ اسْتَوْدَعَ اللَّهَ دِينَكَ وَ دُنْيَاكَ وَ اسْأَلْهُ خَيْرَ الْقَضَاءِ فِي الدُّنْيَا وَ الْآخِرَةِ.
And seek Assistance with Allah-azwj upon your affairs for He-azwj is a Sufficing Aider, and entrust your religion and your world (affairs) to Allah-azwj and ask Him-azwj for the best Decree in the world and the Hereafter’’.[358]
أقول: إن الشيخ الحسن بن علي بن شعبة قد ذكر هذا الخبر في كتاب تحف العقول لكن باختلاف كثير فأردت أن أورده بهذه الرواية أيضا لأنه المسك كلما كررته يتضوع.
Note – ‘I (Majlisi) am saying that the sheykh Al-Hassan Bin Ali Bin Sha’ba has mentioned this report in the book ‘Tuhaf Al Uqoul’, but there are lot of differences, so I wanted to reported this report as well because it is the musk, every time it is repeated, it illuminates’.
2- مِنَ الْوَالِدِ الْفَانِ الْمُقِرِّ لِلزَّمَانِ الْمُدْبِرِ الْعُمُرِ الْمُسْتَسْلِمِ لِلدَّهْرِ الذَّامِّ لِلدُّنْيَا السَّاكِنِ مَسَاكِنَ الْمَوْتَى الظَّاعِنِ عَنْهَا إِلَيْهِمْ غَداً
‘From the father-asws (soon) to perish (dies), acknowledger to (hardships of) the times, the manager of the affairs, the submitter to (calamities) of the times, the condemner of the world, the dweller in the dwellings of the dead, the one to depart from it tomorrow –
إِلَى الْمَوْلُودِ الْمُؤَمِّلِ مَا لَا يُدْرِكُ السَّالِكِ سَبِيلَ مَنْ قَدْ هَلَكَ غَرَضِ الْأَسْقَامِ وَ رَهِينَةِ الْأَيَّامِ وَ رَمِيَّةِ الْمَصَائِبِ وَ عَبْدِ الدُّنْيَا وَ تَاجِرِ الْغُرُورِ وَ غَرِيمِ الْمَنَايَا وَ أَسِيرِ الْمَوْتِ وَ حَلِيفِ الْهُمُومِ وَ قَرِينِ الْأَحْزَانِ وَ نُصُبِ الْآفَاتِ وَ صَرِيعِ الشَّهَوَاتِ وَ خَلِيفَةِ الْأَمْوَاتِ
To the begotten (son), the one hoping to what cannot be realised, the traveller in the way of the one who has died, exposed to the illnesses, and pledged to the days, and being shot at by the difficulties, a slave of the world, and a trader of (its) deceptions, a debtor of the dreams, and a prisoner of the death, and an ally of the worries, and paired to the griefs, and a victim of the afflictions, and knocked down by the lustful desires, and a replacement of the dead ones.
أَمَّا بَعْدُ فَإِنَّ فِيمَا تَبَيَّنْتُ مِنْ إِدْبَارِ الدُّنْيَا عَنِّي وَ جُمُوحِ الدَّهْرِ عَلَيَّ وَ إِقْبَالِ الْآخِرَةِ إِلَيَّ مَا يَزَعُنِي عَنْ ذِكْرِ مَنْ سِوَايَ وَ الِاهْتِمَامِ بِمَا وَرَائِي غَيْرَ أَنَّهُ حَيْثُ تَفَرَّدَ بِي دُونَ هُمُومِ النَّاسِ هَمُّ نَفْسِي
As for after, surely among what is clear from the turning of the world away from me-asws, and the onslaught of the times upon me-asws, and the advancing of the Hereafter towards me-asws impedes me-asws from remembering the ones besides me-asws, and the caring about what is already behind me-asws, apart from that I-asws should confine myself-asws with my-asws own worries, besides worries of the people.
فَصَدَفَنِي رَأْيِي وَ صَرَفَنِي هَوَايَ وَ صَرَّحَ لِي مَحْضُ أَمْرِي فَأَفْضَى بِي إِلَى جِدٍّ لَا يَكُونُ فِيهِ لَعِبٌ وَ صِدْقٍ لَا يَشُوبُهُ كَذِبٌ
My-asws view dissuaded me-asws and turned me-asws away from my-asws whims and clarified my-asws whole matter to me-asws, so it led me-asws to seriousness neither having any playfulness, and to sincerity not being tainted by lies.
وَ وَجَدْتُكَ بَعْضِي بَلْ وَجَدْتُكَ كُلِّي حَتَّى كَأَنَّ شَيْئاً لَوْ أَصَابَكَ أَصَابَنِي وَ كَأَنَّ الْمَوْتَ لَوْ أَتَاكَ أَتَانِي فَعَنَانِي مِنْ أَمْرِكَ مَا يَعْنِينِي مِنْ أَمْرِ نَفْسِي
And I-asws found you-asws as being part of me-asws, but I-asws found you-asws as being all of me-asws to the extent it is as if something were to hit you-asws, it is as if it has hit me-asws, and it is as if the death, if it were to come to you-asws, it has come to me-asws. Thus, what concerns you-asws from your-asws affairs is what concerns me-asws of my-asws own affairs.
فَكَتَبْتُ إِلَيْكَ كِتَابِي هَذَا مُسْتَظْهِراً بِهِ إِنْ أَنَا بَقِيتُ لَكَ أَوْ فَنِيتُ-
I-asws am writing this letter of mine-asws to you-asws, for you-asws to be supported by it, whether I-asws remain for you-asws or I-asws perish (die).
فَإِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ أَيْ بُنَيَّ وَ لُزُومِ أَمْرِهِ وَ عِمَارَةِ قَلْبِكَ بِذِكْرِهِ وَ الِاعْتِصَامِ بِحَبْلِهِ وَ أَيُّ سَبَبٍ أَوْثَقُ مِنْ سَبَبٍ بَيْنَكَ وَ بَيْنَ اللَّهِ
I-asws hereby advise you-asws with fearing Allah-azwj, yes, my-asws son-asws, and adhering with His-azwj Commands, and build your-asws heart with His-azwj Zikr, and holding tightly with His-azwj rope, and whichever means it reliable, from the means between you-asws and Allah-azwj.
إِنْ أَنْتَ أَخَذْتَ بِهِ- أَحْيِ قَلْبَكَ بِالْمَوْعِظَةِ وَ مَوْتَهُ بِالزُّهْدِ وَ قَوِّهِ بِالْيَقِينِ وَ ذَلِّلْهُ بِالْمَوْتِ وَ قَرِّرْهُ بِالْفَنَاءِ وَ بَصِّرْهُ فَجَائِعَ الدُّنْيَا وَ حَذِّرْهُ صَوْلَةَ الدَّهْرِ وَ فُحْشَ تَقَلُّبِ اللَّيَالِي وَ الْأَيَّامِ
If you-asws were to take with it, it will revive your-asws heart with the preaching, and kill it with the ascetism, and strengthen it with the certainty, and irradiate it with the wisdom, and humble it to Allah-azwj with (remembrance of) death, and confess it with the annihilation, and make it insightful with sufferings of the world, and caution it of the times, and immoralities of the turnings of the nights and the days.
وَ اعْرِضْ عَلَيْهِ أَخْبَارَ الْمَاضِينَ وَ ذَكِّرْهُ بِمَا أَصَابَ مَنْ كَانَ قَبْلَهُ وَ سِرْ فِي بِلَادِهِمْ وَ آثَارِهِمْ وَ انْظُرْ مَا فَعَلُوا وَ أَيْنَ حَلُّوا وَ عَمَّنْ انْتَقَلُوا فَإِنَّكَ تَجِدُهُمُ انْتَقَلُوا عَنِ الْأَحِبَّةِ وَ حَلُّوا دَارَ الْغُرْبَةِ
And present to it news of the past ones, and remind it of what had afflicted the ones from the former ones who were before you-asws, and travel in their cities and in their tracks and look into what they had done, and what they had transferred away from, for you will find them to have transferred away from their loved ones and gone to the houses of estrangement.
وَ نَادِ فِي دِيَارِهِمْ أَيَّتُهَا الدِّيَارُ الْخَالِيَةُ أَيْنَ أَهْلُكِ ثُمَّ قِفْ عَلَى قُبُورِهِمْ فَقُلْ أَيَّتُهَا الْأَجْسَادُ الْبَالِيَةُ وَ الْأَعْضَاءُ الْمُتَفَرِّقَةُ كَيْفَ وَجَدْتُمُ الدَّارَ الَّتِي أَنْتُمْ بِهَا
And call out into their houses, ‘O you vacant houses! Where are your people?’ Then pause by their graves and say, ‘O you decayed bodies and disintegrated limbs! How have you found the house which you are with?’
أَيْ بُنَيَّ وَ كَأَنَّكَ عَنْ قَلِيلٍ قَدْ صِرْتَ كَأَحَدِهِمْ فَأَصْلِحْ مَثْوَاكَ- وَ لَا تَبِعْ آخِرَتَكَ بِدُنْيَاكَ وَ دَعِ الْقَوْلَ فِيمَا لَا تَعْرِفُ وَ الْخِطَابَ فِيمَا لَا تُكَلَّفُ وَ أَمْسِكْ عَنْ طَرِيقٍ إِذَا خِفْتَ ضَلَالَهُ فَإِنَّ الْكَفَّ عَنْ حَيْرَةِ الضَّلَالَةِ خَيْرٌ مِنْ رُكُوبِ الْأَهْوَالِ
Yes, my-asws son-asws, and it is as if you-asws, after a little while, will come to be like one of them, therefore correct your abode, and do not see your-asws Hereafter for your world and leave the word regarding what you-asws don’t recognise, and the addressing regarding what you-asws have not been encumbered, and refrain from the path when you fear it’s straying, for the refraining during confusion of the straying is better than embarking in the horrors.
وَ أْمُرْ بِالْمَعْرُوفِ تَكُنْ مِنْ أَهْلِهِ وَ أَنْكِرِ الْمُنْكَرَ بِلِسَانِكَ وَ يَدِكَ وَ بَايِنْ مَنْ فَعَلَهُ بِجُهْدِكَ وَ جَاهِدْ فِي اللَّهِ حَقَّ جِهَادِهِ وَ لَا تَأْخُذْكَ فِي اللَّهِ لَوْمَةَ لَائِمٍ
And instruct with the acts of kindness, you-asws will become from its people, and dislike the evil with your-asws hands and your-asws tongue, and distance from the one who does it by your-asws efforts, and fight in the Way of Allah-azwj and is the right of fighting it, and do not let a blame of a blamer seize you-asws regarding Allah-azwj.
وَ خُضِ الْغَمَرَاتِ إِلَى الْحَقِّ حَيْثُ كَانَ وَ تَفَقَّهْ فِي الدِّينِ وَ عَوِّدْ نَفْسَكَ التَّصَبُّرَ وَ أَلْجِئْ نَفْسَكَ فِي الْأُمُورِ كُلِّهَا إِلَى إِلَهِكَ فَإِنَّكَ تُلْجِئُهَا إِلَى كَهْفٍ حَرِيزٍ وَ مَانِعٍ عَزِيزٍ وَ أَخْلِصْ فِي الْمَسْأَلَةِ لِرَبِّكَ فَإِنَّ بِيَدِهِ الْعَطَاءَ وَ الْحِرْمَانَ وَ أَكْثِرِ الِاسْتِخَارَةَ
And dive into the depths to the truth wherever it may be, and ponder in the religion, and accustom yourself-asws to be patient. And shelter yourself in your-asws affairs, all of them, to your-asws God-azwj, for you-asws will be sheltering it to a cave (which is) protective, invincible, mighty; and be sincere in the asking to your-asws Lord-azwj, for the giving and the depriving is in His-azwj Hand and frequent the ‘Istikhara’ (seeking the Choice of Allah-azwj).
وَ تَفَهَّمْ وَصِيَّتِي وَ لَا تَذْهَبَنَّ عَنْهَا صَفْحاً فَإِنَّ خَيْرَ الْقَوْلِ مَا نَفَعَ وَ اعْلَمْ أَنَّهُ لَا خَيْرَ فِي عِلْمٍ لَا يَنْفَعُ وَ لَا يُنْتَفَعُ بِعِلْمٍ حَتَّى لَا يُقَالَ بِهِ:
And understand my-asws advice, and do not go to the foolish ones, for the best word is what benefits, and know that there is no good in a knowledge which does not benefit, nor is there benefit in a knowledge not spoken with.
أَيْ بُنَيَّ إِنِّي لَمَّا رَأَيْتُكَ قَدْ بَلَغْتَ سِنّاً وَ رَأَيْتُنِي أَزْدَادُ وَهْناً بَادَرْتُ بِوَصِيَّتِي إِيَّاكَ خِصَالًا مِنْهُنَّ مَخَافَةَ أَنْ يَعْجَلَ بِي أَجَلِي دُونَ أَنْ أُفْضِيَ إِلَيْكَ بِمَا فِي نَفْسِي أَوْ أُنْقَصَ فِي رَأْيِي كَمَا نُقِصْتُ فِي جِسْمِي أَوْ يَسْبِقَنِي إِلَيْكَ بَعْضُ غَلَبَاتِ الْهَوَى وَ فِتَنِ الدُّنْيَا فَتَكُونَ كَالصَّعْبِ النَّفُورِ-
Yes, my-asws son-asws! When I-asws saw myself-asws to have reached (old) age, and saw myself-asws as having increased in weakness, I-asws rushed with bequeathing to you-asws, and I-asws have referred (certain) characteristics from it before my-asws death is hastened with me-asws, besides I-asws wanted to divulge to you-asws with what is in my-asws self (heart), or if there is a reduction in my-asws view within me-asws just as has been reductions in my-asws body, or some of the overwhelming whims might precede me-asws to you-asws, and so mighty Fitna of the world, so you-asws may become like the difficult camels.
وَ إِنَّمَا قَلْبُ الْحَدَثِ كَالْأَرْضِ الْخَالِيَةِ مَا أُلْقِيَ فِيهَا مِنْ شَيْءٍ قَبِلَتْهُ فَبَادَرْتُكَ بِالْأَدَبِ قَبْلَ أَنْ يَقْسُوَ قَلْبُكَ وَ يَشْغَلَ لُبُّكَ لِتَسْتَقْبِلَ بِجِدِّ رَأْيِكَ مِنَ الْأَمْرِ مَا قَدْ كَفَاكَ أَهْلُ التَّجَارِبِ بُغْيَتَهُ وَ تَجْرِبَتَهُ فَتَكُونَ قَدْ كُفِيتَ مَئُونَةَ الطَّلَبِ وَ عُوفِيتَ مِنْ عِلَاجِ التَّجْرِبَةِ
And rather, the heart of a youth is like the vacant land. Whatever from a thing is cast into it, it will accept it, so I-asws rushed to you-asws with the education before your-asws heart hardens and your-asws mind gets pre-occupied for you-asws to be accepting with the seriousness of your-asws views of the matter what the people of experience can suffice you-asws of seeking it with your-asws own experience, so you-asws will have been sufficed of the hardships of the seeking and you will recover from the treatment of the experience.
فَأَتَاكَ مِنْ ذَلِكَ مَا قَدْ كُنَّا نَأْتِيهِ وَ اسْتَبَانَ لَكَ مِنْهُ مَا رُبَّمَا أَظْلَمَ عَلَيْنَا فِيهِ-
I-asws am giving you-asws from that what we-asws had undergone and have clarified for you-asws what had sometimes been darkened upon us in it.
أَيْ بُنَيَّ وَ إِنِّي وَ إِنْ لَمْ أَكُنْ عُمِّرْتُ عُمُرَ مَنْ كَانَ قَبْلِي فَقَدْ نَظَرْتُ فِي أَعْمَالِهِمْ وَ فَكَّرْتُ فِي أَخْبَارِهِمْ وَ سِرْتُ فِي آثَارِهِمْ حَتَّى عُدْتُ كَأَحَدِهِمْ بَلْ كَأَنِّي بِمَا انْتَهَى إِلَيَّ مِنْ أُمُورِهِمْ قَدْ عُمِّرْتُ مَعَ أَوَّلِهِمْ إِلَى آخِرِهِمْ
Yes, my-asws son-asws, and even though I-asws have not aged the age of the ones who were before me-asws, I-asws have looked into their deeds and contemplated regarding their news and travelled in their tracks until I-asws was counted as being like one of them, but it is as if I-asws have aged with what had ended to me of their affairs, with their first ones to their last ones.
فَعَرَفْتُ صَفْوَ ذَلِكَ مِنْ كَدَرِهِ وَ نَفْعَهُ مِنْ ضَرِّهِ فَاسْتَخْلَصْتُ لَكَ مِنْ كُلِّ أَمْرٍ نَخِيلَهُ وَ تَوَخَّيْتُ لَكَ جَمِيلَهُ وَ صَرَفْتُ عَنْكَ مَجْهُولَهُ
I-asws recognised the clean of that from it’s filthy, and its beneficial from its harmful, so I-asws have purified for you-asws of every matter, its important ones, and gathered for you-asws its beautiful, and turned away from you-asws its unknown.
وَ رَأَيْتُ حَيْثُ عَنَانِي مِنْ أَمْرِكَ مَا يَعْنِي الْوَالِدَ الشَّفِيقَ وَ أَجْمَعْتُ عَلَيْهِ مِنْ أَدَبِكَ أَنْ يَكُونَ ذَلِكَ وَ أَنْتَ مُقْبِلٌ بَيْنَ ذِي النَّقِيَّةِ وَ النِّيَّةِ وَ أَنْ أَبْدَأَكَ بِتَعْلِيمِ كِتَابِ اللَّهِ وَ تَأْوِيلِهِ وَ شَرَائِعِ الْإِسْلَامِ وَ أَحْكَامِهِ وَ حَلَالِهِ وَ حَرَامِهِ- لَا أُجَاوِزُ ذَلِكَ بِكَ إِلَى غَيْرِهِ
And I-asws saw whereby it concerns me-asws from your-asws affair what concerns the compassionate father, and I-asws have collected upon it of your-asws education, if that were to happen, and you-asws are facing the life and the future times, with intentions, and that I-asws should begin you-asws by teaching the Book of Allah-azwj and its interpretation, and laws of Al-Islam and its rulings, and its Permissibles and its Prohibitions. I-asws will not exceed that with you-asws to anything else.
ثُمَّ أَشْفَقْتُ أَنْ يَلْبِسَكَ مَا اخْتَلَفَ النَّاسُ فِيهِ [مِنْ] أَهْوَائِهِمْ مِثْلَ الَّذِي لَبَسَهُمْ وَ كَانَ إِحْكَامُ ذَلِكَ لَكَ عَلَى مَا كَرِهْتُ مِنْ تَنْبِيهِكَ لَهُ أَحَبَّ إِلَيَّ مِنْ إِسْلَامِكَ إِلَى أَمْرٍ لَا آمَنُ عَلَيْكَ فِيهِ الْهَلَكَةَ وَ رَجَوْتُ أَنْ يُوَفِّقَكَ اللَّهُ فِيهِ لِرُشْدِكَ وَ أَنْ يَهْدِيَكَ لِقَصْدِكَ فَعَهِدْتُ إِلَيْكَ وَصِيَّتِي هَذِهِ-
Then I-asws feared to confuse upon you-asws what the people are differing in of their whims and their opinions, similar to that which is confusing them. The decision of that is upon what you-asws may dislike as being alerted to. The most beloved to me-asws of your-asws Islam is to a matter there is no safety upon you-asws with it of the destruction, and I-asws am hoping that Allah-azwj will Incline you-asws regarding it for your-asws rightful guidance, and that He-azwj should Guide you-asws to your-asws purpose. Thus, I-asws have written this bequest of mine-asws to you-asws.
وَ اعْلَمْ مَعَ ذَلِكَ أَيْ بُنَيَّ أَنَّ أَحَبَّ مَا أَنْتَ آخِذٌ بِهِ إِلَيَّ مِنْ وَصِيَّتِي تَقْوَى اللَّهِ وَ الِاقْتِصَارُ عَلَى مَا افْتَرَضَ عَلَيْكَ وَ الْأَخْذُ بِمَا مَضَى عَلَيْهِ الْأَوَّلُونَ مِنْ آبَائِكَ وَ الصَّالِحُونَ مِنْ أَهْلِ مِلَّتِكَ- فَإِنَّهُمْ لَمْ يَدَعُوا أَنْ يَنْظُرُوا لِأَنْفُسِهِمْ كَمَا أَنْتَ نَاظِرٌ وَ فَكَّرُوا كَمَا أَنْتَ مُفَكِّرٌ ثُمَّ رَدَّهُمْ آخِرُ ذَلِكَ إِلَى الْأَخْذِ بِمَا عَرَفُوا وَ الْإِمْسَاكِ عَمَّا لَمْ يُكَلَّفُوا
And know, O my-asws son-asws! The most beloved of what you-asws would take with from my-asws bequest is the fear of Allah-azwj, and the limitation upon what Allah-azwj has Obligated upon you-asws, and the taking with what the former ones from your-asws forefathers-as passed upon, and the righteous ones from your-asws religion, for they-asws did not leave looking into themselves just as you-asws are a looker, and thinking just as you-asws think, then they-asws referred at the end of that to the taking with what they-asws knew, and the withholding from what they-asws were not encumbered.
فَإِنْ أَبَتْ نَفْسُكَ أَنْ تَقْبَلَ ذَلِكَ دُونَ أَنْ تَعْلَمَ كَمَا كَانُوا عَلِمُوا فَلْيَكُنْ طَلَبُكَ ذَلِكَ بِتَفَهُّمٍ وَ تَعَلُّمٍ لَا بِتَوَرُّطِ الشُّبُهَاتِ وَ عُلُوِّ الْخُصُومَاتِ وَ ابْدَأْ قَبْلَ نَظَرِكَ فِي ذَلِكَ بِالاسْتِعَانَةِ بِإِلَهِكَ عَلَيْهِ وَ الرَّغْبَةِ إِلَيْهِ فِي تَوْفِيقِكَ وَ تَرْكِ كُلِّ شَائِبَةٍ أَدْخَلَتْ عَلَيْكَ شُبْهَةً وَ أَسْلَمَتْكَ إِلَى ضَلَالَةٍ
So if you-asws refuse yourself-asws in accepting that besides your-asws learning just as they-asws learnt, then let that seeking of yours-asws be with the understanding and learning. Do not get involved in suspicions, and high liabilities; and begin before your looking into that with the Assistance upon it with your-asws God-azwj, and the wishing to Him-azwj in Inclining you-asws to it and leave every impurity or it would enter you-asws in suspicion and it would deliver you-asws to straying.
وَ إِذَا أَنْتَ أَيْقَنْتَ أَنْ قَدْ صَفَا لَكَ قَلْبُكَ فَخَشَعَ- وَ تَمَّ رَأْيُكَ فَاجْتَمَعَ وَ كَانَ هَمُّكَ فِي ذَلِكَ هَمّاً وَاحِداً فَانْظُرْ فِيمَا فَسَّرْتُ لَكَ وَ إِنْ أَنْتَ لَمْ يَجْتَمِعْ لَكَ مَا تُحِبُّ مِنْ نَفْسِكَ مِنْ فَرَاغِ فِكْرِكَ
So when you-asws are certain that your-asws heart is clear and is humble, and your-asws view is complete, and your-asws worries regarding that was one, then look into what is interpreted for you-asws, and that there will not be gathered for you-asws what you-asws love from yourself-asws, and free your consideration and your-asws thoughts.
وَ نَظَرِكَ فَاعْلَمْ أَنَّكَ إِنَّمَا تَخْبِطُ خَبْطَ الْعَشْوَاءِ وَ لَيْسَ طَالِبُ الدِّينِ مَنْ خَبَطَ وَ لَا خَلَطَ وَ الْإِمْسَاكُ عِنْدَ ذَلِكَ أَمْثَلُ-
Then know that you-asws, rather, would be treading blindly or clinking the dark, and he isn’t a student of the Religion, one who knocks nor one who mixes, and the withholding from that is more optimising.
وَ إِنَّ أَوَّلَ مَا أَبْدَأُ بِهِ مِنْ ذَلِكَ وَ آخِرَهُ أَنِّي أَحْمَدُ إِلَيْكَ إِلَهِي وَ إِلَهَكَ وَ إِلَهَ آبَائِكَ الْأَوَّلِينَ وَ الْآخِرِينَ وَ رَبِّ مَنْ فِي السَّمَاوَاتِ وَ الْأَرَضِينَ بِمَا هُوَ أَهْلُهُ وَ كَمَا هُوَ أَهْلُهُ وَ كَمَا يُحِبُّ وَ يَنْبَغِي
And the first of what I-asws had begun with from that and its last, I-asws hereby praise to you-asws my-asws God-azwj and your-asws God-azwj, and God-azwj of your-asws forefathers-asws, the former ones and the latter ones, and Lord-azwj of the ones in the skies and the earths, with what He-azwj is rightful of, and just as He-azwj is rightful of, and just as He-azwj Loves and is befitting (to be praised).
وَ نَسْأَلُهُ أَنْ يُصَلِّيَ عَنَّا عَلَى نَبِيِّنَا ص وَ عَلَى أَهْلِ بَيْتِهِ وَ عَلَى أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ بِصَلَاةِ جَمِيعِ مَنْ صَلَّى عَلَيْهِ مِنْ خَلْقِهِ وَ أَنْ يُتِمَّ نِعَمَهُ عَلَيْنَا فِيمَا وَفَّقَنَا لَهُ مِنْ مَسْأَلَتِهِ بِالْإِجَابَةِ لَنَا فَإِنَّ بِنِعْمَتِهِ تَتِمُّ الصَّالِحَاتُ-
And we-asws ask Him-azwj to Send Salawaat on our-asws behalf upon our-asws Prophet-saww and upon People-asws of his-saww Household, and upon Prophets-as of Allah-azwj and His-azwj Messengers-as with the Salawaat, entirety of the ones from His-azwj creatures to send Salawaat upon him-saww, and to Complete the bounties upon us-asws in what we-asws are compatible for it from asking Him-azwj for the Answering to us-asws, for it is by His-azwj bounties the righteous deeds are completed.
فَتَفَهَّمْ أَيْ بُنَيَّ وَصِيَّتِي وَ اعْلَمْ أَنَّ مَالِكَ الْمَوْتِ هُوَ مَالِكُ الْحَيَاةِ وَ أَنَّ الْخَالِقَ هُوَ الْمُمِيتُ وَ أَنَّ الْمُفْنِيَ هُوَ الْمُعِيدُ وَ أَنَّ الْمُبْتَلِيَ هُوَ الْمُعَافِي وَ أَنَّ الدُّنْيَا لَمْ تَكُنْ لِتَسْتَقِيمَ إِلَّا عَلَى مَا خَلَقَهَا اللَّهُ تَبَارَكَ وَ تَعَالَى عَلَيْهِ مِنَ النَّعْمَاءِ وَ الِابْتِلَاءِ وَ الْجَزَاءِ فِي الْمَعَادِ
So understand my-asws bequest, O my-asws son-asws, and know that the Owner of death, He-azwj is the Owner of the life and the Creator, He-azwj Causes to die, that the Annihilator, He-azwj is the Reviver, and that the Afflicter, He-azwj is the Healer, and that the world does not happen to be for settlement, except upon what Allah-azwj has Made it to be upon, from the bounties, and the afflictions, and the Recompensing in the Hereafter.
أَوْ مَا شَاءَ مِمَّا لَا نَعْلَمُ فَإِنْ أَشْكَلَ عَلَيْكَ شَيْءٌ مِنْ ذَلِكَ فَاحْمِلْهُ عَلَى جَهَالَتِكَ بِهِ وَ أَنَّكَ أَوَّلَ مَا خُلِقْتَ خُلِقْتَ جَاهِلًا ثُمَّ عُلِّمْتَ وَ مَا أَكْثَرَ مَا تَجْهَلُ مِنَ الْأَمْرِ وَ يَتَحَيَّرُ فِيهِ رَأْيُكَ وَ يَضِلُّ فِيهِ بَصَرُكَ ثُمَّ تُبْصِرُهُ بَعْدَ ذَلِكَ فَاعْتَصِمْ بِالَّذِي خَلَقَكَ وَ رَزَقَكَ وَ سَوَّاكَ فَلْيَكُنْ لَهُ تَعَمُّدُكَ وَ إِلَيْهِ رَغْبَتُكَ وَ مِنْهُ شَفَقَتُكَ-
Or, whatever He-azwj so Desires from what you-asws don’t known, and something from that is problematic upon you-asws, then carry it upon your-asws ignorance, for the first of what You-azwj have been Created with is ignorance, then you-asws learnt, for how much who you-asws are ignorant of from the matters, and your-asws view is confused in it, and your sight has strayed in it, then you-asws are insightful of it after that. Therefore hold tightly with the One-azwj Who Created you-asws, and Sustained you-asws, and Completed you-asws, and let your-asws worship be for Him-azwj, and your-asws desires be to Him-azwj, and your-asws fear be from Him-azwj.
وَ اعْلَمْ يَا بُنَيَّ أَنَّ أَحَداً لَمْ يُنْبِئْ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى كَمَا أَنْبَأَ عَنْهُ نَبِيُّنَا ص فَارْضَ بِهِ رَائِداً وَ إِلَى النَّجَاةِ قَائِداً فَإِنِّي لَمْ آلُكَ نَصِيحَةً- وَ إِنَّكَ لَمْ تَبْلُغْ فِي النَّظَرِ لِنَفْسِكَ وَ إِنِ اجْتَهَدْتَ مَبْلَغَ نَظَرِي لَكَ-
And know, O my-asws son-asws, that no one has received news from Allah-azwj the Glorious like what the Rasool-saww had received from Him-azwj, therefore regard him-saww as the forerunner and a guide to the salvation. I-asws will spare no effort in advising and you-asws will never reach in the consideration for yourself-asws, and even if you-asws were to struggle, to the extent of my-asws consideration for you-asws.
وَ اعْلَمْ يَا بُنَيَّ أَنَّهُ لَوْ كَانَ لِرَبِّكَ شَرِيكٌ لَأَتَتْكَ رُسُلُهُ وَ لَرَأَيْتَ آثَارَ مُلْكِهِ وَ سُلْطَانِهِ وَ لَعَرَفْتَ صِفَتَهُ وَ فِعَالَهُ وَ لَكِنَّهُ إِلَهٌ وَاحِدٌ كَمَا وَصَفَ نَفْسَهُ-
And know, O my-asws son-asws! Surely if there has been an associate for your-asws Lord-azwj, his messenger would have come to you-asws and you-asws would have seen the traces of his kingdom and his authority, and you-asws would recognised his works, and his attributes. But He-azwj is One God-azwj, like what He-azwj has Described Himself-azwj.
لَا يُضَادُّهُ فِي ذَلِكَ أَحَدٌ وَ لَا يُحَاجُّهُ وَ أَنَّهُ خَالِقُ كُلِّ شَيْءٍ وَ أَنَّهُ أَجَلُّ مِنْ أَنْ يَثْبُتَ لِرُبُوبِيَّتِهِ بِالْإِحَاطَةِ قَلْبٌ أَوْ بَصَرٌ
There is no one to oppose Him-azwj in His-azwj Kingdom, and He-azwj is Creator of all things, and He-azwj is Mightier than for His-azwj Lordship to be prove by an encompassing heart or sight.
وَ إِذَا أَنْتَ عَرَفْتَ ذَلِكَ فَافْعَلْ كَمَا يَنْبَغِي لِمِثْلِكَ فِي صِغَرِ خَطَرِكَ وَ قِلَّةِ مَقْدُرَتِكَ وَ عِظَمِ حَاجَتِكَ إِلَيْهِ أَنْ يَفْعَلَ مِثْلَهُ فِي طَلَبِ طَاعَتِهِ وَ الرَّهْبَةِ لَهُ وَ الشَّفَقَةِ مِنْ سُخْطِهِ فَإِنَّهُ لَمْ يَأْمُرْكَ إِلَّا بِحَسَنٍ وَ لَمْ يَنْهَكَ إِلَّا عَنْ قَبِيحٍ-
When you-asws have recognised that, then do like what is befitting for the likes of you-asws to be doing in the smallness of his-asws mind, and scarcity of his abilities, and mightiness of his needs to Him-asws for the like of you to be doing in seeking His-azwj obedience, and the fearing to Him-azwj, and the dread from His-azwj Annoyance, for He-azwj has not Command you-asws except with the good and has not Prohibited you-asws except from ugliness.
أَيْ بُنَيَّ إِنِّي قَدْ أَنْبَأْتُكَ عَنِ الدُّنْيَا وَ حَالِهَا وَ زَوَالِهَا وَ انْتِقَالِهَا بِأَهْلِهَا وَ أَنْبَأْتُكَ عَنِ الْآخِرَةِ وَ مَا أُعِدَّ لِأَهْلِهَا فِيهَا وَ ضَرَبْتُ لَكَ فِيهَا الْأَمْثَالَ
Yes, my-asws son-asws! I-asws have informed you-asws about the world, and its situation, and its decline, and its replacing its people, and I-asws have informed you-asws about the Hereafter what is Prepared for its people therein, and I-asws shall strike examples for you-asws regarding these.
إِنَّمَا مَثَلُ مَنْ أَبْصَرَ الدُّنْيَا كَمَثَلِ قَوْمٍ سَفْرٍ نَبَا بِهِمْ مَنْزِلٌ جَدْبٌ فَأَمُّوا مَنْزِلًا خَصِيباً وَ جَنَاباً مَرِيعاً فَاحْتَمَلُوا وَعْثَاءَ الطَّرِيقِ وَ فِرَاقَ الصَّدِيقِ وَ خُشُونَةَ السَّفَرِ فِي الطَّعَامِ وَ الْمَنَامِ لِيَأْتُوا سَعَةَ دَارِهِمْ وَ مَنْزِلَ قَرَارِهِمْ
But rather, an example of the one insightful of the world is like an example of a group in a journey. There is news with them of the barren dwelling, so they aim for a fertile, pleasant green dwelling. So they endure hardships of the road, and separation of the friends, and harshness of the journey in the food and the sleep in order to get to their vast house and dwelling of their settlement.
فَلَيْسَ يَجِدُونَ لِشَيْءٍ مِنْ ذَلِكَ أَلَماً وَ لَا يَرَوْنَ نَفَقَتَهُ مَغْرَماً وَ لَا شَيْئاً أَحَبَّ إِلَيْهِمْ مِمَّا قَرَّبَهُمْ مِنْ مَنْزِلِهِمْ-
So they don’t feel any pain of anything from that, nor are they seeing expenditure regarding it as a loss, nor is there anything more beloved to them than what draws them closer to their places.
وَ مَثَلُ مَنِ اغْتَرَّ بِهَا كَمَثَلِ قَوْمٍ كَانُوا بِمَنْزِلٍ خِصْبٍ فَنَبَا بِهِمْ إِلَى مَنْزِلٍ جَدْبٍ فَلَيْسَ شَيْءٌ أَكْرَهَ إِلَيْهِمْ وَ لَا أَهْوَلَ لَدَيْهِمْ مِنْ مُفَارَقَةِ مَا هُمْ فِيهِ إِلَى مَا يَهْجُمُونَ عَلَيْهِ وَ يَصِيرُونَ إِلَيْهِ
And an example of the one who is deceived by it (world) is like an example of a group who were at a fertile place, so they were given the news of a barren place, so there wasn’t anything more abhorrent to them nor anything more terrible in their view, from separation of what they had been in to what they had attacked upon and were going to.
وَ قَرَعْتُكَ بِأَنْوَاعِ الْجَهَالاتِ لِئَلَّا تَعُدَّ نَفْسَكَ عَالِماً فَإِنْ وَرَدَ عَلَيْكَ شَيْءٌ لَا تَعْرِفُهُ أَكْبَرْتَ ذَلِكَ- فَإِنَّ الْعَالِمَ مَنْ عَرَفَ أَنَّ مَا يَعْلَمُ فِيمَا لَا يَعْلَمُ قَلِيلٌ فَعَدَّ نَفْسَهُ بِذَلِكَ جَاهِلًا فَازْدَادَ بِمَا عَرَفَ مِنْ ذَلِكَ فِي طَلَبِ الْعِلْمِ اجْتِهَاداً
And I-asws shall explain to you-asws a variety of ignorance(s) lest you-asws count yourself as a scholar. If something is referred to you-asws which you-asws don’t know, consider it as large, for the scholar is one who know that whatever he knows in comparison to what he does not know, is little. Therefore count yourself-asws as ignorant due to that, it will increase struggle in seeking the (more) knowledge.
فَمَا يَزَالُ لِلْعِلْمِ طَالِباً وَ فِيهِ رَاغِباً وَ لَهُ مُسْتَفِيداً- وَ لِأَهْلِهِ خَاشِعاً وَ لِرَأْيِهِ مُتَّهِماً وَ لِلصَّمْتِ لَازِماً وَ لِلْخَطَإِ حَاذِراً وَ مِنْهُ مُسْتَحْيِياً وَ إِنْ وَرَدَ عَلَيْهِ مَا لَا يَعْرِفُ لَمْ يُنْكِرْ ذَلِكَ لِمَا قَرَّرَ بِهِ نَفْسَهُ مِنَ الْجَهَالَةِ-
A seeker does not cease (seeking) for the knowledge, and being desirous in it, and for him are benefits, and being humble to its people, and accusing his own opinion, and sticking to the silence, and a rejector of the wrong and being embarrassed from it, and if there were to be referred to him what he does not know, he does not deny that due to what he has abled himself with of the ignorance.
وَ إِنَّ الْجَاهِلَ مَنْ عَدَّ نَفْسَهُ بِمَا جَهِلَ مِنْ مَعْرِفَةِ الْعِلْمِ عَالِماً وَ بِرَأْيِهِ مُكْتَفِياً فَمَا يَزَالُ لِلْعُلَمَاءِ مُبَاعِداً وَ عَلَيْهِمْ زَارِياً وَ لِمَنْ خَالَفَهُ مُخَطِّئاً وَ لِمَا لَمْ يَعْرِفْ مِنَ الْأُمُورِ مُضَلِّلًا-
And the ignorant is one who counts himself as a scholar along with whatever he is ignorant from recognising the knowledge, and he suffices with his own view. So he does not cease to be remote from the scholar, and snubbing upon them and faulting the ones who oppose him, and straying due to what he does not understand from the matters.
فَإِذَا وَرَدَ عَلَيْهِ مِنَ الْأُمُورِ مَا لَمْ يَعْرِفْهُ أَنْكَرَهُ وَ كَذَّبَ بِهِ وَ قَالَ بِجَهَالَتِهِ مَا أَعْرِفُ هَذَا وَ مَا أَرَاهُ كَانَ وَ مَا أَظُنُّ أَنْ يَكُونَ وَ أَنَّى كَانَ وَ ذَلِكَ لِثِقَتِهِ بِرَأْيِهِ وَ قِلَّةِ مَعْرِفَتِهِ بِجَهَالَتِهِ
And when something is referred to him from the matters what he does not know, he denies it and lies with it and says with his ignorance, ‘I don’t know this, and I don’t see it having happened, and I don’t think that it would happen, and how can it happen, and I don’t know that’, due to trusting his own opinion and lack of understanding due to his ignorance.
فَمَا يَنْفَكُّ بِمَا يَرَى مِمَّا يَلْتَبِسُ عَلَيْهِ رَأْيَهُ مِمَّا لَا يَعْرِفُ لِلْجَهْلِ مُسْتَفِيداً وَ لِلْحَقِّ مُنْكِراً وَ فِي الْجَهَالَةِ مُتَحَيِّراً وَ عَنْ طَلَبِ الْعِلْمِ مُسْتَكْبِراً-
So he does not disengage from what he views regarding what his opinion confuses upon him, and does not benefit from what he does not know due to ignorance, and his denial of the truth, and he flows in the stubbornness and being arrogant from seeking the knowledge.
أَيْ بُنَيَّ تَفَهَّمْ وَصِيَّتِي وَ اجْعَلْ نَفْسَكَ مِيزَاناً فِيمَا بَيْنَكَ وَ بَيْنَ غَيْرِكَ فَأَحْبِبْ لِغَيْرِكَ مَا تُحِبُّ لِنَفْسِكَ وَ اكْرَهْ لَهُ مَا تَكْرَهُ لِنَفْسِكَ وَ لَا تَظْلِمْ كَمَا لَا تُحِبُّ أَنْ تُظْلَمَ وَ أَحْسِنْ كَمَا تُحِبُّ أَنْ يُحْسَنَ إِلَيْكَ وَ اسْتَقْبِحْ مِنْ نَفْسِكَ مَا تَسْتَقْبِحُ مِنْ غَيْرِكَ وَ ارْضَ مِنَ النَّاسِ لَكَ مَا تَرْضَى بِهِ لَهُمْ مِنْكَ وَ لَا تَقُلْ بِمَا لَا تَعْلَمُ بَلْ لَا تَقُلْ كُلَّ مَا تَعْلَمُ وَ لَا تَقُلْ مَا لَا تُحِبُّ أَنْ يُقَالَ لَكَ-
O my-asws son-asws! Understand my-asws advise and make yourself-asws to be a scale regarding what is between you-asws and others, so love for someone else what you-asws love for yourself-asws, and dislike for him what you-asws dislike for it, and do not be oppress just as you-asws don’t like to be oppressed, and be good just as you-asws would love others to be good to you, and consider ugly from yourself-asws what you-asws consider ugly from others, and be pleased with the people with what you are pleased from yourself-asws, and do not say what you-asws don’t know, and even if it is little what you-asws know, and do not say what you-asws would not like it to be said for you.
وَ اعْلَمْ أَنَّ الْإِعْجَابَ ضِدُّ الصَّوَابِ وَ آفَةُ الْأَلْبَابِ فَإِذَا أَنْتَ هُدِيتَ لِقَصْدِكَ فَكُنْ أَخْشَعَ مَا تَكُونُ لِرَبِّكَ
And know, the self-fascination is opposite to the correctness and an affliction of the minds, so if you guided to your aim, be as humble as you can be to your-asws Lord-azwj.
وَ اعْلَمْ أَنَّ أَمَامَكَ طَرِيقاً ذَا مَشَقَّةٍ بَعِيدَةٍ وَ أَهْوَالٍ شَدِيدَةٍ وَ أَنَّهُ- لَا غِنَى بِكَ فِيهِ عَنْ حُسْنِ ارْتِيَادٍ وَ قَدْرِ بَلَاغِكَ مِنَ الزَّادِ وَ خِفَّةِ الظَّهْرِ فَلَا تَحْمِلَنَّ عَلَى ظَهْرِكَ فَوْقَ بَلَاغِكَ فَيَكُونَ ثِقْلًا وَ وَبَالًا عَلَيْكَ
And know, in front of you-asws there is a path with a far distance and severe adversities, and there escape for you-asws in it from goodly wants, and a measure of your-asws requirements from the provisions along with a light back (less sins), so do not load upon your-asws back above your tolerance for the load of that would be a plague upon you.
وَ إِذَا وَجَدْتَ مِنْ أَهْلِ الْحَاجَةِ مَنْ يَحْمِلُ لَكَ زَادَكَ فَيُوَافِيكَ بِهِ حَيْثُ تَحْتَاجُ إِلَيْهِ فَاغْتَنِمْهُ وَ اغْتَنِمْ مَنِ اسْتَقْرَضَكَ فِي حَالِ غِنَاكَ وَ اجْعَلْ وَقْتَ قَضَائِكَ فِي يَوْمِ عُسْرَتِكَ
And when you-asws find the people of need, someone who can carry your-asws provisions for you-asws up to the Day of Qiyamah and be loyal with it tomorrow whereby you will be needy to it, grab him, and seize the opportunity of the one who wants to borrow from you during the state of your-asws richness and let his repaying you-asws be during a day of your poverty (on the Day of Qiyamah).
وَ اعْلَمْ أَنَّ أَمَامَكَ عَقَبَةً كَئُوداً- لَا مَحَالَةَ مُهْبِطاً بِكَ عَلَى جَنَّةٍ أَوْ عَلَى نَارٍ الْمُخِفُّ فِيهَا أَحْسَنُ حَالًا مِنَ الْمُثْقِلِ فَارْتَدْ لِنَفْسِكَ قَبْلَ نُزُولِكَ-
And know that in front of you is a narrow ravine and that your-asws descent at it is inevitably either be to the Paradise or to Fire. Therefore, hesitate for yourself-asws before your-asws descent.
وَ اعْلَمْ أَنَّ الَّذِي بِيَدِهِ مَلَكُوتُ خَزَائِنِ الدُّنْيَا وَ الْآخِرَةِ قَدْ أَذِنَ بِدُعَائِكَ وَ تَكَفَّلَ بِإِجَابَتِكَ وَ أَمَرَكَ أَنْ تَسْأَلَهُ لِيُعْطِيَكَ وَ هُوَ رَحِيمٌ لَمْ يَجْعَلْ بَيْنَكَ وَ بَيْنَهُ تَرْجُمَاناً وَ لَمْ يَحْجُبْكَ عَنْهُ
And know that the One-azwj in Whose Hand is the Kingdom, has treasures of the world and the Hereafter which He-azwj has Permitted through your supplications and Taken responsibility of Answering you, and has Commanded you to ask Him-azwj so He-azwj can Give you, and He-azwj is Merciful. He-azwj has not Made any interpreter to be between you and Him-azwj and has not Veiled you from Him-azwj.
وَ لَمْ يُلْجِئْكَ إِلَى مَنْ يَشْفَعُ إِلَيْهِ لَكَ وَ لَمْ يَمْنَعْكَ إنْ أَسَأْتَ التَّوْبَة وَ لَمْ يُعَيِّرْكَ بِالْإِنَابَةِ وَ لَمْ يُعَاجِلْكَ بِالنَّقِمَةِ وَ لَمْ يَفْضَحْكَ حَيْثُ تَعَرَّضْتَ لِلْفَضِيحَةِ وَ لَمْ يُنَاقِشْكَ بِالْجَرِيمَةِ وَ لَمْ يُؤْيِسْكَ مِنَ الرَّحْمَةِ وَ لَمْ يُشَدِّدْ عَلَيْكَ فِي التَّوْبَةِ
And He-azwj has not Sheltered you to someone who will interceded to Him -azwj for you, and has not Prevented you from the repentance, and has not Reproached you for the deputising, and has not Treated you with the scourge, and has not Exposed you whereby you will be presented for the shame, and has not Discussed the crime with you, and has not Despaired you from the Mercy, and has not been Harsh upon you in the repentance.
فَجَعَلَ النُّزُوعَ عَنِ الذَّنْبِ حَسَنَةً وَ حَسَبَ سَيِّئَتَكَ وَاحِدَةً وَ حَسَبَ حَسَنَتَكَ عَشْراً وَ فَتَحَ لَكَ بَابَ الْمَتَابِ وَ الِاسْتِئْنَافِ فَمَتَى شِئْتَ سَمِعَ نِدَاءَكَ وَ نَجْوَاكَ فَأَفْضَيْتَ إِلَيْهِ بِحَاجَتِكَ وَ أَنْبَأْتَهُ عَنْ ذَاتِ نَفْسِكَ وَ شَكَوْتَ إِلَيْهِ هُمُومَكَ وَ اسْتَعَنْتَهُ عَلَى أُمُورِكَ وَ نَاجَيْتَهُ بِمَا تَسْتَخْفِي بِهِ مِنَ الْخَلْقِ مِنْ سِرِّكَ
He-azwj has Made the removal from the sin as one good deed and Reckoned your evil deed as one, and Reckoned your good deed as being ten, and has Opened for you the door of repentance and the resumption (of the deeds). Thus, whenever you so desire, make Him-azwj Hear your call and your whispering, He-azwj will Provide to it with your need, and inform Him-azwj about yourself and complain to Him-azwj of your worries and seek His-azwj Assistance upon your affairs, and whisper to Him with whatever you are scared of from the people secretly.
ثُمَّ جَعَلَ بِيَدِكَ مَفَاتِيحَ خَزَائِنِهِ فَأَلْحِحْ فِي الْمَسْأَلَةِ يَفْتَحْ لَكَ بَابَ الرَّحْمَةِ بِمَا أَذِنَ لَكَ فِيهِ مِنْ مَسْأَلَتِهِ فَمَتَى شِئْتَ اسْتَفْتَحْتَ بِالدُّعَاءِ أَبْوَابَ خَزَائِنِهِ-
Then He-azwj has Made the keys of His-azwj treasures to be in your hands so be insistent in the asking, He-azwj will Open the door of Mercy for you with what He-azwj has Permitted for you in it from its asking. Thus, whenever you-asws so desire, you can open the doors of His-azwj treasures by the supplication.
فَأَلْحِحْ وَ لَا يُقَنِّطْكَ إِنْ أَبْطَأَتْ عَنْكَ الْإِجَابَةُ فَإِنَّ الْعَطِيَّةَ عَلَى قَدْرِ الْمَسْأَلَةِ وَ رُبَّمَا أُخِّرَتْ عَنْكَ الْإِجَابَةُ لِيَكُونَ أَطْوَلَ لِلْمَسْأَلَةِ وَ أَجْزَلَ لِلْعَطِيَّةِ وَ رُبَّمَا سَأَلْتَ الشَّيْءَ فَلَمْ تُؤْتَهُ وَ أُوتِيتَ خَيْراً مِنْهُ عَاجِلًا وَ آجِلًا أَوْ صُرِفَ عَنْكَ لِمَا هُوَ خَيْرٌ لَكَ
Do not let the delay in His-azwj Answering despair you-asws for the Granting is based upon in accordance with the intention, and sometimes the Answering is delayed from you-asws for a longer asking and more plentiful of the Granting. Sometimes you-asws ask for the thing, but you-asws are not Given it and are Given better than it, in the present and the future, or it comes to what is better for you-asws.
فَلَرُبَّ أَمْرٍ قَدْ طَلَبْتَهُ فِيهِ هَلَاكُ دِينِكَ لَوْ أُوتِيتَهُ وَ لْتَكُنْ مَسْأَلَتُكَ فِيمَا يَعْنِيكَ مِمَّا يَبْقَى لَكَ جَمَالُهُ أَوْ يُنْفَى عَنْكَ وَبَالُهُ وَ الْمَالُ لَا يَبْقَى لَكَ وَ لَا تَبْقَى لَهُ- فَإِنَّهُ يُوشِكُ أَنْ تَرَى عَاقِبَةَ أَمْرِكَ حَسَناً أَوْ سَيِّئاً أَوْ يَعْفُوَ الْعَفُوُّ الْكَرِيمُ
Sometimes you-asws have sought a matter wherein is destruction of your-asws religion if you-asws were to be Given it, so let your-asws asking to be regarding what is meaningful for you, from what it’s beauty would remain for you and its scourge will be negated away from you-as . Neither will the wealth remain for you nor will you be remaining for it, for you are about to see the end result of your matter, good or bad, or He-azwj will Pardon with a Benevolent Pardoning.
وَ اعْلَمْ أَنَّكَ خُلِقْتَ لِلْآخِرَةِ لَا لِلدُّنْيَا وَ لِلْفَنَاءِ لَا لِلْبَقَاءِ وَ لِلْمَوْتِ لَا لِلْحَيَاةِ وَ أَنَّكَ فِي مَنْزِلِ قُلْعَةٍ وَ دَارِ بُلْغَةٍ وَ طَرِيقٍ إِلَى الْآخِرَةِ
And know, that you-asws have rather been Created for the Hereafter, not for the world, and for the annihilation, nor for the remaining (in the world), and for the death, not for the life (in the world), and you-asws are (presently) in a house to depart from, and a house to prepare in, and a path to the Hereafter.
أَنَّكَ طَرِيدُ الْمَوْتِ الَّذِي لَا يَنْجُو مِنْهُ هَارِبُهُ وَ لَا بُدَّ أَنَّهُ يُدْرِكُكَ يَوْماً فَكُنْ مِنْهُ عَلَى حَذَرِ أَنْ يُدْرِكَكَ عَلَى حَالٍ سَيِّئَةٍ قَدْ كُنْتَ تُحَدِّثُ نَفْسَكَ فِيهَا بِالتَّوْبَةِ فَتَحُولَ بَيْنَكَ وَ بَيْنَ ذَلِكَ فَإِذَا أَنْتَ قَدْ أَهْلَكْتَ نَفْسَكَ-
And you-asws are being chased by the death which a fleer from it cannot be saved from it, nor can its seeking be missed, and it will inevitably catch him. Therefore be upon a caution from it that it will come across you-asws while you are upon a state of an evil deed which you-asws have been discussing with yourself-asws from it with the repentance, so it would be a barrier between you-asws and that. Then, you-asws will have destroyed yourself-asws.
أَيْ بُنَيَّ أَكْثِرْ ذِكْرَ الْمَوْتِ وَ ذِكْرَ مَا تَهْجُمُ عَلَيْهِ وَ تُفْضِي بَعْدَ الْمَوْتِ إِلَيْهِ وَ اجْعَلْهُ أَمَامَكَ حَتَّى يَأْتِيَكَ وَ قَدْ أَخَذْتَ مِنْهُ حِذْرَكَ-
O my-asws son-asws! Frequent the remembrance of death and remember what you are attacking upon (going to), and dispersing to after the death, and make it to be in your front where you can see it until it does come to you and you-asws would have taken your-asws caution from it.
وَ لَا يَأْخُذْكَ عَلَى غِرَّتِكَ وَ أَكْثِرْ ذِكْرَ الْآخِرَةِ وَ مَا فِيهَا مِنَ النَّعِيمِ وَ الْعَذَابِ الْأَلِيمِ فَإِنَّ ذَلِكَ يُزَهِّدُكَ فِي الدُّنْيَا وَ يُصَغِّرُهَا عِنْدَكَ
And do not let it take you upon your delusion, and frequent the remembrance of the Hereafter and what bounties are therein, and the painful Punishment, for that will make you ascetic in the world and belittle it in your view.
وَ قَدْ نَبَّأَكَ اللَّهُ عَنْهَا وَ نَعَتَتْ لَكَ نَفْسَهَا وَ كَشَفَتْ عَنْ مَسَاوِيهَا فَإِيَّاكَ أَنْ تَغْتَرَّ بِمَا تَرَى مِنْ إِخْلَادِ أَهْلِهَا إِلَيْهَا وَ تَكَالُبِهِمْ عَلَيْهَا وَ إِنَّمَا أَهْلُهَا كِلَابٌ عَاوِيَةٌ وَ سِبَاعٌ ضَارِيَةٌ يَهِرُّ بَعْضُهَا عَلَى بَعْضٍ يَأْكُلُ عَزِيزُهَا ذَلِيلَهَا وَ كَبِيرُهَا صَغِيرَهَا
Allah-azwj, Majestic is His-azwj Majesty has Informed you-asws about it and has Obituarised it to you-asws about itself and has Uncovered for you-asws about its evils, so beware of being deceived by the immortality of its people and their leaping upon it, for Rather, its people are howling dogs, and harmful predatory animals growling at each other, and its mighty ones devour its weak, and its large ones subdue its small ones.
قَدْ أَضَلَّتْ أَهْلَهَا عَنْ قَصْدِ السَّبِيلِ وَ سَلَكَتْ بِهِمْ طَرِيقَ الْعَمَى وَ أَخَذَتْ بِأَبْصَارِهِمْ عَنْ مَنْهَجِ الصَّوَابِ فَتَاهُوا فِي حَيْرَتِهَا وَ غَرِقُوا فِي فِتْنَتِهَا وَ اتَّخَذُوهَا رَبّاً فَلَعِبَتْ بِهِمْ وَ لَعِبُوا بِهَا وَ نَسُوا مَا وَرَاءَهَا-
Its people have strayed from the moderate way and it has travelled with them the path of blindness, and it has seized their sights from the correct manifesto. So they are wandering in its confusion and are drowning in its Fitna, and they are taking it (world) as a lord, so it plays with them and they are playing with it, and they have forgotten what is beyond it.
فَإِيَّاكَ يَا بُنَيَّ أَنْ تَكُونَ قَدْ شَانَتْهُ كَثْرَةُ عُيُوبِهَا نَعَمٌ مُعَقَّلَةٌ وَ أُخْرَى مُهْمَلَةٌ قَدْ أَضَلَّتْ عُقُولَهَا وَ رَكِبَتْ مَجْهُولَهَا سُرُوحُ عَاهَةٍ بِوَادٍ وَعْثٍ لَيْسَ لَهَا رَاعٍ يُقِيمُهَا رُوَيْداً حَتَّى يُسْفِرَ الظَّلَامُ كَأَنْ قَدْ وَرَدَتِ الظَّعِينَةُ يُوشِكُ مَنْ أَسْرَعَ أَنْ يَئُوبَ
Beware, O my-asws son-asws, from becoming such that its shame is with a lot of faults, (some) are tied up cattle and others are untied. Their intellects are lost and they are riding into the unknown, (like) calamitous flocks wandering in rugged valleys. There isn’t any shepherd for straightening them. Gradually the darkness is disappearing. It is as if the thirsty are arriving. The one who is quick is about to join.
وَ اعْلَمْ أَنَّ مَنْ كَانَتْ مَطِيَّتُهُ اللَّيْلَ وَ النَّهَارَ فَإِنَّهُ يُسَارُ بِهِ وَ إِنْ كَانَ لَا يَسِيرُ أَبَى اللَّهُ إِلَّا خَرَابَ الدُّنْيَا وَ عِمَارَةَ الْآخِرَةِ
And know, that every one whose riding animal was the night and the day, it will travel with it and even if he wasn’t travelling. Allah-azwj has Refused except ruination of the world and building the Hereafter.
أَيْ بُنَيَّ فَإِنْ تَزْهَدْ فِيمَا زَهَّدَكَ اللَّهُ فِيهِ مِنَ الدُّنْيَا وَ تَعْزِفْ نَفْسَكَ عَنْهَا فَهِيَ أَهْلُ ذَلِكَ وَ إِنْ كُنْتَ غَيْرَ قَابِلٍ نَصِيحَتِي إِيَّاكَ فِيهَا
O my-asws son-asws! If you-asws were to be ascetic regarding what I-asws am telling you-asws to be ascetic in the world, and you-asws introduce yourself-asws about it, and it is rightful of that, and if you-asws were not to accept my-asws advice, then beware in it.
فَاعْلَمْ يَقِيناً أَنَّكَ لَنْ تَبْلُغَ أَمَلَكَ وَ لَنْ تَعْدُوَ أَجَلَكَ وَ أَنَّكَ فِي سَبِيلِ مَنْ كَانَ قَبْلَكَ فَاخْفِضْ فِي الطَّلَبِ وَ أَجْمِلْ فِي الْمُكْتَسَبِ فَإِنَّهُ رُبَّ طَلَبٍ قَدْ جَرَّ إِلَى حَرَبٍ وَ لَيْسَ كُلُّ طَالِبٍ بِنَاجٍ وَ كُلُّ مُجْمِلٍ بِمُحْتَاجٍ-
And know with certainty that you-asws will never reach your-asws hopes and will never exceed your-asws term, and you-asws in a way of the ones who existed before you-asws. Therefore, be humble in the seeking, and be moderate in the earnings, for sometimes a seeking drags to an ease, and it isn’t so that every seeker will be Graced, nor will every moderate one be needy.
وَ أَكْرِمْ نَفْسَكَ عَنْ كُلِّ دَنِيَّةٍ وَ إِنْ سَاقَتْكَ إِلَى رَغْبَةٍ فَإِنَّكَ لَنْ تَعْتَاضَ بِمَا تَبْذُلُ مِنْ نَفْسِكَ عِوَضاً وَ لَا تَكُنْ عَبْدَ غَيْرِكَ وَ قَدْ جَعَلَكَ اللَّهُ حُرّاً وَ مَا خَيْرُ خَيْرٍ لَا يُنَالُ إِلَّا بِشَرٍّ وَ يُسْرٍ لَا يُنَالُ إِلَّا بِعُسْرٍ:
And honour yourself-asws from every lowliness and even if it were to reach to your-asws desires, for you-asws will never be reimbursed with what you had spent from yourself-asws instead, and do not be a slave of others and Allah-azwj has Made you free, and there is no good in a goodness which cannot be achieved except by evil, and ease which cannot be achieved except by hardship.
وَ إِيَّاكَ أَنْ تُوجِفَ بِكَ مَطَايَا الطَّمَعِ فَتُورِدَكَ مَنَاهِلَ الْهَلَكَةِ وَ إِنِ اسْتَطَعْتَ أَنْ لَا يَكُونَ بَيْنَكَ وَ بَيْنَ اللَّهِ ذُو نِعْمَةٍ فَافْعَلْ فَإِنَّكَ مُدْرِكٌ قَسْمَكَ وَ آخِذٌ سَهْمَكَ
And beware of mounting the greed for it will make you arrive to the watering places of destruction, and if you are capable of there not being any one with bounties between you and Allah-azwj, then do so, for you will come across your apportionment and will take your share.
وَ إِنَّ الْيَسِيرَ مِنَ اللَّهِ تَبَارَكَ وَ تَعَالَى أَكْثَرُ وَ أَعْظَمُ مِنَ الْكَثِيرِ مِنْ خَلْقِهِ وَ إِنْ كَانَ كُلٌّ مِنْهُ وَ لَوْ نَظَرْتَ وَ لِلَّهِ الْمَثَلُ الْأَعْلى- فِيمَا تَطْلُبُ مِنَ الْمُلُوكِ وَ مَنْ دُونَهُمْ مِنَ السَّفِلَةِ لَعَرَفْتَ أَنَّ لَكَ فِي يَسِيرِ مَا تُصِيبُ مِنَ الْمُلُوكِ افْتِخَاراً وَ أَنَّ عَلَيْكَ فِي كَثِيرِ مَا تُصِيبُ مِنَ الدُّنَاةِ عَاراً
And the little from Allah-azwj Blessed and Exalted is more and mightier than the lot from His-azwj creatures, and even though all of it is from Him-azwj, for if you were to consider, then for Allah-azwj are the exalted examples regarding what you seek from the kings and from others from the lowly ones, you will recognise that there is priding for you in the little of what you achieve from the (Allah-azwj), and there is shame in the much of what you seek from the lowly ones.
فَاقْتَصِدْ فِي أَمْرِكَ تُحْمَدْ مَغَبَّةُ عِلْمِكَ إِنَّكَ لَسْتَ بَائِعاً شَيْئاً مِنْ دِينِكَ وَ عِرْضِكَ بِثَمَنٍ وَ الْمَغْبُونُ مَنْ غُبِنَ نَصِيبَهُ مِنَ اللَّهِ فَخُذْ مِنَ الدُّنْيَا مَا أَتَاكَ وَ اتْرُكْ مَا تَوَلَّى فَإِنْ أَنْتَ لَمْ تَفْعَلْ فَأَجْمِلْ فِي الطَّلَبِ وَ إِيَّاكَ وَ مُقَارَنَةَ مَنْ رَهِبْتَهُ عَلَى دِينِكَ وَ بَاعِدِ السُّلْطَانَ وَ لَا تَأْمَنْ خَدْعَ الشَّيْطَانِ
Be moderate in your affairs, you will be praised as a consequence of your knowledge. You should not sell anything from your religion and your honour for a price; and the embezzled is the one embezzled of his soul from Allah-azwj, so take from the world what it gives you and leave what it turns away, for if you don’t do so, then be good in the seeking; and beware of drawing near to the one you are fearing upon your religion and your honour, and distance from the ruler in order to be safe from deception of the Satan-la.
وَ تَقُولُ مَتَى أَرَى مَا أُنْكِرُ نَزَعْتُ فَإِنَّهُ كَذَا هَلَكَ مَنْ كَانَ قَبْلَكَ مِنْ أَهْلِ الْقِبْلَةِ وَ قَدْ أَيْقَنُوا بِالْمَعَادِ فَلَوْ سُمْتَ بَعْضَهُمْ بَيْعَ آخِرَتِهِ بِالدُّنْيَا لَمْ يَطِبْ بِذَلِكَ نَفْساً ثُمَّ قَدْ يَتَخَيَّلُهُ الشَّيْطَانُ بِخَدْعِهِ وَ مَكْرِهِ حَتَّى يُوَرِّطَهُ فِي هَلَكَتِهِ بِعَرَضٍ مِنَ الدُّنْيَا حَقِيرٍ وَ يَنْقُلُهُ مِنْ شَرٍّ إِلَى شَرٍّ حَتَّى يُؤْيِسَهُ مِنْ رَحْمَةِ اللَّهِ وَ يُدْخِلَهُ فِي الْقُنُوطِ فَيَجِدَ الْوَجْهَ إِلَى مَا خَالَفَ الْإِسْلَامَ وَ أَحْكَامَهُ-
And your saying, ‘When I see what I dislike, I will remove it’, for this is how the ones before you had been destroyed; the people of Qiblah (Muslims) are convinced of the Hereafter, if you were to hear one of them selling his Hereafter for the world, your soul will not feel god, and the Satan-la has deluded him with his-la deception and his-la plot until he-la involves him in destruction with a display from the world, little, lowly, and he-la transfers him from a thing to a thing until he-la makes him despair from the Mercy of Allah-azwj and enters him into the despondency, so he finds the comfort to what opposes Al Islam and its rulings.
فَإِنْ أَبَتْ نَفْسُكَ إِلَّا حُبَّ الدُّنْيَا وَ قُرْبَ السُّلْطَانِ فَخَالَفْتَ مَا نَهَيْتُكَ عَنْهُ بِمَا فِيهِ رُشْدُكَ فَامْلِكْ عَلَيْكَ لِسَانَكَ فَإِنَّهُ لَا بَقِيَّةَ لِلْمُلُوكِ عِنْدَ الْغَضَبِ وَ لَا تَسْأَلْ عَنْ أَخْبَارِهِمْ وَ لَا تَنْطِقْ عِنْدَ أَسْرَارِهِمْ وَ لَا تَدْخُلْ فِيمَا بَيْنَكَ وَ بَيْنَهُمْ وَ فِي الصَّمْتِ السَّلَامَةُ مِنَ النَّدَامَةِ وَ تَلَافِيكَ مَا فَرَطَ مِنْ صَمْتِكَ أَيْسَرُ مِنْ إِدْرَاكِكَ مَا فَاتَ مِنْ مَنْطِقِكَ
If your soul were to refuse except loving the world and drawing closer to the ruler, then it will oppose you to what I-asws am forbidding you from, what there is rightful guidance for you, therefore control your tongue upon it for there is not trusting of the kings during the anger, therefore neither ask about their news not speak with their secrets and do not enter into what is between them, and in the silence there is safety from the remorse, and your avoiding what is missed from your silence is easier than your realising benefit of what is missed from your speaking.
وَ حِفْظُ مَا فِي الْوِعَاءِ بِشَدِّ الْوِكَاءِ وَ حِفْظُ مَا فِي يَدَيْكَ أَحَبُّ إِلَيَّ مِنْ طَلَبِ مَا فِي يَدِ غَيْرِكَ- وَ لَا تُحَدِّثْ إِلَّا عَنْ ثِقَةٍ فَتَكُونَ كَاذِباً وَ الْكَذِبُ ذُلٌّ وَ حُسْنُ التَّدْبِيرِ مَعَ الْكَفَافِ أَكْفَى لَكَ مِنَ الْكَثِيرِ مَعَ الْإِسْرَافِ وَ حُسْنُ الْيَأْسِ خَيْرٌ مِنَ الطَّلَبِ إِلَى النَّاسِ
And protect what is in the container by tying the lid, and protecting what is in your hands is more beloved to you than seeking what is in the hands of other; and do not narrate except about trusted matters (or else) you will be a liar, and the lying is a disgrace; and good management with the sufficiency is more sufficing for you than the more with the extravagance; and goodly despair is better than seeking to the people.
وَ الْعِفَّةُ مَعَ الْحِرْفَةِ خَيْرٌ مِنْ سُرُورٍ مَعَ فُجُورٍ وَ الْمَرْءُ أَحْفَظُ سِرِّهِ وَ رُبَّ سَاعٍ فِيمَا يَضُرُّهُ مَنْ أَكْثَرَ أَهْجَرَ وَ مَنْ تَفَكَّرَ أَبْصَرَ وَ مِنْ خَيْرِ حَظِّ امْرِئٍ قَرِينٌ صَالِحٌ فَقَارِنْ أَهْلَ الْخَيْرِ تَكُنْ مِنْهُمْ وَ بَايِنْ أَهْلَ الشَّرِّ تَبِنْ عَنْهُمْ
And the chastity with the craft is better than happiness with the immorality; and the person is more preserving of his secrets, and sometimes he strives for what harms him more than fleeing from it; and the one who contemplates becomes insightful; and from the good luck of a person is a righteous pair, therefore pair with the good people, you will become from them, and distance from the evil people you will be distanced from them.
وَ لَا يَغْلِبَنَّ عَلَيْكَ سُوءُ الظَّنِّ فَإِنَّهُ لَا يَدَعُ بَيْنَكَ وَ بَيْنَ خَلِيلٍ صُلْحاً وَ قَدْ يُقَالُ مِنَ الْحَزْمِ سُوءُ الظَّنِّ بِئْسَ الطَّعَامُ الْحَرَامُ وَ ظُلْمُ الضَّعِيفِ أَفْحَشُ الظُّلْمِ وَ الْفَاحِشَةُ كَاسْمِهَا وَ التَّصَبُّرُ عَلَى الْمَكْرُوهِ يَعْصِمُ الْقَلْبَ
And do not let the evil thoughts overcome upon you for it will not leave any righteous friend between you, and it has been said, from having the evil thoughts is (serving) bad food; and oppressing the weal is most immoral of the injustices, and the immorality is like its name; and being patient upon the abhorrence fortifies the heart.
وَ إِنْ كَانَ الرِّفْقُ خُرْقاً كَانَ الْخُرْقُ رِفْقاً وَ رُبَّمَا كَانَ الدَّوَاءُ دَاءً وَ الدَّاءُ دَوَاءً وَ رُبَّمَا نَصَحَ غَيْرُ النَّاصِحِ وَ غَشَّ الْمُسْتَنْصَحُ
When the kindness was an infringement, the infringement would be kindness. Sometimes the medication would be an illness and the illness would be a medicine; and sometimes the advice is not an advice and it cheats the advised.
وَ إِيَّاكَ وَ الِاتِّكَالَ عَلَى الْمُنَى فَإِنَّهَا بَضَائِعُ النَّوْكَى وَ تَثَبُّطٌ عَنْ خَيْرِ الْآخِرَةِ وَ الدُّنْيَا زك [ذَكِ] قَلْبَكَ بِالْأَدَبِ كَمَا تُذَكَّى النَّارُ بِالْحَطَبِ وَ لَا تَكُنْ كَحَاطِبِ اللَّيْلِ وَعْثَاءَ السَّبِيلِ
And beware of relying upon the hopes for these are merchandise of the idiots, and procrastinates about the Hereafter and the world. Purify your-asws heart with the etiquettes just as the fire is kindles with the firewood, and do not be like clouds of the night and scum of the flood.
وَ كُفْرُ النِّعْمَةِ لُؤْمٌ وَ صُحْبَةُ الْجَاهِلِ شُؤْمٌ وَ الْعَقْلُ حِفْظُ التَّجَارِبِ وَ خَيْرُ مَا جَرَّبْتَ مَا وَعَظَكَ وَ مِنَ الْكَرَمِ لِينُ الشِّيَمِ بَادِرِ الْفُرْصَةَ قَبْلَ أَنْ تَكُونَ غُصَّةً
And Kufr of the bounties is meanness, and accompanying the ignoramus is inauspicious, and the intellect is protecting the experience, and best of what is experiences is what preaches you, and from the benevolence is the gentle nature, rush to the opportunity before it becomes a choking grief.
مِنَ الْحَزْمِ الْعَزْمُ وَ مِنْ سَبَبِ الْحِرْمَانِ التَّوَانِي لَيْسَ كُلُّ طَالِبٍ يُصِيبُ وَ لَا كُلُّ رَاكِبٍ يَئُوبُ وَ مِنَ الْفَسَادِ إِضَاعَةُ الزَّادِ وَ لِكُلِّ أَمْرٍ عَاقِبَةٌ رُبَّ يَسِيرٍ أَنْمَى مِنْ كَثِيرٍ سَوْفَ يَأْتِيكَ مَا قُدِّرَ لَكَ التَّاجِرُ مُخَاطِرٌ وَ لَا خَيْرَ فِي مُعِينٍ مَهِينٍ- لَا تَبِيتَنَّ مِنْ أَمْرٍ عَلَى غَرَرٍ مَنْ حَكَمَ سَادَ وَ مَنْ تَفَهَّمَ ازْدَادَ-
And the resoluteness is the determination, and from the cause of the deprivation is the slackness. Every seeker doesn’t achieve nor does every rider return, and from the corruption is wastage of provisions, for every person there is consequence, sometimes growth is from a lot of delay; it will come to you what has been pre-determined for him; the trader is a risk taker; and there is no good in a despicable assistant; mistakes are not apparent from a matter; one who judges prevails, and one who understands, increases.
وَ لِقَاءُ أَهْلِ الْخَيْرِ عِمَارَةُ الْقُلُوبِ سَاهِلِ الدَّهْرَ مَا ذَلَّ لَكَ قَعُودُهُ وَ إِيَّاكَ أَنْ تَجْمَحَ بِكَ مَطِيَّةُ اللَّجَاجِ وَ إِنْ قَارَفْتَ سَيِّئَةً فَعَجِّلْ مَحْوَهَا بِالتَّوْبَةِ وَ لَا تَخُنْ مَنِ ائْتَمَنَكَ وَ إِنْ خَانَكَ
And meeting the good people builds the hearts; indulge in the times for as long as its guiding is subdued for you, and beware of being overthrown by the rough ride, and if you have committed an evil deed then hasten to delete it by the repentance, and do not betray the one entrusts you and even if has betrayed you.
وَ لَا تُذِعْ سِرَّهُ وَ إِنْ أَذَاعَهُ وَ لَا تُخَاطِرْ بِشَيْءٍ رَجَاءَ أَكْثَرَ مِنْهُ وَ اطْلُبْ فَإِنَّهُ يَأْتِيكَ مَا قُسِمَ لَكَ خُذْ بِالْفَضْلِ وَ أَحْسِنِ الْبَذْلَ وَ قُلْ لِلنَّاسِ حُسْناً وَ أَيُّ كَلِمَةِ
And do not broadcast a secret and even if he has broadcast your secret, and do not take risk with anything hoping for more than it, and seek for it will come to you what has been Apportioned for you, and the businessman is a risk-taker, and take with the best and be good in the efforts, and say good words to the people, and whichever is spoken.
حُكْمٍ جَامِعَةٍ أَنْ تُحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهَ لَهُمْ مَا تَكْرَهُ لَهَا إِنَّكَ قَلَّ مَا تَسْلَمُ مِمَّنْ تَسَرَّعْتَ إِلَيْهِ أَوْ تَنْدَمَ أَنْ تَتَفَضَّلَ عَلَيْهِ-
A comprehensive ruling is that you should love for the people what you love for yourself, and you dislike for them what you dislike, you are seldom safe from the one you are quick to or you will regret when you are merited over him.
وَ اعْلَمْ أَنَّ مِنَ الْكَرَمِ الْوَفَاءَ بِالذِّمَمِ وَ الدَّفْعَ عَنِ الْحَرَمِ وَ الصُّدُودُ آيَةُ الْمَقْتِ وَ كَثْرَةُ الْعِلَلِ آيَةُ الْبُخْلِ وَ لَبَعْضُ إِمْسَاكِكَ عَنْ أَخِيكَ مَعَ لُطْفٍ خَيْرٌ مِنْ بَذْلٍ مَعَ جَنَفٍ وَ مِنَ التَّكَرُّمِ صِلَةُ الرَّحِمِ وَ مَنْ يَرْجُوكَ أَوْ يَثِقُ بِصِلَتِكَ إِذَا قَطَعْتَ قَرَابَتَكَ وَ التَّحْرِيمُ وَجْهُ الْقَطِيعَةِ
And know that from the benevolence is the loyalty with the responsibility, and the turning away is a sign of hate, and many ills is a sign of miserliness, and for some of your withholding upon you brother with the kindness is better than spending with the tyranny, and from the benevolence is connecting the kinship, and the one who trusts with you or hopes for your connecting when your relatives cut you off is a criminal aspect of the cutting.
احْمِلْ نَفْسَكَ مَعَ أَخِيكَ عِنْدَ صَرْمِهِ عَلَى الصِّلَةِ وَ عِنْدَ صُدُودِهِ عَلَى اللُّطْفِ وَ الْمَسْأَلَةِ وَ عِنْدَ جُمُودِهِ عَلَى الْبَذْلِ وَ عِنْدَ تَبَاعُدِهِ عَلَى الدُّنُوِّ وَ عِنْدَ شِدَّتِهِ عَلَى اللِّينِ وَ عِنْدَ جُرْمِهِ عَلَى الِاعْتِذَارِ حَتَّى كَأَنَّكَ لَهُ عَبْدٌ وَ كَأَنَّهُ ذُو نِعْمَةٍ عَلَيْكَ-
Carry yourself-asws upon the connecting with your brother during his cutting off, and upon the kindness during his abandoning and the drawing closer, and upon the spending during his miserliness, and the approaching during his distancing, and the gentleness during his harshness, and the excusing during his offending, to the extent as if you-asws are a servant for him and as if he is one with the favours upon you-asws.
وَ إِيَّاكَ أَنْ تَضَعَ ذَلِكَ فِي غَيْرِ مَوْضِعِهِ وَ أَنْ تَفْعَلَهُ بِغَيْرِ أَهْلِهِ لَا تَتَّخِذَنَّ عَدُوَّ صَدِيقِكَ صَدِيقاً فَتُعَادِيَ صَدِيقَكَ وَ لَا تَعْمَلْ بِالْخَدِيعَةِ فَإِنَّهَا خُلُقُ اللَّئِيمِ وَ امْحَضْ أَخَاكَ النَّصِيحَةَ حَسَنَةً كَانَتْ أَوْ قَبِيحَةً وَ سَاعِدْهُ عَلَى كُلِّ حَالٍ وَ زُلْ مَعَهُ حَيْثُ زَالَ
And beware of doing that in other than its (appropriate) place, or if you-asws were to do it to other than its rightful one; and do not take an enemy of your-asws friend as a friend, you will antagonise your-asws friend; and do not work with the deception for it is a lowly mannerism, and be sincere to your-asws friend with the advice, where it were to be good or ugly; and make him happy in every situation, and stay with him wherever he is.
وَ لَا تَطْلُبَنَّ مُجَازَاةَ أَخِيكَ وَ لَوْ حَثَا التُّرَابَ بِفِيكَ وَ خُذْ عَلَى عَدُوِّكَ بِالْفَضْلِ فَإِنَّهُ أَحْرَى لِلظَّفَرِ وَ تَسْلَمُ مِنَ النَّاسِ بِحُسْنِ الْخُلُقِ وَ تَجَرُّعِ الْغَيْظِ فَإِنِّي لَمْ أَرَ جُرْعَةً أَحْلَى مِنْهَا عَاقِبَةً وَ لَا أَلَذَّ مَغَبَّةً
And do not seek a repayment (retaliation) from your brother and even if he pours dust in your mouth, and take the grace upon your enemy for it is more likely with the victory, and be safe from the world with the good manners, and swallow the anger for I-asws have not seen any gulp sweeter than it in consequence nor more pleasurable in consequence, nor any more pleasurable than it in outcome.
وَ لَا تَصْرِمْ أَخَاكَ عَلَى ارْتِيَابٍ وَ لَا تَقْطَعْهُ دُونَ اسْتِعْتَابٍ وَ لِنْ لِمَنْ غَالَظَكَ فَإِنَّهُ يُوشِكُ أَنْ يَلِينَ لَكَ مَا أَقْبَحَ الْقَطِيعَةَ بَعْدَ الصِّلَةِ وَ الْجَفَاءَ بَعْدَ الْإِخَاءِ وَ الْعَدَاوَةَ بَعْدَ الْمَوَدَّةِ وَ الْخِيَانَةَ لِمَنِ ائْتَمَنَكَ وَ خُلْفَ الظَّنِّ لِمَنِ ارْتَجَاكَ وَ الْغَدْرَ بِمَنِ اسْتَأْمَنَ إِلَيْكَ-
And do not be insistent with your brother upon the suspicion nor cut him off without advising, and for the ones who are harsh with you, for he might be about to be gentle to you. How ugly is the cutting off after the connecting, and the forsaking after the brotherhood, and the enmity after the cordiality, and the betrayal of the one who entrusts you, and the treachery with the one who grants safety to you.
فَإِنْ أَنْتَ غَلَبَتْكَ قَطِيعَةُ أَخِيكَ فَاسْتَبْقِ لَهَا مِنْ نَفْسِكَ بَقِيَّةً تَرْجِعُ إِلَيْهَا إِنْ بَدَا ذَلِكَ لَهُ يَوْماً وَ مَنْ ظَنَّ بِكَ خَيْراً فَصَدِّقْ ظَنَّهُ وَ لَا تُضِيعَنَّ حَقَّ أَخِيكَ اتِّكَالًا عَلَى مَا بَيْنَكَ وَ بَيْنَهُ فَإِنَّهُ لَيْسَ لَكَ بِأَخٍ مَنْ أَضَعْتَ حَقَّهُ
And if you intend to cut off your brother, then precede to him a way from yourself he can return to if there is a change of mind for him and you one day, and the one who thinks good for you then ratify his thoughts, and do not waste a right of your brother relying upon what is between you and him, for he isn’t with brotherhood for you one whose right you have wasted.
وَ لَا يَكُنْ أَهْلُكَ أَشْقَى الْخَلْقِ بِكَ وَ لَا تَرْغَبَنَّ فِيمَنْ زَهِدَ فِيكَ وَ لَا تَزْهَدَنَّ فِيمَنْ رَغِبَ لَكَ إِذَا كَانَ لِلْخُلْطَةِ مَوْضِعاً وَ لَا يَكُونَنَّ أَخُوكَ أَقْوَى عَلَى قَطِيعَتِكَ مِنْكَ عَلَى صِلَتِهِ وَ لَا يَكُونَنَّ عَلَى الْإِسَاءَةِ أَقْوَى مِنْكَ عَلَى الْإِحْسَانِ وَ لَا عَلَى الْبُخْلِ أَقْوَى مِنْكَ عَلَى الْبَذْلِ وَ لَا عَلَى التَّقْصِيرِ أَقْوَى مِنْكَ عَلَى الْفَضْلِ
And do not let you family members be most miserable of the people with you, nor be desirous regarding the one who is abstaining regarding you, nor be abstaining regarding the one who is desirous for you, nor should your brother be stronger upon cutting you off than you are upon connecting him, and he should not be stronger upon the evil deed than you are upon the good deed, nor should be stronger upon the miserliness than you are upon the spending, nor should he be stronger upon the reduction than you are upon the merit.
وَ لَا يَكْبُرَنَّ عَلَيْكَ ظُلْمُ مَنْ ظَلَمَكَ فَإِنَّهُ إِنَّمَا يَسْعَى فِي مَضَرَّتِهِ وَ نَفْعِكَ وَ لَيْسَ جَزَاءُ مَنْ سَرَّكَ أَنْ تَسُوءَهُ- وَ الرِّزْقُ رِزْقَانِ رِزْقٌ تَطْلُبُهُ وَ رِزْقٌ يَطْلُبُكَ فَإِنْ لَمْ تَأْتِهِ أَتَاكَ
And do not let it be grievous upon you-asws an injustice of the one who is unjust to you-asws, for he is striving in his harm and is benefitting you-asws; and a recompense of the one who cheers you-asws isn’t that you-asws should worsen him. The sustenance is (two types of) sustenance(s) – a sustenance you seek and a sustenance seeking you-asws, so if you-asws do not go to it, it will come to you-asws.
وَ اعْلَمْ أَيْ بُنَيَّ أَنَّ الدَّهْرَ ذُو صُرُوفٍ فَلَا تَكُونَنَّ مِمَّنْ تَشْتَدُّ لَائِمَتُهُ وَ يَقِلُّ عِنْدَ النَّاسِ عُذْرُهُ مَا أَقْبَحَ الْخُضُوعَ عِنْدَ الْحَاجَةِ وَ الْجَفَاءَ عِنْدَ الْغِنَى إِنَّمَا لَكَ مِنْ دُنْيَاكَ مَا أَصْلَحْتَ بِهِ مَثْوَاكَ فَأَنْفِقْ فِي حَقٍّ وَ لَا تَكُنْ خَازِناً لِغَيْرِكَ وَ إِنْ كُنْتَ جَازِعاً عَلَى مَا تَفَلَّتَ مِنْ يَدَيْكَ فَاجْزَعْ عَلَى كُلِّ مَا لَمْ يَصِلْ إِلَيْكَ وَ اسْتَدْلِلْ عَلَى مَا لَمْ يَكُنْ بِمَا كَانَ فَإِنَّمَا الْأُمُورُ أَشْبَاهٌ
And know, O my-asws son, that the times are with changes, so do not be from the ones who criticise the Imams-asws their excuse will be little in the presence of the people. How ugly is the humility at the (time of) need, and the abandoning during riches. But rather, for you-asws, from your-asws world is what you-asws can correct your-asws Hereafter with, therefore spend in a right and do not be a treasurer for others, and even if you were to take in whatever escapes from your hand and panic upon all what does not arrive to you, and evidence upon what has not happen with what has happened, for rather the matters are alike.
وَ لَا تَكْفُرَنَّ ذَا نِعْمَةٍ فَإِنَّ كُفْرَ النِّعْمَةِ مِنْ أَلْأَمِ الْكُفْرِ وَ اقْبَلِ الْعُذْرَ وَ لَا تَكُونَنَّ مِمَّنْ لَا يَنْتَفِعُ مِنَ الْعِظَةِ إِلَّا بِمَا لَزِمَهُ- فَإِنَّ الْعَاقِلَ يَنْتَفِعُ بِالْأَدَبِ وَ الْبَهَائِمُ لَا تَتَّعِظُ إِلَّا بِالضَّرْبِ
And do not consider someone with bounties as being a Kafir, for Kufr of the bounties is from the pains of Kufr; and accept the excuse and do not be from the one who do not benefit from the preaching except with what is necessary to remove it, for the intellectual takes preaching with the education while the animals do not take preaching except by being beaten.
اعْرِفِ الْحَقَّ لِمَنْ عَرَفَهُ لَكَ رَفِيعاً كَانَ أَوْ وَضِيعاً وَ اطْرَحْ عَنْكَ وَارِدَاتِ الْهُمُومِ بِعَزَائِمِ الصَّبْرِ وَ حُسْنِ الْيَقِينِ مَنْ تَرَكَ الْقَصْدَ جَارَ وَ نِعْمَ حَظُّ الْمَرْءِ الْقَنَاعَةُ وَ مِنْ شَرِّ مَا صَحِبَ الْمَرْءُ الْحَسَدُ
Recognise the truth to the one who introduces it to you, whether he was high or low, and keep aside from you the oncoming worries by the determined patience and goodly conviction. One who neglects the moderation will be tyrannous, and best of the shares of the person is the contentment, and from evil of what accompanies a person is envy.
وَ فِي الْقُنُوطِ التَّفْرِيطُ وَ الشُّحُّ يَجْلِبُ الْمَلَامَةَ وَ الصَّاحِبُ مُنَاسِبٌ وَ الصَّدِيقُ مَنْ صَدَقَ غَيْبُهُ وَ الْهَوَى شَرِيكُ الْعَمَى وَ مِنَ التَّوْفِيقِ الْوُقُوفُ عِنْدَ الْحَيْرَةِ- وَ نِعْمَ طَارِدُ الْهَمِّ الْيَقِينُ وَ عَاقِبَةُ الْكَذِبِ الذَّمُّ وَ فِي الصِّدْقِ السَّلَامَةُ
And in the despair is the negligence; and the greed attracts the blames; and the companion is the compatible one; and the friend is the one who a friend in absence; and the whim is a partner of the blindness; and from the inclination is the pausing at the confusion; and the best dispeller of the worries is the conviction; and consequence of the lying is regret and in the truthfulness there is safety.
وَ عَاقِبَةُ الْكَذِبِ شَرُّ عَاقِبَةٍ رُبَّ بَعِيدٍ أَقْرَبُ مِنْ قَرِيبٍ وَ قَرِيبٍ أَبْعَدُ مِنْ بَعِيدٍ وَ الْغَرِيبُ مَنْ لَمْ يَكُنْ لَهُ حَبِيبٌ لَا يُعْدِمْكَ مِنْ حَبِيبٍ سُوءُ ظَنٍّ وَ مَنْ حَمَى طَنَى وَ مَنْ تَعَدَّى الْحَقَّ ضَاقَ مَذْهَبُهُ وَ مَنِ اقْتَصَرَ عَلَى قَدْرِهِ كَانَ أَبْقَى لَهُ- نِعْمَ الْخُلُقُ التَّكَرُّمُ
And consequence of lying is evilest of consequences; and sometime a distant thing is closer than the near ones; and the stranger is one who does not happen to have a beloved for him; do not let evil thoughts drive away a friend; and the one feverish will be thirsty; and the one who exceeds the truth his doctrine will be restricted; and the one confining upon pre-determination it would be more lasting for him; best of the manners is the benevolent.
وَ أَلْأَمُ اللُّؤْمِ الْبَغْيُ عِنْدَ الْقُدْرَةِ وَ الْحَيَاءُ سَبَبٌ إِلَى كُلِّ جَمِيلٍ وَ أَوْثَقُ الْعُرَى التَّقْوَى وَ أَوْثَقُ سَبَبٍ أَخَذْتَ بِهِ سَبَبٌ بَيْنَكَ وَ بَيْنَ اللَّهِ وَ مَنَّكَ مَنْ أَعْتَبَكَ وَ الْإِفْرَاطُ فِي الْمَلَامَةِ تَشُبُّ نِيرَانَ اللَّجَاجِ وَ كَمْ مِنْ دَنِفٍ قَدْ نَجَا وَ صَحِيحٍ قَدْ هَوَى
And the pain of the blame of the rebelling is during power; and the modesty is a means to all beauty; and the firmest of the firm handles is the piety; and the firmest cause to take with as a means between you and Allah-azwj is your secret of one who faults you; and the excessive blaming fuels the fire of bitterness; how many sick ones have attained salvation and the healthy have collapsed (in Hell).
فَقَدْ يَكُونُ الْيَأْسُ إِدْرَاكاً إِذَا كَانَ الطَّمَعُ هَلَاكاً وَ لَيْسَ كُلُّ عَوْرَةٍ تَظْهَرُ وَ لَا كُلُّ فَرِيضَةٍ تُصَابُ وَ رُبَّمَا أَخْطَأَ الْبَصِيرُ قَصْدَهُ وَ أَصَابَ الْأَعْمَى رُشْدَهُ- لَيْسَ كُلُّ مَنْ طَلَبَ وَجَدَ وَ لَا كُلُّ مَنْ تَوَقَّى نَجَا أَخِّرِ الشَّرَّ فَإِنَّكَ إِذَا شِئْتَ تَعَجَّلْتَهُ
When the greed (for something) was destruction, then the despair (from that thing) would be salvation; and it isn’t so that every nakedness will appear nor is every obligation achieved; and sometimes the insightful one misses his aim and the blind ones achieves his guidance; and it isn’t so that every one who seeks, finds, nor does every one who dies find salvation; delay the evil for you can hasten it whenever you so desire to.
وَ أَحْسِنْ إِنْ أَحْبَبْتَ أَنْ يُحْسَنَ إِلَيْكَ وَ احْتَمِلْ أَخَاكَ عَلَى مَا فِيهِ وَ لَا تُكْثِرِ الْعِتَابَ فَإِنَّهُ يُورِثُ الضَّغِينَةَ وَ يَجُرُّ إِلَى الْبِغْضَةِ وَ اسْتَعْتِبْ مَنْ رَجَوْتَ إِعْتَابَهُ وَ قَطِيعَةُ الْجَاهِلِ تَعْدِلُ صِلَةَ الْعَاقِلِ وَ مِنَ الْكَرَمِ مَنْعُ الْحَزْمِ مَنْ كَابَرَ الزَّمَانَ عَطِبَ
And do good if you love for the good to be done to you; and tolerate your brother upon what he is in; and do not frequently fault for it inherits the grudges, and advise the one whose advice you are hoping for; and cutting by the ignoramus equates connecting by the intellectual; and from the benevolence is preventing the resoluteness; one who contends with the times is destroyed.
وَ مَنْ يُنْقَمْ عَلَيْهِ غَضِبَ- مَا أَقْرَبَ النَّقِمَةَ مِنْ أَهْلِ الْبَغْيِ وَ أَخْلَقُ بِمَنْ غَدَرَ أَلَّا يُوفَى لَهُ زَلَّةُ الْمُتَوَقِّي أَشَدُّ زَلَّةٍ وَ عِلَّةُ الْكَذِبِ أَقْبَحُ عِلَّةٍ وَ الْفَسَادُ يُبِيرُ الْكَثِيرَ وَ الِاقْتِصَادُ يُثْمِرُ الْيَسِيرَ وَ الْقِلَّةُ ذِلَّةٌ وَ بِرُّ الْوَالِدَيْنِ مِنْ كَرَمِ الطَّبِيعَةِ
And the one revenge is taken upon is angered; and how close is the punishment from the rebellious people, and it is befitting with the one betraying that he should not be loyal to; slip of the anticipating one is most intense of the slips; and reason of the lying is ugliest of reasons; and the corruption destroys a lot; and the moderation bear fruits of the little; and the scarcity is humiliation; and being righteous with the parents is from the most honourable of natures.
وَ الزَّلَلُ مَعَ الْعَجَلِ وَ لَا خَيْرَ فِي لَذَّةٍ تُعْقِبُ نَدَماً- وَ الْعَاقِلُ مَنْ وَعَظَتْهُ التَّجَارِبُ وَ الْهُدَى يَجْلُو الْعَمَى وَ لِسَانُكَ تَرْجُمَانُ عَقْلِكَ لَيْسَ مَعَ الِاخْتِلَافِ ائْتِلَافٌ
And the slips are with the haste; and there is no good in pleasure followed by remorse; the intellectual is the one who is preached by the experiences; and the guidance polishes the blindness; and your tongue is a translator of your intellect; and there is no unity in the disagreement.
مِنْ حُسْنِ الْجِوَارِ تَفَقُّدُ الْجَارِ لَنْ يَهْلِكَ مَنِ اقْتَصَدَ وَ لَنْ يَفْتَقِرَ مَنْ زَهِدَ بَيَّنَ عَنِ امْرِئٍ دَخِيلُهُ رُبَّ بَاحِثٍ عَنْ حَتْفِهِ لَا تَشْتَرِيَنَّ بِثِقَةٍ رَجَاءً مَا كُلُّ مَا يُخْشَى يَضُرُّ رُبَّ هَزْلٍ عَادَ جِدّاً مَنْ أَمِنَ الزَّمَانَ خَانَهُ وَ مَنْ تَعَظَّمَ عَلَيْهِ أَهَانَهُ وَ مَنْ تَرَغَّمَ عَلَيْهِ أَرْغَمَهُ وَ مَنْ لَجَأَ إِلَيْهِ أَسْلَمَهُ
From good neighbourliness is missing the neighbour; he will never be destroyed, the one who is moderate, and he will never be impoverished, the one who is ascetic; what informs about a person is his mingling; sometimes a grave digger is digging for his own death; do not be tainted by trusting the hopes; and not all what is feared is harmful; and sometimes playfulness turns out to be serious; one who trust the times it will betray him, and one who reveres it, it will demean him, and one who is forceful upon it, it will rub his nose (disgrace him), and one who shelters to it, it will submit him.
وَ لَيْسَ كُلُّ مَنْ رَمَى أَصَابَ إِذَا تَغَيَّرَ السُّلْطَانُ تَغَيَّرَ الزَّمَانُ وَ خَيْرُ أَهْلِكَ مَنْ كَفَاكَ وَ الْمِزَاحُ يُورِثُ الضَّغَائِنَ وَ رُبَّمَا أَكْدَى الْحَرِيصُ رَأْسُ الدِّينِ صِحَّةُ الْيَقِينِ وَ تَمَامُ الْإِخْلَاصِ تَجَنُّبُكَ الْمَعَاصِيَ وَ خَيْرُ الْمَقَالِ مَا صَدَّقَهُ الْفِعَالُ
And it isn’t so that every one who shoots will hit the target; and when the ruler changes, the times change; best of your family is the one who suffices you; the mocking inherits the grudges; and sometimes the greedy one does not win; head of the religion is healthy conviction; the complete sincerity is shunning the disobedience; best of the words are what the actions verify.
وَ السَّلَامَةُ مَعَ الِاسْتِقَامَةِ وَ الدُّعَاءُ مِفْتَاحُ الرَّحْمَةِ سَلْ عَنِ الرَّفِيقِ قَبْلَ الطَّرِيقِ وَ عَنِ الْجَارِ قَبْلَ الدَّارِ وَ كُنْ مِنَ الدُّنْيَا عَلَى قُلْعَةٍ احْمِلْ لِمَنْ أَدَلَّ عَلَيْكَ وَ اقْبَلْ عُذْرَ مَنِ اعْتَذَرَ إِلَيْكَ وَ خُذِ الْعَفْوَ مِنَ النَّاسِ وَ لَا تُبْلِغْ إِلَى أَحَدٍ مَكْرُوهَهُ
The safety is with the straightness; and the supplication is a key of Mercy; ask about the friend before (asking about) the road, and about the neighbour before (buying) the house; and be as a fortress from the world; tolerate the one being audacious upon you; and accept the apology of the one apologising to you; and take the excuse from the people and do not inform of an abhorrence regarding anyone.
أَطِعْ أَخَاكَ وَ إِنْ عَصَاكَ وَ صِلْهُ وَ إِنْ جَفَاكَ وَ عَوِّدْ نَفْسَكَ السَّمَاحَ وَ تَخَيَّرْ لَهَا مِنْ كُلِّ خُلُقٍ أَحْسَنَهُ فَإِنَّ الْخَيْرَ عَادَةٌ- وَ إِيَّاكَ أَنْ تَذْكُرَ مِنَ الْكَلَامِ قَذِراً أَوْ تَكُونَ مُضْحِكاً وَ إِنْ حَكَيْتَ ذَلِكَ عَنْ غَيْرِكَ وَ أَنْصِفْ مِنْ نَفْسِكَ قَبْلَ أَنْ يُنْتَصَفَ مِنْكَ وَ إِيَّاكَ وَ مُشَاوَرَةَ النِّسَاءِ فَإِنَّ رَأْيَهُنَّ إِلَى أَفْنٍ وَ عَزْمَهُنَّ إِلَى وَهْنٍ
And obey your brother and even if he disobeys you, and connect with him and even if he abandons you; and accustom yourself to the forgiving and choose for it from every good moral, for it is the best habit; and beware from the talking with carelessness and from being funny, and even if you are narrating that from others; and be fair from yourself; and beware of consulting the women for their opinions are to the vanishing and their resolves are to the weakness.
وَ اكْفُفْ عَلَيْهِنَّ مِنْ أَبْصَارِهِنَّ بِحَجْبِكَ إِيَاهُنَّ فَإِنَّ شِدَّةَ الْحِجَابِ خَيْرٌ لَكَ وَ لَهُنَّ وَ لَيْسَ خُرُوجُهُنَّ بِأَشَدَّ مِنْ إِدْخَالِكَ مَنْ لَا يُوثَقُ بِهِ عَلَيْهِنَّ وَ إِنِ اسْتَطَعْتَ أَنْ لَا يَعْرِفْنَ غَيْرَكَ فَافْعَلْ وَ لَا تُمَلِّكِ الْمَرْأَةَ مِنْ أَمْرِهَا مَا جَاوَزَ نَفْسَهَا فَإِنَّ ذَلِكَ أَنْعَمُ لِحَالِهَا وَ أَرْخَى لِبَالِهَا وَ أَدْوَمُ لِجَمَالِهَا فَإِنَّ الْمَرْأَةَ رَيْحَانَةٌ وَ لَيْسَتْ بِقَهْرَمَانَةٍ
And restrain them from their gazing by veiling them, for the severe veiling is better for you and for them; and their going out isn’t severer than entering someone to see them who cannot be trusted with it ; and if you are capable that they should not know other than you from the men, then do so; and not let the woman control from the affairs what exceeds herself for that is better for her situation and more relaxing for her mind, and more lasting for her beauty, for the woman is an aroma, she cannot be conquered.
وَ لَا تَعْدُ بِكَرَامَتِهَا نَفْسَهَا وَ لَا تُطْمِعْهَا أَنْ تَشْفَعَ لِغَيْرِهَا فَتَمِيلَ مُغْضَبَةً عَلَيْكَ مَعَهَا وَ لَا تُطِلِ الْخَلْوَةَ مَعَ النِّسَاءِ فَيَمْلِكْنَكَ أَوْ تَمَلَّهُنَّ وَ اسْتَبْقِ مِنْ نَفْسِكَ بَقِيَّةً مِنْ إِمْسَاكِكَ عَنْهُنَّ وَ هُنَّ يَرَيْنَ أَنَّكَ ذُو اقْتِدَارٍ خَيْرٌ مِنْ أَنْ يَظْهَرْنَ مِنْكَ عَلَى انْتِشَارٍ
And do not exceed herself in honouring her nor obey her if she were to interceded for others, for the one she has interceded for will incline against you along with her; and do not prolong being along with the women lest they get bored with you and you get bored with them; and race for isolation of yourself, for your withholding from them, while they are viewing that you with the power, is better than they being notified from you upon a secret.
وَ إِيَّاكَ وَ التَّغَايُرَ فِي غَيْرِ مَوْضِعِ غَيْرَةٍ فَإِنَّ ذَلِكَ يَدْعُو الصَّحِيحَةَ مِنْهُنَّ إِلَى السُّقْمِ وَ لَكِنْ أَحْكِمْ أَمْرَهُنَّ فَإِنْ رَأَيْتَ ذَنْباً فَعَاجِلِ النَّكِيرَ عَلَى الْكَبِيرِ وَ الصَّغِيرِ-
And beware of the self-esteem (Ghayra) in other than the place of self-esteem, for that will call the healthy ones from them to the sickness, but judge their matters. If you see a fault, then be quick in denouncing the major one and the minor one.
وَ إِيَّاكَ أَنْ تُعَاقِبَ فَتُعْظِمَ الذَّنْبَ وَ تُهَوِّنَ الْعَتْبَ وَ أَحْسِنْ لِلْمَمَالِيكِ الْأَدَبَ وَ أَقْلِلِ الْغَضَبَ وَ لَا تُكْثِرِ الْعَتْبَ فِي غَيْرِ ذَنْبٍ فَإِذَا اسْتَحَقَّ أَحَدٌ مِنْهُمْ ذَنْباً فَأَحْسِنِ الْعَدْلَ فَإِنَّ الْعَدْلَ مَعَ الْعَفْوِ أَشَدُّ مِنَ الضَّرْبِ لِمَنْ كَانَ لَهُ عَقْلٌ وَ التَّمَسُّكُ بِمَنْ لَا عَقْلَ لَهُ أَوْجَبُ الْقِصَاصِ-
And beware of pursuing (reproaching) for the sin would be magnified and the reproach minimised; and be of good etiquettes to the slaves, and reduce the anger, and do not frequently reproach. When anyone of them deserves an offence (to be punished), then be of goodly justice, for the justice with the pardoning is severer than the beating for the one who has intellect for him; and adhering with the one having not intellect for him obliges the retaliation.
وَ اجْعَلْ لِكُلِّ امْرِئٍ مِنْهُمْ عَمَلًا تَأْخُذُهُ بِهِ فَإِنَّهُ أَحْرَى أَنْ لَا يَتَوَاكَلُوا وَ أَكْرِمْ عَشِيرَتَكَ فَإِنَّهُمْ جَنَاحُكَ الَّذِي بِهِ تَطِيرُ وَ أَصْلُكَ الَّذِي إِلَيْهِ تَصِيرُ وَ بِهِمْ تَصُولُ وَ هُمُ الْعُدَّةُ عِنْدَ الشِّدَّةِ
And make work to be for every person from them (servants) he can be taking with, for it is better if they do not interfere with each other; and honour your clan for they are your wings which you can be flying with and your origin which you are destined to, and with them you are connecting, and they are the tools during the hardship.
فَأَكْرِمْ كَرِيمَهُمْ وَ عُدْ سَقِيمَهُمْ وَ أَشْرِكْهُمْ فِي أُمُورِهِمْ وَ تَيَسَّرْ عِنْدَ مَعْسُورٍ لَهُمْ وَ اسْتَعِنْ بِاللَّهِ عَلَى أُمُورِكَ فَإِنَّهُ أَكْفَى مُعِينٍ اسْتَوْدِعِ اللَّهَ دِينَكَ وَ دُنْيَاكَ وَ اسْأَلْهُ خَيْرَ الْقَضَاءِ لَكَ فِي الدُّنْيَا وَ الْآخِرَةِ وَ السَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ.
Therefore honour their honourable ones, and console their sick, and participate in their matters, and facilitate with their ones in difficulties, and seek Assistance with Allah-azwj upon your affairs for He-azwj is the most sufficing of assistances. Entrust your religion and your world to Allah-azwj, and ask Him-azwj of the best Decree for you in the world and the Hereafter, and the greetings be upon you-asws, and Mercy of Allah-azwj’’.[359]
جش، الفهرست للنجاشي الْأَصْبَغُ بْنُ نُبَاتَةَ الْمُجَاشِعِيُّ كَانَ مِنْ خَاصَّةِ أَمِيرِ الْمُؤْمِنِينَ ع- وَ عُمِّرَ بَعْدَهُ رَوَى عَنْهُ عَهْدَ الْأَشْتَرِ وَ وَصِيَّتَهُ إِلَى مُحَمَّدٍ ابْنِهِ أَخْبَرَنَا عَبْدُ السَّلَامِ بْنُ الْحُسَيْنِ الْأَدِيبُ عَنْ أَبِي بِكْرٍ الدُّورِيِّ- عَنْ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ أَبِي الثَّلْجِ- عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ الْحَسَنِيِّ عَنْ عَلِيِّ بْنِ عَبْدَلٍ عَنِ الْحَسَنِ بْنِ ظَرِيفٍ عَنِ الْحُسَيْنِ بْنِ عُلْوَانَ- عَنْ سَعْدِ بْنِ طَرِيفٍ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ بِالْوَصِيَّةِ.
(The book) ‘Al Fihrist’ of Al Najashy –
‘Al-Asbagh Bin Nubata Al Mujashie was from the special ones of Amir Al-Momineen-asws, and lived after him-asws. It has been reported from him, the covenant to Al-Ashtar, and his-asws bequest to his-asws son Muhammad. It has been informed to us by Abdul Salam Bin Al-Husayn Al-Adeeb, from Abu Bakr Al-Dowry, from Muhammad Bin Ahmad Bin Abu Al-Salj, from Ja’far Bin Muhammad Al-Hassan, from Ali Bin Abdul, from Al-Hassan Bin Zareyf, from Al-Husayn Bin Ulwan, from Sa’ad Bin Tareyf, from Al-Asbagh Bin Nubata, with the bequest’’.
د، العدد القوية مِنْ وَصِيَّةِ أَمِيرِ الْمُؤْمِنِينَ ع لِوَلَدِهِ الْحَسَنِ ع- كَيْفَ وَ أَنَّى بِكَ يَا بُنَيَّ إِذَا صِرْتَ فِي قَوْمٍ صَبِيُّهُمْ غَاوٍ وَ شَابُّهُمْ فَاتِكٌ وَ شَيْخُهُمْ لَا يَأْمُرُ بِمَعْرُوفٍ وَ لَا يَنْهَى عَنْ مُنْكَرٍ وَ عَالِمُهُمْ خَبٌّ مَوَّاهٌ
(The book) ‘Al Adad Al Qawiya’ –
‘From a bequest of Amir Al-Momineen-asws to his-asws son-asws Al-Hassan-asws: ‘How will it be with you-asws, O my-asws son-asws, when you-asws come to be among a people, their young boys are deceitful, and their youths are lethal, and their elders are neither instructing with the acts of kindness nor are they forbidding from the evil, and their scholars are distorting falsifiers.
مُسْتَحْوِذٌ عَلَيْهِ هَوَاهُ مُتَمَسِّكٌ بِعَاجِلِ دُنْيَاهُ أَشَدُّهُمْ عَلَيْكَ إِقْبَالًا يَرْصُدُكَ بِالْغَوَائِلِ وَ يَطْلُبُ الْحِيلَةَ بِالتَّمَنِّي وَ يَطْلُبُ الدُّنْيَا بِالاجْتِهَادِ خَوْفُهُمْ آجِلٌ وَ رَجَاؤُهُمْ عَاجِلٌ- لَا يَهَابُونَ إِلَّا مَنْ يَخَافُونَ لِسَانَهُ وَ لَا يُكْرِمُونَ إِلَّا مَنْ يَرْجُونَ نَوَالَهُ
His personal desires are possessed upon him. He adheres with his current world. He is the severest of them in ambushing you with the difficulties, and he seeks the tricks with the wishing, and he seeks the world with the Ijtihad (struggling). Their fear is postponed and their hopes are hastened. They are not dreading except the one whose tongue they fear, and they are not honouring except the one they are hoping to attain from him.
دِينُهُمُ الرِّبَا كُلُّ حَقٍّ عِنْدَهُمْ مَهْجُورٌ يُحِبُّونَ مَنْ غَشَّهُمْ وَ يَمَلُّونَ مَنْ دَاهَنَهُمْ قُلُوبُهُمْ خَاوِيَةٌ لَا يَسْمَعُونَ دُعَاءً وَ لَا يُجِيبُونَ سَائِلًا قَدِ اسْتَوْلَتْ عَلَيْهِمْ سَكْرَةُ الْغَفْلَةِ إِنْ تَرَكْتَهُمْ لَمْ يَتْرُكُوكَ وَ إِنْ تَابَعْتَهُمْ اغْتَالُوكَ
Their religion is the usury, every right is forsaken in their presence. They are loving the one who cheat them and they are fed up of the one who flatters them. Their hearts are empty. They are neither listening to any call nor are they answering a beggar. The intoxication of heedlessness is ruling upon them. If you were to leave them, they will not leave you, and if you were to follow them, they will kill you.
إِخْوَانُ الظَّاهِرِ وَ أَعْدَاءُ السَّرَائِرِ يَتَصَاحَبُونَ عَلَى غَيْرِ تَقْوَى- فَإِذَا افْتَرَقُوا ذَمَّ بَعْضُهُمْ بَعْضاً تَمُوتُ فِيهِمُ السُّنَنُ وَ تَحْيَا فِيهِمُ الْبِدَعُ فَأَحْمَقُ النَّاسِ مَنْ أَسِفَ عَلَى فَقْدِهِمْ أَوْ سُرَّ بِكَثْرَتِهِمْ-
They are apparent brothers and secretive enemies. They are accompanying each other without piety. When they separate, they condemn each other. The Sunnah(s) have died among them and the innovations are living among them. The most idiotic of the people is the one feels sorry upon losing them or is happy with their large numbers.
فَكُنْ عِنْدَ ذَلِكَ يَا بُنَيَّ كَابْنِ اللَّبُونِ لَا ظَهْرٌ فَيُرْكَبَ وَ لَا وَبَرٌ فَيُسْلَبَ وَ لَا ضَرْعٌ فَيُحْلَبَ
O my-asws son-asws! Be during that like a two year old she-camel, neither having a (strong) back to be ridden upon, nor having any fur to be fleeced, nor having any udder to be milked.
فَمَا طِلَابُكَ لِقَوْمٍ إِنْ كُنْتَ عَالِماً عَابُوكَ وَ إِنْ كُنْتَ جَاهِلًا لَمْ يُرْشِدُوكَ وَ إِنْ طَلَبْتَ الْعِلْمَ قَالُوا مُتَكَلِّفٌ مُتَعَمِّقٌ وَ إِنْ تَرَكْتَ طَلَبَ الْعِلْمِ قَالُوا عَاجِزٌ غَبِيٌ وَ إِنْ تَحَقَّقْتَ لِعِبَادَةِ رَبِّكَ قَالُوا مُتَصَنِّعٌ مُرَاءٍ
So what is your-asws demand (need) for a people, if you-asws were to be a scholar they will fault you-asws, and if you were to be ignorant they will not guide you-asws, and if you-asws were to seek the knowledge they would say, ‘A skilled pretender’, and if you-asws were to neglect seeking the knowledge they would say-asws, ‘A stupid frustrated one’, and if you-asws were to worship your-asws Lord-azwj, they would say, ‘A hypocritical show-off’.
وَ إِنْ لَزِمْتَ الصَّمْتَ قَالُوا أَلْكَنُ- وَ إِنْ نَطَقْتَ قَالُوا مِهْذَارٌ وَ إِنْ أَنْفَقْتَ قَالُوا مُسْرِفٌ وَ إِنِ اقْتَصَدْتَ قَالُوا بَخِيلٌ وَ إِنِ احْتَجْتَ إِلَى مَا فِي أَيْدِيهِمْ صَارَمُوكَ وَ ذَمُّوكَ وَ إِنْ لَمْ تَعْتَدَّ بِهِمْ كَفَّرُوكَ
And if you-asws were to stick to silence they would say, ‘Inarticulate’, and if you-asws were to speak they would say, ‘A chatterbox’, and if you-asws were to spend they would say, ‘An extravagant’, and if you-asws were to be moderate they would say, ‘Stingy’, and if you were to be needy to what is in their hands they would cut you off and condemn you, and if you don’t transgress against them they would not believe you.
فَهَذِهِ صِفَةُ أَهْلِ زَمَانِكَ فَأَصْغَاكَ مَنْ فَرَغَ عَنْ جَوْرِهِمْ وَ أَمِنَ مِنَ الطَّمَعِ فِيهِمْ فَهُوَ مُقْبِلٌ عَلَى شَأْنِهِ مُدَارٍ لِأَهْلِ زَمَانِهِ
So these are characteristics of the people of your-asws time. He will listen to you-asws, one who is free from their tyranny and is safe from the greed regarding them, so he is facing upon his matter being polite to the people of his time.
وَ مِنْ صِفَةِ الْعَالِمِ أَنْ لَا يَعِظَ إِلَّا مَنْ يَقْبَلُ عِظَتَهُ وَ لَا يَنْصَحَ مُعْجَباً بِرَأْيِهِ وَ لَا يُخْبِرَ بِمَا يَخَافُ إِذَاعَتَهُ-
And from the attributes of the scholar is that he does not preach except to the one who accepts his preaching, nor does he advise the one who is fascinated with his own opinion, nor does he inform with what he fears will be broadcasted.
وَ لَا تُودِعْ سِرَّكَ إِلَّا عِنْدَ كُلِّ ثِقَةٍ وَ لَا تَلْفِظْ إِلَّا بِمَا يَتَعَارَفُونَ بِهِ النَّاسُ وَ لَا تُخَالِطْهُمْ إِلَّا بِمَا يَفْعَلُونَ فَاحْذَرْ كُلَّ الْحَذَرِ وَ كُنْ فَرْداً وَحِيداً-
And do not deposit your-asws secret except with every trusted one, nor express except with what the people are knowing with, nor mingle with the except with what they are doing, therefore be cautious with all caution and be individual, alone.
وَ اعْلَمْ أَنَّ مَنْ نَظَرَ فِي عَيْبِ نَفْسِهِ شُغِلَ عَنْ عَيْبِ غَيْرِهِ وَ مَنْ كَابَدَ الْأُمُورَ عَطِبَ وَ مَنِ اقْتَحَمَ اللُّجَجَ غَرِقَ وَ مَنْ أُعْجِبَ بِرَأْيِهِ ضَلَّ وَ مَنِ اسْتَغْنَى بِعَقْلِهِ زَلَّ وَ مَنْ تَكَبَّرَ عَلَى النَّاسِ ذَلَّ-
And know that the one who looks into his own faults will be too pre-occupied from faulting others; and one who endures the matters will be damages; and the one who storm into the storm will drown; and the one who is fascinated with his own opinions will stray; and the one who is needless (of others) with his own intellect will slip; and the one being arrogant upon the people will be disgraced.
وَ مَنْ مَزَحَ اسْتُخِفَّ بِهِ وَ مَنْ كَثَّرَ مِنْ شَيْءٍ عُرِفَ بِهِ وَ مَنْ كَثُرَ كَلَامُهُ كَثُرَ خَطَاؤُهُ وَ مَنْ كَثُرَ خَطَاؤُهُ قَلَّ حَيَاؤُهُ وَ مَنْ قَلَّ حَيَاؤُهُ قَلَّ وَرَعُهُ وَ مَنْ قَلَّ وَرَعُهُ قَلَّ دِينُهُ وَ مَنْ قَلَّ دِينُهُ مَاتَ قَلْبُهُ وَ مَنْ مَاتَ قَلْبُهُ دَخَلَ النَّارَ-
And the one who jokes will be taken lightly with; and the one who frequents from something will be known with it; and the one whose talk is a lot his mistakes will be a lot, and the one whose mistakes are a lot, little would be his shame, and the one whose shame is little, little would be his devoutness, and the one whose devoutness is little, little would be his religion, and the one whose religion is little his hear is dead, and the one whose hear it dead will enter the Fire’.
قِيلَ وَقَفَ رَجُلٌ عَلَى الْحَسَنِ بْنِ عَلِيٍّ ع فَقَالَ يَا ابْنَ أَمِيرِ الْمُؤْمِنِينَ بِالَّذِي أَنْعَمَ عَلَيْكَ بِهَذِهِ النِّعْمَةِ الَّتِي مَا نِلْتَهَا مِنْهُ بِشَفِيعٍ مِنْكَ إِلَيْهِ بَلْ إِنْعَاماً مِنْهُ عَلَيْكَ إِلَّا مَا أَنْصَفْتَنِي مِنْ خَصْمِي فَإِنَّهُ غَشُومٌ ظَلُومٌ- لَا يُوَقِّرُ الشَّيْخَ الْكَبِيرَ وَ لَا يَرْحَمُ الطِّفْلَ الصَّغِيرَ
It was said, ‘A man stood up to Al-Hassan Bin Ali-asws. He said, ‘O son-asws of Amir Al-Momineen-asws! The One-azwj Who has Bestowed this bounty upon you-asws what cannot be achieved from Him-azwj with anyone more an intercessor than you-asws are to Him-azwj, but it is a Favour from Him-azwj upon you-asws, except you-asws have not been fair to me from my contender, for he is deceitful, unjust. He neither dignifies the old, nor does he have mercy on the child’.
وَ كَانَ مُتَّكِئاً فَاسْتَوَى جَالِساً وَ قَالَ لَهُ مَنْ خَصْمُكَ حَتَّى أَنْتَصِفَ لَكَ مِنْهُ
And he-asws had been reclining, so he-asws sat up straight and said to him: ‘Who is your contender until I-asws can be fair to you from him?’
فَقَالَ لَهُ الْفَقْرُ
He said to him-asws, ‘The poverty’.
فَأَطْرَقَ ع سَاعَةً ثُمَّ رَفَعَ إِلَى خَادِمِهِ وَ قَالَ أَحْضِرْ مَا عِنْدَكَ مِنْ مَوْجُودٍ فَأَحْضَرَ خَمْسَةَ آلَافِ دِرْهَمٍ فَقَالَ ادْفَعْهَا إِلَيْهِ
He-asws lowered his-asws head for a while then raised it to his-asws servant and said: ‘Present what is with you from what is existent!’ He presented five thousand Dirhams. He-asws said: ‘Hand it to him who?!’
ثُمَّ قَالَ لَهُ بِحَقِّ هَذِهِ الْأَقْسَامِ الَّتِي أَقْسَمْتَ بِهَا عَلَيَّ مَتَى أَتَاكَ خَصْمُكَ جَائِراً إِلَّا مَا أَتَيْتَنِي مِنْهُ مُتَظَلِّماً.
The he-asws said to him: ‘By the right of these vows which have vowed with upon me-asws! whenever your contender (poverty) comes to you unfairly, only come to me--asws with a grievance from him’’.[360]
[1] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 1
[2] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 2
[3] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 3
[4] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 4
[5] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 5
[6] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 6
[7] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 7
[8] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 8
[9] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 9
[10] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 10
[11] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 11
[12] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 12
[13] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 13
[14] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 14
[15] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 15 a
[16] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 15 b
[17] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 15 c
[18] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 16
[19] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 17
[20] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 18
[21] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 19
[22] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 20
[23] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 21
[24] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 22
[25] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 23
[26] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 24
[27] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 25
[28] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 26
[29] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 27
[30] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 28
[31] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 29
[32] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 30
[33] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 31
[34] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 32
[35] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 33
[36] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 34
[37] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 35
[38] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 36
[39] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 37
[40] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 38
[41] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 39
[42] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 40
[43] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 41
[44] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 42
[45] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 43
[46] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 44
[47] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 45
[48] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 46
[49] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 47
[50] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 48
[51] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 6 H 49
[52] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 1
[53] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 2
[54] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 3
[55] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 4
[56] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 5
[57] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 6
[58] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 7
[59] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 8
[60] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 9
[61] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 10
[62] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 11
[63] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 12
[64] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 13
[65] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 14
[66] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 15
[67] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 16
[68] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 17
[69] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 18
[70] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 19
[71] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 20
[72] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 21
[73] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 22
[74] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 23
[75] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 24
[76] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 25
[77] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 26
[78] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 27
[79] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 28
[80] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 29
[81] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 30
[82] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 31
[83] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 32
[84] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 33
[85] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 34
[86] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 35
[87] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 36
[88] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 37
[89] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 38
[90] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 39
[91] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 40
[92] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 41
[93] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 42
[94] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 43
[95] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 44
[96] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 45
[97] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 46
[98] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 47
[99] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 48
[100] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 49
[101] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 50
[102] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 51
[103] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 52
[104] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 53
[105] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 54
[106] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 55
[107] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 56
[108] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 57
[109] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 58
[110] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 59
[111] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 60
[112] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 61
[113] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 62
[114] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 63
[115] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 64
[116] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 65
[117] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 66
[118] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 67
[119] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 68
[120] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 69
[121] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 70
[122] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 71
[123] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 72
[124] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 73
[125] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 74
[126] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 75
[127] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 76
[128] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 77
[129] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 78
[130] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 79
[131] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 80
[132] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 81
[133] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 82
[134] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 83
[135] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 84
[136] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 85
[137] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 86
[138] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 87
[139] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 88
[140] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 89
[141] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 90
[142] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 91
[143] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 92
[144] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 93
[145] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 94
[146] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 95
[147] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 96
[148] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 97
[149] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 98
[150] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 99
[151] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 100
[152] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 101
[153] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 102
[154] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 103
[155] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 104
[156] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 105
[157] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 106
[158] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 107
[159] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 108
[160] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 109
[161] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 110
[162] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 111
[163] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 112
[164] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 113
[165] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 114
[166] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 115
[167] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 116
[168] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 117
[169] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 118
[170] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 119
[171] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 120
[172] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 121
[173] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 122
[174] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 123
[175] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 124
[176] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 125
[177] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 126
[178] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 127
[179] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 128
[180] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 129
[181] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 130
[182] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 131
[183] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 132
[184] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 133
[185] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 134
[186] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 135
[187] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 136
[188] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 137
[189] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 138
[190] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 139
[191] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 140
[192] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 141
[193] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 142
[194] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 143
[195] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 144
[196] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 145
[197] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 146
[198] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 147
[199] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 148
[200] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 149
[201] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 150
[202] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 151
[203] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 152
[204] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 153
[205] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 154
[206] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 155
[207] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 156
[208] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 157
[209] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 158
[210] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 159
[211] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 160
[212] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 161
[213] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 162
[214] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 163
[215] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 164
[216] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 165
[217] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 166
[218] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 167
[219] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 168
[220] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 169
[221] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 170
[222] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 171
[223] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 172
[224] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 173
[225] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 174
[226] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 175
[227] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 176
[228] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 177
[229] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 178
[230] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 179
[231] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 180
[232] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 181
[233] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 182
[234] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 183
[235] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 184
[236] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 185
[237] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 186
[238] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 187
[239] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 188
[240] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 189
[241] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 190
[242] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 191
[243] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 192
[244] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 193
[245] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 194
[246] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 195
[247] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 196
[248] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 197
[249] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 198
[250] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 199
[251] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 200
[252] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 201
[253] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 202
[254] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 203
[255] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 204
[256] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 205
[257] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 206
[258] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 207
[259] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 208
[260] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 209
[261] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 210
[262] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 211
[263] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 212
[264] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 213
[265] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 214
[266] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 215
[267] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 216
[268] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 217
[269] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 218
[270] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 219
[271] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 220
[272] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 221
[273] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 222
[274] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 223
[275] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 224
[276] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 225
[277] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 226
[278] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 227
[279] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 228
[280] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 229
[281] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 230
[282] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 231
[283] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 232
[284] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 233
[285] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 234
[286] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 235
[287] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 236
[288] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 237
[289] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 238
[290] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 239
[291] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 240
[292] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 241
[293] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 242
[294] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 243
[295] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 244
[296] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 245
[297] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 246
[298] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 247
[299] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 248
[300] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 249
[301] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 250
[302] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 251
[303] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 252
[304] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 253
[305] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 254
[306] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 255
[307] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 256
[308] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 257
[309] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 258
[310] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 259
[311] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 260
[312] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 261
[313] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 262
[314] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 263
[315] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 264
[316] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 265
[317] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 266
[318] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 267
[319] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 268
[320] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 269
[321] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 270
[322] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 271
[323] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 272
[324] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 273
[325] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 274
[326] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 275
[327] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 276
[328] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 277
[329] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 278
[330] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 279
[331] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 280
[332] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 281
[333] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 282
[334] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 283
[335] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 284
[336] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 285
[337] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 286
[338] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 287
[339] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 288
[340] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 289
[341] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 290
[342] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 291
[343] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 292
[344] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 293
[345] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 294
[346] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 295
[347] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 296
[348] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 297
[349] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 298
[350] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 299
[351] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 300
[352] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 301
[353] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 302
[354] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 303
[355] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 304
[356] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 305
[357] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 7 H 306
[358] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 8 H 1
[359] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 8 H 2
[360] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 8 H 3