Bihar Al-Anwaar Volume 74 Part 4

بحار الأنوار

BIHAR AL-ANWAAR

الجزء الرابع و السبعون‏

Volume 74

Part 4 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 15 مواعظ أمير المؤمنين ع و خطبه أيضا و حكمه‏

CHAPTER 15 – ADVICE OF AMIR AL-MOMINEEN^-asws AND HIS^-asws SERMONS AS WELL, AND HIS^-asws WISDOM

1- مع، معاني الأخبار لي‏، الأمالي للصدوق الطَّالَقَانِيُّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْهَمَدَانِيِّ عَنِ الْحَسَنِ بْنِ الْقَاسِمِ قِرَاءَةً عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ الْمُعَلَّى عَنْ أَبِي عَبْدِ اللَّهِ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ بَكْرٍ الْمُرَادِيِّ عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ ع قَالَ: بَيْنَا أَمِيرُ الْمُؤْمِنِينَ ع ذَاتَ يَوْمٍ جَالِسٌ مَعَ أَصْحَابِهِ يُعَبِّيهِمْ لِلْحَرْبِ إِذْ أَتَاهُ شَيْخٌ عَلَيْهِ شخبة [شَحْبَةُ] السَّفَرِ فَقَالَ أَيْنَ أَمِيرُ الْمُؤْمِنِينَ فَقِيلَ هُوَ ذَا

(The books) ‘Ma’any Al Akhbar’, (and) ‘Al Amaali’ of Al Sadouq – al Talaqany, from Ahmad Bin Muhammad Al Hamadany, from Al-Hassan Bin Al Qasim reading from Ali Bin Ibrahim Bin Al Moalla, from Abu Abdullah Muhammad Bin Khalid, from Abdullah Bin Bakr Al Murady,

‘From Musa^-asws Bin Ja’far^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from Ali Bin Al-Husayn^-asws, from his^-asws father^-asws having said: ‘While Amir Al-Momineen^-asws was seated with his^-asws companions one day mobilising them for the war, when an old man came to him^-asws. Upon him was paleness (impact) of the travelling. He said, ‘Where is Amir Al-Momineen^-asws?’ It was said, ‘He^-asws is over there!’

فَسَلَّمَ عَلَيْهِ ثُمَّ قَالَ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي أَتَيْتُكَ مِنْ نَاحِيَةِ الشَّامِ وَ أَنَا شَيْخٌ كَبِيرٌ قَدْ سَمِعْتُ فِيكَ مِنَ الْفَضْلِ مَا لَا أُحْصِي وَ إِنِّي أَظُنُّكَ سَتُغْتَالُ‏ فَعَلِّمْنِي مِمَّا عَلَّمَكَ اللَّهُ

He greeted unto him^-asws, then said, ‘O Amir Al-Momineen^-asws! I have come to you^-asws from an area of Syrian and I am an aged old man. I have heard the merits regarding you^-asws what I cannot count, and I think you^-asws will be assassinated, so teach me from what Allah^-azwj has Taught you^-asws!’

قَالَ نَعَمْ يَا شَيْخُ مَنِ اعْتَدَلَ يَوْمَاهُ فَهُوَ مَغْبُونٌ وَ مَنْ كَانَتِ الدُّنْيَا هِمَّتَهُ اشْتَدَّتْ حَسْرَتُهُ‏ عِنْدَ فَرَاغِهَا وَ مَنْ كَانَتْ غَدُهُ شَرَّ يَوْمَيْهِ فَمَحْرُومٌ وَ مَنْ لَمْ يُبَالِ مَا رُزِئَ مِنْ آخِرَتِهِ إِذَا سَلِمَتْ لَهُ دُنْيَاهُ فَهُوَ هَالِكٌ وَ مَنْ لَمْ يَتَعَاهَدِ النَّقْصَ مِنْ نَفْسِهِ غَلَبَ عَلَيْهِ الْهَوَى وَ مَنْ كَانَ فِي نَقْصٍ فَالْمَوْتُ خَيْرٌ لَهُ

He^-asws said: ‘Yes, O Sheykh! One whose two days are equated, he is embezzled, and one for whom the world was his main concern, his regret will be severe at its separation, and one whose tomorrow is eviler than his today, he is deprived, and one who does not care what is reduced from his Hereafter when his world is safe for him, he is destroyed, and one who does not agreed with the deficiency from himself, the personal desires will prevail upon him, and one who were to be in deficiency, the death is better for him’.

يَا شَيْخُ إِنَّ الدُّنْيَا خَضِرَةٌ حُلْوَةٌ وَ لَهَا أَهْلٌ وَ إِنَّ الْآخِرَةَ لَهَا أَهْلٌ ظَلَفَتْ أَنْفُسَهُمْ عَنْ مُفَاخَرةِ أَهْلِ الدُّنْيَا لَا يَتَنَافَسُونَ فِي الدُّنْيَا وَ لَا يَفْرَحُونَ بِغَضَارَتِهَا وَ لَا يَحْزَنُونَ لِبُؤْسِهَا-

O sheykh! The world is green, sweet, and there are people for it, and the Hereafter (also) has people for it. They are refraining themselves from the priding of people of the world. They are neither competing regarding the world, nor are they rejoicing with its abundance, nor are they grieving at is miseries.

يَا شَيْخُ مَنْ خَافَ الْبَيَاتَ قَلَّ نَوْمُهُ مَا أَسْرَعَ اللَّيَالِيَ وَ الْأَيَّامَ فِي عُمُرِ الْعَبْدِ فَاخْزُنْ لِسَانَكَ وَ عُدَّ كَلَامَكَ يَقِلَّ كَلَامُكَ إِلَّا بِخَيْرٍ

O sheykh! One who fears spending the night, his sleep would be little. How quick are the nights and the days in the lifespan of a servant! Therefore, treasure your tongue, and count your speech. Reduce your talk except with goodness.

يَا شَيْخُ ارْضَ لِلنَّاسِ مَا تَرْضَى لِنَفْسِكَ وَ آتِ إِلَى النَّاسِ مَا تُحِبُّ أَنْ يُؤْتَى إِلَيْكَ-

O sheykh! Be satisfied for the people what you are satisfied for yourself, and give to the people what you would love to be given to you’.

ثُمَّ أَقْبَلَ عَلَى أَصْحَابِهِ فَقَالَ أَيُّهَا النَّاسُ أَ مَا تَرَوْنَ إِلَى أَهْلِ الدُّنْيَا يُمْسُونَ وَ يُصْبِحُونَ عَلَى أَحْوَالٍ شَتَّى فَبَيْنَ صَرِيعٍ يَتَلَوَّى وَ بَيْنَ عَائِدٍ وَ مَعُودٍ وَ آخَرَ بِنَفْسِهِ يَجُودُ وَ آخَرَ لَا يُرْجَى وَ آخَرَ مُسَجًّى‏ وَ طَالِبِ الدُّنْيَا وَ الْمَوْتُ يَطْلُبُهُ وَ غَافِلٍ وَ لَيْسَ بِمَغْفُولٍ عَنْهُ وَ عَلَى أَثَرِ الْمَاضِي يَصِيرُ الْبَاقِي-

Then he^-asws turned towards his^-asws companions. He^-asws said: ‘O you people! Are you not looking at people of the world, coming to an evening and a morning upon various states? They are between someone knocked down, squirming, and between a consoler and a consoled, and another finding his (last) breath, and another not having hope (anymore), and another having been shrouded, and a seeker of the world while the death is seeking him, and a heedless one while he isn’t being heedless from, and the rest are going upon the tracks of the past ones’.

فَقَالَ لَهُ زَيْدُ بْنُ صُوحَانَ الْعَبْدِيُّ يَا أَمِيرَ الْمُؤْمِنِينَ أَيُّ سُلْطَانٍ أَغْلَبُ وَ أَقْوَى

Zayd Bin Sowhan Al-Abdy said to him^-asws, ‘O Amir Al-Momineen^-asws! Which ruler is the most prevailing and strongest?’

قَالَ الْهَوَى

He^-asws said: ‘Whims (personal desires)’.

قَالَ فَأَيُّ ذُلٍّ أَذَلُّ

He said, ‘Which humiliation is the most humiliating?’

قَالَ الْحِرْصُ عَلَى الدُّنْيَا

He^-asws said: ‘The greed upon the world’.

قَالَ فَأَيُّ فَقْرٍ أَشَدُّ

He said, ‘Which poverty is severest?’

قَالَ الْكُفْرُ بَعْدَ الْإِيمَانِ

He^-asws said: ‘The Kufr after the Eman’.

قَالَ فَأَيُّ دَعْوَةٍ أَضَلُّ

He said, ‘Which claim is most misleading?’

قَالَ الدَّاعِي بِمَا لَا يَكُونُ

He^-asws said: ‘The claimant of what cannot happen’.

قَالَ فَأَيُّ عَمَلٍ أَفْضَلُ

He said, ‘Which deed is the best?’

قَالَ التَّقْوَى

He^-asws said: ‘The piety’.

قَالَ فَأَيُّ عَمَلٍ أَنْجَحُ

He said, ‘Which deed is the most profitable?’

قَالَ طَلَبُ مَا عِنْدَ اللَّهِ

He^-asws said: ‘Seeking what is in the Presence of Allah^-azwj’.

قَالَ فَأَيُّ صَاحِبٍ شَرٌّ

He said, ‘Which companion is evilest?’

قَالَ الْمُزَيِّنُ لَكَ مَعْصِيَةَ اللَّهِ

He^-asws said: ‘The one adorning to you the (act of) disobedience to Allah^-azwj’.

قَالَ‏ فَأَيُّ الْخَلْقِ أَشْقَى

He said, ‘Which of the people is the most miserable?’

قَالَ مَنْ بَاعَ دِينَهُ بِدُنْيَا غَيْرِهِ-

He^-asws said: ‘One sells his religion for somebody else’s world (gain)’.

قَالَ فَأَيُّ الْخَلْقِ أَقْوَى

He said, ‘Which of the people is strongest?’

قَالَ الْحَلِيمُ

He^-asws said: ‘The lenient’.

قَالَ فَأَيُّ الْخَلْقِ أَشَحُّ

He said, ‘Which of the people is greediest?’

قَالَ مَنْ أَخَذَ الْمَالَ مِنْ غَيْرِ حِلِّهِ فَجَعَلَهُ فِي غَيْرِ حَقِّهِ

He^-asws said: ‘One who takes wealth from other than its Permissible and makes it to be in other than its rightful place’.

قَالَ فَأَيُّ النَّاسِ أَكْيَسُ

He said, ‘Which of the people is cleverest?’

قَالَ مَنْ أَبْصَرَ رُشْدَهُ مِنْ غَيِّهِ فَمَالَ إِلَى رُشْدِهِ-

He^-asws said: ‘One who can see his rightful guidance from his error, so he inclines to his rightful guidance’.

قَالَ فَمَنْ أَحْلَمُ النَّاسِ

He said: ‘Who is most forbearing of the people?’

قَالَ الَّذِي لَا يَغْضَبُ

He^-asws said: ‘The one who does not get angry’.

قَالَ فَأَيُّ النَّاسِ أَثْبَتُ رَأْياً

He said, ‘Which of the people is of most affirmed view?’

قَالَ مَنْ لَمْ يَغُرَّهُ النَّاسُ مِنْ نَفْسِهِ وَ لَمْ تَغُرَّهُ الدُّنْيَا بِتَشَوُّفِهَا

He^-asws said: ‘One whom the people cannot deceive from himself, and the world cannot deceive with its adornments’.

قَالَ فَأَيُّ النَّاسِ أَحْمَقُ

He said, ‘Which of the people is most stupid?’

قَالَ الْمُغْتَرُّ بِالدُّنْيَا وَ هُوَ يَرَى مَا فِيهَا مِنْ تَقَلُّبِ أَحْوَالِهَا

He^-asws said: ‘The one deceived by the world while he sees what is in it, from the changes of its situations’.

قَالَ فَأَيُّ النَّاسِ أَشَدُّ حَسْرَةً

He said, ‘Which of the people is of most intense regret?’

قَالَ الَّذِي حُرِمَ الدُّنْيَا وَ الْآخِرَةَ ذلِكَ هُوَ الْخُسْرانُ الْمُبِينُ‏

He^-asws said: ‘The who is deprived of the world and the Hereafter. That, it is the manifest losses.

قَالَ فَأَيُّ الْخَلْقِ أَعْمَى

He said, ‘Which of the people is the blindest?’

قَالَ الَّذِي عَمِلَ لِغَيْرِ اللَّهِ يَطْلُبُ بِعَمَلِهِ الثَّوَابَ مِنْ عِنْدِ اللَّهِ عَزَّ وَ جَلَّ

He^-asws said: ‘The one who works for other than Allah^-azwj seeking the Rewards from Presence of Allah^-azwj Mighty and Majestic by his work’.

قَالَ فَأَيُّ الْقُنُوعِ أَفْضَلُ

He said, ‘Which of the contentment is best?’

قَالَ الْقَانِعُ بِمَا أَعْطَاهُ اللَّهُ

He^-asws said: ‘The one who is contented with what Allah^-azwj has Given him’.

قَالَ فَأَيُّ الْمَصَائِبِ أَشَدُّ

He said, ‘Which of the calamities are severest?’

قَالَ الْمُصِيبَةُ بِالدِّينِ

He^-asws said: ‘The calamity with the religion’.

قَالَ فَأَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ عَزَّ وَ جَلَّ

He said, ‘Which of the deeds is most Beloved to Allah^-azwj Mighty and Majestic?’

قَالَ انْتِظَارُ الْفَرَجِ

He^-asws said: ‘Awaiting the relief (Al-Qaim^-ajfj)’.

قَالَ فَأَيُّ النَّاسِ خَيْرٌ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ

He said, ‘Which of the people is best in the Presence of Allah^-azwj Mighty and Majestic?’

قَالَ أَخْوَفُهُمْ لِلَّهِ وَ أَعْمَلُهُمْ بِالتَّقْوَى وَ أَزْهَدُهُمْ فِي الدُّنْيَا

He^-asws said: ‘Their most fearing to Allah^-azwj, and their most working with the piety, and their most ascetic in the world’.

قَالَ فَأَيُّ الْكَلَامِ أَفْضَلُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ

He said, ‘Which speech is best in the Presence of Allah^-azwj Mighty and Majestic?’

قَالَ كَثْرَةُ ذِكْرِهِ وَ التَّضَرُّعُ إِلَيْهِ وَ دُعَاؤُهُ-

He^-asws said: ‘Most abundant of His^-azwj Zikr, and beseeching to Him^-azwj, and supplicating to Him^-azwj’.

قَالَ فَأَيُّ الْقَوْلِ أَصْدَقُ

He said, ‘Which of the words is most truthful?’

قَالَ شَهَادَةُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ

He^-asws said: ‘The testimony that there is no god except Allah^-azwj’.

قَالَ فَأَيُّ الْأَعْمَالِ أَعْظَمُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ

He said, ‘Which of the deeds is mightiest in the Presence of Allah^-azwj Mighty and Majestic?’

قَالَ التَّسْلِيمُ وَ الْوَرَعُ

He^-asws said: ‘The submission and the devoutness’.

قَالَ فَأَيُّ النَّاسِ أَكْرَمُ

He said, ‘Which of the people is most honourable?’

قَالَ مَنْ صَدَقَ فِي الْمَوَاطِنِ-

He^-asws said: ‘One who is truthful in the places’.

ثُمَّ أَقْبَلَ ع عَلَى الشَّيْخِ فَقَالَ يَا شَيْخُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ خَلَقَ خَلْقاً ضَيَّقَ الدُّنْيَا عَلَيْهِمْ نَظَراً لَهُمْ فَزَهَّدَهُمْ فِيهَا وَ فِي حُطَامِهَا- فَرَغِبُوا فِي دَارِ السَّلَامِ الَّذِي دَعَاهُمْ إِلَيْهِ وَ صَبَرُوا عَلَى ضِيقِ الْمَعِيشَةِ وَ صَبَرُوا عَلَى الْمَكْرُوهِ وَ اشْتَاقُوا عَلَى مَا عِنْدَ اللَّهِ مِنَ الْكَرَامَةِ وَ بَذَلُوا أَنْفُسَهُمْ ابْتِغَاءَ رِضْوَانِ اللَّهِ

Then he^-asws turned facing the sheykh. He^-asws said: ‘O sheykh! Allah^-azwj Mighty and Majestic has Created (some) people, the world is narrowed upon them as a warning to them, so they are being ascetic therein and regarding its debris. They are being desirous regarding the house of peace which He^-azwj is Calling them to, and they are being patient upon the restrictive life, and are being patient upon its abhorrence, and they are yearning to what honours there are in the Presence of Allah^-azwj, and they are exerting themselves seeking the Satisfaction of Allah^‑azwj.

وَ كَانَتْ خَاتِمَةُ أَعْمَالِهِمُ الشَّهَادَةَ فَلَقُوا اللَّهَ وَ هُوَ عَنْهُمْ رَاضٍ وَ عَلِمُوا أَنَّ الْمَوْتَ سَبِيلُ مَنْ مَضَى وَ مَنْ بَقِيَ فَتَزَوَّدُوا لِآخِرَتِهِمْ غَيْرَ الذَّهَبِ وَ الْفِضَّةِ وَ لَبِسُوا الْخَشِنَ وَ صَبَرُوا عَلَى الْقُوتِ‏ وَ قَدَّمُوا الْفَضْلَ وَ أَحَبُّوا فِي اللَّهِ وَ أَبْغَضُوا فِي اللَّهِ عَزَّ وَ جَلَّ أُولَئِكَ الْمَصَابِيحُ‏ وَ أَهْلُ النَّعِيمِ فِي الْآخِرَةِ وَ السَّلَامُ-

And the ending of their deeds is the martyrdom, so they meet Allah^-azwj and He^-azwj is Satisfied with them, and they know that the death is a way of the ones past and the ones remaining, so they are providing for their Hereafter other than the gold and the silver, and they are wearing the coarse and are being patient upon the daily subsistence, and they are sending ahead the surplus, and they are loving for the Sake of Allah^-azwj and are hating for the Sake of Allah^-azwj Mighty and Majestic. They are the lamps, and the people of bounties in the Hereafter. And the greetings!’

فَقَالَ الشَّيْخُ فَأَيْنَ أَذْهَبُ وَ أَدَعُ الْجَنَّةَ وَ أَنَا أَرَاهَا وَ أَرَى أَهْلَهَا مَعَكَ يَا أَمِيرَ الْمُؤْمِنِينَ جَهِّزْنِي بِقُوَّةٍ أَتَقَوَّى بِهَا عَلَى عَدُوِّكَ-

The sheykh said, ‘Where can I go and move towards the Paradise, and I am seeing it and seeing its people being with you, O Amir Al-Momineen^-asws! Prepare me with strength I can be strengthened with against your^-asws enemy!’

فَأَعْطَاهُ أَمِيرُ الْمُؤْمِنِينَ ع سِلَاحاً وَ حَمَلَهُ فَكَانَ فِي الْحَرْبِ بَيْنَ يَدَيْ أَمِيرِ الْمُؤْمِنِينَ ع يَضْرِبُ قُدُماً [قُدُماً] وَ أَمِيرُ الْمُؤْمِنِينَ ع يَعْجَبُ مِمَّا يَصْنَعُ فَلَمَّا اشْتَدَّتِ الْحَرْبُ أَقْدَمَ فَرَسَهُ حَتَّى قُتِلَ رَحِمَ اللَّهُ

Amir Al-Momineen^-asws gave him a weapon and carried him (upon a horse). He was in the war in front of Amir Al-Momineen^-asws striking in front, and Amir Al-Momineen^-asws was surprised at what he was doing. When the war intensified, he advanced his horse until he was killed. May Allah^-azwj have Mercy on him.

وَ اتَّبَعَهُ رَجُلٌ مِنْ أَصْحَابِ أَمِيرِ الْمُؤْمِنِينَ ع فَوَجَدَهُ صَرِيعاً وَ وَجَدَ دَابَّتَهُ وَ وَجَدَ سَيْفَهُ فِي ذِرَاعِهِ فَلَمَّا انْقَضَتِ الْحَرْبُ أَتَى أَمِيرَ الْمُؤْمِنِينَ ع بِدَابَّتِهِ وَ سِلَاحِهِ- وَ صَلَّى أَمِيرُ الْمُؤْمِنِينَ ع عَلَيْهِ وَ قَالَ هَذَا وَ اللَّهِ السَّعِيدُ حَقّاً فَتَرَحَّمُوا عَلَى أَخِيكُمْ.

And a man from companions of Amir Al-Momineen^-asws followed him. He found him having been knocked down, and found his animal, and found his sword in his arm. When the war terminated, Amir Al-Momineen^-asws came with his animal and his weapon. And Amir Al-Momineen^-asws prayed Salat upon him and said, ‘By Allah^-azwj! This is the fortunate one, truly! So seek Mercy (of Allah^-azwj) upon your brother’’.[1]

2- لي، الأمالي للصدوق عَنْ جَعْفَرِ بْنِ عَلِيِّ بْنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ عَبْدِ اللَّهِ بْنِ الْمُغِيرَةِ عَنْ جَدِّهِ الْحَسَنِ عَنْ جَدِّهِ عَبْدِ اللَّهِ عَنْ إِسْمَاعِيلَ بْنِ مُسْلِمٍ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ كَانَتِ الْفُقَهَاءُ وَ الْحُكَمَاءُ إِذَا كَاتَبَ بَعْضُهُمْ بَعْضاً كَتَبُوا بِثَلَاثٍ لَيْسَ مَعَهُنَّ رَابِعَةٌ

(The book) ‘Al Amaali’ of Al Sadouq – from Ja’far Bin Ali Bin Al-Hassan Bin Ali Bin Abdullah Bin Al Mugheira, from his grandfather Al-Hassan, from his grandfather Abdullah, from Ismail Bin Muslim,

‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The jurists and the wise ones, whenever they wrote to each other, they wrote with three. There wasn’t any fourth with these: –

مَنْ كَانَتِ الْآخِرَةُ هَمَّهُ كَفَاهُ اللَّهُ هَمَّهُ مِنَ الدُّنْيَا وَ مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ أَصْلَحَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ أَصْلَحَ اللَّهُ لَهُ فِيمَا بَيْنَهُ وَ بَيْنَ النَّاسِ.

One whose main concern were to be the Hereafter, Allah^-azwj will Suffice him of his concern from the world; and the one corrects his secretive deeds, Allah^-azwj will Correct his open deeds; and the one who reconciles regarding what is between him and Allah^-azwj Mighty and Majestic, Allah^-azwj will Reconcile for him regarding what is between him and the people’’.[2]

3- لي، الأمالي للصدوق عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنِ الصَّادِقِ عَنْ أَبِيهِ عَنْ آبَائِهِ ع قَالَ قَالَ عَلِيٌّ ع‏ مَا مِنْ يَوْمٍ يَمُرُّ عَلَى‏ ابْنِ آدَمَ إِلَّا قَالَ لَهُ ذَلِكَ الْيَوْمُ يَا ابْنَ آدَمَ أَنَا يَوْمٌ جَدِيدٌ وَ أَنَا عَلَيْكَ شَهِيدٌ فَقُلْ فِيَّ خَيْراً وَ اعْمَلْ فِيَّ خَيْراً أَشْهَدْ لَكَ بِهِ يَوْمَ الْقِيَامَةِ فَإِنَّكَ لَنْ تَرَانِي بَعْدَهُ أَبَداً.

(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Ali, from his brother, from Al Nowfaly, from Al Sakuni,

‘From Al-Sadiq^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws having said: ‘Ali^-asws said: ‘There is none from a day passing upon a son of Adam^-as, except that day says to him, ‘O son of Adam^-as! I am a new day and I am a witness upon you, so say good during me, and work good deeds during me, I shall testify for you with it on the Day of Qiyamah, for you will not be seeing me after it, ever!’’[3]

4- لي‏، الأمالي للصدوق عَنْ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ عَمِّهِ مُحَمَّدِ بْنِ أَبِي الْقَاسِمِ عَنْ هَارُونَ بْنِ مُسْلِمٍ عَنْ مَسْعَدَةَ بْنِ صَدَقَةَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ ع‏ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع خَطَبَ بِالْبَصْرَةِ فَقَالَ بَعْدَ مَا حَمِدَ اللَّهَ عَزَّ وَ جَلَّ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ وَ آلِهِ الْمُدَّةُ وَ إِنْ طَالَتْ قَصِيرَةٌ وَ الْمَاضِي لِلْمُقِيمِ عِبْرَةٌ وَ الْمَيِّتُ لِلْحَيِّ عِظَةٌ

 (The book) ‘Al Amaali’ of Al Sadouq – from Muhammad Bin Ali, from his uncle Muhammad Bin Abu Al Qasim, from Haroun Bin Muslim, from Mas’ada Bin Sadaqa,

 ‘From Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws forefathers^-asws: ‘Amir Al-Momineen^-asws addressed at Al-Basra. He^-asws said after having praised Allah^-azwj Mighty and Majestic and extolled upon Him^-azwj, and Sent Salawaat upon the Prophet^-saww and his^-saww Progeny^-asws: ‘The term is short and even if it is prolonged, and the past is a lesson for the ones staying (alive), and the dead are a preaching for the living.

وَ لَيْسَ لِأَمْسِ مَضَى عَوْدَةٌ وَ لَا الْمَرْءُ مِنْ غَدٍ عَلَى ثِقَةٍ إِنَّ الْأَوَّلَ لِلْأَوْسَطِ رَائِدٌ وَ الْأَوْسَطُ لِلْآخِرِ قَائِدٌ وَ كُلٌّ لِكُلٍّ مُفَارِقٌ وَ كُلٌّ بِكُلٍّ لَاحِقٌ وَ الْمَوْتُ لِكُلٍّ غَالِبٌ وَ الْيَوْمُ الْهَائِلُ لِكُلٍّ آزِفٌ وَ هُوَ الْيَوْمُ الَّذِي‏ لا يَنْفَعُ‏ فِيهِ‏ مالٌ وَ لا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ‏

And there isn’t any return for the yesterday having passed, nor can the person trust upon tomorrow. The first is a pioneer for the middle, and the middle is a leader for the last, and each will be separating from each, and each will be joining with each, and the death will prevail for everyone, and the Day (of Qiyamah) is terrifying for every end, and it is the Day in which On a Day neither wealth nor sons would be of benefit [26:88] Except one who comes to Allah with an unblemished heart [26:89]’.

ثُمَّ قَالَ ع مَعَاشِرَ شِيعَتِي اصْبِرُوا عَلَى عَمَلٍ لَا غِنَى بِكُمْ عَنْ ثَوَابِهِ وَ اصْبِرُوا عَنْ عَمَلٍ لَا صَبْرَ لَكُمْ عَلَى عِقَابِهِ إِنَّا وَجَدْنَا الصَّبْرَ عَلَى طَاعَةِ اللَّهِ أَهْوَنَ مِنَ الصَّبْرِ عَلَى عَذَابِ اللَّهِ عَزَّ وَ جَلَّ

Then he^-asws said: ‘Community of my^-asws Shias! Be patient upon a deed whose Reward is indispensable to you; and be patient from a deed there will be no patience for you upon its Punishment. We have found that the patience upon obedience of Allah^-azwj is easier than the patience upon Punishment of Allah^-azwj Mighty and Majestic.

اعْلَمُوا أَنَّكُمْ فِي أَجَلٍ مَحْدُودٍ وَ أَمَلٍ مَمْدُودٍ وَ نَفَسٍ مَعْدُودٍ وَ لَا بُدَّ لِلْأَجَلِ أَنْ يَتَنَاهَى وَ لِلْأَمَلِ أَنْ يُطْوَى وَ لِلنَّفَسِ أَنْ يُحْصَى

Know, you are in a limited term, and extended hopes, and numbered breaths, and there is no escape for term to be ended, and for the hopes to be folded, and for the breaths to be counted’.

ثُمَّ دَمَعَتْ عَيْنَاهُ وَ قَرَأَ- وَ إِنَّ عَلَيْكُمْ لَحافِظِينَ- كِراماً كاتِبِينَ- يَعْلَمُونَ ما تَفْعَلُونَ‏.

Then his^-asws eyes flowed tears, and he^-asws recited: And surely upon you are keepers [82:10] Two honourable recorders [82:11] They know what you are doing [82:12]’’.[4]

5- يد، التوحيد لي‏، الأمالي للصدوق عَنِ ابْنِ عِصَامٍ عَنِ الْكُلَيْنِيِّ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ مَعْنٍ عَنْ مُحَمَّدِ بْنِ عَلِيِّ بْنِ عَاتِكَةَ عَنِ الْحُسَيْنِ بْنِ النَّضْرِ الْفِهْرِيِّ عَنْ عَمْرٍو الْأَوْزَاعِيِّ عَنْ عَمْرِو بْنِ شِمْرٍ عَنْ جَابِرِ بْنِ يَزِيدَ الْجُعْفِيِّ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الْبَاقِرِ عَنْ أَبِيهِ عَنْ جَدِّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي خُطْبَةٍ خَطَبَهَا بَعْدَ مَوْتِ النَّبِيِّ ص بِتِسْعَةِ أَيَّامٍ وَ ذَلِكَ حِينَ فَرَغَ مِنْ جَمْعِ الْقُرْآنِ

(The books) ‘Al Tawheed’, (and) ‘Al Amaali’ of Al Sadouq – from Ibn Isam, from Al Kulayni, from Muhammad Bin Ali Bin Ma’an, from Muhammad Bin Ali Bin Aatika, from Al-Husayn Bin Al Nazr Al Fihry, from Amro Al Awzaie, from Amro Bin Shimr, from Jabir Bin Yazeed Al Ju’fy,

‘From Abu Ja’far Muhammad Bin Ali Al-Baqir^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws having said: ‘Amir Al-Momineen^-asws said in a sermon he^-asws had addressed after death of the Prophet^-saww by nine days, and what was when he^-asws was free from collecting the Quran.

فَقَالَ‏ الْحَمْدُ لِلَّهِ الَّذِي أَعْجَزَ الْأَوْهَامَ أَنْ تَنَالَ إِلَّا وُجُودَهُ وَ حَجَبَ الْعُقُولَ أَنْ تَتَخَيَّلَ ذَاتَهُ فِي امْتِنَاعِهَا مِنَ الشَّبَهِ وَ الشَّكْلِ بَلْ هُوَ الَّذِي لَمْ يَتَفَاوَتْ فِي ذَاتِهِ وَ لَمْ يَتَبَعَّضْ بِتَجْزِئَةِ الْعَدَدِ فِي كَمَالِهِ

He^-asws said: ‘The Praise is for Allah^-azwj Who Frustrates the imagination from attaining except His^-azwj existence, and Veiled the intellects from thinking about His^-azwj Self regarding its prevention from the resemblance and the similarities. But, He^-azwj is the One^-azwj Who does not differ in His^-azwj Self and cannot be segmented with numbered segments in His^-azwj Perfection.

فَارَقَ الْأَشْيَاءَ لَا عَلَى اخْتِلَافِ الْأَمَاكِنِ وَ تَمَكَّنَ مِنْهَا لَا عَلَى الْمُمَازَجَةِ وَ عَلِمَهَا لَا بِأَدَاةٍ لَا يَكُونُ الْعِلْمُ إِلَّا بِهَا وَ لَيْسَ بَيْنَهُ وَ بَيْنَ مَعْرُوفِهِ عِلْمُ غَيْرِهِ

He^-azwj Separates the things, not upon different possibilities, and He^-azwj Enables from these, not upon the mixing, and He^-azwj Knows these not by a tool, the knowledge cannot be except by it; and there isn’t between Him^-azwj and His^-azwj Knowing, someone else’s knowledge.

إِنْ قِيلَ كَانَ فَعَلَى تَأْوِيلِ أَزَلِيَّةِ الْوُجُودِ- وَ إِنْ قِيلَ لَمْ يَزَلْ فَعَلَى تَأْوِيلِ نَفْيِ الْعَدَمِ فَسُبْحَانَهُ وَ تَعَالَى عَنْ قَوْلِ مَنْ عَبَدَ سِوَاهُ وَ اتَّخَذَ إِلَهاً غَيْرَهُ عُلُوّاً كَبِيراً

If it is said, ‘He^-azwj was’, it would be upon interpretation of the eternal existence, and if it is said, ‘He^-azwj will not cease to be’, it would be upon interpretation of negation of the non-existence. Glorious is He^-azwj and Exalted from words of the ones worshipping other than Him^‑azwj and taking a god other than Him^-azwj, Lofty, Great!

نَحْمَدُهُ بِالْحَمْدِ الَّذِي ارْتَضَاهُ لِخَلْقِهِ وَ أَوْجَبَ قَبُولَهُ عَلَى نَفْسِهِ- وَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَ رَسُولُهُ

We praise Him^-azwj with the praise which He^-azwj is Pleased for His^-azwj creatures and obligated its acceptance upon Himself^-azwj; and I^-asws testify that there is no god except Allah^-azwj Alone, there being no associates for Him^-azwj; and I^-asws witness that Muhammad^-saww is His^-azwj servant and His^-azwj Rasool^-saww.

شَهَادَتَانِ تَرْفَعَانِ الْقَوْلَ وَ تُضَاعِفَانِ الْعَمَلَ خَفَّ مِيزَانٌ تُرْفَعَانِ مِنْهُ وَ ثَقُلَ مِيزَانٌ تُوضَعَانِ فِيهِ وَ بِهِمَا الْفَوْزُ بِالْجَنَّةِ وَ النَّجَاةُ مِنَ النَّارِ وَ الْجَوَازُ عَلَى الصِّرَاطِ

Two testimonies raising the words and multiplying the deeds. Light is the scale these two are lifted from it, and heavy is the scale these two are place in it, and with these to is the success with the Paradise and the salvation from the Fire, and the crossing upon the Bridge.

وَ بِالشَّهَادَتَيْنِ تَدْخُلُونَ الْجَنَّةَ وَ بِالصَّلَاةِ تَنَالُونَ الرَّحْمَةَ فَأَكْثِرُوا مِنَ الصَّلَاةِ عَلَى نَبِيِّكُمْ وَ آلِهِ- إِنَّ اللَّهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيماً

And with the two testimonies you will be entering the Paradise, and with the Salawaat you will be achieving the Mercy, therefore frequent from the Salawaat upon your Prophet^-saww and his^-saww Progeny^-asws. Surely, Allah and His Angels are Sending Salawaat upon the Prophet. O you those who believe! Send Salawaat upon him and submit submissively [33:56].

أَيُّهَا النَّاسُ إِنَّهُ لَا شَرَفَ أَعْلَى مِنَ الْإِسْلَامِ وَ لَا كَرَمَ أَعَزُّ مِنَ التَّقْوَى وَ لَا مَعْقِلَ أَحْرَزُ مِنَ الْوَرَعِ وَ لَا شَفِيعَ أَنْجَحُ مِنَ التَّوْبَةِ وَ لَا كَنْزَ أَنْفَعُ مِنَ الْعِلْمِ وَ لَا عِزَّ أَرْفَعُ مِنَ الْحِلْمِ وَ لَا حَسَبَ أَبْلَغُ مِنَ الْأَدَبِ

O you people! There is no nobility loftier than Al-Islam, nor any honour dearer than the piety, nor any fort more protective than the devoutness, nor any intercessor more profitable than the repentance, nor any treasure more beneficial than the knowledge, nor any might higher than the forbearance, nor any pedigree further reaching than the etiquettes.

وَ لَا نَصَبَ أَوْضَعُ مِنَ الْغَضَبِ وَ لَا جَمَالَ أَزْيَنُ مِنَ الْعَقْلِ وَ لَا سَوْأَةَ أَسْوَأُ مِنَ الْكَذِبِ وَ لَا حَافِظَ أَحْفَظُ مِنَ الصَّمْتِ وَ لَا لِبَاسَ أَجْمَلُ مِنَ الْعَافِيَةِ وَ لَا غَائِبَ أَقْرَبُ مِنَ الْمَوْتِ-

And there is no lineage lowlier than the anger, nor any beauty more adorning than the intellect, nor any evil deed eviler than the lying, nor any protector more protective than the silence, nor any clothing more beautiful than the good health, nor any absentee closer than the death.

أَيُّهَا النَّاسُ إِنَّهُ مَنْ مَشَى عَلَى وَجْهِ الْأَرْضِ فَإِنَّهُ يَصِيرُ إِلَى بَطْنِهَا وَ اللَّيْلُ وَ النَّهَارُ مُسْرِعَانِ فِي هَدْمِ الْأَعْمَارِ وَ لِكُلِّ ذِي رَمَقٍ قُوتٌ وَ لِكُلِّ حَبَّةٍ آكِلٌ وَ أَنْتَ قُوتُ الْمَوْتِ وَ إِنَّ مَنْ عَرَفَ الْأَيَّامَ لَمْ يَغْفُلْ عَنِ الِاسْتِعْدَادِ لَنْ يَنْجُوَ مِنَ الْمَوْتِ غَنِيٌّ بِمَالِهِ وَ لَا فَقِيرٌ لِإِقْلَالِهِ-

O you people! Surely, the one who walks upon surface of the earth is destined to be in its interior; and the night and the day are both being quick in demolishing the lifespans; and for every one with breathing is daily subsistence, and for every seed there is an eater, and you are subsistence (food) of the death, and the one who recognises the days will not be heedless from the preparation. Neither will a rich one be saved from the death by his wealth, nor will a poor one due to lack of it.

أَيُّهَا النَّاسُ مَنْ خَافَ رَبَّهُ كَفَّ ظُلْمَهُ وَ مَنْ لَمْ يَرْعَ فِي كَلَامِهِ أَظْهَرَ هُجْرَهُ وَ مَنْ لَمْ يَعْرِفِ الْخَيْرَ مِنَ الشَّرِّ فَهُوَ بِمَنْزِلَةِ الْبَهْمِ‏ مَا أَصْغَرَ الْمُصِيبَةَ مَعَ عِظَمِ الْفَاقَةِ غَداً

O you people! One who fears his Lord^-azwj will restrain his injustice, and one who does not care about his talk, his abandonment will be revealed; and one who does not recognise the good from the evil, he is at the status of the beast. How small is the calamity with mightiness of the destitution tomorrow (Qiyamah).

هَيْهَاتَ هَيْهَاتَ وَ مَا تَنَاكَرْتُمْ إِلَّا لِمَا فِيكُمْ مِنَ الْمَعَاصِي‏ وَ الذُّنُوبِ فَمَا أَقْرَبَ الرَّاحَةَ مِنَ التَّعَبِ وَ الْبُؤْسَ مِنَ النَّعِيمِ وَ مَا شَرٌّ بِشَرٍّ بَعْدَهُ الْجَنَّةُ وَ مَا خَيْرٌ بِخَيْرٍ بَعْدَهُ النَّارُ وَ كُلُّ نَعِيمٍ دُونَ الْجَنَّةِ مَحْقُورٌ وَ كُلُّ بَلَاءٍ دُونَ النَّارِ عَافِيَةٌ.

Far be it! Far be it! And you are not denying except due to what disobedience and the sins are within you. How near is the comfort from the fatigue, and the misery from the bliss; and there is no evil with an evil after which is the Paradise, and there is no good with a good after which is the Fire; and every bounty apart from the Paradise is lowly, and all afflictions apart from the Fire is well-being’’.[5]

6- لي‏، الأمالي للصدوق عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْأَسْتَرْآبَادِيِّ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ كَمْ مِنْ غَافِلٍ يَنْسِجُ ثَوْباً لِيَلْبَسَهُ وَ إِنَّمَا هُوَ كَفَنُهُ وَ يَبْنِي بَيْتاً لِيَسْكُنَهُ وَ إِنَّمَا هُوَ مَوْضِعُ قَبْرِهِ.

(The book) ‘Al Amaali’ of Al Sadouq – from Muhammad Bin Al Qasim Al Astarabadi, from Ahmad Bin Al-Hassan Al-Husayni,

‘From Al-Hassan Bin Ali Al-Askari^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘How many a heedless one weaves a cloth to wear it, and rather it is his shroud, and he builds a house to settle in, but rather it is place of his grave’’.[6]

7- لي‏، الأمالي للصدوق‏ قِيلَ لِأَمِيرِ الْمُؤْمِنِينَ ع مَا الِاسْتِعْدَادُ لِلْمَوْتِ

(The book) ‘Al Amaali’ of Al Sadouq –

‘It was said to Amir Al-Momineen^-asws, ‘What is the preparation for the death?’

قَالَ أَدَاءُ الْفَرَائِضِ وَ اجْتِنَابُ الْمَحَارِمِ وَ الِاشْتِمَالُ عَلَى الْمَكَارِمِ ثُمَّ لَا يُبَالِي أَ وَقَعَ عَلَى الْمَوْتِ أَمْ وَقَعَ الْمَوْتُ عَلَيْهِ وَ اللَّهِ مَا يُبَالِي ابْنُ أَبِي طَالِبٍ أَ وَقَعَ عَلَى الْمَوْتِ أَمْ وَقَعَ الْمَوْتُ عَلَيْهِ.

He^-asws said: ‘Fulfilling the obligations, and shunning the Prohibitions, and the inclusion upon the honourable manners. Then he will not care whether he falls upon the death or the death falls upon him. By Allah^-azwj! The son^-asws of Abu Talib^-asws does not care whether he^-asws falls upon the death or the death falls upon him^-asws’’.[7]

8- لي‏، الأمالي للصدوق قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي بَعْضِ خُطَبِهِ‏ أَيُّهَا النَّاسُ إِنَّ الدُّنْيَا دَارُ فَنَاءٍ وَ الْآخِرَةَ دَارُ بَقَاءٍ فَخُذُوا مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ لَا يَخْفَى عَلَيْهِ أَسْرَارَكُمْ

(The book) ‘Al Amaali’ of Al Sadouq –

‘Amir Al-Momineen^-asws said in one of his^-asws sermons: ‘O you people! The world is a house of perishing while the Hereafter is a house of remaining, therefore take from your passing by for your settlement; and do not tear your veils in the Presence of the One^-azwj your secrets are not hidden from Him^-azwj.

وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ مِنْ قَبْلِ أَنْ تَخْرُجَ مِنْهَا أَبْدَانُكُمْ فَفِي الدُّنْيَا حَيِيتُمْ وَ لِلْآخِرَةِ خُلِقْتُمْ إِنَّمَا الدُّنْيَا كَالسَّمِّ يَأْكُلُهُ مَنْ لَا يَعْرِفُهُ

And exit your hearts from the world before your bodies exit from it, for you are living in the world but you have been created for the Hereafter. But rather, the world is like the poison eaten by the one who does not recognise it.

إِنَّ الْعَبْدَ إِذَا مَاتَ قَالَتِ الْمَلَائِكَةُ مَا قَدَّمَ وَ قَالَ النَّاسُ مَا أَخَّرَ فَقَدِّمُوا فَضْلًا يَكُنْ لَكُمْ وَ لَا تُؤَخِّرُوا كُلًّا يَكُنْ عَلَيْكُمْ فَإِنَّ الْمَحْرُومَ مَنْ حُرِمَ خَيْرَ مَالِهِ وَ الْمَغْبُوطَ مَنْ ثَقَّلَ بِالصَّدَقَاتِ وَ الْخَيْرَاتِ مَوَازِينَهُ وَ أَحْسَنَ فِي الْجَنَّةِ بِهَا مِهَادَهُ وَ طَيَّبَ عَلَى الصِّرَاطِ بِهَا مَسْلَكَهُ.

The servant, when he dies, the Angels say, ‘What has he brought forward?’ While the people say, ‘What has he left behind?’ Therefore send ahead a surplus to be for you, and do not hold back all what will be against you, for the deprived is the one who is deprived the goodness of his wealth, and the envied is the one his scale will be heavy with the charities and the good deeds, and it will improve his cradle in the Paradise due to it, and his travel upon the Bridge will be good due to it’’.[8]

9- لي‏، الأمالي للصدوق عَنِ ابْنِ إِدْرِيسَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنِ الْمُغِيرَةِ بْنِ مُحَمَّدٍ عَنْ بَكْرِ بْنِ خُنَيْسٍ عَنْ أَبِي عَبْدِ اللَّهِ الشَّامِيِّ عَنْ نَوْفٍ الْبِكَالِيِّ قَالَ: أَتَيْتُ أَمِيرَ الْمُؤْمِنِينَ ع وَ هُوَ فِي رَحَبَةِ مَسْجِدِ الْكُوفَةِ فَقُلْتُ السَّلَامُ عَلَيْكَ يَا أَمِيرَ الْمُؤْمِنِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

(The book) ‘Al Amaali’ of Al Sadouq – from Ibn Idrees, from his father, from Ibn Abu Al Khattab, from Al Mugheira Bin Muhammad, from Bakr Bin Khuneys, from Abu Abdullah Al Shamy, from Nowf al Bikaly who said,

‘I came to Amir Al-Momineen^-asws and he^-asws was in the courtyard of Masjid of Al-Kufa. I said, ‘Then greetings be upon you^-asws, O Amir Al-Momineen^-asws, and Mercy of Allah^-azwj and His^-azwj Blessings!’

فَقَالَ وَ عَلَيْكَ السَّلَامُ يَا نَوْفُ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

He^-asws said: ‘And upon you be the greetings, O Nowf, and Mercy of Allah^-azwj and His^-azwj Blessings’.

فَقُلْتُ لَهُ يَا أَمِيرَ الْمُؤْمِنِينَ عِظْنِي

I said to him^-asws, ‘O Amir Al-Momineen^-asws! Advise me’.

فَقَالَ يَا نَوْفُ أَحْسِنْ يُحْسَنْ إِلَيْكَ

He^-asws said: ‘O Nowf! Be good, good will be done to you’.

فَقُلْتُ زِدْنِي يَا أَمِيرَ الْمُؤْمِنِينَ

I said, ‘Increase for me, O Amir Al-Momineen^-asws!’

فَقَالَ يَا نَوْفُ ارْحَمْ تُرْحَمْ

He^-asws said: ‘O Nowf! Be merciful, mercy will be shown to you’.

فَقُلْتُ زِدْنِي يَا أَمِيرَ الْمُؤْمِنِينَ

I said, ‘Increase for me, O Amir Al-Momineen^-asws!’

قَالَ يَا نَوْفُ قُلْ خَيْراً تُذْكَرْ بِخَيْرٍ

He^-asws said: ‘Speak good, you will be remembered with good’.

فَقُلْتُ زِدْنِي يَا أَمِيرَ الْمُؤْمِنِينَ

I said, ‘Increase for me, O Amir Al-Momineen^-asws!’

قَالَ اجْتَنِبِ الْغِيبَةَ فَإِنَّهَا إِدَامُ كِلَابِ النَّارِ

He^-asws said: ‘Shun the backbiting, for it is sauce of the dogs of the Fire’’.

ثُمَّ قَالَ قَالَ ع يَا نَوْفُ كَذَبَ مَنْ زَعَمَ أَنَّهُ وُلِدَ مِنْ حَلَالٍ وَ هُوَ يَأْكُلُ لُحُومَ النَّاسِ بِالْغِيبَةِ وَ كَذَبَ مَنْ زَعَمَ أَنَّهُ وُلِدَ مِنْ حَلَالٍ وَ هُوَ يُبْغِضُنِي وَ يُبْغِضُ الْأَئِمَّةَ مِنْ وُلْدِي

Then he (the narrator) said, ‘He^-asws said: ‘O Nowf! He is lying, the one who claims that he is born from the Permissible (means) while he eats flesh of the people by backbiting; and he is lying, the one who claims that he is born from Permissible (means) while he hates me^-asws and hates the Imams^-asws from my^-asws sons^-asws.

وَ كَذَبَ مَنْ زَعَمَ أَنَّهُ وُلِدَ مِنْ حَلَالٍ وَ هُوَ يُحِبُّ الزِّنَا وَ كَذَبَ مَنْ زَعَمَ أَنَّهُ يَعْرِفُ اللَّهَ عَزَّ وَ جَلَّ وَ هُوَ مُجْتَرٍ عَلَى مَعَاصِي اللَّهِ كُلَّ يَوْمٍ وَ لَيْلَةٍ

And he is lying, the one who claims that he is born from the Permissible (means) while he loves the adultery; and he is lying, the one who claims that he recognises Allah^-azwj Mighty and Majestic while he is being audacious upon disobeying Allah^-azwj every day and night.

يَا نَوْفُ اقْبَلْ وَصِيَّتِي لَا تَكُونَنَّ نَقِيباً وَ لَا عَرِيفاً وَ لَا عَشَّاراً وَ لَا بَرِيداً

O Nowf! Accept my^-asws advice! Neither be a captain (in the army/leader), nor a corporal (in the army), nor a tithe collector, nor a mailman (of a tyrant).

يَا نَوْفُ صِلْ رَحِمَكَ يَزِيدُ اللَّهُ فِي عُمُرِكَ وَ حَسِّنْ خُلُقَكَ يُخَفِّفِ اللَّهُ فِي حِسَابِكَ

O Nowf! Connect your kinship, Allah^-azwj will Increase in your lifespan, and improve your manners, Allah^-azwj will Lighten in your Reckoning.

يَا نَوْفُ إِنْ سَرَّكَ أَنْ تَكُونَ مَعِي يَوْمَ الْقِيَامَةِ فَلَا تَكُنْ لِلظَّالِمِينَ مُعِيناً

O Nowf! If it cheers you to be with me^-asws on the Day of Qiyamah, do not be a supporter of the oppressors.

يَا نَوْفُ مَنْ أَحَبَّنَا كَانَ مَعَنَا يَوْمَ الْقِيَامَةِ وَ لَوْ أَنَّ رَجُلًا أَحَبَّ حَجَراً لَحَشَرَهُ اللَّهُ مَعَهُ

O Nowf! One who loves us^-asws would be with us^-asws on the Day of Qiyamah, and even if a man were to love a stone, Allah^-azwj will Resurrect him with it.

يَا نَوْفُ إِيَّاكَ أَنْ تَتَزَيَّنَ لِلنَّاسِ وَ تُبَارِزَ اللَّهَ بِالْمَعَاصِي فَيَفْضَحَكَ اللَّهُ يَوْمَ تَلْقَاهُ

O Nowf! Beware of adorning (sins) to the people and duel against Allah^-azwj with the disobedience, for Allah^-azwj will Expose you on the Day you meet Him^-azwj.

يَا نَوْفُ احْفَظْ عَنِّي مَا أَقُولُ لَكَ تَنَلْ بِهِ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ.

O Nowf! Memorise from me^-asws what I^-asws am saying to you, you will attain good of the world and the Hereafter by it’’.[9]

10- ن، عيون أخبار الرضا عليه السلام لي‏، الأمالي للصدوق عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ مُوسَى عَنْ مُحَمَّدِ بْنِ هَارُونَ الصُّوفِيِّ عَنْ عُبَيْدِ اللَّهِ مُوسَى الرُّويَانِيِّ عَنْ عَبْدِ الْعَظِيمِ بْنِ عَبْدِ اللَّهِ الْحَسَنِيِّ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع يَا ابْنَ رَسُولِ اللَّهِ حَدِّثْنِي بِحَدِيثٍ عَنْ آبَائِكَ ع

(The book) ‘Uyoun Akhbar Al Reza^-asws’, may the greetings be upon him^-asws, (and) ‘Al Amaali’ of Al Sadouq, from Ali Bin Ahmad Bin Musa, from Muhammad Bin Haroun Al Sowfy, from Ubeydullah Musa Al Rowbany, from Abdul Azeem Bin Abdul Allah Al Hasany who said,

‘I said to Abu Ja’far Muhammad^-asws Bin Ali Al-Reza^-asws, ‘O son^-asws of Rasool-Allah^-saww! Narrate to me with a Hadeeth from your^-asws forefathers^-asws!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَا يَزَالُ النَّاسُ بِخَيْرٍ مَا تَفَاوَتُوا فَإِذَا اسْتَوَوْا هَلَكُوا

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The people will not cease to be with goodness for as long as they are different (of Muarifat/Eman). When they are the same (come to the same level of Muarifat/Eman), they will be destroyed’’.

قَالَ قُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع لَوْ تَكَاشَفْتُمْ مَا تَدَافَنْتُمْ‏

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘If you were to share secrets you will not bury yourselves (each other)’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَسَعُوهُمْ بِطَلَاقَةِ الْوَجْهِ وَ حُسْنِ اللِّقَاءِ فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ إِنَّكُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِكُمْ فَسَعُوهُمْ بِأَخْلَاقِكُمْ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws, from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘You will never (be able to) please the people with your wealth, therefore please them with the smiling face and goodly meetings, for I^-asws have heard Rasool-Allah^-saww saying: ‘You will never (be able to) please the people with your wealth, so please them with your manners’’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ عَتَبَ عَلَى الزَّمَانِ طَالَتْ مَعْتَبَتُهُ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘One who rebukes the times, his own rebuke will be prolonged’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مُجَالَسَةُ الْأَشْرَارِ تُورِثُ سُوءَ الظَّنِّ بِالْأَخْيَارِ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Sitting with the evil people inherits evil thoughts about the good people’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع بِئْسَ الزَّادُ إِلَى الْمَعَادِ الْعُدْوَانُ عَلَى الْعِبَادِ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The evilest provision to the Hereafter is the aggression upon the servants’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُهُ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The value of every person is what he improves upon (the good)’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

قَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع الْمَرْءُ مَخْبُوٌّ تَحْتَ لِسَانِهِ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The person is hidden beneath his tongue’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَا هَلَكَ امْرُؤٌ عَرَفَ قَدْرَهُ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘A person who recognises his own worth will not be destroyed’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع التَّدْبِيرُ قَبْلَ الْعَمَلِ يُؤْمِنُكَ مِنَ النَّدَمِ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The management (planning) before the action keeps you safe from the regret’’.

قَالَ قُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ وَثِقَ بِالزَّمَانِ صُرِعَ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘One trusting the times will be knocked down’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع خَاطَرَ بِنَفْسِهِ مَنِ اسْتَغْنَى بِرَأْيِهِ‏

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘He endangers himself, one who is needless (of others) due to his own opinions’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع قِلَّةُ الْعِيَالِ أَحَدُ الْيَسَارَيْنِ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘Lack of dependants is one of the eases’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ دَخَلَهُ الْعُجْبُ هَلَكَ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘One in whom the self-fascination enters is destroyed’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ أَيْقَنَ بِالْخَلَفِ جَادَ بِالْعَطِيَّةِ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘One who is certain with the replacement will be generous with the gifting’’.

قَالَ فَقُلْتُ لَهُ زِدْنِي يَا ابْنَ رَسُولِ اللَّهِ

He (the narrator) said, ‘I said to him^-asws, ‘Increase for me, O son^-asws of Rasool-Allah^-saww!’

فَقَالَ حَدَّثَنِي أَبِي عَنْ جَدِّي عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع مَنْ رَضِيَ بِالْعَافِيَةِ مِمَّنْ دُونَهُ رُزِقَ السَّلَامَةَ مِمَّنْ فَوْقَهُ

He^-asws said: ‘My^-asws father^-asws narrated to me^-asws from my^-asws grandfather^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘One who is satisfied with the well-being from the ones below him will be Graced with the safety from the ones above him’’.

قَالَ فَقُلْتُ لَهُ حَسْبِي.

He (the narrator) said, ‘I said to him^-asws, ‘Enough for me’’.[10]

11- جا، المجالس للمفيد ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ حُبَيْشٍ الْكَاتِبِ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الزَّعْفَرَانِيِّ عَنْ إِبْرَاهِيمَ بْنِ مُحَمَّدٍ الثَّقَفِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ أَبِي سَعِيدٍ عَنْ فُضَيْلِ بْنِ الْجَعْدِ عَنْ أَبِي إِسْحَاقَ الْهَمْدَانِيِّ قَالَ:

(The book) ‘Al Majalis’ of Al Mufeed, (and) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Ali Bin Muhammad Bin Hubeys the scribe, from Al-Hassan Bin Ali Al Zafrany, from Ibrahim Bin Muhammad Al Saqafy, from Abdullah Bin Muhammad bin Usman, from Ali Bin Muhammad Bin Abu Saeed, from Fuzeyl Bin Al Ja’ad, from Abu Is’haq Al Hamdany who said,

لَمَّا وَلَّى أَمِيرُ الْمُؤْمِنِينَ ع مُحَمَّدَ بْنَ أَبِي بَكْرٍ مِصْرَ وَ أَعْمَالَهَا كَتَبَ لَهُ كِتَاباً وَ أَمَرَهُ أَنْ يَقْرَأَهُ عَلَى أَهْلِ مِصْرَ وَ لِيَعْمَلَ بِمَا وَصَّاهُ بِهِ فِيهِ فَكَانَ الْكِتَابُ-

‘When Amir Al-Momineen^-asws made Muhammad Bin Abu Bakr the governor of Egypt and its office bearers, wrote a letter to him and ordered him that he reads it to the people of Egypt, and that he acts in accordance with whatever he^-asws had advised with, (as written) in it, and the letter was: –

بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ مِنْ عَبْدِ اللَّهِ أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ إِلَى أَهْلِ مِصْرَ وَ مُحَمَّدِ بْنِ أَبِي بَكْرٍ سَلَامٌ عَلَيْكُمْ فَإِنِّي أَحْمَدُ إِلَيْكُمُ اللَّهَ الَّذِي لَا إِلَهَ إِلَّا هُوَ

In the Name of Allah^-azwj the Beneficent, the Merciful. From a servant of Allah^-azwj, Emir of the Momineen Ali^-asws Bin Abu Talib^-asws, to the people of Egypt and Muhammad Bin Abu Bakr. I^-asws hereby praise Allah^-azwj to you, Who, there is no god except for Him^-azwj.

أَمَّا بَعْدُ فَإِنِّي أُوصِيكُمْ بِتَقْوَى اللَّهِ فِيمَا أَنْتُمْ عَنْهُ مَسْئُولُونَ وَ إِلَيْهِ تَصِيرُونَ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ- كُلُّ نَفْسٍ بِما كَسَبَتْ رَهِينَةٌ وَ يَقُولُ‏ وَ يُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَ إِلَى اللَّهِ الْمَصِيرُ وَ يَقُولُ‏ فَوَ رَبِّكَ لَنَسْئَلَنَّهُمْ أَجْمَعِينَ عَمَّا كانُوا يَعْمَلُونَ‏

As for after it, I^-asws advise you with the fearing Allah^-azwj with regards to what you would be Questioned about, and to Him^-azwj you will be going to, from Allah^-azwj the Exalted is Saying: Every soul shall taste the death, [29:57]. Every soul would be held for what it earns [74:38] and Allah Cautions you all Himself; and to Allah is the eventual return [3:28]. So, by your Lord! We will be Questioning them altogether [15:92] About what they were doing [15:93].

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّ اللَّهَ عَزَّ وَ جَلَّ سَائِلُكُمْ عَنِ الصَّغِيرِ مِنْ عَمَلِكُمْ‏ وَ الْكَبِيرِ فَإِنْ يُعَذِّبْ فَنَحْنُ أَظْلَمُ وَ إِنْ يَعْفُ فَهُوَ أَرْحَمُ الرَّاحِمِينَ

Therefore know, O servants of Allah^-azwj, that Allah^-azwj Mighty and Majestic would be Questioning you about the small and the big from your deeds.  If He^-azwj Punishes, then (it is due to) us being unjust, and if He^-azwj Forgives (Excuses), so He^-azwj is most Merciful of the merciful ones.

يَا عِبَادَ اللَّهِ إِنَّ أَقْرَبَ مَا يَكُونُ الْعَبْدُ إِلَى الْمَغْفِرَةِ وَ الرَّحْمَةِ حِينَ يَعْمَلُ لِلَّهِ بِطَاعَتِهِ وَ يَنْصَحُهُ فِي التَّوْبَةِ عَلَيْكُمْ بِتَقْوَى اللَّهِ فَإِنَّهَا تَجْمَعُ الْخَيْرَ وَ لَا خَيْرَ غَيْرُهَا وَ يُدْرَكُ بِهَا مِنَ الْخَيْرِ مَا لَا يُدْرَكُ بِغَيْرِهَا مِنْ خَيْرِ الدُّنْيَا وَ خَيْرِ الْآخِرَةِ

O servants of Allah^-azwj! The closest of what the servant can happen to be to the Forgiveness and the Mercy is when he works for Allah^-azwj by obeying Him^-azwj. (I^-asws am) advising you regarding the repentance. Upon you is the fear of Allah^-azwj for it is a gathering of the goodness. There is no goodness other than it, and one would come across the goodness by it that one cannot come across with other than it, of the goodness of the world, and goodness of the Hereafter.

قَالَ اللَّهُ عَزَّ وَ جَلَّ- وَ قِيلَ لِلَّذِينَ اتَّقَوْا ما ذا أَنْزَلَ رَبُّكُمْ قالُوا خَيْراً لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ وَ لَدارُ الْآخِرَةِ خَيْرٌ وَ لَنِعْمَ دارُ الْمُتَّقِينَ‏

Allah^-azwj Mighty and Majestic Said: And it is said to those who are pious: ‘What is that which your Lord Revealed?’ They say, ‘Good. For those who are good in this world is good, and the House of the Hereafter is better, and excellent is the House of the pious’ [16:30].

 اعْلَمُوا يَا عِبَادَ اللَّهِ إِنَّ الْمُؤْمِنَ مَنْ يَعْمَلُ الثَّلَاثَ مِنَ الثَّوَابِ أَمَّا الْخَيْرُ فَإِنَّ اللَّهَ يُثِيبُهُ بِعَمَلِهِ فِي دُنْيَاهُ قَالَ اللَّهُ سُبْحَانَهُ لِإِبْرَاهِيمَ- وَ آتَيْناهُ أَجْرَهُ فِي الدُّنْيا وَ إِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ‏ فَمَنْ عَمِلَ لِلَّهِ تَعَالَى أَعْطَاهُ اللَّهُ أَجْرَهُ فِي الدُّنْيَا وَ الْآخِرَةِ وَ كَفَاهُ الْمُهِمَّ فِيهِمَا

Know, O servants of Allah^-azwj! The Momin is one who works the three of the Rewards. Either the good, so Allah^-azwj would Reward his word in his world, (for) Allah^-azwj the Glorious had Said to Ibrahim^-as: and We Gave him his Recompense in the world, and he, in the Hereafter, would be from the righteous ones [29:27]. So, the one who works for Allah^-azwj the Exalted, Allah^-azwj will Give him his Recompense in the world and the Hereafter and Suffice him of the important matters therein.

وَ قَدْ قَالَ اللَّهُ تَعَالَى‏ يا عِبادِ الَّذِينَ آمَنُوا اتَّقُوا رَبَّكُمْ لِلَّذِينَ أَحْسَنُوا فِي هذِهِ الدُّنْيا حَسَنَةٌ وَ أَرْضُ اللَّهِ واسِعَةٌ إِنَّما يُوَفَّى الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسابٍ‏ فَمَا أَعْطَاهُمُ اللَّهُ فِي الدُّنْيَا لَمْ يُحَاسِبْهُمْ بِهِ فِي الْآخِرَةِ

And Allah^-azwj the Exalted has Said: Say: ‘O my servants who believe! Fear your Lord! For those who do good deeds in this world, is good, and the earth of Allah is vast. But rather, the patient ones would be fulfilled their Recompense without Reckoning’ [39:10]. So whatever Allah^-azwj Gives them in the world, He^-azwj would not be Reckoning them with it in the Hereafter.

قَالَ اللَّهُ تَعَالَى- لِلَّذِينَ أَحْسَنُوا الْحُسْنى‏ وَ زِيادَةٌ وَ الْحُسْنَى هِيَ الْجَنَّةُ وَ الزِّيَادَةُ هِيَ الدُّنْيَا

Allah^-azwj the Exalted Said: For those who do good is the good and more; [10:26] – and the ‘good’, it is the Paradise, and the ‘more’, it is the world.

وَ إِنَّ اللَّهَ تَعَالَى يُكَفِّرُ بِكُلِّ حَسَنَةٍ سَيِّئَةً قَالَ اللَّهُ عَزَّ وَ جَلَ‏ إِنَّ الْحَسَناتِ يُذْهِبْنَ السَّيِّئاتِ ذلِكَ ذِكْرى‏ لِلذَّاكِرِينَ‏ حَتَّى إِذَا كَانَ يَوْمَ الْقِيَامَةِ حُسِبَتْ لَهُمْ حَسَنَاتُهُمْ ثُمَّ أَعْطَاهُمْ بِكُلِّ وَاحِدَةٍ عَشْرَ أَمْثَالِهَا إِلَى سَبْعِمِائَةِ ضِعْفٍ

And Allah^-azwj the Exalted Expiates an evil deed with every good deed. Allah^-azwj Mighty and Majestic Said: Surely the good deeds erase the evil deeds, that is a Reminder for the mindful [11:114] – to the extent that when it will be the Day of Qiyamah, their good deeds will be calculated for them, then He^-azwj will Give them, with each one, ten the likes of it up to a multiple of seven hundred.

قَالَ اللَّهُ عَزَّ وَ جَلَّ- جَزاءً مِنْ رَبِّكَ عَطاءً حِساباً وَ قَالَ‏ فَأُولئِكَ لَهُمْ جَزاءُ الضِّعْفِ بِما عَمِلُوا وَ هُمْ فِي الْغُرُفاتِ آمِنُونَ‏ فَارْغَبُوا فِي هَذَا رَحِمَكُمُ اللَّهُ وَ اعْمَلُوا لَهُ وَ تَحَاضُّوا عَلَيْهِ‏

Allah^-azwj Mighty and Majestic Said: A Recompense from your Lord, a Calculated gift [78:36]. And Said: So they, for them would be the double Recompense due to what they had done, and they would be secure in the chambers [34:37]. Therefore, be desirous regarding this, may Allah^-azwj have Mercy on you, and work for Him^-azwj, and encourage each other upon it’.

وَ اعْلَمُوا يَا عِبَادَ اللَّهِ أَنَّ الْمُتَّقِينَ حَازُوا عَاجِلَ الْخَيْرِ وَ آجِلَهُ شَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاكُمْ وَ لَمْ يُشَارِكْهُمْ أَهْلُ الدُّنْيَا فِي آخِرَتِهِمْ أَبَاحَهُمُ اللَّهُ مَا كَفَاهُمْ وَ أَغْنَاهُمْ

And know! O servants of Allah^-azwj! The pious ones have won the immediate goodness and its future (goodness). They are participating with the people of the world in their world but they are not participating the people of the world in the Hereafter, and Allah^-azwj has Permitted from that world what can suffice them for their needlessness.

قَالَ اللَّهُ عَزَّ اسْمُهُ‏ قُلْ مَنْ حَرَّمَ زِينَةَ اللَّهِ الَّتِي أَخْرَجَ لِعِبادِهِ وَ الطَّيِّباتِ مِنَ الرِّزْقِ قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَياةِ الدُّنْيا خالِصَةً يَوْمَ الْقِيامَةِ كَذلِكَ نُفَصِّلُ الْآياتِ لِقَوْمٍ يَعْلَمُونَ‏

Allah^-azwj, Mighty is His^-azwj Name, Said: Say: ‘Who prohibited adornments of Allah which He Brought out for His servants, and the good from the sustenance?’ Say: ‘These would be for those who believe sincerely in the life of the world, on the Day of Judgment. Like that We Detail the Signs for a people who know’ [7:32].

سَكَنُوا الدُّنْيَا بِأَفْضَلِ مَا سُكِنَتْ وَ أَكَلُوهَا بِأَفْضَلِ مَا أُكِلَتْ شَارَكُوا أَهْلَ الدُّنْيَا فِي دُنْيَاهُمْ وَ أَكَلُوا مَعَهُمْ مِنْ طَيِّبَاتِ مَا يَأْكُلُونَ وَ شَرِبُوا مِنْ طَيِّبَاتِ مَا يَشْرَبُونَ وَ لَبِسُوا مِنْ أَفْضَلِ مَا يَلْبَسُونَ وَ سَكَنُوا مِنْ أَفْضَلِ مَا يَسْكُنُونَ وَ تَزَوَّجُوا مِنْ أَفْضَلِ مَا يَتَزَوَّجُونَ وَ رَكِبُوا مِنْ أَفْضَلِ مَا يَرْكَبُونَ

They dwelled in the world with the best of what could be dwelt in it, and their eating was with the best of what could be eaten, and they participated the people of the world in their world, so they ate along with them from the good things what they were eating, and they drank with the best of what they were drinking, and were eating from the best of what they were eating, and got married from the best of what they were marrying, and they rode on the best of what they were riding.

أَصَابُوا لَذَّةَ الدُّنْيَا مَعَ أَهْلِ الدُّنْيَا وَ هُمْ غَداً جِيرَانُ اللَّهِ تَعَالَى يَتَمَنَّوْنَ عَلَيْهِ فَيُعْطِيهِمْ مَا يَتَمَنَّوْنَ لَا يُرَدُّ لَهُمْ دَعْوَةٌ وَ لَا يَنْقُصُ لَهُمْ نَصِيبٌ مِنَ اللَّذَّةِ

They attained the pleasures of the world, and tomorrow they would be in the Vicinity of Allah^‑azwj, coveting (desiring) upon Him^-azwj. He^-azwj would be Giving them whatever they would be coveting. A supplication will not be Rejected to them, nor would a share be reduced for them from the pleasures.

فَإِلَى هَذَا يَا عِبَادَ اللَّهِ يَشْتَاقُ إِلَيْهِ مَنْ كَانَ لَهُ عَقْلٌ وَ يَعْمَلُ لَهُ بِتَقْوَى اللَّهِ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ

Therefore, to this, O servants of Allah^-azwj, the one who has intellect would be desiring and working for with the piety of Allah^-azwj. And there is neither might nor strength except with Allah^-azwj.

يَا عِبَادَ اللَّهِ إِنِ اتَّقَيْتُمُ اللَّهَ وَ حَفِظْتُمْ نَبِيَّكُمْ فِي أَهْلِ بَيْتِهِ فَقَدْ عَبَدْتُمُوهُ بِأَفْضَلِ مَا عُبِدَ وَ ذَكَرْتُمُوهُ بِأَفْضَلِ مَا ذُكِرَ وَ شَكَرْتُمُوهُ بِأَفْضَلِ مَا شُكِرَ وَ أَخَذْتُمْ بِأَفْضَلِ الصَّبْرِ وَ الشُّكْرِ وَ اجْتَهَدْتُمْ بِأَفْضَلِ الِاجْتِهَادِ

O servants of Allah^-azwj! If you were to fear Allah^-azwj and protect your Prophet^-saww with regards to the people^-asws of his^-saww Household, so you would have worshipped Him^-azwj with the most superior of what He^-azwj is worshipped, and would have remembered him with the most superior of what He^-azwj is remembered, and you would have thanked Him^-azwj with the most superior of what He^-azwj is thanked, and you would have taken with the best of the thanks, and strived with the best of the striving.

وَ إِنْ كَانَ غَيْرُكُمْ أَطْوَلَ مِنْكُمْ صَلَاةً وَ أَكْثَرَ مِنْكُمْ صِيَاماً فَأَنْتُمْ أَتْقَى لِلَّهِ وَ أَنْصَحُ مِنْهُمْ لِأُولِي الْأَمْرِ

And if it was so that others were more prolonging of the Salat than you, and more Fasting than you, so you are more fearing of Allah^-azwj Mighty and Majestic than it, and more counselling to the Master^-asws of the Command.

احْذَرُوا يَا عِبَادَ اللَّهِ الْمَوْتَ وَ سَكْرَتَهُ فَأَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّهُ يَفْجَؤُكُمْ بِأَمْرٍ عَظِيمٍ بِخَيْرٍ لَا يَكُونُ مَعَهُ شَرٌّ أَبَداً أَوْ بِشَرٍّ لَا يَكُونُ مَعَهُ خَيْرٌ أَبَداً

O servants of Allah^-azwj! Be cautious of the death and its pangs. Prepare for it with its tools, for it will surprise you with a mighty matter, either with goodness there not being any evil with it, ever, or with evil there not being any goodness with it, ever!

فَمَنْ أَقْرَبُ إِلَى الْجَنَّةِ مِنْ عَامِلِهَا وَ مَنْ أَقْرَبُ إِلَى النَّارِ مِنْ عَامِلِهَا إِنَّهُ لَيْسَ أَحَدٌ مِنَ النَّاسِ تُفَارِقُ رُوحُهُ جَسَدَهُ حَتَّى يَعْلَمَ إِلَى أَيِّ الْمَنْزِلَتَيْنِ يَصِيرُ إِلَى الْجَنَّةِ أَمِ النَّارِ

There is one from its workers who draws closer to the Paradise, and one from its workers who draws closer to the Fire. There isn’t anyone from the people whose soul separates from his body until he knows which of the two destinations he will be going to, the Paradise or the Fire.

أَ عَدُوٌّ هُوَ لِلَّهِ أَمْ وَلِيٌّ فَإِنْ كَانَ وَلِيّاً لِلَّهِ فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ وَ شُرِعَتْ لَهُ طُرُقُهَا وَ رَأَى مَا أَعَدَّ اللَّهُ لَهُ فِيهَا فَفُرِّغَ مِنْ كُلِّ شُغُلٍ وَ وُضِعَ عَنْهُ كُلُّ ثِقْلٍ

Is he an enemy to Allah^-azwj or a friend? If he were to be a friend of Allah^-azwj, the doors of Paradise will be opened for him and its paths will be expanded for him, and he will see what Allah^-azwj has Prepared for him therein. He would be free from every pre-occupation and every weight will be placed down from him.

وَ إِنْ كَانَ عَدُوّاً لِلَّهِ فُتِحَتْ لَهُ أَبْوَابُ النَّارِ وَ شُرِّعَ لَهُ طُرُقُهَا وَ نَظَرَ إِلَى مَا أَعَدَّ اللَّهُ لَهُ فِيهَا فَاسْتَقْبَلَ كُلَّ مَكْرُوهٍ وَ تَرَكَ كُلَّ سُرُورٍ

And if he were to be an enemy of Allah^-azwj, the doors of the Fire will be opened for him, and its paths will be expanded for him, and he will look at what Allah^-azwj has Prepared for him therein. He will face every abhorrence and leave every happiness.

كُلُّ هَذَا يَكُونُ عِنْدَ الْمَوْتِ وَ عِنْدَهُ يَكُونُ بِيَقِينٍ‏ قَالَ اللَّهُ تَعَالَى‏ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ طَيِّبِينَ يَقُولُونَ سَلامٌ عَلَيْكُمْ ادْخُلُوا الْجَنَّةَ بِما كُنْتُمْ تَعْمَلُونَ‏

All this will be happening at the death, and during it he will be with certainty. Allah^-azwj the Exalted Said: Those whom the Angels cause to die in a good state saying: ‘Peace be upon you! Enter the Paradise due to what you had been doing’ [16:32].

وَ يَقُولُ‏ الَّذِينَ تَتَوَفَّاهُمُ الْمَلائِكَةُ ظالِمِي أَنْفُسِهِمْ فَأَلْقَوُا السَّلَمَ ما كُنَّا نَعْمَلُ مِنْ سُوءٍ بَلى‏ إِنَّ اللَّهَ عَلِيمٌ بِما كُنْتُمْ تَعْمَلُونَ فَادْخُلُوا أَبْوابَ جَهَنَّمَ خالِدِينَ فِيها فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ‏

And He^-azwj Says: Those whom the Angels caused to die while they were unjust to themselves, so they will cast the submission, ‘We did not do any evil’. (The Angels would say): ‘Yes! Surely, Allah Knows what you were doing [16:28]. Therefore, enter the gates of Hell, to abiding eternally therein, and evil is the abode of the arrogant ones’ [16:29].

يَا عِبَادَ اللَّهِ إِنَّ الْمَوْتَ لَيْسَ مِنْهُ فَوْتٌ فَاحْذَرُوهُ قَبْلَ وُقُوعِهِ وَ أَعِدُّوا لَهُ عُدَّتَهُ فَإِنَّكُمْ طَرْدُ الْمَوْتِ إِنْ أَقَمْتُمْ لَهُ أَخَذَكُمْ وَ إِنْ فَرَرْتُمْ مِنْهُ أَدْرَكَكُمْ

O servants of Allah^-azwj! The death, there isn’t any escape from it, therefore be careful of it before it’s occurrence, and prepare for it it’s preparation for you will be exiled by the death (from the world). If you were to stand still for it, it will seize you, and if you were to flee from it, it will come across you.

وَ هُوَ أَلْزَمُ لَكُمْ مِنْ ظِلِّكُمُ الْمَوْتُ مَعْقُودٌ بِنَوَاصِيكُمْ وَ الدُّنْيَا تُطْوَى خَلْفَكُمْ فَأَكْثِرُوا ذِكْرَ الْمَوْتِ عِنْدَ مَا تُنَازِعُكُمْ إِلَيْهِ أَنْفُسُكُمْ مِنَ الشَّهَوَاتِ

It is most sticking to you than your own shadows. The death is bound with your forelocks and the world is folding up behind you, therefore frequent the remembrance of death during the contentions by your souls to the lustful desires.

وَ كَفَى بِالْمَوْتِ وَاعِظاً وَ كَانَ رَسُولُ اللَّهِ ص كَثِيراً مَا يُوصِي أَصْحَابَهُ بِذِكْرِ الْمَوْتِ فَقَالَ أَكْثِرُوا ذِكْرَ الْمَوْتِ فَإِنَّهُ هَاذِمُ‏ اللَّذَّاتِ حَائِلٌ بَيْنَكُمْ وَ بَيْنَ الشَّهَوَاتِ

And suffice with the death as a preaching; and Rasool-Allah^-azwj used to frequently advise his^‑saww companions with remembering the death. He^-saww said: ‘Frequent remembering the death for it is a demolisher of the pleasures forming a barrier between you and the lustful desires’.

يَا عِبَادَ اللَّهِ مَا بَعْدَ الْمَوْتِ لِمَنْ لَا يُغْفَرُ لَهُ أَشَدُّ مِنَ الْمَوْتِ الْقَبْرَ فَاحْذَرُوا ضَيْقَهُ وَ ضَنْكَهُ وَ ظُلْمَتَهُ وَ غُرْبَتَهُ إِنَّ الْقَبْرَ يَقُولُ كُلَّ يَوْمٍ أَنَا بَيْتُ الْغُرْبَةِ أَنَا بَيْتُ التُّرَابِ أَنَا بَيْتُ الْوَحْشَةِ أَنَا بَيْتُ الدُّودِ وَ الْهَوَامِّ

O servants of Allah^-azwj! After the death, for the one who is not Forgiven, there is nothing severer for him than the death, than the grave is, therefore be cautious of its narrowness, and its distress, and its darkness, and its estrangement. The grave says every day, ‘I am a house of estrangement! I am a house of soil! I am a house of loneliness! I am a house of insects and the vermin!’

وَ الْقَبْرُ رَوْضَةٌ مِنْ رِيَاضِ الْجَنَّةِ أَوْ حُفْرَةٌ مِنْ حُفَرِ النِّيرَانِ إِنَّ الْعَبْدَ الْمُؤْمِنَ إِذَا دُفِنَ قَالَتْ لَهُ الْأَرْضُ مَرْحَباً وَ أَهْلًا قَدْ كُنْتَ مِمَّنْ أُحِبُّ أَنْ تَمْشِيَ عَلَى ظَهْرِي فَإِذَا وَلِيتُكَ فَسَتَعْلَمُ كَيْفَ صَنِيعِي بِكَ فَيَتَّسِعُ لَهُ مَدَّ الْبَصَرِ

And the grave is either a garden from the gardens of Paradise or a pit from the pits of Fires.  When the Momin servant is buried, the ground says to him, ‘Welcome and hello! You used to be from the most loved ones to be walking upon my back. When you are covered, you shall come to know how will be my dealing with you!’ So, it becomes capacious for him to the extent of the sight.

وَ إِنَّ الْكَافِرَ إِذَا دُفِنَ قَالَتْ لَهُ الْأَرْضُ لَا مَرْحَباً بِكَ وَ لَا أَهْلًا لَقَدْ كُنْتَ مِنْ أَبْغَضِ مَنْ يَمْشِي عَلَى ظَهْرِي فَإِذَا وَلِيتُكَ فَسَتَعْلَمُ كَيْفَ صَنِيعِي بِكَ فَتَضُمُّهُ حَتَّى تَلْتَقِيَ أَضْلَاعُهُ

And when the Kafir is buried, the ground says to him, ‘There is neither any welcome for you nor help! You used to be from the most hateful ones to be walking upon my back. When you are covered, you shall come to know how my dealing with you will be’. It compresses him until his ribs meet.

وَ إِنَّ الْمَعِيشَةَ الضَّنْكَ الَّتِي حَذَّرَ اللَّهُ مِنْهَا عَدُوَّهُ عَذَابُ الْقَبْرِ إِنَّهُ يُسَلِّطُ عَلَى الْكَافِرِ فِي قَبْرِهِ تِسْعَةً وَ تِسْعِينَ تِنِّيناً فَيَنْهَشْنَ لَحْمَهُ وَ يَكْسِرْنَ عَظْمَهُ يَتَرَدَّدْنَ عَلَيْهِ كَذَلِكَ إِلَى يَوْمِ يُبْعَثُ لَوْ أَنَّ تِنِّيناً مِنْهَا تَنْفُخُ فِي الْأَرْضِ لَمْ تُنْبِتْ زَرْعاً أَبَداً:

And the narrow life which Allah^-azwj has Cautioned His^-azwj enemies from is Punishment of the grave. It overcomes upon the Kafir in his grave with ninety-nine dragons. They gnaw at his flesh and break his bones, returning to him like that up to the Day he is Resurrected. If a dragon from these were to blow into the earth, no vegetation would grow, ever!

اعْلَمُوا يَا عِبَادَ اللَّهِ إِنَّ أَنْفُسَكُمُ الضَّعِيفَةَ وَ أَجْسَادَكُمُ النَّاعِمَةَ الرَّقِيقَةَ الَّتِي‏ يَكْفِيهَا الْيَسِيرُ تَضْعُفُ عَنْ هَذَا فَإِنِ اسْتَطَعْتُمْ أَنْ تَجْزَعُوا لِأَجْسَادِكُمْ‏ وَ أَنْفُسِكُمْ مِمَّا لَا طَاقَةَ لَكُمْ بِهِ وَ لَا صَبْرَ لَكُمْ عَلَيْهِ فَاعْمَلُوا بِمَا أَحَبَّ اللَّهُ وَ اتْرُكُوا مَا كَرِهَ اللَّهُ

Know, O servants of Allah^-azwj! Your souls are weak and your bodies are soft, gentle which the little would suffice weakening from this. So, if you are capable, then keep away your bodies and your souls from what there is no strength for you with, nor is there any patience for you upon it. Therefore, work with what Allah^-azwj Loves, and leave what Allah^-azwj Dislikes.

يَا عِبَادَ اللَّهِ إِنَّ بَعْدَ الْبَعْثِ مَا هُوَ أَشَدُّ مِنَ الْقَبْرِ يَوْمٌ يَشِيبُ فِيهِ الصَّغِيرُ وَ يَسْكَرُ مِنْهُ الْكَبِيرُ وَ يَسْقُطُ فِيهِ الْجَنِينُ وَ تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّا أَرْضَعَتْ‏ يَوْمٌ عُبُوسٌ قَمْطَرِيرٌ يَوْمٌ‏ كانَ شَرُّهُ مُسْتَطِيراً

O servants of Allah^-azwj! There is nothing severer than the grave than the Resurrection, being a Day the young will be grey-haired, and the old will be intoxicated from it, and the foetuses will be miscarried during it, every breast-feeding woman shall quit from what she breast-fed, [22:2] a harsh, distressful Day [76:10], a Day the evil of it would be widespread [76:7].

إِنَّ فَزَعَ ذَلِكَ الْيَوْمِ لَيُرْهِبُ الْمَلَائِكَةَ الَّذِينَ لَا ذَنْبَ لَهُمْ وَ تُرْعَدُ مِنْهُ السَّبْعُ الشِّدَادُ وَ الْجِبَالُ الْأَوْتَادُ وَ الْأَرْضُ الْمِهَادُ وَ تَنْشَقُ‏ السَّماءُ فَهِيَ يَوْمَئِذٍ واهِيَةٌ وَ تَتَغَيَّرُ فَكَأَنَّهَا وَرْدَةٌ كَالدِّهَانِ وَ تَكُونُ الْجِبَالُ سَرَاباً مَهِيلًا بَعْدَ مَا كَانَتْ صُمّاً صِلَاباً

The panic of that Day will scare the Angels, those who neither have any sin for them and the seven strong ones (skies) tremble from, and the pegged mountains, and the spread earth, And the sky would be cleft asunder, so on that Day it shall be shall be frail [69:16] and be altered, it would become rosy like the red hide [55:37], and the mountains will become a flowing mirage after having been solid slabs.

وَ يُنْفَخُ فِي الصُّورِ فَيَفْزَعُ‏ مَنْ فِي السَّماواتِ وَ مَنْ فِي الْأَرْضِ إِلَّا مَنْ شاءَ اللَّهُ‏ فَكَيْفَ مَنْ عَصَى بِالسَّمْعِ وَ الْبَصَرِ وَ اللِّسَانِ وَ الْيَدِ وَ الرِّجْلِ وَ الْفَرْجِ وَ الْبَطْنِ إِنْ لَمْ يَغْفِرِ اللَّهُ لَهُ وَ يَرْحَمْهُ مِنْ ذَلِكَ الْيَوْمِ لِأَنَّهُ يُفْضِي وَ يَصِيرُ إِلَى غَيْرِهِ إِلَى نَارٍ قَعْرُهَا بَعِيدٌ وَ حَرُّهَا شَدِيدٌ وَ شَرَابُهَا صَدِيدٌ وَ عَذَابُهَا جَدِيدٌ وَ مَقَامِعُهَا حَدِيدٌ- لَا يَفْتُرُ عَذَابُهَا وَ لَا يَمُوتُ سَاكِنُهَا دَارٌ لَيْسَ فِيهَا رَحْمَةٌ وَ لَا تُسْمَعُ لِأَهْلِهَا دَعْوَةٌ-

And the Trumpet will be blown into, so the ones in the skies and the ones in the earth will panic, except the one Allah^-azwj so Desires. How will it be for the one who had disobeyed with the hearing, and the sight, and the tongue, and the hand, and the left, and the genitals, and the belly, if Allah^-azwj does not Forgive him and has Mercy on him from that Day, because he will come to be somewhere else, to a Fire it’s bottom is far, and its heat is severe, and its drink is pus, and its Punishment is renewed (constantly), and its repressors are of iron? Neither will its Punishment have a break, nor will its dwellers be dying. There will neither be any Mercy in it nor will a call of its people be heard.

وَ اعْلَمُوا يَا عِبَادَ اللَّهِ أَنَّ مَعَ هَذَا رَحْمَةَ اللَّهِ الَّتِي لَا تَعْجِزُ الْعِبَادُ- جَنَّةً عَرْضُهَا كَعَرْضِ السَّمَاوَاتِ وَ الْأَرْضِ أُعِدَّتْ لِلْمُتَّقِينَ- لَا يَكُونُ مَعَهَا شَرٌّ أَبَداً لَذَّاتُهَا لَا تُمَلُّ وَ مُجْتَمَعُهَا لَا يَتَفَرَّقُ وَ سُكَّانُهَا قَدْ جَاوَرُوا الرَّحْمَنَ وَ قَامَ بَيْنَ أَيْدِيهِمُ الْغِلْمَانُ بِصِحَافٍ مِنَ الذَّهَبِ فِيهَا الْفَاكِهَةُ وَ الرَّيْحَانُ-

And know, O servants of Allah^-azwj! Along with this is Mercy of Allah^-azwj which will not frustrate the servants – a Garden, the expanse of it is like expanse of the skies and the earth, having been prepared for the pious. No evil will happen to be with it, ever! Its pleasures do not bore, and its gathered ones do not separate, and its dwellers will be in vicinity of the Beneficent, and the young boy servants will stand in front of them with trays of gold wherein will be the fruits and the aromas (perfumes).

ثُمَّ اعْلَمْ يَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ إِنِّي قَدْ وَلَّيْتُكَ أَعْظَمَ أَجْنَادِي فِي نَفْسِي أَهْلَ مِصْرَ فَإِذَا وَلَّيْتُكَ مَا وَلَّيْتُكَ مِنْ أَمْرِ النَّاسِ فَأَنْتَ حَقِيقٌ أَنْ تَخَافَ مِنْهُ عَلَى نَفْسِكَ وَ أَنْ تَحْذَرَ مِنْهُ عَلَى دِينِكَ فَإِنِ اسْتَطَعْتَ أَنْ لَا تُسْخِطَ رَبَّكَ بِرِضَا أَحَدٍ مِنْ خَلْقِهِ فَافْعَلْ فَإِنَّ لِلَّهِ عَزَّ وَ جَلَّ خَلَفاً مِنْ غَيْرِهِ وَ لَيْسَ فِي شَيْ‏ءٍ سِوَاهُ خَلَفٌ مِنْهُ

And know, O Muhammad Bin Abu Bakr! I^-asws have placed you in charge of a mighty army of mine^-asws as far as I^-asws am concerned, the people of Egypt, so when you take charge of what I^-asws am placing you in charge of affairs of the people, then you are truly rightful of fearing from it upon yourself and to be careful upon your religion from it. So, if you are capable of not annoying your Lord^-azwj by satisfying someone from His^-azwj creatures, then do so, for there is a replacement for Allah^-azwj Mighty and Majestic from someone else, and there isn’t any replacement from Him^-azwj in anything else.

اشْتَدَّ عَلَى الظَّالِمِ وَ خُذْ عَلَيْهِ وَ لِنْ لِأَهْلِ الْخَيْرِ وَ قَرِّبْهُمْ وَ اجْعَلْهُمْ بِطَانَتَكَ وَ أَقْرَانَكَ وَ انْظُرْ إِلَى صَلَاتِكَ كَيْفَ هِيَ فَإِنَّكَ إِمَامٌ لِقَوْمِكَ أَنْ تُتِمَّهَا وَ لَا تُخَفِّفَهَا وَ لَيْسَ مِنْ إِمَامٍ يُصَلِّي بِقَوْمٍ يَكُونُ فِي صَلَاتِهِمْ نُقْصَانٌ إِلَّا كَانَ عَلَيْهِ لَا يَنْقُصُ مِنْ صَلَاتِهِمْ شَيْ‏ءٌ وَ تَمِّمْهَا وَ تَحَفَّظْ فِيهَا يَكُنْ لَكَ‏ مِثْلُ أُجُورِهِمْ وَ لَا يَنْقُصُ ذَلِكَ مِنْ أَجْرِهِمْ شَيْ‏ءٌ

Be severe upon the unjust and seize upon him, and be gentle to the good people and draw them near, and make them your confidants and your pairs, and look into your Salat how it is. If you were to be the prayer leader of your people, then complete it and do not lighten it, and there isn’t any prayer leader who prays Salat with a people happening to be deficient in their Salats, except it would be upon him not to reduce anything from their Salats, and complete it and preserve in it, there will happen to be for you similar to their Recompense, and that will not reduce anything from their Recompense.

وَ انْظُرْ إِلَى الْوُضُوءِ فَإِنَّهُ مِنْ تَمَامِ الصَّلَاةِ تَمَضْمَضْ ثَلَاثَ مَرَّاتٍ وَ اسْتَنْشِقْ ثَلَاثاً وَ اغْسِلْ وَجْهَكَ ثُمَّ يَدَكَ الْيُمْنَى ثُمَّ الْيُسْرَى ثُمَّ امْسَحْ رَأْسَكَ وَ رِجْلَيْكَ فَإِنِّي رَأَيْتُ رَسُولَ اللَّهِ ص يَصْنَعُ ذَلِكَ وَ اعْلَمْ أَنَّ الْوُضُوءَ نِصْفُ الْإِيمَانِ

And look at the Wud’u, for it is from the complete Salat. Rinse your mouth thrice, and inhale thrice, and wash your face, then your right hand, then the left, then wipe your head and your legs, for I^-asws have seen Rasool-Allah^-saww doing that, and know that the Wud’u is half the Eman.

ثُمَّ ارْتَقِبْ وَقْتَ الصَّلَاةِ فَصَلِّهَا لِوَقْتِهَا وَ لَا تَعْجَلْ بِهَا قَبْلَهُ لِفَرَاغٍ وَ لَا تُؤَخِّرْهَا عَنْهُ لِشُغُلٍ- فَإِنَّ رَجُلًا سَأَلَ رَسُولَ اللَّهِ ص عَنْ أَوْقَاتِ الصَّلَاةِ فَقَالَ رَسُولُ اللَّهِ ص أَتَانِي جَبْرَئِيلُ ع وَقْتَ الصَّلَاةِ حِينَ زَالَتِ الشَّمْسُ فَكَانَتْ عَلَى حَاجِبِهِ الْأَيْمَنِ

Then watch out for the time of Salat. Pray it at its timing and do not be hasty with it before it for being free, nor delay from it due to a pre-occupation, for a man had asked Rasool-Allah^‑saww about timings of the Salat. Rasool-Allah^-saww said: ‘Jibraeel^-as came to me^-saww at the time of Salat when the sun had decline (Al-Zohr). It was upon his^-as right eyebrow.

ثُمَّ أَتَانِي وَقْتَ الْعَصْرِ فَكَانَ ظِلُّ كُلِّ شَيْ‏ءٍ مِثْلَهُ ثُمَّ صَلَّى الْمَغْرِبَ حِينَ غَرَبَتِ الشَّمْسُ ثُمَّ صَلَّى الْعِشَاءَ الْآخِرَةَ حِينَ غَابَ الشَّفَقُ ثُمَّ صَلَّى الصُّبْحَ فَأَغْلَسَ بِهَا وَ النُّجُومُ مُشَبَّكَةٌ فَصَلِّ لِهَذِهِ الْأَوْقَاتِ

Then he^-as came to me^-saww at the time of Al-Asr, so the shadow of everything was like it. Then he^-as prayed Al-Maghrib when the sun had set. Then he^-as prayed Al-Isha the last when the twilight had disappeared. Then he^-as prayed the morning and was with it, and the stars were entwined’. Thus he^-saww prayed at this timings.

وَ الْزَمِ السُّنَّةَ الْمَعْرُوفَةَ وَ الطَّرِيقَ الْوَاضِحَ ثُمَّ انْظُرْ رُكُوعَكَ وَ سُجُودَكَ فَإِنَّ رَسُولَ اللَّهِ ص كَانَ أَتَمَّ النَّاسِ صَلَاةً وَ أَخَفَّهُمْ عَمَلًا فِيهَا- وَ اعْلَمْ أَنَّ كُلَّ شَيْ‏ءٍ مِنْ عَمَلِكَ تَبَعٌ لِصَلَاتِكَ فَمَنْ ضَيَّعَ الصَّلَاةَ فَإِنَّهُ لِغَيْرِهَا أَضْيَعُ

And stick to the well-known Sunnah and the clear road. Then look at your Ruk’u and your Sajdah(s), for Rasool-Allah^-saww was the most complete of the people in Salat, and lightest of them in working in it, and know that all things from your deeds is pursuant to your Salat, so the one who wastes the Salat, it is more wasting for other (deeds).

أَسْأَلُ اللَّهَ الَّذِي يَرَى وَ لَا يُرَى وَ هُوَ بِالْمَنْظَرِ الْأَعْلَى أَنْ يَجْعَلَنَا وَ إِيَّاكَ مِمَّنْ يُحِبُّ وَ يَرْضَى حَتَّى يُعِينَنَا وَ إِيَّاكَ عَلَى شُكْرِهِ وَ ذِكْرِهِ وَ حُسْنِ عِبَادَتِهِ وَ أَدَاءِ حَقِّهِ وَ عَلَى كُلِّ شَيْ‏ءٍ اخْتَارَ لَنَا فِي دِينِنَا وَ دُنْيَانَا وَ آخِرَتِنَا-

I^-asws ask Allah^-azwj Who Sees and cannot be seen, and He^-azwj is with the Exalted scenery; and beware from the ones He^-azwj Loves and is Satisfied with until He^-azwj Assists us; and be careful upon His^‑azwj thanking, and His^-azwj Zikr, and excellence of His^-azwj worship, and fulfilling His^-azwj rights, and all things he chooses for us in our religion, and our world, and our Hereafter.

وَ أَنْتُمْ يَا أَهْلَ مِصْرَ فَلْيُصَدِّقْ قَوْلَكُمْ فِعْلُكُمْ وَ سِرَّكُمْ عَلَانِيَتُكُمْ وَ لَا تُخَالِفْ أَلْسِنَتَكُمْ قُلُوبُكُمْ وَ اعْلَمُوا أَنَّهُ لَا يَسْتَوِي إِمَامُ الْهُدَى وَ إِمَامُ الرَّدَى وَ وَصِيُّ النَّبِيِّ ص وَ عَدُوُّهُ

And you, O people of Egypt! Let your actions ratify your words, and your announcements, your secrets, and your tongues should not oppose your hearts. And know, they are not equal, an Imam^-asws of guidance and an imam of ruination, and a successor^-asws of the Prophet^-saww and his^-asws enemy.

إِنِّي لَا أَخَافُ عَلَيْكُمْ مُؤْمِناً وَ لَا مُشْرِكاً أَمَّا الْمُؤْمِنُ فَيَمْنَعُهُ اللَّهُ بِإِيمَانِهِ وَ أَمَّا الْمُشْرِكُ فَيَحْجُزُهُ اللَّهُ عَنْكُمْ بِشِرْكِهِ وَ لَكِنِّي أَخَافُ عَلَيْكُمُ الْمُنَافِقَ يَقُولُ مَا تَعْرِفُونَ وَ يَعْمَلُ مَا تُنْكِرُونَ

I^-asws neither fearing upon you all of a Momin nor a Polytheists. As for the Momin, Allah^-azwj Defends him due to his Eman, and as for the Polytheist, Allah^-azwj will Keep him apart from you due to his Shirk, but I^-asws am fearing upon you of the hypocrite. He says what you are knowing and he acts what you are disliking. 

يَا مُحَمَّدَ بْنَ أَبِي بَكْرٍ اعْلَمْ أَنَّ أَفْضَلَ الْعِفَّةِ الْوَرَعُ فِي دِينِ اللَّهِ وَ الْعَمَلُ بِطَاعَتِهِ وَ إِنِّي أُوصِيكَ بِتَقْوَى اللَّهِ فِي أَمْرِ سِرِّكَ وَ عَلَانِيَتِكَ وَ عَلَى أَيِّ حَالٍ كُنْتَ عَلَيْهِ

O Muhammad Bin Abu Bakr! Know that the best chastity is the devoutness in the religion of Allah^-azwj, and the working in His^-azwj obedience; and I^-asws advise you with fearing Allah^-azwj regarding your private and open matters, and upon whichever state you were upon.

الدُّنْيَا دَارُ بَلَاءٍ وَ دَارُ فَنَاءٍ وَ الْآخِرَةُ دَارُ الْجَزَاءِ وَ دَارُ الْبَقَاءِ وَ اعْمَلْ لِمَا يَبْقَى وَ اعْدِلْ عَمَّا يَفْنَى وَ لَا تَنْسَ نَصِيبَكَ مِنَ الدُّنْيَا-

The world is a house of afflictions and a perishing house while the Hereafter is a house of Recompense and a lasting house, and work for what is to remain and turn away from what is to perish, and do not forget your share from the world.

أُوصِيكَ بِسَبْعٍ هُنَّ جَوَامِعُ الْإِسْلَامِ تَخْشَى اللَّهَ عَزَّ وَ جَلَّ وَ لَا تَخْشَى النَّاسَ فِي اللَّهِ- وَ خَيْرُ الْقَوْلِ مَا صَدَّقَهُ الْعَمَلُ وَ لَا تَقْضِ فِي أَمْرٍ وَاحِدٍ بِقَضَاءَيْنِ مُخْتَلِفَيْنِ فَيَخْتَلِفَ أَمْرُكَ وَ تَزِيغَ عَنِ الْحَقِّ

I advise you with seven (matters). These are a summary of Al-Islam – fear Allah^-azwj Mighty and Majestic and do not fear the people regarding Allah^-azwj; and best of the word is what the actions ratify; and do not decree in one matter with two different decrees, your matter will differ and you will deviate from the truth.

وَ أَحِبَّ لِعَامَّةِ رَعِيَّتِكَ مَا تُحِبُّ لِنَفْسِكَ وَ أَهْلِ بَيْتِكَ وَ اكْرَهْ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَ لِأَهْلِ بَيْتِكَ فَإِنَّ ذَلِكَ أَوْجَبُ لِلْحُجَّةِ وَ أَصْلَحُ لِلرَّعِيَّةِ

And love for generality of your citizens what you love for yourself and your family members, and dislike for them what you dislike for yourself and for your family members, for that is more obliging for the argument and most reconciling for the citizens.

وَ خُضِ الْغَمَرَاتِ إِلَى الْحَقِّ وَ لَا تَخَفْ فِي اللَّهِ لَوْمَةَ لَائِمٍ وَ انْصَحِ الْمَرْءَ إِذَا اسْتَشَارَكَ وَ اجْعَلْ نَفْسَكَ أُسْوَةً لِقَرِيبِ الْمُسْلِمِينَ وَ بَعِيدِهِمْ

And dive into the depths for the truth; and do not fear blame of any blaming one regarding Allah^-azwj; and be a good adviser to the person when he consults you, and make yourself an example for the Muslims to draw their distant ones nearer.

جَعَلَ اللَّهُ مَوَدَّتَنَا فِي الدِّينِ وَ حَلَّانَا وَ إِيَّاكُمْ حِلْيَةَ الْمُتَّقِينَ أَبْقَى لَكُمْ طَاعَتَكُمْ حَتَّى يَجْعَلَنَا وَ إِيَّاكُمْ بِهَا إِخْواناً عَلى‏ سُرُرٍ مُتَقابِلِينَ‏-

May Allah^-azwj Make our^-asws cordiality to be in the religion, and Garment us and you all with the garment of the pious ones, it will be more lasting for you of your obedience until He^-azwj Makes us^-asws and you all to be with it as brothers upon couches facing each other.

أَحْسِنُوا أَهْلَ مِصْرَ مُوَازَرَةَ مُحَمَّدٍ أَمِيرِكُمْ وَ اثْبُتُوا عَلَى طَاعَتِهِ تَرِدُوا حَوْضَ نَبِيِّكُمْ ص أَعَانَنَا اللَّهُ وَ إِيَّاكُمْ عَلَى مَا يُرْضِيهِ وَ السَّلَامُ عَلَيْكُمْ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ.

People of Egypt! Improve your visitation to Muhammad, your Emir, and be affirmed upon obeying him, you will arrive at the Fountain of your Prophet^-saww. May Allah^-azwj Assist us and you all upon what Pleases Him^-azwj. And the greetings be upon you all, and Mercy of Allah^-azwj and His^-azwj Blessings’’.[11]

12- لي‏، الأمالي للصدوق عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ ابْنِ هَاشِمٍ عَنِ ابْنِ أَبِي نَجْرَانَ عَنِ ابْنِ حُمَيْدٍ عَنْ مُحَمَّدِ بْنِ قَيْسٍ عَنْ أَبِي جَعْفَرٍ ع قَالَ: كَانَ أَمِيرُ الْمُؤْمِنِينَ ع بِالْكُوفَةِ إِذَا صَلَّى الْعِشَاءَ الْآخِرَةَ يُنَادِي النَّاسَ ثَلَاثَ مَرَّاتٍ حَتَّى يُسْمِعَ أَهْلَ الْمَسْجِدِ أَيُّهَا النَّاسُ تَجَهَّزُوا رَحِمَكُمُ اللَّهُ فَقَدْ نُودِيَ فِيكُمْ بِالرَّحِيلِ فَمَا التَّعَرُّجُ عَلَى الدُّنْيَا بَعْدَ نِدَاءٍ فِيهَا بِالرَّحِيلِ

(The book) ‘Al Amaali’ of Al Sadouq – from his father, from Sa’ad, from Ibn Hashim, from Ibn Abu Najran, from Ibn Humeyr, from Muhammad Bin Qays,

‘From Abu Ja’far^-asws having said: ‘Amir Al-Momineen^-asws was at Al-Kufa praying the Al-Isha the last. He^-asws called out to the people three times until people of the Masjid heard: ‘O you people! Prepare, may Allah^-azwj have Mercy on you!! There has been a call among you for the departure. What (is the point of) meandering in the world after there has been a call in it for the departure?

تَجَهَّزُوا رَحِمَكُمُ اللَّهُ وَ انْتَقِلُوا بِأَفْضَلِ مَا بِحَضْرَتِكُمْ مِنَ الزَّادِ وَ هُوَ التَّقْوَى وَ اعْلَمُوا أَنَّ طَرِيقَكُمْ إِلَى الْمَعَادِ وَ مَمَرَّكُمْ عَلَى الصِّرَاطِ وَ الْهَوْلَ الْأَعْظَمَ أَمَامَكُمْ عَلَى طَرِيقِكُمْ عَقَبَةٌ كَئُودَةٌ وَ مَنَازِلُ مَهُولَةٌ مَخُوفَةٌ- لَا بُدَّ لَكُمْ مِنَ الْمَمَرِّ عَلَيْهَا وَ الْوُقُوفِ بِهَا

Prepare, may Allah^-azwj have Mercy on you, and transfer with the best of what provision there is in your presence, and it is the piety, and know your path to the Hereafter, and your passing upon the Bridge, and the mighty horror in front of you. Upon your path are stumbling blocks and terrifying, scary stages. There is no escape for you from the passing upon these and the pausing at these.

فَإِمَّا بِرَحْمَةٍ مِنَ اللَّهِ فَنَجَاةٌ مِنْ هَوْلِهَا وَ عِظَمِ خَطَرِهَا وَ فَظَاعَةِ مَنْظَرِهَا وَ شِدَّةِ مُخْتَبَرِهَا وَ إِمَّا بِهَلَكَةٍ لَيْسَ بَعْدَهَا انْجِبَارٌ.

It will either be by Mercy from Allah^-azwj, so there will be salvation from its horrors, and mightiness of its dangers, and it’s terrifying scenarios, and severity of its trials, or it would be with destruction, there not being any compulsion after it’’.[12]

13– لي‏، الأمالي للصدوق عَنِ الدَّقَّاقِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الطَّارِيِّ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْخَشَّابِ عَنْ مُحَمَّدِ بْنِ مُحَسِّنٍ عَنِ الْمُفَضَّلِ بْنِ عُمَرَ عَنِ الصَّادِقِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ وَ اللَّهِ مَا دُنْيَاكُمْ عِنْدِي إِلَّا كَسَفْرٍ عَلَى مَنْهَلٍ‏ حَلُّوا إِذْ صَاحَ بِهِمْ سَائِقُهُمْ فَارْتَحَلُوا وَ لَا لَذَاذَتُهَا فِي عَيْنِي إِلَّا كَحَمِيمٍ أَشْرَبُهُ غَسَّاقاً وَ عَلْقَمٍ أَتَجَرَّعُ بِهِ زُعَاقاً وَ سَمِّ أَفْعَاةٍ أَسْقَاهُ دِهَاقاً وَ قِلَادَةٍ مِنْ نَارٍ أُوهِقُهَا حناقا [خِنَاقاً] وَ لَقَدْ رَقَّعْتُ مِدْرَعَتِي هَذِهِ حَتَّى اسْتَحْيَيْتُ مِنْ رَاقِعِهَا

(The book) ‘Al Amaali’ of Al Sadouq – from Al Daqqaq, from Muhammad Bin Al-Hassan Al Tary, from Muhammad Bin Al-Husayn Al Khashaab, from Muhammad Bin Muhassin, from al Mufazzal Bin Umar,

‘Al-Sadiq Ja’far^-asws Bin Muhammad^-asws, from his^-asws father^-asws, from his^-asws grandfather^-asws, from his^-asws father^-asws having said: ‘Amir Al-Momineen^-asws said: ‘By Allah^-azwj! What is your world in my^-asws presence except like travelling by a sweet water place, when their usher shouts at them, so they depart, nor are its pleasures in my^-asws eyes except like boiling water I^-asws drink its pus, and a gulp I^-asws swallow with a sigh, and snake poison I^-asws quench to the fill, and a collar of fire I^-asws am with a chokehold, and I^-asws have patched this shirt of mine^-asws until I^-asws am embarrassed from its patches.

وَ لَوْ شِئْتُ لَتَسَرْبَلْتُ بِالْعَبْقَرِيِّ الْمَنْقُوشِ مِنْ دِيبَاجِكُمْ وَ لَأَكَلْتُ لُبَابَ هَذَا الْبُرِّ بِصُدُورِ دَجَاجِكُمْ وَ لَشَرِبْتُ الْمَاءَ الزُّلَالَ بِرَقِيقِ زُجَاجِكُمْ وَ لَكِنِّي أُصَدِّقُ اللَّهَ جَلَّتْ عَظَمَتُهُ حَيْثُ يَقُولُ- مَنْ كانَ يُرِيدُ الْحَياةَ الدُّنْيا وَ زِينَتَها نُوَفِّ إِلَيْهِمْ أَعْمالَهُمْ فِيها وَ هُمْ فِيها لا يُبْخَسُونَ- أُولئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ-

And had I^-asws so desired, I^-asws could have worn the engraved from your brocades, and I^-asws could have eaten the pulp of this wheat with your chicken breasts, and I^-asws could have drunk the clear water in your thin glasses, but I^-asws am ratifying Allah^-azwj, Majestic is His^-azwj Magnificence where He^-azwj is Saying: One who wanted the life of the world and its adornments, We shall Fulfil their deeds therein and they would not be devalued [11:15] They are those, there wouldn’t be for them in the Hereafter except the Fire, [11:16].

فَكَيْفَ أَسْتَطِيعُ‏ الصَّبْرَ عَلَى نَارٍ لَوْ قَذَفَتْ بِشَرَرَةٍ إِلَى الْأَرْضِ لَأَحْرَقَتْ نَبْتَهَا وَ لَوِ اعْتَصَمَتْ نَفْسٌ بِقُلَّةٍ لَأَنْضَجَهَا وَهْجُ النَّارِ فِي قُلَّتِهَا

How can I^-asws be capable of being patient upon fire, if sparks of it were to be thrown to the earth, it would incinerate its vegetation, and even if a soul were to fortify in a hole, the glow of the fire would boil him inside the hole.

وَ أَيُّمَا خَيْرٌ لِعَلِيٍّ أَنْ يَكُونَ عِنْدَ ذِي الْعَرْشِ مُقَرَّباً أَوْ يَكُونَ فِي لَظَى خَسِيئاً مُبَعَّداً مَسْخُوطاً عَلَيْهِ بِجُرْمِهِ مُكَذَّباً

And which of the two is better for Ali^-asws – should he^-asws be drawn closer to the One^-azwj with the Throne, or be in a blaze, despised, distanced, being Wrathful upon due to his crimes, belied?

وَ اللَّهِ لَأَنْ أَبِيتَ عَلَى حَسَكِ السَّعْدَانِ مُرَقَّداً وَ تَحْتِي أَطْمَارٌ عَلَى سَفَاهَا مُمَدَّداً أَوْ أُجَرَّ فِي أَغْلَالِي مُصَفَّداً أَحَبُّ إِلَيَّ مِنْ أَنْ أَلْقَى فِي الْقِيَامَةِ مُحَمَّداً خَائِناً فِي ذِي يَتْمَةٍ أَظْلِمُهُ بِفَلْسِهِ مُتَعَمِّداً وَ لَمْ أَظْلِمِ الْيَتِيمَ وَ غَيْرَ الْيَتِيمِ

By Allah^-azwj! Because I^-asws would spend a night lying upon spiky bones and under me^-asws are old rags stretched upon their rocks, or be dragged handcuffed in my^-asws shackles, would be more beloved to me^-asws than meeting Muhammad^-saww during Qiyamah as a betrayer of an orphan having oppressed him deliberately for a Dirham, and I^-asws have not been unjust to an orphan nor a non-orphan.

لِنَفْسٍ تُسْرِعُ إِلَى الْبَلَاءِ قُفُولُهَا وَ يَمْتَدُّ فِي أَطْبَاقِ الثَّرَى حُلُولُهَا وَ إِنْ عَاشَتْ رُوَيْداً فَبِذِي الْعَرْشِ نُزُولُهَا-

For a soul, its locks are quick to the affliction, and there is extension in the layers of the soil in its permeation, and if it lives slowly, its descent will be to the One^-azwj with the Throne.

مَعَاشِرَ شِيعَتِي احْذَرُوا فَقَدْ عَضَّتْكُمُ الدُّنْيَا بِأَنْيَابِهَا تَخْتَطِفُ مِنْكُمْ نَفْساً بَعْدَ نَفْسٍ كَذِئَابِهَا وَ هَذِهِ مَطَايَا الرَّحِيلِ قَدْ أُنِيخَتْ لِرُكَّابِهَا

Community of my^-asws Shias! Be careful, for the world is biting you with its fangs. A soul after soul is being snatched away from you like its wolves (snatch away its prey), and these are mounts for departure having knelt for their riding.

أَلَا إِنَّ الْحَدِيثَ ذُو شُجُونٍ فَلَا يَقُولَنَّ قَائِلُكُمْ إِنَّ كَلَامَ عَلِيٍّ مُتَنَاقِضٌ لِأَنَّ الْكَلَامَ عَارِضٌ

Indeed! The Hadeeth is with miscellaneous topics, so your speaker should not be saying that the speech of Ali^-asws is contradictory, because the speech is wide.

وَ لَقَدْ بَلَغَنِي أَنَّ رَجُلًا مِنْ قُطَّانِ الْمَدَائِنِ تَبِعَ بَعْدَ الْحَنِيفِيَّةِ عُلُوجَهُ وَ لَبِسَ مِنْ نَالَةِ دِهْقَانِهِ مَنْسُوجَهُ وَ تَضَمَّخَ بِمِسْكِ هَذِهِ النَّوَافِجِ صَبَاحَهُ وَ تَبَخَّرَ بِعُودِ الْهِنْدِ رَوَاحَهُ وَ حَوْلَهُ رَيْحَانُ حَدِيقَةٍ يَشَمُّ تُفَّاحَهُ وَ قَدْ مُدَّ لَهُ مَفْرُوشَاتُ الرُّومِ عَلَى سُرُرِهِ

And it has reached me that a man from Qatan Al-Madain pursued after the Hanafiya for his honour, and he wore his woven fabric having acquired it from Dihqan, and he applied musk in his nasal passages in his morning, and he burned the aloes of India for his perfume, and around him was an aromatic garden he was smelling its apples, and the furnishings of Rome had been spread out for him upon his bed.

تَعْساً لَهُ بَعْدَ مَا نَاهَزَ السَّبْعِينَ مِنْ عُمُرِهِ وَ حَوْلَهُ شَيْخٌ يَدِبُّ عَلَى أَرْضِهِ مِنْ هَرَمِهِ وَ ذُو يَتْمَةٍ تَضَوَّرَ مِنْ ضُرِّهِ وَ مِنْ قَرْمِهِ فَمَا وَاسَاهُمْ بِفَاضِلَاتٍ مِنْ عَلْقَمِهِ

Woe be to him! After having reached the age of seventy? And around him was an old man crawling upon his ground out of old age and with orphans suffering from his injuries, and from taking small bites, but he did not help him with from his surplus morsels.

لَئِنْ أَمْكَنَنِيَ اللَّهُ مِنْهُ لَأَخْضَمَنَّهُ خَضْمَ الْبُرِّ وَ لَأُقِيمَنَّ عَلَيْهِ حَدَّ الْمُرْتَدِّ وَ لَأَضْرِبَنَّهُ الثَّمَانِينَ بَعْدَ حَدٍّ وَ لَأَسُدَّنَّ مِنْ جَهْلِهِ كُلَّ مَسَدٍّ

If Allah^-azwj were to Enable me^-asws from him, I^-asws would shut him up with bites of wheat, and I^-asws would establish a legal penalty of the apostate upon him, and I^-asws would beat him eighty (lashes) after a legal penalty, and I^-asws would close down every hindrance from his ignorance.

تَعْساً لَهُ أَ فَلَا شَعْرٌ أَ فَلَا صُوفٌ أَ فَلَا وَبَرٌ أَ فَلَا رَغِيفٌ قَفَارُ اللَّيْلِ إِفْطَارٌ مُقَدَّمٌ‏ أَ فَلَا عَبْرَةٌ عَلَى خَدٍّ فِي ظُلْمَةِ لَيَالٍ تَنْحَدِرُ وَ لَوْ كَانَ مُؤْمِناً لَاتَّسَقَتْ لَهُ الْحُجَّةُ إِذَا ضَيَّعَ مَا لَا يَمْلِكُ-

Woe be to him! Is there no hair? Is there no wool? Is there no fur? Is there no bread for the night to precede the breakfast? Is there no tear to roll down upon the cheek in darkness of the night? And had he been a Momin, the argument would be consistent for him when he wastes what he does not own.

وَ اللَّهِ لَقَدْ رَأَيْتُ عَقِيلًا أَخِي وَ قَدْ أَمْلَقَ حَتَّى اسْتَمَاحَنِي مِنْ بُرِّكُمْ صَاعَةً وَ عَاوَدَنِي فِي عُشْرِ وَسْقٍ مِنْ شَعِيرِكُمْ يُطْعِمُهُ جِيَاعَهُ وَ يَكَادُ يَلْوِي ثَالِثَ أَيَّامِهِ خَامِصاً مَا اسْتَطَاعَهُ وَ رَأَيْتُ أَطْفَالَهُ شُعْثَ الْأَلْوَانِ مِنْ ضَرِّهِمْ كَأَنَّمَا اشْمَأَزَّتْ وُجُوهُهُمْ مِنْ قُرِّهِمْ

By Allah^-azwj! I^-asws had seen my^-asws brother Aqeel, and he was so destitute until he requested me^-asws for a Sa’a (four handfuls) from your wheat (public granary), and kept re-iterating to me^-asws regarding a tenth of a load from your barley he can feed his hungry ones, and it was almost his third day he had folded (squinted) as much as he could, and I^-asws saw his children being of dishevelled colours from their harm. It was as if their faces had constricted from their disgust.

فَلَمَّا عَاوَدَنِي فِي قَوْلِهِ وَ كَرَّرَهُ أَصْغَيْتُ إِلَيْهِ سَمْعِي فَغَرَّهُ وَ ظَنَّنِي وَ أُوتِغُ دِينِي فَأَتَّبِعُ مَا سَرَّهُ أَحْمَيْتُ لَهُ حَدِيدَةً يَنْزَجِرُ إِذْ لَا يَسْتَطِيعُ مِنْهَا دُنُوّاً وَ لَا يَصْبِرُ ثُمَّ أَدْنَيْتُهَا مِنْ جِسْمِهِ

When he re-iterated his words to me^-asws and repeated it, I^-asws listened intently to him. He was deceived. He thought of me^-asws that I^-azwj would spoil my^-asws religion and follow what would cheer him. I^-asws heated an iron rod for him for rebuke until he would neither be able to close to it nor be patient. Then I^-asws brought it closer to his body.

فَضَجَّ مِنْ أَلَمِهِ ضَجِيجَ ذِي دَنَفٍ يَئِنُّ مِنْ سُقْمِهِ وَ كَادَ يَسُبُّنِي سَفَهاً مِنْ كَظْمِهِ وَ لِحَرْقَةٍ فِي لَظَى أَضْنَى لَهُ مِنْ عُدْمِهِ

He clamoured from his pain like the groaning of one in his sickness, and he almost reviled me^‑asws as foolish from his remorse, and for a burning sensation more appropriate for him than not.

فَقُلْتُ لَهُ ثَكِلَتْكَ الثَّوَاكِلُ يَا عَقِيلُ أَ تَئِنُّ مِنْ حَدِيدَةٍ أَحْمَاهَا إِنْسَانُهَا لِمَدْعَبِهِ وَ تَجُرُّنِي إِلَى نَارٍ سَجَرَهَا جَبَّارُهَا مِنْ غَضَبِهِ أَ تَئِنُّ مِنَ الْأَذَى وَ لَا أَئِنُّ مِنْ لَظَى

I^-asws said to him: ‘May the bereaving ones be bereaved of you, O Aqeel! Are you groaning from an iron heated by its human being in jest, and you are dragging me^-asws to a Fire heated by its Subduer from His^-azwj Wrath? Are you groaning from the pain and I^-asws will not groan from the blazing flame?

وَ اللَّهِ لَوْ سَقَطَتِ الْمُكَافَاةُ عَنِ الْأُمَمِ وَ تُرِكَتْ فِي مَضَاجِعِهَا بَالِيَاتٌ فِي الرِّمَمِ- لَاسْتَحْيَيْتُ مِنْ مَقْتِ رَقِيبٍ يَكْشِفُ فَاضِحَاتٍ مِنَ الْأَوْزَارِ تَنَّسِخُ-

By Allah^-azwj! If the reciprocation were to fall from the communities, and they are left in their lying places (graves) decaying in the ashes (dust), I^-asws would be embarrassed from the hate of a Watcher Uncovering the shames from the replicated sins.

فَصَبْراً عَلَى دُنْيَا تَمُرُّ بِلَأْوَائِهَا كَلَيْلَةٍ بِأَحْلَامِهَا تَنْسَلِخُ كَمْ بَيْنَ نَفْسٍ فِي خِيَامِهَا نَاعِمَةٌ وَ بَيْنَ أَثِيمٍ فِي جَحِيمٍ يَصْطَرِخُ فَلَا تَعَجُّبَ‏ مِنْ هَذَا وَ أَعْجَبُ بِلَا صُنْعٍ مِنَّا مِنْ طَارِقٍ طَرَقَنَا بِمَلْفُوفَاتٍ زَمَّلَهَا فِي وِعَائِهَا وَ مَعْجُونَةٍ بَسَطَهَا فِي إِنَائِهَا

Therefore, be patient upon a world passing by with its afflictions, its dreams slipping away. How much is there between a soul sleeping it its tent and a sinner screaming in Hell? So do not be surprised from this, and more surprising is without any making from us^-asws, from a knocker knocking on our^-asws doors with cabbages having packed in her bowl, and dough she has spread in her bowl’. 

فَقُلْتُ لَهُ أَ صَدَقَةٌ أَمْ نَذْرٌ أَمْ زَكَاةٌ وَ كُلُّ ذَلِكَ يَحْرُمُ عَلَيْنَا أَهْلَ بَيْتِ النُّبُوَّةِ وَ عُوِّضْنَا مِنْهُ خُمُسَ ذِي الْقُرْبَى فِي الْكِتَابِ وَ السُّنَّةِ

I^-asws said to him: ‘Is it charity (you want), or a vow, or Zakat, and all that is Prohibited unto us^‑asws People^-asws of Household of the Prophet^-saww, and we^-asws have been compensated from it with Khums of the ones with relationships, in the Book and the Sunnah’.

فَقَالَ لِي لَا ذَاكَ وَ لَا ذَاكَ وَ لَكِنَّهُ هَدِيَّةٌ

He said to me^-asws, ‘Neither that nor that, but as a gift’.

فَقُلْتُ لَهُ ثَكِلَتْكَ الثَّوَاكِلُ أَ فَعَنْ دِينِ اللَّهِ تَخْدَعُنِي بِمَعْجُونَةٍ عَرَّقْتُمُوهَا بِقَنْدِكُمْ وَ خَبِيصَةٍ صَفْرَاءَ أَتَيْتُمُونِي بِهَا بِعَصِيرِ تَمْرِكُمْ أَ مُخْتَبِطٌ أَمْ ذُو جِنَّةٍ أَمْ تَهْجُرُ أَ لَيْسَتِ النُّفُوسُ عَنْ مِثْقَالِ حَبَّةٍ مِنْ خَرْدَلٍ مَسْئُولَةً فَمَا ذَا أَقُولُ فِي مَعْجُونَةٍ أَتَزَقَّمُهَا مَعْمُولَةً

I^-asws said to him: ‘May the bereaved ones be bereaved of you! Are you deceiving me^-asws about the religion of Allah^-azwj with a kneading you have worked with your sweets, and yellow porridge you have come to me^-asws with juice of your dates? Should I^-asws be confused, either with Paradise or abandonment? Won’t the souls be Questioned about a particle weight of mustard seed? So, what shall I^-asws say regarding a cooked kneading I^-asws should swallow?

وَ اللَّهِ لَوْ أُعْطِيتُ الْأَقَالِيمَ السَّبْعَةَ بِمَا تَحْتَ أَفْلَاكِهَا وَ اسْتُرِقَّ لِي قُطَّانُهَا مُذْعِنَةً بِأَمْلَاكِهَا عَلَى أَنْ أَعْصِيَ اللَّهَ فِي نَمْلَةٍ أَسْلُبُهَا شَعِيرَةً فَأَلُوكَهَا مَا قَبِلْتُ وَ لَا أَرَدْتُ-

By Allah^-azwj! Even if I were to be given the seven regions with what is under their skies, and its dwellers lower their heads to me^-asws submissive with their possessions, based upon that I^‑asws should disobey Allah^-azwj regarding an ant, I^-asws should confiscate its barley seed from its mouth, I^-asws will neither accept nor intend.

وَ لَدُنْيَاكُمْ أَهْوَنُ عِنْدِي مِنْ وَرَقَةٍ فِي فِي جَرَادَةٍ تَقْضَمُهَا وَ أَقْذَرُ عِنْدِي مِنْ عُرَاقَةِ خِنْزِيرٍ يَقْذِفُ بِهَا أَجْذَمُهَا وَ أَمَرُّ عَلَى فُؤَادِي مِنْ حَنْظَلَةٍ يَلُوكُهَا ذُو سُقْمٍ فَيَبْشَمُهَا

And this world of yours is less significant in my^-asws presence than a leaf in the mouth of a locust nibbling it, and it is filthier in my^-asws presence than knuckles of a pig thrown with in their dumps, and it is bitterer upon my^-asws heart than colocynth licked by the sick one, so he smells it.

فَكَيْفَ أَقْبَلُ مَلْفُوفَاتٍ عَكَمْتَهَا فِي طَيِّهَا وَ مَعْجُونَةً كَأَنَّهَا عُجِنَتْ بِرِيقِ حَيَّةٍ أَوْ قَيْئِهَا

So how can I accept wraps kept in her fold, and dough as if it has been kneaded with saliva of a snake or its vomit?’

اللَّهُمَّ إِنِّي نَفَرْتُ عَنْهَا نِفَارَ الْمُهْرَةِ مِنْ كَيِّهَا أُرِيهِ السُّهَا وَ يُرِينِي الْقَمَرَ أَ أَمْتَنِعُ مِنْ وَبَرَةٍ مِنْ قَلُوصِهَا سَاقِطَةٍ وَ أَبْتَلِعُ إِبِلًا فِي مَبْرَكِهَا رَابِطَةً أَ دَبِيبَ الْعَقَارِبِ مِنْ وَكْرِهَا أَلْتَقِطُ أَمْ قَوَاتِلَ الرُّقْشِ فِي مَبِيتِي أَرْتَبِطُ

O Allah^-azwj! I^-asws flee away from it like the filly (baby horse) fleeing away from the one cauterising it. I^-asws am showing him the star and he is showing me^-asws the moon. Shall I^-asws abstain from a faller hair fallen from its stalk? And shall I^-asws swallow a camel tied in its enclosure? Shall I^-asws drive the scorpions out from their dens or shall I^-asws battle the sprinkles in my^-asws spending the night tied up?

فَدَعُونِي أَكْتَفِي مِنْ دُنْيَاكُمْ بِمِلْحِي وَ أَقْرَاصِي فَبِتَقْوَى اللَّهِ أَرْجُو خَلَاصِي مَا لِعَلِيٍّ وَ نَعِيمٍ يَفْنَى وَ لَذَّةٍ تَنْحَتُهَا الْمَعَاصِي

So, leave me! I^-asws shall suffice from your world with my^-asws salt and my^-asws disc of bread. By the fear of Allah^-azwj I^-asws hope for my^-asws salvation. What is there for Ali^-asws and perishing bounties, and pleasures kept aside by the disobedience?

سَأَلْقَى وَ شِيعَتِي رَبَّنَا بِعُيُونٍ سَاهِرَةٍ وَ بُطُونٍ خِمَاصٍ‏ لِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَ يَمْحَقَ الْكافِرِينَ‏ وَ نَعُوذُ بِاللَّهِ مِنْ سَيِّئَاتِ الْأَعْمَالِ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ.

I^-asws and my^-asws Shias shall meet our Lord^-azwj with eyes having stayed awake at nights, and hungry bellies, And for Allah to Distinguish those who are believing and Obliterate the Kafirs [3:141], and we^-asws seek Refuge with Allah^-azwj from the evil deeds, and may Allah^-azwj Send Salawaat upon Muhammad^-saww and his^-saww Progeny^-asws’’.[13]

14- فس‏، تفسير القمي‏ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع يَوْماً وَ قَدْ تَبِعَ جِنَازَةً فَسَمِعَ رَجُلًا يَضْحَكُ فَقَالَ كَأَنَّ الْمَوْتَ فِيهَا عَلَى غَيْرِنَا كُتِبَ وَ كَأَنَّ الْحَقَّ فِيهَا عَلَى غَيْرِنَا وَجَبَ وَ كَأَنَّ الَّذِي نَسْمَعُ مِنَ الْأَمْوَاتِ سَفْرٌ عَمَّا قَلِيلٍ إِلَيْنَا رَاجِعُونَ

(The book) ‘Tafseer Al Qummi’ –

‘Amir Al-Momineen^-asws said one day, he^-asws was following a funeral, and heard a man laughing, he^-asws said: ‘It is as if the death in it is Prescribed upon other than us, and it is as if the truth in it is obligated upon other than us, and it is as if that which we are hearing about the deceased is a journey and after a little while they will be returning to us.

نُنْزِلُهُمْ أَجْدَاثَهُمْ وَ نَأْكُلُ تُرَاثَهُمْ كَأَنَّا مُخَلَّدُونَ بَعْدَهُمْ قَدْ نَسِينَا كُلَّ وَاعِظَةٍ وَ رُمِينَا بِكُلِّ جَائِحَةٍ

We are lodging them in their graves and we are eating their inheritances as if we will be living eternally after them. We have forgotten every preaching while we are being shot at with every pandemic.

أَيُّهَا النَّاسُ طُوبَى لِمَنْ شَغَلَهُ عَيْبُهُ عَنْ عُيُوبِ النَّاسِ وَ تَوَاضَعَ مِنْ غَيْرِ مَنْقَصَةٍ وَ جَالَسَ أَهْلَ التَّفَقُّهِ‏ وَ الرَّحْمَةِ وَ خَالَطَ أَهْلَ الذُّلِّ وَ الْمَسْكَنَةِ وَ أَنْفَقَ مَالًا جَمَعَهُ فِي غَيْرِ مَعْصِيَةٍ

O you people! Beatitude is for one whose own faults pre-occupy him from faulting the people, and is humble without being diminished, and sits with the people of understanding and the mercy, and he mingles with the humiliated and the poor people, and he spends wealth having collected it without disobedience.

أَيُّهَا النَّاسُ طُوبَى لِمَنْ ذَلَّ فِي نَفْسِهِ وَ طَابَ كَسْبُهُ وَ صَلَحَتْ سَرِيرَتُهُ وَ حَسُنَتْ خَلِيقَتُهُ وَ أَنْفَقَ الْفَضْلَ مِنْ مَالِهِ وَ أَمْسَكَ الْفَضْلَ مِنْ كَلَامِهِ وَ عَدَلَ‏ عَنِ النَّاسِ شَرَّهُ وَ سَعَتْهُ السُّنَّةُ وَ لَمْ يَتَعَدَّ إِلَى الْبِدْعَةِ

O you people! Beatitude is for one who is humble within himself, and his earnings are good, and his secrets are righteous, and his manners are good, and he spends surplus of his wealth and withholds from the surplus of his speech, and he turns his evil away from the people, and his striving is the Sunnah, and he does not turn towards the ‘Bidah’ innovation.

يَا أَيُّهَا النَّاسُ طُوبَى لِمَنْ لَزِمَ بَيْتَهُ وَ أَكَلَ كِسْرَتَهُ وَ بَكَى عَلَى خَطِيئَتِهِ وَ كَانَ مِنْ نَفْسِهِ فِي تَعَبٍ‏ وَ النَّاسُ مِنْهُ فِي الرَّاحَةِ.

O you people! Beatitude is for one who stays in his house, and eats his bread, and cries upon his mistakes (sins), and he would be in fatigue from himself while the people in the comfort from him’’.[14]

15- ل‏، الخصال عَنِ ابْنِ الْمُتَوَكِّلِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: كَانَتِ الْفُقَهَاءُ وَ الْحُكَمَاءُ إِذَا كَاتَبَ بَعْضُهُمْ بَعْضاً كَتَبُوا بِثَلَاثٍ لَيْسَ مَعَهُنَّ رَابِعَةٌ

(The book) ‘Al Khisaal’ – from Ibn Al Mutawakkil, from Ali, from his father, from Al Nowfaly, from Al Sakuni,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘The jurists and the wise ones, whenever they wrote to each other, they would write with three. There wouldn’t be a fourth with these: –

مَنْ كَانَتِ الْآخِرَةُ هَمَّهُ كَفَاهُ اللَّهُ هَمَّهُ فِي الدُّنْيَا وَ مَنْ أَصْلَحَ سَرِيرَتَهُ أَصْلَحَ اللَّهُ عَلَانِيَتَهُ وَ مَنْ أَصْلَحَ فِيمَا بَيْنَهُ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ أَصْلَحَ اللَّهُ فِيمَا بَيْنَهُ وَ بَيْنَ النَّاسِ.

One who were to be concerned of the Hereafter, Allah^-azwj will Suffice him of his concerns in the world; and one who corrects his secrets, Allah^-azwj will Correct his announcements; and one who corrects regarding what is between him and Allah^-azwj Mighty and Majestic, Allah^-azwj will Correct regarding what is between him and the people’’.[15]

16- ل‏، الخصال عَنْ أَبِيهِ عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنْ حَمَّادِ بْنِ عِيسَى عَمَّنْ ذَكَرَهُ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: قَالَ أَمِيرُ الْمُؤْمِنِينَ ع فِي وَصِيَّتِهِ لِابْنِهِ مُحَمَّدِ بْنِ الْحَنَفِيَّةِ إِيَّاكَ وَ الْعُجْبَ وَ سُوءَ الْخُلُقِ وَ قِلَّةَ الصَّبْرِ فَإِنَّهُ لَا يَسْتَقِيمُ لَكَ عَلَى هَذِهِ الْخِصَالِ الثَّلَاثِ صَاحِبٌ وَ لَا يَزَالُ لَكَ عَلَيْهَا مِنَ النَّاسِ مُجَانِبٌ

(The book) ‘Al Khisaal’ – from his father, from Ali, from his father, from Hammad Bin Isa, from the one who mentioned it,

‘From Abu Abdullah^-asws having said: ‘Amir Al-Momineen^-asws said in his^-asws bequest to his^-asws son Muhammad Bin Al-Hanafiya: ‘Beware of the self-fascination, and evil manners, and lack of patience, for there will not be straight for you upon these three characteristics any companion, nor will there cease to be from the people keeping aside while you are upon these.

وَ أَلْزِمْ نَفْسَكَ التَّوَدُّدَ وَ صَبِّرْ عَلَى مَئُونَاتِ النَّاسِ نَفْسَكَ وَ ابْذُلْ لِصَدِيقِكَ نَفْسَكَ وَ مَالَكَ وَ لِمَعْرِفَتِكَ‏ رِفْدَكَ وَ مَحْضَرَكَ وَ لِلْعَامَّةِ بِشْرَكَ وَ مَحَبَّتَكَ وَ لِعَدُوِّكَ عَدْلَكَ وَ إِنْصَافَكَ وَ اضْنَنْ بِدِينِكَ وَ عِرْضِكَ عَنْ كُلِّ أَحَدٍ فَإِنَّهُ أَسْلَمُ لِدِينِكَ وَ دُنْيَاكَ.

And necessitate yourself the cordiality and be patient yourself upon needs of the people, and exert yourself to your friend and (spend) your wealth, and your support for your acquaintances and ones in your presence, and your smile and your love to the general public, and your justice and your fairness to your enemy, and embrace your religion and your honour on behalf of everyone, for it is safer for your religion and your world.’’.[16]

17- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ التَّمَّارِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِي نُعَيْمٍ عَنْ صَالِحِ بْنِ عَبْدِ اللَّهِ عَنْ هِشَامِ بْنِ أَبِي مِخْنَفٍ عَنِ الْأَعْمَشِ عَنْ أَبِي إِسْحَاقَ السَّبِيعِيِّ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ: إِنَّ أَمِيرَ الْمُؤْمِنِينَ ع خَطَبَ ذَاتَ يَوْمٍ فَحَمِدَ اللَّهَ وَ أَثْنَى عَلَيْهِ وَ صَلَّى عَلَى النَّبِيِّ ص-

(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Al-Husayn Bin Muhammad Al Tammar, from Muhammad Bin Al-Husayn, from Abu Nueym, from Salih Bin Abdullah, from Hisham Bin Abu Mikhnaf, from Al Amsh, from Abu Is’haq Al Sabie, from Al Asbagh Bin Nubata who said,

‘One day Amir Al-Momineen^-asws addressed. He^-asws praised Allah^-azwj and extolled upon Him^‑azwj, and sent Salawaat upon the Prophet^-saww.

قَالَ أَيُّهَا النَّاسُ اسْمَعُوا مَقَالَتِي وَ عُوا كَلَامِي إِنَّ الْخُيَلَاءَ مِنَ التَّجَبُّرِ وَ النَّخْوَةَ مِنَ التَّكَبُّرِ وَ إِنَّ الشَّيْطَانَ عَدُوٌّ حَاضِرٌ يَعِدُكُمُ الْبَاطِلَ

He^-asws said: ‘O you people! Listen to my^-asws words and retain my^-asws speech! The vanity is from the compulsiveness, and the haughtiness is from the arrogance, and the Satan^-la is a present enemy promising you the falsities.

أَلَا إِنَّ الْمُسْلِمَ أَخُو الْمُسْلِمِ فَ لا تَنابَزُوا وَ لَا تَخَاذَلُوا- فَإِنَّ شَرَائِعَ الدِّينِ وَاحِدَةٌ وَ سَبِيلَهُ قَاصِدَةٌ مَنْ أَخَذَ بِهَا لَحِقَ وَ مَنْ تَرَكَهَا مَرَقَ وَ مَنْ فَارَقَهَا مَحَقَ

Indeed! The Muslim is a brother of the Muslim, so neither deride nor abandon each other, for the Laws of religion are one, and its way is moderate. One who takes with it will catch up, and the one neglecting it will be sloppy, and one separating from it will be obliterated.

لَيْسَ الْمُسْلِمُ بِالْخَائِنِ إِذَا ائْتُمِنَ وَ لَا بِالْمُخْلِفِ إِذَا وَعَدَ وَ لَا بِالْكَذُوبِ إِذَا نَطَقَ

The Muslims isn’t with treachery when he is entrusted, nor with the breaking when he promises, nor with the lying when he speaks.

نَحْنُ أَهْلُ بَيْتِ‏ الرَّحْمَةِ وَ قَوْلُنَا الْحَقُّ وَ فِعْلُنَا الْقِسْطُ وَ مِنَّا خَاتَمُ النَّبِيِّينَ وَ فِينَا قَادَةُ الْإِسْلَامِ وَ أُمَنَاءُ الْكِتَابِ نَدْعُوكُمْ إِلَى اللَّهِ وَ رَسُولِهِ وَ إِلَى جِهَادِ عَدُوِّهِ وَ الشِّدَّةِ فِي أَمْرِهِ وَ ابْتِغَاءِ رِضْوَانِهِ وَ إِلَى إِقَامِ الصَّلَاةِ وَ إِيتَاءِ الزَّكَاةِ وَ حِجِّ الْبَيْتِ وَ صِيَامِ شَهْرِ رَمَضَانَ وَ تَوْفِيرِ الْفَيْ‏ءِ لِأَهْلِهِ-

We^-asws are People^-asws of the Household of mercy, and our^-asws words are the truth, and our^‑asws actions are equitable (fair), and from us^-asws is last of the Prophets^-as, and among us^‑asws is leaders of Al-Islam and trustees of the Book. We^-asws call you all to Allah^-azwj and His^-azwj Rasool^-saww, and to fight His^-azwj enemies, and the adversities regarding His^-azwj Commands, and seeking His^-saww Satisfaction, and to establishing the Salat, and giving the Zakat, and performing Hajj of the House (Kabah), and fasting month of Ramazan, and give full measure of the war booty to its rightful ones.

أَلَا وَ إِنَّ أَعْجَبَ الْعَجَبِ أَنَّ مُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ الْأُمَوِيَّ وَ عَمْرَو بْنَ الْعَاصِ السَّهْمِيَّ يُحَرِّضَانِ النَّاسَ عَلَى طَلَبِ الدِّينِ بِزَعْمِهِمَا وَ إِنِّي وَ اللَّهِ لَمْ أُخَالِفْ رَسُولَ اللَّهِ ص قَطُّ وَ لَمْ أَعْصِهِ فِي أَمْرٍ قَطُّ

Indeed, and the surprise of all surprises is that Muawiya Bin Abu Sufyan the Umayyad, and Amro Bin Al-Aas Al-Sahmy are both inciting the people upon seeking the religion with their claims, and by Allah^-azwj, I^-asws have not opposed Rasool-Allah^-saww at all, and I^-asws did not disobey him^-saww in any matter at all.

أَقِيهِ بِنَفْسِي فِي الْمَوَاطِنِ الَّتِي تَنْكُصُ فِيهَا الْأَبْطَالُ وَ تُرْعَدُ فِيهَا الْفَرَائِصُ بِقُوَّةٍ أَكْرَمَنِيَ اللَّهُ بِهَا فَلَهُ الْحَمْدُ

I^-asws saved him^-saww with myself^-asws in (many) places which the heroes had fallen deficient and the limbs had trembles in these, by the strength Allah^-azwj had Bestowed me^-asws with. For Him^‑azwj is the Praise.

وَ لَقَدْ قُبِضَ النَّبِيُّ ص وَ إِنَّ رَأْسَهُ فِي حَجْرِي وَ لَقَدْ وُلِّيتُ غُسْلَهُ أُغَسِّلُهُ بِيَدِي وَ تُقَلِّبُهُ الْمَلَائِكَةُ الْمُقَرَّبُونَ مَعِي

And the Prophet^-saww had passed away while his^-saww head was in my^-asws lap, and I^-asws took charge of his^-saww washing with my^-asws hands while the Angels of Proximity were turning him^‑saww with me^-asws.

وَ ايْمُ اللَّهِ مَا اخْتُلِفَ أُمَّةٌ بَعْدَ نَبِيِّهَا إِلَّا ظَهَرَ بَاطِلُهَا عَلَى حَقِّهَا إِلَّا مَا شَاءَ اللَّهُ

And I^-asws swear by Allah^-azwj! No community had differed after its Prophet^-as except its falsehood prevailed upon its right, except what Allah^-azwj so Desired!’

قَالَ فَقَامَ عَمَّارُ بْنُ يَاسِرٍ رَحْمَةُ اللَّهِ عَلَيْهِ فَقَالَ أَمَّا أَمِيرُ الْمُؤْمِنِينَ فَقَدْ أَعْلَمَكُمْ أَنَّ الْأُمَّةَ لَمْ يَسْتَقِمْ عَلَيْهِ فَتَفَرَّقَ النَّاسُ وَ قَدْ نَفَذَتْ بَصَائِرُهُمْ.

He (the narrator) said, ‘Ammar Bin Yasir^-ra, may Allah^-azwj have Mercy upon him^-ra, stood up. He^-ra said, ‘As for Amir Al-Momineen^-asws, you have known that the community did not stand firm upon (supporting) him^-asws. The people dispersed and they fell short of insights’’.[17]

18- فس‏، تفسير القمي قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ لِلظَّالِمِ غَداً يَكْفِيهِ عَضُّهُ يَدَيْهِ وَ الرَّحِيلُ وَشِيكٌ وَ لِلْأَخِلَّاءِ نَدَامَةٌ إِلَّا الْمُتَّقِينَ.

Tafseer Al Qummi –

‘Amir Al-Momineen^-asws said: ‘For the unjust one tomorrow, his biting his own hands will suffice him, and the departure is imminent, and for the evacuation there is regret except for the pious ones’’.[18]

19- ب‏، قرب الإسناد عَنِ ابْنِ ظَرِيفٍ عَنِ ابْنِ عُلْوَانَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع قَالَ قَالَ عَلِيٌّ ع‏ مَا مُلِئَ بَيْتٌ قَطُّ حَبْرَةً إِلَّا أَوْشَكَ أَنْ يُمْلَأَ عَبْرَةً وَ مَا مُلِئَ بَيْتٌ قَطُّ عَبْرَةً إِلَّا أَنْ يُوشِكَ أَنْ يُمْلَأَ حَبْرَةً.

(The book) ‘Qurb Al Asnaad’ – from Ibn Tareyf, from Ibn Ulwan,

‘From Ja’far^-asws, from his^-asws father^-asws having said: ‘Ali^-asws said: ‘There is no house filled with joy at all except it is about to be filled with tears, and there is no house filled with tears at all except it is about to be filled with joy’’.[19]

20- ب‏، قرب الإسناد عَنْ أَبِي الْبَخْتَرِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ ع‏ أَنَّ عَلِيّاً ع قَالَ لِرَجُلٍ وَ هُوَ يُوصِيهِ خُذْ مِنِّي خَمْساً لَا يَرْجُوَنَّ أَحَدُكُمْ إِلَّا رَبَّهُ وَ لَا يَخَافُ إِلَّا ذَنْبَهُ وَ لَا يَسْتَحِي أَنْ يَتَعَلَّمَ مَا لَا يَعْلَمُ وَ لَا يَسْتَحِي إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ لَا أَعْلَمُ وَ اعْلَمُوا أَنَّ الصَّبْرَ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ.

(The book) ‘Qurb Al Asnaad’ – from Abu Al Bakhtary,

‘From Ja’far^-asws, from his^-asws father^-asws: ‘Ali^-asws said to a man, and he^-asws was advising him: ‘Take five (pieces of advice) from me^-asws – Not one of you should hope except to his Lord^-azwj, nor should he fear except his sins, nor be embarrassed from learning what he does not know, nor be embarrassed when he is asked about what he does not know, from saying, ‘I don’t know’, and know that the patience is from the Eman at the status of the head from the body’’.[20]

21- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي جَعْفَرٍ مُحَمَّدِ بْنِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ أَفْضَلُ مَا تَوَسَّلَ بِهِ الْمُتَوَسِّلُونَ الْإِيمَانُ بِاللَّهِ وَ رَسُولِهِ وَ الْجِهَادُ فِي سَبِيلِ اللَّهِ وَ كَلِمَةُ الْإِخْلَاصِ فَإِنَّهَا الْفِطْرَةُ وَ إِقَامُ الصَّلَاةِ فَإِنَّهَا الْمِلَّةُ وَ إِيتَاءُ الزَّكَاةِ فَإِنَّهَا مِنْ فَرَائِضِ اللَّهِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi, from Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Isa, from Ibn Mahboub, from Ali Bin Abu Hamza, from Abu Baseer,

‘From Abu Ja’far Muhammad^-asws Bin Ali^-asws Bin Al-Husayn^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The best of what the supplicants can be seeking a means with is the Eman with Allah^-azwj and His^-azwj Rasool^-saww, and the Jihad in the Way of Allah^-azwj, and the sincere word for it is the origin (of all goods), and establishing the Salat for it is the religion, and giving the Zakat for it is from the obligation of Allah^-azwj.

وَ صِيَامُ شَهْرِ رَمَضَانَ فَإِنَّهُ جُنَّةٌ مِنْ عَذَابِ اللَّهِ وَ حِجُّ الْبَيْتِ فَإِنَّهُ مِيقَاتٌ لِلدِّينِ‏ وَ مَدْحَضَةٌ لِلذَّنْبِ‏ وَ صِلَةُ الرَّحِمِ فَإِنَّهَا مَثْرَاةٌ لِلْمَالِ وَ مَنْسَاةٌ لِلْأَجَلِ‏ وَ الصَّدَقَةُ فِي السِّرِّ فَإِنَّهَا تُذْهِبُ الْخَطِيئَةَ وَ تُطْفِئُ غَضَبَ الرَّبِّ وَ صَنَائِعُ الْمَعْرُوفِ فَإِنَّهَا تَدْفَعُ مِيتَةَ السَّوْءِ وَ تَقِي مَصَارِعَ الْهَوَانِ

And fasting the month of Ramazan for it is a shield from Punishment of Allah^-azwj, and performing Hajj of the House for it is an assignment of the religion and a refutation of the sins, and connecting the kinship for it is a multiplier of the wealth and postponement of the death, and the charity in the secret for it does away the mistakes (sins) and extinguishes Wrath of the Lord^-azwj, and doing the act of kindness for it repels the evil death and saves from the humiliating knock down.

أَلَا فَاصْدُقُوا فَإِنَّ اللَّهَ مَعَ مَنْ صَدَقَ وَ جَانِبُوا الْكَذِبَ فَإِنَّ الْكَذِبَ مُجَانِبُ الْإِيمَانِ

Indeed! Be truthful, for Allah^-azwj is with the one who is truthful, and keep aside from the lies for the lying keeps aside the Eman.

أَلَا وَ إِنَّ الصَّادِقَ عَلَى شَفَا مَنْجَاةٍ وَ كَرَامَةٍ

Indeed, and the truthful one is on the verge of salvation and honours.

أَلَا وَ إِنَّ الْكَاذِبَ عَلَى شَفَا مَخْزَاةٍ وَ هَلَكَةٍ

Indeed, and the liar is on the verge of disgrace and destruction.

أَلَا وَ قُولُوا خَيْراً تُعْرَفُوا بِهِ وَ اعْمَلُوا بِهِ تَكُونُوا مِنْ أَهْلِهِ وَ أَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ وَ صِلُوا مَنْ قَطَعَكُمْ وَ عُودُوا بِالْفَضْلِ عَلَى مَنْ سَاءَلَكُمْ‏.

Indeed, and speak good, you will be known by it, and work with it, you will be from its people; and pay back the entrustments to the one who has entrusted you; and connect with the one who cuts you off, and repeat with the Grace upon the one who is bad to you’’.[21]

22- ل، الخصال عَنْ أَبِيهِ عَنْ سَعْدٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ الرَّبِيعِ بْنِ مُحَمَّدٍ الْمُسْلِيِّ عَنْ عَبْدِ الْأَعْلَى عَنْ نَوْفٍ قَالَ: بِتُّ لَيْلَةً عِنْدَ أَمِيرِ الْمُؤْمِنِينَ ع فَكَانَ يُصَلِّي اللَّيْلَ كُلَّهُ وَ يَخْرُجُ سَاعَةً بَعْدَ سَاعَةٍ فَيَنْظُرُ إِلَى السَّمَاءِ وَ يَتْلُو الْقُرْآنَ

(The book) ‘Al Khisaal’ – from his father, from Sa’ad, from Ayoub Bin Nuh, from Al Rabie Bin Muhammad Al Musly, from Abdul A’ala, from Nowf who said,

‘I spent a night in the presence of Amir Al-Momineen^-asws. He^-asws prayed Salat during the night, all of it, and he^-asws kept coming out time after time, and he^-asws would look at the sky and recite the Quran’.

قَالَ فَمَرَّ بِي بَعْدَ هُدُوءٍ مِنَ اللَّيْلِ فَقَالَ يَا نَوْفُ أَ رَاقِدٌ أَنْتَ أَمْ رَامِقٌ‏

He (the narrator) said, ‘He^-asws passed by me after calmness from the night. He^-asws said: ‘O Nowf! Are you sleeping or awake?’

قُلْتُ بَلْ رَامِقٌ أَرْمُقُكَ بِبَصَرِي يَا أَمِيرَ الْمُؤْمِنِينَ

I said, ‘But I am awake, looking at you^-asws with my sight, O Amir Al-Momineen^-asws!’

قَالَ يَا نَوْفُ طُوبَى لِلزَّاهِدِينَ فِي الدُّنْيَا الرَّاغِبِينَ فِي الْآخِرَةِ أُولَئِكَ الَّذِينَ اتَّخَذُوا الْأَرْضَ بِسَاطاً وَ تُرَابَهَا فِرَاشاً وَ مَاءَهَا طِيباً وَ الْقُرْآنَ دِثَاراً وَ الدُّعَاءَ شِعَاراً وَ قَرِّضُوا مِنَ الدُّنْيَا تَقْرِيضاً عَلَى مِنْهَاجِ عِيسَى ابْنِ مَرْيَمَ ع- إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَوْحَى إِلَى عِيسَى ابْنِ مَرْيَمَ ع-

He^-asws said: ‘O Nowf! Beatitude is for the ascetics in the world, the ones desirous regarding the Hereafter. They are those who are taking the ground as a carpet, and its soil as a bed, and its water as perfume, and the Quran as a blanket, and the supplication as a slogan, and they are borrowing from the world a loan, being upon the manifesto of Isa^-as Ibn Maryam^-as.

قُلْ لِلْمَلَإِ مِنْ بَنِي إِسْرَائِيلَ- لَا تَدْخُلُوا بُيُوتاً مِنْ بُيُوتِي إِلَّا بِقُلُوبٍ طَاهِرَةٍ وَ أَبْصَارٍ خَاشِعَةٍ وَ أَكُفٍّ نَقِيَّةٍ وَ قُلْ لَهُمْ اعْلَمُوا أَنِّي غَيْرُ مُسْتَجِيبٍ لِأَحَدٍ مِنْكُمْ دَعْوَةً وَ لَا لِأَحَدٍ مِنْ خَلْقِي قِبَلَهُ مَظْلِمَةٌ

(He^-azwj) Said: “Say to the assembly from children of Israel: ‘Do not enter a House from My^-azwj Houses except with clean hearts, and humble sights, and pure hands!’ And say to them: ‘Know that I^-azwj will not Answer any supplication to anyone of you nor to anyone from My^-azwj creatures who heart is dark’!”

يَا نَوْفُ إِيَّاكَ أَنْ تَكُونَ عَشَّاراً أَوْ شَاعِراً أَوْ شُرْطِيّاً أَوْ عَرِيفاً أَوْ صَاحِبَ عَرْطَبَةٍ وَ هِيَ الطُّنْبُورُ أَوْ صَاحِبَ كُوبَةٍ وَ هُوَ الطَّبْلُ- فَإِنَّ نَبِيَّ اللَّهِ دَاوُدَ ع خَرَجَ ذَاتَ لَيْلَةٍ فَنَظَرَ إِلَى السَّمَاءِ فَقَالَ إِنَّهَا السَّاعَةُ الَّتِي لَا تُرَدُّ فِيهَا دَعْوَةٌ إِلَّا دَعْوَةُ عَرِيفٍ أَوْ دَعْوَةُ شَاعِرٍ أَوْ دَعْوَةُ عَاشِرٍ أَوْ شُرْطِيٍّ أَوْ صَاحِبِ عَرْطَبَةٍ أَوْ صَاحِبِ كُوبَةٍ.

O Nowf! Beware of becoming a tithe collector, or a poet, or a policeman, or companion (player) of ‘Artabah’ and it is the tambourine, or a companion (player) of ‘Kowbah’ and it is the drum, for Dawood^-as, the Prophet^-as of Allah^-azwj, went out one night and looked at the sky. He^-as said: ‘It is the time during which no supplication is rejected except supplication of a corporal (leader), or supplication of a poet (story teller), or supplication of a tithe collector, or a policeman, of player of ‘Artabah’, and player of ‘Kowbah’’.[22]

23- ل‏، الخصال عَنِ الْحَسَنِ بْنِ حَمْزَةَ الْعَلَوِيِّ عَنْ يُوسُفَ بْنِ مُحَمَّدٍ الطَّبَرِيِّ عَنْ سَهْلِ بْنِ نَجْدَةَ قَالَ حَدَّثَنَا وَكِيعٌ عَنْ زَكَرِيَّا بْنِ أَبِي زَائِدَةَ عَنْ عَامِرٍ الشَّعْبِيِّ قَالَ: تَكَلَّمَ أَمِيرُ الْمُؤْمِنِينَ ع بِتِسْعِ كَلِمَاتٍ ارْتَجَلَهُنَّ ارْتِجَالًا فَقَأْنَ عُيُونَ الْبَلَاغَةِ وَ أَيْتَمْنَ جَوَاهِرَ الْحِكْمَةِ وَ قَطَعْنَ جَمِيعَ الْأَنَامِ عَنِ اللَّحَاقِ بِوَاحِدَةٍ مِنْهُنَّ ثَلَاثٌ مِنْهَا فِي الْمُنَاجَاةِ وَ ثَلَاثٌ مِنْهَا فِي الْحِكْمَةِ وَ ثَلَاثٌ مِنْهَا فِي الْأَدَبِ

(The book) ‘Al Khisaal’ – from Al-Hassan Bin Hamza Al Alawy, from Yusuf Bin Muhammad Al Tabary, from Sahl Bin Najdah who said, ‘It is narrated to us by Wakie, from Zakariya Bin Abu Zaidah, from Aamir Al Shaby who said,

‘Amir Al-Momineen^-asws spoke with nine phrases improvising without preparation, blinding the eyes of eloquence and orphaning the essence of wisdom, and cutting off entirety of the people from catching-up with one of these. Three of these are during the whispering, and three of these are regarding the wisdom, and three of these are regarding the etiquettes.

فَأَمَّا اللَّاتِي فِي الْمُنَاجَاةِ فَقَالَ إِلَهِي كَفَى بِي عِزّاً أَنْ أَكُونَ لَكَ عَبْداً وَ كَفَى بِي فَخْراً أَنْ تَكُونَ لِي رَبّاً أَنْتَ كَمَا أُحِبُّ فَاجْعَلْنِي كَمَا تُحِبُّ

As for those during the whispering, he^-asws said: ‘My^-asws God^-azwj! Suffice with me^-asws in honour so I^-asws can be a servant of Yours^-azwj, and Suffice with me^-asws in pride so You^-azwj would be a Lord^-azwj for Me^-azwj; You^-azwj are just as I^-asws love, so Make me^-asws just as You^-azwj Love’.

وَ أَمَّا اللَّاتِي فِي الْحِكْمَةِ فَقَالَ قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُهُ وَ مَا هَلَكَ امْرُؤٌ عَرَفَ قَدْرَهُ وَ الْمَرْءُ مَخْبُوٌّ تَحْتَ لِسَانِهِ

And as for those regarding the wisdom, he^-asws said: ‘Value of every person is what he improves; and a person recognising his worth is no destroyed; and the person is hidden beneath his tongue’.

وَ اللَّاتِي فِي الْأَدَبِ فَقَالَ امْنُنْ عَلَى مَنْ شِئْتَ تَكُنْ أَمِيرَهُ وَ احْتَجْ إِلَى مَنْ شِئْتَ تَكُنْ أَسِيرَهُ وَ اسْتَغْنِ عَمَّنْ شِئْتَ تَكُنْ نَظِيرَهُ.

And those which are regarding the etiquettes, he^-asws said: ‘Confer upon the one you so desire to, you will be his commander, and be needy to the one you so desire to, you will be his captive, and be needless from the one you so desire to, you will be his peer’’.[23]

24- ل‏، الخصال عَنِ الْعَطَّارِ عَنْ أَبِيهِ وَ سَعْدٍ مَعاً عَنِ الْبَرْقِيِّ عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ أَبِي عُثْمَانَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ أَبِي الْحَسَنِ الْأَوَّلِ عَنْ أَبِيهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ عَشَرَةٌ يُفْتِنُونَ أَنْفُسَهُمْ وَ غَيْرَهُمْ ذُو الْعِلْمِ الْقَلِيلِ يَتَكَلَّفُ أَنْ يُعَلِّمَ النَّاسَ كَثِيراً وَ الرَّجُلُ الْحَلِيمُ ذُو الْعِلْمِ الْكَثِيرِ لَيْسَ بِذِي فِطْنَةٍ وَ الَّذِي يَطْلُبُ مَا لَا يُدْرِكُ وَ لَا يَنْبَغِي لَهُ وَ الْكَادُّ عِنْدَ الْمُتَّئِدِ وَ الْمُتَّئِدُ الَّذِي لَيْسَ لَهُ مَعَ تُؤَدَتِهِ عِلْمٌ

(The book) ‘Al Khisaal’ – from Al Attar, from his father and Sa’ad, both together from Al Barqy, from Al-Hassan Bin Ali Bin Abu Usman, from Musa Bin Bakr,

‘Ten are mesmerising themselves and other – the one with little knowledge encumbering to teach the people a lot; and the forbearing man with a lot of knowledge who isn’t with discernment; and the one seeks what he cannot realise (achieve) nor is it befitting for him; and the diligent with the untrained, and the untrained is the one who doesn’t have the knowledge of how to perform it.

وَ عَالِمٌ غَيْرُ مُرِيدٍ لِلصَّلَاحِ وَ مُرِيدٌ لِلصَّلَاحِ لَيْسَ بِعَالِمٍ وَ الْعَالِمُ يُحِبُّ الدُّنْيَا وَ الرَّحِيمُ بِالنَّاسِ يَبْخَلُ بِمَا عِنْدَهُ وَ طَالِبُ الْعِلْمِ يُجَادِلُ فِيهِ مَنْ هُوَ أَعْلَمُ فَإِذَا عَلَّمَهُ لَمْ يُقْبَلْ مِنْهُ.

And a scholar not wanted for the reconciliation, and one wanted for the reconciliation isn’t a scholar; and the one merciful with the people being miserly with what is in his possession; and the seeker of knowledge arguing with one who is more knowledgeable than him, so when he teaches him, he does not accept from him’’.[24]

25- ل‏، الخصال عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ وَ أَحْمَدَ بْنِ إِدْرِيسَ مَعاً عَنْ سَهْلٍ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الزَّيَّاتِ عَنْ عَمْرِو بْنِ عُثْمَانَ الْخَزَّازِ عَنْ ثَابِتِ بْنِ دِينَارٍ عَنْ سَعْدِ بْنِ طَرِيفٍ الْخَفَّافِ عَنِ الْأَصْبَغِ بْنِ نُبَاتَةَ قَالَ كَانَ أَمِيرُ الْمُؤْمِنِينَ ع يَقُولُ‏ الصِّدْقُ أَمَانَةٌ وَ الْكَذِبُ خِيَانَةٌ وَ الْأَدَبُ رِئَاسَةٌ وَ الْحَزْمُ كِيَاسَةٌ وَ السَّرَفُ مَتْوَاةٌ وَ الْقَصْدُ مَثْرَاةٌ وَ الْحِرْصُ مَفْقَرَةٌ وَ الدَّنَاءَةُ مَحْقَرَةٌ وَ السَّخَاءُ قُرْبَةٌ وَ اللُّؤْمُ غُرْبَةٌ وَ الرِّقَّةُ اسْتِكَانَةٌ وَ الْعَجْزُ مَهَانَةٌ وَ الْهَوَى مَيْلٌ وَ الْوَفَاءُ كَيْلٌ وَ الْعُجْبُ هَلَاكٌ وَ الصَّبْرُ مِلَاكٌ.

(The book) ‘Al Khisaal’ – from his father, from Muhammad Bin Yahya Al Attar and Ahmad Bin Idrees, both together from Sahl, from Muhammad Bin Al-Hassan Al Zayyat, from Amro Bin Usman Al Khazzaz, from Sabit Bin Dinar, from Sa’ad Bin Tareyf Al Khaffaf, from Al Asbagh Bin Nubata who said,

‘Amir Al-Momineen^-asws had said: ‘The truthfulness is trustworthiness and the lie is a betrayal, and the etiquette (education) is governance, and the resoluteness is cleverness, and the extravagance is cause of loss/wastage while the moderation is a cause of increased wealth; and the greed impoverishes; and the lowliness demeans; and the generosity draws (people) closer; and the blaming estranges; and the kindness is submissiveness; and the frustration is an embarrassment; and the whims are an inclination; and the loyalty is a measure; and the self-fascination is destructive; and the patience is a support’’.[25]

26- ن‏، عيون أخبار الرضا عليه السلام عَنِ الْمُفَسِّرِ عَنْ أَحْمَدَ بْنِ الْحَسَنِ الْحُسَيْنِيِّ عَنِ الْحَسَنِ بْنِ عَلِيٍّ الْعَسْكَرِيِّ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ صَلَوَاتُ اللَّهِ وَ سَلَامُهُ عَلَيْهِ‏ كَمْ مِنْ غَافِلٍ يَنْسِجُ ثَوْباً لِيَلْبَسَهُ وَ إِنَّمَا هُوَ كَفَنُهُ وَ يَبْنِي بَيْتاً لِيَسْكُنَهُ وَ إِنَّمَا هُوَ مَوْضِعُ قَبْرِهِ.

(The book) ‘Uyoun Akhbar Al-Reza^-asws’, may the greetings be upon him^-asws – from al Mufassir, from Ahmad Bin Al-Hassan Al-Husayni,

‘From Al-Hassan^-asws Bin Ali Al-Askari^-asws, from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws, may the Salawaat of Allah^-azwj and His^-azwj Greetings be upon him^-asws, said: ‘How many a heedless one weaves a cloth in order to wear it, but rather it is his shroud, and he builds a house to live in, but rather it is place of his grave’’.[26]

27- ما، الأمالي للشيخ الطوسي عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ الْجِعَابِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ يَاسِينَ قَالَ سَمِعْتُ الْعَبْدَ الصَّالِحَ عَلِيَّ بْنَ مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا ع بِسُرَّ مَنْ رَأَى يَذْكُرُ عَنْ آبَائِهِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ الْعِلْمُ وِرَاثَةٌ كَرِيمَةٌ وَ الْآدَابُ حُلَلٌ حِسَانٌ وَ الْفِكْرُ مِرْآةٌ صَافِيَةٌ وَ الِاعْتِذَارُ مُنْذِرٌ نَاصِحٌ وَ كَفَى بِكَ أَدَباً لِنَفْسِكَ تَرْكُكَ مَا كَرِهْتَهُ مِنْ غَيْرِكَ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ahmad Bin Muhammad Al Jiany, from Abdullah Bin Muhammad Bin Abdullah Bin Yaseen who said,

‘I heard the righteous servant Ali^-asws Bin Muhammad^-asws Bin Ali Al-Reza^-asws at Surmanray mentioning from his^-asws forefathers^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The knowledge is an honourable inheritance, and the etiquettes are excellent garments, and the thinking is a clear mirror, and the apology is an advising warner, and it suffices with you as an education for yourself, your leaving what you dislike from others’’.[27]

28- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْحُسَيْنِ بْنِ مُحَمَّدٍ التَّمَّارِ عَنْ مُحَمَّدِ بْنِ الْقَاسِمِ الْأَنْبَارِيِّ عَنْ أَحْمَدَ بْنِ عُبَيْدٍ عَنْ عَبْدِ الرَّحِيمِ بْنِ قَيْسٍ الْهِلَالِيِّ عَنِ الْعُمَرِيِّ عَنْ أَبِي حَمْزَةَ السَّعْدِيِّ عَنْ أَبِيهِ قَالَ: أَوْصَى أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ إِلَى الْحَسَنِ بْنِ عَلِيٍّ ع- فَقَالَ فِيمَا أَوْصَى إِلَيْهِ يَا بُنَيَّ لَا فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَ لَا عُدْمَ أَشَدُّ مِنْ عُدْمِ الْعَقْلِ وَ لَا وَحْدَةَ أَوْحَشُ مِنَ الْعُجْبِ‏ وَ لَا حَسَبَ كَحُسْنِ الْخُلُقِ وَ لَا وَرَعَ كَالْكَفِّ عَنْ مَحَارِمِ اللَّهِ وَ لَا عِبَادَةَ كَالتَّفَكُّرِ فِي صَنْعَةِ اللَّهِ عَزَّ وَ جَلَّ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Al-Husayn Bin Muhammad Al Tammar, from Muhammad Bin Al Qasim Al Anbary, from Ahmad Bin Ubeyd, from Abdul Raheem Bin Qays Al Hilali, from Umary, from Abu Hamza Al Sa’ady, from his father who said,

‘Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws bequeathed to Al-Hassan^-asws Bin Ali^-asws. He^-asws said among what he^-asws bequeathed to him^-asws: ‘O my^-asws son^-asws! There is no poverty severer than the ignorance, nor any lacking severer than lack of intellect, nor any loneliness lonelier than the self-fascination, nor any pedigree like excellent morals, nor any devoutness like the refraining from Prohibitions of Allah^-azwj, nor any worship like the contemplating regarding the Making by Allah^-azwj Mighty and Majestic.

يَا بُنَيَّ الْعَقْلُ خَلِيلُ الْمَرْءِ وَ الْحِلْمُ وَزِيرُهُ وَ الرِّفْقُ وَالِدُهُ وَ الصَّبْرُ مِنْ خَيْرِ جُنُودِهِ

O my^-asws son^-asws! The intellect is a friend of the person, and the forbearance is his minister, and the kindness is his father, and the patience from best of his armies.

يَا بُنَيَّ إِنَّهُ لَا بُدَّ لِلْعَاقِلِ مِنْ أَنْ يَنْظُرَ فِي شَأْنِهِ فَلْيَحْفَظْ لِسَانَهُ وَ لْيَعْرِفْ أَهْلَ زَمَانِهِ

O my^-asws son^-asws! There is no escape for the intellectual from looking into his affairs, so let him protect his tongue, and let him recognise people of his era.

يَا بُنَيَّ إِنَّ مِنَ الْبَلَاءِ الْفَاقَةَ وَ أَشَدُّ مِنْ ذَلِكَ مَرَضُ الْبَدَنِ وَ أَشَدُّ مِنْ ذَلِكَ مَرَضُ الْقَلْبِ وَ إِنَّ مِنَ النِّعَمِ سَعَةَ الْمَالِ وَ أَفْضَلُ مِنْ ذَلِكَ سَعَةُ الْبَدَنِ وَ أَفْضَلُ مِنْ ذَلِكَ تَقْوَى الْقُلُوبِ-

O my^-asws son^-asws! From the afflictions is the destitution, and severer than that is sickness of the body, and severer than that is sickness of the heart; and from the bounties is capacious wealth, and better than that is capaciousness of the body, and better than that is piety of the heart.

يَا بُنَيَّ لِلْمُؤْمِنِ ثَلَاثُ سَاعَاتٍ سَاعَةٌ يُنَاجِي فِيهَا رَبَّهُ وَ سَاعَةٌ يُحَاسِبُ فِيهَا نَفْسَهُ وَ سَاعَةٌ يَخْلُو فِيهَا بَيْنَ نَفْسِهِ وَ لَذَّتِهَا فِيمَا يَحِلُّ وَ يَجْمُلُ وَ لَيْسَ لِلْمُؤْمِنِ بُدٌّ مِنْ أَنْ يَكُونَ شَاخِصاً فِي ثَلَاثٍ‏ مَرَمَّةٍ لِمَعَاشٍ أَوْ خُطْوَةٍ لِمَعَادٍ أَوْ لَذَّةٍ فِي غَيْرِ مُحَرَّمٍ.

O my^-asws son^-asws! For the Momin there are three timings – a time during which he whispers to his Lord^-azwj, and a time during which he reckons himself, and a time during which he is alone with himself, and its pleasure is in what is Permissible and beautiful; and it isn’t any escape for the Momin from going out regarding three – for betterment of livelihood, or taking steps for the Hereafter, or for pleasure in other than Prohibitions’’.[28]

29- ما، الأمالي للشيخ الطوسي عَنِ الْمُفِيدِ عَنِ الْجِعَابِيِّ عَنِ ابْنِ عُقْدَةَ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ أَبِي عَلِيٍّ قَالَ حَدَّثَنِي عَمُّ أَبِي الْحُسَيْنُ بْنُ مُوسَى عَنْ أَبِيهِ عَنْ مُوسَى عَنْ أَبِيهِ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ مُحَمَّدِ بْنِ عَلِيٍّ عَنْ أَبِيهِ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع‏

(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Al Mufeed, from Al Jiany, from Ibn Uqdah, from Muhammad Bin Ismail Bin Ibrahim Abu Ali who said,

‘It is narrated to me by an uncle of Abu Al-Husayn son of Musa^-asws, from his father Musa^-asws, from his^-asws father Ja’far^-asws Bin Muhammad^-asws, from his^-asws father Muhammad^-asws Bin Ali^‑asws, from his^-asws father Ali^-asws Bin Al-Husayn^-asws having said: ‘Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws said:

إِنَّ الْمُؤْمِنَ لَا يُصْبِحُ إِلَّا خَائِفاً وَ إِنْ كَانَ مُحْسِناً وَ لَا يُمْسِي إِلَّا خَائِفاً وَ إِنْ كَانَ مُحْسِناً لِأَنَّهُ بَيْنَ أَمْرَيْنِ بَيْنَ وَقْتٍ قَدْ مَضَى لَا يَدْرِي مَا اللَّهُ صَانِعٌ بِهِ وَ بَيْنَ أَجَلٍ قَدِ اقْتَرَبَ لَا يَدْرِي مَا يُصِيبُهُ مِنَ الْهَلَكَاتِ

‘The Momin does not come to a morning except as fearful and even if he were to be a good doer, nor does he come to an evening except fearful and even if he were to be a good doer, because he is between two matters – between a time having passed, he does not know what Allah^-azwj will Do with him, and a term (death) which is drawing near, he does not know what will be afflicting him from the destructions.

أَلَا وَ قُولُوا خَيْراً تُعْرَفُوا بِهِ وَ اعْمَلُوا بِهِ تَكُونُوا مِنْ أَهْلِهِ صِلُوا أَرْحَامَكُمْ وَ إِنْ قَطَعُوكُمْ وَ عُودُوا بِالْفَضْلِ عَلَى مَنْ حَرَمَكُمْ وَ أَدُّوا الْأَمَانَةَ إِلَى مَنِ ائْتَمَنَكُمْ وَ أَوْفُوا بِعَهْدِ مَنْ عَاهَدْتُمْ وَ إِذَا حَكَمْتُمْ فَاعْدِلُوا.

Indeed, and say good you will be known by it, and act with it you will be from its people; connect your kinship and even if they cut you off, and repeat with the grace upon the one who deprives you, and pay back the entrustments to the one who has entrusted you, and be loyal with the agreement to the one you have agreed with, and when you judge, then be just’’.[29]

30- ما، الأمالي للشيخ الطوسي رُوِيَ‏ أَنَّ أَمِيرَ الْمُؤْمِنِينَ ع خَرَجَ ذَاتَ لَيْلَةٍ مِنَ الْمَسْجِدِ وَ كَانَتْ لَيْلَةً قَمْرَاءَ فَأَمَّ الْجَبَّانَةَ وَ لَحِقَهُ جَمَاعَةٌ يَقْفُونَ أَثَرَهُ فَوَقَفَ عَلَيْهِمْ ثُمَّ قَالَ مَنْ أَنْتُمْ‏

(The book) ‘Al Amaali’ of the sheykh Al Tusi –

‘It is reported that Amir Al-Momineen^-asws went out from the Masjid one night and it was a night of the full moon. He^-asws aimed for the graveyard and a group met him^-asws. They were standing in his^-asws tracks, so he^-asws paused by them, then said: ‘Who are you all?’

قَالُوا شِيعَتُكَ يَا أَمِيرَ الْمُؤْمِنِينَ

They said, ‘Your^-asws Shias, O Amir Al-Momineen^-asws!’

فَتَفَرَّسَ فِي وُجُوهِهِمْ ثُمَّ قَالَ فَمَا لِي لَا أَرَى عَلَيْكُمْ سِيمَاءَ الشِّيعَةِ

He^-asws browsed in their faces, then said: ‘What is the matter I^-asws cannot see markings of the Shia upon you?’

قَالُوا وَ مَا سِيمَاءُ الشِّيعَةِ يَا أَمِيرَ الْمُؤْمِنِينَ

They said, ‘And what are markings of the Shia, O Amir Al-Momineen^-asws?’

فَقَالَ صُفْرُ الْوُجُوهِ مِنَ السَّهَرِ عُمْشُ الْعُيُونِ مِنَ الْبُكَاءِ حُدْبُ الظُّهُورِ مِنَ الْقِيَامِ خُمْصُ الْبُطُونِ مِنَ الصِّيَامِ ذُبُلُ الشِّفَاهِ مِنَ الدُّعَاءِ عَلَيْهِمْ غَبَرَةُ الْخَاشِعِينَ

He^-asws said: ‘Pale faces from vigils (at night), bleary eyes from the crying, arched backbone from the standing (in Salat), empty (flat) bellies from the fasting; parched lips from the supplications. Upon them is dust of the humble ones’.

وَ قَالَ ع الْمَوْتُ طَالِبٌ وَ مَطْلُوبٌ لَا يُعْجِزُهُ الْمُقِيمُ وَ لَا يَفُوتُهُ الْهَارِبُ فَقَدِّمُوا وَ لَا تَنْكُلُوا فَإِنَّهُ لَيْسَ مِنَ الْمَوْتِ مَحِيصٌ إِنَّكُمْ إِنْ لَمْ تُقْتَلُوا تَمُوتُوا

And he^-asws said: ‘The death is a seeker and a sought. Neither can the ones standing still frustrate it nor can the fleeing one escape it. Therefore, send ahead (good deeds) and do not be laughing for there isn’t any escape from the death. If you are not killed, you will be dying (a natural death).

وَ الَّذِي نَفْسُ عَلِيٍّ بِيَدِهِ لَأَلْفُ ضَرْبَةٍ بِالسَّيْفِ عَلَى الرَّأْسِ أَهْوَنُ مِنْ مَوْتٍ عَلَى فِرَاشٍ.

By the One^-azwj in Whose Hand is the soul of Ali^-asws! A thousand strike with the sword upon the head is easier (to bear) than dead upon a bed’’.[30]

31 وَ مِنْ كَلَامِهِ ع‏ أَيُّهَا النَّاسُ أَصْبَحْتُمْ أَغْرَاضاً تَنْتَضِلُ فِيكُمُ الْمَنَايَا- وَ أَمْوَالُكُمْ نُهِبَ لِلْمَصَائِبِ مَا طَعِمْتُمْ فِي الدُّنْيَا مِنْ طَعَامٍ فَلَكُمْ فِيهِ غَصَصٌ وَ مَا شَرِبْتُمُوهُ مِنْ شَرَابٍ فَلَكُمْ فِيهِ شَرَقٌ

And from his^-asws speech: ‘O you people! You have become objects the death are scavenging among you, and your wealth is being plundered at the calamities. Whatever you feed from the food, there is choking in it for you, and whatever you drink from a drink, there is choking in it for you.

وَ أَشْهَدُ بِاللَّهِ مَا تَنَالُونَ مِنَ الدُّنْيَا نِعْمَةً تَفْرَحُونَ بِهَا إِلَّا بِفِرَاقِ أُخْرَى تَكْرَهُونَهَا

And I^-asws testify with Allah^-azwj! You will not be achieving any bounty from the world you will be joyful with except by separation of another you will be disliking.

أَيُّهَا النَّاسُ إِنَّا خُلِقْنَا وَ إِيَّاكُمْ لِلْبَقَاءِ لَا لِلْفَنَاءِ وَ لَكِنَّكُمْ مِنْ دَارٍ [إِلَى دَارٍ] تُنْقَلُونَ فَتَزَوَّدُوا لِمَا أَنْتُمْ صَائِرُونَ إِلَيْهِ وَ خَالِدُونَ فِيهِ وَ السَّلَامُ.

O you people! We^-asws and you have been Created for the remaining (alive), not for the perishing, but you will be transferred from a house to a house, therefore provide for what you are destined to and will be eternally in it; and the greetings!’’[31]

32- ما، الأمالي للشيخ الطوسي عَنِ ابْنِ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنِ الْقَاسِمِ بْنِ جَعْفَرٍ الْمَعْرُوفِ بِابْنِ الشَّامِيِّ عَنْ عَبَّادِ بْنِ أَحْمَدَ الْقَزْوِينِيِّ قَالَ حَدَّثَنِي عَمِّي عَنْ أَبِيهِ عَنْ مُطَرِّفٍ عَنِ الشَّعْبِيِّ عَنْ صَعْصَعَةَ بْنِ صُوحَانَ قَالَ: عَادَنِي أَمِيرُ الْمُؤْمِنِينَ ع فِي مَرَضٍ ثُمَّ قَالَ انْظُرْ فَلَا تَجْعَلَنَّ عِيَادَتِي إِيَّاكَ فَخْراً عَلَى قَوْمِكَ وَ إِذَا رَأَيْتَهُمْ فِي أَمْرٍ فَلَا تَخْرُجْ مِنْهُ‏ فَإِنَّهُ لَيْسَ بِالرَّجُلِ غِنًى عَنْ قَوْمِهِ إِذَا خَلَعَ مِنْهُمْ يَداً وَاحِدَةً يَخْلَعُونَ مِنْهُ أَيْدِيَ كَثِيرَةٍ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Ibn Al Salt, from Ibn Uqdah, from Al Qasim Bin Ja’far well known as Ibn Al Shamy, from Abbad Bin Ahmad Al Qazwiny who said, ‘It is narrated to me by my uncle, from his father, from Mutarrif, from Al Shaby, from Sa’sa Bin Sowhan who said,

‘Amir Al-Momineen^-asws consoled me during illness, then he^-asws said: ‘Look, do not make my^‑asws consoling you as a priding upon your people, and when see them being in a matter, do not come out from it, for it isn’t for the man to be needless from his people. When one hand is vacated from them, they will be vacating many hands from him.

فَإِذَا رَأَيْتَهُمْ فِي خَيْرٍ فَأَعِنْهُمْ عَلَيْهِ وَ إِذَا رَأَيْتَهُمْ فِي شَرٍّ فَلَا تَخْذُلَنَّهُمْ وَ لْيَكُنْ تَعَاوُنُكُمْ عَلَى طَاعَةِ اللَّهِ فَإِنَّكُمْ لَنْ تَزَالُوا بِخَيْرٍ مَا تَعَاوَنْتُمْ عَلَى طَاعَةِ اللَّهِ تَعَالَى وَ تَنَاهَيْتُمْ عَنْ مَعَاصِيهِ.

When you see them in goodness, then assist them upon it, and when you see them in an evil, do not abandon them, and let your co-operation be upon obedience of Allah^-azwj, for you will never cease to be with goodness for as your are you co-operate with each other upon obedience of Allah^-azwj the Exalted, and keeping aside from disobeying Him^-azwj’’.[32]

33- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ عَبْدِ اللَّهِ بْنِ أَبِي دَاوُدَ السِّجِسْتَانِيِّ عَنْ إِبْرَاهِيمَ الْحَسَنِ الْمَقْسَمِيِّ الطَّرَسُوسِيِّ عَنْ بِشْرِ بْنِ زَاذَانَ عَنْ عَمْرِو بْنِ صَبِيحٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ آبَائِهِ ع عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ع أَنَّهُ قَالَ: إِنَّ الدُّنْيَا عَنَاءٌ وَ فَنَاءٌ وَ عِبَرٌ وَ غِيَرٌ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Abdullah Bin Abu Dawood Al Sijistany, from Ibrahim Al-Hassan Al Maqsamy Al Tarsusy, from Bishr Bin Zazan, from Amro Bin Sabeeh,

‘From Ja’far^-asws Bin Muhammad^-asws, from his^-asws forefathers^-asws, from Ali^-asws Bin Abu Talib^‑asws having said: ‘The world is toil (fatigue), and annihilation, and a lesson, and change.

فَمِنْ فَنَائِهَا أَنَّ الدَّهْرَ مُوتِرٌ قَوْسَهُ مُفَوِّقٌ نَبْلَهُ تُصِيبُ الْحَيَّ بِالْمَوْتِ وَ الصَّحِيحَ بِالسُّقْمِ

From its annihilation is that the time has pulled the bowstring of its bow, aiming its arrow to hit the living with the death, and the healthy with the sickness.

وَ مِنْ عَنَاهَا أَنَّ الْمَرْءَ يَجْمَعُ مَا لَا يَأْكُلُ وَ يَبْنِي مَا لَا يَسْكُنُ

And from its toil (fatigue) is that the person amasses what he cannot eat, and builds what he cannot live in.

وَ مِنْ عِبَرِهَا أَنَّكَ تَرَى الْمَغْبُوطَ مَرْحُوماً أَوِ الْمَرْحُومَ مَغْبُوطاً لَيْسَ بَيْنَهُمَا إِلَّا نَعِيمٌ زَالَ أَوْ بُؤْسٌ نَزَلَ

And from its lesson is, you see the envied one being deprives, or the deprived one being envied. There isn’t anything between the two except a declining bounty, or misery descending.

وَ مِنْ غِيَرِهَا أَنَّ الْمَرْءَ يُشْرِفُ عَلَيْهِ أَمَلُهُ فَيَخْتَطِفُهُ دُونَهُ أَجَلُهُ

And from its changes, the person is about to realise his hopes, then his death assassinates him before it’’.

قَالَ وَ قَالَ عَلِيٌّ ع أَرْبَعٌ لِلْمَرْءِ لَا عَلَيْهِ الْإِيمَانُ وَ الشُّكْرُ فَإِنَّ اللَّهَ تَعَالَى يَقُولُ- ما يَفْعَلُ اللَّهُ بِعَذابِكُمْ إِنْ شَكَرْتُمْ وَ آمَنْتُمْ‏

He^-asws said: ‘And Ali^-asws said: ‘Four are for the person, not against him. The Eman and the thanking, for Allah^-azwj the Exalted Says: Allah will not Deal out your Punishment if you are grateful and believe; [4:147].

وَ الِاسْتِغْفَارُ فَإِنَّهُ قَالَ‏ وَ ما كانَ اللَّهُ لِيُعَذِّبَهُمْ وَ أَنْتَ فِيهِمْ وَ ما كانَ اللَّهُ مُعَذِّبَهُمْ وَ هُمْ يَسْتَغْفِرُونَ‏

And seeking the Forgiveness, for He^-azwj Said: And Allah was not going to Punish them while you were among them, nor would Allah Punish them while they are seeking Forgiveness [8:33].

وَ الدُّعَاءُ فَإِنَّهُ قَالَ تَعَالَى- قُلْ ما يَعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ‏.

And supplication, for the Exalted Said: Say: ‘My Lord would not care for you were it not for your supplications, [25:77]’’.[33]

34- ما، الأمالي للشيخ الطوسي عَنْ جَمَاعَةٍ عَنْ أَبِي الْمُفَضَّلِ عَنْ عُبَيْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ إِبْرَاهِيمَ الْعَلَوِيِّ عَنْ أَبِيهِ عَنْ عَبْدِ الْعَظِيمِ الْحَسَنِيِّ عَنْ أَبِي جَعْفَرٍ الثَّانِي عَنْ أَبِيهِ عَنْ آبَائِهِ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ قَالَ: أَرْبَعٌ أَنْزَلَ اللَّهُ تَعَالَى تَصْدِيقِي بِهَا فِي كِتَابِهِ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – from a group, from Abu Al Mufazzal, from Ubeydullah Bin Al-Hassan Bin Ibrahim Al Alawy, from his father, from Abdul Azeem Al Hasany,

‘From Abu Ja’far^-asws the 2^nd, from his^-asws father^-asws, from his^-asws forefathers^-asws, from Amir Al-Momineen^-asws having said: ‘Four (Verses) Allah^-azwj the Exalted Revealed in ratifying me^-asws with these in His^-azwj Book.

قُلْتُ الْمَرْءُ مَخْبُوٌّ تَحْتَ لِسَانِهِ فَإِذَا تَكَلَّمَ ظَهَرَ فَأَنْزَلَ اللَّهُ تَعَالَى‏ وَ لَتَعْرِفَنَّهُمْ فِي لَحْنِ الْقَوْلِ‏

I^-asws said: ‘The person is hidden beneath his tongue. When he speaks, he is revealed’. So, Allah^‑azwj Exalted Revealed: and you can (already) recognise them by their tone of speech, [47:30].

قُلْتُ فَمَنْ جَهِلَ شَيْئاً عَادَاهُ فَأَنْزَلَ اللَّهُ‏ بَلْ كَذَّبُوا بِما لَمْ يُحِيطُوا بِعِلْمِهِ وَ لَمَّا يَأْتِهِمْ تَأْوِيلُهُ‏

I^-asws said: ‘One who is ignorant of something, will be inimical to it’. So, Allah^-azwj Revealed: But, they are belying what they have no comprehension of its Knowledge, and its explanation has not yet come to them; [10:39].

وَ قَدْ قُلْتُ قَدْرُ أَوْ قَالَ قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُ فَأَنْزَلَ اللَّهُ فِي قِصَّةِ طَالُوتَ‏ إِنَّ اللَّهَ اصْطَفاهُ عَلَيْكُمْ وَ زادَهُ بَسْطَةً فِي الْعِلْمِ وَ الْجِسْمِ‏

And I^-asws had said: ‘Worth’ – or said: ‘Value of every person is what he improves’. So, Allah^‑azwj Revealed in the story of Talut: ‘Allah has Chosen him over you, and has Increased him abundantly in knowledge and physique; [2:247].

وَ قُلْتُ الْقَتْلُ يُقِلُّ الْقَتْلَ فَأَنْزَلَ اللَّهُ‏ وَ لَكُمْ فِي الْقِصاصِ حَياةٌ يا أُولِي الْأَلْبابِ‏.

And I^-asws said: ‘The killing reduces the killing’. So, Allah^-azwj Revealed: And for you, in the retaliation, there is life, O ones of understanding, [2:179]’’.[34]

35– ما، الأمالي للشيخ الطوسي عَنْ مُحَمَّدِ بْنِ الْعَبَّاسِ النَّحْوِيِّ عَنِ الْعَبَّاسِ بْنِ الْفَرَجِ الرِّيَاشِيِّ عَنْ سَعِيدِ بْنِ أَوْسٍ الْأَنْصَارِيِّ قَالَ سَمِعْتُ الْخَلِيلَ بْنَ أَحْمَدَ يَقُولُ‏ أَحَثُّ كَلِمَةٍ عَلَى طَلَبِ عِلْمٍ قَوْلُ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَدْرُ كُلِّ امْرِئٍ مَا يُحْسِنُ.

(The book) ‘Al Amaali’ of the sheykh Al Tusi – from Muhammad Bin Al Abbas Al Nahwy, from Al Abbas Bin Al Faraj Al Riyashi, from Saeed Bin Aws Al Ansari who said, ‘I heard Al Khaleel Bin Ahmad saying,

‘The most urging of the phrases upon seeking knowledge are words of Ali^-asws Bin Abu Talib^‑asws: ‘Worth of every person is what he improves’’.[35]

36- ما، الأمالي للشيخ الطوسي بِإِسْنَادِ الْمُجَاشِعِيِّ عَنْ أَمِيرِ الْمُؤْمِنِينَ ع قَالَ: لَا تَتْرُكُوا حَجَّ بَيْتِ رَبِّكُمْ لَا يَخْلُ مِنْكُمْ مَا بَقِيتُمْ فَإِنَّكُمْ إِنْ تَرَكْتُمُوهُ لَمْ تُنْظَرُوا وَ إِنَّ أَدْنَى مَا يَرْجِعُ بِهِ مَنْ أَتَاهُ أَنْ يُغْفَرَ لَهُ مَا سَلَفَ

(The book) ‘Al Amaali’ of the sheykh Al Tusi – by a chain of Al Mujashie,

‘From Amir Al-Momineen^-asws having said: ‘Do not neglect performing Hajj of the House of your Lord^-azwj. Don’t let it be vacant from you for as long are you remain alive, for if you were to neglect it, you will be considered and even if it is least of what is returned with it. The one who comes to it is Forgiven for (his sins) what have passed.

وَ أُوصِيكُمْ بِالصَّلَاةِ وَ حِفْظِهَا فَإِنَّهَا خَيْرُ الْعَمَلِ وَ هِيَ عَمُودُ دِينِكُمْ- وَ بِالزَّكَاةِ فَإِنِّي سَمِعْتُ نَبِيَّكُمْ ص يَقُولُ الزَّكَاةُ قَنْطَرَةُ الْإِسْلَامِ فَمَنْ أَدَّاهَا جَازَ الْقَنْطَرَةَ وَ مَنْ مَنَعَهَا احْتُبِسَ دُونَهَا وَ هِيَ تُطْفِئُ غَضَبَ الرَّبِّ

I^-asws advise with the Salat and preserving it, for it is the best deed, and it is a pillar of your religion; and with the Zakat, for I^-asws heard your Prophet^-saww saying: ‘The Zakat is an archway of Al-Islam. The one who pays it will cross the archway, and one who prevents it will be held below it, and it extinguishes Wrath of the Lord^-azwj.

وَ عَلَيْكُمْ بِصِيَامِ شَهْرِ رَمَضَانَ فَإِنَّ صِيَامَهُ جُنَّةٌ حَصِينَةٌ مِنَ النَّارِ وَ فُقَرَاءِ الْمُسْلِمِينَ أَشْرِكُوهُمْ فِي مَعِيشَتِكُمْ وَ الْجِهَادِ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَ أَنْفُسِكُمْ فَإِنَّمَا يُجَاهِدُ فِي سَبِيلِ اللَّهِ رَجُلَانِ إِمَامٌ هُدًى أَوْ مُطِيعٌ لَهُ مُقْتَدٍ بِهُدَاهُ وَ ذُرِّيَّةِ نَبِيِّكُمْ ص لَا تُظْلَمُونَ بَيْنَ أَظْهُرِكُمْ وَ أَنْتُمْ تَقْدِرُونَ عَلَى الدَّفْعِ

And upon you all is with fasting month of Ramazan, for its fasts are shields fortifying from the Fire; and the poor Muslims, participate them in your lives; and the Jihad in the Way of Allah^‑azwj with your wealth and your selves, for rather two men fight in the Way of Allah^-azwj – an Imam^‑asws of guidance or one obedient to him^-asws being led by his^-asws guidance, and offspring of your Prophet^-saww, they^-asws should not get oppressed in your midst while you are able upon the defending.

وَ أُوصِيكُمْ بِأَصْحَابِ نَبِيِّكُمْ لَا تَسُبُّوهُمْ وَ هُمُ الَّذِينَ لَمْ يُحْدِثُوا بَعْدَهُ حَدَثاً وَ لَمْ يُؤْوُوا مُحْدِثاً فَإِنَّ رَسُولَ اللَّهِ ص أَوْصَى بِهِمْ

And I^-asws advise you all with companions of your Prophet^-saww, do not revile them and they are those who did not innovate any innovation after him^-saww and did not shelter an innovator, for Rasool-Allah^-saww bequeathed regarding them.

وَ أُوصِيكُمْ بِنِسَائِكُمْ‏ وَ مَا مَلَكَتْ أَيْمَانُكُمْ وَ لَا تَأْخُذُكُمْ فِي اللَّهِ لَوْمَةَ لَائِمٍ يَكْفِكُمُ اللَّهُ مَنْ أَرَادَكُمْ وَ بَغَى عَلَيْكُمْ‏ وَ قُولُوا لِلنَّاسِ حُسْناً كَمَا أَمَرَكُمُ اللَّهُ عَزَّ وَ جَلَّ

And I^-asws advise you all with your womenfolk, and what your right hands possess; and do not take a blame of a blamer for the Sake of Allah^-azwj. Allah^-azwj will Suffice you with the one who intend you and rebels against you; and speak good words to the people just as Allah^-azwj Mighty and Majestic has Commanded you.

وَ لَا تَتْرُكُوا الْأَمْرَ بِالْمَعْرُوفِ وَ النَّهْيَ عَنِ الْمُنْكَرِ فَيُوَلِّيَ اللَّهُ أُمُورَكُمْ شِرَارَكُمْ ثُمَّ تَدْعُونَ فَلَا تُسْتَجَابُ لَكُمْ دُعَاؤُكُمْ

And do not neglect instructing with the act of kindness and forbidding from the evil, (or) Allah^‑azwj will Cause your evil ones to be in charge of your affairs. Then you will be supplicating, but your supplications will not be Answered for you.

وَ عَلَيْكُمْ بِالتَّوَاضُعِ وَ التَّبَاذُلِ وَ إِيَّاكُمْ وَ التَّقَاطُعَ وَ التَّدَابُرَ وَ التَّفَرُّقَ- وَ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى‏ وَ لا تَعاوَنُوا عَلَى الْإِثْمِ وَ الْعُدْوانِ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ شَدِيدُ الْعِقابِ‏.

And upon you all is being with the humbleness, and the spending on each other, and beware of cutting the relationships, and the desertion, and the separations, 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]’’.[36]

37- مع‏، معاني الأخبار عَنْ أَبِيهِ عَنْ سَعْدٍ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ جُمِعَ الْخَيْرُ كُلُّهُ فِي ثَلَاثِ خِصَالٍ النَّظَرِ وَ السُّكُوتِ وَ الْكَلَامِ

(The book) ‘Ma’any Al Akhbar’ – from his father, from Sa’ad, from Al Yaqteeny, from Yunus, from Abu Ayoub, from Abu Hamza,

‘From Ja’far^-asws having said: ‘Amir Al-Momineen^-asws said: ‘The goodness, all of it is gathered in three traits – the looking, and the silence, and the speech.

وَ كُلُّ نَظَرٍ لَيْسَ فِيهِ اعْتِبَارٌ فَهُوَ سَهْوٌ وَ كُلُّ سُكُوتٍ لَيْسَ فِيهِ فِكْرَةٌ فَهُوَ غَفْلَةٌ وَ كُلُّ كَلَامٍ لَيْسَ فِيهِ ذِكْرٌ فَهُوَ لَغْوٌ فَطُوبَى لِمَنْ كَانَ نَظَرُهُ عِبْرَةً وَ سُكُوتُهُ فِكْرَةً وَ كَلَامُهُ ذِكْراً وَ بَكَى عَلَى خَطِيئَتِهِ وَ آمَنَ النَّاسَ شَرَّهُ.

And every look not having a lesson in it, it is a mistake; and every silence not having thoughtfulness in it, it is heedlessness; and every speech not having Zikr in it, it is vanity. Beatitude is for the whose looking is (learning) a lesson, and his silence is thoughtfulness, and his speech is Zikr, and he cries upon his mistakes (sins), and the people are safe from his evil’’.[37]

38- ف‏، تحف العقول‏ وَ مِنْ حِكَمِهِ صَلَوَاتُ اللَّهِ عَلَيْهِ وَ تَرْغِيبِهِ وَ تَرْهِيبِهِ وَ وَعْظِهِ أَمَّا بَعْدُ فَإِنَّ الْمَكْرَ وَ الْخَدِيعَةَ فِي النَّارِ فَكُونُوا مِنَ اللَّهِ عَلَى وَجَلٍ وَ مِنْ صَوْلَتِهِ‏ عَلَى حَذَرٍ

(The book) ‘Tuhaf Al Uqoul’ –

‘And from his^-asws wisdom, may the Salawaat of Allah^-azwj be upon him^-asws, and his^-asws inciting desire and fearfulness, and his^-asws preaching: ‘As for after, the plotting (plotters) and the deceiving (deceivers) are in the Fire, so be from Allah^-azwj upon fear and caution from His^-azwj Power.

إِنَّ اللَّهَ لَا يَرْضَى لِعِبَادِهِ بَعْدَ إِعْذَارِهِ وَ إِنْذَارِهِ اسْتِطْرَاداً وَ اسْتِدْرَاجاً مِنْ حَيْثُ لا يَعْلَمُونَ‏ وَ لِهَذَا يَضِلُّ سَعْيُ الْعَبْدِ حَتَّى يَنْسَى الْوَفَاءَ بِالْعَهْدِ وَ يَظُنَّ أَنَّهُ قَدْ أَحْسَنَ صُنْعاً وَ لَا يَزَالُ كَذَلِكَ فِي ظَنٍّ وَ رَجَاءٍ وَ غَفْلَةٍ عَمَّا جَاءَهُ مِنَ النَّبَإِ

Allah^-azwj is not Satisfied for His^-azwj Excusing him and warning him, digression and encroachment from where they are not knowing, and for this the striving of a servant is lost until he forgets the loyalty with the covenant while he thinks that he is doing good, and he does not cease to be like that in the thinking and hope, and being heedless from what news had come to him.

يَعْقِدُ عَلَى نَفْسِهِ الْعَقْدَ وَ يُهْلِكُهُا بِكُلِّ الْجَهْدِ وَ هُوَ فِي مُهْلَةٍ مِنَ اللَّهِ عَلَى عَهْدٍ يَهْوِي مَعَ الْغَافِلِينَ وَ يَغْدُو مَعَ الْمُذْنِبِينَ وَ يُجَادِلُ فِي طَاعَةِ اللَّهِ الْمُؤْمِنِينَ وَ يَسْتَحْسِنُ تَمْوِيهَ الْمُتْرَفِينَ‏

He ties the belief upon himself and destroys it with every ignorance, and he is in a respite from Allah^-azwj, upon a pact collapsing with the heedless ones, and he goes with the sinners and quarrels against the Momineen in obedience of Allah^-azwj, and he desires to camouflage (truth and the falsehood) doing whatever he likes.

فَهَؤُلَاءِ قَوْمٌ شَرَحَتْ قُلُوبُهُمْ بِالشُّبْهَةِ وَ تَطَاوَلُوا عَلَى غَيْرِهِمْ بِالْفِرْيَةِ وَ حَسِبُوا أَنَّهَا لِلَّهِ قُرْبَةٌ وَ ذَلِكَ لِأَنَّهُمْ عَمِلُوا بِالْهَوَى وَ غَيَّرُوا كَلَامَ الْحُكَمَاءِ وَ حَرَّفُوهُ بِجَهْلٍ وَ عَمًى وَ طَلَبُوا بِهِ السُّمْعَةَ وَ الرِّيَاءَ

They are a people whose hearts have been expanded with the suspicions, and they are being aggressive upon others with the calumnious slander, and they are reckoning it is drawing nearer to Allah^-azwj, and that is because they are working with the personal desires and they are changing the speech of the wise ones, and they are altering with ignorance and blindness, and they are seeking the reputation and the showing off with it.

بِلَا سَبِيلٍ قَاصِدَةٍ وَ لَا أَعْلَامٍ جَارِيَةٍ وَ لَا مَنَارٍ مَعْلُومٍ إِلَى أَمَدِهِمْ وَ إِلَى مَنْهَلِهِمْ وَارِدُوهُ‏ وَ حَتَّى إِذَا كَشَفَ اللَّهُ لَهُمْ عَنْ ثَوْبِ سِيَاسَتِهِمْ‏ وَ اسْتَخْرَجَهُمْ مِنْ جَلَابِيبِ غَفْلَتِهِمْ اسْتَقْبَلُوا مُدْبِراً وَ اسْتَدْبَرُوا مُقْبِلًا

They are without any purposeful way, nor any flowing signs, nor any known beacons to their water supply and their watering place they can be arriving to, and until when Allah^-azwj Uncovers for them from the cloth of their politics and Extracts them from the robes of their heedlessness, they come forward turning back, and they turn back going forward.

فَلَمْ يَنْتَفِعُوا بِمَا أَدْرَكُوا مِنْ أُمْنِيَّتِهِمْ وَ لَا بِمَا نَالُوا مِنْ طَلِبَتِهِمْ وَ لَا مَا قَضَوْا مِنْ وَطَرِهِمْ- وَ صَارَ ذَلِكَ عَلَيْهِمْ وَبَالًا فَصَارُوا يَهْرُبُونَ مِمَّا كَانُوا يَطْلُبُونَ-

Thus, they are not benefitting with what they have realised from their wishes nor with what they have attained from their seeking, nor are they fulfilling their needs, and that has become a scourge upon them. So, they became running away from what they were actually seeking.

وَ إِنِّي أُحَذِّرُكُمْ هَذِهِ الْمَزَلَّةَ وَ آمُرُكُمْ بِتَقْوَى اللَّهِ الَّذِي لَا يَنْفَعُ غَيْرُهُ فَلْيَنْتَفِعْ بِنَفْسِهِ إِنْ كَانَ صَادِقاً عَلَى مَا يَجُنُّ ضَمِيرُهُ‏

And I^-asws am cautioning you of this misfortune and am instructing you with fearing Allah^-azwj Who, one cannot benefit with others. Let him benefit with himself, if he was truthful upon what his conscience yearns for.

فَإِنَّمَا الْبَصِيرُ مَنْ سَمِعَ وَ تَفَكَّرَ وَ نَظَرَ وَ أَبْصَرَ وَ انْتَفَعَ بِالْعِبَرِ وَ سَلَكَ جَدَداً وَاضِحاً يَتَجَنَّبُ فِيهِ الصَّرْعَةَ فِي الْهَوَى وَ يَتَنَكَّبُ طَرِيقَ الْعَمَى وَ لَا يُعِينُ عَلَى فَسَادِ نَفْسِهِ الْغُوَاةَ بِتَعَسُّفٍ فِي حَقٍّ أَوْ تَحْرِيفٍ فِي نُطْقٍ أَوْ تَغْيِيرٍ فِي صِدْقٍ وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏-

The insightful is one who hears, and he thinks, and he considers, and he sees, and benefits with the lesson, and he travels on the clear path. He keeps aside in it from being knocked down in the personal desires, and from taking the path of blindness, nor does he assist the deviants upon corruption of his self, arbitrarily regarding right, or alteration in speaking, or changes in truthfulness, and there is no strength except with Allah^-azwj.

قُولُوا مَا قِيلَ لَكُمْ وَ سَلِّمُوا لِمَا رُوِيَ لَكُمْ وَ لَا تَكَلَّفُوا مَا لَمْ تُكَلَّفُوا فَإِنَّمَا تَبِعَتُهُ عَلَيْكُمْ فِيمَا كَسَبَتْ أَيْدِيكُمْ وَ لَفَظَتْ أَلْسِنَتُكُمْ أَوْ سَبَقَتْ إِلَيْهِ غَايَتُكُمْ

Say what has been said to you and submit to what has been reported to you, and do not encumber what you cannot endure, for rather it will be pursued upon you regarding what your hands have earned, and your tongues have uttered, or your purposes (aims) have preceded to it.

وَ احْذَرُوا الشُّبْهَةَ فَإِنَّهَا وُضِعَتْ لِلْفِتْنَةِ وَ اقْصِدُوا السُّهُولَةَ وَ اعْمَلُوا فِيمَا بَيْنَكُمْ بِالْمَعْرُوفِ مِنَ الْقَوْلِ وَ الْفِعْلِ وَ اسْتَعْمِلُوا الْخُضُوعَ وَ اسْتَشْعِرُوا الْخَوْفَ وَ الِاسْتِكَانَةَ لِلَّهِ وَ اعْمَلُوا فِيمَا بَيْنَكُمْ بِالتَّوَاضُعِ وَ التَّنَاصُفِ وَ التَّبَاذُلِ‏ وَ كَظْمِ الْغَيْظِ فَإِنَّهَا وَصِيَّةُ اللَّهِ-

And be cautious of the suspicion for these are place for the Fitna (mischiefs), and aim for the ease, and work regarding what is between you with the acts of kindness from the words and the deeds, and utilise the humility, and we aware of the fear and the submission to Allah^-azwj, and work in what is between you with the humility, and the fairness, and the spending on each other, and swallow the anger, for it is Advice of Allah^-azwj.

وَ إِيَّاكُمْ وَ التَّحَاسُدَ وَ الْأَحْقَادَ فَإِنَّهُمَا مِنْ فِعْلِ الْجَاهِلِيَّةِ- وَ لْتَنْظُرْ نَفْسٌ ما قَدَّمَتْ لِغَدٍ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبِيرٌ بِما تَعْمَلُونَ‏

And beware of the envying and the grudges, for these two are from the deeds of the pre-Islamic period, and let (every) soul consider what it has sent ahead for tomorrow, and fear Allah; surely Allah is Aware of what you are doing [59:18].  

أَيُّهَا النَّاسُ اعْلَمُوا عِلْماً يَقِيناً أَنَّ اللَّهَ لَمْ يَجْعَلْ لِلْعَبْدِ وَ إِنِ اشْتَدَّ جَهْدُهُ وَ عَظُمَتْ حِيلَتُهُ وَ كَثُرَتْ نِكَايَتُهُ أَكْثَرَ مِمَّا قَدَّرَ لَهُ فِي الذِّكْرِ الْحَكِيمِ وَ لَمْ يَحُلْ بَيْنَ الْمَرْءِ عَلَى ضَعْفِهِ وَ قِلَّةِ حِيَلَتِهِ وَ بَيْنَ مَا كُتِبَ لَهُ فِي الذِّكْرِ الْحَكِيمِ-

O you people! Know with knowledge of certainty that Allah^-azwj has not Made for the servant, and even if his efforts are intense, and his means are mighty, and his spite is a lot, any more than what He^-azwj has Pre-determined for him in the Wise Reminder, and He^-azwj did not become a barrier between the person based upon his weakness and lack of his means, and what is He^-azwj has Written for him in the Wise Reminder.

أَيُّهَا النَّاسُ إِنَّهُ لَنْ يَزْدَادَ امْرُؤٌ نَقِيراً بِحِذْقِهِ‏ وَ لَنْ يَنْتَقِصَ نَقِيراً لِحُمْقِهِ فَالْعَالِمُ بِهَذَا الْعَامِلُ بِهِ أَعْظَمُ النَّاسِ رَاحَةً فِي مَنْفَعَةٍ وَ التَّارِكُ لَهُ أَكْثَرُ النَّاسِ شُغُلًا فِي مَضَرَّةٍ رُبَّ مُنْعَمٍ عَلَيْهِ فِي نَفْسِهِ مُسْتَدْرَجٌ بِالْإِحْسَانِ إِلَيْهِ وَ رُبَّ مُبْتَلًى عِنْدَ النَّاسِ مَصْنُوعٌ لَهُ‏

O you people! Surely, a person will never (be able to) increase a date stone by his cleverness and will never (be able to) reduce a date stone due to his stupidity. The knower with this, the worker with it is mightiest of the people in comfort in benefit, and the neglecter of it is the most pre-occupied of the people in harm. Sometimes there are bounties upon him regarding himself, being encroached with the favours to him, and sometimes he is afflicted in presence of the people made for him.

فَأَفِقْ أَيُّهَا الْمُسْتَمْتِعُ مِنْ سُكْرِكَ‏ وَ انْتَبِهْ مِنْ غَفْلَتِكَ وَ قَصِّرْ مِنْ عَجَلَتِكَ- وَ تَفَكَّرْ فِيمَا جَاءَ عَنِ اللَّهِ تَبَارَكَ وَ تَعَالَى فِيمَا لَا خُلْفَ فِيهِ وَ لَا مَحِيصَ عَنْهُ وَ لَا بُدَّ مِنْهُ

O you listeners! Awake from your intoxication and pay attention from your heedlessness, and cut short from your haste (in seeking the world), and contemplate regarding what has come from Allah^-azwj Blessed and Exalted in what there is no opposition in it, nor any avoidance from it, nor is there any escape from it.

ثُمَّ ضَعْ فَخْرَكَ وَ دَعْ كِبْرَكَ وَ أَحْضِرْ ذِهْنَكَ وَ اذْكُرْ قَبْرَكَ وَ مَنْزِلَكَ فَإِنَّ عَلَيْهِ مَمَرَّكَ وَ إِلَيْهِ مَصِيرَكَ وَ كَمَا تَدِينُ تُدَانُ‏ وَ كَمَا تَزْرَعُ تَحْصُدُ وَ كَمَا تَصْنَعُ يُصْنَعُ بِكَ وَ مَا قَدَّمْتَ إِلَيْهِ تَقْدَمُ عَلَيْهِ غَداً لَا مَحَالَةَ فَلْيَنْفَعْكَ النَّظَرُ فِيمَا وُعِظْتَ بِهِ- وَ عِ‏ مَا سَمِعْتَ وَ وُعِدْتَ

Then drop your pride, and leave your arrogance, and present your mind, and remember your grave and your dwelling (in it), for you will be passing upon it and your destination is to it; and just as you judge, so you shall be judged with, and just as you plant so shall you reap, and just as you deal, so you shall be dealt with, and whatever you send ahead, you shall be arriving to it tomorrow, inevitable, therefore consideration will benefit you regarding what I^-asws am advising you with, and retain what I^-asws have made you hear and promised.

فَقَدِ اكْتَنَفَكَ بِذَلِكَ خَصْلَتَانِ وَ لَا بُدَّ أَنْ تَقُومَ بِأَحَدِهِمَا إِمَّا طَاعَةُ اللَّهِ تَقُومُ لَهَا بِمَا سَمِعْتَ وَ إِمَّا حُجَّةُ اللَّهِ تَقُومُ لَهَا بِمَا عَلِمْتَ

I^-asws have surrounded you two traits with that and there is no escape from standing with one of them. Either obedience of Allah^-azwj you can be standing for it with what you heard, or an Argument of Allah^-azwj you can be standing for it with what you know.

فَالْحَذَرَ الْحَذَرَ وَ الْجِدَّ الْجِدَّ فَإِنَّهُ لَا يُنَبِّئُكَ مِثْلُ خَبِيرٍ إِنَّ مِنْ عَزَائِمِ اللَّهِ فِي الذِّكْرِ الْحَكِيمِ‏ الَّتِي لَهَا يَرْضَى وَ لَهَا يَسْخَطُ وَ لَهَا يُثِيبُ وَ عَلَيْهَا يُعَاقِبُ

The caution! The caution! And the seriousness! The seriousness, for no one can inform you like the All-Informed has from Determinations of Allah^-azwj in the Wise Reminder which He^-azwj is Satisfied for it and Wrathful for it, and He^-azwj Rewards for it and Punishes upon it.

أَنَّهُ لَيْسَ بِمُؤْمِنٍ وَ إِنْ حَسُنَ قَوْلُهُ وَ زَيَّنَ وَصْفَهُ وَ فَضْلَهُ غَيْرُهُ إِذَا خَرَجَ مِنَ الدُّنْيَا فَلَقِيَ اللَّهَ بِخَصْلَةٍ مِنْ هَذِهِ الْخِصَالِ لَمْ يَتُبْ مِنْهَا

He isn’t a Momin, and even if his words are good, and his description is adorable, and his merits are something else, when he exits from the world, he meets Allah^-azwj with a trait from these traits, not having repented from it.

الشِّرْكُ بِاللَّهِ فِيمَا افْتَرَضَ عَلَيْهِ مِنْ عِبَادَتِهِ أَوْ شِفَاءُ غَيْظٍ بِهَلَاكِ نَفْسِهِ أَوْ يُقِرُّ بِعَمَلٍ فَعَمِلَ بِغَيْرِهِ أَوْ يَسْتَنْجِحُ حَاجَةً إِلَى النَّاسِ‏ بِإِظْهَارِ بِدْعَةٍ فِي دِينِهِ أَوْ سَرَّهُ أَنْ يَحْمَدَهُ النَّاسُ بِمَا لَمْ يَفْعَلْ مِنْ خَيْرٍ أَوْ مَشَى فِي النَّاسِ بِوَجْهَيْنِ وَ لِسَانَيْنِ وَ التَّجَبُّرِ وَ الْأُبَّهَةِ

The Shirk with Allah^-azwj in what Allah^-azwj has Imposed upon him of His^-azwj worship, or healing rage by destroying himself, or he acknowledges a deed having worked for someone else, or seeks fulfilment of a need to the people by revealing an innovation in his religion, or if it cheers him to be praised by the people with what good he has not done, or walking among the people with two faces and two tongue, and the swaggering, and the pomp.

وَ اعْلَمْ وَ اعْقِلْ ذَلِكَ فَإِنَّ الْمِثْلَ دَلِيلٌ عَلَى شِبْهِهِ إِنَّ الْبَهَائِمَ هَمُّهَا بُطُونُهَا وَ إِنَّ السِّبَاعَ هَمُّهَا التَّعَدِّي وَ الظُّلْمِ وَ إِنَّ النِّسَاءَ هَمُّهُنَّ زِينَةُ الدُّنْيَا وَ الْفَسَادُ فِيهَا وَ إِنَّ الْمُؤْمِنِينَ مُشْفِقُونَ مُسْتَكِينُونَ خَائِفُونَ.

And know and understand that, for an example evidencing upon his suspicion is that the beasts, their main concern is their bellies, and the predatorial animals, their main concern is the aggression and the injustice, and the women, their main concern is adornment of the world and the corruption in it; and the Momineen are compassionate, submissive, fearful’’.[38]

38- مَوْعِظَتُهُ ع‏ وَ وَصْفُهُ الْمُقَصِّرِينَ‏ لَا تَكُنْ مِمَّنْ يَرْجُو الْآخِرَةَ بِغَيْرِ عَمَلٍ وَ يَرْجُو التَّوْبَةَ بِطُولِ الْأَمَلِ يَقُولُ فِي الدُّنْيَا قَوْلَ الزَّاهِدِينَ وَ يَعْمَلُ فِيهَا عَمَلَ الرَّاغِبِينَ إِنْ أُعْطِيَ مِنْهَا لَمْ يَشْبَعْ وَ إِنْ مُنِعَ لَمْ يَقْنَعْ يَعْجِزُ عَنْ شُكْرِ مَا أُوتِيَ وَ يَبْتَغِي الزِّيَادَةَ فِيمَا بَقِيَ

In (the book) ‘Tuhaf Al-Uqoul’ – His^-asws preaching, and he^-asws described the reducers (Muqassireen): ‘‘Do not be from the ones hoping for the Hereafter without the action (working for it) and delays the repentance with long hopes. He is saying regarding the world – the word of the ascetics while he is working in it the work of the desirous. If he is given something from it, he is not satiated and if he is prevented from it, he is not contented. He is frustrated from thanking for what he has got and seeks the increate regarding what remains.

يَنْهَى النَّاسَ وَ لَا يَنْتَهِي وَ يَأْمُرُ النَّاسَ مَا لَا يَأْتِي يُحِبُّ الصَّالِحِينَ وَ لَا يَعْمَلُ بِأَعْمَالِهِمْ وَ يُبْغِضُ الْمُسِيئِينَ وَ هُوَ مِنْهُمْ وَ يَكْرَهُ الْمَوْتَ لِكَثْرَةِ سَيِّئَاتِهِ وَ لَا يَدَعُهَا فِي حَيَاتِهِ

He forbids the people and (he himself) does not desist (from it), and he instructs the people what he does not do. He loves the righteous but does not do their works, and he hates the evil doers while he is from them, and he dislikes the death due to his evil deeds nor does he leave these (evil deeds) during his lifetime.

يَقُولُ كَمْ أَعْمَلُ فَأَتَعَنَّى‏ أَ لَا أَجْلِسُ فَأَتَمَنَّى فَهُوَ يَتَمَنَّى الْمَغْفِرَةَ وَ يَدْأَبُ فِي الْمَعْصِيَةِ وَ قَدْ عُمِّرَ مَا يَتَذَكَّرُ فِيهِ مَنْ تَذَكَّرَ يَقُولُ فِيمَا ذَهَبَ لَوْ كُنْتُ عَمِلْتُ وَ نَصِبْتُ لَكَانَ خَيْراً لِي وَ يُضَيِّعُهُ غَيْرَ مُكْتَرِثٍ لَاهِياً

He says, ‘How much work shall I do, for it exhausts me. Why don’t I sit back?’ He makes wishes, so he wishes for the Forgiveness, and he persists in the disobedience, and he has lived for as long as one who is remembered in it by the one who remembers. He says regarding what has gone, ‘If I have worked and toiled it would have been better for me’, but he wastes it carelessly.

إِنْ سَقِمَ نَدِمَ عَلَى التَّفْرِيطِ فِي الْعَمَلِ وَ إِنْ صَحَّ أَمِنَ مُغْتَرّاً يُؤَخِّرُ الْعَمَلَ- تُعْجِبُهُ نَفْسُهُ مَا عُوفِيَ‏ وَ يَقْنَطُ إِذَا ابْتُلِيَ تَغْلِبُهُ نَفْسُهُ عَلَى مَا يَظُنُّ وَ لَا يَغْلِبُهَا عَلَى مَا يَسْتَيْقِنُ‏-

If he gets sick, he regrets upon leaving the work, and if he is healthy, he gets deceived by delaying the work; his own self fascinates him for as long as he is in well being; and he despairs when he is afflicted, his self overcomes upon what he thinks, and he does not overcome it upon what (Hereafter) he is certain of.

لَا يَقْنَعُ مِنَ الرِّزْقِ بِمَا قُسِمَ لَهُ وَ لَا يَثِقُ مِنْهُ بِمَا قَدْ ضُمِنَ لَهُ وَ لَا يَعْمَلُ بِمَا فُرِضَ عَلَيْهِ

He is not contented from the sustenance with what has been Apportioned for him, nor does he trust from it with what has been guaranteed for him, and he does not work with what has been obligated upon him.

فَهُوَ مِنْ نَفْسِهِ فِي شَكٍّ إِنِ اسْتَغْنَى بَطِرَ وَ فُتِنَ‏ وَ إِنِ افْتَقَرَ قَنِطَ وَ وَهَنَ فَهُوَ مِنَ الذَّنْبِ وَ النِّعْمَةِ مُوَفَّرٌ وَ يَبْتَغِي الزِّيَادَةَ وَ لَا يَشْكُرُ وَ يَتَكَلَّفُ مِنَ النَّاسِ مَا لَا يَعْنِيهِ وَ يَضَعُ مِنْ نَفْسِهِ مَا هُوَ أَكْثَرُ-

Thus, he is in doubt from himself. If he is rich, he is deceived and is tempted, and if he is impoverished, he despairs and weakens, so he is with abundance from the sins and the bounties, and he seeks the increase and he does not thank, and he encumbers from the people what does not concern him, and he drops down from himself what is more.

إِنْ عَرَضَتْ لَهُ شَهْوَةٌ وَاقَعَهَا بِاتِّكَالٍ عَلَى التَّوْبَةِ وَ هُوَ لَا يَدْرِي كَيْفَ يَكُونُ ذَلِكَ- لَا تُغْنِيهِ رَغْبَتُهُ وَ لَا تَمْنَعُهُ رَهْبَتُهُ ثُمَّ يُبَالِغُ فِي الْمَسْأَلَةِ حِينَ يَسْأَلُ وَ يُقَصِّرُ فِي الْعَمَلِ فَهُوَ بِالْقَوْلِ مُدِلٌ‏ وَ مِنَ الْعَمَلِ مُقِلٌّ

If a lustful desire is presented to him, he falls into it relying upon the repentance, and he does not know how that would be. Neither do his desires avail him nor does his fear prevent him. Then he is extensive in the questioning when he questions, and is short in the work. Thus, he is haughty with the words and has little from the deeds.

يَرْجُو نَفْعَ عَمَلٍ مَا لَمْ يَعْمَلْهُ وَ يَأْمَنُ عِقَابَ جُرْمٍ قَدْ عَمِلَهُ يُبَادِرُ مِنَ الدُّنْيَا إِلَى مَا يَفْنَى وَ يَدَعُ جَاهِداً مَا يَبْقَى‏ وَ هُوَ يَخْشَى الْمَوْتَ وَ لَا يَخَافُ الْفَوْتَ يَسْتَكْثِرُ مِنْ مَعْصِيَةِ غَيْرِهِ مَا يَسْتَقِلُّ أَكْثَرَ مِنْهُ مِنْ نَفْسِهِ وَ يَسْتَكْثِرُ مِنْ طَاعَتِهِ مَا يَحْتَقِرُ مِنْ غَيْرِهِ

He hopes for benefit of work of what he has not worked, and he feels secure of the Punishment of a crime he has committed. He rushes from the world to what is perishable and he leaves fighting for what is to last; and he fears the death but does not fear the loss (in the Hereafter). He considers a lot the disobediences of others, what he considers as little what more there is from himself, and he considers a lot what is insignificant from his (acts of) obedience what he considers insignificant from others.

يَخَافُ عَلَى غَيْرِهِ بِأَدْنَى مِنْ ذَنْبِهِ وَ يَرْجُو لِنَفْسِهِ بِأَدْنَى مِنْ عَمَلِهِ- فَهُوَ عَلَى النَّاسِ طَاعِنٌ وَ لِنَفْسِهِ مُدَاهِنٌ يُؤَدِّي الْأَمَانَةَ مَا عُوفِيَ وَ أُرْضِيَ وَ الْخِيَانَةَ إِذَا سَخِطَ وَ ابْتُلِيَ إِذَا عُوفِيَ ظَنَّ أَنَّهُ قَدْ تَابَ وَ إِنِ ابْتُلِيَ ظَنَّ أَنَّهُ قَدْ عُوقِبَ

He fears upon other with the least of his sins, and he hopes for himself with the least of his deeds. He is a taunter upon the people and a flatterer for himself; he pays back the entrustment for as long as he is well and satisfied, and the betrayal when he is angered and afflicted. When he is well, he thinks that he has been Shown Mercy, and if he is afflicted he thinks he is being Punished.

يُؤَخِّرُ الصَّوْمَ وَ يُعَجِّلُ النَّوْمَ- لَا يَبِيتُ قَائِماً وَ لَا يُصْبِحُ صَائِماً يُصْبِحُ وَ هِمَّتُهُ الصُّبْحُ وَ لَمْ يَسْهَرْ وَ يُمْسِي وَ هِمَّتُهُ الْعَشَاءُ وَ هُوَ مُفْطِرٌ يَتَعَوَّذُ بِاللَّهِ مِمَّنْ هُوَ دُونَهُ وَ لَا يَتَعَوَّذُ مِمَّنْ هُوَ فَوْقَهُ

He delays the fasting and hastens the sleep. He neither spends the night standing (in Salat) nor does he come to a morning fasting, and his worry in the morning and he has not held vigil, and his worry is the dinner, and he is not fasting. He seeks Refuge with Allah^-azwj with Allah^‑azwj from the one who is below him, and he does not seek Refuge from the one who is above him.

يُنْصِبُ النَّاسَ لِنَفْسِهِ وَ لَا يُنْصِبُ نَفْسَهُ لِرَبِّهِ النَّوْمُ مَعَ الْأَغْنِيَاءِ أَحَبُّ إِلَيْهِ مِنَ الرُّكُوعِ مَعَ الضُّعَفَاءِ يَغْضَبُ مِنَ الْيَسِيرِ وَ يَعْصِي فِي الْكَثِيرِ يَعْزِفُ لِنَفْسِهِ عَلَى غَيْرِهِ‏ وَ لَا يَعْزِفُ عَلَيْهَا لِغَيْرِهِ-

He sets up the people for himself and does not set up himself for his Lord^-azwj; the sleep (time wasting) with the rich ones is more beloved to him than (performing) the Ruk’u with the (financially) weak ones; he is angered from the less and disobeys regarding a lot; he is ascetic for himself upon others, and he is not ascetic upon it for others.

فَهُوَ يُحِبُّ أَنْ يُطَاعَ وَ لَا يُعْصَى وَ يَسْتَوْفِيَ وَ لَا يُوفِيَ يُرْشِدُ غَيْرَهُ وَ يُغْوِي نَفْسَهُ وَ يَخْشَى الْخَلْقَ فِي غَيْرِ رَبِّهِ وَ لَا يَخْشَى رَبَّهُ فِي خَلْقِهِ يَعْرِفُ مَا أُنْكِرَ وَ يُنْكِرُ مَا عُرِفَ وَ لَا يَحْمَدُ رَبَّهُ عَلَى نِعَمِهِ وَ لَا يَشْكُرُهُ عَلَى مَزِيدٍ-

He loves to be obeyed and not disobeyed, and to be loyal to and he is not loyal; he guides others and deviates himself; and he fears the creatures regarding other than his Lord^-azwj and he does not fear his Lord^-azwj regarding His^-azwj creatures; he knows what he denies and denies what he knows; and he neither praises his Lord^-azwj upon a bounty nor does he thank Him^-azwj upon an increase.

وَ لَا يَأْمُرُ بِالْمَعْرُوفِ وَ لَا يَنْهَى عَنْ مُنْكَرٍ فَهُوَ دَهْرَهُ فِي لَبْسٍ‏ إِنْ مَرِضَ أَخْلَصَ وَ تَابَ وَ إِنْ عُوفِيَ‏ قَسَا وَ عَادَ فَهُوَ أَبَداً عَلَيْهِ وَ لَا لَهُ- لَا يَدْرِي عَمَلَهُ إِلَى مَا يُؤَدِّيهِ إِلَيْهِ حَتَّى مَتَى وَ إِلَى مَتَى‏

And he neither instructs with acts of kindness nor does he forbid from evil, so he is in confusion his whole life. If he is sick, he becomes sincere and repents, and if he recovers, he becomes cruel and transgresses. So, it is forever against him and not for him. He does not know of his deeds Whom he is fulfilling it to until he dies; and until when?

اللَّهُمَّ اجْعَلْنَا مِنْكَ عَلَى حَذَرٍ احْفَظْ وَ عِ انْصَرِفْ إِذَا شِئْتَ.

O Allah^-azwj! Make us to be upon a caution from You^-azwj! (O people)! Preserve and retain, and leave whenever you so desire to’’.[39]

39- وَصِيَّتُهُ ع لِكُمَيْلِ بْنِ زِيَادٍ يَا كُمَيْلُ سَمِّ كُلَّ يَوْمٍ بِاسْمِ اللَّهِ وَ قُلْ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ وَ تَوَكَّلْ عَلَى اللَّهِ وَ اذْكُرْنَا وَ سَمِّ بِأَسْمَائِنَا وَ صَلِّ عَلَيْنَا وَ أَدِرْ بِذَلِكَ عَلَى نَفْسِكَ وَ مَا تَحُوطُهُ عِنَايَتُكَ وَ تُكْفَ شَرَّ ذَلِكَ الْيَوْمِ إِنْ شَاءَ اللَّهُ-

(The book) ‘Tuhaf Al Uqoul’ –

And his^-asws advice to Kumayl Bin Ziyad: ‘O Kumayl! Name every day with the Name of Allah^‑azwj and say, ‘There is neither might nor strength except with Allah^-azwj’, and rely upon Allah^-azwj and mention us^-asws, and name with our^-asws names, and send Salawaat upon us^-asws, and encompass it upon yourself, and what your attention contains, and you will be saved from the evil of that Day, if Allah^-azwj so Desires.

يَا كُمَيْلُ إِنَّ رَسُولَ اللَّهِ ص أَدَّبَهُ اللَّهُ وَ هُوَ ع أَدَّبَنِي وَ أَنَا أُؤَدِّبُ الْمُؤْمِنِينَ وَ أُوَرِّثُ الْآدَابَ الْمُكَرَّمِينَ

O Kumayl! Rasool-Allah^-saww, Allah^-azwj Educated him^-saww, and he^-saww educated me^-asws, and I^‑asws am educating the Momineen, and the education (etiquettes) of the honourable ones is inherited.

يَا كُمَيْلُ مَا مِنْ عِلْمٍ إِلَّا وَ أَنَا أَفْتَحُهُ وَ مَا مِنَ سِرٍّ إِلَّا وَ الْقَائِمُ ع يَخْتِمُهُ-

O Kumayl! There is none from a knowledge except I^-asws can open it, and there is none from a secret except and Al-Qaim^-ajfj will end it.

يَا كُمَيْلُ‏ ذُرِّيَّةً بَعْضُها مِنْ بَعْضٍ وَ اللَّهُ سَمِيعٌ عَلِيمٌ‏

O Kumayl! Offspring, one being from the other; and Allah is Hearing, Knowing [3:34].

يَا كُمَيْلُ لَا تَأْخُذْ إِلَّا عَنَّا تَكُنْ مِنَّا

O Kumayl! Do not take (religion) except from us^-asws, you will become from us^-asws.

يَا كُمَيْلُ مَا مِنْ حَرَكَةٍ إِلَّا وَ أَنْتَ مُحْتَاجٌ فِيهَا إِلَى مَعْرِفَةٍ

O Kumayl! There is no movement except that you need to know about.

يَا كُمَيْلُ إِذَا أَكَلْتَ الطَّعَامَ فَسَمِّ بِاسْمِ الَّذِي لَا يَضُرُّ مَعَ اسْمِهِ دَاءٌ وَ فِيهِ شِفَاءٌ مِنْ كُلِّ الْأَسْوَاءِ

O Kumayl! When you eat food, name the One^-azwj with whose Name no disease harms and in which there is a cure for all evils.

يَا كُمَيْلُ وَ آكِلِ الطَّعَامَ وَ لَا تَبْخَلْ عَلَيْهِ فَإِنَّكَ لَنْ تَرْزُقَ النَّاسَ شَيْئاً وَ اللَّهُ يُجْزِلُ لَكَ الثَّوَابَ بِذَلِكَ أَحْسِنْ عَلَيْهِ خُلُقَكَ وَ ابْسُطْ جَلِيسَكَ وَ لَا تَتَّهِمْ خَادِمَكَ‏-

O Kumayl! And eat the food and do not be miserly upon it, so you will never sustain the people of anything, and Allah^-azwj will Make the Rewards plentiful for you with that. Improve your manners upon it, and extend your sitting (near food mat), and do not accuse your servants.

يَا كُمَيْلُ إِذَا أَكَلْتَ فَطَوِّلْ أَكْلَكَ لِيَسْتَوْفِيَ مَنْ مَعَكَ وَ يُرْزَقَ مِنْهُ غَيْرُكَ

O Kumayl! Whenever you eat, so prolong your eating in order for the one with you to fulfil (his eating) and others can be Graced from it.

يَا كُمَيْلُ إِذَا اسْتَوْفَيْتَ طَعَامَكَ فَاحْمَدِ اللَّهَ عَلَى مَا رَزَقَكَ وَ ارْفَعْ بِذَلِكَ صَوْتَكَ‏ يَحْمَدْهُ سِوَاكَ فَيَعْظُمُ بِذَلِكَ أَجْرُكَ

O Kumayl! When you have fulfilled your meal, then praise Allah^-azwj upon what He^-azwj has Graced you, and raise your voice with that, the ones besides you will praise Him^-azwj, and that will Magnify with that.

يَا كُمَيْلُ لَا تُوقِرَنَّ مَعِدَتَكَ طَعَاماً وَ دَعْ فِيهَا لِلْمَاءِ مَوْضِعاً وَ لِلرِّيحِ مَجَالًا وَ لَا تَرْفَعْ يَدَكَ مِنَ الطَّعَامِ إِلَّا وَ أَنْتَ تَشْتَهِيهِ فَإِنْ فَعَلْتَ ذَلِكَ فَأَنْتَ تَسْتَمْرِئُهُ‏ فَإِنَّ صِحَّةَ الْجِسْمِ مِنْ قِلَّةِ الطَّعَامِ وَ قِلَّةِ الْمَاءِ-

O Kumayl! Do not make your stomach heavy with food and leave place in it for the water, and room for the air, and do not raise your hand from the meal except and you are (still) desiring it. If you were to do that, you will find it pleasurable, for health of the body is from little food and little water.

يَا كُمَيْلُ الْبَرَكَةُ فِي مَالِ مَنْ آتَى الزَّكَاةَ وَ وَاسَى الْمُؤْمِنِينَ وَ وَصَلَ الْأَقْرَبِينَ‏

O Kumayl! The Blessing is in wealth of the one giving the Zakat, and consoles the Momineen^‑asws, and connects the near relatives.

يَا كُمَيْلُ زِدْ قَرَابَتَكَ الْمُؤْمِنَ عَلَى مَا تُعْطِي سِوَاهُ مِنَ الْمُؤْمِنِينَ وَ كُنْ بِهِمْ أَرْأَفَ وَ عَلَيْهِمْ أَعْطَفَ وَ تَصَدَّقْ عَلَى الْمَسَاكِينِ

O Kumayl! Increase your closeness to the Momin based upon what you give to the Momineen apart from him, and be kind with them, and compassionate upon them, and give charity upon the poor.

يَا كُمَيْلُ لَا تَرُدَّ سَائِلًا وَ لَوْ مِنْ شَطْرِ حَبَّةِ عِنَبٍ أَوْ شِقِّ تَمْرَةٍ فَإِنَّ الصَّدَقَةَ تَنْمُو عِنْدَ اللَّهِ-

O Kumayl! Do not return a beggar and even from half a seed of a grape, or a piece of a date, for the charity grows in the Presence of Allah^-azwj.

يَا كُمَيْلُ أَحْسَنُ حِلْيَةِ الْمُؤْمِنِ التَّوَاضُعُ وَ جَمَالُهُ التَّعَفُّفُ وَ شَرَفُهُ التَّفَقُّهُ وَ عِزُّهُ تَرْكُ الْقَالِ وَ الْقِيلِ‏

O Kumayl! The best ornament of the Momin is the humility, and his beauty is the chastity, and his nobility is the pondering, and his honour is neglecting the gossip, i.e., ‘He said that’, and ‘It was said like that’.

يَا كُمَيْلُ فِي كُلِّ صِنْفٍ قَوْمٌ أَرْفَعُ مِنْ قَوْمٍ فَإِيَّاكَ وَ مُنَاظَرَةَ الْخَسِيسِ مِنْهُمْ وَ إِنْ أَسْمَعُوكَ وَ احْتَمِلْ وَ كُنْ مِنَ الَّذِينَ وَصَفَهُمُ اللَّهُ- وَ إِذا خاطَبَهُمُ الْجاهِلُونَ قالُوا سَلاماً-

O Kumayl! In every type of people there is loftiness from a people, therefore beware of the debating the despicable (disgraceful) ones from them, and I^-asws shall make you hear and tolerate, and be from the tones Allah^-azwj has Described, and when the ignorant one address them, they say, ‘Peace!’ [25:63].

يَا كُمَيْلُ قُلِ الْحَقَّ عَلَى كُلِّ حَالٍ وَ وَادِّ الْمُتَّقِينَ وَ اهْجُرِ الْفَاسِقِينَ وَ جَانِبِ الْمُنَافِقِينَ وَ لَا تُصَاحِبِ الْخَائِنِينَ-

O Kumayl! Speak the truth upon every situation, and love the pious, and flee from the mischief-makers, and shun the hypocrites, and do not accompany the betrayers (traitors).

يَا كُمَيْلُ لَا تَطْرُقْ أَبْوَابَ الظَّالِمِينَ‏ لِلِاخْتِلَاطِ بِهِمْ وَ الِاكْتِسَابِ مَعَهُمْ وَ إِيَّاكَ‏ أَنْ تُعَظِّمَهُمْ وَ أَنْ تَشْهَدَ فِي مَجَالِسِهِمْ بِمَا يُسْخِطُ اللَّهَ عَلَيْكَ وَ إِنِ اضْطَرَرْتَ إِلَى حُضُورِهِمْ

O Kumayl! Do not knock the doors of the oppressors for the mingling with them and the earning with them, and beware of revering them, and from attending their gatherings with what makes Allah^-azwj Annoyed upon you and even if you are (made to be) desperate to be in their presence. 

فَدَاوِمْ ذِكْرَ اللَّهِ وَ التَّوَكُّلَ عَلَيْهِ وَ اسْتَعِذْ بِاللَّهِ مِنْ شُرُورِهِمْ وَ أَطْرِقْ عَنْهُمْ وَ أَنْكِرْ بِقَلْبِكَ فِعْلَهُمْ وَ اجْهَرْ بِتَعْظِيمِ اللَّهِ لِتُسْمِعَهُمْ فَإِنَّكَ بِهَا تُؤَيَّدُ وَ تُكْفَى شَرَّهُمْ

Be constant in Zikr of Allah^-azwj, and the relying upon Him^-azwj, and seek Refuge with Allah^-azwj from their evil, and lower your heads away from them (evil people), and deny with your heart, and be aloud with reverence of Allah^-azwj to make them hear, for you will be aided by it and be sufficed of their evil. 

يَا كُمَيْلُ إِنَّ أَحَبَّ مَا امْتَثَلَهُ الْعِبَادُ إِلَى اللَّهِ بَعْدَ الْإِقْرَارِ بِهِ وَ بِأَوْلِيَائِهِ التَّعَفُّفُ وَ التَّحَمُّلُ وَ الِاصْطِبَارُ

O Kumayl! The most beloved of what the servants can stand to Allah^-azwj, after the acknowledgment and with His^-azwj Guardians^-asws is the chastity, and be tolerant, and the perseverance.

يَا كُمَيْلُ لَا ترى [تُرِ] النَّاسَ إِقْتَارَكَ وَ اصْبِرْ عَلَيْهِ احْتِسَاباً بِعِزٍّ وَ تَسَتُّرٍ-

O Kumayl! The people should not see your poverty and be patient upon it anticipating with honour and concealing.

يَا كُمَيْلُ لَا بَأْسَ أَنْ تُعْلِمَ أَخَاكَ سِرَّكَ وَ مَنْ أَخُوكَ أَخُوكَ الَّذِي لَا يَخْذُلُكَ عِنْدَ الشَّدِيدَةِ وَ لَا يَقْعُدُ عَنْكَ عِنْدَ الْجَرِيرَةِ وَ لَا يَدَعُكَ حَتَّى تَسْأَلَهُ وَ لَا يَذَرُكَ وَ أَمْرَكَ حَتَّى تُعْلِمَهُ فَإِنْ كَانَ مُمِيلًا أَصْلَحَهُ‏

O Kumayl! There is no problem with letting your secret to your brother; and who is your brother? Your brother is the one who neither abandons you during the adversities nor does he sit back from you during the persecution (of unjust ruler), nor does he leave you until you ask him, nor does he forsake (give up) you and your matter until you learn it. If he were inclining, correct him.

يَا كُمَيْلُ الْمُؤْمِنُ مِرْآةُ الْمُؤْمِنِ لِأَنَّهُ يَتَأَمَّلُهُ فَيَسُدُّ فَاقَتَهُ وَ يُجْمِلُ حَالَتَهُ

O Kumayl! The Momin is a mirror of the Momin because he hopes to him, so he blocks his destitution, and beautifies his state.

يَا كُمَيْلُ الْمُؤْمِنُونَ إِخْوَةٌ وَ لَا شَيْ‏ءَ آثَرُ عِنْدَ كُلِّ أَخٍ مِنْ أَخِيهِ‏

O Kumayl! The Momineen are brothers, and there is nothing more preferable in the presence of every brother than his brother.

يَا كُمَيْلُ إِنْ لَمْ تُحِبَّ أَخَاكَ فَلَسْتَ أَخَاهُ إِنَّ الْمُؤْمِنَ مَنْ قَالَ بِقَوْلِنَا فَمَنْ تَخَلَّفَ عَنْهُ قَصَّرَ عَنَّا وَ مَنْ قَصَّرَ عَنَّا لَمْ يَلْحَقْ بِنَا وَ مَنْ لَمْ يَكُنْ مَعَنَا فَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ

O Kumayl! If you don’t love your brother, you aren’t his brother. Surely the Momin is the one who says with our^-asws word (Ahadith). The one who opposes from it is deficient from us^-asws (our^-asws recognition), and the one who is deficient from us. He will not join us, and the one who does not happen to be with us^-asws, so he would be in the lowest level of the Fire.

يَا كُمَيْلُ كُلُّ مَصْدُورٍ يَنْفُثُ‏ فَمَنْ نَفَثَ إِلَيْكَ مِنَّا بِأَمْرٍ أَمَرَكَ بِسَتْرِهِ فَإِيَّاكَ أَنْ تُبْدِيَهُ وَ لَيْسَ لَكَ مِنْ إِبْدَائِهِ تَوْبَةٌ وَ إِذَا لَمْ تَكُنْ تَوْبَةٌ فَالْمَصِيرُ إِلَى لَظَى-

O Kumayl! Every one with filled chest (with our^-asws love) wheezing (breathlessness), so if he wheezes out (talks) to you from us^-asws with a matter I^-asws have instructed you with his concealing it, so beware of manifesting it, and it isn’t for you from manifesting its repentance, and when the repentance does not happen, then the destination is to the blazing Fire.

يَا كُمَيْلُ إِذَاعَةُ سِرِّ آلِ مُحَمَّدٍ صَلَوَاتُ اللَّهِ عَلَيْهِمْ- لَا يُقْبَلُ مِنْهَا وَ لَا يُحْتَمَلُ أَحَدٌ عَلَيْهَا وَ مَا قَالُوهُ فَلَا تُعْلِمْ إِلَّا مُؤْمِناً مُوَفَّقاً [مُوقِناً]-

O Kumayl! Broadcasting a secret of the Progeny^-asws of Muhammad^-saww, may the Salawaat of Allah^-azwj upon them^-asws, it will not be accepted from these, nor should anyone carry upon these and what they have said, therefore, do not teach except a convinced Momin.

يَا كُمَيْلُ قُلْ عِنْدَ كُلِّ شِدَّةٍ- لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ تُكْفَهَا وَ قُلْ عِنْدَ كُلِّ نِعْمَةٍ الْحَمْدُ لِلَّهِ تَزْدَدْ مِنْهَا وَ إِذَا أَبْطَأَتِ الْأَرْزَاقُ عَلَيْكَ فَاسْتَغْفِرِ اللَّهَ يُوَسِّعْ عَلَيْكَ فِيهَا-

O Kumayl! Say during every hardship, ‘There is neither might nor strength except with Allah^‑azwj’, you will suffice it, and say during every bounty, ‘The Praise is for Allah^-azwj’, you will be increased from it, and the sustenance(s) is delayed to you, then seek Forgiveness of Allah^‑azwj, He^-azwj will be Capacious upon you regarding it.

يَا كُمَيْلُ انْجُ بِوَلَايَتِنَا مِنْ أَنْ يَشْرَكَكَ الشَّيْطَانُ فِي مَالِكَ وَ وَلَدِكَ

O Kumayl! Achieve salvation with our^-asws Wilayah from the Satan^-la participating you in your wealth and your children.

يَا كُمَيْلُ إِنَّهُ مُسْتَقَرٌّ وَ مُسْتَوْدَعٌ‏ فَاحْذَرْ أَنْ تَكُونَ مِنَ الْمُسْتَوْدَعِينَ وَ إِنَّمَا يَسْتَحِقُّ أَنْ يَكُونَ مُسْتَقَرّاً إِذَا لَزِمْتَ الْجَادَّةَ الْوَاضِحَةَ الَّتِي لَا تُخْرِجُكَ إِلَى عِوَجٍ‏ وَ لَا تُزِيلُكَ عَنْ مَنْهَجٍ

O Kumayl! Surely (Eman) is stable (permanent), and deposited (temporary). Be careful from becoming from the deposited (temporary) ones, and rather one deserves from becoming stable (permanent), then stick to the clear path which does not expel you from crookedness, and nor let it decline you from manifesto.

يَا كُمَيْلُ لَا رُخْصَةَ فِي فَرْضٍ وَ لَا شِدَّةَ فِي نَافِلَةٍ

O Kumayl! There is no allowance regarding an obligation, nor is there any hardship in an optional (act).

يَا كُمَيْلُ إِنَّ ذُنُوبَكَ أَكْثَرُ مِنْ حَسَنَاتِكَ وَ غَفْلَتُكَ أَكْثَرُ مِنْ ذِكْرِكَ وَ نِعَمُ اللَّهِ عَلَيْكَ أَكْثَرُ مِنْ عَمَلِكَ

O Kumayl! If your sins are more than your good deeds, and your heedlessness is more than your awareness, and the bounties of Allah^-azwj upon you are more than your deeds are.

يَا كُمَيْلُ إِنَّكَ لَا تَخْلُو مِنْ نِعَمِ اللَّهِ عِنْدَكَ وَ عَافِيَتِهِ إِيَّاكَ فَلَا تَخْلُ مِنْ تَحْمِيدِهِ وَ تَمْجِيدِهِ وَ تَسْبِيحِهِ وَ تَقْدِيسِهِ وَ شُكْرِهِ وَ ذِكْرِهِ عَلَى كُلِّ حَالٍ-

O Kumayl! You are not empty from bounties of Allah^-azwj with you and His^-azwj Given good health, so do not be empty from praising Him^-azwj, and extolling Him^-azwj, and Glorifying Him^‑azwj, and sanctifying Him^-azwj, and thanking Him^-azwj, and doing His^-azwj Zikr upon all situations.

يَا كُمَيْلُ لَا تَكُونَنَّ مِنَ الَّذِينَ قَالَ اللَّهُ- نَسُوا اللَّهَ فَأَنْساهُمْ أَنْفُسَهُمْ‏ وَ نَسَبَهُمْ إِلَى الْفِسْقِ فَهُمْ فَاسِقُونَ

O Kumayl! Do not be from the ones Allah^-azwj Said: forgot Allah so He Made them forget themselves. [59:19], and He^-azwj Attributed them to the mischief, so they are mischief-makers.

يَا كُمَيْلُ لَيْسَ الشَّأْنَ أَنْ تُصَلِّيَ وَ تَصُومَ وَ تَتَصَدَّقَ الشَّأْنُ أَنْ تَكُونَ الصَّلَاةُ بِقَلْبٍ نَقِيٍّ وَ عَمَلٍ عِنْدَ اللَّهِ مَرْضِيٍّ وَ خُشُوعٍ سَوِيٍّ وَ انْظُرْ فِيمَا تُصَلِّي وَ عَلَى مَا تُصَلِّي إِنْ لَمْ يَكُنْ مِنْ وَجْهِهِ وَ حِلِّهِ فَلَا قَبُولَ‏

O Kumayl! The glory isn’t that you pray Salat, and fast, and give charity. The glory is that the Salat should be with a pure heart, and work being satisfactory in the Presence of Allah^-azwj, and even submissiveness, and look (consider) regarding what you are praying, and you are praying based upon that. If it does not happen to be from its aspects and its Permissible, it is not Acceptable.

يَا كُمَيْلُ اللِّسَانُ يَنْزَحُ الْقَلْبَ‏ وَ الْقَلْبُ يَقُومُ بِالْغِذَاءِ فَانْظُرْ فِيمَا تُغَذِّي قَلْبَكَ وَ جِسْمَكَ فَإِنْ لَمْ يَكُنْ حَلَالًا لَمْ يَقْبَلِ اللَّهُ تَسْبِيحَكَ وَ لَا شُكْرَكَ

O Kumayl! The tongue drains the heart, and the heart stands with the feed, therefore look into what you are feeding your heart and your body. If it happens to be (not from) Permissible, Allah^-azwj will neither Accept your Glorification nor your thanking.

يَا كُمَيْلُ افْهَمْ وَ اعْلَمْ أَنَّا لَا نُرَخِّصُ فِي تَرْكِ أَدَاءِ الْأَمَانَةِ لِأَحَدٍ مِنَ الْخَلْقِ فَمَنْ رَوَى عَنِّي فِي ذَلِكَ رُخْصَةً فَقَدْ أَبْطَلَ وَ أَثِمَ وَ جَزَاؤُهُ النَّارُ بِمَا كَذَبَ

O Kumayl! Understand and know, we^-asws give no allowance in neglecting paying back the entrustment to anyone from the creatures. The one who reports allowance from me^-asws regarding that, so he has invalidated, and sinned, and his Recompense is the Fire due to what he has lied.

أُقْسِمُ لَسَمِعْتُ رَسُولَ اللَّهِ ص يَقُولُ لِي قَبْلَ وَفَاتِهِ بِسَاعَةٍ مِرَاراً ثَلَاثاً يَا أَبَا الْحَسَنِ أَدَاءَ الْأَمَانَةِ إِلَى الْبَرِّ وَ الْفَاجِرِ فِيمَا جَلَّ وَ قَلَّ حَتَّى الْخَيْطِ وَ الْمِخْيَطِ-

I^-asws swear to have heard Rasool-Allah^-saww saying to me^-asws an hour before his^-saww expiry, repeating it thrice: ‘O Abu Al Hassan^-asws! Pay back the entrustment to the righteous and the immoral regarding what is large and little, even the thread and the needle. 

يَا كُمَيْلُ لَا غَزْوَ إِلَّا مَعَ إِمَامٍ عَادِلٍ وَ لَا نَفَلَ إِلَّا مِنْ إِمَامٍ فَاضِلٍ‏

O Kumayl! Do not invade (battle) except with a just Imam^-asws nor gain booty except from a meritorious Imam^-asws. 

يَا كُمَيْلُ لَوْ لَمْ يَظْهَرْ نَبِيٌّ وَ كَانَ فِي الْأَرْضِ مُؤْمِنٌ تَقِيٌّ لَكَانَ فِي دُعَائِهِ إِلَى اللَّهِ مُخْطِئاً أَوْ مُصِيباً بَلْ وَ اللَّهِ مُخْطِئاً حَتَّى يَنْصِبَهُ اللَّهُ لِذَلِكَ وَ يُؤَهِّلَهُ لَهُ

O Kumayl! If a Prophet^-as had not appeared, and there would have been a pious Momin in the earth, he would be either mistaken or calamitous in his supplication to Allah^-azwj. But, by Allah^‑azwj! He would be mistaken until Allah^-azwj would Attribute him to that and entitle it to him.

يَا كُمَيْلُ الدِّينُ لِلَّهِ فَلَا يَقْبَلُ اللَّهُ مِنْ أَحَدٍ الْقِيَامَ بِهِ إِلَّا رَسُولًا أَوْ نَبِيّاً أَوْ وَصِيّاً

O Kumayl! The religion is for Allah^-azwj, so Allah^-azwj will not Accept from anyone, the standing with it, except a Rasool^-as, or a Prophet^-as, or a successor^-asws.

يَا كُمَيْلُ هِيَ نُبُوَّةٌ وَ رِسَالَةٌ وَ إِمَامَةٌ وَ لَيْسَ بَعْدَ ذَلِكَ إِلَّا مُوَالِينَ مُتَّبِعِينَ أَوْ عَامِهِينَ مُبْتَدِعِينَ- إِنَّما يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ‏-

O Kumayl! It is Prophet-hood, and Messenger-ship, and Imamate, and there isn’t anything after that except friendly followers, or the confused innovators. ‘But rather, Allah only Accepts from the pious ones [5:27].

يَا كُمَيْلُ إِنَّ اللَّهَ كَرِيمٌ حَلِيمٌ عَظِيمٌ رَحِيمٌ دَلَّنَا عَلَى أَخْلَاقِهِ وَ أَمَرَنَا بِالْأَخْذِ بِهَا وَ حَمْلِ النَّاسِ عَلَيْهَا فَقَدْ أَدَّيْنَاهَا غَيْرَ مُتَخَلِّفِينَ وَ أَرْسَلْنَاهَا غَيْرَ مُنَافِقِينَ وَ صَدَّقْنَاهَا غَيْرَ مُكَذِّبِينَ وَ قَبِلْنَاهَا غَيْرَ مُرْتَابِينَ

O Kumayl! Surely Allah^-azwj is Benevolent, Lenient, Mighty, Merciful. He^-azwj has Pointed upon His^-azwj Moral and Commanded us with the taking with these and carry the people upon it. We fulfilled these without opposing, and we went forward without being hypocrites, and we ratified these without being beliers, and we accepted these without being suspicious.

يَا كُمَيْلُ لَسْتُ وَ اللَّهِ مُتَمَلِّقاً حَتَّى أُطَاعَ وَ لَا مُمَنِّياً حَتَّى لَا أُعْصَى وَ لَا مَائِراً لِطَعَامِ الْأَعْرَابِ حَتَّى أُنْحَلَ‏ إِمْرَةَ الْمُؤْمِنِينَ وَ أُدْعَى بِهَا

O Kumayl! By Allah^-azwj, I^-asws am not a flatterer until I^-asws am obeyed, nor am I^-asws disapprove until I^-asws am disobeyed, nor will I^-asws disgraced by the riff-raff Bedouins until I^-asws am impersonate as Emir of the Momineen, and am called by it.

يَا كُمَيْلُ إِنَّمَا حَظِيَ مَنْ حَظِيَ بِدُنْيَا زَائِلَةٍ مُدْبِرَةٍ وَ نَحْظَى بِآخِرَةٍ بَاقِيَةٍ ثَابِتَةٍ

O Kumayl! But rather, he is honoured, the one who is honoured by the world, declining, turning around, while we^-asws are honour by the Hereafter, lasting, affirmed.

يَا كُمَيْلُ إِنَّ كُلًّا يَصِيرُ إِلَى الْآخِرَةِ وَ الَّذِي نَرْغَبُ فِيهِ مِنْهَا رِضَى اللَّهِ وَ الدَّرَجَاتُ الْعُلَى مِنَ الْجَنَّةِ الَّتِي يُورِثُهَا مَنْ كانَ تَقِيًّا

O Kumayl! Both are destined to the Hereafter, and that which we^-asws are desirous in from it is Satisfaction of Allah^-azwj, and the lofty ranks from the Paradise which are inherited by the one who were to be pious.

يَا كُمَيْلُ مَنْ لَا يَسْكُنُ الْجَنَّةَ فَبَشِّرْهُ بِعَذابٍ أَلِيمٍ‏ وَ خِزْيٍ مُقِيمٍ

O Kumayl! One who does not settle in the Paradise, so give him news of a painful Punishment and a lasting disgrace.

يَا كُمَيْلُ أَنَا أَحْمَدُ اللَّهَ عَلَى تَوْفِيقِهِ وَ عَلَى كُلِّ حَالٍ إِذَا شِئْتَ فَقُمْ.

O Kumayl! I^-asws praise Allah^-azwj upon His^-azwj Inclination and upon all states. Whenever you so desire, arise!’’[40]

39- شا، الإرشاد مِنْ كَلَامِ أَمِيرِ الْمُؤْمِنِينَ ع مَا اشْتُهِرَ بَيْنَ الْعُلَمَاءِ وَ حَفِظَهُ ذَوُو الْفَهْمِ وَ الْحُكَمَاءُ أَمَّا بَعْدُ أَيُّهَا النَّاسُ فَإِنَّ الدُّنْيَا قَدْ أَدْبَرَتْ وَ آذَنَتْ بِوَدَاعٍ وَ إِنَّ الْآخِرَةَ قَدْ أَقْبَلَتْ وَ أَشْرَفَتْ بِاطِّلَاعٍ

(The book) ‘Al Irshad’ –

‘From a speech of Amir Al-Momineen^-asws what is famous between the scholars and the ones with understanding have preserved it: ‘As for after, O you people! The world is turning around and has proclaimed with the farewell, while the Hereafter is coming forward and is on the verge of emerging.

أَلَا وَ إِنَّ الْمِضْمَارَ الْيَوْمَ وَ غَداً السِّبَاقَ وَ السُّبْقَةُ الْجَنَّةُ وَ الْغَايَةُ النَّارُ

Indeed, today is the course (work), and tomorrow is the race, and the (good) race is Paradise, and the (bad) destination is Hell. 

أَلَا وَ إِنَّكُمْ فِي أَيَّامِ مَهَلٍ مِنْ وَرَائِهِ أَجَلٌ يَحُثُّهُ عَجَلٌ فَمَنْ أَخْلَصَ الله [لِلَّهِ‏] عَمَلَهُ لَمْ يَضُرَّهُ أَمَلُهُ وَ مَنْ بَطَّأَ بِهِ عَمَلُهُ فِي أَيَّامِ مَهَلِهِ قَبْلَ حُضُورِ أَجَلِهِ فَقَدْ خَسِرَ عَمَلُهُ وَ ضَرَّهُ أَمَلُهُ-

Indeed! And you are in the days of opportunity, from behind it is death urging it hastily. The one who is sincere to Allah^-azwj in his work, his long hopes will not harm him, and the one who delays with his work during the days of his opportunity before the presence of his death, so his work will incur loss and his long hopes will harm him.

أَلَا فَاعْمَلُوا فِي الرَّغْبَةِ وَ الرَّهْبَةِ فَإِنْ نَزَلَتْ بِكُمْ رَغْبَةٌ فَاشْكُرُوا اللَّهَ وَ أَجْمِعُوا مَعَهَا رَهْبَةً وَ إِنْ نَزَلَتْ بِكُمْ رَهْبَةٌ فَاذْكُرُوا اللَّهَ وَ أَجْمِعُوا مَعَهَا رَغْبَةً

Indeed! Work in the desire and the fearfulness. If a desire descends with you, then thank Allah^-azwj and gather fearfulness with it, and if a fear descends to you, then mention Allah^-azwj and gather desire with it.

فَإِنَّ اللَّهَ قَدْ تَأَذَّنَ لِلْمُحْسِنِينَ بِالْحُسْنَى وَ لِمَنْ شَكَرَهُ بِالزِّيَادَةِ وَ لَا كَسْبَ خَيْرٌ مِنْ كَسْبٍ لِيَوْمٍ تَدَّخِرُ فِيهِ الذَّخَائِرُ وَ تُجْمَعُ فِيهِ الْكَبَائِرُ وَ تُبْلَى فِيهِ السَّرَائِرُ وَ إِنِّي لَمْ أَرَ مِثْلَ الْجَنَّةِ نَامَ طَالِبُهَا وَ لَا مِثْلَ النَّارِ نَامَ هَارِبُهَا-

Surely, Allah^-azwj has Permitted for the good doer, with the goodness, and for the one who thanks Him^-azwj, with the increase, and there is no earning better than earning for a Day the treasures are treasured in it, and the major sins will be collected in it, and the secrets will be tested, and I^-asws have not seen like the Paradise its seeker is sleeping from it, nor like the Fire its fleer is sleeping from.

أَلَا وَ إِنَّهُ مَنْ لَا يَنْفَعُهُ الْيَقِينُ يَضُرُّهُ الشَّكُّ وَ مَنْ لَا يَنْفَعُهُ حَاضِرُ لُبِّهِ وَ رَأْيِهِ فَغَائِبُهُ عَنْهُ أَعْجَزُ-

Indeed! And surely the one whom the conviction does not benefit, the doubt will harm him, and the one whom his present understanding and his view does not benefit, frustration will be absent from him.

أَلَا وَ إِنَّكُمْ قَدْ أُمِرْتُمْ بِالظَّعْنِ وَ دُلِلْتُمْ عَلَى الزَّادِ وَ إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ اثْنَانِ اتِّبَاعُ الْهَوَى وَ طُولُ الْأَمَلِ لِأَنَّ اتِّبَاعَ الْهَوَى يَصُدُّ عَنِ الْحَقِّ وَ طُولَ الْأَمَلِ يَنْسَى الْآخِرَةَ-

Indeed! And you have been Commanded with the going out (from the house), and you have been Pointed upon the provision, and the scariest of what I am fearing upon you all are two (matters) – personal desires and long hopes, because following the personal desires blocks from the truth, and long hopes makes one forgets the Hereafter.

أَلَا وَ إِنَّ الدُّنْيَا قَدْ تَرَحَّلَتْ مُدْبِرَةً وَ إِنَّ الْآخِرَةَ قَدْ تَرَحَّلَتْ مُقْبِلَةً وَ لِكُلِّ وَاحِدَةٍ مِنْهُمَا بَنُونَ فَكُونُوا إِنِ اسْتَطَعْتُمْ مِنْ أَبْنَاءِ الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا فَإِنَّ الْيَوْمَ عَمَلٌ وَ لَا حِسَابَ وَ غَداً حِسَابٌ وَ لَا عَمَلَ.

Indeed! And the world is setting forward, turning around, and the Hereafter is in motion (in) coming forward, and for each one of these there are sons, so if you are capable then be from sons of the Hereafter and do not be from sons of the world, for today is the work and there is no Reckoning, and tomorrow is the Reckoning and there is no work’’.[41]

40- شا، الإرشاد وَ مِنْ كَلَامِ أَمِيرِ الْمُؤْمِنِينَ ع فِي الْحِكْمَةِ وَ الْمَوْعِظَةِ قَوْلُهُ خُذُوا رَحِمَكُمُ اللَّهُ مِنْ مَمَرِّكُمْ لِمَقَرِّكُمْ وَ لَا تَهْتِكُوا أَسْتَارَكُمْ عِنْدَ مَنْ لَا يَخْفَى عَلَيْهِ أَسْرَارُكُمْ

(The book) ‘Al Irshad’ –

‘And from the speech of Amir Al-Momineen^-asws regarding the wisdom and the preaching are his^-asws words: ‘May Allah^-azwj have Mercy on you all! Take from your passage for your settlement and do not tear your veils in the Presence of the one your secrets are not hidden from Him^-azwj.

وَ أَخْرِجُوا مِنَ الدُّنْيَا قُلُوبَكُمْ قَبْلَ أَنْ يَخْرُجَ مِنْهَا أَبْدَانُكُمْ فَلِلْآخِرَةِ خُلِقْتُمْ وَ فِي الدُّنْيَا حُبِسْتُمْ إِنَّ الْمَرْءَ إِذَا هَلَكَ قَالَتِ الْمَلَائِكَةُ مَا قَدَّمَ وَ قَالَ النَّاسُ مَا خَلَّفَ

And extract your hearts from the world before your bodies exit from it. You have been Created for the Hereafter and you are being withheld in the world. When the person dies, the Angels say, ‘What has he sent ahead?’ And the people say, ‘What has he left behind?’

فَلِلَّهِ آبَاؤُكُمْ قَدِّمُوا بَعْضاً يَكُنْ لَكُمْ وَ لَا تُخَلِّفُوا كُلًّا فَيَكُنْ عَلَيْكُمْ فَإِنَّمَا مَثَلُ الدُّنْيَا مَثَلُ السَّمِّ يَأْكُلُهُ مَنْ لَا يَعْرِفُهُ.

For Allah^-azwj! Your forefathers have sent ahead part to be for you all, and you are not leaving behind all for it would be against you. Rather, an example of the world is an example of the poison. He eats it, the one who does not know it’’.[42]

وَ مِنْ ذَلِكَ قَوْلُهُ ع‏ لَا حَيَاةَ إِلَّا بِالدِّينِ وَ لَا مَوْتَ إِلَّا بِجُحُودِ الْيَقِينِ فَاشْرَبُوا مِنَ الْعَذْبِ الْفُرَاتِ يُنَبِّهُكُمْ مِنْ نَوْمَةِ السُّبَاتِ وَ إِيَّاكُمْ وَ السَّمَائِمَ الْمُهْلِكَاتِ.

And from that are his^-asws words: ‘There is no life except with the religion, nor death except with rejecting the certainty. Therefore, drink from the sweet, fresh. It will awaken you from the sleep of lethargy (slowness); and beware of destructive poisons’’.[43]

وَ مِنْ ذَلِكَ قَوْلُهُ ع‏ الدُّنْيَا دَارُ صِدْقٍ لِمَنْ عَرَفَهَا وَ مِضْمَارُ الْخَلَاصِ لِمَنْ تَزَوَّدَ مِنْهَا فِي مَهْبِطِ وَحْيِ اللَّهِ تَعَالَى وَ مَتْجَرُ أَوْلِيَائِهِ اتَّجِرُوا تَرْبَحُوا الْجَنَّةَ.

And from that are his^-asws words: ‘The world is a house of truthfulness for the one who recognises it, and a track of salvation for the one who provides from it in descent of Revelation of Allah^-azwj the Exalted, and a trading place of His^-azwj friends, so trade, you will be profiting the Paradise’’.[44]

– وَ مِنْ ذَلِكَ‏ قَوْلُهُ ع لِرَجُلٍ سَمِعَهُ يَذُمُّ الدُّنْيَا مِنْ غَيْرِ مَعْرِفَةٍ لِمَا يَجِبُ أَنْ يَقُولَ فِي مَعْنَاهَا الدُّنْيَا دَارُ صِدْقٍ لِمَنْ صَدَقَهَا وَ دَارُ عَافِيَةٍ لِمَنْ فَهِمَ عَنْهَا وَ دَارُ غِنًى لِمَنْ تَزَوَّدَ مِنْهَا مَسْجِدُ أَنْبِيَاءِ اللَّهِ وَ مَهْبِطُ وَحْيِهِ وَ مُصَلَّى مَلَائِكَتِهِ وَ مَتْجَرُ أَوْلِيَائِهِ اكْتَسَبُوا فِيهَا الرَّحْمَةَ وَ رَبِحُوا فِيهَا الْجَنَّةَ

And from that are his^-asws words to a man he^-asws had heard him condemning the world from without any recognition for what obliges to be saying in its meaning: ‘The world is a house of truthfulness for the one who ratifies it, and house of well being for the one who understands about it, and house of riches for the one who provides from it, a Masjid of Prophets^-as of Allah^‑azwj, and descent of His^-azwj Revelation, and praying place of His^-azwj Angels, and a trading place of His^-azwj friends, who are earning in it the Mercy and are profiting in it the Paradise.

فَمَنْ ذَا يَذُمُّهَا وَ قَدْ آذَنَتْ بَيْنَهَا وَ نَادَتْ بِفِرَاقِهَا وَ نَعَتْ نَفْسَهَا فَشَوَّقَتْ بِسُرُورِهَا إِلَى السُّرُورِ وَ حَذَّرَتْ بِبَلَائِهَا إِلَى الْبَلَاءِ تَخْوِيفاً وَ تَحْذِيراً وَ تَرْغِيباً وَ تَرْهِيباً-

So, who is the one who condemns it, and it has proclaimed between it and has called out with its separation, and has obituarised itself, and it has caused yearning by its happiness to the happiness, and has cautioned with its afflictions to the affliction, frightening, and cautioning, and inciting desire, and causing fearfulness.

فَيَا أَيُّهَا الذَّامُّ لِلدُّنْيَا وَ الْمُغْتَرُّ بِتَغْرِيرِهَا مَتَى غَرَّتْكَ أَ بِمَصَارِعِ آبَائِكَ مِنَ الْبِلَى أَمْ بِمَضَاجِعِ أُمَّهَاتِكَ تَحْتَ الثَّرَى

O condemner of the world and the one deceived by its deceptions! When were you deceived? It is with the deaths of your forefathers from the decay? Or with the lying of your foremothers beneath the soil?

كَمْ عَلَّلْتَ بِكَفَّيْكَ وَ مَرَّضْتَ بِيَدَيْكَ تَبْتَغِي لَهُمُ الشِّفَاءَ وَ تَسْتَوْصِفُ لَهُمُ الْأَطِبَّاءَ وَ تَلْتَمِسُ لَهُمُ الدَّوَاءَ لَمْ تَنْفَعْهُمْ بِطَلِبَتِكَ وَ لَمْ تَشْفَعْهُمْ بِشَفَاعَتِكَ قَدْ مَثَّلَتْ لَكَ الدُّنْيَا بِهِمْ مَصْرَعَكَ وَ مَضْجَعَكَ حَيْثُ لَا يَنْفَعُكَ بُكَاؤُكَ وَ لَا تُغْنِي عَنْكَ أَحِبَّاؤُكَ.

How many have fallen ill by your hands, and were sick by your hands you had sought the healing for them, and the doctors had prescribed for them and sought the cure for them. They did not benefit with your seeking and were not healed by your cures. The world has given example for you with them regarding your own death and your graves whereby neither will your crying benefit you nor will your beloved ones avail you’’.[45]

– وَ مِنْ ذَلِكَ قَوْلُهُ ع‏ أَيُّهَا النَّاسُ خُذُوا عَنِّي خَمْساً فَوَ اللَّهِ لَوْ رَحَلْتُمُ الْمَطِيَّ فِيهَا لَأَنْضَيْتُمُوهَا- قَبْلَ أَنْ تَجِدُوا مِثْلَهَا-

And from that are his^-asws words: ‘O you people! Take five from me^-asws, for by Allah^-azwj, if you were to ride the horses regarding these, you will be exhausting them before you find the likes of these: –

لَا يَرْجُوَنَّ أَحَدٌ إِلَّا رَبَّهُ وَ لَا يَخَافَنَّ إِلَّا ذَنْبَهُ‏ وَ لَا يَسْتَحْيِيَنَّ الْعَالِمُ إِذَا سُئِلَ عَمَّا لَا يَعْلَمُ أَنْ يَقُولَ اللَّهُ يَعْلَمُ الصَّبْرُ مِنَ الْإِيمَانِ بِمَنْزِلَةِ الرَّأْسِ مِنَ الْجَسَدِ وَ لَا إِيمَانَ لِمَنْ لَا صَبْرَ لَهُ.

He should not be hoping to anyone except to his Lord^-azwj, and he should not be fearing except his sin, and the scholar should not be embarrassed when he is asked about what he does not know from saying, ‘Allah^-azwj Knows’, the patience from the Eman is at the state of the head from the body, and there is no Eman for the one having no patience for him’’.[46]

– وَ مِنْ ذَلِكَ قَوْلُهُ ع‏ كُلُّ قَوْلٍ لَيْسَ لِلَّهِ فِيهِ ذِكْرٌ فَلَغْوٌ وَ كُلُّ صَمْتٍ لَيْسَ فِيهِ فِكْرٌ فَسَهْوٌ وَ كُلُّ نَظَرٍ لَيْسَ فِيهِ اعْتِبَارٌ فَلَهْوٌ.

And from that are his^-asws words: ‘Every word not having Zikr of Allah^-azwj in it is vanity, and every silence not having contemplation in it is negligence, and every looking not having a lesson in it, is amusement’’.[47]

وَ قَوْلُهُ ع‏ لَيْسَ مَنِ ابْتَاعَ نَفْسَهُ فَأَعْتَقَهَا كَمَنْ بَاعَ نَفْسَهُ فَأَوْبَقَهَا.

And his^-asws words: ‘The one who buys his soul so he liberates it, isn’t like the one who sells his soul, so he ruins it’’.[48]

وَ قَوْلُهُ ع‏ مَنْ سَبَقَ إِلَى الظِّلِّ ضَحَا وَ مَنْ سَبَقَ إِلَى الْمَاءِ ظَمِئَ.

And his^-asws words: ‘One who precedes to the shade will go out to the sun, and one who precedes to the water, will be thirsty’’.[49]

وَ قَوْلُهُ‏ حُسْنُ الْأَدَبِ يَنُوبُ عَنِ الْحَسَبِ.

And he^-asws said: ‘Good etiquettes are a representation of the pedigree’’.[50]

وَ قَوْلُهُ ع‏ الزَّاهِدُ فِي الدُّنْيَا كُلَّمَا ازْدَادَتْ لَهُ تَجَلِّياً ازْدَادَتْ عَنْهُ تَوَلِّياً.

And his^-asws words: ‘The ascetic in the world, every time flashes (of the world) are increased for him, he increases turning away from it’’.[51]

وَ قَوْلُهُ ع‏ الْمَوَدَّةُ أَشْبَكُ الْأَنْسَابِ وَ الْعِلْمُ أَشْرَفُ الْأَحْسَابِ.

And his^-asws words: ‘The cordiality is the most interlocking of the lineages, and the knowledge is noblest of the affiliations’’.[52]

وَ قَوْلُهُ ع‏ إِنْ يَكُنِ الشُّغُلُ مَجْهَدَةً فَاتِّصَالُ الْفَرَاغِ مَفْسَدَةٌ.

And his^-asws words: ‘If the occupation is stressful, then coming to the free time is a spoiler’’.[53]

– وَ قَوْلُهُ ع‏ مَنْ بَالَغَ فِي الْخُصُومَةِ أَثِمَ وَ مَنْ قَصَّرَ فِيهَا خُصِمَ.

And his^-asws words: He who exaggerated in the dispute is sinning, and he who falls short in it is a rival.[54]

وَ قَوْلُهُ ع‏ الْعَفْوُ يُفْسِدُ مِنَ اللَّئِيمِ بِقَدْرِ إِصْلَاحِهِ مِنَ الْكَرِيمِ.

And his^-asws words: ‘The pardoning spoils from the mean in accordance to his correction from the benevolent’’.[55]

وَ قَوْلُهُ ع‏ مَنْ أَحَبَّ الْمَكَارِمَ اجْتَنَبَ الْمَحَارِمَ.

And his^-asws words: ‘One who loves the honourable manners will shun the Prohibitions’’.[56]

وَ قَوْلُهُ ع‏ مَنْ حَسُنَتْ بِهِ الظُّنُونُ رَمَقَتْهُ الرِّجَالُ بِالْعُيُونِ.

And his^-asws words: He who thought well of himself was treated (harshly) with eyes by men.’’[57]

وَ قَوْلُهُ ع‏ غَايَةُ الْجُودِ أَنْ تُعْطِيَ مِنْ نَفْسِكَ الْمَجْهُودَ.

And his^-asws words: ‘The peak of generosity is that you give the exertion from yourself’’.[58]

وَ قَوْلُهُ ع‏ مَا بَعُدَ كَائِنٌ وَ لَا قَرُبَ بَائِنٌ.

And his^-asws words: ‘There is no distant existence nor any near remoteness’’.[59]

وَ قَوْلُهُ ع‏ جَهْلُ الْمَرْءِ بِعُيُوبِهِ مِنْ أَكْبَرِ ذُنُوبِهِ.

And his^-asws words: ‘The ignoring by the person of his own faults is from the greatest of his sins’’.[60]

وَ قَوْلُهُ ع‏ تَمَامُ الْعَفَافِ الرِّضَا بِالْكَفَافِ.

And his^-asws words: ‘The complete chastity is being satisfied with the sufficient’’.[61]

وَ قَوْلُهُ ع‏ أَتَمُّ الْجُودِ ابْتِنَاءُ الْمَكَارِمِ وَ احْتِمَالُ الْمَغَارِمِ.

And his^-asws words: ‘The most complete generosity is adopting the honourable manners and tolerating the debts (liabilities)’’.[62]

وَ قَوْلُهُ ع‏ أَظْهَرُ الْكَرَمِ صِدْقُ الْإِخَاءِ فِي الشِّدَّةِ وَ الرَّخَاءِ.

And from his^-asws words: ‘The most apparent of the benevolence is sincerity of the brother-hood during the adversity and the prosperity’’.[63]

وَ قَوْلُهُ ع‏ الْفَاجِرُ إِنْ سَخِطَ ثَلَبَ وَ إِنْ رَضِيَ كَذَبَ وَ إِنْ طَمِعَ خَلَبَ‏.

And his^-asws words: ‘The immoral, if he is angered, he slanders, and if he is pleased, he lies, and if he is greedy, he pounces’’.[64]

وَ قَوْلُهُ ع‏ مَنْ لَمْ يَكُنْ أَكْثَرُ مَا فِيهِ عَقْلَهُ كَانَ بِأَكْثَرِ مَا فِيهِ قَتْلُهُ.

And his^-asws words: ‘One, his intellect is not most of what is in him, most of what is in him will kill him’’.[65]

وَ قَوْلُهُ ع‏ احْتَمِلْ زَلَّةَ وَلِيِّكَ لِوَقْتِ وَثْبَةِ عَدُوِّكَ.

And his^-asws words: ‘Tolerate the slips of your friend for a time your enemy leaps (upon you)’’.[66]

وَ قَوْلُهُ ع‏ حُسْنُ الِاعْتِرَافِ يَهْدِمُ الِاقْتِرَافَ.

And his^-asws words: ‘Goodly acknowledgement demolishes the earnings’’.[67]

وَ قَوْلُهُ ع‏ لَمْ يَضِعْ مِنْ مَالِكَ مَا بَصَّرَكَ صَلَاحَ حَالِكَ.

And his^-asws words: ‘It is not wasted from your wealth what makes you insightful of your situation’’.[68]

وَ قَوْلُهُ ع‏ الْقَصْدُ أَسْهَلُ مِنَ التَّعَسُّفِ وَ الْكَفُّ أَدْرَعُ مِنَ التَّكَلُّفِ.

And his^-asws words: ‘The moderation is easier than the tyranny, and the restraint is more protective than the encumberment’’.[69]

وَ قَوْلُهُ ع‏ شَرُّ الزَّادِ إِلَى الْمَعَادِ احْتِقَابُ ظُلْمِ الْعِبَادِ.

And his^-asws words: ‘Evilest of provisions to the Hereafter is tolerating injustice of the servants’’.[70]

وَ قَوْلُهُ ع‏ لَا نَفَادَ لِفَائِدَةٍ إِذَا شُكِرَتْ وَ لَا بَقَاءَ لِنِعْمَةٍ إِذَا كُفِرَتْ.

And his^-asws words: ‘There is no depletion of a benefit when you have thanked, nor any lasting of a bounty when you deny (Kufr)’’.[71]

– وَ قَوْلُهُ ع‏ الدَّهْرُ يَوْمَانِ يَوْمٌ لَكَ وَ يَوْمٌ عَلَيْكَ فَإِنْ كَانَ لَكَ فَلَا تَبْطَرْ وَ إِنْ كَانَ عَلَيْكَ فَاصْبِرْ.

And his^-asws words: ‘The times are of two (types of) days – a day for you and a day against you. If it were to be for you, do not disregard (it), and if it were to be against you, then be patient’’.[72]

وَ قَوْلُهُ ع‏ رُبَّ عَزِيزٍ أَذَلَّهُ خُلُقُهُ وَ ذَلِيلٍ أَعَزَّهُ خُلُقُهُ.

And his^-asws words: ‘Sometimes an honourable one, his manners are disgraceful, and a disgraceful one, his manners are honourable’’.[73]

وَ قَوْلُهُ ع‏ مَنْ لَمْ يُجَرِّبِ الْأُمُورَ خَدَعَ وَ مَنْ صَارَعَ الْحَقَّ صَرَعَ.

And his^-asws words: ‘One who does not experiment the matters is deceived, and one who knocks down the truth is knocked down’’.[74]

وَ قَوْلُهُ ع‏ لَوْ عُرِفَ الْأَجَلُ قَصُرَ الْأَمَلُ.

And his^-asws words: ‘If the death is recognised, the hopes are shortened’’.[75]

وَ قَوْلُهُ ع‏ الشُّكْرُ زِينَةُ الْغِنَى وَ الصَّبْرُ زِينَةُ الْبَلْوَى.

And his^-asws words: ‘The thanking is an adornment of the rich, and the patience is an adornment of the afflicted’’.[76]

وَ قَوْلُهُ ع‏ قِيمَةُ كُلِّ امْرِئٍ مَا يُحْسِنُهُ.

And his^-asws words: ‘Value of every person is what he improves’’.[77]

وَ قَوْلُهُ ع‏ النَّاسُ أَبْنَاءُ مَا يُحْسِنُونَ.

And his^-asws words: ‘The people are sons of what good they are doing’’.[78]

وَ قَوْلُهُ ع‏ الْمَرْءُ مَخْبُوٌّ تَحْتَ لِسَانِهِ‏.

And his^-asws words: ‘The person is hidden beneath his tongue’’.[79]

– وَ قَوْلُهُ ع‏ مَنْ شَاوَرَ ذَوِي الْأَلْبَابِ دُلَّ عَلَى الصَّوَابِ.

And his^-asws words: ‘One who consults the ones with understanding will be pointed upon the correctness’’.[80]

وَ قَوْلُهُ ع‏ مَنْ قَنَعَ بِالْيَسِيرِ اسْتَغْنَى عَنِ الْكَثِيرِ وَ مَنْ لَمْ يَسْتَغْنِ بِالْكَثِيرِ افْتَقَرَ إِلَى الْحَقِيرِ.

And his^-asws words: ‘One who is contented with the less will be needless from the more, and one who is not needless with the more will be impoverished to the insignificance’’.[81]

وَ قَوْلُهُ ع‏ مَنْ صَحَّتْ عُرُوقُهُ أَثْمَرَتْ فُرُوعُهُ.

And his^-asws words: ‘One whose roots are healthy; his branches will bear fruit’’.[82]

وَ قَوْلُهُ ع‏ مَنْ أَمَّلَ إِنْسَاناً هَابَهُ وَ مَنْ قَصَّرَ عَنْ مَعْرِفَةِ شَيْ‏ءٍ عَابَهُ.

And his^-asws word: ‘One give hope to a person will awe him, and one who is deficient from recognising something will fault it’’.[83]

وَ مِنْ كَلَامِهِ ع‏ الْمُؤْمِنُ مِنْ نَفْسِهِ فِي تَعَبٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ.

And from a speech of his^-asws: ‘The Momin is fatigued from himself while the people are in rest from him’’.[84]

وَ قَالَ ع‏ مَنْ كَسِلَ لَمْ يُؤَدِّ حَقَّ اللَّهِ عَلَيْهِ.

And he^-asws said: ‘One who is lazy will not fulfil the rights of Allah^-azwj upon him’’.[85]

وَ قَالَ ع‏ أَفْضَلُ الْعِبَادِةِ الصَّبْرُ وَ الصَّمْتُ وَ انْتِظَارُ الْفَرَجِ.

And he^-asws said: ‘The superior (acts of) worship are – the patience, and the silence, and awaiting the relief (Al-Qaim^-asws)’’.[86]

– وَ قَالَ ع‏ الصَّبْرُ عَلَى ثَلَاثَةِ أَوْجُهٍ فَصَبْرٌ عَلَى الْمُصِيبَةِ وَ صَبْرٌ عَنِ الْمَعْصِيَةِ وَ صَبْرٌ عَلَى الطَّاعَةِ.

And he^-asws said: ‘The patience is based upon three aspects – patience upon the calamity, and patience from the disobedience, and the patience upon the obedience’’.[87]

وَ قَالَ ع‏ الْحِلْمُ وَزِيرُ الْمُؤْمِنِ وَ الْعِلْمُ خَلِيلُهُ وَ الرِّفْقُ أَخُوهُ وَ الْبِرُّ وَالِدُهُ وَ الصَّبْرُ أَمِيرُ جُنُودِهِ.

And he^-asws said: ‘The forbearance is a minister of the Momin, and the knowledge is his friend, and the kindness is his brother, and the righteousness is his father, and the patience is a commander of his armies’’.[88]

– وَ قَالَ ع‏ ثَلَاثَةٌ مِنْ كُنُوزِ الْجَنَّةِ كِتْمَانُ الصَّدَقَةِ وَ كِتْمَانُ الْمُصِيبَةِ وَ كِتْمَانُ الْمَرَضِ.

And he^-asws said: ‘Three are from treasures of Paradise – concealing the charity (given), and concealing the difficulty, and concealing the sickness’’.[89]

وَ قَالَ ع‏ احْتَجْ إِلَى مَنْ شِئْتَ تَكُنْ أَسِيرَهُ وَ اسْتَغْنِ عَمَّنْ شِئْتَ تَكُنْ نَظِيرَهُ وَ أَفْضِلْ عَلَى مَنْ شِئْتَ تَكُنْ أَمِيرَهُ.

And he^-asws said: ‘Be needy to the one you so desire to, you will be his captive, and be needless from the one you so desire to, you will be his peer, and grace upon the one you so desire to, you will be his commander’’.[90]

وَ كَانَ يَقُولُ ع‏ لَا غِنَى مَعَ فُجُورٍ وَ لَا رَاحَةَ لِحَسُودٍ وَ لَا مَوَدَّةَ لِمَلُولٍ.

And he^-asws had said: ‘There is no richness with immorality, nor any rest for an envious, nor any cordiality a bored one’’.[91]

وَ قَالَ ع‏ لِأَحْنَفَ بْنِ قَيْسٍ السَّاكِتُ أَخُو الرَّاضِي وَ مَنْ لَمْ يَكُنْ مَعَنَا كَانَ عَلَيْنَا.

And he^-asws said to Ahnaf Bin Qays: ‘The silent one is a brother of the satisfied one, and one who does not happen to be with us^-asws would be against us^-asws’’.[92]

وَ قَالَ ع‏ الْجُودُ مِنْ كَرَمِ الطَّبِيعَةِ وَ الْمَنُّ مَفْسَدَةٌ لِلصَّنِيعَةِ.

And he^-asws said: ‘The generosity is from the honourable nature, and the reproach is a spoiler of the good dealing’’.[93]

– وَ قَالَ ع‏ تَرْكُ التَّعَاهُدِ لِلصَّدِيقِ دَاعِيَةُ الْقَطِيعَةِ.

And he^-asws said: ‘Neglecting the pledge to the friend is an invitation to the cutting (of relationship)’’.[94]

وَ كَانَ يَقُولُ ع‏ إِرْجَافُ الْعَامَّةِ بِالشَّيْ‏ءِ دَلِيلٌ عَلَى مُقَدِّمَاتِ كَوْنِهِ‏.

And he^-asws had said: ‘Delving by the general public with something evidence’s upon its pre-existence’’.[95]

وَ قَالَ ع‏ اطْلُبُوا الرِّزْقَ فَإِنَّهُ مَضْمُونٌ لِطَالِبِهِ.

And he^-asws said: ‘Seek the sustenance for it is guaranteed for its seeker’’.[96]

– وَ قَالَ ع‏ أَرْبَعَةٌ لَا تُرَدُّ لَهُمْ دَعْوَةٌ الْإِمَامُ الْعَادِلُ لِرَعِيَّتِهِ وَ الْوَلَدُ الْبَارُّ لِوَالِدِهِ وَ الْوَالِدُ الْبَارُّ لِوَلَدِهِ وَ الْمَظْلُومُ يَقُولُ اللَّهُ وَ عِزَّتِي وَ جَلَالِي لَأَنْتَصِرَنَّ لَكَ وَ لَوْ بَعْدَ حِينٍ.

And he^-asws said: ‘Four, a supplication of theirs is not rejected – (supplication) of the just Imam^‑asws to his^-asws citizen, and the righteous son for his parent, and the righteous father for his son, and the oppressed. Allah^-azwj Says: “By My^-azwj Mighty and My^-azwj Majestic! I^-azwj will be Helping you and even if it is after a time!”’[97]

وَ قَالَ ع‏ خَيْرُ الْغِنَى تَرْكُ السُّؤَالِ وَ شَرُّ الْفَقْرِ لُزُومُ الْخُضُوعِ.

And he^-asws said: ‘Best of the riches is neglecting the questioning, and evilest poverty is adhering with abidance’’.[98]

وَ قَالَ ع‏ الْمَعْرُوفُ عِصْمَةُ الْبَوَارِ وَ الرِّفْقُ نَعْشَةٌ مِنَ الْعِثَارِ.

And he^-asws said: ‘The act of kindness is a preservation of the righteous, and the kindness is an activation from the stumble’’.[99]

– وَ قَالَ ع‏ ضَاحِكٌ مُعْتَرِفٌ بِذَنْبِهِ خَيْرٌ مِنْ بَاكٍ مُدِلٍّ عَلَى رَبِّهِ‏.

And he^-asws said: ‘A laughing one acknowledging with his sin is better than a crying one snobbish upon his Lord^-azwj’’.[100]

وَ قَالَ ع‏ لَوْ لَا التَّجَارِبُ عَمِيَتِ الْمَذَاهِبُ.

And he^-asws said: ‘Had it not been for the experiences, the doctrines would have been blinded’’.[101]

وَ قَالَ ع‏ لَا عُدَّةَ أَنْفَعُ مِنَ الْعَقْلِ وَ لَا عَدُوَّ أَضَرُّ مِنَ الْجَهْلِ.

And he^-asws said: ‘There is no tool more beneficial than the intellect, nor any enemy more harmful than the ignorance’’.[102]

وَ قَالَ ع‏ مَنِ اتَّسَعَ أَمَلُهُ قَصُرَ عَمَلُهُ.

And he^-asws said: ‘One who expands his hopes will shorten his deeds’’.[103]

وَ قَالَ ع‏ أَشْكَرُ النَّاسِ أَقْنَعُهُمْ وَ أَكْفَرُهُمْ لِلنِّعَمِ أَجْشَعُهُمْ‏.

And he^-asws said: ‘The most thankful of the people is their most contented, and their most denying of the bounties (Kufr) is their greediest’’.[104]

41- جا، المجالس للمفيد عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ الْمُقْرِي عَنْ عَلِيِّ بْنِ الْحُسَيْنِ الصَّيْدَلَانِيِّ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ مَوْلَى بَنِي هَاشِمٍ عَنْ أَبِي نَصْرٍ الْمَخْزُومِيِّ عَنِ الْحَسَنِ بْنِ أَبِي الْحَسَنِ الْبَصْرِيِّ قَالَ: لَمَّا قَدِمَ عَلَيْنَا أَمِيرُ الْمُؤْمِنِينَ عَلِيُّ بْنُ أَبِي طَالِبٍ ع الْبَصْرَةَ مَرَّ بِي وَ أَنَا أَتَوَضَّأُ فَقَالَ يَا غُلَامُ أَحْسِنْ وُضُوءَكَ يُحْسِنِ اللَّهُ إِلَيْكَ

(The book) ‘Al Majalis’ of Al Mufeed – from Muhammad Bin Al Husayn Al Muqry, from Ali Bin Al Husayn Al Saydlani, from Ahmad Bin Muhammad a slave of the clan of Hashim^-as, from Abu Nasr Al Makhzumi, from Al Hassan Bin Abu Al Hassan Al Basri who said,

‘When Amir Al-Momineen Ali^-asws Bin Abu Talib^-asws arrived to us at Al-Basra, he^-asws passed by me while I was performing Wud’u. He^-asws said: ‘O boy! Improve your Wud’u, Allah^-azwj will be good to you’.

ثُمَّ جَازَنِي فَأَقْبَلْتُ أَقْفُو أَثَرَهُ فَحَانَتْ مِنْهُ الْتِفَاتَةٌ فَنَظَرَ إِلَيَّ فَقَالَ يَا غُلَامُ أَ لَكَ إِلَيَّ حَاجَةٌ

Then he^-asws went past me, so I turned and paused on his^-asws tracks. He^-asws turned around glancing and looked at me. He^-asws said: ‘O boy! Is there a need for you to me^-asws?’

قُلْتُ نَعَمْ عَلِّمْنِي كَلَاماً يَنْفَعُنِي اللَّهُ بِهِ

I said, ‘Yes, teach me a speech Allah^-azwj will Cause me to benefit with it’.

فَقَالَ يَا غُلَامُ مَنْ صَدَقَ اللَّهَ نَجَا وَ مَنْ أَشْفَقَ عَلَى دِينِهِ سَلِمَ مِنَ الرَّدَى وَ مَنْ زَهِدَ فِي الدُّنْيَا قَرَّتْ عَيْنُهُ بِمَا يَرَى مِنْ ثَوَابِ اللَّهِ عَزَّ وَ جَلَّ- أَ لَا أَزِيدُكَ يَا غُلَامُ

He^-asws said: ‘O boy! One who ratifies Allah^-azwj will attain salvation, and one who is compassionate upon his religion is safe from the regress, and one who is ascetic in the world, his eyes will be delighted with what he sees from the Rewards of Allah^-azwj Mighty and Majestic. Shall I^-asws increase for you, O boy?’

قُلْتُ بَلَى يَا أَمِيرَ الْمُؤْمِنِينَ

I said, ‘Yes, O Amir Al-Momineen^-asws!’

قَالَ مَنْ كُنَّ فِيهِ ثَلَاثُ خِصَالٍ سَلِمَتْ لَهُ الدُّنْيَا وَ الْآخِرَةُ مَنْ أَمَرَ بِالْمَعْرُوفِ وَ ائْتَمَرَ بِهِ وَ نَهَى عَنِ الْمُنْكَرِ وَ انْتَهَى عَنْهُ وَ حَافَظَ عَلَى حُدُودِ اللَّهِ

He^-asws said: ‘One who has three traits in him, the world and the Hereafter will be safe for him – one who instructs with the acts of kindness and acts with it, and forbids from the evil and desists from him, and he preserves upon limits of Allah^-azwj.

يَا غُلَامُ أَ يَسُرُّكَ أَنْ تَلْقَى اللَّهَ يَوْمَ الْقِيَامَةِ وَ هُوَ عَنْكَ رَاضٍ

O boy! Will it cheer you if you meet Allah^-azwj on the Day of Qiyamah and He^-azwj is Satisfied with you?’

قُلْتُ نَعَمْ يَا أَمِيرَ الْمُؤْمِنِينَ

I said, ‘Yes, O Amir Al-Momineen^-asws!’

قَالَ كُنْ فِي الدُّنْيَا زَاهِداً وَ فِي الْآخِرَةِ رَاغِباً وَ عَلَيْكَ بِالصِّدْقِ فِي جَمِيعِ أُمُورِكَ فَإِنَّ اللَّهَ تَعَبَّدَكَ وَ جَمِيعَ خَلْقِهِ بِالصِّدْقِ

He^-asws said: ‘Be ascetic in the world and desirous regarding the Hereafter, and upon you is being with the truthfulness in entirety of your matters, for Allah^-azwj has Enslaved you and entirety of His^-azwj creatures with the truthfulness’.

‏ ثُمَّ مَشَى حَتَّى دَخَلَ سُوقَ الْبَصْرَةِ فَنَظَرَ إِلَى النَّاسِ يَبِيعُونَ وَ يَشْتَرُونَ فَبَكَى بُكَاءً شَدِيداً ثُمَّ قَالَ يَا عَبِيدَ الدُّنْيَا وَ عُمَّالَ أَهْلِهَا إِذَا كُنْتُمْ بِالنَّهَارِ تَحْلِفُونَ وَ بِاللَّيْلِ فِي فِرَاشِكُمْ تَنَامُونَ وَ فِي خِلَالِ ذَلِكَ عَنِ الْآخِرَةِ تَغْفُلُونَ فَمَتَى تُجَهِّزُونَ الزَّادَ وَ تُفَكِّرُونَ فِي الْمَعَادِ-

Then he^-asws walked until he entered a market of Al-Basra. He^-asws looked at the people selling and buying. He^-asws cried with an intense crying. Then he^-asws said: ‘O slaves of the world and workers for its people! When you were to be taking oaths at daytime and sleeping in your beds at night, and in the midst of that are heedless from the Hereafter, so when will you be preparing the provision and contemplating regarding the Hereafter?’

فَقَالَ لَهُ رَجُلٌ يَا أَمِيرَ الْمُؤْمِنِينَ إِنَّهُ لَا بُدَّ لَنَا مِنَ الْمَعَاشِ فَكَيْفَ نَصْنَعُ

A man said to him, ‘O Amir Al-Momineen^-asws! Surely there is no escape for us from the livelihood, so how shall we deal (with it)?’

فَقَالَ أَمِيرُ الْمُؤْمِنِينَ ع إِنَّ طَلَبَ الْمَعَاشِ مِنْ حِلِّهِ لَا يَشْغَلُ عَنْ عَمَلِ الْآخِرَةِ فَإِنْ قُلْتَ لَا بُدَّ لَنَا مِنَ الِاحْتِكَارِ لَمْ تَكُنْ مَعْذُوراً

Amir Al-Momineen^-asws said: ‘Seeking the livelihood from its Permissible means should not pre-occupy from working for the Hereafter. If you were to say, ‘There is no escape for us from the monopolisation’, you would not be an excused’.

فَوَلَّى الرَّجُلُ بَاكِياً فَقَالَ لَهُ أَمِيرُ الْمُؤْمِنِينَ ع أَقْبِلْ عَلَيَّ أَزِدْكَ بَيَاناً فَعَادَ الرَّجُلُ إِلَيْهِ

The man turned around crying. Amir Al-Momineen^-asws said to him: ‘Come to me^-asws, I^-asws shall increase explanation to you’. The man returned to him^-asws.

فَقَالَ لَهُ اعْلَمْ يَا عَبْدَ اللَّهِ أَنَّ كُلَّ عَامِلٍ فِي الدُّنْيَا لِلْآخِرَةِ لَا بُدَّ أَنْ يُوَفَّى أَجْرَ عَمَلِهِ فِي الْآخِرَةِ وَ كُلُّ عَامِلِ دُنْيَا لِلدُّنْيَا عُمَالَتُهُ فِي الْآخِرَةِ نَارُ جَهَنَّمَ

He^-asws said to him: ‘Know, O servant of Allah^-azwj! Every worker in the world (working) for the Hereafter, it is inevitable that he will be fulfilled the Recompense of his work in the Hereafter, and every worker of the world (working) for the world, its workers in the Hereafter will be in the Fire of Hell’.

ثُمَّ تَلَا أَمِيرُ الْمُؤْمِنِينَ ع قَوْلَهُ تَعَالَى- فَأَمَّا مَنْ طَغى‏ وَ آثَرَ الْحَياةَ الدُّنْيا فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوى‏.

Then Amir Al-Momineen^-asws recited Words of the Exalted: So as for one who transgresses [79:37] And prefers the life of the world [79:38] Then surely the Blazing Fire, it is the abode [79:39]’’.[105] 

42- جا، المجالس للمفيد عَنْ أَحْمَدَ بْنِ الْوَلِيدِ عَنْ أَبِيهِ عَنِ الصَّفَّارِ عَنِ ابْنِ مَعْرُوفٍ عَنِ ابْنِ مَهْزِيَارَ عَنِ عَاصِمٍ عَنْ فُضَيْلٍ الرَّسَّانِ عَنْ يَحْيَى بْنِ عُقَيْلٍ قَالَ قَالَ عَلِيٌّ ع‏ إِنَّمَا أَخَافُ عَلَيْكُمُ اثْنَتَيْنِ اتِّبَاعَ الْهَوَى وَ طُولَ الْأَمَلِ فَأَمَّا اتِّبَاعُ الْهَوَى فَيَصُدُّ عَنِ الْحَقِّ وَ أَمَّا طُولُ الْأَمَلِ فَيُنْسِي الْآخِرَةَ

(The book) ‘Al Majalis’ of Al Mufeed, from Ahmad Bin Al Waleed, from his father, from Al Saffar, from Ibn Marouf, from Ibn Mahziyar, from Aasim, from Fuzeyl Al Rassan, from Yahya Bin Uqeyl who said,

‘Ali^-asws said: ‘But rather, I^-asws am scared upon you of two (matters) – following the personal desires and the long hopes. As for following the personal desires, he is blocked from the truth, and as for the long hopes, he forgets the Hereafter.

ارْتَحَلَتِ الْآخِرَةُ مُقْبِلَةً وَ ارْتَحَلَتِ الدُّنْيَا مُدْبِرَةً وَ لِكُلٍّ بَنُونَ فَكُونُوا مِنْ بَنِي الْآخِرَةِ وَ لَا تَكُونُوا مِنْ أَبْنَاءِ الدُّنْيَا الْيَوْمَ عَمَلٌ وَ لَا حِسَابَ وَ غَداً حِسَابٌ وَ لَا عَمَلَ.

The Hereafter is departing, coming over, and the world is departing backwards, and for each there are sons, so be from sons of the Hereafter and do not be from sons of the world. Today is work and no Reckoning, and tomorrow is Reckoning and no work’’.[106]

43- مِنْ كِتَابِ عُيُونِ الْحِكَمِ وَ الْمَوَاعِظِ، لِعَلِيِّ بْنِ مُحَمَّدٍ الْوَاسِطِيِّ اسْتَنْسَخْنَاهُ مِنْ أَصْلٍ قَدِيمٍ فِي الْمَوَاعِظِ وَ ذِكْرِ الْمَوْتِ وَ هُوَ خَمْسُمِائَةٍ وَ ثَمَانِي وَ ثَمَانُونَ حِكْمَةً قَوْلُهُ ع‏ رَحِمَ اللَّهُ عَبْداً سَمِعَ حُكْماً فَوَعَى وَ دُعِيَ إِلَى الرَّشَادِ فَدَنَا وَ أَخَذَ بِحُجْزَةِ هَادٍ فَنَجَى وَ رَاغِبٌ رَبَّهُ وَ خَافَ ذَنْبَهُ

From the book ‘Uyoun Al Hikam Wa Al Mawaiz’ of Ali Bin Muhammad Al Wasity, we have copied it from an ancient original, regarding preaching, and mention of the death, and it is of five hundred and eighty eight wisdoms (wise sayings).

‘He^-asws said: ‘May Allah^-azwj have Mercy on a servant who hears wisdom, so he retains, and is called to the righteous guidance, so he goes near and holds a side of the guide^-asws, so he attains salvation, and he desires his Lord^-azwj and fears his sins.

قَدَّمَ خَالِصاً وَ عَمِلَ صَالِحاً اكْتَسَبَ مَذْخُوراً وَ اجْتَنَبَ مَحْذُوراً رَمَى غَرَضاً وَ أَحْرَزَ عِوَضاً كَابَدَ هَوَاهُ وَ كَذَّبَ مُنَاهُ جَعَلَ الصَّبْرَ مَطِيَّةَ نَجَاتِهِ وَ التَّقْوَى عُدَّةَ وَفَاتِهِ رَكِبَ الطَّرِيقَةَ الْغَرَّاءَ وَ لَزِمَ الْمَحَجَّةَ الْبَيْضَاءَ اغْتَنَمَ الْمَهَلَ وَ بَادَرَ الْأَجَلَ وَ تَزَوَّدَ مِنَ الْعَمَلِ.

He goes ahead sincerely and works righteous deeds. He earns a hoard and shuns the hazards. He aims for a purpose and obtains compensation. He endures his whims and belies his wishes. He makes the patience a ride for salvation, and the piety as a tool for his expiry. He rides (pursues) the honourable method and adheres to the bright manifesto. He gains the opportunity, and rushes hastily and provides from the deeds’’.[107]

44- وَ مِنْ خُطْبَةٍ لَهُ ع تُعْرَفُ بِالْغَرَّاءِ مِنْهَا جَعَلَ لَكُمْ أَسْمَاعاً لِتَعِيَ مَا عَنَاهَا وَ أَبْصَاراً لِتَجْلُوَ عَنْ عَشَاهَا وَ أَشْلَاءً جَامِعَةً لِأَعْضَائِهَا مُلَائِمَةً لِأَحْنَائِهَا فِي تَرْكِيبِ صُوَرِهَا وَ مُدَدِ عُمُرِهَا بِأَبْدَانٍ قَائِمَةٍ بِأَرْفَاقِهَا وَ قُلُوبٍ رَائِدَةٍ لِأَرْزَاقِهَا فِي مُجَلِّلَاتِ نِعَمِهِ وَ مُوجِبَاتِ سننه [مِنَنِهِ‏] وَ حَوَاجِزِ عَافِيَتِهِ‏-

And from a sermon of his^-asws known as ‘Al-Gara’a’ – from it: ‘He^-azwj has Made ears for you to retain what is meaningful, and eyes for you to get away from its blindness, and a collection of small body parts, filling its mould in installing its image, and extensions in their ages with the bodies stand with their loftiness, and hearts watching out for its sustenance among His^-azwj Majestic bounties, and obligations of His^-azwj Conferment, and barriers to the afflictions, and rewards of His^-azwj Given well-being.

وَ قَدَّرَ لَكُمْ أَعْمَاراً سَتَرَهَا عَنْكُمْ وَ خَلَّفَ لَكُمْ عِبَراً مِنْ آثَارِ الْمَاضِينَ قَبْلَكُمْ مِنْ مُسْتَمْتَعِ خَلَاقِهِمْ وَ مُسْتَفْسَحِ خَنَاقِهِمْ‏ أَرْهَقَهُمُ الْمَنَايَا دُونَ الْآمَالِ لَمْ يَمْهَدُوا فِي سَلَامَةِ الْأَبْدَانِ‏ وَ لَمْ يَعْتَبِرُوا فِي أُنُفِ الْأَوَانِ

And He^-azwj has Determined the ages, concealing these from you all, and left behind lessons for you from the traces of the past ones before you, from the ones having enjoyed their share, and they were strangled by a rope hastening the death to them terminating the long hopes and cutting them off from these, termination of the terms (lifespans). They did not prepare during the safety of the bodies, and they did not take the lessons during the time.

فَهَلْ يَنْتَظِرُ أَهْلُ بَضَاضَةِ الشَّابِّ إِلَّا حَوَانِيَ الْهَرَمِ‏ وَ أَهْلُ غَضَارَةِ الصِّحَّةِ إِلَّا نَوَازِلَ السَّقَمِ وَ أَهْلُ مُدَّةِ الْبَقَاءِ إِلَّا آوِنَةَ الْفَنَاءِ مَعَ قُرْبِ الزِّيَالِ وَ أُزُوفِ الِانْتِقَالِ وَ عَلَزِ الْقَلَقِ وَ أَلَمِ الْمَضَضِ وَ غَصَصِ الْجَرَضِ‏ وَ تَلَفُّتِ‏ الِاسْتِعَانَةِ بِنُصْرَةِ الْحَفَظَةِ وَ الْأَقْرِبَاءِ وَ الْأَعِزَّةِ وَ الْقُرَنَاءِ فَهَلْ دَفَعَتِ الْأَقَارِبُ أَوْ نَفَعَتِ النَّوَاحِبُ

Are the people with the thin skin of youth only waiting for the bending of the old age? And the people with the bounty of health only waiting the befalling of the illness? And the people with the remaining period of life only waiting for the time of annihilation (death)? With the nearness of the decline, and the approaching transfer, and the anxiety of distress (at death), and pain of the heart, and the choking saliva, and crying out for help to the near of kin and the relatives, and the dear ones, and the spouse. Can the kindred repel (death), or the mourners benefit?

وَ قَدْ غُودِرَ فِي مَحَلَّةِ الْأَمْوَاتِ رَهِيناً وَ فِي ضِيقِ الْمَضْجَعِ وَحِيداً قَدْ هَتَكَتِ الْهَوَامُّ جِلْدَتَهُ وَ أَبْلَتِ النَّوَاهِكُ جِدَّتَهُ وَ عَفَتِ الْعَوَاصِفُ آثَارَهُ وَ مَحَا الْحَدَثَانُ مَعَالِمَهُ‏ وَ صَارَتِ الْأَجْسَادُ شَحِبَةً بَعْدَ بَضَّتِهَا وَ الْعِظَامُ نَخِرَةً بَعْدَ قُوَّتِهَا وَ الْأَرْوَاحُ مُرْتَهَنَةً بِثِقَلِ أَعْبَائِهَا مُوقِنَةً بِغَيْبِ أَنْبَائِهَا-

And he will be left to remain in a place of the dead as a captive, and along in the narrowness of the grave. The insects will tear apart his skin and the process will decay his freshness, and the stormy winds will remove his traces and the occurrences will obliterate his marks, and the drips of water shrivel the body and rot the bones after their strength, and the souls are pledged with the weight of their loads (sins), convinced with its hidden news.

لَا تُسْتَزَادُ مِنْ صَالِحِ عَمَلِهَا وَ لَا تُسْتَعْتَبُ مِنْ سَيِّئِ زَلَلِهَا أَ وَ لَسْتُمْ تَرَوْنَ أَبْنَاءَ الْقَوْمِ وَ الْآبَاءَ وَ إِخْوَانَهُمْ وَ الْأَقْرِبَاءَ تَحْتَذُونَ‏ أَمْثِلَتَهُمْ وَ تَرْكَبُونَ قِدَّتَهُمْ وَ تَطَئُونَ جَادَّتَهُمْ

(Now) neither can they be provided by their righteous deeds, nor can they repent from their evil slips. Or are you not sons of the (dead) people, and their fathers, and their brethren, and their relatives? You are copying their examples and are indulging in their ways and are treading their paths.

فَالْقُلُوبُ قَاسِيَةٌ عَنْ حَظِّهَا لَاهِيَةٌ عَنْ رُشْدِهَا سَالِكَةٌ فِي غَيْرِ مِضْمَارِهَا كَأَنَّ الْمَعْنِيَّ سِوَاهَا وَ كَأَنَّ الرُّشْدَ فِي إِحْرَازِ دُنْيَاهَا-

The hearts are hardened from their shares, deviating from their rightful guidance, travelling in other than their consciences. It is as if the meant are the ones besides them, and as if the rightful guidance is in amassing their world (material gains).

فَاعْلَمُوا أَنَّ مَجَازَكُمْ عَلَى الصِّرَاطِ وَ مَزَالِقِ دَحْضِهِ وَ أَهَاوِيلِ زَلَلِهِ وَ تَارَاتِ أَهْوَالِهِ‏ فَاتَّقُوا اللَّهَ تَقِيَّةَ ذِي لُبٍّ شَغَلَ التَّفَكُّرُ قَلْبَهُ وَ أَنْصَبَ الْخَوْفُ بَدَنَهُ وَ أَسْهَرَ التَّهَجُّدُ غِرَارَ نَوْمِهِ وَ أَظْمَأَ الرَّجَاءُ هَوَاجِرَ يَوْمِهِ‏ فَظَلَفَ الرَّهَبُ شَهَوَاتِهِ وَ أَوْجَفَ الذِّكْرُ بِلِسَانِهِ وَ قَدَّمَ الْخَوْفَ لِإِبَّانِهِ

And know that your crossings over the Bridge, and the pitfalls are widespread, and terrifying are its slips, and its horrors are frequent. Therefore fear Allah^-azwj, servants of Allah^-azwj, fearing of the one with an understanding mind busy with the contemplation of his heart, and installs the fear of his body, and the vigil of the night Salat having little of his sleep, and thirst of the one hopeful in the dryness of his day, and curbing his desires by being ascetic, and the Zikr has dried up his tongue, and he has sent the fear ahead for his security.

وَ تَنَكَّبَ الْمَخَالِجَ عَنْ وَضَحِ السَّبِيلِ‏ وَ سَلَكَ أَقْصَدَ الْمَسَالِكِ إِلَى النَّهْجِ الْمَطْلُوبِ وَ لَمْ تَفْتِلْهُ فَاتِلَاتُ الْغُرُورِ وَ لَمْ تَعْمَ عَلَيْهِ مُشْتَبِهَاتُ الْأُمُورِ ظَافِراً بِفَرْحَةِ الْبُشْرَى وَ رَاحَةِ النُّعْمَى فِي أَنْعَمِ نَوْمِهِ‏ وَ آمَنِ يَوْمِهِ-

And he avoids the uneven roads from the clear way, and he travels the ways to the peak of purpose, and the deceptions do not turn him away, and the suspicious matters do not prevail over him by the joy of glad tidings, and the blissful rest during the bliss of his sleep, and safety of his day.

قَدْ عَبَرَ مَعْبَرَ الْعَاجِلَةِ حَمِيداً وَ قَدَّمَ زَادَ الْآجِلَةِ سَعِيداً وَ بَادَرَ مِنْ وَجَلٍ وَ أَكْمَشَ فِي مَهَلٍ وَ رَغِبَ فِي طَلَبٍ وَ ذَهَبَ عَنْ هَرَبٍ‏ وَ رَاغِبٌ فِي يَوْمِهِ غَدَهُ وَ نَظَرَ قُدُماً أَمَامَهُ فَكَفَى بِالْجَنَّةِ ثَوَاباً وَ نَوَالًا وَ كَفَى بِالنَّارِ عِقَاباً وَ وَبَالًا وَ كَفَى بِاللَّهِ مُنْتَقِماً وَ نَصِيراً وَ كَفَى بِالْكِتَابِ حَجِيجاً وَ خَصِيماً-

And he passes over the current in a praiseworthy matter and he sends ahead future provision in happiness, and he rushes from fear and hastens in an opportunity and is desirous in seeking, and goes away from evil, and is watchful during his day for his tomorrow, and he looks at his front, so he suffices with the Paradise as a Reward and gain, and he suffices with the Fire as a Punishment and a scourge, and he suffices with Allah^-azwj as an Avenger and a Helper, and he suffices with the Book as an argument and a contender’.

وَ مِنْهَا أَمْ هَذَا الَّذِي أَنْشَأَهُ فِي ظُلُمَاتِ الْأَرْحَامِ وَ شُغُفِ الْأَسْتَارِ نُطْفَةً دِهَاقاً وَ عَلَقَةً مِحَاقاً وَ جَنِيناً وَ رَاضِعاً وَ وَلِيداً وَ يَافِعاً ثُمَّ مَنَحَهُ قَلْباً حَافِظاً وَ لِسَاناً لَافِظاً وَ بَصَراً لَاحِظاً لِيَفْهَمَ مُعْتَبِراً وَ يُقَصِّرَ مُزْدَجِراً

And from it – ‘Or this which He^-azwj has Grown in the darkness(es) of the wombs, and the clouds of veils, is a flowing seed, and (then) a shapeless clot, and (then) a foetus, and (then) a suckling, and (then) a child, and (then) a youth, and (then) a mature, then He^-azwj Granted him a preserving heart, and an uttering tongue, and a glancing sight in order for him to understand, taking lessons and he would abstain (from evil) by deterrence.

حَتَّى إِذَا قَامَ اعْتِدَالُهُ وَ اسْتَوَى مِثَالُهُ‏ نَفَرَ مُسْتَكْبِراً وَ خَبَطَ سَادِراً مَاتِحاً فِي غَرْبِ هَوَاهُ كَادِحاً سَعْياً لِدُنْيَاهُ فِي لَذَّاتِ طَرَبِهِ وَ بَدَوَاتِ أَرَبِهِ ثُمَّ لَا يَحْتَسِبُ رَزِيَّةً وَ لَا يَخْشَعُ نعيه [تَقِيَّةً] فَمَاتَ فِي قَبِيلَتِهِ‏ عَزِيزاً وَ عَاشَ فِي هَفْوَتِهِ يَسِيراً لَمْ يُفِدْ عِوَضاً وَ لَمْ يَقْضِ مُفْتَرَضاً

Until when he stands upright and evens his stature, he goes around arrogantly and strikes his hand in bewilderment, he draws bucket-full of his whims, toiling, striving for his world in the pleasures of his aims, and innovations of his opinions. Then, he neither anticipated a calamity, nor did he fear apprehension. So he died in his infatuation, deceived, and he lived in pursuits for a little while.  He did not benefit by any compensation (Recompense) and did not fulfil any obligations.

دَهِمَتْهُ فَجَعَاتُ الْمَنِيَّةِ فِي غُبَّرِ جِمَاحِهِ وَ سَنَنِ مِرَاحِهِ‏ فَظَلَّ سَادِراً وَ بَاتَ سَاهِراً فِي غَمَرَاتِ الْآلَامِ وَ طَوَارِقِ الْأَوْجَاعِ وَ الْأَسْقَامِ بَيْنَ أَخٍ شَقِيقٍ وَ وَالِدٍ شَفِيقٍ وَ دَاعِيَةٍ بِالْوَيْلِ جَزَعاً وَ لَادِمَةٍ لِلصَّدْرِ قَلَقاً وَ الْمَرْءُ فِي سَكْرَةٍ مُلْهِيَةٍ وَ غَمْرَةٍ كَارِثَةٍ وَ أَنَّةٍ مُوجِعَةٍ وَ جَذْبَةٍ مُكْرِبَةٍ وَ سَوْقَةٍ مُتْعِبَةٍ

The sudden death overcame him in the suffocation of his enjoyment and conduct of his perplexity and he strayed in confusion, and he spent the night awake immersed in the pains and hardships of aches and the illness, being between a real brother, and a compassionate father, and a mother wailing in panic and a crying sister, while he himself was under maddening uneasiness, serious senselessness, fearful cries, suffocating pains, anguish of suffocating sufferings and the pangs of death.

قَدْ أُدْرِجَ فِي أَكْفَانِهِ مُبْلِساً وَ جُذِبَ مُنْقَاداً سَلِساً ثُمَّ أُلْقِيَ عَلَى الْأَعْوَادِ رَجِيعَ وَصَبٍ وَ نِضْوَ سَقَمٍ تَحْمِلُهُ حَفَدَةُ الْوِلْدَانِ وَ حَشَدَةُ الْإِخْوَانِ إِلَى دَارِ غُرْبَتِهِ وَ مُنْقَطَعِ زَوْرَتِهِ‏ حَتَّى إِذَا انْصَرَفَ الْمُشَيِّعُ وَ رَجَعَ الْمُتَفَجِّعُ أُقْعِدَ فِي حُفْرَتِهِ نَجِيّاً لِبَهْتَةِ السُّؤَالِ وَ عَثْرَةِ الِامْتِحَانِ‏

Then he was rolled in his shroud quietly and was pulled along submissively. Then he was cast upon the planks, returning having toiled and wasted by sickness. Then his coffin was carried by the youths and helping brothers to a house of estrangement, and his visitors were cut off and his loneliness was for him along, until when the escorts dispersed and the mourners had returned, he was sat up in his grave in confusion for the questioning and slippery examination.

وَ أَعْظَمُ مَا هُنَالِكَ بَلِيَّةً نُزُلُ الْحَمِيمِ وَ تَصْلِيَةُ الْجَحِيمِ وَ فَوْرَاتُ السَّعِيرِ وَ سَوْرَاتُ الزَّفِيرِ لَا فَتْرَةٌ مُرِيحَةٌ وَ لَا دَعَةٌ مُزِيحَةٌ وَ لَا قُوَّةٌ حَاجِزَةٌ وَ لَا مَوْتَةٌ نَاجِزَةٌ وَ لَا سِنَةٌ مُسَلِّيَةٌ بَيْنَ أَطْوَارِ الْمَوْتَاتِ وَ عَذَابِ السَّاعَاتِ إِنَّا بِاللَّهِ عَائِذُونَ‏-

And the mightiest of what is over there is affliction of the descent of the boiling water and arriving to the blazing Fire, and outbursts of the flames, and intensity of the exhalations (of the ignited fire). There is neither are gap to rest in nor any period to relax in, nor any strength to intervene, nor death for solace, nor any sleep to ease the pain. He is between a variety of deaths (severe torments) and punishment of every moment. We seek Refuge with Allah^-azwj.

عِبَادَ اللَّهِ أَيْنَ الَّذِينَ عُمِّرُوا فَنَعِمُوا وَ عُلِّمُوا فَفَهِمُوا وَ نُظِرُوا فَلَهَوْا وَ سُلِّمُوا فَنَسُوا أُمْهِلُوا طَوِيلًا وَ مُنِحُوا جَمِيلًا وَ حُذِّرُوا أَلِيماً وَ وُعِدُوا جَسِيماً احْذَرُوا الذُّنُوبَ الْمُوَرِّطَةَ وَ الْعُيُوبَ الْمُسْخِطَةَ

Servants of Allah^-azwj! Where are those who lived long and enjoyed bounties, and were taught so they understood, and they were warned by they played around, and they were kept safe, so they forgot. They were respited for a long time and were beautifully provided, and they were cautioned of pain, and were promised plenty. Be careful of the destructive sins and the Wrath incurring faults.

أُوْلِي الْأَسْمَاعِ وَ الْأَبْصَارِ وَ الْعَافِيَةِ وَ الْمَتَاعِ هَلْ مِنْ مَنَاصٍ أَوْ خَلَاصٍ أَوْ مَعَاذٍ أَوْ مَلَاذٍ أَوْ قَرَارٍ أَوْ مَجَازٍ أَمْ لَا- فَأَنَّى تُؤْفَكُونَ‏ أَمْ أَيْنَ تُصْرَفُونَ أَمْ بِمَا ذَا تَغْتَرُّونَ وَ إِنَّمَا حَظُّ أَحَدِكُمْ مِنَ الْأَرْضِ ذَاتِ الطُّولِ وَ الْعَرْضِ قِيدُ قَدِّهِ‏ مُتَعَفِّراً عَلَى خَدِّهِ-

O people of insight, and the hearing, and the good health, and the chattels! Is there any shelter, or escape, or refuge, or asylum, or fleeing or returning, or not? So why are you deluded? Or where are you dispersing to? Or with what are you being deceived? And rather, the share from the earth for every one of you is with the length and the breadth of his stature, covered in soil lying upon his cheek.

الْآنَ عِبَادَ اللَّهِ وَ الْخِنَاقُ مُهْمَلٌ‏ وَ الرُّوحُ مُرْسَلٌ فِي فَيْنَةِ الْإِرْشَادِ وَ رَاحَةِ الْأَجْسَادِ وَ مَهَلِ الْبَقِيَّةِ وَ أُنُفِ الْمَشِيَّةِ وَ إِنْظَارِ التَّوْبَةِ وَ انْفِسَاحِ الْحَوْبَةِ قَبْلَ الضَّنْكِ وَ الْمَضِيقِ وَ الرَّوْعِ وَ الزُّهُوقِ وَ قَبْلَ قُدُومِ الْغَائِبِ الْمُنْتَظَرِ وَ أَخْذِ الْعَزِيزِ الْمُقْتَدِرِ.

Now, servants of Allah^-azwj, the noose (of death) is loose, and the soul is in a free state of guidance, and the bodies are at rest, and you can gather and are in an opportunity of the remaining (alive) in the desire (free will), and the delayed repentance, and peaceful situation before the severity, and the narrowness, and the fear, and the weakness, and before the advent of the awaited hidden matter (death), and being Seized by the Mighty, the All-Powerful’’.[108]

44- وَ مِنْ خُطْبَةٍ لَهُ ع‏ فَاتَّعِظُوا عِبَادَ اللَّهِ بِالْعِبَرِ النَّوَافِعِ وَ اعْتَبِرُوا بِالْآيِ السَّوَاطِعِ وَ ازْدَجِرُوا بِالنُّذُرِ الْبَوَالِغِ‏ وَ انْتَفِعُوا بِالذِّكْرِ وَ الْمَوَاعِظِ فَكَأَنْ قَدْ عَلِقَتْكُمْ مَخَالِبُ الْمَنِيَّةِ وَ انْقَطَعَتْ عَنْكُمْ عَلَائِقُ الْأُمْنِيَّةِ وَ دَهِمَتْكُمْ مُفْظِعَاتُ الْأُمُورِ وَ السِّيَاقَةُ إِلَى الْوِرْدِ الْمَوْرُودِ وَ كُلُّ نَفْسٍ مَعَها سائِقٌ وَ شَهِيدٌ وَ سَائِقٌ يَسُوقُهَا إِلَى مَحْشَرِهَا وَ شَاهِدٌ يَشْهَدُ عَلَيْهَا بِعَمَلِهَا.

And from a sermon of his^-asws: ‘Take advice, servants of Allah^-azwj, with the beneficial lessons, and learn lessons with the shining Signs! It is as if the claws of death have swallowed you, and the rations of hope have been cut off from you all, and rushing you to the difficult matters, and the ushering is to the place of return, and with every soul there would be an usher and a witness. An usher ushering to its gathering place, and a witness testifying upon it of its deeds’’.[109]

45- وَ مِنْ خُطْبَةٍ لَهُ ع‏ هَلْ يُحِسُّ بِهِ أَحَدٌ إِذَا دَخَلَ مَنْزِلًا أَمْ هَلْ يَرَاهُ‏ إِذَا تَوَفَّى أَحَداً بَلْ كَيْفَ يَتَوَفَّى الْجَنِينَ فِي بَطْنِ أُمِّهِ أَ يَلِجُ عَلَيْهِ مِنْ بَعْضِ جَوَارِحِهَا أَمِ الرُّوحُ أَجَابَتْهُ بِإِذْنِ رَبِّهَا أَمْ هُوَ سَاكِنٌ مَعَهَا فِي أَحْشَائِهَا كَيْفَ يَصِفُ إِلَهَهُ مَنْ يَعْجِزُ عَنْ صِفَةِ مَخْلُوقٍ مِثْلِهِ.

And from a sermon of his^-asws: ‘Can he (the Angel of death) be felt with when he enters a house? Or do you see him when he causes someone to die? How he causes the foetus to die in the belly of its mother, does he emerge upon him from one of her limbs? Or they should respond to him by the Permission of its Lord^-azwj? Or was he dwelling with him in her interior? How can he describe his God^-azwj, one who is unable from describing a creature like him (Angel of death)?’’[110]

46- وَ مِنْ خُطْبَةٍ لَهُ ع‏ عِبَادَ اللَّهِ اللَّهَ اللَّهَ فِي أَعَزِّ الْأَنْفُسِ عَلَيْكُمْ وَ أَحَبِّهَا إِلَيْكُمْ فَإِنَّ اللَّهَ قَدْ أَوْضَحَ لَكُمْ سَبِيلَ الْحَقِّ وَ أَنَارَ طُرُقَهُ فَشِقْوَةٌ لَازِمَةٌ أَوْ سَعَادَةٌ دَائِمَةٌ فَتَزَوَّدُوا فِي أَيَّامِ الْفَنَاءِ لِأَيَّامِ الْبَقَاءِ قَدْ دُلِلْتُمْ عَلَى الزَّادِ وَ أُمِرْتُمْ بِالظَّعْنِ‏ وَ حُثِثْتُمْ عَلَى الْمَسِيرِ فَإِنَّمَا أَنْتُمْ كَرَكْبٍ‏ وُقُوفٍ لَا يَدْرُونَ مَتَى يُؤْمَرُونَ بِالسَّيْرِ

And from a sermon of his^-asws: ‘(O) Servants of Allah^-azwj! Allah^-azwj! Allah^-azwj regarding the dearest of the souls upon you, and the most beloved to you all! Allah^-azwj has Clarified for you the way of the truth and has Irradiated its paths. So it is either necessitated misery or permanent happiness. Therefore, provide during the perishable days for the lasting days. You have been guided upon the provision and have been Commanded with the departing and have been urged upon the travelling. But rather you are like pausing riders, not knowing when you will be Commanded with the travelling.

أَلَا فَمَا يَصْنَعُ بِالدُّنْيَا مَنْ خُلِقَ لِلْآخِرَةِ وَ مَا يَصْنَعُ بِالْمَالِ مَنْ عَمَّا قَلِيلٍ يُسْلَبُهُ وَ تَبْقَى عَلَيْهِ تَبِعَتُهُ‏ وَ حِسَابُهُ

Indeed! What has he to do with the world, the one who has been Created for the Hereafter? And what will he do with the wealth, the one who will be stripped of it after a little while and its consequences and its Reckoning will remain upon him?

عِبَادَ اللَّهِ إِنَّهُ لَيْسَ لِمَا وَعَدَ اللَّهُ مِنَ الْخَيْرِ مَتْرَكٌ وَ لَا فِيمَا نَهَى عَنْهُ مِنَ الشَّرِّ مَرْغَبٌ

(O) Servants of Allah^-azwj! There is no neglecting of what Allah^-azwj has Promised of the good nor are any desiring regarding what He^-azwj has Prohibited of the evil.

عِبَادَ اللَّهِ احْذَرُوا يَوْماً تُفْحَصُ فِيهِ الْأَعْمَالُ وَ يَكْثُرُ فِيهِ الزِّلْزَالُ وَ تَشِيبُ فِيهِ الْأَطْفَالُ

(O) Servants of Allah^-azwj! Be cautious of a Day the deeds will be scrutinised, and the earthquakes will be a lot during it, and the children will become grey-haired during it.

اعْلَمُوا عِبَادَ اللَّهِ أَنَّ عَلَيْكُمْ رَصَداً مِنْ أَنْفُسِكُمْ وَ عُيُوناً مِنْ جَوَارِحِكُمْ وَ حُفَّاظَ صِدْقٍ يَحْفَظُونَ أَعْمَالَكُمْ وَ عَدَدَ أَنْفَاسِكُمْ لَا تَسْتُرُكُمْ مِنْهُمْ ظُلْمَةُ لَيْلٍ دَاجٍ وَ لَا يُكِنُّكُمْ مِنْهُمْ بَابٌ ذُو رِتَاجٍ‏

Know, O servants of Allah^-azwj, that upon you is a guard from your own selves, and spies from your limbs, and truthful preserves preserving your deeds and number of your breaths. Neither does the darkness of the dark night veil you from them, nor does a closed door with locks.

وَ إِنَّ غَداً مِنَ الْيَوْمِ قَرِيبٌ يَذْهَبُ الْيَوْمُ بِمَا فِيهِ وَ يَجِي‏ءُ الْغَدُ لَاحِقاً بِهِ فَكَأَنَّ كُلَّ امْرِئٍ مِنْكُمْ قَدْ بَلَغَ مِنَ الْأَرْضِ مَنْزِلَ وَحْدَتِهِ‏ وَ مَخَطَّ حُفْرَتِهِ فَيَا لَهُ مِنْ بَيْتِ وَحْدَةٍ وَ مَنْزِلِ وَحْشَةٍ وَ مُفْرَدِ غُرْبَةٍ

And tomorrow is nearby from today. Today will go away with whatever is in it and tomorrow will come joining with it. It is as if every person from you has already reached the house of his being alone, and his pit (grave) has been planned for. So Alas from a house of being alone, and a dwelling of loneliness, and individual estrangement!

وَ كَأَنَّ الصَّيْحَةَ قَدْ أَتَتْكُمْ وَ السَّاعَةَ قَدْ غَشِيَتْكُمْ وَ بَرَزْتُمْ لِفَصْلِ الْقَضَاءِ قَدْ زَاحَتْ‏ عَنْكُمُ الْأَبَاطِيلُ وَ اضْمَحَلَّتْ عَنْكُمُ الْعِلَلُ وَ اسْتَحَقَّتْ‏ بِكُمُ الْحَقَائِقُ وَ صَدَرَتْ بِكُمُ الْأُمُورُ مَصَادِرَهَا فَاتَّعِظُوا بِالْعِبَرِ وَ اعْتَبِرُوا بِالْغِيَرِ وَ انْتَفِعُوا بِالنُّذُرِ

And it is as if the Scream has come to you and the Hour has overwhelmed you, and you are going out for the decisive Judgment. The falsities have been removed from you, and the reasons have vanished from you, and the realities have been proven true with you, and the Commands have been implemented with you of their implementations. Therefore, take preaching with the lessons, and take lessons with the others, and benefit from the warnings!’’[111]

47- وَ مِنْ كَلَامِهِ ع‏ قاله بعد تلاوته‏ أَلْهاكُمُ التَّكاثُرُ حَتَّى زُرْتُمُ الْمَقابِرَ

And from his^-asws speech, having said it after reciting: The augmentation diverts you [102:1] Until you visit the graves [102:2]: –

يَا لَهُ مَرَاماً مَا أَبْعَدَهُ وَ زَوْراً مَا أَغْفَلَهُ‏ وَ خَطَراً مَا أَفْظَعَهُ لَقَدِ اسْتَخْلَوْا مِنْهُمْ أَيَّ مُدَّكِرٍ وَ تَنَاوَشُوهُمْ‏ مِنْ مَكانٍ بَعِيدٍ

‘Oh the wishing for it, how distant it is, and visitors, how heedless they are of it, and danger, how horrible it is. They are devoid from them of whichever lesson there is to take and instead took them from remote places.

أَ فَبِمَصَارِعِ آبَائِهِمْ يَفْخَرُونَ أَمْ بِعَدِيدِ الْهَلْكَى يَتَكَاثَرُونَ يَرْتَجِعُونَ مِنْهُمْ أَجْسَاداً خَوَتْ‏ وَ حَرَكَاتٍ سَكَنَتْ وَ لَأَنْ يَكُونُوا عِبَراً أَحَقُّ مِنْ أَنْ يَكُونُوا مُفْتَخَراً وَ لَأَنْ يَهْبِطُوا بِهِمْ جَنَابَ ذِلَّةٍ أَحْجَى‏ مِنْ أَنْ يَقُومُوا بِهِمْ مَقَامَ عِزَّةٍ

Are they priding with the graves of their forefathers of with the number of the deceased they are boasting from the bodies? The bodies are decayed, and the movements have become still, and because they are more rightful of being a lesson than from being a priding, and because it is more of an argument with a side of disgrace of descending with than for a place of honour to stand with them.

لَقَدْ نَظَرُوا إِلَيْهِمْ بِأَبْصَارِ الْعَشْوَةِ وَ ضَرَبُوا مِنْهُمْ فِي غَمْرَةِ جَهَالَةٍ وَ لَوِ اسْتَنْطَقُوا عَنْهُمْ عَرَصَاتِ تِلْكَ الدِّيَارِ الْخَاوِيَةِ وَ الرُّبُوعِ‏ الْخَالِيَةِ لَقَالَتْ ذَهَبُوا فِي الْأَرْضِ ضُلَّالًا وَ ذَهَبْتُمْ فِي أَعْقَابِهِمْ جُهَّالًا تَطَئُونَ فِي هَامِهِمْ‏ وَ تَسْتَنْبِتُونَ‏ فِي أَجْسَادِهِمْ وَ تَرْتَعُونَ‏ فِيمَا لَفَظُوا وَ تَسْكُنُونَ فِيمَا خَرَّبُوا

They had looked at them with the weak sights, and they struck from them in the wading of ignorance, and if they could speak on their behalf, the plains of those ruined houses and vacant courtyards, these would say, ‘They have gone in the ground as strayers’, and you are going in their heels in ignorance, treading in their skulls, and building buildings upon their bodies and cultivating in what had uttered, and dwelling in what they had ruined.

وَ إِنَّمَا الْأَيَّامُ بَيْنَكُمْ وَ بَيْنَهُمْ بَوَاكٍ‏ وَ نَوَائِحُ‏ عَلَيْكُمْ أُولَئِكُمْ سَلَفُ غَايَتِكُمْ‏ وَ فُرَّاطُ مَنَاهِلِكُمْ‏ الَّذِينَ كَانَتْ لَهُمْ مَقَاوِمُ‏ الْعِزِّ وَ حَلَبَاتُ‏ الْفَخْرِ مُلُوكاً وَ سُوَقاً سَلَكُوا فِي بُطُونِ الْبَرْزَخِ‏ سَبِيلًا سُلِّطَتِ الْأَرْضُ عَلَيْهِمْ فِيهِ فَأَكَلَتْ مِنْ لُحُومِهِمْ وَ شَرِبَتْ مِنْ دِمَائِهِمْ

And rather the days between you and them are crying and lamenting upon you all. They are your predecessors in their peak and ahead in reaching the watering place, those who had honourable positions for them, and they milked the pride of kings, and they have been ushered to the interior of purgatory in a way the ground has prevailed upon them being in it, so it ate from their flesh and drank their blood.

فَأَصْبَحُوا فِي فَجَوَاتِ‏ قُبُورِهِمْ جَمَاداً لَا يَنْمُونَ‏ وَ ضِمَاراً لَا يُوجَدُونَ لَا يُفْزِعُهُمْ وُرُودُ الْأَهْوَالِ وَ لَا يَحْزُنُهُمْ تَنَكُّرُ الْأَحْوَالِ وَ لَا يَحْفِلُونَ‏ بِالرَّوَاجِفِ‏ وَ لَا يَأْذَنُونَ‏ لِلْقَوَاصِفِ‏

They have come to be in hollowness of their graves as inanimate objects not growing (anymore), and hidden, nor to be found (anymore). They are neither panicking at the arrival of horrors nor are they grieving at the adverse situations, nor do they care with the earthquakes, nor are they listening to the thunders.

غُيَّباً لَا يُنْتَظَرُونَ وَ شُهُوداً لَا يَحْضُرُونَ وَ إِنَّمَا كَانُوا جَمِيعاً فَتَشَتَّتُوا وَ [أُلَّافاً] آلَافاً فَافْتَرَقُوا وَ مَا عَنْ طُولِ عَهْدِهِمْ وَ لَا بُعْدِ مَحَلِّهِمْ عَمِيَتْ أَخْبَارُهُمْ وَ صَمَّتْ‏ دِيَارُهُمْ وَ لَكِنَّهُمْ سُقُوا كَأْساً بَدَّلَتْهُمْ بِالنُّطْقِ خَرَساً وَ بِالسَّمْعِ صَمَماً وَ بِالْحَرَكَاتِ سُكُوناً

They are hidden (gone), not being awaited, and witnesses not being present, and rather they were together, so they are (now) scattered, and were compiled (as battalions), now they are separated. Neither it has not been long, their time (in the world), nor is their neighbourhood far. Their news is blinded (not known), and their houses are silent (from them), but they have been quenched a cup (of death) which has replaced their talking with muteness, and the hearing with the deafness, and the movement with the stillness.

فَكَأَنَّهُمْ فِي ارْتِجَالِ الصِّفَةِ صَرْعَى‏ سُبَاتٍ‏ جِيرَانٌ لَا يَتَأَنَّسُونَ وَ أَحِبَّاءُ لَا يَتَزَاوَرُونَ بَلِيَتْ‏ بَيْنَهُمْ عُرَا التَّعَارُفِ وَ انْقَطَعَتْ مِنْهُمْ أَسْبَابُ الْإِخَاءِ فَكُلُّهُمْ وَحِيدٌ وَ هُمْ جَمِيعٌ وَ بِجَانِبِ الْهَجْرِ وَ هُمْ أَخِلَّاءُ

It is as if they are in a hopeless state, lying down in a sleep, neighbours not comforting each other, and loved ones nor visiting each other. The handhold of familiarity has decayed between them, and the means of brotherhood has been terminated from them. All of them are alone while they are a group, and they are strangers while they are friends.

لَا يَتَعَارَفُونَ لِلَيْلٍ صَبَاحاً وَ لَا لِنَهَارٍ مَسَاءً أَيُّ الْجَدِيدَيْنِ‏ ظَعَنُوا فِيهِ كَانَ عَلَيْهِمْ سَرْمَداً شَاهَدُوا مِنْ أَخْطَارِ دَارِهِمْ أَفْظَعَ مِمَّا خَافُوا وَ رَأَوْا مِنْ آيَاتِهَا أَعْظَمَ مِمَّا قَدَّرُوا-

They are neither recognising a morning for a night, nor an evening for a day which of the two is newer. They are pretending in it. These are constantly upon them. They are witnessing the dangers of their houses to be more terrible than what they had feared, and they are seeing from its signs to be mightier than what they have estimated.

[فَكِلَا] فَكِلْتَا الْغَايَتَيْنِ‏ مُدَّتْ لَهُمْ إِلَى مَبَاءَةٍ فَاتَتْ مَبَالِغَ الْخَوْفِ وَ الرَّجَاءِ فَلَوْ كَانُوا يَنْطِقُونَ بِهَا لَعَيُّوا بِصِفَةِ مَا شَاهَدُوا وَ مَا عَايَنُوا وَ لَئِنْ عَمِيَتْ آثَارُهُمْ وَ انْقَطَعَتْ أَخْبَارُهُمْ لَقَدْ رَجَعَتْ فِيهِمْ أَبْصَارُ الْعِبَرِ وَ سَمِعَتْ عَنْهُمْ آذَانُ الْعُقُولِ وَ تَكَلَّمُوا مِنْ غَيْرِ جِهَاتِ النُّطْقِ

Both the peaks (Paradise and Hell) have been extended for them up to beyond reach of fear and hope. If they could have spoken with it, they would have been unable to describe what they are witnessing and what they are seeing, and even though their traces have been hidden and their news has been cut, the sight can return with the lessons among them, and the ears of intellect can hear about them, and they can talk from without the aspects of speaking.

فَقَالُوا كَلَحَتِ‏ الْوُجُوهُ النَّوَاضِرُ وَ خَوَتِ‏ الْأَجْسَامُ النَّوَاعِمُ وَ لَبِسْنَا أَهْدَامَ‏ الْبِلَى وَ تَكَاءَدَنَا ضِيقُ الْمَضْجَعِ وَ تَوَارَثْنَا الْوَحْشَةَ وَ [تَهَدَّمَتْ‏] تَهَكَّمَتْ‏ عَلَيْنَا الرُّبُوعُ‏ الصُّمُوتُ فَانْمَحَتْ مَحَاسِنُ أَجْسَادِنَا وَ تَنَكَّرَتْ مَعَارِفُ صُوَرِنَا وَ طَالَتْ فِي مَسَاكِنِ الْوَحْشَةِ إِقَامَتُنَا وَ لَمْ نَجِدْ مِنْ كَرْبٍ فَرَجاً وَ لَا مِنْ ضِيقٍ مُتَّسَعاً

They are saying, ‘The grinning faces have frowned, and the delicate bodies have crumbled, we are wearing the decaying clothes, and it is gruesome upon us the narrowness of the lying places, and we have inherited the loneliness, and the silent staying places are getting ruined upon us. The beauty of our bodies has been erased, and our known features are abhorrent, and, and our stay in the dwellings of loneliness is prolonged, and we cannot find any relief nearby nor any vastness from narrowness.

‏ فَلَوْ مَثَّلْتَهُمْ بِعَقْلِكَ أَوْ كُشِفَ عَنْهُمْ مَحْجُوبُ الْغِطَاءِ لَكَ وَ قَدِ ارْتَسَخَتْ‏ أَسْمَاعُهُمْ بِالْهَوَامِ‏ فَاسْتَكَّتْ‏ وَ اكْتَحَلَتْ أَبْصَارُهُمْ بِالتُّرَاب فَخَسَفَتْ‏ وَ تَقَطَّعَتِ الْأَلْسِنَةُ فِي أَفْوَاهِهِمْ بَعْدَ ذَلَاقَتِهَا وَ هَمَدَتِ الْقُلُوبُ فِي صُدُورِهِمْ بَعْدَ يَقَظَتِهَا

If you were to portray with your intellect or if the veils of covering were to be removed from them for you, and their ears have been eaten up by the insects so they are deaf, and their eyes have been applied with the Kohl of dust so they are blinded, and the tongues in their mouths have been cut into pieces after their eloquence, and the hearts have been demolished in their chests after their wakefulness.

وَ عَاثَ‏ فِي كُلِّ جَارِحَةٍ مِنْهُمْ جَدِيدُ بِلًى‏ سَمَّجَهَا وَ سَهَّلَ طُرُقَ الْآفَةِ إِلَيْهَا مُسْتَسْلِمَاتٍ فَلَا أَيْدٍ تَدْفَعُ وَ لَا قُلُوبٌ تَجْزَعُ لَرَأَيْتَ أَشْجَانَ قُلُوبٍ‏ وَ أَقْذَاءَ عُيُونٍ

And the spoiling in every limb from them is a renewed decay of its ugliness, and the paths of calamities have been pave to it. They have surrendered, so there is neither any hand to defend nor any heart to grieve. You will see the sorrowness of the hearts and the specks of the eyes.

‏ لَهُمْ فِي كُلِّ فَظَاعَةٍ صِفَةُ حَالٍ لَا تَنْتَقِلُ وَ غَمْرَةٌ لَا تَنْجَلِي فَكَمْ أَكَلَتِ الْأَرْضُ مِنْ عَزِيزِ جَسَدٍ وَ أَنِيقِ‏ لَوْنٍ كَانَ فِي الدُّنْيَا غَذِيَ‏ تَرَفٍ وَ رَبِيبَ‏ شَرَفٍ يَتَعَلَّلُ‏ بِالسُّرُورِ فِي سَاعَةِ حُزْنِهِ وَ يَفْزَعُ إِلَى السَّلْوَةِ إِنْ مُصِيبَةٌ نَزَلَتْ بِهِ ضَنّاً بِغَضَارَةِ عَيْشِهِ‏ وَ شَحَاحَةً بِلَهْوِهِ وَ لَعِبِهِ

For them, in every atrocity, there is an attribute of a situation not changing, and an adversity nor clearing away. How many an honourable body being of dazzling beauty has been consumed by the earth. In the world he had been provided with luxuries and nurtured in nobility. He was pre-occupied with the happiness in a time of grief, and if a calamity befell him he panicked to the pleasures and goodness of his life by his playing and sports.

فَبَيْنَا هُوَ يَضْحَكُ إِلَى الدُّنْيَا وَ تَضْحَكُ إِلَيْهِ فِي ظِلِّ عَيْشٍ غَفُولٍ‏ إِذْ وَطِئَ الدَّهْرُ بِهِ حَسَكَهُ‏ وَ نَقَضَتِ الْأَيَّامُ قُوَاهُ وَ نَظَرَتْ إِلَيْهِ الْحُتُوفُ‏ مِنْ كَثَبٍ‏ فَخَالَطَهُ‏ بَثٌ‏ لَا يَعْرِفُهُ وَ نَجِيُ‏ هَمٍّ مَا كَانَ يَجِدُهُ وَ تَوَلَّدَتْ فِيهِ فَتَرَاتُ‏ عِلَلٍ آنَسَ مَا كَانَ بِصِحَّتِهِ

While he was smiling at the world and the world was smiling at him in the shade of a life of heedlessness, when the times trampled him with thorns and the days broke his strength, and the death looked at him from nearby. So there mingled with him grief he had not known, and whispering of worries he had not felt before, and natural illnesses were produced in him (instead of) what health he had been with.

فَفَزِعَ إِلَى مَا كَانَ عَوَّدَهُ الْأَطِبَّاءُ مِنْ تَسْكِينِ الْحَارِّ بِالْقَارِّ وَ تَحْرِيكِ الْبَارِدِ بِالْحَارِّ فَلَمْ يُطْفِئْ بِبَارِدٍ إِلَّا ثَوَّرَ حَرَارَةً وَ لَا حَرَّكَ بِحَارٍّ إِلَّا هَيَّجَ بُرُودَةً وَ لَا اعْتَدَلَ بِمُمَازِجٍ‏ لِتِلْكَ الطَّبَائِعِ إِلَّا أَمَدَّ مِنْهَا كُلَّ ذَاتِ دَاءٍ حَتَّى فَتَرَ مُعَلِّلُهُ‏ وَ ذَهَلَ مُمَرِّضُهُ وَ تَعَايَا أَهْلُهُ بِصِفَةِ دَائِهِ وَ خَرِسُوا عَنْ جَوَابِ السَّائِلينَ عَنْهُ

So he panicked to what the doctors had familiarised him for settling the heat with the cold, and stirring the cold with the hot. But nothing was extinguished with the cold except eruption of (more) heat, nor stirred by the hot except agitating (more) coldness, nor could he adjust the mood of that nature except there was an extension from it of every with a disease until his illnesses increased and his nurses were helpless and his family lost the ability to describe his illness and they were mute from answering the questioners about him.

وَ تَنَازَعُوا دُونَهُ شَجِيَّ خَبَرٍ يَكْتُمُونَهُ فَقَائِلٌ يَقُولُ هُوَ لِمَا بِهِ‏ وَ مُمَنٍ‏ لَهُمْ إِيَابَ‏ عَافِيَتِهِ وَ مُصَبِّرٌ لَهُمْ عَلَى فَقْدِهِ يُذَكِّرُهُمْ أُسَى‏ الْمَاضِينَ مِنْ قَبْلِهِ

And they contended with each other besides him, concealing the serious news. A speaker said, ‘He is with what he is with’, and he consoled them with hopes of his good health, and (someone) advised them with being patient upon his loss reminding them of the examples of the past ones from before him.

فَبَيْنَا هُوَ كَذَلِكَ عَلَى جَنَاحٍ مِنْ فِرَاقِ الدُّنْيَا وَ تَرْكِ الْأَحِبَّةِ إِذْ عَرَضَ لَهُ عَارِضٌ مِنْ غُصَصِهِ فَتَحَيَّرَتْ نَوَافِذُ فِطْنَتِهِ‏ وَ يَبِسَتْ رُطُوبَةُ لِسَانِهِ

While he was like that upon a wing (verge) of separating from the world and leaving the life, when a choke from his chokings presented to him. The implementations of his discernments was bewildered, and wetness of his tongue dried up.

فَكَمْ مِنْ مُهِمٍّ مِنْ جَوَابِهِ عَرَفَهُ فَعَيَ‏ عَنْ رَدِّهِ وَ دُعَاءٍ مُؤْلِمٍ بِقَلْبِهِ سَمِعَهُ فَتَصَامَّ عَنْهُ مِنْ كَبِيرٍ كَانَ يُعَظِّمُهُ أَوْ صَغِيرٍ كَانَ يَرْحَمُهُ وَ إِنَّ لِلْمَوْتِ لَغَمَرَاتٍ‏ هِيَ أَفْظَعُ مِنْ أَنْ تُسْتَغْرَقَ بِصِفَةٍ أَوْ تَعْتَدِلَ عَلَى عُقُولِ‏ أَهْلِ الدُّنْيَا

How many important question he knew its answer but he was unable to respond to it, and a call painful to his heart, he heard it but was deaf from it, from an elder he used to revere or a young one he used to be merciful with. For the death there are pangs which are more terrible which can be enwrapped by its description, or can be realised by intellects of people of the world’’.[112]

48- وَ مِنْ كَلَامِهِ ع‏ إِنَّكُمْ مَخْلُوقُونَ اقْتِدَاراً وَ مَرْبُوبُونَ اقْتِسَاراً- وَ مَقْبُوضُونَ احْتِضَاراً وَ مُضَمَّنُونَ أَجْدَاثاً وَ كَائِنُونَ رُفَاتاً وَ مَبْعُوثُونَ أَفْرَاداً وَ مَدِينُونَ جَزَاءً وَ مُمَيَّزُونَ حِسَاباً

And from a speech of his^-asws: ‘Servants! you are Created by Power and are being Nourished by Subduing and are being captured in presence (of Angels), and are contained in the graves, and they become rubble, and will be Resurrected individually, and for a Day of Recompense, and will be distinguished by Reckoning.

فَرَحِمَ اللَّهُ عَبْداً اقْتَرَفَ فَاعْتَرَفَ وَ وَجِلَ فَعَمِلَ وَ حَاذَرَ فَبَادَرَ وَ عُبِّرَ فَاعْتَبَرَ وَ حُذِّرَ فَازْدَجَرَ فَأَجَابَ فَأَنَابَ‏ وَ رَاجَعَ فَتَابَ وَ اقْتَدَى فَاحْتَذَى

May Allah^-azwj have Mercy on a servant who sins so he acknowledges, and he fears so he works, and he is cautioned so he rushes, and is given a lessons so he takes a lesson, and is cautioned so is rebuked, and called to answer so he is penitent, and told to retract so he repents, and was led so he follows.

فَبَاحَثَ طَلَباً وَ نَجَا هَرَباً فَأَفَادَ ذَخِيرَةً وَ أَطَالَ سَرِيرَةً وَ تَأَهَّبَ لِلْمَعَادِ وَ اسْتَظْهَرَ بِالزَّادِ لِيَوْمِ رَحِيلِهِ وَ وَجْهِ مَسِيلِهِ‏ وَ حَالِ حَاجَتِهِ وَ مَوْطِنِ فَاقَتِهِ تقدم [وَ قَدَّمَ‏] أَمَامَهُ لِدَارِ مُقَامِهِ- فَمَهِّدُوا لِأَنْفُسِكُمْ فِي سَلَامَةِ الْأَبْدَانِ

So, he is quick in seeking and was saved by fleeing and benefited by providing a hoard (for himself), and made good his inner self, and built the Hereafter, and supported by providing for the day of his departure and was attentive to his way and the state of his need, and place of his destitution, and he sent ahead of him to a house of his stay. Pave the way for yourselves in safety of the bodies!

فَهَلْ يَنْتَظِرُ أَهْلُ غَضَارَةِ الشَّابِّ إِلَّا حَوَانِيَ الْهَرَمِ وَ أَهْلُ بَضَاضَةِ الصِّحَّةِ إِلَّا نَوَازِلَ السَّقَمِ‏ وَ أَهْلُ مُدَّةِ الْبَقَاءِ إِلَّا مُفَاجَاةَ الْفَنَاءِ وَ اقْتِرَابَ الْفَوْتِ وَ دُنُوَّ الْمَوْتِ وَ أُزُوفَ الِانْتِقَالِ وَ إِشْفَاءَ الزَّوَالَ وَ حَفِيَّ الْأَنِينِ وَ رَشْحَ الْجَبِينِ وَ امْتِدَادَ الْعِرْنِينِ وَ عَلَزَ الْقَلَقِ وَ فَيْضَ الرَّمَقِ وَ أَلَمَ الْمَضَضِ وَ غَصَصَ الْجَرَضِ-

Are the people with the thin skin of youth only waiting for the bending of the old age? And the people with the bounty of health only waiting the befalling of the illness? And the people with the remaining period of life only waiting for the time of annihilation (death)? With the nearness of the decline, and the approaching transfer, and the healing demise, and the sore groaning, and sweating forehead, and the extension of the two dens, and relief of the anxiety, and outpouring of the last breath, and the pain of suffering, and the choking of the saliva.

وَ اعْلَمُوا عِبَادَ اللَّهِ أَنَّكُمْ وَ مَا أَنْتُمْ فِيهِ مِنْ هَذِهِ الدُّنْيَا عَلَى سَبِيلِ مَنْ قَدْ مَضَى مِمَّنْ كَانَ أَطْوَلَ مِنْكُمْ أَعْمَاراً وَ أَشَدَّ بَطْشاً وَ أَعْمَرَ دِيَاراً وَ أَبْعَدَ آثَاراً فَأَصْبَحَتْ أَصْوَاتُهُمْ هَامِدَةً جَامِدَةً مِنْ بَعْدِ طُولِ تَقَلُّبِهَا وَ أَجْسَادُهُمْ بَالِيَةً وَ دِيَارُهُمْ خَالِيَةً وَ آثَارُهُمْ عَافِيَةً

And know, servants of Allah^-azwj! You and whatever you are in from this world, are upon a way of the ones who had passed before you, from the ones who were on longer lives than you, and of stronger forces, and they build the buildings, and were of further reaching impacts. Their voices have become silent, still, from after the length of their overturning, and their bodies have decayed, and their houses are vacant, and their traces have been effaced.

وَ اسْتَبْدَلُوا بِالْقُصُورِ الْمُشَيَّدَةِ وَ السُّرُرِ وَ النَّمَارِقِ الْمُمَهَّدَةِ الصُّخُورَ وَ الْأَحْجَارَ الْمُسَنَّدَةَ فِي الْقُبُورِ لِلَاطِيَةِ الْمُلْحَدَةِ الَّتِي قَدْ بَيَّنَ الْخَرَابَ فِنَاؤُهَا وَ شَيَّدَ التُّرَابَ بِنَاؤُهَا

And their splendid castles, and beds and soft cushions have been replaced with the blocks of rocks laid down in the graves for the sticking to it which has revealed the ruination of their perishing, and the pile of sand as its building. 

فَمَحَلُّهَا مُقْتَرِبٌ وَ سَاكِنُهَا مُغْتَرِبٌ بَيْنَ أَهْلِ عُمَارَةٍ مُوحِشِينَ وَ أَهْلِ مَحَلَّةٍ مُتَشَاغِلِينَ لَا يَسْتَأْنِسُونَ بِالْعُمْرَانِ-

Their places are near to each other while its occupants are lonely, strangers between the people of the places, and the people in the neighbourhood are too busy. They are not comforted with the built-up areas. 

وَ لَا يَتَوَاصَلُونَ الْجِيرَانَ وَ الْإِخْوَانَ عَلَى مَا بَيْنَهُمْ مِنْ قُرْبِ الْجِوَارِ وَ دُنُوِّ الدَّارِ وَ كَيْفَ يَكُونُ بَيْنَهُمْ تَوَاصُلٌ وَ قَدْ طَحَنَهُمْ بِكَلْكَلَةِ الْبِلَى فَأَكَلَهُمُ الْجَنَادِلُ وَ الثَّرَى‏

And they neighbours and the brethren are not connecting with each other upon what is between them of the closeness of the neighbourhood and nearby houses; and how can there be connection between them and the disintegration of the decay has grinded them, so the stones and the soil have devoured them.

فَأَصْبَحُوا بَعْدَ الْحَيَاةِ أَمْوَاتاً وَ بَعْدَ غَضَارَةِ الْعَيْشِ رُفَاتاً فُجِعَ بِهِمُ الْأَحْبَابُ وَ سَكَنُوا التُّرَابَ وَ ظَعَنُوا فَلَيْسَ لَهُمْ إِيَابٌ-

After the life, they have become dead, and after the comfortable life they have become residue. The loved ones have been afflicted by them and they have settled in the soil, and they are lost and there isn’t any return for them.

هَيْهَاتَ هَيْهَاتَ‏ كَلَّا إِنَّها كَلِمَةٌ هُوَ قائِلُها وَ مِنْ وَرائِهِمْ بَرْزَخٌ إِلى‏ يَوْمِ يُبْعَثُونَ‏ وَ كَأَنْ قَدْ صِرْتُمْ إِلَى مَا صَارُوا إِلَيْهِ مِنَ الْبِلَى وَ الْوَحْدَةِ فِي دَارِ الْمَوْتِ وَ ارْتَهَنْتُمْ فِي ذَلِكَ‏ الْمَضْجَعِ وَ ضَمَّكُمْ ذَلِكَ الْمُسْتَوْدَعُ

Far be it! Far be it! Never! It is merely a word he is saying. And behind them is purgatory up to the Day they would be Resurrected [23:100], and it is as if you have come to what had come to, from the decay and the loneliness in the house of death, and you are held hostage in that lying place, and are being contained in that repository.

فَكَيْفَ بِكُمْ لَوْ قَدْ تَنَاهَتِ الْأُمُورُ وَ بُعْثِرَتِ الْقُبُورُ وَ حُصِّلَ ما فِي الصُّدُورِ وَ وَقَعْتُمْ لِلتَّحْصِيلِ‏بَيْنَ يَدَيِ الْمَلِكِ الْجَلِيلِ

So how will it be with you if the affairs come to an end with you and the graves expel (its contents), And whatever is in the chests is Made apparent [100:10], and you are paused for the results in front of the Majestic King?

فَطَارَتِ الْقُلُوبُ لِإِشْفَاقِهَا مِنْ سَالِفِ الذُّنُوبِ وَ هُتِكَتْ مِنْكُمُ الْحُجُبُ وَ الْأَسْتَارُ وَ ظَهَرَتْ مِنْكُمُ الْغُيُوبُ وَ الْأَسْرَارُ هُنَالِكَ‏ تُجْزى‏ كُلُّ نَفْسٍ بِما كَسَبَتْ‏ إِنَّ اللَّهَ يَقُولُ‏ لِيَجْزِيَ الَّذِينَ أَساؤُا بِما عَمِلُوا وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى‏-

The hearts will fly out of fear from the previous sins, and the veils and the curtain will be torn apart from you and the hidden matters and the secrets will be revealed from you. Over there, every soul shall be Recompensed for whatever it has earned. [40:17]. Allah^-azwj Says:  for Him to Recompense those committers of evil for what they had done, and (for) Him to Recompense those did good, with the Goodness [53:31].

اغْتَنِمُوا أَيَّامَ الصِّحَّةِ قَبْلَ السَّقَمِ وَ الشَّيْبَةِ قَبْلَ الْهَرَمِ وَ بَادِرُوا التَّوْبَةَ قَبْلَ النَّدَمِ وَ لَا يَحْمِلَنَّكُمُ الْمُهْلَةُ عَلَى طُولِ الْغَفْلَةِ فَإِنَّ الْأَجَلَ يَهْدِمُ الْأَمَلَ وَ الْأَيَّامُ مُوَكَّلَةٌ بِنَقْصِ الْمُدَّةِ وَ تَفْرِيقِ الْأَحِبَّةِ

Gain in the days of health before the sickness, and the youth before the old age, and rush to the repentance before the regret, and the respite should not carry upon prolonged heedlessness, for the death demolished the hopes, and the allocated days reduce the period and separate the loved ones. 

فَبَادِرُوا رَحِمَكُمُ اللَّهُ بِالتَّوْبَةِ قَبْلَ حُضُورِ النَّوْبَةِ وَ بَرَزُوا لِلْغِيبَةِ الَّتِي لَا يَنْتَظِرُ مَعَهَا الْأَوْبَةَ وَ اسْتَعِينُوا عَلَى بُعْدِ الْمَسَافَةِ بِطُولِ الْمَخَافَةِ

May Allah^-azwj have Mercy on you all! Rush with the repentance and go out to the unseen with which the return is not awaited, and seek assistance upon the far distance by prolonged fearfulness.

فَكَمْ مِنْ غَافِلٍ وَثِقَ لِغَفْلَتِهِ وَ تَعَلَّلَ بِمُهْلَتِهِ فَأَمَّلَ بَعِيداً وَ بَنَى مَشِيداً فَنَقَصَ بِقُرْبِ أَجَلِهِ بُعْدُ أَمَلِهِ فَاجَأَتْهُ مَنِيَّتُهُ بِانْقِطَاعِ أُمْنِيَّتِهِ فَصَارَ بَعْدَ الْعِزِّ وَ الْمَنَعَةِ وَ الشَّرَفِ وَ الرِّفْعَةِ مُرْتَهَناً بِمُوبِقَاتِ عَمَلِهِ‏

How many a heedless one trusted his heedlessness and excused with the respite, for he had far hopes, and built buildings, so he was deficient due to the nearness of his death and remoteness of his hopes. His death came to him with the termination of his wishes, so after the honour, and the bounties, and the nobility he became a hostage with his destructive works.

قَدْ غَابَ فَمَا يَرْجِعُ وَ نَدِمَ فَمَا انْتَفَعَ وَ شَقِيَ بِمَا جَمَعَ فِي يَوْمِهِ وَ سَعِدَ بِهِ غَيْرُهُ فِي غَدِهِ وَ بَقِيَ مُرْتَهَناً بِكَسْبِ يَدِهِ ذَاهِلًا عَنْ أَهْلِهِ وَ وَلَدِهِ- لَا يُغْنِي عَنْهُ مَا تَرَكَ فَتِيلًا وَ لَا يَجِدُ إِلَى مَنَاصٍ سَبِيلًا-

He has disappeared and will not return, and he regrets it but does not benefit, and he is miserable with what he had amassed during his days while others are happy with it the next morning while he remains hostage with the earnings of his hands, far away from his wife and his children. He cannot avail from a date stone he had left behind, nor can he find an alternate way. 

فَعَلَامَ عِبَادَ اللَّهِ التَّعَرُّجُ وَ الدَّلَجُ‏ وَ إِلَى أَيْنَ الْمَفَرُّ وَ الْمَهْرَبُ وَ هَذَا الْمَوْتُ‏ فِي الطَّلَبِ يَخْتَرِمُ الْأَوَّلَ فَالْأَوَّلَ‏ لَا يَتَحَنَّنُ عَلَى ضَعِيفٍ وَ لَا يُعْرَجُ عَلَى شَرِيفٍ‏ وَ الْجَدِيدَانِ‏ يَحُثَّانِ الْأَجَلَ تَحْثِيثاً وَ يَسُوقَانِهِ سَوْقاً حَثِيثاً

Servants of Allah^-azwj! Upon what is the ascent and the travel, and to where is the fleeing and the escaping, and this is the death in the seeking, destroying the first, so the first. Neither does it sympathise upon a weak, nor can a noble one depend on it while the two renewables (day and night) are urging the death with an urging and are ushering it with a quick ushering. 

وَ كُلُّ مَا هُوَ آتٍ فَقَرِيبٌ وَ مِنْ وَرَاءِ ذَلِكَ الْعَجَبُ الْعَجَبُ فَأَعِدُّوا الْجَوَابَ لِيَوْمِ الْحِسَابِ وَ أَكْثِرُوا الزَّادَ لِيَوْمِ الْمَعَادِ-

And all what is to come is nearby, and from beyond that is the surprise, the surprise! Therefore prepare the answer for a Day of Reckoning and have a lot of provision for a Day of the Hereafter.

عَصَمَنَا اللَّهُ وَ إِيَّاكُمْ بِطَاعَتِهِ وَ أَعَانَنَا وَ إِيَّاكُمْ عَلَى مَا يُقَرِّبُ إِلَيْهِ وَ يُزْلِفُ لَدَيْهِ فَإِنَّمَا نَحْنُ بِهِ وَ لَهُ

May Allah^-azwj Protect us and you all with being in His^-azwj obedience, and Assist us and you all to be upon what will draw near to Him^-azwj and be closer to Him^-azwj, for rather we are with Him^-azwj and for Him^-azwj.

إِنَّ اللَّهَ وَقَّتَ لَكُمُ الْآجَالَ وَ ضَرَبَ لَكُمُ الْأَمْثَالَ وَ أَلْبَسَكُمُ الرِّيَاشَ وَ أَرْفَعَ لَكُمُ الْمَعَاشَ وَ آثَرَكُمْ بِالنِّعَمِ السَّوَابِغِ وَ تَقَدَّمَ إِلَيْكُمْ بِالْحُجَجِ الْبَوَالِغِ وَ أَوْسَعَ لَكُمْ فِي الرِّفْدِ الرَّوَافِغِ‏ فَتَشَمَّرُوا فَقَدْ أَحَاطَ بِكُمُ الْإِحْصَاءُ وَ ارْتَهَنَ لَكُمُ الْجَزَاءُ

Allah^-azwj has Timed the deaths for you all and has Struck the examples for you, and Clothed you the feathers, and Raised the livelihoods for you, and Preferred you with the encompassing bounties, and has Forwarded to you the far-reaching arguments, and Expanded for you Awards. Therefore roll up (your affairs), for the counting has surrounded you, and the Recompense has been pledged for you.

الْقُلُوبُ قَاسِيَةٌ عَنْ حَظِّهَا- لَاهِيَةٌ عَنْ رُشْدِهَا اتَّقُوا اللَّهَ تَقِيَّةَ مَنْ شَمَّرَ تَجْرِيداً وَ جَدَّ تَشْمِيراً وَ انْكَمَشَ فِي مَهَلٍ وَ أَشْفَقَ فِي وَجَلٍ وَ نَظَرَ فِي كَرَّةِ الْمَوْئِلِ وَ عَاقِبَةِ الْمَصْدَرِ وَ مَغَبَّةِ الْمَرْجِعِ وَ كَفَى بِاللَّهِ مُنْتَقِماً وَ نَصِيراً وَ كَفَى بِكِتَابِ اللَّهِ حَجِيجاً وَ خَصِيماً –

The hearts are hardened from their shares, deviating from their rightful guidance. Fear Allah^‑azwj the fear of the one who rolls up his (worldly) affairs, and renews the rolling up, and strives during the opportunity, and is compassionate during the fearfulness, and looks into the turning of times, and end-result of the journey, and outcome of the return, and suffice with Allah^-azwj as an Avenger and a Helper, and he suffices with the Book of Allah^-azwj as an argument and a contender.

رَحِمَ اللَّهُ عَبْداً اسْتَشْعَرَ الْحُزْنَ وَ تَجَلْبَبَ الْخَوْفَ وَ أَضْمَرَ الْيَقِينَ وَ عُرِيَ عَنِ الشَّكِ‏ فِي تَوَهُّمِ الزَّوَالِ فَهُوَ مِنْهُ عَلَى وَبَالٍ فَزَهَرَ مِصْبَاحُ الْهُدَى فِي قَلْبِهِ وَ قَرَّبَ عَلَى نَفْسِهِ الْبَعِيدَ وَ هَوَّنَ الشَّدِيدَ

May Allah^-azwj have Mercy on a servant who feels the grief and wears the fear and harbours the conviction, and is bare from the doubt regarding the declining imaginations! So he is upon a scourge from it, so he blossoms (ignites) the lamp of guidance in his heart and draws the distant near to him, and deems the adversities as insignificant.

فَخَرَجَ مِنْ صِفَةِ الْعَمَى وَ مُشَارَكَةِ الْمَوْتَى وَ خيار [صَارَ] مِنْ مَفَاتِيحِ الْهُدَى وَ مَغَالِيقِ أَبْوَابِ الرَّدَى وَ اسْتَفْتَحَ بِمَا فَتَحَ بِهِ الْعَالِمُ أَبْوَابَهُ وَ خَاضَ بِحَارَهُ وَ قَطَعَ غِمَارَهُ وَ وَضَحَتْ لَهُ سَبِيلُهُ وَ مَنَارُهُ

He exits from the description of the blind ones and an associate of the dead, and come to be from the keys of guidance and the locked doors of regress, and he opens with what the scholar opens its doors, and he wades in its ocean, and cuts across its depths and his way and his beacons are clear to him.

وَ اسْتَمْسَكَ مِنَ الْعُرَى بِأَوْثَقِهَا وَ اسْتَعْصَمَ مِنَ الْجِبَالِ بِأَمْتَنِهَا خَوَّاضُ غَمَرَاتٍ فَتَّاحُ مُبْهَمَاتٍ دَفَّاعُ مُعْضِلَاتٍ دَلِيلُ فَلَوَاتٍ يَقُولُ فَيُفْهِمُ وَ يَسْكُتُ فَيَسْلَمُ-

And he adheres from the handhold of its trusted ones and hold tightly to the (ropes attached to) mountains with its strongest ones. He wades in the depths, opening the ambiguous (matters) and repels the dilemmas. He is a guide in the wilderness. They speak, so he understand them, and he is silent so he is safe.

قَدْ أَخْلَصَ لِلَّهِ فَاسْتَخْلَصَهُ فَهُوَ مِنْ مَعَادِنِ دِينِهِ وَ أَوْتَادِ أَرْضِهِ قَدْ أَلْزَمَ نَفْسَهُ الْعَدْلَ فَكَانَ أَوَّلُ عَدْلِهِ نَفْيَ الْهَوَى عَنْ نَفْسِهِ يَصِفُ الْحَقَّ وَ يَعْمَلُ بِهِ لَا يَدَعُ لِلْخَيْرِ غَايَةً إِلَّا أَمَّهَا وَ لَا مَطِيَّةً إِلَّا قَصَدَهَا.

He is sincere to Allah^-azwj so He^-azwj Purifies him. He is from the mines of His^-azwj religion, and pegs of His^-azwj earth. He has necessitated himself the justice, so the first of his justice is negation of the personal desires from himself. He describes the truth and works with it. He does not leave any peak of the goodness except he goes for it, nor any mount except he aims for it’’.[113]

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[1] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 1

[2] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 2

[3] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 3

[4] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 4

[5] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 5

[6] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 6

[7] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 7

[8] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 8

[9] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 9

[10] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 10

[11] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 11

[12] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 12

[13] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 13

[14] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 14

[15] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 15

[16] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 16

[17] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 17

[18] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 18

[19] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 19

[20] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 20

[21] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 21

[22] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 22

[23] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 23

[24] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 24

[25] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 25

[26] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 26

[27] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 27

[28] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 28

[29] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 29

[30] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 30

[31] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 31

[32] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 32

[33] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 33

[34] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 34

[35] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 35

[36] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 36

[37] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 37

[38] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 38 a

[39] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 38 b

[40] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 39 a

[41] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 39 b

[42] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 1

[43] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 2

[44] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 3

[45] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 4

[46] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 5

[47] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 6

[48] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 7

[49] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 8

[50] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 9

[51] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 10

[52] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 11

[53] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 12

[54] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 13

[55] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 14

[56] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 15

[57] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 16

[58] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 17

[59] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 18

[60] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 19

[61] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 20

[62] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 21

[63] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 22

[64] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 23

[65] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 24

[66] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 25

[67] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 26

[68] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 27

[69] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 28

[70] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 29

[71] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 30

[72] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 31

[73] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 32

[74] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 33

[75] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 34

[76] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 35

[77] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 36

[78] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 37

[79] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 38

[80] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 39

[81] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 40

[82] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 41

[83] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 42

[84] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 43

[85] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 44

[86] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 45

[87] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 46

[88] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 47

[89] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 48

[90] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 49

[91] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 50

[92] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 51

[93] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 52

[94] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 53

[95] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 54

[96] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 55

[97] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 56

[98] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 57

[99] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 58

[100] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 59

[101] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 60

[102] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 61

[103] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 62

[104] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 40 / 63

[105] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 41

[106] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 42

[107] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 43

[108] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 44 a

[109] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 44 b

[110] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 45

[111] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 46

[112] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 47

[113] Bihar Al-Anwaar V 74 – The book ‘Al Rawza’ – Ch 15 H 48